Jurnalul Electronic Al Păstorilor, Rom Ed 19, Editia de primăvară 2016

Ediţia de Primăvară, 2016
Autor: Dr. Roger Pascoe, Preşedinte,
Institutul de Predicare Biblică
Cambridge, Ontario, Canada
(http://tibp.ca/)

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“Întărind Biserica în Predicare Biblică şi Conducere”

Partea I: Putere Pentru Predicare, Pt. 3 continuare

“Puterea Duhului Sfânt”

Să continuăm discuţia începută în ultimul număr al acestei reviste (Iarna, 2016), în ce privește ”Puterea pentru predicare” – mai exact, despre ”Puterea Duhului Sfânt”. Pentru a predica cu putere, trebuie să fiți „plini” de Duhul Sfânt. În ediția de Primăvară, 2014, a acestui Jurnal, am vorbit despre umplerea cu Duhul și am subliniat că trebuie să aveți un model de trăire evlavioasă. Acum, vom discuta despre umplerea cu Duhul, și sublinia că acest lucru înseamnă să fii un predicator puternic.

A fi „plin de Duhul Sfânt” înseamnă să fii sub controlul Duhului, sub stăpânirea Sa, să fii călăuzit de El, să trăiești o viață în Duhul, potrivit nașterii din nou, să fii sensibil față de lucrarea Duhului, să te predai clipă de clipă Duhului. A fi plin de Duhul înseamnă să-L lași să lucreze în tine – să te ilumineze, să te conducă, să te învețe, să te convingă. Înseamnă să te preocupi de lucrurile lui Dumnezeu atât de mult, încât să nu mai ai timp de altceva în viața ta.

Pentru a predica cu puterea Duhului este necesar să fim plini de Duhul și unși (împuterniciți) de El pentru vestirea Evangheliei. Aceste lucruri se întâmplă atunci când suntem gata să ne mărturisim păcatele, să ne supunem gândirea și voința Duhului, să fim centrați în Dumnezeu și nu în noi înșine (Ef. 5:1-7), să fim lumină în întuneric (Ef. 5:8-14), să trăim în prezența personală și conștientă a lui Dumnezeu, să ne umplem de Cuvânt, să umblăm în Duhul (Gal. 5:25), să manifestăm roada Duhului (Gal. 5:22).

Prin urmare, ce este predicarea cu ungere, sub puterea Duhului? „Ungerea”, în sensul folosit aici, înseamnă punerea deoparte și o împuternicire specială a cuiva pentru o slujire divină. Ungerea constituie împuternicirea făcută de Duhul asupra lucrării unei persoane, lucrare manifestată prin rodnicia și eficiența Cuvântului în viața ascultătorilor, în așa fel încât puterea este în mod clar de la Dumnezeu și slujește scopurilor glorioase ale lui Dumnezeu. Împuternicirea Duhului (numită uneori ”ungere”) este „o dăruire a puterii lui Dumnezeu peste predicator în timpul slujirii sale, astfel încât să fie întărit să vestească cu autoritate, cu putere și libertatea, ceea ce va duce la convingerea conștiinței și la convertirea ascultătorilor. (Johnson T. K. Lim, Putere în predicare, 121.)

Împuternicirea prin Duhul a unui predicator, după părerea mea, nu are nimic de-a face cu manifestarea unor fenomene dramatice sau cu experiențe mistice. Nu este un fel de sentiment carismatic sau un sentiment esoteric de putere (cf. 1 Cor. 2:1-5). Nu este o experiență de vorbire sau viziune extatică. Împuternicirea prin Duhul nu este un sentiment sau o experiență personală, subiectivă, ci mai degrabă este lucrarea Duhului în noi și în cei care ne ascultă, cu scopul specific de glorificare a lui Dumnezeu.

Predicarea prin puterea Duhului, în sens biblic, presupune un predicator smerit, supus, dependent de rugăciune, plin de Duhul, ancorat în Cuvânt, focalizat pe evanghelie și pe Hristos, un predicator sfânt, a cărui viață este plăcută înaintea lui Dumnezeu, care este chemat de Dumnezeu (1 Cor. 1:17; Gal. 1:15-16; Rom. 10:14-15) și pe care Duhul Sfânt l-a înzestrat și împuternicit pentru predicare (Efes. 3:18; 2 Tim. 1:6; 1 Cor. 12:1-14; 1 Tim. 4:14 ). După cum spune Petru, aceasta este „puterea pe care i-o dă Dumnezeu” ( 1 Pet. 4:11 ).

Predicarea în puterea Duhului se referă la lucrarea suverană a Duhului în viețile oamenilor prin folosirea Cuvântului (care este „viu și lucrător”) în mințile, inimile, voințele și conștiințele lor, ceea ce duce la transformarea lor spirituală prin pocăință de păcate, vindecarea relațiilor, schimbarea atitudinilor, corectarea credințelor, creșterea dragostei pentru Dumnezeu și pentru Cuvântul Său. Fără împuternicirea Duhului Sfânt, eforturile noastre ar fi zadarnice. Însă, prin împuternicirea Sa, slăbiciunea noastră umană este umbrită de puterea supranaturală a lui Dumnezeu (2 Cor. 4:7).

Predicarea în puterea Duhului se referă la Duhul care ne ajută să trăim o viață evlavioasă. El este cel care lucrează sfințirea în noi (Rom. 8:1-17; Gal. 5:16-23), transformând mereu caracterul nostru moral și spiritual. Viața trăită prin Duhul este total opusă vieții trăite prin firea pământească. Lucrarea Duhului în sfințire nu este numai lucrarea de mortificare a firii pământești, ci și aceea de a produce în noi asemănarea cu Hristos (cf. Rom. 8:29). Și numai în măsura în care trăim o viață evlavioasă putem predica cu putere.

Predicarea în puterea Duhului se referă la faptul că Duhul ne dă acel dar, pentru că doar El poate face asta. Predicarea este un dar de la Dumnezeu, care trebuie folosit pentru creșterea trupului lui Hristos.

Atunci, de ce unii predicatori par a avea această putere a Duhului, iar alții nu? De ce unii predicatori obțin rezultate remarcabile, iar alții nu? Dacă predicarea noastră nu produce rezultate vizibile, aceasta înseamnă că nu avem putere spirituală? Ieremia, de pildă, a fost un eșec răsunător? Predicarea lui a fost lipsită de puterea Duhului deoarece nu a produs rezultate vizibile? Nu! Mesajul transmis de Ieremia a fost cuvântul adevărat și credincios al lui Dumnezeu, care a fost întâmpinat cu respingere și opoziție. Ieremia a fost aruncat în temniță de împăratul Zedechia (37:11 și urm.) și a fost denunțat de Hanania (28:10 și urm.).

Duhul pune în mod suveran cuvântul lui Dumnezeu în inimile, mințile, voințele și conștiințele oamenilor, cu scopul transformării lor. O astfel de transformare poate avea loc sau nu, însă aceasta este lucrarea suverană a Duhului și nu un indiciu despre împuternicirea spirituală a predicatorului. Să privim, de pildă, la lucrarea Domnului Isus. Au existat două tipuri de reacții față de lucrarea Lui – mirare și mânie (Lc. 4:22 ; 28-29). Unii oameni au răspuns pozitiv la mesajul Său („mirare”), iar alții au răspuns în mod negativ („mânie”). Ambele reacții sunt rezultatul lucrării Duhului în ascultători. Așadar, poate că ar fi mai corect să spunem că lipsa oricărei reacții este un indiciu al lipsei împuternicirii Duhului. Adevărul biblic este că „vântul suflă încotro vrea” (Ioan 3:8). Noi nu avem niciun control asupra lucrării suverane a Duhului lui Dumnezeu, însă o putem împiedica. Prin urmare, rezultatele vizibile (mai ales manifestările fizice subiective) nu sunt un indiciu ale faptului că predicarea ta este însoțită de putere spirituală. Cu toate acestea, însă, nu neg faptul că reacțiile subiective față de lucrarea Duhului pot fi reale.

Noi nu știm când sau cum va folosi Dumnezeu predicarea noastră pentru a-Și îndeplini scopurile Sale. Poate că lucrul acesta nici măcar nu se va întâmpla în timpul vieților noastre. De aceea, nu trebuie să considerăm că rezultatele vizibile ale predicării noastre sunt o confirmare a faptului că predicarea noastră este însoțită de putere spirituală. Rezultatele vizibile imediate sunt, cu siguranță, o încurajare pentru noi, însă rezultatele finale sunt cunoscute numai de Dumnezeu și vor fi văzute numai în veșnicie.

Partea II: Pregătire Pentru Predicare

“Identificarea structurii textului ”, Pt. 2

Studiind despre pregătirea pentru predicare, în ultimele ediții ale Jurnalului am urmărit să subliniem importanța citirii textului, rescrierea lui prin cuvinte proprii, pregătirea diagramei gramaticale a textului și găsirea structurii textului prin delimitarea subiectului și a complementelor sale. În urma acestui proces ar trebui să puteți acum identifica structura gramaticală a textului și de asemenea structura literară a textului (cum este construit pasajul pe baza unităților de gândire, sau a ”scenelor”). Structura textuală este o altă piatră de hotar în ce privește pregătirea schiței de predică.

Este important să nu impunem niciodată o anumită structură unui text biblic. Permiteți întotdeauna textului să-și descopere propria lui structură. Acest pas este fundamental pentru predicarea expozitivă, așa încât să permiteți Cuvântului lui Dumnezeu să vorbească, iar voi să fiți fideli textului.

Structura textului expune ideile autorului și exprimă acele idei în termenii folosiți de text – de exemplu, se vorbește adesea la timpul trecut (de vreme ce acțiunea a avut loc cândva în trecut); se folosesc nume și locuri (fiindcă avem de-a face cu oameni și locuri specifice,… Pavel a spus…, Moise a spus poporului…., Efesenii erau…); reflectă argumentele, mustrările, îndemnurile și învățătura textului.

Găsirea structurii textului vă asigură că cunoașteți subiectul pasajului și linia sa de gândire (complementele) – de exemplu, punctele pe care autorul le-a exprimat față de audiența sa; cum și-a aranjat autorul materialul său; cum o propoziție sau un grup de propoziții se leagă de cea de dinainte și de după (adică structura sintactică a pasajului).

Să vă prezint structura textuală a câtorva pasaje biblice, astfel încât să aveți o serie de exemple concrete a lucrurilor învățate:

Psalmul 1:1-3

Subiect: Omul binecuvântat de Dumnezeu

Întrebare: Ce face o persoană binecuvântată?

Răspuns (complemente):

1. Se separă de cei răi (1)

2. Își găsește plăcerea în Legea lui Dumnezeu (2)

3. Este ca un pom plantat lângă apă (3)

Genesa 21:8-21

Subiect: Intervenția lui Dumnezeu când lucrurile merg rău

Întrebare: Ce se întâmplă când lucrurile merg rău?

Răspuns (complemente):

1. Atitudinea rea a Sarei a dus la resentimente (9-10)

2. Decizia greșită a lui Avraam a dus la o prezicere (11-14a)

3. Circumstanțele rele în care s-a aflat Agar au dus la izgonire (14b-16)

4. Bunătatea lui Dumnezeu a dus la intervenția Sa (17-21)

Romani 12:1-2

Subiect: Îndemnul lui Pavel la dedicare creștină

Întrebare: Ce spune Pavel despre dedicarea creștină față de Dumnezeu?

Răspunsuri (complemente):

1. Pavel îi îndeamnă pe creștinii din Roma să se jertfească pe ei înșiși lui Dumnezeu (1)

(1a) O jertfă vie, sfântă și plăcută lui Dumnezeu

(1b) O jertfă care este o slujbă duhovnicească

2. Pavel îi îndeamnă pe creștinii din Roma în ce privește modul în care să se jertfească pe ei înșiși lui Dumnezeu (2)

(2a) Prin a nu se conforma lumii

(2b) Ci având mințile transformate

... prin înnoirea minții lor

... cu scopul de a descoperi voia lui Dumnezeu

1 Corinteni 2:1-5

Subiect: Predicarea lui Pavel

Întrebare: Cum și ce a predicat Pavel?

Răspuns (complemente):

1. Persuasiunea din predicarea lui Pavel (1-2)

(1a) Nu înțelepciunea sau oratoria umană (1)

(1b) Ci doar Hristos și El răstignit (2)

2. Puterea predicării lui Pavel (3-4)

(2a) Nu prin prezența sa impunătoare, ori prin cuvinte (3)

(2b) Ci putere de la Duhul (4)

3. Scopul predicării lui Pavel (5)

(3a) Nu pentru credință omenească (5a)

(3b) Ci pentru credință prin puterea lui Dumnezeu (5b)

Galateni 5:16-25

Subiect: Trăirea prin Duhul

Întrebare: Ce este trăirea prin Duhul?

Răspuns (complemente):

1. Trăirea prin Duhul este o viață de conflict (16-18)

2. Trăirea prin Duhul este o viață de contrast (19-23)

– faptele cărnii vs. roada Duhului

3. Trăirea prin Duhul este o viață de răstignire (24)

4. Trăirea prin Duhul este o viață de conformitate (25)

Filipeni 3:1-14

Subiect: Convertirea lui Pavel

Întrebare: Ce s-a schimbat când Pavel a fost mântuit?

Răspuns (complemente):

1. Pavel și-a schimbat prioritățile – încrederea în fire (4-6)

(1a) Încrederea în moștenirea familială (5)

(1b) Încrederea în slujirea religioasă (6)

2. Pavel și-a schimbat perspectiva (7-8c)

(2a) Ceea ce odinioară însemna totul (vv. 4-6) acum nu mai însemna nimic (7)

(2b) Ceea ce odinioară nu însemna nimic, acum însemna totul (8a-c)

3. Pavel și-a schimbat scopurile (8d-12)

(2a) Scopul vieții sale era să fie ca Hristos (8d-10)

(2b) Scopul vieții sale era să fie cu Hristos (11-12)

4. Pavel și-a schimbat căutările sale (13-14)

(3a) A uitat ce era în urmă – eșecuri și succese (12-13a)

(3b) S-a îndreptat spre ce era înainte – chemarea de al Dumnezeu (13b-14)

1 Tesaloniceni 1:1-10

Subiect: Exemplul bisericii din Tesalonic

Întrebare: Care era exemplul ei?

Răspuns (complemente):

1. Cum este amintită mărturia lor (2-3)

(1a) Prin faptele credinței lor

(1b) Prin munca dragostei lor

(1c) Prin răbdarea speranței

2. Cum i-a schimbat Evanghelia (4-10)

(2a) Au devenit urmași ai apostolilor și ai lui Hristos (4-6)

(2b) Au devenit exemple pentru alții (7-10)

1 Timotei 3:14-16

Subiect: Casa lui Dumnezeu

Întrebare: Cum trebuie să fie casa lui Dumnezeu?

Răspuns (complemente):

1. Descrierea casei lui Dumnezeu (15)

(1a) Este o biserică a Dumnezeului cel Viu (15a)

(1b) Este un stâlp al adevărului (15b)

2. Doctrina despre casa lui Dumnezeu (16)

(2a) Revelarea lui Dumnezeu prin Hristos

(2b) Dovedirea lui Hristos prin Duhul

(2c) Observarea lui Hristos de către îngeri

(2d) Proclamarea lui Hristos între națiuni

(2e) Hristos crezut în lume

(2f) Primirea lui Hristos în glorie

Partea III. Devoțional Despre Conducere

Continuăm studiul pe 1 Tesaloniceni 2:7-12, început în numărul anterior, unde am văzut că un lider creștin puternic este unul care oferă grijă plină de dragoste. Acum, vă rog să observați că UN LIDER CREȘTIN PUTERNIC ESTE UN MODEL AUTENTIC (10-11). Ne este înfățișat aici un tată spiritual, care este un model în umblare și în vorbire. În primul rând...

1. Liderii spirituali puternici sunt modele în umblarea lor (10)

Viața spirituală a lui Pavel a fost una exemplară și copiii săi spirituali puteau depune mărturie în sensul acesta. Umblarea unui tată spiritual trebuie să constituie un bun exemplu de urmat pentru copiii săi. „Voi sunteți martori, și Dumnezeu de asemenea, că am avut o purtare sfântă, dreaptă și fără prihană față de voi, care credeți” (10).

Nu doar tesalonicenii erau martori ai vieții exemplare a lui Pavel, ci și Dumnezeu Însuși. Pavel nu se temea de o cercetare atentă a vieții sale din partea lui Dumnezeu, pentru că purtarea sa fusese sfântă (evlavioasă, pioasă, pusă deoparte pentru Dumnezeu), dreaptă în relațiile cu ceilalți (integră) și fără prihană în reputația sa publică – dușmanii lui îi aduceau acuze, dar nimeni nu putea susține o acuzație reală împotriva lui.

Pentru a putea fi un exemplu pentru alții, faptele noastre trebuie să susțină spusele noastre. Ca lideri creștini, noi nu putem fi o mărturie pentru copiii noștri spirituali decât atunci când comportamentul nostru corespunde cu învățătura pe care o dăm.

La nivel familial, conducerea spirituală este responsabilitatea tatălui, însă, din păcate, aceasta cade adesea în grija mamei. Este vremea ca bărbații să-și asume această responsabilitate. Tatăl trebuie stabilească standardul spiritual pentru familia sa, având un comportament evlavios în fața soției și a copiilor săi. Pe măsură ce copiii noștri cresc, lumea îi atrage tot mai mult, iar deciziile lor sunt tot mai importante. Pentru o fată, tatăl ei trebuie să fie modelul de bărbat cu care își dorește să se căsătorească – puternic, dar tandru, ferm și înțelegător. Băieții, pe de altă parte, trebuie să își dorească să devină ca tații lor – curajoși, dar blânzi și lideri care slujesc.

Să privim puțin la exemplul sf. Augustin, al cărui tată nu era creștin. În Confesiunile sale, Augustin îi vorbește lui Dumnezeu despre tatăl său:

„Toți oamenii îl vorbeau de bine pe tatăl meu care, în ciuda puținelor sale resurse, a fost gata să îi ofere fiului său tot ce era necesar pentru lunga sa călătorie în vederea studiilor. Mulți dintre concetățenii noștri, mult mai bogați decât tatăl meu, nu au făcut astfel de eforturi pentru copiii lor. Și totuși, același tată nu s-a obosit să afle dacă creșteam în fața Ta sau dacă mă păstram curat sau nu. El își dorea doar să am o limbă pricepută și nu urmărea ca inima mea să aducă rod pentru Tine, Dumnezeul meu, deși Tu ești singurul său Stăpân, adevărat și bun.”

Nu asta ne dorim să spună copiii noștri despre noi, că ne interesează numai progresul lor în lume. Nu! Noi trebuie să fim interesați de toate aspectele vieții lor și să ne implicăm în ele, fiind un model pentru ei și arătându-le cum să-și trăiască viața de credință. Și aceasta este responsabilitatea noastră ca lideri creștini și față de copiii noștri spirituali.

Așadar, liderii creștini puternici sunt modele în umblarea lor. Și...

2. Liderii creștini puternici sunt modele în vorbirea lor (11-12)

„Știți iarăși că am fost pentru fiecare din voi ca un tată pentru copiii lui; vă sfătuiam, vă mângâiam și vă adeveream...” (11). Un tată spiritual este un model în sfătuire. „A sfătui” înseamnă „a atrage atenția, a provoca, a încuraja”. Așa face un tată cu copiii lui. El discută cu ei despre deciziile lor și despre comportamentul lor. Le atrage atenția asupra consecințelor faptelor lor și îi avertizează cu privire la pericolele ce îi pândesc. De asemenea, un tată îi încurajează pe copiii săi și nu îi lasă pradă descurajării.

Un tată spiritual este un model în mângâiere. „A mângâia” înseamnă „a îmbărbăta, a consola”, ceea ce presupune mai mult decât a sfătui. Un tată îi consolează pe copiii săi atunci când sunt triști sau când suferă (cf. 2 Cor. 1:4), cu tandrețe, înțelegere, arătându-și dragostea și grija plină de blândețe.

Obsevați, vă rog, că un tată spiritual este un model și în constrângere. „A adeveri sau a implora” înseamnă a „a ruga fierbinte, a pretinde, a ruga, a îndemna”. Aceasta înseamnă a le oferi copiilor din beneficiile propriei experiențe. Pe baza experienței sale de viață, tatăl își îndeamnă copiii să urmeze sfatul său. Îndemnul cel mai important al oricărui tată creștin spiritual pentru copiii săi este „să vă purtați într-un chip vrednic de Dumnezeu, care vă cheamă la Împărăția și slava Sa” (12).

Acesta este scopul oricărui lider creștin puternic – ca ai săi copii să se poarte „într-un chip vrednic de Dumnezeu” (1 Tes. 2:12); să „umble în adevăr” (2 Ioan 1:4); să se poarte „într-un chip vrednic de Domnul”, ca să-I fie plăcuți „în orice lucru” (Col. 1:10); să se poarte „într-un chip vrednic de chemarea pe care au primit-o” (Efes. 4:1). Orice tată spiritual puternic dorește să-i facă pe copiii săi să-L urmeze pe Domnul și să-i învețe să trăiască așa cum a trăit Isus (1 Ioan 2:6), dorește să-i vadă intrând în Împărăția lui Dumnezeu și devenind părtași slavei Sale, să-i audă răspunzând chemării lui Dumnezeu și să-i vadă trăind o viață de sfințenie și ascultare.

Un lider spiritual puternic este, așadar, credincios și adevărat. El oferă grijă plină de dragoste și este un model autentic. Un lider spiritual este cel mai important susținător al copiilor săi spirituali, care îi îndeamnă, îi încurajează și îi roagă fierbinte și care își trăiește viața de credință în așa fel încât copiii lui își vor dori să fie ca el. Cineva spunea că„în fiecare zi depunem ceva în contul memoriei copiilor noștri.”

Un tată creștin nu se încadrează în acel stereotip în care mama hrănește și poartă de grijă, iar tatăl aprovizionează familia și administrează disciplina. Scriptura încurajează împărțirea responsabilităților și acesta este mesajul pe care ni-l transmite Pavel aici prin cele două metafore folosite – mama care își crește cu drag copiii (7-8) și tatăl iubitor(9-12). La fel ca și Pavel, liderii spirituali trebuie să-și iubească copiii spirituali ca o mamă și să-i sfătuiască ca un tată.

Bărbăția biblică este un echilibru între blândețe și putere, dragoste și disciplină, învățătură și îndemnare, mângâiere și corectare. Când privim la Tatăl nostru ceresc, nu vedem un tată pasiv, dezinteresat, ci un tată care este implicat în mod activ în viețile noastre. Nu vedem un tată care se distanțează de noi, ci vedem un tată care întinde mâna după noi. Nu vedem un tată care își abandonează familia, ci unul care rămâne credincios chiar și atunci când noi suntem necredincioși. Nu vedem un tată care este mulțumit să-și vadă familia în neînțelegere și haos, ci unul care unifică și ne cheamă la legătura păcii. Nu vedem un tată preocupat de sine și de propria plăcere, ci vedem un tată care sacrifică pentru omenire atât de mult încât Îl dă pentru ea și pe singurul Său Fiu preaiubit. Nu vedem un tată cu o atitudine șovăielnică față de familia sa, ci unul care este profund preocupat de aceasta. Nu vedem un tată al cărui fiu nu îi urmează exemplul, ci vedem un tată al cărui Fiu este copia sa fidelă, astfel încât Isus a putut să spună: „Cine M-a văzut pe Mine L-a văzut pe Tatăl.” Așadar, aș vrea să-i încurajez pe toți liderii spirituali să aibă mereu în fața ochilor lor modelul Tatălui nostru ceresc. Pe cei care sunteți lideri evlavioși acasă și la biserică, cu sârguință și dedicare, dragoste și grijă, vă aplaud și vă stimez! Pe cei care vă luptați cu responsabilitățile de lider spiritual, vă sfătuiesc și vă încurajez să urmați exemplul Tatălui nostru ceresc, așa cum ne este arătat prin apostolul Pavel, să vă rugați pentru aceasta și să vă încredeți în Dumnezeu. Lucrul acesta nu este ușor, însă cu ajutorul lui Dumnezeu și în ascultare de Duhul Sfânt, putem să ne îndeplinim sarcina pe care am primit-o de a fi „oameni evlavioși”.

