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Журнал для пасторов Net, Rus Ed 40, Летнее издание 2021

Служение Института Библейского Проповедования…

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

I. Усиливая Описательную Проповедь
Проповедуя Еврейскую Поэзию (Ч. 1)

Позвольте мне начать эту статью с нескольких кратких комментариев о поэтических книгах и жанрах. Хотя книга Псалмов, очевидно, является поэтической книгой, более широкая категоризация будет включать многие книги мудрости (Иов, Притчи, Экклезиаст, Песнь песней). Конечно, по тому же принципу многие псалмы можно отнести к литературе мудрости. Таким образом, при классификации книг по жанрам всегда присутствует пересечение. По словам Кайзера, «примерно одна треть Ветхого Завета и удивительная гора Нового Завета находятся в поэтической форме» (“Мое сердце взволновано”, Вальтер Кайзер и Мойзес Сильва, “Введение в библейскую герменевтику”, с. 86).

Если посмотреть на широкую категорию поэзии В.З. (также включая книги мудрости), эти поэтические книги обычно классифицируются как «Писания» (в отличие от книг Закона и Пророков) и находятся в каноне между Торой и Пророками. Таким образом, структура канона признает их особый литературный стиль и содержание. «Присутствие этих ... книг в Писаниях свидетельствует об их отношении к Торе (Пятикнижию) и Пророкам - они не являются ни книгами Закона, ни пророчеств. Фактически, их взгляд на мир сильно отличается от взгляда Торы и книг Пророчеств, хотя у них много общего» (К. Хасселл Баллок, “Проповедь поэтической литературы” в Справочнике по современной проповеди, изд. Майкл Дудуит, с. 293).

Хотя целью и основной функцией псалмов всегда была (и остается) литургия (песни поклонения, плач и т. д.). Их включение в канон, несомненно, дает нам право проповедовать их, а не просто петь. В конце концов, они содержат очень глубокое богословие. Они действительно показывают, что поклонение в музыке и проповедях, оба являются подходящими ответами Богу.

Тем не менее, мы должны четко осознавать, что литературный стиль поэтических книг требует, чтобы они были истолкованы и проповеданы таким образом, чтобы отражать их уникальный жанр. Их нужно истолковывать и применять в контексте всего Псалтыря и его богословия. «Псалтирь - это ... книга хвалы, провозглашающая, что Бог, как Творец и Искупитель, дал Израилю через Тору, через явление Себя в истории, возможность новой жизни и полное указание на то, как им следует ее прожить.”

(Уильям Дамбрелл, Вера Израиля, с. 212, цит. По: Грэм Голдсуорси, “Проповедь всей Библии как христианского Священного Писания”, с. 200).

Таким образом, общая тема псалмов - искупительная, сосредоточенная на Боге (великом Царе народа Его завета) и Его исторических актах избавления. Как пишет Грэм Голсуорси, «проповеднику необходимо постоянно возвращать своих слушателей к библейской точке зрения на Бога, ориентированной на Евангелие» (“Проповедь всей Библии как христианского Священного Писания”, с. 201).

В чем же тогда правильное использование псалмов в христианской церкви? Ясно, что их можно использовать так же, как в библейские времена, а именно. как сборник гимнов. Поскольку первоначальная аудитория восхваляла Бога за Его искупительные деяния, вполне уместно, чтобы мы делали также. И писатели Нового Завета и сам Иисус широко использовали псалмы (Псалмы цитируются в Новом Завете больше, чем любая другая книга Ветхого Завета - по оценкам, около 350 прямых и косвенных цитат, цитат и ссылок), как пророчество Иисуса, а также как источник и авторитет для их богословия. Например, Павел цитирует Псалтирь в Послании к Римлянам 3: 10-18, чтобы поддержать свои мысли о греховности человечества (Голсуорси, с. 199).

Очевидно, что главная тема Псалмов - это их мессианская направленность (на смерть и воскресение Христа) и их влияние на человечество либо для спасения праведных, либо для осуждения нечестивых (как указывает Псалом 1).
Теперь перейдем к рассмотрению жанра псалмов в качестве еврейской поэзии.

A. Виды Псалмов.

Существуют различные виды псалмов, например, дидактические (например, Пс. 1); мессианские (например, Пс. 2); Псалмы о сотворении (например, Пс. 19); сетования и плач (например, Пс. 22); история спасения (например, Пс. 78); хвала (например, Пс. 96). Наибольшее количество псалмов составляют сетования и плач, хотя многие псалмы относятся более чем к одной категории.

Б. Их Риторическая Цель И Функция.

Псалмы - это еврейская поэзия, отражающая литературную структуру и приемы, связанные с этим жанром. Как пишет Том Лонг: «Каждый псалом в псалтыре со временем стал частью сборника псалмов, который, как утверждает Патрик Д. Миллер-младший,« служил поклонением общине веры, еврейской и христианской, широко, глубоко и без перерыва» (Томас Лонг, “Проповедь литературных форм Библии”, с. 44, со ссылкой на Патрика Д. Миллера-младшего, “Толкование псалмов”, с. 20).

Как и в драме, литературная функция псалмов - вызывать эмоции и воображение. Они вызывают глубокую внутреннюю реакцию, выходящую за рамки рационального. «Поэзия меняет то, что мы думаем и чувствуем, не путем накопления фактов, которых мы не знали, или путем убедительной аргументации, а путем внесения тонких корректировок в глубокие и критические моменты нашего воображения». Лонг приводит пример из Псалма 42: 1: «Как олень жаждет воды, так жаждет душа моя. Сжатые слова расширяются в нашем сознании в огромную картину, и затем псалмопевец связывает эту картину с нашей духовной реальностью, то есть с нашими отношениями с Богом (Лонг, с. 45).

Псалмы говорят с нами не только на глубоко интимном, религиозном уровне (например, в наших молитвах и размышлениях о Боге), но также и на очень практическом, эмпирическом, пасторском уровне (например, на похоронах, свадьбах, праздниках, болезнях, безнадежности и т. д.) . В этих случаях они говорят с современной новизной и актуальностью, но также с традиционной формальностью и повторяемостью. «Тот факт, что Псалтырь содержит псалмы гнева, заброшенности и отчаяния, подтверждает не только то, что такие эмоции возникают в жизни веры, но и то, что такие переживания повторяются, предсказуемы и ожидаемы. Мы были такими раньше» (Лонг, с. 46).

В. Их Риторическая Структура.

Псалмы имеют сжатую, лаконичную и интенсивную форму (как и задумано в поэзии), а использование слов отличается от другой литературы (как и задумано поэзией). Как отмечает Роберт Альтер, «поэзия, прорабатывающая систему сложных взаимосвязей звука, изображения, слова, ритма, синтаксиса, темы, идеи, является инструментом для передачи плотно структурированных значений, а иногда и противоречивых значений, которые нелегко найти. передаваемые через другие виды дискурса» (Роберт Альтер, “Искусство библейской поэзии”, с. 113, цитируется в Лонге, “Проповедь и литературные формы”, с. 47).

Вероятно, основная риторическая структура Псалмов - это параллелизм. Параллелизм в псалмах настолько распространен и важен, что МакКуилкин рекомендует нам «использовать параллелизм еврейской поэзии, чтобы понять смысл… Отличительный признак еврейской поэзии - это соответствие мысли или параллелизм между одной строкой и следующей строкой; или между одним разделом и следующим разделом» (Робертсон МакКуилкин, “Понимание и применение Библии”, с. 199). Другими словами, параллелизм - это литературный прием, в котором поэт дает нам часть строки (а), а затем дает нам следующую часть строки (б) таким образом, чтобы содержание (б) имеет некоторую связь с содержанием (а). Это подключение осуществляется, прежде всего, тремя способами:

1. Синонимичный параллелилизм - аналогичная мысль в (а) повторяется в (б) без значительного дополнения. Например:

а) Пс. 73: 1, (а) Воистину, Бог добр к честным… (б) К тем, кто чист сердцем.
б) Притчи 1:20, (а) Мудрость возвышает голос на улице… (б) Она возвышает свой голос на площади
в) Быт. 4:23, (а Ада и Цилла, послушайте меня ... (б) жены Ламеха, слушайте мои слова

г) Лука 1:46б-47a, (а) Величит душа моя Господа… (б) И возрадовался дух мой о Боге, Спасителе Моем

2. Антитетичный параллелелизм – мысль в (б) противоположна мысли в (а) Например:

Притчи 10: 1, (а) Мудрый сын приносит радость своему отцу ... (б) А глупый сын приносит горе своей матери.

Притчи 15: 2, (а) Язык мудрых делает знание приемлемым… (б) Но уста глупых изрыгают глупость

3. Синтетический параллелилизм – мысль в (б) расширяется, продвигает, добавляет, проясняет мысль в (а). Например:

Пс. 21: 2, (а) Боже мой, я вопию днем, но Ты не внемлешь мне ... (б) И ночью, и нет мне успокоения

Ис. 55: 6-7, (а) Ищите Господа, пока можно найти Его… (б) Призовите Его, когда он близко (55: 6); и (а) Пусть нечестивый оставит свой путь… (б) А беззаконник – помыслы свои (55: 7)

Каждая из этих форм параллелизма очевидна, например, в Псалме 1. Характеристики благочестивой личности подчеркиваются синтетическим параллелизмом в стихе 1 и противопоставляются нечестивому в антитетическом параллелизме в стихе 2. Псалом затем раскрывает мощный образ праведника, который подобен дереву, посаженному у потоков воды и т. д., в отличие от нечестивого человека, который подобен мякине, которую легко сдуть. Пространство, отведенное для описания праведных, намного больше, чем для описания неправедных, что псалмопевец тем самым косвенно раскрывает свою точку зрения относительно того, на кого мы должны быть похожи, и точку зрения, которая ясно выражена в конце псалма.

Таким образом, Лонг отмечает: «Таким образом, риторический эффект поэзии псалма заключается в создании двух противоположных сфер деятельности в сознании читателя или слушателя. Одна сфера наполнена неистовым, отчаянным, беспредметным движением, которое быстро исчезает. Другая - тихая, уравновешенная, спокойная, богата тихим и сильным действием мудрого человека, размышляющего о Торе. Эффективная проповедь по этому псалму вполне может быть такой, которая не только описывает этот контраст, но также воссоздает его визуальное и эмоциональное воздействие на слушателей» (Лонг, с. 51).

Г. Их Литературные Приемы.

Позвольте мне указать только два:

1. Символизм - например, Прит. 11:22, «Что золотое кольцо в носу у свиньи… то женщина красивая и безрассудная».

2. Переносное значение слов (образная речь). Как мы узнаем, что поэт использует образную речь, а не говорит буквально? Приведу три критерия:

а) Существует несоответствие между подлежащим и сказуемым - например, «Бог - наша скала».

б) Сказуемое присваивает подлежащему действия, которые невозможны в реальности - например, «Горы рукоплещут».

в) Поэт делает акцент на драматизме, обостренном чувстве, запоминаемости. Типы образной речи включают сравнение, метафору, притчу, аллегорию, иронию и т. д.

В следующем выпуске этого журнала я перейду от аналитического и теоретического анализа псалмов (то есть структуры псалмов) к практическому, исследуя определенные аспекты проповеднической поэтической литературы.

II. Усиливая Библейское Руководство
“Служение Примирения, Ч. 1: Примирение Всех Людей”
(2 Koр. 5:18-21)

Это продолжение моей исрии о библейском пасторском руководстве, основанной на увещеваниях Павла во 2 Коринфянам. Вы можете прочитать другие статьи этой серии в следующих выпусках этого журнала в указанном порядке: Весна 2013 г., Лето 2012 г., Лето 2013 г., Осень 2013 г., Зима 2014 г., Весна 2021 г.

Изложив различные фундаментальные аспекты пасторского служения - уверенность в служении, природу истинного служения и мотивацию для служения - апостол Павел теперь связывает все это с нами на практическом уровне. Обратите внимание на следующие наблюдения ...

1. Служение примирения применимо к нам (5:18a). Для тех, кто был преобразован в «новые творения во Христе», наступила целая новая эра: «Старое прошло, вот все, новое пришло» (5: 17б). И источником этого масштабного исторического преобразования является сам Бог: «Все это от Бога…» (5: 18а). Тот, Кто создал все сущее в первоначальном творении, - это Тот, кто воссоздает верующих в «новые творения» во Христе. Подобно тому, как дело творения было делом только Бога, так и дело создания заново - это только Бог, осуществляемый через посредство Иисуса Христа (ср. 1 Тим. 2: 5; Иоанна 14: 6; Деяния 4:12).

Но это еще не все. Кроме того, Бог не только заново создал нас в совершенно новом образе Христа, но Он также «… через Христа примирил нас с Собой» (5: 18а). Наше воссоздание Богом во Христе обязательно ведет к нашему примирению с Самим Богом через Христа. Две идеи идут вместе - наше воссоздание Богом и наше примирение с Богом.

Таким образом, примирение является неотъемлемой частью того, что мы стали новыми творениями во Христе, поскольку, когда мы стали новыми, мы получили новую жизнь, которая согласуется с жизнью Бога и, таким образом, примиряется с Богом. Грех больше не является препятствием для этих отношений. Эта греховная природа, которая сделала нас врагами Бога, сыновьями непослушания и т. д. (Еф. 2: 1-3), была умерщвлена, и мы были воскрешены, чтобы ходить в обновленной жизни (Рим. 6: 4). Наши отношения с Богом, которые раньше были непримиримыми (т.е. грешные существа против святого Бога), были примирены с Богом через смерть Иисуса Христа (Рим. 5:10; Еф. 2:13).

Хотя человек несет ответственность за разрыв отношений в первую очередь из-за греха, Бог всемогущ и всех любит, и в прошлой вечности задумал план искупления, чтобы через смерть своего Сына «Он мог быть справедливым и оправдывающим верующего в Иисуса» (Рим. 3:26). Тот, кто суверенно сотворил нас, также суверенно воссоздал нас (Еф. 2:10) и примирил нас с Собой (Рим. 5:10; Кол. 1:21).

2. Служение примирения посвящено нам (5:18б-19) Будучи сотворенным новым творением во Христе и примирившись с Богом через Христа, Он «дал нам (доверил нам) служение примирения» (5: 18в). Те, кто примирились с Богом, получили огромную привилегию «служения примирения...» Наше примирение с Богом через Христа становится основой и направлением нашего служения. Только те, кто примирились с Богом, получают это служение примирения, посредством которого мы провозглашаем послание примирения, чтобы другие могли примириться с Богом и друг с другом.

Вкратце, это служение, которое нам было дано, и к которому мы были призваны. Это сокровище, которое рождается из глиняных сосудов. Это славное служение нового завета, послание примирения с Богом: «… то есть во Христе Бог примирял мир с Собой…» (19а).

Теперь Павел расширяет 5:18. Бог не только действовал «через Христа» (т.е. Христос был посредником примирения), но Бог также действовал «во Христе» в этой примирительной работе, то есть Бог был в ней един со Христом; то, что сделал Христос, сделал Бог. Акт примирения был объединенным актом Троицы, члены которой всегда едины в мыслях, целях и действиях.

Кроме того, сфера примирения теперь расширяется от «нас» (5:18) к миру - «то есть во Христе Бог примирил мир с Собой» (5: 19а). Примирительный акт Бога во Христе имел в виду сделать возможным не только примирение «нас» (5:18), но и примирение «мира» с самим собой. То, что Павел имеет в виду мир в целом, подтверждается использованием им местоимений «их» и «они» (т.е. мир) в отличие от «мы» и «нас» (5:16, 18) - «… не подсчитывая (считая) их преступлений против них самих» (19б). Это не всеобщее спасение (см. мою статью о 2 Кор. 5: 14-17 в выпуске №39 этого журнала), но универсальный масштаб / доступность примирения - в прошлом, настоящем и будущем. В прошлом Бог обеспечил и завершил единственную основу для примирения мира с Собой, а именно. через и во Христе и Его завершенной работе на кресте. В настоящее время Бог примиряет с Собой всех людей, которые получают его предложение спасения и примирения, а именно. избирать верующих. В будущем Бог примирит все с Собой в конце века «согласно своему замыслу, который Он изложил во Христе в устроение полноты времен, - соединить все небесное и земное под главою Христом, все на небесах и все на земле» (Еф. 1:10; ср. Кол. 1:20).

В итоге аргумент в 5: 18-19 выглядит следующим образом: Бог спасительным образом «примирил нас (новых творений во Христе) с Собой (5: 18а) и, следовательно, Он «дал нам служение примирения» (5: 18б), что означает «что Бог был во Христе, примиряя мир с Собой, не считая их преступлений перед ними, и (чтобы подчеркнуть этот момент) доверил нам весть примирения» (5:19).

Тем, кто действительно примирился, дается новый завет «служение примирения» (5: 18б), которое провозглашается в «послании примирения» (5: 19б). Это обязательство Бога перед нами - Он доверил нам нам это послание, это слово провозглашения. Это наше служение! Благую весть о примирении, которую Бог совершил во Христе и через Христа на кресте, Он поручил нам провозгласить. Ясно, что подразумевается, что наше служение - это служение провозглашения, которое имеет тот же масштаб, что и сама работа примирения, а именно всеобщее.

3. Служение примирения провозглашено нами (5:20-21). «Следовательно, мы посланники Христа, и Бог обращается через нас. Мы умоляем / умоляем («ты» отсутствует в оригинале) от имени Христа: «Примиритесь с Богом» (5:20). Мы, которые на собственном опыте, и через спасение примирились с Богом через Иисуса Христа, являемся его «посланниками Христа» в этом служении примирения.

Итак, как должно осуществляться это служение примирения? Оно осуществляется так же, как и посол выполняет свои обязанности. Посол - дипломатический представитель правительства или правящего монарха своей страны, которую он представляет в другой стране. Он сообщает позицию или пожелания своего правительства или монарха правительству или монарху страны, в которую он был направлен.

Мы «посланники Христа». Мы его представители в мире, уполномоченные говорить Его послание от Его имени. Мы - Его голос в мире: «Бог умоляет (обращается) через нас…». Когда мы, как посланники Христа, выполняем свое служение и провозглашаем послание примирения, умоляя людей примириться с Богом, на самом деле через нас говорит Бог, потому что мы говорим Его послание, как оно раскрыто в Его Слове, с Его властью, наделенной Его Духом.

Таким образом, проповедь Павел приравнивает к реальным словам Бога! Когда мы честно провозглашаем вверенную нам весть, Бог на самом деле упрашивает людей через нас. Это воплощенная проповедь, проповедь, которая воплощает истину и проявляет через нас Самого Бога. Служение - это не что-то оторванное от нас, как работа. Скорее, это неотъемлемая часть того, кем мы являемся; это неотъемлемая часть нашей личности, характера, поведения и природы. Вот почему провозглашение того, что Бог сделал во Христе и через Христа, является таким личным и страстным делом.

Таким образом, когда мы проповедуем, мы на самом деле «умоляем/упрашиваем/ взываем…». Мы не говорим просто так, как на лекции или в беседе; мы умоляем людей, как будто их жизнь зависит от этого, потому что их жизни действительно зависят от этого. «Мы умоляем от имени Христа”, - говоря и действуя как Его уполномоченные послы в мире, - примиритесь с Богом».

Слово «умоляем/упрашиваем/ взываем…» несет в себе коннотацию срочности, страсти, беспокойства, убеждения. Это должно быть характером нашего служения - провозглашать послание, которое отчаянно нужно услышать потерянным, безотлагательность которого продиктована 1) малым количеством времени, отведенного на то, чтобы поверить в Бога; и 2) перспективой осуждения тех, кто откажется от этой возможности. Итак, наша обязанность в служении - рассказать людям, как они могут примириться с Богом, а именно через жертвенную смерть и триумфальное воскресение Христа ради них (5: 14-15).

Хотя суть этого абзаца заключается в нашем провозглашении примирения с неверующими (ср. 5:11, 14-15, 19), тем не менее, это послание примирения необходимо и собственному народу Бога, а не только потерянным людям (см. 6: 1- 2) Божий народ нуждается в постоянном примирении с Богом не потому, что он теряет свое спасение, а потому, что он теряет свое общение, свое общение с Богом из-за действий, разговоров и мышления, противоречащих Его природе и характеру. Люди Божьи иногда отступают и не живут, как христиане. Мы даем возможность таким людям вернуться к Богу и развиваться в своем освящении, провозглашая им послание примирения от имени Христа.

Что хорошего в том, чтобы умолять людей примириться с Богом, если основа и средства их примирения не были известны? Итак, мы не только умоляем их примириться с Богом (т.е. пережить спасительное примирение), но мы также объясняем им основу, на которой они могут примириться, а именно, потому что «ради нас Он (Бог) создал Его ( Христос), Который не знал, что грех является грехом для нас, чтобы в Нем мы могли стать праведностью Божьей »(5:21). Те, кто являются новыми творениями во Христе и спасительно примирились с Богом, не получают взыскания за свои грехи, потому что их грехи вменяются на счет Христа (ср. 5:21). Бог сотворил безгрешного (ср. Евр. 4:15; 7:26; 1 Пет. 2:22; 1 Иоанна 3: 5) «согрешить за нас…». Другими словами, справедливость и гнев Божий из-за нашего греха излились на Христа, а не на нас. Он стал нашей заменой. «Он изъязвлен был за грехи наши и мучим за беззакония; наказание мира нашего было на Нем, и ранами Его мы исцелились» (Ис. 53: 5). Христос был «однажды принесен в жертву нести грехи многих» (Евр. 9:28).

Обратите внимание: здесь не говорится, что Бог сделал Христа грешником или грешным. Нет! Как выразился Филип Хьюз, «представить Христа грешным или сделанным грешником - значит ниспровергнуть само основание искупления, которое требует смерти совершенно Безгрешного вместо грешного человечества. Но Бог сделал Его грехом: то есть, Бог Отец сделал Своего невинного воплощенного Сына объектом Своего гнева и суда ради нас, в результате чего во Христе на кресте грех мира осужден и устранен» (Филип Хьюз, Второе послание к Коринфянам, NICNT, с. 213).

