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The Net Pastor's Journal, Eng Ed, Issue 16 Summer 2015

Summer 2015 Edition

Author: Dr. Roger Pascoe, President,

The Institute for Biblical Preaching

Cambridge, Ontario, Canada

(http://tibp.ca/)

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“Strengthening the Church in Biblical Preaching and Leadership”

Part I. The Power For Preaching

“The Lost Power and Authority in Preaching”

Every preacher is capable of preaching with great spiritual power so long as he is genuinely called of God to preach.

“Divine unction for preaching is available to all. It is not reserved for some chosen people... Divine unction is freely given by God. It cannot be learned, earned, or manufactured but only given through yearning. There are two sides to it: human and divine. It has something to do with prayer but everything to do with God.”1

To preach with power, you must (a) know God intimately; (b) understand His Word; (c) be adequately prepared, and (d) be empowered by the Holy Spirit. When we fail in our preaching task we become more aware that the power for preaching is not from us but from God. Only when we are conscious of this do we derive power from the Lord.

The most revealing factor that a preacher has spiritual power is the transformation of people’s lives by the Holy Spirit through the preaching of the Word of God so that (a) their hearts are touched; (b) their minds are stretched (i.e. we teach them what they did not know); (c) their wills are yielded (i.e. submissive); and (d) their consciences are pricked, with the result that their lives are spiritually transformed.

The measure of spiritual power is not outward response, but the internal awareness of sin, the desire for holiness, repentance, and love for Christ.

Let me suggest some causes of lost spiritual power in preaching

1. Lost passion for God. The main cause of lost power among preachers is that they lose their passion for God. When that happens, they become mediocre in their thinking, ministry, and preaching, and they become susceptible to a worldly spirit. This may occur when a preacher has been at a church for a period of time and becomes settled and comfortable with the church and the church with him, because then it is very tempting to relax spiritually. Then he may be tempted to quit striving for the Lord and he loses a sense of vigilance and freshness. That is when the devil gains opportunity to devour him. This problem is amplified by the fact that many churches not only do not seek godly leaders but do not want godly leaders, and instead are willing to settle for mediocrity.

2. Conformity to the culture. Preachers often lose power because they act in a way that is compatible with their culture rather than with their calling and position. This attempt to relate better to the people and culture often results in a compromise of moral standards and a style of dress and talk that takes on the character of the culture around them. Conformity to the culture puts out the fire of God in a preacher’s heart. The warning, “friendship with the world is enmity with God” (James 4:4) is just as applicable to preachers as to anyone else.

3. Lack of authority. So many preachers today do not (perhaps, cannot) preach with conviction or authority. They do not (perhaps, cannot) say “Thus says the Lord”. So, what is our authorization to preach? Dr. Mohler (President of Southern Baptist Theological Seminary) has put it this way,

“What is our warrant to preach? What is our authorization? It comes down to this – God has spoken. God has revealed Himself, forfeiting His personal privacy that we might know Him. He is not silent, and He has commissioned us to speak. He calls and equips men to preach His Word. He is not silent and we are not to be silent. We are to speak, preach, and teach His Word.”2

Our only authority and authorization for preaching is to speak the Word of God. If you preach anything else, your preaching will have no life-changing power. If you do not preach the Word, you will not speak with authority because what you say is not authorized by God – it is not God’s Word.

Many preachers today are not preaching the Word! They speak about cultural issues, philosophical issues (mainly their philosophy of life), psychological issues, and motivational issues, but they do not preach the Word of God. They may briefly read or quote a Scripture to give their message a spiritual flavour, but they do not preach that text. They do not preach biblically; therefore, they do not speak God’s words and they do not preach with authority.

Why do so many preachers not preach with authority? Several reasons come to mind:

1. They do not preach with authority because their thinking is worldly. It comes back again to this issue of conformity to the culture that I just spoke about. Many preachers have adopted (especially in our N. American society) postmodern thinking, even though they may not admit it or even consciously know it. That’s why they do not speak with authority, because postmodernism says, “There is no absolute truth for everyone. So, I’ll believe what I believe; you believe what you believe. Don't try to tell me what is right or wrong.”

Further, in worldly thinking it’s fashionable and intellectual to not be adamant, not be dogmatic – everything has to be left open for other possibilities. You see this particularly in academic institutions. Students are left to figure out what they believe on their own. The professors are not supposed to influence them. Biblical interpretation keeps changing to accommodate new insights, discoveries, and possibilities that are more in line with worldly thinking. What the Bible meant clearly yesterday is questioned today. Systematic theology is more systematic than it is theological – all kinds of options are given about important matters (like the nature and character of God in Open Theism).

But what kind of teaching is that? How confusing is that for the next generation of pastors and teachers? When worldly thinking invades the church (as it seems to do), the result is that (a) preachers do not speak authoritatively, but tentatively, (b) preachers do not challenge (our thinking and behaviour), but comfort us, (c) preachers do not teach, but merely suggest, (d) preachers do not speak with boldness, but hesitancy, (e) preachers do not give answers, but questions, (f) preachers do not deliver certainties, but doubts, (g) preaching is not offensive, but accommodating.

Or, to put it in the words of another,

“There are question marks where there should be exclamation points. There is hesitancy where there should be boldness. There is advice where there should be teaching. There are ideas where there should be doctrine. There are impressions where there should be imperatives.”3

Fred Craddock (Distinguished Professor of Preaching and New Testament Emeritus in the Candler School of Theology at Emory University) put it this way ...

“Rarely if ever in the history of the church have so many firm periods slumped into commas and so many triumphant exclamation marks curled into question marks...Where have all the absolutes gone? The old thunderbolts rust in the attic while the minister tries to lead his people through the morass of relativities and approximate possibilities.”

In a previous era, Craddock continues, preachers “ascended the pulpit to speak of the eternal certainties, truths etched forever in the granite of absolute reality, matters framed for proclamation, not discussion.”4 How true! That was written back in 1971, and how much worse has it gotten since then? Many younger preachers today don't even know the legacy of their predecessors (e.g. from the Reformation to the 19th century) or how they preached!

2. They do not preach with authority because they are afraid of the people. One thing leads to another. If your thinking is worldly, then you will not speak with authority because you fear the people. Why? Because the people’s thinking is worldly as well and worldly thinking says, “Don’t tell me what to do. You have no authority over me. I’ll live however I please. If you don't say what I want to hear, then I’ll go elsewhere.”

Postmodern thinking in the clergy is a response to, and reflection of, postmodern thinking in the pew. Richard Holland of The Masters Seminary, says, “Where truth is relative, ethics are situational, and authority is ever-questioned, there is certainly no welcome mat out for the expository sermon that delineates truth, defines morality, and declares the authority of God.”5

Someone else has said, “We dare not speak with authority ... because people simply will not accept it. An age of question marks is allergic to the exclamation mark. An age that finds comfort in commas will find resistance to periods.”6

3. They do not preach with authority because they do not understand, and have not applied to themselves, the Word. To preach with authority, you must first know what the Word says and what it means and apply it to yourself. Failing that you cannot speak with authority. How can you teach it to others, if you don't know what it means? How can you apply it to others, if you have not first applied it to yourself? This takes two things:

(a) You have to study it well, based on solid hermeneutical principles, exegetical practices, and dependence upon the Holy Spirit.

(b) You have to apply it personally, based on obedience to the Lord and your relationship with Him.

So, what is the antidote for this lack of authority? The antidote is to imitate Jesus who taught “as one having authority” (Matt. 7:28-29). The context is that Jesus had just finished the Sermon on the Mount, in which he challenged the people about life in the kingdom and what that entailed: to be salt and light on earth, to lay up treasure in heaven not on earth, to trust God to provide for our daily needs, and to build our lives on the solid rock and not on sinking sand. The concepts that Jesus taught here and which he challenged the people to obey, were radical. “You have heard it said ... but I say to you” - e.g. that (a) murder and adultery begin in the heart; (b) marriage is lifelong; (c) love your enemies.

Clearly, Jesus’ teaching stood in contrast to the teaching of the scribes. What was the teaching of the scribes like? Apparently, their teaching was like so much of the teaching of our day. They could make Scripture say and mean what they wanted it to say or mean. By the time they finished telling the people all the different possible interpretations of the various rabbis, nobody knew what it meant – there was no authority. They employed misleading arguments and subtle distinctions that so confused the issue that nothing was definitive. And that’s what they wanted. They were like those that the apostle Paul warns us about – those (a) “ who give heed to fables and endless genealogies, which cause disputes rather than godly edification” (1 Tim. 1:4); (b) “who speak lies in hypocrisy, having their own conscience seared with a hot iron” (1 Tim. 4:2); (c) “who have a form of godliness but deny its power” (2 Tim. 3:5); (d) “who because they have itching ears ... turn their ears away from the truth and turn aside to fables” (2 Tim. 4:3-4).

Someone has said,

“Sadly, many preachers today are also artisans of nuance. They will hint at what a text might be about, but leave a seed of doubt ... These modern spinners of elasticity and masters of equivocation speak a dozen possible interpretations of a text without coming to nay firms conclusions. Even worse, they label as “dogmatic” anyone who claims to have a sure and certain understanding of a text of Scripture. Further, when the plain understanding of a passage threatens to offend their congregation, these preachers assure their listeners in the pew that there is a way through the trouble, an interpretation that will not bother their modern ears.”7

In contrast, Jesus’ teaching was straightforward, plain, and directive – “do this ... don't do that; believe this ... don't believe that” (cf. also, Mk. 11:18; Lk. 4:32; Jn. 7:46; Mk. 6:2). We find this model of teaching also imitated by the apostles in the exposition and authority of the Word of God. When we faithfully speak God’s Word (clearly, plainly, accurately), we are authorized to speak with the full authority of God himself – we are his mouthpiece.

How, then, do we preach with spiritual power? Spiritual power is a power that results from holiness of life and the spirituality of the preacher. It is the power that emanates from one whose life is acceptable to God, and the life of one in whom the Holy Spirit is operative. It is power that God infuses into those whose lives are like Christ, who walk as Jesus walked (1 Jn. 2:6). Only through holiness of life can we reclaim spiritual power in preaching. In order to preach with spiritual power (i.e. for the Word to be life-transforming in its proclamation and in its results), four essential ingredients are necessary:

1. The power of God

2. The power of the Holy Spirit

3. The power of Prayer

4. The power of Scripture

We will look at these four ingredients in our next issue of this journal.

Part II. Preparing For Preaching

“Studying The Text: Personal Resources”

Personal Study / Reading

The primary reason for reading is our own spirituality, to know God. Just as you study secular subjects, so you must read, research, study, and think through the Bible. Make sure you have a Bible reading program. One of the most neglected areas of study is reading the Bible. We spend so much time reading secondary resources that we often neglect reading the Bible. You must know the Bible inside out so that you can embrace the scope of Scripture in your study and messages, and so that you can recall from memory the words of the text or at least the reference.

Personal Prayer

Prayer is a primary means of understanding what God has said and is saying. Prayer cannot be separated from the work of the Holy Spirit who inspired the Bible writers. Prayer and the illumination of Holy Spirit go hand-in-hand in our study. You cannot understand the Bible properly (2 Cor. 2:13-14) or ascribe proper value to it simply by study.

Prayer is a reaching out for God’s help in (a) understanding the Bible; (b) deriving a message from it for this particular people at this time in this place; and (c) applying the Bible to them.

The Holy Spirit has promised to lead us into all truth. He leads us into an understanding of the Word of God which we cannot get in any other way. There is, therefore, no shortcut to this part of sermon preparation.

Personal Meditation

In addition to “reasoning”, God has given us the ability to “meditate.” Christian meditation differs from other types of secular meditation (e.g. Yoga, TM). Secular meditation focuses on emptying the mind and entering into a mental / spiritual state of nothingness. Christian meditation focuses on filling the mind with thoughts from the Word of God and entering into a state of spiritual connection with God and his Word.

Christian meditation is a matter of turning over in the mind what God has told us in his Word, just as a cow chews cud, to get all the nutrients out of it that we can, to get more than just the taste but the nourishment of it. This allows the Holy Spirit to work in your mind and heart to open up the scope of the text and give a deeper appreciation for it.

Christian meditation produces spiritual light that cannot be gained purely by reasoning or study. As you meditate on the Scriptures:

(a) The Holy Spirit brings to mind other Scriptural connections that you might not otherwise think of while studying the text.

(b) The Holy Spirit grants you an appreciation for the truth of the text - “a knowledge that gets beyond the mind and pierces the soul.”8 This is what Jonathan Edwards described as “A true sense of the divine excellency of the things revealed in the word of God, and a conviction of the truth and reality of them.”9

(c) The Holy Spirit gives you insights into the application of the text for your congregation.

Personal Obedience

To fully understand the Word and be qualified to preach its message, we must obey what we know. If we do not obey what we know, God will not give us what we do not know. Why should God give us more if we do not obey what He has already given us? Obedience is merely applying the Word we have learned to our own lives.

Part III: Leadership - Being A Godly Role Model

“Your Personal Surrender to the Holy Spirit,” Pt. 6

In the last five editions of this NET Pastors Journal, we have been studying the topic of your personal surrender, as a leader, to the Holy Spirit based on the teaching in Ephesians 5:18-6:20. We have studied the meaning of the Spirit-filled life, the necessity of the Spirit-filled life, the reality of the Spirit-filled life, and (in the last two editions) the activity of the Spirit-filled life.

As we have already seen, the activity of the Spirit-filled life includes Spirit-filled harmony in the home (Eph. 5:22-6:4); Spirit-filled co-operation in the workplace (Eph. 6:5-9); and Spirit-filled victory in the world (Eph. 6:10-20), which concludes the study of this subject in this edition.

Spirit-Filled Victory In The World (Eph. 6:10-20)

Unlike our relationships in the church, the home, and the workplace, our relationship with the world can never be harmonious, but it can be victorious. Filling with the Spirit is immediately followed by warfare in the world. If you’re not attacked by the devil, you’re not filled with the Spirit. To stand against the schemes of the devil, we need God’s strength and protection. I’m just going to outline this passage, not deal with it in detail.

1. Spirit-filled victory in the world requires spiritual protection (6:10-17)

(a) We have the spiritual protection of God’s power (10). Finally, my brothers, be strengthened in the Lord in the power of his might. Since we cannot strengthen ourselves, God provides the strength (hence, the passive be strengthened) for us to withstand the onslaughts of the devil. As with previous instructions the key is in the Lord (10b) - our strength is in and comes from the Lord. We can’t do it ourselves. Because we are in the Lord, we have access to God’s mighty power (10c). His power is ours through Christ.

(b) We have the spiritual protection of God’s armour (11). Put on the whole armour of God (11a). We are protected by putting it on. Armour is no good unless we put it on. God supplies it: we are responsible to put it on. We are protected by a complete armour – the whole armour of God. God provides us with a full suit of armour, which includes every weapon, every resource we need for battle. We are protected by divine, supernatural armourthe whole armour of God.” Our armour for battle is from God. It’s his armour.

(c) We have the spiritual protection against God’s enemy (11b-12) - ... so that you may be able to stand against the schemes of the devil (11b). Satan’s schemes began in the Garden of Eden and climaxed at the cross, where Christ overcame him so that we have been liberated from the devil’s bondage. Though Satan has been defeated, he has not yet surrendered. He still wages war with God through God’s people, but God enables us to stand firm against his attacks.

The enemy is the devil – the chief of the opposing army. He is a real being walking around like a roaring lion seeking whom he may devour. He is the accuser of the brethren. In order to win the battle we must know the enemy and his tactics.

The devil’s tactics are cunning schemes. His basic nature has not changed since the beginning – “the serpent was more cunning than any beast of the field” (Gen. 3:1). His methods are crafty, shrewd, ingenious, and viciously destructive because he is the arch-deceiver.

The battle is not with human forces but spiritual. We do not struggle against flesh and blood (12a). The battle is a struggle, but not a struggle against flesh and blood. Our battle is not with humanity in its weakness and mortality. If that were the case, the fight would be much easier. But the struggle is not with human forces but with spiritual forces of evil. We struggle against rulers (principalities), against authorities (powers), against the world powers of darkness of this age (present darkness), against spiritual forces of evil in heavenly places (12b). It’s a struggle not with flesh and blood but rulers and authorities and world powers. It’s a struggle not with human governments or even demonic dictators but with malevolent, evil, spiritual forces of darkness. These spiritual forces wield cosmic power (κοσμοκρατορες). They are spiritual forces of evil. They operate in and over the darkness of this age. These spiritual forces of evil operate in heavenly places, not the heavenly realms where Christ reigns far above all these forces, but in the heavenly sphere below this realm but above the earth (cf. Eph. 2:20).

2. Spirit-filled victory in the world requires spiritual preparation (6:13-20).

Therefore, take up the whole armour of God (13a). Don't just stand there! Do something! Put it on! ... so that you may be able to withstand in the evil day and, having done all, to stand (13b). You are responsible to put on the armour in order to be able to withstand in the evil day in which we live. In the end result, it’s not about fighting, it’s about standing, and we can’t stand in our own strength.

We experience spiritual victory in our Christian lives through spiritual protection and spiritual preparation. And our spiritual preparation involves being prepared with all the spiritual armour and with all the power of prayer.

(a) Be prepared with all the spiritual armour (6:13-17). Be prepared with the armour of truth. Stand therefore ... having girded your waist with truth (14a). Be prepared with the armour of righteousness. Stand therefore ... having put on the breastplate of righteousness (14b). Be prepared with the armour of the Gospel. Stand therefore ... having shod your feet with the preparation of the gospel of peace (15). Be prepared with the armour of faith. Stand therefore ... having taken up the shield of faith (16a). Be prepared with the armour of salvation. And take the helmet of salvation (17a). Be prepared with the armour of the Word. And take ... the sword of the Spirit which is the Word of God (17b).

So, be prepared with all the spiritual armour, and ...

(b) Be prepared with all the power of prayer (6:18-20)

Wearing armour does not of itself assure victory. To be victorious we need power and wisdom to know how to act and think in battle - to listen to our Commander; to hear and understand his tactics. All this we derive from prayer. Notice...

  • The variety of prayer. Praying with all prayer and supplication (18a)
  • The frequency of prayer. Praying always (18b)
  • The means of prayer. Praying in the Spirit (18c)
  • The manner of prayer. To this same end, being watchful in all perseverance and petition (18d)
  • The object of prayer. For all the saints (18e)
  • The specifics of prayer. Pray for me that utterance may be given me that I may open my mouth boldly to make known the mystery of the gospel for which I am an ambassador in chains – that in it I may speak boldly as I ought to speak (19-20). So, pray for individuals by name. Pray for their needs specifically. Pray especially for those who labour in the gospel. Here are three specific things to pray for those in ministry and leadership: (a) that they will have the right words to speak at the right time; (b) that they will have the courage to act boldly making known the gospel; (c) that nothing will prevent them from serving Christ – not even prison (i.e. that they will act as ambassadors for Christ even in chains)

Conclusions

A Spirit-filled life is the normal Christian life, but many Christians do not live in obedience and submission and are, therefore, not filled with the Spirit. Graham Scrogge said, “Every Christian has eternal life but every Christian may not have abundant life.”

Understanding the will of the Lord (17) is vital for being filled with the Spirit. You can’t be filled with the Spirit if you do not understand and walk in the will of the Lord. To do so would be a contradiction. In other words, to be filled with the Spirit, your life must be compliant with the will of the Lord – submissive and obedient to the revealed word of God.

Spirit-filled people are those who live their lives carefully not recklessly (15). They are careful to imitate God, to walk in love, to abstain from evil, to produce goodness, righteousness, and truth, to expose the evil deeds of the people of darkness, to use their time wisely, to live in the full understanding of the will of the Lord.

Spirit-filled people are careful to give God the glory. You know that you are sealed by the Spirit for time and eternity. You know that the Spirit guarantees you the completion of your redemption. When you are filled with the Spirit, your brain isn’t dull, your speech isn’t impaired, and your conduct isn’t lewd. Rather, your perception of spiritual things is sharpened, your understanding of the will of God is opened, your appreciation of the Word of God is heightened, your overall spiritual well-being is enhanced, your security is complete in Christ, and your face beams with the love of God.

What, then, are the implications and effect of being a Spirit-filled leader?

1. Your influence on others by being a godly role model. Others will want to be like you, because they see Christ in you and that is a powerful factor in church leadership. You will lead by virtue of the power of your personhood.

2. Your credibility and trust as a church leader. Credibility and trust are major factors in leadership. The greatest source of credibility is a godly life – a life filled by the Spirit. The surest way to develop trust is a godly life – a life filled with the Spirit. How can people distrust someone whose life demonstrates that they are filled with the Spirit of God?

3. Your God-given wisdom and direction. There are many leaders in our churches who have experience, money, and ability but lack wisdom and direction.

Experience (and age) does not mean you have wisdom. Wisdom is knowledge coupled with judgement as to right action. Wisdom is discernment and insight in appropriate decisions, actions. Wisdom looks beyond the external, superficial to the internal, real. Wisdom distinguishes between what is easy and quick and what is hard but long term, and chooses to do what is right. Wisdom has its roots in the fear of the Lord. Wisdom is one of the primary and essential components of leadership that is most lacking today in our churches and I believe that stems from the lack of men and women who are filled with the Spirit.

Experience does not mean you have a clear sense of direction. To be an effective leader, you must have a clear sense of direction for the organization you lead. How do we obtain a clear sense of direction for the organization we lead? First, we can only have a clear sense of direction from the word of God. Therefore, we must “study to show ourselves approved to God.” Second, we can only have a clear sense of direction if we are living a Spirit-filled life, in dependence upon God and in obedience to his word. Third, we can only have a clear sense of direction if we live a prayer-filled life. These three components add up to a holy life – the truth of the word of God, the power of the Spirit of God, and the efficacy of prayer.

