网上牧师杂志–中文版（简体）, SCh Ed, Issue 1 2011 年秋季

A ministry of…

作者: Roger Pascoe博士，主席,
郵箱: [email protected]

这是专为牧者而出版的季刊第一期，每期我们都会刊登一些下列标题的专栏文章：讲道、领导、牧会、讲道大纲，和培养你灵命的灵修作品。这个网址是专为牧者，和所有事奉工作人员而设的。

我们的宗旨是要“强化教会内的圣经讲道和领导能力”，我们希望这份电子刊物能够达到一个目的，就是让全球事奉人员，不论远近，都能团结一致，彼此教导、扶持，和豉励。

愿神祝福大家在主内的事奉，亦愿这些文章成为你灵命的泉源，并传扬神话语和带领神家的动力。

I. 什么是讲道？

圣经讲道是公开宣讲神在圣经中的信息。这是将神曾在某时、某地，向某人所讲的说话，重新复述、演译、和解释，以致听众可以将之融汇贯通，并应用在他的生活上去。

其中要点就是，这个信息是你曾经历过，在你传讲时，你就成为一个最活生生的见证，使人在你身上见到信息的真实。我们称这“道成肉生的讲道”。

圣经的讲道不是上课，不是演讲，更不是戏剧性的独白。它有自己独特的格式和功用。 “一个讲员不是一个作者朗诵着他的作品；而他却真的是一个声音、一团火、一个先锋、为着他的使命埋头苦干–他就是那位借着从神的名字和力量宣讲神话语的人。”（Joseph Parker，由Stephen F. Olford Preaching in word of God.34页”引用Joseph Parker的话）。

圣经讲道有多个定义（有时候又称为释经讲道），举例如下：

史提芬．奧福（Stephen Olford）：“释经讲道是借着圣灵的能力，将神的话解释和宣讲，经过历史的印证，文字、文法，和教义的审查，目的是要激发世人对基督改变的大能的回应”（“Anointed Expository Preaching ”，69页）。

克顿．罗拔逊（Haddon Robinson）：“释经讲道是将圣经的观念，向会众交待清楚，圣经中的每一段经文，经过历史的考验，文法和文字上的处理，借着圣灵，并透过该段经文在讲员身上的试验，然后由他传讲，而达到听众耳中”（“Biblical Preaching.”20页）。

约翰．史托得（John Stott）：“释经者的工作就是将封闭的打开，将暗晦的变得明朗，将纠结解开，将缠里着的松开… 作为释经人，我们的工作就是将经文打开，好让人能够清晰地、很浅白地，很准确地，很切实地，没有任何增添、减少或虚构，听到当中的信息 ” (“Between Two Worlds,” 126页)。

雅各．伯克（J.I. Packer）：“（释经）讲道的主要目的就是让讲员成为经文的出口，将经文打开，将神的话讲解清楚，好使经文能完整无缺地向会众说话，和被听见，使得全会众能领受（神的声音）”（录自Westminster Directory, 1645页，J.I. Packer出版书籍“God Has Spoken, ”28页）。

这里我有两个定义 – 一长一短：

较短的定义：“务要传道”（提后4:2）。

较长的定义：“圣经讲道就是宣扬神的话语，借着圣灵的能力，将经文解释得准确贴切，并将真理阐明，宣讲时是带着神的权柄，并将之贴切地应用出来，好让每一个听众都能在灵性上得着复兴。”

所有讲道都必须是以圣经为依归，也一定要从神的话语而来，然后藉由讲员讲出。圣经讲道是将神的真理，借着人传讲出来。故此，圣经讲道须将圣经摆在最受尊崇的位置 – 因为圣经是神所默示的，是绝对可靠的。圣经是基督徒的最高权威，是信仰和行事的准则。故此，是我们讲道时的唯一权威。如果我们不能讲解圣经真理，我们所讲的，便和世俗的哲学无大不同。

讲道可分两大类 – 一类是被称为圣经式的（或称释经式）讲道，另一类则被称为标题式讲道。标题式的讲道是从讲员所选择的标题作开始，再从不同的有关经文而加以发挥。但其中危险的地方有：（1）听众可能因着众多的引用经文而混淆不清；（2）有时候可以有误导的情况出现，尤其是在很多情形之下，引用经文和前文下理是有出入。但标题式的讲道的好处是，它可以提供一个更广阔的平台，来明了圣中的某一类标题。也即是说，它可以有系统地研究某一个特定的圣经标题。

在另一方面，圣经讲道是从经文开始，而讲员则是从中找出主题。这即是说，讲员是先从经文入手，然后找到主题，而后便演译出他的讲章来。这不是说讲员不会引用其他有关的经文，而事实上我们很多时候的确是会使用其他经文来支持我们的论点，也同时证明了神话语的一贯不变性。故此，任何一类的讲道方式都是可行的，但我们相信讲道的主要方式应由神的话语开始，然后把选好的经文主题加以尽情发挥演译。讲道时，不论采用何种方式，总不要离开“务要传道！”这一宗旨。

讲道是什么呢？可以说，讲道牵涉四方面：

1. 宣讲

2. 演译

3. 解释

4. 应用

在以后的几期，我们将会针对这几项要素来讨论。愿主祝福你成为祂忠心的出口，将祂的真理，准确地，清晰地，传扬到每一个人的身上去，并叫神的名字得着荣耀。

II. 领导才能: 作为一个属灵领袖的榜样

“作一个在思想、言语、行为上的好榜样”第一部份

什么是榜样？ 榜样就是一个可以给人效法的人物或事例。保罗认为一个可以令人效法属神的榜样是至关重要。他就是以自己身体力行，成为别人的榜样，也劝勉其他人也以自己的生命成为一个别人属神的榜样。他这样说：

“所以我求你们效法我” (林前4:16)。

“他们遭遇这些事，都要作为鉴戒 ...” (林前10:11)。

“你们效法我，像我效法基督一样” (林前11:1)。

“弟兄们，你们要一同效法我，也当留意看那些照我们榜样行的人” (腓 3:17).

“甚至你们作了马其顿和亚该亚所有信主之人的榜样” (帖前1:7)。

“你們自己原知道應當怎樣效法我們，因為我們在你們中間，未嘗不按規矩而行” (帖後 3:7)。

“... 乃是要给你们作榜样，叫你们效法我们” (帖后3:9)。

“... 总要在言语、行为、爱心、信心、清洁上，都作信徒的榜样” (提前 4:12).

其他新约作者都强调一个属神的榜样的重要性，例如：

雅各: “弟兄们，你们要把那先前奉主名说话的众先知当作能受苦能忍耐的榜样” (雅 5:10)。

彼得: “你们蒙召原是为此，因基督也为你们受过苦，给你们留下榜样 ...” (彼前2:21)。

“也不是辖制所托付你们的，乃是作群羊的榜样” (彼前 5:3).

希伯来书: “... 总要效法那些凭信心和忍耐承受应许的人” (来 6:12)。

使徒约翰也教导我们要效法好的榜样，而远避恶人的恶行：“不要效法恶，只要效法善” (约翰三书 11)。该犹（约翰的收信人）效法低米丢作为他在属灵领导工作上的榜样。低米丢“有众人给他作见证” (12) - 他有好名声，是一个值得我们信赖，效法和跟随的人。由此可见，他是一个有好品格，常常行善的人。

很明显地，最好的榜样就是来自神和主耶稣基督的。保罗说：“所以你们该效法神，好像蒙慈爱的儿女一样” (弗 5:1)。如何效法神？我们可以不妨从正面或负面来看如何效法神。正面来说，我们可以借着“凭爱心行事，正如基督爱我们 ...” (5:2)。负面来说，我们效法神，不行任何不圣洁的行为，“方合圣徒的体统” (5:3)。.

主耶稣自己亲自跟门徒说过：“我给你们作了榜样，叫你们照着我向你们所作的去作” (约 13:15)。耶稣说这话的时候，他刚替门徒洗脚，给他们作了一个很好的甘愿作仆人和谦卑的榜样，好叫他们在人生中也照样做。当然，最伟大的榜样就是主自己在十字架上的牺牲。这是为别人的好处，甘愿谦卑、牺牲，和受苦的最高表现。

作别人的榜样，我们有时称之为辅导。辅导有很多方法。有的是“有目标性”的辅导，就是你要花时间和他们一起，这样，他们便可从你身上学习到 – 你的生活、言行、举止、思想，和应对等。也有所谓“被动式”的辅导方法，别人是从远处观察着你 - 他们看着你的行事准则，听着你说的话，便从中学习到你的处事态度，从而模仿你的行事为人。很多时候，他们是在你不知情的环境下作的。这对于作为领袖的牧者来说，是最真确不过的了。牧者常是在全会众、邻舍、家人，和其他有交往的人锐利目光底下受着观察和评价，然后决定是否值得他们效法。牧者是完全蒙在鼓里，不知道自己正被人观察着，更不知道你对他们的影响力有多深远。真的，不论在家中，工场，或基督徒圈子中，我们是常被监视着的。

你对人的影响，可以像保罗对帖撒罗尼迦人所说的：“并且你们在大难之中，蒙了圣灵所赐的喜乐，领受真道，就效法我，也效法了主。甚至你们作了马其顿和亚该亚所有信主之人的榜样…” (帖前1:6-10)。他们从保罗所看到和所听到的，成为了他们生命中的支柱和见证，以致他们也成了别人的榜样。这就是一个典型的模范人物可以给人这么大的影响力！你可以给别人观察到你的言行、思想，和应对，而影响他们跟随你的脚踪行，因为你是“群羊的榜样” (彼前5:3)。

所以，我们应当积极和刻意地担起这个有意义、神圣的基督徒模范角色，好叫别人能放胆的跟随。作为主里的模范榜样，我们有几项要注意的事情。本期只讨论其中一项，其他的将会在以后的几期中登出。现在，我们来看…

一个委身的例子。使徒保罗是提摩太的导师。他鼓励提摩太要成为一个委身的好榜样：“总要在言语、行为、爱心、信心、清洁上，都作信徒的榜样 … 这些事你要殷勤去作，并要在此专心，使众人 看出你的长进来” (提前 4:12, 15)。

委身的意思就是：“这些事你要殷勤去作，并要在此专心。”如果我们要在生命和事奉上成为一个属灵的榜样，我们便专心一致在神呼召我们的事工上努力不懈。如果我们立志要成为一个真正的基督门徒，那么我们的生命便是一个完全的委身。耶稣说：“你们无论什么人，若不撇下一切所有的，就不能作我的门徒”(路14:33)。这是完完全全的委身，而这正是能够吸引别人作出相应的完全委身。

身为牧者和教会领袖，这个指令是适切不过的了。如果我们不是全心委身给神，那来有人跟随我们？我们有什么值得他们跟随的？我们的生命一定要完全与世人分别出来，好让别人看见我们，就认出我们，不论在言行举止，和思想上，都绝对是基督的门徒。使徒保罗（提后2:4-6）劝诫我们每天都应该好像运动员、农夫，和兵士一样，过着一个严谨的纪律生活。这些人有什么特征，而要我们效法的呢？

第一：兵士（提后2:3-4）。一个优秀的精兵，每天都是处于一个高度严格纪律训练的环境底下。他要绝对的尽责，经常保持一个对敌人的高度戒备状态。他不能在站岗时打嗑睡，或对“那招他当兵的人”稍有半点不忠和不满的态度。一个当兵的最基本职责就是保卫国土。不论在任何情况之下，这就是他最基本的任务。

在这处经文，作为一个好兵士，有三个特点：

1. 甘愿受苦 (2:3)。“你要和我同受苦难，好像基督耶稣的精兵。”一个好的兵士愿意忍受苦难和逼迫。他不会在属世和灵界的邪恶势力面前，轻易言弃。

2. 甘愿牺牲 (2:4a)。 “凡在军中当兵的，不将世务缠身” (2:4)。这是叫我们不被世务纒扰，以致我们不能专心跟随主。

3. 甘愿效力 (2:4b)。你的目的是要 “叫那招他(就是你)当兵的人喜悦”。你工作的动机是出于爱，并希望得到基督的称许，就是“那招他(你)当兵的“。

第二，运动员（提后2:5）。运动员的最大特点是有坚强的毅力。他不松懈地经常操练自己，好叫自己在运动场上，在自己竞技的项目上夺得锦标。因着高度自律的精神，他们须要牺牲很多别人追求的享受。他们需要充足的睡眠，食得合宜，戒掉不良习惯，放弃一些不必要的活动（这些活动可能都是很好的），以致达到他们追求的目标。

每一个运动员都是朝着三个目标努力着：

1. 努力向上 – 这是每一个运动员应有的态度 – 因为他们是在”场上比武”。这须要操练、受训、克苦、努力，及坚强意志，非成功夺标不可的决心。讲员也是一样，为要达到目标，他便需要尽上最大的努力，勤奋工作和自律的精神。

2. 按规矩行事 – 这是对运动员的约束。“非按规矩，就不能得冠冕”。运动员须按规则参赛；否则，他虽然可能在比赛中胜出，但在被发现违规后，便会被取消参赛资格 (比较林前9:24-27）。那么，他们便会前功尽废。作为一个讲员，你一定要认识并遵行神的话语，你才有资格把神的话语传讲开去。

3. 向着锦标直跑 – 这是毎一个运动员的最终目的，能够得到”冠冕”，便算是一个成功而归的胜利者。我们身为讲员的也是一样，我们要渴望为主作成我们的使命，到最后日子，只要能听到祂说:“ 好，你这又良善又忠心的仆人!” (太 25:23)

第三，农夫 (提后2:6)。农夫是勤劳和倚靠神的好例子。他也有三个特点。

1. 第一就是勤劳。他一定要刻苦耐劳工作，才有收成。他要松土，插秧、除草。这需要艰辛的工作和具备自律精神，因为无人会强迫他去做。他可以决定过一个优闲舒适的生活，渡假数星期，任由泥土和农作物自行料理。但这样的话，后果不堪设想了。一个成功的农夫，是不会停止打理着他的农作物的。

2. 辛劳之后，还要有倚靠的精神。他的辛勤工作，将会有好收成作为酬劳。他做了一切预备工作之后，第二步便是仰望倚靠神，因为只有神才可以叫阳光雨水滋润大地。农夫只能作他所能作的，而这实在很有限。虽然他工作很努力，但他不能叫縠物生长 - 只有神能。我们要绝对的倚靠神。

3. 辛劳和倚靠过后，便是收获的时候。农夫称这是”初熟的果子”。终于他尝到从劳苦而来的第一个果实。你可以看到报酬是随着工作而来。辛劳之后便是美味的果实。

同理，属神的牧者可以预备一篇最好的讲章，用上最大的努力传讲，但效果却是从神而来，只有祂才可以给死在过犯罪恶之中的人有生命（弗2:1）。祂在末世的时候会颁下奖赏，但在现今这一刻，我们可以很荣幸地，尝到服事祂的喜乐和甜蜜。

结语。有了这些委身（兵士、运动员，和农夫）的例子，我们便得着鼓励，将自己的时间和精力，不论在私生活及事奉方面，借着有自律的责任感、决心、毅力和倚靠，也成为一个委身的好榜样。好让别人看见你的委身和事奉见证，也让别人看见你的认真的基督徒生命，你的事奉不是一份工作，而是一个使命和呼召。

在你的基督徒生命和事奉中，不要活在一个不冷不热的境况底下。平庸的情况，在基督徒的生活中，是站不住脚的。我们所作的，都是为着神的荣耀。这就是说，我们要尽上我们最大的力量，要超越一切，和全心全意的将自己委身在神手中。

III. 讲道大纲

我们在这里登出讲道大纲的项目，是要辅助大家如何预备讲章。很多时候在预备讲章时，我们常常发现最难处理的，就是如何找出我们讲道的经文结构。在本刊以后数期，我们将会更详细的讨论找出经文的作者如何把结构（或大纲）排列出来。

这个讲道大纲是我以前一些已完成的大纲，以供大家参考之用。希望你可以从中看到这些大纲是如何和经文联在一起的。

这些讲道大纲是要点出经文的原则，从而找出经文的主题。这些原则是用听众听得明的字句写成。这个将重点写出来的表达方式，讲章便不会被人觉得是一堂课或是一篇陈旧的历史叙述，而是一篇神要向会众今天讲的说话。会众循着这些重点听罢整篇讲章后，他们便会被这篇道吸引，因为他们由这些重点，便看见了这篇道和他们是息息相关的–在他们所遇见的问题上、他们的行为上、他们的决定上、他们的态度上、他们的灵命上、他们的家庭上，和他们的人际关系上等。

我们会先从约翰福音入手。这些大纲并不是跟章节顺序编排，而是由以下的标题排列一起：

耶稣七个超自然的事迹（即神迹）。
耶稣七个主要的对话。
耶稣七个自称（即“我是”的自白）。

这些大纲你可以随意使用。你可以照字搬字的使用，或者你可以随意修改。你用不用这些大纲都不打紧，我希望你能从中找出经文的原则和如何写出和你听众有关的大纲来。在这里，我把耶稣七个超自然神迹的其中三个大纲登出来。

A. 约翰福音2:1-11，耶稣把水变酒

主题：有行动的信心

第一点：信心是不动摇的相信 (2:1-5)

1a. 相信耶稣知道我们的处境 (2:3)

1b. 相信耶稣会关心我们的困难 (2:4)

1c. 相信耶稣会满足我们的需要 (2:5)

第二点：信心是绝对顺服的回应（2:6-8）

2a. 对无法理解的事情上的顺服 (2:7)

2b. 虽在其他人疑惑下的顺服 (2:8)

第三点：信心承认不应有的祝福 (2:9-11)

3a. 信心承认那不应有的祝福是从何而来 (2:9-10)

3b. 信心承认那不应有的祝福的目标是什么 (2:11)

B. 约翰福音4:46-54，耶稣医治大臣的儿子

主题: 相信神的话语

背境 / 场境: 约翰福音4:46

第一点：我们需要神，可从人的缺乏上便知道 (4:47-50a )

1a. 我们只看到肉身上的需要，而神却看出我们灵性上的需要 (4:47-48)

1b. 我们可以无知地固执己见，而神却很有智慧地作出回应 (4:49-50a)

第二点：相信神就是我们灵性败落的良方 (5:50b-53)

2a. 信心是从相信神的话开始 (4:50b)

2b. 信心是遵行神的旨意 (4:50b)

2c. 信心是从神伟大的工的明证确立 (4:51-52)

2d. 信心可从遵从神的真理证明出来 (4:53)

C. 约翰福音5：1-47，耶稣在伯赛大医好瘫子，第一部份

主题：对耶稣权柄的回应

背境 / 场境：约翰福音5:1-5

第一点：耶稣权柄的神迹 (5:6-9, 14)

1a. 耶稣发出一个试探性的问题： “你要痊愈吗?” (5:6-7)

1b. 耶稣发出一个惊人的命令： “起来，拿你的褥子走吧！” (5:8-9)

1c. 耶稣说了一个很严肃的警告： “不要再犯罪 … “ (5:14)

第二点：耶稣权柄的争论 (5:10-18)

2a. 耶稣安息日工作的争论 (5:10-13, 15-16)

2b. 耶稣自称是神儿子的争论 (5:17-18)

Related Topics: Pastors

網上牧師雜誌 – 中文版（繁體）, TCh Ed, Issue 2 2012 年冬季

A ministry of…

The Net Pastor's Journal

作者: Roger Pascoe,博士，主席,
郵箱: [email protected]

這是網路牧師雜誌第二期，我們希望刊物中各類體裁的文章都能幫助你處理在牧會時所遇見的各樣情況，成為你的鼓勵。

我們聖經講道中心的宗旨是要“強化教會中的講道及領導能力”，我們希望藉著網上的出版可以達到我們的目的，教導、幫助和鼓勵全球的事奉工人。

I. 講道：我們為甚麼要講道？

在本刊上一期（NPJ 1，2011年秋季刊），我們已討論了講道是甚麼的一回事。結論是講道就是藉著聖靈的能力，向世人傳揚神的道，目的是要藉著以下幾點因素，更新聽眾的靈命：

正確的分解神的道。
清晰的解釋真理。
權威性的宣告神的信息。
將神的話語應用在現今的世代。

故此，預備一篇講章，主要的元素包括：

1. 講道的唯一根據就是聖經。當然地，講員是無條件的接受，聖經就是神的話語，唯一的權威和根據。

2. 我們明白聖經，是因為我們已很詳細的查考求證，並根據各種釋經原則而成，內中包括：

a) 經文內容。

b) 經文的文法結構。

c) 字彙的歷史考證。

d) 經文的文化背景。

e) 經文的神學意義。

f) 作者的寫作原因，對當時世代讀者的意義。

3. 講章是由經文中恆久不變的真理構成。

4. 講章將經文的意思不合糊的解釋清楚，並教導會眾如何應用出來。

在以後數期中，我們將會討論講道時所面對的各類情形。

講道的主要目的就是傳揚神的信息，即是從聖經而來的信息。但講道亦有一個特殊目的，就是要從聖經某一段（或多段）經文中，找出其中為某一特殊群體而寫的信息，並要求他們作出特殊的回應。

伯克（J.I. Packer）寫道：“講道的目的就是要將神的信息傳揚出來，好叫聽者知曉信息內容、並得著教化，從而作出一個合適的回應 … 這不是說，我們要好像教師，將書本某一課內容講解，而是將神的話語傳揚開去，將人帶到神的面前”（The Preacher and Preaching: Reviving the Art in the Twentieth Century, “Why Preach”，第九頁）。這就是為甚麼我們須要講道 – 為神發聲，並呼召人到神的跟前來。這可能是一篇佈道信息，傳揚福音。這也可能是一篇培靈的信息，好叫信徒建立起基督的身體。但整體來說，一篇講章就是要將神的道傳遞給會眾，好叫他們能夠面對面的來到神面前。

因此，絕對相信聖經是神的話語是講道的必需條件。我們一定要把神的話分解正確，解釋清楚，並教導如何應用出來，並且更重要的是（因為這是神的話），我們要彰顯經文中神的權柄，能力和同在。

神的話是我們人類都要聽從的至高重要的信息。因此，聖經講道是在世上和在教會中不可或缺的一環。以下經文都是說及神的話的至高重要性和果效：

申命記32:46-47，神的話就是“你們的生命”

詩篇119:11，神的話能保護我們遠離罪惡

以弗所書6:17，神的話就是“聖靈的寶劍”

羅馬書6:17和申命記27:10，神的話要求我們忠心和順服（比較帖撒羅尼迦後書1:8；彼得前書3:1；4:17）

申命記30:15-16，神的話可以叫人得生命和聖潔

申命記8:3，神的話可以培育並餵養我們（比較馬太福音4:4）

羅馬書10:17，神的話帶領我們走信心的路

希伯來書4:12，神的話顯露我們的本相

提摩太後書3:16，神的話裝備事奉工人，作成神各樣的工作

在本期，我們對你的寄望是：

1. 你講道時，你是講甚麼道？這個世界充斥著無數的聲音，眾說紛紜。人類不再需要多一點空談。他們需要的，是帶有神權柄的最後的話。只有神的話才能把人改變過來。

2. 對你來說，神的道有多重要？

3. 你的生命改變了多少？

以上問題可以幫助你發現聖經講道是如此的重要。

II. 領導才能: 作為一個屬靈領袖的榜樣

“作一個在思想、言語、行為上的好榜樣” 第二部份

在上期，我們已開始了如何作好屬靈領袖為體裁的專題討論。如果你是一位教會領袖，不論你知情或不知情，別人看你便已經是一個榜樣的了。環繞著你的人，都在暗中觀察著你的言行舉動、反應、思想、待人接物、處事的優先次序，時間和金錢的運用。如果你是一位牧者，那麼看著你的便是你的會眾，尤其是年青的一輩。

使徒保羅不厭其煩的鼓勵其他人效法他（例如林前11:1），好使他也成為別人效法的榜樣。要成為一個屬靈的榜樣，就是我們生命能夠流露出基督樣式，好叫其他人聽見我們說話，就是聽見基督；看見我們，就是看見基督。屬靈的榜樣，就是在你身上，滿有基督的生命，以致有一股強大的能力，吸引著其他人，叫人渴慕著要效法。這就是生命影響生命的意思 – 可以是正面的，也可以是負面的。一個屬靈的榜樣可以給你周圍的人一個正面的影響力。

一個屬靈榜樣的第一個特徵，在上期已討論過了，就是如何作一個委身的榜樣。在本期，我們繼續研討其他特徵。

表裡一致的榜樣：

基督徒的表裡一致可用四步曲的情序來說明，可用ABCD代表：

我們的行動（Action）一定要和我們的認知（Acknowledge）一致。

我們的品格（Behaviour）一定要和我們的信仰（Belief）一致。

我們的操守（Conduct）一定要和我們的悔罪（Confession）一致。

我們的行為（Deeds）一定要和我們持守的教義（Doctrine）一致。

有人說“表裡一致就是活出信仰的人生”（David Jeremiah所寫的“Living with Confidence in a Chaotic World”第163頁）。在寫給帖撒羅尼迦教會的信中，保羅就鼓勵信徒效法他們表裡一致的行為： “⁷你們自己原知道應當怎樣效法我們。因為我們在你們中間，未嘗不按規矩而行， ⁸ 也未嘗白吃人的飯，倒是辛苦勞碌，晝夜做工，免得叫你們一人受累。⁹ 這並不是因為我們沒有權柄，乃是要給你們作榜樣，叫你們效法我們。” (帖撒羅尼迦後書 3:7-9).

對於保羅來說，屬靈領袖就是一個敬虔的榜樣：“我們向你們信主的人，是何等聖潔、公義、無可指摘，有你們作見證，也有神作見證” (帖撒羅尼迦前書 2:10)。一個表裡一致的教會領袖是一生過著敬虔（聖潔）生活的人，在待人接物方面，持守公義，無可指摘。

屬靈領袖就是一個有道德和自律的榜樣。一個表裡一致的信徒就是一位（1）有自律，不過著一團糟生活的人；（2）工作勤勞、不怠惰；和（3）自力更新，不靠著別人的慷慨而生活。

屬靈領袖就是一個說話不虛浮的榜樣。他們的說話是可信賴、清晰、直接，和明確的。保羅寫道：“我們向你們所傳的道，並沒有是而又非的” (哥林多後書 1:18)。他們說出心裡所想的，這就是表裡一致的說話。你不會今天說一些東西，明天便更改了。你不會說一些故意含糊其辭的說話。

屬靈領袖就是一個活像基督的榜樣。“人若說他住在主裡面，就該自己照主所行的去行” (約翰一書 2:6)。他全人都是聚焦在耶穌身上 - 在祂的死，復活，和再來。你整個人的人生、全副精神，和信念都是專注在基督裡面。而你的行為也由此而來 (比較約翰福音 15:1-7; 約翰一書 2:28)。.“住在”的意思是說他是前後一致的人，不論在態度、關係、言語、思想，和行為上，都是如此。這就是說，你無須裝模作樣，只要簡單的相信基督，住在他裡面，作基督作的事 (約翰一書 2:6)就是了。

屬靈領袖就是一個可以值得信賴的榜樣。這等人，不會像那些易受風俗搖擺的人 (比較以弗所書4:14），或那些在毫無先兆之下，便容易受情緒波動的人一樣。但卻是對人生和前境充滿正面看法，不容易搖擺不定的，可靠的、不容易改變的。在靈程上，他們是長跑，而不是短跑的運動員。這些人可以在任何環境下，都可以被人信任；他們的處事作風是循規度矩的，生活是有規律和自律的，其他人可以信得過你不會改變你做事的作風，和一如既往，你會體恤別人的需要。這真是一個屬靈領袖具備的好品質。J.C.Ryle寫道：“沒有一樣事物，可以比表裡一致的人更具影響力。這是一個值得我們切記在心，不可輕易忘記重要的一課” (“Day by Day with J. C. Ryle,” Eric Russell編輯)。

在你朋友圈子中，有沒有人是正直可靠的 – 就是那些我們常稱作“忠心”的人？他們常在你身邊，是你可信靠的。耶穌說: “你們若常常遵守我的道，就真是我的門徒” (約翰福音 8:31)。常遵守耶穌的道就是忠心事主的唯一途徑。

屬靈領袖就是一個經常體恤別人的榜樣。“愛弟兄的，就是住在光明中” (約翰一書 2:10; 參考約翰一書 3:23; 4:7-8)。

屬靈領袖就是一個服從的榜樣。服從是指那些“遵行神旨意的” (約翰一書 2:17)人，即是那些從心裡順服從神的道所顯示神旨意的人 (羅馬書 6:17)。住在基督裡面的竅門就是讓神的道住在你裡面。“若將從起初所聽見的存在心裡，你們就必住在子裡面，也必住在父裡面” (約翰一書 2:24)。

讓我們立志每天都是活在主再來的亮光底下，努力追求在靈程上作一個表裡一致的人。

信心的榜樣

這裡不是要討論個人的自信（單靠個人的資源和本事），而是要討論你站在神面前，具備著從神而來的恩賜和從祂而來的呼召，而作為信徒的信心。一個有信心的基督徒，不會受著良心的責備 (約翰一書 3:21)，因為他在神面前是赤露敝開的，已為一生的過犯，作了完全的悔罪。

屬靈領袖必須是一位對自己所相信的有信心的人。你對聖經及其中的教導有堅強的信心嗎？你完全相信聖經是神的道，神的啟示，無誤，是完全可靠的嗎？你知道你所相信的是甚麼，和為甚麼你要信嗎？神的道有沒有塑造了你的思想，價值觀，和世界觀呢？你對神的道真的深信不疑嗎？

當“神的道常存在你們心裡” (約翰一書 2:14)，你就有從裡面而來的力量和信心。作為教會領袖，我們須要對我們相信的道有信心。 “饑荒降在地上” (亞摩司書 8:11) 所指的不是一個饑荒，而是多個。我們在屬靈上，的確是有一個大饑荒，人都離棄了神和祂的道。我們相信的，都是混肴不清，因為世上存在著很多不同的聲音，要將我們拉扯到其他地方去。例如，有人自稱是彌賽亞，也有人要將聖經更改到和進化論看齊。還有很多關於人的根源和存在的無神論調。

作為別人可以效法的榜樣，屬靈領袖一定要對所相信的，有絕對的把握和相信的原因。這就是說他要勤於研讀神的話，清楚明白，和欣然遵行。

這樣說來，屬靈領袖就是一位有把握與神有親密關係的人。你在神面前，對你的位份 – 你是祂蒙愛的兒女，因著愛你的緣故而將祂唯一的獨生子給你並為你而死 - 而有信心嗎？你認識你如何成為人嗎 - 就是神如何對你有特殊的看顧，並給你恩賜作好祂的事工嗎？你有把握如何作好一個基督徒 - 永遠藏身在主裡，在基督裡被神悅納？你有把握活在神的眷顧和保守嗎？你對未來有把握嗎 – 就是在你去世後，你將要何往？你對神的呼召去事奉祂有把握嗎？

一個有信心的基督徒是好像“一棵樹栽在溪水旁” (詩篇第一篇) – 在主裡，因著你有根深蒂固屬靈的根，你便不易被搖動。甚而在暴風雨或被人攻擊，你仍能站立得穩，不容易被人“飄來飄去” (以弗所書 4:14)。

當然，我們也應該成為一個有把握主再來 的榜樣。因著這堅強的把握，我們盼望著祂的再臨，熱切地 “等候所盼望的福，並等候至大的神和我們救主耶穌基督的榮耀顯現” (提多書 2:13)。因著這堅強的確據，我們等待著祂的再臨，確信我們會完全被接納並得到稱讚：“小子們哪，你們要住在主裡面。這樣，祂若顯現，我們就可以坦然無懼；當祂來的時候，在祂面前也不至於慚愧” (約翰一書 2:28; 比較彼得前書 1:8-9 )。基督的再來是我們表裡一致和信心的動力。

主再來時，你會羞愧或害怕嗎？又或者你雖身陷反對聲音或誘惑當中，你都得著得勝的確據，“因為那在你們裡面的，比那在世界上的更大” (約翰一書 4:4)？這確據是藉著禱告讀經，和“住在基督裡面” 來的。那些感覺羞愧的人，他們的工作果效會被燒毀。“不致羞愧”的意思就是我們事奉神時，經常藉著禱告、悔罪、順服，盼望和等候，向祂作一個簡單的滙報。

III. 靈修心得

“清晨嗎哪” (史提反‧奧福著Dr. Stephen F. Olford)

如果你跟我私下討論這問題，你可能會說，每天如果能花點時間研讀神的話，就是聖經，和藉著禱告，與神相交，這是每個信徒都應該仿效的事情。當然，你是對的。但有一件事情我們須要注意，這個每天的相交，與神一起的“安靜時間”，絕對多於值得效法的舉動，更是維持我們生命的要素，不論在靈命、果效，和愛的培育，都是不可或缺的一環。這是基督徒生命的指標。讓我更仔細討論這一點。耶穌說：“人活著，不是單靠食物，乃是靠神口裡所出的一切話” (馬太福音 4:4)。這句說話，直截了當就是告訴我們人是靠著甚麼而活著的。“人活著，乃是靠神口裡所出的一切話”，這句話的意思就是“人活著，就是靠神口裡所出的一切話”。

這不是你背誦的聖經，也不是你放在書架或書房中的聖經。而是說，神的話，在你默想神話語的時刻，祂在你靈魂深處向你低聲細語的說話。這就是人如何活著的意思了。當心，你的聖經知識可能很熟練，但你的靈性卻是死了。

維持我們生命的就是神活潑的話，祂每天都在在我們的靈裡說話。安靜的時刻對我們靈命的健康至為重要，不論你是初信或是一個資深信徒 ( 請參閱彼得前書 2:2，和希伯來書 5:14 )。

靈修對靈命的煉淨是重要的。藉著基督的寶血，你的罪已清洗乾淨，這是真確的，你還要經常來到十架面前加添力量。但每天持續不斷的清除污穢思想，和生命的更新則是要靠從神而來的道 ( 請參閱詩篇119:9; 羅馬書12:2; 腓立比書 4:8)。

靈修對靈命的教導也是至關重要。沒有神的道 “ 豐豐富富地存在心裡 ” ( 歌羅西書. 3:16; 並參閱提摩太後書3:16 和詩篇73:24 )，你不會知道如何活出聖潔及公義的生活出來。

同理，靈修對靈裡的爭戰也是重要的。最好的例子就是主耶穌基督在曠野受著撒但試探。我相信在這四十晝夜，申命記的說話成了他抵禦撒但攻擊的利劍，這是一個活用神話語的很好經歷。保羅教導以弗所的信徒“ 戴上 … 聖靈的寶劍，就是神的道” ( 以弗所書 6:17 ).