Как Христос не стал грешником или грешным, так и мы не стали праведниками. Напротив, мы «становимся праведностью Божьей в Нем». Нам приписывается божественная праведность. Мы получаем Его праведность и объявляемся праведными (то есть оправданными), но мы не становимся праведными, потому что мы все еще способны грешить и время от времени грешим. Обратите внимание, что наша праведность (и, таким образом, наше примирение с Богом) находится «в Нем». Мы окутаны Им, отождествляемся с ним в Его смерти и воскресении. Наша жизнь в Нем. Наша надежда на Него. Бог видит нас совершенными в Нем: «как он, и мы в этом мире» (1 Иоанна 4:17). Тем не менее, что касается нашего положения перед Богом (в отличие от нашего состояния, которое может варьироваться), мы рассматриваемся и нам приписывают «праведность Христа», так что мы больше не подвержены осуждению, потому что мы «во Христе Иисусе» (Рим. 8: 1).

Христос был единственным, кто мог сделать возможным примирение с Богом, потому что только Он был безгрешным, который мог принести единственную жертву за наши грехи, приемлемую для Бога (ср. Матф. 3:17; 17: 5). Только совершенный человек мог занять наше место, поскольку жизнь другого несовершенного грешника не удовлетворяла бы святым требованиям Бога, поскольку Бог требует смерти грешников: «душа согрешающая умрет» (Иез. 18:20). Только тот, кто жил безгрешной жизнью и не нуждался в примирении, Сам мог и добровольно предложил Свою собственную жизнь в качестве нашей замены перед Богом - Он занял наше место, умер вместо нас и для нашего блага, а именно для того, чтобы мы могли примириться с Богом.

Он стал для нас грехом, цель которого заключалась в том, чтобы «… в нем мы могли стать праведностью Божьей». Таким образом, обмен завершен. Он стал для нас грехом, и мы стали праведными в Нем. Это то, что иногда называют двойным вменением. Тем, кто принимает это послание о примирении, вменяют свои грехи Христу (Он стал грехом для нас, заплатив долг за наш грех на кресте), и Его праведность вменяется нам (мы становимся праведностью Бога в Нем), благо то есть Бог считает нас совершенными во Христе. По словам Петра, «Он Сам понес грехи наши в теле Своем на дереве, чтобы нам умереть для грехов и жить для праведности» (1 Пет. 2:24; ср. Рим. 4: 6; 1 Кор. 1: 30; 1 Пет. 3:18). Этот великий обмен дал возможность Богу «явиться праведным и оправдывающим верующего в Иисуса» (Рим. 3:26).

Итак, можно увидеть, что основа и средство нашего примирения с Богом - это заместительная, самопожертвованная, искупительная смерть Христа на кресте, смерть которой позволила грешным людям смыть свои грехи (искупленные) и предстоят перед Богом прощенным и оправданным, как новые творения во Христе.

Это чудесное преобразование, которое дает Евангелие. Это Евангелие в предложении. Это основа и средства, с помощью которых Бог сделал возможным служение примирения, Евангелие, а именно, посредством заместительной смерти Христа. Какое послание мы должны провозгласить! Какой обмен мы можем предложить! Неудивительно, что мы, как «посланники Христа», должны умолять людей принять его!

Заключительные замечания

Итак, это наше пастырское служение, «служение примирения: примирение всех людей» (2 Кор. 5: 18-21). Мы, как проповедники слова Божьего и руководители церкви Христа, обязаны провозгласить это послание. Послание примирения, которое было применено к нам (5: 18a) и передано нам (5: 18б-19), должно быть провозглашено нами (5: 20-21). Вы проповедуете это послание? Знают ли другие через ваше служение, как примириться с Богом? Примиряются ли другие с Богом через Его Сына в результате вашего служения?

III. План Проповеди

Название: Учимся у Иисуса, Ч. 1, Побеждаем искушение (Мф. 3:13-4:11)

Тема: Чтобы победить искушение, нам нужно вооружиться Словом Божьим.

Пункт 1: Мы должны быть готовы встретиться с искушением

1а) ... подчинением Слову Божьему (3: 13-15)

1б)… помазанием Святого Духа (3:16)

1в)… по утверждению / благословению Бога Отца (3:17)

Пункт 2: Мы должны быть готовы противостоять искушению

2а) Сатана атакует провозглашение и обеспечение Бога (14: 3-4).

2б) Сатана атакует силу и защиту Бога (14: 5-7)

2в) Сатана атакует цели и планы Бога (4: 8-10).

Related Topics: Pastors

Q. Salvation is too much work and I am tired. What should I do?

Answer

*****,

The first thing I would say is listen to Jesus:

28 “Come to Me, all who are weary and heavy-laden, and I will give you rest. 29 “Take My yoke upon you and learn from Me, for I am gentle and humble in heart, and YOU WILL FIND REST FOR YOUR SOULS. 30 “For My yoke is easy and My burden is light” (Matthew 11:28-30).

Listen to Paul:

2 This is the only thing I want to find out from you: did you receive the Spirit by the works of the Law, or by hearing with faith? 3 Are you so foolish? Having begun by the Spirit, are you now being perfected by the flesh? 4 Did you suffer so many things in vain-- if indeed it was in vain? 5 So then, does He who provides you with the Spirit and works miracles among you, do it by the works of the Law, or by hearing with faith? 6 Even so Abraham BELIEVED GOD, AND IT WAS RECKONED TO HIM AS RIGHTEOUSNESS. 7 Therefore, be sure that it is those who are of faith who are sons of Abraham (Galatians 3:2-7).

For a more lengthy discussion in Scripture, read Romans, chapters 2-8. The bottom line is that we cannot ever do enough to earn our salvation. Working hard to earn our salvation is an offense to God, because He sent His Son to accomplish our salvation by dying on the cross of Calvary and then rising from the dead. The good news is that Jesus achieved salvation for us, by taking our place, bearing our punishment, and giving us His righteousness. He offers salvation to everyone who believes in Him. We don’t have to work to earn our salvation. When we rejoice in what Christ has done to save us, we glorify God. When we strive to earn our salvation, we strive to glorify ourselves.

The only salvation I believe in is the salvation which Jesus accomplished for me, which I do not have to earn, but simply accept by faith.

In Romans, Paul says that the Jews tried to work for their salvation, and missed it, while the Gentiles did not work for their salvation, and received it, by faith:

30 What shall we say then? That Gentiles, who did not pursue righteousness, attained righteousness, even the righteousness which is by faith; 31 but Israel, pursuing a law of righteousness, did not arrive at that law. 32 Why? Because they did not pursue it by faith, but as though it were by works. They stumbled over the stumbling stone, 33 just as it is written, “BEHOLD, I LAY IN ZION A STONE OF STUMBLING AND A ROCK OF OFFENSE, AND HE WHO BELIEVES IN HIM WILL NOT BE DISAPPOINTED.”

1 Brethren, my heart’s desire and my prayer to God for them is for their salvation. 2 For I testify about them that they have a zeal for God, but not in accordance with knowledge. 3 For not knowing about God’s righteousness and seeking to establish their own, they did not subject themselves to the righteousness of God. 4 For Christ is the end of the law for righteousness to everyone who believes (Romans 9:30-10:4).

This is the consistent message of the gospel in the Bible:

4 But when the kindness of God our Savior and His love for mankind appeared, 5 He saved us, not on the basis of deeds which we have done in righteousness, but according to His mercy, by the washing of regeneration and renewing by the Holy Spirit, 6 whom He poured out upon us richly through Jesus Christ our Savior, 7 so that being justified by His grace we would be made heirs according to the hope of eternal life (Titus 3:4-7).

1 And you were dead in your trespasses and sins, 2 in which you formerly walked according to the course of this world, according to the prince of the power of the air, of the spirit that is now working in the sons of disobedience. 3 Among them we too all formerly lived in the lusts of our flesh, indulging the desires of the flesh and of the mind, and were by nature children of wrath, even as the rest. 4 But God, being rich in mercy, because of His great love with which He loved us, 5 even when we were dead in our transgressions, made us alive together with Christ (by grace you have been saved), 6 and raised us up with Him, and seated us with Him in the heavenly places in Christ Jesus, 7 so that in the ages to come He might show the surpassing riches of His grace in kindness toward us in Christ Jesus. 8 For by grace you have been saved through faith; and that not of yourselves, it is the gift of God; 9 not as a result of works, so that no one may boast (Ephesians 2:1-9).

You’re working hard to earn that which God has already provided, in Jesus.

So here is a short version of the Gospel:

Every human being, including you and me, has failed to live up to the standard of righteousness which God has established (as we see it in the law of Moses, and in Jesus’ teaching -- see Matthew 5-7 and Romans 3:19-20; 3:23; 6:23). Thus, we are all unworthy sinners, deserving of God’s eternal wrath (see Romans 3:10-20). No one can ever earn God’s favor and blessings by their good works. Knowing this, God sent His Son, Jesus, to earth in human flesh (still fully God, but adding sinless humanity to His undiminished deity) in order to save when we were unworthy sinners (Romans 5:8-10). Jesus perfectly kept God’s law and lived according to His standard of righteousness. Jesus then died on the cross of Calvary so that we might be saved. He died in the sinner’s place (that’s me, and you), bearing God’s punishment for our sin. But He also rose from the dead to new life, so that we could live a new life as well (Romans 6:3ff.). We are saved when we acknowledge our sin, and accept Christ’s righteousness, and His death, burial, and resurrection on our behalf. We do not, we cannot, work to earn, or to keep, this salvation. Jesus did it all. We must simply believe Him and receive His gift of salvation.

No one is worthy of this salvation, and no one is too sinful to be saved. Just listen to Paul’s testimony, which was given to encourage us to receive Christ’s salvation also:

12 I thank Christ Jesus our Lord, who has strengthened me, because He considered me faithful, putting me into service, 13 even though I was formerly a blasphemer and a persecutor and a violent aggressor. Yet I was shown mercy because I acted ignorantly in unbelief; 14 and the grace of our Lord was more than abundant, with the faith and love which are found in Christ Jesus. 15 It is a trustworthy statement, deserving full acceptance, that Christ Jesus came into the world to save sinners, among whom I am foremost of all. 16 Yet for this reason I found mercy, so that in me as the foremost, Jesus Christ might demonstrate His perfect patience as an example for those who would believe in Him for eternal life (1 Timothy 1:12-16).

Take special note of that last verse, verse 16. Paul said that God saved him, though he was chief of sinners, so that he could be an example of God’s grace through faith in Christ for those who were yet to be saved. LET THAT BE AN ENCOURAGEMENT TO YOU.

Blessings,
Bob

Related Topics: Basics for Christians, Christian Life, Evangelism, Soteriology (Salvation)

39. 1 Kings, 2 Kings, 2 Chronicles, Obadiah, Psalms (Jehosophat, Ahab, and the Prophet Elijah)

A Chronological Daily Bible Study of the Old Testament
7-Day Sections
with a Summary-Commentary, Discussion Questions, and a Practical Daily Application

Week 39

Sunday (2 Chronicles 18–23)

Jehoshaphat Allies with Ahab

18:1 Jehoshaphat was very wealthy and greatly respected. He made an alliance by marriage with Ahab, 18:2 and after several years went down to visit Ahab in Samaria. Ahab slaughtered many sheep and cattle to honor Jehoshaphat and those who came with him. He persuaded him to join in an attack against Ramoth Gilead. 18:3 King Ahab of Israel said to Jehoshaphat, “Will you go with me to attack Ramoth Gilead?” Jehoshaphat replied to the king of Israel, “I will support you; my army is at your disposal and will support you in battle.” 18:4 Then Jehoshaphat added, “First seek an oracle from the Lord.” 18:5 So the king of Israel assembled 400 prophets and asked them, “Should we attack Ramoth Gilead or not?” They said, “Attack! God will hand it over to the king.” 18:6 But Jehoshaphat asked, “Is there not a prophet of the Lord still here, that we may ask him?” 18:7 The king of Israel answered Jehoshaphat, “There is still one man through whom we can seek the Lord’s will. But I despise him because he does not prophesy prosperity for me, but always disaster. His name is Micaiah son of Imlah. Jehoshaphat said, “The king should not say such things!” 18:8 The king of Israel summoned an officer and said, “Quickly bring Micaiah son of Imlah.”

18:9 Now the king of Israel and King Jehoshaphat of Judah were sitting on their respective thrones, dressed in their royal robes, at the threshing floor at the entrance of the gate of Samaria. All the prophets were prophesying before them. 18:10 Zedekiah son of Kenaanah made iron horns and said, “This is what the Lord says, ‘With these you will gore Syria until they are destroyed!’” 18:11 All the prophets were prophesying the same, saying, “Attack Ramoth Gilead! You will succeed; the Lord will hand it over to the king!” 18:12 Now the messenger who went to summon Micaiah said to him, “Look, the prophets are in complete agreement that the king will succeed. Your words must agree with theirs; you must predict success!” 18:13 But Micaiah said, “As certainly as the Lord lives, I will say what my God tells me to say!”

18:14 Micaiah came before the king and the king asked him, “Micaiah, should we attack Ramoth Gilead or not?” He answered him, “Attack! You will succeed; they will be handed over to you.” 18:15 The king said to him, “How many times must I make you solemnly promise in the name of the Lord to tell me only the truth?” 18:16 Micaiah replied, “I saw all Israel scattered on the mountains like sheep that have no shepherd. Then the Lord said, ‘They have no master. They should go home in peace.’” 18:17 The king of Israel said to Jehoshaphat, “Didn’t I tell you he does not prophesy prosperity for me, but disaster?” 18:18 Micaiah said, “That being the case, hear the word of the Lord: I saw the Lord sitting on his throne, with all the heavenly assembly standing on his right and on his left. 18:19 The Lord said, ‘Who will deceive King Ahab of Israel, so he will attack Ramoth Gilead and die there?’ One said this and another that. 18:20 Then a spirit stepped forward and stood before the Lord. He said, ‘I will deceive him.’ The Lord asked him, ‘How?’ 18:21 He replied, ‘I will go out and be a lying spirit in the mouths of all his prophets.’ The Lord said, ‘Deceive and overpower him. Go out and do as you have proposed.’ 18:22 So now, look, the Lord has placed a lying spirit in the mouths of all these prophets of yours; but the Lord has decreed disaster for you.” 18:23 Zedekiah son of Kenaanah approached, hit Micaiah on the jaw, and said, “Which way did the Lord’s spirit go when he went from me to speak to you?” 18:24 Micaiah replied, “Look, you will see in the day when you go into an inner room to hide.” 18:25 Then the king of Israel said, “Take Micaiah and return him to Amon the city official and Joash the king’s son. 18:26 Say, ‘This is what the king says: “Put this man in prison. Give him only a little bread and water until I return safely.”‘” 18:27 Micaiah said, “If you really do return safely, then the Lord has not spoken through me!” Then he added, “Take note, all you people.”

18:28 The king of Israel and King Jehoshaphat of Judah attacked Ramoth Gilead. 18:29 The king of Israel said to Jehoshaphat, “I will disguise myself and then enter the battle; but you wear your royal attire.” So the king of Israel disguised himself and they entered the battle. 18:30 Now the king of Syria had ordered his chariot commanders, “Do not fight common soldiers or high ranking officers; fight only the king of Israel!” 18:31 When the chariot commanders saw Jehoshaphat, they said, “He must be the king of Israel!” So they turned and attacked him, but Jehoshaphat cried out. The Lord helped him; God lured them away from him. 18:32 When the chariot commanders realized he was not the king of Israel, they turned away from him. 18:33 Now an archer shot an arrow at random and it struck the king of Israel between the plates of his armor. The king ordered his charioteer, “Turn around and take me from the battle line, for I am wounded.” 18:34 While the battle raged throughout the day, the king stood propped up in his chariot opposite the Syrians. He died in the evening as the sun was setting.

19:1 When King Jehoshaphat of Judah returned home safely to Jerusalem, 19:2 the prophet Jehu son of Hanani confronted him; he said to King Jehoshaphat, “Is it right to help the wicked and be an ally of those who oppose the Lord? Because you have done this the Lord is angry with you! 19:3 Nevertheless you have done some good things; you removed the Asherah poles from the land and you were determined to follow the Lord.”

Jehoshaphat Appoints Judges

19:4 Jehoshaphat lived in Jerusalem. He went out among the people from Beer Sheba to the hill country of Ephraim and encouraged them to follow the Lord God of their ancestors. 19:5 He appointed judges throughout the land and in each of the fortified cities of Judah. 19:6 He told the judges, “Be careful what you do, for you are not judging for men, but for the Lord, who will be with you when you make judicial decisions. 19:7 Respect the Lord and make careful decisions, for the Lord our God disapproves of injustice, partiality, and bribery.”

19:8 In Jerusalem Jehoshaphat appointed some Levites, priests, and Israelite family leaders to judge on behalf of the Lord and to settle disputes among the residents of Jerusalem. 19:9 He commanded them: “Carry out your duties with respect for the Lord, with honesty, and with pure motives. 19:10 Whenever your countrymen who live in the cities bring a case before you (whether it involves a violent crime or other matters related to the law, commandments, rules, and regulations), warn them that they must not sin against the Lord. If you fail to do so, God will be angry with you and your colleagues; but if you obey, you will be free of guilt. 19:11 You will report to Amariah the chief priest in all matters pertaining to the Lord’s law, and to Zebadiah son of Ishmael, the leader of the family of Judah, in all matters pertaining to the king. The Levites will serve as officials before you. Confidently carry out your duties! May the Lord be with those who do well!”

The Lord Gives Jehoshaphat Military Success

20:1 Later the Moabites and Ammonites, along with some of the Meunites, attacked Jehoshaphat. 20:2 Messengers arrived and reported to Jehoshaphat, “A huge army is attacking you from the other side of the Dead Sea, from the direction of Edom. Look, they are in Hazezon Tamar (that is, En Gedi).” 20:3 Jehoshaphat was afraid, so he decided to seek the Lord’s advice. He decreed that all Judah should observe a fast. 20:4 The people of Judah assembled to ask for the Lord’s help; they came from all the cities of Judah to ask for the Lord’s help.

20:5 Jehoshaphat stood before the assembly of Judah and Jerusalem at the Lord’s temple, in front of the new courtyard. 20:6 He prayed: “O Lord God of our ancestors, you are the God who lives in heaven and rules over all the kingdoms of the nations. You possess strength and power; no one can stand against you. 20:7 Our God, you drove out the inhabitants of this land before your people Israel and gave it as a permanent possession to the descendants of your friend Abraham. 20:8 They settled down in it and built in it a temple to honor you, saying, 20:9 ‘If disaster comes on us in the form of military attack, judgment, plague, or famine, we will stand in front of this temple before you, for you are present in this temple. We will cry out to you for help in our distress, so that you will hear and deliver us.’ 20:10 Now the Ammonites, Moabites, and men from Mount Seir are coming! When Israel came from the land of Egypt, you did not allow them to invade these lands. They bypassed them and did not destroy them. 20:11 Look how they are repaying us! They come to drive us out of our allotted land which you assigned to us! 20:12 Our God, will you not judge them? For we are powerless against this huge army that attacks us! We don’t know what we should do; we look to you for help.”

20:13 All the men of Judah were standing before the Lord, along with their infants, wives, and children. 20:14 Then in the midst of the assembly, the Lord’s Spirit came upon Jachaziel son of Zechariah, son of Benaiah, son of Jeiel, son of Mattaniah, a Levite and descendant of Asaph. 20:15 He said: “Pay attention, all you people of Judah, residents of Jerusalem, and King Jehoshaphat! This is what the Lord says to you: ‘Don’t be afraid and don’t panic because of this huge army! For the battle is not yours, but God’s. 20:16 Tomorrow march down against them as they come up the Ascent of Ziz. You will find them at the end of the ravine in front of the Desert of Jeruel. 20:17 You will not fight in this battle. Take your positions, stand, and watch the Lord deliver you, O Judah and Jerusalem. Don’t be afraid and don’t panic! Tomorrow march out toward them; the Lord is with you!’”

20:18 Jehoshaphat bowed down with his face toward the ground, and all the people of Judah and the residents of Jerusalem fell down before the Lord and worshiped him. 20:19 Then some Levites, from the Kohathites and Korahites, got up and loudly praised the Lord God of Israel.

20:20 Early the next morning they marched out to the Desert of Tekoa. When they were ready to march, Jehoshaphat stood up and said: “Listen to me, you people of Judah and residents of Jerusalem! Trust in the Lord your God and you will be safe! Trust in the message of his prophets and you will win.” 20:21 He met with the people and appointed musicians to play before the Lord and praise his majestic splendor. As they marched ahead of the warriors they said: “Give thanks to the Lord, for his loyal love endures.”

20:22 When they began to shout and praise, the Lord suddenly attacked the Ammonites, Moabites, and men from Mount Seir who were invading Judah, and they were defeated. 20:23 The Ammonites and Moabites attacked the men from Mount Seir and annihilated them. When they had finished off the men of Seir, they attacked and destroyed one another. 20:24 When the men of Judah arrived at the observation post overlooking the desert and looked at the huge army, they saw dead bodies on the ground; there were no survivors! 20:25 Jehoshaphat and his men went to gather the plunder; they found a huge amount of supplies, clothing and valuable items. They carried away everything they could. There was so much plunder, it took them three days to haul it off.

20:26 On the fourth day they assembled in the Valley of Berachah, where they praised the Lord. So that place is called the Valley of Berachah to this very day. 20:27 Then all the men of Judah and Jerusalem returned joyfully to Jerusalem with Jehoshaphat leading them; the Lord had given them reason to rejoice over their enemies. 20:28 They entered Jerusalem to the sound of stringed instruments and trumpets and proceeded to the temple of the Lord. 20:29 All the kingdoms of the surrounding lands were afraid of God when they heard how the Lord had fought against Israel’s enemies. 20:30 Jehoshaphat’s kingdom enjoyed peace; his God made him secure on every side.

Jehoshaphat’s Reign Ends

20:31 Jehoshaphat reigned over Judah. He was thirty-five years old when he became king and he reigned for twenty-five years in Jerusalem. His mother was Azubah, the daughter of Shilhi. 20:32 He followed in his father Asa’s footsteps and was careful to do what the Lord approved. 20:33 However, the high places were not eliminated; the people were still not devoted to the God of their ancestors.

20:34 The rest of the events of Jehoshaphat’s reign, from start to finish, are recorded in the Annals of Jehu son of Hanani which are included in Scroll of the Kings of Israel.