Partea IV: Schițe De Predici

Pentru a asculta versiunea audio a acestor predici, în limba engleză, vă rugăm să accesați linkurile: Link 1 - In. 8:12, Pt. 1; Link 2 - In. 8:12, Pt. 2

Titlu: Isus este Lumina lumii (In. 8:12)

Punctul #1: Isus este Sursa luminii spirituale (12a)

1. El este Sursa exclusivă a luminii spirituale (“Eu sunt Lumina…)

2. El este Sursa universală a luminii spirituale (“…lumii)

Punctul #2: Isus este Calea spre lumina spirituală (12b)

1. Cei ce îl urmează pe Isus nu vor umbla în întuneric

2. Urmarea lui Hristos înseamnă să ai lumina vieții

Related Topics: Pastors

La Revue Internet Des Pasteurs, Fre Ed 19, Edition du printemps 2016

Edition du printemps 2016
Auteur: Dr. Roger Pascoe, President de l’Institut pour la Prédication Biblique Cambridge, Ontario, Canada
(http://tibp.ca/)

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“Renforcer les capacités de l’Eglise dans la Prédication Biblique et le Leadership”

PREMIERE PARTIE: LA PUISSANCE DANS LA PREDICATION, Pt. 3 Suite

“La Puissance du Saint Esprit”

Poursuivons notre discussion que nous avions entamée dans l’édition dernière de ce Journal (Hivers 2016) sur le thème « La Puissance dans la Prédication », précisément « La Puissance du Saint Esprit ». Pour arriver à prècher avec la puissance, vous devez obligatoirement être « remplis du Saint Esprit ». Dans l’édition Printemps 2014 de ce Journal, nous avons traité du lien étroit entre la plénitude du Saint Esprit et l’effort d’être un modèle de piété. Maintenant, je veux aborder le sujet de l’importance de la plénitude du Saint Esprit dans la dynamique de la prédication puissante.

Etre « rempli du Saint Esprit » c’est être sous le contrôle du Saint Esprit, c’est être soumis à la puissance du Saint Esprit, être sous la direction de l’Esprit, vivre dans l’Esprit, vivre selon la réalité de la nouvelle naissance, s’abandonner à l’Esprit à chaque instant. Etre rempli de l’Esprit c’est permettre à l’Esprit de faire son oeuvre en vous – en vous brisant, en vous conduisant, en vous enseignant, en étant maître et juge de vos actions. Cela signifie que vous devez vous occuper pleinement des affaires de Dieu à tel point que vous n’ayez point de temps pour autre chose dans votre vie.

Afin de pouvoir prêcher avec la puissance de l’Esprit, nous devons être remplis de l’Esprit et oints (investis) par Lui pour la prédication. Pour ce faire, il nous faut confesser nos péchés, soumettre notre volonté et notre pensée à l’Esprit, être centrés sur Dieu et non sur nous-mêmes (Eph. 5:1-7), être la lumière et non les ténèbres (Eph. 5:8-14), vivre en étant conscients de la présence de Dieu en personne, nous remplir de la parole, continuer de marcher selon l’Esprit (Gal. 5:25), et manifester le fruit de l’Esprit (Gal. 5:22).

Alors, qu’est-ce que cette prédication inspirée, accompagnée par l’onction de l’Esprit? L’ « Onction », puisque c’est le terme que nous employons ici, la mise à part et la consécration spéciale d’une personne pour un service divin. L’Onction c’est la consécration d’individu par l’Esprit dans son ministère qui, de ce fait se manifeste par l’effectivité et l’efficacité de l’œuvre de la Parole dans la vie des auditeurs à tel point qu’il est clair que la puissance manifestée est celle de Dieu, accomplissant des choses à la gloire de Dieu. La consécration de l’Esprit (parfois appelée onction) c’est « le dépôt d’une portion de la puissance de Dieu sur le prédicateur pendant son exercice, lui permettant de prêcher avec puissance, autorité et en toute liberté. Ceci conduit à la conviction des consciences et à la repentance des auditeurs. » (Johnson T. K. Lim, Power in Preaching, 121.)

La puissance de l’Esprit qui accompagne le prédicateur, il me semble, n’a rien à voir avec la manifestation de phénomènes dramatiques ou d’expériences mystiques. Ce pas une sorte de sensation charismatique ou un sens de pouvoir ésotérique (cf. 1 Cor. 2:1-5). Il ne s’agit pas d’une expérience temporaire de discours ou de visions extatiques. L’onction de l’Esprit n’est pas un sentiment ou une expérience personnelle ou subjective, mais plutôt l’action de l’Esprit en nous et au milieu des auditeurs dans le but précis de glorifier Dieu.

Bibliquement, prêcher dans la puissance de l’Esprit, c’est tout à fait être humble, soumis dépendant de la prière, rempli de l’Esprit, fondé sur la Parole, centré sur l’Evangile, fixé sur Christ; c’est être des prédicateurs saints, don’t la vie est agréable et acceptable aux yeux de Dieu, eux qu’il a appelés (1 Cor. 1:17; Gal. 1:15-16; Rom. 10:14-15) et à qui le Saint Esprit a accordé le don et la puissance de prêcher (Eph. 3:18; 2 Tim. 1:6; 1 Cor. 12:1-14; 1 Tim. 4:14). Selon l’apôtre Pierre, c’est la « capacité accordée par Dieu. » (1 Pie. 4:11).

La prédication dans la puissance de l’Esprit consiste en l’œuvre souveraine de l’Esprit dans la vie des gens à travers la mise en application de la Parole (qui est vivante et puissante) dans leurs esprits, dans leurs cœurs, dans leurs âmes et consciences ; ce qui aura comme résultat en eux une transformation spirituelle se manifestant par exemple par la repentance, des relations restaurées, des attitudes transformées, des croyances justes, un amour plus profond à l’égard de Dieu et sa Parole. Sans l’onction du Saint Esprit, nos efforts seront sans effet. Par contre, avec l’onction de l’Esprit Saint, notre faiblesse et fragilité humaines sont supplantées par la puissance surnaturelle de Dieu. (2 Cor. 4:7).

Prêcher dans la puissance de l’Esprit, c’est être rendu capable par l’Esprit de mener des vies pieuses. C’est lui l’auteur de la vraie sanctification (Rom. 8:1-17; Gal. 5:16-23), celui qui ne cesse de transformer notre caractère moral et spirituel. La vie dans l’Esprit est en total discordance avec la vie dans la chair. L’action de l’Esprit dans le processus de la sanctification n’est pas seulement l’action négative consistant à mortifier la chair, mais aussi l’action positive consistant à produire en nous l’image de Christ (cf. Rom. 8:29). Et ce n’est que lorsque nous parvenons à une dimension où nous menons des vies pieuses que nous serons à mesure de prêcher avec puissance.

Prêcher dans la puissance de l’Esprit, c’est être investi par l’Esprit pour manifester ce don, car Lui seul en a le pouvoir. Le ministère de la prédication est un don relevant de la souveraineté de Dieu, devant être utilisé au profit du corps de Christ.

Alors, pourquoi certains prédicateurs semblent avoir cette puissance de l’Esprit tandis que d’autres ne l’ont pas? So, why do some preachers seem to have this power of the Spirit while others do not? Pourquoi certains prédicateurs parviennent à des résultats puissants tandis que d’autres, visiblement n’y réussissent pas? Cela signifie-t-il que si notre prédication ne produit pas de résultats palpables, nous n’avons point de puissance spirituelle ? A titre d’exemple, est-ce à dire que Jérémie était l’échec total ? Sa prédication manquait-elle de puissance de l’Esprit en raison du fait que son ministère ne produisait que peu, voire pas de résultats visibles ? Non! Le message de Jérémie était la véritable et fidèle parole du Seigneur, qui avait été rejétée et combattue – ex: il a été mis en prison sous le règne du roi Sédécias, et (37:11f.) dénoncé par Hanania (28:10f.).

Dans sa souveraineté, l’Esprit applique la parole de Dieu dans les cœurs, esprits, âmes et consciences des gens dans le but de leur transformation. Cette transformation peut avoir lieu, tout comme elle peut ne pas avoir lieu, parce qu’étant l’œuvre souveraine de l’Esprit et non un indicateur de l’onction spirituel du prédicateur. Prenons par exemple le ministère de Jésus lui-même. Il a reçu deux sortes de réactions à son ministère – celle de l’ émerveillement et celle de la colère (Luc. 4:22; 28-29). Certains ont réagi positivement à son message (émerveillement) et d’autres ont réagi négativement (colère). Toutes ces deux réactions sont le produit de l’œuvre de l’Esprit le cœur des auditeurs. Ainsi, il serait plus juste de dire que n’obtenir aucune réaction du tout, pourrait être le meilleur indicateur de l’absence de l’onction. La vérité biblique, c’est que « le vent souffle où il veut » (Jean 3:8). Nous n’avons aucun pouvoir de control sur l’action souveraine de l’Esprit de Dieu, mais nous pouvons l’empêcher d’agir librement. Donc, les résultats visibles (surtout sous la forme de manifestions physiques subjectives) n’indiquent aucunement que vous prêchez avec la puissance de l’Esprit. Toutefois, je ne nie pas le fait que les genres de réactions subjectives à l’action de l’Esprit pourraient et peuvent même être vraies.

Nous ne savons pas à quel moment, ou comment Dieu va se servir de notre prédication pour accomplir ses desseins. Cela peut ne même pas se réaliser pendant notre existence. C’est pourquoi, nous ne devrions pas nous baser sur les effets visibles pour nous confirmer que nous prêchons avec la puissance de l’Esprit. Certes, les résultats immédiats et concrets sont encourageants, mais les résultats de la fin relèvent du mystère de Dieu et seront manifestés dans l’éternité.

Deuxieme Partie: Preparer La Predication

« Identifier la Structure du Texte », Pt. 2

Dans l’étude sur comment préparer la prédication, les quelques éditions précédentes de ce journal nous ont appris l’importance de la lecture du texte, de le reécrire dans nos propres mots, de préparer un diagramme grammatical du texte, et enfin de trouver la structure du texte en identifiant les sujets et les compléments. De cette manière, vous seriez à présent à mesure de comprendre la structure grammaticale du texte, et à partir de la structure grammaticale, vous devriez être à mesure d’identifier la structure litéraire du texte (c.-à-d. la manière dont le passage est construit en unités de pensée ou de “scènes”). La structure du texte est une pierre de gué (un élément clé) dans la préparation du plan du sermon.

C’est important de ne jamais imposer une structure au texte biblique. Il faut toujours laisser le texte lui-même vous révéler sa propre structure. Cela est très capital pour faire une prédication claire et détaillée, permettant à la Parole de Dieu de s’exprimer et en restant fidèle au texte.

La structure du texte révèle les idées de l’auteur dans le passage et exprime ces idées à travers les termes employés dans le texte – c.-à d. qu’elle emploie le passé (puisque l’action dont il est question dans le texte s’est produite à un moment précis dans le passé); utilise des noms et des lieux dans le texte (étant donné que cela concerne des personnes spécifiques à des lieux/endroits précis – ex : Paul dit… ; Moise s’adressa au peuple… ; les Ephésiens étaient…) ; et reflète le raisonnement, la réprimande, l’exhortation ou l’enseignement donné dans le texte.

Trouver la structure du texte vous donne l’assurance que vous avez bonne connaissance du sujet du passage et le flux de pensées contenu dans le passage (les compléments) – c-à-d. les points que l’auteur de l’écrit biblique a exprimés à l’endroit de ses lecteurs; comment l’auteur a habilement choisi son sujet ; comment une phrase ou un groupe de phrases est relié au précédent et au prochain (c-à-d la structure syntaxique du passage.

Permettez-moi de vous montrer la structure textuelle de quelques passages de l’Ecriture afin que vous puissiez voir des exemples pratiques de ce que nous sommes en train d’apprendre:

Psumes 1:1-3

Sujet: L’homme béni par Dieu

Question: Comment reconnait-on une personne pieuse?

Réponses (compléments):

1. Il ne se ligue pas avec les impies (1)

2. Il trouve son plaisir dans la loi de l’Eternel (2)

3. Il est comme un arbre planté près des eaux (3)

Genèse 21:8-21

Sujet: L’intervention de Dieu quand plus rien ne va

Question: Que se passe-t-il quand plus rien ne va?

Réponses (compléments):

1. La mauvaise attitude de Sarah a entraîné le ressentiment (9-10)

2. La mauvaise décision d’Abraham a provoqué une situation difficile (11-14a)

3. Les mauvaises circonstances dans lesquelles Agar se trouvait ont été à l’origine de son bannissement (14b-16)

4. La bonté de l’Eternel l’a amené à intervenir (17-21)

Romains 12:1-2

Sujet: L’exhortation de Paul au sujet de la dévotion des Chrétiens

Question: Qu’enseigne Paul au sujet de la devotion des Chrétiens à Dieu?

Réponses (compléments):

1. Paul exhorte les Chrétiens qui sont à Rome de se donner en sacrifice à Dieu (1)

(1a) Un sacrifice vivant, saint et agréable à Dieu

(1b) Un sacrifice qui est pour eux un culte raisonnable

2. Paul enseigne aux Chrétiens de Rome la manière dont ils devraient s’offir en sacrifice à Dieu (2)

(2a) En ne se conformant pas au monde

(2b) En étant transformés dans leur esprit

... Par le renouvellement de leur intelligence

... Dans le but de connaître la volonté de Dieu

1 Corinthiens 2:1-5

Sujet: La prédication de Paul

Question: Comment et que prêchait Paul?

Réponses (compléments):

1. La persuasion de la prédication de Paul (1-2)

(1a) Ce n’est pas par un art oratoire ou une sagesse humaine (1)

(1b) Mais seulement Christ et sa crucifixion. (2)

2. La puissance de la prédication de Paul (3-4)

(2a) elle n’est pas l’effet de sa présence personnelle ou de ses paroles (3)

(2b) Mais de la puissance de l’Esprit (4)

3. Le but de la prédication de Paul (5)

(3a) ce n’est pas pour parvenir à la foi aux êtres humains (5a)

(3b) Mais pour aboutir à la foi en la puissance de Dieu 5b)

Galates 5:16-25

Sujet: Vivre par l’Esprit

Question: Que signifie vivre par l’Esprit?

Réponses (compléments):

1.La vie par l’Esprit est une vie de conflits (16-18)

2. La vie par l’Esprit est une vie de contraste (19-23)

– les oeuvres de la chair contre le fruit de l’Esprit

3. La vie par l’Esprit est une vie de crucifixion (24)

4. La vie par l’Esprit est une vie de conformité (25)

Philippiens 3:1-14

Sujet: La conversion de Paul

Question: Qu’est-ce qui a changé quand Paul fut sauvé ?

Réponses (compléments):

1. Paul a revu ses prioritées – sa confiance en la chair (4-6)

(1a) Sa confiance en son héritage familiale (5)

(1b) Sa confiance en son activité religieuse (6)

2. Paul a changé sa vision des choses (7-8c)

(2a) Ce qui autrefois occupait une place prioritaire (v. 4-6) n’avait désormais plus aucune valeur « pour lui » (7)

(2b) Ce qui autrefois n’était d’aucune valeur, était maintenant le plus important (8a-c)

3. Paul a changé son but (8d-12)

(2a) Le but de sa vie entière était désormais de ressembler à Christ (8d-10)

(2b) Le but de sa vie était désormais d’être avec Christ (11-12)

4. Paul a changé ce qu’il poursuivait (13-14)

(3a) Il a laissé le passé derrière lui – les échecs et les succès (12-13a)

(3b) Il a cherché à obtenir ce qui était devant – l’appel du Dieu très Haut (13b-14)

1 Thessaloniciens 1:1-10

Sujet: L’exemple de l’église de Thessalonique

Question: Quel était l’exemple de l’église de Thessalonique?

Réponses (compléments):

1. Comment leur témoignage est-il gravé en mémoire? (2-3)

(1a) A travers leurs œuvres témoignant de leur foi

(1b) A travers leurs efforts de pratiquer la charité

(1c) A travers leur endurance/ leur patience dans l’espérance

2. Comment ils ont été transformés par l’évangile)

(2a) Ils sont devenus disciples des apôtres et de Christ (4-6)

(2b) Ils sont devenus des modèles pour d’autres (7-10)

1 Timothée 3:14-16

Sujet: La maison de Dieu

Question: A quoi doit ressembler la maison de Dieu?

Réponses (compléments):

1. La description de la maison de Dieu (15)

(1a) C’est l’église du Dieu vivant (15a)

(1b) C’est le pillier et le fondement de la vérité (15b)

2. La doctrine de la maison de Dieu (16)

(2a) La revelation de Dieu par Christ

(2b) La justification de Christ par l’Esprit

(2c) L’observation de Christ par les anges

(2d) La proclamation de Christ parmi les nations

(2e) La réaction envers Christ dans le monde

(2f) L’accueil de Christ dans la gloire

Troisieme Partie III. Leadership Devotional

Nous poursuivons notre étude de 1 Thessaloniciens 2: 7-12 de l’édition dernière, où nous avons vu qu’un grand leader Chrétien est d’abord une personne amiable, qui accorde de l’attention aux autres. A présent, notez également qu’UN GRAND LEADER CHRETIEN EST UN MODELE AUTHENTIQUE (10-11). Ici, un père spirituel est considéré comme étant un modèle dans sa marche et dans ses paroles D’abord…

1. Les grands leaders spirituels sont des modèles dans leur marche (10)

La vie spirituelle de Paul avait été exemplaire et ses enfants spirituels pouvaient le confirmer. La marche d’un père spiritual doit être le bon exemple que ses enfants devraient suivre. « Vous êtes témoins, et Dieu l’est aussi, que nous avons eu envers vous qui croyez » (10).

Non seulement les Thessaloniciens ont été témoins de la vie exemplaire de Paul, mais Dieu lui-même l’a été aussi. Paul ne craignait pas le jugement de Dieu. Sa vie parmi eux était une vie de sainteté (pleine de ferveur, pieuse, consacrée à Dieu) ; juste dans ses relations avec les autres (marquée par l’intégrité), et sa réputation était irréprochable – ses ennemis ont peut-être pu l’accuser, mais aucune de ces accusations portées contre n’était légitime.

Pour être un exemple pour les autres, ce que nous faisons doit confirmer et metre en valeur ce que nous disons. En tant que leaders Chrétiens, nous ne pourrons être un témoignage auprès de nos enfants spirituels que lorsque notre comportement est en adéquation avec notre prédication.

Au plan de la famille, le leadership spiritual est de la responsabilité du père, mais, malheureusement, il est le plus souvent assumé par la mère. Cela fait un bout de temps que les hommes ne prennent plus cette responsabilité. Les pères devraient fixer les normes régissant la spiritualité en se faisant le modèle type de la piété devant leurs épouses et leurs enfants. Plus nos enfants grandissent, plus le monde les attire et leurs décisions deviennent de plus en plus importantes. Les filles ont besoin de voir en leurs pères le modèle d’homme qu’elles voudraient épouser – fort mais tendre, résolu mais compréhensif les fils ont besoin de voir en leurs pères le type d’homme qu’ils voudraient être - .viril mais au cœur doux, leader, mais aussi serviteur.

Considérez l’exemple de St. Augustin dont le père n’était pas chrétien. Dans son écrit « Les Confessions », Augustin parle à Dieu au sujet de son père :

« Nul n’avait autre chose à l’égard de mon père que de l’estime, lui qui, malgré la maigreur de ses ressources était prêt à donner à son fils tout ce dont il avait besoin pour pouvoir voyager aussi loin dans le but de ses études. Bon nombre des gens de la ville où nous vivions, qui étaient de loin plus riches que mon père ne se sont pas donné autant de peine pour leurs enfants. Pourtant, ce même père qui est le mien, ne s’est point donné de peine de voir comment je grandissais devant toi ou si j’étais chaste ou pas. Tout ce qui le préoccupait, c’était de s’assurer que j’ai la langue facile, en laissant mon cœur ainsi, ne portant aucun de Tes fruits, mon Dieu, pourtant tu en es le seul Maître, le vrai et le bon.»

Ce n’est pas ce que nous voulons que nos enfants dissent de nous, que nous ne nous sommes intéressés qu’à les voir croître dans l’utilisation éloquente de la parole. Non! Nous avons besoin de nous intéresser et d’être actifs dans tous les aspects de leurs vies, en établissant devant eu un modèle de vie Chrétienne. Et c’est aussi notre responsabilité en tant que leaders Chrétiens vis-à-vis de nos enfants spirituels.

Bien, les grands leaders chrétiens sont des modèles dans leur conduit. Et…

2. Les grands leaders Chrétiens sont des modèles en paroles (11-12)

« Vous savez aussi que nous avons exhorté, consolé et responsabilisés chacun de vous de la même manière qu’un père agit envers ses propres enfants » (11). Un père spiritual est un modèle dans ses petits conseils. « Exhorter » signifie avertir, mettre à l’épreuve, encourager. C’est ce que fait un père pour ses enfants. Il les met à l’épreuve au sujet des décisions qu’ils prennent et la conduite qu’ils affichent. Il les averti à propos des conséquences des actes qu’ils posent. Il les met en garde vis-à-vis du danger imminent. Il les encourage lorsqu’ils sont dans le découragement.

Un père spiritual est aussi un modèle dans ses paroles de reconfort. «Réconforter » signifie remonter le moral, consoler. C’est un niveau plus élevé de « l’exhortation ». Un père fait en sorte que ses enfants se sentent mieux lorsqu’ils tristes ou blessés (cf. 2 Cor. 1 :4), en leur témoignant de la tendresse, de la compréhension, de l’attention et de l’affection.

A noter également qu’un père spiritual est un modèle dans ses paroles de contrainte. Conjurer signifie implorer, responsabiliser, faire appel, conseiller vivement. Cela se fait dans le cadre du partage d’expérience. En s’appuyant sur son expérience, un père conseille vivement ses enfants de suivre son conseil. La responsabilité ultime de chaque Chrétien, de chaque père spirituel envers ses enfants, c’est « de marcher d’une manière digne de Dieu, qui vous appelle à son royaume et à sa gloire ». (12).

C’est le but de chaque grand leader Chrétien – c’est que ses enfants « marchent d’une manière digne de Dieu » (1 Thess. 2:12); c’est que ses enfants « marchent dans la vérité » (2 Jean. 1:4); c’est que ses enfants marchent « d’une manière digne du Seigneur, lui étant entièrement agréable » (Col. 1:10); que ses enfants marchent d’une manière digne de l’appel que vous avez reçu » (Eph. 4:1). Tout père spirituel grand a la volonté manifeste d’amener ses enfants à suivre le Seigneur, de leur apprendre à marcher à l’image de Jésus (1 Jn. 2:6), de les voir entrer dans le royaume de Dieu et partager sa gloire, de les entendre volontairement répondre à l’appel de Dieu dans leurs vies, de les voir mener une vie digne, de sainteté et d’obéissance.

Un grand leader spiritual, donc, est fidèle et vrai. Il est tendre, affectueux et un modèle authentique. Un leader spirituel est quelqu’un qui, pour ses enfants spirituels est le plus grand leader en matière de réconfort, quelqu’un qui exhorte, encourage et conjure, quelqu’un qui modèle la vie Chrétienne de manière à ce que ses enfants spirituels veuillent le ressembler. Quelqu’un a dit que « Chaque jour, nous déposons quelque chose dans la banque de mémoire de nos enfants.»

Un père Chrétien ne devrait pas avoir de clichés en ce qui concerne le genre dans le foyer, où c’est la femme qui se charge de nourrir et prendre soin et le père est chargé de pourvoir et veiller à la discipline. L’Ecriture encourage plutôt que décourage le partage des responsabilités. Et c’est justement le message que Paul transmet en usant des deux metaphors ici – la mère affectueuse (7-8), le père dévoué (9-12). A l’instar de Paul, les grands leaders spirituels doivent aimer leurs enfants spirituels comme une mère et les exhorter comme un père.

