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网上牧师杂志–中文版(简体), SCh Ed, Issue 36 2020 年 夏季

A ministry of…

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

I.加强圣经理解
“如何阅读和理解圣经”(第三部分)

介绍

这是“强化圣经理解:如何阅读和理解圣经”的第三部分。在本杂志的上一期,我们讨论了“文化对我们理解圣经的影响”——古代文化和现代文化。在这一期,我们将探讨更多对经文理解产生影响的因素。

除了古代和现代文化之间的不同会很大地影响我们如何阅读和理解圣经外,存在的另一个问题就是圣经中的哪些实践只限于古代文化(也就是,文化上的),哪些适用于所有的文化。首先,我们来思考…

两个极端

这两个影响我们理解经文的极端是:(1)圣经中的所有实践都是跨文化和规定的。这种观点认为,圣经中的任何一个实践都是没有时间限制的,适用于任何时代任何人。(2)圣经中每一个实践都是文化上的,并非规定的。这种观点认为,圣经中的每一个实践都只限于当时的文化和时代,因此只适用于当时的听众——也就是它受限于文化和时间。

我认为,处于这两者之间才是正确的位置——,也就是,圣经中有些实践是永久的,不会改变,而其他的实践是暂时的或者可以改变的。我们的任务就是,首先区分“文化”和“跨文化”的时间,风俗,传统;第二,找到古代文化实践背后所反映的不变的原则;第三,确定在我们现代的文化下如何更好地遵行和体现这些原则。

要知道,这项任务并不容易。这就是为什么有很多关于这方面的书,而且至今仍然有很多争论。对于解释圣经来说,在这方面最大的一个问题就是,随着文化和世界观的改变,改变我们对经文的解释以便适应不断改变的文化,这样的压力在基督徒群体内部产生。这方面的例子有服装的要求(彼前3:3-5),敬拜的方式(乐器、诗歌等)和女人在教会公共事工中的角色。

虽然时不时会有关于改变某些实践(如果它们只是文化上的,并非定规的)以便更好地遵行某些原则的争论,但是我们决没有权利改变对经文的解释来适应文化。这是问题的所在。为了进一步帮助你来理解这个文化和跨文化的问题,让我给出…

两个例子

例子#1:洗脚(约13:14).有些基督徒实行这个,有的不实行。对于这个问题,这里有三种可能的解释。解释#1:这不是一个原则,而只是当时文化下的一种方式。这种解释认为,这个命令和实践只适用于第一世纪的巴勒斯坦地区,因为他们的土路以及当客人进入你家的时候,你要给他们洗脚。解释#2:跨文化的原则和普遍的实践。这种观点认为洗脚既是一个不变的原则,也是实践这个原则所规定的方式——也就是洗脚被认为是不改变的原则,不论在哪种文化以及什么时代下,都需要遵行。解释#3:跨文化的原则和不同的文化实践。这种解释认为,洗脚只是一个不改变的原则在特定文化下的体现,所以在不同的文化和不同时代下有不同的表达方式。根据当时的文化和时代,这一原则可以有不同的体现方式。

为了解决这个问题,我们需要问两个问题:问题#1:跨越时间的不变的原则是什么?答案是:这个原则是我们应该彼此谦卑,有仆人的态度。问题#2:如何在实践中体现这个原则?答案:在第一世纪的巴勒斯坦地区是通过彼此洗脚来体现这一原则,因为(a)这个家里最卑微的一个工作(因为,表现了谦卑)和(b)因为他们穿凉鞋,走土路(因此,有仆人的态度)。但是在其他的文化中,这个原则可以有更相关、更有意义以及更易于理解的方式来体现——也就是说,在其他的文化中,实践的方式应该更能反应和接近于当地的文化。因此,对于这个例子,我倾向于上面的解释#3。

例子#2:女人蒙头(哥前11).这里有三种不同的解释(参见R.C.Sproul, Knowing Scripture,107)。选项#1:并非原则,而只是当时文化下的一种方式。这种解释认为,这个命令只限于当时巴勒斯坦地区的文化。在那里基督徒妇女低于男人。她们依据当时巴勒斯坦的风俗蒙头,来体现她们的从属地位(a)她们的谦逊,以及(b)她们对男人的顺服。但是在我们现代的文化下,女人既不被要求蒙头,也不被认为低于男人。

选项#2:跨文化的原则和普遍的实践。这种解释认为,这个命令体现的是跨文化的原则,就是要求基督徒妇女不论在何时何地都要通过蒙头体现她们对男人的顺服。但是,女人蒙头在任何文化和时代下,都体现了对男人的顺服吗?我认为不是。实际上,在西方文化下这种方式不但会被认为很奇怪,而且可能会起到相反的效果,女人以此吸引注意力到自己身上。

选项#3:跨文化的原则和不同的文化实践。这种解释认为,基督徒妇女对男人的顺服是跨文化的原则(基于神创造的次序),但是这一原则如何体现,可能会因文化而异——也就是可以蒙头但并非一定是头巾,或者并不一定要蒙头。我倾向于这种解释。,

女人蒙头一直以来都有争议,在部分基督徒范围内至今持续。这段经文的诠释具有极大的争议,主要因为它包含一些难懂的字句。保罗在一处说,女人的头发就是她们头上的遮盖,由此她们为什么还需要头巾呢(哥前11:15)? 这段经文的应用也有极大的争议。在今天某些文化下,女人(不论是否是基督徒)都会带不同的盖头(比如,穆斯林妇女的面纱;东欧女人的头巾)。

虽然关于这些文化还是跨文化的问题不会影响对根本教义的信仰,但不论怎样,在某些范围内它们可能造成,也已经造成分歧。那么我们如何才能解决这些因为理解和诠释圣经中文化和跨文化实践所造成的困境呢?

显然,对古代的实践、历史、世界观和沟通做一些了解(或者,至少有相关的材料来参考),是很好的起点。另外,我们也需要一些指导方针来帮助我们正确地、一致地理解和诠释这些受文化影响的经文。

四条关于解释的指导方针

这四个指导方针会帮助你理解和解释经文中的文化问题(改编自R.C.Sproul, Knowing Scripture,108ff).

#1:考究圣经里边关于习俗的改变。这条方针对于鉴别从旧约到新约的改变非常有帮助。虽然许多旧约时代的实践和要求(比如食物的条例、献祭的条例、服侍的条例、语言、钱币)在新约时代发生了改变,但是原则仍然是有效的。这些改变不一定是因为文化的改变(比如从旧约犹太人的文化到新约外邦人的文化),有的时候是因为神对救赎计划的渐进启示

我们需要区别神的律法(比如献祭)与文化制度的不同。神改变了律法,因为律法本来就不是为了永久设定的(哥后3:7,11,13;来8:7ff)。文化制度,比如婚姻、奴隶制度。有人认为,新约对待奴隶的态度已经改变了(比如阿尼西姆不被处死,却被以弟兄相待),因此就认为婚姻关系(比如妻子不再在丈夫的权柄之下)以及女人在教会的角色(女人也可以做牧师)也是可以改变的。但是就像R.C.Sproul指出的,“我们必须仔细区分圣经只是承认其存在的制度,比如在上有权柄的(罗13:1,KJV),以及圣经积极建立、认可以及命令的制度,比如婚姻”。他继续说道,“顺服在上权威机构(比如罗马政府)的原则,并不是说神认可这个机构,而只是呼召我们要谦卑和公民式的顺服。上帝在他的终极隐秘旨意中可能会指定一个凯撒奥古斯都,但并不认可凯撒是基督徒道德的模范。然而,在新旧两约中,婚姻构成及权柄模式都是在积极建立和认可的背景下给予的。把圣经的家庭制度和奴隶问题看得等同,就是混淆了它们之间的诸多不同。因此圣经为基督徒在压迫或邪恶的情况下的行为提供了基础,同时也有为反映神创世的美好设计而建立了结构或制度。” (Sproul, Knowing Scripture, 109)

所以,要注意圣经中“改变”的习俗——神自己改变的那些(比如废除奴隶制度,新约显示奴隶制度并不是一个恒久的原则而只是当时文化下的方式)和有罪的人类自己改变的那些。

也要注意圣经中“不改变”的习俗,比如(1)顺服政府的权柄,即便它并不符合基督徒的价值观(当然,前提是,这样的顺服不应该和“顺服神而不顺服人”的原则相矛盾);(2)坚持婚姻是一个男人和一个女人的联合,这是神不变的原则,并不属于可以改变的文化实践。

方针#2:不要把作者没有考虑的第一世纪的文化实践读进经文里面。

比如,你有时候会听到传道人说保罗关于女人的头发和蒙头的命令,是因为他想要女基督徒与当时文化下庙里的妓女区分开来。但是,就像R.C.Sproul指出(见Knowing Scripture, 110)的,这是把某些学者的猜测读进经文里面,好像这是这个命令背后的原因。实际上,在这个例子中,把这种猜测读进经文中是错误的,因为保罗说女人顺服男人的命令(哥前11:8-11)是基于神创造的先例,在第一世纪是以蒙头的方式来体现的。这和庙里的妓女没有任何关系,虽然,毫无疑问,庙里的妓女确实表现出了厚颜无耻的行为,不仅露出了他们的头,还剃光了他们的头发(参考哥前11:5b-6)。

我们要认识到,第一世纪基督徒的一些做法是非常反文化的(也就是说,不效仿当时的文化),他们因为他们的做法和信仰饱受逼迫。因此我们应该尊重这个事实,就是第一世纪的基督徒的做法有他们自己的特点,在他们的情况下是独一无二的,而不是为其他文化规定的。

方针 #3: 不论何时,只要作者给出的命令是基于神的创造,他给出的都是一个没有时间限制,适用于所有文化的、普遍的原则。

基于神创造的实践,决不能被理解成是文化性的。这样做就把我们存在的根基看得无关紧要。“创造的律法不是给希伯来人或基督徒或哥林多人,而是植根于人类在神面前的基本责任”(Sproul,110-111).

保罗在关于蒙头以显示女人对男人顺服的论述(如上面提到的,哥前11:2-16)中,以及在论证女人在教会中要安静和顺服时,都立足于神的创造。

耶稣在回答法利赛人关于离婚的问题(太19:4-6)时,也是根据神的创造,把他们带回到创造时神对婚姻的目的是什么。虽然因为他们的心硬,摩西允许他们离婚,但不论如何,耶稣主张上帝从一开始就为婚姻关系设定的标准。

因此,我们可以得出两个结论:(1)基于创造的教导是跨文化的,除非因为神渐进的启示,在后来的经文中有了修改(Sproul 111);(2)虽然基于创造的原则是没有文化限制的,但是这些原则体现的方式可能是文化性的。

方针 #4:当不确定一个圣经的命令是文化性的还是跨文化的,要宁可作为跨文化的。

当不确定的时候,把习俗看成原则要好过把原则看成习俗。我在这里不是推崇律法主义,律法主义主要表现在:(1)对非圣经系统的规章条例表现出的死板态度和遵行,把文化实践的解释和应用(不论是否在经文里面)作为跨文化的原则;(2)把某些实践(比如服装、食物)抬高成圣经教义(也就是把实践提升为律例,把形式转变成职责),尤其涉及到想通过做某些以及不做某些事,赢得神的喜悦,以至得到救恩或属灵长进(也就是通过律法,而不是恩典)。

相反,与其把它们当作无关紧要和多余的律法主义而取消,我主张,当我们对圣经中一些实践的解释和应用不确定的时候(文化性的,依情况而定还是跨文化的普遍的),应该采取顺服的态度。这并非理想的方式,而只是一种推荐的方式,尤其当我们面对一些经文,难以确定它们在今天如何应用时。

II.加强圣经式领导

“属灵成和牧养事工的影响:帖撒尼迦前1:1-10的解研究”

阅读帖前:1:1-10的解释研究,我希望你能够认识到你的牧养事工可以在教会的属灵成长上产生多么巨大的影响。我看到这样一篇关于完美教会的有趣诗篇:

“.如果你能够找到一个完美的教会,毫无瑕疵,为了善意的缘故,请不要加入!因为它会变得不再完美。

如果你能够找到一个完美的教会,没有任何的忧虑,那么请绕开它,免得你加入,破坏了这个杰作。

既然由完美男人和女人组成的完美教会不可能存在,让我们停止寻找这样的教会而开始热爱我们所在的教会。”

虽然我们中没有一个人来自完美的教会,但是我们确实希望我们的教会能够成为神想要我们成为的教会,以及我们也希望能够建设一个模范教会。这就是我们接下来要学习的经文主题:一个模范教会的肖像。什么样的人组成了模范教会?他们看起来怎么样?他们做什么?简单来说,一个模范教会是由一群在生活中活出福音、敬虔的基督徒组成。

帖撒罗尼迦教会是一个新建成的教会。他们刚刚离弃外邦偶像而转向真神,并且也因此为信仰受到逼迫。所以保罗提醒他们属灵的根基。他提醒他们,他们的属灵根基是在“父神和主耶基督里面”(1:1a。他们在神里面拥有一个共同的生命,这个生命是扎根在圣父和圣子里面的。教会“活在神里面”;他既是我们灵里所属,也是我们存在的神圣泉源;离了神,教会就失去了生命以及存在的理由。知道这一点,即我们是在“父神和耶基督里”,会在面对敌视真理、逼迫和嘲笑时给我们莫大的安稳和保护。不论我们面对怎样的情况,我们在神里面是安全和稳固的,因为我们有份于神的生命。

保罗也提醒他们属灵上的祝福:“恩惠、平安”(1:1b。神的喜悦归于他们,因为他们已经在基督里找到“恩典”;神的“平安”归于他们,因为他们已经藉着基督与神和好。这才是属神的真正的教会!人们的属灵生命扎根在神的里面,属灵的祝福从恩惠和平安的神而来。

当保罗想到他们所表现出来的属灵实际,不住地为他们感谢神(1:2),因为他们是以福音为中心的人。像保罗一样,我们也应该为这样的人感谢神。那么,我们怎样才能认出他们?

