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23. The Faith Of A Canaanite Woman (Matthew 15:21-28)

In the fifteenth chapter of the Gospel of Matthew we begin to see signs of the tide turning against Jesus by the leaders of the country, and accordingly Jesus turning more to the Gentiles. In chapter fourteen John the Baptist was beheaded, a clear sign of the opposition to the movement. But Jesus fed the five thousand, showing that He could meet the needs of Israel; and then He walked on the water, showing that He is the Lord of creation. In chapter fifteen Jesus challenged the teachings of the elders because those teachings had been elevated to the status of Scripture. Then, following that confrontation, Jesus went out of the country to the region of Tyre and Sidon and met a Canaanite woman. Then, as he came back to the region of Galilee, he fed the four thousand, a sign that he could meet the needs of the nations. Then, as we shall see, in chapter sixteen Jesus will give His first prediction of His death.

So this lesson will focus on the meeting with the Canaanite woman.

Reading the Text

21 Leaving that place, Jesus withdrew to the region of Tyre and Sidon. 22 A Canaanite woman from that vicinity came to Him, crying out, “Lord, Son of David, have mercy on me! My daughter is suffering terribly from demon-possession.”

23 Jesus did not answer a word. So his disciples came to Him and urged Him, “Send her away, for she keeps crying out after us.” 24 He answered, “I was only sent to the lost sheep of Israel.”

25 The woman came and knelt before Him. “Lord, help me!” she said. 26 He replied, “It is not right to take the children’s bread and toss it to their dogs.” 27 “Yes, Lord,” she said, “but even the dogs eat the crumbs that fall from their master’s table.”

27 Then Jesus answered, “Woman, you have great faith! Your request is granted.” And her daughter was healed from that very hour.

Observations on the Text

This little story is essentially built around the conversation between the woman and Jesus. We begin with the note that Jesus withdrew far up the coast to the region of Tyre and Sidon. One would have to say that He was not simply trying to get away from difficult events in Israel, and neither was this a chance meeting. The Lord was going to this Canaanite area, to this Canaanite woman.

But the conversation gives the impression that Jesus was not willing to answer her request because she was a Canaanite. This will become a major part of the study, for there is obviously something powerful at work in the ethnic dimension of the conversation. What is clear is that the woman was not going to give up, but kept pleading, even from her Canaanite background, so that Christ recognized her great faith. The contrast is truly striking: in Israel Jesus was trying to convince people He was the Messiah, and was being challenged to prove it with a sign. But here in Gentile territory he met a woman who was convinced He was the Messiah and He could not discourage her efforts. His apparent attempt to put her off was therefore a test, and her great faith must have been gratifying to the Savior.

So in this study we will once again focus on the conversation, because that is the substance of the story. But this is one passage where the reader will have to read up on the ethnic controversy, the Old Testament background of conflict between the kings of Israel and the Canaanites. This will give some insight into the imagery of “dogs” used in the conversation. The story, though, is truly about the persistent faith of this Canaanite woman.

The study could be divided up in a number of ways, because it is not a complicated passages. I will simply make the circumstances the first point (v.21), the conversation the second part (vv. 22-28a), and the outcome as the third point (v. 28b).

Synoptic Questions

The account is also found in Mark 7:24-30. Mark gives us a little more information in some areas. Jesus came to the region and entered into a house and did not want anyone to know it. The woman heard about it and came looking for him. Mark explains that she was Greek, born in Syrian Phoenicia. This would be typical of the northern country, for it was ruled by Greeks for the period immediately before the time of Jesus. People in the region would be of mixed nationalities.

Mark does not include the disciples’ suggestion to send her away, or Jesus’ statement that he was only sent to the lost sheep of Israel. Scholars have suggested that that statement was added later to Matthew, as guidance to Matthew’s Jewish church in its relation to Gentiles, but that makes no sense. Besides, we do not know much of Matthew’s church. The story is better interpreted as part of the development of redemptive history, moving from the late OT concepts to the full Christian idea of Gentiles and Jews in the kingdom. Besides, the Gospel of Matthew had already included such a statement by Jesus in Matthew 10:6. And Matthew’s Jewish audience would have been interested to know that Jesus did a miracle for a Canaanite woman, in Gentile land. Mark was writing to a different audience than Matthew, a Gentile audience, and that statement would need a lot of explanation to them. Jesus had healed Gentiles before, but always in Jewish territory.

Analysis of the Text

I. The Circumstances: Jesus withdrew to the region of Tyre and Sidon (v. 21). There are two things you have to explain here: the withdrawing, and the location.

Tyre and Sidon were the two main Phoenician cities just north of Mount Carmel on the coast. In the Old Testament times this was all the region of the Phoenicians, better known as Canaanitish tribes. The word does not refer to one specific ethnic group, but an amalgamation of different groups (usually a list of twelve or more people known as the Canaanites) living in the land of Canaan. The word “Canaan” is the ancient name of the whole land before Abram arrived. The word itself may be related to the purple dye of the shellfish, or the merchant class that traded in the material. Because of its seaports and corresponding trade the Canaanite empire became a dominant power in the third millennium B.C. It had weakened tremendously by the time of the conquest, but still provided a formidable military challenge for Joshua and then later the Judges. But the Canaanites were also thoroughly pagan and corrupt. Their presence in the land was a strong threat to the purity of Israel’s religion and morality. So there is a long history of spiritual and military conflict between the Israelites and the Canaanites. David and his royal successors managed to control them; Solomon even did business with them when he was building he temple. But over the years the Canaanites were defeated and most of them fled the land. The bulk of those who fled settled in North Africa in Carthage, and met their doom in 146 B.C., which essentially ended the curse on Canaan and any threat from Canaanites. There were still people of various ethnic origins living in the area of today’s Lebanon and Syria, and they would be called Canaanites (like our term Americans). And Jesus met one of them here.

But why did Jesus go to the region? He withdrew from the conflict with the Pharisees and elders about thirty to fifty miles north into Gentile country. He had “withdrawn” before (2:12, 22; 4:12, 12:15, 14:13). Jesus was trying to control the timing of things. He did not want people to make Him king, and He did not want the confrontation with His enemies to come to a head too soon. So frequently He withdrew, or told people not to say anything about the miracle, or a number of other unexpected acts. It appears that Jesus withdrew for a time, both to let the conflict settle a bit, and to turn attention to Gentiles in this act. The timing is most significant--the Jewish leaders were rejecting Him, and Gentile woman who hardly knows Him was seeking mercy.

Some suggest that Jesus only went to the border, but did not enter Gentile land. There is no basis for that, and no reason. He had been in Gentile lands, and while that may have been a defilement in the minds of the Pharisees, it was not so in biblical tradition. It is clear that He left Galilee and entered a Gentile region (v. 21; Mark 7:31).

II. The Conversation: Jesus draws faith out of the Canaanite woman (22-28a).The way that Jesus deals with this woman has been given some very strange interpretations. One scholar suggested that Jesus had been a racist and this woman converted him from that narrow view. That is just silly. If he had been a Jewish racist, and therefore a sinner, he would not have come to Tyre and Sidon. No, what Jesus is doing is typical of the way He dealt with people--He would put stumblingblocks, as it were, in their way to see if they had faith to step over them. For example, when someone called Him “good,” He said, “Why are you calling me good, there is no one good but God.” How they responded to that would show what they thought of Him (He was not denying that He was good, or God).

The woman came crying out to Jesus, “Lord, Son of David, have mercy on me! My daughter is suffering terribly from demon-possession.” Her words are significant, given Matthew’s description of her as a Canaanite. She is well aware of the ancient rivalry between the Jews and the Canaanites. She believes He is the promised Messiah; but if that is true, then He is to her a Jewish king, “Son of David.” As such, He is sovereign over her and her land, and all she can do is cry for mercy. Her words open the old wounds. But she was desperate for her daughter, and so would cry out for mercy from the visiting Jewish king.

It is the setting and her words that prompt the disciples, and then Jesus, to respond the way they do. At first Jesus was silent, no doubt to see if she would persevere--and she did, following Him down the street crying out. The disciples said, “Send her away.” Now this could mean a couple of different things. They could mean, “Send her away because she is a nuisance.” Or they could mean, “Send her away by healing her because she won’t go away.” This last interpretation makes the best sense, because Jesus’ answer in verse 24 speaks to it and not the other. In other words, “I am only sent to the lost sheep of Israel” would explain why he was not healing her, and would not explain a request to dismiss her without healing her.

His answer, reflecting what He has already said in 10:6, focuses on His primary mission in the world, as reflected by Matthew. He was the promised Jewish Messiah who came to His own (John 1 tells us), but when His own rejected Him, He turned to the Gentiles. The “lost sheep of the house of Israel” does not mean there were lost sheep in Israel, but that all Israel was lost (Isaiah 53: all we like sheep have gone astray). His own mission was primarily to Israel; the mission of the disciples will be to go into all the world. But events like this will inform the disciples that Jesus set the precedent.

Jesus wanted the disciples and the woman to understand fully that His ministry in the brief time He had on earth was very focused. He was the Son of David, the Messiah. That fact did not admit this Canaanite woman to the benefits of the covenant made with the Jews. The kingdom had to be fully offered to them first, in fulfillment of the Old Testament prophecies of the kingdom. (The passage is like John 4:22 where it was recognized that “salvation is from the Jews.”) So all the woman could do is ask for mercy, general mercy as a non-Israelite.

(Many students of the Bible for one reason or another are afraid of this race issue; but the people of the times were very much aware of it. And Jesus came as a Jew, as the promised king of the Jews, whose kingdom would eventually extend to all the world, as it had in bits and pieces in the Old Testament. But it began with Israel).

Well, this woman would not be put off, and so knelt before Him and begged, “Lord, help me.” Jesus pushed her a little further, reminding her of the historic distinction between the cursed Canaanites and the blessed Israelites. In the short saying the Jews are the “children” and the Gentiles are the “dogs.” The children get fed first.

But the woman’s answer is marvelous: even the “dogs” eat the crumbs that the children drop. She acquiesces to the role of a “dog” in relation to Israel (she knows the Messiah came to Israel first); she may not be able to sit down at the Messiah’s table and eat with the “children,” but she should be allowed to pick up some of the crumbs they drop. She wants some of the uncovenanted mercy of God, His general saving grace to all people.

The word for dogs here refers to small dogs, perhaps children’s pets who are harmless and somewhat helpless. She accepts Israel’s historical privilege over the Gentiles, especially the powerful ancient Canaanites; but she is no threat to that in her request for grace that is freely given to the Gentiles. Besides, she will take what the Jews do not want. And that attitude played out again and again in Paul’s missionary journey when he turned to Gentiles because the Jews did not want their Messiah, but the Gentiles did.

III. The Conclusion: Jesus rewards her faith by healing her daughter (28b). Jesus honors the faith that seeks mercy. She had no resentment, no anger about her situation; she only knew that Jesus was the Jewish Messiah who came to heal people, and for some reason He was in her town. She sought mercy from Him. And this time Jesus responded with emotion (“O woman” has emotional force). Her faith was rewarded. And she became one of the early Gentiles to enter the kingdom.

Conclusion and Application

The basic theme of the passage is that Christ went into Gentile territory and did this miracle for a Gentile woman who had greater faith than the Jews who were rejecting and challenging Jesus’ claims. It teaches us about the grace of our Lord, about faith of people who are in need, and about the coming advance of the kingdom to the Gentiles who will be sent into all the world. They would know that it was the Lord’s desire that all come to salvation.

So the conversation has to be understood in its historical setting to capture fully what Jesus is doing here. He is not playing games with the woman--He did not go all the way to her region to avoid her! But the crisis between Jesus and the Jews was soon to intensify, and Jesus is making it clear that the grace of God will be given to all who believe, even though His mission called for Him to present Himself to Israel as the Son of David. It was as if He was saying to the disciples and to her, “You do know I am the Jewish Messiah don’t you?”

It is amazing how the Church over the centuries has tried to conceal that point, presenting Jesus as non-Jewish in paintings and art, and even as Aryan in theological writings (as amazing as that may seem). The Church has done such an effective job in this that many Jewish people today have to be reminded that Jesus is their Messiah, a Jew (the Church has adopted a “triumphalist” or “replacement” attitude toward the Jews which has not been a healthy or correct approach). Here, the disciples wanted Jesus to satisfy her need; and Jesus wanted to heal her daughter (He came all the way to her region) but He wanted her to express her faith in spite of whatever racial tensions there were. And since she knew that He was the Lord, the Messiah, and asked for mercy, He healed her daughter. Jesus’ ministry may have focused on Israel first (as Paul’s did, “to the Jew first”), but He extended mercy to all who would believe in Him.

This passage should have become instructive for the disciples, but they still had to meet and decide if the Gospel had in truth gone to the Gentiles, and if so what laws should Gentiles come under (Acts 15). But there was no denying that Jesus went to the Gentiles and extended His grace.

And so the instruction is for us as well, that we are to take the message of grace to the world, to whoever is seeking mercy and will believe. If there is resistance and refusal, we may continue to pray for them (as Jesus prayed for Jerusalem), but we turn to people who want it, whom the Spirit of God has prepared to receive the message of the Gospel of Jesus Christ our Lord. Unfortunately, the Church spends the greatest amount of time, money and energy continuing its work at home, when the greatest responses to the Gospel today are in the third world. Our cities have churches and ministries on almost every corner; but in other countries there are people seeking God’s grace and the need is not being met.