Part IV: Sermon Outlines

Jesus’ Dialogue with the Disciples

For the English version of these sermons, click on these links: Link 1 - Jn. 20:19-21; Link 2 - Jn. 20:21-23; Link 3 - Jn. 20:24-31

Title: The Shock and Reality of the Resurrection, Part 4,5,6

Point #1: Jesus’ resurrection turns fear into courage (20:19-23)

1. The resurrected Jesus allays our fears (19-20)

a) He allays our fears by what he says (19)

b) He allays our fears by what he does (20)

2. The resurrected Jesus activates our courage (22-23)

a) He activates our courage to continue his work (21)

b) He activates our courage to speak with authority (22-23)

Point #2: Jesus’ resurrection turns unbelief into faith (20:24-29)

1. Unbelief is not convinced by second-hand testimony (24-25a)

2. Unbelief requires concrete proof (25b-28)

a) Concrete proof is what Christ says (26)

b) Concrete proof is what Christ has done (27a)

3. Concrete proof demands a verdict (27b-29)

a) Belief is proven by a great confession of faith (28)

b) Faith is honoured by a great blessing from Christ (29)

(i) It’s good to see and believe (29a)

(ii) It’s better to believe before seeing (29b)

Conclusion (30-31)


1 Johnson T. K. Lim, Power In Preaching (University Press of America, 2002), 125.

2 R. Albert Mohler, Jr., As One With Authority in “The Masters Seminary Journal (Spring 2011, 89-98), 89.

3 Mohler, 97.

4 Fred B. Cradock, As One With Authority (St. Louis, MO: Chalice Press, 1971, reprint 2001), cited by R. Albert Mohler, in As One With Authority, “The Masters Seminary Journal” (Spring 2011, 89-98), 91.

5 Richard Holland, Expository Preaching: The Logical Response to a Robust Bibliology in “The Masters Seminary Journal” (Spring 2011, 19-39), 20.

6 Mohler, 92.

7 Mohler, 93.

8 R. C. Sproul, The Soul’s Quest for God (Wheaton: Tyndale House Publishers, 1992), 51.

9 Jonathan Edwards, The Works of Jonathan Edwards, Vol. 2, revised and corrected, Edward Hickman (Carlisle: PA: The Banner of Truth Trust, 1995), 14ff.

Related Topics: Pastors

La Revue Internet Des Pasteurs, Fre Ed 16, Edition du l’été 2015

Edition de l’Eté 2015

Auteur : Dr Roger Pascoe, Président de

l’Institut pour la Prédication Biblique

Cambridge, Ontario, Canada

(http://tibp.ca/)

C:\Users\Roger\Documents\My Documents\Institute for Biblical Preaching\Forms, Binder Cover Page, Logo\IBP Logos\IBP Logo.jpg

Institut Biblique pour le Ministère Pastoral

« Renforcer les capacités de l’Eglise dans la prédication biblique et le leadership »

1ère Partie : La Puissance Pour La Predication

«La perte de la puissance et de l’autorité dans la prédication»

Chaque prédicateur véritablement appelé de Dieu pour prêcher est capable de prêcher avec une grande puissance spirituelle. Pour prêcher avec puissance, vous devez (a) connaître Dieu intimement; (B) comprendre Sa Parole; (C) être bien préparé, et (d) avoir la plénitude du Saint-Esprit. Lorsque nous échouons dans notre mission de prédication, nous devenons plus conscients que la puissance pour la prédication ne vient de nous, mais de Dieu. C’est seulement lorsque nous sommes conscients de cela que nous cherchons à nous appuyer sur la puissance du Seigneur.

Le facteur qui révèle le mieux qu'un prédicateur a la puissance de l’Esprit c’est la transformation de la vie des gens par l'Esprit Saint à travers la prédication de la Parole de Dieu, afin que (a) leurs cœurs soient touchés; (B) leur intelligence soit étirée (nous leur enseignons ce qu'ils ne savent pas); (C) leur volonté soit soumise ; et (d) leur conscience soit impactée, avec pour résultat ultime que leur vie soit spirituellement transformée.

La mesure de la puissance spirituelle n’est pas la réaction extérieure, mais la prise de conscience du péché à l’intérieur de soi, ce désir de sanctification, de repentance, et d'amour pour le Christ.

Permettez-moi d’évoquer quelques causes de la perte de la puissance spirituelle dans la prédication

1. La perte de la passion pour Dieu. La principale cause de perte de puissance parmi les prédicateurs c’est la perte de leur passion pour Dieu. Lorsque cela se produit, ils deviennent médiocres dans leur réflexion, leur ministère et leur prédication, et ils deviennent sensibles à l'esprit du monde. Cela peut se produire lorsqu’un prédicateur a été un certain temps dans une église et qu’il est devenu familier et à l’aise dans l'église (de même que l'église envers lui), parce que c’est à ce moment qu’il est très tentant de se relâcher spirituellement. Ensuite, il peut être tenté d’abandonner sa quête du Seigneur et il perd ainsi sa vigilance et sa fraîcheur spirituelle. C’est là que le diable saisit l’occasion pour le dévorer. Ce problème est aggravé par le fait que non seulement beaucoup d’églises n’ont pas leaders spirituellement engagés, mais ils n’en veulent même pas ; en lieu et place elles sont prêtes à se contenter de la médiocrité.

2. La conformité à la culture. Les prédicateurs perdent souvent leur pouvoir parce qu'ils agissent par conformisme à leur culture, plutôt qu’en vertu de leur vocation et de leur position. Cette tentation à être en phase avec les gens et avec la culture se traduit souvent par une compromission des normes morales et un style vestimentaire et un discours qui prend la forme de la culture autour d'eux. Le désir de se conformer à la culture éteint le feu de Dieu dans le cœur d'un prédicateur. La mise en garde contre le fait que «l'amitié avec le monde est inimitié contre Dieu» (Jacques 4: 4) est applicable autant aux prédicateurs qu’à toute autre personne.

3. Le manque d'autorité. Beaucoup de prédicateurs aujourd'hui ne prêchent pas (et peut-être ne peuvent pas prêcher) avec conviction ou d'autorité. Ils ne disent pas (et peut-être ne peuvent pas dire): «Ainsi parle le Seigneur». D’où vient notre autorisation à prêcher? Le Docteur Mohler (Président de Southern Baptist Theological Seminary) l’a exprimé de la façon suivante :

«Quel est notre mandat pour la prédication? Qu’est-ce qui nous y autorise? C’est tout aussi simple - Dieu a parlé. Dieu s’est révélé Lui-même, renonçant à sa vie privée afin que nous puissions Le connaître. Il n’est pas resté silencieux, et Il nous a donné l’ordre de parler. Il appelle et équipe des hommes pour prêcher Sa Parole. Lui ne se tait pas et nous ne pouvons pas non plus nous taire. Nous devons parler, prêcher et enseigner sa Parole. »

Notre autorité et notre autorisation pour la prédication c’est uniquement pour proclamer la Parole de Dieu. Si vous prêchez quelque chose d'autre, votre prédication n’aura aucune puissance pour transformer des vies. Si vous ne prêchez pas la Parole, vous ne pourrez pas parler avec autorité, car ce que vous dites n’est pas autorisé par Dieu – ce n’est pas la Parole de Dieu.

Beaucoup de prédicateurs aujourd'hui ne prêchent pas la Parole! Ils discourent sur des questions culturelles, sur des questions philosophiques (surtout leur philosophie de la vie), sur des problèmes psychologiques et des questions de motivation, mais ils ne prêchent pas la Parole de Dieu. Ils peuvent lire brièvement ou citer un passage de l’Écriture pour donner à leur message une saveur spirituelle, mais ils ne prêchent pas ce texte. Ils ne prêchent pas de façon biblique; par conséquent, ils ne proclament pas les paroles de Dieu et ils ne prêchent pas avec autorité.

Pourquoi y a-t-il tant de prédicateurs qui ne prêchent pas avec autorité? Plusieurs raisons viennent à l'esprit:

1. Ils ne prêchent pas avec autorité parce que leur pensée est mondaine. La question de la conformité à la culture revient ici. Beaucoup de prédicateurs ont adopté (en particulier dans la société américaine) la pensée postmoderne, même s’ils ne le reconnaissent pas ou n’en sont pas conscients. C’est pourquoi ils ne parlent pas avec autorité, parce que le postmodernisme dit ceci : «Il n'y a pas de vérité absolue pour tout le monde. Donc, je peux croire ce que je crois; et vous, croyez que ce que vous croyez. N’essayez pas de me dire ce qui est bon ou mauvais.»1

En outre, dans la pensée du monde, ne pas être catégorique ou dogmatique ce n’est pas être à la mode, ce n’est pas être intellectuel – on doit toujours laisser une ouverture à d'autres possibilités. Vous trouvera cela en particulier dans les institutions universitaires. On laisse aux étudiants la liberté de déterminer par eux-mêmes ce qu'ils veulent croire. Les professeurs ne sont pas censés les influencer. Ainsi, l'interprétation biblique ne cesse de changer pour intégrer de nouvelles idées, des découvertes, et des possibilités qui sont plus en phase avec la pensée du monde. Ce que la Bible affirmait clairement dans le passé est aujourd'hui remis en cause. La théologie systématique est plus systématique que théologique – des questions fondamentales sont laissées ouvertes à toutes sortes d'options (par exemple la nature et le caractère de Dieu dans le Théisme Ouvert).

Mais qu’est-ce donc ce type d'enseignement? Quelle confusion cela apporte t-il à la prochaine génération de pasteurs et d’enseignants? Lorsque la pensée mondaine envahit l'église (comme ca semble être le cas), le résultat c’est que (a) les prédicateurs ne parlent plus avec autorité, mais de façon hypothétique, (b) les prédicateurs ne remettent pas en cause (la pensée et le comportement), mais apportent du réconfort, (c ) les prédicateurs n’enseignent pas, mais font des suggestions, (d) les prédicateurs ne parlent pas avec audace, mais avec hésitation, (e) les prédicateurs ne donnent pas des réponses, mais suscitent des questions, (f) les prédicateurs ne communiquent pas des certitudes, mais des doutes, (g) la prédication n’est pas offensive, mais accommodante.

Ou, pour le dire en d’autres termes :

«Il ya des points d'interrogation, là où il devrait y avoir des points d'exclamation. Il y a de l'hésitation là où il devrait y avoir de l'audace. Il ya des conseils où il devrait y voir de l'enseignement. Il ya des opinions là où il devrait y avoir de la doctrine. Il ya des impressions là où il devrait y avoir des impératifs.»2

2. Ils ne prêchent pas autorité parce qu'ils ont peur des gens. L’un conduit à l’autre. Si votre pensée est mondaine, alors vous ne pourrez pas parler avec autorité parce que vous craignez les gens. Pourquoi? Parce que la pensée des gens est également mondaine et la pensée mondaine dit ceci : «Ne me dites pas ce que je dois faire. Vous n’avez aucune autorité sur moi. Je vivrai comme je veux. Si vous ne dites pas ce que je veux entendre, alors j’irai ailleurs.»

La pensée postmoderne chez les leaders d’églises est une réaction à la pensée postmoderne parmi les fidèles. Comme l’a dit Richard Holland de Masters Seminary : «La où la vérité est relative, l'éthique est fonction de la situation, et l'autorité est toujours remise en question, et l’on ne déroulera certainement pas le tapis rouge pour notre prédication par exposition qui dépeint la vérité, définit la morale, et déclare l'autorité de Dieu. »3

Quelqu'un d'autre a dit, «Nous n’osons pas parler avec autorité ... parce que les gens ne vont tout simplement pas l'accepter. Une génération qui aime les points d'interrogation sera nécessairement allergique aux points d'exclamation. Une génération qui trouve le confort dans les virgules va nécessairement manifester de la résistance aux point finaux.» 4

3. Ils ne prêchent pas avec autorité parce qu'ils ne comprennent pas la Parole de Dieu, et ne l’ont pas appliquée dans leur propre vie. Pour prêcher avec autorité, vous devez d'abord savoir ce que la Parole dit et ce que cela signifie, et vous devez l'avoir appliquée à vous-même. Sans cela, vous ne pourrez pas parler avec autorité. Comment pouvez-vous l’enseigner aux autres, si vous ne savez pas ce qu’elle signifie? Comment pouvez-vous l’appliquer aux autres, si vous ne l'avez pas d'abord appliqué à vous-même? Cela nécessite deux choses:

(a) Vous devez bien l'étudier, en vous basant sur de solides principes herméneutiques, en adoptant de bonnes pratiques exégétiques, et dans la dépendance au Saint-Esprit.

(b) Vous l’appliquer personnellement, sur la base de l'obéissance au Seigneur et de votre relation avec Lui.

Quel est donc l'antidote de ce manque d'autorité? L'antidote consiste à imiter Jésus qui « enseignait comme ayant autorité» (Matthieu 7: 28-29.) Le contexte c’est que Jésus venait de terminer le Sermon sur la Montagne, dans lequel il avait interpellé les gens sur la vie dans le royaume et ce que cela implique: être sel et lumière sur la terre, amasser un trésor dans le ciel et non sur terre, faire confiance que Dieu pourvoira à nos besoins quotidiens, et bâtir notre vie sur le roc solide et non sur le sable. Les concepts que Jésus enseignait et qu’il appelait les gens à observer, étaient radicaux. «Vous avez entendu dire ... mais moi je vous le dis» - par exemple, que (a) le meurtre et l'adultère commencent dans le cœur; (b) le mariage est un engagement à vie; (c) aimez vos ennemis.

De toute évidence, l'enseignement de Jésus contrastait avec l'enseignement des scribes. A quoi l'enseignement des scribes ressemblait-il? Apparemment, leur enseignement ressemblait à certains enseignements que nous entendons de nos jours. Ils faisaient dire aux saintes écritures ce que eux ils souhaitaient dire ou signifier. Après avoir fini de dire au peuple toutes les différentes interprétations des différents rabbins, personne ne savait finalement ce que le texte signifiait- leur enseignement n’avait aucune autorité. Ils utilisaient des arguments trompeurs et subtils, apportant ainsi de la confusion au point que rien n’était définitif. Et c’est ce qu'ils voulaient. Ils sont comme ceux contre lesquels l'apôtre Paul nous met en garde - ceux (a) qui s’attachent «à des fables et à des généalogies sans fin, qui produisent des discussions plutôt qu’elles n’avancent l’œuvre de Dieu dans la foi.» (1 Tim 1:4); (b) qui profèrent des mensonges « par l’hypocrisie de faux docteurs portant la marque de la flétrissure dans leur propre conscience» (1 Tim 4: 2); (c) qui ont «l’apparence de la piété, mais reniant ce qui en fait la force.» (2 Tim 3:5); (d) qui «ayant la démangeaison d’entendre des choses agréables, … détourneront l’oreille de la vérité, et se tourneront vers les fables.» (2 Tim 4: 3-4).

En revanche, l'enseignement de Jésus était simple, complet, et décisif - «faites ceci ... ne faites pas cela; croyez ceci ... ne croyez pas cela » (Voir Marc 11:18; Luc 4:32; Jean 7:46; Marc 6: 2). C’est ce modèle que nous voyons les apôtres imiter dans l'exposition de la Parole de Dieu et l'autorité qu’ils accordaient aux saintes écritures. Lorsque nous proclamons fidèlement la Parole de Dieu (de façon claire, complète et avec précision), nous pouvons alors parler avec toute l’autorité venant de Dieu lui-même – car c’est alors que nous sommes Ses porte-paroles.

Comment pouvons-nous donc prêcher avec puissance? La puissance spirituelle résulte de la vie de sanctification et de la spiritualité du prédicateur. La puissance spirituelle est une puissance qui se dégage d’une personne dont la vie est agréable à Dieu ; la vie de quelqu’un en qui le Saint-Esprit est opérationnel. C’est une puissance que Dieu infuse dans la vie de ceux qui vivent comme Christ, qui marchent comme Jésus a marché (1 Jean 2:6). Ce n’est que par une vie de sanctification que nous pouvons avoir cette puissance spirituelle dans la prédication. Pour prêcher avec puissance (c'est-à-dire pour que la Parole transforme des vies lorsqu’elle est proclamée), quatre ingrédients essentiels sont nécessaires:

1. La puissance de Dieu

2. La puissance du Saint Esprit

3. La puissance de la prière

4. La puissance de l'Écriture

Nous nous pencherons sur ces quatre ingrédients dans le prochain numéro de notre revue.

2ème Partie – La Préparation De La Predication

«L’étude du texte: les ressources personnelles»

L’étude personnelle / la lecture

La raison principale pour laquelle il faut lire la bible, c’est d’abord pour notre propre spiritualité, c’est pour mieux connaître Dieu. Tout comme vous étudiez des matières profanes, vous devez aussi lire, fouiller, étudier, et réfléchir sur la Bible. Assurez-vous d’avoir un programme de lecture de la Bible. L'une des parties les plus négligés dans l'étude de la Bible c’est sa lecture. Nous passons tellement de temps à lire des ressources secondaires que nous négligeons souvent la lecture de la Bible elle-même. Vous devez connaître la Bible d’un bout à l’autre de sorte à saisir toute la portée de l'Écriture pendant votre préparation et pendant votre prédication, et de sorte à que vous puissiez vous rappeler de mémoire les mots du texte ou les références bibliques.

La prière personnelle

La prière est le principal moyen par lequel nous pouvons comprendre ce que Dieu a dit et ce qu’Il est en train nous dire. La prière ne peut pas être dissociée de l'œuvre du Saint-Esprit qui a inspiré les auteurs de la Bible. La prière et l'illumination du Saint-Esprit vont de paire pendant notre étude. Vous ne pouvez pas comprendre la Bible comme il se doit (2 Corinthiens 2:13-14) ou en tirer meilleur profit en l’étudiant seulement.

Par la prière, nous demandons le secours de Dieu pour (a) comprendre la Bible; (b) saisir le message pour notre audience particulière en ce moment et en ce lieu précis; et (c) appliquer la Bible dans leur vie.

Le Saint-Esprit a promis de nous conduire dans toute la vérité. C’est l’Esprit qui nous conduit dans la compréhension de la Parole de Dieu, nous ne pouvons pas y parvenir autrement. Par conséquent, il n’ya pas de raccourci ou de substitut pour cette partie de la préparation de la prédication.

La méditation personnelle

En plus de la faculté de «raisonner», Dieu nous a donné la capacité de «méditer.» La méditation chrétienne se distingue des autres types de méditation séculière (par exemple, le yoga). La méditation séculière se concentre sur le fait de vider son esprit et d'entrer dans un état mental ou spirituel de vide ou de néant. La méditation chrétienne se concentre sur le fait de remplir son esprit avec des pensées de la Parole de Dieu et d’entrer dans un état de connexion spirituelle avec Dieu et sa Parole.

La méditation chrétienne consiste à ruminer dans son esprit ce que Dieu nous a dit dans sa Parole, comme une vache qui mâche du foin pour en tirer autant de nutriments que possible, pour avoir au delà du goût, tous les éléments nutritifs. C’est ce qui permet à l'Esprit Saint de travailler dans votre esprit et votre cœur pour ouvrir les champs d'application du texte et en donner une appréciation plus profonde.

La méditation chrétienne produit la lumière spirituelle qui ne peut être acquise par un simple raisonnement ou par l’étude. Pendant que vous méditez sur les Écritures:

(a) Le Saint-Esprit vous amène à l’esprit des connexions avec d’autres textes bibliques auxquels vous n’auriez pas pensé en étudiant le texte.

(b) Le Saint-Esprit vous permet de savourer ou apprécier la vérité du texte - «Une connaissance qui transcende l'esprit pour transpercer l'âme.»5 C’est ce que Jonathan Edwards décrit comme «le vrai sens de l'excellence divine dans ce qui est révélé dans la Parole de Dieu, et la conviction que ce qui est dit est vrai et réel.»6

(c) Le Saint-Esprit vous donne de bonnes idées sur comment appliquer le texte pour votre assemblée.

L'obéissance personnelle

Pour bien comprendre la Parole et être qualifié pour prêcher son message, nous devons obéir à ce que nous savons déjà. Si nous n’obéissons pas à ce que nous savons déjà, Dieu ne nous donnera ce que nous ne savons pas. Pourquoi Dieu nous donnerait-il davantage si nous n’obéissons pas à ce qu'Il nous a déjà donné? L'obéissance consiste à simplement appliquer la Parole de Dieu que nous avons apprise dans nos propres vies.

3ème Partie: Le Leadership – Être Un Modele Selon Le Cœur De Dieu

« L’abandon de votre personne au Saint Esprit» Partie 6

Dans les cinq derniers numéros de cette Revue Internet des Pasteurs, nous avons étudié le sujet de l’abandon de votre personne, en tant que leader, à l'Esprit Saint. Pour ce faire, nous nous sommes basés sur l'enseignement dans Ephésiens 5:18-6: 20. Nous avons abordé la signification de la plénitude de l'Esprit, la nécessité de la plénitude de l'Esprit, la réalité de la plénitude de l'Esprit, et (dans les deux derniers numéros) l'activité de la plénitude de l'Esprit.

Comme nous l'avons déjà vu, la plénitude de l'Esprit a pour effet une harmonie suscitée par l’Esprit dans le foyer (Eph 5:22-6:4); une coopération suscitée par l’Esprit dans le lieu de travail; (Ep 6, 5-9) et la victoire suscitée par l’Esprit dans le monde (Eph. 6:10-20). C’est sur ce dernier point que voulons conclure notre étude dans le présent numéro.