1.以福音为中心的人,因他们所作所为而为人所知(1:3)

圣灵的果实结在他们里面。在敬虔的基督徒身上不会看不到信心、爱心和盼望。这些特征是圣灵住在他们里面的外在证据。他们把福音传扬出来,是福音的体现。这是我们在神里面新生命的结果。这些特征并非像看不见的宗教基因一样,而是我们作为神子民的活泼体现。

福音的本质是在基督里有“信心”,它体现在神和我们的邻舍,以及确信我们在永恒里的“盼望”。

注意,以福音为中心的人通过作工表达我们的信心“在神我的父面前,念你因信心所做的工夫”(1:3a。基督徒的信心会为神做善工。就像雅各说的“信心没有行为是死的”(雅2:20)。如果你说自己有信心,在你的行为上却体现不出来,那么你是否重生值得怀疑。我们需要通过为神做善工来彰显我们的信心。基督徒的信心彻底地改变你的生活方式,所以你活着是为了做善工服侍神,归荣耀于他。福音为中心的人通过作工表达我们的信心,而且…

福音为中心的人用服侍表达我们的爱你因心所受的苦”(1:3b。爱激励我们不知疲倦地服侍别人。说爱某个人很容易,但是除非你把爱转化成对他们积极的服侍,否则就是空话,没有任何意义。

.我们对神的爱激励我们服侍别人,哪怕它艰难、劳苦和劳神费力,因为我们的服侍是出自奉献的爱,寻求他人的益处,也因为我们劳苦是在“神我们的父面前”,是为了神。以福音为中心的人通过作工表达我们的信心,通过服侍表达我们的爱,并且…

福音为中心的人用忍耐表达我们的盼望。因盼望我主耶基督所存的忍耐”(1:3c.忍耐来自于坚定的盼望。

一个中国基督徒因为在家中举办家庭教会,她的所有被没收了6次。据报道,她说“没有任何事情可以阻止我们。逼迫不能,他们拿走我们所有的也不能!”为什么?他们为什么不妥协呢?因为他们在不能动摇的信心里面有忍耐的盼望。所以当冲突和反对出现的时候,虽然有阻碍,但是他们表现出不屈不挠的忍耐。

基督徒的生命是因忍耐的盼望而维持。我们的盼望不是做梦式的盼望,也不是“圣诞节的美好愿望”式的盼望,也不是一个被沉重的环境压碎的盼望。有人说“基督徒的盼望是你对一种没有经历过的实际的确信” (Alistair Begg)。我们的盼望是福音的盼望,是救赎的保障,是我们救主即将再来的期待。我们的盼望是我们这些曾经没有盼望的人,现在所拥有的、取代失望和压迫的盼望。

是对以后的盼望激励我们。当我们注目于一个确定的未来,我们能够更容易地面对现今的麻烦。如果你对未来的改善、解脱或满足没有盼望,那你怎么能够忍耐和继续前行?

信、望、爱。这些是以福音为中心、属灵的人的标志,他们的生活就是基督在世上的彰显。这些特点在你的生活中如何体现?这是重点所在—这不是被动的概念,而是积极地体现我们的身份,在我们的日常生活中体现圣灵的果实。在你的生活中,这些属灵的美德是什么样子?你的作工充分而准确地体现你的信仰吗?你对别人的服侍体现了你对他们的爱吗?你的忍耐表现了你的盼望在于神吗?你的生活是基督在世上的彰显吗?你的教会是以福音为中心的吗?人们是通过他们的所作所为而为人所知的人吗?“敬虔的人在他的行和言中彰福音。”你是通过作工体现信心,在服侍体现爱心,并在忍耐中体现盼望的人吗?

我们为福音为中心的人献上感谢,他们是真正属灵的人。以福音为中心的人因为所作所为为人所知。并且,第二…

2.以福音为中心的人因他们的所是而被人所知(1:4-6)。

保罗与这些信徒之间亲密的关系,体现在他祷告的时候不断地提到他们(1:2),记念他们所做的以及他们如何地生活(1:3)以及他们在基督里的身份。他们是真正地基督徒,在生活中活出他们的信仰,而且他们生活的见证得到广泛传扬。怪不得保罗不断地为他们献上感谢。我们也应该为福音为中心的人献上感谢,他们才是真正属灵的人。我们为他们献上感谢,因为他们因所作所为以及基督里的所是为人所知。

首先,我们是福音救赎大能活泼的见证。

福音救赎的大能体现在(1)神主权的拣选“被神所的弟兄啊,我知道你是蒙拣选的”(1:4。如果你没有被神拣选,你无法成为福音为中心的人——被神所爱,蒙拣选的人。不论你是否理解,也不论你是否喜欢,拣选都是圣经里面的一个教义。拣选这个词,被用来形容神主权选择某些人得到救恩(参考 弗1:4; 罗 9:11; 11:5, 7, 28;彼后 1:10)。

你会问,为什么拣选是必须的?因为如果神没有拣选我们,吸引我们到他这里来,没有人会得到救恩。因为我们每个人,从本性和行为上来说,都是不可救药的罪人,没有任何人会转向神,除非圣灵吸引我们。这就是为什么拣选是必要的。

那么,他为什么拣选我们,你问。不是因为我们比其他人更公义,因为“没有一个人,一个也没有”(3:10。神拣选我们,因为他主权选择来爱我们。我们是蒙他所爱、被拣选的人,这是我们忍耐盼望的基础。神拣选我们,因为他爱我们,永不离弃我们。因为对我们的大爱,我们得救恩有永生。

福音为中心的人是那些被神所拣选的人,是那些通过他们所是以及所作所为,彰显真正的属灵生命,成为福音救赎大能活泼见证的人。福音救赎的大能体现在(1)神主权的拣选,以及…

福音的救大能体2)圣灵籍着神的做工 讲道是神指定的传讲福音的方式,这就需要使用神的话。但是讲道不仅仅是言语,单单靠言语并不能改变生命。籍着言语,我们传讲神的真理;籍着圣灵,我们经历神的大能。保罗说“因的福音到你那里,不独在乎言,也在乎能和圣灵”(1:5a

福音救赎的能力是当神的话语得到圣灵的应用,因为神的话和圣灵同时做工。John Stott写到:“我们软弱的人所说出来的神的话,需要得到神权能的肯定…我们不能把神结合在一起分开,也就是神的话和圣灵。神的话是圣灵的宝剑。圣灵没有神的话就失去了武器;而神的话缺少了圣灵就失去了能力。” (John Stott, The Gospel and the End of Time, 帖撒罗尼迦前书, 34)

只有圣灵籍着神能才能够改变生命。只有圣灵能够使一颗坚硬的心接受福音的真理,以至于你的生命因着在基督里的信心而改变。只有圣灵能够开启蒙蔽的头脑,以至于你能够理解福音的信息而信靠救主。

保罗知道帖撒罗尼迦信徒是神的选民,因为福音的信息对他们产生了影响;它大大地改变了他们的生命。如果他们不是蒙神拣选的,福音只是说给了聋子的耳朵听。但是对他们来说,这个信息是带着圣灵的大能,能够改变生命的。这就是蒙神拣选、蒙神所爱的人的标记。我们的生命因着福音改变生命的能力而被极大地改变。

所以,福音救赎的能力体现在(1)神主权的拣选,(2)圣灵籍着神的话所彰显的大能和(3)神的仆人籍着讲道所体现的可信度。帖撒罗尼迦信徒所听到的信息对他们有改变生命的影响,因为圣灵将神的话应用到他们心里,也因为给他们传讲信息的人,令人信服。福音的大能来自于圣灵,而福音的可信来自于那些相信福音真理且将它活出来的人!

向帖撒罗尼迦传讲福音的使徒是足以令人信服的可靠的传道人,因为们对传讲的信息充信心“我的福音到你那里并充足的信心”(1:5a)。他们对所要传讲的真理有充足的信心,他们的事工完全被圣灵的恩膏所掌管。他们完全相信,他们所传讲的是神的话,会成就神的目的。

他们对他们的信息有充足的信心,并且他们与所传讲的信息是完全一致的。“你知道我在你那里,故是怎样为人”(1:5c“我们的生活没有秘密”,保罗说,“我们如何生活与我们所传讲的信息完全一致。你们通过我们生活的样子,知道我们的信息是真实的。”使徒是道成肉身的传道人。神的话彰显在他们的生活中。他们的性格和他们言谈举止彰显着福音。他们所说的和他们活出来的样子是完全一致的。这就是非常得可信!他们的信息具有改变生命的大能,因为他们是被圣灵充满的、以福音为中心的传道人,他们信息带着圣灵的权能被传讲出去,而且带着圣灵改变生命的大能被接受。这就是强大的、极具说服力的可信。

只有当圣灵在你里面做工,你传讲的信息才能够改变别人。如果你的生命和你所传讲的信息不一致,你就不可能有效地传讲福音。你所说的和所信的必须与你自己的生活一致。如果你不完全确信福音的真理和大能,你就不可能有效地传讲福音。只有圣灵能够将你的言语,带着改变生命的大能作用于别人的心灵、思想和良知,以至于他们会问“我必须做什么才能得救呢?”有能力的传道人籍着神的话传讲神的真理,并且极具信服力,就好像他所讲的所有真理都来自圣灵的充满和工作。

敬虔的人在他的行和言中彰福音。”我们因为我们所作所为而为人所知,也因为我们的所是而为人所知。我们是谁?首先,真正的基督徒是福音救赎大能的活泼见证,并且…

其次,我们是福音改变生命大能的活泼见证(1:6-10)

注意,(1)福音使我们成为效法基督的人“就效仿我,也效仿了主”(1:6a。对帖撒罗尼迦信徒而言,使徒是学基督的活榜样,因此他们就效仿了使徒。当你接受福音的时候,你会效仿那些将福音传给我们的人,这是很自然的事情,对吧?当你的生命被极大改变的时候,你想成为他们那样的人。你想如他们一样对信息有充足的信心,你想如他们一样在生活中完全活出福音的样子。这就是我们想成为的人——一致的、可信的基督徒,我们的生活证明我们的话是真实的。所以,帖撒罗尼迦信徒开始效仿保罗和其他的使徒。他们开始像他们一样,活出福音的样子。他们不单单只是接受了使徒的信息,他们也效仿使徒的榜样。

基督信仰不但只是一个信仰的表白,也是一个被改变的生命。当我们成为基督徒的时候,我们就成为基督信仰的榜样,这不单单是里面的改变,也是外面的改变。我们开始效仿的最明显的榜样,就是那些生活可信、有影响力的基督徒。我们单单告诉别人得救的方式是不够的。我们也需要活出来,以至于他们能够效仿我们。这就是什么叫成为基督在世上的彰显。

注意,帖撒罗尼迦的信徒不单单效法使徒,更重要的是他们也“效法主”。因为他们效法保罗,他们的生活也效法“主”,因为保罗的生命把他们指向基督的生命。就像保罗是基督的彰显,所以他们自己也成为基督的彰显。他们成为效法主的榜样。

这才叫属灵的领袖和指导,是吧?这就是属灵的成长如何发生在我们所服事的人身上。属灵领袖和指导,是通过我们的知识和生活,教导别人什么才是基督徒的生活,以至于他们从我们所看到的,能够吸引他们来到基督面前,成为基督徒,成为基督的效法者和他人的榜样。

所以,作为牧师和教会的领袖,我们必须以一种可信的、有基督样子的方式活在别人面前,以至于他们能够把从我们所看到的付诸行动。这可以发生在一堂主日学里面,也可以是一个小的圣经学习小组,或者在家中与你自己的孩子,也可以是整个教会的聚会。

同样的,我们必须确保我们所效仿的人,在言语和行动方面都效法福音,所以通过效法他们,我们效法基督,也因此成为基督在世上的彰显。但是,要小心:成为基督的效法者和榜样,会涉及到像基督一样为福音受苦。当你与福音与基督紧密认同的时候,你会因为福音受苦。你会遇到你的信仰和生活方式的对立面。帖撒罗尼迦信徒就是这样—他们“在大受真道”(1:6b)。他们因为他们的信仰而遭受迫害。