以上所說的都是很重要的，但你的靈修的最大動機就是每天有一段時間安靜下來，不是為著自己的需要，而是與神獨處一起。故此，這不是責任，而是你的特權和榮耀。神在基督裡面，就是你的主，跟你有一個私人約會。如果你沒有依時赴會，祂將會是何等傷痛。祂期待著，好像祂和撒瑪利亞婦人一樣，給你愛、專心倚靠神，和敬拜的活水 ( 請參閱約翰福音 4:23, 24 )。我有一個忠告，要建立這個靈修的習慣殊不容易。作為一個牧者，我很坦白的承認，我現在比初信的時候更難有一個安靜的靈修時間。要達到目標，就要付出代價。仇敵最厲害的攻擊，就是要剝奪你每天跟主一起的時刻。如果你立志每天都有靈修的時間，你便要有決心，排除萬難，堅持到底。在你任何事奉環境中，不論是牧者、主日學教員、宣教士，職場，或在家中，除非你能保持每一天的靈修時間，你是不會過著一個得勝生活的。

IV. 講道大綱

講道大綱這一欄，目的是要幫助大家如何預備講章。在預備講章時，我們常常感覺到最難處理的問題，就是如何找出經文的結構。這裡的講道大綱就是我們多方研究的成果，期盼你能藉此看出講道大綱是如何從經文直接得出來的。

講道大綱的主要目的是要找出經文的重點，這些都是與整篇經文的中心思想有關。這些原則是用聽眾聽得明的字句寫成。這個將重點寫出來的表達方式，整篇講道便不會被人誤會是一堂課或是一篇古老歷史的覆述，而是一篇神在這個時刻，要向會眾講的說話。會眾循著這些重點聽完整篇講章後，他們便會被這篇道吸引，因為由這些重點，便看見這篇道和他們的生命是息息相關的 – 在他們所遇見的問題上、他們的行為上、他們的決定上、他們的態度上、他們的靈命上、他們的家庭上，和他們的人際關係上都是如是。

講道大綱第一個系列是約翰福音。但這些大綱不是順著章節的先後次序，而是由標題組成：

1. 耶穌的七個超自然的作為（祂的神蹟）

2. 耶穌的七個主要對話（祂與個人的談道）

3. 耶穌的七個自稱（“我是”的宣言）

這些大綱你可以隨意使用。照字搬字使用可以，或者隨意修改都可以。用與不用，聽隨尊便。我們希望（這就是我們登出大綱的用意）你能藉著這些大綱例子，可以從中找出經文的重點和寫出與你會眾有關的大綱來。在本期，我會把耶穌七個超自然神蹟的其中三個大綱列出。

在上一期，我們已列出了開首的三篇講道大綱，是約翰福音中的“耶穌的神蹟”，包括有如下三個標題：

講道大綱1：約翰福音2:1-11，耶穌把水變酒

講道大綱2：約翰福音4:46-54，耶穌醫治大臣的兒子

講道大綱3：約翰福音5:1-47，耶穌醫治畢士大池的瘸子

以下兩篇是本期要刊出的大綱 …

講道大綱4，約翰福音6：1-14，耶穌餵飽五千人

主題：你的神有多大？

第一點：一個簡單的問題，卻顯示人的極度無知（5-9）

1. 耶穌詢問一個很簡單的問題 (5-6)

2. 門徒給出兩個啟發性的答案 (7-9)

(a) 第一個答案是出於理智上的 (7)

(b) 第二個答案是出於實際情況 (8-9)

第二點：一個簡單的囑咐，卻顯示一個切身的實際問題（10-13）

1. 神可以叫小籃子的午膳變成豐盛的宴席 (10-11)`

2. 神可以叫一個很小份量的午膳，吃飽後，還有很多的剩餘 (12-13)

講道大綱5，約翰福音6：16-21，耶穌在水面上行走

主題：認識耶穌是誰

第一點：苦難在不知不覺間，便猝然來臨（17）

1. 不服從神的，必招致苦難 (17a)

2. 在我們手足無措的時候，苦難便來臨 (17b)

第二點：在最無意間的發現，苦難便來臨（17b）

1. 我們發現耶穌是我們永生的神 (20a)

2. 我們發現耶穌是充滿恩典的安慰者 (20b-21a)

3. 我們發現耶穌是大能的拯救者 (21b)

網上牧師雜誌 – 中文版（繁體）, TCh Ed, Issue 1 2011 年秋季

A ministry of…

作者: Roger Pascoe博士，主席,
郵箱: [email protected]

這是專為牧者而出版的季刊第一期，每期我們都會刊登一些下列標題的專欄文章：講道、領導、牧會、講道大綱，和培養你靈命的靈修作品。這個網址是專為牧者，和所有事奉工作人員而設的。

我們的宗旨是要“強化教會內的聖經講道和領導能力”，我們希望這份電子刊物能夠達到一個目的，就是讓全球事奉人員，不論遠近，都能團結一致，彼此教導、扶持，和豉勵。

願神祝福大家在主內的事奉，亦願這些文章成為你靈命的泉源，並傳揚神話語和帶領神家的動力。

I. 甚麼是講道？

聖經講道是公開宣講神在聖經中的信息。這是將神曾在某時、某地，向某人所講的說話，重新複述、演譯、和解釋，以致聽眾可以將之融滙貫通，並應用在他的生活上去。

其中要點就是，這個信息是你曾經歷過，在你傳講時，你就成為一個最活生生的見證，使人在你身上見到信息的真實。我們稱這“道成肉生的講道”。

聖經的講道不是上課，不是演講，更不是戲劇性的獨白。它有自己獨特的格式和功用。“一個講員不是一個作者朗誦著他的作品；而他卻真的是一個聲音、一團火、一個先鋒、為著他的使命埋頭苦幹 – 他就是那位藉著從神的名字和力量宣講神話語的人。”（Joseph Parker，由Stephen F. Olford Preaching in word of God.34頁”引用Joseph Parker的話）。

聖經講道有多個定義（有時候又稱為釋經講道），舉例如下：

史提芬．奧福（Stephen Olford）：“釋經講道是藉著聖靈的能力，將神的話解釋和宣講，經過歷史的印證，文字、文法，和教義的審查，目的是要激發世人對基督改變的大能的回應”（“Anointed Expository Preaching ”，69頁）。

克頓．羅拔遜（Haddon Robinson）：“釋經講道是將聖經的觀念，向會眾交待清楚，聖經中的每一段經文，經過歷史的考驗，文法和文字上的處理，藉著聖靈，並透過該段經文在講員身上的試驗，然後由他傳講，而達到聽眾耳中”（“Biblical Preaching.”20頁）。

約翰．史托得（John Stott）：“釋經者的工作就是將封閉的打開，將暗晦的變得明朗，將糾結解開，將纏裏著的鬆開 … 作為釋經人，我們的工作就是將經文打開，好讓人能夠清晰地、很淺白地，很準確地，很切實地，沒有任何增添、減少或虛構，聽到當中的信息” (“Between Two Worlds,” 126頁)。

雅各．伯克（J.I. Packer）：“（釋經）講道的主要目的就是讓講員成為經文的出口，將經文打開，將神的話講解清楚，好使經文能完整無缺地向會眾說話，和被聽見，使得全會眾能領受（神的聲音）”（錄自Westminster Directory, 1645頁，J.I. Packer出版書籍“God Has Spoken, ”28頁）。

這裡我有兩個定義 – 一長一短：

較短的定義：“務要傳道”（提後4:2）。

較長的定義：“聖經講道就是宣揚神的話語，藉著聖靈的能力，將經文解釋得準確貼切，並將真理闡明，宣講時是帶著神的權柄，並將之貼切地應用出來，好讓每一個聽眾都能在靈性上得著復興。”

所有講道都必須是以聖經為依歸，也一定要從神的話語而來，然後藉由講員講出。聖經講道是將神的真理，藉著人傳講出來。故此，聖經講道須將聖經擺在最受尊崇的位置 – 因為聖經是神所默示的，是絕對可靠的。聖經是基督徒的最高權威，是信仰和行事的準則。故此，是我們講道時的唯一權威。如果我們不能講解聖經真理，我們所講的，便和世俗的哲學無大不同。

講道可分兩大類 – 一類是被稱為聖經式的（或稱釋經式）講道，另一類則被稱為標題式講道。標題式的講道是從講員所選擇的標題作開始，再從不同的有關經文而加以發揮。但其中危險的地方有：（1）聽眾可能因著眾多的引用經文而混淆不清；（2）有時候可以有誤導的情況出現，尤其是在很多情形之下，引用經文和前文下理是有出入。但標題式的講道的好處是，它可以提供一個更廣闊的平台，來明暸聖中的某一類標題。也即是說，它可以有系統地研究某一個特定的聖經標題。

在另一方面，聖經講道是從經文開始，而講員則是從中找出主題。這即是說，講員是先從經文入手，然後找到主題，而後便演譯出他的講章來。這不是說講員不會引用其他有關的經文，而事實上我們很多時候的確是會使用其他經文來支持我們的論點，也同時證明了神話語的一貫不變性。故此，任何一類的講道方式都是可行的，但我們相信講道的主要方式應由神的話語開始，然後把選好的經文主題加以盡情發揮演譯。講道時，不論採用何種方式，總不要離開“務要傳道！”這一宗旨。

講道是甚麼呢？可以說，講道牽涉四方面：

宣講
演譯
解釋
應用

在以後的幾期，我們將會針對這幾項要素來討論。願主祝福你成為祂忠心的出口，將祂的真理，準確地，清晰地，傳揚到每一個人的身上去，並叫神的名字得著榮耀。

II. 領導才能: 作為一個屬靈領袖的榜樣

“作一個在思想、言語、行為上的好榜樣” 第一部份

甚麼是榜樣？榜樣就是一個可以給人效法的人物或事例。保羅認為一個可以令人效法屬神的榜樣是至關重要。他就是以自己身體力行，成為別人的榜樣，也勸勉其他人也以自己的生命成為一個別人屬神的榜樣。他這樣說：

“所以我求你們效法我” (林前 4:16)。

“他們遭遇這些事，都要作為鑑戒 ...” (林前 10:11)。

“你們效法我，像我效法基督一樣” (林前 11:1)。

“弟兄們，你們要一同效法我，也當留意看那些照我們榜樣行的人” (腓 3:17).

“甚至你們作了馬其頓和亞該亞所有信主之人的榜樣” (帖前 1:7)。

“你們自己原知道應當怎樣效法我們，因為我們在你們中間，未嘗不按規矩而行” (帖後 3:7)。

“... 乃是要給你們作榜樣，叫你們效法我們” (帖後 3:9)。

“... 總要在言語、行為、愛心、信心、清潔上，都作信徒的榜樣” (提前 4:12).

其他新約作者都強調一個屬神的榜樣的重要性，例如：

雅各: “弟兄們，你們要把那先前奉主名說話的眾先知當作能受苦能忍耐的榜樣” (雅 5:10)。

彼得: “你們蒙召原是為此，因基督也為你們受過苦，給你們留下榜樣 ...” (彼前 2:21)。

“也不是轄制所託付你們的，乃是作群羊的榜樣” (彼前 5:3).

希伯來書: “... 總要效法那些憑信心和忍耐承受應許的人” (來 6:12)。

使徒約翰也教導我們要效法好的榜樣，而遠避惡人的惡行：“不要效法惡，只要效法善” (約翰三書 11)。該猶（約翰的收信人）效法低米丟作為他在屬靈領導工作上的榜樣。低米丟“有眾人給他作見證” (12) - 他有好名聲，是一個值得我們信賴，效法和跟隨的人。由此可見，他是一個有好品格，常常行善的人。

很明顯地，最好的榜樣就是來自神和主耶穌基督的。保羅說：“所以你們該效法神，好像蒙慈愛的兒女一樣” (弗 5:1)。如何效法神？我們可以不妨從正面或負面來看如何效法神。正面來說，我們可以藉著“憑愛心行事，正如基督愛我們 ...” (5:2)。負面來說，我們效法神，不行任何不聖潔的行為，“方合聖徒的體統” (5:3)。.

主耶穌自己親自跟門徒說過：“我給你們作了榜樣，叫你們照著我向你們所作的去作” (約 13:15)。耶穌說這話的時候，他剛替門徒洗腳，給他們作了一個很好的甘願作僕人和謙卑的榜樣，好叫他們在人生中也照樣做。當然，最偉大的榜樣就是主自己在十字架上的犧牲。這是為別人的好處，甘願謙卑、犧牲，和受苦的最高表現。

作別人的榜樣，我們有時稱之為輔導。輔導有很多方法。有的是“有目標性”的輔導，就是你要花時間和他們一起，這樣，他們便可從你身上學習到 – 你的生活、言行、舉止、思想，和應對等。也有所謂“被動式”的輔導方法，別人是從遠處觀察著你 - 他們看著你的行事準則，聽著你說的話，便從中學習到你的處事態度，從而模仿你的行事為人。很多時候，他們是在你不知情的環境下作的。這對於作為領袖的牧者來說，是最真確不過的了。牧者常是在全會眾、鄰舍、家人，和其他有交往的人銳利目光底下受著觀察和評價，然後決定是否值得他們效法。牧者是完全蒙在鼓裡，不知道自己正被人觀察著，更不知道你對他們的影響力有多深遠。真的，不論在家中，工場，或基督徒圈子中，我們是常被監視著的。

你對人的影響，可以像保羅對帖撒羅尼迦人所說的：“並且你們在大難之中，蒙了聖靈所賜的喜樂，領受真道，就效法我，也效法了主。甚至你們作了馬其頓和亞該亞所有信主之人的榜樣 …” (帖前 1:6-10)。他們從保羅所看到和所聽到的，成為了他們生命中的支柱和見證，以致他們也成了別人的榜樣。這就是一個典型的模範人物可以給人這麼大的影響力！你可以給別人觀察到你的言行、思想，和應對，而影響他們跟隨你的腳踪行，因為你是“群羊的榜樣” (彼前 5:3)。

所以，我們應當積極和刻意地擔起這個有意義、神聖的基督徒模範角色，好叫別人能放膽的跟隨。作為主裡的模範榜樣，我們有幾項要注意的事情。本期只討論其中一項，其他的將會在以後的幾期中登出。現在，我們來看…

一個委身的例子。使徒保羅是提摩太的導師。他鼓勵提摩太要成為一個委身的好榜樣：“總要在言語、行為、愛心、信心、清潔上，都作信徒的榜樣 … 這些事你要殷勤去作，並要在此專心，使眾人看出你的長進來” (提前 4:12, 15)。

委身的意思就是：“這些事你要殷勤去作，並要在此專心。” 如果我們要在生命和事奉上成為一個屬靈的榜樣，我們便專心一致在神呼召我們的事工上努力不懈。如果我們立志要成為一個真正的基督門徒，那麼我們的生命便是一個完全的委身。耶穌說：“你們無論甚麼人，若不撇下一切所有的，就不能作我的門徒” (路 14:33)。這是完完全全的委身，而這正是能夠吸引別人作出相應的完全委身。

身為牧者和教會領袖，這個指令是適切不過的了。如果我們不是全心委身給神，那來有人跟隨我們？我們有甚麼值得他們跟隨的？我們的生命一定要完全與世人分別出來，好讓別人看見我們，就認出我們，不論在言行舉止，和思想上，都絕對是基督的門徒。使徒保羅（提後2:4-6）勸誡我們每天都應該好像運動員、農夫，和兵士一樣，過著一個嚴謹的紀律生活。這些人有甚麼特徵，而要我們效法的呢？

第一：兵士（提後2:3-4）。一個優秀的精兵，每天都是處於一個高度嚴格紀律訓練的環境底下。他要絕對的盡責，經常保持一個對敵人的高度戒備狀態。他不能在站崗時打嗑睡，或對“那招他當兵的人”稍有半點不忠和不滿的態度。一個當兵的最基本職責就是保衛國土。不論在任何情況之下，這就是他最基本的任務。

在這處經文，作為一個好兵士，有三個特點：

1. 甘願受苦 (2:3)。“你要和我同受苦難，好像基督耶穌的精兵。”一個好的兵士願意忍受苦難和逼迫。他不會在屬世和靈界的邪惡勢力面前，輕易言棄。

2. 甘願犧牲 (2:4a)。“凡在軍中當兵的，不將世務纏身” (2:4)。這是叫我們不被世務纒擾，以致我們不能專心跟隨主。

3. 甘願効力 (2:4b)。你的目的是要 “叫那招他(就是你)當兵的人喜悅”。你工作的動機是出於愛，並希望得到基督的稱許，就是“那招他(你)當兵的“。

第二，運動員（提後2:5）。運動員的最大特點是有堅強的毅力。他不鬆懈地經常操練自己，好叫自己在運動場上，在自己競技的項目上奪得錦標。因著高度自律的精神，他們須要犧牲很多別人追求的享受。他們需要充足的睡眠，食得合宜，戒掉不良習慣，放棄一些不必要的活動（這些活動可能都是很好的），以致達到他們追求的目標。

每一個運動員都是朝著三個目標努力著：

1. 努力向上 – 這是每一個運動員應有的態度 – 因為他們是在“場上比武”。這須要操練、受訓、克苦、努力，及堅強意志，非成功奪標不可的決心。講員也是一樣，為要達到目標，他便需要盡上最大的努力，勤奮工作和自律的精神。

2. 按規矩行事 – 這是對運動員的約束。 “非按規矩，就不能得冠冕”。運動員須按規則參賽；否則，他雖然可能在比賽中勝出，但在被發現違規後，便會被取消參賽資格 (比較林前9:24-27）。那麼，他們便會前功盡廢。作為一個講員，你一定要認識並遵行神的話語，你才有資格把神的話語傳講開去。

3. 向著錦標直跑 – 這是毎一個運動員的最終目的，能夠得到“冠冕”，便算是一個成功而歸的勝利者。我們身為講員的也是一樣，我們要渴望為主作成我們的使命，到最後日子，只要能聽到祂說:“ 好，你這又良善又忠心的僕人!” (太 25:23)

第三，農夫 (提後2:6)。農夫是勤勞和倚靠神的好例子。他也有三個特點。

1. 第一就是勤勞。他一定要刻苦耐勞工作，才有收成。他要鬆土，插秧、除草。這需要艱辛的工作和具備自律精神，因為無人會強迫他去做。他可以決定過一個優閒舒適的生活，渡假數星期，任由泥土和農作物自行料理。但這樣的話，後果不堪設想了。一個成功的農夫，是不會停止打理著他的農作物的。

2. 辛勞之後，還要有倚靠的精神。他的辛勤工作，將會有好收成作為酬勞。他做了一切預備工作之後，第二步便是仰望倚靠神，因為只有神才可以叫陽光雨水滋潤大地。農夫只能作他所能作的，而這實在很有限。雖然他工作很努力，但他不能叫縠物生長 - 只有神能。我們要絕對的倚靠神。

3. 辛勞和倚靠過後，便是收穫的時候。農夫稱這是“初熟的果子”。終於他嚐到從勞苦而來的第一個果實。你可以看到報酬是隨著工作而來。辛勞之後便是美味的果實。

同理，屬神的牧者可以預備一篇最好的講章，用上最大的努力傳講，但效果卻是從神而來，只有祂才可以給死在過犯罪惡之中的人有生命（弗2:1）。祂在末世的時候會頒下獎賞，但在現今這一刻，我們可以很榮幸地，嚐到服事祂的喜樂和甜蜜。

結語。有了這些委身（兵士、運動員，和農夫）的例子，我們便得著鼓勵，將自己的時間和精力，不論在私生活及事奉方面，藉著有自律的責任感、決心、毅力和倚靠，也成為一個委身的好榜樣。好讓別人看見你的委身和事奉見證，也讓別人看見你的認真的基督徒生命，你的事奉不是一份工作，而是一個使命和呼召。

在你的基督徒生命和事奉中，不要活在一個不冷不熱的境況底下。平庸的情況，在基督徒的生活中，是站不住腳的。我們所作的，都是為著神的榮耀。這就是說，我們要盡上我們最大的力量，要超越一切，和全心全意的將自己委身在神手中。

III. 講道大綱

我們在這裡登出講道大綱的項目，是要輔助大家如何預備講章。很多時候在預備講章時，我們常常發現最難處理的，就是如何找出我們講道的經文結構。在本刊以後數期，我們將會更詳細的討論找出經文的作者如何把結構（或大綱）排列出來。

這個講道大綱是我以前一些已完成的大綱，以供大家參考之用。希望你可以從中看到這些大綱是如何和經文聯在一起的。

這些講道大綱是要點出經文的原則，從而找出經文的主題。這些原則是用聽眾聽得明的字句寫成。這個將重點寫出來的表達方式，講章便不會被人覺得是一堂課或是一篇陳舊的歷史敍述，而是一篇神要向會眾今天講的說話。會眾循著這些重點聽罷整篇講章後，他們便會被這篇道吸引，因為他們由這些重點，便看見了這篇道和他們是息息相關的 – 在他們所遇見的問題上、他們的行為上、他們的決定上、他們的態度上、他們的靈命上、他們的家庭上，和他們的人際關係上等。

我們會先從約翰福音入手。這些大綱並不是跟章節順序編排，而是由以下的標題排列一起：

耶穌七個超自然的事蹟（即神蹟）。
耶穌七個主要的對話。
耶穌七個自稱（即“我是”的自白）。

這些大綱你可以隨意使用。你可以照字搬字的使用，或者你可以隨意修改。你用不用這些大綱都不打緊，我希望你能從中找出經文的原則和如何寫出和你聽眾有關的大綱來。在這裡，我把耶穌七個超自然神蹟的其中三個大綱登出來。

A. 約翰福音2:1-11，耶穌把水變酒

主題：有行動的信心

第一點：信心是不動搖的相信 (2:1-5)

1a. 相信耶穌知道我們的處境 (2:3)

1b. 相信耶穌會關心我們的困難 (2:4)

1c. 相信耶穌會滿足我們的需要 (2:5)

第二點：信心是絕對順服的回應（2:6-8）

2a. 對無法理解的事情上的順服 (2:7)

2b. 雖在其他人疑惑下的順服 (2:8)

第三點：信心承認不應有的祝福 (2:9-11)

3a. 信心承認那不應有的祝福是從何而來 (2:9-10)

3b. 信心承認那不應有的祝福的目標是甚麼 (2:11)

B. 約翰福音4:46-54，耶穌醫治大臣的兒子

主題: 相信神的話語

背境 / 場境: 約翰福音4:46

第一點：我們需要神，可從人的缺乏上便知道 (4:47-50a )

1a. 我們只看到肉身上的需要，而神卻看出我們靈性上的需要 (4:47-48)

1b. 我們可以無知地固執己見，而神卻很有智慧地作出回應 (4:49-50a)

第二點：相信神就是我們靈性敗落的良方 (5:50b-53)

2a. 信心是從相信神的話開始 (4:50b)

2b. 信心是遵行神的旨意 (4:50b)

2c. 信心是從神偉大的工的明證確立 (4:51-52)

2d. 信心可從遵從神的真理證明出來 (4:53)

C. 約翰福音5：1-47，耶穌在伯賽大醫好癱子，第一部份

主題：對耶穌權柄的回應

背境 / 場境：約翰福音5:1-5

第一點：耶穌權柄的神蹟 (5:6-9, 14)

1a. 耶穌發出一個試探性的問題 : “你要痊癒嗎?” (5:6-7)

1b. 耶穌發出一個驚人的命令 : “起來，拿你的褥子走吧！” (5:8-9)

1c. 耶穌說了一個很嚴肅的警告 : “不要再犯罪 ... “ (5:14)

第二點：耶穌權柄的爭論 (5:10-18)

2a. 耶穌安息日工作的爭論 (5:10-13, 15-16)

2b. 耶穌自稱是神兒子的爭論 (5:17-18)

Related Topics: Pastors

El Diario del Pastor en la Red, Ed. Esp., Edición 7, primavera 2013

Un ministerio de…

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Autor: Dr. Roger Pascoe, presidente,
Email: [email protected]

I. Predicando: La Preparación Del Predicador
“El Predicador y los Obras de Dios,” Pt. 1

Para tener credibilidad y autoridad, los líderes de la iglesia deben ser hombres y mujeres piadosos. En particular, los predicadores tienen que ser hombres de Dios para estar bíblicamente calificados para predicar. ¿Qué significa ser un hombre o una mujer de Dios? ¿Cómo te preparas para ser un hombre de Dios?

Estoy en deuda con mi mentor, colega en el ministerio, y amigo, Dr. Stephen Olfrod por hacer que el tema de hoy sea tan real, vital, relevante, y poderoso para mí. Esta es un área en la que él tuvo un profundo impacto en mi vida. Estoy en deuda con él por los materiales que he obtenido de sus obras, conferencias, sermones, conversaciones personales, y su propio ejemplo, el cual he tratado de inculcar en mis propios pensamientos y prácticas, y algunos de ellos los he incorporado hoy en este artículo.

El mismísimo término “hombre de Dios” nos recuerda nuestro llamado y responsabilidad e identidad – le pertenecemos a Dios y le servimos. El hombre de Dios está preparado y equipado por y a través de las Escrituras (2 Tim. 3:16-17), Escrituras que hemos sido llamados y dotados para proclamar. Entonces, ¿Cuáles son las cualidades o características de un hombre de Dios y cómo un hombre de Dios se prepara para la obra de Dios? Eso es lo que queremos tartar de responder en este artículo.

En 1 Timoteo 4:16, el apóstol Pablo escribe, “Ten cuidado de ti mismo y de la doctrina;” Note que Pablo enfatiza primero a la persona (“Ten cuidado de ti mismo) y luego el mensaje (“…y de la doctrina).” Él repite ese mandato una vez más en 2 Timoteo 2:15, primero la persona (“Procura con diligencia presentarte ante Dios aprobado,”) y luego el mensaje (“que usa bien la palabra de verdad.”). De esta manera, para Pablo el orden de preparación es primero, la preparación del predicador, el líder de la iglesia, y segundo, la preparación del mensaje. Pablo pone la preparación de la persona antes de la preparación del mensaje porque, como lo pone el Dr. Stephen Olford, “la rectitud moral y espiritual es un requisito indispensable para la ortodoxia doctrinal.” (Stephen F. Olford, “Anointed Expository Preaching,” 53-54). Entonces, antes de poder predicar la doctrina correcta uno debe de ser recto en sí mismo.

El “ser diligente” significa hacer lo posible – “haz lo posible para presentarte a y ante Dios como quien ha sido probado y hallado verdadero” (2 Tim. 2:15). Pablo estaba instando a Timoteo, como joven predicador y líder de la iglesia, a usar todo esfuerzo (para ser diligente, para prestar atención) a presentarse a Dios como metal que ha sido probado y marcado como “aprobado.”

Claramente la diligencia y el esfuerzo demandado en esta exhortación son necesarios porque esto es algo que no se presenta fácilmente o naturalmente, ni puede tomarse a la ligera (cf. 1 Pe. 1:7, donde la misma expresión es usada en conexión con la autenticidad de la fe – “probada en el fuego”). Se diligente, como un soldado, atleta, y labrador (2 Tim. 2:3-6), en tu presentación ante Dios “como uno que es probado y verdadero” (William D. Mounce, “Pastoral Epistles” en Word Biblical Commentary, 521).

El predicador y líder de la iglesia tiene que, primero que todo, ser un “hombre de Dios” (1 Tim. 6:11). En el Antiguo Testamento este término era usado para describir a aquellos que ocupaban un cargo divino. Moisés (Dt. 33:1), David (2 Crón. 8:14), Elías (2 Rey. 1:9), y los profetas (1 Sam. 2:27) eran hombres de Dios. La preparación personal debe ser una disciplina diaria en la vida de cualquiera que quiera ser un hombre o mujer de Dios, en particular de los predicadores y líderes de la iglesia, para que estén preparados, equipados, y calificados para la obra de Dios.

La preparación personal comienza con un tiempo quieto diario con Dios. Uno no puede mantener la pureza moral y el poder sin apartar un tiempo para la preparación de su alma (cf. Is. 50:4-9). Un tiempo devocional diario con Dios es el verdadero barómetro de salud espiritual y de santidad. Si somos disciplinados y diligentes sobre nuestro bienestar espiritual, Dios nos aprobará como aquellos que son tratados y verdaderos, probados y aprobados. Esta preparación espiritual abarca cuatro áreas principales:

1. Guardar tu vida moral.

2. Dirigir tu vida del hogar.

3. Nutrir tu vida interior.

4. Disciplinar tu vida ministerial.

En esta edición, comenzamos a mirar lo que significa…

A. Guardar Tu Vida Moral

La responsabilidad moral de un hombre o mujer de Dios está claramente delineada por el apóstol Pablo en tres áreas…

1. Tenemos que huir de las trampas del pecado. “Huye también (rehúye) de las pasiones juveniles; y sigue (persigue) la justicia” (2 Tim. 2:22).

2. Tenemos que seguir las virtudes divinas. “Huye de estas cosas – como el liberalismo (1 Tim. 6:3-5) y el materialismo (1 Tim. 6:6-10) - y sigue la justicia, la piedad, la fe, el amor, la paciencia, la mansedumbre.” (1 Tim. 6:11).

3. Tenemos que luchar batallas espirituales. “Pelea la buena batalla de la fe, echa mano de la vida eterna” (1 Tim. 6:12).

En esta edición (DPR 7) y en la siguiente (DPR 8) de este Diario del Pastor en la Red, miraremos esas áreas una a la vez…

1. Un líder piadoso tiene que huir de las trampas del pecado: Estas pueden destruir tu ministerio. “Huye” tiene el sentido de “corre por tu vida, no mires atrás, escapa a cualquier precio” – así como se le dijo a la esposa de Lot que escapara de Sodoma, per tristemente ella falló en hacerlo. ¿Qué son esas trampas del pecado de las que tenemos huir?

Primero, tenemos que huir de las trampas de las falsas pasiones – sexo ilegal, lujuria. 1 Corintios 6:18 dice, “huid de la fornicación” y nuestro versículo en 2 Tim. 2:22 dice, “Huye también de las pasiones juveniles.”

La inmoralidad sexual es una de las trampas pecaminosas de las que tenemos que huir. El sexo ilegal parece estar seduciendo a muchísimos hombres en el ministerio actualmente. Aunque Pablo está específicamente hablando de las pasiones sexuales aquí en 2 Timothy 2:22, no obstante, es con seguridad una de esas tentaciones y lazos que se cuelan en la vida de muchísimos hombres en el ministerio.

Alguien podría decir: “Bien, eso fue escrito para un pastor joven. Puedo ver como los pastores jóvenes necesitan seguir el consejo de Pablo. Pero you soy más viejo. Tengo más experiencia. Mis necesidades sexuales están bajo control. Las mujeres jóvenes no están detrás de mí. Si eso es lo que piensas, es mejor que ya mismo comiences a huir de la trampa de las falsas pasiones, porque estás en peligro.

A pesar del hecho de que esto fue escrito para un pastor joven, a ninguna edad estamos libres de la tentación sexual. Entonces, “mantente huyendo” y “no proveáis para los deseos de la carne” (Rom. 13:14; cf. también 1 Jn. 2:15-17, Gal. 1:4). Probablemente es correcto decir que en ningún momento en la historia la lujuria ha sido tan permeable entre los pastores y líderes de la iglesia. La trampa de las falsas pasiones es más probable que descarrile tu ministerio ahora que lo que era en algún otro momento en la historia. Nunca la perversión sexual ha estado tan rampante y fácilmente accesible que hoy en día, en particular en la internet. Es tan insidiosa porque es muy secreta, ubicua, y altamente adictiva.

Entonces, ¿cómo evitamos esta trampa pecaminosa de las falsas pasiones? Solo podremos tratar adecuadamente con esta tentación si en el poder del Espíritu “hacéis morir las obras de la carne” (Rom. 8:13), y si hacemos lo siguiente: “despojaos del viejo hombre, que está viciado conforme a los deseos engañosos” (Ef. 4:22), y si “han crucificado la carne con sus pasiones y deseos.” (Gal. 5:24) y si seguimos el consejo: “andemos también por el Espíritu” (Gal. 5:25).

Lo primero entonces, tenemos que huir de la trampa pecaminosa de las falsas pasiones …

Segundo, tenemos que huir de la trampa de las falsas enseñanzas – de la verdad desequilibrada, el liberalismo. El apóstol Pablo nos advierte, que “vendrá tiempo cuando no sufrirán la sana doctrina,” (2 Tim. 4:3-4). Los falsos maestros siempre han existido en la iglesia. La manera de acercarse a otros para influenciarlos es generalmente una batalla de palabras, la propagación de un mensaje engañoso y falso, en vez de “palabras íntegras” – sana doctrina, el verdadero evangelio. Si te rindes a ellas, te abres a la trampa de la falsa enseñanza, al liberalismo teológico. Cuando el letargo espiritual se establece, el liberalismo subversivo toma el control.

Los falsos maestros se manifiestan de cuatro maneras …

a) Los falsos maestros predican “otro evangelio,” un mensaje corrupto.

En mi opinión, eso es lo que son el teísmo abierto y el evangelio de la prosperidad, entre otras muchas falsas doctrinas. El teísmo abierto enseña que los humanos son seres verdadera y completamente libres y, por lo tanto, Dios no puede saber completamente el futuro ya que muchos de sus eventos son afirmados sobre la libre escogencia de los humanos, la cual Dios no sabe o controla. Esta enseñanza falsa es “otro evangelio” – un evangelio diferente” (Gal. 1:6, 9). El evangelio de la prosperidad enseña que, a través del ejercicio de la fe verdadera en Cristo, uno puede lograr la libertad de la pobreza y ganar prosperidad material y financiera. Éste también es “otro evangelio,” un mensaje corrompido. Necesitamos ser conscientes del liberalismo, el cual se cuela muy calladamente y parece muy inofensivo. Asegurémonos de que el mensaje que predicamos sea puro, bueno, claro, preciso, íntegro.

b) Los falsos maestros muestran una actitud arrogante, una mentalidad engreída.

“Si alguno enseña otra cosa, y no se conforma a las sanas palabras de nuestro Señor Jesucristo, y a la doctrina que es conforme a la piedad, está envanecido, nada sabe” (1 Tim. 6:3-4a).

El espíritu de la época en que vivimos siempre quiere algo nuevo. Alguna doctrina nueva. Alguna práctica nueva. Algunas interpretaciones nuevas. Siempre que encontremos alguna “cosa nueva” (Hch 17:21), ¡tengamos cuidado! No hay nada nuevo bajo el sol, especialmente en lo referente a cosas teológicas. A menudo estas nuevas cosas tienen raíz en el orgullo, en una mentalidad arrogante, en una actitud egoísta- “está envanecido, nada sabe.” Cuidado con el orgullo de la posición, sea esta una posición doctrinal o práctica.

c) Los falsos maestros adoptan un enfoque antagonista, una manera contenciosa.

“y delira acerca de cuestiones y contiendas de palabras, de las cuales nacen envidias, pleitos, blasfemias, malas sospechas, 5 disputas necias de hombres corruptos de entendimiento y privados de la verdad,” (1 Tim. 6:4b-5a).

Notemos que la motivación de su comportamiento es un defectuoso carácter moral – envidia y celos, conflictos y peleas, injurias e insultos y habla malintencionada, malas sospechas, disputas y argumentos inútiles y fricción constante. Además, tienen un carácter espiritual fallido – “disputas necias de hombres (o mujeres) corruptos de entendimiento y privados de la verdad,” (6:5). Un carácter moral defectuoso y un carácter espiritual defectuoso a menudo van de la mano.

d) Los falsos maestros desean ganancias materiales, una motivación comercial.

Hay hombres y mujeres “que toman la piedad como fuente de ganancia;” (1 Tim. 6:5b). Usan el manto de la religión para ganancia personal (cf. Balaam; Judas). Ellos andan “falsificando la palabra de Dios” (2 Cor. 2:17) para hacer dinero. Tratan al ministerio como un negocio. La codicia financiera es una de esas sutiles trampas pecaminosas que atrapa el corazón de muchos hombres en el ministerio. Ellos ven el estilo de vida que tienen otras personas que tienen dinero y lo desean para sí mismos.

Apartarse de la verdad (1 Tim. 6:3-5) a menudo está acompañado por la búsqueda de materialismo, declarando que las posesiones materiales son la evidencia de la devoción, o que la devoción es recompensada con las posesiones materiales, o que la piedad es un medio para incrementar lo material. Este es un mensaje fraudulento (“otro evangelio”) que es ajeno a la verdad de la Escritura. Por el contrario, Pablo dice, “Pero gran ganancia es la piedad acompañada de contentamiento; porque nada hemos traído a este mundo, y sin duda nada podremos sacar. Así que, teniendo sustento y abrigo, estemos contentos con esto.” (1 Tim. 6:6-8).

Entonces, en contexto, Pablo está hablando sobre huir de la trampa de la codicia, específicamente, la ganancia material, aunque hay otras formas de codicia. Jesús dijo, “No podéis servir a Dios y a las riquezas. (riquezas terrenales)” (Mat. 6:24). La codicia está presente en la naturaleza humana. Después de todo, la caída fue motivada por la codicia, ¿no es cierto? – la codicia por algo que Adán y Eva percibieron que les podría dar algo que no tenían. Eso es la codicia – el deseo por algo más, porque estoy insatisfecho con lo que tengo en el momento.