La victoire suscitée par l’Esprit dans le monde (Eph. 6:10-20)

Contrairement à nos relations dans l'église, notre foyer et notre lieu de travail, notre relation avec le monde ne peut jamais être harmonieuse, mais elle peut-être victorieuse. La plénitude de l’Esprit est immédiatement suivie d’un combat spirituel contre le monde. Si vous n'êtes pas attaqué par le diable, c’est que vous n'êtes certainement pas rempli de l'Esprit. Pour tenir ferme contre les ruses du diable, nous avons besoin de la force et de la protection de Dieu. Je vais juste donner les grandes lignes de ce passage sans le traiter en détail.

1. La victoire suscitée par l’Esprit dans le monde nécessite une protection spirituelle (6:10-17)

(a) Nous avons la protection spirituelle par la puissance de Dieu (10). Au reste, fortifiez-vous dans le Seigneur, et par sa force toute-puissante. Puisque nous ne pouvons pas nous nous fortifier nous-mêmes, Dieu nous donne la force de résister aux assauts du diable. Comme avec les instructions précédentes, la clé est dans le Seigneur (10b) - notre force c’est le Seigneur, notre force provient de Lui. Nous ne pouvons rien faire par nous-mêmes. Mais parce que nous sommes dans le Seigneur, nous avons accès à la force toute-puissante de Dieu (10c). Sa puissance est nôtre au travers du Christ.

(b) Nous avons la protection spirituelle par les armes de Dieu (11). Revêtez-vous de toutes les armes de Dieu (11a). Nous sommes protégés en les revêtant. Les armes ne servent à rien tant que nous ne les portons pas. Dieu les fournit, mais c’est notre responsabilité de nous en revêtir. Nous sommes protégés par une armure complète - toutes les armes de Dieu. Dieu nous donne une gamme complète d’armures qui comprend toutes les armes et toutes les ressources dont nous avons besoin pour le combat. Nous sommes protégés par des armes divines, surnaturelles - toutes les armes de Dieu. Nos armes pour le combat proviennent «de Dieu.». Ce sont Ses armes.

(c) Nous avons la protection spirituelle contre l'ennemi de Dieu (11b-12) - afin de pouvoir tenir ferme contre les ruses du diable (11b). Les ruses de Satan ont commencé dans le jardin d'Eden et ont atteint leur paroxysme à la croix, où Christ l’a vaincu. Ainsi nous avons été libérés de l'esclavage du diable. Quoique Satan ait été vaincu, il n'a pas encore cédé. Il continue de faire la guerre contre Dieu au travers du peuple de Dieu. Mais Dieu nous rend capables de tenir ferme contre ses attaques.

L'ennemi c’est le diable - le chef de l'armée adverse. C’est un être réel qui se promène comme un lion rugissant, cherchant qui dévorer. Il est l'accusateur des frères. Pour gagner le combat, nous devons connaître l'ennemi et ses tactiques.

La tactique du diable ce sont les ruses. Sa nature n'a pas changé depuis le début - «Le serpent était le plus rusé de tous les animaux des champs» (Genèse 3:1). Ses méthodes sont astucieuses, futées, ingénieuses, et vicieusement destructrices parce qu'il est le grand séducteur.

La bataille n’est pas contre les forces humaines, mais celles spirituelles. Nous ne luttons pas contre la chair et le sang (12a). Ce combat est une lutte, mais pas une lutte contre la chair et le sang. Notre lutte n’est pas contre la chair dans sa faiblesse et sa mortalité. Si tel était le cas, la lutte serait beaucoup plus facile. Ce n’est pas une lutte contre les forces humaines, mais contre les forces spirituelles du mal. Nous luttons contre les dominations, contre les autorités, contre les princes de ce monde de ténèbres, contre les esprits méchants dans les lieux célestes. (12b). Ce n’est une lutte pas contre la chair et le sang, mais contre les dominations et les autorités spirituelles. Cette lutte n’est pas contre les gouvernements humains ni même contre des dictateurs sadiques mais contre les forces malveillantes et maléfiques des ténèbres. Ces forces spirituelles exercent un pouvoir cosmique. Ce sont des forces spirituelles du mal. Ils opèrent dans ce monde de ténèbres. Ces forces spirituelles du mal opèrent dans les lieux célestes. Non pas au Ciel où Christ règne au-dessus de toutes ces forces, mais dans la sphère située en dessous du Ciel et au-dessus de la terre (voir Ep.2,20).

2. La victoire suscitée par l'Esprit dans le monde nécessite une préparation spirituelle (6:13-20).

C’est pourquoi, prenez toutes les armes de Dieu (13a). Ne vous tenez pas juste là! Faites quelque chose! Revêtez-les! ... afin de pouvoir résister dans le mauvais jour, et tenir ferme après avoir tout surmonté. (13b). Vous êtes responsable de revêtir l'armure afin de pouvoir résister dans le mauvais jour dans lequel nous vivons. En fin de compte, il ne s’agit pas vraiment de combattre, il s’agit de résister, et nous ne pouvons pas rester par nos propres forces.

Nous expérimentons la victoire spirituelle dans notre vie chrétienne par la protection spirituelle et par la préparation spirituelle. Et notre préparation spirituelle implique d'être préparé avec toute l'armure spirituelle et avec toute la puissance de la prière.

(a) tenez-vous prêt avec toute l'armure spirituelle (6:13-17). Soyez prêt avec les armes de la vérité. Tenez donc ferme : ayez à vos reins la vérité pour ceinture (14a). Soyez prêt avec les armes de la justice. Tenez donc ferme : ... revêtez la cuirasse de la justice (14b). Soyez prêt avec l'armure de l'Evangile. Tenez donc ferme : ... mettez pour chaussure à vos pieds le zèle que donne l’Evangile de paix (15). Soyez prêt avec l'armure de la foi. Tenez donc ... prenez par-dessus tout cela le bouclier de la foi (16a). Soyez prêt avec l'armure du salut. et prenez aussi le casque du salut, (17a). Soyez prêt avec l'armure de la Parole. Et prenez ... l’épée de l’Esprit, qui est la parole de Dieu. (17b).

Ainsi donc, soyez prêt avec toutes les armes spirituelles, et ...

(b) tenez-vous prêt avec toute la puissance de la prière (6:18-20)

Porter une armure n’assure pas en soit la victoire. Pour être victorieux nous avons besoin de puissance et de sagesse pour savoir comment penser et agir dans le combat - écouter notre commandant; entendre et comprendre ses tactiques. Nous obtenons tout cela dans la prière.

Notez bien...

  • La variété de la prière. Faites … toutes sortes de prières et de supplications. (18)
  • La fréquence de la prière. Prier en tout temps (18)
  • Les moyens de la prière. Prier par l’Esprit (18)
  • La manière de prier. Veillez à cela avec une entière persévérance (18)
  • L'objet de la prière. Priez pour tous les saints (18)
  • Les spécificités de la prière. Priez pour moi, afin qu’il me soit donné, quand j’ouvre la bouche, de faire connaître hardiment et librement le mystère de l’Evangile, pour lequel je suis ambassadeur dans les chaînes, et que j’en parle avec assurance comme je dois en parler. (19-20). Priez donc pour les gens par leur nom. Priez pour leurs besoins en particulier. Priez en particulier pour ceux qui travaillent pour l’Évangile. Voici trois choses spécifiques pour lesquels vous pouvez prier pour ceux qui sont dans le ministère et le leadership: (a) qu'ils aient les mots justes pour parler au bon moment; (b) qu'ils aient la force d'agir avec audace pour faire connaître l'Évangile; (c) que rien ne les empêche de servir Christ - pas même la prison (qu'ils agissent comme des ambassadeurs pour Christ, même dans les chaînes)

Conclusions

Une vie chrétienne normale est une vie remplie de l'Esprit, mais beaucoup de chrétiens ne vivent pas dans l'obéissance et la soumission, et par conséquent, ne sont pas remplis de l'Esprit (18).

Comprendre la volonté du Seigneur (17) est vital pour être rempli de l'Esprit. Vous ne pouvez pas avoir la plénitude de l'Esprit tant que vous ne comprenez pas et ne marchez pas dans la volonté du Seigneur. Vouloir le faire serait une contradiction. En d'autres termes, pour être remplis de l'Esprit, votre vie doit être conforme à la volonté du Seigneur – être soumis et obéissant à la parole révélée de Dieu.

Les gens remplis de l'Esprit sont ceux qui vivent leur vie avec sagesse, pas de façon insensée (15). Ils cherchent à imiter Dieu, à marcher dans l'amour, à s'abstenir du mal, à produire la bonté, la justice et la vérité, à exposer les mauvaises actions des gens qui vivent dans les ténèbres, à utiliser leur temps à bon escient, à vivre dans la pleine compréhension de la volonté du Seigneur.

Les gens remplis de l'Esprit désirent donner gloire à Dieu. Vous savez que vous avez été scellés par l'Esprit pour ce temps et l'éternité. Vous savez que l'Esprit est la garantie que votre rédemption sera complète. Lorsque vous êtes rempli de l'Esprit, votre cerveau n’est pas inactif, votre discours n’est pas compromis, et votre conduite n’est pas obscène. Bien au contraire, votre perception des choses spirituelles est aiguisée, votre compréhension de la volonté de Dieu est ouverte, votre appréciation de la Parole de Dieu est accentuée, votre bien-être spirituel est renforcée, votre assurance est complète en Christ, et votre visage est rendu éclatant par l'amour de Dieu.

Qu’est-ce que le fait d'être un leader rempli de l'Esprit a t –il donc comme implications et comme impact?

1. Votre influence sur les autres en tant que modèle. D'autres voudront être comme vous, parce qu'ils voient Christ en vous, ce qui est un puissant facteur dans le leadership de l'église. Vous dirigerez en vertu de la puissance de votre personnalité.

2. Votre crédibilité et la confiance que vous inspirez en tant que leader de l'église. La crédibilité et la confiance sont des facteurs clés dans le leadership. La plus grande source de crédibilité c’est lorsqu’on mène une vie pieuse - une vie remplie de l'Esprit. Le plus sûr moyen de développer la confiance c’est de mener une vie pieuse - une vie remplie de l'Esprit. Comment les gens peuvent se méfier de quelqu'un dont la vie démontre qu'il est rempli de l'Esprit de Dieu?

3. La sagesse et la direction qui vous est accordée par Dieu. Il ya beaucoup de leaders dans nos églises qui ont l'expérience, l'argent, et la capacité, mais qui manquent de sagesse et de direction.

Avoir de l’expérience (ou être âgé) ne signifie pas que vous avez de la sagesse. La sagesse est la connaissance associée à une juste appréciation de l’action à entreprendre. La sagesse c’est le discernement et la perspicacité pour prendre de bonnes décisions. La sagesse transcende ce qui est extérieur et superficiel pour voir ce qui est intérieur et vrai. La sagesse fait la distinction entre ce qui est facile et rapide de ce qui est solide et durable, et elle choisit de faire ce qui est juste. La sagesse a ses racines dans la crainte du Seigneur. La sagesse est l'un des éléments essentiels du leadership qui fait défaut dans nos églises aujourd'hui et je crois la cause c’est l'absence d’hommes et de femmes remplis de l'Esprit.

Avoir de l'expérience ne signifie pas que vous avez un sens de direction clair. Pour être un leader efficace, vous devez avoir une idée claire de la direction que va prendre l'organisation que vous dirigez. Comment obtenir un sens clair de la direction de l'organisation que nous dirigeons? Tout d'abord, nous ne pouvons avoir une idée claire de la direction à suivre qu’à partir de la parole de Dieu. Par conséquent, nous devons bien l’étudier pour bien obéir à Dieu. Deuxièmement, nous ne pouvons avoir une idée claire de la direction à suivre que si nous vivons une vie remplie de l'Esprit, dans la dépendance de Dieu et l'obéissance à sa parole. Troisièmement, nous ne pouvons avoir une idée claire de la direction à suivre que si nous vivons une vie de consécration dans la prière. Les trois éléments suivants renforcent une vie de sanctification - la vérité de la Parole de Dieu, la puissance de l'Esprit de Dieu, et l'efficacité de la prière.

4ème Partie: Plans De Predications

Le dialogue de Jésus avec ses disciples

Pour la version anglaise de ces prédications, cliquez sur ces liens: Link 1 - Jean 20:19-21; Link 2 - Jean. 20:21-23; Link 3 - Jean. 20:24-31

Titre: Le choc et la réalité de la résurrection - partie 4,5,6

Point n°1: La résurrection de Jésus change la peur en courage (20:19-23)

1. Le Jésus ressuscité apaise nos craintes (19-20)

a) Il apaise nos craintes par ce qu'il dit (19)

b) Il apaise nos craintes par ce qu'il fait (20)

2. Le Jésus ressuscité ravive notre courage (22-23)

a) Il ravive notre courage pour continuer son œuvre (21)

b) Il ravive notre courage pour parler avec autorité (22-23)

Point n°2: La résurrection de Jésus change l'incrédulité en foi (20:24-29)

1. L’incrédulité n’est pas vaincue par un simple témoignage (24-25a)

2. L'incrédulité a besoin d’une preuve palpable (25b-28)

a) La preuve palpable c’est ce que Christ a dit (26)

b) La preuve palpable c’est ce que Christ a fait (27a)

3. La preuve palpable a besoin d’un verdict pour se manifester (27b-29)

a) La foi est prouvée par une grande confession de foi (28)

b) La foi est récompensée par une grande bénédiction du Christ (29)

(i) Il est bon de voir et de croire (29a)

(ii) Il est encore préférable de croire avant de voir (29b)

Conclusion (30-31)


1 R. Albert Mohler, Jr., Comme Ayant Autorité dans “La Revue de Masters Seminary (Printemps 2011, 89-98), 89

2 Mohler, 97

3 Richard Holland, La Prédication par Exposition: La Réponse Logique à une Bibliologie Robuste dans “La Revue de Masters Seminary” (Printemps 2011, 19-39), 20

4 Mohler, 92

5 R. C. Sproul, La quête de Dieu par l’âme (Wheaton: Tyndale House Publishers, 1992), 51

6 Jonathan Edwards, L’œuvre de Jonathan Edwards, Vol. 2, revisé et corrigé, Edward Hickman (Carlisle: PA: The Banner of Truth Trust, 1995), 14ff.

Related Topics: Pastors

网上牧师杂志–中文版(简体), SCh Ed, Issue 16 2015年 夏季

2015年 夏季

作者 : 罗 杰. 帕斯科博士(Dr. Roger Pascoe)

圣言宣讲学院院长

(President, The Institute for Biblical Preaching)

加拿大安大略省剑桥市

(http://tibp.ca/)

C:\Users\Roger\Documents\My Documents\Institute for Biblical Preaching\Forms, Binder Cover Page, Logo\IBP Logos\IBP Logo.jpg

「增强在教会里的讲道与领导能力」

第一部分:讲道的权能

「失落了讲道的权柄与权威」

只要传道者是蒙神呼召宣讲神的道,就有从神而来的大能大力使他能够宣讲。要作带权柄的宣讲,你必须(a)亲密地认识神;(b)明白圣经;(c)有充足的准备;(d)从圣灵得力。当我们在传道的职任遇到失败时,我们就有更深领悟:讲道的力量不是出于我们,而是从神而来。正当我们明白这一点,我们便获得从神而来的力量。

传道者带着从神而来的权能宣讲神的圣言的明证,便是使神的子民得到从圣灵而来的生命转化,使(a)他们的受感动;(b)他们的思想得到扩展(我们教导他们所不认识的);(c)他们把意念交托、顺服神;(d)他们的良心被刺透,活出被圣灵转化的生命。

从神而来的力量,不是从外在表现来量度,而是内里意识罪,渴望圣洁、忏悔和爱基督。

让我提出一些讲道时失落了从神而来的权柄的原因

1. 失去了对神的爱与热情。传道者讲道乏力的主要原因是他失去了对神的爱与热情。当这情况发生时,他的思想、他的服侍、他的讲道变得平庸,他受世界的灵影响。这情况常因传道者在教会已有好一段日子,在教会安顿下来,和教会的相处互相感到安舒;这时,他便被诱惑放松下来,不再在灵里警醒,接着,他可能放弃为主奋斗和他失去了警惕和新鲜感,这也是魔鬼赢得把他吞噬的时机。这情况放大了教会为何不单不寻找属灵领袖,也不愿意寻找属灵领袖而安于平庸的问题。

2. 顺应文化。传道者常失去权柄,因为他们顺应文化来取代他们的呼召与位份。他们的本意是希望可以和其他人和文化相处得好些,但结果是常常在道德标准、衣着、言行上和周边的文化妥协。顺应文化把传道者心中为神发热的那团火弄熄了。圣经警告:「与世俗为友就是与神为敌。」(雅各书4:4)这警告对牧者和任何人都适用。

3. 缺乏权威。今天很多传道者没有(或不能)使人信服或带着权柄宣讲;他们没有(或不能)说:「这是主所说的」。那么,我们讲道的权柄从何而来? 莫赫勒博士(Mohler)(美南浸信会神学院的院长)这样说:

「甚么是我们传讲的许可证?甚么是我们的权柄?我们可归纳为『神说』。神彰显自己,没有把自己隐藏,让我们认识祂。祂不沉默,祂命令我们传扬祂。祂呼召人和装备人来宣讲圣经。祂不沉默,我们也不可沉默。我们要述说、宣讲和教导祂的圣言。」1

我们唯一的权柄和授权是宣讲神的道。如果你讲别的,你讲的不会带来生命的转化。如果你不传神的道,你所说的并没有带着权柄,因神并未授权你说那些话,它并不是神的道。

很多传道者今天不宣讲神的道! 他们谈论文化问题、哲学问题(多以他们的人生哲学为主)、心理问题和激励性的问题,但他们不宣讲神的道。他们或会简略地阅读或引用一段经文,使他们的讯息带点圣经的味道,但他们不是宣讲与经文相关的信息;故此,他们并非宣讲圣经,因此他们所说的并非神的道,所以他们的宣讲没有权柄。

为何那么多传道者的宣讲没有权柄 ?好几个原因在脑海浮现:

1. 传道者的宣讲没有权柄,因为他们的思想是属世的。这原因又转回刚才我所提及的顺应文化的问题上。很多传道者(特别是在我们北美社会)采纳了后现代思维:「没有适用于任何人的绝对真理,所以我相信我所相信的;你相信你所相信的。不要试图告诉我什么是对、什么是错。」虽然传道者不承认,又或未意会这情况,故此他们的宣讲不带权柄。

进一步来说,世俗思维以没有坚决态度和没有教条为时尚与睿智,一切都要留有空间给别的可能性。这情况在学术机构更为普遍,教授们被认为不应该影响学生,学生应自行找出他们相信甚么。圣经的解释不断变化来迁就新的见解、新的发现或那可能更贴近世俗的思维。昨天圣经清晰的意义在今天被质疑;系统神学的系统比神学更重要,重要议题都给予各种可能的方案(例如开放神学有关神的本质与特性)。

这算甚么教导? 这使下一代的牧师和教师多么混淆? 当世俗的思想侵入教会(它似已做到了),结果是(a)传道者所说的不具权威性,只是试探性质的建议。(b)传道者不挑战会众思想和行为,只给我们安慰。(c)传道者不作教导,只提意见。(d)传道者不清楚明说,使所说的产生疑惑。(e)传道者所说的没有答案,只提出问题。(f)传道者不予确定,只有疑惑。(g)传道者不敢冒犯,只去迁就。

另一个说法:

「感叹的地方变作问号;清晰的地方变作疑惑;应作教导的地方变作提建议;教义却变成意见;本应给予命令却变成看法。」 2

2. 传道者的宣讲没有权柄因为他们惧怕人。一个问题导致另一个问题,如果你的思想属世,你的宣讲便没有权柄,因为你惧怕人。为甚么? 因为人们的思想也是属世的,属世的思维是这样的:「不要告诉我该做甚么,你并没有在我之上的权柄。我喜欢怎么活便怎么活;假如你所说的不合我意,我便离开。」

圣职人员的后现代思维,他们是响应或反映会众中存在的后现代思维。大师神学院的荷兰(Holland)说:「当真理只是相对性的、伦理只是处境性、权柄常受质疑,当然释经讲道便不受欢迎,因释经讲道阐述真理,为道德下定义和宣告神的权威。」3

其它人会这么说:「我们宁可没有权柄宣讲...... 因为人们根本不接受。一个问号世代对感叹出现敏感症状;只寻找短暂的安舒,抗拒长期性的事物。」4

3. 传道者没有权柄宣讲因为他们不明白圣经,也不将圣经应用在自我身上。要作带权柄的宣讲,你首要认识圣经和明白它的意义,并应用在自我身上。若你不能做到这一点,你便无法作带权柄的宣讲。如你不认识圣经,你怎能教导他人?若你不先将圣经应用在自我身上,你怎能应用在别人身上?留意以下两件事:

(a)你要以稳固的释经学原则作为基础、训练释经,并倚靠圣灵用心研读圣经。

(b)建基于顺服神和与神的关系把经文应用在自我身上。

那么,甚么是讲道欠缺权柄的解药 ? 解药就是学效耶稣,那「像一个有权柄的人」(马太福音7:28-29)。按上下文,耶稣刚完成了登山宝训,他挑战群众作天国子民的生命:在世上要像盐和光、不要为自己积财宝在地上而要积在天上、相信神供应我们每日所需用的、要把我们的生命建基在盘石上而不在沙土上。耶稣在登山宝训使用「你们听见...... 但我告诉你们......」的格式作教导,祂十分彻底地挑战听众服从,例如(a)杀人和犯奸淫从心中开始;(b)婚姻是一生之久;(c)爱你的仇敌。