我们可能不会像中国、苏丹、越南、柬埔寨和许多其他地方的基督徒一样遭受逼迫,但我们将面对无神论者和进化论者的嘲笑,同性恋者和激进宗教团体的公然愤怒 ,以及那些反对福音绝对真理和排他性的人的敌对。

你可能已经在你的生活中经历这些。可能在学校或大学,其他的学生因为你信仰基督,禁止婚姻以外的性关系而嘲笑你。可能在工作中,你的同事因为你信仰基督,不和他们一起看黄色电影,工作之后不和他们一起出去喝酒而排斥你。可能在你的退休团体或者社区,其他人因为你信仰基督,总是忠实地到教会去而鄙视你。我们为福音受苦的方式,会有多种多样。

但基督徒的受苦却自相矛盾地伴随着喜乐。神的子民能够有“蒙了圣灵所的喜”,忍受嘲笑和反对(1:6c)。这是接受福音之后矛盾的结果。一方面,我们经历苦难,而另一方面,却有超越苦难的,来自于住在我们里面的圣灵持续大能的

这就是以福音为中心的人。是那些通过他们所作所为为人所知的人,也是因为我们的所是而为人所知的人,我们是福音救赎大能,以及福音改变生命的能力的活泼见证。(1)福音使我们成为效仿基督的人,并且…

(2)福音使我们成为别人的榜样(1:7-10).“甚至你作了亚该亚所有信主之人的榜”(1:7。通过效法使徒,帖撒罗尼迦信徒也成为别人的榜样。

有感染力的信心成为别人的榜1:8-9a)。“因主的道从你那里已经传扬出来,你向神的信心不但在亚该亚,就是在各也都开了,所以不用我们说什么。因自己已经报明我是怎样进到你那里”(1:8-9a)。

每个人都听说这个以福音为中心的教会的信心。主的道(福音)从它那里传扬出来,以至于每个人,不论近处或远处的,都听说了,因为他们活出了福音。每个人都知道在帖撒罗尼迦发生了什么。他们的见证不但没有因受逼迫而受到妨碍,反而更加繁荣。别人听说了他们的转变,他们开始说:“你知道在帖撒罗尼迦发生了什么吗?你知道当他们接受福音的时候,他们开始受到逼迫但他们却蛮有喜乐吗?”

这样,小道消息就成为福音的生命线。我们在个人见证中经常听到这样的话,不是吗?某个人得救之后,你听到别人说的第一件事就是:“你听说某人发生的事吗?他信教了。她找到神了!”每个人谈论以福音为中心的人,他们是福音改变生命大能的活泼见证。没有人必须推动真正的来自圣灵的工作。这是不证自明和令人信服的。这是具有感染力的信仰。

当神在纽约布鲁克林开始作工的时候,消息被传扬到全世界。你所在的社区也是这样吗?你的教会是有感染力的、对神信仰的大胆见证吗?你是福音改变生命大能的活泼见证吗?

我们因着我们有感染力的信仰成为别人的榜样,并且也因为彻底的转变为别人的榜1:9b-10彻底的改变意味着(1)方向的彻底改变:“你们…离弃偶像,归向神…”(1:9b)。这些曾经敬拜偶像的人,现在完全离弃外邦信仰,把他们的生命交给神。这是方向上的完全转变。彻底的转变意味着在信心中转向“神”而离弃“偶像”。真正的信徒不能同时敬拜神和偶像。所以彻底的转变意味着方向上的完全转变。

彻底的转变也意味着(2)行为上完全的改变。他们开始服侍那又真又活的神”(1:9b。这是真实悔改的证据—离弃撒旦和罪,转向神和圣洁。行为上的完全改变意味着你开始“服侍”神。你已经从罪的奴役下,从偶像崇拜的迷信网罗中,和从罪的权势下被释放出来,进入到事奉神的荣耀的自由里面。这就是以福音为中心的人所做的—他们“服侍那又真又活的神”。这是改变生命的大胆转变。

你服侍的是“活”神。不是死的木头或石头雕像,而是活神,有生命在他的里面,我们的生活、动作、存留都在乎他,他赐予所有人生命和气息。你服侍的是“真”神。不是骗你的假神,而是真神,在他没有谎言。不是物质主义、多元主义、相对主义、享乐主义、自恋主义的伪神,而是唯一的真神。

彻底的转变意味着方向上的完全改变,行为上的完全改变,也意味着(3)盼望上的完全转变。我们的期望改变,因为(a)我们的未来是确定的:等候他儿子从天降”(1:10a)。这是以福音为中心的人所做的—他们等候的盼望是确定的,就是基督从天上再来,那时死亡要被生命吞灭。

我们的盼望改变,是因为我们的未来是确定的;我们的盼望改变,也因为(b)我们的未来是可靠的。“就是他从死里复活的,那位救我脱离将来忿怒的耶”(1:10b。在历史上行走在这个世界上的耶稣就是神儿子,神将他从死里复活。基督现在坐在神的右边,等候将那些蒙他所爱、所拣选的人带到天堂。这就是为什么说我们的将来是可靠的,因为耶稣从死里复活保证我们也会从死里复活。就像神让基督从死里复活一样,他也会让我们从死里复活。

当我们经历彻底的转变,我们的盼望改变,因为我们的未来是确定的,我们的未来是可靠的,也因为(3)我们的未来是有着落的:救我脱离将来忿怒的耶”(1:10c。那些属基督的人不怕神的忿怒,因为基督,我们的救赎主,已经救赎我们脱离神的审判,因为在十字架上他的宝血偿还了我们的罪价。神的忿怒审判即将来临,这是必然的。凡信靠基督的,必脱离他的忿怒;惟有弃绝基督的,必在他的忿怒中被定罪。这个世界最迫切的需要是藉著基督的福音把人从即将到来的忿怒中拯救出来。当我们在信心中归向神的时候,我们的未来就已经有了着落,我们在天堂里的永生是确保的。

人们不喜欢听神的忿怒。他们只想听神的爱,因为他们争论说,有爱的神从来不会定罪他们。你看,潜意识中他们在试图逃避神的忿怒,但是真理是神“要籍着他所立的人按公义审判天下”(使17:31,就是我们的主耶稣基督。神的忿怒并不是一个供哲学家辩论的与个人无关的概念,而是每个罪人要面对的真实现实。那么,作为已经被救赎脱离将来忿怒的人,我们要赞美神!

现在我们切切地盼望,等候主基督即将从天上降临(参考腓3:20-21)。现在我们切切地盼望等候他,使我们完全得赎,改变我们身体的形状,带我们到天上去。我们不能催促基督的到来,我们也不能改变他来的日期或方式,但我们在等候和作工的时候,必切切的仰望他。基督即将到来的,有身体的归回,是以福音为中心的人的持续盼望。这是活出福音的一个重要部分。我们现在很少听到这些了。很多现代的教会已经失去了这样的看见,就是“等候所盼望的福,并等候至大的神和我救主耶基督的荣耀显现”(多2:13.现今的教会似乎更关注丰盛的现在,而不是有福的未来。基督徒似乎喜欢听关于我们的生活,家庭,需要和我们的幸福,而不是基督带着威严和能力的荣耀再来,那时他要将万物恢复到他们荣耀的美丽,并归还给父神。

你传讲这些内容吗?这是你的期待吗?这是你的盼望吗?你的未来是确定的、可靠的、有着落的吗?你在这个世界所信靠的是你自己、你的工作、你的金钱、或者你的梦想吗?或者你在切切地盼望基督的再来?

结论

这就是真正属灵的、真实基督信仰的写照:“敬虔的人,是那些在他的行和言中彰福音的人”。 以福音为中心的人因为我们的所作所为而为人所知—通过作工体现信心,用服侍表达爱,用忍耐表达盼望的人。以福音为中心的人因为他们的所是而为人所知—那些生命被福音改变,自己效法主也成为别人效法榜样的人。

我们作为教会的领袖,应该如此讲道,也应该如此生活,使我们教会的人在我们的领导下在属灵上成长。我们必须以这样的方式活福音,让别人在我们身上看到基督。你是这样生活的吗?别人能够从你身上看到基督吗?他们因为你是敬虔的人,行福音,传福音,而效法你吗?

III. 讲道大纲

如果想听关于这些的英文讲道,请点击链接: Link 1 - 启 2:18-20; Link 2 - 启 2:20-23; Link 3 - 启 2:23-29.

题目: 给七个教会的信: 推雅推喇 –进步的同时也有堕落

主题:教会中罪的欺骗性

要点1: 基督认可这个教会的进步 (2:19)

要点 2: 基督定罪这个教会的堕落 (2:20)

要点 3: 基督警告教会,如果它不悔改 (2:21-23)

要点 4: 教会肯定他对教会的恩典 (2:24-29)

Related Topics: Pastors

Lesson 6: Prophecies Fulfilled in Jesus and Israel

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The next major prophecies we will consider are those fulfilled in Christ. “Experts claim that there are about 300 Old Testament prophecies that were fulfilled just in the first coming of Christ. Thirty-three specific prophecies were fulfilled just in the final 24 hours of Jesus’ life on earth.”1 In virtually every Bible book, one will find references to the messiah. Let’s consider a few.

1. The Old Testament prophesied the lineage of Christ.

Christ would come from Abraham (Gen 12:3), Isaac (Gen 21:12), Jacob (Gen 28:14), Judah (Gen 49:10) and finally David (2 Sam. 7:12-16). Matthew and Luke show the fulfillment by recording the genealogy of Christ from both the adopted father, Joseph, and Christ’s mother, Mary.

2. The Old Testament prophesied the birthplace of Christ.

Micah predicted that Jesus would be born in Bethlehem over 700 years before Christ’s birth.2 There were two Bethlehem’s in Israel, and Micah even predicted that it would be the Bethlehem located in Judah. Micah 5:2 says: “As for you, Bethlehem Ephrathah, seemingly insignificant among the clans of Judah—from you a king will emerge who will rule over Israel on my behalf, one whose origins are in the distant past.” Matthew 2:1-2, 5-6 gives the fulfillment:

After Jesus was born in Bethlehem in Judea, in the time of King Herod, wise men from the East came to Jerusalem saying, “Where is the one who is born king of the Jews? For we saw his star when it rose and have come to worship him.” … ”In Bethlehem of Judea,” they said, “for it is written this way by the prophet: And you, Bethlehem, in the land of Judah, are in no way least among the rulers of Judah, for out of you will come a ruler who will shepherd my people Israel.’”

3. The Old Testament gives thirty-three prophecies that were all fulfilled on the day of Christ’s death.

Let’s consider a few:

  • He would be betrayed by a friend (Ps 41:9).
  • The price of the betrayal would be thirty pieces of silver (Zech 11:12).
  • The money would be used to buy a potter’s field (Zech 11:13).
  • He would be forsaken and deserted by his disciples (Zech 13:7).
  • He would be accused by false witnesses (Psalm 35:11).
  • He would be silent before his witnesses (Isaiah 53:7).
  • He would be wounded and bruised (Isaiah 53:5).
  • He would be hated without cause (Psalm 69:4).
  • He would be struck and spit on (Isaiah 50:6).
  • He would be mocked, ridiculed, and rejected (Isaiah 53:3).
  • He would collapse in weakness (Psalm 109:24-25).
  • He would be taunted with specific words (Psalm 22:6-8).
  • People would shake their heads at him (Psalm 109:25).
  • He would be executed among sinners (Isaiah 53:12).
  • His hands and feet would be pierced (Psalm 22:16).
  • He would pray for his persecutors (Isaiah 53:12).
  • His friends and family would stand afar off (Psalm 38:11).
  • His garments would be divided and won by casting lots (Psalm 22:18).
  • He would be given gall and vinegar (Psalm 69:21).
  • His bones would be left unbroken (Psalm 34:20).
  • He would die for our sins (Isaiah 53: 4–6).
  • His side would be pierced (Zech 12:10).
  • He would be buried in a rich man’s tomb (Isaiah 53:9).
  • The Old Testament prophesied Christ’s resurrection.

In Psalm 16:10, David prophesied Christ’s resurrection when he said, “because you will not abandon me to the realm of the dead, nor will you let your faithful one see decay.” In considering David’s writing, Peter said it was fulfilled in Christ: “David by foreseeing this spoke about the resurrection of the Christ, that he was neither abandoned to Hades, nor did his body experience decay. This Jesus God raised up, and we are all witnesses of it” (Acts 2:31-32). Isaiah seemingly prophesied it as well:

Yet it was the LORD’s will to crush him and cause him to suffer, and though the LORD makes his life an offering for sin, he will see his offspring and prolong his days, and the will of the LORD will prosper in his hand

Isaiah 53:10 (NIV)

Now, as we consider all these prophecies, certainly we must declare, “This is pretty convincing! If Jesus fulfilled all those prophecies, he must be the Son of God—he must be the seed that everybody was waiting for!”

What is the probability that a person would fulfill only eight of the Old Testament prophecies about Christ? Professor Peter W. Stoner states that the probability of just eight prophecies being fulfilled in one person is 1 x 10 17th. That is 100,000,000,000,000,000.