La masculinité selon la Bible, c’est l’équilibre entre la douceur et la force, l’affection et la discipline, l’instruction et l’exhortation, le réconfort et la correction. Lorsque nous regardons notre Père céleste, nous ne voyons pas un père passif et désintéressé, mais plutôt un père qui est activement présent dans nos vies. Nous ne voyons pas un père qui se tient loin de nous, mais un père qui, au contraire vient vers nous. Nous ne voyons pas un père qui abandonne sa famille, mais nous voyons plutôt un père qui reste fidèle même quand nous sommes infidèles. Nous ne voyons pas quelqu’un qui se réjouit de voir sa famille dans la discorde et le chaos, mais nous voyons quelqu’un qui nous unit et nous appelle au lien de la paix. Nous ne voyons pas en lui quelqu’un d’égoïste, qui ne cherche que le plaisir personnel, mais plutôt quelqu’un qui se sacrifie pour le bien-être de la famille humaine, en allant même jusqu’à sacrifier son unique fils bien aimé. Nous ne voyons pas en lui quelqu’un dont le cœur est partagé, avec une attitude peu enthousiaste envers sa famille, mais au contraire nous voyons quelqu’un qui est zélé, sérieux, passionné dans tout ce qui le préoccupe. Nous ne voyons pas quelqu’un dont le fils ne le prend pas pour modèle, mais quelqu’un dont le fils est exactement la « copie conforme » à tel enseigne que Jésus a dit « Celui qui m’a vu, a vu le Père ».

Ainsi donc, à tous les leaders spirituels, je vous encourage à toujours garder devant vous le modèle qu’a laissé notre Père céleste. Toutes mes félicitations et mon honneur à ceux d’entre vous qui exercent un leadership pieux chez eux et à l’église avec diligence et engagement, amour et attention. A l’endroit de ceux pour qui les responsabilités qui incombent au leader spirituel demeurent un défi, je les invite et les encourage à imiter notre Père céleste comme l’a fait Paul, afin de faire en sorte que cela soit un sujet de prière et dépendance totale à Dieu. Ce n’est pas une tâche facile, mais avec l’aide de Dieu et dans la soumission au Saint Esprit, nous pourrons accomplir l’ordonnance qu’il nous a faite, celle d’être des « hommes pieux ».

Quatrieme Partie: Plans Du Message

Pour écouter la version audio de ces sermons, cliquez sur les liens suivants : Link 1 - Jean. 8:12, Pt. 1; Link 2 - Jean. 8:12, Pt. 2

Titre: Jésus est la Lumière du Monde (Jean. 8:12)

Point #1: Jésus est la source de la lumière spirituelle (12a)

1.Il est la source exclusive de la lumière spirituelle - (« Je suis la lumière… »)

2. Il est la source universelle de la lumière spirituelle (« … du monde »)

Point #2: Jésus est le chemin vers la lumière spirituelle (12b)

1. Ceux qui suivent Christ ne marcheront point dans les ténèbres

2. Suivre Christ, c’est avoir la lumière de la vie

Related Topics: Pastors

The Net Pastors Journal, Rus Ed 19, Весеннее издание 2016

Весеннее издание 2016
Автор:
Др. Роджер Паскоу, президент
Институт Библейского проповедования
Кембридж, Онтарио, Канада
(http://tibp.ca/)

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

“Укреплять Церковь через Библейскую Проповедь и Руководство”

ЧАСТЬ I: Сила проповеди, Часть 3 продолжение

“Сила Святого Духа”

Давайте продолжим наше обсуждение из последнего издания этого журнала (Зимнее издание 2016 года) на тему "Сила проповеди," особенно "Сила Святого Духа." Для того, чтобы проповедовать с силой, вы должны быть "наполнены" Святым Духом. В Весеннем издании этого журнала 2014 года мы говорили о нашем наполнении Духом в связи с тем, что мы являемся благочестивым образцом для подражания. Теперь я хочу обсудить наше наполнение Духом в связи с тем, что мы - сильные проповедники.

Быть "исполненным Духом" означает “находиться под контролем Духа”, быть подвластным Духу, быть направленным Духом, жить жизнью в Духе, жить, по новому, как “рожденный заново”, быть чувствительным к работе Духа, смиряться шаг за шагом перед Духом. Для того, чтобы быть наполненным Духом нужно позволить Духу делать Свою работу в вас - освящая вас, направляя вас, обучая и обличая вас. Это означает быть настолько занятыми делами Бога, что просто нет места для чего-либо еще в вашей жизни.

Для того, чтобы проповедовать в силе Духа, мы должны быть исполнены Духом и помазаны Им на проповедь. Для этого мы должны признаться в наших грехах, представить нашу волю и мысли Духу, быть Богоцентричными, а не эгоцентричными (Еф. 5: 1-7), быть светом, а не тьмой (Еф 5: 8-14), жить в осознании личного присутствия Господа, наполняться Словом, идти в ногу с Духом (Гал. 5:25), проявлять плоды Духа (Гал. 5:22)

Итак, что же это тогда за проповедь, наполненная Духом и помазанная Его силой? "Помазание", так как мы используем здесь этот термин, это - откложить чьи-то права и полномочия ради божественого служения. Помазание - сила Духа в служении, которая проявляется в эффективности и плодотворности Слова для слушающих, таким образом, что сила в действительности исходит от Бога и совершает славную Божью работу. Сила Духа (иногда называемая "помазание"), это - наделение проповедника могущественной силой Бога во время проповеди, которая позволяет ему проповедовать со властью, авторитетом и в свободе, которая приводит к обличению совести и изменениям в сердцах слушателей. "(Джонсон TK Лим, Сила проповеди, с. 121.)

Сила Духа у проповеднике, как мне кажется, не имеет ничего общего с какой-то инсценировкой или какими-то мистическими переживаниями. Это какое-то харизматическое ощущение или тайный смысл власти (ср. 1 Кор. 2:1-5). Это не временный опыт взволнованной речи или видений. Сила Духа не является личным, субъективным чувством или опытом, но скорее всего, это - работа Духа в нас и в наших слушателях с конкретным пониманием Бога и Его славы.

Проповедь в силе Духа, библейски, имеет в себе все, что связано с кротостью; покорностью; молитвой, зависимой от Бога и наполненной Духом; Словом, в центре которого - евангелие; сосредоточенная на Христе, на святых проповедниках, чьи жизни приятны и угодны Богу, и которых Бог призвал ( 1 Кор 1:17; Гал 1:15-16; Рим. 10:14-15), Котороых Дух Святой одарил и специально помазал на проповедь (Еф 3:18; 2. Тим 1: 6; 1 Кор 12: 1-14; 1 Тим 4:14).. По словам Петра, это - "способность, что дает Бог» (1 Пет. 4:11).

Проповедь в силе Духа связана с суверенной работой Духа в жизни людей через применение Слова в жизни (которое - "живо и действенно"), в отношении их ума, сердца, воли, совести, в результате чего посредством их духовной трансформации, например, через покаяние за грехи, исцеленные отношения, изменные отношения и убеждения, более глубокую любовь к Богу и Его Слову. Без силы Святого Духа, наши усилия ничего не дадут. Но вместе с силой Духа, наша человеческая слабость и хрупкость меркнет в сравнении со сверхъестественной силой Божьей (2 Кор. 4: 7).

Проповедь в силе Духа связана с тем, что Дух позволяет нам вести благочестивый образ жизни. Он является агентом “практического” освящения (Рим 8: 1-17; Гал 5: 16-23.), постоянно изменяя наш моральный и духовный характер. Жизнь в Духе - это полный контраст жизни во плоти. Работа Духа в освящении - не просто “умерщвление” плоти, но также и позитивная работа преобразования, благодаря которму мы становимся подобными Христу (ср. Рим. 8:29). И только в той степени, в которой мы ведем благочестивую жизнь, мы можем проповедовать со властью.

Проповедь в силе Духа имеет отношение к Духу, дающему нам силу для этого дара, ибо только Он может сделать это. Проповедь является суверенным даром от Бога, который должен быть использован на благо Тела Христова.

Так, почему некоторые проповедники имеют эту силу Духа, а другие нет?

Почему одни проповедники достигают таких мощных результатов, в то время, как другие, не могут сделать это? Значит ли это, что, если наша проповедь не производит никаких видимых результатов, то у нас нет никакой духовной силы? Например, Иеремия был полным неудачником? Его проповеди недоставало силы Духа, потому что его служение производиломало или вообще не давало никаких видимых результатов? Нет! Послание Иеремии было истинным и верным словом Господа; его слова отвергались, им противостояли - например, он был заключен в тюрьму во времена правления царя Седекии (37: 11). (28: 10) и отвергнут Хананией

Дух применяет слово Божие к сердцам людей, умам, к их воли и совести с целью их пеобразования. Такое преобразование может или не может быть, но это суверенная работа Духа и не является признаком какой-либо особой силы у проповедника. Возьмем, к примеру, собственное служение Иисуса. Он получил две реакции людей на Его служение - реакция удивления и реакция гнева (Лк 4:22; 28-29.). Некоторые люди положительно ответили на Его послание («интересно»), а некоторые реагировали отрицательно ("гнев"). Обе реакции являются результатом работы Духа в слушающих. Так что, возможно, было бы точнее сказать, что, если бы не было никакой реакции, то это бы указывало на отсутствие силы Духа. Библейская истина заключается в том, что "ветер дует туда, куда он хочет" (Ин. 3: 8). Мы не имеем никакого контроля над суверенным действием Духа Божьего, но мы можем воспрепятствовать Ему. Таким образом, видимые результаты (особенно в форме субъективных физических проявлений) не являются показателем того, что вы проповедуете либо с силой Духа, либо без нее. Тем не менее, я не отрицаю, что субъективный тип реакции на работу Духа может быть правдивым.

Мы не знаем, когда и как Бог будет использовать нашу проповедь для достижения своих целей. Она, может быть, и не будет при нашей жизни. Поэтому мы не должны полагаться на видимые результаты, как подтверждение того, что мы проповедуем в силе Духа. Быстрые и идентифицируемые результаты, безусловно, являются ободрением для нас, но конечные результаты известны только Богу и будут проявляться в вечности.

ЧАСТЬ II: ПОДГОТОВКА К ПРОПОВЕДИ

"Определение структуры текста", Часть 2

При изучении того, как подготовиться к проповеди, в последних выпусках этого журнала мы говорили о важности чтения текста, выписывания текста своими словами, подготовки грамматической схемы текста, и, наконец, нахождения структуры текста, определения его темы и составляющих. Отсюда вы должны теперь понимать грамматическую структуру текста и исходя из грамматической структуры теперь вы сможете определить литературную структуру текста (то есть, то, как, из каких идей или «сцен» состоит отрывок). Текстуальная структура - жизненно важная ступенька при подготовке плана вашей проповеди.

Важно не злоупотреблять структурой в библейском тексте. Всегда позволяйте тексту раскрывать свою собственную структуру. Это является основой для публичной проповеди, для того чтобы позволить Слову Божью говорить к нам, и оно было соответствующим тексту.

Структура текста раскрывает идеи автора в отрывке и выражает эти идеи в терминах, используемых в тексте - т.е. он обычно говорит в прошедшем времени (так как действие текста произошло в определенный момент времени в прошлом); использует имена и места в тексте (так как они имеют отношение к конкретным людям в конкретных местах - например, Павел сказал ..., Моисей сказал народу ...; Ефесяне были ...); и отражает спор, запрет, наставление, или изучение текста.

Нахождение структуры текста гарантирует, что вы знаете предмет отрывка и последовательность мыслей отрывка (его составляющие) - то есть моменты, которые библейский автор говорит своим слушателям; как автор обработал свой материал; как одно предложение или группа предложений относится к одному из них до и одному после (т.е. синтаксическая структуры отрывка).

А теперь позвольте мне показать вам текстовую структуру нескольких отрывков Писания, чтобы вы могли увидеть реальные примеры того, чему мы учились:

Псалом 1: 1-3

Тема: Человек, который благословлен Богом

Вопрос: Какой человек считается благочестивым?

Ответы (дополнения):

1. Он отделяет себя от нечестивого (1)

2. Он восхищается законом Божьим (2)

3. Он как дерево, посаженное у воды (3)

Бытие 21: 8-21

Тема: вмешательство Бога, когда дела идут плохо

Вопрос: Что происходит, когда дела идут плохо?

Ответы (дополнения):

1. плохое отношение Сары привело к негодованию (9-10)

2. плохое решение Авраама привело к трудной дилемме (11-14a)

3. плохие обстоятельства в жизни Агари привели к ее изгнанию (14б-16)

4. благость Бога привела к Его вмешательству (17-21)

Римлянам 12: 1-2

Тема: увещевание Павла о христианской преданности

Вопрос: Что такое учение Павла о христианской преданности Богу?

Ответы (дополнения):

1. Павел увещевает христиан в Риме отдать себя в жертву Богу (1)

(1a) Жертва, которая живая, святая и угодная Богу

(1b) В жертву для их разумного служения

2. Павел увещевает христиан в Риме, как отдать себя в жертву Богу (2)

(2а) Не сообразоваться с миром

(2b) Но пребразоваться в их разуме

... Через обновление их разума

... С целью найти волю Божью

1-е Коринфянам 2: 1-5

Тема: Проповедь Павла

Вопрос: Как и что Павел проповедовал?

Ответ (дополнения):

1. Убежденность проповеди Павла (1-2)

(1a) Не человеческое красноречие или мудрость (1)

(1b) Но только Христос и Его распятие (2)

2. Сила проповеди Павла (3-4)

(2а) Не от его личного присутствия или его слов (3)

(2b) Но от силы Духа (4)

3. Цель проповеди Павла (5)

(3а) Не для веры в людей (5а)

(3b) Но для веры в Божью силу (5б)

Галатам 5: 16-25

Тема: Жизнь по Духу

Вопрос: Что живет по духу?

Ответ (дополнения):

1. Жизнь по Духу является жизнью конфликта (16-18)

2. Жизнь по Духу - это жизнь контраста (19-23)

- Дела плоти и плоды Духа

3. Жизнь по Духу - это жизнь распятия (24)

4. Жить по Духу - это жизнь соглашения (25)

Флп 3: 1-14

Тема: Обращение Павла

Вопрос: Что изменилось, когда Павел был спасен?

Ответы (дополнения):

1. Павел изменил свои приоритеты - его вера в человека (4-6)

(1a) Уверенность в его семейном наследии (5)

(1б) Уверенность в его религиозной деятельности (6)

2. Павел изменил свою точку зрения (7-8c)

(2а) То, что когда-то было для него все (ст. 4-6) теперь стало ничем (7)

(2б) То, что когда-то было для него ничем, теперь стало всем (8а-с)

3. Павел изменил свое предназначение (8d-12)

(2а) Его жизненная цель - быть похожим на Христа (8d-10)

(2б) Его жизненная цель - быть со Христом (11-12)

4. Павел изменил свое преследование (13-14)

(3a) Он забыл, что было в прошлом - неудачи и успехи (12-13a)

(3б) Он простирался к тому, что был впереди - восходящий призыв Бога (13б-14)

1 Фессалоникийцам 1: 1-10

Тема: Пример церкви в Фессалониках

Вопрос: Каков был их пример?

Ответы (комплементы):

1. Как запомнилось их свидетельство (2-3)

(1а) По их работе веры

(1b) По их труду любви

(1c) По их выносливости / по терпению к надежде

2. Как Евангелие изменило их (4-10)

(2а) Они стали последователями апостолов и Христа (4-6)

(2b) Они стали примером для других (7-10)

1 Тимофею 3: 14-16

Тема: Дом Божий

Вопрос: На что похож дом Божий?

Ответы (комплементы):

1. Описание Божьего дома (15)

(1а) Это Церковь живого Бога (15а)

(1б) Это столп и основание истины (15б)

2. Учение о доме Божьем (16)

(2а) Откровение о Боге через Христа

(2б) оправдании Христа Духом

(2в) Наблюдение Христа ангелами

(2г) Декларация о Христе среди народов

(2д) Реакция на Христа в мире

(2е) Принятие Христа во славе

ЧАСТЬ III. ИЗУЧЕНИЕ БИБЛИИ ЛИДЕРОМ

Мы продолжаем наше исследование книги 1 Фессалоникийцам 2: 7-12, из последнего исследования мы увидели, что сильный христианский лидер - любящий попечитель. Теперь, обратите внимание также, что сильный христианский лидер также является подлинным образцом для подражания (10-11). Духовный отец изображается здесь как образец для подражания в его хождении с Богом, и его словах. Первый...

1. Сильные духовные лидеры - образцы для подражания в их хождении с Богом (10)

Духовная жизнь Павла была примером, и его духовные дети могли бы свидетельствовать о ней. Хождение духовного отца с Богом должно быть хорошим примером для его “детей”, что идут за ним. "Свидетели Вы и Бог, как свято, и праведно, и безукоризненно поступали мы перед вами, верующими" (10).

Мало того, что фессалоникийцы видели примерную жизнь Павла, но и сам Бог видел это тоже. Павел не боялся пристального внимания Бога. Его жизнь среди них был святой (посвященной, благочестивой, отделенной для Бога), праведной в его отношениях с другими людьми (отмечена целостностью), и непорочной в его общественной репутации - его враги могли бы обвинить его, но никто не мог осудить его.

Для того, чтобы быть примером для других людей, наши слова должны соотноситься с тем, что мы делаем. Как христианские лидеры, мы не можем быть свидетельством для наших духовных детей, если наше поведение не соответствует нашему учению.

На уровне семьи, духовное руководство - это ответственность отца, но, к сожалению, она часто ложится на плечи матери. Речь идет о том, что самое время мужчинам взять эту ответственность на себя. Отцы должны установить стандарт для духовности, являя благочестие перед своими женами и детьми. Чем старше стаовятся наши дети, тем больше мир тянет их, и тем более важными становятся их решения. Дочери должны видеть своих отцов как модель человека, за которого они хотели бы выйти замуж - сильного, но нежного, решительного, но пониманиющего. Сыновья должны видеть своих отцов в качестве моделей человека, которым бы они хотели быть - мужественным, но мягкосердечного, лидером, но слугой.

Возьмем, к примеру святого Августина, чей отец не был христианином. В своей книге "Исповедь" Августин говорит Богу о своем отце:

"Никто не делал ничего, кроме как хвалил отца, который, несмотря на его малые ресурсы, был готов предоставить своему сыну все, что было необходимо, чтобы дать ему возможность путешествовать до сих пор с целью обучения. Многие из наших жителей города, гораздо богаче, чем мой отец, не шли на такие издержки ради своих детей. Но мой отец мой не следил вообще, как я рос в Тебе и насколько я был целомудрен или нет. Он заботился только о том, чтобы у меня был хорошо повешен язык, и что мое сердце не несло ни один из плодов, Боже мой, хотя Вы - единственный Мастер, верный и хороший, в Вашей бережливости ".

Это не то, что мы хотим, чтобы наши дети говорили про нас, что мы были заинтересованы лишь в их мирских достижениях. Нет! Мы должны быть заинтересованы и прнимать активное участие во всех аспектах их жизни, устанавливая перед ними образец для подражания того, каким образом должен жить христианин. И это - наша ответственность, как христианских лидеров по отношению к нашим духовным детям также.

Ну, сильные христианские лидеры - образцы для подражания в их хождении с Богом. А также …

2. Сильные христианские лидеры - образцы для подражания в словах (11-12)

""Вы знаете как мы просили, увещевали, убеждали, и умоляли каждого из вас, как отец детей своих" (11). Духовный отец - образец для подражания в словах предостережения. “Увещевать" - означает предостеречь, бросить вызов, поощрить. Вот что отец делает для своих детей. Он бросает им вызов в отношении тех решений, что они принимают, и того, как они себя ведут. Он предупреждает их о последствиях тех решений, что они принимают. Он предупреждает их об опасности, что может быть впереди. Он призывает их не унывать.

Духовный отец - образец для подражания в его словах предостережения. “Увещевать" означает предостеречь, бросить вызов, ободрить. Вот что отец делает для своих детей. Он бросает им вызов, о решениях, которые они принимают и о их поведении. Он предупреждает их о последствиях их поступков. Он предупреждает их об опасности, что впереди. Он ободряет их во времена отчаяния.

Духовный отец - образец для подражания в своих словах утешения.

“Утешать" означает поднять настроение, успокоить. Это усиление "увещевания". Отец делает так, чтобы его дети почувствовали себя лучше, когда им грустно, когда им больно (2 Кор 1: 4). Он показывает им свою нежность, понимание, заботу и любовь.

Заметьте также, что духовный отец - образец для подражания в своих словах принуждения. “Умолять" означает упрашивать, убеждать, умолять. Это делается в пользу своего опыта. На основании своего опыта, отец призывает своих детей последовать его совету. Последнее пожелание каждого христианина, духовного отца в отношении своих детей ", чтобы они поступали достойно Бога, призвавшего их в Свое Царство и славу" (12).

Это цель каждого сильного христианского лидера - чтобы его дети "поступали достойно Бога" (1 Фессалоникийцам 2:12); чтобы его дети "ходили в истине»

(2 Ин. 1:4); чтобы его дети "поступали достойно Бога, во всем, как Ему угодно" (Кол 1:10); что его дети "ходили достойно своего звания, в котором они призваны" (Еф. 4: 1). Каждый сильный духовный отец хочет направить своих детей, чтобы они следовали за Господом, чтобы жили и ходили, как Иисус ходил (1 Ин. 2: 6), чтобы увидеть, как они войдут в царство Божье и разделят Его славу, чтобы они услышали и добровольно откликнулись на Божий призыв для их жизни, чтобы увидеть, как они свидетельствуют и ведут жизнь, полную святости и послушания.

Сильный духовный лидер - верный и правдивый. Он - любящий и заботливый душепопечитель и истинный образец для подражания. Духовный лидер это тот, кто является самым сильным болельщиком своих духовных детей, который наставляет, призывает и вдохновляет, который моделирует христианскую жизнь так, что его духовные дети хотят быть похожими на него. Кто-то сказал, что "Каждый день мы делаем вклады в банк памяти наших детей."

Христианин-отец не подходит под описание стереотипа отца дома, где мать кормит и заботится, а отец обеспечивает и дисциплинирует. Писание поощряет больше, чем препятствует тому, чтобы обязанности были разделены между мужем и женой. И это послание, которое Павел передает нам с помощью этих двух метафор здесь - кормилица (7-8), преданный отец (9-12). Как и Павел, сильные духовные лидеры должны любить своих духовных детей, как мать и увещевать их, как отец.

Библейское мужество - баланс мягкости и силы, любви и дисциплины, обучения и увещевания, утешения и обличения. Когда мы смотрим на нашего небесного Отца, мы не видим пассивного незаинтересованного отца, но мы видим, как он активно участвует в нашей жизни. Мы не видим отца, который отдален от нас, но мы видим того, кто достигает нас. Мы не видим отца, который оставляет свою семью, но мы видим того, кто остается верным, даже когда мы неверны. Мы не видим отца, который доволен, когла его семья в раздоре и хаосе, но мы видим отца, который объединяет нас и призывает нас жить в союзе мира. Мы не видим отца, который эгоистичен, ориентированный на личное удовольствие, но мы видим того, кто жертвует для благополучия семьи вплоть до принесения в жертву своего собственного возлюбленного Сына. Мы не видим кого-то с половинчатым, прохладным отношением к своей семье, но мы видим того, кто ревнует, силен и страстен в своей заботе. Мы не видим кого-то, чей сын не подражает ему, но мы видим того, чей сын является точной копиейсвоего отца, точно также, как Иисус сказал: "Тот, кто видел меня, видел Отца"

Итак, всех вас духовных лидеров, я призываю сохранять модель нашего небесного Отца. Для тех из вас, кто показывает благочестивое лидерство у себя дома и в церкви с усердием и посвящением, любовью и заботой, я апплодирую вам и почитаю вас с уважением. Для тех из вас, кто борется с обязанностями того, как быть духовным лидером, я призываю и ободряю вас подражать примеру нашего небесного Отца, как показал нам апостол Павел, чтобы молиться и зависеть в этом всем от Бога. Эта задача - не так проста, но с Божьей помощью и в подчинении Святому Духу, мы сможем выполнить задачу, которую он дал нам, чтобы быть "благочестивыми мужами".