显而易见,耶稣的教导和文士的教导相异。文士们怎样教导呢?很明显,文士的教导和我们今天的教导相似,他们按自己的意愿来解释圣经,当他们把不同拉比对经文诠释的各种可能告诉人们后,没有人知道经文的意义,没有权威。他们采用误导性的论点和难以察觉的差异使议题含混不清,故此,甚么也不明确,这正是他们所希望的结果。他们就如使徒保罗向我们发出的警告:(a)「也不要沉迷于虚构的神话和冗长的家谱,因为这些事只会引起无用的猜测和辩论,无法帮助人凭信心认识神的救赎计划。」提摩太前书1:4);(b)「这教训是出于说谎的人的虚伪,他们的良心好像被烧红的铁烙了一般。」提摩太前书4:2);(c)「虚有虔诚的外表,却没有敬虔的实质;」(提摩太后书3:5 );(d)「人必容不下真理,反而耳朵发痒...... 转离不听真理,反倒趋向无稽之谈。」(提摩太后书4:3-4

相对来说,耶稣的教导直接、实而无华、有指引性:「要这样做...... 不要那样做;要相信...... 不要相信......」(参马可福音11:18;路加福音4:32;约翰福音7:46;马可福音6:2)。我们发现使徒学效这教导模式来诠释经文和在圣经的权威下教导。当我们忠心地宣讲圣经(清楚、实实在在、准确),我们的宣讲就得到神亲自的授权,我们是祂的代言人。

那么,我们如何倚靠圣灵的力量来宣讲圣灵的力量是圣洁生活的果子,也是传道者灵性的指标。蒙神悦纳的人和圣灵在内里运行的人,这力量便会自然流露。那些生命学效基督和那些追随基督脚踪的人(约翰壹书2:6),神便把这能力浇灌给他们。只有透过圣洁的生活,我们才能恢复在传道时拥有圣灵的能力。若要讲道时有圣灵的能力(即道的宣讲和结果带来生命的转化)需要以下四个不能或缺的要素:

1. 神的大能

2. 圣灵的力量

3. 祷告的力量

4. 圣经的力量

下一期我们会讨论这四个要素。

第二部分: 讲道的预备

「读经:个人资源」

个人阅读∕研究

读经的最基本原因是关乎我们个人的灵性,帮助我们认识神。读经就如你研读其它世俗的学科,你必须透彻地阅读、查考、研究和思考。你必须确保你有一个读经计划,在研究的过程中,最易被遗忘的,就是阅读圣经。我们花大量的时间阅读二手资料,但却遗忘了阅读圣经。你必须要透彻地认识圣经,你才可在读经和你的信息中包含圣经的内容,并且能够背诵经文,至少能记起经文的出处。

个人的祷告

祷告是明白神说甚么或正在说甚么的一个最基本途径。圣灵默示圣经作者写成圣经;祷告和圣灵的工作分不开,读经时,祷告和圣灵的亮光携手并进。没有祷告,单单研读,你没可能正确地明白圣经(哥林多后书2:13-14)或归纳出真正的价值。

祷告是来到神跟前寻求帮助( a )明白圣经;( b )为这时、这地、这群体获取一个信息;( c )把经文应用在这群体。

圣灵承诺带领我们进入真理里,祂引领我们明白神的圣言,除此以外,没有别的途径。因此,预备讲章时,祷告是少不了的。

个人默想经文

「理性」以外,神还给我们「默想」的能力。基督徒的默想与世俗的默想(例如瑜伽、TM)截然不同。世俗的默想焦点是倒空思念,进入一个思想或灵性上的无有境界。基督徒的默想是让脑海、思想充满神的圣言,进入一个灵性上与神和神的圣言相交的状态。

基督教的默想,是把神透过圣经告诉我们的,在脑海中重复思考,让我们不单能尝尝味道,而且得到其中的养份,就如牛的反刍以取得所有的养分。默想容让圣灵在我们的脑海和心中工作,打开经文的领域,也给我们一个深层次的认识。

基督徒的默想带来属灵的亮光,那是单凭理性或研读所得不到的。当你默想经文时:

(a) 圣灵会带领你联想到一些相关连的经文,那是在平常读经时不会想到的。

(b) 圣灵授予你鉴定经文的真理:「获取超越脑袋和透穿灵魂的知识 」5。爱德华兹(Jonathan Edwards)把这描述为「从圣经所启示的事物真正体会到神的超越,对真理的坚定信念和它们的真实性。」6

(c) 圣灵让你领悟到如何将经文在你的会众中应用

个人服从

我们必须顺服我们所认识的经文,才能真正明白它,才有资格宣讲它的信息。如果我们不服从我们所知道的,神不会加给我们那些我们所不知道的。假如我们不服从祂已给我们的,那么祂为何还要多加给我们?顺服只是将我们已学的经文应用在自我的生活上吧。

第三部份:领导:作一个 敬虔的榜样

「你个人向圣灵降服」,第六点

过去五期的网上牧师杂志,我们按以弗所书 5:18-6:20 研读作为一位领袖,个人向圣灵降服的课题;我们研读了生命被圣灵充满的意义,生命被圣灵充满的必要性,生命被圣灵充满的真实性和(在过去两期)生命被圣灵充满的各种活动。

就我们所见,生命被圣灵充满的各种活动包括:被圣灵充满而有的家庭和谐(以弗所书 5:22-6:4 );被圣灵充满而有的工作间合作(以弗所书 6:5-9 );被圣灵充满而在世上得胜(以弗所书 6:10-20 ),这期的研读总结了这主题。

被圣灵充满在世上得胜(以弗所书 6:10-20 )

有别于在教会、在家庭和工作间,我们和世界的关系不可能和谐,但却能胜过世界。当我们被圣灵充满,我们便即时出现在世上的争战。假如你不被魔鬼攻击,你未被圣灵充满。抵抗魔鬼的诡计而站立得稳,我们需要神的保护和加力。以下只简述这信息,并非作详细的处理。

1. 被圣灵充满在世上得胜,需要圣灵的保护(6:10-17)

( a ) 神的大能给我们保护 (10)。最后,我的弟兄们,你们要靠着主,倚赖祂的大能大力作刚强的人因我们不能使我们自己刚强,神给我们提供力量(神使人刚强,人是被动的),以致我们能抵御魔鬼的猛攻。就如过往的指示,关键是「在主里」(10b)– 我们的力量是来自主和我们在主里面,我们自己无能为力。我们在主里面,就能通往神的大能10c),透过基督,祂的大能也成了我们的。

( b ) 我们有神的全副军装给我们属灵的保护(11)。要穿戴神所赐的全副军装(11a穿上了,我们便得到保护。除非我们把军装穿上,否则它对我们没有用处。它是神提供给我们的:我们的责任是把它穿上。我们被这全副军装保护神的「全副」军装 。神给我们提供全副军装,它包括我们打仗时所需用的每件武器和每种资源。我们受到神圣的、超自然的军装保护「神」的全副军装我们争战的军备从神而来。那是属祂的军备。

( c )我们对抗神的敌人时,有神的保护( 11b-12 )...... 使你们能抵挡魔鬼的诡计11b。撒旦的诡计从伊甸园开始,而高潮是耶稣在十字架胜了他,让我们从撒旦的捆绑得释放。虽然撒旦被打败了,但他尚未投降,他仍透过神的子民与神争战,神却在撒旦攻击我们时,给予我们能力站立得稳。

敌人是魔鬼 – 敌方军队的长官。他确实如咆哮的狮子四处寻找可吞噬的人。他是弟兄们的控诉者。要在这场争战取胜,我们必须认识我们的敌人和的他的策略。

魔鬼的策略是奸猾的计谋。他的基本属性从开始到现在从未变改,「蛇比田野一切的活物更狡猾」(创世记3:1)。因他是骗子的首领,他的方法狡猾、巧妙、精明和含歹毒的破坏。

这战事并非凭人的力量,而是属灵争战我们并不是与属血气的争战 12a。这战事并不是跟有血有肉的斗争,若我们的对手是有弱点和会死亡的人类,这场战事便容易多了,但我们的对手是邪恶的灵体,我们要对抗执政的(统治者)、掌权的(权势)、管辖这幽暗世界的(现今世代是黑暗的),以及天空属灵气的恶魔争战12b。这场争战的对手并不是属血气的,而是执政的、掌权的和世界的统治者;这场争战并不是和人类的政府、甚或属鬼魔的独裁统治者,而是和幽暗世界怀恨的、邪恶的灵争战。它们拥有宇宙的权势,他们是邪恶的属灵势力,他们在这个幽暗世界运作和管治这个世界,他们也在天界运作,那不是基督的国度,而是在基督管治的天堂以下,但却在世界之上的领域(参以弗所书2:20)。

2. 被圣灵充满在世上得胜需要属灵的预备(6:13-20)

所以,要拿起神所赐的全副军装( 13a 不要只站在那里! 要有所作为! 把军装穿上! …… 好在磨难的日子抵挡仇敌,并且成就了一切,还能站立得住13b你们的责任是穿上军装以致在我们所生活的邪恶日子有能力抵御。最后的结果并不在乎打斗,而是站稳,我们不能靠自己的力量站稳。

透过属灵的保护和属灵的预备,我们的信徒生活经历属灵的胜利。我们的属灵预备工夫包括预备好我们的属灵军备和祷告的力量。

(a) 穿上军装作好预备6:13-17预备好真理这装备站稳了... 用真理的带子束腰(14a预备好公义这装备。站稳了... 用公义当作护心镜遮胸( 14b 预备好福音这装备站稳了... 又用平安福音作预备走路的鞋穿在脚上(15预备好信德这装备站稳了... 又拿着信德当作藤牌(16a预备好救恩这装备并戴上... 救恩的头盔(17a预备好神的道这装备拿着... 圣灵的宝剑,就是神的道(17b

因此,要预备好属灵的所有军备,和...

(b) 以祷告的能力作预备(6:18-20)

穿上属灵的军装并不能确保能够得胜;要得胜,我们需要力量和智慧,知道在争战中如何思考和行动,要听从我们指挥官的命令,要听和明白他的作战计划。这些都从祷告而来。要留意...

  • 祷告的途径靠着圣灵祷 (18a)
  • 祷告的频率随时祷告 (18b)
  • 祷告的多样性多方祷告祈求 (18c)
  • 祷告的态度并要在此儆醒不倦 (18d)
  • 祷告的对象为众圣徒祈求 (18e)
  • 为特别的需要祷告也为我祈求,使我得着口才,能以放胆开口讲明福音的奥秘,我为这福音的奥秘作了带锁炼的使者,并使我照着当尽的本分放胆讲论 19-20 )。所以我们要点名为个人祈求,为他们特别的需要祈求,为那些为福音而劳苦的人祈祷。这里有三项为领袖和事工的祷告:(a)为他们在适当的时候,说合宜的话;(b)有勇气放胆让福音显明;(c)没有甚么能阻止他们事奉神,就是要坐牢也然(就是他们带锁链,也要作基督的使者)。

总结

圣灵充满的生命是正常基督徒的生命但很多基督徒并没有过着顺服、交托的生活,故此他们的生命里没有神的灵。(18

明白神的旨意17 )是被圣灵充满所必然的。你不明白神的旨意,也不行在神的旨意中,你不可能被圣灵充满,两者是矛盾的。从另一角度来说,被圣灵充满,你的生命必然合神旨意:顺从和顺服神已彰显的道。

被圣灵充满的人必然小心谨慎,不会罔顾后果地过活( 15 )。他们很小心学效神、行在爱中、禁戒恶行、所行的结出善、公义和真理的果子、揭露行在黑暗中的人的恶行、有智慧地使用时间,充份理解神的旨意和按神的旨意而活。

被圣灵充满的人小心将荣耀归给神。你知道你从现在到永恒都有圣灵的印记,你也知道圣灵保证你有完备的救恩。当你被圣灵充满时,你的脑筋并不迟钝呆笨,你的语言能力并无残障和你的行为并不猥亵。相反,你对属灵的事物触觉敏锐,你存开放的心来理解神的旨意,你对圣经加深了解,整体的属灵情况加强,你在基督里得到完全保守,你的脸面发出从神的慈爱而来的光辉。

那么,作为一个被圣灵充满的领袖会产生甚么影响和效果 ?

1. 成为一位敬虔的典范,你影响其它人的生命。其它人因在你身上看见基督,也希望能像你,那是在教会最充满力量的领导。你以个人德行这特质的力量来领导。

2. 有信誉和可信的教会领袖。领导者必须有信誉和可信。敬虔的生活 – 由圣灵充满 – 是信誉的主要来源。培养可信性最可靠的方法是过敬虔的生活 – 被圣灵充满。人们如何可以不信任生命是被神的灵充满的人呢?

3. 神赐给你智慧和方向。我们教会里有许多领袖很有经验、有钱和能幹,但却缺乏智慧。

经验 (和年龄) 并不代表你有智慧智慧是知识加上正确的判断,以致有正确的行动。智慧包括鉴别力和洞察力,以作出适当的决定和采取适当行动。真正的智慧能看穿肤浅的、鄙陋的外表,看到真实的内情。智慧能区别甚么是容易但却短暂、甚么是艰巨但却长久,并作出正确的选择。智慧的根源在敬畏神。我们教会的领导今天最缺乏的,是最基本和不能或缺的元素 – 智慧。我相信出现这情况是因为我们教会里欠缺了被圣灵充满的男、女信徒。

经验并不代表你有一个清晰的方向要成为一名能幹的领导者,你必须有明确的方向来带领你所服侍的机构。我们如何获得一个明确的引领方向? 第一、明确的方向唯独从圣经而来,因此,我们必须「加以研读,表明我们得到神的察验和认可」。第二、我们必须过被圣灵充满的生活,依赖神和顺服祂,才有明确的方向。第三、如果我们过充满祷告的生活,我们便有明确的方向。这三个元素加起来就是圣洁的生活:圣经的真理、神的灵的力量和有功效的祷告。

第四部份:讲道大纲

耶稣与门徒的对话

这里有三篇英文讲章的链接: 约翰福音 20:19-21; 约翰福音 20:21-23; 约翰福音 20:24-31

甲:耶稣的复活把惧怕转变为勇气 (20:19-23)

1. 耶稣的复活使我们的恐惧得以缓和 (19-20)

a) 祂透过所说的话缓和我们的恐惧 (19)

b) 祂透过行动缓和我们的恐惧 (20)

2. 耶稣的复活激活我们的勇气 (22-23)

a) 祂激活我们的勇气来继续祂的工作 (21)

b) 祂激活我们的勇气让我们带权柄宣讲 (22-23)

乙:耶稣的复活使原本不信的转为信 (20:24-29)

1. 不信的人不会被二手见证说服 (24-25a)

2. 不信的人需要确据 (25b-28)

a) 耶稣所说的话是确据 (26)

b) 耶稣所行的是确据 (27a)

3. 明证需要审辨 (27b-29)

a) 信仰被重大的信心宣认证明出来 (28)

b) 信心因为从基督而来的祝福被表扬 (29)

(i) 因看见而信是好的 (29a)

(ii) 没有看见便信更好 (29b)

总结 (30-31)


1 R. Albert Mohler, Jr., As One With Authority in “The Masters Seminary Journal (Spring 2011, 89-98), 89.

2 Mohler, 97.

3 Richard Holland, Expository Preaching: The Logical Response to a Robust Bibliology in “The Masters Seminary Journal” (Spring 2011, 19-39), 20.

4 Mohler, 92.

5 R. C. Sproul, The Soul’s Quest for God (Wheaton: Tyndale House Publishers, 1992), 51.

6 Jonathan Edwards, The Works of Jonathan Edwards, Vol. 2, revised and corrected, Edward Hickman (Carlisle: PA: The Banner of Truth Trust, 1995), 14ff.

Related Topics: Pastors

網上牧師雜誌 – 中文版(繁體), TCh Ed, Issue 16 2015年 夏季

2015年 夏季

作者: 羅傑.帕斯科博士(Dr. Roger Pascoe)

聖言宣講學院院長

(President, The Institute for Biblical Preaching)

加拿大安大略省劍橋市

(http://tibp.ca/)

C:\Users\Roger\Documents\My Documents\Institute for Biblical Preaching\Forms, Binder Cover Page, Logo\IBP Logos\IBP Logo.jpg

「增強在教會裡的講道與領導能力」

第一部分: 講道的權能

「失落了講道的權柄與權威」

只要傳道者是蒙神呼召宣講神的道,就有從神而來的大能大力使他能夠宣講。要作帶權柄的宣講,你必須要(a)親密地認識神;(b)明白聖經;(c)有充足的準備;(d)從聖靈得力。當我們在傳道的職任遇到失敗時,我們就會更加意會到,講道的力量不是出於我們自己,而是從神而來。正當我們明白這一點,我們便獲得從神而來的力量。

傳道者帶著從神而來的權能宣講神的聖言的明證,莫過於使神的子民得到從聖靈而來的生命轉化,使(a)他們的感動;(b)他們的思想得到擴展(我們教導他們所不認識的);(c)他們把交託、順服神;(d)他們的良心被刺透,活出被聖靈轉化的生命。

從神而來的力量,非從外表現來量度,而是裡意識到罪,渴望聖潔、 懺悔和愛基督。

讓我提出一些講道時失落了從神而來的權柄的原因

1. 失去了對神的愛與熱情。傳道者講道力的主要原因是他失去了對神的愛與熱情。當這情況發生,他的思想、他的服侍、他的講道變得平庸,他受世界的靈影響。這情況傳道者在教會有好一段日子,在教會安頓下來,和教會的相處互相感到安舒;這時,他便被誘惑放鬆下來,不繼續在靈裡警醒,接著,他可能放棄為主奮鬥和他失去了警惕和新,這也是魔鬼贏把他吞噬的時機。這情況放大了教會為何不單不尋找屬靈領袖,也不願意找屬靈領袖安於平庸這問題

2. 順應文化。傳道者常失去權柄,因為他們順應文化以取代他們的呼召與位份。他們的本意是希望可以和其他人和文化相處得好些,但結果卻常常在道德標準、衣著、言行上與周邊的文化妥協。順應文化把傳道者心中為神發熱的那團火弄熄了。聖經警告:「與世俗為友就是與神為敵。」(雅各書4:4)這警告對牧者和任何人都適用。

3. 缺乏權威。 今天很多傳道者沒有(或不能)使人信服或帶著權柄宣講;他們沒有(或不能)說:「這是主所說的」。那麼,我們講道的權柄從何而來?莫赫勒博士(Mohler)(美南浸信會神學院的院長)這樣說:

「甚麼是我們傳講的許可證?甚麼是我們的權柄?我們可歸納為 – 神說。神彰顯自己,沒有隱藏自己,讓我們認識祂。祂並不沉默,祂命令我們傳揚祂。祂呼召人和裝備人來宣講聖經。祂並不沉默,我們也不可沉默。我們要述說、宣講和教導祂的聖言。」1

我們唯一的權柄和授權是宣講神的道。如果你講別的,你講的不會帶來生命轉化。如果你不傳神的道,你所說的並沒有帶著權柄,因神並未授權你說那些話,它並不是神的道。

很多傳道者今天不宣講神的道!他們談論文化問題、哲學問題(多以他們的人生哲學為主)、心理問題和激勵性的問題,但他們不宣講神的道。他們或會簡略地閱讀或引用一段經文,使他們的訊息帶點聖經的味道,但他們不是宣講與經文相關的信息;故此,他們並非宣講聖經,因此他們所說的並非神的道,所以他們的宣講不帶著權柄。

為何那麼多傳道者的宣講不帶權柄? 好幾個原因在腦海浮現:

1. 傳道者的宣講不帶權柄,因為他們的思想是屬世的。這原因又轉回剛才我所提及的順應文化的問題上。很多傳道者(特別在我們北美社會) 採納了後現代思維:「沒有適用於任何人的絕對真理,所以我相信我所相信的;你相信你所相信的。不要試圖告訴我什麼是對、什麼是錯。」雖然傳道者不承認,又或未意識這情況,故此他們的宣講不帶權柄。

進一步來說,世俗思維以沒有堅決態度和沒有教條為時尚與睿智,一切都要留有空間給別的可能性。這情況在學術機構尤為普遍,教授們被認為不應該影響學生,學生應自行找出他們相信甚麼。聖經的解釋不斷變化來遷就新的見解、新的發現或那可能更貼近世俗的思維。昨天聖經清晰的意義在今天被質疑;系統神學的系統比神學更重要,重要議題都給予各種可能的方案(例如開放神學有關神的本質與特性)。

這算甚麼教導?這使下一代的牧師和教師多麼混淆?當世俗的思想侵入教會(它似已做到了),結果是(a)傳道者所說的不具權威性,只是試探性質建議。(b)傳道者不挑戰會眾思想和行為,只給我們安慰。(c)傳道者不作教導,只提意見。(d)傳道者不清楚明說,使所說的產生疑惑。(e)傳道者所說的沒有答案,只提出問題。(f)傳道者不予確定,只有疑惑。(g)傳道者不敢冒犯,只去遷就。

另一個說法:

「感歎的地方變作問號;清晰的地方變作疑惑;應作教導的地方變作提建議;教義卻變成意見;應給予命令的地方,卻變成了看法。」2

2. 傳道者的宣講不帶權柄因為他們懼怕人。一個問題導致另一個問題,如果你的思想屬世,你的宣講便不帶權柄,因為你懼怕人。為甚麼?因為人們的思想也是屬世的,屬世的思維是這樣的:「不要告訴我該做甚麼,你並沒有在我之上的權柄。我喜歡怎麼活便怎麼活;假如你所說的不合我意,我便往別處去。」