It has been illustrated like this: If you took 1 x 1017 silver dollars and placed them over Texas (the second largest US state), you would not only cover all of Texas but would have a coin pile two feet deep. If you blindfolded yourself, took one of the coins and threw it back into the pile, and walked from the beginning of Texas, stopping only once to find that coin, that is the chance that one person would fulfill only eight of these prophecies.3

The prophetic evidence concerning Christ is simply amazing! Again, the Old Testament sets forth over 300 prophecies that were fulfilled in Christ’s first coming, thirty-three of which were fulfilled on the day of Christ’s death. Each of these prophecies were written over 400 years before Christ’s birth—some of them thousands of years before his birth. God went to extraordinary lengths to make sure that the prophesied messiah was unmistakable to those who were genuinely looking.

Prophecies About Israel

“In a conversation about religion, Frederick II, king of Prussia (1740–1786), asked Hans Joachim von Zieten, a cavalry general, whom he esteemed highly as a Christian for his plain and uncompromised views, ‘Give me proof for the truth of the Bible in two words!’ To which Zieten replied, ‘Your majesty, the Jews!’”4 General Zieten’s observation was right. The Bible’s truthfulness and prophetic accuracy can be clearly verified in the Jews—their past, present, and future. The Bible gives many unique prophecies about them.

When God brought Israel out of Egypt, he made a covenant with them. He would be their God, and they would be his servants. In fact, the book of Deuteronomy is written in the form of an ancient contract called a suzerain contract. This was a common contract that a nation would make with a great king to secure his protection and blessing. In essence, it stated that if a particular nation would submit to a king and his commands, then that king would protect and bless them. If the covenant-bound nation would not submit to him, the king would curse and defeat them. In return for the king’s blessings and protection, the nation would be his servants—providing obedience, taxes, and reverence. That’s essentially the same type of contract God made with Israel. Throughout the contract are prophecies of blessings and curses based on Israel’s obedience or lack of it.

When considering Israel’s history, there are clear periods of blessing for obedience, such as when Joshua led Israel in conquering the promised land and when Israel was one of the more prosperous nations on earth during the reigns of David and Solomon. We also see times of cursing for disobedience, as seen during the times of Judges when Israel was continually ravaged by other nations and constantly in need of deliverance, and when God allowed Assyria and Babylon to conquer and exile Israel during the period of the divided monarchy. In fact, the prophetic books of the OT (such as Isaiah, Jeremiah, and Hosea) are primarily prophecies reminding Israel to repent or they would suffer the curses of the covenant, and if they obeyed, they would receive its blessings.

In Deuteronomy 28, the blessings-and-curses format is clear. Deuteronomy 28:15 says: “However, if you do not obey the LORD your God and do not carefully follow all his commands and decrees I am giving you today, all these curses will come upon you and overtake you.”

What are some of the curses promised for disobedience?

  • Israel would experience all nations being terrified at Jewish persecution.

“The Lord will allow you to be struck down before your enemies; you will attack them from one direction but flee from them in seven directions and will become an object of terror to all the kingdoms of the earth.

Deuteronomy 28:25

Certainly, the Jews experienced harassment, enslavement, and wars within biblical history. But, what about outside of biblical history and specifically events and circumstances which drew widespread attention? Let’s consider a few:

1. The Jews were persecuted by the Syrian king, Antiochus Epiphanes.

As mentioned, during the intertestamental period the Syrian king Antiochus killed 80,000 Jews, took 40,000 more as prisoners, and sold another 40,000 as slaves. He also abolished their sacrificial system, burned their Bibles, and made their priests drink pig blood.

2. The Jews were persecuted during the Crusades in the Middles Ages.

During the crusades (1095-1291), there was great antisemitism. The crusades were a series of holy wars started by the Roman Catholic church in order to gain access to Jerusalem and its holy sites, which Muslims possessed. However, as the armies went out, they also persecuted the Jews for killing Christ. There were nine crusades over almost 200 years and at least 12,000 Jews were killed in the first crusade alone.5

3. The Jews were persecuted by Hitler during the Holocaust.

During the Holocaust (1933-1945), Nazis wiped out over six million Jews with the intention of extinguishing the ethnic group.6

Certainly, as promised in the covenant for disobedience, the Jews have experienced extreme persecution at the hands of other nations—often in ways that have never happened to other nations. As Deuteronomy 28:25 said, because of their horrible experiences at the hand of enemies, they would “become an object of terror to all the kingdoms of the earth.”

What other curses would Israel experience for disobedience?

  • Israel would experience the deportation of their children.

Your sons and daughters will be given to another people while you look on in vain all day, and you will be powerless to do anything about it.

Deuteronomy 28:32

Their children would be deported from Israel to other nations. This happened in the Assyrian and Babylonian defeats, as Israel was exiled and their children taken captive. Daniel and his Jewish friends were part of the children deported from Israel to serve in Babylon.

  • Israel would experience antisemitism in the nations of their exile.

The Lord will force you and your king whom you will appoint over you to go away to a people whom you and your ancestors have not known, and you will serve other gods of wood and stone there. You will become an occasion of horror, a proverb, and an object of ridicule to all the peoples to whom the Lord will drive you.

Deuteronomy 28:36-37

Certainly, this has happened in biblical history with Assyria, Babylon, and Persia but also outside of biblical history wherever Jews have lived (cf. Russia, Germany, America, Poland, etc.). Jews have always dealt with antisemitism.

  • Israel’s various experiences of destruction would be considered signs and wonders by their descendants for generations.

All these curses will fall on you, pursuing and overtaking you until you are destroyed, because you would not obey the Lord your God by keeping his commandments and statutes that he has given you. These curses will be a perpetual sign and wonder with reference to you and your descendants.

Deuteronomy 28:45-46

Jews are very aware of their unfortunate history—the stories are passed down from generation to generation. Some of these events are remembered in their festivals, especially those from which God delivered them.

  • Israel would experience judgment by foreign nations—making Israel so desperate, they would cannibalize their young.

The Lord will raise up a distant nation against you, one from the other side of the earth as the eagle flies, a nation whose language you will not understand, a nation of stern appearance that will have no regard for the elderly or pity for the young. They will devour the offspring of your livestock and the produce of your soil until you are destroyed. They will not leave you with any grain, new wine, olive oil, calves of your herds, or lambs of your flocks until they have destroyed you. They will besiege all of your villages until all of your high and fortified walls collapse—those in which you put your confidence throughout the land. They will besiege all your villages throughout the land the Lord your God has given you. You will then eat your own offspring, the flesh of the sons and daughters the Lord your God has given you, because of the severity of the siege by which your enemies will constrict you.

Deuteronomy 28:49-53

Jewish history is filled with nations coming against them, creating appalling situations. In 2 Kings 6:26-31, when Syria besieged Israel, the women were so desperate, they resorted to eating their own children, as Deuteronomy 28:53 foretold.

  • Israel would experience a scattering amongst other nations, and while there, they would cease to worship God and instead worship false deities.

This is what will happen: Just as the Lord delighted to do good for you and make you numerous, he will take delight in destroying and decimating you. You will be uprooted from the land you are about to possess. The Lord will scatter you among all nations, from one end of the earth to the other. There you will worship other gods that neither you nor your ancestors have known, gods of wood and stone. Among those nations you will have no rest nor will there be a place of peaceful rest for the soles of your feet, for there the Lord will give you an anxious heart, failing eyesight, and a spirit of despair.

Deuteronomy 28:63-65

As mentioned, Jewish history is filled with their scattering throughout other nations. Even today, most Jews do not live in Israel but in various nations around the world. This is extremely unusual. For comparison, approximately seven million Koreans live outside of Korea while forty-nine million live in Korea. In fact, since the destruction of Israel by Rome in AD 70, less Jews have lived in Israel than outside.

In addition, as Deuteronomy 28:64 prophesied, while in exile, these Jews would not worship God but instead worship the gods of other nations. Providing evidence for this, a 2012 Gallup poll showed that Jews were the least religious people in the world—54% considered themselves nonreligious and 2% considered themselves atheist.7 A 2011 study of American Jews showed that half of all American Jews had doubts about God, in comparison to 10-15% of other American groups.8 Romans 11:7-8 and 25, says this about the Jews current religious state:

What then? What the people of Israel sought so earnestly they did not obtain. The elect among them did, but the others were hardened, as it is written: “God gave them a spirit of stupor, eyes that could not see and ears that could not hear, to this very day.” … I do not want you to be ignorant of this mystery, brothers and sisters, so that you may not be conceited: Israel has experienced a hardening in part until the full number of the Gentiles has come in

Again, part of the covenant stipulated that while in exile, the Jews would not worship the God of their fathers, which has proved true in a unique way, compared to other ethnic groups.

  • After being exiled, Israel would experience a restoration to the land when they returned to God.

“When you have experienced all these things, both the blessings and the curses I have set before you, you will reflect upon them in all the nations where the Lord your God has banished you. Then if you and your descendants turn to the Lord your God and obey him with your whole mind and being just as I am commanding you today, the Lord your God will reverse your captivity and have pity on you. He will turn and gather you from all the peoples among whom he has scattered you. Even if your exiles are in the most distant land, from there the Lord your God will gather you and bring you back. Then he will bring you to the land your ancestors possessed and you also will possess it; he will do better for you and multiply you more than he did your ancestors.

Deuteronomy 30:1-5

The Jews have experienced multiple exiles from Israel and returns to it. Mark Hitchcock said this:

The Jews are remarkable in light of the testimony of history to exile and return. In all of human history there have been less than ten deportations of a people group from their native land. These people groups disappeared in history because they assimilated into the nations to which they were exiled. However, the Jewish people did not simply experience a single exile, but multiple exiles…9

Israel is the only nation to be fully deported and then return to their land, which has happened multiple times. Even more unique is the fact that they are the only nation to lose their native tongue (Hebrew) in their deportations and restore it again.10 Their exiles and returns are as follows:

-In 740-722 BC, the Assyrians conquered the Northern Kingdom of Israel, and they were exiled among the nations.11

-In 586 BC, the Babylonians conquered Jerusalem and exiled the Southern Kingdom of Judah. Smaller deportations happened in 605 and 597.

-In 538 BC, Zerubbabel led the first return to the land.12 The second return was led by Ezra in 458 BC and the third by Nehemiah in 445 BC.

-In AD 70, the Romans destroyed Jerusalem, and they were dispersed again for almost 1900 years, as only a few Jews remained in the land.13

-In 1871, a remnant of the Jews began to return, which has continued since.14

-In 1881 about 25,000 Jews were in the land

-In 1914 about 80,000 Jews were in the land

-In 1939 about 450,000 Jews were in the land

-In 1948 about 650,000 Jews were in the land

In May 1948, a major event in Jewish history happened. After the holocaust, Palestine was returned to the Israelites by the United Nations—ending British control of the land.15 Israel officially became a nation again after 1900 years primarily lived outside of their homeland. Since then, their return to the land has continued to increase dramatically.

-In 2009 about 5.4 million Jews were in the land—holding a greater population of Jews than any other nation.16 For comparison, in 2013, there were 5.3 million Jews living in the United States.17 In 1948, only 6% of Jews lived in Israel, and now 40% of Jews live there. It is estimated that by 2030 half of all Jews will reside in the land.18

In studying Jewish history, there is undeniable proof of biblical prophecy. When obedient, they were blessed by God, and when disobedient, they received his discipline. God has allowed them to suffer repeated persecutions. They have been exiled from their land and experienced returns multiple times, something which has never happened to any other nation. According to other biblical prophecies, one day Israel will not only return to the land but return to their God at Christ’s second coming. Romans 11:25-27 says:

For I do not want you to be ignorant of this mystery, brothers and sisters, so that you may not be conceited: A partial hardening has happened to Israel until the full number of the Gentiles has come in. And so all Israel will be saved, as it is written: “The Deliverer will come out of Zion; he will remove ungodliness from Jacob. And this is my covenant with them, when I take away their sins.”

At that point, there will be a final return, fulfilling Deuteronomy 30:1-9, as well as many other prophecies regarding the Jews at last returning to the land—never to be exiled again (cf. Ez 36:24-37, 37:21-28).

A very strong evidence for the accuracy of biblical prophecy is the nation of Israel. God made a covenant with her, and history bears witness to the conditions of that covenant.

Reflection

  1. In the reading, what stood out most to you and why?
  2. How many prophecies are there about Christ’s first coming in the Old Testament?
  3. How many prophecies were fulfilled on the day of Christ’s death?
  4. What are some examples of how God’s covenant with Israel, as described in Deuteronomy, has played out historically?
  5. What other questions or applications do you have from the reading?

Copyright © 2020 Gregory Brown

Unless otherwise noted, the primary Scriptures used are taken from the NET Bible ® copyright © 1996-2016 by Biblical Studies Press, L.L.C. All rights reserved.

Holy Bible, New International Version ®, NIV® Copyright © 1973, 1978, 1984, 2011 by Biblica, Inc.® Used by permission. All rights reserved worldwide.

Scripture quotations marked (ESV) are from The Holy Bible, English Standard Version® (ESV®) Copyright © 2001 by Crossway, a publishing ministry of Good News Publishers. All rights reserved.