ЧАСТЬ IV: ПЛАН ПРОПОВЕДИ

Для прослушивания аудиоверсии этих проповедей на английском языке, нажмите на эти ссылки: Link 1 - Jn. 8:12, Pt. 1; Link 2 - Jn. 8:12, Pt. 2

Название: Иисус - Свет миру (Ин 8:12)

Пункт 1: Иисус является источником духовного света (12а)

1. Он - единственный источник духовного света ("Я - свет ...)

2. Он - универсальный источник духовного света ("... в мире)

Пункт 2: Иисус есть путь к духовному свету (12б)

1. Те, кто следуют за Христом, не будут ходить во тьме

2. Следовать за Христом - значит иметь свет жизни

Related Topics: Pastors

網上牧師雜誌 – 中文版（繁體）, TCh Ed, Issue 19 2016 年春季

2016 春季
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/)

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「增強在教會裡的講道 與 領導能力」

第一部分：講道的大能，第三點（續）

「聖靈的大能」

讓我們繼續我們上期（2016年冬季）在這個主題「講道的能力」的討論，這期讓我們將焦點放在「聖靈的大能」這議題。你必須被聖靈充滿，才能帶有能力地宣講。在這期刊2016年春季，我們會討論被聖靈充滿和作為一個屬靈領袖的關係。現在我想先討論被聖靈充滿和作為一位帶有大能的宣道者的關係。

被「聖靈充滿」是指由聖靈掌控，把主權交給聖靈、由聖靈引導、活在聖靈裡、按重生而活、敏於聖靈的行動、時時刻刻都向聖靈降服。被聖靈充滿是讓聖靈在你裡面工作，照亮你、指引你、教導你、使你知罪。這意味著你被神的事情縈懷，你的生命沒有空間給別的事物。

宣講時可以帶著聖靈的大能，我們必須被聖靈充滿和膏抹（加給大能），由祂作宣講。要做到這點，我們必須：承認我們的罪，將我們的心思意念交給聖靈，以神為中心而不是以自我為中心（以弗所書5:1-7），行在光中而不是在黑暗裡（以弗所書5:8-14），住在主親自臨在的意識中，讓自己被神的道充滿，與聖靈同行（加拉太書5:25），結出聖靈的果子（加拉太書5:22）。

這就是聖靈加力，受膏的宣講嗎？「受膏」按我們在這裡所使用的情況，是指分別出來和給予特別的能力為神工作。受膏是指一個人的事工得到聖靈的加力，神的道在聽眾彰顯出果效和果子，這能力證明神的同在和使神得榮耀。聖靈加添能力（有時稱為「膏立」）是神賦予傳道者能力，使他帶有能力、權柄和自由作宣講，帶領聽眾受良心責備和認罪悔改。（Johnson T. K. Lim, Power in Preaching, 121.）

宣講者從聖靈得力，對我來說，無須有戲劇性或神秘的象徵，這並非某種靈恩的感覺或感性上一些深奧的能力（哥林多前書2:1-5）。這並非一些使人經歷短暫通靈的言語或異象。聖靈加添能力並不是個人化、主觀的感受或經歷，而是聖靈為了神的榮耀，在我們裡面工作，也在我們的聽眾裡工作。

在聖靈的大能裡按聖經的教導宣講，是關乎傳道者的柔和謙卑、順服、依靠禱告、被聖靈充滿、基於神的道以福音為中心、聚焦基督和聖潔。作為一位聖潔的傳道者，他必須過蒙神喜悅的生活，得到神的呼召（哥林多前書1:17；加拉太書1:15-16；羅馬書10:14-15），得到從聖靈而來的恩賜和特別賦予宣講的授權（以弗所書3:18；提摩太後書1:6；哥林多前書12:1-14；提摩太前書4:14）。如彼得所言：「神所賜的力量」（彼得前書4:11）。

在聖靈的大能裡宣講是由聖靈作主導，在人裡面工作，運用神的道（那道「又活又有大能」）給他們在思想、情感、意願和良知帶來屬靈的轉化，例如：認罪悔改、關係修復、態度改變、調正信念、更深地愛主和愛神的道。得到聖靈授予能力，神的大能將人類的軟弱無力和缺點遮蓋了（哥林多後書4:7）。

在聖靈的大能裡宣講是聖靈幫助我們過合神心意的生活；催使我們成聖（羅馬書8:1-17；加拉太書5:16-23）；持續轉化我們的道德和屬靈特質。在聖靈裡的生命和屬肉體的生命形成對比。在成聖過程中，聖靈的工作並非單單克制肉慾，也幫助我們效法基督（羅馬書8:29）。只有當我們達到某水平合神心意的生活，我們才有能力宣講。

在聖靈的大能裡宣講必須得到聖靈給我們的禮物 – 授予權柄。只有祂能做到。宣講是神按祂的主權給予人至高無上的禮物，是為了基督的身體得益處。

那為甚麼有些傳道者擁有這能力，但有些卻沒有呢？為何有些傳道者達至大能的果效，但有些卻看不到果效呢？那是否表示若我們的宣講看不到果效，就顯示我們沒有聖靈的能力？以耶利米為例，他是否徹底失敗？耶利米的事工只產生極少、甚或看不見果效，他的宣講是否欠缺聖靈的大能？不！耶利米的信息正確和忠於神的道；只是神的道被拒絕和被強烈地反對，耶利米被西底家王監禁（參耶利米書37:11-21），也被先知哈拿尼雅譴責（參耶利米書28:10-11）。

聖靈帶有權柄、獨立自主地應用神的道在人的心、頭腦、意志和良心進行轉化。這轉化可能出現，也有可能不出現，但轉化從聖靈的工作而來，所以不能夠用作衡量傳道者有沒有得到從聖靈而來的能力的指標。讓我們以耶穌的事工作為例子：耶穌得到兩類反應 – 驚嘆與怒火（路加福音4:22; 28-29）。有些人對祂的信息作出正面的回應（「驚嘆」），也有人作出反面的回應（「怒火」）。兩種反應都是聖靈在聽道者裡工作的結果。也許，更正確來說，沒有反應可能更顯示宣講者並沒有得到聖靈授予大能。聖經的真理是「風隨著意思吹」（約翰福音3:8），神的靈按祂的主權工作，我們不能控制祂，但我們卻可以妨礙祂。所以，可以看到的果效（特別是那些主觀的肉體明證），並非宣講者帶有聖靈權柄宣講的指標。可是，我並不否定對聖靈工作的主觀回應，因它可以是真實的。

我們不知道神在甚麼時候、透過甚麼方式使用我們的宣講來達到祂的目的，也許它不在我們有生之年出現。所以，我們不可以單憑可見的結果來斷定我們的宣講是否帶有聖靈的大能。即時和可識別的結果固然給我們帶來鼓勵，但最終的結果只有神知道，並將在永恆顯明出來。

第二部份：宣講的準備

「確定文本結構」，第二點

研究怎樣預備宣講神的道，在過去數期已談及閱讀經文文本的重要性，用自己的話將文本內容寫出來，預備經文的文法分析圖表和透過識別主語和補語找出經文的結構。現在，你應該能夠明瞭經文的文法結構，進而得出文本的寫作結構（即文本以思想或「場景」為單位的結構）。文本結構是預備講章大綱的踏腳石。

我們必須緊記：不可以將結構強加於文本，必須讓文本自己顯示它的結構。這是釋經講道的基礎。要讓聖經自己說話，要忠於文本。

文本結構將作者在這段經文的概念顯露出來，這些概念透過文本的用語表達，例如：通常使用過去式（因經文提及的活動在過去某指定時間發生）（譯者註：中文的動詞沒有時態的表達）；包含人名、地名（因那是特定的人，在特定的時間發生，例如保羅說…；摩西告訴民眾…；以弗所人…）和反映論點、譴責、勸勉或教導。

找出文本的結構，確保你知道經文的主語、主題和思路（補語），即聖經作者向聽眾表達的各重點；作者怎樣將他的材料結合起來；某句子和前一句或後一句的關係（即經文的句法結構）。

讓我寫出幾篇經文結構作實例，讓你看到我們已經學習了甚麼：

詩篇： 1:1-3

主題：蒙神祝福的人

問題：敬虔的人是怎樣的？

答案（補語）：

1. 他把自己和不敬虔的人分別出來 (1)

2. 他喜愛神的律法 (2)

3. 他如種在水邊的樹 (3)

創世記 21:8-21

主題：當出現問題時，神介入

問題：當出現問題時，甚麼會發生？

答案（補語）：

1. 撒拉的惡劣態度引致怨恨（9-10）

2. 亞伯拉罕不恰當的決定導致窘境 (11-14a)

3. 夏甲的劣境使她被流放 (14b-16)

4. 神的善使祂介入事件 (17-21)

羅馬書 12:1-2

主題：保羅勸勉基督徒要敬虔

問題：保羅對於基督徒敬虔這課題有甚麼教導？

答案（補語）：

1. 保羅勸勉羅馬的基督徒要把自己獻給神 (1)

(1a) 所獻的祭是：生活、聖潔、神所喜悅的

(1b) 是理所當然的事奉

2. 保羅勸勉羅馬的基督徒怎樣獻祭 (2)

(2a) 不要效法這個世界

(2b) 要心意更新而變化

... 透過心意更新

... 尋求神的旨意

哥林多前書 2:1-5

主題：保羅的宣講

問題：保羅宣講甚麼？怎樣宣講？

答案（補語）：

1. 保羅宣講的說服力 (1-2)

(1a) 並非人的雄辯或智慧 (1)

(1b) 只宣講基督和祂的十字架救恩 (2)

2. 保羅宣講的能力 (3-4)

(2a) 不在於他親臨或他的言語 (3)

(2b) 而是聖靈的大能 (4)

3. 保羅宣講的目的 (5)

(3a) 並非使聽眾對人產生信心 (5a)

(3b) 而是對神的大能產生信心 (5b)

加拉太書 5:16-25

主題：倚靠聖靈而活

問題：甚麼是倚靠聖靈而活？

答案（補語）：

1. 倚靠聖靈而活生命中所面對的衝突 (16-18)

2. 倚靠聖靈而活生命的差異 (19-23)

– 肉體的情慾 vs. 聖靈的果子

3. 倚靠聖靈而活把肉體的情慾釘在十字架上 (24)

4. 倚靠聖靈而活靠聖靈行事 (25)

腓立比書 3:1-14

主題：保羅的改變

問題：保羅得救後有甚麼改變？

答案（補語）：

1. 保羅改變了他的優先次序 – 他來自肉體的信心 (4-6)

(1a) 因家族血統而來的信心 (5)

(1b) 因宗教活動而來的信心 (6)

2. 保羅改變他的觀點 (7-8c)

(2a) 曾經代表一切的事 (vv. 4-6) 現在不算甚麼 (7)

(2b) 以前不算甚麼的事，現在卻是一切 (8a-c)

3.保羅改變了他的目標 (8d-12)

(2a) 他的終身目標是學效基督 (8d-10)

(2b) 他的終身目標是與基督在一起 (11-12)

4. 保羅改變了他追求的事 (13-14)

(3a) 他忘記背後的成功與失敗 (12-13a)

(3b) 努力追求前面的事，那從神而來的呼召 (13b-14)

帖撒羅尼迦前書 1:1-10

主題：帖撒羅尼迦教會的榜樣

問題：他們立了甚麼的榜樣？

答案（補語）：

1. 他們的見證怎樣被記念 (2-3)

(1a) 透過他們信心的工作

(1b) 透過愛心所受的勞苦

(1c) 透過堅忍 / 耐心地盼望

2. 福音怎樣改變他們 (4-10)

(2a) 他們成了基督和使徒的追隨者 (4-6)

(2b) 他們成為別人的榜樣 (7-10)

提摩太前書 3:14-16

主題：神的家

問題：神的家是怎樣的？

答案（補語）：

1. 神的家的描述 (15)

(1a) 它是永生神的教會 (15a)

(1b) 它是真理的根基和柱石 (15b)

2. 神家的教義 (16)

(2a) 神透過基督在肉身的顯現

(2b) 被聖靈稱義

(2c) 被天使看見

(2d) 在各國宣揚基督

(2e) 普世回應基督

(2f) 接基督到天上榮耀裡

第三部份：領袖靈修

讓我們繼續研讀帖撒羅尼迦前書2:7-12。上期（2016冬季），我們看到一名強壯的屬靈領袖關愛他人。這期我們會看到一名強壯的屬靈領袖同時是一位真正的榜樣（2:10-11）。在這裡，屬靈父親的言行，都成為榜樣，首先…

1. 屬靈領袖的行為成為榜樣 (2:10)

保羅的屬靈生命是典範，他的屬靈兒女可證實這點。一名屬靈父親的行為必須給他的兒女立下好榜樣，讓他們跟隨。「我們向你們信主的人，是何等聖潔、公義、無可指摘，有你們作見證，也有神作見證。」（帖撒羅尼迦前書 2:10）

不只是帖撒羅尼迦的信徒為保羅的生命作見證，神自己也為他作見證。保羅並不害怕神徹底檢查他的生命，在信徒當中，他的生命聖潔（虔誠、分別出來給神），與他人相處顯出公義（以誠實正直見稱），他有良好的聲譽，縱使他的敵人企圖控告他，但卻拿不出合理的證據控告他。

要成為別人的榜樣，我們必須言行一致。作為基督徒領袖，若我們的行為和我們的教導並不一致，我們無法在我們的屬靈兒女前作見證。

在家庭層面，在屬靈的事上帶領家人，是父親的責任。但這責任卻常常落在母親的身上，現在是弟兄承擔這責任的時候。在妻子和兒女的面前，以身作則來訂立屬靈準則。當我們的兒女漸長，世界給他們的拉力也愈來愈大，也更大地影響他們的抉擇。父親應成為他們女兒擇偶的楷模：堅強卻不失溫柔、果斷卻通情達理。也要讓兒子希望成為的男性楷模：是一名男子漢，但卻有一顆溫柔的心；既是領袖，也是僕人。

讓我們看看奧古斯丁的情況。他的父親並非基督徒，在《懺悔錄》他向神談及他的父親：

「人人都稱讚我的父親，縱使他只有微薄的資源，他為兒子作準備，讓他可到遠方讀書。城中有很多人比我的父親富裕，卻不為他們的兒女如此傷腦筋。雖然神啊您是我唯一的主宰，又真又好，然而我的父親卻從來不會從您的角度看我怎樣成長，也不理會我是否一名有道德的人。他只關心我的嘴能否給我帶來財富，卻不理會我的心有沒有結出屬靈的果子。」

我們並不希望我們的兒女談論我們時，說我們只關心他們屬地的進展。當然不是這樣啊！我們需要關心和積極參與他們生命在各方面的發展，為他們立下基督徒如何過活的榜樣。這也是基督徒領袖對屬靈兒女的責任。

這是強壯的基督徒領袖以他們的生命立榜樣。另外…

2. 強壯的基督徒領袖以他們的言語立榜樣 (11-12)

「你們也曉得我們怎樣勸勉你們，安慰你們，囑咐你們各人，好像父親待自己的兒女一樣」（帖撒羅尼迦前書2:11）。屬靈父親在他提出的警告立榜樣。「勸勉」包含警告、考驗和鼓勵。這是父親為他的兒女所做的事：他會考驗兒女所作的決定，也會察驗他們的行為，會因應他們的行為可能引致的後果，以及在他們前面的危險提出警告。在兒女遇到挫折時給他們鼓勵。

屬靈父親在他安慰的言語立榜樣。「安慰」的意思是慰問，使人振作，強化勸勉。當兒女傷心和受傷時，父親透過關懷、理解、柔和的照顧和愛護，使他們感到好一點（參哥林多後書1:4）。

我們還須留意，屬靈父親在他必須遵行的話立榜樣。「懇求（implore）」的意思包括請求、囑咐、呼籲和誠懇地催促；這必須使他人在經歷中得益的框架下進行。父親基於自己的經驗，誠懇地催促他的孩子按他的引導而行。每一位基督徒、每位屬靈父親的終極責任是使他的兒女「行事對得起那召你們進他自己的國，得他榮耀的神。」（帖撒羅尼迦前書2:12）。

這是每位強壯的屬靈領袖的目標：他的兒女「行事對得起神」（帖撒羅尼迦前書2:12）；他的兒女「行在真理中」（約翰貳書1:4）；他的兒女「行事為人對得起主，凡事蒙他喜悅」（哥羅西書1:10）；他的兒女「行事為人就要與你們所蒙的呼召相稱」（以弗所書4:1）。每位強壯的屬靈父親希望成為孩子跟從主的流通管子，教導他們學效耶穌（約翰壹書2:6），看見他們進入神的國和分享祂的榮耀，聽見他們甘心樂意回應神給他們生命的呼召，為他們對得起神、聖潔和服從神的生命作見證。

一名強壯的屬靈領袖信實和真誠。他是提供愛與關懷的真正榜樣，他同時能夠使他的屬靈兒女得到鼓舞。他的行動包括勸勉、鼓勵、懇求。他的屬靈兒女因他所展示基督徒的榜樣而希望像他。曾有人說：「我們每天（的言行）都存放到我們孩子的記憶銀行裡。」

如果在一個家庭中，母親負責餵養和照顧，父親負責供應與管教，這位基督徒父親在家中並不足以成為一位男性角色的合適典範。聖經鼓勵而非阻止分擔責任，但在這段經文，保羅使用了兩個比喻：哺乳的母親（7-8）和全心全意的父親（9-12）。像保羅這樣強壯的屬靈領袖，他如母親一般愛他的屬靈兒女，他亦如父親般給予勸勉。

聖經的男性角色在以下的範疇取得平衡：溫柔與力量、愛護與管教、給予指示與勸勉、安慰與糾正。當我們仰望我們天上的父，我們看見的不是一位被動、對我們的事情不感興趣的父親，我們卻看見一位積極參予我們生命的父親；我們不會看見一位和我們保持距離的父親，卻看見一位主動親近我們的父親；我們不會看見一位將家庭置諸不理的父親，卻看見一位即使我們不忠誠，也仍然信實的父親；我們不會看見一位因他的家人遇到困難和災難而滿意的父親，卻看見一位使我們聯合，呼召我們團結和平的父親；我們不會看見一位自我中心，只著重個人享樂的父親，而是看見一位為了人類的益處而作犧牲的父親 – 祂為人類犧牲祂的愛子。因此耶穌說：「人看見了我，就是看見了父。」

因此，我勸告所有屬靈領袖要時常以天父為榜樣。我向那些在家庭和在教會裡表現勤奮、盡忠、愛與關懷的領袖致敬、鼓掌。對於那些為了承擔作為屬靈領袖的責任，仍在掙扎的，我勸勉你、鼓勵你以使徒保羅作為榜樣，因他以天父為榜樣，他經常禱告和倚靠神。這並不是一件容易的工作，假若降服聖靈和得到神的幫助，我們能夠達成祂給我們的任務 – 成為「敬虔」的人。

第四部份：講道大綱

可點擊以下連結收聽這幾篇英語講章：約翰福音Link 1 - 8:12, 第一部份；約翰福音Link 2 - 8:12, 第二部份

標題：耶穌是世界的光 (約翰福音 8:12)

第一點：耶穌是屬靈之光的源頭 (12a)

1. 耶穌是屬靈之光的唯一來源（「我是光…」）

2. 耶穌是屬靈之光的宇宙來源（「…世界的…」）

第二點：耶穌是通往屬靈之光的道路 (12b)

1. 跟從基督的，必不在黑暗裡走

2. 跟從基督的得到生命之光

Related Topics: Pastors

网上牧师杂志–中文版（简体）, SCh Ed, Issue 15 2015年春季

(https://bible.org/net-pastors-journal)

2015 年春季

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/)

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「增强在教会里的讲道与领导能力」

第一部分：讲道的两个根基

讲道若要成为一个稳定和持久的事工，第一个根基是传道者对事工有正确的和足够的动力。在过去两期，我们都研究这个课题。现在，我们来到讲道的第二个根基...

传道者道成肉身的信息

如你欠缺事工的四个基本动力，你的事工不单欠缺稳定性，可能还不能持久。假如你没有亲身应用你传讲的信息，你的信息将不会被别人相信和没有能力。

所有真正的宣讲都是道成肉身的宣讲 ，那在传道人生命中体现和活出来的真理。这是传道的基础，你不能从你所传的道抽离。

钟马田（ Dr. Martyn Lloyd-Jones ）相信传道包含「透过个人品格传递信息」。欧福德博士（Dr. Stephen Olford）写道：「如要信息能有效地传递，它必须要让人感到里外一致」，那就要道成肉身。 ¹

这就是当耶稣说：「听从你们的，就是听从我」（路加福音 10:16 ）。这就是道成肉身的宣讲 – 神的道成了肉身。我们不能从我们所传的道抽离，我们必须活在神的道和神的旨意中，直至我们能够权威地「见证神」（哥林多前书2:1），就如那被神的道吸收了、住在神的道中和为神之道而活的人。

道成肉身的宣讲是透过个人的气质与特性，把真理表达出来。² 作为福音的执事，神的道必须在我们里面成为肉身，我们亦必须把神的道活出来。我们和我们所传的道必须一致，就如耶稣（道）和祂所传的父一样：「道成了肉身」（约翰福音1:14）。耶稣成了肉身，体现了父，神在人中。祂成了人的形像把父彰显出来，祂在肉体中与父联合。耶稣在父里，透过这方法，耶稣把父显明（诠释）– 「将神表明出来」（约翰福音 1:18 ）以致我们能够认识和「看见」父。

欧福德博士说：耶稣是「道成肉身的启示 ...... （那是）宣讲救恩的精髓。若道没有成了肉身，就没有救赎，没有救赎就没有生命转化。」³

如同耶稣的降生是神成了肉身，故此我们必须活出我们所传的道，以致别人能看见道在我们里 – 他们「看见」基督是怎样的，以致「认识」祂。

道成肉身的宣讲是属神的奥秘，就如道成肉身和基督被钉十字架「 在外邦人为愚笨 」（哥林多前书 1:23 ） 。为了让这奥秘能活生生和可触摸，传道者必须和所传的道联合成为一体。

使徒保罗在哥林多前书 2:1-5 描述了道成肉身的宣讲，我们从这段经文学到了道成肉身的宣讲的三个特点。

首先，当你宣讲时，信息有说服力 ，这并不是因你的言词或智慧，而是因为基督和祂的工作。「 弟兄姐妹们，从前我到你们那里去，并没有用高言大智对你们见证神 。 因为我曾定了主意，在你们中间不关心别的，只关心耶稣基督，并他被钉十字架。 」（第1-2节）。保罗的意思是传扬福音能说服人，并不是靠我们的口才，也不是靠人类的智慧，而是因为基督的本质，和祂所成就的工作。我们只有传「基督和祂的十字架」，我们的信息才有影响力，只有圣灵能够劝服人相信有关基督的真理；只有福音能够打开人的心，使人明白和改变他们的态度，能够接受神话语的真理。

第二、当你宣讲时，信息应该有权威 ，这并不是因为你个人和你所说的话，而是圣灵的行动和工作。 「 我在你们那里时又软弱，又惧怕，又甚战兢。 我说的话和讲的道，不是用智慧劝服的言语，却是引证了圣灵和大能」（第3-4节）。只有圣灵能把真理与人结合，必须有神圣的融合，那是由圣灵透过宣讲者把真理传递给会众。改变人的生命和给他们新生，并不是出于我们个人的感染力，而是圣灵的行动与工作。当福音能够被准确地、清晰地和恰当地宣讲，人们会作出正面的回应，这便证明是圣灵的大能，而不是我们个人的感染力、能力或说服力。这是怎样发生的，仍是奥秘。这是圣灵神圣而奥秘的工作，只有祂能把新生命注入失丧的灵魂中。