聖職人員的後現代思維,他們是回應或反映會眾中存在的後現代思維。大師神學院的荷蘭(Holland)說:「當真理只是相對性的、倫理只是處境性、權柄常受質疑,當然釋經講道便不受歡迎,因釋經講道闡述真理,為道德下定義和宣告神的權威。」3

其它人會這麼說:「我們寧可不帶權柄宣講……因為人們根本不接受。一個問號世代對感歎出現敏感症狀;只尋找短暫安舒,的抗拒長期性的事物。」4

3.              傳道者不帶權柄宣講因為他們不明白聖經,也不將聖經應用在他們自己身上。要作帶權柄的宣講,你首要認識聖經和明白它的意義,並應用在自己身上。若你不能做到這一點,你便無法作帶權柄的宣講。如你不認識聖經,你怎能教導他人?若你不先將聖經應用在自己身上,你怎能應用在別人身上?留意以下兩件事:

(a)你要以穩固的釋經學原則作為基礎、練習釋經,並倚靠聖靈用心研讀聖經。

(b)建基於順服神和與神的關係把經文應用在自己身上。

那麼,甚麼是講道欠缺權柄的解藥?解藥就是學效耶穌,那「像一個有權柄的人」(馬太福音7:28-29)。按上下文,耶穌剛完成了登山寶訓,他挑戰群眾作天國子民的生命:在世上要像鹽和光、不要為自己積財寶在地上而要積在天上、相信神供應我們每日所需用的、要把我們的生命建基在磐石上而不在沙土上。耶穌在登山寶訓使用「你們聽見……但我告訴你們……」的格式教導,祂十分徹底地挑戰聽眾服從,例如(a)殺人和犯姦淫從心中開始;(b)婚姻是一生之久;(c)愛你的仇敵。

顯而易見,耶穌的教導有別於文士的教導。文士們怎樣教導?明顯地,文士的教導和我們今天的教導相若,他們按自己的意願來解釋聖經,當他們把不同拉比對經文詮釋的各種可能告訴人們後,沒有人知道經文的意義,沒有權威。他們採用誤導性的論點和難以察覺的差異使議題含混不清,以致甚麼也不明確,這正是他們所希望的結果。他們就如使徒保羅向我們發出警告:(a)「也不要沉迷於虛構的神話和冗長的家譜,因為這些事只會引起無用的猜測和辯論,無法幫助人憑信心認識神的救贖計劃。」提摩太前書1:4);(b)「這教訓是出於說謊的人的虛偽,他們的良心好像被燒紅的鐵烙了一般。」提摩太前書4:2);(c)「虛有虔誠的外表,卻沒有敬虔的實質;」(提摩太後書3:5);(d)「人必容不下真理,反而耳朵發癢……轉離不聽真理,反倒趨向無稽之談。」(提摩太後書4:3-4

相對來說,耶穌的教導直接、實而無華、有指引性:「要這樣做……不要那樣做;要相信……不要相信……」(參馬福音11:18;路加福音4:32;約翰福音7:46;馬可福音6:2)。我們發現使徒學效這教導模式來詮釋經文和在聖經的權威下教導。當我們忠心地宣講聖經(清楚、實實在在、準確),我們的宣講就得到神親自的授權,我們是祂的代言人。

那麼,我們如何倚靠聖靈的力量來宣講聖靈的力量是聖潔生活的果子,也是傳道者靈性的指標。蒙神悅納的人和聖靈在內裡運行的人,都會自然流露出這力量。那些生命學效基督和那些追隨基督腳蹤的人(約翰壹書2:6),神便把這能力澆灌給他們。只有透過聖潔的生活,我們才能恢復在傳道時擁有聖靈的能力。若要講道時有聖靈的能力(即道的宣講和結果也帶來生命的轉化)需要以下四個不能或缺的要素:

1. 神的大能

2. 聖靈的力量

3. 禱告的力量

4. 聖經的力量

下一期我們會討論這四個要素。

第二部分: 講道的預備

「讀經:個人資源」

個人閱讀∕研究

讀經的最基本原因是關乎我們個人的靈性,幫助我們認識神。讀經就如你研讀其它世俗的學科,你必須透徹地閱讀、查考、研究和思考。你必須確保你有一個讀經計劃,在研究的過程中,最易被忽略的,就是閱讀聖經。我們花大量的時間閱讀二手資料,但卻忽略了閱讀聖經。你必須要透徹地認識聖經,以致在你讀經和你的信息都包含聖經的內容,並且能夠背誦經文,至少能記起經文的出處。

個人的禱告

禱告是明白神說甚麼或正在說甚麼的一個最基本途徑。聖靈默示聖經作者寫成聖經;禱告和聖靈的工作分不開,讀經時,禱告和聖靈的亮光攜手並進。沒有禱告,單單研讀,你沒可能正確地明白聖經(哥林多後書2:13-14)或歸納出真正的價值。

禱告是來到神跟前尋求幫助(a)明白聖經;(b)為這時、這地、這群體獲取一個信息;(c)把經文應用在這群體。

聖靈承諾帶領我們進入真理裡,祂引領我們明白神的聖言,除此以外,沒有別的途徑。因此,預備講章時,禱告是不能或缺的。

個人默想經文

「理性」以外,神還給我們「默想」的能力。基督徒的默想與世俗的默想(例如瑜伽、TM)截然不同。世俗的默想焦點是倒空思念,進入一個思想或靈性上的無有境界。基督徒的默想是讓腦海、思想充滿神的聖言,進入一個靈性上與神和神的聖言相交的狀態。

基督教的默想,是把神透過聖經告訴我們的,在腦海中重複思考,讓我們不單能嘗嘗味道,而且得到其中的養份,就如牛的反芻以取得所有的養份。默想容讓聖靈在我們的腦海和心中工作,打開經文的領域,也給我們一個深層次的認識。

基督徒的默想帶來屬靈的亮光,那是單憑理性或研讀所得不到的。當你默想經文時:

(a) 聖靈會帶領你聯想到一些相關連的經文,那是在平常讀經時不會想到的。

(b) 聖靈授予你鑑定經文的真理:「獲取超越頭腦和透穿靈魂的知識 」5。愛德華茲(Jonathan Edwards)把這描述為「從聖經所啟示的事物真正體會到神的超越,對真理的堅定信念和它們的真實性。」6

(c) 聖靈讓你領悟到如何將經文在你的會眾中應用

個人服從

我們必須順服我們所認識的經文,才能真正明白它,才有資格宣講它的信息。如果我們不服從我們所知道的,神不會加給我們那些我們所不知道的。假若我們不服從祂已給我們的,那祂為何還要多加給我們?順服只是將我們已學的經文應用在我們自己的生活上而矣。

第三部份:領導 – 作一個敬虔的榜樣

「你個人向聖靈降服」 , 第六點

過去五期的網上牧師雜誌,我們按以弗所書5:18-6:20研讀作為一位領袖,個人向聖靈降服的課題;我們研讀了生命被聖靈充滿的意義,生命被聖靈充滿的必要性,生命被聖靈充滿的真實性和(在過去兩期)生命被聖靈充滿的各種活動。

就我們所見,生命被聖靈充滿的各種活動包括:被聖靈充滿而有的家庭和諧(以弗所書5:22-6:4);被聖靈充滿而有的工作間合作(以弗所書6:5-9);被聖靈充滿而在世上得勝(以弗所書6:10-20),這期的研讀總結了這主題。

被聖靈充滿在世上得勝(以弗所書6:10-20)

有別於在教會、在家庭和工作間,我們和世界的關係不可能和諧,但卻能勝過世界。當我們被聖靈充滿,我們便即時出現在世上的爭戰。假如你不被魔鬼攻擊,你未被聖靈充滿。對抗魔鬼的詭計而站立得穩,我們需要神的保護和加力。以下只簡述這信息,並非作詳細的處理。

1. 被聖靈充滿在世上得勝,需要聖靈的保護(6:10-17)

(a) 神的大能給我們保護 (10)。 最後,我的弟兄們,你們要靠著主,倚賴的大能大力作剛強的人。因我們不能使我們自己剛強,神給我們提供力量(神使人剛強,人是被動的),以致我們能抵禦魔鬼的猛攻。就如過往的指示,關鍵是「在主裡」(10b)– 我們的力量是來自主和我們在主裡面,我們自己無能為力。我們在主裡面,就能通往神的大能10c),透過基督,祂的大能也成了我們的。

(b) 我們有神的全副軍裝給我們屬靈的保護(11)。 要穿戴神所賜的全副軍裝(11a)。穿上了,我們便得到保護。 除非我們把軍裝穿上,否則它對我們沒有用處。它是神提供給我們的:我們的責任是把它穿上。我們被這全副軍裝保護神的「全副」軍裝。神給我們提供全副軍裝,它包括我們打仗時所需用的每件武器和每種資源。我們受到神聖的、超自然的軍裝保護「神」的全副軍裝我們爭戰的軍備從神而來。那是屬祂的軍備。

(c)我們對抗神的敵人時,有神的保護(11b-12)…… 使你們能抵擋魔鬼的詭計11b )。撒旦的詭計從伊甸園開始,而高潮是耶穌在十字架勝了他,以致我們從撒旦的綑綁得釋放。雖然撒旦被打敗了,但他尚未投降,他仍透過神的子民與神爭戰,神卻在撒旦攻擊我們時,給予我們能力站立得穩。

敵人是魔鬼 – 敵方軍隊的長官。他確實地如咆哮的獅子四處尋找可吞噬的人。他是弟兄們的控訴者。要在這場爭戰取勝,我們必須認識我們的敵人和的他的策略。

魔鬼的策略是奸猾的計謀。他的基本屬性從開始到現在從未變改 – 「蛇比田野一切的活物更狡猾」(創世記3:1)。因他是騙子的首領,他的方法狡猾、巧妙、精明和含歹毒的破壞。

戰事非憑人的量,而是屬靈爭戰我們並不是與屬血氣的爭戰12a。這戰事並不是跟有血有肉的鬥爭,若我們的對手是有弱點和會死亡的人類,這場戰事便容易多了,但我們的對手是邪惡的靈體,我們要對抗執政的(統治者)、掌權的(權勢)、管轄這幽暗世界的(現今世代是黑暗的),以及天空屬靈氣的惡魔爭戰。(12b。這場爭戰的對手並不是屬血氣的,而是執政的、掌權的和世界的統治者;這場爭戰並不是和人類的政府、甚或屬鬼魔的獨裁統治者,而是和幽暗世界懷恨的、邪惡的靈爭戰。它們擁有宇宙的權勢,他們是邪惡的屬靈勢力,他們在這個幽暗世界運作和管治這個世界,他們也在天界運作,那不是基督的國度,而是在基督管治的天堂以下,但卻在世界之上的領域(參以弗所書2:20)。

2. 被聖靈充滿在世上得勝需要屬靈的準備(6:13-20)。

所以,要拿起神所賜的全副軍裝(13a 不要只站在那裡!要有所作為!把軍裝穿上!……好在磨難的日子抵擋仇敵,並且成就了一切,還能站立得住。(13b你們的責任是穿上軍裝以致在我們所生活的邪惡日子有能力抵禦。最後的結果並不在乎打鬥,而是站穩,我們不能靠自己的力量站穩。

透過屬靈的保護和屬靈的準備,我們的信徒生活經歷屬靈的勝利。我們的屬靈準備包括我們的屬靈軍備和禱告的力量。

(a) 穿上軍裝作好準備(6:13-17準備好真理這裝備站穩了用真理的帶子束腰(14a準備好公義這裝備。站穩了…用公義當作護心鏡遮胸(14b準備好福音這裝備站穩了又用平安福音作預備走路的鞋穿在上(15準備好信德這裝備站穩了又拿著信德當作籐牌(16a)。準備好救恩這裝備並戴上救恩的頭盔(17a準備好神的道這裝備拿著聖靈的寶劍,就是神的道(17b

因此,要準備好屬靈的所有軍備,和…

(b) 以禱告的能力作準備(6:18-20)

穿上屬靈的軍裝並不能確保能夠得勝;要得勝,我們需要力量和智慧,知道在爭戰中如何思考和行動 – 要聽從我們指揮官的命令,要聽和明白他的作戰計劃。這些都從禱告而來。要留意…

  •  禱告的途徑: 靠著聖靈禱(18a)
  •  禱告的頻率: 隨時禱告(18b)
  •  禱告的多樣性: 多方禱告祈求(18c)
  •  禱告的態度: 並要在此儆醒不倦 (18d)
  •  禱告的對象: 為眾聖徒祈求 (18e)
  • 為特別的需要禱告 也為我祈求,使我得著口才,能以放膽開口講明福音的奧祕,為這福音的奧作了帶鎖鍊的使者,並使我照著當盡的本分放膽講論 19-20)。故此我們要為個人名祈求,為他們特別的需要祈求,為那些為福音而勞苦的人祈禱。這裡有三項為領袖和事工的禱告:(a)為他們在適當的時候,說合宜的話;(b)有勇氣放膽讓福音顯明;(c)沒有甚麼能阻止他們事奉神,就是要坐牢亦然(就是他們帶鎖鏈,也要作基督的使者)。

總結

聖靈充滿的生命是正常基督徒的生命但很多基督徒並沒有過著順服、交託的生活,故此他們的生命裡沒有神的靈。(18

明白神的旨意17)是被聖靈充滿所必然的。你不明白神的旨意,也不行在神的旨意中,你不可能被聖靈充滿,兩者是矛盾的。換句話說,被聖靈充滿,你的生命必然合神旨意 – 順從和順服神已彰顯的道。

被聖靈充滿的人必然小心謹慎,不會罔顧後果地過活(15)。他們很小心學效神、行在愛中、禁戒惡行、所行的結出善、公義和真理的果子、揭露行在黑暗中的人的惡行、有智慧地使用時間,充份理解神的旨意和按神的旨意而活。

被聖靈充滿的人小心將榮耀歸給神。 你知道你從現在到永恆都有聖靈的印記,你也知道聖靈保證你有完備的救恩。當你被聖靈充滿時,你的腦筋並不遲鈍呆笨,你的語言能力並無殘障和你的行為並不猥褻。相反,你對屬靈的事物觸覺敏銳,你存開放的心來理解神的旨意,你對聖經加深瞭解,整體的屬靈情況加強,你在基督裡得到完全保守,你的臉面發出從神的慈愛而來的光輝。

那麼,作為一個被聖靈充滿的領袖會產生甚麼影響和效果?

1. 成為一位敬虔的典範,你影響其它人的生命。其它人因在你身上看見基督,也希望能像你,那是在教會最充滿力量的領導。你以個人德行這特質的力量來領導。

2. 有信譽和可信的教會領袖。領導者必須有信譽和可信。敬虔的生活 – 由聖靈充滿 – 是信譽的主要來源。培養可信性最可靠的辦法是過敬虔的生活 – 被聖靈充滿。人們如何可以不信任生命是被神的靈充滿的人?

3. 神賜給你智慧和方向。我們教會裡有許多領袖很有經驗、有錢和有能力,但卻缺乏智慧。

經驗 (和年齡) 並不代表你有智慧智慧是知識加上正確的判斷,以致有正確的行動。智慧包括鑑別力和洞察力,以作出適當的決定和採取適當行動。真正的智慧能看穿膚淺的、鄙陋的外表,看到真實的內情。智慧能區別甚麼是容易但卻短暫、甚麼是艱巨但卻長久,並作出正確的選擇。智慧的根源在敬畏神。我們教會的領導今天在最缺乏的,是最基本和不能或缺的元素 – 智慧。我相信出現這情況是因為我們教會裡欠缺了被聖靈充滿的男、女信徒。

經驗並不代表你有一個清晰的方向要成為一名能幹的領導者,你必須有明確的方向來帶領你所服侍的機構。我們如何獲得一個明確的引領方向?第一、明確的方向唯獨從聖經而來,因此,我們必須「加以研讀,表明我們得到神的察驗和認可」。第二、我們必須過被聖靈充滿的生活,依賴神和順服祂,才有明確的方向。第三、如果我們過充滿禱告的生活,我們便有明確的方向。這三個元素加起來就是聖潔的生活:聖經的真理、神的靈的力量和有功效的禱告。

第四部份:講道大綱

耶穌與門徒的對話

這裡有三篇英文講章的連結: 約翰福音 20:19-21; 約翰福音 20:21-23; 約翰福音 20:24-31

標題: 復活的真實與震撼 第 4,5,6 部份

甲:耶穌的復活把懼怕轉變為勇氣 (20:19-23)

1. 耶穌的復活使我們的恐懼得以緩和 (19-20)

a) 祂透過所說的話緩和我們的恐懼 (19)

b) 祂透過行動緩和我們的恐懼 (20)

2. 耶穌的復活激活我們的勇氣 (22-23)

a) 祂激活我們的勇氣來繼續祂的工作 (21)

b) 祂激活我們的勇氣讓我們帶權柄宣講 (22-23)

乙: 耶穌的復活使原本不信的轉為信 (20:24-29)

1. 不信的人不會被二手見證說服 (24-25a)

2. 不信的人需要確據 (25b-28)

a) 耶穌所說的話是確據 (26)

b) 耶穌所行的是確據 (27a)

3. 明證需要審辨 (27b-29)

a) 信仰被重大的信心宣認證明出來 (28)

b) 信心因為從基督而來的祝福被表揚 (29)

(i) 因看見而信是好的 (29a)

(ii) 沒有看見便信更好 (29b)

(30-31)


1 R. Albert Mohler, Jr., As One With Authority in “The Masters Seminary Journal (Spring 2011, 89-98), 89.

2 Mohler, 97.

3 Richard Holland, Expository Preaching: The Logical Response to a Robust Bibliology in “The Masters Seminary Journal” (Spring 2011, 19-39), 20.

4 Mohler, 92.

5 R. C. Sproul, The Soul’s Quest for God (Wheaton: Tyndale House Publishers, 1992), 51.

6 Jonathan Edwards, The Works of Jonathan Edwards, Vol. 2, revised and corrected, Edward Hickman (Carlisle: PA: The Banner of Truth Trust, 1995), 14ff.

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Jurnalul Electronic Al Păstorilor

The Net Pastor's Journal

The quarterly Net Pastor's Journal is produced by Dr. Roger Pascoe and The Institute for Biblical Preaching.

This is also available in the following languages EnglishFrench, Russian, Simplified Chinese, and Traditional Chinese.

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The Net Pastor's Journal

The Net Pastor's Journal

The quarterly Net Pastor's Journal is produced by Dr. Roger Pascoe and The Institute for Biblical Preaching.

This is also available in the following languages FrenchRussianRomanian, Simplified Chinese, and Traditional Chinese.

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网上牧师杂志–中文版(简体)

The Net Pastor's Journal

该季度净牧师的日记是由罗杰·帕斯科博士和学院为圣经讲道产生。

这也是以下 EnglishFrench, Russian, Romanian, and Traditional Chinese.

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該季度淨牧師的日記是由羅傑·帕斯科博士和學院為聖經講道產生。

這也是在以下語言版本 EnglishFrench, Russian, Romanian, and Simplified Chinese.

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The quarterly Net Pastor's Journal is produced by Dr. Roger Pascoe and The Institute for Biblical Preaching.

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7. The Minor Prophets

Introduction

The Title

The common title for these twelve books of the English Bible is “minor prophets.” This title originated in Augustine’s time (late fourth century A.D.), but they are minor only in that they are each much shorter than the prophecies of Isaiah, Jeremiah, and Ezekiel (called “major prophets”). In Old and New Testament times, the Old Testament was called “The Law and the Prophets.” This title looked at the Old Testament from the standpoint of its divisions, but it also included the Law, the Prophets, and the Writings, which constituted a 24-book division.

The Origin of the Prophetic Office

Ultimately, the prophetic office found its origin in God’s purpose for Israel as a nation through whom all the nations could be blessed. When God gave Israel the Law, He promised them that if they would be obedient, they would become “My own possession” (a special treasure of His) for the purpose of becoming a “kingdom of priests and a holy nation” among all the nations (Compare Ex. 19:5-6 with Deut. 4:6-8). This purpose could not happen, however, if they followed the beliefs and ways of the nations. In preparation for their entrance into the land just before the death of Moses, the illegitimate and demonic methods used by the nations to discern the future or the divine will, called divination, was thoroughly condemned by the Lord through Moses (Deut. 18:9-14). So how, then, was God’s will to be known? The true and legitimate means by which God’s will would be delivered to His people is given in the very next verses in Deuteronomy 18:15-22.

15 “The Lord your God will raise up for you a prophet like me from among you, from your countrymen, you shall listen to him.16 “This is according to all that you asked of the Lord your God in Horeb on the day of the assembly, saying, ‘Let me not hear again the voice of the Lord my God, let me not see this great fire anymore, lest I die.’17 “And the Lord said to me, ‘They have spoken well.18 ‘I will raise up a prophet from among their countrymen like you, and I will put My words in his mouth, and he shall speak to them all that I command him.19 ‘And it shall come about that whoever will not listen to My words which he shall speak in My name, I Myself will require it of him.20 ‘But the prophet who shall speak a word presumptuously in My name which I have not commanded him to speak, or which he shall speak in the name of other gods, that prophet shall die.’21 “And you may say in your heart, ‘How shall we know the word which the Lord has not spoken?’22 “When a prophet speaks in the name of the Lord, if the thing does not come about or come true, that is the thing which the Lord has not spoken. The prophet has spoken it presumptuously; you shall not be afraid of him.