20:35 Later King Jehoshaphat of Judah made an alliance with King Ahaziah of Israel, who did evil. 20:36 They agreed to make large seagoing merchant ships; they built the ships in Ezion Geber. 20:37 Eliezer son of Dodavahu from Mareshah prophesied against Jehoshaphat, “Because you made an alliance with Ahaziah, the Lord will shatter what you have made.” The ships were wrecked and unable to go to sea.

21:1 Jehoshaphat passed away and was buried with his ancestors in the City of David. His son Jehoram replaced him as king.

Jehoram’s Reign

21:2 His brothers, Jehoshaphat’s sons, were Azariah, Jechiel, Zechariah, Azariahu, Michael, and Shephatiah. All of these were sons of King Jehoshaphat of Israel. 21:3 Their father gave them many presents, including silver, gold, and other precious items, along with fortified cities in Judah. But he gave the kingdom to Jehoram because he was the firstborn.

21:4 Jehoram took control of his father’s kingdom and became powerful. Then he killed all his brothers, as well as some of the officials of Israel. 21:5 Jehoram was thirty-two years old when he became king and he reigned for eight years in Jerusalem. 21:6 He followed in the footsteps of the kings of Israel, just as Ahab’s dynasty had done, for he married Ahab’s daughter. He did evil in the sight of the Lord. 21:7 But the Lord was unwilling to destroy David’s dynasty because of the promise he had made to give David a perpetual dynasty.

21:8 During Jehoram’s reign Edom freed themselves from Judah’s control and set up their own king. 21:9 Jehoram crossed over to Zair with his officers and all his chariots. The Edomites, who had surrounded him, attacked at night and defeated him and his chariot officers. 21:10 So Edom has remained free from Judah’s control to this very day. At that same time Libnah also rebelled and freed themselves from Judah’s control because Jehoram rejected the Lord God of his ancestors. 21:11 He also built high places on the hills of Judah; he encouraged the residents of Jerusalem to be unfaithful to the Lord and led Judah away from the Lord.

21:12 Jehoram received this letter from Elijah the prophet: “This is what the Lord God of your ancestor David says: ‘You have not followed in the footsteps of your father Jehoshaphat and of King Asa of Judah, 21:13 but have instead followed in the footsteps of the kings of Israel. You encouraged the people of Judah and the residents of Jerusalem to be unfaithful to the Lord, just as the family of Ahab does in Israel. You also killed your brothers, members of your father’s family, who were better than you. 21:14 So look, the Lord is about to severely afflict your people, your sons, your wives, and all you own. 21:15 And you will get a serious, chronic intestinal disease which will cause your intestines to come out.”

21:16 The Lord stirred up against Jehoram the Philistines and the Arabs who lived beside the Cushites. 21:17 They attacked Judah and swept through it. They carried off everything they found in the royal palace, including his sons and wives. None of his sons was left, except for his youngest, Ahaziah. 21:18 After all this happened, the Lord afflicted him with an incurable intestinal disease. 21:19 After about two years his intestines came out because of the disease, so that he died a very painful death. His people did not make a bonfire to honor him, as they had done for his ancestors.

21:20 Jehoram was thirty-two years old when he became king and he reigned eight years in Jerusalem. No one regretted his death; he was buried in the City of David, but not in the royal tombs.

Ahaziah’s Reign

22:1 The residents of Jerusalem made his youngest son Ahaziah king in his place, for the raiding party that invaded the city with the Arabs had killed all the older sons. So Ahaziah son of Jehoram became king of Judah. 22:2 Ahaziah was twenty-two years old when he became king and he reigned for one year in Jerusalem. His mother was Athaliah, the granddaughter of Omri. 22:3 He followed in the footsteps of Ahab’s dynasty, for his mother gave him evil advice. 22:4 He did evil in the sight of the Lord like Ahab’s dynasty because, after his father’s death, they gave him advice that led to his destruction. 22:5 He followed their advice and joined Ahab’s son King Joram of Israel in a battle against King Hazael of Syria at Ramoth Gilead in which the Syrians defeated Joram. 22:6 Joram returned to Jezreel to recover from the wounds he received from the Syrians in Ramah when he fought against King Hazael of Syria. Ahaziah son of King Jehoram of Judah went down to visit Joram son of Ahab in Jezreel, because he had been wounded.

22:7 God brought about Ahaziah’s downfall through his visit to Joram. When Ahaziah arrived, he went out with Joram to meet Jehu son of Nimshi, whom the Lord had commissioned to wipe out Ahab’s family. 22:8 While Jehu was dishing out punishment to Ahab’s family, he discovered the officials of Judah and the sons of Ahaziah’s relatives who were serving Ahaziah and killed them. 22:9 He looked for Ahaziah, who was captured while hiding in Samaria. They brought him to Jehu and then executed him. They did give him a burial, for they reasoned, “He is the son of Jehoshaphat, who sought the Lord with his whole heart.” There was no one in Ahaziah’s family strong enough to rule in his place.

Athaliah is Eliminated

22:10 When Athaliah the mother of Ahaziah saw that her son was dead, she was determined to destroy the entire royal line of Judah. 22:11 So Jehoshabeath, the daughter of King Jehoram, took Ahaziah’s son Joash and sneaked him away from the rest of the royal descendants who were to be executed. She hid him and his nurse in the room where the bed covers were stored. So Jehoshabeath the daughter of King Jehoram, wife of Jehoiada the priest and sister of Ahaziah, hid him from Athaliah so she could not execute him. 22:12 He remained in hiding in God’s temple for six years, while Athaliah was ruling over the land.

23:1 In the seventh year Jehoiada made a bold move. He made a pact with the officers of the units of hundreds: Azariah son of Jehoram, Ishmael son of Jehochanan, Azariah son of Obed, Maaseiah son of Adaiah, and Elishaphat son of Zikri. 23:2 They traveled throughout Judah and assembled the Levites from all the cities of Judah, as well as the Israelite family leaders.

They came to Jerusalem, 23:3 and the whole assembly made a covenant with the king in the temple of God. Jehoiada said to them, “The king’s son will rule, just as the Lord promised David’s descendants. 23:4 This is what you must do. One third of you priests and Levites who are on duty during the Sabbath will guard the doors. 23:5 Another third of you will be stationed at the royal palace and still another third at the Foundation Gate. All the others will stand in the courtyards of the Lord’s temple. 23:6 No one must enter the Lord’s temple except the priests and Levites who are on duty. They may enter because they are ceremonially pure. All the others should carry out their assigned service to the Lord. 23:7 The Levites must surround the king. Each of you must hold his weapon in his hand. Whoever tries to enter the temple must be killed. You must accompany the king wherever he goes.”

23:8 The Levites and all the men of Judah did just as Jehoiada the priest ordered. Each of them took his men, those who were on duty during the Sabbath as well as those who were off duty on the Sabbath. Jehoiada the priest did not release his divisions from their duties. 23:9 Jehoiada the priest gave to the officers of the units of hundreds King David’s spears and shields that were kept in God’s temple. 23:10 He placed the men at their posts, each holding his weapon in his hand. They lined up from the south side of the temple to the north side and stood near the altar and the temple, surrounding the king. 23:11 Jehoiada and his sons led out the king’s son and placed on him the crown and the royal insignia. They proclaimed him king and poured olive oil on his head. They declared, “Long live the king!”

23:12 When Athaliah heard the royal guard shouting and praising the king, she joined the crowd at the Lord’s temple. 23:13 Then she saw the king standing by his pillar at the entrance. The officers and trumpeters stood beside the king and all the people of the land were celebrating and blowing trumpets, and the musicians with various instruments were leading the celebration. Athaliah tore her clothes and yelled, “Treason! Treason!” 23:14 Jehoiada the priest sent out the officers of the units of hundreds, who were in charge of the army, and ordered them, “Bring her outside the temple to the guards. Put the sword to anyone who follows her.” The priest gave this order because he had decided she should not be executed in the Lord’s temple. 23:15 They seized her and took her into the precincts of the royal palace through the horses’ entrance. There they executed her.

23:16 Jehoiada then drew up a covenant stipulating that he, all the people, and the king should be loyal to the Lord. 23:17 All the people went and demolished the temple of Baal. They smashed its altars and idols. They killed Mattan the priest of Baal in front of the altars. 23:18 Jehoiada then assigned the duties of the Lord’s temple to the priests, the Levites whom David had assigned to the Lord’s temple. They were responsible for offering burnt sacrifices to the Lord with joy and music, according to the law of Moses and the edict of David. 23:19 He posted guards at the gates of the Lord’s temple, so no one who was ceremonially unclean in any way could enter. 23:20 He summoned the officers of the units of hundreds, the nobles, the rulers of the people, and all the people of land, and he then led the king down from the Lord’s temple. They entered the royal palace through the Upper Gate and seated the king on the royal throne. 23:21 All the people of the land celebrated, for the city had rest now that they had killed Athaliah.

Prayer

Lord, You pattern is consistent, when mankind chooses to follow You they are blessed and when they rebel you withdraw Your blessings and allow the natural fallen state of evil to have its way. May I not forget that it is You-alone Who holds-back the evil from my doorstep.

Scripture In Perspective

Jehoshaphat, as king of Judah, followed the Lord and even removed the high places, he sent priests throughout the kingdom to teach about the worship of the Lord God, and God blessed him with victory in battle, great wealth, and respect.

Ahab, as king of Israel, was not faithful to the Lord God and surrounded himself with 400 false prophets and had an adversarial relationship with the only remaining prophet of God in Israel, Micaiah.

Ahab asked Jehoshaphat to join him in a battle and Jehoshaphat agreed, but requested an oracle from God. Ahab consulted his false prophets but Jehoshaphat asked for a true prophet.

Ahab complained that Micaiah always prophesied trouble but Jehoshaphat insisted. Micaiah arrived and after toying with Ahab a bit prophesied his death in battle.

Ahab and Jehoshaphat ignored him and went ahead, while the Lord God protected Jehoshaphat when he cried-out (because Jehoshaphat had been faithful as king), but Ahab was killed as was prophesied.

When Jehoshaphat returned home he was confronted with the Lord God’s displeasure through the prophet Jehu who challenged him “Is it right to help the wicked and be an ally of those who oppose the Lord?”

Jehoshaphat continued to teach the people to serve the Lord and he appointed judges, separating decisions related to worship and obedience of the Lord God from matters related to the governance of the kingdom. “You will report to Amariah the chief priest in all matters pertaining to the Lord’s law, and to Zebadiah son of Ishmael, the leader of the family of Judah, in all matters pertaining to the king.”

Judah was threatened with attack and Jehoshaphat appealed to the Lord who told him not to fear, that He would fight for him. Jehoshaphat trusted the Lord and gathered the people to tell them to come and see what the Lord would do. As they approached the battle they sang praises to the Lord and He caused the enemy to fight one-another until they were all dead.

The people took three days to gather the plunder and they praised and worshiped the Lord.

Late in his reign Jehoshaphat of Judah made an alliance with the evil King Ahaziah of Israel to build ships. The Lord God sent his prophet Eliezer to inform Jehoshaphat that he had once-again allied himself with an evil leader and then God caused the ships to be destroyed.

Jehoram was an evil king who killed all of his brothers, and many of his father’s advisers, and consolidated power. He returned to the ways of previous evil kings.

Elijah prophesied his downfall, the destruction of his family, and great harm to Judah. When he died he was not mourned and was not buried in the royal tombs.

Ahaziah was rebellious like his father and was killed by Jehu while he visited Joram of Israel who had been injured. Jehu was in the process of destroying Ahab’s entire family.

Athaliah the mother of Ahaziah tried to murder his family line but one child was hidden from her. Then Jehoiada, the priest, coordinated with the military leaders and the Levites to protect the child while they arranged to crown him. When Athaliah heard she rushed to challenge him and was executed.

Interact with the text

Consider

Jehoshaphat made a wise choice to obey the Lord God, and wiser still to teach the people to do the same. The pattern of blessed loyalty to the Lord God versus troubles for rebellion continued for the kings and the people of Israel and Judah.

Discuss

Why would Jehoshaphat have twice made alliances with the evil kings of Israel when it was clear that the Lord God disapproved? Why would the kings, sons of blessed kings, choose the path of rebellion and trouble rather than that of faithfulness and blessing?

Reflect

God's purpose in blessing is always clear, always purposeful, and never random. The prophets had a tough time of things, sometimes kings and other leaders listened, and sometimes they were ignored – and even killed – in their service to the Lord.

Share

When have you experienced or observed and otherwise faithful leader choosing to ally with other leaders whose faithfulness to the Lord is questionable? When have you experienced or observed someone speaking-up for the truth of God, only to be ignored, and/or punished by those who claimed to be followers of Christ?

Faith In Action

Pray

Ask the Holy Spirit to reveal to you a source of teaching or other association where your walk with the Lord may be compromised either by bad teaching or by your contribution to the cause of someone (or some organization) not aligned with the will of God. Also ask Him to reveal to you someone who is being faithful to the Lord and who faces challenges as a result.

Act

Today I will seek one who meets the Biblical qualifications of an “elder” and agree to pray and search the Word and to listen for the guidance of the Holy Spirit as I discern and repent of any alliance or association which is objectionable to Him. I will diligently pray for, and as is appropriate, otherwise assist the one to whom the Lord God directs my attention. They may be domestic or foreign missionaries, leaders or members in a local fellowship, or activists within the larger community of faith.

Be Specific ________________________________________________

Monday (1 Kings 17)

Elijah Visits a Widow in Sidonian Territory

17:1 Elijah the Tishbite, from Tishbe in Gilead, said to Ahab, “As certainly as the Lord God of Israel lives (whom I serve), there will be no dew or rain in the years ahead unless I give the command.” 17:2 The Lord told him: 17:3 “Leave here and travel eastward. Hide out in the Kerith Valley near the Jordan. 17:4 Drink from the stream; I have already told the ravens to bring you food there.” 17:5 So he did as the Lord told him; he went and lived in the Kerith Valley near the Jordan. 17:6 The ravens would bring him bread and meat each morning and evening, and he would drink from the stream.

17:7 After a while, the stream dried up because there had been no rain in the land. 17:8 The Lord told him, 17:9 “Get up, go to Zarephath in Sidonian territory, and live there. I have already told a widow who lives there to provide for you.” 17:10 So he got up and went to Zarephath. When he went through the city gate, there was a widow gathering wood. He called out to her, “Please give me a cup of water, so I can take a drink.” 17:11 As she went to get it, he called out to her, “Please bring me a piece of bread.” 17:12 She said, “As certainly as the Lord your God lives, I have no food, except for a handful of flour in a jar and a little olive oil in a jug. Right now I am gathering a couple of sticks for a fire. Then I’m going home to make one final meal for my son and myself. After we have eaten that, we will die of starvation.” 17:13 Elijah said to her, “Don’t be afraid. Go and do as you planned. But first make a small cake for me and bring it to me; then make something for yourself and your son. 17:14 For this is what the Lord God of Israel says, ‘The jar of flour will not be empty and the jug of oil will not run out until the day the Lord makes it rain on the surface of the ground.’” 17:15 She went and did as Elijah told her; there was always enough food for Elijah and for her and her family. 17:16 The jar of flour was never empty and the jug of oil never ran out, just as the Lord had promised through Elijah.

17:17 After this the son of the woman who owned the house got sick. His illness was so severe he could no longer breathe. 17:18 She asked Elijah, “Why, prophet, have you come to me to confront me with my sin and kill my son?” 17:19 He said to her, “Hand me your son.” He took him from her arms, carried him to the upper room where he was staying, and laid him down on his bed. 17:20 Then he called out to the Lord, “O Lord, my God, are you also bringing disaster on this widow I am staying with by killing her son?” 17:21 He stretched out over the boy three times and called out to the Lord, “O Lord, my God, please let this boy’s breath return to him.” 17:22 The Lord answered Elijah’s prayer; the boy’s breath returned to him and he lived. 17:23 Elijah took the boy, brought him down from the upper room to the house, and handed him to his mother. Elijah then said, “See, your son is alive!” 17:24 The woman said to Elijah, “Now I know that you are a prophet and that the Lord really does speak through you.”

Prayer

Lord, when You call you empower. May I be alert to where You are moving so that I may be a useful instrument.

Scripture In Perspective

Elijah was given a tough task early in the record of his ministry as a prophet – to tell a king that disaster was to come upon the land due to their sin – which flowed in part from his poor leadership.

The Lord provided for his immediate needs then relocated him and used a widow as His instrument of miraculous provision.

Elijah appeared to have a weakness of faith as the Lord saw fit to challenge him via the mortal illness of her son. He prayerfully questioned the Lord’s motives then asked for healing, which the Lord granted.

His faith, and his credentials as a prophet in the eyes of the widow, were enhanced as a result.

Interact with the text

Consider

Give the past violence of kings toward prophets one would anticipate some fear as Elijah brought bad news.

Discuss

Why would Elijah have been so upset at God for allowing, or causing, the illness of the window’s son?

Reflect

Witnessing the healing of her son via Elijah affirmed his credentials with her.

Share

When have you doubted someone in Christian leadership then had their ‘credentials’ affirmed because the Lord God used them as His instrument in an obvious way?

Faith In Action

Pray

Ask the Holy Spirit to reveal to you a place when you, like Elijah, may harbor confusion as to the Lord’s action – or inaction.

Act

Today I will confess, repent, seek and receive forgiveness from the Lord for doubting His perfect wisdom. I will then give Him praise.

Be Specific _____________________________________________

Tuesday (1 Kings 18)

Elijah Meets the King’s Servant

18:1 Some time later, in the third year of the famine, the Lord told Elijah, “Go, make an appearance before Ahab, so I may send rain on the surface of the ground.” 18:2 So Elijah went to make an appearance before Ahab.

Now the famine was severe in Samaria. 18:3 So Ahab summoned Obadiah, who supervised the palace. (Now Obadiah was a very loyal follower of the Lord. 18:4 When Jezebel was killing the Lord’s prophets, Obadiah took one hundred prophets and hid them in two caves in two groups of fifty. He also brought them food and water.) 18:5 Ahab told Obadiah, “Go through the land to all the springs and valleys. Maybe we can find some grazing areas so we can keep the horses and mules alive and not have to kill some of the animals.” 18:6 They divided up the land between them; Ahab went one way and Obadiah went the other.

18:7 As Obadiah was traveling along, Elijah met him. When he recognized him, he fell facedown to the ground and said, “Is it really you, my master, Elijah?” 18:8 He replied, “Yes, go and say to your master, ‘Elijah is back.’” 18:9 Obadiah said, “What sin have I committed that you are ready to hand your servant over to Ahab for execution? 18:10 As certainly as the Lord your God lives, my master has sent to every nation and kingdom in an effort to find you. When they say, ‘He’s not here,’ he makes them swear an oath that they could not find you. 18:11 Now you say, ‘Go and say to your master, “Elijah is back.”‘ 18:12 But when I leave you, the Lord’s spirit will carry you away so I can’t find you. If I go tell Ahab I’ve seen you, he won’t be able to find you and he will kill me. That would not be fair, because your servant has been a loyal follower of the Lord from my youth. 18:13 Certainly my master is aware of what I did when Jezebel was killing the Lord’s prophets. I hid one hundred of the Lord’s prophets in two caves in two groups of fifty and I brought them food and water. 18:14 Now you say, ‘Go and say to your master, “Elijah is back,”‘ but he will kill me.” 18:15 But Elijah said, “As certainly as the Lord who rules over all lives (whom I serve), I will make an appearance before him today.”

Elijah Confronts Baal’s Prophets

18:16 When Obadiah went and informed Ahab, the king went to meet Elijah. 18:17 When Ahab saw Elijah, he said to him, “Is it really you, the one who brings disaster on Israel?” 18:18 Elijah replied, “I have not brought disaster on Israel. But you and your father’s dynasty have, by abandoning the Lord’s commandments and following the Baals. 18:19 Now send out messengers and assemble all Israel before me at Mount Carmel, as well as the 450 prophets of Baal and 400 prophets of Asherah whom Jezebel supports.

18:20 Ahab sent messengers to all the Israelites and had the prophets assemble at Mount Carmel. 18:21 Elijah approached all the people and said, “How long are you going to be paralyzed by indecision? If the Lord is the true God, then follow him, but if Baal is, follow him!” But the people did not say a word. 18:22 Elijah said to them: “I am the only prophet of the Lord who is left, but there are 450 prophets of Baal. 18:23 Let them bring us two bulls. Let them choose one of the bulls for themselves, cut it up into pieces, and place it on the wood. But they must not set it on fire. I will do the same to the other bull and place it on the wood. But I will not set it on fire. 18:24 Then you will invoke the name of your god, and I will invoke the name of the Lord. The god who responds with fire will demonstrate that he is the true God.” All the people responded, “This will be a fair test.”

18:25 Elijah told the prophets of Baal, “Choose one of the bulls for yourselves and go first, for you are the majority. Invoke the name of your god, but do not light a fire.” 18:26 So they took a bull, as he had suggested, and prepared it. They invoked the name of Baal from morning until noon, saying, “Baal, answer us.” But there was no sound and no answer. They jumped around on the altar they had made. 18:27 At noon Elijah mocked them, “Yell louder! After all, he is a god; he may be deep in thought, or perhaps he stepped out for a moment or has taken a trip. Perhaps he is sleeping and needs to be awakened.” 18:28 So they yelled louder and, in accordance with their prescribed ritual, mutilated themselves with swords and spears until their bodies were covered with blood. 18:29 Throughout the afternoon they were in an ecstatic frenzy, but there was no sound, no answer, and no response.