Related Topics: Faith

داستا نِ خِداِ

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داستان نویس ی کتاب مقدس روش ی برای یادگیری داستان خدا در یک تسلسل زمان ی اس ت ، قسم ی که داستان کامل خدا از یک کودک خردسال گرفته ال ی افراد بزرگسال قابل درک است. داستانهای رویدادهای تاریخی کتاب مقدس ) CBS4Kids ( ای ن واقعا ت زمان ی را با استفاده از 60 داستان اساس ی کتاب مقدس توسعه داده است تا به خواننده یا شنونده کمک کند که دید کل ی و کامل ی از داستان خدا داشته باشد.

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The Storyteller's Bible: 60 Stories

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This is a multicultural, chronological approach to the story of God for learners of all ages (young children to adults). These 60 basic Bible stories include a basic overview of the Bible and Bible doctrine. It is useful for many ministry contexts. There are optional selections of stories the teacher can choose from. The appendix includes valuable techniques and strategies for the storyteller's effectiveness.

The full translated Zulu, Chinese, Dari (Afgan Persian), French, Spanish, Ukrainian, and Russian versions are also freely available in PDF format (see language links below).

د کیسه کونکي انجیل: 60 کیسې

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د مقدس کتاب داستان لیکنه هغه طریقه ده چې د زماني تسلسل پر بنیاد د دغه کتاب داستانونه د زده کړې دپاره په پام کې نیول شوې ده، په دې توګه چې د خدای پاک بشپړ داستان د یو کوچني ماشوم څخه نیولي تر لوړ عمر لرونکي کسانو ته د پوهېدلو وړ دی. د تاريخي تسلسل پر بنیاد د خدای پاک داستان ) CBS4Kids ( دغه زماني پېښې، د مقدس کتاب د 60 بنسټیزه داستانونو په کارولو سره دغه کتاب چمتو کړې دی ترڅو لوستونکي یا اوریدونکي سره مرسته وکړي چې د خدای له داستان څخه یو ژور لید ولري.

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Prone to Wander

It was a bright Sunday morning in 18th century London, but Robert Robinson’s mood was anything but sunny. All along the street there were people hurrying to church, but in the midst of the crowd Robinson was a lonely man. The sound of church bells reminded him of years past when his faith in God was strong and the church was an integral part of his life. It had been years since he set foot in a church—years of wandering, disillusionment, and gradual defection from the God he once loved. That love for God—once fiery and passionate—had slowly burned out within him, leaving him dark and cold inside.

Robinson heard the clip-clop, clip-clop of a horse-drawn cab approaching behind him. Turning, he lifted his hand to hail the driver. But then he saw that the cab was occupied by a young woman dressed in finery for the Lord’s Day. He waved the driver on, but the woman in the carriage ordered the carriage to be stopped.

“Sir, I’d be happy to share this carriage with you,” she said to Robinson. “Are you going to church?” Robinson was about to decline, then he paused. “Yes,” he said at last. “I am going to church.” He stepped into the carriage and sat down beside the young woman.

As the carriage rolled forward Robert Robinson and the woman exchanged introductions. There was a flash of recognition in her eyes when he stated his name. “That’s an interesting coincidence,” she said, reaching into her purse. She withdrew a small book of inspirational verse, opened it to a ribbon-bookmark, and handed the book to him. “I was just reading a verse by a poet named Robert Robinson. Could it be…?”

He took the book, nodding. “Yes, I wrote these words years ago.”

“Oh, how wonderful!” she exclaimed. “Imagine! I’m sharing a carriage with the author of these very lines!”

But Robinson barely heard her. He was absorbed in the words he was reading. They were words that would one day be set to music and become a great hymn of the faith, familiar to generations of Christians:

Come, Thou Fount of every blessing,
Tune my heart to sing Thy grace’
Streams of mercy, never ceasing,
Call for songs of loudest praise.

His eyes slipped to the bottom of the page where he read:

Prone to wander, Lord, I feel it—
Prone to leave the God I love;
Here’s my heart, O take and seal it,
Seal it for Thy courts above.

He could barely read the last few lines through the tears that brimmed in his eyes. “I wrote these words—and I’ve lived these words. ‘Prone to wander…prone to leave the God I love.’”

The woman suddenly understood. “You also wrote, ‘Here’s my heart, O take and seal it.’ You can offer your heart again to God, Mr. Robinson. It’s not too late.”

And it wasn’t too late for Robert Robinson. In that moment he turned his heart back to God and walked with him the rest of his days.

Ron Lee Davis, Courage to Begin Again, (Harvest House, Eugene, OR; 1978), pp. 145-147

网上牧师杂志–中文版(简体), SCh Ed, Issue 47 2023 年 春季

A ministry of…

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

I. 加强讲解式讲道:传讲书信的信息,第二部分

我们继续讨论如何将圣经中各类信息讲解得清楚的方法。在上期(NPJ46),我们已开始了一连串的讨论,如何清晰地将“圣经书信”讲解得清楚。在本期,我们将会针对以下的题目作深入的探讨 …

A. 书信的文学特征

1. 书信的结构

2. 书信的一般性特质

3. 书信的功用和形式

4. 书信的历史背景

B. 如何了解和讲解书信的一些指引

1. 分析文学结构

2. 认识历史背景

在讨论最后两点(B3和B4)之前,让我们在以下四个案例中,试找出什么叫作“背景的研究”…

案例一:腓立比书

问题:腓立比书的历史背境或写作原因是什么?

答案:

a) 这是一封保罗感谢他们所给予的经济支持(2:25; 4:10-14)而写的信,他们从起首开始,便一直经常和慷慨的支持保罗的生活需要(1:5; 4:15-16),直至他们因“没得机会”(4:10)才停止。很可能是因为在那时候,他们正经历着一些经济上的困境。

b) 腓立比教会正在分门结党中 (1:27; 4:2)。

这便解释了为何保罗对他们有以下的劝勉…

1. 神会供应他们所需用的 (4:19) 。

2. 一无挂虑 (4:6-7),而要常常喜乐 (1:26; 2:18, 28; 4:4 等)。

3. 同心合意(1:27; 2:2; 4:2),谦卑 (2:3),和谦让的心 (4:5)。

从这个分析来看,很明显地我们得到的结论和很多人所说的刚好相反,腓立比书不是要给基督徒一个喜乐的信息。而当我们小心研究当中的历史背境和原因时,不难发现他们缺少喜乐,全是因为他们不同心。故此,保罗不断的劝勉他们要喜乐。

案例二:腓利门书

问题腓利门书的历史背境或写作原因是什么?

答案 阿尼西母是一个奴仆,从主人腓利门的家因偷窃而逃走。保罗带他信主(门1:10),而那时保罗正囚禁在罗马监狱中。依照当时的风俗习惯,一个逃走的奴仆可以被处死刑。故此这封信是保罗特别写给腓利门,向他求情,不要将阿尼西母处死,而是要和阿尼西母和好如初。这是基于以下的原因 …

a) 基于基督的爱,而不是跟随社会的风俗 (5-7)

b) 基于阿尼西母已成了保罗在主里所生的儿子 (10)

c) 基于他们不再是主仆关系,而是主里的弟兄 (15-16)

d) 基于腓利门对保罗还有一些未了之情 (18-20)

案例三:哥林多前书

问题:哥林多前书的历史背境或写作原因是什么?

答案:哥林多教会有数件须待处理的问题,促使了这封信的产生…

a) 教会内部纷争,以致会友门分门结党。各个党派高举教会内某一位有名望 的人(1-4章)。

b) 教会有乱伦的丑闻,须待教会处分 (5章)。

c) 会友之 间竟在不信的人面前告状 (6章)。

d) 教会有些须要正视的行为操守和真理 的问题,故此他们写信给保罗,寻求指导 (7-14章).

这便解释了保罗在本信中的诸多教导和说话语气,这都关乎…

a) 他们的需要…

i) 借着跟随基督,并与他一起钉在十架上而得以联合一起 (1-2章)。

ii) 在属灵里长大成人 (3章)。

iii) 公开执行教会的处分(5章)。

iv) 弟兄间的纷争应在教会审理,而不是在法院中(6章)。

b) 保罗对他们的提问的回答…

i) 婚姻的原则 (7章)。

ii) 良心问题(8章)。

iii) 逃避拜偶像的事 (10章)。

iv) 女人顺服男人 (11章)。

v) 守主餐时的行为守则 (11章)。

vi) 善用属灵恩赐 (12-14章)。

案例四:以弗所书

问题:以弗所书的历史背境或写作原因是什么?

答案: 保罗在这里要处理的主要问题,就是在一所多元文化(犹太人及外邦人)的教会中,会众如何可以和谐共处。保罗对这难题的答案是 …

a) 教会中,犹太人和外邦人已在主里建立了一个崭新的关系 (1-3章).

b) 因着这崭新的关系而应有的行动 (4-6章)

由此可见,预备书信的讲题题材,我们须晓得上述A点中各项的重要性,就是书信的文学特征:(1)书信的结构;(2)书信一般性的特质;(3)书信的功用和形式;和(4)书信的历史背境。我们也可以依照B点的提议,就是有关如何明白和讲解书信的指引,即是(1)分析书信的文学结构;(2)认识书信的历史背境。现在让我将第三及第四点也加插在此,好让我们更能深入了解及讲解书信的经文…

3. 找出神学的信息 (恒久不变的真理及原则). 要正确明白书信內容,首要的是先要确定其中的历史背景。Graeme Goldsworthy说得很好…

“同样重要的是…讲员常常试行把书信中的神学原则,将之转化成可以应用在当今社会… 但经文中所写的特殊情形,却根本就不是信息的本身。故此,在讲道时,我们除了要分析保罗在加拉太书第一章要对加拉太教会说明什么之外,更要紧的是,有什么事情促使他这样说” (Preaching the Whole Bible as Christian Scripture, 243)。

所以,书信中的神学观念,可以给我们的讲道信息更加全面性的色彩。例如,神的属性,神的作为和祂的工作方式,神与属祂的人的关系,和祂对他们的要求等。这样我们便更容易看到神那不断改变我们这些照祂形像造的人的能力。这样,我们认识神多一点,便会更愿意顺服祂多一点,服事祂,爱祂,传扬祂等。这个讲道方式,也可以适用在圣经任何一个类型的书卷,因为整本圣经的中心信息就是神正统治万邦 – 一个因人的堕落而失去,但如今要重拾回来(重造),这是基于基督救赎的工作,也是圣灵在被神救赎的人中的工作。

当我们要找出每卷书信中的神学观念,我们只要从以下一些问题中,找出答案,便可以得益不少:为何这书信会被收录在圣经中?这书信在救恩历史上,占有什么地位,和如何帮助我们明白救恩?神在这书信中对我们启示什么?书信使我们认识神的那一方面属性?这书信是要显示那方面的神学观念,某章节给我们特别讲论什么?这书信是告诉我们神那方面的性情、特征、作为、展望和对我们的要求?这可以如何改变我们的生活、与人的关系,和我们的信仰等?

更清楚的说,这书信是要告诉我们关于基督的那一方面 – 就是祂的人性和救赎工作。保罗说得很清楚:“…钉十字架的耶稣基督总为神的能力,神的智慧耶稣基督,并祂钉十字架(林前1:23,24;2:2)。真的,我们所有的讲道信息便应集中在传讲基督的人性和祂的工作,因为整本圣经就是指着祂来说的(路24:27)。Goldsworthy说:“任何讲道都不应离开书信中,那些令人震撼有关救恩的信息”( Goldsworthy, 244)

要预备书信的讲章的第四步是…

4. 从经文中找出其中的含义和应用。到了预备讲章的阶段,你便可以开始试行从经文中找出其中的含义。含义的意思就是经文中所引伸出来的真理,或简接的提示、教导、勉励,和重要原则。

当我们预备讲章时,重要的经文背景、神学含义、写作原因都处理好了,但需要注意的事项还不止于此。我们还须要顾及这些真理如何应用在当今世代中。若不然,我们只能将讲章中抽象的观念停留在古代的社会中,而忽视了神的真理在现今世代是可以实际应用出来的。如果我们 的讲道不能将人改变,我们的信息便失败了。我们的听众明白经文的意义后,还要将之应用在他们的生命中。

要达到这目的,我们须要回答一些探讨性和较为深入的问题:这些教导有何重要性?这些教导有什么含义?可以改变我们的人生观吗?如何应用在我们身上?我们可以将这些问题归纳为如何克服令人“不知所措”的类别 – 就是要明白如何将圣经真理发挥在我们的生命中,如何将这些教导在现今社会中将我们改变过来。

因此,书信中的神学观念与收件人是有着很密切的关系。虽然每卷书信(参阅以上的案例)都是写给某一位收件人(教会或个人),是在某一特殊历史环境下,处理某一类神学或实际的生活问题(即日常生活常会遇见的),但我们务要将之展示给活在当今文化的现代人看,这些广泛的神学原则是如何影响,并改变我们人生 - 我们的信仰、态度、言语、思想和行为,人际间关系、家庭、价值观、目标和优先次序、道德观、我们的见证和事奉等。所以,经文中与文化有关的讨论,我们可以引伸出一个原则和含意,而应用在每一个世代,过往的、现在,和将来。否则这不过是纸上谈兵,而不是可以活出来的真理。