El amor a las riquezas es un vicio mortal que los predicadores tienen que hacer todo lo posible por evitar. Éste puede distorsionar tu pensamiento, y motivos. Si quieres ser “un hombre de Dios,” no dejes que la prosperidad material sea tu objetivo y se convierta en un ídolo. Huye de la búsqueda de riquezas. Conténtate con lo que tienes. Necesitas vivir y pagar tus deudas, pero no adores al dinero. Depende de Dios para tu provisión – Él siempre lo hace y en maneras que no nos podemos imaginar.

Así que, primero, tenemos que huir de la trampa de las pasiones falsas. Segundo, tenemos que huir de la trampa de las enseñanzas falsas. Y tercero …

Tenemos que huir de la trampa de los valores falsos – los deseos desenfrenados, la lascivia. Las enseñanzas falsas y los valores falsos a menudo van de la mano, con frecuencia una lleva a la otra. “Porque los que quieren enriquecerse caen en tentación y lazo, y en muchas codicias necias y dañosas, que hunden a los hombres en destrucción y perdición; porque raíz de todos los males es el amor al dinero, el cual codiciando algunos, se extraviaron de la fe, y fueron traspasados de muchos dolores. Mas tú, oh hombre de Dios, huye de estas cosas,” (1 Tim. 6:9-11).

Pablo rechaza tajantemente la noción de que la piedad produce ganancias materiales (6:5). En vez de eso, las ganancias materiales pueden arrastrar a las personas hacia un estilo de vida inmoral y desenfrenado porque el dinero les abre relaciones, conexiones, y oportunidades que antes no estaban a su alcance.

El peligro en sí mismo no es tener dinero – es el “amor” al dinero. El amor al dinero (1) le impidió al joven gobernante rico seguir a Jesús – “ Pero él, afligido por esta palabra, se fue triste, porque tenía muchas posesiones.” (Mr. 10:17-22); (2) hizo que el granjero rico se engañara a sí mismo al pensar que todo estaba bien cuando de hecho estaba a las puertas de la eternidad (Lc. 16:16-21); y (3) motivó a Ananías y a Safira a mentirle al Espíritu Santo y causó gran angustia en la iglesia (Hch 5:1-11).

La trampa pecaminosa de los valores falsos comienza con deseos equivocados (“Porque los que quieren…” v. 9a), que se convierten en obras equivocadas (“…caen en tentación y lazo,” v. 9b), y terminan en un destino equivocado (“…y en muchas codicias necias y dañosas, que hunden a los hombres en destrucción y perdición; ” v. 9b). La riqueza pueden ser una trampa porque ésta alimenta los deseos de la carne, atrae poder, atrae estatus.

Conclusión: Las trampas más sutiles y seductoras que Satanás pone a los predicadores y líderes de la iglesia son:

1. La Trampa Moral – sexo ilícito, falsas pasiones, sensualidad, insensatez moral.

2. La Trampa Teológica – verdad desequilibrada, falsas enseñanzas, liberalismo, poca ortodoxia.

3. La Trampa Material – deseos desenfrenados, valores falsos, materialismo.

La preparación personal de un predicador, entonces, comienza con: “un líder piadoso tiene que huir de las trampas pecaminosas – éstas pueden destruir tu ministerio.” En la próxima edición del Diario del Pastor en la RED, continuaremos con este tema al considerar las buenas virtudes a seguir y las batallas espirituales a pelear.

II. Liderazgo: Ser Un Buen Modelo a Seguir

En la última edición del Diario del Pastor en la RED, miramos un aspecto de la santidad personal – la pureza sexual en la conducta. En esta edición, vamos a mirar otro aspecto de la santidad personal –“La Pureza en la Conducta Ética.” Aquellos de nosotros en el liderazgo de la iglesia tenemos que…

1. Mantener el más alto estándar de integridad en la ética de negocios. Esto significa reportar tus ingresos con exactitud y completos en la declaración de impuestos. Significa tratar con honestidad y justicia a aquellos con quienes haces negocios. Significa actuar honradamente ante Dios en todas nuestras ocupaciones.

La pureza en la ética de tus negocios significa ser administradores sabios de todos los recursos que Dios nos ha dado, sea tiempo o dinero o posesiones. En lo que gastas tu dinero dice mucho de quién eres. Si lo gastas de manera frívola, probablemente eres irresponsable. Si vives dentro de lo que te puedes permitir, probablemente eres una persona bien disciplinada, responsable. Una manera de controlar tus gastos es teniendo un presupuesto. Nadie construye una torre sin primero calcular los gastos (Lc. 14:28) Un presupuesto tiene en cuenta tus ingresos comparados con tus gastos. Especifícalos con cuidado para cada mes del año. Haz provisiones para gastos inesperados. Incluye el ahorro en tu presupuesto. Y analiza periódicamente tus gastos – la cantidad que gastas y en qué gastas tu dinero.

Cuando sabes cuánto gastaste y en qué lo hiciste, esto te ayudará a aliviar la preocupación sobre el dinero – sin importar si tienes lo suficiente para cubrir hasta el próximo día de pago. Esto no descarta gastos inesperados de vez en cuando, que a menudo son los más difíciles de lidiar cuando estás con un presupuesto apretado, pero te da una idea de cómo afrontarlos. Desarrolla buenos hábitos de gasto – esto te va a evitar muchos dolores de cabeza financieros.

Y ten mucho cuidado con las deudas. No puedes evitar deber por la electricidad y otros gastos del hogar, pero puedes controlar las tarjetas de crédito y los préstamos bancarios. No tomes prestado lo que no puedes pagar.

Planea para el futuro invirtiendo cierta cantidad de dinero cada día de pago. La parábola de los talentos (Mat. 25:15-28) habla de eso. Estar ansiosos por el mañana tiene que ver con la falta de confianza en Dios. (Mat. 6:25), no con la planeación de las finanzas. La planeación financiera es bíblica y responsable. Ten un plan a largo plazo para tu dinero. Si puedes, comienza a ahorrar para la pensión cuando eres joven. Un poco de ahorro cada día de pago se transformará en mucho para cuando te jubiles. Esto es ser buen administrador.

Para el ahorro para la jubilación, asesórate de alguien con experiencia en campo de la planeación financiera, preferiblemente un cristiano que pueda identificarse con tu ética y objetivos, incluyendo dar para los necesitados. No intentes los esquemas de “hazte rico rápidamente”. Si suena demasiado bueno para ser verdad, probablemente lo es. Invertir no es lo mismo que acumular compulsivamente. No seas un tacaño. Sé generoso y sensible con otros que están en necesidad. Pero hay un equilibrio entre ser tacaño y gastar como loco, entre ahorrar para el futuro y gastar irresponsablemente.

Como parte de tu planeación financiera, deberías considerar un seguro de vida. Al hacerlo así, piensas en cuáles serían las necesidades de tu familia si tu no pudieras seguir proveyéndoles. El seguro de vida es una manera responsable de planear las necesidades de tu familia (1 Tim. 5:8). Ellos son primero en cualesquiera prioridades de gasto.

Y asegúrate de darle al Señor con alegría y de manera regular siempre que puedas (cf. 1 Cor. 16:2; 2 Cor. 9:5, 7). Puede que haya tiempos en los que no puedas dar (p.ej. si estás desempleado), pero en la medida que puedas (por el uso sabio de los recursos que Dios te ha dado) da para la obra del Señor, así sea una pequeña cantidad.

Sobre todo, confía en Dios. Él te proveerá, así como lo hace con los pájaros y flores (Mat. 6:25-29). Pero es tu responsabilidad administrar lo que él te ha dado y usarlo con sabiduría.

2. Mantén el estándar más alto de integridad en la ética de tu trabajo. La ética de trabajo del apóstol Pablo pretendía ser un ejemplo a seguir para los tesalonicenses: “Porque vosotros mismos sabéis de qué manera debéis imitarnos; pues nosotros no anduvimos desordenadamente entre vosotros, ni comimos de balde el pan de nadie, sino que trabajamos con afán y fatiga día y noche, para no ser gravosos a ninguno de vosotros; no porque no tuviésemos derecho, sino por daros nosotros mismos un ejemplo para que nos imitaseis.” (2 Tes. 3:7-9).

No seas perezoso sino diligente en tu trabajo. Haz lo que dices que vas a hacer cuando dices que lo harás. No hagas compromisos frívolos que no vas a cumplir – esto es una cuestión de credibilidad. Y asegúrate de trabajar duro, dar el día completo de trabajo por un día completo de pago – esto es una cuestión de integridad.

En tu ética de trabajo, muestra una actitud bíblica cristiana: “Siervos, obedeced a vuestros amos terrenales con temor y temblor, con sencillez de vuestro corazón, como a Cristo; no sirviendo al ojo, como los que quieren agradar a los hombres, sino como siervos de Cristo, de corazón haciendo la voluntad de Dios; sirviendo de buena voluntad, como al Señor y no a los hombres, sabiendo que el bien que cada uno hiciere, ese recibirá del Señor, sea siervo o sea libre. Y vosotros, amos, haced con ellos lo mismo, dejando las amenazas, sabiendo que el Señor de ellos y vuestro está en los cielos, y que para él no hay acepción de personas.” (Efe. 6:5-9).

Una actitud bíblica cristiana es una actitud de respeto -“con temor y temblor” (6:5b). Esto no quiere decir que literalmente te encojas de miedo ante tu empleador como un perrito asustado lleno de miedo. En vez de eso, significa que los honres y respetes, siendo consciente que la fuente de la autoridad es Dios.

Es una actitud de sinceridad - “, con sencillez de vuestro corazón” (6:5c). Se íntegro en tu fidelidad, fiel a tu empleador. Deja que la integridad irradie de ti- honestidad, motivaciones puras.

También es una actitud de servicio cristiano- “, como(obedeciendo) a Cristo;” (6:5d). Esta es la perspectiva que hace tal obediencia posible. Tu obediencia a tu patrón terrenal es de hecho obediencia a Cristo. Tu trabajo se vuelve una oportunidad para trabajar para Cristo. Este es el motivo fundamental de la obediencia cristiana- obedecer a Cristo. No tiene nada que ver con la personalidad de tu jefe, o el trato que él te da. Tiene todo que ver con servir a Cristo. Los cristianos tenemos que ser los empleados más obedientes, honestos, respetuosos, fieles, comprometidos porque nosotros trabajamos (obedecemos) “como (obedeciendo) a Cristo.”

Lo anterior hará tu testimonio muy creíble y poderoso. Si tu ética de trabajo es diferente de la de otros (si hablas, piensas, y actúas diferente), puedes tener un testimonio poderoso. Pero si siempre llegas tarde al trabajo y te vas temprano, haces un trabajo de mala calidad, y tomas largos descansos, entonces tu testimonio no será creíble.

Si tu empleador es un cristiano, no pienses que tienes derecho a un trato especial. Los empleadores cristianos tienen derecho a aún más respeto y obediencia porque ellos son hermanos en el Señor. Da todo lo mejor de ti sin importar quien sea tu empleador y al hacerlo así glorificas a Dios. Si no puedes tolerar tu trabajo, encuentra otra cosa, pero no holgazanees. Mientras trabajes allí, sigue trabajando como “para Cristo.” Se puntual, confiable, cooperativo.

Una ética de trabajo cristiana también significa, no procrastines sino haz las cosas que no te gustan hacer cuando sea necesario hacerlas. Haz tu trabajo con gusto, voluntariamente, no por obligación, no a regañadientes (1 Pe. 5:2). Haz tu trabajo eficientemente. Haz el mejor uso de tu tiempo, fija prioridades, y di “no” a las cosas que no sean un buen uso de tu tiempo.

III. Pensamientos Devocionales: “Confianza en el Ministerio” (2 Cor. 2:14-3:6)

Este pasaje captura la esencia del ministerio – por un lado, nuestra ineptitud y debilidad extrema, por el otro lado, nuestra confianza en Dios. El punto de este pasaje es que Dios ministra a través de aquellos cuya confianza está en él. Hasta este punto en la carta, Pablo ha contado muchas dificultades en su ministerio – su aflicción en Asia, la crítica a su integridad, el dolor por las ofensas en Corinto. Esto podría ser interpretado como un informe depresivo de su ministerio, pero ese no es el caso. Entonces, para asegurarle a sus lectores de que de hecho ese no era el caso, Pablo comienza una digresión extensa (2:14-7:4) para (1) describir como Dios siempre ha llevado a cabo un ministerio efectivo, a pesar de las dificultades (2:14 -3:6 se relaciona con 4:1-7 concerniente a este asunto; y (2) darle gloria a Dios por su bondad infalible.

El estrés de esos días no evitó que él proclamara el evangelio triunfantemente. De ahí, la explosión de alabanza solo para Dios por medio de quien tal victoria es posible en todo lugar. El tema de esta epístola es la victoria de la gracia de Dios por encima de la fragilidad humana, específicamente nuestra incompetencia para el ministerio. A pesar de las dificultades, Dios asegura la efectividad de sus siervos y nos da la victoria en nuestras tareas espirituales.

El primer principio para el ministerio que vemos en este pasaje es que…

1. Podemos estar confiados en el ministerio cuando seguimos la instrucción de Dios (2:14-16a). Podemos estar confiados en el ministerio cuando seguimos la instrucción de Dios porque su dirección siempre es exitosa (2:14a): “Mas a Dios gracias, el cual nos lleva siempre en triunfo en Cristo Jesús,” La imagen aquí es de esplendor de una procesión militar Romana regresando de la batalla a casa.

Un ministerio efectivo sigue al líder. Cristo es nuestro líder y nos dirige en victoria. Somos sus guerreros y disfrutamos los frutos de su triunfo. Aquellos que siguen a Cristo triunfan sobre los enemigos y los obstáculos. Jesucristo pagó la mayor batalla en la cruz y su triunfo facilita nuestro triunfo – lo compartimos con Él.

La procesión de Victoria es solo para aquellos que siguen la dirección de Cristo. Pablo recuerda cómo él ha sido infaliblemente dirigido en triunfo y cómo el sabor del conocimiento de Cristo ha sido manifestado a través de él en todo lugar.

Aquellos que siguen el triunfo de Cristo sobre sus enemigos y obstáculos, triunfan porque ellos están “en Cristo” (2:14a). El creyente no tiene otra posición ante Dios. Por medio de la fe en la obra de expiación perfecta de Cristo el cristiano es justificado e incorporado a él, hecho uno con él. Es solo “en Cristo” que Dios triunfa sobre y a través de nosotros. Por medio de esta unión vital con él, participamos en su dirección victoriosa en el ministerio. “En Cristo,” Dios nos muestra al mundo como sus prisioneros, sometidos por el poder de la misericordia y la gracia.

Entonces, podemos estar confiados en el ministerio cuando seguimos la dirección de Dios porque su liderazgo siempre es exitoso. Y, podemos estar confiados en el ministerio cuando seguimos la dirección de Dios porque su palabra siempre es poderosa (2:14b-16c). Es poderosa “por medio de nosotros…en todo lugar” (2:14b). Dios obra por medio de nosotros para esparcir el olor a Cristo por todo lugar. Así como en la procesión de victoria Romana en los tiempos de Pablo soltaban fragancias dulces al quemar especias en la calle, así también Dios a través de nosotros esparce el evangelio “en todo lugar,” como una fragancia que perdura. En todo lugar que sus siervos predican su Palabra, el “conocimiento” de Cristo se esparce. Que Cristo sea conocido es el gran objetivo de predicar, ¿no es verdad?

Miremos que este ministerio es completamente de Dios. Su dirección siempre es exitosa porque nos lleva en triunfo. Y, su palabra siempre es poderosa y esparce la dulce fragancia del conocimiento de Cristo “por medio de nosotros.”

La palabra de Dios es poderosa en todas partes y es poderosa en todas las personas. Miremos primero la dirección de esta fragancia – “para Dios somos grato olor de Cristo (15a). Un ministerio efectivo es uno que primero emite un olor placentero “para Dios.” Luego notemos la descripción de este olor – es “olor de Cristo.” Como el perfume que nos ponemos llena el ambiente a nuestro alrededor (ver Jn. 12:3), así nuestro ministerio tiene que esparcir el olor de Cristo. No son los resultados de nuestro ministerio sino el ministerio el que es importante, como lo discutimos en la Parte I de esta publicación. Si emitimos el olor de Cristo, eso le agrada a Dios, sea cual sea su efecto. Nuestra tarea es manifestar a Cristo a todos, tanto a “los que se salvan” y a los “que se pierden” (2:15b).

La respuesta de aquellos que escuchan es asunto de Dios. Nuestra responsabilidad es ser “el olor de Cristo” para todas las personas. Así como el incienso de las antiguas procesiones militares inundaba tanto a los conquistadores (para quien era un grato olor de victoria), como a los cautivos (para quienes era una señal de muerte inminente), así el evangelio es predicado por los siervos de Dios (aquellos que disfrutan a Cristo) tanto a los que lo recibirán, como a los que lo rechazarán.

Para aquellos “que se pierden” somos “olor de muerte para muerte” (2:16a). Así como el incienso de la procesión era un amargo recordatorio de muerte para los cautivos, así para aquellos que rechazan el evangelio su proclamación es una advertencia de muerte eterna. Se convierte en la ocasión de condena por su propia elección. Así, para ellos el evangelio es su sentencia de muerte, un aroma que condena, una fumarola nociva (ver 4:10-12). Pero, para “ los que se salvan” somos “olor de vida para vida” (2:16b). Tal como el olor del incienso procesional es un dulce recordatorio del triunfo de los vencedores, así para aquellos que creen al evangelio es la buena noticia de la vida eterna (Jn. 3:36). Para ellos, el evangelio es la fuente de vida – un “olor” que da vida – que se Vuelve efectivo en el corazón y la consciencia del que escucha, quien por medio de éste recibe vida nueva. Para ellos, el predicador trae el olor de vida en Cristo.

Nuestro ministerio es predicar el evangelio de Cristo. Sea este aceptado, en cuyo caso es dador de vida, o sea rechazado, en cuyo caso es mortífero.

Recuerden nuestra tesis: Dios ministra a través de aquellos cuya confianza está en él. Pero, las perspectivas del ministerio son intimidantes, ¿no es verdad? Es por eso que Pablo pregunta: “y para estas cosas, ¿quién es suficiente?” (2:16c). ¿Quién está equipado y es competente? ¿Cómo puedo ser tal mensajero? Pregunta Pablo. ¿De dónde viene mi habilidad, mi confianza? La respuesta es esta: podemos estar confiados en el ministerio cuando seguimos la dirección de Dios (2:14-16). Además…

2. Podemos estar confiados en el ministerio cuando confiamos en la provisión de Dios (2:17-3:6). Podemos estar confiados en el ministerio cuando confiamos en la provisión de Dios porque él provee los resultados para aquellos que son verdaderos (2:17-3:4). Los ministros falsos confían en su propia habilidad. Creen que su capacidad está en ellos mismos, pero son un fraude, engañadores, que “medran falsificando la palabra de Dios” (2:17a). Ellos desvalorizan y degradan el mensaje al diluirlo, como mercaderes deshonestos que se benefician de vender productos de mala calidad. Solo buscan su propia ganancia falsificando su mercadería religiosa, hacienda del ministerio una mercancía para ganancia personal. Ellos se enmascaran bajo el nombre y la pretensión del cristianismo, pero sus intenciones son otras. Son inescrupulosos, sin importarles lo que está en juego. Se aprovecha del débil, del pobre y del ingenuo. Solo están interesados en hacer una venta, no en ganar un alma. Son completamente inconscientes de cualquier insuficiencia para la tarea. El ministerio para ellos es un negocio.

Los falsos ministros confían en su propia habilidad, pero los verdaderos ministros confían en la suficiencia de Dios. A pesar de sus propias fallas y deficiencias, ellos actúan “con sinceridad” (2:17b), hablan con motivaciones puras, sin mezclar falsas filosofías. Su palabra puede ser creída. Ellos modelan la verdad. No corrompen la verdad, al tiempo que hacen que se vea que son honestos y verdaderos. Están “como de parte de Dios (2:17c). Hablan como aquellos cuya autoridad es de Dios y llevan a cabo el ministerio “delante de Dios” (2:17d), conscientes de su inspección, a plena vista, humildes, auto sacrificados, no por ganancia personal sino por conversiones espirituales. Sus ministerios están ante el escrutinio de Dios. Sus motivaciones son puras ya que al final deben rendir cuentas de sí mismos a Dios. Su ministerio es “en Cristo” (2:17e), en comunión con Cristo como miembros de su cuerpo, activados por su Espíritu, por eso es que “¿quién es suficiente?” – el que tiene motivaciones puras, es fiel, calificado para la responsabilidad, uno que no corrompe la Palabra ni la usa como medio de ganancia personal.

A los ministros verdaderos del evangelio, Dios les da resultados verdaderos en el ministerio (3:1-4) – no ganancias materiales, sino conversiones espirituales, no convertidos religiosos ganados por seguir la ley, sino que son “carta de Cristo” (3:3), aquellos cuya vida testifica la sinceridad del ministerio y la obra de Dios por medio de su Espíritu.

Podemos estar confiados en el ministerio cuando confiamos en la provisión de Dios porque él provee los resultados a aquellos que son verdaderos, y Podemos confiar en el ministerio cuando confiamos en la provisión de Dios porque él provee los recursos para aquellos que se sienten inadecuados (3:4-6). Pablo tenía todas las razones para tener auto confianza. Los creyentes de Corinto fueron sus credenciales. Ellos eran una carta de Cristo escrita con el Espíritu del Dios viviente. Pero, de hecho, su confianza no estaba en sí mismo. Afirmaba que “Y tal confianza tenemos mediante Cristo para con Dios” (3:4). Su confianza era que Dios lo había llamado para ser un ministro capaz, apropiado del evangelio. Su confianza no estaba dirigida a sí mismo sino “para con Dios”, una confianza que pasaría la inspección de Dios.

Aquellos que son adecuados para el ministerio sienten que son totalmente inadecuados. Ellos piensan: “no que seamos competentes por nosotros mismos” (3:5a). La confianza en sí mismo se caracteriza por el orgullo, la arrogancia, la indiferencia, el desdén, pero la confianza en Dios se caracteriza por la mansedumbre, la longanimidad, humildad. Pablo no era la Fuente de su propia suficiencia, habilidad, o idoneidad. . Él no tenía una opinión inflada de sí mismo. De hecho, él se sentía vacío y débil, totalmente consciente de su propia fragilidad y finitud. ¿Por eso él preguntaba, “quién es suficiente?” (2:16). Bien, él responde. Aquellos que son suficientes para el ministerio saben que su “competencia viene de Dios” (3:5b). Solo Dios hace a sus siervos competentes para llevar a cabo las tareas asignadas a ellos. Nuestra idoneidad para el ministerio viene de Dios (sea el conocimiento, la devoción, o los dones). No es auto adquirida ni auto sustentable. Dios es autosuficiente, nosotros somos dependientes – No soy nada, pero Dios en mí es todo (cf. 1 Cor. 15:10).

Dios nos hace aptos para el ministerio. Él nos llama y nos equipa como “ministros” (3:6a), una posición para la cual nos hace capaces, adecuados, y calificados. Esta es la raíz de nuestra idoneidad – Dios mismo. Él nos llama como ministros del “nuevo pacto” (3:6b), no nuevo en el sentido de un judaísmo renovado, sino un nuevo capítulo en el trato de Dios con la humanidad. Él nos ha llamado como ministros del “espíritu” (3:6c) no ministros “de la letra (la Ley), …porque la letra mata” (nunca se pretendió que la ley diera vida, sino que nos mostrara nuestra pecaminosidad y culpa ante Dios, para conducirnos a la seguridad en Cristo) “pero el espíritu (de Dios) vivifica” (3:6d) a aquellos que son lavados y regenerados, que son salvos por su preciosa sangre.

Recuerda: Dios ministra a través de aquellos que tienen su confianza en él. Nuestra confianza en el ministerio viene de Dios porque su liderazgo siempre es exitoso y su palabra siempre es poderosa. En tanto le sigamos (su Palabra, su Espíritu, sus dones, su dirección) podremos tener gran confianza en el ministerio porque él provee el resultado para aquellos que son verdaderos y él provee la habilidad para aquellos que se sienten incapaces. Por mí mismo no soy nada, pero a través de Cristo “todo lo puedo” ( Fil. 4:13). Las fórmulas elaboradas no son la respuesta, las fabricaciones ostentosas no funcionan, las presentaciones innovadoras no impresionan a nadie. El único ministerio efectivo es el que es realizado a través del poder del Espíritu Santo: “No con ejército, ni con fuerza, sino con mi Espíritu, ha dicho Jehová de los ejércitos.” (Zac. 4:6).

¿Dónde está tu confianza para el ministerio? ¿Está en ti mismo? ¿En tus habilidades? ¿En tu programa?, ¿En tus recursos financieros? ¿En el lujoso edificio de tu iglesia? O ¿está solo en Dios?

Desde el momento en que Dios paró a Pablo en el camino a Damasco, lo salvó, le impartió el Espíritu Santo, lo llamó para ser un apóstol, y lo apartó para el ministerio como “ instrumento escogido” (Hch 9:15), Pablo nunca tuvo ninguna duda sobre de dónde venía su confianza, su fuerza, y el éxito en su ministerio. Que Dios hubiera puesto su mano sobre él y lo hubiera encomendado de esta manera especial nunca dejó de ser una fuente de asombro y gratitud para el Apóstol (1 Tim. 1:12).

¿Esparces el grato olor a Cristo? En tu ministerio, ¿afectas a todos alrededor de ti con el evangelio, que para algunos será la fragancia de vida y para otros la fragancia de Muerte? ¿La dulzura de Cristo permea tu persona, tus actitudes, relaciones, decisiones, acciones, y palabras?

IV. Boceto de Sermón

En la última edición del Diario Del Pastor en la RED comencé a publicar las siguientes series en el evangelio de Juan llamadas, “Los Siete Diálogos Significativos de Jesús.” La última vez publiqué el boceto del sermón para Juan 3:1-8, siendo este la parte 1 del diálogo significativo de Jesús con Nicodemo. En esta edición completaré la parte 2ª del diálogo significativo de Jesús con Nicodemo.

Juan 3:9-21, el Diálogo Significativo de Jesús con Nicodemo, Parte 2.

Asunto: Entrando al reino de Dios

Punto #1: ¿De dónde viene este concepto del nuevo nacimiento? (3:9-13)

1. El concepto del nuevo nacimiento es revelación divina (3:10)

2. La revelación divina ha sido rechazada (3:11-12)

3. La revelación divina solo procede de Dios (3:13)

Punto #2: ¿Cómo es posible el nuevo nacimiento? (3:14-21)

1. El nuevo Nacimiento es posible porque Cristo fue levantado para morir (3:14-15)

a) Él fue levantado para morir como sacrificio por el pecado (3:14)

b) Él fue levantado para morir como el objeto de fe (3:15)

2. El nuevo Nacimiento es posible porque Dios amó al mundo (3:16)

3. El nuevo Nacimiento es posible porque Dios envió a su Hijo (3:17-21)

a) Él envió a su Hijo para salvarnos de la condenación (3:17-18)

b) Él envió a su Hijo para traer luz a nuestra oscuridad (3:19-21)

Related Topics: Pastors

Psalm 51: How to Deal with Your Guilt

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1981

Secular psychologist Eric Fromm wrote (epdf.pub/the-sane-society.html, p. 255 ), “It is, indeed, amazing that in as fundamentally irreligious a culture as ours, the sense of guilt should be so widespread and deep-rooted as it is.”

Guilt is a common problem for a simple reason, namely, sin is a common problem. When we sin against God, we experience guilt. People can try to ignore it or suppress it. But unresolved guilt can result in many physical and mental disorders, such as anxiety, depression, and schizophrenia. Guilt also impairs relationships between people by causing the guilty person either to withdraw or to be overly aggressive and hostile in order to defend his false front. Since guilt affects each of us (because we all sin) and since it has such devastating consequences if it is not resolved properly, it is important to learn how to deal with our guilt.

Psalm 51 has some answers. It was one of three psalms David probably wrote after his sin with Bathsheba (Psalms 32 & 38 are the others). You probably remember the circumstances: David noticed Bathsheba bathing at her home one evening while he was strolling on the terrace of his palace roof. He lusted for her, sent for her, and, knowing full well that she was the wife of Uriah the Hittite, one of David’s loyal military men, he committed adultery with her. She conceived a child by David, and he tried to cover his tracks by having Uriah come home from the battlefield and go in to his wife. When that failed, David arranged for Uriah’s murder on the battlefield. David was now guilty of both adultery and murder.

For about a year, David tried to live a double life. Outwardly, he tried to look the same as always. He tried to put up a good front as the righteous king. But inwardly he was tormented with guilt. He had sinned, but he had not dealt with his sin and guilt properly, and he was in anguish. Then God sent Nathan the prophet to confront David with his sin (2 Sam. 12:1-14). David broke down in repentance. In the aftermath, he wrote Psalm 51.

There are two main themes in the psalm: the seriousness of sin, and the greatness of God’s grace. So we can sum up the message:

To deal with your guilt, you must understand the seriousness of your sin and the greatness of God’s grace.

1. To deal with your guilt, you must understand the seriousness of your sin.

This is the opposite of the approach of much modern psychology. Many psychologists would say that you need to minimize the seriousness of your sin. In fact, they don’t like to use the word sin. Call it your weakness, your tendency, or your faults. Or it’s a disease. They say, “You’re not a sinner. You’re basically a good person who made a mistake. We all make mistakes, so just get over it and learn to love yourself.” But the Bible calls it sin. There are several reasons that ...

A. Sin is serious.

1) Sin is serious because we are all vulnerable to sin.

The title identifies this as “A psalm of David, when Nathan the prophet came to him after David had committed adultery with Bathsheba.” Wait a minute! Isn’t this the David whom God called, “a man after My own heart” (1 Sam. 15:14, Acts 13:22)? How can he be guilty of adultery?

Isn’t this the David who worshiped God and wrote so many beautiful psalms? Isn’t he the man who trusted in the Lord in the face of so many life-threatening situations? How can he be guilty of murder and deception?

As the news of this event spread throughout Jerusalem and all Israel, the shock waves must have registered high on the Richter scale. “What? David, the King, guilty of adultery and murder? Impossible!”

“I don’t believe it! David wouldn’t do a thing like that! You must have heard wrong!”

Nope! He did do it. And there is a solemn lesson for us in the title of this psalm: The greatest of saints is capable of the grossest of sins.

If you don’t believe that, you don’t know human nature. You don’t know your own nature. Apart from God’s grace, you are capable of the most horrendous of crimes or the most vile of sins that you can imagine. I don’t care how long you’ve been a Christian or how many years of perfect Sunday School attendance you’ve chalked up, you are not invulnerable to the grossest of sins. David ranks among the greatest men of God of all time, and yet here we find him guilty of adultery and murder. That’s scary!

“Yes, but,” you say, “it was out of character for David.”

No, in fact, David says that it was right in character. He says (Ps. 51:5), “Behold, I was brought forth in iniquity, and in sin my mother conceived me.” It was no freak event; it was merely an expression of the sinful creature that he had been since conception. The problem wasn’t that David slipped up and acted out of character; the problem was that David acted in accordance with his character, which was inherently sinful. Consider this rather extreme statement:

Every baby starts life as a little savage. He is completely selfish and self-centered. He wants what he wants when he wants it: his bottle, his mother’s attention, his playmate’s toys, his uncle’s watch, or whatever. Deny him these and he seethes with rage and aggressiveness which would be murderous were he not so helpless. He’s dirty, he has no morals, no knowledge, no developed skills. This means that all children, not just certain children but all children, are born delinquent. If permitted to continue in their self-centered world of infancy, given free rein to their impulsive actions to satisfy each want, every child would grow up a criminal, a thief, a killer, a rapist.

That didn’t come from some fundamentalist preacher. Rather, it is from a 1926 report from the Minnesota Crime Commission! I doubt if any government agency would come close to saying anything like that today!

Our problem is that we all have a fallen nature. Even as new creatures in Christ, if we trust in that fallen nature, we’re capable of the grossest of sins. Paul wrote (Rom. 7:18), “For I know that nothing good dwells in me, that is, in my flesh.” Paul knew that. The question is, “Do you know that?” Sin is a serious matter because we all are vulnerable.

2) Sin is serious because it is offensive.

It never seems so at first glance. It always seems enjoyable at first. If it didn’t, we wouldn’t do it. But it ultimately offends.

Sin offends God. He is the primary one offended. David wrote (Ps. 51:4), “Against You, You only, I have sinned and done what is evil in Your sight ....” No matter how much anyone else had been hurt, David recognizes that the main one he had offended had been God. God alone is perfectly holy, and so sin is a greater offense to Him than to any other. David had broken God’s law. His sin had maligned God’s name (2 Sam. 12:14). Do you recall what Joseph said in Egypt when Potiphar’s wife tried to seduce him? He said to her (Gen. 39:9), “How then could I do this great evil, and sin against God?” If we would only see that our sin is first and foremost a sin against none other than the Holy God of the universe, and Jesus who shed His blood to redeem us, we would see the seriousness of it and thus, perhaps, be more inclined to resist. But also ...

Sin offends others. David’s sin was also against Bathsheba and Uriah. In addition, he sinned against the armies of Israel, who lost a battle so that Uriah would be killed. He sinned against the whole nation, which had been weakened by their leader’s sin. That’s why at the end of the psalm, David prays that the nation will prosper. He had broken down the walls through his sin.

The fact is, you never sin in private. Your sin always affects others. Let me get specific: Some of you men may secretly engage in the sin of mental lust. Viewing pornography is alarmingly common among professing Christians, especially men. You may think, “What does it hurt, anyway? Nobody else knows that I do it, so nobody gets hurt, right?”

Wrong! In the first place, you open up a hole for the enemy to attack your family members. Second, you’re committing mental adultery against your wife, which breaks down trust and communication in your marriage. Third, you’re laying the groundwork for a future colossal spiritual failure. You can’t walk consistently with God while at the same time you’re trying to hide the sin of mental adultery in some back closet of your life. Nothing is hidden from God’s omniscient gaze (Heb. 4:13). Tolerating that sin erodes your moral fiber. It’s only a matter of time until you will self-destruct.

On June 5, 1976, everyone was stunned when the massive Grand Teton Dam in southeastern Idaho collapsed. Under clear skies, without warning the huge earthen structure suddenly gave way, releasing millions of gallons of water into the Snake River basin.

But was it a sudden catastrophe? Beneath the waterline, a hidden fault had been gradually weakening the entire structure. It started small enough—just a little spot, a tiny bit of erosion. But by the time it was detected, it was too late. The workmen on the dam barely had time to run for their lives to escape being swept away. At first, no one saw the little crack, and no one got hurt by it. But everyone saw the big collapse, and it caused much destruction. (Adapted from Luis Palau, Heart After God [Multnomah Press], p. 68.)

Unconfessed sin is like that. At first, nobody knows about it except for the sinner and God. But eventually it goes public, and many are damaged by it. We never sin in private.

Sin offends you. David lost his joy in the Lord. It felt like all of his bones had been crushed (51:8). In Psalm 38, he describes his wounds caused by his sin as growing foul and festering. He was bent over and bowed down and was mourning all day long. His heart was agitated and throbbed. His strength failed and the light of his eyes had gone from him. Sin always takes a toll on the sinner. It’s serious!

B. Because sin is so serious, you must accept full responsibility for your sin, acknowledge it openly to God, and ask Him to cleanse you from it.

1) Because sin is so serious, you must accept full responsibility for your sin.

When God confronted Adam with his sin, he blamed Eve, and she blamed the serpent. It is human nature to put the blame elsewhere. In one of my deeper theological books, Linus is playing with a toy airplane in the house and knocks over a lamp. His sanctimonious sister, Lucy, is right there to point the accusing finger: “Ha! Now you’ve done it! You’ve broken a lamp, and you’ve got no one to blame it on but yourself!” Linus ponders the shattered lamp for a moment and then responds, “Maybe I could blame it on society.”

But David accepted full responsibility for his sin (notice “my,” “me,” and “I” in vv. 1-4.) He didn’t blame it on Bathsheba or say, “God, you made me this way.” He called it sin and accepted responsibility for it.

2) Because sin is so serious, you must acknowledge your sin openly to God.