18:30 Elijah then told all the people, “Approach me.” So all the people approached him. He repaired the altar of the Lord that had been torn down. 18:31 Then Elijah took twelve stones, corresponding to the number of tribes that descended from Jacob, to whom the Lord had said, “Israel will be your new name.” 18:32 With the stones he constructed an altar for the Lord. Around the altar he made a trench large enough to contain two seahs of seed. 18:33 He arranged the wood, cut up the bull, and placed it on the wood. 18:34 Then he said, “Fill four water jars and pour the water on the offering and the wood.” When they had done so, he said, “Do it again.” So they did it again. Then he said, “Do it a third time.” So they did it a third time. 18:35 The water flowed down all sides of the altar and filled the trench. 18:36 When it was time for the evening offering, Elijah the prophet approached the altar and prayed: “O Lord God of Abraham, Isaac, and Israel, prove today that you are God in Israel and that I am your servant and have done all these things at your command. 18:37 Answer me, O Lord, answer me, so these people will know that you, O Lord, are the true God and that you are winning back their allegiance.” 18:38 Then fire from the Lord fell from the sky. It consumed the offering, the wood, the stones, and the dirt, and licked up the water in the trench. 18:39 When all the people saw this, they threw themselves down with their faces to the ground and said, “The Lord is the true God! The Lord is the true God!” 18:40 Elijah told them, “Seize the prophets of Baal! Don’t let even one of them escape!” So they seized them, and Elijah led them down to the Kishon Valley and executed them there.

18:41 Then Elijah told Ahab, “Go on up and eat and drink, for the sound of a heavy rainstorm can be heard.” 18:42 So Ahab went on up to eat and drink, while Elijah climbed to the top of Carmel. He bent down toward the ground and put his face between his knees. 18:43 He told his servant, “Go on up and look in the direction of the sea.” So he went on up, looked, and reported, “There is nothing.” Seven times Elijah sent him to look. 18:44 The seventh time the servant said, “Look, a small cloud, the size of the palm of a man’s hand, is rising up from the sea.” Elijah then said, “Go and tell Ahab, ‘Hitch up the chariots and go down, so that the rain won’t overtake you.’” 18:45 Meanwhile the sky was covered with dark clouds, the wind blew, and there was a heavy rainstorm. Ahab rode toward Jezreel. 18:46 Now the Lord energized Elijah with power; he tucked his robe into his belt and ran ahead of Ahab all the way to Jezreel.

Prayer

Lord, at the end of all of the demonic fraud and noise there is only one true God and that is You. May I be bold to declare You truth and to stand against the lies of the enemies of truth.

Scripture In Perspective

Obadiah, a loyal servant of the Lord who had (unbeknownst to her) hidden 100 prophets from the murderous intentions of Jezebel, was summoned by Ahab to assist him as they each searched half of the kingdom for a source of water. As he traveled he met Elijah who had come out of God-assisted hiding from Ahab.

Elijah told him to bring him to Ahab but Obadiah was afraid Ahab would kill him and though Elijah’s request was unfair given his loyalty to the Lord God. Eljah insisted and Obadiah obeyed.

Elijah instructed Ahab to gather all of the false prophets at Mt Carmel, together with the people, then once-gathered he challenged them to build an altar with a sacrificial bull and to call upon their “god” to set it ablaze.

They did so and Elijah taunted them when there was no response, to which they responded by cutting themselves and dancing more furiously until they collapsed in the wasted effort.

Elijah then presented his offering, having people flood it with water, and when he prayed the Lord God not only consumed the offering He also consumed the water and the rocks with fire from Heaven.

Elijah had the people seize all of the false prophets and took them to the Kidron Valley where they were executed. He then prophesied the coming of rain to break the drought. As Ahab and Elijah’s servant traveled back to Jezreel using chariots the Lord God empowered Elijah to run fast enough to overtake and precede them there.

Interact With The Text

Consider

The drought caused Ahab to become desperate enough to respond to Elijah's challenge to a duel with the false prophets.

Discuss

Why would Ahab think that he could harm the prophet whom God had empowered to deliver drought to the land?

Reflect

Romans 6:23 says “The wages of sin are death ...” so denying the Lord God and promoting a false god, as the false prophets had, is the worse sort of sin.

Share

When have you experienced or observed a person of strong faith overcome challenges that appeared to be overwhelming?

Faith In Action

Pray

Ask the Holy Spirit to reveal to you a time when He protected you from evil.

Act

Today I will offer praise and thanks to the Lord God for His faithfulness in keeping me from the harm He revealed to me. I humbly agree to fearlessly stand for and with the Lord God in the face of false teaching, trusting Him to give me courage and wisdom.

Be Specific _________________________________________________

Wednesday (1 Kings 19)

Elijah Runs for His Life

19:1 Ahab told Jezebel all that Elijah had done, including a detailed account of how he killed all the prophets with the sword. 19:2 Jezebel sent a messenger to Elijah with this warning, “May the gods judge me severely if by this time tomorrow I do not take your life as you did theirs!”

19:3 Elijah was afraid, so he got up and fled for his life to Beer Sheba in Judah. He left his servant there, 19:4 while he went a day’s journey into the desert. He went and sat down under a shrub and asked the Lord to take his life: “I’ve had enough! Now, O Lord, take my life. After all, I’m no better than my ancestors.” 19:5 He stretched out and fell asleep under the shrub. All of a sudden an angelic messenger touched him and said, “Get up and eat.” 19:6 He looked and right there by his head was a cake baking on hot coals and a jug of water. He ate and drank and then slept some more. 19:7 The Lord’s angelic messenger came back again, touched him, and said, “Get up and eat, for otherwise you won’t be able to make the journey.” 19:8 So he got up and ate and drank. That meal gave him the strength to travel forty days and forty nights until he reached Horeb, the mountain of God.

19:9 He went into a cave there and spent the night. All of a sudden the Lord spoke to him, “Why are you here, Elijah?” 19:10 He answered, “I have been absolutely loyal to the Lord, the sovereign God, even though the Israelites have abandoned the agreement they made with you, torn down your altars, and killed your prophets with the sword. I alone am left and now they want to take my life.” 19:11 The Lord said, “Go out and stand on the mountain before the Lord. Look, the Lord is ready to pass by.”

A very powerful wind went before the Lord, digging into the mountain and causing landslides, but the Lord was not in the wind. After the windstorm there was an earthquake, but the Lord was not in the earthquake. 19:12 After the earthquake, there was a fire, but the Lord was not in the fire. After the fire, there was a soft whisper. 19:13 When Elijah heard it, he covered his face with his robe and went out and stood at the entrance to the cave. All of a sudden a voice asked him, “Why are you here, Elijah?” 19:14 He answered, “I have been absolutely loyal to the Lord, the sovereign God, even though the Israelites have abandoned the agreement they made with you, torn down your altars, and killed your prophets with the sword. I alone am left and now they want to take my life.” 19:15 The Lord said to him, “Go back the way you came and then head for the Desert of Damascus. Go and anoint Hazael king over Syria. 19:16 You must anoint Jehu son of Nimshi king over Israel, and Elisha son of Shaphat from Abel Meholah to take your place as prophet. 19:17 Jehu will kill anyone who escapes Hazael’s sword, and Elisha will kill anyone who escapes Jehu’s sword. 19:18 I still have left in Israel seven thousand followers who have not bowed their knees to Baal or kissed the images of him.”

19:19 Elijah went from there and found Elisha son of Shaphat. He was plowing with twelve pairs of oxen; he was near the twelfth pair. Elijah passed by him and threw his robe over him. 19:20 He left the oxen, ran after Elijah, and said, “Please let me kiss my father and mother goodbye, then I will follow you.” Elijah said to him, “Go back! Indeed, what have I done to you?” 19:21 Elisha went back and took his pair of oxen and slaughtered them. He cooked the meat over a fire that he made by burning the harness and yoke. He gave the people meat and they ate. Then he got up and followed Elijah and became his assistant.

Prayer

Lord, when we are obedient to You, the omnipotent God, we have nothing to fear from mere humans no matter their earthly power nor the fierceness of their rage. May I never shrink from Your service, nor fear for my well-being, due to threats from mere humans.

Scripture In Perspective

Jezebel was furious when she heard what Elijah had done and sent word that she intended to seem him dead.

Elijah was fearful, in his flesh, and fled to the desert to hide. There the Lord God provided for him food and water.

When He asked why Elijah was there he replied that despite his faithfulness his life was at-risk – so he wanted God to take him home.

The Lord God ignored Elijah’s request and instructed him to go to the mountain where He revealed Himself to him, demonstrating His omnipotence, then He gave Elijah new instructions.

Elijah was to anoint Hazael king over Syria, Jehu king over Israel, and Elisha as his successor. Elijah set out to do as instructed.

All three would be the Lord’s instruments of judgment for rebellious Israel as only 7,000 had remained obedient to the Law.

Interact With The Text

Consider

May Elijah become a little too arrogant in his flesh during his interaction with the false prophets and so when threatened in the flesh he panicked?

Discuss

The Lord God answered his prayer to obliterate the water-soaked altar and offering, empowered him to kill the 450 false prophets, and invigorated him to out-run the chariots – so why would Elijah fear a threat from a mere human, Jezebel?

Reflect

The Lord God ignored Elijah’s whining-in-the-flesh, demonstrated His power, then sent him on a new mission. Elijah, to his credit, immediately ceased whining and again stepped out in faith.

Share

When have you felt threatened and forgotten that you serve an omnipotent God?

Faith In Action

Pray

Ask the Holy Spirit to reveal to you a place where fear is interfering with your confidence to serve.

Act

Today I will ask a fellow believer to pray in-agreement with me as I partner with the Holy Spirit to see the Lord God clearly where then enemy has tricked me into taking my eyes off of Him. I will confidently receive His new, or reiterated, instructions; then I will boldly set out in obedient faith.

Be Specific ________________________________________________

Thursday (1 Kings 20-22)

Ben Hadad Invades Israel

20:1 Now King Ben Hadad of Syria assembled all his army, along with thirty-two other kings with their horses and chariots. He marched against Samaria and besieged and attacked it. 20:2 He sent messengers to King Ahab of Israel, who was in the city. 20:3 He said to him, “This is what Ben Hadad says, ‘Your silver and your gold are mine, as well as the best of your wives and sons.’” 20:4 The king of Israel replied, “It is just as you say, my master, O king. I and all I own belong to you.”

20:5 The messengers came again and said, “This is what Ben Hadad says, ‘I sent this message to you, “You must give me your silver, gold, wives, and sons.” 20:6 But now at this time tomorrow I will send my servants to you and they will search through your palace and your servants’ houses. They will carry away all your valuables.” 20:7 The king of Israel summoned all the leaders of the land and said, “Notice how this man is looking for trouble. Indeed, he demanded my wives, sons, silver, and gold, and I did not resist him.” 20:8 All the leaders and people said to him, “Do not give in or agree to his demands.” 20:9 So he said to the messengers of Ben Hadad, “Say this to my master, the king, ‘I will give you everything you demanded at first from your servant, but I am unable to agree to this latest demand.’” So the messengers went back and gave their report.

20:10 Ben Hadad sent another message to him, “May the gods judge me severely if there is enough dirt left in Samaria for my soldiers to scoop up in their hands.” 20:11 The king of Israel replied, “Tell him the one who puts on his battle gear should not boast like one who is taking it off.” 20:12 When Ben Hadad received this reply, he and the other kings were drinking in their quarters. He ordered his servants, “Get ready to attack!” So they got ready to attack the city.

The Lord Delivers Israel

20:13 Now a prophet visited King Ahab of Israel and said, “This is what the Lord says, ‘Do you see this huge army? Look, I am going to hand it over to you this very day. Then you will know that I am the Lord.’” 20:14 Ahab asked, “By whom will this be accomplished?” He answered, “This is what the Lord says, ‘By the servants of the district governors.’” Ahab asked, “Who will launch the attack?” He answered, “You will.”

20:15 So Ahab assembled the 232 servants of the district governors. After that he assembled all the Israelite army, numbering 7,000. 20:16 They marched out at noon, while Ben Hadad and the thirty-two kings allied with him were drinking heavily in their quarters. 20:17 The servants of the district governors led the march. When Ben Hadad sent messengers, they reported back to him, “Men are marching out of Samaria.” 20:18 He ordered, “Whether they come in peace or to do battle, take them alive.” 20:19 They marched out of the city with the servants of the district governors in the lead and the army behind them. 20:20 Each one struck down an enemy soldier; the Syrians fled and Israel chased them. King Ben Hadad of Syria escaped on horseback with some horsemen. 20:21 Then the king of Israel marched out and struck down the horses and chariots; he thoroughly defeated Syria.

The Lord Gives Israel Another Victory

20:22 The prophet visited the king of Israel and instructed him, “Go, fortify your defenses. Determine what you must do, for in the spring the king of Syria will attack you.” 20:23 Now the advisers of the king of Syria said to him: “Their God is a god of the mountains. That’s why they overpowered us. But if we fight them in the plains, we will certainly overpower them. 20:24 So do this: Dismiss the kings from their command, and replace them with military commanders. 20:25 Muster an army like the one you lost, with the same number of horses and chariots. Then we will fight them in the plains; we will certainly overpower them.” He approved their plan and did as they advised.

20:26 In the spring Ben Hadad mustered the Syrian army and marched to Aphek to fight Israel. 20:27 When the Israelites had mustered and had received their supplies, they marched out to face them in battle. When the Israelites deployed opposite them, they were like two small flocks of goats, but the Syrians filled the land. 20:28 The prophet visited the king of Israel and said, “This is what the Lord says: ‘Because the Syrians said, “The Lord is a god of the mountains and not a god of the valleys,” I will hand over to you this entire huge army. Then you will know that I am the Lord.’”

20:29 The armies were deployed opposite each other for seven days. On the seventh day the battle began, and the Israelites killed 100,000 Syrian foot soldiers in one day. 20:30 The remaining 27,000 ran to Aphek and went into the city, but the wall fell on them. Now Ben Hadad ran into the city and hid in an inner room. 20:31 His advisers said to him, “Look, we have heard that the kings of the Israelite dynasty are kind. Allow us to put sackcloth around our waists and ropes on our heads and surrender to the king of Israel. Maybe he will spare our lives.” 20:32 So they put sackcloth around their waists and ropes on their heads and went to the king of Israel. They said, “Your servant Ben Hadad says, ‘Please let me live!’” Ahab replied, “Is he still alive? He is my brother.” 20:33 The men took this as a good omen and quickly accepted his offer, saying, “Ben Hadad is your brother.” Ahab then said, “Go, get him.” So Ben Hadad came out to him, and Ahab pulled him up into his chariot. 20:34 Ben Hadad said, “I will return the cities my father took from your father. You may set up markets in Damascus, just as my father did in Samaria.” Ahab then said, “I want to make a treaty with you before I dismiss you.” So he made a treaty with him and then dismissed him.

A Prophet Denounces Ahab’s Actions

20:35 One of the members of the prophetic guild, speaking with divine authority, ordered his companion, “Wound me!” But the man refused to wound him. 20:36 So the prophet said to him, “Because you have disobeyed the Lord, as soon as you leave me a lion will kill you.” When he left him, a lion attacked and killed him. 20:37 He found another man and said, “Wound me!” So the man wounded him severely. 20:38 The prophet then went and stood by the road, waiting for the king. He also disguised himself by putting a bandage down over his eyes. 20:39 When the king passed by, he called out to the king, “Your servant went out into the heat of the battle, and then a man turned aside and brought me a prisoner. He told me, ‘Guard this prisoner. If he ends up missing for any reason, you will pay with your life or with a talent of silver.’ 20:40 Well, it just so happened that while your servant was doing this and that, he disappeared.” The king of Israel said to him, “Your punishment is already determined by your own testimony.” 20:41 The prophet quickly removed the bandage from his eyes and the king of Israel recognized he was one of the prophets. 20:42 The prophet then said to him, “This is what the Lord says, ‘Because you released a man I had determined should die, you will pay with your life and your people will suffer instead of his people.’” 20:43 The king of Israel went home to Samaria bitter and angry.

Ahab Murders Naboth

21:1 After this the following episode took place. Naboth the Jezreelite owned a vineyard in Jezreel adjacent to the palace of King Ahab of Samaria. 21:2 Ahab said to Naboth, “Give me your vineyard so I can make a vegetable garden out of it, for it is adjacent to my palace. I will give you an even better vineyard in its place, or if you prefer, I will pay you silver for it.” 21:3 But Naboth replied to Ahab, “The Lord forbid that I should sell you my ancestral inheritance.”

21:4 So Ahab went into his palace, bitter and angry that Naboth the Jezreelite had said, “I will not sell to you my ancestral inheritance.” He lay down on his bed, pouted, and would not eat. 21:5 Then his wife Jezebel came in and said to him, “Why do you have a bitter attitude and refuse to eat?” 21:6 He answered her, “While I was talking to Naboth the Jezreelite, I said to him, ‘Sell me your vineyard for silver, or if you prefer, I will give you another vineyard in its place.’ But he said, ‘I will not sell you my vineyard.’” 21:7 His wife Jezebel said to him, “You are the king of Israel! Get up, eat some food, and have a good time. I will get the vineyard of Naboth the Jezreelite for you.”

21:8 She wrote out orders, signed Ahab’s name to them, and sealed them with his seal. She then sent the orders to the leaders and to the nobles who lived in Naboth’s city. 21:9 This is what she wrote: “Observe a time of fasting and seat Naboth in front of the people. 21:10 Also seat two villains opposite him and have them testify, ‘You cursed God and the king.’ Then take him out and stone him to death.”

21:11 The men of the city, the leaders and the nobles who lived there, followed the written orders Jezebel had sent them. 21:12 They observed a time of fasting and put Naboth in front of the people. 21:13 The two villains arrived and sat opposite him. Then the villains testified against Naboth right before the people, saying, “Naboth cursed God and the king.” So they dragged him outside the city and stoned him to death. 21:14 Then they reported to Jezebel, “Naboth has been stoned to death.”

21:15 When Jezebel heard that Naboth had been stoned to death, she said to Ahab, “Get up, take possession of the vineyard Naboth the Jezreelite refused to sell you for silver, for Naboth is no longer alive; he’s dead.” 21:16 When Ahab heard that Naboth was dead, he got up and went down to take possession of the vineyard of Naboth the Jezreelite.

21:17 The Lord told Elijah the Tishbite: 21:18 “Get up, go down and meet King Ahab of Israel who lives in Samaria. He is at the vineyard of Naboth; he has gone down there to take possession of it. 21:19 Say to him, ‘This is what the Lord says: “Haven’t you committed murder and taken possession of the property of the deceased?”’ Then say to him, ‘This is what the Lord says: “In the spot where dogs licked up Naboth’s blood they will also lick up your blood – yes, yours!”’”

21:20 When Elijah arrived, Ahab said to him, “So, you have found me, my enemy!” Elijah replied, “I have found you, because you are committed to doing evil in the sight of the Lord. 21:21 The Lord says, ‘Look, I am ready to bring disaster on you. I will destroy you and cut off every last male belonging to Ahab in Israel, including even the weak and incapacitated. 21:22 I will make your dynasty like those of Jeroboam son of Nebat and Baasha son of Ahijah because you angered me and made Israel sin.’ 21:23 The Lord says this about Jezebel, ‘Dogs will devour Jezebel by the outer wall of Jezreel.’ 21:24 As for Ahab’s family, dogs will eat the ones who die in the city, and the birds of the sky will eat the ones who die in the country.” 21:25 (There had never been anyone like Ahab, who was firmly committed to doing evil in the sight of the Lord, urged on by his wife Jezebel. 21:26 He was so wicked he worshiped the disgusting idols, just like the Amorites whom the Lord had driven out from before the Israelites.)

21:27 When Ahab heard these words, he tore his clothes, put on sackcloth, and fasted. He slept in sackcloth and walked around dejected. 21:28 The Lord said to Elijah the Tishbite, 21:29 “Have you noticed how Ahab shows remorse before me? Because he shows remorse before me, I will not bring disaster on his dynasty during his lifetime, but during the reign of his son.”

Ahab Dies in Battle

22:1 There was no war between Syria and Israel for three years. 22:2 In the third year King Jehoshaphat of Judah came down to visit the king of Israel. 22:3 The king of Israel said to his servants, “Surely you recognize that Ramoth Gilead belongs to us, though we are hesitant to reclaim it from the king of Syria.” 22:4 Then he said to Jehoshaphat, “Will you go with me to attack Ramoth Gilead?” Jehoshaphat replied to the king of Israel, “I will support you; my army and horses are at your disposal.” 22:5 Then Jehoshaphat added, “First seek an oracle from the Lord.” 22:6 So the king of Israel assembled about four hundred prophets and asked them, “Should I attack Ramoth Gilead or not?” They said, “Attack! The sovereign one will hand it over to the king.” 22:7 But Jehoshaphat asked, “Is there not a prophet of the Lord still here, that we may ask him?” 22:8 The king of Israel answered Jehoshaphat, “There is still one man through whom we can seek the Lord’s will. But I despise him because he does not prophesy prosperity for me, but disaster. His name is Micaiah son of Imlah. Jehoshaphat said, “The king should not say such things.” 22:9 The king of Israel summoned an official and said, “Quickly bring Micaiah son of Imlah.”

22:10 Now the king of Israel and King Jehoshaphat of Judah were sitting on their respective thrones, dressed in their robes, at the threshing floor at the entrance of the gate of Samaria. All the prophets were prophesying before them. 22:11 Zedekiah son of Kenaanah made iron horns and said, “This is what the Lord says, ‘With these you will gore Syria until they are destroyed.’” 22:12 All the prophets were prophesying the same, saying, “Attack Ramoth Gilead! You will succeed; the Lord will hand it over to the king.” 22:13 Now the messenger who went to summon Micaiah said to him, “Look, the prophets are in complete agreement that the king will succeed. Your words must agree with theirs; you must predict success.” 22:14 But Micaiah said, “As certainly as the Lord lives, I will say what the Lord tells me to say.”