让我在结束之前,更深入的指出一点,为着将真理应用在我们的读者身上,我们须要将“经文中的原则和结论“凝固化”在一起。凝固的意思就是将真理变成真实的,活生生的,可以摸得着的,可以见得着的,以致让人可以知道这些真理在他们实际生活中会使他们有什么改变;这样,他们便会遵守这真理教导,行之出来。有人一针见血的指出:“善于讲解真理固然是好,但实际将真理行动出来更是无价之宝”(Os Guiness, “Carpe Diem: Redeemed,”79)。作为讲员,我们一定要善于传讲真理,并要行之出来,使人看见生命的改变。

在本刊的下一期,我们将会开始深入研讨以弗所书,这可当作一个实例,来表示如何可以从当中的文学结构,历史背景,和神学观念等的基本概念中,发掘当中的含意、和如何在现今社会中应用出来,这都可用作预备讲章时参考之用。

II. 强化圣经中的领导才能

教会中的秩序,提摩太前书1:3-11, 第一部份

在本刊以后的数期,我们将会研读保罗给他的年青同工提摩太的一部份教牧书信。这些书信可以帮助我们更能明白如何带领教会,牧者的工作范围和职责,这对牧者来说,都是至关重要的话题。保罗给提摩太的第一封书信,内容就是环绕着五点(也是教导)牧者如何处理教会秩序的事项…

A. 有关牧者职责 (1:3-20)

B. 有关公开崇拜 (2:1-16)

C. 有关牧者的领导 (3:1-16)

D. 有关牧者的灵性(4:1-6:2)

E. 有关牧者的操守 (6:3-21)

在本期我们先从第一点开始…

A. 对牧者职责的教导(1:3-20)

一如过往的习惯,保罗首先介绍自己就是作者,提摩太是收信人后,便立即进入主题,劝导提摩太如何尽上牧者的职责…

1. 持守纯正的道理。持守纯正的道理,第一就是要 … 敌挡异端(1:3-7。 “我往马其顿去的时候,曾劝你仍住在以弗所,好嘱咐那几个人不可传异教,也不可听从荒渺无凭的话语和无穷的家谱;这等事只生辩论,并不发明神在信上所立的章程”(1:3-4)。

以前保罗曾嘱咐提摩太留在以弗所,现在便再次重覆他的嘱咐,三番四次的嘱咐就是提醒提摩太务要敌挡异端。尤其是要嘱咐那几个人不可传异教。异端的意思就是把真正的福音内容更改,或是混杂了其他异教的色彩。保罗虽没有很明确指出异端是什么,但从经文来看,他是指着在1:4写的,基本上就是那些谬讲摩西律法的道理(1:7)。

在教会中有人“专注”传异教,例如荒渺无凭的话语和无穷的家谱1:4a。提摩太作为牧者,他的工作之一便是要阻止这些人胡乱宣扬他们错谬的道理,这些都是闲懒、不真实的说话。这些人都是误解或误用旧约圣经所说的家谱,这等事只生辩论,并不发明神在信上所立的章程1:4b。这些错谬的道理只会产生辩论,而不是真正神的工人所传的圣经真理。错误的道理引人陷入争论和错谬的深渊中,不会生出真正福音所带来救恩的信心,这是福音真正牧者的工作。

为了防止提摩太在应付这班假教师时,使用不适当的方法或目标,保罗特别指出命令的总归就是爱1:5a。无凭的话语和无穷的家谱固然会引起争论,更甚的会使教会分裂,所以提摩太的工作便是要在这些假教师身上生出这爱是从清洁的心,和无亏的良心,无伪的信心1:5。这里说明了爱的三个要素是基于一颗(1)清洁的心,(2)无亏的良心,和(3)无伪的信心。你不可能只有一颗无亏的良心,而缺少了清洁的心,或只有无伪的信心,而少了清洁的心和无亏的良心。这三点特质都可在每个真教师身上看到的,缺一不可,这和希伯来书10:22所说的相同:我们心中天良的亏欠已经洒去,身体用清水洗净了,就当存着诚心和充足的信心来到神面前。一颗诚(真诚)心,良心,和真正的信心,永远都是在一起的。一个真心的人,一定是一个坦然、直率、正直、和全心全意的人。这些人也一定存有充足的信心- 就是真确知道他所相信的,绝对信靠基督的大工,和有救恩的确据。还有,他们污秽的良心已被洗净 – 就是他们已有了一颗清洁的良心。良心在圣经中,是当作心的功用之一,是决择道德行事的地方。良心可以是清洁或是污秽,有罪疚感或是无亏,纯洁或是邪恶的。只有基督的宝血才可洗净我们的心(来9:14)。只有祂才可以将我们心里的罪污洗清。我们才可以与神和好,并从罪恶的枷锁中得到自由。

当教师没有这些属灵和道德行为品质时,各式错谬的道理便会在教会中应运而生。在以弗所教会便发生过这样的事情,有人偏离这些,反去讲虚浮的话,想要作教法师,却不明白自己所讲的,所论定的1:6-7。在以弗所,有假教师“偏离”他们应具备的品质 - 就是清洁的心,和无亏的良心,无伪的信心。有一个时期,这些人真的具备了这些品质,但过一阵子却偏离了。他们不再教导真正的福音和纯正的圣经真理,却是偏离这些,反去讲虚浮的话

请注意这些教师偏离正路是渐渐进行的 -他们偏离了曾经持守和教导过的真理。这些教师离开圣经真理,而被困扰在虚浮的话,想要作教法师,却不明白自己所讲说的,所论定的。他们专注在那些没有属灵价值的事上,好像无凭的话语,和无穷的家谱1:4虚浮的话一类的事情。这是先从人心的欲念开始,就是这些教师先从个人在教会中的荣耀和地位开始,而将他们的教导标奇立异。这些错误的教导能够潜伏着教会中,就是因为有些作了“教法师”的人,不明白所论说的,但却是言之凿凿。那即是说,他们将不明白的道理,变成说服的言词,硬说他们的教导就是真理。

所以保罗劝勉提摩太作为牧者,他的职责就是要传讲纯正的道理,第一就是要对抗异端,和第二 ,,, 要传扬真理1:8-11。对抗异端的方法就是使用真理加以辩明。和不明白自己的所讲的假教师的不同点,就是真教师一定是那些知道律法原是好的,只要人用得合宜1:8的人。 律法除了是指我们通用的法律之外,但最可能是指摩西律法,就是那些假教师所胡乱讲解的律法。但保罗说,这些律法不须再加以装饰来迎合现今的世情、时尚的哲学,或学术的研究。这都不是,律法原是好的,但应用时可要附上一个条件,就是要用得合宜。简单地说,神的律法师一定要照著作者的意思讲解和应用出来。这才是我们应用律法的正当途径。我们不可以误解律法以迎合时尚的想法和做法。

要教导律法的真义,我们须要明白律法的目的(1:9-10)。 因为律法不是为义人设立的,乃是为不法和不服的1:9a。这就是了。义法不是为义人而设的 – 就是那些在神,在人面前行为正直的人 – 律法也不是叫行善的惧怕(罗13:1-7。律法是为不法和不服的人而设的 – 就是那些不管和不服从律法的人。这些人可以再划分为四类型…

第一类型,律法乃是为了那些不虔诚和犯罪的,不圣洁和恋世俗的1:9b的人而设的。这一类型描就是那些我们常说的反对和亵渎神的人。在他们生命中没有神。

第二类型,律法是为“杀父母”(1:9b)的人而设的。这个类型描述那些违背常理和神的律法,抗拒或全完不理会家庭伦理的人。这些人丧掉天良,无亲情,完全不管神律法(比较出20:12;21:15)。

第三类型就是那些危害社会的人,他们是“杀人的”(1:9c)。这些无法无天的人就是违反第六诫命的人,刑罚就是死亡(出20:13;民35:16)。

第四类型就是那些社会败类。 行淫和亲男色的,抢人口和说谎话的,并起假誓的1:10a。这第四,也是最后的一个类型,就是那些变态行淫的人(邪淫和同性恋者),又是那些牢控别人,说谎话,起假誓,使社会动荡不安的人。在那些倚靠法律体制来维持社会治安的地方,这类型的人对社会的破坏尤其严重。为了没有疏漏了其他不法的人,保罗在此更补上一句,或是为别样敌正直的事而设立的人(1:10b。任何人无爱心、歪曲、欺诈、和污秽,都是在敌挡着律法和纯正的道理。纯正的道理就是照着可称颂之神交托我荣耀福音说的1:11。守法和福音真理永远都是相辅相承的。

最后的说话。这就是保罗对年青的提摩太的第一个劝导。我们在此可以知道教会领袖的工作,要紧的是要对抗异端的入侵,我们不单要(在消极方面)对抗和纠正假教师的教导,更要(在积极方面)教导及传扬圣经真理。

我们这个IBP的事工,宗旨之一就是要“加强教会中传扬圣经真理和装备领导人的能力”。我们不论何时何地,都是全力以赴,以释经讲道为工作目标。为要使教会更有效运作,释经讲道和教会领袖的质素是不可或缺的。我们相信教会领袖的最终权威就是分解神的话语,这不单只是对会众讲解清楚,和教导如何应用出来,更是要对抗反对真理的人,并要纠正他们的错谬。

我们现正研读提摩太前书,愿神借着这次的经文讨论,可以鼓励,并装备牧者在教会中完成作领袖的使命。

III. 讲道大纲

题目:学习主耶稣 – 主耶稣的荣耀(太17:1-9)

主旨:主耶稣登山变像

主题:我们认为好的,并不一定是最好的 – 只有定睛在主耶稣身上才是最好的。

结构:这段经文是集中于(1)我们所见到的,和(2)我们所听见的。

第一点。我们看见荣耀的变像(17:1-2)

1. 神的荣耀在主耶稣面上显明出来(17:2a)

2. 神的圣洁在主耶稣的服饰上显明出来(17:2b)

第二点。我们听见启示的对话(17:3-9)

1. 这是有关耶稣是谁的对话 (17:3)

a) 祂成全了律法 (太 5:17)

b) 祂应验了先知的话 (太 5:17)

2. 这是有关什么是最重要的事的对话 (17:4-6)

a) 不是为了我们自己,而是我们可以为耶稣做什么(17:4)

b) 这是有关耶稣和祂替我们做了什么 (17:5-6)

3. 这是有关听耶稣说话的对话 (17:7-9)

a) 当我们聆听主耶稣时,祂便除去我们的恐惧 (17:7)

b) 当我们聆听主耶稣时,祂便是我们的一切(17:8-9)

Related Topics: Pastors

網上牧師雜誌 – 中文版(繁體), TCh Ed, Issue 47 2023 年 春季

A ministry of…

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

I. 加強講解式講道:傳講書信的信息,第二部分

我們繼續討論如何將聖經中各類信息講解得清楚的方法。在上期(NPF46),我們已開始了一連串的討論,如何清晰地將“聖經書信”講解得清楚。在本期,我們將會針對以下的題目作深入的探討 …

A. 書信的文學特徵

1. 書信的結構

2. 書信的一般性特質

3. 書信的功用和形式

4. 書信的歷史背境

B. 如何了解和講解書信的一些指引

1. 分析文學結構

2. 認識歷史背境

在討論最後兩點(B3和B4)之前,讓我們在以下四個案例中,試找出甚麼叫作“背景的研究”…

案例一:腓立比書

問題:腓立比書的歷史背境或寫作原因是甚麼?

答案:

a) 這是一封保羅感謝他們所給予的經濟支持(2:25;4:10-14)而寫的信,他們從起首開始,便一直經常和慷慨的支持保羅的生活需要(1:5;4:15-16),直至他們因“沒得機會”(410才停止。很可能是因為在那時候,他們正經歷著一些經濟上的困境。

b) 腓立比教會正在分門結黨中 (1:27; 4:2) 。

這便解釋了為何保羅對他們有以下的勸勉…

1. 神會供應他們所需用的 (4:19)。

2. 一無掛慮 (4:6-7),而要常常喜樂 (1:26; 2:18, 28; 4:4 等)。

3. 同心合意(1:27; 2:2; 4:2),謙卑 (2:3),和謙讓的心 (4:5)。

從這個分析來看,很明顯地我們得到的結論和很多人所說的剛好相反,腓立比書不是要給基督徒一個喜樂的信息。而當我們小心研究當中的歷史背境和原因時,不難發現他們缺少喜樂,全是因為他們不同心。故此,保羅不斷的勸勉他們要喜樂。

案例二:腓利門書

問題:腓利門書的歷史背境或寫作原因是甚麼?

答案: 阿尼西母是一個奴僕,從主人腓利門的家因偷竊而逃走。保羅帶他信主(門1:10),而那時保羅正囚禁在羅馬監獄中。依照當時的風俗習慣,一個逃走的奴僕可以被處死刑。故此這封信是保羅特別寫給腓利門,向他求情,不要將阿尼西母處死,而是要和阿尼西母和好如初。這是基於以下的原因 …

a) 基於基督的愛,而不是跟隨社會的風俗 (5-7)

b) 基於阿尼西母已成了保羅在主裡所生的兒子 (10)

c) 基於他們不再是主僕關係,而是主裡的弟兄 (15-16)

d) 基於腓利門對保羅還有一些未了之情 (18-20)

案例三:哥林多前書

問題:哥林多前書的歷史背境或寫作原因是甚麼?