When Adam and Eve sinned, they tried to hide from God, and that has been the human tendency ever since. But God knows about it. He wants you to acknowledge it to Him. We aren’t to be flippant about the way we acknowledge it, but rather to be broken and grieved. God is concerned about your heart attitude, not about your running through some ritual of confession (vv. 16-17).

3) Because sin is so serious, you must ask God to cleanse you from it.

When Adam and Eve sinned, they tried to solve it by sewing together a few fig leaves. It wouldn’t do. God had to provide animal skins, which involved the death of a substitute. We still have the tendency to try to cleanse ourselves from our sins—doing penance, kicking ourselves around for a while, or making ourselves pay.

But only God can cleanse from sin (vv. 1, 2, 7, 9). When He does it, it is thorough, “whiter than snow.” In the Old Testament, cleansing came through animal sacrifices which pointed ahead to Jesus, “the Lamb of God who takes away the sin of the world” (John 1:29; see also, Heb. 10:1-18).

Thus the first great theme of this psalm is the seriousness of our sin. It is no light matter to be shrugged off as no big deal. It cost God the blood of His sinless Son. But only to see the seriousness of our sin would drive us to despair. So there is a second vital theme in Psalm 51:

2. To deal with your guilt, you must understand the greatness of God’s grace.

God’s grace must be understood against the backdrop of the seriousness of sin. As I just said, to emphasize the seriousness of our sin without God’s grace would drive us to despair. But to emphasize God’s grace without seeing the seriousness of sin can lead to a flippant attitude toward sin where a person says, “I can sin and God will forgive me, so it’s no big deal.” To properly understand God’s grace means at least three things:

A. God’s grace means that He forgives us at His expense.

Forgiveness always costs the person who forgives. If you strike me and injure me and I forgive you, it means that you go free, and I bear the cost. Why would God want to bear the cost by my sin?

1) God’s mercy, love, and compassion are why he wants to bear the cost of my sin (v. 1).

Psalm 51:1: “Be gracious to me, O God, according to Your lovingkindness; according to the greatness of Your compassion blot out my transgressions.” There is no cause on our part—only on God’s part. We can never deserve or earn His mercy—it stems out of His great love and compassion. Someone has said that grace is God’s Riches At Christ’s Expense. It is not conditioned on anything deserving in us. But why does God need to bear the cost of my sin?

2) God’s justice and holiness are why He must bear the cost by my sin (vv. 4b, 6, 7).

If God does not judge sin, He is not just and holy. Thus there must be an atonement, or just satisfaction of my sins. When David says (v. 7), “Purify me with hyssop,” he is referring to a small plant (6-10 inches high) which was broken off at the stem and bound to a stick with a scarlet cord. This made a small brush which was then used to sprinkle the blood of the sacrificial animal either on the doorposts of the house (in the Passover) or upon the worshipers (in the cleansing ritual from leprosy or touching a dead body). Thus it points to the blood of the sacrifice which was necessary to remove sins.

Because of His great love for you and in order to maintain His righteousness and holiness while yet accepting sinners into His presence, God provided, at great personal expense, the Lord Jesus Christ, the Lamb of God who takes away the sin of the world. Understanding God’s grace means that you understand that God’s forgiveness is based upon nothing that you can do but only upon all that God has done at great cost to Himself.

B. God’s grace means that He can restore the fallen sinner.

God is the God of the second chance, and the third and fourth chance, etc., etc. His love is patient, and when you deserve to be condemned and cut off from His presence for what you’ve done, He takes you back and restores you. Notice three areas in which David was restored:

1) There is restoration of fellowship (vv. 10-12).

Sometimes we forget that God desires to fellowship with us. Can you imagine what a privilege it would be if the President or some important person wanted to develop a friendship with you? What an honor! And yet the God of the universe desires our friendship!

But to have fellowship with such a holy God requires holiness in our inner person: “a clean heart” (v. 10). God has to create this—it is not something we can work up on our own. As Paul puts it (Eph. 4:24), we have to “put on the new man, which in the likeness of God has been created in righteousness and holiness of the truth.” God has given us His Holy Spirit, who is with us forever and is the seal of our salvation (John 14:16, 17; Rom. 8:9; Eph. 1:13-14). Thus while we may grieve the Spirit (Eph. 4:30) or quench the Spirit (1 Thess. 5:19), since the Day of Pentecost the Spirit cannot be taken from us (as David prays in Ps. 51:11). But to have fellowship with the indwelling Holy Spirit, we must confess our sins.

2) There is restoration of ministry (vv. 13, 18-19).

Jesus told Peter that after his denials, when he had turned, he would strengthen his brothers (Luke 22:32). God’s grace means that He can take your greatest failures and turn them into a positive message of hope for others who have failed. Until we fail, we tend to trust in ourselves. Failure teaches us the weakness of our flesh and causes us to depend more upon the power of the indwelling Spirit. From that restored position of trust, we can relate to and minister to others who have failed and help them to learn to walk in the Spirit.

3) There is restoration of worship (vv. 14-17).

You can’t worship God when you’re guilty. David’s mouth of praise had been closed (v. 15), but now that he has experienced God’s gracious forgiveness, wants to open it again in praise. Verses 16-17 are not indicating that God’s sacrificial system was unimportant or no longer in effect. Rather, what David means is that outward performance without inward reality means nothing to God. Going through the motions of worship with a heart that is not humbled before God is useless. God wants the motions of worship, but He wants you heart to be right in those motions.

Thus God’s grace means that He forgives us at His expense, and that He can restore the fallen sinner. I wish I could stop there. But there is a final point I must make to be true to God’s Word.

C. God’s grace does not mean that He removes the consequence of our sin (cf. 2 Sam. 12:10-12, 14).

Some Christians in our day misunderstand the grace of God at this point. They say, “I’m under grace and so I can sin, God forgives, and that’s the end of the matter. There are no further consequences.

But that’s not true. When you sin, God does forgive, but that is not the end of it. There are consequences to sin, and God’s grace does not remove all of them. (Notice 2 Samuel 12:10-12, 14-18.) Galatians 6:7-8 operates even in the case of believers under grace: “Do not be deceived, God is not mocked; for whatever a man sows, this he will also reap....” David had sown bloodshed; he would reap bloodshed in his own family when Absalom murdered his brother Amnon, and then led a rebellion against his father which resulted in Absalom’s own death. David had sown immorality, and he lived to see a harvest of immorality in his own family as his son Amnon raped his half-sister Tamar, and then as Absalom took David’s concubines in view of all the people. Did God forgive David? Yes! Did God restore David to fellowship? Yes! Did God erase the consequences of David’s sin? No! You reap what you sow!

Conclusion

Perhaps this message has shown that you need to do business with God: If you’ve never accepted the forgiveness and pardon that God offers you in Christ, take it now! If you’re a Christian, but you’ve fallen badly, you need to experience His forgiveness and restoration that He’s waiting to give. Confess your sin to God and ask Him to cleanse you from it. Or, maybe you’re a Christian who has been playing around with sin, figuring that God’s grace would cover the consequences. You need to forsake your sin, crucify the deeds of the flesh, and see the seriousness of your sin. To deal with your guilt, you must see the seriousness of your sin and also the greatness of God’s grace.

Application Questions

Sometimes we think that a person who has been a Christian for a long time builds up immunity toward sin. Why is that not true? What should this teach us?
Since God knows every secret thought that we have, why do we try to hide our sin from Him?
How do we resolve the tension between having a broken and contrite heart (Ps. 51:17) and yet not feeling that we need to do penance to pay for our sins?
If God forgives all our sins by His grace, why doesn’t He remove all the consequences?

Cedarpines Park Community Church

Related Topics: Christian Life, Failure, Forgiveness, Hamartiology (Sin)

An Introduction and Orientation to the "Gospel" of Judas

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Introduction

In the 1970s four ancient papyri codices were found in El Minya, Egypt containing ancient texts written in Greek and Coptic. One codex of 55 + leaves contained a 4^th C. Greek translation of Exodus,¹ another was a 12 leaf work entitled “Mathematical Treatise” written in a cursive Greek script from the 4^th or 5^th C., and a third, with the title “Letters of Paul” included Colossians, 1 Thessalonians, Hebrews (!), and Galatians. These “Letters of Paul” were written in a Sahidic dialect of Coptic and date, once again, to the 4^th or 5^th C. The last of the four codices found which, after many vicissitudes, came to be known as the Tchacos codex, contains in 66 pages a compellation of four Sahidic Coptic texts dating to the 4^th or 5^th C. The first two, the “First Apocalypse of James” and the “Epistle of Peter to Philip,” were previously known from the cache of manuscripts in the Nag Hammadi find² and represent the only known witnesses to these two Nag Hammadi texts. The fourth text is a fragmentary and hitherto unknown book which has been conditionally dubbed “The Book of Allogenes.”³

As valuable as the aforementioned finds may be, nothing can compare to the interest generated by the third text in the Tschacos codex, the so-called Gospel of Judas (Iscariot).⁴ This dialogue piece which portrays the interaction between Jesus, his disciples and principally Judas just prior to his betrayal, is written in Sahidic Coptic in a hand which dates it to the 4^th C. The reason why this text has received so much attention is that it is said to portray Judas Iscariot in a manner far removed from his typical billing as the hardened, and even Satanic (Lk. 22.3; Jn. 13.2) betrayer of Christ in the Garden of Gethsemane.⁵ In fact, early publications and commentary on the Gospel of Judas (hereafter, GJud) contend that this document paints Judas as the most spiritually acute of all the disciples and though he does ultimately betray Jesus to the Jewish authorities, he does so only at the persistent requests of Jesus himself. In this way, the Judas encountered in GJud is a hero, a man whose spiritual acumen empowers him to do the ugly, yet necessary task of driving forward redemptive history by his willingness to betray the Son of Man and send Him to the cross.⁶

As interesting and striking as the contents of GJud are, the unprecedented notoriety and media attention this manuscript has received is truly remarkable. In April of last year, National Geographic ran a full spread in its magazine⁷ focusing on every aspect of GJud from its recovery, purchase, restoration, and interpretation, and on April 9, 2006, ran a 2 hour television special on the same. In addition, National Geographic also published two books with GJud as their focus⁸ in the same month, while HarperSanFransico released another GJud book by noted Nag Hammadi expert James M. Robinson.⁹ Since then, GJud has spawned the publication of a score of other books, some scholarly and some popular.¹⁰

Seldom, if ever, has a manuscript find been afforded the celebrity ascribed to GJud. A newly unearthed ancient manuscript is no doubt a remarkable discovery, yet the reverberations of the such discoveries are felt mainly in the academies and their contents appreciated most by the scholars who study them. However, in an age when questioning the beginnings of Christianity has become so much en vogue through the leading of the meteoric success and popularity of Dan Brown’s DaVinci Code and Bart Erhman’s Misquoting Jesus, finds like GJud take on an added, and considerably disproportional, significance. Consider the following excerpts from various media outlets collected by Dr. Rodney Decker, Professor of New Testament at Baptist Bible Seminary:

“Judas: This is What Really Happened”

The Guardian (in the UK), 4/7/06

Julian Borger and Stephen Bates

“[The Gospel of Judas] gives new insights into the relationship of Jesus

and the disciple who betrayed him…”

“'Gospel of Judas' Surfaces After 1,700 Years”

The New York Times, 4/6/06

John Noble Wilford and Laurie Goodstein

“These discoveries [i.e., the Gnostic gospels] are exploding the myth of monolithic religion…”

Elaine Pagels, Princeton University

Quoted in, “'Gospel of Judas' Surfaces After 1,700 Years”

The New York Times, 4/6/06

John Noble Wilford and Laurie Goodstein

“As the findings have trickled down to churches and universities, they have produced a new generation of Christians who now regard the Bible not as the literal word of God, but as a product of historical and political forces that determined which texts should be included in the canon, and which edited out.”

“'Gospel of Judas' Surfaces After 1,700 Years”

The New York Times, 4/6/2006

John Noble Wilford and Laurie Goodstein

“Last week’s bombshell release of the Gospel of Judas had many Christians wondering whether the familiar story of Good Friday needed some updating.”

“No Revelations in Gospel of Judas”

In The Boston Globe, 4/11/06

James Martin

“[The discovery of GJud] rocks the world of scholars and laypeople alike.”

Bart Ehrman, James A. Gray Distinguished Professor and Chair of Religious Studies, University of North Carolina

“Christianity Turned on Its Head: The Alternative Vision of the Gospel of Judas,” in Gospel of Judas from Codex Tchacos (Washington, D. C.: National Geographic, 2006), 77.

“Here is a book that turns the theology of traditional Christianity on its head and reverses everything we ever thought about the nature of true Christianity."

Bart Ehrman, James A. Gray Distinguished Professor and Chair of Religious Studies, University of North Carolina

“Christianity Turned on Its Head: The Alternative Vision of the Gospel of Judas,” in Gospel of Judas from Codex Tchacos (Washington, D. C.: National Geographic, 2006), 119.

''It is probably the most important archeological find of the last 60 years,"

Bart Ehrman, University of North Carolina

“A new Judas emerges from rediscovered gospel”

The Boston Globe, 4/7/2006

Article by Charles A. Radin

While GJud is a truly remarkable find, does it warrant the attention it has received, especially that which seems to suggest that as a result of its discovery the beginning stages of Christianity ought to be reconsidered? Does the scholarly interpretation of GJud’s portrayal of the events surrounding Jesus’ betrayal, which appears to be in dissonance with those presented in the canonical Gospels, now cast doubt upon the reliability of the latter?

What is to follow then is a brief introduction to GJud in terms of the history of its discovery and the religious beliefs from which it was birthed. The primary aim of this paper is to orient the reader to up-to-date publications regarding GJud and to add some perspective as to what GJud is and what its discovery means for readers of the traditional canonical Gospels. A detailed analysis of the quality of the reconstruction and translation offered by National Geographic or the various interpretations based upon them is beyond the scope of this paper. Being so close to the release of the initial publication of GJud, quality academic debate is just now beginning as more and more scholars gain access to the contents of the codex. The upcoming months and years are sure to be filled with conference and journal papers as well as book length publications which will provide a means to truly appreciate what we have and do not have in this ancient text.

History

In order to get to know GJud better, it may be helpful to unfurl some of its complicated history. When reading the popular accounts of GJud it might be easy to miss the fact while Codex Tchacos is a new discovery, the text of GJud has been known about for quote some time, for although GJud has just recently been published, it is first mentioned in print over 1800 years ago. Irenaeus, Bishop of Lyon, an early church father writing in AD 180 in his work Against Heresies has this to say about it:

Others again declare that Cain derived his being from the Power above, and acknowledge that Esau, Korah, the Sodomites, and all such persons, are related to themselves. On this account, they add, they have been assailed by the Creator, yet no one of them has suffered injury. For Sophia was in the habit of carrying off that which belonged to her from them to herself. They declare that Judas the traitor was thoroughly acquainted with these things, and that he alone, knowing the truth as no others did, accomplished the mystery of the betrayal; by him all things, both earthly and heavenly, were thus thrown into confusion. They produce a fictitious history of this kind, which they style the Gospel of Judas (emphasis mine).¹¹

Now that GJud has been brought fully into the light, it gives scholars an opportunity to examine it first hand. However, if one were left only with the media accounts of GJud it might be easy to come to the conclusion that it has caught the world by surprise, yet this is hardly the case. Scholars have not only known about GJud’s existence from early quotes such as the one by Irenaeus above, but have also been in conversation about in conferences and papers for many years due to the fact that GJud has taken a long and circuitous route from its discovery in the ‘70s to its publication by National Geographic in 2006 – a course spanning 28 years.¹²

Various accounts¹³ agree that the manuscript itself was discovered in 1978 in a tomb dug into the Jebel Qarara of the Nile River. After some perplexity on the part of local peasants as to what it was, the codex was sold by the locals to an antiquities dealer known only as ‘Hanna,’¹⁴ an exclusively Arabic speaker who knew of the codex’s value only intuitively. In preparing to show the manuscript to some potential buyers, Hanna laid out the codex along with a number of other antiquities only to have it stolen from his apartment at night.¹⁵ When some of Hanna’s stolen goods were showing up on the European antiquities market, he enlisted the help of a Greek dealer who was able to regain Hanna possession of the codex in 1982. However, prior to its absconding and subsequent recovery, Hanna had the codex accessed by unaccredited “experts.” As a result of their assessment, Hanna began looking for potential buyers, primarily well endowed academic institutions whom he felt possessed the means to meet his exorbitant asking price of $3 million. Hanna was successful in contacting Ludwig Koenen, a faculty member with the University of Michigan department of Classics, who in turn contacted leading Coptologist and Nag Hammadi expert James M. Robinson, now Professor Emeritus at Claremont University. While the other sections of the codex interested various scholars across the country, Prof. Robinson was particularly interested in the Coptic portions and in 1983 sent Stephen Emmel as his emissary to inspect the manuscript in Geneve and provide up to $50,000 for its purchase.¹⁶ While Hanna did not allow Emmel nor the other representatives to take photographs or notes, he was able to briefly handle the manuscript and so gave its contents a cursory perusal. It was only upon a trip to the restroom did Emmel seize upon a chance to jot down everything he could remember about the codex.¹⁷ So while the negotiations broke down and GJud was sent to its resting place in a bank vault to pine away,¹⁸ its existence was confirmed and rumors were spread, and this despite the fact that Emmel initially misidentified the “Judas” as Judas Thomas. After unsuccessful attempts to sell the codex to manuscript broker Hans P. Kraus and Colombia professor of Classics and History Roger Bagnall, he lowered his price and on April 3, 2000 appropriated a sale to Frieda Nussberger-Tchacos (hence the name “Codex Tchacos”), an antiquities dealer and Egyptologist. While the exact selling price is unknown, National Geographic quotes Nussberger-Tchacos as paying somewhere in the neighborhood of $300,000.¹⁹ In the months to follow, Nussberger-Tchacos allowed the codex to be examined by experts at Yale and attempted to sell it to the Beinecke Library, a move which was declined due to the obscure circumstances of its discovery and acquisition. Nussberger-Tchacos’ then made the decision to sell the codex to a manuscript dealer from Ohio named Bruce Ferrini, but he was unable to provide the agreed upon payments, so in turn returned the manuscript, although there is some doubt as to whether he turned over all of its contents. During this process, Nussberger-Tchacos retained a Swiss lawyer, one Mario Roberty, to help in the manuscript’s sale who also sat on a foundation for ancient art named the Maecenas Foundation. It was this foundation which offered to buy the manuscript from Nussberger-Tchacos, a proposition she accepted. Now under the ownership of the Swiss Foundation, National Geographic has paid the Maecenas Foundation a reported $1 million for the commercial rights and has further agreed to pay half of the profits back to the Foundation,²⁰ which will in turn donate the restored Codex Tchacos to the Coptic Museum of Cairo in Egypt.

So, the important thing to realize is that this manuscript has been known about for decades and was even written and spoken about in journal articles and biblical conferences long before its release by National Geographic.

Gnosticism

Before any direct discussion of the GJud can take place, it is first necessary to say a word or two about “Gnosticism,” the early religious sect out of which GJud comes. This is because it is important to first understand the religious complexities that produced GJud in order to understand the contents of the manuscript itself. Much of the attention given to material which challenges the historical foundations of the Christian faith, especially as it they are found in the canonical Gospels, are typically an outgrowth of the material found in Gnostic literature such as the Gospels of Philip, Mary, and Thomas. As a result, it is important to become familiar with this ancient religion which often borrows Christian themes, subjects, and characters for use in its own contexts.

A subject such as Gnosticism – what it is and which texts are its genuine exports – is hotly debated and the subject of a number of highly detailed scholarly works. What hopes to be accomplished here is the relation of a number of generalized statements for the general orientation of the reader. For more detailed studies, one should consult the ‘Bibliography’ for works which tackle the subject of Gnosticism in a more comprehensive manner.

For most of its existence the land of Israel has been perpetually caught in the middle of a political tug of war between powerful empires while at the same time being the only point of passage between Asia, Africa, and Europe for merchants and traders. Those entities which ushered in the vast political and economic influences of 1^st century Israel also brought with them a tidal wave of new religious and philosophical thought that made the Israel of Jesus a truly unique place indeed. So when Christianity came onto the scene in later half of the 1^st century, it did so against a backdrop of a myriad conflicting and interpenetrating philosophies and religious ideologies which had taken root from centuries of political and economic flux. Even Judaism, which is commonly thought of as rigorously monolithic and therefore not tolerant of outside influences, was multi-faceted, and found expression in different ways through different communities – the Pharisees and Sadducees of the New Testament are two well known expressions of 1^st Century Judaism (another is the type of Judaism practiced by the Essences of Qumran who are responsible for the Dead Sea Scrolls). Although it is almost impossible to isolate every ingredient of the varied potpourri of religious thought and expression in 1^st Century Israel, religious scholars have identified three primary influences which have left their mark more than any other. They are Judaism, Hellenistic (Greek) philosophy, and the ancient Persian (Iranian) religion, Zoroastrian. From Judaism came a strong sense of monotheism (the belief in one God) and a belief in a grand all-knowing God. From Hellenistic philosophy and especially from the philosophy of Plato came the idea of dualism, whereby the world is expressed via a series of opposites, type and anti-type, where things spiritual were lauded as good and the corporeal as evil (this was a big influence in the Corinthian church which Paul rails against in his letters his Corinthian epistle, and he takes special efforts to address Gnosticism in the book of Colossians). In Platonic philosophy there were rigid distinctions made between spirit and matter, soul and body, and ultimately, God and the world. Zoroastrianism held a huge fascination with the idea of eschatological (end time) judgment, the resurrection of the dead, a complex hierarchy of angels and demons, and again, a rigid dualism.

Since the conquest of King Darius of Persia in 333 BC by Alexander the Great and the unified hegemony of the Near East that followed, the inhabitants of the “Holy Land” struggled to make sense and combine all of these Eastern and Western influences. Although its roots certainly began to coalesce before the turn of the millennia, at the very end of the 1^st Century but strongly in the 2^nd Century there arose a unifying system of belief out of the stew of religious beliefs called “Gnosticism,” from the Greek word for “knowledge,” gnōsis, pronounced “nō-sis.” From the word gnōsis we get English terms like “agnostic,” which means, “cannot know,” a term we use for people who say that it is impossible to know whether there is or is not a God. The Gnostics take elements of the creation account in Genesis and hold to a belief in an all-powerful, omniscient, and omnipotent God. However, according to the Gnostics, this god was not responsible for creation, but rather the physical world was made by the hands of a foolish god (they called it/him a demiurge or the appellation saklas (Gr. “fool”) without the permission of the “highest” and unknowable god. In order to counteract the work of the demiurge god, the highest god embarked on a number of clandestine correct moves. In an effort to help humanity realize the evil inherent in creation, the highest god instilled in mankind a divine, “soul,” “spark,” or “spirit” that is able to help them move out of the physical world which they tabbed the “Kingdom of Darkness,” and move up to the realm of the highest god, which they called the “Kingdom of Light.” The goal of Gnosticism is the dissolution of the physical world so that the divine “sparks” within humanity might return to their origin, the “Kingdom of Light.” Those who are “saved” within Gnostic thought are those who become cognizant of and subsequently cultivate the divine “spark” within them in such a way that they have gnosis (“to know”), that is to say, they have the special “knowledge.” Those who are the “chosen ones” in Gnosticism then are those who are able free themselves from worldly thinking and living, not through a disavowal of sin and guilt, but by a loosing of the divine “spirit” within them from the bonds of the physical world which hold it captive. The need to free one’s inner “spark” is only necessary in the first of two epochs of history which the Gnostics call “aeons.” This is because during the first “aeon” the demiurge and his devils reign, but during the second “aeon” all “spirits” will be free and inhabit the “Kingdom of Light,” their age of salvation. During this first “aeon” where the knowledge of one’s inner divine “spark” is oppressed, it has been up to various divine messengers to reveal the secret knowledge of one’s divine inner essence to humanity. These secret messengers are thought to be the biblical “godly seed” promised in Ge 3.15 (Adam, Seth, Cain, Shem, Enosh, Noah, Obed, Jesse, David, etc.), and culminating with Jesus, the quintessential “son of Light,” i.e., that person who possesses the most profound knowledge of his inner divinity. As a result, much of Gnostic literature focuses on various early messengers like Adam, Seth, and Abel.

As we now turn to the actual text of the Gospel of Judas we will look at certain aspects of the manuscript which reveal that it is full of Gnostic ideas and key themes.

Selected Texts from the Gospel of Judas²¹

Line 34. The secret account of the revelation that Jesus spoke in conversation with Judas Iscariot during a week three days before he celebrated Passover.

This is from the introduction to GJud and it is noteworthy that the content of the manuscript is referred to as a “secret revelation.” This is completely consistent with Gnosticism in as much as the knowledge of the divine “spark” is often referred to as a “secret” in Gnostic literature that needs to be made known and spread to those who remain unenlightened.

Line 35. But their spirits did not dare to stand before [him], except for Judas Iscariot. He was able to stand before him, but he could not look him in the eyes, and he turned his face away.
Judas [said] to him, “I know who you are and where you have come from. You are
from the immortal realm of Barbelo. And I am not worthy to utter the name of the one
who has sent you.”

There are two tell-tale elements in this quote that easily identify GJud as a Gnostic rather than Christian text. Firstly, as the disciples are gathered around Jesus, it is their “spirits” who could not stand before him. In Gnosticism, this is a very important and oft encountered feature, whereby individuals are referred to by their “spirit.” Secondly, this quote references the “realm of Barbelo.” Barbelo is the Greek word meaning “fore-thought” and is a Gnostic technical term for the female dimension that influenced creation and is thought to have been the first emendation from god. Interestingly enough, in Kabbalah “Barbelo” is the personification of wisdom, which is often portrayed as a female. Gnostic literature is chock full of references to “Barbelo” and that GJud includes a reference to it squarely locates the manuscript as a text of Gnosticism.

Lines 44 – 46. Judas said, “Master, as you have listened to all of them, now also listen to me. For I have seen a great vision.”
When Jesus heard this, he laughed and said to him, “You thirteenth spirit, why do you
try so hard? But speak up, and I shall bear with you.”
Judas said to him, “In the vision I saw myself as the twelve disciples were stoning me
and [45] persecuting [me severely]. And I also came to the place where […] after you. I
saw [a house …], and my eyes could not [comprehend] its size. Great people were
surrounding it, and that house <had> a roof of greenery, and in the middle of the house
was [a crowd—two lines missing—], saying, ‘Master, take me in along with these
people.’”

Line 46. [Jesus] answered and said, “Judas, your star has led you astray.” He continued, “No person of mortal birth is worthy to enter the house you have seen, for that place is
reserved for the holy. Neither the sun nor the moon will rule there, nor the day, but the
holy will abide there always, in the eternal realm with the holy angels. Look, I have
explained to you the mysteries of the kingdom [46] and I have taught you about the error
of the stars; and […] send it […] on the twelve aeons.”

Again this quote, with it allusions to the dichotomy between the mortal and spiritual as well as Judas’ “star” speak squarely to Gnostic conceptions. In this quote “aeons” are even quoted, a term central to Gnostic theology.

Line 56. Judas said to Jesus, “Look, what will those who have been baptized in your name do?” Jesus said, “Truly I say [to you], this baptism [56] […] my name [—about nine lines missing—] to me. Truly [I] say to you, Judas, [those who] offer sacrifices to Saklas […] God [—three lines missing—] everything that is evil. “But you will exceed all of them. For you will sacrifice the man that clothes me.

There is perhaps no better key that reveals the Gospel of Judas as a Gnostic text than this reference here to “Saklas.” “Saklas” is the Greek word for “fool” and is what the Gnostics call the demiurge God who created the evil physical world.

Line 57. “Truly […] your last […] become [—about two and a half lines missing—], grieve [—about two lines missing—] the ruler, since he will be destroyed. And then the image of the great generation of Adam will be exalted, for prior to heaven, earth, and the angels, that generation, which is from the eternal realms, exists. Look, you have been told
everything. Lift up your eyes and look at the cloud and the light within it and the stars
surrounding it. The star that leads the way is your star.” Judas lifted up his eyes and saw the luminous cloud, and he entered it. Those standing on the ground heard a voice coming from the cloud, saying,

This quote shows how the Gnostics lauded the chosen seed from Adam as those who are possessors of the secret knowledge (“gnosis”) of the inner divine spark deposited by the one true God into humanity. Again, this quote drips with Gnostic thought and concepts.

Conclusion

While the Gospel of Judas tells us a lot about what was happening religiously in the 2^nd Century AD, especially in regard to Gnosticism, it does not tell us anything about what happened approximately 100 years previously during Jesus’ earthly ministry. That so many Gnostic motifs and technical terms extant in GJud do not appear and were not developed until well into the 2^nd Century AD, it cannot be said to represent anything authentic about the very beginnings of Christianity. Even prior to its publication by National Geographic, James M. Robinson who, although not allowed to comment on the contents of GJud said, “But I can perhaps report on what it does not include: Anything sensational about Jesus and Judas that goes back to 30 CE.”²²

Perhaps it was Dr. Simon Gathercole, Senior Lecturer of New Testament at University of Aberdeen, who said it best as we were discussing GJud via e-mail correspondence:

"Unfortunately for the conspiracy theorists, the Gospel of Judas is not nearly old enough to tell us anything new about the real Jesus and the real Judas. It comes from - at the earliest - the second century, and so dates to a period when all Jesus' and Judas' contemporaries would have long died out."

In the end, the Gospel of Judas and the Codex Tchacos in which it is contained is a truly remarkable find, made more so after one considers the tribulations it endured in reaching the public. However, one must be cautious so as to not let one’s enthusiasm or public interest generated over a discovery to cloud the true significance and historical legacy of that find. In the case of the Gospel of Judas, the student and layperson alike must be judicious in discriminating between facts and the hyperbolic language of the media and some scholars.

Select Bibliography

General Introduction

The Anchor Bible Dictionary. 6 Vols. David Noel Freedman, ed. Gary A. Herion, David F. Graf, John David Pleins, assoc. eds., Astrid B. Beck, manag. ed. New York, London: Doubleday, 1992.

Early Christian Writings

St. Epiphanius, Bishop of Constantia in Cyprus. The Panarion of Epiphanius of Salamis. 2 Vols. Frank Williams, trans. Nag Hammadi, Nag Hammadi and Manichaean Studies 35, 36. Leiden: Brill, 1987, 1994.

Roberts A. & J. Donaldson, eds. The Ante-Nicene Fathers. Volume 1: The Apostolic Fathers―Justin―Irenaeus. Edinburgh: T&T Clark, 1989.

Works on the Gospel of Judas

Archer, J. and F. Maloney. The Gospel According to Judas. London: Macmillian, forthcoming March 2007.

Cockburn, Andrew. “The Judas Gospel.” National Geographic 209.9 (April 2006): 78-95.

> Also available on-line at: http://www7.nationalgeographic.com/ngm/gospel/feature.html.

Ehrman, Bart D. The Lost Gospel of Judas Iscariot: A New Look at Betrayer and Betrayed. Oxford: Oxford University Press, 2006.

Kasser, R., M. Meyer and G. Wurst, eds. The Gospel of Judas from Codex Tchacos. Washington D. C.: National Geographic, 2006.

> Contains an English translation of GJud which is also available, along with the Coptic transcription, at: http://www.nationalgeographic.com/lostgospel/document.html?fs=www9.nationalgeographic.com.

Krosney, H. The Lost Gospel: The Quest for the Gospel of Judas Iscariot. Washington D.C.: National Geographic, 2006.

Meier, Barry and John Noble Wilford with Elisabetta Povoledo. “Emergence of the Gospel of Judas Offers a Tangled Tale of Its Own.” The New York Times. April 13, 2006.

Pagels, E. and K. King. Reading Judas: The Gospel of Judas and the Shaping of Christianity. New York: Viking, forthcoming March 2007.

Painchaud, Louis. “À Propos de la (Re)Découverte de L’Évangile de Judas.” Paper delivered at Christian Apocryphal Texts for the New Millennium: Achievements, Prospects, and Challenges. Université d’Ottawa. Sept. 30, 2006.

> Abstract available on-line at: http://paleojudaica.blogspot.com/2006_10_01_paleojudaica_archive.html#115972417984290035.

Porter, S. and G. L. Heath. The Lost Gospel of Judas: Separating Fact from Fiction. Grand Rapids: Eerdmans, 2006.

Robinson, James M. “From The Nag Hammadi Codices to The Gospels of Mary and Judas.” Watani International. Michael Saad, ed. July 10, 2005.

> Available on-line at: http://www.tertullian.org/rpearse/manuscripts/gospel_of_judas/robinson_from_NH_GMaryJudas_SBL.htm#_ftn1

____________. The Secrets of Judas: The Story of the Misunderstood Judas and his Lost Gospel. New York: HarperSanFrancisco, 2006.

____________. The Secrets of Judas Unabridged. New York: HaperCollins, 2006.

Wright, N. T. Judas and the Gospel of Jesus: Have We Missed the Truth About Christianity? Grand Rapids: Baker Books, 2006.

Gnosticism and Gnostic Texts

Ehrman, Bart D. Lost Christianities: The Battles for Scripture and the Faiths We Never Knew. New York: Oxford University Press, 2003.

Logan, A. H. B. Gnostic Truth and Christian Heresy: A Study in the History of Gnosticism. Edinburgh: T&T Clark, 1996.

_____________. The Gnostics: Identifying an Early Christian Cult. London, New York: T&T Clark, 2006.

Logan, A. H. B. and A. J. M. Wedderburn, eds. The New Testament and Gnosis: Essays in honour of Robert McL. Wilson. Edinburgh: T & T Clark, 1983.

Pagels, E. The Gnostic Gospels. London: Weidenfeld and Nicolson, 1980.

Robinson, James M., et. al., eds. The Facsimile Edition of the Nag Hammadi Codices. Intro. Vols. 1-12. Leiden: Brill, 1972-84.

The Nag Hammadi Library in English: Translated and Introduced by Members of the Coptic Gnostic Library Project of the Institute for Antiquity and Christianity with An Afterword by Richard Smith. 3^rd ed. Leiden: Brill, 1998.

Yamauchi, Edwin M. Pre-Christian Gnosticism: A Survey of the Proposed Evidences. London: Tyndale Press, 1973.

Links to On-Line Resources

Dr. Rodney J. Decker’s (Assoc. Prof. of New Testament, Baptist Bible Seminary) Gospel of Judas page.

http://faculty.bbc.edu/RDecker/judas.htm

The National Geographic Gospel of Judas web site.

http://channel.nationalgeographic.com/channel/gospelofjudas/index.html

Roger Pearse’s The Coptic Ps.Gospel of Judas (Iscariot)

http://www.tertullian.org/rpearse/manuscripts/gospel_of_judas/

Miscellaneous

DeSilva, David and Marcus Adams, "Seven Papyrus Fragments of a Greek Manuscript of Exodus." Vetus Testamentum 56.2 (2006): 143-70.

¹See David DeSilva and Marcus Adams, "Seven Papyrus Fragments of a Greek Manuscript of Exodus," Vetus Testamentum 56.2 (2006): 143-70.

²These two texts are found in codex V and VIII, respectively in James M. Robinson, et. al. eds., The Facsimile Edition of the Nag Hammadi Codices, Intro., v1-12 (Leiden: Brill, 1972-84). For the Nag Hammadi texts with English translation see: The Nag Hammadi Library in English: Translated and Introduced by Members of the Coptic Gnostic Library Project of the Institute for Antiquity and Christianity...with An Afterword by Richard Smith, 3^rd edition (Leiden: Brill, 1998).