第三、当你宣讲时，信息有效力 ，并不是因为对人的智慧有信心，而是相信神的能力。「 叫你们的信不在乎人的智慧，只在乎神的大能 」（第 5 节）。 当我们讲道时，我们并不是使用人类的聪明智慧去感动他人，仿似这些能说服人信褔音。我们并不是要人对我们或我们的知识有信心，而是如福音书所说是「神的大能」。只有这样，我们的宣讲才结果子。

让我们不站起来宣讲直至我们能够说：「神的道在我里面成了肉身。」

第二部分：宣讲的准备

「研读经文的资源」

为了要准确地诠释经文，我们必须尽量使用我们所有的资源。我们从主要来源开始。准确地使用「释经讲道」这词，需要信息源于主要来源 – 圣经。你也可以使用其他工具，但那是辅助材料（例如：作澄清、应用例子或辩证），圣经才是主要来源，是你所传的信息中不能或缺的。虽然有很多其他资源，唯有圣经是主要来源，是我们信心的基石。

有很多不同的宗教都自称是属基督的，但只有一个来源真正属基督 – 圣经。只有一个来源把基督信仰和其他的分辨开来，那就是神的道。所以，圣经必然是宣讲时唯一的、主要的来源。

「宣讲者」这词的意思是「传令官」。传令官是将王的信息原原本本地宣布。按此，进行释经讲道的传道者有责任将我们的主的信息丝毫无误地宣讲。因此，圣经的经文是讲员的主要来源。

当你预备讲章时，你怎样确保圣经的经文得到优先权？其中一个方法是检阅你的草稿，若有欠缺经文支持的地方，就把它们标示出来，并确保那是支持的材料而非诠释的材料。

接着是辅助资源。我们的信息重点只从那唯一的主要来源建构，但我们亦有很多辅助资源协助我们宣讲。你可以在宣讲时使用多种辅助资源来增加你的准确性、有效性和清晰度，而仍然致力忠于圣经是宣讲的唯一主要来源的承诺。

这些辅助资源是你的军火库里的工具，它们协助你达至释经这主要目标。这些资源包括：

1. 字典。使用字典来弄清任何你不懂或不知道它们意思的字。

2. 词汇索引 (Concordances )。词汇索引是互参手册。词汇索引提供某个特定的字或词在整本圣经中那儿曾经使用。大部分词汇索引是按圣经英文译本的字来编撰，故此你需要你所使用的译本（例如NIV, NKJV）的词汇索引。

除了英语单词的词汇索引外，还有《史特朗经文汇编》，原文（希伯来文或希腊文）的每个字都加上编码，让你能够知道原文的字在圣经怎样被使用和它们被怎样翻译。

你必须要学习怎样使用词汇索引，并非单单查阅字的意思，也要了解一个词在不同的情况下，怎样被翻译；或看看一些不同的词语，它们并非同义词，但又作了相同的翻译；亦可看看同一个字怎样因应上下文和不同的气氛时的使用方法。

3 . 希腊语、希伯来语辞典（ Lexicons ）：我们可使用它查考圣经原文的字，它按字所在的经文，提供字的基本意思，引伸意思和深层意义，并基于上下文和气氛，显示其意义上的差异。使用这字典，必须懂原文。

4. 圣经词汇学习书籍 (Word Study Books)：它是混合了对照和辞典的工具。它以英文字排列，提供该英文字是从原文那些字翻译过来和提供经文的出处。对于未掌握原文的人，这是极好的工具。

5. 圣经地图：圣经地图提供和历史事件和地点的关连，并提供文化和气候等资料。

6. 圣经字典∕圣经百科全书：这些参考书有短文关于圣经不同的主题（地方、人物、风土人情等）。圣经百科全书在某些主题上，还有长篇幅的文章。这些资源给你提供学者研究心得的浓缩版。

7. 圣经注释：使用注释书前，你必须尝试透过阅读经文找出经文的主题和主旨。接着选择四至五本你所研读的书卷的有素质的注释书，当你阅读注释书时，按以下重点：

˙ 记下注释的建议–例如：翻译上有困难和具争议性的地方，不熟悉的字、词或表述。
˙ 记下释经的建议–例如：作者的意思是甚么、今天的意义又是甚么。
˙ 记下训诲的建议–例如：处理经文结构，以及今天的会众应如何应用。
˙ 记下引言的建议–例如：历史、文化和经文的问题。
˙ 记下神学的建议–例如：教义上困难和具争议的地方，题材复杂和具争议性的地方。

我们必须小心不可被注释书所处理的事项把你引离了你的讲章的主题。紧记，这些是注释书，而讲章并不是注释。讲章是在特定的时间，神给祂的子民的信息，其根源必须源于神的话语。

你最好在看注释书前，决定你信息的主题。注释书的主要功能是澄清诠释上的问题，不要从注释书得出你的信息，因它们并非为此而写。它们的范畴很阔：解释、文本、脉络、语境、规条等。它们并不是为特定的讲章而写，它们和你的信息主题无关，它们很容易便把你引离你阅读经文时所得的主题。

我建议你只把注释书作为支援，丰富神在你阅读经文时给你的信息。注释书的功用是：（1）协助你理解经文；（2）作为你对经文解释和怎样使用该经文的「第二意见」（即保护你避免说愚蠢或错误的东西）；（3）应付难解的经文篇章。

紧记要使用多本注释以确保你能正确地诠释经文，因为任何一本注释都不能给你正确或列举所有解释的可能性。注释的最大益处是它们包含学者多年研究的成果，你并没有那么多的时间来预备你的讲章。明显地，我们希望从学者的研究得益处，也应这样做。

我的告诫很简单，你必须阅读经文，先从中发现你的信息；假如你无法理解经文的内容、时序、相连的思想、甚或不明白它的意思，那么，你应在你预备讲章较早期参考注释书。

8. 系统神学教科书。虽然它们可能含有学者个人对教义的偏见，但它们容让你有组织、有系统地学习圣经的教义。

9 . 圣经电脑软件。圣经电脑软件使很多传统的参考资源变得冗余，因为很多圣经软件包含多个参考资源；当中亦有些包含多套参考书籍，你只须付额外费用，就能使用。

10 . 基督教网站。很多基督教网站现已包含预备讲章非常有用的资源和例子。例如这网上牧师杂志（https://bible.org/net-pastors-journal）便是其中之一。

结论。这十个辅助资源给你足够的材料，透彻地研究你所选的经文。除了这些工具以外，你应使用多个可靠的圣经译本，看看不同的译者诠释经文的方法。

第三部份：领导 – 作一个属灵榜样

「你个人对圣灵的降服」第五点

在过去四期的网上牧师杂志（ 2014 春、夏、秋季和 2015 冬季），我们按以弗所书 5:18-6:20 的教导研读了作为一位向圣灵降服的属灵领袖。我们检视了被圣灵充满的生命的意义、被圣灵充满的生活的必须性、被圣灵充满的生活的实况，我们现在正研读被圣灵充满的生活的活动。

一个顺服圣灵的人，日常生活各方面的活动都会受到影响：（ 1 ）与教会的合一（ 5:19-21 ）；（ 2 ）家庭和谐（ 5:22-6:4 ）；（ 3 ）工作间的合作（ 6:5-9 ）；和（ 4 ）胜过世界（ 6:10-20 ）。

在家中因圣灵充满而达至的和谐包括夫妻之间的和谐，与及父母与子女之间的和谐。上期，我们已经完成了因圣灵充满而达至夫妻之间的和谐（以弗所书5:22-33）。这期，我们将会看看因圣灵充满而达至父母与子女之间的和谐（以弗所书6:1-4）和因圣灵充满而达至工作间的和谐（以弗所书6:5-9）

因圣灵充满而达至父母与子女之间的和谐（以弗所书 6:1-4 ）

家庭和谐不单关乎夫妻之间的关系，还包括父母与子女的关系。家庭和谐来自被圣灵充满的子女与父母之间有正确的关系。

顺服父母是子女的恰当行为 。「 你们作儿女的，要在主里听从父母，这是理所当然的。 『要孝敬父母。 』这是第一条带应许的诫命： 使你得福，在世长寿。 」（6:1-3）「顺服」按字义是让自己服在父母的权威和父母的话之下。这是彼此顺服的另一面（以弗所书5:21）– 儿女对父母的自愿服从。他们因「在主里」而顺服 – 这是基督徒的表现。儿女透过服从父母表达他们对神的敬畏。儿女顺服父母因为他们在主里、因为这是正确的。这是神的命令和神所期盼的。

孝敬父母也是儿女应有的态度 。如果顺服是正确的行为表现，那么孝敬就是正确的态度。这里有两个重点来自十诫中的第五诫：

1. 人与人之间关系的钥匙是你和父母之间的关系 – 孝敬父母 。因他们的身份尊敬他们。

2. 这是第一个带应许的诫命 – 使你得福，在世长寿 。有些犹太律法，当你遵守时，是有赏赐的。遵守这诫命的赏赐就是使你得福，在世长寿。基督徒并不在律法之下，我们也没有得福和长寿的应许。那么，为何把这应许放在这里？

(a) 因它巩固那重要和意义重大的诫命，如果这诫命在旧约是那么重要，在今天，它应该对我们同样重要。

(b) 孝敬父母确实带来一定的赏赐 – 不是物质上的丰盛或长寿，而是灵里的丰盛、关系上的丰盛（家中和谐的关系）、对权威的正确态度等。

第二：家庭的和谐来自被圣灵充满的父亲尽责教养儿女。

若从反面来说，是不惹他们生气 。 「 你们作父亲的，不要惹儿女的气 」（ 6:4 上） 不要误用你的权威与权柄，不要像希罗文化的父亲，他们可以把儿女卖给别人作奴隶、或把他们杀掉。父亲是最有可能使儿女生气的人，给儿女留下刻骨铭心的愤怒和怨恨，因而积存敌意，最终会爆发。

子女被怎样对待能产生这样的反应？偏心、批评（导致泄气）、不把孩童当作孩童看待，按成年人的准则要求孩童，身体和语言上严酷无情的对待。

从正面来说，给他们正确的培养 。 「 只要照着主的教导和警戒，养育他们。 」（6:4下）管教儿女是父亲的责任 。管教包含为儿童和给儿童做了甚么。要教养孩童懂规矩、节制、秩序和正直。若有需要，管教也包括惩罚。

教导儿童是父亲的责任。这里的意思包含对儿女所说的话 – 即所作的口头教导。这包括口头的纠正和指导：警告他们甚么是错误的，但不要伤害他们的心灵；从个人经验给他们辅导，而不是专横使他们屈服；给他们指示，但不成为重担；鼓励他们、责备他们、劝勉他们，但不是时时刻刻紧盯着他们。

这是主的管教和指示。管教必须在灵里进行，基督教的教育是言教，也是身教。

假如你家中欠缺和谐，你怎能领导教会团结？你的家反映出真正的你，如果你的家欠缺和谐、爱、互相尊敬、互相扶持，你没有资格领导教会。

被圣灵充满家里的和谐已说了很多了，让我们来看看...

被圣灵充满，在工作间的互相合作（以弗所书 6:5-9 ）

在第一世纪，主人和仆人的关系，不单在家中，还在工作间里。事实上，我们可以争辩对于仆人来说，家就是工作间；确实，商业和贸易在家中进行。但对于我们来说，家和工作间是截然不同的。

我们不应被十九世纪美国南部的奴隶情况转移了我们对奴隶和仆人的看法。希罗时代的奴隶，很多是得到很好的对待，并且有优良的工作，有些奴隶甚至是专业人士，例如医生。

按这研读的目的，我把这段经文看作是工作间关系，而不是家庭关系。基督徒工作间的关系特点是互相尊重、合作、共同努力，这是基督徒雇员和基督徒雇主被圣灵充满的互相对待的态度。

首先、工作间的和谐来自圣灵充满的仆人，真心诚意地服从他们的主人（ 6:5-8 ）。 「你们作奴仆的，...，用诚实的心听从你们地上的主人，」（5b）这并不是基于得到雇主的公平对待。相反，基督徒雇员不管面对怎样的情况，都保持顺服（参彼得前书2:18）。

基督徒的顺服从你的态度表现出来 。这是尊敬的态度 – 要惧怕战兢（5a）。这里并不意味如小狗般畏缩，而是尊重与尊敬，因为你承认他们的权柄是源于神。态度要诚恳 – 用诚实的心（ 5b ）。你完全忠心，没有心怀二意、没有虚假、没有异心、真诚没有被玷污。这是基督徒服务时的态度 – 好像听从基督一般（5c）。从这角度，就能顺服。这是基督徒顺服的基本动力。

这态度能使你的见证可信和有力。假如你的职业道德和别人不一样（你说话、思想和回应的方式），你能作有力的见证。假若你经常迟到早退，工作差劲，吃午饭时又偷懒等，那你的见证就不可信。

我们还须留意基督徒的顺服也从你的勤奋中表现出来（ 6-8 ） 。一名勤奋的基督徒并不是透过工作来讨好他人。 「... 不要只在眼前事奉，像是讨人喜欢的人 」（ 6a ） 。一名勤奋的基督徒并不试图讨好上司的青睐，不是单单在上司察看时才工作，并非为了留下一个良好印象才好好工作。

相反，一个勤奋的基督徒为主而作工。「… 要像基督的奴仆」（ 6b ）。基督的仆人「从心里遵行神的旨意」（6c）。你不只是机械式地工作，你从你的内心深处通过工作，全神贯注地遵行神的旨意。遵行神的旨意是你日常生活的一部分。在你的内心和灵魂生出遵行神的旨意的意愿，外在的表达，就是你的工作态度勤奋尽责、全心全意地做事。这和唇徒–光说不做–的人成了直接的对比。基督的仆人热心事奉，好像服事主，不像服事人。 （7）那些遵行神旨意的人，就是作神的工。你的热心来自新的角度–不把自己看为人的奴仆，而是基督的仆役。

此外，一个勤奋的基督徒为得神的奖赏而工作 – 「... 因为晓得各人所作的善工，不论是为奴的，是自主的，都必按所作的得主的赏赐。 」（8） 你勤奋工作因为你知道主才是你的老板，你的终极审判者。从末世角度来看，让这变得有价值，你知道你遵行神的旨意，为神的荣耀而作工，神必注意到。

第二、工作间的和谐来自被圣灵充满的老板按理对待雇员（ 6:9 ） 。基督徒雇主需要展示三个原则。第一个是：你们愿意人怎样待你们，你们也要怎样待人 - 「你们作主人的，待奴仆也是一理」（ 9a）对待你的雇员，如你希望他们怎样对待你的方式对待他们。任何组织的工作环境源于上层，假如你希望他们对你有良好的态度，你也以同样的态度对待他们；假如你希望他们服从你，你自己就向他们展示一颗交托顺服的灵；假如你希望他们能够真诚、真心地对待你，那你就要确保你对待他们时诚实正直；假如你希望他们勤力工作，你也就勤于为他们提供好的工作环境和薪酬；如你希望他们工作充满热诚，给他们值得热心的理由和动力。不要因为自己是老板或上司，便把自己看为高于所当看的。按你期望员工对待你的方式，对待他们。

第二个原则是：「 不要威吓他们 」（ 9b ）。不要透过威吓来达到你的目的；不要不合法地使用你的地位和权柄；不要像一些父亲惹儿女的气。

第三个原则是：紧记你要为自己负责 – 「... 因为知道他们和你们有同一位主在天上 」（ 9c ） 。你也有一位主人 – 那天上终极的主人。祂手握终极的权柄，祂的决定是最终的决定，你要向祂负责。因此，你也是基督的仆人–基督徒雇员和雇主同样要向基督负责。你并不比他们重要，因为「神并不偏待人」（9d）。你天上的主人并不会因你在地上的地位、阶级或权柄而受影响。故此，不要被骗，以致你认为祂总会在某些地方给你优待。

第四部份：讲道大纲

耶稣与末大拉的马利亚的谈话

可按以下链接收听这几篇讲道：约翰福音 20:1-2；约翰福音 20:3-10；约翰福音20:11-18

标题：复活的真实与震撼，第一、二、三部份

第一点：空墓使旁观者转变成信徒（ 1-10 ）

1. 空墓使旁观者转变为追随者

(a) 十字架旁，有旁观者（路加福音23:55-56）

(b) 在空墓旁，有追随者（1-2）

2. 空墓使追随者转变成信徒（3-10）

(a) 有些人，空墓令他们怀疑（6-7）

(b) 有些人，空墓给他们启示，使他们相信（5, 8-9）

第二点：基督的复活使哀伤变作喜乐（ 11-18 ）

1. 对复活欠缺了解，产生忧伤（11-13）

(a) 尽管有证据，仍产生忧伤（11）

(b) 尽管有见证，仍产生忧伤（12-13）

2. 认识复活，产生喜乐（14-18）

(a) 认出是祂，得到喜乐（14-16）

(b) 服从祂，得到喜乐（17-18）

¹ Olford, Anointed Expository Preaching (Broadman & Holman), 233.

² Philips Brooks, The Joy of Preaching (Kregel, 1989), 25ff.

³ Olford, Anointed , 233.

Related Topics: Pastors

网上牧师杂志–中文版（简体）, SCh Ed, Issue 19 2016年春季

2016 春季
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/)

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「增强在教会里的讲道与领导能力」

第一部分：讲道的大能，第三点（续）

「圣灵的大能」

让我们继续我们上期（ 2016 年冬季）在这个主题「讲道的能力」的讨论，这期让我们将焦点放在「圣灵的大能」这议题。你必须被圣灵充满，才能带有能力地宣讲。在这期刊2016年春季，我们会讨论被圣灵充满和作为一个属灵领袖的关系。现在我想先讨论被圣灵充满和作为一位带有大能的宣道者的关系。

被「圣灵充满」是指 由圣灵掌控，把主权交给圣灵、由圣灵引导、活在圣灵里、按重生而活、敏于圣灵的行动、时时刻刻都向圣灵降服。被圣灵充满是让圣灵在你里面工作，照亮你、指引你、教导你、使你知罪。这意味着你被神的事情萦怀，你的生命没有空间给别的事物。

宣讲时可以带着圣灵的大能，我们必须被圣灵充满和膏抹（加给大能），由祂作宣讲。要做到这点，我们必须：承认我们的罪，将我们的心思意念交给圣灵，以神为中心而不是以自我为中心（以弗所书5:1-7），行在光中而不是在黑暗里（以弗所书5:8-14），住在主亲自临在的意识中，让自己被神的道充满，与圣灵同行（加拉太书 5:25 ），结出圣灵的果子（加拉太书 5:22 ）。

这就是圣灵加力，受膏的宣讲吗？「受膏」按我们在这里所使用的情况，是指分别出来和给予特别的能力为神工作。受膏是指一个人的事工得到圣灵的加力，神的道在听众彰显出果效和果子，这能力证明神的同在和使神得荣耀。圣灵加添能力（有时称为「膏立」）是神赋予传道者能力，使他带有能力、权柄和自由作宣讲，带领听众受良心责备和认罪悔改。（Johnson T. K. Lim, Power in Preaching, 121. ）

宣讲者从圣灵得力，对我来说，无须有戏剧性或神秘的象征，这并非某种灵恩的感觉或感性上一些深奥的能力（哥林多前书 2:1-5 ）；这并非一些使人经历短暂通灵的言语或异象。圣灵加添能力并不是个人化、主观的感受或经历，而是圣灵为了神的荣耀，在我们里面工作，也在我们的听众里工作。

在圣灵的大能里按圣经的教导宣讲，是关乎传道者的柔和谦卑、顺服、依靠祷告、被圣灵充满、基于神的道以福音为中心、聚焦基督和圣洁。作为一位圣洁的传道者，他必须过蒙神喜悦的生活，得到神的呼召（哥林多前书1:17；加拉太书1:15-16；罗马书10:14-15），得到从圣灵而来的恩赐和特别赋予宣讲的授权（以弗所书3:18；提摩太后书1:6；哥林多前书12:1-14；提摩太前书4:14）。如彼得所言：「神所赐的力量」（彼得前书4:11）。

在圣灵的大能里宣讲是由圣灵作主导，在人里面工作，运用神的道（那道「又活又有大能」）给他们在思想、情感、意愿和良知带来属灵的转化，例如：认罪悔改、关系修复、态度改变、调正信念、更深地爱主和爱神的道。得到圣灵授予能力，神的大能将人类的软弱无力和缺点遮盖了（哥林多后书4:7）。

在圣灵的大能里宣讲是圣灵帮助我们过合神心意的生活；催使我们成圣（罗马书 8:1-17 ；加拉太书 5:16-23 ）；持续转化我们的道德和属灵特质。在圣灵里的生命和属肉体的生命形成对比。在成圣过程中，圣灵的工作并非单单克制肉欲，也帮助我们效法基督（罗马书8:29）。只有当我们达到某水平合神心意的生活，我们才有能力宣讲。

在圣灵的大能里宣讲必须得到圣灵给我们的礼物 – 授予权柄。只有祂能做到。宣讲是神按祂的主权给予人至高无上的礼物，是为了基督的身体得益处。

那为甚么有些传道者拥有这能力，但有些却没有呢？为何有些传道者达至大能的果效，但有些却看不到果效呢？那是否表示若我们的宣讲看不到果效，就显示我们没有圣灵的能力？以耶利米为例，他是否彻底失败？耶利米的事工只产生极少、甚或看不见果效，他的宣讲是否欠缺圣灵的大能？不！耶利米的信息正确和忠于神的道；只是神的道被拒绝和被强烈地反对，耶利米被西底家王监禁（参耶利米书37:11-21），也被先知哈拿尼雅谴责（参耶利米书28:10-11）。

圣灵带有权柄、独立自主地应用神的道在人的心、头脑、意志和良心进行转化。这转化可能出现，也有可能不出现，但转化从圣灵的工作而来，所以不能够用作衡量传道者有没有得到从圣灵而来的能力的指标。让我们以耶稣的事工作为例子：耶稣得到两类反应 – 惊叹与怒火（路加福音4:22; 28-29）。有些人对祂的信息作出正面的回应（「惊叹」），也有人作出反面的回应（「怒火」）。两种反应都是圣灵在听道者里工作的结果。也许，更正确来说，没有反应可能更显示宣讲者并没有得到圣灵授予大能。圣经的真理是「风随着意思吹」（约翰福音3:8），神的灵按祂的主权工作，我们不能控制祂，但我们却可以妨碍祂。所以，可以看到的果效（特别是那些主观的肉体明证），并非宣讲者带有圣灵权柄宣讲的指标。可是，我并不否定对圣灵工作的主观回应，因它可以是真实的。

我们不知道神在甚么时候、透过甚么方式使用我们的宣讲来达到祂的目的，也许它不在我们有生之年出现。所以，我们不可以单凭可见的结果来断定我们的宣讲是否带有圣灵的大能。即时和可识别的结果固然给我们带来鼓励，但最终的结果只有神知道，并将在永恒显明出来。

第二部份：宣讲的准备

「确定文本结构」，第二点

研究怎样预备宣讲神的道，在过去数期已谈及阅读经文文本的重要性，用自己的话将文本内容写出来，预备经文的文法分析图表和透过识别主语和补语找出经文的结构。现在，你应该能够明白经文的文法结构，进而得出文本的写作结构（即文本以思想或「场景」为单位的结构）。文本结构是预备讲章大纲的踏脚石。

我们必须紧记：不可以将结构强加于文本，必须让文本自己显示它的结构。这是释经讲道的基础。要让圣经自己说话，要忠于文本。

文本结构将作者在这段经文的概念显露出来，这些概念透过文本的用语表达，例如：通常使用过去式（因经文提及的活动在过去某指定时间发生）（译者注：中文的动词没有时态的表达）；包含人名、地名（因那是特定的人，在特定的地点发生，例如保罗说... ；摩西告诉民众... ；以弗所人... ）和反映论点、谴责、劝勉或教导。

找出文本的结构，确保你知道经文的主语、主题和思路（补语），即圣经作者向听众表达的各重点；作者怎样将他的材料结合起来；某句子和前一句或后一句的关系（即经文的句法结构）。