22:15 When he came before the king, the king asked him, “Micaiah, should we attack Ramoth Gilead or not?” He answered him, “Attack! You will succeed; the Lord will hand it over to the king.” 22:16 The king said to him, “How many times must I make you solemnly promise in the name of the Lord to tell me only the truth?” 22:17 Micaiah said, “I saw all Israel scattered on the mountains like sheep that have no shepherd. Then the Lord said, ‘They have no master. They should go home in peace.’” 22:18 The king of Israel said to Jehoshaphat, “Didn’t I tell you he does not prophesy prosperity for me, but disaster?” 22:19 Micaiah said, “That being the case, hear the word of the Lord. I saw the Lord sitting on his throne, with all the heavenly assembly standing on his right and on his left. 22:20 The Lord said, ‘Who will deceive Ahab, so he will attack Ramoth Gilead and die there?’ One said this and another that. 22:21 Then a spirit stepped forward and stood before the Lord. He said, ‘I will deceive him.’ The Lord asked him, ‘How?’ 22:22 He replied, ‘I will go out and be a lying spirit in the mouths of all his prophets.’ The Lord said, ‘Deceive and overpower him. Go out and do as you have proposed.’ 22:23 So now, look, the Lord has placed a lying spirit in the mouths of all these prophets of yours; but the Lord has decreed disaster for you.” 22:24 Zedekiah son of Kenaanah approached, hit Micaiah on the jaw, and said, “Which way did the Lord’s spirit go when he went from me to speak to you?” 22:25 Micaiah replied, “Look, you will see in the day when you go into an inner room to hide.” 22:26 Then the king of Israel said, “Take Micaiah and return him to Amon the city official and Joash the king’s son. 22:27 Say, ‘This is what the king says, “Put this man in prison. Give him only a little bread and water until I safely return.”‘” 22:28 Micaiah said, “If you really do safely return, then the Lord has not spoken through me.” Then he added, “Take note, all you people.”

22:29 The king of Israel and King Jehoshaphat of Judah attacked Ramoth Gilead. 22:30 The king of Israel said to Jehoshaphat, “I will disguise myself and then enter into the battle; but you wear your royal robes.” So the king of Israel disguised himself and then entered into the battle. 22:31 Now the king of Syria had ordered his thirty-two chariot commanders, “Do not fight common soldiers or high-ranking officers; fight only the king of Israel.” 22:32 When the chariot commanders saw Jehoshaphat, they said, “He must be the king of Israel.” So they turned and attacked him, but Jehoshaphat cried out. 22:33 When the chariot commanders realized he was not the king of Israel, they turned away from him. 22:34 Now an archer shot an arrow at random, and it struck the king of Israel between the plates of his armor. The king ordered his charioteer, “Turn around and take me from the battle line, because I’m wounded.” 22:35 While the battle raged throughout the day, the king stood propped up in his chariot opposite the Syrians. He died in the evening; the blood from the wound ran down into the bottom of the chariot. 22:36 As the sun was setting, a cry went through the camp, “Each one should return to his city and to his homeland.” 22:37 So the king died and was taken to Samaria, where they buried him. 22:38 They washed off the chariot at the pool of Samaria (this was where the prostitutes bathed); dogs licked his blood, just as the Lord had said would happen.

22:39 The rest of the events of Ahab’s reign, including a record of his accomplishments and how he built a luxurious palace and various cities, are recorded in the scroll called the Annals of the Kings of Israel. 22:40 Ahab passed away. His son Ahaziah replaced him as king.

Jehoshaphat’s Reign over Judah

22:41 In the fourth year of King Ahab’s reign over Israel, Asa’s son Jehoshaphat became king over Judah. 22:42 Jehoshaphat was thirty-five years old when he became king and he reigned for twenty-five years in Jerusalem. His mother was Azubah, the daughter of Shilhi. 22:43 He followed in his father Asa’s footsteps and was careful to do what the Lord approved. (22:44) However, the high places were not eliminated; the people continued to offer sacrifices and burn incense on the high places. 22:44 (22:45) Jehoshaphat was also at peace with the king of Israel.

22:45 The rest of the events of Jehoshaphat’s reign, including his successes and military exploits, are recorded in the scroll called the Annals of the Kings of Judah. 22:46 He removed from the land any male cultic prostitutes who had managed to survive the reign of his father Asa. 22:47 There was no king in Edom at this time; a governor ruled. 22:48 Jehoshaphat built a fleet of large merchant ships to travel to Ophir for gold, but they never made the voyage because they were shipwrecked in Ezion Geber. 22:49 Then Ahaziah son of Ahab said to Jehoshaphat, “Let my sailors join yours in the fleet,” but Jehoshaphat refused.

22:50 Jehoshaphat passed away and was buried with his ancestors in the city of his ancestor David. His son Jehoram replaced him as king.

Ahaziah’s Reign over Israel

22:51 In the seventeenth year of King Jehoshaphat’s reign over Judah, Ahab’s son Ahaziah became king over Israel in Samaria. He ruled for two years over Israel. 22:52 He did evil in the sight of the Lord and followed in the footsteps of his father and mother; like Jeroboam son of Nebat, he encouraged Israel to sin. 22:53 He worshiped and bowed down to Baal, angering the Lord God of Israel just as his father had done.

Prayer

Lord, those who fail to follow Your teaching and who fail to listen to Your voice of correction are doomed to disaster. May I be always-accountable to You, through faithful fellow believers who prayerfully hold me to Your Word, and may I be obedient in my choices.

Scripture In Perspective

Ben Hadad, still king of Syria, gathered thirty-two other kings and attacked Israel on the mountain, but the Lord God protected them. They gathered again and attacked in the plain, and again the Lord God delivered Israel. But instead of killing Hadad as the Lord had instructed Ahab made a treaty – which disobedience brought judgment upon Ahab and the people.

Ahab wanted the land of Naboth and offered to buy it or trade better land for it but Naboth refused to sell land that had been in his family for generations. When Queen Jezebel heard of it she schemed to have Naboth falsely accused and stoned to death on Ahab’s behalf.

When Ahab heard that Naboth was dead he went to take the land but the Lord God sent Elijah to confront him with a terrible prophesy of punishment for the murder of Naboth and for Ahab’s persistent rebellion.

When Ahab responded with a repentant heart the Lord God postponed the punishment, the obliteration of Ahab’s entire family, until after his son took the throne.

Ahab of Israel and Jehosophat of Judah joined forces to attack the Syrians who occupied Ramoth Gilead. The consulted the 400 false prophets who encouraged them but Jehosophat insisted that they consult a true prophet. Ahab resisted because he did not like bad news and as expected the true prophet, Micaiah (after first mocking Ahab and the false prophets a bit) prophesied disaster.

Ahab and Jehosophat ignored the prophet of God and attacked and were defeated and Ahab was mortally wounded, his blood licked up by the dogs, just as Elijah had prophesied.

Jehosophat ruled Judah for twenty-five years and continued the mostly-faithful example of his father Asa, removing all male cultic prostitutes who had escaped Asa’s purge. He did fail to remove the pagan places of worship on the high places. His son Jehoram followed him as king.

In Israel Ahaziah followed Ahab as king and was as evil and rebellious as his father and mother.

Interact With The Text

Consider

Ahab knew that when his evil wife Jezebel said she’d take care of things with Naboth she would have him murdered, and he said nothing, which is why God held him responsible for the murder.

Discuss

Since Micaiah, like Elijah, had a history of speaking truth why would Ahab and Jehosophat ignore him at risk of disaster?

Reflect

Jehosophat incrementally improved things in Judah by removing the last of the male cultic prostitutes, and he continued his personal obedience to the Lord God, but he inexplicably failed to remove the pagan places of sacrifice which continued to ensnare many of the people in deception.

Share

When have you observed a leader who tried to live faithfully, and who made small efforts to deal with bad doctrine within the fellowship which they led, but still seemed blind to or unconcerned about obvious evidences of sin?

Faith In Action

Pray

Ask the Holy Spirit to reveal to you a place where you have been dealing decisively with a place of sin in your life, or business, or family, or fellowship, or other association, and one to which you have been blind.

Act

Today I will celebrate with a fellow believer what the Holy Spirit has done in and through me to the glory of the Lord God. I will ask that same believer to pray in-agreement that I will have the courage to respond decisively to repent (turn away from) the unaddressed sin which He has revealed to me.

Be Specific _____________________________________________

Friday (2 Kings 1–2:18)

Elijah Confronts the King and His Commanders

1:1 After Ahab died, Moab rebelled against Israel. 1:2 Ahaziah fell through a window lattice in his upper chamber in Samaria and was injured. He sent messengers with these orders, “Go, ask Baal Zebub, the god of Ekron, if I will survive this injury.”

1:3 But the Lord’s angelic messenger told Elijah the Tishbite, “Get up, go to meet the messengers from the king of Samaria. Say this to them: ‘You must think there is no God in Israel! That explains why you are on your way to seek an oracle from Baal Zebub the god of Ekron. 1:4 Therefore this is what the Lord says, “You will not leave the bed you lie on, for you will certainly die!”‘” So Elijah went on his way.

1:5 When the messengers returned to the king, he asked them, “Why have you returned?” 1:6 They replied, “A man came up to meet us. He told us, “Go back to the king who sent you and tell him, ‘This is what the Lord says: “You must think there is no God in Israel! That explains why you are sending for an oracle from Baal Zebub, the god of Ekron. Therefore you will not leave the bed you lie on, for you will certainly die.”‘” 1:7 The king asked them, “Describe the appearance of this man who came up to meet you and told you these things.” 1:8 They replied, “He was a hairy man and had a leather belt tied around his waist.” The king said, “He is Elijah the Tishbite.”

1:9 The king sent a captain and his fifty soldiers to retrieve Elijah. The captain went up to him, while he was sitting on the top of a hill. He told him, “Prophet, the king says, ‘Come down!’” 1:10 Elijah replied to the captain, “If I am indeed a prophet, may fire come down from the sky and consume you and your fifty soldiers!” Fire then came down from the sky and consumed him and his fifty soldiers.

1:11 The king sent another captain and his fifty soldiers to retrieve Elijah. He went up and told him, “Prophet, this is what the king says, ‘Come down at once!’” 1:12 Elijah replied to them, “If I am indeed a prophet, may fire come down from the sky and consume you and your fifty soldiers!” Fire from God came down from the sky and consumed him and his fifty soldiers.

1:13 The king sent a third captain and his fifty soldiers. This third captain went up and fell on his knees before Elijah. He begged for mercy, “Prophet, please have respect for my life and for the lives of these fifty servants of yours. 1:14 Indeed, fire came down from the sky and consumed the two captains who came before me, along with their men. So now, please have respect for my life.” 1:15 The Lord’s angelic messenger said to Elijah, “Go down with him. Don’t be afraid of him.” So he got up and went down with him to the king.

1:16 Elijah said to the king, “This is what the Lord says, ‘You sent messengers to seek an oracle from Baal Zebub, the god of Ekron. You must think there is no God in Israel from whom you can seek an oracle! Therefore you will not leave the bed you lie on, for you will certainly die.’”

1:17 He died just as the Lord had prophesied through Elijah. In the second year of the reign of King Jehoram son of Jehoshaphat over Judah, Ahaziah’s brother Jehoram replaced him as king of Israel, because he had no son. 1:18 The rest of the events of Ahaziah’s reign, including his accomplishments, are recorded in the scroll called the Annals of the Kings of Israel.

Elijah Makes a Swift Departure

2:1 Just before the Lord took Elijah up to heaven in a windstorm, Elijah and Elisha were traveling from Gilgal. 2:2 Elijah told Elisha, “Stay here, for the Lord has sent me to Bethel.” But Elisha said, “As certainly as the Lord lives and as you live, I will not leave you.” So they went down to Bethel. 2:3 Some members of the prophetic guild in Bethel came out to Elisha and said, “Do you know that today the Lord is going to take your master from you?” He answered, “Yes, I know. Be quiet.”

2:4 Elijah said to him, “Elisha, stay here, for the Lord has sent me to Jericho.” But he replied, “As certainly as the Lord lives and as you live, I will not leave you.” So they went to Jericho. 2:5 Some members of the prophetic guild in Jericho approached Elisha and said, “Do you know that today the Lord is going to take your master from you?” He answered, “Yes, I know. Be quiet.”

2:6 Elijah said to him, “Stay here, for the Lord has sent me to the Jordan.” But he replied, “As certainly as the Lord lives and as you live, I will not leave you.” So they traveled on together. 2:7 The fifty members of the prophetic guild went and stood opposite them at a distance, while Elijah and Elisha stood by the Jordan. 2:8 Elijah took his cloak, folded it up, and hit the water with it. The water divided, and the two of them crossed over on dry ground.

2:9 When they had crossed over, Elijah said to Elisha, “What can I do for you, before I am taken away from you?” Elisha answered, “May I receive a double portion of the prophetic spirit that energizes you.” 2:10 Elijah replied, “That’s a difficult request! If you see me taken from you, may it be so, but if you don’t, it will not happen.”

2:11 As they were walking along and talking, suddenly a fiery chariot pulled by fiery horses appeared. They went between Elijah and Elisha, and Elijah went up to heaven in a windstorm. 2:12 While Elisha was watching, he was crying out, “My father, my father! The chariot and horsemen of Israel!” Then he could no longer see him. He grabbed his clothes and tore them in two. 2:13 He picked up Elijah’s cloak, which had fallen off him, and went back and stood on the shore of the Jordan. 2:14 He took the cloak that had fallen off Elijah, hit the water with it, and said, “Where is the Lord, the God of Elijah?” When he hit the water, it divided and Elisha crossed over.

2:15 When the members of the prophetic guild in Jericho, who were standing at a distance, saw him do this, they said, “The spirit that energized Elijah rests upon Elisha.” They went to meet him and bowed down to the ground before him. 2:16 They said to him, “Look, there are fifty capable men with your servants. Let them go and look for your master, for the wind sent from the Lord may have carried him away and dropped him on one of the hills or in one of the valleys.” But Elisha replied, “Don’t send them out.” 2:17 But they were so insistent, he became embarrassed. So he said, “Send them out.” They sent the fifty men out and they looked for three days, but could not find Elijah. 2:18 When they came back, Elisha was staying in Jericho. He said to them, “Didn’t I tell you, ‘Don’t go’?”

Prayer

Lord, when we look for truth from any spiritual source but You Lord we are in rebellion and in trouble. May I never consult anything but Your Word and Your Holy Spirit for spiritual truth. Lord, Elijah had been an exceptional mentor to Elisha, so when his time was done Elisha was ready to do all that he had done and more. May I mentor one or more people so that they will be equipped to serve You in much greater ways than I have.

Scripture In Perspective

Moab rebelled against the rule of Israel and then King Ahaziah of Israel was badly injured falling through lattice on the upper floor of the castle.

Instead of consulting a prophet of Israel Ahaziah sent for an oracle from the false god of Baal.

The Lord God informed Elijah who intercepted Ahaziah’s messengers and sent them back with the word from God that because he had done so Ahaziah would die where he laid in his bed.

Ahaziah sent soldiers to get Elijah three times, the first two Elijah called down fire from heaven to consume them, the third time the captain begged for mercy and God instructed Elijah to go to Ahaziah.

Elijah delivered his prophesy in person and Ahaziah died. His brother Jehoram followed him as king because Ahziah had no son. Elisha, knowing in his Spirit that the Lord God was to take Elijah – his mentor – away refused to part from him and instructed prophets in the three towns they visited to be quiet when they prophesied Elijah’s imminent departure.

When it was time Elijah asked Elisha what gift he wanted, he asked for twice Elijah’s prophetic gift, to which Elijah replied that it was a lot to ask but would be granted if Elisha witnessed Elijah’s departure. He did.

When first crossing the Jordan Elijah struck the water with his cloak and it parted for them, on his return trip without Elijah, Elisha did the same and the watching guild of local prophets bowed in respect to Elisha’s gift from God.

Those same prophets noted that the water was poor, affecting health and crops, so Elisha blessed it and made if abundant and clean.

Interact With The Text

Consider

When Ahaziah sent for word from Baal he was consulting Satan. Elijah made that clear when he declared “You must think there is no God in Israel!”

Discuss

Might Elijah have wanted Elisha to see how he was taken-up by the Lord God so that Elisha would not only receive a double-portion of prophetic power but also be visually reminded Who it was he would be serving?

Reflect

The obliteration of the first two groups of soldiers demonstrated that Elijah did not answer to a mere human king but to the Lord God. Elisha’s parting of the Jordan was a visual evidence of his linkage to the very same omnipotent God of the Exodus.

Share

When have you observed a Christian consulting instruments of evil for spiritual guidance, such as a “Magic 8-Ball”, Tarot cards, Ouija board, horoscopes, fortune tellers, etc.? When have you observed a leader who mentored his successor? When there was a transfer of responsibility was it obvious that the one mentored had been well-prepared?

Faith In Action

Pray

Ask the Holy Spirit to reveal to you a place in your life where you may engage in a superstitious or otherwise non-Biblical means of dealing with an unclear situation, and to reveal to you someone He wants you to mentor.

Act

Today I will confess and repent of any place that the Holy Spirit has revealed as seeking guidance from a non-Biblical source. It may be as obvious as a “Magic 8-Ball”, Tarot cards, Ouija board, horoscopes, fortune tellers, or the like, or some other “throw salt over your shoulder”, avoidance of a hotel room numbered “13”, astrology-numerology, etc. I will also make myself available as His instrument of mentoring to the one whom He has designated.

Be Specific _____________________________________________

Saturday (Obadiah 1, Psalms 82–83)

God’s Judgment on Edom|Edom’s Approaching Destruction

1:1 The vision that Obadiah saw.

The Lord God says this concerning Edom:

God’s Judgment on Edom|Edom’s Approaching Destruction

We have heard a report from the Lord. An envoy was sent among the nations, saying, “Arise! Let us make war against Edom!”

1:2 The Lord says, “Look! I will make you a weak nation; you will be greatly despised!

1:3 Your presumptuous heart has deceived you – you who reside in the safety of the rocky cliffs, whose home is high in the mountains. You think to yourself, ‘No one can bring me down to the ground!’

1:4 Even if you were to soar high like an eagle, even if you were to make your nest among the stars, I can bring you down even from there!” says the Lord.

1:5 “If thieves came to rob you during the night, they would steal only as much as they wanted! If grape pickers came to harvest your vineyards, they would leave some behind for the poor! But you will be totally destroyed!

1:6 How the people of Esau will be thoroughly plundered! Their hidden valuables will be ransacked!

1:7 All your allies will force you from your homeland! Your treaty partners will deceive you and overpower you. Your trusted friends will set an ambush for you that will take you by surprise!

1:8 At that time,” the Lord says, “I will destroy the wise sages of Edom! the advisers from Esau’s mountain!

1:9 Your warriors will be shattered, O Teman, so that everyone will be destroyed from Esau’s mountain!

Edom’s Treachery Against Judah

1:10 “Because you violently slaughtered your relatives, the people of Jacob, shame will cover you, and you will be destroyed forever.

1:11 You stood aloof while strangers took his army captive, and foreigners advanced to his gates. When they cast lots over Jerusalem, you behaved as though you were in league with them.

1:12 You should not have gloated when your relatives suffered calamity. You should not have rejoiced over the people of Judah when they were destroyed. You should not have boasted when they suffered adversity.

1:13 You should not have entered the city of my people when they experienced distress. You should not have joined in gloating over their misfortune when they suffered distress. You should not have looted their wealth when they endured distress.

1:14 You should not have stood at the fork in the road to slaughter those trying to escape. You should not have captured their refugees when they suffered adversity.

The Coming Day of the Lord

1:15 “For the day of the Lord is approaching for all the nations! Just as you have done, so it will be done to you. You will get exactly what your deeds deserve.

1:16 For just as you have drunk on my holy mountain, so all the nations will drink continually. They will drink, and they will gulp down; they will be as though they had never been.

1:17 But on Mount Zion there will be a remnant of those who escape, and it will be a holy place once again. The descendants of Jacob will conquer those who had conquered them.

1:18 The descendants of Jacob will be a fire, and the descendants of Joseph a flame. The descendants of Esau will be like stubble. They will burn them up and devour them. There will not be a single survivor of the descendants of Esau!” Indeed, the Lord has spoken it.

1:19 The people of the Negev will take possession of Esau’s mountain, and the people of the Shephelah will take possession of the land of the Philistines. They will also take possession of the territory of Ephraim and the territory of Samaria, and the people of Benjamin will take possession of Gilead.

1:20 The exiles of this fortress of the people of Israel will take possession of what belongs to the people of Canaan, as far as Zarephath, and the exiles of Jerusalem who are in Sepharad will take possession of the towns of the Negev.

1:21 Those who have been delivered will go up on Mount Zion in order to rule over Esau’s mountain.

Then the Lord will reign as King!

Psalm 82

82:1 A psalm of Asaph.

God stands in the assembly of El; in the midst of the gods he renders judgment.

82:2 He says, “How long will you make unjust legal decisions and show favoritism to the wicked? (Selah)

82:3 Defend the cause of the poor and the fatherless!

Vindicate the oppressed and suffering!

82:4 Rescue the poor and needy!

Deliver them from the power of the wicked!

82:5 They neither know nor understand.

They stumble around in the dark, while all the foundations of the earth crumble.

82:6 I thought, ‘You are gods; all of you are sons of the Most High.’

82:7 Yet you will die like mortals; you will fall like all the other rulers.”

82:8 Rise up, O God, and execute judgment on the earth!

For you own all the nations.

Psalm 83

83:1 A song, a psalm of Asaph.

O God, do not be silent!

Do not ignore us! Do not be inactive, O God!

83:2 For look, your enemies are making a commotion; those who hate you are hostile.

83:3 They carefully plot against your people, and make plans to harm the ones you cherish.

83:4 They say, “Come on, let’s annihilate them so they are no longer a nation!

Then the name of Israel will be remembered no more.”

83:5 Yes, they devise a unified strategy; they form an alliance against you.

83:6 It includes the tents of Edom and the Ishmaelites, Moab and the Hagrites,

83:7 Gebal, Ammon, and Amalek, Philistia and the inhabitants of Tyre.

83:8 Even Assyria has allied with them, lending its strength to the descendants of Lot. (Selah)

83:9 Do to them as you did to Midian – as you did to Sisera and Jabin at the Kishon River!

83:10 They were destroyed at Endor; their corpses were like manure on the ground.

83:11 Make their nobles like Oreb and Zeeb, and all their rulers like Zebah and Zalmunna,

83:12 who said, “Let’s take over the pastures of God!”

83:13 O my God, make them like dead thistles, like dead weeds blown away by the wind!

83:14 Like the fire that burns down the forest, or the flames that consume the mountainsides,

83:15 chase them with your gale winds, and terrify them with your windstorm.

83:16 Cover their faces with shame, so they might seek you, O Lord.

83:17 May they be humiliated and continually terrified!

May they die in shame!

83:18 Then they will know that you alone are the Lord, the sovereign king over all the earth.