Scripture quotations marked (NLT) are taken from the Holy Bible, New Living Translation, Copyright © 1996, 2004, 2007 by Tyndale House Foundation. Used by permission of Tyndale House Publishers, Inc., Carol Stream, Illinois 60188. All rights reserved.

Scripture quotations marked (NASB) are taken from the New American Standard Bible®, Copyright © 1960, 1962, 1963, 1968, 1971, 1972, 1973, 1975, 1977, and 1995 by The Lockman Foundation. Used by permission.

Scripture quotations marked (KJV) are from the King James Version of the Bible.

All emphases in Scripture quotations have been added.

BTG Publishing all rights reserved.


1 Hitchcock, Mark. The Amazing Claims of Bible Prophecy, (p. 86). Harvest House Publishers. Kindle Edition.

2 “Micah” accessed 8/6/19 from https://www.biblica.com/resources/scholar-notes/niv-study-bible/intro-to-micah/

3 McDowell, Josh. Evidence That Demands a Verdict (p. 231). Thomas Nelson. Kindle Edition.

4 Hitchcock, Mark (2010-04-01). The Amazing Claims of Bible Prophecy, (p. 95). Harvest House Publishers. Kindle Edition.

5 “A Brief and Incomplete History of Jewish Suffering” accessed 8/7/19 from https://www.chosenpeople.com/site/a-brief-and-incomplete-history-of-jewish-suffering/

6 “The Holocaust” accessed 8/7/19 from https://www.history.com/topics/world-war-ii/the-holocaust

7 “A New Poll Shows Atheism Is on the Rise, with Jews found to Be the Least Religious” accessed 8/7/19 from https://www.haaretz.com/jewish/jews-least-observant-int-l-poll-finds-1.5287579

8 “Judaism without God? Yes, say American Atheist” accessed 8/7/19 from https://usatoday30.usatoday.com/news/religion/story/2011-09-26/jew-atheist-god/50553958/1

9 Hitchcock, Mark (2010-04-01). The Amazing Claims of Bible Prophecy, (p. 98). Harvest House Publishers. Kindle Edition.

10 Hitchcock, Mark. The Amazing Claims of Bible Prophecy, (p. 99). Harvest House Publishers. Kindle Edition.

11 “When and how was Israel conquered by the Assyrians?” accessed 8/7/19 from https://www.gotquestions.org/Israel-conquered-by-Assyria.html

12 “Zerubbabel” accessed 8/7/19 from https://www.newworldencyclopedia.org/entry/Zerubbabel

13 “Map of Pre-1948 Palestine: The Roman Exile” accessed 8/7/19 from https://www.jewishvirtuallibrary.org/map-of-the-roman-exile-70-ce

14 Hitchcock, Mark. The Amazing Claims of Bible Prophecy, (p. 102). Harvest House Publishers. Kindle Edition.

15 Hitchcock, Mark. The Amazing Claims of Bible Prophecy, (p. 103). Harvest House Publishers. Kindle Edition.

16 Hitchcock, Mark. The Amazing Claims of Bible Prophecy, (p. 103). Harvest House Publishers. Kindle Edition.

17 A Portrait of Jewish Americans” accessed 8/7/19 from https://www.pewforum.org/2013/10/01/chapter-1-population-estimates/

18 Hitchcock, Mark (2010-04-01). The Amazing Claims of Bible Prophecy, (p. 103). Harvest House Publishers. Kindle Edition

Related Topics: Basics for Christians, Bibliology (The Written Word), Christology, Prophecy/Revelation

网上牧师杂志–中文版(简体), SCh Ed, Issue 37 2020 年 秋季

A ministry of…

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

I. 加强圣经的理解
“如何阅读和理解圣经”(第四部分)

介绍

这是“加强圣经理解:如何阅读和理解圣经”第四部分。在过去的三期杂志中(本杂志的34、35和36),我们已经讨论了:

第一部分

1.圣经理解中的三个基本任务

2.两个重要的释经问题

第二部分

1.字面解释

2.理解一定的文学体裁和手法

3.一个意思,多种应用

4.文化对我们理解的影响—古代和现代文化

Part 3第三部分

1.文化和跨文化理解的两种极端

2.文化和跨文化理解的两个例子

a)洗脚

b)女人蒙头

3.理解圣经中文化问题的四个方针

现在,在第四部分,我们要列出解释圣经的十个简单的规则。我发现,R.C.Sproul的著作Knowing Scripture, 63-99对这很有帮助。

规则 #1: 按照作者的原意理解经文

如果你已经对经文进行了适当和充分的研究,你应该能够写下作者想对最初的读者说什么。你必须先了解这个,才能够知道它对你今天的听众有什么意义。我建议你先用自己的话写下这段经文(也就是复述),这样就能知道你是不是了解这段经文的意思。如果你不了解这段经文的意义,你就无法用自己的话写出来。试着把它写下来,详细讲述词语的意思,用自己的话解释比喻。

规则#2: 根据其他的经文理解经文

既然我们相信圣经是神的话,我们也相信没有任何一部分经文会与其他部分的经文相互矛盾或者不一致,因为神不可能自相矛盾。

这个原则(根据经文理解经文)是非常重要的,有两个原因。第一,因为非基督徒对经文的攻击。非基督徒对经文的攻击其中之一就是他们认为圣经自相矛盾。圣经的写作者有40多位,跨越16个世纪,如果圣经不是神所默示的,矛盾和不一致的情况就极有可能。但是通过以经文来理解经文,你可以证明整本圣经前后一致。

第二,根据经文来理解经文是一个重要的原则,因为基督徒阅读圣经的态度。基督徒阅读圣经,不是像非基督徒一样,要找出经文里面不一致的地方,而是要依照以经文理解经文的原则,找出我们对经文理解不一致的地方。另外,我们阅读和理解经文要有一个顺服的心,相信圣经的权柄、准确、诚实、完整。如果理解有不一致的地方,是我们的原因,而不是经文的原因。

因此,理解圣经的一个基本原则就是,为了正确理解一段经文,你必须带入其他有比较性或对比性的经文。如果你对这个段落的理解,与另一段比较或对比性经文所教导的有矛盾,那么你的理解是不正确的。或者说,一段经文有几种可能的理解方式,但是如果你选择的解释,与其他比较或对比的经文意义不一致,那么你必须放弃它,而选择另外一个意义一致的解释。

遵行这条解释原则,有以下几方面帮助:

(1)通过其它经文的亮光,会扩展你对这段经文的研究和阐释。

(2)它能够确保你对经文的理解与其他地方的经文不会出现不一致。

(3) 它能够确保你理解经文中神的渐进式启示。随着时间的推移,神越来越多地将他自己,他的心意、目的等等,通过经文启示给我们。

(4)它帮助你看到神在不同时期与人联系以及对待人的不同基础。因此,圣经不但是神旨意的渐进式启示,也是神与人之间关系的渐进式启示。

规则 #3: 使用清晰的、主要和大量的经文来解释那些意义不太清楚的、次要的、少量经文。

既然圣经的启示是渐进式的,那么早期的启示因为它有的时候不完全且模糊,相比于后来的启示可能不太清楚,这完全可以理解。在探讨某个主题的时候,更全面清楚的经文较那些不完全或者少量经文更有解释权。那些清楚、主要的经文的启示能够澄清那些不太清楚的、少量经文。

这也再一次强调了规则2:根据经文理解经文。

规则 #4: 做“逻辑”推理和推断的时候,要谨慎。

这个原则与上一个原则紧密相连。那些看似来自于圣经、合乎逻辑的推理或者推论,不一定正确。对我们来说合乎逻辑的东西,在神的方式或思想中可能并不合乎逻辑。显然,如果经文的明确教导与你的推论矛盾,或者你所认为的只是圣经里隐含的,那么应该遵从明确的教导。因此,在经文中寻找明确的教导来支持你认为隐含的东西,是非常重要的。

我们往往很容易根据逻辑推理、假设所得的隐含教导或者推论,来解释和应用经文,而这很可能根本不是作者想要表达的。

研究经文的时候,推理和推断的时候确实要谨慎,但同时我们也需要能够从经文的具体细节中,看到一般性的原则。谨慎你从经文中所得出来的结论,应该是是经文本身所体现的潜在的、普遍的、没有时间限制的原则。

规则 #5: 不要要求圣经符合不合理的文学标准

所谓“不合理的文学标准”,我指的是你对任何其他文学作品都不会要求的标准。R. C. Sproul把这叫做“阅读圣经像阅读其他任何书籍一样”(Knowing Scripture, 63)。一个圣经评论员这样说:“任何对阅读其他文学作品不恰当的规则,我们不会在理解圣经的时候要求这样规则的帮助” (Mal Couch著. A Biblical Theology of the Church, 15)

当然,圣经和其他任何书籍都不同,因为(1)它是独一无二的(没有类似的书籍);(2)它是神圣的(没有类似的作者);(3)它是默示的(没有其他类似的来源、沟通、启示或者能力)。

但是,我们必须阅读圣经像其他任何书籍一样,因为它与其他任何书籍一样,是由书面文字构成的—在那个时候有其常用意义的单词;单词的理解需要参考当时通用的语法规则以及单词本身所给予的基本意义。同样,我们也不能把对其他文学所不允许的文学自由强加于圣经。

需要注意这个警告:哪怕我们能够正确理解单词的意义和语法,这并不意味着每个阅读圣经的人都能够对经文说的是什么以及在生活中的应用得出正确的结论。对于此,我们需要圣灵的启示,这是只有信徒才拥有的。非信徒或许能够理解单词的意思,能够分析所使用的的语法,他们也能够像对其他文学作品一样使用文学分析手段,但是非信徒并不能对经文得出正确的结论,因为他们没有圣灵的启示(哥前2:14;弗4:18)—他们对经文的理解只能停留在文学水平。虽然他们有智力上的理解力,但是并没有属灵的理解力。因此,非信徒并不顺服经文的权威,他们得出错误的结论,并不能看到经文的属灵意义;他们并不能赋予圣经该有的价值; 他们不接受圣经对信仰和实践的指示;他们也不会接受将经文应用到他们的生活中。如果我们想要赋予圣经该有的价值,正确理解经文说的什么,以及将它应用到我们的生活中,我们需要圣灵的启示

当我说“不要要求圣经符合不合理的文学标准”时,我指的是你要像分析和阅读其他文学作品一样,分析圣经的语法构成(单词、短语、句子等),它的背景(历史、文化、政治等),以及它的文学体裁(诗歌、叙事等),只不过要在圣灵的帮助下。这种客观阅读圣经的方式可以避免没有学术基础的主观、灵意解经,得出读者自己想要的或者认为的任意解释。

规则 #6: 从个人应用的角度阅读和理解圣经

不要问“对我来说这是什么意思?”,而要问“如何把这应用到我身上?”通过问这个问题,我们不但能够找出当前相关的应用,而且能够首先了解它是如何应用到最初的听众身上。通过了解作者如何安排他的论据以及如何将这应用到最初听众的生活中(比如他为什么写,他针对的是什么问题等),我们会发现如何在不违背经文原意的范围内将其应用到我们自己身上。

请注意这个范围:虽然对于一个真理,我们会有许多不同的应用,但是这些应用仍然需要限制在作者教导的原意范围内。你没有权柄随意应用经文,就像你没有权柄随意解释经文一样。就像有人说的,“应用领域比释经领域有更多的异端。”

所以,我们需要从“个人应用”的角度阅读和理解圣经。我们要先了解作者的本意(以及他的最初听众会如何理解),和最初听众的生活状况(以及经文如何应用到他们身上),然后再将其适当地应用到我们自己的生活和文化当中(也就是以一种与原始情况相一致的、相呼应的方式)

规则 #7: 了解经文的文学修辞和体裁,并相应地解释。

我已经定义了我所说的字面解释是什么意思,尤其是当涉及到文学修辞(比如比喻)和体裁(比如诗歌、启示录、寓言等)。每一种文学体裁都需要相应地解释。例如,解释希伯来必须根据它的格式和传统——比如平行等(诗2:4;箴1:2;创4:23;赛55:6-7)。我们需要区分箴言和律法。就像英语的箴言一样,希伯来箴言并不是在任何时候都适用于所有人,而是一般适用于那些过着敬虔生活的人的常规原则。

规则 #8: 仔细研究单词的语法结构和意义

如果你不注意语法,你就不能够准确的理解经文——(1)词性(比如名词、动词);(2)词的形态(比如单复数;现在或将来时态等);(3)单词在文中的意义和用法以及它们在组成短语、句子和段落之间的关系(语法)。不要歪曲词语使它成为你想要表达的意思,也不要使它成为你根据现在用法所认为的意思。你必须在原文、文化和历史背景下了解这个词语。记住有的时候一个词语的意思会随着时间的推移而改变。

注意重复的、重要的和关键的词。重复的单词和短语通常会告诉你一些作者想要强调的信息,或/和经文的主题(比如腓1:27;2:2,3,5;3:15,16;4:2,7)。重要的词语可能是:(1)神学用语(比如称义);或者(2)一个句子的主要动词;(3)介词和连词。单词的解释不能离开他们的用法。所以,一定要借助分析一个单词的形态和它在原文的用法,来确定它的意思。