让我写出几篇经文结构作实例，让你看到我们已经学习了甚么：

诗篇： 1:1-3

主题：蒙神祝福的人

问题：敬虔的人是怎样的？

答案（补语）：

1. 他把自己和不敬虔的人分别出来 (1)

2. 他喜爱神的律法 (2)

3. 他如种在水边的树 (3)

创世记 21:8-21

主题：当出现问题时，神介入

问题：当出现问题时，甚么会发生？

答案（补语）：

1. 撒拉的恶劣态度引致怨恨（9-10）

2. 亚伯拉罕不恰当的决定导致窘境 (11-14a)

3. 夏甲的劣境使她被流放 (14b-16)

4. 神的善使祂介入事件 (17-21)

罗马书 12:1-2

主题：保罗劝勉基督徒要敬虔

问题：保罗对于基督徒敬虔这课题有甚么教导？

答案（补语）：

1. 保罗劝勉罗马的基督徒要把自己献给神 (1)

(1a) 所献的祭是：生活、圣洁、神所喜悦的

(1b) 是理所当然的事奉

2. 保罗劝勉罗马的基督徒怎样献祭 (2)

(2a) 不要效法这个世界

(2b) 要心意更新而变化

... 透过心意更新

... 寻求神的旨意

哥林多前书 2:1-5

主题：保罗的宣讲

问题：保罗宣讲甚么？怎样宣讲？

答案（补语）：

1. 保罗宣讲的说服力 (1-2)

(1a) 并非人的雄辩或智慧 (1)

(1b) 只宣讲基督和祂的十字架救恩 (2)

2. 保罗宣讲的能力 (3-4)

(2a) 不在于他亲临或他的言语 (3)

(2b) 而是圣灵的大能 (4)

3. 保罗宣讲的目的 (5)

(3a) 并非使听众对人产生信心 (5a)

(3b) 而是对神的大能产生信心 (5b)

加拉太书 5:16-25

主题：倚靠圣灵而活

问题：甚么是倚靠圣灵而活？

答案（补语）：

1. 倚靠圣灵而活生命中所面对的冲突 (16-18)

2. 倚靠圣灵而活生命的差异 (19-23)

– 肉体的情欲 vs. 圣灵的果子

3. 倚靠圣灵而活把肉体的情欲钉在十字架上 (24)

4. 倚靠圣灵而活靠圣灵行事 (25)

腓立比书 3:1-14

主题：保罗的改变

问题：保罗得救后有甚么改变？

答案（补语）：

1. 保罗改变了他的优先次序 – 他来自肉体的信心 (4-6)

(1a) 因家族血统而来的信心 (5)

(1b) 因宗教活动而来的信心 (6)

2. 保罗改变他的观点 (7-8c)

(2a) 曾经代表一切的事 (vv. 4-6) 现在不算甚么 (7)

(2b) 以前不算甚么的事，现在却是一切 (8a-c)

3.保罗改变了他的目标 (8d-12)

(2a) 他的终身目标是学效基督 (8d-10)

(2b) 他的终身目标是与基督在一起 (11-12)

4. 保罗改变了他追求的事 (13-14)

(3a) 他忘记背后的成功与失败 (12-13a)

(3b) 努力追求前面的事，那从神而来的呼召 (13b-14)

帖撒罗尼迦前书 1:1-10

主题：帖撒罗尼迦教会的榜样

问题：他们立了甚么的榜样？

答案（补语）：

1. 他们的见证怎样被记念 (2-3)

(1a) 透过他们信心的工作

(1b) 透过爱心所受的劳苦

(1c) 透过坚忍 / 耐心地盼望

2. 福音怎样改变他们 (4-10)

(2a) 他们成了基督和使徒的追随者 (4-6)

(2b) 他们成为别人的榜样 (7-10)

提摩太前书 3:14-16

主题：神的家

问题：神的家是怎样的？

答案（补语）：

1. 神的家的描述 (15)

(1a) 它是永生神的教会 (15a)

(1b) 它是真理的根基和柱石 (15b)

2. 神的家的教义 (16)

(2a) 神透过基督在肉身的显现

(2b) 被圣灵称义

(2c) 被天使看见

(2d) 在各国宣扬基督

(2e) 普世回应基督

(2f) 接基督到天上荣耀里

第三部份：领袖灵修

让我们继续研读帖撒罗尼迦前书 2:7-12 。上期（2016冬季），我们看到一名强壮的属灵领袖关爱他人。这期我们会看到一名强壮的属灵领袖同时是一位真正的榜样（2:10-11）。在这里，属灵父亲的言行，都成为榜样，首先...

1. 属灵领袖的行为成为榜样 (2:10)

保罗的属灵生命是典范，他的属灵儿女可证实这点。一名属灵父亲的行为必须给他的儿女立下好榜样，让他们跟随。「我们向你们信主的人，是何等圣洁、公义、无可指摘，有你们作见证，也有神作见证。」（帖撒罗尼迦前书 2:10）

不只是帖撒罗尼迦的信徒为保罗的生命作见证，神自己也为他作见证。保罗并不害怕神彻底检查他的生命，在信徒当中，他的生命圣洁（虔诚、分别出来给神），与他人相处显出公义（以诚实正直见称），他有良好的声誉，纵使他的敌人企图控告他，但却拿不出合理的证据控告他。

要成为别人的榜样，我们必须言行一致。作为基督徒领袖，若我们的行为和我们的教导并不一致，我们无法在我们的属灵儿女前作见证。

在家庭层面，在属灵的事上带领家人，是父亲的责任。但这责任却常常落在母亲的身上，现在是弟兄承担这责任的时候。在妻子和儿女的面前，以身作则来订立属灵准则。当我们的儿女渐长，世界给他们的拉力也愈来愈大，也更大地影响他们的抉择。父亲应成为他们女儿择偶的楷模：坚强却不失温柔、果断却通情达理。也要让儿子希望成为的男性楷模：是一名男子汉，但却有一颗温柔的心；既是领袖，也是仆人。

让我们看看奥古斯丁的情况。他的父亲并非基督徒，在《忏悔录》他向神谈及他的父亲：

「人人都称赞我的父亲，纵使他只有微薄的资源，他为儿子作准备，让他可到远方读书。城中有很多人比我的父亲富裕，却不为他们的儿女如此费神。虽然神啊您是我唯一的主宰，又真又好，然而我的父亲却从来不会从您的角度看我怎样成长，也不理会我是否一名有道德的人。他只关心我的嘴能否给我带来财富，却不理会我的心有没有结出属灵的果子。」

我们并不希望我们的儿女谈论我们时，说我们只关心他们属地的进展。当然不是这样啊！我们需要关心和积极参与他们生命在各方面的发展，为他们立下基督徒如何过活的榜样。这也是基督徒领袖对属灵儿女的责任。

这是强壮的基督徒领袖以他们的生命立榜样。另外...

2. 强壮的基督徒领袖以他们的言语立榜样 (11-12)

「你们也晓得我们怎样劝勉你们，安慰你们，嘱咐你们各人，好像父亲待自己的儿女一样」（帖撒罗尼迦前书 2 :11 ）。属灵父亲在他提出的警告立榜样。「劝勉」包含警告、考验和鼓励。这是父亲为他的儿女所做的事：他会考验儿女所作的决定，也会察验他们的行为，会因应他们的行为可能引致的后果，以及在他们前面的危险提出警告。在儿女遇到挫折时给他们鼓励。

属灵父亲在他安慰的言语立榜样。「安慰」的意思是慰问，使人振作，强化劝勉。当儿女伤心和受伤时，父亲透过关怀、理解、柔和的照顾和爱护，使他们感到好一点（参哥林多后书1:4）。

我们还须留意，属灵父亲在他必须遵行的话立榜样。「恳求（implore）」的意思包括请求、嘱咐、呼吁和诚恳地催促。这必须使他人在经历中得益的框架下进行。父亲基于自己的经验，诚恳地催促他的孩子按他的引导而行。每一位基督徒、每位属灵父亲的终极责任是使他的儿女「行事对得起那召你们进他自己的国，得他荣耀的神。」（帖撒罗尼迦前书2:12）。

这是每位强壮的属灵领袖的目标：他的儿女「行事对得起神」（帖撒罗尼迦前书 2:12 ）；他的儿女「行在真理中」（约翰贰书 1:4 ）；他的儿女「行事为人对得起主，凡事蒙他喜悦」（哥罗西书 1:10 ）；他的儿女「行事为人就要与你们所蒙的呼召相称」（以弗所书 4:1 ）。每位强壮的属灵父亲希望成为孩子跟从主的流通管子，教导他们学效耶稣（约翰壹书2:6），看见他们进入神的国和分享祂的荣耀，听见他们甘心乐意回应神给他们生命的呼召，为他们对得起神、圣洁和服从神的生命作见证。

一名强壮的属灵领袖信实和真诚。他是提供爱与关怀的真正榜样，他同时能够使他的属灵儿女得到鼓舞。他的行动包括劝勉、鼓励、恳求。他的属灵儿女因他所展示基督徒的榜样而希望像他。曾有人说：「我们每天（的言行）都存放到我们孩子的记忆银行里。」

如果在一个家庭中，母亲负责喂养和照顾，父亲负责供应与管教，这位基督徒父亲在家中并不足以成为一位男性角色的合适典范。圣经鼓励而非阻止分担责任，但在这段经文，保罗使用了两个比喻：哺乳的母亲（7-8）和全心全意的父亲（9-12）。像保罗这样强壮的属灵领袖，他如母亲一般爱他的属灵儿女，他亦如父亲般给予劝勉。

圣经的男性角色在以下的范畴取得平衡：温柔与力量、爱护与管教、给予指示与劝勉、安慰与纠正。当我们仰望我们天上的父，我们看见的不是一位被动、对我们的事情不感兴趣的父亲，我们却看见一位积极参予我们生命的父亲；我们不会看见一位和我们保持距离的父亲，却看见一位主动亲近我们的父亲；我们不会看见一位将家庭置诸不理的父亲，却看见一位即使我们不忠诚，也仍然信实的父亲；我们不会看见一位因他的家人遇到困难和灾难而满意的父亲，却看见一位使我们联合，呼召我们团结和平的父亲；我们不会看见一位自我中心，只着重个人享乐的父亲，而是看见一位为了人类的益处而作牺牲的父亲 – 祂为人类牺牲祂的爱子。因此耶稣说：「人看见了我，就是看见了父。」

因此，我劝告所有属灵领袖要时常以天父为榜样。我向那些在家庭和在教会里表现勤奋、尽忠、爱与关怀的领袖致敬、鼓掌。对于那些为了承担作为属灵领袖的责任，仍在挣扎的，我劝勉你、鼓励你以使徒保罗作为榜样，因他以天父为榜样，他经常祷告和倚靠神。这并不是一件容易的工作，假若降服圣灵和得到神的帮助，我们能够达成祂给我们的任务 – 成为「敬虔」的人。

第四部份：讲道大纲

可点击以下链接收听这几篇英语讲章：约翰福音 Link 1 - 8:12, 第一部份；约翰福音 Link 2 - 8:12, 第二部份

标题：耶稣是世界的光 (约翰福音 8:12)

第一点：耶稣是属灵之光的源头 (12a)

1. 耶稣是属灵之光的唯一来源（「我是光...」）

2. 耶稣是属灵之光的宇宙来源（「... 世界的...」）

第二点：耶稣是通往属灵之光的道路 (12b)

1. 跟从基督的，必不在黑暗里走

2. 跟从基督的得到生命之光

Related Topics: Pastors

Women's Bible Study: Small Group Leader's Handbook

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About This Resource

The material was developed for the Women’s Bible study leadership at Northwest Bible Church in Dallas, Texas. It is a mixture of work authored by Vickie Kraft, Dianne Miller, and Kay Daigle. Vickie & Dianne graciously gave their permission to share this resource with you. This product was recently revised and edited in 2016 by Kay Daigle to reflect updated training she has taken.

Using This Resource

To use this resource in your church or organization, you may freely edit it. All other bible.org resources are copyrighted and not editable unless specified.

The principles in this handbook have been proven over time to work well. We recommend that you follow them with your Bible-focused small groups, whether that is a curriculum or other material.

Each fall we held leadership training for all leaders, even those who were previously trained. Together we went through the material generally, highlighting specific areas, asking the leaders to read the entire booklet later. We spent time communicating the vision of what a small group can be and our purpose for our ministry and small groups.

The handbook then became a resource for leaders to keep and reference when they encountered problems or questions.

Small Group Leader Handbook

Small Group Purpose Statement

The purpose of our small groups is to develop disciples of Jesus Christ through group prayer, the study and application of Scripture, and relationships among the community of an intergenerational small group shepherded by a trained leader.

Leader’s Commitment and Mission

• With God’s help I will strive to uphold and preserve the truths of the Bible.
• Relying on God’s Spirit, I commit to be faithful in my personal study, attendance, prayer, and leader preparation.
• My desire is to accept and love each woman in the group, being sensitive to their varied needs by the help of the Holy Spirit.

What is a Small Group Leader?

The role of the small group leader is one of discipling and shepherding women in the group. Her prayer is that each woman grows spiritually and in relationship with the group.

Not a leader who dominates, she is an encourager who strives for participation from all members, knowing that her goal is not to share her knowledge, but to listen and encourage each group member, trusting the Spirit to work through peer learning.

She helps each individual walk with Christ and grow in their personal study of God’s Word by viewing each group member as a contributor to the spiritual growth and discipleship of the other participants. She encourages them to seek God for answers rather than look to her as the source of answers. She helps the group as a whole provide care and love to all who commit to be part of their fellowship.

Qualities of a Small Group Leader

GROWING IN FAITH
A good leader trusts in Jesus Christ as her Lord and Savior and con-tinues to grow in trusting God in a daily relationship with him.

DEPENDENT ON GOD
A good leader knows that her strength and guidance comes through the Holy Spirit as she seeks God in daily prayer.

COMPASSIONATE
A good leader reaches out in love to the women God has called her shepherd and disciple.

TRANSPARENT
A good leader is not afraid to be vulnerable about her failures and sins when appropriate, doing so in balance so that she doesn’t dominate the group.

TRUSTWORTHY
A good leader can be trusted to keep confidential information private, not given to gossip but to prayer.

HUMBLE & TEACHABLE
A good leader serves God first and foremost and is intent upon pleasing him above all others. She recognizes that she has room to grow as a disciple of Christ and as a leader.

LISTENING
A good leader listens to each person with sincere interest in what the she is trying to communicate. She is thoughtful, also listening for the Spirit to prompt her before answering.

UNITY
A good leader works in unity with the larger group to pursue peace, not gossiping or complaining about the church or leadership.

Bible-based Small Group Leader Job Description

Reports to __________________
Primary Function: To disciple and shepherd the group
Length of commitment: Fall-spring or summer

RESPONSIBILITIES:
• To thoroughly prepare the study lesson or reading and develop a plan for the discussion each week.
• To prepare open-type questions to guide the discussion.
• To attend the weekly leader meetings.
• To pray consistently for the women in her group.
• To attend all leadership training.
• To regularly contact the women in her group and encourage them individually.
• To encourage the group to love one another in specific and tangible ways, seeing the small group as a supportive community for its members.
• To recruit women the group to be responsible for group tasks, such as emailing prayer requests or planning food or social events.
• To shepherd the group by intentionally developing relationships with them.
• To help provide or plan practical care as needed.

Tips for Creating a Group that Grows

• Be prepared. Prioritize your own growth by completing your assignments thoroughly allowing God to speak. Develop a plan for group time.
• Adhere to the allotted time. This gives respect to those who arrive on time and to those who need to leave. Try to linger afterward in case someone wants to talk privately.
• Keep attendance records so that you remember to check on absentees and realize how many times someone misses. Call or follow up with members who are absent. Women like to know they are missed when they are unable to attend.
• Conduct a prayer time during each meeting. Follow the prayer guidelines in this manual. They are designed to make it easy for women who are not used to praying aloud to grow as praying women. They are not designed to allow lengthy prayers. Christ promised that two or more gathered has his presence in a special way that praying only at home doesn’t allow for. It is encouraging for group members to actually hear someone pray for them by name.
• Lead the small group discussion, keeping group members focused on the topic in a lively and interesting way. Develop open questions and allow for silence and time to process.
• Shepherd the women as followers of Jesus Christ. Lead the group to do its best in meeting needs as they arise.
• Pray for each member of your group during the week. Let the group know that this is how you deal with problems. The group isn’t there to fix one another, but to bring the concerns and burdens to God.
• Report any problems or concerns to someone in charge if you are meeting as a church supposed group.
• Have a plan in mind in case you are unable to attend a meeting at the last minute. Consider who in the group would be able to lead, and talk with her in advance.
• Let the Holy Spirit lead! Allow God to accomplish his work through you.
• Be enthusiastic! Let the group know that you love them and God.
• Remember that the most effective leader is the close follower of Christ. Nurturing your own relationship with Christ is the most critical practice in leadership.

Helpful Hints

DEVELOP A GROUP AGREEMENT OR USE GUIDELINES
Determine in your initial meeting how you want the group to work or pass out guidelines that you have written.

SEEK SOLUTIONS FROM SCRIPTURE
Encourage members to look to the Bible rather than to you for answers. Point them to Jesus as the Wonderful Counselor.

PRACTICE CONFIDENTIALITY
Stress the importance of trust among the members of your group. Women need to feel confident that what they share won’t leave the group. (If the group sends out the requests via email, mention that they may go out to public places so to be cautious in wording.)

PROMOTE AN ATMOSPHERE OF SAFETY AND ACCEPTANCE
• Provide a warm, supportive atmosphere in the group to set the tone for honest and open sharing. Be honest and vulnerable yourself.
• Help the women feel safe to share anything without fear of being judged, ridiculed or discounted.
• Be accepting of each member, especially the non-Christian. Accepting participants does not necessarily mean that you agree with their values or choices. You can love a person without supporting her lifestyle. If a participant shares something that makes her feel vulnerable or ashamed, say something like: “I know your sharing took a lot of courage. I admire you for being willing to share it.”
• Be truly appreciative of each member’s contribution.
• Emphasize that only members who wish to respond should do so. No one is required to share. Let them know that you will never call on them, even to read. This provides safety for shy or introverted women.

MAINTAIN FLEXIBILITY
Your goal is for each woman to grow spiritually in a caring and supportive community. That requires balancing needs and content. You should develop a plan realizing that it may change as the discussion progresses. When someone expresses a deep need, stop and truly listen. You may need to pray for her or cry with her. Let the Spirit lead.

TIME ISSUES
• Begin at the designated time, regardless of how many women are there. Show honor to those who arrive on time by valuing them and their time by starting for those who honored your request to be there.
• At the first session, discuss the need to conclude at the agreed time each week. Ask for a volunteer to help you watch the clock if you need it.
• A few minutes before end of the discussion period, help the person speaking reach a point of closure. At some point cut off the discussion and tie up loose ends. You might say something like, “I would love to hear more from all of you, but our time is up. . . .”

Discussion Help

PREPARE OPEN QUESTIONS
Ask questions that require the participants to give a full answer. No yes/no questions. No leading questions. Build on their homework and help them think through what they have studied and applied.

LET THEM RESPOND TO EACH OTHER
After a response give a chance for other women to comment before you do. If you respond immediately, you cut them off from probing more deeply into the question. Your goal is peer learning, a group conversation.

WHEN YOU GET ONLY SILENCE
• Be silent yourself. Count to 30 before speaking. Then repeat the question or ask if they understood it. If not, reword it.
• With practice you can become comfortable with silence. Use the time to ask God to move within the group as they process, and ask him for wisdom as you respond.

WHEN YOU GET OPPOSITE ANSWERS:
• Obviously we aren’t all in agreement on this one; any other insights?
• Isn’t it helpful for us to think through this together? Let’s look at the Scriptures to see what help they give us.
• Be comfortable with some tension when the scripture isn’t clear. You don’t have to fix it.

FOR CONFUSING OR WRONG ANSWERS:
• Can you help me understand your answer a bit more?
• Did anyone understand this question differently?
• I’m glad that you brought that up. It’s something we need to think about.
• Let’s look back at our verses.

Coping with Problems

IRRELEVANT ANSWERS
Graciously interrupt and suggest that you likely didn’t make the question clear. Ask it again and turn to someone else to answer or answer it yourself.

IRRELEVANT QUESTIONS
• Don’t answer.
• Don’t ask the group.
• Respond with a promise to talk privately with her, but that doesn’t ne-cessitate your having an answer.

BIBLICALLY WRONG ANSWERS
• Never say an answer is wrong.
• Look at the scriptures together.
• Ask, “Did someone get a different answer on this one?”
• Support the scriptural answer once it has been given.

COMPULSIVE TALKERS
• Remind the group the first meeting that your discussion will be most in-teresting and enjoyable if everyone participates.
• Talk privately with the dominating person and ask her to help you encourage the others to be as willing to participate as she is. Ask if she will wait for others to answer first.
• If a person is speaking at length, intervene by saying, “I so appreciate your willingness to share that, but we need to continue with our lesson or we won’t finish.”
• Turn to the rest of the group saying, “I would love to hear from some of you who haven’t said much today.”

HIGH NEEDS GROUP MEMBER
Do not allow her to become the center of attention in your group. Someone with deep emotional problems needs help outside the group. Love is our goal, but love such a woman without taking away from the group. The group is not a therapy session or a support group. Perhaps she needs some help to find that. Go to your church staff and ask for references and help. If she is going through a difficult time and needs a woman to pray with her as she walks through it, suggest the Stephen Ministry if it is available. If this is an ongoing situation, she may profit from a Christian recovery ministry.

DIVISIVE OR ARGUMENTATIVE DISCUSSION:
Sometimes people would rather discuss doctrinal differences than give attention to what really needs to happen in their own lives. Some debate in a group is productive, but Scripture should always be the final source of authority. If debate becomes counter productive, suggest that you and the participant discuss the matter later and redirect the discussion.

GROUP MEMBER WHO MAY NOT BE A CHRISTIAN:
Follow the Holy Spirit’s leadership to perhaps meet her and just talk about your own journey, sharing the gospel through your own story. Be sensitive to the truth that God must be at work and is capable of moving in her heart to draw her to Him.

Leading Group Prayer Time

PROVEN PRACTICES
• Do not force anyone to pray by calling on her or praying in order around a circle, even if you tell them they don’t have to pray. It is embarrassing to some and may inhibit their return and participation in the group. A group in which all participants have shown willingness to pray over time can be more flexible. But when there are guests or the women are new to one another, make it very safe.
• Minimize or eliminate time to share requests. Grow the group spiritually by having them pray their requests rather than talking about them. God is the one with answers, not the group. They will hear about the needs as each person prays.
• Teach them to pray silently in agreement with the person speaking.
• Ask them to keep their heads up and speak up as they pray. Others may not hear well when the sound is going into the speaker’s lap.
• Instead of having each woman pray her own request, have everyone write their personal requests on cards which you supply. Encourage them to focus their requests on themselves rather than other people. For example, if a woman has a neighbor with cancer, rather than write a request for the neighbor’s healing, she might write a prayer for opportunities to share the love of God in tangible ways with her neighbor, to be sensitive in her speech, and to be an extension of Jesus’ love for her. (See kingdom prayers at the end of this handbook.)
• If you exchange cards, ask them to simply read what the card says and not add to it. That makes it easy for everyone to be comfortable praying aloud. Let them know that someone else will read and pray for the request on the card if they prefer.
• Remind the group to pray and write sentence prayers rather than long prayers. One or two sentences should suffice.
• When you pray aloud, such as at the start of the group meeting, make your prayer simple and short also. The way you pray will either help them become comfortable praying or intimidated and fearful.
• If you group is large, you can break into small groups to pray often, but ask them to pray with different women each time. Make the groups at least 3 and no more than 4.

KINGDOM PRAYERS
Help focus your prayers and those of the women in your group to the bigger issues of the kingdom, knowing the coming of his kingdom within the women in your group and their families is God’s will for them: “Thy kingdom come; Thy will be done on earth as it is in heaven.” Move the focus from the temporal to the eternal as you pray.

Study the prayers of the New Testament and see how they involved kingdom issues: character-building in those who suffered, the glory of God in the midst of persecution, and the knowledge of Jesus in the world.