答案:哥林多教會有數件須待處理的問題,促使了這封信的產生…

a) 教會內部紛爭,以致會友們分門結黨。各個黨派高舉教會內某一位有名望的人(1-4章)

b) 教會有亂倫的醜聞,須待教會處分 (5章)。

c) 會友之間竟在不信的人面前告狀 (6章)。

d) 教會有些須要正視的行為操守和真理的問題,故此他們寫信給保羅,尋求指導 (7-14章)。

這便解釋了保羅在本信中的諸多教導和說話語氣,這都關乎…

a) 他們的需要…

i) 藉著跟隨基督,並與他一起釘在十架上而得以聯合一起 (1-2章)。

ii) 在屬靈裡長大成人 (3章)。

iii) 公開執行教會的處分 (5章)。

iv) 弟兄間的紛爭應在教會審理,而不是在法院中 (6章)。

b) 保羅對他們的提問的回答…

i) 婚姻的原則 (7章)。

ii) 良心問題 (8章)。

iii) 逃避拜偶像的事 (10章)。

iv) 女人順服男人 (11章)。

v) 守主餐時的行為守則 (11章)。

vi) 善用屬靈恩賜 (12-14章)。

案例四:以弗所書

問題:以弗所書的歷史背境或寫作原因是甚麼?

答案: 保羅在這裡要處理的主要問題,就是在一所多元文化(猶太人及外邦人)的教會中,會眾如何可以和諧共處。保羅對這難題的答案是 …

a) 教會中,猶太人和外邦人已在主裡建立了一個嶄新的關係 (1-3章)

b) 因著這嶄新的關係而應有的行動 (4-6章)

由此可見,預備書信的講題題材,我們須曉得上述A點中各項的重要性,就是書信的文學特徵:(1)書信的結構;(2)書信一般性的特質;(3)書信的功用和形式;和(4)書信的歷史背境。我們也可以依照B點的提議,就是有關如何明白和講解書信的指引,即是(1)分析書信的文學結構;(2)認識書信的歷史背境。現在讓我將第三及第四點也加插在此,好讓我們更能深入了解及講解書信的經文…

3. 找出神學的信息 (恆久不變的真理及原則). 要正確明白書信內容,首要的是先要確定其中的歷史背景。Graeme Goldsworthy說得很好…

“同樣重要的是…講員常常試行把書信中的神學原則,將之轉化成可以應用在當今社會… 但經文中所寫的特殊情形,卻根本就不是信息的本身。故此,在講道時,我們除了要分析保羅在加拉太書第一章要對加拉太教會說明甚麼之外,更要緊的是,有甚麼事情促使他這樣說” (Preaching the Whole Bible as Christian Scripture, 243)。

所以,書信中的神學觀念,可以給我們的講道信息更加全面性的色彩。例如,神的屬性,神的作為和祂的工作方式,神與屬祂的人的關係,和祂對他們的要求等。這樣我們便更容易看到神那不斷改變我們這些照祂形像造的人的能力。這樣,我們認識神多一點,便會更願意順服祂多一點,服事祂,愛祂,傳揚祂等。這個講道方式,也可以適用在聖經任何一個類型的書卷,因為整本聖經的中心信息就是神正統治萬邦 – 一個因人的墮落而失去,但如今要重拾回來(重造),這是基於基督救贖的工作,也是聖靈在被神救贖的人中的工作。

當我們要找出每卷書信中的神學觀念,我們只要從以下一些問題中,找出答案,便可以得益不少:為何這書信會被收錄在聖經中?這書信在救恩歷史上,佔有甚麼地位,和如何幫助我們明白救恩?神在這書信中對我們啟示甚麼?書信使我們認識神的那一方面屬性?這書信是要顯示那方面的神學觀念,某章節給我們特別講論甚麼?這書信是告訴我們神那方面的性情、特徵、作為、展望和對我們的要求?這可以如何改變我們的生活、與人的關係,和我們的信仰等?

更清楚的說,這書信是要告訴我們關於基督的那一方面 – 就是祂的人性和救贖工作。保羅說得很清楚:釘十字架的耶穌基督總為神的能力,神的智慧耶穌基督,並祂釘十字架”(林前1:23,24;2:2。真的,我們所有的講道信息便應集中在傳講基督的人性和祂的工作,因為整本聖經就是指著祂來說的(路24:27)。Goldsworthy說:“任何講道都不應離開書信中,那些令人震撼有關救恩的信息”(Goldsworthy, 244)

要預備書信的講章的第四步是…

4. 從經文中找出其中的含義和應用。到了預備講章的階段,你便可以開始試行從經文中找出其中的含義。含義的意思就是經文中所引伸出來的真理,或簡接的提示、教導、勉勵,和重要原則。

當我們預備講章時,重要的經文背景、神學含義、寫作原因都處理好了,但需要注意的事項還不止於此。我們還須要顧及這些真理如何應用在當今世代中。若不然,我們只能將講章中抽象的觀念停留在古代的社會中,而忽視了神的真理在現今世代是可以實際應用出來的。如果我們 的講道不能將人改變,我們的信息便失敗了。我們的聽眾明白經文的意義後,還要將之應用在他們的生命中。

要達到這目的,我們須要回答一些探討性和較為深入的問題:這些教導有何重要性?這些教導有甚麼含義?可以改變我們的人生觀嗎?如何應用在我們身上?我們可以將這些問題歸納為如何克服令人“不知所措”的類別 – 就是要明白如何將聖經真理發揮在我們的生命中,如何將這些教導在現今社會中將我們改變過來。

因此,書信中的神學觀念與收件人是有著很密切的關係。雖然每卷書信(參閱以上的案例)都是寫給某一位收件人(教會或個人),是在某一特殊歷史環境下,處理某一類神學或實際的生活問題(即日常生活常會遇見的),但我們務要將之展示給活在當今文化的現代人看,這些廣泛的神學原則是如何影響,並改變我們人生 - 我們的信仰、態度、言語、思想和行為,人際間關係、家庭、價值觀、目標和優先次序、道德觀、我們的見證和事奉等。所以,經文中與文化有關的討論,我們可以引伸出一個原則和含意,而應用在每一個世代,過往的、現在,和將來。否則這不過是紙上談兵,而不是可以活出來的真理。

讓我在結束之前,更深入的指出一點,為著將真理應用在我們的讀者身上,我們須要將“經文中的原則和結論“凝固化”在一起。凝固的意思就是將真理變成真實的,活生生的,可以摸得著的,可以見得著的,以致讓人可以知道這些真理在他們實際生活中會使他們有甚麼改變;這樣,他們便會遵守這真理教導,行之出來。有人一針見血的指出:“善於講解真理固然是好,但實際將真理行動出來更是無價之寶”(Os Guiness, “Carpe Diem: Redeemed,”79)。作為講員,我們一定要善於傳講真理,並要行之出來,使人看見生命的改變。

在本刊的下一期,我們將會開始深入研討以弗所書,這可當作一個實例,來表示如何可以從當中的文學結構,歷史背景,和神學觀念等的基本概念中,發掘當中的含意、和如何在現今社會中應用出來,這都可用作預備講章時參考之用。

II. 強化聖經中的領導才能

教會中的秩序,提摩太前書1:3-11, 第一部份

在本刊以後的數期,我們將會研讀保羅給他的年青同工提摩太的一部份教牧書信。這些書信可以幫助我們更能明白如何帶領教會,牧者的工作範圍和職責,這對牧者來說,都是至關重要的話題。保羅給提摩太的第一封書信,內容就是環繞著五點(也是教導)牧者如何處理教會秩序的事項…

A. 有關牧者職責 (1:3-20)

B. 有關公開崇拜 (2:1-16)

C. 有關牧者的領導 (3:1-16)

D. 有關牧者的靈性 (4:1-6:2)

E. 有關牧者的操守 (6:3-21)

在本期我們先從第一點開始…

A. 對牧者職責的教導(1:3-20)

一如過往的習慣,保羅首先介紹自己就是作者,提摩太是收信人後,便立即進入主題,勸導提摩太如何盡上牧者的職責…

1. 持守純正的道理。持守純正的道理,第一就是要 … 敵擋異端(1:3-7。“我往馬其頓去的時候,曾勸你仍住在以弗所,好囑咐那幾個人不可傳異教,也不可聽從荒渺無憑的話語和無窮的家譜;這等事只生辯論,並不發明神在信上所立的章程”(1:3-4)。

以前保羅曾囑咐提摩太留在以弗所,現在便再次重覆他的囑咐,三番四次的囑咐就是提醒提摩太務要敵擋異端。尤其是要“囑咐那幾個人不可傳異教”。異端的意思就是把真正的福音內容更改,或是混雜了其他異教的色彩。保羅雖沒有很明確指出異端是甚麼,但從經文來看,他是指著在1:4寫的,基本上就是那些謬講摩西律法的道理(1:7)。

在教會中有人“專注”傳異教,例如“荒渺無憑的話語和無窮的家譜”(1:4a)。提摩太作為牧者,他的工作之一便是要阻止這些人胡亂宣揚他們錯謬的道理,這些都是閒懶、不真實的說話。這些人都是誤解或誤用舊約聖經所說的家譜,“這等事只生辯論,並不發明神在信上所立的章程”(1:4b。這些錯謬的道理只會產生辯論,而不是真正神的工人所傳的聖經真理。錯誤的道理引人陷入爭論和錯謬的深淵中,不會生出真正福音所帶來救恩的信心,這是福音真正牧者的工作。

為了防止提摩太在應付這班假教師時,使用不適當的方法或目標,保羅特別指出“命令的總歸就是愛“(1:5a。無憑的話語和無窮的家譜固然會引起爭論,更甚的會使教會分裂,所以提摩太的工作便是要在這些假教師身上生出“這愛是從清潔的心,和無虧的良心,無偽的信心”(1:5)。這裡說明了愛的三個要素是基於一顆(1)“清潔的心”,(2)“無虧的良心”,和(3)“無偽的信心”。你不可能只有一顆無虧的良心,而缺少了清潔的心,或只有無偽的信心,而少了清潔的心和無虧的良心。這三點特質都可在每個真教師身上看到的,缺一不可,這和希伯來書10:22所說的相同:“我們心中天良的虧欠已經灑去,身體用清水洗淨了,就當存著誠心和充足的信心來到神面前”。一顆誠(真誠)心,良心,和真正的信心,永遠都是在一起的。一個真心的人,一定是一個坦然、直率、正直、和全心全意的人。這些人也一定存有“充足的信心”- 就是真確知道他所相信的,絕對信靠基督的大工,和有救恩的確據。還有,他們污穢的良心已被洗淨 – 就是他們已有了一顆清潔的良心。良心在聖經中,是當作心的功用之一,是決擇道德行事的地方。良心可以是清潔或是污穢,有罪疚感或是無虧,純潔或是邪惡的。只有基督的寶血才可洗淨我們的心(來9:14)。只有祂才可以將我們心裡的罪污洗清。我們才可以與神和好,並從罪惡的枷鎖中得到自由。

當教師沒有這些屬靈和道德行為品質時,各式錯謬的道理便會在教會中應運而生。在以弗所教會便發生過這樣的事情,“有人偏離這些,反去講虛浮的話,想要作教法師,卻不明白自己所講的,所論定的”(1:6-7)。在以弗所,有假教師“偏離”他們應具備的品質 - 就是“清潔的心,和無虧的良心,無偽的信心”。有一個時期,這些人真的具備了這些品質,但過一陣子卻偏離了。他們不再教導真正的福音和純正的聖經真理,卻是“偏離這些,反去講虛浮的話”

請注意這些教師偏離正路是漸漸進行的 -他們“偏離”了曾經持守和教導過的真理。這些教師離開聖經真理,而被困擾在“虛浮的話,想要作教法師,卻不明白自己所講說的,所論定的。”他們專注在那些沒有屬靈價值的事上,好像“無憑的話語,和無窮的家譜”(1:4和“虛浮的話”一類的事情。這是先從人心的“慾念”開始,就是這些教師先從個人在教會中的榮耀和地位開始,而將他們的教導標奇立異。這些錯誤的教導能夠潛伏著教會中,就是因為有些作了“教法師”的人,不明白所論說的,但卻是言之鑿鑿。那即是說,他們將不明白的道理,變成說服的言詞,硬說他們的教導就是真理。

所以保羅勸勉提摩太作為牧者,他的職責就是要傳講純正的道理,第一就是要對抗異端,和第二 ,,, 要傳揚真理”(1:8-11對抗異端的方法就是使用真理加以辯明。和不明白自己的所講的假教師的不同點,就是真教師一定是那些“知道律法原是好的,只要人用得合宜”(1:8的人。“律法”除了是指我們通用的法律之外,但最可能是指摩西律法,就是那些假教師所胡亂講解的律法。但保羅說,這些律法不須再加以裝飾來迎合現今的世情、時尚的哲學,或學術的研究。這都不是,“律法原是好的”,但應用時可要附上一個條件,就是要“用得合宜”。簡單地說,神的律法師一定要照著作者的意思講解和應用出來。這才是我們應用律法的正當途徑。我們不可以誤解律法以迎合時尚的想法和做法。