当你遇到一个单词有多重意义的时候,你必须了解它在原文中的形态和用法,以及在圣经中几种不同的用法,然后才能决定它的意思。

规则 #9:以基督为中心阅读和理解圣经

我这里所指的是,从新约的角度来阅读圣经。每一个信息都应该指向基督或者在基督里的基督徒生活。每一次讲道都应以圣经救赎的中心为指导(参考Bryan Chapell所著的Fallen Condition Focus” (FCF) in Christ Centered Preaching, 1994)。这个中心不但是迷失者的救赎,也使信徒成长,使他们成为神想要他们成为的样子。Chapell说:“对一段经文恰当的理解以及一场讲道的中心都要求有清晰的FCF(堕落状态的中心)”

从神学上说,每一场讲道的目的都应该和所讲经文有相同的目的,就是“人类状况的一个方面,需要圣经的教导、训诫和/或安慰”(Chapell 43)。把这个作为目标,那么每一场讲道在其目的上都是统一的。

规则 #10: 从神学的角度阅读和理解经文

在经文中寻找作者所表达的基本真理的迹象。自问:(1)原始作者表达了什么教义(神学思想)?(2)什么是经文中所表现出来的最重要的真理?不要把你的教义偏见强加于经文。也不要把经文中没有的意思加进去。自问:(1)关于神,这段经文说了什么?(2)关于人与神之间的关系,说了什么?(3)关于如何为神而活,说了什么?如果你无法回答这些问题,你可能并不知道这段经文的神学要点是什么。

在经文中寻找作者要表达的真理,这个任务的难度通常取决于其文学体裁。对于非教诲性的体裁,要找到其教导的真理可能会有难度—比如雅歌,或者约拿书。约拿书究竟是关于神如何对待一个任性的先知,还是关于神在一切情况下的主权,不论是大自然(风暴、植物和虫子),外邦水手,任性的先知,或者邪恶的外邦人等?

就这一点而言,为了能够理解其中的神学观点,你必须非常谨慎地解释故事。你必须能够从故事的细节里面提炼出神学观点。

II.加强圣经式领导
“在一个恨他的世界里面服侍我们的主:约15:18-27的解释研究”

作为基督徒领袖,不论在教会中还是世界中,我们会常常面对拒绝。基督徒的生活充满了挑战和威胁,不是吗?这个世界是那样地敌对福音和主。有的时候他们的敌意让我们不敢为基督挺身而出。但,我们的鼓励是—耶稣说,在世上你有苦,但是你可以放心,我已经胜了世界1633

.所以,作为基督徒领袖,我们该做什么来鼓励我们的会众在这个充满敌意的文化里为基督做见证?这就是我们在这篇文章里要讲的主题:“在一个恨他的世界里为基督做见证”(约15:18-27)。现在公开地为基督作见证越来越难我希望本次圣经学习能够帮助和鼓励你。

在我们的经文里,耶稣刚刚劝戒门徒要住在他里面(15:1-11)以及要彼此相爱(15:12-17)。现在,耶稣开始警告他们,这个世界恨他,因此也要恨他们,就是他的门徒们(15:18-25),并且鼓励他们在其中为他作见证。

我们从这段经文学到的原则是“尽管遭到世界的反对,我们仍能忠心地为基督作见证。”在这段经文中,我们注意到三个神学原则…

I.世界恨恶耶稣的门徒(18-20)

注意,1:.世界恨基督的门徒因为它先恨了基督(15:18)。世界若恨你,你知道恨你以先,已恨我了(1518当耶稣说,世界恨你,他并不是在说世界可能恨你,也可能不恨你。这里是因果的,而不是假设的。毫无疑问,世界会恨耶稣的门徒。

门徒们已经经历过这些。他们知道在第九章里发生在那个生来瞎眼的人和他父母身上的事情。他们知道那个瞎子的父母害怕犹太人,因犹太人已经规定,如果任何人承是基督,就会被赶出会堂(9:22”。这完全是犹太人对那些经历耶稣医治大能的人的恐吓。犹太人被迫不能承认耶稣为他们的儿子做了什么。在后来,门徒在世界上要经历比这更大的恨。那些强烈反对基督的人,在他们里面有一种天生的仇恨。事实是,世界恨基督,因此也恨基督徒。世界充满了邪恶的男人和女人,撒旦在他们里面工作所产生对基督的恨,通过对基督徒的恨表现出来。

耶稣安慰他的门徒说,世界若恨你,你知道恨你以先,已恨我了(1518)。这里的安慰就是,经历被世界恨的基督徒是和他们的主一起受苦。 耶稣首先遭受了世人的恨恶,基督徒现在为基督受苦。使徒保罗把这称为一种特权,一个礼物:蒙恩,不但得以信服基督,并要他受苦(腓1:29)。耶稣并没有呼召我们去经历任何他没有经历过的事情。因为受苦和敌对,很多耶稣的门徒不再跟随他(约6:66)。他们无法忍受不宽容、拒绝、羞辱和身体上的惩罚。这也是许多现今的基督徒面临的挑战。

所以,1、世界恨基督徒因为他们首先恨了基督;2、世界恨基督徒因为我们是被基督所拣选的(15:19-20)。 若属世界,世界必属自己的;只因你不属世界,乃是我从世界中拣选了你,所以世界就恨你15:19)。”“属世界的指的是和世界认同,相信世界的信仰和道德标准,接受世界的习惯和特点。如果你也这样做,耶稣说世界必”你,因为你是属它的。如果你被这个世界的标准所激励和塑造,这个世界就会把你当作属它自己的来接受你。但真理是世界并不接受你。事实上,世界恨你只因你不属世界。你不属世界的原因是耶稣从世界中拣选了你

你明白了吗?耶稣说你不被世界接受,或者不属于世界,是因为我从世界中拣选了你。这是他主权拣选门徒的恩典和怜悯。门徒们被主从世界中分别出来,不是因为在他们里面有任何良善或者有价值的东西,而是因为他们被耶稣主权拣选。就像耶稣根据自己的旨意选召了他的门徒,今天他也在根据自己的旨意选召所有的信他的人来跟随他,为他作见证。这使我们与世界不同。我们被神从世界中拣选出来,分别出来归给他,专为他所用。

重复他在13:16已经告诉过门徒的,耶稣说念我从前′仆人不能大于主人‛(15:20a)‘’。耶稣的门徒不应该期待受到比耶稣更好的待遇。”就像他不免受逼迫,我们也是如此。若逼迫了我,也要逼迫你;若遵守了我的,也要遵守你的1520b)。换句话说,世界怎样对待耶稣,也要怎样对待他的门徒。如果他们逼迫了他,他们也要逼迫他的门徒。相反的,如果他们遵守了他的话,他们也会遵守门徒的话。简言之,世界怎样对待耶稣也会怎样对待你。

世界恨基督的门徒—1、因为它恨耶稣;2、因为基督徒被基督从世界中拣选出来;以及3、世界恨基督的门徒因为世界不认识神(15:21)。“但他因我的名要向你一切的事,因认识那差我来的1521)。世界会恨和逼迫信靠耶稣的名的人,认识那差我来的只有通过耶稣,你才能认识神。如果你恨耶稣,那是因为你不认识神—那位差他来的。真正认识神的人都知道,耶稣是神独一的永生的儿子,被差到这个世上来的。如果他们知道耶稣是神差来的那位,他们就不会像以前那样对待他了。因为圣经说,父差子作世人的救主14:14

所以这段经文的第一个神学原则就是,世界恨基督徒。但是,请注意第二个神学原则…

II.世界没有借口恨基督(15:22-25)

1.世界没有借口恨基督,因为他说过的话(15:22-23)。我若没有来教,他就没有罪,但如今他的罪无可推诿15:22。真理是,他们本应该知道耶稣是谁。他来是要叫他们认识神,他如此说也如此行。如果耶稣没有在教训他们的时候向他们显明自己是谁,那么他们就不会犯了拒绝耶稣是他们救主的罪,因为他们不知道。—就没有罪。但是既然耶稣已经向他们显明自己是谁,但如今他的罪无可推诿。拒绝耶稣毫无借口,他们是有罪的。为什么?因为耶稣清楚地将自己是谁以及神是谁的真理告诉他们。然而他们仍然拒接他。因此他们毫无借口。当站在神审判的白色大宝座前,没有任何曾生在这个世界的人,有借口拒接耶稣—无话可说,没有借口,没有自义。为什么?因为他们已经听过真理却拒绝了它。

恨我的,也恨我的父15:23。除了认识和相信耶稣,你不可能知道神。如果你恨耶稣,你也恨他的父。耶稣时代的犹太人称神是他们的父,但是他们拒绝耶稣是神的儿子,救主。这是不可能的,因为耶稣和父本为一。你可以说自己认识神,但是如果你拒绝耶稣是神的儿子,你也拒绝神--父。所以,有的人和宗教团体声称他们敬拜神,却不认基督是神、他为我们赎罪以及他从死里复活,就不可能认识神,也不认识神。

所以,1、世界没有借口恨耶稣,因为所说过的话。2、世界没有借口恨耶稣,因为他做过的事(15:24-25)。我若没有在他过别人未曾行的事,他就没有罪。(15:24a”不但耶稣的话无可辩驳地证明他是谁,他所行的事也是。他所说的和所行的是独一的。如果他没有行过他所行的神迹,那么,他说,就没有罪。但是耶稣确实行了人未曾行的事,因此每个人都要为自己对耶稣的回应负责。但如今我与我的父,他也看也很恨15:24b)。耶稣时代的人,在耶稣在世和死的时候,他们对他的回应是拒绝。这样的拒绝是没有借口的,因为耶稣是谁的证据是无可辩驳的。拒绝耶稣,他们也拒绝了差他来的父。

这和现在也没有什么不同。我们在圣经里有耶稣所说的话和他所行的事。所以,每个人都要为自己对这些证据的回应负责。我们从这段经文中可以看到,这些证据经常不足以说明某些人,让他们知道有罪并需要一位救主。这就是人类心里的刚硬。

应验律法上所写的′他无故地恨我‛15:25)。这是一个悲惨的事实—无故地恨我。”人们恨我们通常有原因,但是在耶稣这件事上,他们无故地恨他。这正显明了人类心里的刚硬和邪恶!耶稣没有任何索取地向人们行善。他向不认识他的人行善,医治有病的,给饥饿的食物,使有些人从死里复活。他来传讲恩典和怜悯。他来向我们显明神是谁。

耶稣的敌对者无故地恨他,却并不知道也正是因此,他们成就了两件事:(a)他们对他的死负责;而同时(b)他们也成就了神永恒救赎的目的。神使用人罪恶的行为成就他美好的旨意,所以人类为耶稣的死负责的同时,神却籍着耶稣的死给了人永生的盼望。这就是神伟大的爱和恩典。

到现在为止,我们学习了什么?首先,世界恨基督徒(15:18-20)。其次,世界没有借口恨基督(15:22-25)。那么,作为基督教会的领袖,我们该如何在一个恨他的世界里忠实地服侍他并为他作见证?这里有一些鼓励…

III.尽管这个世界充满恨恶,但是我们仍然可以为基督作证(15:26-27)

1.我们能够为基督做见证,因为圣灵赐予我们能力(15:26)在15:18-25中,耶稣警告他的门徒会有逼迫,并且他解释了他们会受逼迫的原因。现在,在15:26-27中,耶稣劝戒和安慰他的门徒,告诉他们在敌对和逼迫当中为他作见证的力量来源。就像他在14章开头告诉他们的,耶稣再一次提醒门徒,我们在面对逼迫时的安慰和力量来自于圣灵。但我要从父那里差保惠来,就是从父出来真理的圣灵,他来了,就要见证15:26)。耶稣应许门徒,当他回到天堂,他会赐下保惠从父出来的给他们 。这正是五旬节发生的事。

圣灵是“真理的圣灵”(15:26b)。就像神的话是真理,耶稣是真理,所以圣灵也是真理因为神是三位一体的神。因此圣灵的本质是真理,圣灵的工作是“为我作见证”。这是圣灵在现今世界中的主要工作之一。“他既来了”,16:8耶稣说,“就要叫世人为罪、为义、为审判,自己责备自己”。在这个世界,圣灵见证人类完全的罪恶,神绝对的恩典以及基督救赎的绝对奇迹,圣灵是“真理的圣灵”,见证神的真理。

所以,1、我们可以为基督作见证,因为圣灵赐予我们能力;2、我们可以为基督作见证,因为我们和他之间的关系(15:27)。也要作见证,因从起就与我同在15:27)。不久之后当门徒们都抛弃基督逃走时,他们就体验到他们完全没有为基督作见证。但是当圣灵降临的时候,他们就开始有胆量和能力、毫无惧怕地来为基督作见证。害怕而抛弃耶稣的人很快就成为有胆量的人,毫无惧怕地为基督作见证甚至到死,因为他们从起头就与他同在。