³“Allogenes” means literally, “the stranger,” or “the foreigner,” and in Gnostic texts is often designated as Seth, who the Gnostics held in high esteem as an archetypal human able to free himself from worldly deception through the realization of an “inner spark.” Hence, Allogenes is a “stranger” to the deception and enticements of the physical world. In the Nag Hammadi corpora, there also exists an epistolary work entitled Allogenes (Nag Hammadi Codex XI, 3) which details the revelations and heavenly visions Allogenes imparted to his son Messos. For more information on the Allogenes-Seth concept in Gnosticism see K. L. King, “Allogenes,” in D. N. Freedman, ed., The Anchor Bible Dictionary, vol. 1 (New York: Doubleday, 1992); F. Wisse, “The Second Treatise of the Great Seth,” Ibid., vol. 5; J. E. Goehring, “Three Steles of Seth,” Ibid., vol. 5; K. Rudolph, “Gnosticism,” Ibid., vol. 2; E. Pagels, The Gnostic Gospels (London: Weidenfeld and Nicolson, 1979), 138-41; A. H. B. Logan, The Gnostics: Identifying an Early Christian Cult (New York: T & T Clark, 2006).

⁴Although the title Gospel of Judas has become the standard appellation for this text, it is somewhat of a misnomer to call any Gnostic corpus a “gospel” for it lacks the requisite elements typically thought to comprise the canonical Gospels. A. H. B. Logan, a noted Gnostic expert says, “As regards the Gnostic title of ‘Gospel’, if one can unite the very disparate Gnostic works entitled ‘Gospel’ under a single genre, as I indicated, it bears no relation to the New Testament Gospels” (A. H. B. Logan, The Gnostics: Identifying an Early Christian Cult [New York: T & T Clark, 2006], 69).

⁵For the New Testament references to Judas either as the brother of Jesus or Judas Iscariot see Matt. 10.4; 13.55; 26.14, 25, 47, 49; 27.3; Mk. 3.19; 6.3; 14.10, 43, 45; Lk. 6.16; 22.3, 47f; Jn. 6.71; 12.4; 13.2, 26, 29; 14.22; 18.2f, 5; Acts 1.13, 16, 25; 5.37; 9.11; 15.22, 27, 32.

⁶It should be mentioned at this point that the view that GJud portrays Judas as an unsung hero is coming under heavy scrutiny as is the accuracy of translation published by National Geographic (viz., that of R. Kasser, M. Meyer and G. Wurst, eds., The Gospel of Judas from Codex Tchacos [Washington DC: National Geographic, 2006]) on which it is based. Most notably on this front is the paper by Louis Painchaud, “À Propos de la (Re)Découverte de L’Évangile de Judas,” delivered at the Université d’Ottawa, on Sept. 30, 2006 as part of the conference “Christian Apocryphal Texts for the New Millennium: Achievements, Prospects, and Challenges.” At the time of writing only the abstract has been made available via the PaleoJudaica blog ( http://www.paleojudaica.blogspot.com/2006_10_01_paleojudaica_archive.html#115972417984290035) of Dr. James Davila, which asserts that the Judas of GJud is in fact cast as evil as in the canonical Gospels, and that the previous scholarship which shows him as a spiritual hero has been guilty of reading what has been previously known about GJud via Ireneaus and Epiphanius into the text. See also the comments of some scholars in a more recent CBS News Canada piece entitle, “Judas No Hero, Scholars Say” (Dec. 4,, 2006) available at: http://www.cbc.ca/canada/story/2006/12/04/judas-scholars.html.

⁷To view the outstanding web-site which chronicles and discusses virtually every aspect of GJud see: http://channel.nationalgeographic.com/channel/gospelofjudas/index.html.

⁸Rodolphe Kasser, Marvin Meyer, and Gregor Wurst, eds., The Gospel of Judas from Codex Tchacos (Washington, D.C.: National Geographic, 2006); Hebert Krosney, The Lost Gospel: The Quest for the Gospel of Judas Iscariot (Washington, D.C.: National Geographic, 2006).

⁹James M. Robinson, The Secrets of Judas: The Story of the Misunderstood Judas and his Lost Gospel (New York: HarperSanFrancisco, 2006).

¹⁰At the time of writing these new works were all just published or about to be published, and so while they are listed as a help to the reader, they have not all been consulted. They are here to serve as a reference and are split into two sections, those, from their publishers’ descriptions appear from scholarly in nature, and those intended for a popular audience. For an academic standpoint see B. Ehrman, The Lost Gospel of Judas Iscariot: A New Look at Betrayer and Betrayed (Oxford: Oxford University Press, 2006); S. Gathercole has a book currently in press with Oxford University Press set to be released this Spring, although the title and publication specifics are not yet available; E. Pagels and K. King, Reading Judas: The Gospel of Judas and the Shaping of Christianity (New York: Viking, forthcoming March 2007); S. Porter and G. L. Heath, The Lost Gospel of Judas: Separating Fact from Fiction (Grand Rapids: Eerdmans, 2006); J. M. Robinson, The Secrets of Judas Unabridged (New York: HaperCollins, 2006); N. T. Wright, Judas and the Gospel of Jesus: Have We Missed the Truth About Christianity? (Grand Rapids: Baker Books, 2006); and on the popular side we have a fictional account written by Judas’ son “Benjamin Iscariot” from J. Archer and F. Maloney, The Gospel According to Judas (London: Macmillian, forthcoming March 2007).

¹¹A. Roberts & J. Donaldson, eds. The Ante-Nicene Fathers. Volume 1: The Apostolic Fathers―Justin―Irenaeus (Edinburgh: T&T Clark, 1989), 1.31.1. Another early allusion is from Epiphanius in his The Panarion of Epiphanius of Salamis, §§37.3,4-5; 6.1-2; 38.1.5 (Epiphanius of Salamis, The Panarion of Epiphanius of Salamis, 2 vols., Frank Williams, trans., Nag Hammadi and Manichaean Studies 36 [Leiden: Brill, 1993]), who Cainite brand of Gnosticism which deifies Judas.

¹²For one of the earliest mentions of GJud prior to the release by National Geographic see James M. Robinson & Stephen Emmel, The Facsimile Edition of the Nag Hammadi Codices: Introduction (Leiden: Brill, 1984), 21.

¹³For a thorough account of the details surrounding the acquisition of GJud see, H. Krosney, The Lost Gospel: The Quest for the Gospel of Judas Iscariot (Washington DC: National Geographic, 2006) which is the most complete recounting of GJud’s history (the story told in Krosney’s book is condensed and basically retold by Rodophle Kasser in R. Kasser, M. Meyer and G. Wurst, eds., The Gospel of Judas from Codex Tchacos (Washington DC: National Geographic, 2006). For an interesting first hand account of GJud’s complicated coming out, see James M. Robinson, “From The Nag Hammadi Codices to The Gospels of Mary and Judas,” originally printed for the Egyptian newspaper Watani International July 10, 2005, p. 2 (ed. Michael Saad) and is available on-line at: http://www.tertullian.org/rpearse/manuscripts/gospel_of_judas/robinson_from_NH_GMaryJudas_SBL.htm#_ftn1. A subsequent revision of the paper was presented at the Nag Hammadi and Gnosticism Section of the Annual Meeting of the Society of Biblical Literature in Philadelphia on November 20, 2005 under the heading “How Nag Hammadi Changed the World of Early Christianity.”

¹⁴James M. Robinson’s article purports his full name to be “Hannah Airian” (“From The Nag Hammadi Codices to The Gospels of Mary and Judas,” originally printed for the Egyptian newspaper Watani International July 10, 2005; and on-line, see n.13 for URL).

¹⁵A somewhat different version of the story is also available from James M. Robinson, “From The Nag Hammadi Codices to The Gospels of Mary and Judas” in Watani International and on-line (see n.13).

¹⁶To read Stephen Emmel’s report on his initial encounter with Hanna and the Codex containing GJud see James M. Robinson, The Secrets of Judas: The Story of the Misunderstood Judas and his Lost Gospel (New York: HarperSanFrancisco, 2006), 117-20.

¹⁷For a another version of the Emmel’s meeting with Hanna and quotations of the former see, Andrew Cockburn, The Gospel of Judas: Lost for nearly 1,700 years, a crumbling papyrus manuscript presents the most hated man in history in a new light, (April 2006): 78-95. This source is also available at the National Geographic website: http://www7.nationalgeographic.com/ngm/gospel/feature.html.

¹⁸Rodolphe Kasser (The Gospel of Judas from Codex Tchacos, 59) indicates that Hanna retained a safe deposit box at a Citibank in Hicksville, New York and it was in here that GJud was stored until its purchase by Frieda Nussberger on April 3, 2000.

¹⁹Andrew Cockburn, The Gospel of Judas: Lost for nearly 1,700 years, a crumbling papyrus manuscript presents the most hated man in history in a new light, April 14, 2006. For the on-line resource, see n.17.

²⁰Barry Meier and John Noble Wilford with Elisabetta Povoledo, “Emergence of the Gospel of Judas Offers a Tangled Tale of Its Own,” The New York Times, April 13, 2006.

²¹These quotations are taken directly from English translation of R. Kasser, M. Meyer, and G. Wurst in collaboration with F. Gaudard as found in The Gospel of Judas from Codex Tchacos (Washington, D. C.: National Geographic, 2006), and in PDF format at the National Geographic web site: http://www.nationalgeographic.com/lostgospel/document.html?fs=www9.nationalgeographic.com These are the examples highlighted by R. Decker in his GJud introductory handout: http://faculty.bbc.edu/RDecker/documents/GJudas.pdf, pg. 3.

²²James M. Robinson, “From The Nag Hammadi Codices to The Gospels of Mary and Judas,” in Watani International, Michael Saad, ed., July 10, 2005. On-line at: http://www.tertullian.org/rpearse/manuscripts/gospel_of_judas/robinson_from_NH_GMaryJudas_SBL.htm#The%20Gospel%20of%20Judas%20as%20Heresy.

Related Topics: Bibliology (The Written Word), History

The Net Pastor’s Journal, Eng Ed, Issue 51, Spring 2024

A ministry of…

Author: Dr. Roger Pascoe, President,
Email: [email protected]

I. Strengthening Expository Preaching: Preaching Doctrine, Part 2

In the last issue of this Journal, I mentioned that I cannot deal exhaustively with this topic in a journal like this, so I chose five aspects of preaching doctrine to deal with, as follows…

A. Some factors in our contemporary culture that impact the preaching of doctrine.

B. Three important steps in preaching doctrine.

C. Some specific examples of the application of doctrine in preaching.

D. Helpful hints for preaching doctrine.

E. Some concluding reminders about preaching doctrine.

Last time (NPJ 50) I dealt with item A. Now let’s proceed to examine…

B. Three Important Steps In Preaching Doctrine.

There are three challenges (steps) in doctrinal preaching…

1. To Explain The Doctrine As A Theological Concept. Before we can teach people the “how” of the Christian life (the application of biblical truth to life), we must teach them the “what” of Christian belief (the substance of the truth). If they don’t know what we believe and why we believe it, they cannot possibly understand and apply it to their Christian lives. Or, as Drs. Stephen and David Olford express it, “In preaching, it is impossible – leave alone irresponsible – to apply supracultural principles without the content of truth” (Anointed Expository Preaching, 252).

The first step in preaching a doctrinal sermon, as in any expository sermon, is to state and explain the biblical proposition (the abstract, theological concept). For this step you will have to do lots of research to make sure: (1) That you understand the full scope of the biblical teaching on the subject; (2) That you have interpreted the passage correctly; and (3) That you can adequately, accurately, and clearly explain it.

2. To “Concretize” The Concept. You need to help the audience “see” the concept in their minds, “touch” it with their hands, and “feel” it with their hearts – i.e. make it concrete, real in terms that the audience can relate to. There are several ways to do this. Probably the most common and most appropriate way to do this is by an analogy (which is really an extended metaphor), or an example, or an illustration. The biblical writers often used analogies to make abstract concepts tangible. For example, the apostle Paul described our relationship to the two covenants (law and promise) as analogous to the relationships of Hagar and Ishmael (law) and Sarah and Isaac (promise) – see Gal. 4:21-31. This is one way you can make otherwise abstract biblical doctrines into concrete realities. Biblical theology must always be preached in concrete and specific terms.

Another excellent way to make abstract doctrine become concrete is to utilize the great symbolic stories and types of the O.T. For example, if you were preaching on the substitutionary aspect of the atonement (e.g. in 1 Pet. 2:21-24; or Gal. 3:10-14; or Heb. 9:24-28), you could concretize it by painting the vivid picture of the Passover described in Exodus 12. Or, if you were preaching on the deliverance from bondage effected by the atonement, you could bring in the Red Sea story in Exodus 14.

Jesus used parables and illustrations from real life to concretize the otherwise abstract principles he was teaching, thus making them vivid, real, and personal - something that the people could relate to in their own life’s experience. Instead of giving a definition or description of a theological concept (as you might get in a systematic theology textbook), Jesus illustrated it from real life stories and parables. For example, he explained the concept of self-righteousness in the story of the two men who went up to the temple to pray (Lk. 18:9-14); the kingdom of heaven in numerous illustrations (e.g. Matt. 13); the doctrine of forgiveness with the parable of the two debtors (Lk. 7:41-43); how to obtain eternal life with the story of the rich young ruler (Mk. 10:17-22) etc.

These are some of the ways that the preacher can transition from the explanation of the abstract doctrine (principle) to the concretization (reality) of that doctrine.

So, our first step in preaching doctrine is to explain the doctrine as a theological concept; second, concretize that concept (by way of analogy, symbol, illustration, parable etc.); and the third step is…

3. To “actualize” the concept. Once you have explained the principle (both in abstract and concrete terms), you need to move from that concept to specific life application - i.e. actualize the concept. Here we are asking: As a consequence of this truth, how does it impact what we believe, how we are to act, and what kind of people we are to be? This is where preaching moves on from teaching (pure instruction) to personal actualization and activation.

The transition from the concrete to the application is where the doctrine intersects with life – the life of the individual, the family, the congregation, world events, life at your place of employment, at school, at the church etc.

When we apply the doctrine, we are concerned about (1) This people of God in this church at this time; and (2) The contemporary events that are affecting them (world events; church events; family events etc.). All biblical doctrine was written to and for specific people in a specific situation with a specific need. Our task is to relate the ancient situation or need to our congregation in their contemporary situation or need.

The application of the truth involves moving from the explanation of the doctrine (i.e. the general concept / principle) to the specific connection of that doctrine to the details of life where we live – these people (us) in this place (here and now). To quote from Anointed Expository Preaching again, “What confuses most people in our congregations is the preaching of generalities. Indeed, it is a well-nigh hopeless task to apply generalities. The man or woman in the pew is saying: ‘Be specific; be logical; give me an example’” (253).

You must make the doctrinal sermon applicable to life or you will lose your audience – their eyes will glaze over and they will start asking, “What does this have to do with me?” The doctrinal sermon comes alive in the real-life issues and questions that we all face. You make it life-transforming by showing how it should change us in attitude, behaviour, belief, relationships, values, priorities etc. When you make the connection between the doctrine and its relevance to and impact on life, then you motivate and teach the listeners how to begin to develop, internalize, and actualize this doctrine in their own worldview, thinking, and behavior.

In order to help you preach the application of doctrine, I would suggest that you ask the normal questions you would ask of any text in order to uncover what you need to know, such as:

“Who” – to uncover the subject of the text and the persons addressed.

“What” – to uncover the facts, information, definitions, explanation, symptoms.

“When” – to uncover the time or sequence of events.

“Where” – to uncover the location and its impact on the outcome.

“Why” – to uncover the motives and reasons for actions.

“How” - to synthesize understanding with life.

Alternatively, as Daniel Doriani suggests, to arrive at appropriate application you can quite simply…

1. State the truth in the text and urge the people to act accordingly – a direct transfer from the text to us.

2. Unpack the implications of the doctrine in the text – either conclusions that can be derived from the text, or indirect suggestions that may be reasonably inferred.

3. Identify the theological question which the biblical doctrine addresses (e.g. What is God like? How can we make sense of the hardships of life, such as death, the loss of a job? etc.)

4. Answer the question, “Who needs the doctrine in this message?” Figure out how the doctrine you are preaching impacts the life situation of (1) all the age groups present (teenagers, young adults, young married couples etc.), (2) economic groups (factory workers, executives etc.), and (3) social groups (families, workplace, school, newly weds, retirees etc.) that are represented in your church (Doriani, Putting the Truth to Work, 220-225.).

C. Some Specific Examples Of The Application Of Doctrine In Preaching.

I will take just two examples from Ephesians 1:1-10, as follows…

Ephesians 1:3-6. What doctrine is being described? The doctrine of election. A possible illustration: Political elections. Political elections are planned ahead of time but nobody knows the outcome until the votes are in. But God’s election was planned in a past eternity and the outcome was fully known at that time because he guaranteed it.

What is said about the doctrine? (1) The nature of election: God’s choice (1:4a). (2) The object of election: God’s people (1:4b). (3) The foundation of election: God’s Son (1:4c). (4) The time of election: God’s eternity (1:4d). (5) The purpose of election: The praise of God (1:4e-6).

Ephesians 1:7-10. What doctrine is being described? The doctrine of redemption. What is said about the doctrine? (1) The source of redemption: God’s dear Son (1:7a). Illustration - Ransom payment for a kidnap victim. (2) The means of redemption: Christ’s blood (1:7b). (3) The result of redemption: our forgiveness (1:7c). (4) The motivation for redemption: God’s grace (1:7d-8). (5) The consummation of redemption: Christ’s headship (1:9-10).

II. Strengthening Biblical Leadership:
Order In The Church, Part 5, 1 Timothy 3:1-16

As we noticed last time, 1 Timothy is structured around five “charges” (points of instruction) that the apostle Paul issues to the young pastor Timothy. These five charges are as follows:

A. A charge concerning pastoral responsibility (1:3-20): “Wage the good warfare.”

B. A charge concerning public worship (2:1-15): “The men should pray…the women should learn quietly.”

C. A charge concerning pastoral leadership (3:1-16): “How one ought to behave in the house of God.”

D. A charge concerning personal devotion (4:1-6:2): “Keep a close watch on yourself and on the teaching.”

E. A charge concerning pastoral motives (6:3-21): “Keep the commandment unstained…guard the deposit entrusted to you.”

In the previous four editions of this Journal (NPJ 47, 48, 49, 50), I covered charges “A” and “B.” Today we come to charge “C.”

C. A Charge Concerning Pastoral Leadership (3:1-16).

“How one ought to behave in the house of God.” In this passage Paul sets out the primary purpose of this epistle, to set out the parameters of proper order in the church…

C1. Conduct and character of elders (3:1-7). It appears that an elder must, first, have a desire for the office (3:1) and then he must meet certain criteria relating to: (1) Moral and spiritual character; (2) Abilities; and (3) Spiritual motivation (1 Tim. 3:1-7; Tit. 1:5-9; 1 Pet. 5:2-3). Thus, any man who desires to shepherd God’s people and who meets the requirements for the office can be an elder.

Most of the biblical qualifications for elders relate to the candidate’s moral and spiritual character and abilities. Character is far more important than credentials, although they should not be mutually exclusive. Paul’s lists in 1 Timothy 3:2-7 and Titus 1:6-9 are representative, not exhaustive. We will limit ourselves to 1 Timothy 3:2-7 in this discussion.

An elder is an “overseer,” one who takes care of God’s things in God’s household. His overriding character trait must be that of being “above reproach” (1 Tim. 3:2; cf. Tit. 1:6-7). This cannot mean that he has never done anything blameworthy, for in that case no one would qualify. Rather, it must mean that there is no known condition in his present life that would bring dishonor to the Lord or the church. Instead, his life will add credibility, not disrepute, to the church. The idea is that he has a reputation for moral uprightness, the highest reputation of character. Indeed, Paul goes on to explain and define what he means by “above reproach” in an elder in the following terms …

1. Faithfulness in marriage: “The husband of one wife” (3:2). Without going into the difficulties in this phrase and its many possible interpretive options, I think the idea here is that an elder must be a “one-woman man,” having eyes for no one other than his wife (if he is married), not a philanderer, not a ladies’ man.

2. Disciplined conduct...

a) “Sober-minded” (3:2). One who is sensible, discreet, thoughtful, clear-minded, temperate.

b) “Self-controlled” (3:2). One who is even tempered, stable, disciplined, orderly, prudent, sensible.

c) “Respectable” (3:2). One who acts consistently and orderly, well-behaved, decent, dignified. In order to be respectable, three conditions will not be present in the life of a deacon...

(i) He will not be addicted to wine (3:3). Even though I would recommend total abstinence for church leaders, the original word does not necessarily infer that. But at the very least it seems to indicate that a deacon must not be enslaved to alcohol, more literally, he must not linger beside wine.

(ii) He will not be violent but gentle (1 Tim. 3:3). Not aggressive in his treatment of others; not a bully or a fighter. Not quick-tempered, quarrelsome, argumentative, or contentious, but one who is mild, tender, docile, a peace-lover. One who manifests the meekness and gentleness of Christ – gracious, kind, patient (cf. Matt. 11:29-30).

(iii) He will not be a lover of money (3:3). Not covetous, free from the desire for and allure of money. Not materialistic. For an elder, money must not be an idol nor an object to be obtained. Therefore, he will not be a miser but will be generous. He will not favor or be partial towards rich people in his congregation. Thus, wealthy people will not have influence in the church just because they have money.

3. Personal ministry and testimony…

a) “Hospitable” (3:2). He fosters fellowship and unity through hospitality. Hospitality is something that is badly needed in our independent, isolated culture which has crept into the church. Hospitality is vital to the spiritual life of the congregation and for witnessing to non-Christians.

b) “Able to teach” (3:2). He must be able to teach and defend the faith: “Holding firm to the trustworthy word as taught, so that he may be able to give instruction in sound doctrine and also to rebuke those who contradict” (Tit. 1:9). An elder must be skilled in communicating the truth of Scripture. He must understand and be able to articulate sound doctrine, able to defend the faith. Thus, a prospective elder must have applied himself for some years to the reading and study of Scripture, be able to discuss biblical issues intelligently and logically, have formulated doctrinal beliefs, and have the verbal ability and willingness to teach other people.

4. Family life: “Manage his own house well with all dignity keeping his children submissive” (3:4). He is the respected leader in his home. He has a well-behaved and respectful family. One would expect that, if such is the case, his children submit to his authority, are under his control, and have adopted his values and beliefs - “having faithful children not open to the charge of debauchery or insubordination” (Tit. 1:6). The logic behind this statement is this: “For if someone does not know how to manage his own household, how will he care for God’s church?” (3:5). The evidence of good leadership and character is in the elder’s success in managing his home.

Both Paul’s and Peter’s language concerning elders indicates that they be able to lead (1 Tim. 5:17-25; Tit. 1:5-9; 1 Pet. 5:1-5). It is inherent in the task. The gift of leadership is a biblical gift (Rom. 12:8) and one that is often not referred to when considering the biblical qualifications of an elder, although it should be self-evident. After all, has anyone heard of a leader who does not have the ability to lead? Scripture refers to elders as leaders: “Remember your leaders, who spoke the word of God to you,” says the writer to the Hebrews (13:7). Again, “Obey your leaders and submit to them” (Heb. 13:17). Later in the epistle we are studying, Paul describes elders as “those who rule well” (1 Tim. 5:17), who manage the church matters well. This does not mean that someone who has the natural ability of leadership is necessarily qualified or has the desire to be a leader in the church. Leadership as a spiritual gift, like all other spiritual gifts, is a gift that is used for spiritual purposes. Some may have the gift of leadership which God does not choose to utilize for his purposes in the church.

The idea here is that elders must have the ability to govern the church. I don’t think this means that all elders must be trained administrators, but that they be able to administer the affairs of the church.

5. Spiritual maturity. “Not a recent convert” (3:6). Elders must be experienced Christians, mature believers, who have demonstrated stability. The support for this requirement of maturity and experience, and its inherent warning, is this: “Or he may become puffed up with conceit and fall into the same condemnation of the devil” (3:6).

6. Reputation outside the church. “Well thought of by outsiders, so that he may not fall into disgrace, into a snare of the devil” (3:7). In other words, he must be a good testimony and have a good reputation among those outside the church, respected by non-Christians.

Conclusion: If you wanted to sum up the character and conduct of an elder in one word, it would be godliness, as far as Paul’s lists in 1 Timothy 3:1-7 and Titus 1:6-9 are concerned. Paul says that the primary characteristic of an elder must be one who is “above reproach” and then the rest of the qualities and abilities explain what he means by that. Elders are men who are known for their godliness and integrity and are, thus, “above reproach.”

C2. Conduct and character of deacons (3:8-13).

1. Personal Conduct

a) “Dignified” (3:8). A deacon must be reverent, serious minded, not frivolous.

b) “Not double-tongued” (3:8). A deacon is not someone who expresses one opinion to one person and a different opinion about the same topic to another person. Rather, he is straightforward in what he says - his “yes” is “yes” and his “no” is “no” (Matt. 5:37).

c) “Not devoted to much wine” (3:8). A deacon must not be controlled by wine. This goes beyond the prohibition of drunkenness (Ephesians 5:18). Perhaps Paul included this prohibition here because part of a deacon’s responsibility may have been home visitation which may have exposed them to drinking wine.

d) “Not greedy for money” (3:8). Perhaps this condition is inserted here because the deacons usually handle the church’s money. This is a warning against deacons using their position for personal financial gain. It also provides a much-needed warning against covetousness.

2. Spiritual Qualifications (3:9-10).

a) “They must hold the mystery of the faith with a clear conscience” (3:9). Deacons must practice what they believe from Scripture, applying the truth to their own lives. They must exemplify consistency of faith and practice.

b) “Let them also be tested first” (3:10a). Deacons must first have proved that they are capable and worthy of this responsibility, seemingly by actually serving in this capacity on a trial basis perhaps. Then, “let them serve as deacons if they prove themselves blameless” (3:10b). Moral purity is the order of the day for deacons just as it is for elders.

3. Marriage and family.

a) “Let deacons each be the husband of one wife” (3:12). Again, as with the qualification for elders, this instruction generates lots of questions as to its meaning and application. For the purposes of this article, the point of this marriage qualification is that it represents the spiritual qualification of moral purity and marital fidelity.

b) “Managing their children and their own households well” (3:12). Good managers at home. How a deacon manages his household is evidence of his leadership abilities, just as for elders.

It is beyond the scope of this article to discuss the debate about whether women may be deacons of the church. Suffice it to say that I don’t think this Scripture excludes women from serving in the church (which is what “deacon” means, servant). While the primary leadership role in the church is that of the elders (overseers) who (1) are responsible for the overall management and spiritual care of the church, and (2) are specifically men. Deacons, on the other hand, may be either qualified men or women who assist the elders, such as was evidently the case for Phoebe (Romans 16:1) and Priscilla (Acts 18:1-3, 18; Rom. 16:3).

C3. Conduct and character of the church itself (3:14-16). In this epistle, Paul is instructing Timothy on appropriate order in the church in our conduct and character, which should reflect what we confess. What we do and what we say must be appropriate to the nature of the church and its message. What we say and do in the church is not an open free-for-all where everyone may do or say what they like. No, it’s disciplined and orderly under the headship of Christ and the rule of its church leaders. The character and conduct of the church are determined by its mission – to make known to the world the truth about Christ. First notice...

1. Our Conduct Is Governed By The Nature Of The Church: “¹⁴ I am writing these things to you so that… ¹⁵ you may know how you ought to conduct yourself in the house of God” (3:14-15a).

First, the nature of the church is that it is God's house, the place where God dwells with his people. It’s not a building, but a household, not an institution, but a family, not a corporation, but God's people. It is God’s house (cf. Eph. 2:18-22). And God's household is governed by proper conduct. You can’t just behave anyway you want in God's house. We must meet moral, spiritual, and practical qualifications that are fitting for God's house, consistent with who God is. Public prayer is to have certain characteristics and focus and doctrinal truth is to be faithfully taught and defended because the nature of the church is that it is “God's house.”

It is the church “of the living God.” Not a place for the worship of dead idols of wood and stone, but the place where God is present with his people, “the dwelling place of God in the Spirit” (Eph. 2:22; cf. 1 Thess. 1:9-10; Acts 14:15) for “he does not dwell in temples made with hands” but among his people who are “the temple of the living God” (Acts 17:24f.; 2 Cor. 6:16).

When we meet as a congregation to worship God, we give practical and visible expression to the truth that the living God is present and powerful among us (1 Cor. 14:25) by the way we pray, the songs and hymns we sing, by our Scripture readings, by the preaching of the Word, by our communion and baptismal services, and by our fellowship. And we extend his presence among us through evangelism and missions throughout our community and the world.

So, because he is living and present among us in his house, we must conduct ourselves according to his standards for we come under his scrutiny and are subject to his judgement.

Second, the nature of God's house is “the pillar of the truth.” Sometimes we might refer to someone as a pillar of society, an outstanding example of what a citizen should be. Similarly, Paul says, the church is the “pillar of the truth.” Just as a pillar supports, elevates, and displays what is above it, so the church supports, elevates, and displays God’s truth to the world. Like a pillar, the church lifts up the truth of God for all to see and hear, like a banner flying gloriously from the top of the church’s majestic pillar of proclamation.

Third, the nature of God's house is “the foundation of the truth.” Just as a foundation supports the structure of an entire edifice to give it stability, strength, a solid footing, so, Paul says, the church is the foundation of the truth. The church is the unmovable support structure that supports the truth when it is under attack, holds up the truth when it is contradicted by false teachers, provides the firm ground on which the truth rests securely.

So, the church is both the pillar and foundation of the truth - the pillar above ground level and the foundation below. As the pillar of the truth, the church displays the truth from above, from the housetops, by expounding it, teaching it, and publicizing it (1) by preaching the truth for the world to see and hear and (2) by actively evangelizing the nations. As the foundation of the truth, the church supports the truth from below, the foundation stone on which the truth rests, (1) by following, obeying, and living out the truth (Col. 3:12-17) as the final authority for faith and practice, (2) by studying, teaching, and explaining the truth (2 Tim. 2:15), (3) by affirming and defending the truth (Phil. 2:16).

As the pillar of the truth, the church is the visible, majestic, glorious, public, unashamed proclaimer of the truth, which the world observes and hears. As the foundation of the truth, the church is the firm, solid defender and supporter of the truth, which does not move or change.

This is the truth on which we stand and which we uphold. That demands a certain code of conduct, conduct that must match our message. After all, we are God's household - we bear his nature and character; we are his presence in the world. Our conduct must be fitting to the nature of God's household, a household that raises the banner of truth like a glorious pillar; a household that supports the truth like a firm foundation.

So, our conduct is governed by the nature of the church. Notice also...

2. Our Confession Is Governed By The Message Of The Church. The message of the church is called “the truth” (3:15b). The truth is our common confession of faith, the non-negotiable sum and substance of our Christian belief. The truth is the foundation on which the Christian church rests and the pillar which the Christian message upholds. It’s our creed – what we confess in our preaching and teaching, our songs, our prayers, our testimonies.

The truth is, in its essence, the truth about God: “Great, indeed, we confess, is the mystery of godliness.” (3:16). “Godliness” is the primary characteristic of Christian life, which is manifested in our conduct and our confession. The Christian faith is a “mystery,” Paul says, because, although it was revealed in ages past, it has only now in our present age of grace become a visible, tangible, comprehensible reality in Christ. The mystery is that God has manifested himself in Christ. Jesus Christ has perfectly and fully revealed to us what was previously obscure, namely, the nature and character of God. In him we know God for he is the image of the invisible God, the exact representation of God's being, indeed he is God. In him we see godliness displayed and in him we are transformed into what God wants us to be.

The church, then, is defined and formed by its relationship to and confession of Jesus Christ. So, what does the church confess about Jesus Christ? What is the church’s message to the world?

(a) The church confesses the incarnation of Christ.

First, God was “manifested in flesh” (3:16a). Christ did not come into being at his incarnation. He already existed in the form of God and voluntarily emptied himself of his divine rights and prerogatives, taking on humanity (Phil. 2:6-8; Heb. 2:14) – i.e. he became fully human without surrendering or compromising his full divinity. That’s how God became visibly manifest to us. Otherwise, God would have forever been a mystery to us. Our understanding of God would have been forever veiled, obscure, and limited to what we see of the evidence of God in creation and in our consciences. But through the self-revelation of God in Christ, we know him personally, intimately, and redemptively.

God was “manifested in the flesh.” He was born to a virgin by the Holy Spirit, took on human nature in addition to his divine nature, and dwelled among us, identifying with us in our circumstances and human frailty. “Therefore, in all things he had to be made like his brethren, that he might be a merciful and faithful high priest in things pertaining to God to make propitiation for the sins of the people. For in that he himself has suffered, being tempted, he is able to aid those who are tempted” (Heb. 2:17-18).

Second, He was “vindicated by the Spirit” (3:16b). If Christ’s manifestation in the flesh speaks of his humanity, then his vindication by the Spirit speaks of his deity. He was vindicated by the Spirit (i) at his baptism (when the Spirit anointed him for ministry), (ii) through his works (when he performed miracles by divine power), (iii) at his resurrection (when he was raised from the dead, Rom. 1:4; 8:11). This was a complete vindication of who he was, the sinless, perfect God-man.

(b) The church confesses the testimony to Christ.

First, there was the testimony of the angels about Christ: “Christ was seen by the angels” (3:16c). The One who was made lower than the angels for the suffering of death was observed by them. They knew who he was, they observed him closely from the start to the finish of his life, and they bore testimony to him. The angels observed him at his birth - they gave witness that he was God incarnate (Matt. 1:20; Luke 1:36). The angels gave witness that he was the eternal King (Lk. 1:32-33). They gave witness that he was the promised Saviour (Lk. 2:11; Matt. 1:21).

The angels observed him in his temptations (Matt. 4:11; Mk. 1:13; Lk. 22:43). The angels observed him at his death and were ready to deliver him (Matt. 26:53). The angels observed him at his resurrection (Matt. 28:2; Lk. 24:4-7). The angels observed him at his ascension (Acts. 1:10-11). The angels observed him in his glorification (Rev. 5:11).

Second, there was the testimony of the people about Christ: “Christ was proclaimed among the nations” (3:16d). He was not only seen by heavenly beings but he was heard by human beings. The truth about him that had been declared by God the Father (Matt. 3:17) and by the angels was to be proclaimed by his disciples to all nations (Acts 1:8). And that’s our message and mission as well. The one who was mocked, scourged, condemned, and crucified is the one whom we preach to the nations.

There was the response on earth: “Christ was believed on in the world” (3:16e). Both Jews (Acts 6:7) and Gentiles (Acts 13:48) believed on him.

There was the response in heaven: He was “taken up in glory” (3:16f). This was the completion of his earthly ministry. He was exalted to God's right hand, the place of power, the place of intercession and advocacy for his people. Men hated him, beat him, crucified him, rejected him, and buried him but God raised him and took him up “in glory.”

Final Remarks

This, then, is the character and conduct required of elders, deacons, and the church in general. May our churches be protected from false teachers, false shepherds (Ezek. 34), by adhering to the standards set out here by Paul for church leaders. And may our churches faithfully fulfill our mission to be vibrant witnesses through our conduct, our character, and our confession to the truth about Christ both at home and abroad so that through our character that reflects the character of Christ in godliness, through our conduct that reflects the nature of the church as God's household, and through our confession that reflects the message of the church as God's truth, others will embrace the person of Christ, come to know him, love him, follow him, and serve him.

III. Sermon Outlines

Title: Learning from Jesus - Four Heart Conditions (Mark 4:1-20)

Subject: Your response to the gospel

Theme: The impact that the Word of God makes in your life depends on the condition of your heart.