EXAMPLES OF KINGDOM PRAYERS for those in your group:

Mt. 6:33-34: Bring ____ to seek first God’s kingdom in her life. (If there are monetary or physical needs involved, this is a condition necessary for God’s promise to supply to kick in.)

Jas. 1:2-4, 12: Use ___ (this difficulty) to produce endurance, completion, and blessing.

Jas. 1:17-18; 4:3: Draw ___ to trust that you give good gifts, realizing that your gifts are better than those she wants.

Eph. 1:17-21: Give _____ wisdom and the revelation of you in the midst of this time.

Eph. 4:1-3: Guide _____ to walk worthy and to show forth ________ (the named qualities) to ________ (those with whom she is having difficulty).

Col. 1:9-12: Fill _____ with the knowledge of your will that she may walk worthy.

Col. 3:1-4: Give _____ the grace to set her mind on the things above rather than the circumstances.

Rom. 8:28-29: Give _____ the grace to trust that you are at work in the midst of these difficulties for her good, not for her destruction. God, use this time and situation to mold her more into the image of Jesus.

7. Abigail and Bathsheba: Two Wives

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Time: United Kingdom ~1000-900 B.C.

“But he said to me, ‘My grace is enough for you, for my power is made perfect in weakness.’ So then, I will boast most gladly about my weaknesses, so that the power of Christ may reside in me. Therefore I am content with weaknesses, with insults, with troubles, with persecutions and difficulties for the sake of Christ, for whenever I am weak, then I am strong.” 2 CORINTHIANS 12:9-10

Background

The establishment of the monarchy was a momentous event in Israel’s history. As we study this era, we must not conclude that the monarchy itself was wrong. Centuries before, God had predicted that a king would rule over Israel. But in requesting the monarchy, Israel’s motives and timing were wrong (1 Sam 8). She blamed her problems on the absence of a king, not on her sin. She cast her eyes on her pagan neighbors rather than on God. If Israel had simply been patient, the monarchy would have come. Within a few years, David, the Judean shepherd boy, came onto the scene. Had Israel waited a bit longer, God would have placed the son of Jesse on the throne. But Israel’s impatience brought Saul to the throne. Physically impressive, Saul was the picture of a king. For many years, he strengthened his nation, until pride welled up in his heart. His subsequent sin led to judgment, and Saul died a tragic death on the mountains of Gibeon.

David’s reign ushered in the golden age of Israel. He unified the nation, established a strong government, and built the most powerful empire of his day. He conquered Ammon, Moab, Edom, and Syria. Philistia submitted to his authority. As the “sweet Psalmist of Israel,” David received God’s special blessing. He would be the ancestor of the Messiah, the Lord Jesus Christ. His leadership was decisive and effective. He captured Jerusalem from the Jebusites and made it his royal city and residence. Shortly afterward, he brought the ark of the Lord to Jerusalem, publicly acknowledging the Lord’s kingship and rule over himself and the nation. The nation prospered, defeated its enemies, and extended its borders from Egypt to the Euphrates. The Lord announced that He would establish the Davidic dynasty forever.

About 10 years after David established himself in the city of Jerusalem, David’s weaknesses and failures began to be revealed. Even though David remained a man after God’s own heart, he nevertheless fell short of the ideal king. His sin with Bathsheba and his leniency both with the wickedness of his sons and with the insubordination of one of his advisors led to intrigue, violence, and bloodshed within his own family and the nation.

Day One Study

David As King…

1. Read Genesis 49:10; Deuteronomy 17:14-20. What does God say about Israel’s future king?

2. Read 1 Samuel 8:1-22; 9:15-16; 10:9-25. Relate these verses to the prophecies mentioned above.

3. Read 1 Samuel 13:13-14; 16:1-13, 18. What information is given about God’s choice of David and anointing him as king?

4. Deeper Discoveries (Optional): For more insight into the character of David, read the rest of 1 Samuel 16 through chapter 24. This section sets the stage for our lesson on Abigail.

Getting To Know Abigail…

King Saul, jealous of God’s choice of David, spent the latter part of his life chasing and trying to kill David. The story of Abigail is sandwiched between two incidents where David used self-restraint to spare Saul’s life because he was the Lord’s anointed.

5. Read I Samuel 25:1-13. Describe Nabal and Abigail.

· Nabal —

· Abigail —

6. Discuss the kind of marriage and home life Abigail and Nabal might have had based on what is mentioned about them so far.

7. Compare David’s request to Nabal’s response. [NOTE: Nabal’s pastureland was about a mile away from his home.]

Day Two Study

8. Read 1 Samuel 25:14-35. From information in these verses, add to your description of Abigail’s qualities.

9. Tell Your Story: Abigail didn’t panic. Perhaps she was accustomed to such calamities given her husband’s character!! (See her opinion of Nabal in verse 25.) Would you have panicked? Have you ever been in such a dangerous (or perceived dangerous) situation? How did you get through it? Write a short description of this in the space below.

10. Why didn’t Abigail tell her husband what she was going to do?

11. Abigail provides us with a successful pattern for dealing with confrontation. Discuss her strategy in appeasing David and her conversation with him.

12. Read I Samuel 25:36-44. Once the danger was thwarted, how did Abigail deal with her husband, and what was Nabal’s response?

13. How did she do what was right on behalf of both her husband and David and “not give way to fear”?

14. How did the Lord deal with Nabal?

15. What signs do you see of spiritual growth in Abigail’s life in spite of living in such a difficult situation?

16. Read 2 Corinthians 12:1-10. How does God use difficulties to shape us?

17. Abigail probably lived in danger of violence and the constant stress of unresolved conflict. How might that have affected her attitudes and feelings?

Within two weeks, Abigail’s life was totally changed. David married Abigail and traveled with her (and his first wife Ahinoam) for two years. Abigail had one son as David’s wife—Chileab. Nothing more is known of Abigail beyond this.

18. Your Life’s Journey: Someone in your small group, perhaps yourself, may live in this kind of relationship. Fear and wrong attitudes can be as harmful as the abuse itself. When we react wrongly to people who mistreat us, we really let them control us.

· How should you counsel a woman in such a situation? See 1 Corinthians 10:13; 1 Peter 5:6-10; 2 Timothy 1:7

· If it is yourself in such a situation, reach out to someone in your small group and let her pray for the situation as well as for your attitudes and responses.

Day Three Study

19. Deeper Discoveries (Optional): Jerusalem is one of the most important cities in history. Canaanites settled there soon after the dispersion from Babel in the third millennium B.C. It held an especially strategic location, controlling the primary north-south trade routes through Canaan as well as providing a military stronghold. Jerusalem became Israel’s capital during the time of David. Read the following scriptures to glean more information about Jerusalem: Gen. 14: 17-20; 22:1-19; Joshua 10: 1-28; Judges 1:1, 8, 21; 2 Sam. 5:6-12; 24:15-25; 1 Chronicles 22:1 and 2 Chronicles 3:1.

Getting To Know Bathsheba…

20. Read 2 Samuel 11:1-5. What information about Bathsheba can be gleaned from these verses?

21. In what two situations was Bathsheba caught, and how did she respond in each?

22. According to Deuteronomy 22:22, what was the penalty for adultery?

23. Read 2 Samuel 11:6-25. Contrast Bathsheba’s husband Uriah to Abigail’s husband Nabal.

24. What did David’s actions cost Bathsheba?

25. Read 1 Corinthians 10:13. Remembering how Abigail prevented an angry David from doing evil, could Bathsheba have likewise appealed to David?

27. Based on 2 Samuel 12:10-14, what did the prophet Nathan say would be the consequences of this sin, both immediate and long-term? Was David the only one who would suffer? Explain.

28. Think About It (Optional): Read Psalm 51 for David’s heartfelt repentance (agreement with God about his sin and decision to change his behavior).

29. Deeper Discoveries (Optional): Read the rest of 2 Samuel to see how Nathan’s prophecy came true.

In spite of their sin together, God still loved Bathsheba. That’s His unconditional love. Of all David’s wives, He chose Bathsheba to bear David’s successor, Solomon. She joined two other women with marred reputations, Tamar and Rahab, in the genealogy of Jesus Christ (Matthew 1: 6-17).

30. Your Life’s Journey:

· Perhaps you, like Bathsheba, had an immoral relationship with your husband (or other person) before marriage or caused a first marriage to be broken up by your relationship to each other, and you are feeling guilty or fearful of the consequences. Agree with God that you have sinned. Accept the forgiveness He provided through His Son Jesus for all your sins—past, present, and future—then forgive yourself and forgive your husband. Ask the other person to forgive your part in the past.

· Read Psalm 103:10-14. God has already removed your sins from you as far as the east is from the west. You will still have to deal with the consequences of your actions, but thanks be to Christ, not the guilt! Romans 8:1 says, “Therefore, there is now no condemnation for those who are in Christ Jesus.” Are you able to trust God to help you even through the consequences of sin? If not, ask someone you trust in your small group to pray for you regarding this.

Day Four Study — The Walk From Fear To Faith

God loved Abigail and Bathsheba. He knew what was going on in their lives. Marriage difficulties, the temptations they faced, the losses they suffered—He was there for all of it. He was able to do something about it. Abigail’s life was spared by using the strengths God gave her. Bathsheba, though she suffered the consequences of sin, was blessed with the birth of Solomon, heir to the throne. During their walk, a loving God said “no” to some things. Yet, Abigail and Bathsheba chose to trust Him rather than submit to fear. Likewise, God may not choose to relieve you from a miserable marriage or prevent you from experiencing the consequences of sin. But, in any and all situations, you can count on these truths…

§ God loves me.

§ God knows what is going on in my life.

§ God can do something about it.

§ I can trust His goodness in whatever He chooses to do!

31. List the situations that could have terrified Abigail. How did she respond to God in faith?

32. What opportunities did Bathsheba have to fear? How did she respond to God in faith?

33. Your Life’s Journey: Scripture describes both Abigail and Bathsheba as being beautiful women. In his commentary, Matthew Henry wrote, “The fear of God reigning in the heart is the beauty of the soul.” What does the Bible say of the role that physical beauty should have in a person’s character? See Proverbs 31:10, 30; 1 Peter 3:1-6, and any other verses you can find to support your answer.

Lesson 26: The Christian Home: Saving an Endangered Species (Colossians 3:20-21)

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June 5, 2016

As you know, many endangered species around the world face extinction unless there are concerted efforts to save them. In our own area, the California condor and the Mexican gray wolf are the focus of such rescue efforts.

But perhaps the most endangered species on the planet is the Christian home. Homes where the dad and mom are committed to each other in biblical love, where they are rearing their children to know and follow the Lord, are increasingly rare. But rather than a campaign to save this endangered species, the modern world seems bent on making it extinct. Movies, TV, and other media portray the family as any group of people, male or female, who live together. Shows like “Leave it to Beaver” and “Ozzie and Harriet,” which were common when I grew up, are now viewed as quaint museum pieces from the past. Traditional Christian families are an increasingly rare breed!

In our text, Paul shows how to preserve this vital but endangered species. His commands build on the two commands given to wives and husbands just before. The relationship between parents and children is built on a healthy, godly relationship between a husband and wife. If children see modeled before them a husband who sacrificially loves his wife and a wife who submissively respects her husband, they have the proper environment to live out the apostle’s command to them. Paul shows us that …

A Christian home should have obedient children and sensitive, encouraging parents.

The species is so rare that some of you may chuckle as you hear it described: Obedient children? Our culture never emphasizes that! The Duke of Windsor once remarked (cited by Warren Wiersbe, Listening to the Giants Baker], p. 253), “The thing that impresses me most about America is the way parents obey their children.” The idea of obedient children sounds so abnormal we may question whether it’s healthy! We aim at assertive, confident, expressive children with healthy self-esteem. But obedient children? Won’t that stifle their personality development? But Paul says,

1. A Christian home should have obedient children.

The Greek word for “children” can refer to almost any age group. But by addressing children directly, Paul assumes that they are old enough to understand what he’s saying and that they’re still living at home. As a child matures, there should be increasing freedom to discuss things with the parents in the right spirit. But if there is still disagreement, in obedience to the Lord a child needs to obey his parents. Once a young person is old enough to support himself and be on his own, he is not under his parents’ authority, but he still should respect and honor them. Implicit in the command is that parents are responsible to teach their children from an early age to obey.

But what if the parents are not believers? What if as Christians they are wrong in what they command?

A. Children, obey your parents in all things, except when to obey them would mean disobeying God.

Paul says, “in all things.” He assumes a Christian home, so he doesn’t mention any exceptions. Children need to be careful about claiming an exception, because human nature is such that we’re all prone to disobey and claim that we were obeying the Lord above our parents. But in Christian homes, such exceptions will be rare.

Young people, please note, if you live in obedience to your parents, you’re going to have to be willing to be different than most other kids. Our culture encourages challenging all authority. Parents are portrayed on TV and in movies as dummies who rarely know what’s right for their kids. Other kids will taunt you if you say, “My parents won’t let me do that.” You need to commit to obedience up front, because it’s not always easy to obey the Lord on this matter. But God promises a blessing to all children who obey their parents (Eph. 6:1-3).

By God’s design, parents are always older and more experienced than their children. Mark Twain once said that when he was 17 he was amazed at how stupid his father was, but that when he was 21, he was surprised at how much the old man had learned in four years.

But what if your parents are insensitive and unreasonable? What if you’re a teenager and they treat you like you’re five? What if they’re harsh and overly strict? If so, you’ve got a more difficult situation in which to obey God than if your parents are loving and sensitive. But their shortcomings as parents do not give you the right to disobey them, unless they command something where to obey them would be to disobey God. Even Jesus, the perfect Son of God, submitted to His imperfect earthly parents when He was a child (Luke 2:51).

But here I must talk about an extremely unpleasant subject. But since it occurs even in Christian homes, I must discuss the sin of parents sexually abusing their children. Statistics vary and may not be completely accurate, but I’ve read that as many as one-fourth of girls and one-fifth of boys are sexually abused before age 16, often by a family member. When the abuser is a parent (most often it’s a father with his daughter), the child usually submits and keeps silent out of fear.

Over 30 years ago Christianity Today (2/15/85, pp. 32-34) ran an article that mentioned a woman who had been sexually abused by her father an average of two times a week from the time she was three until she was 13, when her mother found out and the family disintegrated. Her dad was a Boy Scout leader and a choir member, active in a fundamentalist church.

This woman asked all 247 female students at a Christian liberal arts college to respond to a survey. Of the 96 who responded, more than half said they had been abused as children. Even if none of the ones who did not respond were abused, that’s about 20 percent! Almost all of these students had been reared in Christian homes. Of her own experience, this woman says, “I did not like what he was doing. I felt it was wrong, but I feared him. I was taught to honor, trust, and obey my parents….” Her father told her to trust him and assured her that what he was doing was okay.

Let me say emphatically: It is never okay! If you’re a child and an adult is doing things to you that you know are wrong, then God does not want you to keep silent and obey the adult. Tell an adult you trust, such as one of the pastors or youth leaders, and we will get you the help you need. If a parent is doing something to you that displeases God, then you need to do what God wants, not what your parent wants. It’s not okay. It needs to stop immediately and you need to get help for yourself. Obeying your parents “in all things” does not include submitting to immoral, abusive behavior. But with that exception, or if your parents tell you in some other way to disobey God, you should obey them. Why?

B. Children, obey your parents because this pleases the Lord.

Paul says that such obedience is “pleasing in [lit.] the Lord.” This means that if you believe in Jesus as your Savior and Lord, even if it’s hard to obey your parents, you can do it for the Lord and know that He is pleased with you. Even if your parents don’t ever seem pleased with you, the Lord is pleased if you obey them in obedience to Him. This means obeying cheerfully, not grudgingly. It means looking for opportunities to serve your parents by being helpful around the home. It means telling your parents that you’re thankful for them and you appreciate all that they do for you. Yes, this is radically countercultural! But it is pleasing in the Lord.

There’s a common myth, even in Christian circles, that teenage rebellion is normal and even healthy. I’ve had Christian parents tell me, “Yeah, my teenager is rebellious, disrespectful, and disobedient, but they all have to go through that phase.” I disagree! I never rebelled against my parents. I did some stupid, sinful things that I should not have done, but I never did these things in rebellion against them. They loved me, treated me with respect, and gave me a lot of freedom. I remember thinking, “If I come home drunk or if I get a girl pregnant, it would devastate my parents.” I didn’t want to hurt them because I knew that they loved me. At that point, I wasn’t so much focused on pleasing the Lord as I was on not hurting my parents. But the greater motivation should be, “I don’t want to do anything to dishonor or displease the Lord, who gave Himself for me on the cross!”

But Paul doesn’t just address the children. He also speaks directly to the parents, especially to fathers (the Greek word can refer to both parents, but here it’s probably weighted toward fathers, who are responsible to God for the family). In that culture, where fathers had absolute authority and could legally kill their children, you would think that Paul would have said, “Fathers, make sure that your children obey you at all times.” But instead he says …

2. A Christian home should have sensitive, encouraging parents.

If you only had one sentence to tell a bunch of new Christians from a pagan culture how to relate to their children, what would you say? Paul says (Col. 3:21), “Fathers, do not exasperate your children, that they may not lose heart.” Maybe he knew that dads tend to be overly harsh and strict, especially Christian dads who want their kids to turn out right.

A. Christian parents should not exasperate or provoke their children so that they become discouraged.

The word translated “exasperate” means to provoke (ESV, NKJV) or stir up, often to anger or to a fight. The only other time it’s used in the New Testament, Paul uses it positively to tell the Corinthians how their zeal to give had stirred up other Christians to follow their example (2 Cor. 9:2). So it has the idea of motivating someone to action, either positively to good deeds or negatively to anger or discouragement. Fathers can provoke their children to anger, rebellion, or discouragement in many ways:

Unpredictability—a kid never knows if his dad will blow up over a minor infraction or will let a major offense go by.
Unreasonableness—a parent won’t listen to the child’s explanation or consider the circumstances before passing judgment.
Unfairness—a parent gives a harsh punishment for a minor matter.
Favoritism—one child gets away with murder and another is treated sternly.
Selfishness—a parent uses the child to meet the parent’s needs, without regard for the child’s needs.
Extremes of over and under discipline.
Criticism without praise—the parents rarely praise a child’s positive behavior and often criticize his faults.
Insensitivity—a parent won’t listen or minimizes what to the child is an important problem.
Unavailability—a parent is absent or too busy when the child needs him.
Breaking promises—which teaches a child not to trust what his parents say.
Hypocrisy—a child sees a parent putting on a front of righteousness before others, but living differently at home.
Legalism—a parent lays down the law on petty issues and puts more weight on keeping the rules than on helping a child deepen his relationship with God and with the parents.

These are some common ways that parents exasperate or provoke their children so that they become discouraged or disobedient. If any of these errors describe your parenting, ask your children’s forgiveness and make an effort to change. If you glance at the list again, you’ll note that none of these behaviors describe the heavenly Father’s dealings with His children. So I can state in one sentence how you should aim to raise your children:

B. The overall principle for child-rearing: I must relate to my children as the heavenly Father relates to me.

That sentence sums up everything you will ever need to know about being a godly parent. If we had time, we could work back through the ways you can provoke your children to discouragement and look at their opposites. But I want to explore just four aspects of relating to your children as God relates to you:

1) I must accept my responsibility to father my children.

To put it another way, God is not a passive father towards us. He takes the initiative to establish and provide for a relationship with us. He has entrusted our children to us for a brief period of time. Especially as fathers, we’re accountable to love them as God loves us and train them in His ways, both by example and precept.

The difficult thing is that for most men, the time when your kids need you the most is the same time that your career is making the greatest demands on your time. To succeed in your career, the company wants you to travel or put in long days at the office. You rationalize by thinking, “I’ll give my kids quality time.” But there’s no such thing as quality time apart from quantity time! Kids interpret an absent father as rejection, even if from your perspective you’re working hard to provide for them.

One of the saddest books you can ever read is, Days of Glory, Seasons of Night [Zondervan], by Marilee Pierce Dunker, the daughter of Bob Pierce, the founder of World Vision. He was so dedicated to helping the needy overseas that he virtually abandoned his family. For fifteen years, he was gone on average about ten months out of the year (p. 79). Tragically, he said (p. 103), “I’ve made an agreement with God that I’ll take care of His helpless little lambs overseas if He’ll take care of mine at home.” But one daughter committed suicide. He and his wife eventually divorced. And the daughter who wrote the book went through agonizing emotional struggles before she came to a place of peace in the Lord.

I contend that no matter how impressive your ministry or how successful your career may be, if God gave you children, then it’s your job to spend time being a father to them.

2) I must make grace and love, not discipline, my main emphasis with my children.

In my opinion, many Christians are out of balance here. Most books on childrearing emphasize discipline. Certainly our kids need consistent discipline. But discipline is only effective if it’s wrapped in love that is felt. My dad used to tell me, “You don’t have the right to discipline your kids if you don’t play with them.” You’ll never spoil a child by giving him too much love, as long as it’s biblical love, which seeks the child’s highest good. This allows for correction when needed. But our main emphasis should not be disciplining our children, but showing them God’s grace and love.

God relates to us primarily with grace and love. When Moses asked God to reveal Himself, the Lord proclaimed (Exod. 34:6), “The Lord, the Lord God, compassionate and gracious, slow to anger, and abounding in lovingkindness and truth.” That description of God is repeated many times throughout the Old Testament. It should be descriptive of every Christian father.

Before you discipline your children, you need to discern whether they’re being defiant or just immature. If a child is defiant, he needs strong enough correction to learn that his defiance will not be tolerated. He should never be allowed to hit you or his mother or to throw a temper tantrum to get his way. But if a three-year-old is just acting immaturely, you try to help him grow up. Three-year-olds don’t act like ten-year-olds. So you give correction in a spirit of love and grace.

3) I must not only love my children—I must like them.

Love is primarily a commitment; but liking is primarily a feeling. “Not provoking,” and “not losing heart,” are emotional terms. A sensitive, encouraging father needs to be in tune with his kids’ feelings. They need to feel accepted, to know that they don’t have to earn my approval. With children, especially with young children, feelings are even more important in influencing them than giving them solid biblical content. If a child feels good about his family, there’s a better chance he will follow the Lord when he’s older than if he got excellent instruction from cold, stern parents. I always wanted my kids to know that I liked them and I liked being with them. When they came into my presence, I wanted them to feel that I was glad to see them.

There are many ways to communicate this, but here are three important ways: First, show them that you like them by warm eye contact. If you glare at them, you’re saying, “You’re a bother! I’ve got more important things to do!” But if your eyes say, “It’s good to see you,” they will feel your love.

Second, give them appropriate touch: a hug or a pat on the knee. Wrestle with them playfully on the floor. Tuck them into bed when they’re young with prayer and a kiss.

Third, as I’ve already said, spend time with them. Take them to the store. Do fun things as a family on a day off. Take an annual family vacation together. One thing I did a few times near each child’s birthday was to take that child alone with me on an overnight campout or a special all-day outing. When my middle daughter, Joy, turned 16, she said to me, “Dad, do you remember how you used to take us on a special outing for our birthdays?” I said, “Yes, Joy.” She said, “Do you think that for my birthday we could go down to Sedona, do a short hike, and look at some of the art galleries?” I said, “I’d love to do that!” So we had a memorable father-daughter day together.

4) I must motivate my children to be all that God wants them to be.

The Greek word translated “lose heart” is the opposite of “take courage, be eager.” Each child comes factory-equipped with his own motivational patterns. What gets one excited turns another one off. As a dad, your job is to know each child well enough to motivate him to be all that God wants him to be. One thing is sure to demotivate your child: Make him feel as if he can’t ever please you. He brings home all A’s and one B, and you say, “Try to bring up that B next time.” If you criticize him every time he makes a mistake and withhold praise when he does well, you’re sure to discourage, not motivate him.

The goal toward which I want to motivate my kids is to become all that God wants them to be, not all that I may want them to be. Don’t impose your dreams on your kids, unless your dream is that they follow the Lord all their days. If they follow the Lord, it doesn’t matter what they do for a career.