This revelation forms the biblical origin and reason for the prophetic office. Freeman rightly contends: “… the origin of the prophetic institution in Israel is not to be found in Canaan nor in other Near Eastern cultures as negative criticism contends, but was itself established for the specific purpose of guarding Israel against Canaan’s superstitious practices, as well as those of her neighbors.”71

Furthermore, so that the nation might fulfill God’s purposes as stated in the Abrahamic Covenant (see Gen. 12:1-3), He gave them specific promises and warnings. These are spelled out in Deuteronomy 28-30 in the blessings and curses of these chapters (sometimes referred to as the Palestinian Covenant). For obedience there would be blessing and if disobedience, then cursing. So how did the prophets fit into the picture? They would come along and say, “Because you broke the covenant, the covenant curses have fallen upon you, or are about to fall upon you.” In other words, it has happened (or is about to) just as God warned you in Deuteronomy 28-30. The prophets’ messages of sin and judgment must be seen in the light of this background and understanding of the Old Testament.

However, the prophets did not just proclaim doom and gloom. They also proclaimed a message of salvation and coming glory. Modern scholars sometimes claim that these positive messages are later additions by some scribe, but God, remember, is the immutable and eternal God of all comfort and grace, so the prophets would usually give a message of doom and gloom, but coupled with this they would also tell the people about the light at the end of the tunnel to give them hope (cf. Isa. 12:1-2; 40:1-2). Ultimately, God’s purposes would be fulfilled by the sovereign work of God in the lives of His people. Sometimes these salvation messages were “crystal ball” like visions describing a particular event which they had seen in a vision (e.g. Dan 9: and the 70th week). Other times they were just claiming and proclaiming the promises of God to Abraham and David as given in the Davidic Covenant of 2 Samuel 7:12-16.

Literary Features of the Minor Prophets

When we study the prophets we find they all pretty much have the same basic ingredients: (1) warning of impending judgment because of the nations’ sinfulness; (2) a description of the sin; (3) a description of the coming judgment; (4) a call for repentance; and (4) a promise of future deliverance.

If you want to outline a prophetic book, how do you recognize where one unit begins and ends?72 They use an introductory or concluding formula like “This is what the Lord says…” They then use what is called “inclusio” (they begin and end a section with the same word or phrase). And they use several common literary forms:

1. Judgment speech which contains two parts: (a) Part One—The Accusation; (b) Part Two—The Judgment

2. A Woe oracle—like a judgment speech, except that it starts with “Woe...”

3. Exhortation/call to repentance—consists of appeal with motivation (in the form of a promise and or threat). (Amos 5:4-6; Joel 2:12-14)

4. Salvation announcement—often alludes to a lamentable situation and focuses on the Lord’s saving intervention (Amos 9:11-12)

5. Salvation oracle—introduced by the exhortation “fear not” (Isa 41:8-16)

6. Salvation portrayal—a description, often idealized and in hyperbolic terms, of God’s future blessings on his people (Amos 9:13).

Chronology Overview

Their Order in the English Bible

1. Hosea

2. Joel

3. Amos

4. Obadiah

5. Jonah

6. Micah

7. Nahum

8. Habakkuk

9. Zephaniah

10. Haggai

11. Zechariah

12. Malachi

Their Grouping According to the Exile and The Kingdoms of Israel and Judah

Group

Book

Approximate Dates

Pre-Exilic

Prophets of Israel

Jonah (preached to Nineveh)
Amos
Hosea

780-850
765-750
755-715

Prophets of Judah

Obadiah
Joel
Micah
Nahum
Habakkuk
Zephaniah

840
835-796
740-690
630-612
606-604
625

Post-Exilic Prophets

Prophets of the Returned Remnant

Haggai
Zechariah
Malachi

520
515
430

HOSEA (Persevering Love)

Author:

As declared in verse 1, the author is Hosea, the son of Beeri and the husband of Gomer (1:3), who was apparently a citizen of northern Israel since his concern was for the Northern Kingdom of Israel and called the king of Samaria “our king” (7:5). All we know about Hosea we learn from the book itself in its autobiographical sections.

Date:

According to 1:1, Hosea ministered during the days of Uzziah (767-739), Jotham (739-731), Ahaz (731-715), and Hezekiah (715-686), kings of Judah and during the days of Jeroboam II (782-752), king of Israel.

Hosea’s ministry spanned several decades, beginning near the end of the reigns of Uzziah of Judah (ca. 790-739 b.c.) and Jeroboam II of Israel (ca. 793-753 b.c.) and concluding in the early years of Hezekiah’s reign. The latter’s rule began around 715 b.c. after a period of vice-regency with his father Ahaz. Since Israel was Hosea’s primary audience, it seems strange that four Judean kings, but only one Israelite king, are mentioned in 1:1. The reason for the omission of the six Israelite kings who followed Jeroboam II is uncertain. Perhaps it suggests the legitimacy of the Davidic dynasty (cf. 3:5) in contrast with the instability and disintegration of the kingship in the North (cf. 7:3-7).73

Perhaps also, the six other kings in Israel who followed Jeroboam II were omitted because of their relative insignificance, yet each of these continued in the sin of the Jeroboam I, son of Nebat. In essence, there were no good kings in the Northern Kingdom of Israel who instituted reforms as there were in the Southern Kingdom of Judah.

Title of the Book:

The book is named after its author, Hosea and is identical to the last king of the Northern Kingdom, Hoshea. For purposes of distinction, the English Bible always gives the name of the minor prophet as Hosea. Interestingly, the names Hosea, Joshua, and Jesus are all derived from the same Hebrew word, hoshea, which means “salvation.” However, both Joshua and Jesus include the additional truth, “Yahweh is salvation.” As God’s messenger, Hosea offers salvation to the nation if they will turn from their idolatry and return to the Lord.

Theme and Purpose:

Hosea was written to demonstrate the steadfast or unfailing love of God for Israel in spite of her continued unfaithfulness. Through Hosea’s marital experience, the book shows us the heart of a loving and compassionate God who longs to bless His people with the knowledge of Himself and all that knowing God intimately can mean to man. In keeping with this purpose, the theme of Hosea is a strong testimony against the Northern Kingdom because it had been unfaithful to its covenant relationship with the Lord, as demonstrated in its widespread corruption in moral life both publicly and privately. Thus, the prophet seeks to get his countrymen to repent and return with contrite hearts to their patient and ever-loving God. This is presented from the standpoint of Yahweh’s love to Israel as His own dear children and as His covenant wife.

Key Word:

In view of the analogy of Israel as the wife of Yahweh and the command given to Hosea to take a wife of harlotry which would illustrates Israel’s behavior, the words “harlot” (10 times) and “harlotry” (9 times) are key words. In addition, God’s loyal love for Israel in spite of Israel’s unfaithfulness is a key concept of the book.

Key Verses:

3:1. Then the LORD said to me, “Go again, love a woman who is loved by her husband, yet an adulteress, even as the LORD loves the sons of Israel, though they turn to other gods and love raisin cakes.”

4:1. Listen to the word of the LORD, O sons of Israel, For the LORD has a case against the inhabitants of the land, Because there is no faithfulness or kindness Or knowledge of God in the land.

4:6. My people are destroyed for lack of knowledge. Because you have rejected knowledge, I also will reject you from being My priest. Since you have forgotten the law of your God, I also will forget your children.

11:7-9. So My people are bent on turning from Me. Though they call them to the One on high, None at all exalts Him. How can I give you up, O Ephraim? How can I surrender you, O Israel? How can I make you like Admah? How can I treat you like Zeboiim? My heart is turned over within Me, All My compassions are kindled. I will not execute My fierce anger; I will not destroy Ephraim again. For I am God and not man, the Holy One in your midst, And I will not come in wrath.

Key Chapters:

Chapter 4 is key in that in this chapter we see how in following the ways of idolatry, Israel left the knowledge of God’s truth and became rejected as priest.

Christ as seen in Hosea:

In Hosea, Messiah is presented as the Son of God (cf. 11:1 with Matt. 2:15), as the only Savior of His people (cf. 13:4 with John 14:6), as the one who will ransom us from the dead (cf. 13:14 with 1 Cor. 15:55), as the one who loves us with great compassion (11:4), and as the one who heals those who will return to Him (6:1).

Outline:

I. Superscription (1:1)

II. Hosea’s Marriage: A Portrait of God’s Dealings with Israel (1:2-3:5)

A. The prophetic nature of Hosea’s family (1:2-2:1)

1. Hosea’s marriage: Israel’s unfaithfulness (1:2-3a)

2. Hosea’s children: Israel’s judgment (1:3b-9)

3. Israel’s future: restoration (1:10-2:1)

B. Restoration through punishment (2:2-23)

1. The Lord’s punishment of Israel (2:2-13)

2. The Lord’s restoration of Israel (2:14-23)

C. Restoration of Hosea’s marriage (3:1-5)

1. The divine command (3:1)

2. Hosea’s obedient response (3:2-3)

3. The illustration explained (3:4-5)

III. Hosea’s Message: The Judgment and Restoration of Israel (4:1-14:9)

A. The Lord’s case against Israel (4:1-6:3)

1. Israel’s guilt exposed (4:1-19)

2. Israel’s judgment announced (5:1-14)

3. Israel’s restoration prophesied (5:15-6:3)

B. The Lord’s case against Israel enlarged (6:4-11:11)

1. Israel’s guilt and punishment (6:4-8:14)

2. Israel’s guilt and punishment restated (9:1-11:7)

3. The Lord’s compassion renewed (11:8-11)

C. The Lord’s case against Israel concluded (11:12-14:9)

1. A concluding indictment (11:12-13:16)

2. A concluding exhortation (14:1-9)

JOEL (The Coming of the Day of Yahweh)

Author:

As indicated by 1:1, the author is “Joel,” which means “Yahweh is God.” We know nothing else about him other than the name of his father who is Pethuel (1:1).

Date:

Since the date is not specified within the book by any time references, we have to determine the date as much as possible from the internal evidences we find in the book, such as references to various nations, events, etc. People have suggested dates from 835-400 B.C., but determining the date is difficult. The difficulties with determining the date are clear from Chisholm's discussion of three common views of the dating of Joel.

1. An early preexilic date. Those who support an early date (ninth century b.c.) for Joel point to its position in the Hebrew Old Testament (between Hosea and Amos) and its references to Tyre, Sidon, Philistia, Egypt, and Edom as enemies (Joel 3:4, 19). Hobart Freeman writes, “The very naming of these particular nations is strong evidence for a pre-exilic date for the book, inasmuch as they were the early pre-exilic enemies of Judah, not the later nations of Assyria, Babylonia, and Persia” (An Introduction to the Old Testament Prophets. Chicago: Moody Press, 1968, p. 148; see also Gleason L. Archer, Jr., A Survey of Old Testament Introduction. Chicago: Moody Press, 1974, p. 305).

Both of these arguments lack weight. The canonical position of the book is inconclusive, especially when one notes that the Septuagint places it differently in the canon. Even the Old Testament prophets in the Babylonian period delivered oracles against the nations mentioned (cf. Jer. 46-47; 49:7-22; Ezek. 27-30; Zeph. 2:4-7). One who contends for a late pre-exilic date could argue that Joel 2 pictures the Babylonians vividly enough to make formal identification unnecessary to a contemporary audience well aware of their ominous presence on the horizon.

Some seek to support an early date for Joel by appealing to the type of government reflected in the prophecy (elders, 1:2; 2:16; and priests ruling, 1:9, 13; 2:17, in view of Joash’s crowning at age seven) and to verbal parallels in other prophetic books (Archer, A Survey of Old Testament Introduction, pp. 304-5). The inconclusive nature of these arguments is apparent as they are also used by proponents of a late date.

Several details of the text (cf. esp. 3:2, 6) seem to militate against an early date (in Joash’s reign) for the prophecy (cf. S.R. Driver, The Books of Joel and Amos, pp. 14-15).

2. A late preexilic date. The view that the book comes from the late preexilic period has much to commend it. If one dates the prophecy between 597 and 587 b.c. (with Wilhelm Rudolph, Joel-Amos-Obadja-Jona. Gütersloh: Veragshaus Gerd Mohn, 1971, pp. 24-8), Joel 3:2b (with its reference to scattering God’s people and dividing the land) would refer to the Babylonian invasion of 597 b.c. when 10,000 of Judah’s finest men were deported (cf. 2 Kings 24:10-16). This would also account for Joel’s references to the temple (Joel 1:9, 13; 2:17), for it was not destroyed until 586 b.c. (cf. 2 Kings 25:9). At that same time such a dating would mean that Joel 1:15 and 2:1-11 anticipated the final destruction of Jerusalem (which indeed came in 586 b.c.; cf. 2 Kings 25:1-21).

Joel’s prophecy would then fit nicely with several other passages which relate the “day of the Lord” (or “day of the Lord’s wrath” or “day of the Lord’s anger”) to that event (cf. Lam. 1:12; 2:1, 21-22; Ezek. 7:19; 13:5; Zeph. 2:2-3). Joel’s description (Joel 2:1-11) would also coincide with Jeremiah’s description of the Babylonians (cf. Jer. 5:17). The reference in Joel 3:6 to slave trade between the Phoenicians and Greeks (or Ionians) harmonizes well with the late preexilic period. Ezekiel also referred to this economic arrangement (Ezek. 27:13). Arvid S. Kapelrud shows that Ionian trade flourished in the seventh and early sixth centuries b.c. (Joel Studies, pp. 154-8).

Despite the attractiveness of this view, problems arise in relation to Joel 2:18-19. This passage seems to record God’s mercy to Joel’s generation, implying they truly repented (see comments on those verses). If so, such a sequence of events is difficult to harmonize with the historical record of Judah’s final days. Second Kings 23:26-27 indicates that even Josiah’s revival did not cause the Lord to relent.

3. A postexilic date. Four arguments are used to suggest a postexilic date:

(1) Joel 3:1-2, 17 refer, it is argued, to the destruction of Jerusalem and the Babylonian Exile. In this case the references to the temple in 1:9, 13; 2:17 apply to the second temple, completed by the returning exiles in 515 b.c.

(2) The “elders” (cf. 1:2; 2:16), rather than the king, appear as the leaders of the community. This is more consistent with the postexilic period (cf. Ezra 10:14).

(3) Joel quotes other prophets, including Ezekiel (cf. Joel 2:3 with Ezek. 36:35; Joel 2:10 with Ezek. 32:7; Joel 2:27-28 with Ezek. 39:28-29).

(4) The reference to Greek slave trade (Joel 3:6) reflects the postexilic period.

Against these arguments the following responses may be made:

(1) Joel 3:1-2, 17 could refer to the deportation of 597 b.c., not that of 586 b.c. (but as noted previously under “2. A late preexilic date,” this view poses problems). Some attempt to explain the language of Joel 3:1-2, 17 in light of the events recorded in 2 Chronicles 21:16-17 (Archer, A Survey of Old Testament Introduction, p. 305). However, the captivity of the royal sons and wives recorded there hardly satisfies the language of Joel 3:2.

(2) Though the omission of any reference to the monarchy is curious, it can carry little weight for it is an argument from silence. Also elders were prominent in Judean society before the Exile (2 Kings 23:1; Jer. 26:17; Lam. 5:12, 14; cf. Kapelrud, Joel Studies, pp. 187-9).

(3) In the case of literary parallels with other prophetic passages, it is often difficult to determine in any given case who quoted from whom.

(4) Kapelrud has shown, as noted earlier, that Ionian slave trade flourished in the seventh century b.c.

In conclusion, it is impossible to be dogmatic about the date of the writing of Joel. The language of Joel 3:2b seems to favor a postexilic date. This verse suggests that nations in the future will be judged for having continued the policies of ancient Babylon in scattering the Israelites and dividing their land. Such a view is consistent with (but not proved by) several other observations (such as the reference to Phoenician-Ionian slave trade, the form of government implied in the book, and the literary parallels with other prophets). If one accepts a postexilic date, the references to the temple necessitate a date some time after 516 b.c. However, all this must remain tentative. Understandably, conservative scholars differ on the date of Joel.74

Title of the Book:

The Hebrew for Joel is Yoáel, which, as stated above, means Yahweh is God. This name is extremely appropriate in view of the message of Joel, which lays stress on God as the Sovereign One who has all creation and the nations under His power and control as the God of History.

Theme and Purpose:

Joel uses a recent drought and locust plague that strikes Judah without warning as an object lesson to warn of a future invasion of Israel in the Day of Yahweh. In just a very short time, a matter of hours, every piece of vegetation is stripped bare. If the nation will repent and return to the Lord, God will restore His relationship with her and bless her. This was true in the historical situation in which Joel was writing and will be true any time in the future.

For the ultimate blessings and restoration promised by Joel to occur, Israel will have to experience the judgments of the Tribulation and the outpouring of the Spirit of God. It is this combination that will cause them to return to the Lord.

Key Word:

The key word or words, in keeping with the warnings of the book, is the Day of Yahweh.

Key Verses:

2:11. And the LORD utters His voice before His army; Surely His camp is very great, For strong is he who carries out His word. The day of the LORD is indeed great and very awesome, And who can endure it?

2:28-32. “And it will come about after this That I will pour out My Spirit on all mankind; And your sons and daughters will prophesy, Your old men will dream dreams, Your young men will see visions. “And even on the male and female servants I will pour out My Spirit in those days. “And I will display wonders in the sky and on the earth, Blood, fire, and columns of smoke. “The sun will be turned into darkness, And the moon into blood, Before the great and awesome day of the LORD comes. “And it will come about that whoever calls on the name of the LORD Will be delivered; For on Mount Zion and in Jerusalem There will be those who escape, As the LORD has said, Even among the survivors whom the LORD calls.

Key Chapters:

Chapter 2 is the key chapter in that it promises that God will relent of the judgment to be poured out on Israel if she will only return to the Lord (vss. 13-14). This is then followed by the promise of the future deliverance of the nation through the outpouring of the Spirit of God, the display of wonders in the sky and on the earth, the coming of the day of the Lord, and the calling on the name of the Lord (vss. 28-32).

Christ as seen in Joel:

In Joel, Christ is presented as the one who will give the Holy Spirit (cf. 2:28 with John 16:7-15; Acts 1:8), who judges the nations (3:2, 12), and who is the refuge and stronghold of Israel (3:16).

Outline:

I. The Historic Day of the Lord (1:1-20)

A. The Historic Occurrence of Locust (1:1-12)

B. The Historic Occurrence of Drought (1:13-20)

II. The Prophetic Day of the Lord (2:1-3:21)

A. The Imminency of the Day of the Lord (2:1-27)

1. The Prophecy of an Invasion of Judah (2:1-11)

2. The Condition Needed for the Salvation of Judah (2:12-27)

B. The Ultimate Day of the Lord (2:28-3:21)

1. The Final Events Before the Day of the Lord (2:28-32)

2. The Events of the Day of the Lord (3:1-21)

a. Judgment on the Gentiles (3:1-16)

b. Judgment on Judah (3:17-21)

AMOS (Judgment for Abused Privilege)

Author:

Unlike Isaiah (who was a man of the court) and Jeremiah (who was a priest) this book was written by Amos, a herdsman and a tender of sycamore fruit (1:1; 7:14). He was from Tekoa, which was located near Bethlehem about ten miles south of Jerusalem. That Amos is the author is supported not only from the claim of the book (1:1; 7:14), but from the pastoral language (7:10f), and the contents which demonstrated his knowledge of an out-of-doors way of life (see 3:4-5, 12; 5:8, 9; 9:9). Though he was a farmer and rancher he was very familiar with the Word of God.

Date:

About 760 B.C.

According to verse 1, Amos tells us that he was a contemporary of Uzziah and Jeroboam II and prophesied “in the days of Uzziah, King of Judah (790-739 b.c), and in the days of Jeroboam the son of Joash, King of Israel (793-753 b.c), two years before the earthquake” (1:1). Amos probably prophesied in the period from 767-753. We are also told that he prophesied “two years before the earthquake,” but the precise date of this event is not known.

Title of the Book:

The name Amos comes from the Hebrew áa„mas, “to lift a burden, carry.” His name means “burden” or “Burden-bearer,” which is entirely fitting for the burden given to him. Though from Judah rather than the Northern Kingdom of Israel, he was given the burden of carrying a message of warning against the greed, injustice, externalism, and self-righteousness of the Northern Kingdom. Amos should not be confused with Amoz, the father of Isaiah (Isa. 1:1).

Theme and Purpose:

The divine message given to Amos was primarily one of judgment, though it ends with words of hope. Amos warned that the Lord God, the sovereign Ruler of the universe, would come as a Warrior to judge the nations that had rebelled against His authority. Israel in particular would be punished for her violations against God’s covenant. Amos sought to bring the prosperous and materialistic northern tribes under Jeroboam to repentance as the only escape from imminent judgment. In the process, the book demonstrates God’s hatred of evil because of His holiness and that His justice must act against Israel’s sin for He cannot allow it to go unpunished.

However, even though the nation would be destroyed, God would still preserve a repentant remnant and one day this remnant would be restored to their covenant blessing and political prominence when the Lord would then also draw all nations to His Himself.

Key Words:

The words “transgress” and “transgression” occur 12 times. This highlights one of the key elements of the book, the judgment of God on Israel for her sinful ways. A key phrase of the book is “I will not revoke its punishment because . . .” (see 1:3, 6, 9, 11, 13; 2:1, 4, 6).

Key Verses:

3:1-2. Hear this word which the LORD has spoken against you, sons of Israel, against the entire family which He brought up from the land of Egypt, “You only have I chosen among all the families of the earth; Therefore, I will punish you for all your iniquities.”

4:11-12. “I overthrew you as God overthrew Sodom and Gomorrah, And you were like a firebrand snatched from a blaze; Yet you have not returned to Me,” declares the LORD. “Therefore, thus I will do to you, O Israel; Because I shall do this to you, Prepare to meet your God, O Israel.”