Prayer

Lord, Esau made choice after choice, most of them poor ones. The Lord God knew His heart and therefore his future, thus Esau was “hated” for the purpose of the future as he was an unfit instrument. Obadiah delivered the inevitable prophesy. May I recognize that each decision, piled on top of those which came before it, has a cumulative effect. Before I drift into an Esau-heart may the Holy Spirit find enough teachability in me to lead me to repent and return to a right-place before the Lord God.

Scripture In Perspective

Obadiah was the Lord God’s prophet to “... the people of Esau”, Edom. Esau had done the forbidden, married a Canaanite woman, actually three of them. There is no Biblical evidence what he was effectively discipled by his father, either due to his father’s neglect, or his refusal to learn. Esau later failed to demonstrate any serious interest in a relationship with the Lord God. The people who followed, with a few notable exceptions, continued in the same way and became increasingly hostile to the children of God.

Obadiah recited the list of their offenses, especially those against Israel and Kudah, and then warned them “For the day of the Lord is approaching for all the nations! Just as you have done, so it will be done to you. You will get exactly what your deeds deserve.”

Obadiah compared the tribes and nations “The descendants of Jacob will be a fire, and the descendants of Joseph a flame. The descendants of Esau will be like stubble. They will burn them up and devour them. There will not be a single survivor of the descendants of Esau! Indeed, the Lord has spoken it.”

He described how their lands would be redistributed “The people of the Negev will take possession of Esau’s mountain, and the people of the Shephelah will take possession of the land of the Philistines. They will also take possession of the territory of Ephraim and the territory of Samaria, and the people of Benjamin will take possession of Gilead. The exiles of this fortress of the people of Israel will take possession of what belongs to the people of Canaan, as far as Zarephath, and the exiles of Jerusalem who are in Sepharad will take possession of the towns of the Negev. Those who have been delivered will go up on Mount Zion in order to rule over Esau’s mountain.”

Obadiah concluded “Then the Lord will reign as King!”

Asaph’s Psalm, numbered eighty-two, was a wisdom-song with an imprecatory prayer where he asked the Lord God to judge and punish the Cannanites and their false religion.

Asaph’s Psalm, numbered eighty-three, returns to the petition-song theme for the Lord God’s rescue and also contained an imprecatory prayer for the destruction of their enemies.

Interact With The Text

Consider

Esau was in trouble from the womb as the omniscient-Lord God knew his heart and He knew from the beginning through the end. He is the Creator of time and therefore not limited to temporary linear time. He always kept His part of every covenant.

Discuss

The entire Word of God teaches that in the end all of ones striving and acquisition of worldly things, such as Esau’s descendants, will be worthless without a saving relationship with the Lord? Why would Asaph expect the Lord God to relent from His judgment of the nation of Israel after the long history of chronic rebellion?

Reflect

Asaph seemed to see mostly the consequences rather than the cause of Israel’s troubles. While the children of God suffered, mostly due to their own poor choices, in the end a repentant and faithful remnant will be preserved.

Share

When have you observed someone, though they be filled with arrogance toward the Lord God, do well in the world’s eyes - only to end their life empty and sad? When have you had troubles - and later realized that if you had focused on the cause rather than the symptoms of the trouble you would have found relief sooner?

Faith In Action

Pray

Ask the Holy Spirit to reveal to you a place where you have been resisting His leading and as a result have built-up a wall between you and the Lord, and to reveal to you a list of times when He has protected and/or provided for you.

Act

Today I will confess and repent, seek and receive the Lord God’s forgiveness, and I will listen more-closely to the Holy Spirit so that I will not drift into an Esau-heart condition.

Be Specific _________________________________________________

All Bible text is from the NET unless otherwise indicated - http://bible.org

Note 1: These Studies often rely upon the guidance of the NET Translators from their associated notes. Careful attention has been given to cite that source where it has been quoted directly or closely paraphrased. Feedback is encouraged where credit has not been sufficiently assigned.

Note 2: When NET text is quoted in commentary and discussion all pronouns referring to God are capitalized, though they are lower-case in the original NET text.

Commentary text is from David M. Colburn, D.Min. unless otherwise noted.

Copyright © 2012 by David M. Colburn. This is a BibleSeven Study. Prepared by David M. Colburn and edited for bible.org in August of 2012. This text may be used for non-profit educational purposes only, with credit; all other usage requires prior written consent of the author.

網上牧師雜誌 – 中文版(繁體), TCh Ed, Issue 38 2021 年 冬季

A ministry of…

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

(如果你有問題想與Roger牧師交流,歡迎寫信到這個郵箱)

I. 加強講解式講道
“傳講希伯來故事(第一部分)”

在這期以及接下來一期雜誌中,我將要開始談論如何傳講舊約故事這個主題。

首先,我需要介紹一下舊約持久的重要性。注意聖經中是如何提及舊約的。例如…

羅15:4,“從前所寫的聖經都是為教訓我們寫的,叫我們因聖經所生的忍耐和安慰,可以得著盼望”

哥前10:11,“他們遭遇這些事都要作為鑒戒,並且寫在經上,真是警戒我們這末世的人”

提後 3:16-17,,“聖經都是神所默示的,於教訓、督責、使人歸正、教導人學義都是有益的,叫屬神的人得以完全,預備行各樣的善事”

路24:27,“於是從摩西和眾先知起,凡經上所指著自己的話,都給他們講解明白了”。在這裡,耶穌—生命的道,把舊約裡指著他自己所說的經文都給他們打開,講解明白了。

其次,讓我來羅列一下舊約的三個組成部分...

1.妥拉/律法書(創世紀到申命記)。這部分包含了從起初到進入應許之地的時期。

2. 先知書

a)前先知書(約書亞記、士師記、撒母耳記、列王記上下)。這部分包含了從進入應許之地到被擄的這段時期)

b)後先知書。這包含了3個半的大先知書(一半的但以理書)以及12個小先知書,也就是總共15個半先知書:

被擄之前:約拿書、阿摩司書、何西阿書、彌迦書。以賽亞書、那鴻書、哈巴穀書、西番雅書和約珥書(共9個)

被擄時期:以西結書、俄巴底亞書、但以理書、耶利米書(共3個半)

被擄之後:哈該書、撒迦利亞書和彌迦書(共3個)

3.詩歌智慧書

小卷:路得記、以斯帖記、耶利米哀歌

神學歷史:歷代志上下、以斯拉記、尼希米記和一半的但以理書

智慧書:約伯記、箴言、雅歌和傳道書

詩歌:詩篇

I.希伯來敘事導論

什麼是敘事?簡單來說,一個敘事(或故事)就是在某一段時期按時間順序發生的一系列有關聯的事件。比如,敘事的主要特徵是運動,一系列按時間順序發生的行動,也就是說,更像一個電影,而不是一個照片。故事不只是在時間上把事件聯繫起來,它們還把這些事件的發生聯繫起來—一個行動的發生會引起或導致另一個行動。這樣一系列事件的發生,最終會得出一個結論,這是一個故事非常重要的一部分,因為它結束了一個故事。結論表明了所發生的一系列行動的後果。

所以,每一個故事都有一個開頭,一個中間部分和一個結尾,就像一篇講道一樣,並且這其中的每一部分都是相互依賴的。開頭交代了故事發生的情況、需要以及問題。中間部分描述了針對情況、需要或者問題所採取的行動。結尾是由中間部分發展來的,告訴你在中間部分所採取的行動所產生的結果。因此,結尾也和開頭部分相連,因為結尾解決了開頭提出的情況、需要或者問題。

.故事,不僅僅描述一系列按時間順序發生的事件,而且故事就是為將這些事件組織起來而設計的,“給原本不連貫的事件賦予邏輯意義和輪廓 ”,所以一個故事裡所描述的生活不是“一堆毫無意義、雜亂無章、互不關聯的經歷”(Tom Long, Preaching and the Literary Forms of the Bible, 72)。事實上,整個生活就是一個敘事,而不是像莎士比亞所說的那樣“毫無意義”,而是有目的有意義的,因為神在掌權,成就他的目的。這就是為什麼個人的見證那麼有力量。

這裡有幾種不同的敘事。對於這篇文章而言,除非作者明確說明,否則當我們說到敘事時,指的都是有歷史參照的“歷史”敘事(也就是發生在歷史上的真實故事)。因此,聖經背後是真實的歷史。我們的舊約歷史,其實是文學歷史。它的某些部分可能有口頭背景,某些部分可能有各種來源,但我們有包含敘事的文學是植根於歷史的。就像Tom Long所說的,記住這一點總是好的,即舊約的作者,就像新約的作者一樣,既是神學家,又是有技巧的作家:

“聖經作者是有相當技巧和經驗的文學藝術家,他們熟悉語言的創造性、幽默以及可能性。然而,這些藝術傾向並沒有被隨意支配,而是受到更大的神學目的的約束,這些目的支配著作者的創作…這個崇高的神學目的將聖經作者安置在...兩個互相作用的力量之間。一方面他們相信神的意志不可動搖,神的應許永不會改變,並且確定神對於被造物有一個協調的計畫”。另一方面,他們知道人類歷史實際上是混亂的,人的自由是隨機的,以及人類的頑固和悖逆。敘事成為了一種特別合適的文學形式,用來捕捉這些對立力量之間相互作用的最大可能範圍…簡言之,聖經作者不是在真空中創作了敘事,而是在文學形式和他們的神學世界觀的相互較量中找到一個合適的方式” (Thomas Long, Preaching and the Literary Forms of the Bible, 67)。

II.希伯來敘事的一般特徵

1.希伯來敘事是場景式的。

這是最常見的一個特點(比如 大衛和歌利亞)。這個行動被分解成不同佈置下的一系列場景。通常情況下,在行動、行動中涉及的人物和佈置之間存在著一種特殊的關係。佈置能夠創造一種特別的氛圍。所以,當你傳講舊約敘事的時候,要注意…

(a)人物。他們是如何被描述的(他們的地位、姓名、出生)?有誰參與了?他們之間如何互動?作者使用各種技巧來描述他們所寫的人物。

(i)描述。希伯來敘事不注重細節,只是一般的描述。希伯來敘述更關心的是引導讀者去發現這個人物是什麼樣的人,而不是展現一個人物的外表。

(ii)內化。敘述者為讀者提供了瞭解人物心理或情感狀態的視窗。敘述者可能會評論人物的想法或觀點(比如創8:11b; 出2:24,25)。比如,敘述者可能廣泛地引用人物的思想(比如出2:14;3:3)。

(iii)直接的對話。這是希伯來語敘事中維持情節的首選方法。

(iv)行動。哪怕沒有語言,行動也可以敘述。一系列沒有語言的行動能夠突出人物。它們是對一個人物語言的無言評說(例 創30:33-34)。

(v)對比。通過設置並列的人物形象,作者突出角色的特點—比如,底波拉和巴拉(士4-5)。底波拉總是很果斷;而巴拉總是猶豫。

(vi)立場。作者可以通過無所不知的敘述者的聲音和眼睛或故事中的任何一個人物來呈現資訊—比如大衛和拔示巴(撒下11)。敘述者從故事背景開始講述這個故事(節1)。 接著讀者看到大衛看到了什麼(節2)。第三個角度是一個送信的人(節3)。在這章餘下的段落裡,作者讓讀者從一個人物的視角切換到另一個人物的視角—大衛、烏西雅、約押、送信的人以及拔示巴。故事以敘述者直接向讀者指出問題而結束:“但大衛所行的這事,耶和華甚不喜悅”(節27b)。

(b)對話。注意不要對對話做心理分析。通常,人們說的第一句話往往表明了事件的核心, 這也是動機和思想顯露的地方。

(c)情節(也就是事件的順序)。情節的發展可能簡單,也可能複雜,但它們都有一個開始,中間和結尾的進展。某些類型的衝突發生在開始,經過中間變得複雜,最終在最後得到解決。

(d)進度。故事是如何進行的?

(e)敘述者。敘述者可能是無處不在,隱藏或者匿名的。他也可能直接表達一個觀點。他甚至可能通過其中一個角色出現。

2.舊約故事是簡潔的。

舊約的故事都是壓縮的。因此,要注意故事的安排和細節。注意作者如何選擇他的素材。他的選擇通常依據他要表達的觀點—也就是,他只包含那些為了說明他的神學觀點,我們需要知道的。不要試圖提供作者沒有告訴我們的細節,除非從經文中的暗示或其他段落能夠看出來。

3.舊約敘事是隱含的。

.舊約故事告訴我們的遠比它說出的多。一個大的聲明可能隱藏在一個不起眼的評論、事件或者描述裡。“敘述者只是偶爾向讀者揭示神的觀點”(Sidney Greidanus, Modern Preacher and the Ancient Text, 207)。一般來說,觀點是要推理出來的。敘述者通常通過故事中人物的言語和行動來表達。他們是他傳遞資訊的管道。他自己通常是隱藏的,至少就直接的批評言論而言是這樣

III.希伯來敘事種的文學結構和手法

1.重複。關鍵字、短語、句子、反復出現的主題(例如雅各故事中的石頭、摩西故事裡的水),和主題。

2. 重複出現的模式、結構和序列。例如,士師記以色列犯罪悖逆…神把他們交於仇敵手中…神給他們一個拯救者…他們得拯救…他們再次犯罪悖逆。

3.文字遊戲。這些有時很難在我們的翻譯中發現,但對原讀者或聽者來說是顯而易見的。

4.敘事中的詩句。例如,“聽命勝於獻祭,順從勝於公羊的脂油”(撒上15:22)。

5. 書夾(首尾呼應和交叉式)。這些文學手法是構成敘事結構的常用手段,

首尾呼應是對稱的。它們顯示了故事的開始和結束。你從雅各的故事中能清楚的看到這個(創28:10-32:31)。開始的時候,“太陽落了”在雅各身上(創28;11),而後來“日頭剛出來的時候”(創32:31)。為什麼作者認為應該包括這個細節?兩個原因:

(1)這兩個表達前後呼應這個部分—創32:31說道“日頭剛出來”是我們聯想到創28:11“太陽落了”。這兩個短語形成了一個首尾呼應。

(2)在雅各的生命中,創28:11和創32:31形成了一個“屬靈的週期”。他經歷了屬靈上的黑暗期(太陽落了—這可能是他一生中最黑暗的時刻,他從家裡被趕出來,沒有地方可去),來到了屬靈的亮光(日頭剛出來—經歷了中間這許多年,雅各和神之間的關係有了一個重大的轉折)

交叉式 使讀者的注意力集中在故事的高潮,在路得記一書中,你能夠很清楚地看到交叉的結構(見Tom Long 82-86)。

開頭(1:1-22).拿俄米和路德生活螺旋式下跌

中間

a)路德和波阿斯關係的發展(2:1-23)

b)拿俄米的計謀和路德的回應(3:1-18)

c)向上的軌跡和高潮—波阿斯的回應(4:1-12)

.結尾(4:13-22)。波阿斯的救贖。路德和拿俄米受到祝福,重新有了希望。

6.類比和對比或者比較

舊約敘事經常採用比喻、明喻、誇張、擬人等修辭形式進行類比。通過這種方式,作者以吸引我們感官和想像力的方式來描述他在敘述中所談論的現實。

同樣地,舊約作者也經常用到對比和比較。比如,在撒母耳記上,作者不假思索地向我們介紹了哈拿(以及她的兒子,撒母耳)和以利(和他的兒子們,何弗尼和非尼哈)的對比。哈拿和他的兒子被神祝福,而以利和他的兒子們卻面對神的審判。同樣地,你看到掃羅和大衛之間延長的、鮮明的對比,掃羅就像大衛的陪襯一樣—即,掃羅的性格特徵與大衛完全相反,有利於突出大衛的性格。

、在本雜誌的下一期,我將概述一些研究和傳講希伯來敘事的建議。

II. 加強聖經化領導

如果你認為你的婚姻誓言是你唯一承諾尊重和服從某人的時候,我有個消息要告訴你—它也應該是一個健康的教會對其領袖的誓言。在這篇文章中,我要根據希伯來書13:7-8和17-19來探討“尊敬教會領袖”的主題。

一個教會和其領袖的關係這個主題,新約說得雖不多,但所說的卻非常重要。希伯來書13節,教導我們“一個健康的教會尊敬她的敬虔領袖”。希伯來書的作者給了三個勸戒,定義了什麼是一群會眾對教會領袖的尊敬。

I. 我們尊敬教會的領袖,當我們學習他們信實的榜樣(13:7-8)

“想念你們的領袖/ 管理者”(13:7。我們要“想念”我們的領袖—那些曾在我們中間服侍的人,那些影響、造就今天的我們的人(我們的思想、行為和信仰)。作者對希伯來的基督徒說:“想想他們的為人,他們說過的話,做過的事,他們留下的屬靈傳承,他們如何影響你的生活。回想他們在你們中間的服侍”。這是一個有益的操練,不是為了懷舊,而是為了紀念他們的信實和始終如一的榜樣,以至於我們自己能夠效法他們的樣子。他們是我們的英雄,我們尊敬的良師。他們對我們的生活有主要的影響,他們的生活是基督徒生活的典範,有的時候我們會想:“他們對於某件事會如何說,如何做或者會怎麼想?他們會如何教導?如何反應?在這種情況下,他們對給予我們什麼樣的勸告?”

我們生活在一個不尊重領袖的時代,特別是上一代的領袖。他們說,“他們走了就是走了,我們要轉向更新更好的事物。過去的人對於那個年代和年紀還可以,但我們現在更進步了,事情已經改變了。”希伯來的作者說,“不!剛好相反,紀念舊的里程碑和已經走過的真理的路。紀念那些在真理上建造你的。紀念那些在信仰中塑造你的人。紀念那些曾經在你們中間勞苦、活出信心、傳揚福音的人。”使徒勸戒我們要向他們學習…

1.我們要從他們的教導中學習(13:7a)

傳神之道給你們的人”(13:7a。神的話語是他們談話、教導和講道的主題。他們不談論或傳講無關緊要的事情。他們不傳講最時髦的資訊。他們傳講福音。他們造就了教會,在你至聖的信心上建造你。他們的教導和談話是支撐教會的基石。如果你挖掘深入表面之下,你會發現他們的教導依然鮮活。他們的人可能不在這裡,但是精神卻在…

我們尊敬他們,當我們效法他們信實的榜樣。我們要從他們的教導中學習。也要…

2.我們要學習他們如何生活(13:7b-8)

“效法他們的信心,留心看他們為人的結局”(137b)。他們的“信心”涉及到他們教導什麼,相信什麼和怎樣生活。這當然包括他們所相信的聖經真理以及他們在生活中所操練的對神的信靠兩部分。這裡所指的這些希伯來信徒被試探引誘離棄基督信仰,回歸到他們原來的猶太教信仰和實踐。因此,這個勸戒非常合宜…

(a)效法他們對神信實的信心—就是你們依靠神而活的信心;按著神在基督裡豐盛的榮耀相信神會提供給我們一切所需的信心;雖然不知道未來如何,但因著信心敢於面對。

(b)效法他們對神真理的信心;曾經賜予眾信徒的信心(猶3);神所默示的經文,包含了我們所需要的一切關於生命和敬虔的事(彼後1:3);組成我們所相信、依靠和教導的真理主體的信仰。

“效法”他們的信心。不是說因為他們是你過去的一部分或者你對他們有情感上的依賴,就盲目地效法他們,而是“留心他們為人的結局”而效法他們。仔細權衡他們的生活和教導;認真考察他們生活的結果,留心他們見證的果實,反復觀看他們的生活對別人產生的影響,思考他們整個的生活(從頭至尾,從上到下),觀察他們如何過自己的生活之後,才來效法他們。效法他們的信心,像他們一樣生活,一樣說話。像他們一樣,在信心上堅定不移。

並且,以免你認為教會領袖不一定可靠(有些好,有些不好;有些留下來,有些離開;有些給你留下了好印象,有些不好),那麼就考慮和效仿教會的頭,我們至高的領袖和信心最終的榜樣,“耶穌基督”“昨日今日一直到永遠,是一樣的”的那位(138).他是永不改變、永遠長存的。他就是“耶穌”,救主,將他的百姓從罪惡中救贖出來的那位。他是“基督”,受膏的那位,救世主,受差遣的那位,神的兒子。他是永不改變的,“昔在、今在、永在”的那位。

耶穌基督“過去”是一樣的,因為他是過去的神,創造主,救贖的神,是死而復活的那位。他“今日”是一樣的,因為他是現在的神,在神的右手邊為我們祈求的那位,我們的大祭司(5:6; 6:20; 7:17, 21, 24-25, 28; 9:24)。他“一直到永遠”是一樣的,因為他是將來的神,是永在的主,有一天天上地上的都要在他面前屈膝(腓2:10-11)。

並且,因為他是永不改變的,你可以依靠他。他是“昔在、今在、以後永在的”(啟1:8。他是舊約的神,他也是新約的神,教會的主。如果有一位領袖或者管理者,我們可以無條件地相信,不論時間還是永恆,那就是耶穌基督。人類領袖也許會讓我們失望,但他從來不會。人類的領袖可能來來去去,但他從不離開我們。敬虔的領袖指引我們去追隨耶穌,因為耶穌是我們完全、完美,不變的榜樣。他永不改變,你可以永遠依靠他。“你起初立了地的根基,天也是你手所造的。天地都要滅沒,你卻要長存;天地都要如外衣漸漸久了,你要將天地如裡衣更換,天地就都改變了,惟有你永不改變,你的年數沒有窮盡。”(詩102:25-27.“因我耶和華是不改變的”(瑪3:6

當你考慮那些對你有好的影響的教會領袖的結局時,請記住,他們做到這樣的程度只是因為他們是我們偉大的、永恆的、真實的、不變的救主的映射。

所以,我們尊敬敬虔的領袖,當我們效仿他們的信實的榜樣。並且注意,17節…

II.我們尊敬敬虔的領袖,當我們服從於他們的牧養管理(13:17)

今天的社會不願意屈服於任何人。我們這個時代的精神是:“我按我的方式做。沒人能告訴我該怎麼做。” 可悲的是,這種態度有時也滲透到教會中。這種缺乏相互服從,這種對權威的不尊重造成了混亂、無秩序、分裂和不團結,最終教會的影響力會被削弱,撒旦獲得益處。但是使徒勸戒我們“你們要依從那些引導你們的,且要順服”(13:17a)。為什麼?因為