要教導律法的真義,我們須要明白律法的目的(1:9-10)。“因為律法不是為義人設立的,乃是為不法和不服的”(1:9a。這就是了。義法不是為“義人”而設的 – 就是那些在神,在人面前行為正直的人 – 律法也不是“叫行善的懼怕”(羅13:1-7。律法是為“不法和不服”的人而設的 – 就是那些不管和不服從律法的人。這些人可以再劃分為四類型…

第一類型,律法乃是為了那些“不虔誠和犯罪的,不聖潔和戀世俗的”(1:9b的人而設的。這一類型描就是那些我們常說的反對和褻瀆神的人。在他們生命中沒有神。

第二類型,律法是為“殺父母”(1:9b的人而設的。這個類型描述那些違背常理和神的律法,抗拒或全完不理會家庭倫理的人。這些人喪掉天良,無親情,完全不管神律法(比較出20:12;21:15)。

第三類型就是那些危害社會的人,他們是“殺人的”(1:9c)。這些無法無天的人就是違反第六誡命的人,刑罰就是死亡(出20:13;民35:16)。

第四類型就是那些社會敗類。“行淫和親男色的,搶人口和說謊話的,並起假誓的”(1:10a)。這第四,也是最後的一個類型,就是那些變態行淫的人(邪淫和同性戀者),又是那些牢控別人,說謊話,起假誓,使社會動蕩不安的人。在那些倚靠法律體制來維持社會治安的地方,這類型的人對社會的破壞尤其嚴重。為了沒有疏漏了其他不法的人,保羅在此更補上一句,“或是為別樣敵正直的事而設立”的人(1:10b。任何人無愛心、歪曲、欺詐、和污穢,都是在敵擋著律法和純正的道理。純正的道理就是“照著可稱頌之神交託我榮耀福音說的”(1:11。守法和福音真理永遠都是相輔相承的。

最後的說話。這就是保羅對年青的提摩太的第一個勸導。我們在此可以知道教會領袖的工作,要緊的是要對抗異端的入侵,我們不單要(在消極方面)對抗和糾正假教師的教導,更要(在積極方面)教導及傳揚聖經真理。

我們這個IBP的事工,宗旨之一就是要“加強教會中傳揚聖經真理和裝備領導人的能力”。我們不論何時何地,都是全力以赴,以釋經講道為工作目標。為要使教會更有效運作,釋經講道和教會領袖的質素是不可或缺的。我們相信教會領袖的最終權威就是分解神的話語,這不單只是對會眾講解清楚,和教導如何應用出來,更是要對抗反對真理的人,並要糾正他們的錯謬。

我們現正研讀提摩太前書,願神藉著這次的經文討論,可以鼓勵,並裝備牧者在教會中完成作領袖的使命。

III. 講道大綱

題目:學習主耶穌 – 主耶穌的榮耀(太17:1-9)

主旨:主耶穌登山變像

主題:我們認為好的,並不一定是最好的 – 只有定睛在主耶穌身上才是最好的。

結構:這段經文是集中於(1)我們所見到的,和(2)我們所聽見的。

第一點。我們看見榮耀的變像(17:1-2)

1. 神的榮耀在主耶穌面上顯明出來(17:2a)

2. 神的聖潔在主耶穌的服飾上顯明出來(17:2b)

第二點。我們聽見啟示的對話(17:3-9)

1. 這是有關耶穌是誰的對話 (17:3)

a) 祂成全了律法 (太 5:17)

b) 祂應驗了先知的話 (太 5:17)

2. 這是有關甚麼是最重要的事的對話 (17:4-6)

a) 不是為了我們自己,而是我們可以為耶穌做甚麼 (17:4)

b) 這是有關耶穌和祂替我們做了甚麼 (17:5-6)

3. 這是有關聽耶穌說話的對話 (17:7-9)

a) 當我們聆聽主耶穌時,祂便除去我們的恐懼 (17:7)

b) 當我們聆聽主耶穌時,祂便是我們的一切 (17:8-9)

Related Topics: Pastors

The Net Pastor’s Journal, Eng Ed, Issue 46, Winter 2023

A ministry of…

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

I. Strengthening Expository Preaching: Preaching The Epistles, Pt. 1

A. The Literary Characteristics of the Epistles.

The epistles generally have fairly similar characteristics...

1. The Structure of Epistles. The epistles are fairly standard in their form and features. The literary structure of the epistles follows the letter form, which was common in the ancient world, as follows:

a) The opening (greeting, identification of the author and the recipients, thanksgiving).

b) The body (dealing with specific issues, exhortations, pleas, complaints etc.).

c) The close (greetings etc.).

2. Common Features of the Epistles. Like all letters, New Testament epistles have certain common features.

a) They are direct. While they are not as direct as oral communication, they are the next best thing.

b) They are personal. They draw on a personal relationship (“I / we” and “you”) but one that is slightly removed by virtue of the physical separation between the writer and the recipient. Nonetheless, unlike the coldness and sterility of a legal brief, they evoke a personal warmth and relationship. They exude the personality, emotion, mood, attitude, perspective, and opinion of the writer.

3. The Function and Form of Epistles. The function of New Testament letters is not simply to relay information, but, like a sermon, to relate truth to life. And, since the writers address many sensitive, real-life issues, the letter form provides them with a way of communicating ideas that are sometimes easier written than said.

Because of the nature of their structure, their topical content, and the logical flow of their arguments, we often read them like an encyclopedia when we want to know something about a specific topic (“what does Paul say about this or that?”). But, as Moises Silva points out, “we should read the New Testament letters as wholes” (An Introduction to Biblical Hermeneutics, 120). Only then can we understand properly what the author’s motivation for writing is and the response he makes to a specific situation.

While a New Testament letter is a rhetorical form in itself (i.e. it appeals to the readers’ emotions, logic, and character), it may also contain other literary forms within it (such as dialogue, poetry, even narrative [e.g. Gal. 4]) each of which requires its own rules of interpretation.

4. The Historical Context of the Epistles. Unlike other types of biblical literature, the epistles were written to respond to the specific needs, situations, problems, and questions of specific churches and localities (e.g. Romans, Corinthians, Galatians) and individuals (e.g. Titus, Timothy, Philemon). Nonetheless, the N.T. epistles are not restricted to ancient history. Tom Long comments: “The Letters of the New Testament are like almost all other letters: connected to a specific set of circumstances but inherently capable of speaking beyond those immediate conditions” (Preaching and the Literary Forms of the Bible, 110.)

The historical context of the epistles is very important for our understanding of their meaning and application. We need to try to deduce what is the issue being addressed or the question being answered before we can adequately explain and apply it to our contemporary audience. In doing so, we need to be careful to make an appropriate transition from the “then” of the text to the “now” of our hearers, seeking to be faithful both to the text in its ancient context and its application in our contemporary context. This can be a tricky transition since the epistles address issues that were specific to that day, which may be difficult to see how they apply to us today (e.g. eating meats offered to idols). Nonetheless, I think those issues can and do have relevance for us. We just need to be careful to not necessarily make direct transfers from “then” to “now” nor to make invalid presumptions about how to apply them today.

Despite the challenge of bridging the gap from “then” to “now,” the great benefit of preaching the epistles is that they give us concrete instruction for specific situations, both in the function and responsibilities of the church and our individual lives. Our task as theologians, exegetes, and preachers is to determine what that instruction is for us today.

So, if these are the main literary characteristics of the epistles, how do we understand and preach them? What process should we follow?

B. Guidelines For Understanding And Preaching The Epistles.

Following are some guidelines to help you in preparing to preach from the epistles…

1. Analyze The Literary Structure. I have dealt with this topic before in previous editions of The Net Pastors Journal (e.g. editions 18-23) but let me briefly emphasize here a few essential components in the process of analyzing the literary structure of a passage.

Given the specific nature of the epistles (specific problems, questions etc.), it might be tempting to try to figure out the historical and cultural context before understanding the text. However, it is important that we not bring to the text a preconceived notion of its meaning based on our reconstruction of the historical-cultural context which gave rise to the text. So, before engaging in this reconstruction, start with the exegetical analysis of the text within its literary context in order to answer the following questions:

a) What is the author saying?

b) What does he mean?

c) What is his flow of thought or argument?

Then, determine the structure of the text and its assertions. That’s what the epistles are - structured arguments around propositional assertions. So, you need to identify the structure in the text and the argument of the text, which then determine the structure of your sermon. This is simply being sensitive to the text as it is written and its genre.

Epistles have a logical flow to them as the author unfolds his argument in well thought-out steps, points, topics, and assertions. The key to understanding the epistles is to figure out the flow of thought (the argument) in each section of the epistle and the epistle as a whole and preach the epistle accordingly.

Therefore, when analyzing the literary structure of the passage, I suggest the following methodology:

a) Determine the literary structure of the entire epistle – i.e. the main sections of the epistle.

b) Identify the dominating theme (the subject) of the specific section (passage) you are studying (i.e. a paragraph or series of paragraphs). Ask yourself: What is the author’s overriding point in this section?

c) List the integrating thoughts (individual assertions or “points”) that the author is making to support the dominating theme of the section.

d) State the motivating thrust of the passage (i.e. what is its purpose?).

This completes your basic syntactical analysis. By following this procedure, you will study the passage in its context in the epistle and how it relates to the passage before and after it (i.e. flow of thought). Only at this point are you ready to do detailed grammatical research and word studies.

Be sure that you can state the dominating theme of the passage in one sentence. This keeps unity and focus to your sermon (i.e. stops you wandering all over the place). It also enables you to structure your sermon around the flow of thought of the passage itself (i.e. the supporting assertions that the author makes about his dominating theme).

Identifying the dominating theme (subject) of the passage and the integrating thoughts (assertions) about that theme is difficult for many preachers. Perhaps that’s why so many preachers talk so much in generalities. But you must be specific just as the author is specific. If the subject of the passage is “God’s love,” you need to first determine what aspect of God’s love the author is addressing. Be specific – “love” on its own is too general. Is it the love of God for the world? Is it the scope of God’s love? Is it the faithfulness of God’s love? Once you have defined the specific subject of the passage, then what you are going to preach is what the author says about the subject.

Your audience should be able to put their finger on the text and see where you are getting your points, principles, and applications from. By structuring your sermons this way you will “preach the Word” (2 Tim. 4:2), and when you preach the Word you can count on the Holy Spirit to use what you say in powerful ways in the lives of your hearers.

Typically, you will preach one section of Scripture (i.e. a passage that is unified by one subject). If a passage is too long for one sermon (e.g. Eph. 1:3-14), then break the passage up into suitable segments (i.e. certain assertions / points about the subject), but make sure that each sermon relates to the overall theme (subject) of the paragraph.

When dealing with epistles, it really helps to know biblical Greek, since diagramming the Greek text is the best way to determine the structure of the passage as a whole and the various assertions (points) the author makes about the overall theme of the passage. If you are not able to work with biblical Greek, then use a translation that preserves as much as possible the structure and meaning of the original language (English translations of this sort include ESV, NASB, NKJV, CSB).

2. Research The Historical Context. After analyzing the literary structure of the passage you are preaching, then research the historical and cultural context to further develop your understanding of the passage - who it was written to, why it was written, any cultural or traditional aspects etc.

The historical context is important in interpreting and applying any Scripture, but it is particularly so in the case of the epistles. When preparing a sermon from a passage in an epistle, we need to be very aware of the specific issue which the author is addressing and what gave rise to it in order to answer the following questions:

a) Why did the author say this?

b) Why did he respond in this way?

c) Was the author responding to a question? If so, what was the question?

d) What were the cultural conditions that surrounded this passage? What elements of the passage are culturally influenced (e.g. head coverings, perhaps)?

e) What were the historical circumstances (the problem, need, situation) that gave rise to the epistle or passage in the epistle?

I am not suggesting that you preach all the historical data that you uncover in your research. You need only to preach what is pertinent to your explanation of the theological truths, implications, and applications of the passage. As Scott Hafemann points out: “Preaching is the proclamation of the theological truth of the text and its constituent implications, not a lesson in the circumstances and politics of the New Testament era, its language, or social problems and customs” (Preaching in the Epistles in “Handbook of Contemporary Preaching,” 365).

Discovering the occasion that gave rise to the epistle (and / or the question to which the epistle is responding) is not always easy, since often it can only be arrived at by inference. For example, Paul does not explicitly state in 1 Corinthians what the questions were from the Corinthian assembly to which he is replying. Therefore, sometimes we have to read between the lines in order to reconstruct the historical context. Since this exercise is somewhat subjective or, at least, inferential, Moises Silva suggests that we test any theories we (or other scholars) make by ensuring that the text itself is “ultimately determinative” not the inferences we may make (An Introduction to Biblical Hermeneutics, 126-128).

II. Strengthening Biblical Leadership
2 Corinthians: “Strength in Weakness”

In the last edition, we completed our study of 2 Corinthians 2:14-7:16, Paul’s wonderful digression on pastoral leadership. Throughout our study of this passage we have learned much about pastoral ministry on the following topics:

1. Confidence in ministry (2 Cor. 2:14-3:6).

2. The nature of authentic ministry, Parts 1 and 2 (2 Cor. 4:1-16).

3. The motivation for ministry, Parts 1, 2, and 3 (2 Cor. 4:16-5:17).

4. The pastoral ministry of reconciliation, Parts 1, 2, 3, 4, 5 (2 Cor. 5:18-7:16).

Before we leave this study in 2 Corinthians 2:14-7:16, I thought it might be helpful for you if I write out my literary analysis and structure of 2 Corinthians so that you can see the kind of research I do for this type of exegetical study in preparation for teaching it to others. You will not have time to do this kind of research every week in your sermon preparation, but you can find help with this from commentaries.