就像门徒一样,因为我们也和基督有亲密的关系,圣灵赐予我们能力使我们能够毫无畏惧地为神的恩典做见证。我们能够见证人类的可怜的道德状况。我们能够见证神在基督里的恩典。在世界的敌对里见证这些。作为教会的领袖,我们今天的责任是成为如何在敌对的世界里为基督作见证的榜样。作为他的门徒,我们有圣灵住在我们里面,在这个世界见证耶稣是谁,他为什么来,他作了什么,他现在在哪里,以及他即将再来。我们每一次为食物祷告的时候,见证他;我们每一次对别人提到基督的时候,哪怕只有一句话,见证他;当我们抵挡贬低基督的人的时候,见证他;我们通过我们的生活方式、言语、行为、优先性、我们的交往以及习惯,见证耶稣。不论我们说什么或者做什么,都要为在基督里荣耀神而行。

结束语

从这段经文中学到了什么:1、世界恨基督徒因为他们恨基督(15:18-20);2、世界没有借口恨基督,因为(a)他说过的话和(b)他作的事,然而虽然世界充满恨恶,我们能够忠心地为基督作见证,(a)因为圣灵使我们有能力,和(b)因为我们和基督的关系(15;27)。这是我们的安慰和鼓励。

愿今天说的这些成为我们所有人的鼓励和挑战,特别是那些作为领导教会、牧养神子民的人。耶稣警告过我们,为他作见证并不容易,虽然世界恨我们,但是他鼓励和装备我们如此行。愿我们在一个恨他的世界里,在基督里站立得住。

III.讲道大纲

题目:给七个教会的信:撒狄—有名无实(启3:1-6)

主题:主题:一个将死的教会也可能维持表面上的基督信仰

要点 I:名义和实际之间存在着差异:“我知道你的行为,按名你是活的,但其实是死的”(3:1)

1.按名义(“名字”),这个教会是“活”的

2.实际是“死”的

要点 II:警醒和作工是有联系的

1.教会需要“醒来”“警醒”

2.教会需要“作工”—“坚固那剩下的”

要点 III:有必要回想和悔改(3:3-6)

1.有必要回想过去—“回想你是怎样领受,怎样听见的”(3:3a)

2.有必要认识现--“遵守并悔改”

3.有必要重新关注于未来

a)许多睡觉的人会惊奇于基督的审判——“若不警醒,我必到你那里,如同”(3c

b))有几名圣徒因基督的肯定而得满足—“你有几名是未曾污秽自己衣服的”(3:4a

对于这几个忠心的圣徒,基督应许…

- “他要穿白衣与我同行,因是配得的。”(3:4b-5a

- “我也必不从生命册上涂抹他的名”(3:5b-c

结论: 圣灵向众教会所,凡有耳的,都当听。”(3:6

Related Topics: Pastors

網上牧師雜誌 – 中文版(繁體), TCh Ed, Issue 37 2020 年 秋季

A ministry of…

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

I. 加強聖經的理解
“如何閱讀和理解聖經”(第四部分)

介紹

這是“加強聖經理解:如何閱讀和理解聖經”第四部分。在過去的三期雜誌中(本雜誌的34、35和36),我們已經討論了:

第一部分

1.聖經理解中的三個基本任務

2.兩個重要的釋經問題

第二部分

1.字面解釋

2.理解一定的文學體裁和手法

3.一個意思,多種應用

4.文化對我們理解的影響—古代和現代文化

Part 3第三部分

1.文化和跨文化理解的兩種極端

2.文化和跨文化理解的兩個例子

a)洗腳

b)女人蒙頭

3.理解聖經中文化問題的四個方針

現在,在第四部分,我們要列出解釋聖經的十個簡單的規則。我發現,R.C.Sproul的著作Knowing Scripture, 63-99對這很有幫助。

規則 #1: 按照作者的原意理解經文

如果你已經對經文進行了適當和充分的研究,你應該能夠寫下作者想對最初的讀者說什麼。你必須先瞭解這個,才能夠知道它對你今天的聽眾有什麼意義。我建議你先用自己的話寫下這段經文(也就是複述),這樣就能知道你是不是瞭解這段經文的意思。如果你不瞭解這段經文的意義,你就無法用自己的話寫出來。試著把它寫下來,詳細講述詞語的意思,用自己的話解釋比喻。

規則#2: 根據其他的經文理解經文

既然我們相信聖經是神的話,我們也相信沒有任何一部分經文會與其他部分的經文相互矛盾或者不一致,因為神不可能自相矛盾。

這個原則(根據經文理解經文)是非常重要的,有兩個原因。第一,因為非基督徒對經文的攻擊。非基督徒對經文的攻擊其中之一就是他們認為聖經自相矛盾。聖經的寫作者有40多位,跨越16個世紀,如果聖經不是神所默示的,矛盾和不一致的情況就極有可能。但是通過以經文來理解經文,你可以證明整本聖經前後一致。

第二,根據經文來理解經文是一個重要的原則,因為基督徒閱讀聖經的態度。基督徒閱讀聖經,不是像非基督徒一樣,要找出經文裡面不一致的地方,而是要依照以經文理解經文的原則,找出我們對經文理解不一致的地方。另外,我們閱讀和理解經文要有一個順服的心,相信聖經的權柄、準確、誠實、完整。如果理解有不一致的地方,是我們的原因,而不是經文的原因。

因此,理解聖經的一個基本原則就是,為了正確理解一段經文,你必須帶入其他有比較性或對比性的經文。如果你對這個段落的理解,與另一段比較或對比性經文所教導的有矛盾,那麼你的理解是不正確的。或者說,一段經文有幾種可能的理解方式,但是如果你選擇的解釋,與其他比較或對比的經文意義不一致,那麼你必須放棄它,而選擇另外一個意義一致的解釋。

遵行這條解釋原則,有以下幾方面幫助:

(1)通過其它經文的亮光,會擴展你對這段經文的研究和闡釋。

(2)它能夠確保你對經文的理解與其他地方的經文不會出現不一致。

(3) 它能夠確保你理解經文中神的漸進式啟示。隨著時間的推移,神越來越多地將他自己,他的心意、目的等等,通過經文啟示給我們。

(4)它幫助你看到神在不同時期與人聯繫以及對待人的不同基礎。因此,聖經不但是神旨意的漸進式啟示,也是神與人之間關係的漸進式啟示。

規則 #3: 使用清晰的、主要和大量的經文來解釋那些意義不太清楚的、次要的、少量經文。

既然聖經的啟示是漸進式的,那麼早期的啟示因為它有的時候不完全且模糊,相比於後來的啟示可能不太清楚,這完全可以理解。在探討某個主題的時候,更全面清楚的經文較那些不完全或者少量經文更有解釋權。那些清楚、主要的經文的啟示能夠澄清那些不太清楚的、少量經文。

這也再一次強調了規則2:根據經文理解經文。

規則 #4: 做“邏輯”推理和推斷的時候,要謹慎。

這個原則與上一個原則緊密相連。那些看似來自於聖經、合乎邏輯的推理或者推論,不一定正確。對我們來說合乎邏輯的東西,在神的方式或思想中可能並不合乎邏輯。顯然,如果經文的明確教導與你的推論矛盾,或者你所認為的只是聖經裡隱含的,那麼應該遵從明確的教導。因此,在經文中尋找明確的教導來支持你認為隱含的東西,是非常重要的。

我們往往很容易根據邏輯推理、假設所得的隱含教導或者推論,來解釋和應用經文,而這很可能根本不是作者想要表達的。

研究經文的時候,推理和推斷的時候確實要謹慎,但同時我們也需要能夠從經文的具體細節中,看到一般性的原則。謹慎你從經文中所得出來的結論,應該是是經文本身所體現的潛在的、普遍的、沒有時間限制的原則。

規則 #5: 不要要求聖經符合不合理的文學標準

所謂“不合理的文學標準”,我指的是你對任何其他文學作品都不會要求的標準。R. C. Sproul把這叫做“閱讀聖經像閱讀其他任何書籍一樣”(Knowing Scripture, 63)。一個聖經評論員這樣說:“任何對閱讀其他文學作品不恰當的規則,我們不會在理解聖經的時候要求這樣規則的説明” (Mal Couch著. A Biblical Theology of the Church, 15)

當然,聖經和其他任何書籍都不同,因為(1)它是獨一無二的(沒有類似的書籍);(2)它是神聖的(沒有類似的作者);(3)它是默示的(沒有其他類似的來源、溝通、啟示或者能力)。

但是,我們必須閱讀聖經像其他任何書籍一樣,因為它與其他任何書籍一樣,是由書面文字構成的—在那個時候有其常用意義的單詞;單詞的理解需要參考當時通用的語法規則以及單詞本身所給予的基本意義。同樣,我們也不能把對其他文學所不允許的文學自由強加於聖經。

需要注意這個警告:哪怕我們能夠正確理解單詞的意義和語法,這並不意味著每個閱讀聖經的人都能夠對經文說的是什麼以及在生活中的應用得出正確的結論。對於此,我們需要聖靈的啟示,這是只有信徒才擁有的。非信徒或許能夠理解單詞的意思,能夠分析所使用的的語法,他們也能夠像對其他文學作品一樣使用文學分析手段,但是非信徒並不能對經文得出正確的結論,因為他們沒有聖靈的啟示(哥前2:14;弗4:18)—他們對經文的理解只能停留在文學水準。雖然他們有智力上的理解力,但是並沒有屬靈的理解力。因此,非信徒並不順服經文的權威,他們得出錯誤的結論,並不能看到經文的屬靈意義;他們並不能賦予聖經該有的價值; 他們不接受聖經對信仰和實踐的指示;他們也不會接受將經文應用到他們的生活中。如果我們想要賦予聖經該有的價值,正確理解經文說的什麼,以及將它應用到我們的生活中,我們需要聖靈的啟示

當我說“不要要求聖經符合不合理的文學標準”時,我指的是你要像分析和閱讀其他文學作品一樣,分析聖經的語法構成(單詞、短語、句子等),它的背景(歷史、文化、政治等),以及它的文學體裁(詩歌、敘事等),只不過要在聖靈的幫助下。這種客觀閱讀聖經的方式可以避免沒有學術基礎的主觀、靈意解經,得出讀者自己想要的或者認為的任意解釋。

規則 #6: 從個人應用的角度閱讀和理解聖經

不要問“對我來說這是什麼意思?”,而要問“如何把這應用到我身上?”通過問這個問題,我們不但能夠找出當前相關的應用,而且能夠首先瞭解它是如何應用到最初的聽眾身上。通過瞭解作者如何安排他的論據以及如何將這應用到最初聽眾的生活中(比如他為什麼寫,他針對的是什麼問題等),我們會發現如何在不違背經文原意的範圍內將其應用到我們自己身上。

請注意這個範圍:雖然對於一個真理,我們會有許多不同的應用,但是這些應用仍然需要限制在作者教導的原意範圍內。你沒有權柄隨意應用經文,就像你沒有權柄隨意解釋經文一樣。就像有人說的,“應用領域比釋經領域有更多的異端。”

所以,我們需要從“個人應用”的角度閱讀和理解聖經。我們要先瞭解作者的本意(以及他的最初聽眾會如何理解),和最初聽眾的生活狀況(以及經文如何應用到他們身上),然後再將其適當地應用到我們自己的生活和文化當中(也就是以一種與原始情況相一致的、相呼應的方式)

規則 #7: 瞭解經文的文學修辭和體裁,並相應地解釋。

我已經定義了我所說的字面解釋是什麼意思,尤其是當涉及到文學修辭(比如比喻)和體裁(比如詩歌、啟示錄、寓言等)。每一種文學體裁都需要相應地解釋。例如,解釋希伯來詩歌必須根據它的格式和傳統——比如平行等(詩2:4;箴1:2;創4:23;賽55:6-7)。我們需要區分箴言和律法。就像英語的箴言一樣,希伯來箴言並不是在任何時候都適用於所有人,而是一般適用於那些過著敬虔生活的人的常規原則。

規則 #8: 仔細研究單詞的語法結構和意義

如果你不注意語法,你就不能夠準確的理解經文——(1)詞性(比如名詞、動詞);(2)詞的形態(比如單複數;現在或將來時態等);(3)單詞在文中的意義和用法以及它們在組成短語、句子和段落之間的關係(語法)。不要歪曲詞語使它成為你想要表達的意思,也不要使它成為你根據現在用法所認為的意思。你必須在原文、文化和歷史背景下瞭解這個詞語。記住有的時候一個詞語的意思會隨著時間的推移而改變。

注意重複的、重要的和關鍵的詞。重複的單詞和短語通常會告訴你一些作者想要強調的資訊,或/和經文的主題(比如腓1:27;2:2,3,5;3:15,16;4:2,7)。重要的詞語可能是:(1)神學用語(比如稱義);或者(2)一個句子的主要動詞;(3)介詞和連詞。單詞的解釋不能離開他們的用法。所以,一定要借助分析一個單詞的形態和它在原文的用法,來確定它的意思。

當你遇到一個單詞有多重意義的時候,你必須瞭解它在原文中的形態和用法,以及在聖經中幾種不同的用法,然後才能決定它的意思。

規則 #9:以基督為中心閱讀和理解聖經

我這裡所指的是,從新約的角度來閱讀聖經。每一個資訊都應該指向基督或者在基督裡的基督徒生活。每一次講道都應以聖經救贖的中心為指導(參考Bryan Chapell所著的Fallen Condition Focus” (FCF) in Christ Centered Preaching, 1994)。這個中心不但是迷失者的救贖,也使信徒成長,使他們成為神想要他們成為的樣子。Chapell說:“對一段經文恰當的理解以及一場講道的中心都要求有清晰的FCF(墮落狀態的中心)”

從神學上說,每一場講道的目的都應該和所講經文有相同的目的,就是“人類狀況的一個方面,需要聖經的教導、訓誡和/或安慰”(Chapell 43)。把這個作為目標,那麼每一場講道在其目的上都是統一的。

規則 #10: 從神學的角度閱讀和理解經文

在經文中尋找作者所表達的基本真理的跡象。自問:(1)原始作者表達了什麼教義(神學思想)?(2)什麼是經文中所表現出來的最重要的真理?不要把你的教義偏見強加於經文。也不要把經文中沒有的意思加進去。自問:(1)關於神,這段經文說了什麼?(2)關於人與神之間的關係,說了什麼?(3)關於如何為神而活,說了什麼?如果你無法回答這些問題,你可能並不知道這段經文的神學要點是什麼。

在經文中尋找作者要表達的真理,這個任務的難度通常取決於其文學體裁。對於非教誨性的體裁,要找到其教導的真理可能會有難度—比如雅歌,或者約拿書。約拿書究竟是關於神如何對待一個任性的先知,還是關於神在一切情況下的主權,不論是大自然(風暴、植物和蟲子),外邦水手,任性的先知,或者邪惡的外邦人等?