1.他們被賦予神聖的權威。

這個勸戒對當時那些被引誘離棄基督信仰、回歸猶太教的希伯來信徒特別重要。如果說有什麼時候他們需要服從他們的敬虔領袖,那就是現在。顯然,他們沒有學會效仿他們的領袖,獨立的態度盛行於當時的教會。

我們必須“依從”敬虔領袖的領導—他們的教導、決定和教會的方向。我們必須“順服他們”的權柄,因為他們的權柄來自於教會的主(也來自於會眾)。

權威的領導是團結、和諧、有效的基礎。依從意味著順服,服從。這並不意味著盲目、不加思考的順服。這並不意味著逃避責任的順服。這並不意味著順服於不符合經文的教導、帶領,否則希伯來書13:9中關於“怪異的教訓”的警告就沒有任何意義。這並不意味著像邪教式的順從,就是你不思考、放棄自己的信念、盲目的跟隨別人。相反,這是對敬虔領袖智慧的、敏銳的服從,他們的言語和行為都是模範的。我們尊重他們的地位和權威,同時我們對所關心的問題進行有思想的、尊重的對話。我們所做的都服從於教會的主。

那些被神呼召做教會領袖的,有適當的恩賜,贏得會眾的尊重,符合聖經所要求的標準,以及言語和行為聖潔、令人信服的人,也是那些用神的權柄治理我們,我們需要依從和順服的(參照帖前5:12-13)。這就是經文中所說的“依從…和順服!”。顯然,這裡所說的不包括不敬虔的領袖(結34)—那些引導別人走錯路的人,那些教導錯誤教義的人,那些生活在道德上不純潔的人。這不是使徒所教導的。這裡有一項程式以及神的權柄,教會可以用來治理敗壞的、犯罪的領袖(比如提前5:20)。但是這不是問題的所在。這裡的問題是,這些希伯來信徒沒有順服于他們的領袖,這些領袖都是敬虔的人,他們的信心值得效仿,他們的生活證明他們是屬靈的。這就是為什麼作者告誡他們要效仿他們的領袖,服從他們,順服他們。

我們需要確保這個世道的精神不滲透到教會中,我們和教會領袖的關係是健康的、透明的、彼此順服的。我們順服於教會的主的同時,也需要順服敬虔的領袖。不順服這樣的領袖,也就是不順服於基督,這樣就使會眾陷入到如死地的危險中。

我們要服從于他們的治理,因為他們被賦予神聖的權柄。我們服從于他們的治理,也因為…

2.他們對我們的牧養關懷負責。

因他們為你們的靈魂時刻警醒,好像那將來交帳的人”(13:17b。 他們不是要我們因為恐懼而無條件服從的獨裁者。他們是牧羊的人,天天掛念神羊群的狀況(參照結3:17-18)。這是教會領袖的責任—警惕地監督他們會眾的身體和屬靈狀況。他們“為你們的靈魂警醒” (按字面意思,“他們為你保持警醒”),“好像那將來交帳的人”—給教會交帳,更重要的,在神面前交帳。…

敬虔的教會領袖是牧者。他們餵養神的羊。他們保護羊免遭危險。他們帶領羊走正確的方向。他們關心羊的狀況,所以,為了你們,教會領袖擔了很大的責任。他們給予我們的關懷越好,我們越應該對他們的忠誠和順從。

我們應該服從敬虔的領袖,因為(1)他們被賦予神聖的權柄,因為(2)他們對我們的關懷牧養負責,也因為…

3.他們理應能夠快樂地服侍。

你們要使他們交的時候有快樂,不至憂愁”(13:17c。我們應該用聽從和順服的態度尊敬他們,以至於他們履行他們職責的時候能夠“有快樂,不至憂愁。” 牧羊人的工作不應該因為叛逆、忘恩負義、無禮、脾氣暴躁的羊而成為負擔。我們應該減輕他們的負擔,使他們的服侍成為一種快樂,而不是負擔。

你能夠分別出來那些和他們領袖不一致,不尊敬他們領袖的教會。他們經常抱怨(就像幾乎用重擔殺了摩西的以色列百姓一樣)。他們惡毒地批評他們的領袖,把他們打倒。事情本不該如此。你怎樣對待你的領袖決定了他們是喜樂地還是憂愁地管理教會。當你聽從、順服、尊重和尊敬他們的時候,你帶給他們喜樂,不是因為他們得到自己想要的,而是因為他們看到神的百姓快樂、結果子、合一。

我們的教會應當以喜樂為特徵,而不是以歎息為特徵。我們的教會應該由(1)知足的會眾,在主裡面喜樂,尊敬他們的領袖並快樂地跟隨他們和(2)快樂的領袖,樂意于引領神的百姓進入到與基督以及與彼此更深的關係。

合一、一心向前、積極服侍神、彼此相愛、彼此相守、在真道上成長、用恩賜服侍神,是對一個教會的祝福。這樣的教會使其他人想成為其中一部分的教會,使非信徒僕倒,說“神真是在你們中間了”(哥前14:25。我們必須永遠記住這不是我們的教會,這是基督的教會—他在他的教會中掌權。我們向他交帳。我們的領袖向他交帳。使他們的工作繁重就是敗壞基督為之犧牲的。

作者說,因為悖逆、反對和爭執的重擔使你的領袖憂愁,是“與你們無益”。這些是無益的事情,使你們的領袖疲憊不堪、灰心喪氣。這對教會來說是毀滅性的。

許多牧師因為重擔而離開牧養事工。我以前在孟菲斯的斯蒂芬·奧爾福德中心教書,來自世界各處的牧師來到我們這裡,他們中的很多人因為無法承受而在辭職的邊緣,也有很多因為對事奉的幻想破滅而沮喪。他們曾經認為會成為喜樂的東西,卻成為憂愁的根源。當這種情況發生時,每個人都是輸家。牧師和會眾都失去了他們在主裡的喜樂和果子。

我們有時需要對領袖作一些改變嗎?是的!並且有這樣做的方式。但是,這不是這裡所說的問題。這裡所說的是正常的、健康的教會生活—神的百姓在一起生活,快樂、和諧並彼此順服。

.所以,我們尊敬我們的領袖,當我們學習他們信實的榜樣和服從他們的管理。並且…

III.我們尊敬我們敬虔的領袖,當我們為他們事奉中的難處禱告(13:18-19)。

這封信清楚地說明了這個教會的一些事情。這個希伯來教會不尊重他們的領袖,也在屬靈上不長進。這就是為什麼他們需要重複的、嚴厲的責備和警告。這個牧師(教會領袖)和會眾之間發生了一些事情。也許這是那些認為批評比祈禱和對話更能達成他們目的的教會之一。無論如何,這個教會領袖沒有用棍子打他們的頭。他並沒有責備他們的態度。他勸他們為“我們禱告”(13:18a)

我們為什麼要為我們教會的領袖們禱告?因為…

1.他們需要我們的禱告來應對批評的挑戰。

“請你們為我們禱告,因我們自覺良心無虧,願意凡事按正道而行”(13:18)。很顯然,這些希伯來信徒對這位領袖的行為提出了批評。這就是為什麼他考察自己的“良心”並且肯定他“凡事按正道而行”的決心。他沒有以憤怒或報復來回應他們的挑剔,而是要求他們為他“禱告”。對一個領袖來說,要他的會眾為他禱告是一種謙卑的行為,一種依賴的表達,一種對需要的承認。

有什麼是比謙卑更好的方式來回應批評。“我需要你們的禱告”,他說,鼓勵和代求的禱告,為了智慧和恩典的禱告。我不是什麼都知道。我不知道所有的答案。我的言行並不總是適當。我需要你們在神面前為我代求,在事奉中幫助我。我經常在事奉中感到撒旦的攻擊。所以我需要你們禱告的保護。請為我禱告。

確實,這樣一個要求代禱的謙卑請求有助於教會恢復。它是恢復合一的催化劑,是他們對他更新的愛的動力。這是促使他們心甘情願地接受他的指示和警告,並消除他們批評的橄欖枝。無論如何,不管發生了什麼事,他都問心無愧。“…因我們自覺良心無虧”(13:18)。儘管他們對他有明顯的批評,他自己卻問心無愧。毫無疑問,他的一些教義對這些猶太信徒來說是完全陌生的。或許他的教導—舊約以色列的條例和祭司以及利未祭司都在基督裡成就了,不再需要,這對他們來說 太多了,難以接受。不論怎樣,他向他們保證,他已經檢查了他的行為、態度、動機和教導,所以他對自己的思想和良心“有信心”,相信他的教導是正確和慈愛的,他的警告是必須和恰當的,他的動機是純潔的、沒有什麼可隱藏的。他不知道自己說過或做過什麼需要收回或道歉的事情,也不知道他們對他的態度有什麼正當理由。他對所發生的一切也不心存怨恨。他不因自己的地位而傲慢,他也沒有對他們發號施令,卻在他們中間謙卑自己,凡事願意為正道而行”。

看來他們對他的批評是針對他的行為,在審視了自己之後,他說“我願意凡事按正道而行”。他對他們的呼籲讓我們想起保羅對哥林多人的呼籲:“哥林多人哪,我向你們口是張開的,心是寬宏的。你們狹窄,原不在乎我們,是在乎自己的心腸狹窄。你們也要照樣用寬宏的心報答我。我這話正像是對自己的孩子說的你們要心地寬大收納我們。我們未曾虧負誰,未曾敗壞誰,未曾占誰的便宜。我說這話不是要定你們的罪。我已經說過,你們常在我們心裡,情願與你們同生同死”(哥後6:117:2-3)。並且,“我也甘心樂意為你們的靈魂費財費力。難道我越發愛你們,就越發少得你們的愛嗎?”(12:15。保羅因哥林多教會的憂愁,和他因腓立比教會(1:3-4)和帖撒羅尼迦教會(帖前2:19-20;3-9)而得的豐盛喜樂,是多麼強烈的對比。

這是對我們的挑戰,不是嗎?我做牧養事工多年,也受到不少的批評,所以我知道我在說什麼。現在我教育和引導許多這樣的牧師,他們的事奉因為批評成為一種負擔,而不是喜樂。他們愛主並且希望神的百姓得益處。他們一次又一次地放下自己,站在卑微的位置上,聽憑會眾的處理和憐憫,得到的卻是敵對人的拒絕、誣告,以及因緊張和爭端而心力交瘁。

不久他們就灰心喪氣。他們認為自己能力不夠,或者神根本沒有呼召他們做牧養事工,會有更好的人來帶領這群會眾。有時可能是這樣,但更多情況下並非如此。通常這些人是真正的僕人,殷勤地服侍神的百姓。

教會領袖是不完全的。可能有些時候,你不同意他們的意見是合理的。但是繼續尊重他們,友善地對待他們。當他們謙卑自己,當他們的良心無虧,當他們在我們面前正直的生活,他們值得我們的鼓勵和禱告支持。

我們尊敬敬虔的領袖,當我們為他們事工的挑戰禱告。他們需要我們的禱告來面對批評以及…

2. 他們需要我們的禱告來處理教會的不合一。

“我更求你們為我禱告,使我快些回到你們那裡去”(13:19。 這是一個特別的,緊急的,令人心碎的請求。我不知道這些希伯來信徒發生了什麼,但是這個牧師祈求他們禱告他能夠再次看到他們,享受和他們之間的團契。我不知道是否他們的批評導致他們之間的疏遠還是其他的情況導致如此。不論發生了什麼,他敦促他們禱告,使這距離、分裂得以癒合、回歸合一、和諧、和平、喜樂,團契得以恢復。

不合一對敬虔的教會領袖來說是很大的負擔,因為他們知道“弟兄和睦同居,是何等的善何等的美”(詩133:1-3。他們知道不合一是教會的災難,耶穌在約翰福音17章曾預見這些並為之禱告。

結語

所以,從這段你可以看到“一個健康的教會尊敬敬虔的領袖。”我們從三個方面尊敬敬虔的領袖:(1)學習他們信實的榜樣;(2)服從他們的牧養管理;(3)為他們事工中的難處禱告。

最終這一切都歸結於禱告。所以,讓我們共同立約,為我們的牧師、工作人員、教會領袖祈禱。他們需要、想要也值得我們的禱告。他們每天都肩負著教會的負擔以及照管教會的責任。讓我鼓勵你積極參與到教會的禱告中來,舉起你們領袖的手就像在出埃及記17章亞倫和戶珥舉起摩西的手一樣。當你教會的領袖聚在一起討論教會屬靈和實際事務的時候,你可以為他們禱告,成為“亞倫和戶珥一樣的禱告者”。禱告他們有智慧、憐憫、辨別以及忠於真理。

最重要的是,願我們尊敬我們的領袖,通過學習他們信實的榜樣,服從他們的牧養管理以及為他們事工的難處禱告。這是教會和世界的唯一出路。

III.講道大綱

題目:給七個教會的信:老底嘉—繁榮的弊病(啟3:14-22)

主題:一個脫離基督而獨立的教會,對基督可能是多餘的

要點 1:基督知道每個教會的態度(3:15-17)

1a)當一個教會自我滿足的時候,基督知道(15-16)

1b)當一個教會自欺欺人的時候,基督知道(17)

要點 2:基督知道每個教會的需要(3:18-19)

他知道,當我們需要…

2a)…他的豐富來醫治我們屬靈的貧乏(18a)

2b)…聖潔的衣服來遮蓋我們屬靈赤身的羞恥(18b)

2c)…醫治我們的眼睛來糾正屬靈的瞎眼(18c)

2d)…他的刑罰使我們悔改(19-21)

結論: “聖靈向眾教會說的話,凡有耳的,就應當聽”(3:22

Related Topics: Pastors

网上牧师杂志–中文版(简体), SCh Ed, Issue 38 2021 年 冬季

A ministry of…

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

(如果你有问题想与Roger牧师交流,欢迎写信到这个邮箱)

I. 加强讲解式讲道
“传讲希伯来故事(第一部分)”

在这期以及接下来一期杂志中,我将要开始谈论如何传讲旧约故事这个主题。

首先,我需要介绍一下旧约持久的重要性。注意圣经中是如何提及旧约的。例如…

罗15:4,“从前所写的圣经都是为教训我们写的,叫我们因圣经所生的忍耐和安慰,可以得着盼望”

哥前10:11,“他们遭遇这些事都要作为鉴戒,并且写在经上,真是警戒我们这末世的人”

提后 3:16-17,,“圣经都是神所默示的,于教、督责、使人归正、教导人学义都是有益的,叫属神的人得以完全,预备行各样的善事”

路24:27,“于是从摩西和众先知起,凡经上所指着自己的话,都给他们讲解明白了”。在这里,耶稣—生命的道,把旧约里指着他自己所说的经文都给他们打开,讲解明白了。

其次,让我来罗列一下旧约的三个组成部分...

1.妥拉/律法书(创世纪到申命记)。这部分包含了从起初到进入应许之地的时期。

2. 先知书

a)前先知书(约书亚记、士师记、撒母耳记、列王记上下)。这部分包含了从进入应许之地到被掳的这段时期)

b)后先知书。这包含了3个半的大先知书(一半的但以理书)以及12个小先知书,也就是总共15个半先知书:

被掳之前:约拿书、阿摩司书、何西阿书、弥迦书。以赛亚书、那鸿书、哈巴谷书、西番雅书和约珥书(共9个)

被掳时期:以西结书、俄巴底亚书、但以理书、耶利米书(共3个半)

被掳之后:哈该书、撒迦利亚书和弥迦书(共3个)

3.诗歌智慧书

小卷:路得记、以斯帖记、耶利米哀歌

神学历史:历代志上下、以斯拉记、尼希米记和一半的但以理书

智慧书:约伯记、箴言、雅歌和传道书

诗歌:诗篇

I.希伯来叙事导论

什么是叙事?简单来说,一个叙事(或故事)就是在某一段时期按时间顺序发生的一系列有关联的事件。比如,叙事的主要特征是运动,一系列按时间顺序发生的行动,也就是说,更像一个电影,而不是一个照片。故事不只是在时间上把事件联系起来,它们还把这些事件的发生联系起来—一个行动的发生会引起或导致另一个行动。这样一系列事件的发生,最终会得出一个结论,这是一个故事非常重要的一部分,因为它结束了一个故事。结论表明了所发生的一系列行动的后果。

所以,每一个故事都有一个开头,一个中间部分和一个结尾,就像一篇讲道一样,并且这其中的每一部分都是相互依赖的。开头交代了故事发生的情况、需要以及问题。中间部分描述了针对情况、需要或者问题所采取的行动。结尾是由中间部分发展来的,告诉你在中间部分所采取的行动所产生的结果。因此,结尾也和开头部分相连,因为结尾解决了开头提出的情况、需要或者问题。

.故事,不仅仅描述一系列按时间顺序发生的事件,而且故事就是为将这些事件组织起来而设计的,“给原本不连贯的事件赋予逻辑意义和轮廓 ”,所以一个故事里所描述的生活不是“一堆毫无意义、杂乱无章、互不关联的经历”(Tom Long, Preaching and the Literary Forms of the Bible, 72)。事实上,整个生活就是一个叙事,而不是像莎士比亚所说的那样“毫无意义”,而是有目的有意义的,因为神在掌权,成就他的目的。这就是为什么个人的见证那么有力量。

这里有几种不同的叙事。对于这篇文章而言,除非作者明确说明,否则当我们说到叙事时,指的都是有历史参照的“历史”叙事(也就是发生在历史上的真实故事)。因此,圣经背后是真实的历史。我们的旧约历史,其实是文学历史。它的某些部分可能有口头背景,某些部分可能有各种来源,但我们有包含叙事的文学是植根于历史的。就像Tom Long所说的,记住这一点总是好的,即旧约的作者,就像新约的作者一样,既是神学家,又是有技巧的作家:

“圣经作者是有相当技巧和经验的文学艺术家,他们熟悉语言的创造性、幽默以及可能性。然而,这些艺术倾向并没有被随意支配,而是受到更大的神学目的的约束,这些目的支配着作者的创作…这个崇高的神学目的将圣经作者安置在...两个互相作用的力量之间。一方面他们相信神的意志不可动摇,神的应许永不会改变,并且确定神对于被造物有一个协调的计划”。另一方面,他们知道人类历史实际上是混乱的,人的自由是随机的,以及人类的顽固和悖逆。叙事成为了一种特别合适的文学形式,用来捕捉这些对立力量之间相互作用的最大可能范围…简言之,圣经作者不是在真空中创作了叙事,而是在文学形式和他们的神学世界观的相互较量中找到一个合适的方式” (Thomas Long, Preaching and the Literary Forms of the Bible, 67)。

II.希伯来叙事的一般特征

1.希伯来叙事是场景式的。

这是最常见的一个特点(比如 大卫和歌利亚)。这个行动被分解成不同布置下的一系列场景。通常情况下,在行动、行动中涉及的人物和布置之间存在着一种特殊的关系。布置能够创造一种特别的氛围。所以,当你传讲旧约叙事的时候,要注意…

(a)人物。他们是如何被描述的(他们的地位、姓名、出生)?有谁参与了?他们之间如何互动?作者使用各种技巧来描述他们所写的人物。

(i)描述。希伯来叙事不注重细节,只是一般的描述。希伯来叙述更关心的是引导读者去发现这个人物是什么样的人,而不是展现一个人物的外表。

(ii)内化。叙述者为读者提供了了解人物心理或情感状态的窗口。叙述者可能会评论人物的想法或观点(比如创8:11b; 出2:24,25)。比如,叙述者可能广泛地引用人物的思想(比如出2:14;3:3)。

(iii)直接的对话。这是希伯来语叙事中维持情节的首选方法。

(iv)。哪怕没有语言,行动也可以叙述。一系列没有语言的行动能够突出人物。它们是对一个人物语言的无言评说(例 创30:33-34)。

(v)比。通过设置并列的人物形象,作者突出角色的特点—比如,底波拉和巴拉(士4-5)。底波拉总是很果断;而巴拉总是犹豫。

(vi)作者可以通过无所不知的叙述者的声音和眼睛或故事中的任何一个人物来呈现信息—比如大卫和拔示巴(撒下11)。叙述者从故事背景开始讲述这个故事(节1)。 接着读者看到大卫看到了什么(节2)。第三个角度是一个送信的人(节3)。在这章余下的段落里,作者让读者从一个人物的视角切换到另一个人物的视角—大卫、乌西雅、约押、送信的人以及拔示巴。故事以叙述者直接向读者指出问题而结束:“但大卫所行的这事,耶和华甚不喜悦”(节27b)。

(b)对话。注意不要对对话做心理分析。通常,人们说的第一句话往往表明了事件的核心, 这也是动机和思想显露的地方。

(c)情节(也就是事件的顺序)。情节的发展可能简单,也可能复杂,但它们都有一个开始,中间和结尾的进展。某些类型的冲突发生在开始,经过中间变得复杂,最终在最后得到解决。

(d)进度。故事是如何进行的?