Point I: Some people have incentive hearts (4:4 and 15)

Point II: Some people have impetuous hearts (4:5-6 and 16-17)

Point III: Some people have anxious hearts (4:7 and 18-19)

Point IV: Some people have receptive hearts (4:8 and 20)

Related Topics: Pastors

La Revue Internet Des Pasteurs, Fre Ed 51, Edition du Printemps 2024

Un ministère de…

Auteur: Dr. Roger Pascoe, Président,
Email: [email protected]

I. Renforcement De La Prédication Par Exposition : Prêcher la doctrine, Partie 2

Dans le dernier numéro de ce Journal, j'ai mentionné que je ne peux pas traiter de manière exhaustive ce sujet dans un journal comme celui-ci, j'ai donc choisi cinq aspects de la doctrine de la prédication à traiter, comme suit : …

A. Quelques facteurs de notre culture contemporaine qui ont un impact sur la prédication de la doctrine.

B. Trois étapes importantes dans la prédication de la doctrine.

C. Quelques exemples spécifiques de l’application de la prédication de la doctrine.

D. Conseils utiles pour la prédication de la doctrine.

E. Quelques rappels conclusifs sur la prédication de la doctrine.

La fois dernière (NPJ 50) j’ai traité sujet A. Maintenant, continuons pour examiner …

B. Les trois étapes importantes dans la prédication de la doctrine.

Il y a des défis (des étapes) dans la prédication de la doctrine …

1. Expliquer la doctrine en tant que concept théologique. Avant de pouvoir enseigner aux gens le « comment » de la vie chrétienne (l’application de la vérité biblique à la vie), nous devons leur enseigner le « quoi » de la croyance chrétienne (la substance de la vérité). S’ils ne savent pas ce que nous croyons et pourquoi nous le croyons, ils ne peuvent pas le comprendre et l’appliquer à leur vie chrétienne. Ou, comme le disent les Drs. Stephen et David Olford l’expriment : « Dans la prédication, il est impossible - sans parler peut-être même d'irresponsable - d’appliquer des principes supra-culturels sans le contenu de la vérité. » (Anointed Expository Preaching, 252).

La première étape dans la prédication d’un sermon doctrinal, comme dans tout sermon explicatif, consiste à énoncer et à expliquer la proposition biblique (le concept théologique abstrait). Pour cette étape, vous devrez faire de nombreuses recherches pour vous assurer : (1) que vous comprenez toute la portée de l'enseignement biblique sur le sujet ; (2) Que vous avez interprété correctement le passage ; et (3) Que vous pouvez l’expliquer de manière adéquate, précise et claire.

2. « Concrétiser » le concept. Vous devez aider le public à « voir » le concept dans son esprit, à le « toucher » avec ses mains et à le « ressentir » avec son cœur – c’est-à-dire le rendre concret, réel dans des termes auxquels le public peut s’identifier. Il y a plusieurs moyens de le faire. La manière la plus courante et la plus appropriée de procéder consiste probablement à utiliser une analogie (qui est en réalité une métaphore étendue), un exemple ou une illustration. Les écrivains bibliques ont souvent utilisé des analogies pour rendre tangibles des concepts abstraits. Par exemple, l’apôtre Paul a décrit notre relation avec les deux alliances (loi et promesse) comme analogue aux relations d’Agar et Ismaël (loi) et de Sarah et Isaac (promesse) – voir Gal. 4 :21-31. C’est une façon de transformer des doctrines bibliques autrement abstraites en réalités concrètes. La théologie biblique doit toujours être prêchée en termes concrets et spécifiques.

Un autre excellent moyen de rendre concrète une doctrine abstraite est d’utiliser les grandes histoires et les grands types symboliques de l’A.T. Par exemple, si vous prêchiez sur l'aspect substitutionnel de l'expiation (par exemple dans 1 Pierre 2 :21-24 ; ou Gal. 3 :10-14 ; ou Héb. 9 :24-28), vous pourriez le concrétiser en dressant le tableau saisissant de la Pâque décrite dans Exode 12. Ou, si vous prêchiez sur la délivrance de l'esclavage effectuée par l'expiation, vous pourriez évoquer l'histoire de la Mer Rouge dans Exode 14.

Jésus a utilisé des paraboles et des illustrations de la vie réelle pour concrétiser les principes autrement abstraits qu'il enseignait, les rendant ainsi vivants, réels et personnels - quelque chose auquel les gens pouvaient s'identifier dans leur propre expérience de vie. Au lieu de donner une définition ou une description d’un concept théologique (comme on pourrait le trouver dans un manuel de théologie systématique), Jésus l’a illustrée à partir d’histoires et de paraboles réelles. Par exemple, il a expliqué le concept d'autosatisfaction dans l'histoire des deux hommes qui montaient au temple pour prier (Luc 18 :9-14) ; le royaume des cieux dans de nombreuses illustrations (par exemple Matthieu 13) ; la doctrine du pardon avec la parabole des deux débiteurs (Luc 7 : 41-43) ; comment obtenir la vie éternelle avec l'histoire du jeune dirigeant riche (Marc 10 : 17-22), etc.

Voilà quelques-unes des façons dont le prédicateur peut passer de l’explication de la doctrine abstraite (principe) à la concrétisation (réalité) de cette doctrine.

Ainsi, notre première étape dans la prédication de la doctrine consiste à expliquer la doctrine en tant que concept théologique ; deuxièmement, concrétiser ce concept (par analogie, symbole, illustration, parabole, etc.) ; et la troisième étape est…

3. « Actualiser » le concept. Une fois que vous avez expliqué le principe (à la fois en termes abstraits et concrets), vous devez passer de ce concept à une application spécifique dans la vie, c'est-à-dire actualiser le concept. Ici, nous nous demandons : en conséquence de cette vérité, quel impact cela a-t-il sur ce que nous croyons, comment nous devons agir et quel genre de personnes nous devons être ? C’est là que la prédication passe de l’enseignement (instruction pure) à l’actualisation et à l’activation personnelles.

La transition du concret à l’application est le point où la doctrine croise la vie – la vie de l’individu, de la famille, de la congrégation, les événements du monde, la vie sur votre lieu de travail, à l’école, à l’église, etc.

Lorsque nous appliquons la doctrine, nous nous préoccupons de (1) ce peuple de Dieu dans cette église en ce moment ; et (2) Les événements contemporains qui les affectent (événements mondiaux, événements religieux, événements familiaux, etc.). Toute doctrine biblique a été écrite à et pour des personnes spécifiques dans une situation spécifique et avec un besoin spécifique. Notre tâche est de relier la situation ou le besoin ancien à notre congrégation dans sa situation ou son besoin contemporain.

L’application de la vérité implique de passer de l’explication de la doctrine (c’est-à-dire le concept/principe général) au lien spécifique de cette doctrine avec les détails de la vie là où nous vivons – ces personnes (nous) dans cet endroit (ici et maintenant). Pour citer encore une fois la Prédication explicative ointe : « Ce qui déroute la plupart des gens dans nos congrégations, c’est la prédication de généralités. En fait, appliquer des généralités est une tâche presque désespérée. L’homme ou la femme assis sur le banc dit : « Soyez précis ; Soyez logique ; donnez-moi un exemple’ » (253).

Vous devez rendre le sermon doctrinal applicable à la vie, sinon vous perdrez votre auditoire – leurs yeux s’écarquilleront et ils commenceront à se demander : « Qu’est-ce que cela a à voir avec moi ? Le sermon doctrinal prend vie dans les problèmes et les questions de la vie réelle auxquels nous sommes tous confrontés. Vous transformez la vie en montrant comment elle devrait nous changer dans l'attitude, le comportement, les croyances, les relations, les valeurs, les priorités, etc. Lorsque vous faites le lien entre la doctrine et sa pertinence et son impact sur la vie, alors vous motivez et enseignez aux auditeurs comment commencer à développer, intérioriser et actualiser cette doctrine dans leur propre vision du monde, leur pensée et leur comportement.

Afin de vous aider à prêcher l’application de la doctrine, je vous suggère de poser les questions normales que vous poseriez à n’importe quel texte afin de découvrir ce que vous devez savoir, telles que :

« Qui » – pour découvrir le sujet du texte et les personnes dont il y est question.

« Quoi » – pour découvrir les faits, les informations, les définitions, les explications et les symptômes.

« Quand » – pour découvrir le temps ou la séquence des événements.

« Où » – pour découvrir le lieu et son impact sur le résultat.

« Pourquoi » – pour découvrir les motivations et les raisons des actions.

"Comment" - pour synthétiser la compréhension avec la vie.

Alternativement, comme le suggère Daniel Doriani, pour parvenir à une candidature appropriée, vous pouvez tout simplement …

1. Énoncez la vérité dans le texte et exhortez les gens à agir en conséquence – un transfert direct du texte vers nous.

2. Déballez les implications de la doctrine dans le texte – soit des conclusions qui peuvent être dérivées du texte, soit des suggestions indirectes qui peuvent être raisonnablement déduites.

3. Identifiez la question théologique abordée par la doctrine biblique (par exemple : à quoi ressemble Dieu ? Comment pouvons-nous donner un sens aux difficultés de la vie, comme la mort, la perte d'un emploi ? etc.)

4. Répondez à la question : « Qui a besoin de la doctrine contenue dans ce message ? Déterminez comment la doctrine que vous prêchez impacte la situation de vie de (1) toutes les tranches d'âge présentes (adolescents, jeunes adultes, jeunes couples mariés, etc.), (2) les groupes économiques (ouvriers d'usine, cadres, etc.), et (3) groupes sociaux (familles, lieu de travail, école, jeunes mariés, retraités, etc.) représentés dans votre église (Doriani, Putting the Truth to Work, 220-225.).

C. Quelques exemples spécifiques de l’application de la doctrine dans la prédication.

Je ne prendrai que deux exemples tirés d'Éphésiens 1 : 1-10, comme suit …

Éphésiens 1 :3-6. Quelle doctrine est décrite ? La doctrine de l'élection. Une illustration possible : les élections politiques. Les élections politiques sont planifiées à l’avance, mais personne ne connaît le résultat avant le vote. Mais l’élection de Dieu a été planifiée dans une éternité passée et le résultat était pleinement connu à ce moment-là parce qu’il l’avait garanti.

Que dit-on de la doctrine ? (1) La nature de l’élection : le choix de Dieu (1 :4a). (2) L’objet de l’élection : le peuple de Dieu (1 :4b). (3) Le fondement de l’élection : le Fils de Dieu (1 :4c). (4) Le temps de l’élection : l’éternité de Dieu (1 :4d). (5) Le but de l'élection : La louange de Dieu (1 :4e-6).

Éphésiens 1 : 7-10. Quelle doctrine est décrite ? La doctrine de la rédemption. (1) La source de la rédemption : le Fils bien-aimé de Dieu (1 : 7a). Banque d'images - Paiement d'une rançon pour une victime d'enlèvement. (2) Le moyen de rédemption : le sang du Christ (1 : 7b). (3) Le résultat de la rédemption : notre pardon (1 :7c). (4) La motivation de la rédemption : la grâce de Dieu (1 : 7d-8). (5) La consommation de la rédemption : la direction du Christ (1 : 9-10).

II. Le renforcement du leadership biblique :
L’order dans l’église, Partie 5, 1 Timothée 3 :1-16

Comme nous l’avons remarqué la dernière fois, 1 Timothée est structuré autour de cinq « instructions » (points d’instruction) que l’apôtre Paul adresse au jeune pasteur Timothée. Ces cinq accusations sont les suivantes :

A. Une instruction concernant la responsabilité pastorale (1 :3-20) : « Combattre le bon combat. »

B. Une instruction concernant le culte public (2 : 1-15) : « Les hommes doivent prier… les femmes doivent apprendre en silence. »

C. Une instruction concernant le leadership pastoral (3 : 1-16) : « Comment doit-on se comporter dans la maison de Dieu ? »

D. Une instruction concernant le dévouement personnel (4 : 1-6 : 2) : « Veiller sur soi-même et sur son enseignement. »

E. Une instruction concernant les motivations pastorales (6 : 3-21) : « Gardez le commandement intact… gardez le dépôt qui vous a été confié. »

Dans les quatre éditions précédentes de ce Journal (NPJ 47, 48, 49, 50), j'ai couvert les instructions « A » et « B ». Aujourd’hui, nous arrivons à l’instruction « C ».

C. Une instruction concernant le leadership pastoral (3 :1-16).

« Comment doit-on se comporter dans la maison de Dieu ? » Dans ce passage, Paul expose le but principal de cette épître, définir les paramètres d’un bon ordre dans l’Église…

C1. Conduite et caractère des aînés (3:1-7). I Il apparait clairement qu'un ancien doit, d'abord, avoir le désir d'exercer cette fonction (3 : 1) et ensuite il doit répondre à certains critères relatifs : (1) au caractère moral et spirituel ; (2) aux capacités ; et (3) à la motivation spirituelle (1 Tim. 3 :1-7 ; Tit. 1 :5-9 ; 1 Pierre 5 :2-3). Ainsi, tout homme qui désire diriger le peuple de Dieu et qui remplit les conditions requises pour cette fonction peut devenir ancien.

La plupart des qualifications bibliques pour les anciens concernent le caractère et les capacités morales et spirituelles du candidat. Le caractère est bien plus important que les qualifications, même si elles ne doivent pas s’exclure mutuellement. Les listes de Paul dans 1 Timothée 3 :2-7 et Tite 1 :6-9 sont représentatives et non exhaustives. Nous nous limiterons à 1 Timothée 3: 2-7 dans cette discussion.

Un ancien est un « évêque », quelqu’un qui s’occupe des choses de Dieu dans la maison de Dieu. Son trait de caractère primordial doit être celui d’être « irréprochable » (1 Tim. 3 :2 ; cf. Tit. 1 :6-7). Cela ne peut pas signifier qu’il n’a jamais rien fait de répréhensible, car dans ce cas, personne ne serait admissible. Cela doit plutôt signifier qu’il n’y a aucune condition connue dans sa vie actuelle qui pourrait déshonorer le Seigneur ou l’Église. Au lieu de cela, sa vie ajoutera de la crédibilité, et non du discrédit, à l’Église. L’idée est qu’il a une réputation de droiture morale, la plus haute réputation de caractère. En effet, Paul continue en expliquant et en définissant ce qu’il entend par « irréprochable » chez un ancien dans les termes suivants : …

1. La fidélité dans le mariage : “le mari d’une seule femme ” (3 :2). Sans entrer dans les difficultés de cette expression et ses nombreuses options d’interprétation possibles, je pense que l’idée ici est qu’un ancien doit être un « homme d’une seule femme », n’ayant d’yeux que pour sa femme (s’il est marié), pas un coureur de jupons, pas un homme à femmes.

2. Une conduite disciplinée...

a) « Sobre » (3 : 2). Celui qui est sensé, discret, réfléchi, lucide, tempérant.

b) « Ayant la maîtrise de soi » (3 :2). Celui qui est tempéré, stable, discipliné, ordonné, prudent, sensé.

c) « Respectable » (3 :2). Quelqu’un qui agit de manière cohérente et ordonnée, bien élevé, décent et digne. Pour être respectable, trois conditions ne seront pas présentes dans la vie d'un diacre...

(i) Il ne sera pas adonné au vin (3 : 3). Même si je recommanderais l’abstinence totale aux dirigeants de l’Église, le mot original ne le sous-entend pas nécessairement. Mais à tout le moins, cela semble indiquer qu’un diacre ne doit pas être asservi à l’alcool, ou plus littéralement, il ne doit pas s’attarder à côté du vin.

(ii) Il ne sera pas violent mais doux (1 Tim. 3 :3). Non agressif dans son traitement envers les autres ; pas un tyran ou un bagarreur. Pas colérique, querelleur, n’aimant pas les disputes, mais quelqu'un qui est doux, tendre, docile, aimant la paix. Quelqu’un qui manifeste la douceur et la tendresse du Christ – miséricordieux, gentil, patient (cf. Matthieu 11 : 29-30).

(iii) Il n’aimera pas l’argent (3 : 3). Non avide, libre du désir et de l’attrait de l’argent. Non matérialiste. Pour un ancien, l’argent ne doit pas être une idole ni un objet à obtenir. Il ne sera donc pas avare mais généreux. Il ne favorisera ni n’aura de partialité envers les riches de sa congrégation. Ainsi, les gens riches n’auront pas d’influence dans l’Église simplement parce qu’ils ont de l’argent.

3. Ministère personnelle et témoignage …

a) « Hospitalier » (3 :2). Il favorise la communion et l'unité par l'hospitalité. L’hospitalité est quelque chose dont nous avons cruellement besoin dans notre culture indépendante et isolée qui s’est infiltrée dans l’Église. L'hospitalité est vitale pour la vie spirituelle de la congrégation et pour témoigner aux non-chrétiens.

b) « Capable d'enseigner » (3 : 2). Il doit être capable d'enseigner et de défendre la foi : « attaché à la vraie parole telle qu’elle a été enseignée, afin d’être capable d’exhorter selon la saine doctrine et de réfuter les contradicteurs. » (Tit. 1 : 9). Un ancien doit être habile à communiquer la vérité des Écritures. Il doit comprendre et être capable d'articuler une saine doctrine, capable de défendre la foi. Ainsi, un futur ancien doit s’être appliqué pendant quelques années à la lecture et à l’étude des Écritures, être capable de discuter des questions bibliques de manière intelligente et logique, avoir formulé des croyances doctrinales et avoir la capacité verbale et la volonté d’enseigner à d’autres personnes.

4. La vie famille : « Il faut qu’il dirige bien sa propre maison, et qu’il tienne ses enfants dans la soumission et dans une parfaite honnêteté » (3 : 4). Il est un leader respecté dans son foyer. Il a une famille bien élevée et respectueuse. On pourrait s’attendre à ce que, si tel est le cas, ses enfants se soumettent à son autorité, soient sous son contrôle et aient adopté ses valeurs et ses croyances – « ayant des enfants fidèles, qui ne soient ni accusés de débauche ni rebelles. » (Tit. 1 : 6). La logique derrière cette affirmation est la suivante : « car si quelqu’un ne sait pas diriger sa propre maison, comment prendra-t-il soin de l’Eglise de Dieu ? » (3 :5) La preuve d’un bon leadership et d’un bon caractère réside dans la réussite de l’ancien dans la gestion de son propre foyer (3 :5). La preuve d’un bon leadership et d’un bon caractère réside dans la réussite de l’aîné dans la gestion de son foyer.

Le langage de Paul et de Pierre concernant les anciens indique qu’ils sont capables de diriger (1 Tim. 5 :17-25 ; Tit. 1 :5-9 ; 1 Pierre 5 :1-5). C’est inhérent à la tâche. Le don de leadership est un don biblique (Rom. 12 :8) auquel on ne fait souvent pas référence lorsqu’on considère les qualifications bibliques d’un ancien, même s’il devrait aller de soi. Après tout, quelqu’un a-t-il entendu parler d’un leader qui n’a pas la capacité de diriger ? L’Écriture fait référence aux anciens en tant que dirigeants : « Souvenez-vous de vos conducteurs qui vous ont annoncé la parole de Dieu », dit l’auteur aux Hébreux (13 : 7). Encore une fois : « Obéissez à vos conducteurs et ayez pour eux de la déférence » (Hébreux 13 : 17). Plus loin dans l’épître que nous étudions, Paul décrit les anciens comme « ceux qui dirigent bien » (1 Tim. 5 : 17), qui gèrent bien les affaires de l’Église. Cela ne signifie pas que quelqu’un qui a la capacité naturelle de diriger est nécessairement qualifié ou a le désir d’être un leader dans l’Église. Le leadership en tant que don spirituel, comme tous les autres dons spirituels, est un don utilisé à des fins spirituelles. Certains peuvent avoir le don de leadership que Dieu ne choisit pas d’utiliser pour ses desseins dans l’Église.

L’idée ici est que les anciens doivent avoir la capacité de diriger l’Église. Je ne pense pas que cela signifie que tous les anciens doivent être des administrateurs formés, mais qu’ils soient capables d’administrer les affaires de l’Église.

5. Maturité spirituelle. « Pas un nouveau converti » (3 : 6). Les anciens doivent être des chrétiens expérimentés, des croyants mûrs, qui ont fait preuve de stabilité. Le fondement de cette exigence de maturité et d’expérience, et son avertissement inhérent, est le suivant : « de peur qu’enflé d’orgueil il ne tombe sous le jugement du diable. » (3 : 6).

6. Réputation en dehors de l'église. « Il faut aussi qu’il reçoive un bon témoignage de ceux du dehors, afin de ne pas tomber dans l’opprobre et dans les pièges du diable. » (3 : 7). En d’autres termes, il doit être un bon témoignage et avoir une bonne réputation auprès des personnes extérieures à l’Église, respecté par les non-chrétiens.

Conclusion : Si vous vouliez résumer le caractère et la conduite d’un ancien en un seul mot, ce serait piété, en ce qui concerne les listes de Paul dans 1 Timothée 3 :1-7 et Tite 1 :6-9. Paul dit que la principale caractéristique d’un ancien doit être « irréprochable », puis le reste des qualités et des capacités expliquent ce qu’il entend par là. Les anciens sont des hommes connus pour leur piété et leur intégrité et sont donc « irréprochables ».

C2. Conduite et caractère des diacres (3:8-13).

1. Conduite personnelle

a) « Digne » (3 : 8). Un diacre doit être respectueux, sérieux et non frivole.

b) « Pas de double langage » (3 : 8). Un diacre n’est pas quelqu’un qui exprime une opinion à une personne et une opinion différente sur le même sujet à une autre personne. Au contraire, il est direct dans ce qu'il dit : son « oui » est « oui » et son « non » est « non » (Matt. 5 : 37).

c) « Pas adonné au vin » (3 : 8). Un diacre ne doit pas être contrôlé par le vin. Cela va au-delà de l’interdiction de l’ivresse (Éphésiens 5 : 18). Peut-être que Paul a inclus cette interdiction ici parce qu’une partie de la responsabilité d’un diacre pouvait être la visite à domicile, ce qui aurait pu l’exposer à boire du vin.

d) « Pas avide d'argent » (3 : 8). Peut-être que cette condition est insérée ici parce que les diacres gèrent habituellement l’argent de l’Église. Il s’agit d’un avertissement contre les diacres qui utilisent leur position à des fins financières personnelles. Il fournit également un avertissement indispensable contre la convoitise.

2. Qualifications spirituelle (3 :9-10).

a) Ils doivent garder « le mystère de la foi dans une conscience pure. » (3,9). Les diacres doivent mettre en pratique ce qu’ils croient tiré des Écritures, en appliquant la vérité à leur propre vie. Ils doivent illustrer la cohérence de la foi et de la pratique.

b) « Qu’on les éprouve d’abord. » (3 :10a). Les diacres doivent d’abord avoir prouvé qu’ils sont capables et dignes de cette responsabilité, apparemment en servant effectivement dans cette position à titre d’essai peut-être. Ensuite, « et qu’ils exercent ensuite leur ministère, s’ils sont sans reproche. » (3 : 10b). La pureté morale est à l’ordre du jour pour les diacres tout comme pour les anciens.

3. Mariage et famille.

a) « Les diacres doivent être maris d’une seule femme, » (3 : 12). Là encore, comme pour la qualification des anciens, cette instruction suscite de nombreuses questions quant à sa signification et son application. Aux fins de cet article, l’intérêt de cette qualification de mariage est qu’elle représente la qualification spirituelle de pureté morale et de fidélité conjugale.

b) « Et diriger bien leurs enfants et leurs propres maisons » (3 : 12). De bons gestionnaires à la maison. La manière dont un diacre gère sa maison témoigne de ses capacités de leadership, tout comme celle des anciens.

C’est au-delà de l’envergure de cet article de discuter la question de savoir si les femmes peuvent être diacres de l’Église. Il est suffisant de dire que je ne pense pas que ce passage exclue les femmes du service dans l’Église (c’est d’ailleurs ce que « diacre » signifie, serviteur). Alors que le rôle principal de leadership dans l'église est celui des anciens (surveillants) qui (1) sont responsables de la gestion globale et des soins spirituels de l'église, et (2) sont spécifiquement des hommes. Les diacres, en revanche, peuvent être des hommes ou des femmes qualifiées qui assistent les anciens, comme ce fut évidemment le cas pour Phoebé (Romains 16 : 1) et Priscille (Actes 18 : 1-3, 18 ; Rom. 16 : 3).

C3. Conduite et caractère de l’église elle-même (3 :14-16). Dans cette épître, Paul instruit Timothée sur l'ordre approprié dans l'Église dans notre conduite et notre caractère, qui doivent refléter ce que nous confessons. Ce que nous faisons et ce que nous disons doivent être conforme à la nature de l'Église et à son message. Ce que nous disons et faisons dans l’Église n’est pas une liberté pour tous où chacun peut faire ou dire ce qu’il veut. Non, elle est disciplinée et ordonnée sous la direction du Christ et sous l’autorité de ses dirigeants. Le caractère et la conduite de l’Église sont déterminés par sa mission : faire connaître au monde la vérité sur le Christ. Première observation...

1. Notre conduite est régie par la nature de l’Église : « 14 Je t’écris ces choses…15 mais afin que tu saches, si je tarde, comment il faut se conduire dans la maison de Dieu, qui est l’Eglise du Dieu vivant, la colonne et l’appui de la vérité. » (3 : 14-15a).

Premièrement, la nature de l'Église est qu'elle est la maison de Dieu, le lieu où Dieu demeure avec son peuple. Ce n'est pas un bâtiment, mais une maison, pas une institution, mais une famille, pas une entreprise, mais le peuple de Dieu. C’est la maison de Dieu (cf. Eph. 2 : 18-22). Et la maison de Dieu est régie par une bonne conduite. Vous ne pouvez pas vous comporter comme vous le souhaitez dans la maison de Dieu. Nous devons posséder les qualifications morales, spirituelles et pratiques qui conviennent à la maison de Dieu et qui correspondent à qui Dieu est. La prière publique doit avoir certaines caractéristiques et un certain objectif, et la vérité doctrinale doit être fidèlement enseignée et défendue parce que la nature de l'Église est qu'elle est « la maison de Dieu ».

C’est l’Église « du Dieu vivant ». Non pas un lieu d'adoration d'idoles mortes de bois et de pierre, mais le lieu où Dieu est présent avec son peuple, « l’habitation de Dieu en Esprit. » (Eph. 2 : 22 ; cf. 1 Thess. 1 : 9). -10 ; Actes 14 :15) car « il n'habite pas dans des temples faits de main d'homme » mais parmi son peuple qui est « le temple du Dieu vivant » (Actes 17 :24f. ; 2 Cor. 6 :16).

Lorsque nous nous réunissons en congrégation pour adorer Dieu, nous exprimons de manière pratique et visible la vérité selon laquelle le Dieu vivant est présent et puissant parmi nous (1 Cor. 14 :25) par la façon dont nous prions, les chants et les hymnes que nous chantons, par nos lectures des Écritures, par la prédication de la Parole, par nos services de communion et de baptême, et par notre communion fraternelle. Et nous étendons sa présence parmi nous à travers l'évangélisation et les missions dans toute notre communauté et dans le monde.

Ainsi, parce qu’il vit et est présent parmi nous dans sa maison, nous devons nous conduire selon ses normes car nous sommes sous son contrôle et soumis à son jugement.

Deuxièmement, la nature de la maison de Dieu est qu’elle est « la colonne de la vérité ». Parfois, nous pouvons parler de quelqu’un comme d’un pilier de la société, d’un exemple exceptionnel de ce que devrait être un citoyen. De même, dit Paul, l’Église est la « colonne de la vérité ». Tout comme une colonne soutient, élève et expose ce qui se trouve au-dessus, de même l’Église soutient, élève et expose la vérité de Dieu au monde. Comme un pilier, l’Église élève la vérité de Dieu pour que tous puissent la voir et l’entendre, comme une bannière flottant glorieusement du haut du majestueux pilier de proclamation de l’Église.

Troisièmement, la nature de la maison de Dieu est « l’appui de la vérité ». Tout comme un fondement soutient la structure de tout un édifice pour lui donner stabilité, force et assise solide, ainsi, dit Paul, l’Église est l’appui de la vérité. L’Église est la structure de soutien inébranlable qui soutient la vérité lorsqu’elle est attaquée, qui soutient la vérité lorsqu’elle est contredite par de faux enseignants, et qui fournit le terrain ferme sur lequel repose solidement la vérité.

Ainsi, l’Église est à la fois le pilier et le fondement de la vérité – le pilier au-dessus du sol et le fondement en dessous. En tant que colonne de la vérité, l'Église affiche la vérité d'en haut, depuis les toits, en l'exposant, en l'enseignant et en la faisant connaître ; (1) en prêchant la vérité pour que le monde la voie et l'entende et (2) en évangélisant activement les nations. En tant que fondement de la vérité, l'Église soutient la vérité d'en bas, la pierre angulaire sur laquelle repose la vérité, (1) en suivant, en obéissant et en vivant la vérité (Col. 3 : 12-17) en tant qu'autorité ultime pour la foi et la pratique, (2) en étudiant, en enseignant et en expliquant la vérité (2 Tim. 2 :15), (3) en affirmant et en défendant la vérité (Phil. 2 :16).

En tant que pilier de la vérité, l’Église est la proclamatrice visible, majestueuse, glorieuse, publique et sans honte de la vérité, que le monde observe et entend. En tant que fondement de la vérité, l’Église est le défenseur et le partisan ferme et solide de la vérité, qui ne bouge ni ne change.

C’est la vérité sur laquelle nous nous appuyons et que nous défendons. Cela exige un certain code de conduite, une conduite qui doit correspondre à notre message. Après tout, nous sommes la maison de Dieu – nous portons sa nature et son caractère ; nous sommes sa présence dans le monde. Notre conduite doit être adaptée à la nature de la maison de Dieu, une maison qui élève l'étendard de la vérité comme une colonne glorieuse ; une maison qui soutient la vérité comme une fondation solide.

Ainsi, notre conduite est régie par la nature de l’Église. Remarquons également...

2. Notre confession est régie par le message de l'Église. Le message de l'Église est appelé « la vérité » (3 : 15b). La vérité est notre confession de foi commune, la somme et la substance non négociables de notre croyance chrétienne. La vérité est le fondement sur lequel repose l’Église chrétienne et le pilier que soutient le message chrétien. C’est notre credo – ce que nous confessons dans notre prédication et notre enseignement, nos chants, nos prières, nos témoignages.

La vérité est, dans son essence, la vérité sur Dieu : « En effet, nous le confessons, le mystère de la piété est grand. » (3 :16). La « piété » est la caractéristique première de la vie chrétienne, qui se manifeste dans notre conduite et notre confession. La foi chrétienne est un « mystère », dit Paul, parce que, bien qu’elle ait été révélée dans le passé, ce n’est que maintenant, à notre époque de grâce, qu’elle est devenue une réalité visible, tangible et compréhensible en Christ. Le mystère est que Dieu s'est manifesté en Christ. Jésus-Christ nous a parfaitement et pleinement révélé ce qui était auparavant obscur, à savoir la nature et le caractère de Dieu. En lui nous connaissons Dieu car il est l'image du Dieu invisible, la représentation exacte de l'être de Dieu, il est en effet Dieu. En lui, nous voyons la piété manifestée et en lui nous sommes transformés en ce que Dieu veut que nous soyons.

L’Église est donc définie et formée par sa relation avec Jésus-Christ et sa confession. Alors, que confesse l’Église à propos de Jésus-Christ ? Quel est le message de l’Église au monde ?

(a) L'Église confesse l'incarnation du Christ.

Premièrement, Dieu a été « manifesté en chair » (3 : 16a). Le Christ n'est pas né lors de son incarnation. Il existait déjà sous la forme de Dieu et s'est volontairement vidé de ses droits et prérogatives divins, assumant l'humanité (Phil. 2 :6-8 ; Héb. 2 :14) – c'est-à-dire qu'il est devenu pleinement humain sans abandonner ni compromettre sa pleine divinité. C’est ainsi que Dieu s’est manifesté visiblement à nous. Sinon, Dieu aurait toujours été un mystère pour nous. Notre compréhension de Dieu aurait été à jamais voilée, obscure et limitée à ce que nous voyons de l'évidence de Dieu dans la création et dans nos consciences. Mais grâce à la révélation de Dieu en Christ, nous le connaissons personnellement, intimement et de manière rédemptrice.

Dieu a été « manifesté en la chair ». Il est né d’une vierge par le Saint-Esprit, a revêtu la nature humaine en plus de sa nature divine et a habité parmi nous, s’identifiant à nous dans nos circonstances et notre fragilité humaine. « En conséquence, il a dû être rendu semblable en toutes choses à ses frères, afin qu’il fût un souverain sacrificateur miséricordieux et fidèle dans le service de Dieu, pour faire l’expiation des péchés du peuple ; car, ayant été tenté lui-même dans ce qu’il a souffert, il peut secourir ceux qui sont tentés. » (Héb. 2 : 17-18).

Deuxièmement, il a été « justifié par l’Esprit » (3 : 16b). Si la manifestation du Christ dans la chair parle de son humanité, alors sa justification par l’Esprit parle de sa divinité. Il a été confirmé par l'Esprit (i) lors de son baptême (lorsque l'Esprit l'a oint pour le ministère), (ii) par ses œuvres (lorsqu'il a accompli des miracles par la puissance divine), (iii) lors de sa résurrection (lorsqu'il a été ressuscité de les morts, Rom. 1 :4 ; 8:11). C’était une justification complète de qui il était, l’homme-Dieu parfait et sans péché.

(b) L'Église confesse le témoignage de Christ.

Premièrement, il y a eu le témoignage des anges au sujet du Christ : Christ a été « vu des anges » (3 : 16c). Celui qui a été rendu inférieur aux anges à cause de la souffrance de la mort a été observé par eux. Ils savaient qui il était, ils l'ont observé de près du début à la fin de sa vie et ils lui ont rendu témoignage. Les anges l'ont observé à sa naissance - ils ont témoigné qu'il était Dieu incarné (Matt. 1 :20 ; Luc 1 :36). Les anges ont témoigné qu'il était le Roi éternel (Luc 1 : 32-33). Ils ont témoigné qu'il était le Sauveur promis (Luc 2 : 11 ; Matthieu 1 : 21).

Les anges l'ont observé dans ses tentations (Matt. 4 :11 ; Marc 1 :13 ; Luc 22 :43). Les anges l'ont observé à sa mort et étaient prêts à le délivrer (Matt. 26 :53). Les anges l'ont observé lors de sa résurrection (Matt. 28 :2 ; Luc 24 :4-7). Les anges l'ont observé lors de son ascension (Actes 1 : 10-11). Les anges l'ont observé dans sa glorification (Apocalypse 5 :11).

Deuxièmement, il y avait le témoignage du peuple sur Christ : Christ a été « prêché aux Gentils » (3 :16d). Il n’a pas seulement été vu par les êtres célestes, mais il a également été entendu par les êtres humains. La vérité à son sujet, qui avait été déclarée par Dieu le Père (Matt. 3 : 17) et par les anges, devait être proclamée par ses disciples à toutes les nations (Actes 1 : 8). Et c’est aussi notre message et notre mission. Celui dont on s’est moqué, qui a été flagellé, condamné et crucifié est celui que nous prêchons aux nations.

Il y a eu la réponse sur terre : « On a cru à Christ dans le monde » (3 : 16e). Les Juifs (Actes 6 :7) et les Gentils (Actes 13 :48) ont cru en lui.

Il y a eu la réponse au ciel : Il a été « élevé dans la gloire » (3 : 16f). C'était l'achèvement de son ministère terrestre. Il a été exalté à la droite de Dieu, lieu de pouvoir, lieu d'intercession et de défense de son peuple. Les hommes l’ont détesté, l’ont battu, l’ont crucifié, l’ont rejeté et l’ont enterré, mais Dieu l’a ressuscité et l’a élevé « dans la gloire ».

Remarques finales

Voilà donc le caractère et la conduite exigés des anciens, des diacres et de l’Église en général. Que nos églises soient protégées des faux enseignants et des faux bergers (Ézéchiel 34), en adhérant aux normes énoncées ici par Paul pour les dirigeants d'église. Et puissent nos églises remplir fidèlement notre mission d'être des témoins vibrants par notre conduite, notre caractère et notre confession de la vérité sur le Christ, tant au pays qu'à l'étranger, afin que, grâce à notre caractère qui reflète le caractère du Christ dans la piété, à travers notre conduite qui reflète la nature de l'Église en tant que maison de Dieu, et grâce à notre confession qui reflète le message de l'Église en tant que vérité de Dieu, d'autres embrassent la personne du Christ, apprennent à le connaître, l'aiment, le suivent et le servent.

III. Sermon Outlines

Titre : Apprendre de Jésus – Quatre conditions du cœur (Marc 4 : 1-20)

Objet : Votre réponse à l’Évangile

Thème : L’impact que la Parole de Dieu a dans votre vie dépend de l’état de votre cœur.