Conclusion

Of course, we aren’t guaranteed that our children will follow the Lord even if we do everything right. But even if they stray from the Lord, it is our constant love and discipline, reflecting God’s love and discipline, that will bring them back.

The late Joe Bayly was a compassionate, loving servant of God. During the radical days of the 1970’s, one of his sons rebelled against the Lord, quit going to church, and was causing disruption in their home. Painfully, but in love, Bayly had to ask him to leave their home.

Late one night, Bayly got a malicious but untrue call, saying that their son had been picked up by the police. Bayly went to every police station he knew of, trying to find his son. Finally, about 3 a.m. he thought about going by where his son was living to see if he was there. The door was always unlocked. Bayly went in and found his son asleep. He woke him up, told him why he was there, kissed him, told him that he loved him, and left.

That son has been a faithful pastor now for many years. He says that what turned him around was his father’s love, seen both in his tenderness and in the painful decision to discipline his son by asking him to leave their home. In a recent book (Tim Bayly, Daddy Tried, excerpt in a personal email), he wrote, “To this day, Dad’s discipline and love stick in my mind as I carry my responsibilities as a husband, father, and pastor.”

Children, obey your parents. Parents, relate to your children as God relates to you, with sensitivity and encouragement. You’ll help to preserve a vital endangered species—the Christian home.

Application Questions

What should a Christian young person do if his unbelieving parents forbid him from going to church? Should he submit?
Discuss: Is it normal for teenagers to rebel?
How can a parent know when grace crosses the line into wrongful lenience? Do you agree that the emphasis in Christian circles is too heavy on discipline versus love and grace?
How can parents motivate a rebellious child?

Unless otherwise noted, all Scripture Quotations are from the New American Standard Bible, Updated Edition © The Lockman Foundation

Related Topics: Children, Christian Home, Parenting

Lição 21: Como Deus Evangeliza o Mundo (Atos 8:26-40)

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William Carey, um humilde sapateiro, nasceu em 1761. Após sua conversão, aos 18 anos de idade, ele começou a pregar em pequenas capelas batistas, sustentado por seu próprio negócio. A leitura de As Viagens do Capitão Cook despertou seu interesse em missões estrangeiras. Conforme continuava estudando a Bíblia, ele se convenceu de que a principal responsabilidade da igreja deveria ser as missões estrangeiras.

Talvez essa tese não soe muito radical para nós, mas nos dias de Carey, era uma ideia revolucionária. A visão hipercalvinista predominante naquela época dizia que a Grande Comissão tinha sido dada apenas aos apóstolos. E já tinha sido cumprida. Os ímpios tinham rejeitado o evangelho, por isso, teriam de aguardar seu destino no Dia do Juízo.

Carey, no entanto, que era calvinista, ousou indagar se o mandamento de Jesus para fazer discípulos de todas as nações não seria obrigatório para todos os cristãos. Um ministro mais velho acusou-o de ser “um miserável entusiasta” (Mary Drewery, William Carey [Zondervan], p. 31). Quando ele expôs suas ideias num encontro ministerial, um dos pastores lhe disse: “Jovem, sente-se. Quando Deus quiser converter os ímpios, Ele o fará sem a sua ajuda ou a minha” (citado por Ruth Tucker em From Jerusalem to Irian Jaya [Zondervan], p. 51). Quando Carey realmente se propôs a ir à Índia como missionário, seu pai exclamou: “William está louco?” (Drewery, p. 44).

Mas William Carey foi para a Índia, onde trabalhou durante 40 anos. Ele supervisionou e editou a tradução da Bíblia para pelo menos 36 idiomas. Publicou gramáticas e dicionários, lutou para abolir a prática da queima de viúvas e o infanticídio, e estudou botânica para promover melhorias agrícolas. Em um sermão ministrado antes de deixar a Inglaterra, Carey proferiu suas hoje famosas palavras: “Espere grandes coisas de Deus; realize grandes coisas para Deus”. Com frequência, ele é chamado de o pai das missões modernas.

Em nosso estudo da expansão do evangelho em Atos, vimos Filipe levando o evangelho ao território samaritano. Deus abençoou seus esforços e muitas pessoas foram levadas à fé em Cristo e batizadas. Não sabemos ao certo quanto tempo isso durou, mas parece que, bem no meio do avivamento de Samaria, o Senhor enviou um anjo para dizer a ele para deixar aquela região. Ele devia ir para o sul, para uma estrada deserta que descia de Jerusalém a Gaza. Deus providenciou um encontro entre Filipe e certo homem, um eunuco etíope que voltava para casa depois de ter ido adorar em Jerusalém. Deus abriu o coração daquele homem e Filipe o levou à fé em Jesus Cristo.

Nos tempos bíblicos, a Etiópia se referia à região sul de Assuã, no Egito, incluindo o norte de Cartum, no Sudão. Desta forma, o homem devia ser um eunuco sudanês! E também devia ser negro. Não sabemos se ele era fisicamente eunuco ou se era apenas um título de um alto oficial da corte. Ele era o equivalente do Secretário do Tesouro da rainha. “Candace” era um título dinástico, como faraó ou César, não o nome da rainha.

Assim como a história de William Carey, esta história nos mostra que Deus é soberano na evangelização, mas que Seu povo também deve ser obediente ao Seu mandamento. Ela nos ensina que…

Deus evangeliza o mundo por intermédio de cristãos obedientes, os quais explicam o evangelho às almas carentes.

A história reflete quatro elementos na conversão de uma alma: 1) a iniciativa e a preparação do Espírito Santo; 2) a Palavra de Deus que penetra a mente e o coração dos pecadores; 3) o cristão obediente que explica a mensagem do evangelho; e 4) a resposta de fé obediente da pessoa que ouve a mensagem.

1. Deus soberanamente toma a iniciativa na salvação das almas

A soberania de Deus na salvação do etíope é o tema principal deste texto. Deus enviou um anjo para dizer a Filipe para ir a um determinado lugar distante. Ele fez os caminhos de Filipe e do etíope se cruzarem. Ele disse a Filipe para se aproximar do carro do homem (8:29). Naquele momento, Deus também fez com que o homem estivesse lendo em voz alta (a maior parte das pessoas do mundo antigo lia dessa forma) o livro de Isaías, e não uma parte qualquer do livro, mas justamente o capítulo 53. Não há, no Antigo Testamento, uma brecha melhor que essa para a pregação do evangelho! Naquele exato instante, depois de o etíope crer em Cristo, eles encontraram água, e assim o homem foi batizado.

Naquela hora, o Espírito do Senhor arrebatou a Filipe (8:39). Algumas pessoas não acham que isso seja um milagre, mas para mim parece milagre. A palavra “arrebatou” é a mesma usada para descrever a igreja sendo “arrebatada” para estar com o Senhor (1 Ts. 4:17). Portanto, Deus foi soberano para fazer Filipe ir ao encontro do etíope e também para levá-lo a outro lugar. Como toda a Escritura proclama, Deus é quem soberanamente trabalha para salvar Seus eleitos.

Observe duas coisas a esse respeito. Primeiro, Deus nem sempre age da forma que gostaríamos que Ele agisse. O etíope tinha acabado de realizar uma viagem de cerca de 1.600 km a Jerusalém. Após essa longa jornada, e considerando que ele deve ter ficado por lá durante algum tempo, por que o Senhor não enviou um dos apóstolos em Jerusalém para pregar a ele o evangelho? Ele poderia ter levado o homem a Cristo e lhe dado um curso intensivo de discipulado antes da sua partida. Enquanto isso, Filipe poderia ter continuado seu profícuo ministério em Samaria. Tempos depois, Filipe fixou residência em Cesareia, onde um centurião precisava ouvir o evangelho. No entanto, em vez de mandar Filipe, que já estava lá, Deus mandou Pedro, que não estava (capítulo 10)!

Não podemos ver as missões mundiais como um eficiente empreendimento comercial do nosso país. Os caminhos de Deus não são os nossos. Às vezes, Ele faz coisas que, a nosso ver, parecem desperdício de dinheiro ou de pessoal. Nosso trabalho não é questionar o Senhor, mas ser obedientes. William Carey deve ter lutado contra a “ineficiência” de Deus quando, depois de 19 anos de trabalho árduo, o fogo destruiu o depósito onde se encontravam 10 traduções completas da Bíblia, seu enorme dicionário multilíngue, duas gramáticas e todas as fontes de tipos tediosamente formados. Mas Deus usou a tragédia para espalhar as notícias sobre a missão e, em dois meses, chegaram doações suficientes para cobrir toda aquela grande perda. “Carey aceitou a tragédia como julgamento de Deus e começou tudo de novo com zelo ainda maior.” (Tucker, p. 120)

Em segundo lugar, note que o alvo de Deus é o mundo. Missões estrangeiras não são algo que a igreja ou algum estrategista brilhante possam forjar. Elas são projeto de Deus. Ele enviou Filipe para evangelizar aquele gentio da Etiópia. Já foi observado que, em Atos 8 temos a conversão de um filho de Cam; em Atos 9, de um filho de Sem (Paulo); e, em Atos 10, de um filho de Jafé (o centurião romano). Estes três representam as divisões da raça humana após o dilúvio. Desta forma, Lucas está nos mostrando que o evangelho alcança todas as nações, exatamente como ordenado por Jesus. Em Apocalipse 5:9, João vê diante do trono de Deus quatro seres viventes e vinte e quatro anciãos cantando: “Digno és de tomar o livro e de abrir-lhe os selos, porque foste morto e com o teu sangue compraste para Deus os que procedem de toda tribo, língua, povo e nação”. Até que todos a quem Jesus comprou com Seu sangue sejam levados à salvação, nós precisamos, como Paulo coloca, “tudo suportar por causa dos eleitos, para que também eles obtenham a salvação que está em Cristo Jesus, com eterna glória” (2 Tm. 2:10).

2. Deus usa Sua Palavra para penetrar a mente e o coração dos pecadores

As pessoas podem perceber a existência de Deus e alguns de Seus atributos por meio das coisas criadas (Rm. 1:20). No entanto, elas só podem saber como ser salvas por meio da revelação da Palavra de Deus, a qual nos fala das boas novas de Jesus Cristo. O conhecimento do verdadeiro Deus talvez tenha sido levado para a pátria daquele homem quando a rainha de Sabá retornou da sua visita a Salomão, cerca de 900 anos antes. Além disso, havia uma enorme colônia judaica em Alexandria, centenas de quilômetros ao norte, junto ao rio Nilo. A verdade sobre Deus poderia ter sido difundida para o sul a partir dali.

De qualquer forma, o eunuco etíope estava interessado o suficiente em buscar a Deus para fazer aquela longa e difícil viagem a Jerusalém. Ele deve ter ficado um tanto desapontado com o que encontrou por lá. Os fariseus e saduceus controlavam uma religião extremamente legalista, ritualística e politizada. Eles não conheciam o Deus a quem professavam seguir. Como gentio, o etíope, ao entrar no templo, não podia ir além do Pátio dos Gentios. É difícil imaginar se sua experiência em Jerusalém atendeu às expectativas que o levaram a fazer aquela longa jornada.

Bem, pelo menos ele voltou de lá com um rolo do profeta Isaías na versão grega da Septuaginta. Ele estava tão interessado em lê-lo que não pôde esperar até chegar em casa. Ele começou a leitura ainda no carro, que se arrastava pela estrada deserta e acidentada rumo ao Egito. Sem dúvida, um homem da sua posição devia estar acompanhado de uma grande comitiva, o que incluía um condutor e o deixava livre para ler durante a viagem. Supondo que tenha começado do início, ele há tinha lido quase o livro todo. Quando Filipe se aproximou do carro, ele estava em Isaías 53:7-8. Depois que o texto foi explicado a ele, Deus usou as palavras proféticas a respeito de Jesus para levá-lo à salvação.

Não subestime o poder da Palavra de Deus para levar as pessoas à salvação! Conforme se encontra em 1 Pedro 1:23: “pois fostes regenerados não de semente corruptível, mas de incorruptível, mediante a palavra de Deus, a qual vive e é permanente”. Tiago 1:18 diz: “Pois, segundo o seu querer, ele nos gerou pela palavra da verdade”. E Paulo fala para Timóteo: “desde a infância, sabes as sagradas letras, que podem tornar-te sábio para a salvação pela fé em Cristo Jesus” (2 Tm. 3:15). A Palavra de Deus é poderosa para salvar pecadores.

Li a respeito de um sacerdote muçulmano a quem pediram para fazer uma série de estudos sobre os grandes personagens do Alcorão: Abraão, José, Davi e o profeta Jesus. Quando foi preparar o que iria dizer sobre Jesus, ele achou que precisava de mais informações, por isso, pediu uma Bíblia emprestada e começou a ler os evangelhos. Quando compreendeu que Jesus era mais do que um profeta, seus amigos muçulmanos ficaram horrorizados e o excomungaram. Ele continuou a ler e por si mesmo veio a crer em Cristo como seu Salvador. Ele se dirigiu a uma comunidade cristã e perguntou se poderia ser batizado. Hoje, ele trabalha com a Operação Mobilização fazendo evangelismo entre seu próprio povo (Boletim OM, Verão de 1997).

Portanto, devemos encorajar as pessoas a ler a Bíblia, principalmente os evangelhos. Distribua o evangelho de João ou o Novo Testamento. Quando você compartilha o evangelho desta forma, faz com que a pessoa leia os versículos bíblicos por ela mesma. Deus usa Sua Palavra para levar os pecadores à salvação.

3. Deus usa cristãos obedientes para explicar o evangelho da Sua Palavra às almas carentes

Embora Deus soberanamente trabalhe para levar as pessoas à salvação, Ele não costuma fazê-lo sem usar o Seu povo obediente. Lá está Filipe no meio de um avivamento emocionante, quando um anjo lhe diz para ir a um trecho deserto de uma estrada no meio do nada! Até posso imaginar o que eu mesmo pensaria: “Por que o anjo não vai lá ele mesmo?”, ou então, “E todos aqueles apóstolos sentados lá em Jerusalém? Nem de longe eles estão ocupados como eu. Além disso, eles estão mais perto. Mande um deles”. Ou ainda, “Tudo bem, Senhor, eu vou, mas só depois que as coisas derem uma acalmada por aqui”.

No entanto, até onde sabemos, Filipe não levantou qualquer objeção. O anjo disse: “Dispõe-te e vai”. O versículo seguinte (8:27) diz: “Ele se levantou e foi”. Quando chegou lá, ficou um tanto surpreso, como podemos observar pela palavra “viu” (8:27). O que será que esse oficial etíope e toda a sua comitiva estavam fazendo ali, naquela estrada no meio do nada? O Espírito levou Filipe a se juntar ao etíope e subir em seu carro. O ritmo devia ser bem lento, por isso Filipe conseguiu se aproximar com facilidade. Quando se aproximou, ele percebeu que o homem estava lendo e, para seu espanto, reconheceu a passagem de Isaías 53:7-8. Então, Filipe perguntou: “Compreendes o que vens lendo?”. O eunuco respondeu: “Como poderei entender, se alguém não me explicar?” E convidou Filipe a se juntar a ele.

A pergunta não era a respeito da interpretação das palavras, embora elas fossem um pouco difíceis de interpretar. O texto fala de um homem que foi tratado injustamente. A pergunta era mais específica: “A quem se refere o profeta. Fala de si mesmo ou de algum outro”? A interpretação judaica da época era dividida sobre a questão. Alguns diziam que a passagem se referia à nação, outros que Isaías falava de si mesmo, e outros ainda que se referia ao Messias. Mas Filipe não teve dúvidas: “começando por esta passagem da Escritura, anunciou-lhe a Jesus” (8:35).

Um pouco antes, o eunuco deve ter lido: “Todos nós andávamos desgarrados como ovelhas; cada um se desviava pelo caminho, mas o SENHOR fez cair sobre ele a iniquidade de nós todos” (Is. 53:6). Filipe, portanto, teve de explicar que todos nós somos pecadores. Por causa do nosso pecado, ninguém pode merecer a vida eterna por esforço próprio ou boas obras. Por isso, o Senhor, a fim de satisfazer a Sua santa justiça, por amor a nós, providenciou um substituto que suportou o castigo que nós merecíamos. Jesus Cristo suportou na cruz a ira de Deus pelos nossos pecados. Talvez Filipe tenha usado também outras passagens da Escritura. No entanto, seja qual for a passagem usada, ele falou ao homem sobre Jesus Cristo, crucificado, ressuscitado e elevado ao céu como o único Salvador do justo julgamento de Deus. Ele também deve ter explicado que nós precisamos depositar a nossa fé em Jesus, como nosso Salvador pessoal. O eunuco, preparado por Deus, respondeu com fé.

Todo cristão deveria ser capaz de fazer o que Filipe fez: começar com alguma passagem da Escritura ou algum tópico espiritual; deveríamos ser capazes de falar de Jesus a uma alma necessitada. Se alguém falar sobre evolução, talvez você precise dizer: “Este assunto é bem interessante e, tanto de um lado como do outro, existe muita gente competente. Qualquer hora podemos discutir sobre isso. Mas existe uma coisa muito mais importante que preciso lhe perguntar: Você sabe quem é Jesus Cristo?” Se a pessoa levantar a questão do sofrimento ou dos pagãos que nunca ouviram falar de Jesus, ou qualquer outra coisa, fale um pouco sobre isso e depois dirija a conversa novamente para Jesus Cristo. A pessoa precisa saber quem Ele é e o que fez, como a sua própria situação é desesperadora sem Cristo e como ela pode recebê-Lo pela fé. O resto é periférico. Se Jesus Cristo é quem Ele afirmou ser, o cristianismo é verdadeiro. Se não é, então o cristianismo é uma fraude. Tudo gira em torno dEle.

Já vimos como Deus soberanamente toma a iniciativa na evangelização do mundo. Ele usa a Sua Palavra para penetrar a mente e coração dos pecadores. Ele também usa cristãos obedientes para explanar o evangelho às almas carentes. Finalmente,

4. Deus trabalha soberanamente no coração dos pecadores para lhes dar uma nova vida e uma fé obediente

Em Romanos 3:10-11, Paulo escreve: "Não há justo, nem um sequer, não há quem entenda, não há quem busque a Deus”. Isaías 53:6 fala: “Todos nós andávamos desgarrados como ovelhas; cada um se desviava pelo caminho”. E João 3:19-20 diz: “O julgamento é este: que a luz veio ao mundo, e os homens amaram mais as trevas do que a luz; porque as suas obras eram más. Pois todo aquele que pratica o mal aborrece a luz e não se chega para a luz, a fim de não serem arguidas as suas obras”. Nenhum de nós tem inclinação natural para o evangelho. Pecadores não buscam a Deus.

Portanto, a salvação é, do começo ao fim, obra de Deus e da Sua graça, e não de alguma inclinação boa em nosso coração para buscar a Deus. Por isso, ninguém pode se gloriar (Efésios 2:8-9). Isso significa que sempre que vemos um homem como o eunuco etíope, o qual viajou para Jerusalém para buscar a Deus e estava lendo a Sua Palavra, Deus já está trabalhando no seu coração, levando-o a Jesus (João 6:44).

Podemos, então, concluir que Deus graciosamente concedeu nova vida e fé obediente àquele homem quando ele ouviu Filipe apresentar-lhe o evangelho. Aparentemente, essa conclusão não foi suficiente para algum escriba daquela época que fazia a cópia do manuscrito de Atos. Por isso, ele inseriu o versículo 37, onde o eunuco confessa: “Creio que Jesus Cristo é o Filho de Deus”. O versículo não se encontra nos melhores e mais antigos manuscritos, e o estilo da escrita, de acordo com estudiosos gregos, não é o de Lucas. No entanto, mesmo que o versículo não faça parte do texto original de Atos, o eunuco deve ter feito alguma confissão da sua fé em Cristo, ou Filipe não o teria batizado. A diferença entre a fé genuína daquele homem e a fé enganosa de Simão (8:13) é que a fé do eunuco veio de Deus, enquanto a de Simão veio dele mesmo.

O ato do batismo, como vemos, é uma confissão pública daquilo que Deus faz no coração da pessoa pela fé em Cristo. Por isso, ou aquele homem conhecia o significado e a importância do batismo ou Filipe explicou a ele. Quem não acredita no batismo por imersão argumenta que não havia água suficiente no deserto para imergir um homem. No entanto, as palavras “ambos desceram à água” e “saíram da água” indicam que o local era fundo o bastante para imergi-lo. A palavra grega para “batizar” significa mergulhar, e a imersão é a melhor forma para retratar o significado do batismo, ou seja, identificação completa com Cristo na Sua morte, sepultamento e ressurreição.

Ao saírem da água, o Espírito do Senhor arrebatou a Filipe. Ele não pôde nem se despedir do eunuco! No entanto, apesar de nunca mais ver Filipe, o eunuco seguiu seu caminho cheio de júbilo. Deus tinha satisfeito o desejo do seu coração. Ele sabia que Jesus tinha perdoado seus pecados e lhe dado a vida eterna. Pela história, não sabemos se ele se tornou um evangelista entre seu povo, mas é fácil imaginar que sim. É difícil guardar só para si uma vida de alegria em Jesus! Esta é a melhor propaganda do evangelho. Quanto a Filipe, este veio a achar-se em Azoto, cerca de 30 km ao norte de Gaza. Embora não tenha recebido uma ordem direta de Deus, ele continuou fazendo o que sempre fez, pregando o evangelho nas cidades, indo para o norte até Cesareia.

Conclusão

Se evangelizar os perdidos, principalmente os de outras culturas e nacionalidades, dependesse da nossa própria capacidade, isso seria desanimador. No entanto, graças a Deus, o evangelismo depende do Seu trabalho soberano por meio da nossa obediência. No livro O Perfil do Pregador (Ed. Vida Nova), John Stott mostra que, de acordo com a Bíblia, o pecador perdido não tem vista nem vida, está cego e morto. Então, ele pergunta: “Como alcançá-lo? Será que somos tão tolos a ponto de pensar que podemos de alguma forma, por nossa retórica ou argumentação, introduzir nele entendimento ou vida espiritual? Não. Não é dado a nós conceder vista aos cegos ou vida aos mortos. Só Deus é o autor da vida e da visão” (p. 124). Depois (p. 137), ele cita Spurgeon, o qual sempre dizia para si mesmo ao subir os degraus de seu púlpito: "Creio no Espírito Santo, creio no Espírito Santo, creio no Espírito Santo". Spurgeon escreveu:

O evangelho é pregado aos ouvidos de todos; mas atinge apenas alguns com poder. O poder do evangelho não reside na eloquência do pregador; de outra forma os homens teriam o poder de converter almas. Nem na erudição do pregador; pois seria apenas sabedoria humana. Podemos pregar até gastar a língua, até secar o pulmão, mas nenhuma alma será convertida, a menos que a pregação seja acompanhada por um poder misterioso: o Espírito Santo transformando a vontade do homem. Cavalheiros! Pregar às paredes ou aos seres humanos será a mesma coisa, a menos que o Espírito Santo esteja com a Palavra, dando-lhe poder para converter as almas.

O mesmo Espírito Santo que usou Filipe para alcançar o eunuco etíope, e que usou Spurgeon para alcançar milhares de almas com o evangelho, quer usar você e eu para levar as boas novas de Jesus Cristo à nossa cidade ou qualquer outro lugar. Como William Carey, esperemos obedientemente grandes coisas de Deus e realizemos grandes coisas para Deus enquanto levamos o evangelho a um mundo perdido!

Questões para Discussão

Quais são algumas das ramificações práticas de depender da soberania de Deus no processo de evangelismo?
Ser missionário transcultural é um dom especial? Somente alguns são chamados para pregar o evangelho fora de seu país? Como uma pessoa pode reconhecer esse chamado?
Como podemos saber se Deus está nos mandando falar de Cristo a uma pessoa em particular? Como podemos abordar o assunto?
Quanto devemos pressionar as pessoas para crer em Cristo? Onde está o equilíbrio entre a urgência e deixar que o Senhor opere no Seu tempo?

Tradução: Mariza Regina de Souza

English

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