A. The Occasion.

In 1 Corinthians, among other matters, Paul deals with the case of an individual who was involved in incest. The news that the church at Corinth had taken disciplinary action against this individual produced in Paul the relief and joy which are expressed in 2 Corinthians 1-7. In these same chapters, however, there is a growing sense that the opposition Paul is now facing at Corinth is wider spread. This second wave of opposition becomes very clear in chapters 10-13, where Paul responds vigorously to the attacks of those whom he calls “false apostles.” This phase of opposition only seems to have become evident after Paul had succeeded in securing disciplinary action against the original individual offender in 1 Corinthians. Whether there is a connection between the disciplinary action taken against the individual and the spawning of an unruly group opposed to Paul is not explicit.

In any event, certain false teachers who claimed to be apostles had infiltrated the Corinthian church. In so doing they were attempting to discredit Paul, who wrote this letter largely to refute their accusations and to expose them as impostors. Paul is defending his character and apostleship in order to protect the Corinthian church from being deceived by false doctrines and false teachers.

At the same time, Paul needed to explain to the Corinthians the reason for the change in his travel plans (1:15ff.; cf. 1 Cor. 16:5ff.), and to urge them to prepare for his third visit (13:1ff.) by completing their collection for the poor Christians in Jerusalem, a collection that they had begun but not completed (see chapters 8 and 9).

Having sent Titus from Ephesus to Corinth to deliver a previous letter (1 Corinthians), Paul had arranged to meet Titus on his return at Troas. On arriving at Troas, however, Paul did not find Titus there and decided to journey on to Macedonia, where he ultimately met him, probably in Philippi or Neapolis (2:12f., 7:5ff.).

Titus brought Paul both good news and bad. The good news was that the Corinthians had responded properly to Paul’s letter and had taken steps to correct the problems he had addressed. This caused Paul to rejoice (7:5ff.). However, the bad news was that there was still an unruly group in the Corinthian church, incited no doubt by the false apostles. Here are some of their accusations against Paul:

a) They alleged that Paul’s word could not be trusted (because he wrote one thing about his travel plans but did another). In reply, Paul writes that his change of plans was not because he was fickle or unreliable but because he did not want to come to the Corinthians again in severity (2:1).

b) They charged Paul with being proud, unimpressive in appearance and speech, dishonest, and unqualified as an apostle of Jesus Christ.

c) They threw suspicion on Paul’s genuineness as an apostle because he had come to Corinth without letters of commendation (3:1). Concerning these and other charges against his apostleship, Paul reminded them of all that he had endured as a minister of the gospel (chapters 4 to 6).

d) They insinuated that Paul had possibly been responsible for slowing down the collection for the poor in Jerusalem (see chapter 8 and 9).

e) They asserted that Paul was brave from a distance through his impressive letters, but in person he was weak (10:10; 11:6).

f) They argued that since Paul did not charge for his preaching services, he was not worth listening to (11:7ff.). They even insinuated that because he would not take money from them that perhaps he did not love them (11:11; 12:15).

These divisive, false apostles had to be exposed for who they truly were - intruders. They were not true apostles at all. Thus, Paul’s reply to all of this revolved primarily around the contrast of his apostleship to that of these pretenders, showing that his apostleship was one of continuous suffering and self-abnegation. His own weakness left no room for self-glorification but rather magnified the power and grace of God (11:21-12:12). Advising them of his impending third visit, he warns them that if necessary he will come and exercise his full apostolic authority (13:1ff.), but his hope is that they will be fully restored to him.

B. The Literary Structure And Unity.

The literary structure of 2 Corinthians seems to revolve around Paul’s itinerary. His original intention for his next journey to Greece had been to pay the Corinthians a sort of double visit by crossing over by sea from Ephesus and staying for a short time with them before travelling north to Macedonia, and then, on his return from Macedonia, spending another period with them before journeying on to Jerusalem with the collection for the poor believers there. However, his plans had now changed – he would now travel north from Ephesus to Macedonia, and from there go down to Corinth (1 Cor. 16:5ff.; 2 Cor. 1:16), after which he would travel on to Jerusalem. In this way he would pay them one longer visit instead of two short visits.

This “itinerary” framework thus forms the unity of the epistle. It can be traced through the epistle as follows:

1. The Past: the Change of Plans (chapters 1-7). Paul explains his integrity (1:12ff.) and explains the reason for the change in his itinerary (1:15-2:4). He describes how he had journeyed from Ephesus to Troas, expecting to meet Titus there, and how, when he did not meet Titus there, he traveled on to Macedonia (2:12f.). At this point there is an extended parenthesis (2:14-7:4), as far as this framework is concerned but not as far as the purpose of the epistle is concerned. The account resumes at 7:5, where Paul recounts his meeting with Titus at Macedonia, and the joyful news that Titus brought to him there concerning the Corinthians’ positive response to his letter (i.e. 1 Corinthians).

2. The Present: Sending Titus to Complete the Collection (chapters 8-9). Chapters 8 and 9 deal with the matter of the collection for the Jerusalem relief fund. This is not a digression but fits the overall scheme of the letter – Paul’s itinerary may have changed but his purpose in visiting them has not. It is Paul’s wish that the collection for the poor believers in Jerusalem be carried out before he gets there. To this end, he is sending Titus and two other brothers ahead of him (bringing with them the present letter, 2 Corinthians) to supervise this matter.

3. The Future: The Certainty and Imminence of Paul’s Third Visit (chapters 10-13). Chapters 10 to 13 are an exposure and repudiation of the “impostor-apostles” who have entered the Corinthian church, attempting to undermine Paul’s credibility and authority. Paul warns them that he will deal with any who continue to trouble the church when he arrives there for his third visit.

This framework, then, provides the literary structure and unity for the epistle, whose sections display diversities in subject matter and mood. As Zahn states, “In spirit the reader follows Paul from Ephesus through Troas to Macedonia (chaps. 1-7); then he lingers with him for a moment in the churches of Macedonia (chaps. 8-9); finally he is led to the consideration of conditions in the church at Corinth from the point of view of Paul’s coming visit there” (T. Zahn, Introduction to the New Testament, Vol. 1, 312, cited in Philip E. Hughes, The Second Epistle to the Corinthians, xxii).

4. The Connection with 1 Corinthians (“the painful letter”). It is not hard to conceive that 1 Corinthians is being referred to when Paul says that he wrote “out of much affliction and anguish of heart and with many tears” (2 Cor. 2:4). It is our contention, therefore, that the “painful letter” is 1 Corinthians and that 2 Corinthians should be explained out of 1 Corinthians as far as possible. Those that assert that 1 Corinthians was not the “painful letter” ignore the anguish and distress that writing such a letter to the church, which he had founded, would have caused the apostle. This is particularly noticeable in his sharp rebuke of their party spirit and schism; their carnality and lack of spirituality; his admonition to judge the sin amongst them; his reproof of their lawsuits against one another; his condemnation of their defilement of the Lord’s supper through drunkenness; his rebuke of their disorderliness in public worship through the inappropriate use of spiritual gifts; his correction of the doctrinal error concerning the resurrection of the dead.

How could such a letter have been written otherwise than out of much affliction and anguish of heart and with many tears?

5. Unity of Theme: “Strength in Weakness.” It is on this theme that the apostle builds his whole argument for the genuineness of his apostolic authority, which had been maligned by his opponents at Corinth. It is in his human weakness that God uses and empowers him. Thus, the power for his ministry is evidently from God. For this reason, this epistle is full of references to Paul’s sufferings, perils, and hardships which he endured in carrying out his ministry, and this in contrast to God’s mighty power which was also manifested in his ministry. Paradoxically, human weakness and divine strength go hand in hand. The assaults upon his apostolic credentials focused on his human weakness without giving credit to the power of his ministry as it had been demonstrated in Corinth.

This unity of theme weaves its way throughout the epistle (e.g. 1:5f., 1:8f., 2:12f., 3:5f., 4:7f., 4:16-18, 5:1f., 6:4f., 7:5f., 11:23f., 12:5-10, 13:4).

6. The Integrity of the Last Four Chapters. The change of the apostle’s tone in the last four chapters has given rise to much debate as to whether they belong to a different letter. But I think it is more imaginary than real since they easily fit into the overall unity and framework of the epistle. Furthermore, they harmonize with the overall theme of the epistle, namely, the theme of strength in and through weakness.

Apart from the integration of the last four chapters by way of unity of theme, other points of affinity between the letter’s earlier and later parts are evident. Compare, for example, the following: 1:13 cf. 10:11; 1:17 cf. 10:2; 2:1 cf. 12:14, 21 and 13:1f.; 2:17 cf. 12:19; 3:2 cf. 12:11; 6:13 cf. 11:2 and 12:14; 8:6, 18, and 22 cf. 12:17f.).

C. The Flow Of Thought Of The Epistle.

Section 1: Introduction (1:1-14). Following the salutation (1:1-2), Paul engages in a lengthy thanksgiving (1:3-11). The many sufferings and hardships that Paul had endured were, for him, sharing in “Christ’s sufferings” (1:5) in the midst of which he had experienced Christ’s “comfort” (1:5). These experiences though unsolicited and painful have taught him to rely on the “Father of mercies and the God of all comfort” (1:3). The value of such experiences is that he now can “comfort those who are in any affliction with the comfort with which we ourselves are comforted by God” (1:4). Ministry is rooted in suffering (viz. the sufferings of Christ and the sufferings from Christians) and borne along by God’s comfort. To partake in suffering is to also partake in comfort.

This thanksgiving section seems to lay the foundation on which he will build his case that both his afflictions and his comfort are the result of his work as an apostle on their behalf (1:6), which gives rise to his hope for them that “as you share in our sufferings, you will also share in our comfort” (1:7). Even the prospect of dying only served to teach him to “not rely on ourselves but on God who raises the dead” (1:8-10). Not only did he attribute his rescue from death to the deliverance of God but also to the prayers of the Corinthians, the result of which is that many give thanks to God for “the blessing granted us” (1:11).

Section 2: Paul’s Defence (1:12-7:16). From this, Paul transitions into a defence of his travel plans, denying that he has acted in a worldly or fickle manner (1:12-14). To Paul’s critics, his change of travel plans indicated a lack of trustworthiness. After reviewing what happened (1:15-22), he explains that the reason he changed his plans was actually because he loved them and did not want to cause them as much grief as he had on his earlier visit, when he sternly rebuked them concerning the incestuous man (1:23-2:4). This leads to an exhortation that they forgive and show love to the one in the congregation whom they had disciplined (2:5-11; cf. 1 Cor. 5) and about whom he had written to them before “out of much affliction and anguish of heart” (2:4).

This, in turn, leads to a recital of the events that led to his writing the present letter - i.e. his meeting with Titus (2:12-13 and 7:5-16) - a recital that is interrupted by a long excursus on the nature and purpose of his ministry (2:14-5:15) and a plea for reconciliation (5:16-7:4).

a) The nature and purpose of ministry (2:14-5:15). This is Paul’s first defence of his ministry against his critics, as he explains to them his adequacy and credentials for ministry.

First, his success in ministry is from God (2:14-16a). The triumphal leading of God in his life dispenses an “fragrance” to all with whom he comes in contact – to those who are perishing “a fragrance from death to death,” and to those who are being saved an “a fragrance from life to life” (2:16).

Second, his sufficiency for ministry also is from God (2:16b-3:6). His competence for such a task does not come from himself, in which case he would be like the false apostles, “peddlers of God’s word” for personal gain; rather, his competence comes from God in whose sight he speaks (2:17). Thus, he does not need to prove himself (3:1-3) for his confidence is not in himself but in God, “who has made us sufficient to be a minister of a new covenant (3:4-6).

Paul then develops a comparison and contrast between ministry under the old covenant and under the new (3:7-18). The ministry of the new covenant gave him courage to “renounce disgraceful, underhanded ways… (to) refuse to practice cunning or to tamper with God’s word,” but to proclaim openly to all men in the “sight of God” the truth of “the gospel of the glory of Christ” (4:2, 4). He preaches Christ Jesus the Lord (4:5) through the power of God, who commanded “light to shine out of darkness” and who has now, by that same power, “shone in our hearts to give the light of the knowledge of the glory of God in the face of Jesus Christ” (4:6). Since the treasure of the gospel (i.e. Christ) is contained inside a merely earthen vessel (i.e. Paul and all his human weakness, 4:8-11), the evident power does not belong to him but to God (4:7).

However, this weak, human vessel will not always be subject to decay and death (4:10-12). Human weakness is associated with the temporal and visible, but this will one day be replaced with the eternal and invisible (4:16-18), which will take place when “our earthly home is destroyed” and replaced by “a building from God, a house not made with hands, eternal in the heavens” (5:1-4).