8:11-12. 11 “Behold, days are coming,” declares the Lord GOD, “When I will send a famine on the land, Not a famine for bread or a thirst for water, But rather for hearing the words of the LORD. “And people will stagger from sea to sea, And from the north even to the east; They will go to and fro to seek the word of the LORD, But they will not find it.

Key Chapter:

Chapter 9 is a key chapter because of its focus on the restoration of Israel. Set in the midst of the harsh judgments of Amos are some of the greatest prophecies of restoration of Israel anywhere in Scripture. Within the scope of just five verses the future of Israel becomes clear, as the Abrahamic, Davidic, and Palestinian covenants are focused on their climactic fulfillment in the return of the Messiah.75

Christ as seen in Amos:

Amos presents Christ as the One who will rebuild David’s dynasty (9:11) and as the one who will restore His people (9:11-15).

Outline:

I. The Introduction: the Author and Theme (1:1-2)

II. The Eight Judgments of Amos (1:3-2:16)

A. Concerning Damascus (1:3-5)

B. Concerning Philistia (1:6-8)

C. Concerning Tyre (1:9-10)

D. Concerning Edom (1:11-12)

E. Concerning Ammon (1:13-15)

F. Concerning Moab (2:1-3)

G. Concerning Judah (2:4-5)

H. Concerning Israel (2:6-16)

III. The Sermons of Amos (3:1-6:14)

A. The Doom of Israel (3:1-15)

B. The Depravity of Israel (4:1-13 )

C. A Dirge over Israel (5:1-6:14)

D. The ruin of Israel in coming judgment (5:1-17)

E. The rebuke of religious people (5:18-27)

F. The reprimand of the entire nation (6:1-14)

IV. The Five Visions of Amos (7:1-9:15)

A. A Vision of Devouring Locusts (7:1-3)

B. A Vision of Fire (7:4-6)

C. A Vision of a Plumb Line (7:7-9)

D. An Historical Interlude: Opposition from the Priest of Bethel (7:10-17)

E. A Vision of a Basket of Summer Fruit (8:1-14)

F. A Vision of the Lord Judging (9:1-10)

V. The Five Promise of Restoration for Israel (9:11-15)

OBADIAH (Poetic Justice)

Author:

The author is an unknown prophet of Judah by the name of Obadiah (1:1). A number of Old Testament men were named Obadiah. These include an officer in David’s army (1 Chron. 12:9), Ahab’s servant who hid God’s prophets (1 Kings 18:3), a Levite in the days of Josiah (2 Chron. 34:12), and a leader who returned from the Exile with Ezra (Ezra 8:9). Nothing is known of Obadiah’s home town or family. The fact that his father is not named suggests that he was not out of a kingly or priestly line.

Date:

The shortest book of the Bible, containing only 21 verses, bears the distinction of being the most difficult of the minor prophets to date. Regarding the date Ryrie writes:

The question of date relates to which battle against Jerusalem the Edomites were associated with (vv. 11-14). There were four significant invasions of Jerusalem in Old Testament times: (1) by Shishak, king of Egypt, during Rehoboam’s reign, in 926 B.C. (1 Kings 14:25-26); (2) by the Philistines and Arabians during the reign of Jehoram, from 848-841 (2 Chron. 21:16-17); (3) by King Jehoash of Israel during the reign of Amaziah, in 790 (2 Kings 14:13-14); (4) by Babylon during the years 605-586 (2 Kings 24-25). Obadiah prophesied against Edom either in connection with invasion #2 or #4. If the first, this book is the earliest of the writing prophets (see 2 Kings 8:20 and 2 Chron. 21:16-17; then see Joel 3:3-6 compared with Obad. 11-12 and the use of Obad. 1-9 in the extended passage in Jer. 49:7-22 as support for the earlier date).76

Title of the Book:

The Hebrew name àObadyah means “servant or worshipper of Yahweh.”

Theme and Purpose:

The theme of Obadiah is a reiteration of the truth that pride goes before a fall. Obadiah declares that Edom stands judged and under certain doom because of her pride in rejoicing over the misfortunes that befell Jerusalem.

Key Word:

Judgment on Edom. Combined, Edom and Esau occur nine times.

Key Verses:

1:10. “Because of violence to your brother Jacob, You will be covered with shame, And you will be cut off forever.

1:15. “For the day of the LORD draws near on all the nations. As you have done, it will be done to you. Your dealings will return on your own head.

1:21. The deliverers will ascend Mount Zion To judge the mountain of Esau, And the kingdom will be the LORD’S.

Christ as seen in Obadiah:

Christ is seen in Obadiah as the judge of the nations (15-16), the Savior of Israel (17-20), and the Possessor of the kingdom (21).77

Outline:

I. The Prophecies of Judgment on Edom (1-9)

A. The Certainty of Judgment (1-4)

B. The Completeness of the Judgment (5-9)

II. The Basis for the Judgment on Edom (10-14)

A. For an Absence of Brotherly Love (vs. 10)

B. For Aloofness (11-12)

C. For Aggressiveness (13-14)

III. The Time of the Judgment (vs. 15)

IV. The Results of the Judgment (16-18)

V. The Deliverance of Israel (19-21)

JONAH (Fleeing From God’s Will)

Author:

The author of the book is Jonah, the son of Amittai, a prophet from Galilee in the Northern Kingdom of Israel. This is evidenced by the book itself (1:1), the historical character of the book which names real places and persons, and by corroboration from other sources (2 Kings 14:25) including the testimony of Jesus in the New Testament (Matt. 12:40).

Date:

In 2 Kings 14:27 Jonah is connected with the reign of Jeroboam II of Israel (793-753). Jonah ministered after the time of Elisha and just before the time of Amos and Hosea. While no Assyrian inscription mentions a religious awakening such as that described in Jonah, during the reign of Ashurdan III there was a swing toward monotheism which could have been related to the preaching of Jonah.

The repentance of Nineveh probably occurred in the reign of Ashurdan III (773-755). Two plagues (765 and 759) and a solar eclipse (763) may have prepared the people for Jonah’s message.78

Title of the Book:

Jonah is from the Hebrew Yo‚na‚h, which means “dove.” The Septuagint Hellenized this word into Ionas, and the Latin Vulgate used the title Jonas.

Theme and Purpose:

Jonah clearly demonstrates that the God of the Hebrews (1) has concern for the whole world, (2) is sovereign over nature and all human affairs. Jonah demonstrates that “salvation is of the Lord” (2:9), and that God’s gracious offer of salvation extends to all who repent and turn to Him. The book also demonstrates how our prejudices like Jonah’s warped sense of Jewish nationalism can hinder us from following the will of God.

Key Word:

A word that is repeated several times emphasizing God’s sovereignty is the word “prepared.” God prepared the wind, tempest, fish, gourd, worm, and an east wind. A key idea is revival.

Key Verses:

2:8-9. “Those who regard vain idols Forsake their faithfulness, But I will sacrifice to You with the voice of thanksgiving. That which I have vowed I will pay. Salvation is from the LORD.”

3:10. When God saw their deeds, that they turned from their wicked way, then God relented concerning the calamity which He had declared He would bring upon them. And He did not do it.

4:2. And he prayed to the LORD and said, “Please LORD, was not this what I said while I was still in my own country? Therefore, in order to forestall this I fled to Tarshish, for I knew that Thou art a gracious and compassionate God, slow to anger and abundant in lovingkindness, and one who relents concerning calamity.

Key Chapters:

The third chapter stands out in that it records one of the greatest revivals of history.

Christ as seen in Jonah:

Through Jonah, Christ is portrayed in His resurrection (Matt. 12:40), seen as a prophet to the nations (though obviously not reluctantly like Jonah), and as the Savior of the nations. In Jonah’s life, He is seen as the Savior and Lord (2:9).

Outline:

I. The Fleeing of Jonah (1:1-17)

A. The Reason for His Flight (1:1-2)

B. The Route of His Flight (1:3)

C. The Results of His Flight (1:4-17)

II. The Praying of Jonah (2:1-10)

A. The Characteristics of His Prayer (2:1-9)

B. The Answer to His Prayer (2:10)

III. The Preaching of Jonah (3:1-10)

A. God’s Command to Preach (3:1-3)

B. The Content of Jonah’s Preaching (3:4)

C. The Consequences of Jonah’s Preaching (3:5-10)

IV. The Learning of Jonah (4:1-11)

A. Jonah’s Complaint to God (4:1-3)

B. God’s Curriculum for Jonah (4:4-11)

MICAH (Who Is Like God?)

Author:

Little is known about the author of this book other than what can be learned from the book itself and from Jeremiah 26:18. The name Micah is a shortened form of Micaiah, which means “Who is like Yahweh?” Micah suggests this truth in 7:18 when he said, “Who is a God like You?” In Jeremiah’s day the elders referred to Micah and quoted Micah 3:12 in defense of Jeremiah’s message of judgment on the nation (Jer. 26:18).

Micah was from Moresheth (Micah 1:1; cf. 1:14), a town in Judea about 25 miles southwest of Jerusalem near the Philistine city of Gath. Moresheth was located in Judah’s fertile foothills near Lachish, an international trading town.

Date:

Micah tells us he prophesied during the days of Jotham (750-732), Ahaz (736-716) and Hezekiah (716-687) (1:1). Micah speaks primarily to Judah, but since he also speaks to the Northern Kingdom of Israel and predicts the fall of Samaria (1:6), a good part of his ministry occurred before the Assyrian captivity in 722 B.C., probably around 700 B.C.

Title of the Book:

The book takes its title from its author, Micah the prophet. The Greek and Latin titles for this book are Michaias and Micha.

Theme and Purpose:

Micah shows how the people had failed to live up to the covenant stipulations God had made with Israel in which there would be blessing for obedience (Deut. 28:1-14) and cursing for disobedience and eventually cast from the land of promise (Deut. 28:15-68). In the process, Micah exposed the injustice of Judah and declared the righteousness and justice of Yahweh showing He was just in disciplining them. He indicts Israel and Judah for sins like oppression, bribery among the judges, prophets, and priests, and for covetousness, cheating, pride, and violence. Of course, this discipline on the nation demonstrated His love for them and that He would restore them.

The theme of judgment is prominent in each of Micah’s three messages, but he also stressed the truth of restoration. Further, Micah referred to the principle of the remnant in each of his three messages (Micah 2:12; 4:7; 5:7-8; 7:18). He declared that in the future Yahweh would restore the people of Israel to a place of prominence in the world under the coming Messiah.

Key Word:

The concept of “hear” in Micah’s challenge for the people to listen to the Lord is found some nine times. Then in keeping with the focus on judgment for failing to hear are key words like “desolation,” “desolate,” and “destruction,” which combined together occur some four times. Finally, in keeping with the thrust of restoration, the concept of “gather” or “assemble” is seen some seven times.

Key Verses:

1:5-9. All this is for the rebellion of Jacob And for the sins of the house of Israel. What is the rebellion of Jacob? Is it not Samaria? What is the high place of Judah? Is it not Jerusalem? For I will make Samaria a heap of ruins in the open country, Planting places for a vineyard. I will pour her stones down into the valley, And will lay bare her foundations. All of her idols will be smashed, All of her earnings will be burned with fire, And all of her images I will make desolate, For she collected them from a harlot’s earnings, And to the earnings of a harlot they will return. Because of this I must lament and wail, I must go barefoot and naked; I must make a lament like the jackals And a mourning like the ostriches. For her wound is incurable, For it has come to Judah; It has reached the gate of my people, Even to Jerusalem.

6:8. He has told you, O man, what is good; And what does the LORD require of you But to do justice, to love kindness, And to walk humbly with your God?

7:18-20. Who is a God like You, who pardons iniquity And passes over the rebellious act of the remnant of His possession? He does not retain His anger forever, Because He delights in unchanging love. 19 He will again have compassion on us; He will tread our iniquities under foot. Yes, You will cast all their sins Into the depths of the sea. 20 You will give truth to Jacob And unchanging love to Abraham, Which You swore to our forefathers From the days of old.

Key Chapters:

Undoubtedly, chapters 6-7 are the key chapters of Micah. Wilkinson and Boa have an excellent discussion on the significance of these two chapters.

The closing section of Micah describes a court-room scene. God has a controversy against His people, and He calls the mountains and hills together to form the jury as He sets forth His case. The people have replaced heartfelt worship with empty ritual, thinking that this is all God demands. They have divorced God’s standards of justice from their daily dealings in order to cover their unscrupulous practices. They have failed to realize what the Lord requires of man. There can only be one verdict: guilty.

Nevertheless, the book closes on a note of hope. The same God who executes judgment also delights to extend mercy. “Who is a God like You, pardoning iniquity and passing over the transgression of the remnant of His heritage? He does not retain His anger forever, because He delights in mercy” (7:18). No wonder the prophet exclaims, “Therefore I will look to the Lord; I will wait for the God of my salvation; my God will hear me” (7:7).79

Christ as seen in Micah:

Micah presents Christ as the God of Jacob (4:2), the Judge of the nations (4:3), and the Ruler who would be born in the city of Bethlehem (cf. 5:2 with Matt. 2:1-6). The priests and scribes quoted Micah 5:2 in answer to Herod’s question about the birthplace of Messiah.

Outline:

I. The Superscription or Introduction (1:1)

II. First Message: Judgment for Samaria and Judah (chaps. 1-2)

A. Prediction of coming judgment (1:2-7)

B. Lament over the people (1:8-16)

1. Micah’s lament (1:8-9)

2. Micah’s call for others to mourn (1:10-16)

C. Sins of Judah (2:1-11)

1. Sins of the people (2:1-5)

2. Sins of the false prophets (2:6-11)

D. Prediction of future regathering (2:12-13)

III. Second Message: Doom followed by Deliverance (chaps. 3-5)

A. Judgment on the nation’s leaders (chap. 3)

1. Judgment on the rulers (3:1-4)

2. Judgment on the false prophets (3:5-8)

3. Judgment on all the naive leaders (3:9-12)

B. Kingdom blessings for the nation (chaps. 4-5)

1. Characteristics of the kingdom (4:1-8)

2. Events preceding the kingdom (4:9-5:1)

3. The Ruler of the kingdom (5:2-15)

IV. Third Message: Denunciation for Sin and a Promise of Blessing (chaps. 6-7)

A. An indictment by the Lord (6:1-5)

B. The response of Micah for the nation (6:6-8)

C. The Lord’s judgment because of sin (6:9-16)

1. The sins (6:9-12)

2. The punishment (6:13-16)

D. Micah’s pleading with the Lord (chap. 7)

1. Micah’s bemoaning of the nation’s sins (7:1-6)

2. Micah’s confidence in the Lord (7:7-13)

3. Micah’s prayer that God would again shepherd His flock (7:14)

4. The Lord’s promise to show miraculous things to His people (7:15-17)

E. Micah’s affirmation that God is unique (7:18-20)

NAHUM (The Doom of Nineveh)

Author:

Other than what Nahum tells us in 1:1, that the book is of the vision of Nahum, the Elkoshite and that it is an oracle about Nineveh, we know nothing about this prophet. Nahum means “consolation,” but his message was certainly not one of comfort to the wicked Assyrians who occupied Nineveh. It would, however, bring comfort to Judah. He may have been a prophet of Judah in view of 1:15, and though the exact location of Elkosh is uncertain, most conservative scholars believe this city was located somewhere in southern Judah.

Date:

Nahum speaks of the fall of Thebes as already past in 3:8-10 and Thebes fell in 663 B.C.. Further, in all three chapters Nahum predicted Nineveh’s fall and this occurred in 612. Nahum therefore gave his oracle somewhere between 663 and 612, probably close to the end of this time because he represents the fall of Nineveh as imminent (2:1; 3:14, 19). This would place his ministry sometime during the reign of Josiah and makes him a contemporary of Zephaniah and Jeremiah.

Title of the Book:

As with all the minor prophets, the book gets it name from the prophet who spoke the prophecy. The title used in the Greek and Latin Bible is Naoum and Nahum.

Theme and Purpose:

Nahum’s theme is the fall of Nineveh as the retribution of God against the wicked Assyrians of Nineveh. What Jonah wanted to see, namely God’s judgment on the Assyrians, was later predicted by Nahum approximately one hundred and fifty years later. The conversion of the Ninevites in response to the preaching of Jonah was evidently short lived because they soon became ruthless, returning to their former wicked ways. Sargon II of Assyria destroyed Samaria and took the Northern Kingdom of Israel into captivity, scattering the ten tribes in 722. Later, Sennacherib of the Assyrians almost captured Jerusalem during the reign of Hezekiah in 701 B.C. But regardless of its power and prominence, Nineveh is clearly judged as doomed by a Holy God through the prophet Nahum. Assyria’s cruelty, power, and pride would come to an end by the power of God. Though the book focuses on Assyria’s fall and judgment, it is written to bring comfort to Judah.

Key Word:

The key word or idea is simply the judgment of Nineveh, but the words that stand out in this connection are “avenging” and “vengeance” occurring three times in the opening chapter (1:2).

Key Verses:

1:7-8. The LORD is good, A stronghold in the day of trouble, And He knows those who take refuge in Him. 8 But with an overflowing flood He will make a complete end of its site, And will pursue His enemies into darkness.

3:5. “Behold, I am against you,” declares the LORD of hosts; “And I will lift up your skirts over your face, And show to the nations your nakedness And to the kingdoms your disgrace. 6 “I will throw filth on you And make you vile, And set you up as a spectacle. 7 “And it will come about that all who see you Will shrink from you and say, ‘Nineveh is devastated! Who will grieve for her?’ Where will I seek comforters for you?”

Key Chapter:

Because it sets forth the basis of God’s judgment against Nineveh as retribution of a Holy God who, though slow to anger, is also great in power and reserves wrath for His enemies, chapter one stands out as a key chapter.

Christ as seen in Nahum:

While there are no direct Messianic prophecies in Nahum, in keeping with the basic christological spirit of all prophecy, Nahum sees Christ as the jealous God and avenger of His adversaries (1:2f).

Outline:

I. The Introduction (1:1)

II. The Prophecy and Certainty of God’s Judgment on Nineveh (1:2-15)

A. God’s Holy Wrath Against Nineveh (1:2-8)

B. Nineveh’s Scheming Against Yahweh Will Come to an End (1:9-11)

C. Judah’s Affliction Will End Because of Nineveh’s Judgment (1:12-15)

III. The Description of God’s Judgment on Nineveh (chap. 2)

A. The Assault Described (2:1-6)

B. The Defeat Declared (2:7-13)

IV. The Cause for God’s Judgment on Nineveh (chap. 3)

A. Because of Her Violence and Deceit that Leads to Shame (3:1-7)

B. Her Treatment of Thebes (No-amon) Results in Her Own Defeat (3:8-11)

C. Her Defenses to be Useless (3:12-19)

HABAKKUK (Solution to Perplexity)

Author:

The author is identified as Habakkuk in 1:1 and 3:1. He clearly identifies himself as a prophet and the fact that his prayer and praise is concluded with the statement, “For the choir director, on my stringed instruments” suggests he had a priestly background.

Date:

Because the book anticipates the coming Babylonian invasion and shows an awareness of the fame of the Babylonians, Habakkuk probably ministered during the reign of Jehoiakim of Judah. It appears that Babylon had not invaded Judah, though it was imminent (see 1:6 and 2:1), which suggests Habakkuk prophesied shortly before Babylon’s invasion in 605 B.C. around 606.

Title of the Book:

The book gets its title from the name of the author. Habakkuk comes from a Hebrew word, h£abaq, which means “embrace.” But how is this to be understood? We should probably understand this in an active sense, “one who embraces or clings,” rather than the passive, “one who is embraced,” for in spite of his perplexity over the coming invasion, the prophet finally clings to Yahweh as the God of his salvation and strength.

Theme and Purpose:

The theme of this prophecy flows out of Habakkuk’s perplexity over the coming invasion of the wicked Babylonians. It concerns the problems of his faith in the face of two apparent difficulties: (1) Why did God permit the increasing evil in Judah to go unpunished (1:2-4)? And how could a Holy God (1:13) use sinful nations like Babylon as His source of judgment (1:12-2:1)? Habakkuk grapples with these difficulties which are solved in the light of God’s continuing revelation, and the prophet closes in a psalm of joyous trust. The book is thus a theodicy, a defense of God’s goodness and power in view of the problem of evil.

Key Word:

Two words are key not because of their repetition but because of the content of the book. One is “why” as Habakkuk struggled with the issues here and the other is “faith” as declared in 2:4, “the just shall live by faith.”

Key Verses:

2:4. 4 “Behold, as for the proud one, His soul is not right within him; But the righteous will live by his faith.

3:17-19. Though the fig tree should not blossom, And there be no fruit on the vines, Though the yield of the olive should fail, And the fields produce no food, Though the flock should be cut off from the fold, And there be no cattle in the stalls, 18 Yet I will exult in the LORD, I will rejoice in the God of my salvation. 19 The Lord GOD is my strength, And He has made my feet like hinds’ feet, And makes me walk on my high places. For the choir director, on my stringed instruments.

Key Chapters:

The book of Habakkuk builds to a triumphant climax reached in the last three verses (3:17-19). The beginning of the book and the ending stand in stark contrast: mystery to certainty, questioning to affirming, and complaint to confidence. Chapter 3 is one of the most majestic of all Scripture and records the glory of God in past history and in future history (prophecy).80

Christ as seen in Habakkuk:

Again in the light of the christological nature of prophecy, Christ is portrayed as the Savior. The word “salvation,” which appears three time in 3:13 and 18, is the root word from which the name “Jesus” is derived (see Matt. 1:21). He is also seen as the Holy One (cf. 1:12 with 1 John 1:9), the one who justifies the righteous by faith (2:4), and the one who will one day fill the earth “with the knowledge of the glory of the Lord, as the waters cover the sea” (2:14).