(e)叙述者。叙述者可能是无处不在,隐藏或者匿名的。他也可能直接表达一个观点。他甚至可能通过其中一个角色出现。

2.旧约故事是简洁的。

旧约的故事都是压缩的。因此,要注意故事的安排和细节。注意作者如何选择他的素材。他的选择通常依据他要表达的观点—也就是,他只包含那些为了说明他的神学观点,我们需要知道的。不要试图提供作者没有告诉我们的细节,除非从经文中的暗示或其他段落能够看出来。

3.旧约叙事是隐含的。

.旧约故事告诉我们的远比它说出的多。一个大的声明可能隐藏在一个不起眼的评论、事件或者描述里。“叙述者只是偶尔向读者揭示神的观点”(Sidney Greidanus, Modern Preacher and the Ancient Text, 207)。一般来说,观点是要推理出来的。叙述者通常通过故事中人物的言语和行动来表达。他们是他传递信息的渠道。他自己通常是隐藏的,至少就直接的批评言论而言是这样

III.希伯来叙事种的文学结构和手法

1.重复。关键词、短语、句子、反复出现的主题(例如雅各故事中的石头、摩西故事里的水),和主题。

2. 重复出现的模式、结构和序列。例如,士师记以色列犯罪悖逆…神把他们交于仇敌手中…神给他们一个拯救者…他们得拯救…他们再次犯罪悖逆。

3.文字游戏。这些有时很难在我们的翻译中发现,但对原读者或听者来说是显而易见的。

4.叙事中的诗句。例如,“听命于献祭,于公羊的脂油”(撒上15:22)。

5. 书夹(首尾呼应和交叉式)。这些文学手法是构成叙事结构的常用手段,

首尾呼是对称的。它们显示了故事的开始和结束。你从雅各的故事中能清楚的看到这个(创28:10-32:31)。开始的时候,“太阳落了”在雅各身上(创28;11),而后来“日头刚出来的时候”(创32:31)。为什么作者认为应该包括这个细节?两个原因:

(1)这两个表达前后呼应这个部分—创32:31说道“日头刚出来”是我们联想到创28:11“太阳落了”。这两个短语形成了一个首尾呼

(2)在雅各的生命中,创28:11和创32:31形成了一个“属灵的周期”。他经历了属灵上的黑暗期(太阳落了—这可能是他一生中最黑暗的时刻,他从家里被赶出来,没有地方可去),来到了属灵的亮光(日头刚出来—经历了中间这许多年,雅各和神之间的关系有了一个重大的转折)

交叉式 使读者的注意力集中在故事的高潮,在路得记一书中,你能够很清楚地看到交叉的结构(见Tom Long 82-86)。

开头(1:1-22).拿俄米和路德生活螺旋式下跌

中间

a)路德和波阿斯关系的发展(2:1-23)

b)拿俄米的计谋和路德的回应(3:1-18)

c)向上的轨迹和高潮—波阿斯的回应(4:1-12)

.结尾(4:13-22)。波阿斯的救赎。路德和拿俄米受到祝福,重新有了希望。

6.类比和对比或者比较

旧约叙事经常采用比喻、明喻、夸张、拟人等修辞形式进行类比。通过这种方式,作者以吸引我们感官和想象力的方式来描述他在叙述中所谈论的现实。

同样地,旧约作者也经常用到对比和比较。比如,在撒母耳记上,作者不假思索地向我们介绍了哈拿(以及她的儿子,撒母耳)和以利(和他的儿子们,何弗尼和非尼哈)的对比。哈拿和他的儿子被神祝福,而以利和他的儿子们却面对神的审判。同样地,你看到扫罗和大卫之间延长的、鲜明的对比,扫罗就像大卫的陪衬一样—即,扫罗的性格特征与大卫完全相反,有利于突出大卫的性格。

、在本杂志的下一期,我将概述一些研究和传讲希伯来叙事的建议。

II. 加强圣经化领导

如果你认为你的婚姻誓言是你唯一承诺尊重和服从某人的时候,我有个消息要告诉你—它也应该是一个健康的教会对其领袖的誓言。在这篇文章中,我要根据希伯来书13:7-8和17-19来探讨“尊敬教会领袖”的主题。

一个教会和其领袖的关系这个主题,新约说得虽不多,但所说的却非常重要。希伯来书13节,教导我们“一个健康的教会尊敬她的敬虔领袖”。希伯来书的作者给了三个劝戒,定义了什么是一群会众对教会领袖的尊敬。

I. 我们尊敬教会的领袖,当我们学习他们信实的榜样(13:7-8)

“想念你/ 管理者”(13:7。我们要“想念”我们的领袖—那些曾在我们中间服侍的人,那些影响、造就今天的我们的人(我们的思想、行为和信仰)。作者对希伯来的基督徒说:“想想他们的为人,他们说过的话,做过的事,他们留下的属灵传承,他们如何影响你的生活。回想他们在你们中间的服侍”。这是一个有益的操练,不是为了怀旧,而是为了记念他们的信实和始终如一的榜样,以至于我们自己能够效法他们的样子。他们是我们的英雄,我们尊敬的良师。他们对我们的生活有主要的影响,他们的生活是基督徒生活的典范,有的时候我们会想:“他们对于某件事会如何说,如何做或者会怎么想?他们会如何教导?如何反应?在这种情况下,他们对给予我们什么样的劝告?”

我们生活在一个不尊重领袖的时代,特别是上一代的领袖。他们说,“他们走了就是走了,我们要转向更新更好的事物。过去的人对于那个年代和年纪还可以,但我们现在更进步了,事情已经改变了。”希伯来的作者说,“不!刚好相反,记念旧的里程碑和已经走过的真理的路。记念那些在真理上建造你的。记念那些在信仰中塑造你的人。记念那些曾经在你们中间劳苦、活出信心、传扬福音的人。”使徒劝戒我们要向他们学习…

1.我们要从他们的教导中学习(13:7a)

神之道的人”(13:7a。神的话语是他们谈话、教导和讲道的主题。他们不谈论或传讲无关紧要的事情。他们不传讲最时髦的信息。他们传讲福音。他们造就了教会,在你至圣的信心上建造你。他们的教导和谈话是支撑教会的基石。如果你挖掘深入表面之下,你会发现他们的教导依然鲜活。他们的人可能不在这里,但是精神却在…

我们尊敬他们,当我们效法他们信实的榜样。我们要从他们的教导中学习。也要…

2.我们要学习他们如何生活(13:7b-8)

“效法他的信心,留心看他们为人的局”(137b)。他们的“信心”涉及到他们教导什么,相信什么和怎样生活。这当然包括他们所相信的圣经真理以及他们在生活中所操练的对神的信靠两部分。这里所指的这些希伯来信徒被试探引诱离弃基督信仰,回归到他们原来的犹太教信仰和实践。因此,这个劝戒非常合宜…

(a)效法他们对神信实的信心—就是你们依靠神而活的信心;按着神在基督里丰盛的荣耀相信神会提供给我们一切所需的信心;虽然不知道未来如何,但因着信心敢于面对。

(b)效法他们对神真理的信心;曾经赐予众信徒的信心(犹3);神所默示的经文,包含了我们所需要的一切关于生命和敬虔的事(彼后1:3);组成我们所相信、依靠和教导的真理主体的信仰。

“效法”他们的信心。不是说因为他们是你过去的一部分或者你对他们有情感上的依赖,就盲目地效法他们,而是“留心他们为人的结局”而效法他们。仔细权衡他们的生活和教导;认真考察他们生活的结果,留心他们见证的果实,反复观看他们的生活对别人产生的影响,思考他们整个的生活(从头至尾,从上到下),观察他们如何过自己的生活之后,才来效法他们。效法他们的信心,像他们一样生活,一样说话。像他们一样,在信心上坚定不移。

并且,以免你认为教会领袖不一定可靠(有些好,有些不好;有些留下来,有些离开;有些给你留下了好印象,有些不好),那么就考虑和效仿教会的头,我们至高的领袖和信心最终的榜样,“耶基督”“昨日今日一直到永,是一的”的那位(138).他是永不改变、永远长存的。他就是“耶,救主,将他的百姓从罪恶中救赎出来的那位。他是“基督”,受膏的那位,救世主,受差遣的那位,神的儿子。他是永不改变的,“昔在、今在、永在”的那位。

耶稣基督“过去”是一样的,因为他是过去的神,创造主,救赎的神,是死而复活的那位。他“今日”是一样的,因为他是现在的神,在神的右手边为我们祈求的那位,我们的大祭司(5:6; 6:20; 7:17, 21, 24-25, 28; 9:24)。他“一直到永远”是一样的,因为他是将来的神,是永在的主,有一天天上地上的都要在他面前屈膝(腓2:10-11)。

并且,因为他是永不改变的,你可以依靠他。他是“昔在、今在、以后永在的”(启1:8。他是旧约的神,他也是新约的神,教会的主。如果有一位领袖或者管理者,我们可以无条件地相信,不论时间还是永恒,那就是耶稣基督。人类领袖也许会让我们失望,但他从来不会。人类的领袖可能来来去去,但他从不离开我们。敬虔的领袖指引我们去追随耶稣,因为耶稣是我们完全、完美,不变的榜样。他永不改变,你可以永远依靠他。“你起初立了地的根基,天也是你手所造的。天地都要没,你却要存;天地都要如外衣渐渐久了,你要将天地如里衣更,天地就都改了,惟有你永不改,你的年数没有尽。”(102:25-27.“因我耶和是不改的”(3:6

当你考虑那些对你有好的影响的教会领袖的结局时,请记住,他们做到这样的程度只是因为他们是我们伟大的、永恒的、真实的、不变的救主的映像。

所以,我们尊敬敬虔的领袖,当我们效仿他们的信实的榜样。并且注意,17节…

II.我们尊敬敬虔的领袖,当我们服从于他们的牧养管理(13:17)

今天的社会不愿意屈服于任何人。我们这个时代的精神是:“我按我的方式做。没人能告诉我该怎么做。” 可悲的是,这种态度有时也渗透到教会中。这种缺乏相互服从,这种对权威的不尊重造成了混乱、无秩序、分裂和不团结,最终教会的影响力会被削弱,撒旦获得益处。但是使徒劝戒我们“你要依从那些引的,且要服”(13:17a)。什么?因

1.他们被赋予神圣的权威。

这个劝戒对当时那些被引诱离弃基督信仰、回归犹太教的希伯来信徒特别重要。如果说有什么时候他们需要服从他们的敬虔领袖,那就是现在。显然,他们没有学会效仿他们的领袖,独立的态度盛行于当时的教会。

我们必须“依从”敬虔领袖的领导—他们的教导、决定和教会的方向。我们必须服他的权柄,因为他们的权柄来自于教会的主(也来自于会众)。

权威的领导是团结、和谐、有效的基础。依从意味着顺服,服从。这并不意味着盲目、不加思考的顺服。这并不意味着逃避责任的顺服。这并不意味着顺服于不符合经文的教导、带领,否则希伯来书13:9中关于“怪异的教训”的警告就没有任何意义。这并不意味着像邪教式的顺从,就是你不思考、放弃自己的信念、盲目的跟随别人。相反,这是对敬虔领袖智慧的、敏锐的服从,他们的言语和行为都是模范的。我们尊重他们的地位和权威,同时我们对所关心的问题进行有思想的、尊重的对话。我们所做的都服从于教会的主。

那些被神呼召做教会领袖的,有适当的恩赐,赢得会众的尊重,符合圣经所要求的标准,以及言语和行为圣洁、令人信服的人,也是那些用神的权柄治理我们,我们需要依从和顺服的(参照帖前5:12-13)。这就是经文中所说的“依从…和顺服!”。显然,这里所说的不包括不敬虔的领袖(结34)—那些引导别人走错路的人,那些教导错误教义的人,那些生活在道德上不纯洁的人。这不是使徒所教导的。这里有一项程序以及神的权柄,教会可以用来治理败坏的、犯罪的领袖(比如提前5:20)。但是这不是问题的所在。这里的问题是,这些希伯来信徒没有顺服于他们的领袖,这些领袖都是敬虔的人,他们的信心值得效仿,他们的生活证明他们是属灵的。这就是为什么作者告诫他们要效仿他们的领袖,服从他们,顺服他们。

我们需要确保这个世道的精神不渗透到教会中,我们和教会领袖的关系是健康的、透明的、彼此顺服的。我们顺服于教会的主的同时,也需要顺服敬虔的领袖。不顺服这样的领袖,也就是不顺服于基督,这样就使会众陷入到如死地的危险中。

我们要服从于他们的治理,因为他们被赋予神圣的权柄。我们服从于他们的治理,也因为…

2.他们对我们的牧养关怀负责。

因他们为的灵魂刻警醒,好像那将来交的人”(13:17b。 他们不是要我们因为恐惧而无条件服从的独裁者。他们是牧羊的人,天天挂念神羊群的状况(参照结3:17-18)。这是教会领袖的责任—警惕地监督他们会众的身体和属灵状况。他们的灵魂警醒” (按字面意思,“他们为你保持警醒”),“好像那将来交的人”—给教会交账,更重要的,在神面前交账。…

敬虔的教会领袖是牧者。他们喂养神的羊。他们保护羊免遭危险。他们带领羊走正确的方向。他们关心羊的状况,所以,为了你们,教会领袖担了很大的责任。他们给予我们的关怀越好,我们越应该对他们的忠诚和顺从。

我们应该服从敬虔的领袖,因为(1)他们被赋予神圣的权柄,因为(2)他们对我们的关怀牧养负责,也因为…

3.他们理应能够快乐地服侍。

要使他交的候有快,不至愁”(13:17c。我们应该用听从和顺服的态度尊敬他们,以至于他们履行他们职责的时候能够“有快,不至愁。” 牧羊人的工作不应该因为叛逆、忘恩负义、无礼、脾气暴躁的羊而成为负担。我们应该减轻他们的负担,使他们的服侍成为一种快乐,而不是负担。

你能够分别出来那些和他们领袖不一致,不尊敬他们领袖的教会。他们经常抱怨(就像几乎用重担杀了摩西的以色列百姓一样)。他们恶毒地批评他们的领袖,把他们打倒。事情本不该如此。你怎样对待你的领袖决定了他们是喜乐地还是忧愁地管理教会。当你听从、顺服、尊重和尊敬他们的时候,你带给他们喜乐,不是因为他们得到自己想要的,而是因为他们看到神的百姓快乐、结果子、合一。

我们的教会应当以喜乐为特征,而不是以叹息为特征。我们的教会应该由(1)知足的会众,在主里面喜乐,尊敬他们的领袖并快乐地跟随他们和(2)快乐的领袖,乐意于引领神的百姓进入到与基督以及与彼此更深的关系。

合一、一心向前、积极服侍神、彼此相爱、彼此相守、在真道上成长、用恩赐服侍神,是对一个教会的祝福。这样的教会使其他人想成为其中一部分的教会,使非信徒仆倒,说“神真是在你了”(哥前14:25。我们必须永远记住这不是教会,这是基督的教会—他在他的教会中掌权。我们向他交账。我们的领袖向他交账。使他们的工作繁重就是败坏基督为之牺牲的。

作者说,因为悖逆、反对和争执的重担使你的领袖忧愁,是“与你无益”。这些是无益的事情,使你们的领袖疲惫不堪、灰心丧气。这对教会来说是毁灭性的。

许多牧师因为重担而离开牧养事工。我以前在孟菲斯的斯蒂芬·奥尔福德中心教书,来自世界各处的牧师来到我们这里,他们中的很多人因为无法承受而在辞职的边缘,也有很多因为对事奉的幻想破灭而沮丧。他们曾经认为会成为喜乐的东西,却成为忧愁的根源。当这种情况发生时,每个人都是输家。牧师和会众都失去了他们在主里的喜乐和果子。

我们有时需要对领袖作一些改变吗?是的!并且有这样做的方式。但是,这不是这里所说的问题。这里所说的是正常的、健康的教会生活—神的百姓在一起生活,快乐、和谐并彼此顺服。

.所以,我们尊敬我们的领袖,当我们学习他们信实的榜样和服从他们的管理。并且…

III.我们尊敬我们敬虔的领袖,当我们为他们事奉中的难处祷告(13:18-19)。

这封信清楚地说明了这个教会的一些事情。这个希伯来教会不尊重他们的领袖,也在属灵上不长进。这就是为什么他们需要重复的、严厉的责备和警告。这个牧师(教会领袖)和会众之间发生了一些事情。也许这是那些认为批评比祈祷和对话更能达成他们目的的教会之一。无论如何,这个教会领袖没有用棍子打他们的头。他并没有责备他们的态度。他劝他们为“我祷告”(13:18a)

我们为什么要为我们教会的领袖们祷告?因为…

1.他们需要我们的祷告来应对批评的挑战。

们为祷告,因我良心无,愿意凡事按正道而行”(13:18)。很显然,这些希伯来信徒对这位领袖的行为提出了批评。这就是为什么他考察自己的“良心”并且肯定他“凡事按正道而行”的决心。他没有以愤怒或报复来回应他们的挑剔,而是要求他们为他“祷告”。对一个领袖来说,要他的会众为他祷告是一种谦卑的行为,一种依赖的表达,一种对需要的承认。

有什么是比谦卑更好的方式来回应批评。“我需要你们的祷告”,他说,鼓励和代求的祷告,为了智慧和恩典的祷告。我不是什么都知道。我不知道所有的答案。我的言行并不总是适当。我需要你们在神面前为我代求,在事奉中帮助我。我经常在事奉中感到撒旦的攻击。所以我需要你们祷告的保护。请为我祷告。

确实,这样一个要求代祷的谦卑请求有助于教会恢复。它是恢复合一的催化剂,是他们对他更新的爱的动力。这是促使他们心甘情愿地接受他的指示和警告,并消除他们批评的橄榄枝。无论如何,不管发生了什么事,他都问心无愧。“…因我良心无”(13:18)。尽管他们对他有明显的批评,他自己却问心无愧。毫无疑问,他的一些教义对这些犹太信徒来说是完全陌生的。或许他的教导—旧约以色列的条例和祭司以及利未祭司都在基督里成就了,不再需要,这对他们来说 太多了,难以接受。不论怎样,他向他们保证,他已经检查了他的行为、态度、动机和教导,所以他对自己的思想和良心“有信心”,相信他的教导是正确和慈爱的,他的警告是必须和恰当的,他的动机是纯洁的、没有什么可隐藏的。他不知道自己说过或做过什么需要收回或道歉的事情,也不知道他们对他的态度有什么正当理由。他对所发生的一切也不心存怨恨。他不因自己的地位而傲慢,他也没有对他们发号施令,却在他们中间谦卑自己,凡事愿意正道而行”。

看来他们对他的批评是针对他的行为,在审视了自己之后,他说“我愿意凡事按正道而行”。他对他们的呼吁让我们想起保罗对哥林多人的呼吁:“哥林多人哪,我向你口是开的,心是宏的。你狭窄,原不在乎我,是在乎自己的心狭窄。你也要照宏的心答我。我这话正像是自己的孩子要心地大收。我未曾亏负谁,未曾,未曾占的便宜。我说这话不是要定你的罪。我已经说过,你常在我心里,情愿与你同生同死”(哥后6:117:2-3)。并且,“我也甘心的灵魂费财费力。道我越发爱,就越少得你爱吗?”(12:15。保罗因哥林多教会的忧愁,和他因腓立比教会(1:3-4)和帖撒罗尼迦教会(帖前2:19-20;3-9)而得的丰盛喜乐,是多么强烈的对比。

这是对我们的挑战,不是吗?我做牧养事工多年,也受到不少的批评,所以我知道我在说什么。现在我教育和引导许多这样的牧师,他们的事奉因为批评成为一种负担,而不是喜乐。他们爱主并且希望神的百姓得益处。他们一次又一次地放下自己,站在卑微的位置上,听凭会众的处理和怜悯,得到的却是敌对人的拒绝、诬告,以及因紧张和争端而心力交瘁。

不久他们就灰心丧气。他们认为自己能力不够,或者神根本没有呼召他们做牧养事工,会有更好的人来带领这群会众。有时可能是这样,但更多情况下并非如此。通常这些人是真正的仆人,殷勤地服侍神的百姓。

教会领袖是不完全的。可能有些时候,你不同意他们的意见是合理的。但是继续尊重他们,友善地对待他们。当他们谦卑自己,当他们的良心无亏,当他们在我们面前正直的生活,他们值得我们的鼓励和祷告支持。

我们尊敬敬虔的领袖,当我们为他们事工的挑战祷告。他们需要我们的祷告来面对批评以及…

2. 他们需要我们的祷告来处理教会的不合一。

“我更求你们为我祷告,使我快些回到你那里去”(13:19。 这是一个特别的,紧急的,令人心碎的请求。我不知道这些希伯来信徒发生了什么,但是这个牧师祈求他们祷告他能够再次看到他们,享受和他们之间的团契。我不知道是否他们的批评导致他们之间的疏远还是其他的情况导致如此。不论发生了什么,他敦促他们祷告,使这距离、分裂得以愈合、回归合一、和谐、和平、喜乐,团契得以恢复。

不合一对敬虔的教会领袖来说是很大的负担,因为他们知道“弟兄和睦同居,是何等的善何等的美”(133:1-3。他们知道不合一是教会的灾难,耶稣在约翰福音17章曾预见这些并为之祷告。

结语

所以,从这段你可以看到“一个健康的教会尊敬敬虔的领袖。”我们从三个方面尊敬敬虔的领袖:(1)学习他们信实的榜样;(2)服从他们的牧养管理;(3)为他们事工中的难处祷告。

最终这一切都归结于祷告。所以,让我们共同立约,为我们的牧师、工作人员、教会领袖祈祷。他们需要、想要也值得我们的祷告。他们每天都肩负着教会的负担以及照管教会的责任。让我鼓励你积极参与到教会的祷告中来,举起你们领袖的手就像在出埃及记17章亚伦和户珥举起摩西的手一样。当你教会的领袖聚在一起讨论教会属灵和实际事务的时候,你可以为他们祷告,成为“亚伦和户珥一样的祷告者”。祷告他们有智慧、怜悯、辨别以及忠于真理。

最重要的是,愿我们尊敬我们的领袖,通过学习他们信实的榜样,服从他们的牧养管理以及为他们事工的难处祷告。这是教会和世界的唯一出路。

III.讲道大纲

题目:给七个教会的信:老底嘉—繁荣的弊病(启3:14-22)

主题:一个脱离基督而独立的教会,对基督可能是多余的

要点 1:基督知道每个教会的态度(3:15-17)

1a)当一个教会自我满足的时候,基督知道(15-16)

1b)当一个教会自欺欺人的时候,基督知道(17)

要点 2:基督知道每个教会的需要(3:18-19)

他知道,当我们需要…

2a)…他的丰富来医治我们属灵的贫乏(18a)

2b)…圣洁的衣服来遮盖我们属灵赤身的羞耻(18b)

2c)…医治我们的眼睛来纠正属灵的瞎眼(18c)

2d)…他的刑罚使我们悔改(19-21)

结论: “圣灵向众教会,凡有耳的,就当听”(3:22

Related Topics: Pastors

Intro A: The Attitude, Definition, and Place of Apologetics

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1. God Has No Beginning Or Needs

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  • Created and sustained by God we owe God everything
  • God is entirely separate and independent from His creation
  • All things display God’s power and genius
  • The Law of God is written on every heart
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  • All unbelief is contrary to the evidence
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  • God necessarily exists, He does not probably exist
  • All people, including scientists, presume God’s existence, even if they deny Him
  • The chicken and the egg riddle
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2. God Is Too Great To Be Known Unless He Makes Himself Known

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3. God Is Limitless

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  • God is infinitely above all things and intimately involved in all things
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