Of this transformation God has given us his Spirit as the guarantee (5:5) and, as a result, we have confidence to “walk by faith and not by sight” (5:6-8). Living in the light of such an eternal prospect, Paul’s aim is to please God (5:9) by persuading others concerning the “judgement seat of Christ” and “the fear of the Lord” (5:10-11). Though his motivation in ministry is not to please those to whom he ministers through letters of recommendation and the like (5:12; cf. 3:1-3), yet he is not by any means indifferent; indeed, he is compelled by the love of Christ (5:14).

b) A plea for reconciliation (5:16-7:4). It is, therefore, as Christ’s ambassador, that he preaches a message of reconciliation on the basis of Christ’s sacrifice for sins (5:16-21). He pleads with them “not to receive the grace of God in vain” (6:1) and to respond to his self-sacrificial ministry (6:1-10). He urges them to have an open heart to God and to him as God’s minister (6:11-13), recognizing that a proper relationship with God is exclusive in nature (6:14-7:1). In closing this appeal, Paul reminds them of the confidence that he has in them (7:2-4).

Paul now resumes (from 2:13) the account of how he ultimately met Titus in Macedonia, the comfort he received from seeing Titus again, and the joy from hearing his report about the Corinthian church’s positive response to Paul’s earlier letter (7:5-16). Paul is delighted and relieved that the Corinthians had responded with repentance and godly sorrow (7:10) to his earlier rebukes.

Section 3: The Collection for the Poor Jerusalem Saints (8:1-9:15). Having expressed his relief and joy at the Corinthians’ repentance and “zeal for me” (7:7), Paul now introduces another outstanding matter that needs to be dealt with by them, namely, the collection for the poor Christians in Jerusalem. Fittingly, the churches of Macedonia, where he met Titus, were a prime example of the sacrificial giving required (8:1-6). Paul urges the Corinthians to follow their lead and in so doing to demonstrate Christ’s supreme example of self-sacrificial giving (8:7-9). Indeed, it is to their advantage to finish this collection, which they had begun a year earlier, and to complete the entire project (8:10-11). This would be an opportunity for them to supply out of their “abundance” what the Jerusalem church lacked at this time; at another time the situation may be reversed (8:12-15). To administer this collection in advance of Paul’s arrival, Paul sends Titus and two other brothers to Corinth (8:16-24) urging the Corinthians to cooperate with them (8:24) and to be ready when Paul himself came so that he would not be embarrassed (9:1-5). Finally, he teaches them the principle of Christian giving (9:6-15), namely, to give generously and cheerfully (9:6-7) for “God is able to make all grace abound to you” (9:8) and “to multiply your seed for sowing and increase the harvest of your righteousness” (9:10). As a result of their liberality, therefore, not only will they be enriched but God will be thanked and glorified (9:11-15).

Section 4: Paul’s Response to Ongoing Criticism (10:1-13:4). Possibly referring back to those mentioned in 2:17 and 4:2, Paul now deals directly with criticism being leveled against him (10:1-18). He does not deny that he is “in the flesh” but he denies vigorously that he acts “according to the flesh” (10:2-3). Rather, the weapons of his warfare “have divine power to destroy strongholds” (10:4).

He also denies the false accusation that he made up for his lack of personal authority by being bold in his letters. No one had more authority than he did and he would demonstrate that when he visited them next time (10:7-11). Unlike those who unwisely boast about their authority, he would not boast “beyond limits, but will boast only with regard to the area of influence God assigned to us,” which sphere included the Corinthian church (10:13-15). The basis of his argument with respect to authority is this, “let the one who boasts, boast in the Lord, for it is not the one who commends himself who is approved, but the one whom the Lord commends” (10:17-18).

Launching now into an attack rather than a defense, Paul exposes the false apostles who have usurped authority in the church (11:1-15). He fears that the Corinthians will be deceived by those who come preaching “another Jesus…a different spirit…a different gospel” (11:1-4). He is not at all inferior to “these super-apostles” (11:5), nor was he acting independently just because he did not accept financial support from them (11:7-9). His best defense is an offense, which he will engage in by cutting off the false apostles who oppose him (11:12-15).

Then, answering fools according to their folly, Paul engages in a little boasting of his own (11:16-21). If others could be bold, so could he (11:21). He boasts of his Jewish lineage (11:22), his trials and sufferings as a minister of Christ (11:23-28), and he boasts in things that others would consider weaknesses (11:29-12:10), such as his escape from the city of Damascus (11:32-33), and his thorn in the flesh to keep him humble (12:1-9a). It is this paradox of strength in weakness that is the basis of Paul’s boasting “that the power of Christ may rest upon me…for when I am weak, then I am strong” (12:9b-10). He apologizes for having boasted - they ought to have stood by him, not forced him into this boasting (12:11), since they had seen the signs of an apostle that he did amongst them (12:12). If they considered themselves inferior to other churches, it could only be on one account, namely, that he was not dependent upon them for financial support, and for this he asks their forgiveness (12:13).

Section 5: His Third Visit (12:14-13:6). When he comes for a third visit he will, again, not be dependent upon them or in any way take advantage of them (12:14-18). He wants them to be built up (12:19), but his fear is that he will not find them as he wished, nor will they find him as they wished (12:20-21). Hence, he warns them that this time he will take strong action, since they seem to want evidence that “Christ is speaking in me” (13:1-4).

Section 6: Closing Remarks (13:5-14). In a final attempt to arouse them to spiritual awareness, he charges them to examine themselves as to whether they are really Christians (13:5-6). His plea is that they do no wrong and, thus, vindicate themselves (13:7), much preferring that they be strong and he weak (13:9). His purpose in writing this letter is that they would respond to it positively and become strong, so that when he arrives for his third visit he would not have to use sharpness (13:10).

E. A Structural Outline.

I. Introduction (1:1-14)

A. Greetings (1:1-2)

B. Thanksgiving (1:3-11)

II. Paul’s Defense (1:12-7:16)

A. His changed travel plans (1:12-2:13)

B. His apostolic ministry (2:14-5:15)

1. His sufficiency for ministry (2:14-3:6a)

2. His ministry of the gospel cf. Moses’ ministry of the Law (3:6b-18)

3. His message cf. the message of his opponents (4:1-12)

4. His motivation (4:13-5:15)

C. A plea for reconciliation (5:16-7:4)

D. The long-awaited response to his earlier letter (7:5-16)

III. The collection for the poor Jerusalem saints (8:1-9:15)

IV. Paul’s polemic against his opponents (10:1-13:14)

A. His response to criticisms (10:1-11)

B. The false “apostles” exposed (11:1-15)

C. Paul’s “fools” speech (11:16-12:13)

V. Paul’s third visit (12:14-13:5)

VI. Closing remarks (13:5-14)

This is a brief structural outline. For my own purposes I add many more subdivisions of the text, but this is sufficient to show you the process.

III. Sermon Outlines

Title: Learning from Jesus – Confessing Jesus’ Identity (Matt. 16:13-23)

Subject: Who Is Jesus?

Theme: When we know Jesus, we must be prepared to confess who he is and what he has done.

Point I. Jesus asks a question about his identity (16:13-20)

1. “Who do people say that I am?” (13-14)

2. “Who do you say that I am?” (15-20)

a) Peter’s great confession about Christ (16)

b) Jesus’ great revelation about the church (17-20)

Point II. Jesus prophesies about his sufferings (16:21-23)

1. Peter’s rebuke of Jesus (22)

2. Jesus’ rebuke of Peter (23)

Related Topics: Pastors

The Net Pastor’s Journal, Eng Ed, Issue 47, Spring 2023

A ministry of…

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

I. Strengthening Expository Preaching: Preaching The Epistles, Pt. 2

We are continuing our study of how to preach various literary genres of the Bible. In the last edition of this Journal (NPJ46), we began to study the subject of “Preaching the Epistles.” In that edition we covered the following topics…

A. The literary characteristics of the epistles.

1. The structure of epistles.

2. Common features of the epistles.

3. The function and form of epistles.

4. The historical context of the epistles.

B. Guidelines for understanding and preaching the epistles.

1. Analyze the literary structure.

2. Research the historical context.

Before continuing with the last two points (B3 and B4), I would like to illustrate what I mean by “researching the historical context” in four case studies…

Case Study #1: Philippians.

Question: What was the historical setting or occasion of the epistle to the Philippians?

Answers:

a) Paul was writing them a thank you note for their financial support (2:25; 4:10-14), which support had been regular and generous right from the beginning (1:5; 4:15-16) but had been interrupted because of “lack of opportunity” (4:10), perhaps because they were experiencing some kind of financial constraint at that time.

b) The Philippian assembly was divided into factions (1:27; 4:2).

This explains Paul’s exhortations…

1. That God will supply their needs (4:19).

2. To not be anxious (4:6-7) but to be joyful (1:26; 2:18, 28; 4:4 etc.).

3. To be likeminded (1:27; 2:2; 4:2), humble (2:3), and gentle (4:5).

From this analysis you can see that, contrary to the interpretation many preachers put on this epistle, the Philippians were not an example of Christian joy. This only becomes clear when you study the historical setting and occasion. The fact is that they were lacking joy because of the disunity among them: hence, Paul’s repeated exhortations to rejoice.

Case Study #2: Philemon.

Question: What was the historical setting or occasion of the epistle to Philemon?

Answer: Onesimus was a slave who had run away from his master, Philemon, after stealing from him. Subsequently, Onesimus had become a Christian through Paul (Phil. 1:10) who was a prisoner in Rome. Under the social conditions of that time, a runaway slave could be put to death. The letter is designed to persuade Philemon to not take punitive action against Onesimus but to be reconciled to him for the following reasons…

a) Because of Christian love, not social customs (5-7).

b) Because Onesimus was Paul’s son in the faith (10).

c) Because their new relationship was brothers in Christ, not slave and master (15-16).

d) Because Philemon had certain moral obligations to Paul (18-20).

Case Study #3: 1 Corinthians.

Question: What was the historical setting or occasion of the first epistle to the Corinthians?

Answer: There were several issues that prompted this letter…

a) Their internal quarreling had led to divisions in the church, each group following a different prominent person in the church (ch. 1-4).

b) They had an instance of incest that required church discipline (ch. 5).

c) There were certain brothers suing other brothers in the public courts (ch. 6).

d) There were a number of practical and theological issues that needed addressing, about which they had written to Paul looking for answers (ch. 7-14).

This explains Paul’s many injunctions and the tone of his letter concerning…

a) Their need…

i) To be united in following Christ and him crucified (ch. 1-2).

ii) To grow up spiritually (ch. 3).

iii) To carry out public church discipline (ch. 5).

iv) To judge disputes between brothers in the church not in the courts (ch. 6).

b) Paul’s answers to their questions about…

i) The principles of marriage (ch. 7).

ii) Matters of conscience (ch. 8).

iii) Fleeing from idolatry (ch. 10).

iv) Women showing submission to men (ch. 11).

v) Proper conduct at the Lord’s table (ch. 11).

vi) The use of spiritual gifts (ch. 12-14).

Case Study #4: Ephesians.

Question: What was the historical setting or occasion for the epistle to Ephesians?

Answer: The overriding issue that Paul is dealing with here is how an ethnically diverse church (Jews and Gentiles) could exist together in harmony. Paul’s answer to this dilemma is…

a) To explain the new relationship in Christ between Jews and Gentiles in the church (ch. 1-3).

b) To exhort them to adopt new practices which reflect this new relationship (ch. 4-6).

So far, then, in preparing for preaching the epistles, we have learned the importance of (A) The literary structure of the epistles: (1) The structure of the epistles; (2) Common features of the epistles; (3) The function and form of the epistles; and (4) The historical context of the epistles. And we have proposed (B) Some guidelines for understanding and preaching the epistles: (1) Analyze the literary structure of the epistle; and (2) Research the historical context of the epistle. Now I would like to add items 3 and 4 to these guidelines for understanding and preaching the epistles…

3. Identify The Theological Ideas (the Timeless Truths and Principles). While determining the historical situation of the epistles is fundamental to understanding them correctly, nonetheless, as Graeme Goldsworthy rightly points out...

“as important as that is…the preacher is always left with the task of trying to grasp the theological principles being expressed so that they might be transferred to our contemporary situation…The specific situation, while illuminating the meaning of the text, is not itself the message. In a sermon we need to hear more than an analysis of what Paul said to the Galatians in chapter 1 of the epistle, and what motivated him to say it” (Preaching the Whole Bible as Christian Scripture, 243).

Thus, the theology of the epistles gives unity to our sermons, concerning, for example, the nature and character of God, God’s works and his ways, God’s relationship with and expectations of his people etc., with a view to bringing about the continuing transformation of God’s people to the image of his Son. So, the more we learn of God, the more we will be obedient to him, serve him, love him, speak for him etc. This theme, of course, is common to all biblical genre, since the subject of the entire Bible is the rule of God among his people – a rule that was marred by the Fall and which is now being restored (re-created) on the basis of the atoning work of Christ and the work of the Holy Spirit through and in God’s redeemed people.

As we search for the theological emphases of each epistle, we should ask ourselves questions like: Why is this epistle in the Scriptures? What is its place in, and contribution to, our understanding of redemptive history? What do we learn about God’s revelation from this epistle? What does it tell us about God? What is the specific theological focus of the epistle as a whole and the passage in particular? What aspect of the nature, character, actions, expectations, and demands of God is this epistle addressing? How does all this affect and change our lives, our relationships, our beliefs etc.?