Outline:

I. The Perplexities of Habakkuk: faith is tested and taught (1:1-2:20)

A. The First Problem: Why Does God Allow Wicked Practices to Continue in Judah? (1:2-4)

B. God’s First Answer (1:5-11)

C. The Second Problem: Why Will God Use Wicked People to Punish Judah? (1:12-2:1)

D. God’s Second Answer (2:2-20)

II. The Praise of Habakkuk: faith is triumphant (3:1-19)

A. Praise for God’s Person (3:1-3)

B. Praise for God’s Power (3:4-7)

C. Praise for God’s Purpose (3:8-16)

D. Praise for Faith in God (3:17-19)

ZEPHANIAH (Blessing Through Judgment)

Author:

As seen in 1:1, the book was written by Zephaniah, the son of Cushi, son of Gedaliah, son of Amariah, son of Hezekiah. In tracing the prophet’s ancestry through four generations, this heading is unique. Usually only the prophet’s father is identified (cf. Isa. 1:1; Jer. 1:1; Ezek. 1:3; Hos. 1:1; Joel 1:1) when the author provides genealogical information. Such a long genealogy suggests the noble birth of the prophet, his great-great-grandfather being the good King Hezekiah.

Date:

630-625 B.C.

According to the introduction (1:10), Zephaniah prophesied during the reign of Josiah (640-609 B.C.). His prophecy preceded the fall of Nineveh in 612 and the reforms of Josiah in 622-621. This seems evident since the book of Zephaniah presupposes the existence of pagan idolatry in Judah (1:4-6) which was pretty much eliminated by Joshiah’s reforms. All this suggests a date of between 630 and 625 B.C.

Title of the Book:

The book takes its name from the prophet Zephaniah (s£panyah from s£a„pan, “hide, treasure up, store,” and a shortened form for Yahweh. It means “hidden of Yahweh.” See 2:3. The Greek and Latin title is Sophonias.

Theme and Purpose:

The prophet speaks to the people of Judah whose moral and spiritual life had been dulled by the evil influence of the reigns of Manasseh and Amon (see 3:1-7). Consequently, in keeping with the warnings of cursing for disobedience in Deuteronomy 28, the central theme is that of judgment or the coming of the day of the Lord. In view of Yahweh’s holiness, He must vindicate and demonstrate His holiness against sin by calling the nations of the world into account before Him. But God is also a God of mercy and blessing so there is also a strong emphasis and call for repentance with the promise of blessing. Thus, Zephaniah clearly divides into three sections: retribution or judgment for sin, a call for repentance, and a promise of future redemption or blessing.

Key Word:

The key words are “day of the Lord,” “that day,” the day,” which combined occur some twenty times. The key idea is that of judgment and restoration in the day of the Lord.

Key Verses:

1:7. Be silent before the Lord GOD! For the day of the LORD is near, For the LORD has prepared a sacrifice, He has consecrated His guests.

1:12. “And it will come about at that time That I will search Jerusalem with lamps, And I will punish the men Who are stagnant in spirit, Who say in their hearts, ‘The LORD will not do good or evil!’”

1:14-15. Near is the great day of the LORD, Near and coming very quickly; Listen, the day of the LORD! In it the warrior cries out bitterly. 15 A day of wrath is that day, A day of trouble and distress, A day of destruction and desolation, A day of darkness and gloom, A day of clouds and thick darkness,

2:3. Seek the LORD, All you humble of the earth Who have carried out His ordinances; Seek righteousness, seek humility. Perhaps you will be hidden In the day of the LORD’S anger.

Key Chapters:

The day of the Lord involves two distinct aspects: judgment followed by blessing. Chapter three clearly records these two distinct aspects of this awesome day. After Israel repents and returns to the Lord, they will be restored under the righteous rule of Messiah.

Christ as seen in Zephaniah:

Though not specifically mentioned in this book, Messiah is presented as the Righteous One within the nation of Israel (3:5) who is also their King (3:15).

Outline:

I. Introduction (1:1)

II. The Judgment of the Day of Yahweh (1:2-3:8)

A. Judgment on the whole earth (1:2-3)

B. Judgment on Judah (1:4-2:3)

1. The causes of judgment (1:4-13)

2. The description of judgment (1:14-18)

3. A summons to the nation: Repent and Seek God (2:1-3)

C. Judgment on the surrounding nations (2:4-15)

1. On Philistia (2:4-7)

2. On Moab and Ammon (2:8-11)

3. On Ethiopia (2:12)

4. On Assyria (2:13-15)

D. Judgment on Jerusalem (3:1-7)

1. The prophet’s indictment (3:1-5)

2. The Lord’s judgment (3:6-7)

E. Judgment on all the earth (3:8)

III. The Restoration of the Day of Yahweh’s (3:9-20)

A. The restoration of the nations (3:9-10)

B. The restoration of Israel (3:11-20)

HAGGAI (Encouragement)

With Haggai, we come to the only three post-exilic prophets, Haggai, Zechariah, and Malachi, all of whom spoke to the returned remnant. Their objective was to encourage their spiritual and moral life of this remnant, now back in their home land, as they sought to rebuild the temple and the nation. Haggai and Zechariah dealt mostly with the spiritual needs as they related to the rebuilding of the temple and Malachi dealt primarily with the moral and social needs involved with the reconstruction of the nation itself.

Author:

Haggai’s name means “festal” or “festive, suggesting to some that he was born on one of the major feast days, though there is nothing in the text to support this. Haggai is known only from this book (mentioned 9 times) and the mention of him in Ezra 5:1-2 and 6:14. Little is known about him. He refers to himself as “the prophet Haggai” (1:1), but nothing is known about his parents or geneaology. He was a comtemporary of Zechariah the prophet and Zerubbabel the governor. His authorship is uncontested.

Date:

520 B.C.

Under the policies of Cyrus the Great, king of Persia, almost 50,000 Jews were allowed to return to Jerusalem. Among these were Zerubbabel (Ezra 1:2-4; cf. Isa. 44:28), Joshua the high priest and the Prophets Haggai and Zechariah. The decree allowing the Jews to return to their land and rebuild their temple occurred in 538 B.C.

Levitical sacrifices were soon reinstituted on a rebuilt altar for burnt offerings (Ezra 3:1-6), and in the second year of the return the foundation of the temple was laid (Ezra 3:8-13; 5:16). However, Samaritan harassment and eventual Persian pressure brought a halt to the rebuilding of the temple. Then spiritual apathy set in; and for about 16 more years—until the rule of the Persian king, Darius Hystaspes (521-486 b.c.)—the construction of the temple was discontinued. In the second year of Darius (520 b.c.) God raised up Haggai the prophet to encourage the Jews in the rebuilding of the temple (Ezra 5:1-2; Hag. 1:1).

As stated by Haggai in 1:1, his first message was given on the first day of Elul (Aug.-Sept.) in the second year of Darius. This was in 520 B.C.

Title of the Book:

As is normal with the writing prophets, the book gets its name from the prophet himself. The title in the Septuagint is Aggaios, and in the Vulgate it is Aggaeus.

Theme and Purpose:

The Book of Haggai is the second shortest book in the Old Testament; only Obadiah is shorter. The literary style of Haggai is simple and direct. The content of the book is a report of four messages by a seemingly insignificant postexilic prophet whose ministry was apparently of limited duration.

Though Haggai is the second shortest book in the Old Testament, we should not underestimate the power of Haggai’s four messages in his role in encouraging the rebuilding of the temple. “The truth is that few prophets have succeeded in packing into such brief compass so much spiritual common sense as Haggai did” (Frank E. Gaebelein, Four Minor Prophets: Obadiah, Jonah, Habakkuk, and Haggai, p. 199). One outstanding feature of Haggai’s message is his strong awareness that his messages had their origin in God. Some 25 times he affirmed the divine authority of his messages. He consistently introduced his messages with, “This is what the Lord Almighty says,” and concluded them with a similar focus (“declares the Lord Almighty”).

Haggai wrote to encourage and exhort the returned remnant to rebuild the Temple in Jerusalem. In the process of this he taught (1) God blesses His people when they put Him first, (2) that we should not grow weary in the service of the Lord, and that (3) God’s promises for tomorrow become the foundation for our confidence for today.

Key Words:

The repetition of the term “house” as it is used in relation to the Temple focuses the readers attention on the reconstruction of the Temple as the key focus of the book.

Key Verses:

1:7-8. Thus says the LORD of hosts, “Consider your ways! “Go up to the mountains, bring wood and rebuild the temple, that I may be pleased with it and be glorified,” says the LORD.

1:14. So the LORD stirred up the spirit of Zerubbabel the son of Shealtiel, governor of Judah, and the spirit of Joshua the son of Jehozadak, the high priest, and the spirit of all the remnant of the people; and they came and worked on the house of the LORD of hosts, their God,

2:7-9. “‘And I will shake all the nations; and they will come with the wealth of all nations; and I will fill this house with glory,’ says the LORD of hosts. ‘The silver is Mine, and the gold is Mine,’ declares the LORD of hosts. ‘The latter glory of this house will be greater than the former,’ says the LORD of hosts, ‘and in this place I shall give peace,’ declares the LORD of hosts.”

Key Chapters:

The Messianic nature of 2:6-9 with its prophecy regarding the future glory of the temple makes chapter two the key chapter.

Christ as seen in Haggai:

Here Messiah is portrayed as the Restorer of the Temple’s glory (2:7-9) and the Overthrower of the kingdoms of the world (2:22).

Outline:

I. The First Message: A Call to Rebuild the Temple (1:1-15)

A. The Introduction (1:1)

B. The First Rebuke (1:2-6)

C. The Remedy (1:7-8)

D. The Second Rebuke (1:9-11)

E. The Response to the Prophet’s Message (1:12-15)

II. The Second Message: A Call to Find Courage in God’s Promises (2:1-9)

A. The Introduction (2:1-2)

B. The Promises of Enablement and Future Glory (2:3-9)

III. The Third Message: A Call to Cleanness of Life (2:10-19)

A. The Introduction (2:10)

B. The Problem: The Disobedience of the Remnant (2:11-14)

C. The Solution: The Obedience of the Remnant (2:15-19)

IV. The Fourth Message: A Call to Confidence in the Future (2:20-23)

A. The Introduction (2:20-21a)

B. A Promise of the Future Defeat of the Gentile Kingdoms (2:21b-22)

C. A Promise of the Restoration of the Davidic Kingdom (2:23)

ZECHARIAH (the Jealousy of Yahweh)

Author and Title:

Zechariah the prophet was the son of Berechiah, the son of Iddo, the priest who led the Levites (Neh. 12:4), and a contemporary of the previous prophet (Ezra 6:14). His name (Zekarya‚h) means “Yahweh remembers” or “Yahweh has remembered.” This is a theme that runs like a thread through the whole book. In the Greek and Latin version Zechariah is Zacharias.

Date:

520-518 B.C.

The first verse presents Zechariah as the son of Berechiah and the grandson of Iddo, who was undoubtedly the same priest as the one mentioned in Neh. 12:4 as a contemporary of Zerubbabel. In Zech. 2:4 the prophet is spoken of as a youth (naàar). He would probably have been a young man at the time he cooperated with Haggai in the rebuilding campaign of 520 B.C. His last dated prophecy (chap. 7) was given two years later, in 518; yet chapters 9-14 show every appearance of having been composed some decades after that, possibly after 480 B.C. in view of the reference to Greece (9:13). As Unger points out (IGOT; p. 355), the successful resistance of the Greek nation to the invasion of Xerxes would naturally have brought them into a new prominence in the eyes of all the peoples of the Near East. We have no further information concerning Zechariah’s personal career, except the reference in Matt. 23:35, which seems to indicate that he was martyred by mob action in the temple grounds (since the Zechariah that Christ mentions is said to be the son of Berechiah rather than of Jehoiada, who however met his end in a like manner back in the days of King Joash, according to 2 Chron. 24:20-21).81

Theme and Purpose:

Zechariah was written to encourage the returned remnant to complete their work in rebuilding the temple. The prophet also showed that God was at work in the world restoring Israel to their spiritual inheritance in preparation for the coming Messiah. Doctrinally, Zechariah demonstrates the prominence of the temple in God’s spiritual restoration of Israel; shows the providence of God in bringing back His people to their land, and it highlights the preeminence of the Messiah in the future spiritual restoration of the Nation.

Key Word:

“The Word of the Lord” (13 occurrences) and “The Lord of Hosts” (53 occurrences) are two prominent expressions that lay stress on the divine nature of Zechariah’s message, but the prominent idea of the book preparing for the coming Messiah in both of His advents.

Key Verses:

8:3. “Thus says the LORD, ‘I will return to Zion and will dwell in the midst of Jerusalem. Then Jerusalem will be called the City of Truth, and the mountain of the LORD of hosts will be called the Holy Mountain.’

9:9-10. Rejoice greatly, O daughter of Zion! Shout in triumph, O daughter of Jerusalem! Behold, your king is coming to you; He is just and endowed with salvation, Humble, and mounted on a donkey, Even on a colt, the foal of a donkey. And I will cut off the chariot from Ephraim, And the horse from Jerusalem; And the bow of war will be cut off. And He will speak peace to the nations; And His dominion will be from sea to sea, And from the River to the ends of the earth.

Key Chapters:

Zechariah builds to a tremendous climax in chapter 14 where he discloses the last siege of Jerusalem, the initial victory of the enemies of Israel, the cleaving of the Mount of Olives, the Lord’s defense of Jerusalem with His visible appearance on Olivet, judgment on the confederated nations, the topographical changes in the land of Israel, the Feast of Tabernacles in the Millennium, and the ultimate holiness of Jerusalem and her people.82

Christ as seen in Zechariah:

Perhaps no Old Testament book is more Messianic than Zechariah.

In an often-quoted statement, George L. Robinson has called the Book of Zechariah “the most Messianic, the most truly apocalyptic and eschatological of all the writings of the Old Testament” (International Standard Bible Encyclopedia. Grand Rapids: Wm. B. Eerdmans Publishing Co., 1956, 5:3136). The messianic emphasis of Zechariah accounts for its frequent citation by New Testament authors.83

Zechariah presents Messiah or Christ in both of his advents and as both Servant and King, as Man and God, as the Angel of the Lord (3:1), the Righteous Branch (3:8), the Stone with the seven eyes (3:9), the Crucified Savior or the pierced One (12:10), the coming and humble King (9:9-10), the smitten Shepherd who will be abandoned (13:7), and the coming Judge and righteous King (14).

Outline:

I. The Call to repentance (1:1-6)

II. The Eight Visions of Zechariah (1:7-6:8)

A. The Vision of the Horses and Riders (1:7-17)

B. The Vision of the Four Horns and Four Craftsmen (1:18-21)

C. The Vision of the Surveyor (2:1-13)

D. The Vision of the Golden Lampstand (4:1-14)

E. The Vision of the Flying Scroll (5:1-4)

F. The Vision of the Woman in the Ephah (5:5-11)

G. The Vision of the Four Chariots (6:1-8)

III. The Crowning of Joshua (6:9-15)

IV. The Questions Concerning the Fasts (7:1-8:23)

V. The Oracles Concerning the Future (9:1-14:21)

A. The First Oracle: The Rejection of Messiah (9:1-11:17)

B. The Second Oracle: The Reign of Messiah (12:1-14:21)

MALACHI (Repent and Return)

Author and Title:

Malachi is only mentioned in Malachi 1:1 as the author of this prophecy. However, though there is an unsubstantiated Jewish tradition that claims it was written by Nehemiah (interpreting the word Malachi as a designation of an unnamed messenger),84 the authorship, date, and unity of the book has never been effectively challenged. Malachi (Maáa„chi‚) means “My Messenger” and may be a shortened form of Maláak Ya‚h, “Messenger of Yahweh.” This is fitting for the book anticipates the coming of the “messenger of the covenant” (cf. 3:1), a prophecy of John the Baptist (Matt. 11:10). The Septuagint has Malachias and the Latin uses Maleachi for the title.

Date:

450-400 B.C.

Concerning the date of Malachi, Gleason writes:

Judging from internal evidence, it seems clear that his prophecies were given in the second half of the fifth century, probably around 435 B.C. We come to this conclusion from the following indications: (1) The temple had already been rebuilt and Mosaic sacrifice reinstituted (1:7,10; 3:1). (2) A Persian governor (or peh£ah mentioned in 1:8) was in authority at that time; hence it could not have been during either of Nehemiah’s governorships (in 445 and 433). (3) The sins which Malachi denounces are the same as those Nehemiah had to correct during his second term, namely, (a) priestly laxity (1:6; Neh. 13:4-9), (b) neglect of tithes, to the impoverishment of the Levites (3:7-12; cf. Neh. 13:10-13), (c) much intermarriage with foreign women (2:10-16; cf. Neh. 13:23-28). It is reasonable to assume that Malachi had already protested against these abuses in the years just preceding Nehemiah’s return; hence a fair estimate would be about 435 B.C.85

Theme and Purpose:

Under the leadership of Nehemiah, there had been a period of revival (Neh. 10:28-39), but the priests and the people had grown cold in their walk with God and had become external and mechanical in their observance of the law. Though they were guilty of the sins Malachi denounced (priestly laxity, neglect of the tithes, and intermarriage with foreign women), the people acted bewildered over why God was dissatisfied with them. Malachi wrote to answer the questions of the priests and people, to reveal and rebuke them for their sins, their backsliding, and poor attitudes, but to also encourage them by ending on a note of encouragement through the coming of the Lord’s messenger who would clear the way for Messiah.

Thus, Malachi rebuked the people for their neglect of the true worship of the Lord and called them to repentance (1:6; 3:7). Gleason summarizes the theme as follows:

The theme of Malachi is that sincerity toward God and a holy manner of life are absolutely essential in the Lord’s eyes, if His favor is to be bestowed upon the crops and the nation’s economic welfare. Israel must live up to her high calling as a holy nation and wait for the coming of the Messiah, who by a ministry of healing as well as judgment will lead the nation to a realization of all her fondest hopes.86

Key Word:

Twelve times in Malachi we read either “you say” (11 times) or “you also say” (once). Also, the word curse or cursed occurs seven times in four verses. In answer to their questions and their failure to understand God’s judgment, Malachi answers and shows them why. The key idea that prevails is Malachi’s answer and appeal to the wayward remnant that had returned.

Key Verses:

2:17. 17 You have wearied the LORD with your words. Yet you say, “How have we wearied Him?” In that you say, “Everyone who does evil is good in the sight of the LORD, and He delights in them,” or, “Where is the God of justice?”

3:1. “Behold, I am going to send My messenger, and he will clear the way before Me. And the Lord, whom you seek, will suddenly come to His temple; and the messenger of the covenant, in whom you delight, behold, He is coming,” says the LORD of hosts.

4:5-6. “Behold, I am going to send you Elijah the prophet before the coming of the great and terrible day of the LORD. 6 “And he will restore the hearts of the fathers to their children, and the hearts of the children to their fathers, lest I come and smite the land with a curse.”

Key Chapters:

In that they anticipate or prophesy of the coming of the Messenger of the Lord who will precede the coming of Messiah Himself, chapters 3 and 4 together are the key chapters of the book, for it is the Messiah Himself who is the answer to our sin as is so illustrated in the sins of the returned remnant.

Christ as seen in Malachi:

Regarding the Messianic focus of Malachi, Wilkinson and Boa have an excellent summary:

The Book of Malachi is the prelude to four hundred years of prophetic silence, broken finally by the words of the next prophet, John the Baptist: “Behold! The Lamb of God who takes away the sin of the world!” (John 1:29). Malachi predicts the coming of the messenger who will clear the way before the Lord (3:1; cf. Is. 40:30. John the Baptist later fulfills this prophecy, but in the next few verses (3:2-5) jump ahead to Christ in His second advent…87

Outline:

I. The Privilege Place of Israel (1:1-5)

A. God’s Love Declared (1:1-2a)

B. God’s Love Doubted (1:2b)

C. God’s Love Demonstrated (1:3-5)

II. The Pollution of Israel (1:6-3:15)

A. Cheating (1:6-14)

B. Unfaithfulness (2:1-9)

C. Spiritually Mixed Marriages (2:10-12)

D. Divorce (2:13-16)

E. Impiety and Impertinence (2:17)

F. Parenthesis: The Coming of John the Baptist (3:1-6)

G. Robbery (3:7-12)

H. Arrogance (3:13-15)

III. The Promises to the People (3:16-4:6)

A. The Promise of the Book of Remembrance (3:16-18)

B. The Promise of the Coming Christ (4:1-3)

C. The Promise of the Coming of Elijah (4:4-6)


71 Hobart Freeman, An Introduction to the Old Testament Prophets (Chicago: Moody Press, 1968), p. 26.

72 Notes taken from Hebrew class at Dallas Theological Seminary taught by Dr. Rober Chisholm, Spring 1993.

73 John F. Walvoord, Roy B. Zuck, Editors, The Bible Knowledge Commentary, Victor Books, Wheaton, 1983,1985, electronic media.

74 Walvoord/Zuck, Electronic Media.

75 Wilkenson and Boa, p. 246.

76 Charles Caldwell Ryrie, Ryrie Study Bible, Expanded Edition, Moody, p. 1415.

77 Wilkinson and Boa, p. 252.

78 Wilkinson and Boa, p. 257.

79 Wilkinson and Boa, p. 263.

80 Wilkinson and Boah, p. 274.

81 Gleason Archer, Electronic Media

82 Wilkinson and Boa, p. 290.

83 Walvoord/Zuck, Electronic Media.

84 Geisler, p. 297.

85 Gleason Archer, Electronic Media.

86 Gleason Archer, Electronic Media.

87 Wilkinson and Boa, p. 296.

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