Point I : Certaines personnes ont un cœur incitatif (4 : 4 et 15)

Point II : Certaines personnes ont un cœur impétueux (4 :5-6 et 16-17)

Point III :) Certaines personnes ont un cœur anxieux (4 : 7 et 18-19

Point IV : Certaines personnes ont un cœur réceptif (4 : 8 et 20)

Related Topics: Pastors

Jurnalul Electronic Al Păstorilor, Rom Ed 51, Ediția de primăvară 2024

A ministry of…

Author: Dr. Roger Pascoe, President,
Email: [email protected]

I. Consolidarea predicării expozitive: Predicarea doctrinelor, partea a 2-a

În ultima ediție a acestui jurnal, am spus că nu pot trata în mod exhaustiv acest subiect într-un jurnal cum este acesta, așa că am ales să vorbesc despre cinci aspecte legate de predicarea doctrinelor, după cum urmează…

A. Factori din cultura contemporană care influențează predicarea doctrinelor.

B. Trei pași importanți în predicarea doctrinelor.

C. Câteva exemple specifice de aplicații în predicarea doctrinelor.

D. Sfaturi utile pentru predicarea doctrinelor.

E. Câteva mențiuni despre predicarea din epistole.

Data trecută (NPJ 50) am tratat punctul A. În continuare vom vorbi despre…

B. Trei pași importanți în predicarea doctrinelor.

Există trei provocări (pași) în predicarea doctrinelor…

1. A explica doctrina ca și concept teologic. Înainte să-i învățăm pe oameni cum să trăiască viața creștină (aplicarea adevărului biblic în viața de zi cu zi), trebuie să-i învățăm conținutul credinței creștine (conținutul adevărului). Dacă nu știu ce credem și de ce credem, nu pot să înțeleagă și să aplice în viața de credință. După cum afirmă Stephen și David Olford, „În predicare, este imposibil – și chiar iresponsabil – să aplicăm principii supraculturale fără conținutul adevărului” (Anointed Expository Preaching [Predicarea expozitivă], 252).

Primul pas în predicarea unei predici doctrinare, ca în orice predică expozitivă, este să formulezi și să explici adevărul biblic (conceptul abstract, teologic). Pentru aceasta, va trebui să faci muncă de cercetare, pentru a te asigura: (1) Că înțelegi întreaga dimensiune a învățăturii biblice despre acel subiect; (2) Că ai interpretat corect pasajul; și (3) Că poți să-l explici în mod clar, corect și corespunzător.

2. A „concretiza” conceptul. Trebuie să ajuți ascultătorii să „vadă” conceptul cu mintea lor, să îl „atingă” cu mâna și să îl „simtă” cu inima – i.e. să îl prezinți înaintea lor într-un mod real, concret, în termeni la care ei se pot raporta. Lucrul acesta poate fi făcut în câteva moduri. Poate cel mai obișnuit și mai potrivit mod este printr-o analogie (care este, de fapt, o metaforă extinsă), printr-un exemplu sau o ilustrație. Autorii inspirați ai Bibliei au folosit adesea analogii pentru a explica pe înțelesul oamenilor anumite concepte abstracte. De exemplu, apostolul Pavel a descris relația noastră cu cele două legăminte (legea și promisiunea) folosind analogia cu relația dintre Agar și Ismael (legea) și Sara și Isaac (promisiunea) – vezi Gal. 4:21-31. Acesta este un mod de a aduce o doctrină biblică abstractă în realitatea concretă. Teologia biblică întotdeauna trebuie predicată în termeni practici și preciși.

O altă modalitate excelentă de a explica în mod concret o doctrină abstractă este să folosești istorisirile simbolice și tipologiile/arhetipurile din VT. De exemplu, dacă predici despre aspectul substituirii în ispășire (ex. in 1 Pet. 2:21-24; Gal. 3:10-14; Evr. 9:24-28), ai putea să îl faci să fie mai concret folosind imaginea grăitoare a Paștelui, așa cum este descrisă în Exod 12. Sau dacă predici despre eliberarea din sclavie ca efect al ispășirii, poți să redai istorisirea despre Marea Roșie din Exod 14.

Isus a folosit pilde și ilustrații din viața reală pentru a prezenta într-un mod mai concret învățăturile abstracte, făcându-le astfel vii, reale și personale, pentru ca ascultătorii Lui să le regăsească în experiența lor de viață. În loc să dea o definiție sau o descriere a unui concept teologic (așa cum găsim într-un manual de teologie sistematică), Isus l-a ilustrat cu istorisiri și pilde din viața reală. De exemplu, a explicat conceptul de auto-neprihănire prin povestirea despre cei doi bărbați care se duceau la templu să se roage (Lc. 18:9-14); a folosit multe ilustrații pentru a explica împărăția cerurilor (ex. Mat. 13); a ilustrat doctrina iertării prin pilda celor doi datornici (Lc. 7:41-43); a arătat cum poți să obții viața veșnică prin povestirea despre tânărul bogat (Mc. 10:17-22) etc.

Acestea sunt câteva din modurile în care predicatorul poate trece de la explicarea unei doctrine abstracte (principiu teologic) la forma concretă (realitatea) a doctrinei.

Așadar, primul pas în predicarea unei doctrine este explicarea doctrinei ca și concept teologic; al doilea pas este concretizarea conceptului (prin analogie, simbol, ilustrație, pildă etc.); iar al treilea pas este…

3. A „actualiza” conceptul. După ce ai explicat principiul (atât în termeni abstracți, cât și concreți), trebuie să treci mai departe la aplicații specifice în viața de zi cu zi - i.e. să actualizezi conceptul. Aici punem întrebarea: Care este impactul acestui adevăr asupra a ceea ce credem, cum trebuie să ne purtăm și ce fel de oameni trebuie să fim? Acesta este punctul în care predicarea trece de la învățătură (învățături teoretice) la actualizare și activare personală.

Tranziția de la concret la aplicație este locul în care doctrina se intersectează cu viața reală – viața omului, familia, biserica, evenimente pe plan mondial, viața la locul de muncă, la școală, la biserică etc.

Când aplicăm doctrina, ne interesează următoarele lucruri: (1) Acest popor al lui Dumnezeu din biserica aceasta la momentul acesta; și (2) Evenimentele contemporane care îi afectează (evenimente pe plan mondial; evenimente din biserică; evenimente de familie etc.). Fiecare doctrină biblică a fost scrisă pentru un anumit grup de oameni aflați într-o anumită situație și confruntați cu o anumită nevoie. Sarcina noastră este să legăm situația sau nevoia din trecut de biserica noastră și de situația contemporană în care ne găsim sau de nevoia cu care ne confruntăm în prezent.

Aplicarea adevărului implică mutarea de la explicarea doctrinei (i.e. de la conceptul / principiul general) la legătura specifică a doctrinei respective cu detaliile vieții noastre – cu oamenii aceștia (noi) din locul acesta (aici și acum). Citez din nou din cartea Anointed Expository Preaching [Predicarea expozitivă]: „A predica generalități este lucrul care produce cea mai mare confuzie în bisericile noastre. Este o sarcină aproape imposibilă să aplici generalități. Oamenii din biserică spun: «Vorbește specific, logic și dă-mi un exemplu!»” (253).

Trebuie să faci ca predica doctrinară să aibă aplicație în viața de zi cu zi, altfel îți pierzi ascultătorii. Vor privi nedumeriți și se vor întreba: „Ce are asta a face cu mine?” Predica doctrinară prinde viață în problemele și întrebările cu care ne confruntăm cu toții. Ea poate transforma vieți atunci când arată cum ar trebui să ne schimbe atitudinea, comportamentul, credința, relațiile, valorile, prioritățile etc. Când faci legătura dintre doctrină și relevanța și impactul ei asupra vieții, atunci îi motivezi pe ascultători și îi înveți cum să înceapă să dezvolte, să internalizeze și să actualizeze doctrina respectivă în concepția lor despre lume și viață, în gândirea și în comportamentul lor.

Ca ajutor în predicarea doctrinelor, aș sugera să pui aceleași întrebări pe care le pui în fața oricărui text biblic pentru a descoperi ceea ce cauți, astfel:

„Cine” – pentru a descoperi subiectul textului și persoanele cărora li se adresează.

„Ce” – pentru a descoperi întâmplări, informații, definiții, explicații, indicii.

„Când” – pentru a afla timpul sau succesiunea evenimentelor.

„Unde” – pentru a descoperi locația și impactul său asupra rezultatului.

„De ce” – pentru a afla cauzele și motivele din spatele acțiunilor.

„Cum” – pentru a aduce împreună înțelegerea cu viața de zi cu zi.

Ca alternativă, după cum sugerează Daniel Doriani, pentru a face aplicații corecte, poți pur și simplu să…

1. Afirmi adevărul din text și să-i îndemni pe oameni să se poarte conform cu acel adevăr – un transfer direct de la text la noi, cei de astăzi.

2. Descoperă implicațiile doctrinei din text – fie concluzii care pot fi trase din text, fie idei indirecte care pot fi deduse în mod logic.

3. Identifică întrebarea teologică din spatele doctrinei biblice (ex. Cum este Dumnezeu? Cum putem înțelege greutățile vieții, cum ar fi moartea, pierderea locului de muncă? etc.)

4. Răspunde la întrebarea: „Cine are nevoie de doctrina din acest mesaj?” Trebuie să îți dai seama de impactul pe care doctrina pe care o predici îl are în situația de viață în care se află (1) toate grupurile de vârstă prezente (adolescenți, tineri, tineri căsătoriți etc.), (2) diversele grupuri economice (muncitori în fabrică, directori etc.) și (3) diferitele grupuri sociale (familii, clasa muncitoare, elevii, tinerii căsătoriți, pensionarii etc.) din biserică (Doriani, Putting the Truth to Work [Adevărul la lucru], 220-225.).

C. Câteva exemple concrete cum se fac aplicații ale doctrinei în predicare.

Voi lua doar două exemple din Efeseni 1:1-10, după cum urmează…

Efeseni 1:3-6. Ce doctrină este descrisă aici? Doctrina alegerii. O posibilă ilustrație: Alegerile electorale. Alegerile electorale sunt planificate cu mult timp înainte, însă nimeni nu știe rezultatul până când nu se încheie procesul de votare. Alegerea lui Dumnezeu, în schimb, a fost planificată în eternitatea trecută, iar rezultatul era cunoscut pe deplin chiar de atunci, pentru că El îl garantează.

Ce se spune despre doctrină? (1) Natura alegerii: alegerea lui Dumnezeu (1:4a). (2) Obiectul alegerii: poporul lui Dumnezeu (1:4b). (3) Baza alegerii: Fiul lui Dumnezeu (1:4c). (4) Momentul alegerii: veșnicia lui Dumnezeu (1:4d). (5) Scopul alegerii: lauda lui Dumnezeu (1:4e-6).

Efeseni 1:7-10. Ce doctrină este descrisă aici? Doctrina răscumpărării. (1) Sursa răscumpărării: Fiul preaiubit al lui Dumnezeu (1:7a). Ilustrație - Răscumpărarea plătită pentru o persoană răpită. (2) Mijlocul răscumpărării: Sângele lui Hristos (1:7b). (3) Rezultatul răscumpărării: iertarea noastră (1:7c). (4) Motivația răscumpărării: harul lui Dumnezeu (1:7d-8). (5) Desăvârșirea răscumpărării: conducerea lui Hristos (1:9-10).

II. Consolidarea conducerii biblice:
Rânduiala în biserică, Partea a 5-a, 1 Timotei 3:1-16

După cum am văzut data trecută, epistola 1 Timotei este structurată în jurul a cinci „porunci” (învățături) pe care apostolul Pavel le dă tânărului pastor Timotei. Aceste cinci porunci sunt după cum urmează:

A. Despre responsabilitățile pastorale (1:3-20): „Să te lupţi lupta cea bună.”

B. Despre închinarea publică (2:1-15): „Bărbaţii să se roage… Femeia să înveţe în tăcere.”

C. Despre conducerea pastorală (3:1-16): „Să ştii cum trebuie să te porţi în Casa lui Dumnezeu.”

D. Despre devoțiunea personală (4:1-6:2): „Fii cu luare aminte asupra ta însuţi şi asupra învăţăturii.”

E. Despre motivarea pastorală (6:3-21): „Să păzeşti porunca, fără prihană… păzeşte ce ţi s-a încredinţat.”

În ultimele patru ediții ale acestui Jurnal (NPJ 47, 48, 49, 50), am vorbit despre primele două porunci („A” și „B”). Astăzi ajungem la porunca a treia („C”).

C. Despre conducerea pastorală (3:1-16).

„Să ştii cum trebuie să te porţi în Casa lui Dumnezeu.” În textul acesta, Pavel prezintă scopul principal al acestei epistole, acela de a stabili parametrii rânduielii în biserică…

C1. Comportamentul și caracterul prezbiterilor (3:1-7). Se pare că un prezbiter trebuie, întâi de toate, să își dorească această slujbă (3:1), iar apoi trebuie să îndeplinească anumite criterii legate de: (1) Caracterul moral și spiritual; (2) Competențe; și (3) Motivația spirituală (1 Tim. 3:1-7; Tit. 1:5-9; 1 Pet. 5:2-3). Astfel, orice om care dorește să păstorească poporul lui Dumnezeu și care îndeplinește cerințele slujbei poate fi prezbiter.

Majoritatea calificărilor biblice cerute pentru prezbiteri au de-a face cu caracterul moral și spiritual al candidatului, precum și cu înzestrările sale. Caracterul este mult mai important decât recomandările, deși acestea nu se exclud reciproc. Listele lui Pavel din 1 Timotei 3:2-7 și Tit 1:6-9 sunt reprezentative, nu exhaustive. În discuția aceasta, însă, ne vom limita la textul din 1 Timotei 3:2-7.

Prezbiterul este un „supraveghetor”, cel care are grijă de lucrurile lui Dumnezeu din casa lui Dumnezeu. Cea mai importantă trăsătură de caracter pe care trebuie s-o aibă este că trebuie să fie „fără prihană” (1 Tim. 3:2; cf. Tit. 1:6-7). Asta nu înseamnă că nu a făcut niciodată nimic greșit, pentru că atunci nu s-ar califica nimeni. Mai degrabă, înseamnă că nu există ceva în viața lui prezentă care să aducă dezonoare lui Dumnezeu sau bisericii. Viața prezbiterului trebuie să aducă credibilitate bisericii, nu discreditare. Ideea este că prezbiterul trebuie să fie cunoscut pentru integritatea sa morală, să fie cunoscut pentru caracterul său ireproșabil. Pavel continuă apoi și explică la ce se referă atunci când spune că un prezbiter trebuie să fie „fără prihană”, folosind următorii termeni…

1. Credincioșia în căsnicie: „bărbatul unei singure neveste” (3:2). Fără a intra în dificultățile și opțiunile de interpretare ale acestei expresii, cred că ideea este că prezbiterul trebuie să fie „bărbatul unei singure femei”, adică să nu aibă ochi decât pentru soția lui (dacă este căsătorit), să nu fie un afemeiat.

2. Comportament disciplinat...

a) „Cumpătat” (3:2). Un om rațional, discret, atent, cu mintea limpede, calm.

b) „Înţelept” (3:2). Un om temperat, hotărât, disciplinat, ordonat, prudent, rațional.

c) „Vrednic de cinste” (3:2). Un om perseverent și ordonat, care se poartă frumos, decent, respectabil. Și pentru a fi un om respectabil, trei lucruri trebuie să nu fie prezente în viața unui prezbiter...

(i) Să nu fie bețiv (3:3). Deși recomand abstinență totală pentru liderii bisericii, termenul din original nu spune asta neapărat. Dar cel puțin pare să indice faptul că un prezbiter nu trebuie să fie înrobit de alcool sau, mai literal, nu trebuie să stea prea mult lângă vin.

(ii) Să nu fie violent, ci blând (1 Tim. 3:3). Să nu se poarte cu alții în mod agresiv; să nu fie bătăuș. Să nu fie iute la mânie, arțăgos, certăreț sau cârcotaș, ci blând, blajin, ascultător, împăciuitor. Să dea dovadă de blândețe și bunătatea lui Hristos – îngăduitor, bun, răbdător (cf. Mat. 11:29-30).

(iii) Să nu iubească banii (3:3). Să nu fie lacom, să nu-și dorească bani și să nu fie atras de ei. Să nu fie materialist. Pentru un prezbiter, banii nu trebuie să fie un idol sau un obiect ce trebuie obținut. Prin urmare, el nu trebuie să fie zgârcit, ci darnic. Nu trebuie să-i favorizeze pe cei bogați din biserică. Iar astfel, cei bogați nu vor avea influență în biserică doar pentru că au bani.

3. Slujirea și mărturia personală…

a) „Primitor de oaspeţi” (3:2). El favorizează părtășia și unitatea prin ospitalitate. Avem mare nevoie de ospitalitate în cultura noastră care promovează independența și izolarea și care s-a strecurat chiar și în biserică. Ospitalitatea este vitală pentru viața spirituală a bisericii și pentru mărturia înaintea necreștinilor.

b) „În stare să înveţe pe alţii” (3:2). Trebuie să poată să-i învețe pe alții și să apere credința: „Să se ţină de Cuvântul adevărat, care este potrivit cu învăţătura, pentru ca să fie în stare să sfătuiască în învăţătura sănătoasă şi să înfrunte pe potrivnici” (Tit 1:9). Prezbiterul trebuie să fie priceput în comunicarea adevărului Scripturii. El trebuie să înțeleagă doctrina sănătoasă și să poată să o explice în mod clar, trebuie să fie în stare să apere credința. Astfel, un posibil viitor prezbiter trebuie să se fi dedicat de câțiva ani citirii și studierii Scripturii, să fie în stare să discute subiecte biblice în mod logic și inteligent, să aibă credințe doctrinare clar formulate și să aibă abilitatea și dorința de a-i învăța pe alții.

4. Viața de familie: „Să-şi chivernisească bine casa şi să-şi ţină copiii în supunere cu toată cuviinţa” (3:4). Prezbiterul este un lider respectat în familia lui. Are o familie respectuoasă, care se poartă frumos. Este de așteptat ca, dacă este cazul, copiii lui să se supună autorității și conducerii sale și să adopte valorile și credințele lui – „având copii credincioşi, care să nu fie învinuiţi de destrăbălare sau neascultare” (Tit. 1:6). Logica din spatele acestei afirmații este următoarea: „Căci, dacă cineva nu ştie să-şi cârmuiască bine casa lui, cum va îngriji de Biserica lui Dumnezeu?” (3:5). Dacă reușește să își conducă bine casa, aceasta este dovada caracterului său și a unei conduceri sănătoase.

Termenii folosiți de Pavel și Petru cu privire la prezbiteri arată că aceștia trebuie să fie în stare să conducă (1 Tim. 5:17-25; Tit 1:5-9; 1 Pet. 5:1-5). Este o caracteristică inerentă slujbei. Darul conducerii este un dar biblic (Rom. 12:8), însă este adesea trecut cu vederea când se vorbește despre calificările biblice ale unui prezbiter, deși ar trebui să fie evident. La urma urmei, a auzit cineva de un lider care să nu aibă abilitatea de a conduce? Scriptura îi numește lideri pe prezbiteri: „Aduceţi-vă aminte de mai marii voştri, care v-au vestit Cuvântul lui Dumnezeu”, spune autorul Epistolei către Evrei (13:7). Și din nou: „Ascultaţi de mai marii voştri şi fiţi-le supuşi” (Evr. 13:17). În epistola pe care o studiem, puțin mai încolo, Pavel vorbește despre prezbiteri ca despre unii „care cârmuiesc bine” (1 Tim. 5:17), care se ocupă bine de problemele bisericii. Aceasta nu înseamnă că oricine are în mod natural abilitatea de a conduce se califică automat sau are dorința de a fi lider în biserică. Conducerea în biserică este un dar spiritual care, ca toate celelalte daruri, este folosit în scopuri spirituale. Unii au darul conducerii, însă Dumnezeu alege să nu-l folosească pentru planurile Sale în biserică.

Ideea de aici este că prezbiterii trebuie să aibă abilitatea de cârmui biserica. Asta nu înseamnă, după părerea mea, că toți prezbiterii trebuie să fie administratori profesioniști, ci că trebuie să fie în stare să administreze treburile bisericești.

5. Maturitate spirituală. „Să nu fie întors la Dumnezeu de curând” (3:6). Prezbiterii trebuie să fie creștini cu experiență, credincioși maturi, care au dat dovadă de stabilitate. Motivul acestei condiții de a avea maturitate și experiență, și avertismentul ce decurge de aici, este următorul: „ca nu cumva să se îngâmfe şi să cadă în osânda diavolului” (3:6).

6. Reputația în afara bisericii. „Trebuie să aibă şi o bună mărturie din partea celor de afară, pentru ca să nu ajungă de ocară şi să cadă în cursa diavolului” (3:7). Cu alte cuvinte, trebuie să fie o mărturie bună și și să aibă o reputație bună în afara bisericii, să fie respectat chiar și de către necreștini.

Concluzie: Dacă am vrea să descriem caracterul și comportamentul unui prezbiter într-un singur cuvânt, acela ar fi evlavie, după cum reiese din listele lui Pavel din 1 Timotei 3:1-7 și Tit 1:6-9. Pavel spune că prezbiterul trebuie să fie, întâi de toate, un om „fără prihană”, iar restul calităților și abilităților menționate doar descriu acest termen. Prezbiterii trebuie să fie oameni cunoscuți pentru evlavia și integritatea lor, oameni care sunt, astfel, „fără prihană”.

C2. Comportamentul și caracterul diaconilor (3:8-13).

1. Comportamentul personal

a) „Cinstiţi” (3:8). Diaconul trebuie să fie respectuos, cu preocupări serioase, nu ușuratice.

b) „Nu cu două feţe” (3:8). Diaconul nu spune ceva cuiva, iar apoi spune cu totul altceva despre același lucru unei alte persoane. Diaconul este un om de cuvânt – pentru el, „da” este „da” și „nu” este „nu” (Mat. 5:37).

c) „Nu băutori de mult vin” (3:8). Diaconul nu trebuie să fie sub influența vinului. Aici se merge chiar mai departe față de interdicția la beție (Efeseni 5:18). Poate că Pavel a pus aici interdicția aceasta, pentru că una din responsabilitățile diaconului se poate să fi fost vizitele la domiciliu, ceea ce l-ar fi expus la consumul de alcool.

d) „Nu doritori de câştig mârşav” (3:8). Poate că această condiție a fost inserată aici pentru că de obicei diaconii administrează banii bisericii. Acesta este un avertisment pentru diaconi să nu-și folosească poziția pentru câștig financiar, dar și un avertisment foarte necesar împotriva lăcomiei.

2. Însușiri spirituale (3:9-10).

a) „… Ci să păstreze taina credinţei într-un cuget curat” (3:9). Diaconii trebuie să practice ceea ce știu din Scriptură, să aplice adevărul în viața lor. Ei trebuie să dea dovadă de consecvență în credință și în trăire.

b) „Trebuie cercetaţi întâi” (3:10a). Se pare că diaconii trebuie să dovedească mai întâi că sunt capabili și vrednici de această responsabilitate, asumându-și această slujire poate pentru o perioadă de probă. Apoi, „şi, numai dacă sunt fără prihană, să fie diaconi” (3:10b). Puritatea morală este la ordinea zilei pentru prezbiteri, ca și pentru diaconi.

3. Căsătoria și familia.

a) „Diaconii să fie bărbaţi ai unei singure neveste” (3:12). Din nou, ca și în cazul aceleași calificări pentru prezbiteri, această cerință generează multe întrebări cu privire la semnificația și aplicația sa. În ce privește acest articol, ne limităm la a spune că această calificare legată de viața de căsnicie reprezintă calificarea spirituală a purității morale și a fidelității în căsnicie.

b) „Să ştie să-şi cârmuiască bine copiii şi casele lor” (3:12). Să-și cârmuiască bine casele. Felul în care diaconul își cârmuiește casa este o dovadă a abilităților sale de conducere, la fel ca și în cazul prezbiterilor.

Nu este scopul acestui articol să discute dezbaterea dacă femeile pot fi diaconițe în biserică. Ajunge să spun că nu cred că acest pasaj din Scriptură exclude femeile de la slujirea în biserică (pentru că aceasta înseamnă „diacon”, slujitor). Conducerea bisericii revine, în primul rând, prezbiterilor (supraveghetorilor) care (1) trebuie să asigure grijă spirituală și conducere, în general și care (2) sunt, în mod specific, bărbați. Diaconii, pe de altă parte, pot fi bărbați sau femei care se califică și care în ajută pe prezbiteri, așa cum era, în mod clar, cazul lui Fivi (Romani 16:1) și al Priscilei (Fapte 18:1-3, 18; Rom. 16:3).

C3. Comportamentul și caracterul bisericii (3:14-16). În epistola aceasta, Pavel îl învață pe Timotei cu privire la rânduiala în biserică în ce privește caracterul și comportamentul nostru, care ar trebui să reflecte ceea ce mărturisim. Ceea ce facem și spunem trebuie să se potrivească cu natura și mesajul bisericii. Biserica nu este un loc în care fiecare spune sau face ce vrea. Nu, în biserică există disciplină și rânduială sub domnia lui Hristos și conducerea liderilor bisericii. Caracterul și comportamentul bisericii sunt determinate de misiunea sa, aceea de a face cunoscut lumii adevărul despre Hristos. Să observăm că, în primul rând…

1. Comportamentul nostru este dictat de natura bisericii: „¹⁴ Îţi scriu aceste lucruri… ¹⁵ să ştii cum trebuie să te porţi în Casa lui Dumnezeu” (3:14-15a).

În primul rând, natura bisericii este cea de casă a lui Dumnezeu, locul în care locuiește Dumnezeu cu oamenii Săi. Nu este o clădire, ci o casă, nu o instituție, ci o familie, nu o corporație, ci poporul lui Dumnezeu. Este casa lui Dumnezeu (cf. Ef. 2:18-22). Iar în casa lui Dumnezeu trebuie să avem un comportament adecvat. Nu te poți purta oricum în casa lui Dumnezeu! Trebuie să îndeplinim anumite calificări morale, spirituale și practice potrivite pentru casa lui Dumnezeu și care sunt în concordanță cu Persoana lui Dumnezeu. Rugăciunea publică trebuie să aibă anumite caracteristici, iar adevărul doctrinar trebuie predicat și apărat cu credincioșie, pentru că natura bisericii este cea de „casă a lui Dumnezeu”

Biserica este a „Dumnezeului celui Viu.” Nu este un loc pentru închinarea la idolii morți de lemn sau piatră, ci este locul unde Dumnezeu este prezent alături de poporul Său: „un locaş al lui Dumnezeu, prin Duhul” (Ef. 2:22; cf. 1 Tes. 1:9-10; Fapte 14:15), pentru că El „nu locuieşte în temple făcute de mâini”, ci în mijlocul poporului Său, care este „templul Dumnezeului celui Viu” (Fapte 17:24f.; 2 Cor. 6:16).

Când ne întâlnim ca biserică să ne închinăm lui Dumnezeu, suntem o expresie practică și vizibilă a adevărului că Dumnezeul cel viu este prezent și puternic între noi (1 Cor. 14:25) prin felul în care ne rugăm, prin cântecele și imnurile pe care le cântăm, prin citirea Scripturii, prin predicarea Cuvântului, prin serviciile de botez și Cina Domnului și prin părtășia pe care o avem. Prezența Lui în mijlocul nostru o extindem prin evanghelism și misiune în comunitatea noastră și în lumea întreagă.

Așadar, pentru că El este viu și prezent printre noi în casa Lui, trebuie să ne comportăm respectând standardele Lui, pentru că suntem sub privirea Lui și supuși judecății Sale.

În al doilea rând, natura casei lui Dumnezeu este cea de „Stâlp al adevărului.” Uneori spunem despre cineva că este stâlpul societății, un cetățean extraordinar și exemplar. În același fel, Pavel spune că biserica este „Stâlpul adevărului.” Așa cum stâlpii sprijină, țin sus și arată ce este deasupra lor, tot așa biserica sprijină, ține sus și arată lumii adevărul lui Dumnezeu. Ca un stâlp, biserica ține sus adevărul lui Dumnezeu ca toți să-l vadă și să-l audă, ca un steag ce flutură măreț în vârful stâlpului maiestuos al proclamării.

În al treilea rând, natura casei lui Dumnezeu este cea de „Temelie a adevărului.” Așa cum o temelie ține structura unei întregi clădiri, pentru a-i da stabilitate, rezistență și o bază solidă, tot așa, spune Pavel, biserica este temelia adevărului. Biserica este structura bazală de neclintit care susține adevărul când acesta este atacat, ține sus adevărul atunci când este contrazis de învățători falși și oferă o bază solidă pe care adevărul se află în siguranță.

Așadar, biserica este atât stâlpul, cât și temelia adevărului – stâlpul este pe pământ, iar temelia este în pământ. Ca stâlp al adevărului, biserica arată adevărul de sus, de pe acoperișul caselor, prezentându-l, învățându-l și făcându-l public prin (1) predicarea adevărului astfel încât lumea să-l vadă și să-l audă și (2) evanghelizând popoarele în mod activ. Ca temelie a adevărului, biserica sprijină adevărul de jos, fiind piatra de temelie pe care stă adevărul, (1) urmând, ascultând și trăind adevărul (Col. 3:12-17) ca autoritate supremă în ce privește credința și trăirea, (2) studiind, învățând și explicând adevărul (2 Tim. 2:15), (3) afirmând și apărând adevărul (Fil. 2:16).

Ca stâlp al adevărului, biserica este propovăduitorul vizibil, măreț, glorios, public al adevărului, pe care lumea îl vede și îl aude. Ca temelie a adevărului, biserica este apărătorul și susținătorul ferm și puternic al adevărului, care nu se mută și nu se schimbă.

Acesta este adevărul pe care ne bazăm și pe care îl susținem. Aceasta presupune un anumit cod de conduită, conduită ce trebuie să se potrivească cu mesajul nostru. În definitiv, suntem casa lui Dumnezeu – avem natura și caracterul Lui; noi suntem prezența Lui în lume. Comportamentul nostru trebuie să se potrivească cu natura casei lui Dumnezeu, o casă ce ține sus stindardul adevărului ca pe un steag măreț; o casă ce sprijină adevărul ca o temelie puternică.

Așadar, comportamentul nostru este dictat de natura bisericii. Dar să observăm și că...

2. Mărturisirea noastră este influențată de mesajul bisericii. Mesajul bisericii este numit „adevărul” (3:15b). Adevărul este mărturisirea noastră comună de credință, suma și esența nenegociabilă a credinței creștine. Adevărul este temelia pe care stă biserica creștină și stâlpul pe care se sprijină mesajul creștin. Este crezul nostru – ceea ce mărturisim în predicare și învățare, în cântecele, rugăciunile și mărturiile noastre.

Adevărul este, în esența sa, adevărul despre Dumnezeu: „Şi, fără îndoială, mare este taina evlaviei.” (3:16). „Evlavia” este trăsătura de bază a vieții creștine, care se manifestă în comportamentul și în mărturisirea noastră. Credința creștină este o „taină”, spune Pavel, pentru că, deși a fost descoperită în vechime, doar acum, în epoca harului, a devenit o realitate vizibilă, tangibilă, comprehensibilă în Hristos. Taina este că Dumnezeu S-a descoperit pe Sine în Hristos. Isus Hristos ne-a descoperit pe deplin ceea ce era ascuns mai înainte, și anume natura și caracterul lui Dumnezeu. În El Îl cunoaștem pe Dumnezeu, pentru că El este chipul Dumnezeului nevăzut, înfățișarea concretă a ființei lui Dumnezeu, pentru că El este Dumnezeu. În El vedem evlavia și prin El suntem transformați în ceea ce Dumnezeu vrea să fim.

Biserica, așadar, este definită și formată de relațiile sale și de mărturisirea lui Isus Hristos. Dar ce mărturisește biserica despre Isus Hristos? Care este mesajul bisericii pentru lume?

(a) Biserica mărturisește întruparea lui Hristos.

În primul rând, Dumnezeu a fost „arătat în trup” (3:16a). Hristos nu a luat ființă la întruparea Sa. El exista deja în formă divină și de bunăvoie S-a dezbrăcat de drepturile și prerogativele Sale divine, asumându-Și umanitatea (Fil. 2:6-8; Evr. 2:14) – i.e. El a devenit om pe deplin, fără să renunțe la divinitatea Sa deplină. Așa ni S-a arătat Dumnezeu în formă vizibilă. Altfel, Dumnezeu ar fi rămas o taină pentru noi pentru totdeauna. Modul în care Îl înțelegem pe Dumnezeu ar fi fost redus și limitat la ceea ce vedem ca dovezi ale prezenței lui Dumnezeu în creație și în conștiința noastră. Dar prin descoperirea de Sine a lui Dumnezeu în Hristos, Îl cunoaștem în mod personal, intim și răscumpărător.

Dumnezeu a fost „arătat în trup.” El a fost născut din fecioară, prin Duhul Sfânt, a luat natura umană, pe lângă natura Sa divină și a locuit printre noi, identificându-Se cu noi în toate lucrurile și în slăbiciunea umană. „Prin urmare, a trebuit să Se asemene fraţilor Săi în toate lucrurile, ca să poată fi, în ce priveşte legăturile cu Dumnezeu, un Mare Preot milos şi vrednic de încredere, ca să facă ispăşire pentru păcatele norodului. Şi, prin faptul că El însuşi a fost ispitit în ceea ce a suferit, poate să vină în ajutorul celor ce sunt ispitiţi” (Evr. 2:17-18).

În al doilea rând, El „a fost dovedit neprihănit în Duhul” (3:16b). Dacă arătarea lui Hristos în trup vorbește despre umanitatea Lui, atunci dovedirea neprihănirii în Duhul vorbește despre neprihănirea Sa. El a fost dovedit de către Duhul (i) la botezul Său (când Duhul L-a uns pentru slujire), (ii) prin faptele Lui (când a făcut minuni prin puterea divină), (iii) la învierea Lui (când a fost înviat din morți, Rom. 1:4; 8:11). Aceasta a fost o dovadă completă a cine este El, Dumnezeul-om desăvârșit, fără păcat.

(b) Biserica depune mărturie pentru Hristos.

Prima dată a fost mărturia îngerilor despre Hristos: „a fost văzut de îngeri” (3:16c). Cel care a fost făcut mai prejos decât îngerii, căci ei au văzut suferința morții. Ei știau cine este El, L-au urmărit cu atenție de la începutul până la sfârșitul vieții și au depus mărturie cu privire la El. Îngerii L-au privit la nașterea Sa și au depus mărturie că El este Dumnezeu întrupat (Mat. 1:20; Luca 1:36). Îngerii au depus mărturie că El este Împăratul cel veșnic (Lc. 1:32-33). Ei au depus mărturie că El era Mântuitorul promis (Lc. 2:11; Mat. 1:21).

Îngerii L-au privit și atunci când era ispitit (Mat. 4:11; Mc. 1:13; Lc. 22:43). Îngerii L-au văzut când murea și erau gata să-l scape (Mat. 26:53). Îngerii L-au văzut la înviere (Mat. 28:2; Lc. 24:4-7). Îngerii L-au văzut la înălțare (Fapte 1:10-11). Îngerii L-au văzut glorificat (Apoc. 5:11).

În al doilea rând, oamenii au depus mărturie despre Hristos: „a fost propovăduit printre Neamuri” (3:16d). Nu a fost doar văzut de ființele cerești, ci a fost și auzit de ființele umane. Adevărul despre El proclamat de Dumnezeu Tatăl (Mat. 3:17) și de către îngeri trebuia proclamat de către ucenici la toate neamurile (Fapte 1:8). Acesta este și mesajul nostru, precum și misiunea noastră. Cel care a fost batjocorit, pedepsit, condamnat și răstignit este Cel pe care Îl propovăduim tuturor neamurilor.