More specifically, we need to focus on what the epistles tell us about Christ - his person and his saving work, as Paul puts it: “Christ crucified…Christ the power of God and the wisdom of God…Christ and Him crucified” (1 Cor. 1:23, 24; 2:2). Indeed, all our sermons should seek to focus on the person and work of Christ, for he is the central theme of the Scriptures (Lk. 24:27). Goldsworthy puts it this way: “No one sermon should ever be allowed to stand apart from the whole gospel-based thrust of the epistle” (Goldsworthy, 244).

The fourth step in preparing to preach the epistles is…

4. Work Out The Implications And Applications From The Passage. Having reached this stage of sermon preparation, now you are able to think about the implications of the truths in the text. By implications I mean truths derived from the text, any indirect or inferred suggestions, associated teaching, connotations, significances.

While it is vital that, as we prepare our sermons, we make sure that we understand the historical situation of the text, the theological issues being addressed and the reason why it was written, our preparation doesn’t end there. Now we need to work out how these theological truths and their implications apply to contemporary life. It is very important that we not leave any sermon in the realm of abstract concepts or ancient history. Theology properly explained is eminently practical. If the theology we preach does not lead to changes in how we live, then our sermons have failed. Our audience needs to understand the theological truths in the passage first, but then they also need to learn how to put those concepts into practice in their lives.

To do this we need to ask and answer some probing and insightful question: What is the significance of this instruction? What are the implications of this instruction? What difference does this make in my life? How does this apply to me? This is sometimes referred to as overcoming the “so what” hump – that barrier to understanding how the biblical truth connects to life, how this instruction in our contemporary context makes a difference in people’s lives.

Thus, we can see in these epistles where theology intersects with the practical needs of the recipients. Despite the fact that every epistle (as we have seen in the case studies above) was written to a specific recipient (church or individual) in a specific historical-cultural context in response to specific issues both theological and practical (i.e. real-life issues), our task as preachers is not to simply state general truth-principles but to show how those principles apply to the lives of the real people living in our generation now and in our culture, by showing how those broad theological principles affect and make a difference to all aspects of our lives– our beliefs, our attitudes, our speech, thoughts and behaviors, our relationships, the family, our values, our goals and priorities, our morality, our Christian witness and ministry etc. So, from the culturally specific issues in the passage, we derive general principles and implications and we show how those principles are applicable to all generations on matters of contemporary relevance both in the past, in the present, and in the future. Otherwise it remains words on a page rather than truth to be lived.

Let me take this one step further before we end this section. In order for our application of the truth to be effective in the lives of our hearers, we need to “concretize” the principles and issues in the text. By concretize I mean make the truth real, living, tangible, visible in such a way that people can identify where they need to change and how they will comply with these truths in their own situation. Someone has poignantly written, “A truth well-stated is excellent, but a truth well-lived is priceless” (Os Guiness, “Carpe Diem: Redeemed,” 79). Let’s make sure that our preaching is truth well-stated and well-lived by showing how it makes a difference in people’s lives.

In the next edition of this journal we will begin to study in detail the epistle to the Ephesians in order to demonstrate how understanding its literary structure, historical context, and theological ideas is fundamental to uncovering its implications and applications to contemporary life, all for the purpose of preparing to preach.

II. Strengthening Biblical Leadership: Order In The Church, 1 Tim. 1:3-11

Over the next several editions of this Pastors Journal, I will be studying parts of Paul’s pastoral letters to his young protégé, Timothy. These letters are fundamental to our understanding of the scope and responsibility of pastoral leadership. Paul’s first letter to Timothy is structured around five points (charges) of pastoral instruction regarding order in the church…

A. Concerning Pastoral Responsibilities (1:3-20)

B. Concerning Public Worship (2:1-15)

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

D. Concerning Personal Devotion (4:1-6:2)

E. Concerning Pastoral Motives (6:3-21)

We begin in this edition with the first point of instruction on order in the church…

A. A Charge Concerning Pastoral Responsibilities (1:3-20)

Following a fairly standard introduction that names Paul as the author of this letter and Timothy as the recipient, Paul immediately launches into the first aspect of his charge to Timothy concerning pastoral responsibilities…

1. Maintain pure doctrine. The first way to maintain pure doctrine is…by combatting false doctrine (1:3-7). “As I urged you when I was going to Macedonia, remain at Ephesus so that you may charge certain persons not to teach any different doctrine, nor to devote themselves to myths and endless genealogies, which promote speculations rather than stewardship from God that is by faith” (1:3-4).

Having previously encouraged Timothy to remain in his pastoral role at the church in Ephesus, Paul repeats that charge here, the express purpose of which is to combat false doctrine. Specifically Timothy was to “charge certain persons not to teach any different doctrine.” False doctrine includes any teaching that changes the one true gospel or mixes it with other teachings. While Paul is not explicit about what these false teachings were, it seems from the context to include those listed in 1:4, the basis of which was the misuse of the Mosaic law (1:7).

There were certain men in the church who had “devoted” themselves to false teachings such as “myths and endless genealogies” (1:4a). Part of Timothy’s pastoral responsibility was to charge them to stop promoting such false teachings, which were nothing more than idle, fictional fabrications. Presumably these men were misinterpreting and misapplying the O.T. genealogies, thus promoting “speculations rather than the stewardship from God that is by faith” (1:4b). These false teachings bred mere speculations in the place of biblical truth, which is what genuine stewards of the gospel teach. These false teachings delude people into becoming occupied with things that are speculative and outright false. They do not engender or promote saving faith in the one true gospel, which is the responsibility of all true ministers of the gospel.

Lest Timothy should admonish these false teachers in the wrong manner or with the wrong goal, Paul quickly points out that “the aim of our charge is love” (1:5a). While myths and genealogies promote speculations, which usually produce division in the church, Timothy’s aim must be to produce in these false teachers “love that issues from a pure heart and a good conscience and a sincere faith” (1:5). The threefold foundation of such love is (1) a “pure heart,” (2) “a good conscience,” and (3) “a sincere faith.” You cannot have a good conscience without a pure heart, nor can you have sincere faith without both a pure heart and a good conscience. These three characteristics of genuine teachers of biblical truth are inextricably tied together. You cannot have one without the other, as Hebrews 10:22 affirms: “Let us draw near with a true heart in full assurance of faith, with our hearts sprinkled clean from an evil conscience and our bodies washed with pure water.” A true (sincere) heart, a good conscience, and genuine faith go hand-in-hand. A person with a true heart is one who is transparent, straightforward, upright, and thoroughly genuine. Such a person also has the “full assurance of faith” – faith that is confident of what they believe, fully trusting the work of Christ and the security of their salvation. Furthermore, their hearts are washed clean from an evil conscience – i.e. they have a good conscience. The conscience is spoken of in the Bible as part of the function of the heart because the heart in the Bible is where moral choices are made. The conscience can be either clean or defiled, either guilty or clear, either pure or evil. Only the blood of Christ can cleanse our consciences (Heb. 9:14). Only he can give us that internal cleansing from sin, a conscience that is at peace with God, a conscience that is set free from the burden of guilt.

When these spiritual and moral characteristics are not present in teachers, all kinds of aberrant doctrines can easily and quickly spread throughout the church. Such was the case at Ephesus where “Certain persons, by swerving from these, have wandered away into vain discussion, desiring to be teachers of the law, without understanding either what they are saying or the things about which they make confident assertions” (1:6-7). There were some false teachers in Ephesus who had “served away” from the standard required of them – namely, “a pure heart and a good conscience and a sincere faith.” At one time they evidently were men of upright character and pure motives, but there came a time when they swerved off course. Instead of teaching the one true gospel and pure biblical doctrine, they “wandered away into vain discussion.”

Notice that the process that led these teachers off course was gradual - they “wandered away” from the truth they once held and taught. This is what can happen when teachers in the church take their eyes off biblical truth and get caught up in “vain discussion, desiring to be teachers of the law, without understanding either what they are saying or the things about which they make confident assertions.” They became enamored with matters that have no spiritual value, such as “myths and endless genealogies” (1:4) and “vain discussion.” It seems to have started with their “desire.” Perverted interpretations of the Scriptures, specifically the law and its relation to the gospel (cf. 1:8-11), start with the perverted “desire” of the human heart. It seems that these were teachers who loved the prominence that their position in the church and their teachings afforded them. What makes such false teachings so insidious is that these same men assumed the position of “teachers of the law” but who, in reality, did not understand what they were teaching and who, nonetheless, spoke with utter confidence about their assertions. In other words they made up for their lack of understanding of the law by verbal persuasion, by asserting that what they taught was unquestionably true.

So, Paul’s charge to Timothy concerning pastoral responsibilities is to maintain pure doctrine, first by combatting false doctrine and second…by promoting correct doctrine (1:8-11). The way to combat false doctrine is to refute it with correct doctrine. In contrast to these false teachers who didn’t know what they were talking about, genuine teachers of Scripture are those who “know that the law is good, if one uses it lawfully” (1:8). While the term “the law” probably includes the law in general, it most probably refers specifically to the Mosaic law which the false teachers were falsely interpreting and applying. But, Paul says, the law does not need to be reinterpreted to suit contemporary society or new philosophies, or academic studies. No, “the law is good,” but there is a condition attached to its use and application, namely “if one uses it lawfully.” Simply put, teachers of the law of God must interpret and apply it in accordance with the author’s original intention and meaning. That’s how we are to use the law. We are not permitted to reinterpret it to suit modern thinking and behavior.

To properly teach the law we need to understand its purpose (1:9-10). “The law is not laid down for the just but for the lawless and disobedient” (1:9a). Here is the contrast in the purpose of the law. It is not for “the just” - those who live uprightly before God and civil authorities - nor is the law “a terror to good conduct” (Rom. 13:1-7). Rather the law is designed for those who are “lawless and disobedient” – those who disregard and disobey the law. This general group for whom the law was designed is divided into four subcategories…

First, the law was meant “for the ungodly and sinners, for the unholy and profane” (1:9b). This subcategory describes those who, in general, oppose God, who blaspheme his name, who have no place for God in their lives.

Second, the law was meant “for those who strike their fathers and mothers” (1:9b). This subcategory describes those who rebel against common decency and the law of God, those who rebel against and thoroughly ignore the natural relationship between family members. They have not only lost any sense of decency and affection for their parents but have abrogated God’s law (cf. Ex. 20:12; 21:15).

The third subcategory describes those who are a danger to society, “murderers” (1:9c). This egregious expression of utter lawlessness violates the sixth commandment, for which the punishment was death (Ex. 20:13; Num. 35:16).

The fourth subcategory describes those who pervert society in general: “The sexually immoral, men who practice homosexuality, enslavers, liars, perjurers” (1:10a). This fourth and final grouping includes all who practice obscene sexual offenses (like fornication and homosexuality), those who enslave other human beings, liars and perjurers who cause chaos in society, especially those societies which rely on the rule of law in order to function properly. And just to ensure that the list doesn’t miss anyone, Paul embraces every other activity, behavior, relationship, and attitude in “whatever else is contrary to sound doctrine” (1:10b). Anything that fails to manifest goodness, uprightness, honesty, and purity is contrary to the law and sound doctrine. Sound doctrine is always “in accordance with the gospel of the glory of the blessed God with which I have been entrusted” (1:11). There is always perfect consistency between lawful behavior and gospel truth.

Final Remarks. This, then, is Paul’s first charge to this young pastor Timothy. We learn here that those in church leadership are responsible to combat false doctrine, which requires not only (on the negative side) opposing and correcting false teachers, but also (on the positive side) teaching and promoting biblical truth.

One of the reasons our ministry here at IBP exists is “To strengthen the church in biblical preaching and leadership.” We are thoroughly committed to the discipline of expository preaching, which we promote and teach whenever and wherever possible. In order for the church to function properly, expository preaching goes hand-in-hand with biblical leadership. We are convinced that the most authoritative aspect of church leadership is the exposition of God’s word, which not only explains and applies the truth to the congregation, but also rebukes those who are opposed to the truth and corrects those who are in error (1 Tim. 5:20).

As we work our way through certain passages in 1 Timothy, may the Lord use these studies to encourage and equip you in your role as a leader in the church of Christ.

III. Sermon Outlines

Title: Learning from Jesus – Seeing Jesus’ Glory (Matt. 17:1-9)

Subject: The transfiguration of Jesus

Theme: What may seem good to us may not be the best – the best thing is to focus on Jesus only.

Structure: This episode in Jesus’ ministry is structured around (1) what we see and (2) what we hear.

Point I. We see a glorious transformation (17:1-2)

1. The glory of God is reflected in Jesus’ face (17:2a)

2. The holiness of God is displayed in Jesus’ clothing (17:2b)

Point II. We hear a revealing conversation (17:3-9)

1. It’s a conversation about who Jesus is (17:3)

a) He is the fulfillment of the law (Matt. 5:17)

b) He is the fulfillment of the prophets (Matt. 5:17)

2. It’s a conversation about what’s most important (17:4-6)

a) It’s not about us and what we can do for Jesus (17:4)

b) It’s about Jesus and what he has done for us (17:5-6)

3. It’s a conversation about listening to Jesus (17:7-9)

a) When we listen to Jesus, he banishes our fear (17:7)

b) When we listen to Jesus, he becomes all-absorbing (17:8-9)

Related Topics: Pastors

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