A fost un răspuns pe pământ: „a fost crezut în lume” (3:16e). Atât evreii (Fapte 6:7), cât și neamurile (Fapte 13:48) au crezut în El.

A fost un răspuns și în cer: El „a fost înălţat în slavă” (3:16f). Aceasta a fost încheierea lucrării Lui pe pământ. El a fost înălțat la dreapta lui Dumnezeu, locul puterii, locul de unde mijlocește pentru poporul Său. Oamenii L-au urât, L-au bătut, L-au răstignit, L-au respins și L-au îngropat, dar Dumnezeu L-a înviat și L-a luat sus „în slavă.”

Concluzii

Am văzut, așadar, ce caracter și comportament trebuie să aibă prezbiterii, diaconii și biserica în general. Fie ca bisericile noastre să fie protejate de învățători falși, de păstori falși (Ezechiel 34), aderând la standardele stabilite aici de Pavel pentru liderii bisericii! Fie ca bisericile noastre să își îndeplinească cu credincioșie misiunea de a fi martori vii prin comportamentul și caracterul nostru, prin mărturisirea adevărului despre Hristos, atât în țara noastră, cât și în alte țări, astfel încât, prin caracterul nostru care reflectă caracterul lui Hristos în evlavie, prin comportamentul nostru care reflectă natura bisericii ca și casă a lui Dumnezeu și prin mărturisirea noastră, care reflectă mesajul bisericii ca adevăr al lui Dumnezeu, oamenii să accepte Persoana lui Hristos, să ajungă să-L cunoască, să-L iubească, să-L urmeze și să-I slujească.

III. Schițe de predici

Titlu: Să învățăm de la Isus – Patru stări ale inimii (Marcu 4:1-20)

Subiect: Răspunsul tău la evanghelie

Tema: Impactul Cuvântului lui Dumnezeu în viața ta depinde de starea inimii tale.

Punctul I: Unii oameni au o inimă mișcată de interes (4:4 și 15)

Punctul II: Unii au o inimă pripită (4:5-6 și 16-17)

Punctul III: Alții au o inimă îngrijorată (4:7 și 18-19)

Punctul IV: Iar alții au o inimă receptivă (4:8 și 20)

Related Topics: Pastors

Журнал для пасторов Net, Rus Ed 51, весеннее издание 2024

Служение Института Библейского Проповедования

Автор: Проф. Роджер Паскоу, Президент,
Email: [email protected]

I. Усиливая разъяснительную проповедь: Проповедь доктрины, Часть 2

В последнем выпуске этого журнала я упомянул, что не могу исчерпывающе рассмотреть эту тему в таком журнале, поэтому я выбрал пять аспектов проповеднической доктрины, которые нужно нам рассмотреть, а именно:

А. Некоторые факторы нашей современной культуры, влияющие на проповедь доктрины.

Б. Три важных шага в проповеди доктрины.

В. Некоторые конкретные примеры применения доктрины в проповеди.

Г. Полезные советы по проповедованию доктрины.

Д. Несколько заключительных напоминаний о проповедовании доктрины.

В прошлый раз (издание №50) я имел дело с пунктом А. Теперь приступим к его рассмотрению…

Б. Три важных шага в проповеди доктрины.

В доктринальной проповеди есть три задачи (шага)…

1. Объяснить учение как богословскую концепцию. Прежде чем мы сможем научить людей «как» христианской жизни (применению библейской истины в жизни), мы должны научить их «что» в христианской вере (суть истины). Если они не знают, во что мы верим и почему мы в это верим, они не смогут понять и применить это в своей христианской жизни. или, как сказали богословы Стивен и Дэвид Олфорд выразив: «В проповеди невозможно – не говоря уже о безответственности – применять супракультурные принципы без содержания истины» (“Помазанная разъяснительная проповедь” стр. 252).

Первым шагом в произнесении доктринальной проповеди, как и в любой разъяснительной проповеди, является изложение и объяснение библейского положения (абстрактной богословской концепции). На этом этапе вам придется провести большое исследование, чтобы убедиться: 1) что вы понимаете весь объем библейского учения по этому вопросу; 2) Вы правильно истолковали этот отрывок; и 3) что вы можете адекватно, и точно, и ясно объяснить это.

2. «Конкретизировать» Концепцию. Вам нужно помочь аудитории «увидеть» концепцию в уме, «потрогать» ее руками и «почувствовать» сердцем – то есть сделать ее конкретной, реальной в терминах, понятных аудитории. Есть несколько способов сделать это. Вероятно, самый распространенный и наиболее подходящий способ сделать это — использовать аналогию (которая на самом деле является расширенной метафорой), пример или иллюстрацию. Авторы Библии часто использовали аналогии, чтобы сделать абстрактные понятия осязаемыми. Например, апостол Павел описал наши отношения с двумя заветами (закон и обетование) как аналогичные отношениям Агари и Измаила (закон) и Сарры и Исаака (обетование) – см. Гал. 4:21-31. Это один из способов превратить абстрактные библейские доктрины в конкретную реальность. Библейское богословие всегда должно проповедоваться конкретно и определенно.

Еще один отличный способ сделать абстрактную доктрину конкретной – это использовать великие символические истории и типы Ветхого Завета. Например, если вы проповедовали о заместительном аспекте искупления (например, в 1 Пет. 2:21-24; или Гал. 3:10-14; или Евр. 9:24-28), вы могли бы конкретизировать это, нарисовав яркую картину Пасхи, описанную в Исходе 12. Или, если вы проповедовали об освобождении от рабства, вызванном искуплением, вы могли бы привести историю Красного моря из Исхода 14.

Иисус использовал притчи и иллюстрации из реальной жизни, чтобы конкретизировать абстрактные принципы, которым он учил, тем самым делая их яркими, реальными и личными – тем, что люди могли руководствоваться в своем жизненном опыте. Вместо того, чтобы давать определение или описание богословской концепции (которое можно найти в учебнике систематического богословия), Иисус проиллюстрировал ее на основе историй из реальной жизни и притч. Например, он объяснил концепцию самоправедности в истории о двух мужчинах, пришедших в храм помолиться (Лк. 18:9-14); Царство Небесное в многочисленных иллюстрациях (напр. Мф. 13); учение о прощении с притчей о двух должниках (Лк. 7:41-43); как обрести вечную жизнь с историей богатого молодого правителя (Мк. 10:17-22) и т. д.

Вот некоторые из способов, с помощью которых проповедник может перейти от объяснения абстрактного учения (принципа) к конкретизации (реальности) этого учения.

Итак, наш первый шаг в проповеди доктрины — объяснить доктрину как богословскую концепцию; во-вторых, конкретизировать это понятие (путем аналогии, символа, иллюстрации, притчи и т. д.); и третий шаг…

3. «Реализовать» концепцию. После того как вы объяснили принцип (как в абстрактных, так и в конкретных терминах), вам необходимо перейти от этой концепции к конкретному жизненному применению, то есть реализовать концепцию. Здесь мы спрашиваем: каково следствие этой истины, как она влияет на то, во что мы верим, как нам следует действовать теперь, и какими людьми мы должны быть? Именно здесь проповедь переходит от учения (чистого наставления) к личной реализации и применению.

Переход от конкретного к применению происходит там, где учение пересекается с жизнью – жизнью отдельного человека, семьи, общины, мировыми событиями, жизнью на работе, в школе, в церкви и т. д.

Когда мы применяем доктрину, мы думаем о том 1) это народ Божий в этой церкви и в это время; и 2) современные события, которые могут влиять (мировые события, церковные события, семейные события и т. д.). Все библейские учения были написаны для конкретных людей, находящихся в конкретной ситуации, и с конкретной нуждой. Наша задача — рассказать о древней ситуации или о потребностях нашей общины в современной ситуации или актуальных нуждах.

Применение истины предполагает переход от объяснения доктрины (т.е. общей концепции/принципа) к конкретной связи этой доктрины с деталями жизни, где мы живем – эти люди (мы) в этом месте (здесь и сейчас). Еще раз процитируем «Помазанную разъяснительную проповедь»: «Что сбивает с толку большинство людей в наших собраниях, так это проповедь в общих чертах. Действительно, применять общие положения — почти безнадежная задача. Мужчина или женщина на скамье говорят: «Будьте конкретны, будьте логичны, дайте мне пример » (стр. 253).

Вы должны сделать доктринальную проповедь применимой к жизни, иначе вы потеряете свою аудиторию – у них потускнеют глаза, и они начнут спрашивать: «Какое это относится ко мне?» Доктринальная проповедь оживает в реальных проблемах и вопросах, с которыми мы все сталкиваемся. Вы делаете ее преобразующей жизнь, показывая, как она должна изменить наше отношение, поведение, убеждения, наши отношения, ценности, приоритеты и т. д. Когда вы устанавливаете связь между доктриной и ее актуальностью и влиянием на жизнь, вы мотивируете и обучаете слушателей в том, как начать развивать, усваивать и реализовывать это учение в своем мировоззрении, мышлении и поведении.

Чтобы помочь вам проповедовать применение доктрины, я бы посоветовал вам задавать обычные вопросы, которые вы задаете по любому тексту, чтобы раскрыть то, что вам нужно знать, например:

«Кто» – раскрыть тему текста и лиц, к которым он обращается.

«Что» – раскрыть факты, информацию, определения, объяснения, симптомы.

«Когда» – чтобы узнать время или последовательность событий.

«Где» — чтобы раскрыть местоположение и его влияние на результат.

«Почему» – раскрыть мотивы и причины поступков.

«Как» – синтезировать понимание с жизнью.

Альтернативно, как предлагает Дэниел Дориани, найти подходящее применение можно довольно просто…

1. Изложите правду в тексте и призовите людей действовать соответственно – прямая передача из текста нам.

2. Раскройте смысл доктрины в тексте – либо выводы, которые можно сделать из текста, либо косвенные предположения, которые можно обоснованно вывести.

3. Определите богословский вопрос, которому посвящена библейская доктрина (например, «Каков Бог? Как мы можем понять жизненные трудности, такие как смерть, потеря работы? и т. д.»).

4. Ответьте на вопрос: «Кому нужно учение в этом послании?» Выясните, как учение, которое вы проповедуете, влияет на жизненную ситуацию 1) всех присутствующих возрастных групп (подростки, молодые люди, молодые семейные пары и т. д.), 2) экономических групп (фабричных рабочих, руководителей и т. д.) и 3) социальные группы (семьи, рабочие по местам, школы, молодожены, пенсионеры и т. д.), которые представлены в вашей церкви (Дориани, «Введение истины в работу», стр. 220-225).

C. Некоторые конкретные примеры применения доктрины в проповеди.

Я приведу только два примера из Ефесянам 1:1-10, а именно:

Ефесянам 1:3-6. Какое учение описывается? Учение об избрании. Возможная иллюстрация: политические выборы. Политические выборы планируются заранее, но никто не знает их результата, пока не будут поданы голоса. Но Бог избрал нас еще в прошлой вечности, и результат был полностью известен в то время, потому что Он гарантировал его.

Что говорится об учении? 1) Природа избрания: Божий выбор (1:4а). 2) Объект избрания: Божий народ (1:4б). 3) Основание избрания: Сын Божий (1:4в). 4) Время избрания: Божья вечность (1:4г). 5) Цель избрания: хвала Божия (1:4д-6).

Ефесянам 1:7-10. Какое учение описывается? Учение об искуплении. 1) Источник искупления: возлюбленный Сын Божий (1:7а). Иллюстрация - Выкуп за жертву похищения. 2) Средство искупления: кровь Христа (1:7б). 3) Результат искупления: наше прощение (1:7в). 4) Мотивация искупления: Божья благодать (1:7г-8). 5) Завершение искупления: главенство Христа (1:9-10).

II. Укрепление библейского руководства:
порядок в церкви, часть 5, 1 Тим. 1:3-16

Как мы заметили в прошлый раз, Первое послание к Тимофею построено вокруг пяти «инструкций» (пунктов наставления), которые апостол Павел дает молодому пастору Тимофею. Эти пять обязательств заключаются в следующем:

А. Обязательство, касающееся пасторской ответственности (1:3-20): «Вести добрую битву».

Б. Обязательство относительно публичного богослужения (2:1-15): «Мужчины должны молиться… женщины должны учиться в молчании».

C. Обязательство в отношении пасторского руководства (3:1-16): «Как должно вести себя в доме Божием».

Г. Обязательство относительно личной посвященности (4:1-6:2): «Внимательно следите за собой и за учением».

Д. Оязательство, касающееся пасторских мотивов (6:3-21): «Храните заповедь незапятнанной… храните вверенный вам залог».

В четырех предыдущих выпусках этого журнала (№47, №48, №49, №50) я освещал обязательства «А» и «Б». Сегодня мы подошли к обязательству «В».

C. Обязательство в отношении пасторского руководства (3:1-16).

«Как следует вести себя в доме Божием». В этом отрывке Павел излагает основную цель этого послания – установить параметры надлежащего порядка в церкви…

C1. Поведение и характер старейшин (3:1-7). Похоже, что старейшина должен сначала иметь желание занять эту должность (3:1), а затем он должен соответствовать определенным критериям, касающимся: 1) Морального и духовного характера; 2) Способностей; и 3) Духовной мотивации (1 Тим. 3:1-7; Тит. 1:5-9; 1 Пет. 5:2-3). Таким образом, дьяконом может быть любой человек, желающий пасти народ Божий и отвечающий требованиям для этой должности.

Большинство библейских требований к епископам связаны с нравственными и духовными качествами и способностями кандидата. Характер гораздо важнее, чем полномочия, хотя они не должны быть взаимоисключающими. Списки Павла в 1 Тимофею 3:2-7 и Титу 1:6-9 являются представляющими, а не исчерпывающими. В этом обсуждении мы ограничимся 1 Тимофею 3:2-7.

Старейшина – это «руководитель», тот, кто заботится о Божьих вещах в Божьем доме. Главной чертой его характера должна быть «непорочность» (1 Тим. 3:2; ср. Тит. 1:6-7). Это не может означать, что он никогда не совершал ничего предосудительного, потому что в этом случае никто не будет претендовать на это. Скорее, это должно означать, что в его нынешней жизни не существует никаких известных условий, которые могли бы опозорить Господа или церковь. Вместо этого его жизнь добавит авторитета, а не дурной репутации церкви. Идея состоит в том, что у него репутация морально честного человека, высочайшая репутация характера. Действительно, Павел продолжает объяснять и определять, что он подразумевает под «непорочностью» старейшины, следующим образом…

1. Верность в браке: «Муж одной жены» (3:2). Не вдаваясь в трудности этой фразы и множества возможных вариантов ее толкования, я думаю, что идея здесь в том, что старейшина должен быть «мужем одной женщины», не обращающим глаз ни на кого, кроме своей жены (если он женат), не бабник, не ловелас.

2. Дисциплинированное поведение...

а) «Трезвомыслящий» (3:2). Человек разумный, сдержанный, вдумчивый, ясный, сдержанный

б) «Владеющий собой» (3:2). Тот, кто уравновешен, стабилен, дисциплинирован, аккуратен, благоразумен, разумен.

в) «Достойный» (3:2). Тот, кто действует последовательно и упорядоченно, хорошо себя ведет, порядочный, достойный. Чтобы быть добропорядочным, в жизни старейшины не должно быть трех условий.

(i) Он не будет пристрастен к вину (3:3). Хотя я бы рекомендовал церковным лидерам полное воздержание, исходное слово не обязательно подразумевает это. Но, по крайней мере, кажется, что это указывает на то, что старейшина не должен быть порабощен алкоголем, точнее, он не должен задерживаться у бокала с вином.

(ii) Он не будет жестоким, но кротким (1 Тим. 3:3). Не агрессивен в обращении с другими; не хулиган и не борец. Не вспыльчивый, не сварливый, не спорщик, не наглый, а мягкий, нежный, послушный, миролюбивый. Тот, кто проявляет кротость и нежность Христову – милостивый, добрый, терпеливый (ср. Мф. 11:29-30).

(iii) Он не будет сребролюбив (3:3). Не корыстолюбив, свободен от жажды и тяги к деньгам. Не материалистичный. Для старейшины деньги не должны быть ни идолом, ни предметом, который нужно достигать. Поэтому он не будет скупым, а будет щедрым. Он не будет отдавать предпочтение богатым людям в своей общине или быть пристрастным по отношению к ним. Таким образом, богатые люди не будут иметь влияния в церкви только потому, что у них есть деньги.

3. Личное служение и свидетельство…

а) «Гостеприимный» (3:2). Он способствует общению и единству посредством гостеприимства. Гостеприимство – это то, что крайне необходимо в нашей независимой, изолированной культуре, проникшей в церковь. Гостеприимство жизненно важно для духовной жизни собрания и для свидетельствования не христианам.

б) «Способный учить» (3:2). Он должен уметь учить и защищать веру: «Твердо держась верного слова, как научено, чтобы иметь возможность наставлять в здравом учении, а также обличать противящихся» (Тит. 1:9). Старейшина должен уметь передавать истину Писания. Он должен понимать и уметь сформулировать здравое учение, способное защитить веру. Таким образом, будущий старейшина должен в течение нескольких лет посвятить себя чтению и изучению Священного Писания, быть способным разумно и логически обсуждать библейские вопросы, формулировать доктринальные убеждения, а также иметь вербальные способности и желание учить других людей.

4. Семейная жизнь: «Управляй своим домом хорошо, со всем достоинством, сохраняя детей своих покорными» (3:4). Он уважаемый лидер в своем доме. У него порядочная и уважительная семья. Можно было бы ожидать, что в этом случае его дети подчиняются его власти, они под его контролем и переняли его ценности и убеждения – «имея верных детей, не подлежащих обвинению в распутстве или неподчинении» (Тит. 1: 6). Логика этого утверждения такова: «Ибо если кто не умеет управлять своим домом, то как он будет заботиться о Церкви Божией?» (3:5). Доказательством хорошего руководства и характера являются успехи старейшины в управлении своим домом.

Слова Павла и Петра о старейшинах указывают на то, что они способны руководить (1 Тим. 5:17-25; Тит. 1:5-9; 1 Пет. 5:1-5). Это заложено в задаче. Дар лидерства – это библейский дар (Рим. 12:8), о котором часто не упоминают при рассмотрении библейских качеств старейшины, хотя он должен быть самоочевидным. В конце концов, слышал ли кто-нибудь о лидере, не обладающем способностью руководить? Писание называет старейшин лидерами: «Помните руководителей ваших, которые говорили вам слово Божие», — говорит автор Евреям (13:7). Опять же: «Повинуйтесь начальникам вашим и подчиняйтесь им» (Евр. 13:17). Далее в изучаемом нами послании Павел описывает старейшин как «хорошо управляющих» (1 Тим. 5:17), которые хорошо управляют церковными делами. Это не означает, что человек, обладающий природными способностями к лидерству, обязательно имеет квалификацию или желание быть лидером в церкви. Лидерство, как духовный дар, как и все другие духовные дары, — это дар, который используется в духовных целях. Некоторые могут обладать даром лидерства, который Бог не хочет использовать для Своих целей в церкви.

Идея здесь в том, что старейшины должны иметь способности управлять церковью. Я не думаю, что это означает, что все старейшины должны быть обученными администраторами, но что они должны быть способны управлять делами церкви.

5. Духовная зрелость. «Не новообращенный» (3:6). Старейшины должны быть опытными христианами, зрелыми верующими, проявившими стабильность. Основанием для этого требования зрелости и опыта и присущим ему предостережением является следующее: «Или может возгордиться и попасть в то же осуждение с диаволом» (3:6).

6. Репутация вне церкви. «Хорошо думают о нем посторонние, чтобы он не попал в немилость, в сеть диавольскую» (3:7). Другими словами, он должен быть хорошим свидетельством и иметь хорошую репутацию среди людей не церковных, уважаем не христианами.

Заключение: Если бы вы хотели охарактеризовать характер и поведение старейшины одним словом, то это было бы благочестие, если рассматривать списки Павла в 1 Тимофею 3:1-7 и Титу 1:6-9. Павел говорит, что главной характеристикой старейшины должна быть «непорочность», а остальные качества и способности объясняют, что имеется в виду. Старейшины — это люди, известные своим благочестием и непорочностью, и поэтому «безупречные».

C2. Поведение и характер дьяконов (3:8-13).

1. Личное поведение

а) «Достойный» (3:8). Диакон должен быть благоговейным, серьезным, не легкомысленным.

б) «Не двуязычный» (3:8). Диакон – это не тот, кто высказывает одно мнение одному и другое мнение по той же теме другому. Скорее, он прямолинеен в том, что говорит: его «да» — это «да», а его «нет» — это «нет» (Мф. 5:37).

в) «Не пьет много вина» (3:8). Дьякон не должен упиваться вином. Это выходит за рамки запрета на пьянство (Ефесянам 5:18). Возможно, Павел включил сюда этот запрет, потому что часть обязанностей дьякона могла заключаться в посещении дома, что могло привести к употреблению вина..

г) «Не жадный до денег» (3:8). Возможно, это условие здесь вставлено потому, что деньгами церкви обычно распоряжаются дьяконы. Это предостережение против дьяконов, использующих свое положение для личной финансовой выгоды. Это также дает столь необходимое предостережение против алчности.

2. Духовные качества (3:9-10).

а) «Они должны хранить тайну веры с чистой совестью» (3:9). Дьяконы должны практиковать то, во что они верят из Священного Писания, применяя истину в своей жизни. Они должны служить примером постоянства веры и практики.

б) «Пусть и они сначала будут испытаны» (3:10а). Диаконы должны сначала доказать, что они способны и достойны этой ответственности, по-видимому, фактически служа в этом качестве, возможно, на испытательной основе. Затем «пусть служат диаконами, если окажутся непорочными» (3:10б). Нравственная чистота – это порядок дня для диаконов, как и для старейшин.

3. Супружество и семья.

а) «Диаконы пусть будут каждый мужем одной жены» (3:12). Опять же, как и в случае с требованиями старейшин, это наставление порождает множество вопросов относительно его значения и применения. Для целей данной статьи смысл этого брачного требования состоит в том, что оно представляет собой духовное качество нравственной чистоты и супружеской верности.

б) «Хорошо управлять своими детьми и своим домом» (3:12). Хорошие менеджеры в домах. То, как диакон управляет своим хозяйством, свидетельствует о его лидерских способностях, как и у старейшин.

Дискуссия о том, могут ли женщины быть дьяконами церкви, выходит за рамки этой статьи. Достаточно сказать, что я не думаю, что это место Писания исключает женщину из служения в церкви (что означает «дьякон», служанка). В то время как основная руководящая роль в церкви принадлежит старейшинам (руководителям), которые 1) отвечают за общее управление и духовную заботу о церкви, и 2) являются конкретно мужчинами. Диаконами, с другой стороны, могут быть как квалифицированные мужчины, так и женщины, помогающие старейшинам, как, очевидно, было в случае с Фивой (Римлянам 16:1) и Прискиллой (Деяния 18:1-3, 18; Рим. 16:3).

C3. Поведение и характер самой церкви (3:14-16). В этом послании Павел наставляет Тимофея навести порядок в церкви в нашем поведении и характере, который должен отражать то, что мы исповедуем. То, что мы делаем и что говорим, должно соответствовать природе церкви и ее посланию. То, что мы говорим и делаем в церкви, не является открытым пространством для всех, где каждый может делать или говорить то, что ему нравится. Нет, оно дисциплинировано и упорядочено под руководством Христа и правлением своих церковных лидеров. Характер и поведение церкви определяются ее миссией – нести миру истину о Христе. Первое заметка...

1. Наше поведение определяется природой Церкви: « ¹⁴ Я пишу это вам для того, чтобы... ¹⁵вы знали, как вам должно вести себя в доме Божием» (3:14-15а).

Во-первых, природа церкви такова, что это дом Божий, место, где Бог обитает со Своим народом. Это не здание, а дом, не учреждение, а семья, не корпорация, а народ Божий. Это дом Божий (ср. Еф. 2:18-22). И дом Божий управляется надлежащим поведением. В доме Божьем нельзя вести себя, как хочешь. Мы должны соответствовать моральным, духовным и практическим качествам, которые подходят для дома Божьего и соответствуют тому, кем является Бог. Общественная молитва должна иметь определенные характеристики и направленность, а доктринальная истина должна верно преподаваться и защищать, потому что природа церкви такова, что она является «домом Божьим».

Это церковь «живого Бога». Не место поклонения мертвым идолам из дерева и камня, а место присутствия Бога со Своим народом, «жилище Божие в духе» (Еф. 2:22; ср. 1 Фес. 1:9). -10; Деяния 14:15), ибо «он живет не в рукотворенных храмах», но среди народа Своего, который есть «храм Бога живого» (Деяния 17:24 и далее; 2 Кор. 6:16).

Когда мы собираемся как собрание для поклонения Богу, мы практически и видимым образом являем истину о том, что живой Бог присутствует и силен среди нас (1 Кор. 14:25), то, как мы молимся, песни и гимны, которые мы поем, через наше чтение Священного Писания, через проповедь Слова, через наше причастие и службы крещения, а также через наше общение. И мы расширяем Его присутствие среди нас посредством евангелизации и миссий в нашем сообществе и по всему миру.

Итак, поскольку Он живет и присутствует среди нас в Своем доме, мы должны вести себя в соответствии с Его нормами, поскольку мы находимся под его пристальным вниманием и подвержены Его суду.

Во-вторых, природа Божьего дома – это «столп истины». Иногда мы можем назвать кого-то опорой общества, выдающимся примером того, каким должен быть гражданин. Точно так же, говорит Павел, церковь есть «столп истины». Как столп поддерживает, возвышает и показывает то, что над ним, так и церковь поддерживает, возвышает и показывает миру Божью истину. Подобно столпу, церковь возносит истину Божью на всеобщее обозрение, словно знамя, славно развевающееся на вершине величественного церковного столпа провозглашения.

В-третьих, природа Божьего дома – это «основание истины». Как фундамент поддерживает структуру всего здания, придавая ему устойчивость, прочность и твердость, так и, говорит Павел, церковь является основанием истины. Церковь — это непоколебимая опорная структура, которая поддерживает истину, когда она подвергается нападкам, удерживает истину, когда ей противоречат лжеучителя, обеспечивает прочную почву, на которой надежно покоится истина.

Итак, церковь является одновременно столпом и основанием истины – столпом над уровнем земли и основанием под ним. Являясь столпом истины, церковь демонстрирует истину сверху, с крыш домов, разъясняя ее, обучая ей и пропагандируя ее 1) проповедуя истину, чтобы мир мог ее увидеть и услышать и 2) активно евангелизировать нарды. В качестве основания истины церковь поддерживает истину снизу, краеугольный камень, на котором покоится истина, 1) следуя и послушаясь ей и воплощая истину в жизни (Кол. 3:12-17) как высший авторитет для веры и жизни, 2) изучая, обучая и объясняя истину (2 Тим. 2:15), 3) утверждая и защищая истину (Флп. 2:16).

Будучи столпом истины, церковь является зримым, величественным, славным, публичным и бесстыдным провозглашателем истины, которую мир наблюдает и слышит. Как основание истины, церковь является твердым, твердым защитником и сторонником истины, которая не движется и не меняется.

Это истина, на которой мы стоим и которую поддерживаем. Это требует определенного кодекса поведения, поведения, которое должно соответствовать нашему посланию. Ведь мы Божьи домочадцы – носим Его природу и характер; мы — Его присутствие в этом мире. Наше поведение должно соответствовать природе Божьего дома; дома, который поднимает знамя истины, как славный столп; семья, которая поддерживает истину, как прочный фундамент.

Итак, наше поведение определяется природой церкви. Обратите также внимание.…

2. Наше исповедание регулируется посланием Церкви. Послание церкви названо «истиной» (3:15б). Истина – это наше общее исповедание веры, неоспоримая сумма и суть нашей христианской веры. Истина – это фундамент, на котором покоится христианская церковь, и столп, который поддерживает христианское послание. Это наше кредо – то, что мы исповедуем в наших проповедях и учениях, наших песнях, наших молитвах, наших свидетельствах.

Истина, по существу, есть истина о Боге: «Тайна истинного благочестия несомненно велика». (3:16). «Благочестие» — это основная характеристика христианской жизни, которая проявляется в нашем поведении и нашем исповедании. Христианская вера есть «тайна», говорит Павел, потому что, хотя она была открыта в прошлые века, она только теперь, в наш нынешний век благодати, стала видимой, осязаемой, постижимой реальностью во Христе. Тайна в том, что Бог явил Себя во Христе. Иисус Христос совершенно и полностью открыл нам то, что ранее было не ясно, а именно природу и характер Бога. В нем мы познаем Бога, ибо Он есть образ невидимого Бога, точное представление бытия Бога, действительно, Он есть Бог. В Нем мы видим проявление благочестия, и в Нем мы превращаемся в тех, кем Бог хочет, чтобы мы были.

Таким образом, церковь определяется и формируется ее отношением к Иисусу Христу и исповеданием Христа. Итак, что же исповедует церковь об Иисусе Христе? Каково послание церкви миру?

а) Церковь исповедует воплощение Христа.

Во-первых, Бог «проявился во плоти» (3:16а). Христос не появился в Своем воплощении. Он уже существовал в образе Бога и добровольно отказался от Своих божественных прав и привилегий, приняв человечность (Флп. 2:6-8; Евр. 2:14) – т.е. Он стал полностью человеком, не отказываясь и не ставя под угрозу Свою полную божественность. Так Бог стал явлен нам видимым образом. В противном случае Бог навсегда остался бы для нас загадкой. Наше понимание Бога навсегда было бы завуалированным, неясным и ограничивалось бы тем, что мы видим в свидетельствах Бога в творении и в нашей совести. Но через самораскрытие Бога через Христа мы знаем Его лично, близко и как Искупителя.

Бог был «явлен во плоти». Он родился от девы от Святого Духа, принял человеческую природу в дополнение к Своей божественной природе и обитал среди нас, отождествляя Себя с нами в наших обстоятельствах и человеческой слабости. «Поэтому ему надлежало во всем уподобиться Своим братьям, чтобы Он мог быть милостивым и верным первосвященником в делах, относящихся к Богу, и совершать умилостивление за грехи народа. Ибо, как Сам Он пострадал, испытывая искушение, то может помочь и искушаемым» (Евр. 2:17-18).

Во-вторых, Он был «подтвержден Духом» (3:16б). Если явление Христа во плоти говорит о Его человечности, то Его оправдание Духом говорит о Его божественности. Он был оправдан Духом 1) при крещении (когда Дух помазал Его для служения), 2) через Свои дела (когда Он творил чудеса божественной силой), 3) при воскресении (когда Он воскрес из мертвых, Рим. 1:4; Это было полное подтверждение того, кем Он был, безгрешным, совершенным Богочеловеком.

б) Церковь исповедует свидетельство о Христе.

Сначала было свидетельство ангелов о Христе: «Ангелы увидели Христа» (3:16в). Они наблюдали Того, Кто был унижен перед ангелами за претерпение смерти. Они знали, кто Он такой, внимательно наблюдали за Ним от начала и до конца Его жизни и свидетельствовали о Нем. Ангелы наблюдали Его при рождении – они засвидетельствовали, что Он был воплощенным Богом (Мф. 1:20; Лк. 1:36). Ангелы засвидетельствовали, что Он был вечным Царем (Лк. 1:32-33). Они свидетельствовали, что Он был обещанным Спасителем (Лк. 2:11; Матф. 1:21).

Ангелы наблюдали за Ним в Его искушениях (Мф. 4:11; Мк. 1:13; Лк. 22:43). Ангелы наблюдали за Ним после Его смерти и были готовы освободить Его (Мф. 26:53). Ангелы наблюдали за Ним при Его воскресении (Мф. 28:2; Лк. 24:4-7). Ангелы наблюдали за Ним при Его вознесении (Деян. 1:10-11). Ангелы наблюдали за Ним в Его прославлении (Откр. 5:11).

Во-вторых, было свидетельство народа о Христе: «Христос был провозглашен среди народов» (3:16в). Его не только видели небесные существа, но и слышали люди. Истина о Нем, возвещенная Богом Отцом (Мф. 3:17) и ангелами, должна была быть возвещена Его учениками всем народам (Деян. 1:8). И это тоже наше послание и миссия. Тот, над Кем смеялись, Кого бичевали, Кого осуждали и распинали, — это Тот, Кого мы проповедуем народам.

c) Церковь исповедует ответ Христу.

На земле последовал ответ: «В мире уверовали во Христа» (3:16д). В него уверовали как иудеи (Деяния 6:7), так и язычники (Деяния 13:48).

На небесах был ответ: Он был «вознесён во славе» (3:16 и далее). Это было завершением Его земного служения. Он был вознесен до правой руки Бога, места силы, места ходатайства и защиты Своего народа. Люди ненавидели Его, избивали, распинали, отвергали и хоронили, но Бог воскресил Его и вознес «во славе».

Заключительныее замечания

Таким образом, именно такой характер и поведение требуются от старейшин, дьяконов и церкви в целом. Пусть наши церкви будут защищены от лжеучителей, лжепастырей (Иез. 34), придерживаясь стандартов, установленных здесь Павлом для церковных лидеров. И пусть наши церкви верно выполняют нашу миссию быть яркими свидетелями через наше поведение, наш характер и наше исповедание истины о Христе как дома, так и за границей, чтобы через наш характер, который отражает характер Христа в благочестии, через наше поведение, которое отражает природу церкви как Божьего дома, и благодаря нашему исповеданию, отражающему послание церкви как Божью истину, другие примут личность Христа, узнают Его, полюбят Его, последуют за Ним и будут служить Ему.

III. План проповеди

Название: Учимся у Иисуса: четыре состояния сердца (Марка 4:1-20)

Заголовок: Ваш ответ евангелию

Тема: Влияние Слова Божьего на вашу жизнь зависит от состояния вашего сердца.

Пункт I: У некоторых людей есть побуждающие сердца (4:4 и 15).

Пункт II: У некоторых людей порывистые сердца (4:5-6 и 16-17)

Пункт III: У некоторых людей тревожные сердца (4:7 и 18—19).

Пункт IV: У некоторых людей восприимчивые сердца (4:8 и 20)

Related Topics: Pastors

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From the series: 網上牧師雜誌 – 中文版（繁體） PREVIOUS PAGE | NEXT PAGE

網上牧師雜誌 – 中文版（繁體）, TCh Ed, Issue 1 2011 年 秋季

I. 甚麼是講道？

II. 領導才能: 作為一個屬靈領袖的榜樣

“作一個在思想、言語、行為上的好榜樣” 第一部份

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Psalm 51: How to Deal with Your Guilt

1. To deal with your guilt, you must understand the seriousness of your sin.

A. Sin is serious.

1) Sin is serious because we are all vulnerable to sin.

2) Sin is serious because it is offensive.

B. Because sin is so serious, you must accept full responsibility for your sin, acknowledge it openly to God, and ask Him to cleanse you from it.

1) Because sin is so serious, you must accept full responsibility for your sin.

2) Because sin is so serious, you must acknowledge your sin openly to God.

3) Because sin is so serious, you must ask God to cleanse you from it.

2. To deal with your guilt, you must understand the greatness of God’s grace.

A. God’s grace means that He forgives us at His expense.

1) God’s mercy, love, and compassion are why he wants to bear the cost of my sin (v. 1).

2) God’s justice and holiness are why He must bear the cost by my sin (vv. 4b, 6, 7).

B. God’s grace means that He can restore the fallen sinner.

1) There is restoration of fellowship (vv. 10-12).

2) There is restoration of ministry (vv. 13, 18-19).

3) There is restoration of worship (vv. 14-17).

C. God’s grace does not mean that He removes the consequence of our sin (cf. 2 Sam. 12:10-12, 14).

Conclusion

Application Questions

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The Net Pastor’s Journal, Eng Ed, Issue 51, Spring 2024

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II. Strengthening Biblical Leadership: Order In The Church, Part 5, 1 Timothy 3:1-16

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La Revue Internet Des Pasteurs, Fre Ed 51, Edition du Printemps 2024

I. Renforcement De La Prédication Par Exposition : Prêcher la doctrine, Partie 2

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I. Predicando: La Preparación Del Predicador
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