就這一點而言,為了能夠理解其中的神學觀點,你必須非常謹慎地解釋故事。你必須能夠從故事的細節裡面提煉出神學觀點。

II.加強聖經式領導
“在一個恨他的世界裡面服侍我們的主:約15:18-27的解釋研究”

作為基督徒領袖,不論在教會中還是世界中,我們會常常面對拒絕。基督徒的生活充滿了挑戰和威脅,不是嗎?這個世界是那樣地敵對福音和主。有的時候他們的敵意讓我們不敢為基督挺身而出。但,我們的鼓勵是—耶穌說,“在世上你們有苦難,但是你們可以放心,我已經勝了世界”(約1633

.所以,作為基督徒領袖,我們該做什麼來鼓勵我們的會眾在這個充滿敵意的文化裡為基督做見證?這就是我們在這篇文章裡要講的主題:“在一個恨他的世界裡為基督做見證”(約15:18-27)。現在公開地為基督作見證越來越難我希望本次聖經學習能夠幫助和鼓勵你。

在我們的經文裡,耶穌剛剛勸戒門徒要住在他裡面(15:1-11)以及要彼此相愛(15:12-17)。現在,耶穌開始警告他們,這個世界恨他,因此也要恨他們,就是他的門徒們(15:18-25),並且鼓勵他們在其中為他作見證。

我們從這段經文學到的原則是“儘管遭到世界的反對,我們仍能忠心地為基督作見證。”在這段經文中,我們注意到三個神學原則…

I.世界恨惡耶穌的門徒(18-20)

注意,1:.世界恨基督的門徒因為它先恨了基督(15:18)。“世界若恨你們,你們知道恨你們以先,已經恨我了(1518)”。當耶穌說,“若”世界恨你,他並不是在說世界可能恨你,也可能不恨你。這裡是因果的“若”,而不是假設的“若”。毫無疑問,世界會恨耶穌的門徒。

門徒們已經經歷過這些。他們知道在第九章裡發生在那個生來瞎眼的人和他父母身上的事情。他們知道那個瞎子的父母“害怕猶太人,因為猶太人已經規定,如果任何人承認耶穌是基督,就會被趕出會堂(9:22”。這完全是猶太人對那些經歷耶穌醫治大能的人的恐嚇。猶太人被迫不能承認耶穌為他們的兒子做了什麼。在後來,門徒在世界上要經歷比這更大的恨。那些強烈反對基督的人,在他們裡面有一種天生的仇恨。事實是,世界恨基督,因此也恨基督徒。世界充滿了邪惡的男人和女人,撒旦在他們裡面工作所產生對基督的恨,通過對基督徒的恨表現出來。

耶穌安慰他的門徒說,“世界若恨你們,你們知道恨你們以先,已經恨我了(1518)。”這裡的安慰就是,經歷被世界恨的基督徒是和他們的主一起受苦。 耶穌首先遭受了世人的恨惡,基督徒現在為基督受苦。使徒保羅把這稱為一種特權,一個禮物:“因為你們蒙恩,不但得以信服基督,並要為他受苦”(腓1:29)。耶穌並沒有呼召我們去經歷任何他沒有經歷過的事情。因為受苦和敵對,很多耶穌的門徒不再跟隨他(約6:66)。他們無法忍受不寬容、拒絕、羞辱和身體上的懲罰。這也是許多現今的基督徒面臨的挑戰。

所以,1、世界恨基督徒因為他們首先恨了基督;2、世界恨基督徒因為我們是被基督所揀選的(15:19-20)。 “你們若屬世界,世界必愛屬自己的;只因你們不屬世界,乃是我從世界中揀選了你們,所以世界就恨你們(15:19)。”“屬世界的”指的是和世界認同,相信世界的信仰和道德標準,接受世界的習慣和特點。如果你也這樣做,耶穌說“世界必愛”你,因為你是“屬它的”。如果你被這個世界的標準所激勵和塑造,這個世界就會把你當作屬它自己的來接受你。但真理是世界並不接受你。事實上,世界恨你“只因你們不屬世界”。你不屬世界的原因是耶穌“從世界中揀選了你們”

你明白了嗎?耶穌說你不被世界接受,或者不屬於世界,是因為“我從世界中揀選了你們”。這是他主權揀選門徒的恩典和憐憫。門徒們被主從“世界”中分別出來,不是因為在他們裡面有任何良善或者有價值的東西,而是因為他們被耶穌主權揀選。就像耶穌根據自己的旨意選召了他的門徒,今天他也在根據自己的旨意選召所有的信他的人來跟隨他,為他作見證。這使我們與世界不同。我們被神從世界中揀選出來,分別出來歸給他,專為他所用。

重複他在13:16已經告訴過門徒的,耶穌說“你們要紀念我從前對你們所說的話,′僕人不能大於主人15:20a)‘’。耶穌的門徒不應該期待受到比耶穌更好的待遇。”就像他不免受逼迫,我們也是如此。“他們若逼迫了我,也要逼迫你們;若遵守了我的話,也要遵守你的話”(1520b)。換句話說,世界怎樣對待耶穌,也要怎樣對待他的門徒。如果他們逼迫了他,他們也要逼迫他的門徒。相反的,如果他們遵守了他的話,他們也會遵守門徒的話。簡言之,世界怎樣對待耶穌也會怎樣對待你。

世界恨基督的門徒—1、因為它恨耶穌;2、因為基督徒被基督從世界中揀選出來;以及3、世界恨基督的門徒因為世界不認識神(15:21)。“但他們因我的名要向你們行這一切的事,因為他們不認識那差我來的”(1521)。世界會恨和逼迫信靠耶穌的名的人,“因為他們不認識那差我來的”。只有通過耶穌,你才能認識神。如果你恨耶穌,那是因為你不認識神—“那位元差他來的”。真正認識神的人都知道,耶穌是神獨一的永生的兒子,被差到這個世上來的。如果他們知道耶穌是神差來的那位,他們就不會像以前那樣對待他了。因為聖經說,“父差子作世人的救主”(14:14

所以這段經文的第一個神學原則就是,世界恨基督徒。但是,請注意第二個神學原則…

II.世界沒有藉口恨基督(15:22-25)

1.世界沒有藉口恨基督,因為他說過的話(15:22-23)。“我若沒有來教訓他們,他們就沒有罪,但如今他們的罪無可推諉了”(15:22。真理是,他們本應該知道耶穌是誰。他來是要叫他們認識神,他如此說也如此行。如果耶穌沒有在教訓他們的時候向他們顯明自己是誰,那麼他們就不會犯了拒絕耶穌是他們救主的罪,因為他們不知道。—“他們就沒有罪。”但是既然耶穌已經向他們顯明自己是誰,“但如今他們的罪無可推諉了”。拒絕耶穌毫無藉口,他們是有罪的。為什麼?因為耶穌清楚地將自己是誰以及神是誰的真理告訴他們。然而他們仍然拒接他。因此他們毫無藉口。當站在神審判的白色大寶座前,沒有任何曾生在這個世界的人,有藉口拒接耶穌—無話可說,沒有藉口,沒有自義。為什麼?因為他們已經聽過真理卻拒絕了它。

“恨我的,也恨我的父”(15:23。除了認識和相信耶穌,你不可能知道神。如果你恨耶穌,你也恨他的父。耶穌時代的猶太人稱神是他們的父,但是他們拒絕耶穌是神的兒子,救主。這是不可能的,因為耶穌和父本為一。你可以說自己認識神,但是如果你拒絕耶穌是神的兒子,你也拒絕神--父。所以,有的人和宗教團體聲稱他們敬拜神,卻不認基督是神、他為我們贖罪以及他從死裡復活,就不可能認識神,也不認識神。

所以,1、世界沒有藉口恨耶穌,因為所說過的話。2、世界沒有藉口恨耶穌,因為他做過的事(15:24-25)。“我若沒有在他們中間行過別人未曾行的事,他們就沒有罪。(15:24a”不但耶穌的話無可辯駁地證明他是誰,他所行的事也是。他所說的和所行的是獨一的。如果他沒有行過他所行的神跡,那麼,他說,“他們就沒有罪。”但是耶穌確實行了“別人未曾行的事”,因此每個人都要為自己對耶穌的回應負責。”但如今連我與我的父,他們也看見也很恨惡了”(15:24b)。耶穌時代的人,在耶穌在世和死的時候,他們對他的回應是拒絕。這樣的拒絕是沒有藉口的,因為耶穌是誰的證據是無可辯駁的。拒絕耶穌,他們也拒絕了差他來的父。

這和現在也沒有什麼不同。我們在聖經裡有耶穌所說的話和他所行的事。所以,每個人都要為自己對這些證據的回應負責。我們從這段經文中可以看到,這些證據經常不足以說明某些人,讓他們知道有罪並需要一位元救主。這就是人類心裡的剛硬。

“這要應驗律法上所寫的話,說′他們無故地恨我”(15:25)。這是一個悲慘的事實—“他們無故地恨我。”人們恨我們通常有原因,但是在耶穌這件事上,他們無故地恨他。這正顯明了人類心裡的剛硬和邪惡!耶穌沒有任何索取地向人們行善。他向不認識他的人行善,醫治有病的,給饑餓的食物,使有些人從死裡復活。他來傳講恩典和憐憫。他來向我們顯明神是誰。

耶穌的敵對者無故地恨他,卻並不知道也正是因此,他們成就了兩件事:(a)他們對他的死負責;而同時(b)他們也成就了神永恆救贖的目的。神使用人罪惡的行為成就他美好的旨意,所以人類為耶穌的死負責的同時,神卻籍著耶穌的死給了人永生的盼望。這就是神偉大的愛和恩典。

到現在為止,我們學習了什麼?首先,世界恨基督徒(15:18-20)。其次,世界沒有藉口恨基督(15:22-25)。那麼,作為基督教會的領袖,我們該如何在一個恨他的世界裡忠實地服侍他並為他作見證?這裡有一些鼓勵…

III.儘管這個世界充滿恨惡,但是我們仍然可以為基督作證(15:26-27)

1.我們能夠為基督做見證,因為聖靈賜予我們能力(15:26)在15:18-25中,耶穌警告他的門徒會有逼迫,並且他解釋了他們會受逼迫的原因。現在,在15:26-27中,耶穌勸戒和安慰他的門徒,告訴他們在敵對和逼迫當中為他作見證的力量來源。就像他在14章開頭告訴他們的,耶穌再一次提醒門徒,我們在面對逼迫時的安慰和力量來自於聖靈。“但我要從父那裡差保惠師來,就是從父出來真理的聖靈,他來了,就要為我們作見證”(15:26)。耶穌應許門徒,當他回到天堂,他會賜下“保惠師從父出來的”給他們 。這正是五旬節發生的事。

聖靈是“真理的聖靈”(15:26b)。就像神的話是真理,耶穌是真理,所以聖靈也是真理因為神是三位一體的神。因此聖靈的本質是真理,聖靈的工作是“為我作見證”。這是聖靈在現今世界中的主要工作之一。“他既來了”,16:8耶穌說,“就要叫世人為罪、為義、為審判,自己責備自己”。在這個世界,聖靈見證人類完全的罪惡,神絕對的恩典以及基督救贖的絕對奇跡,聖靈是“真理的聖靈”,見證神的真理。

所以,1、我們可以為基督作見證,因為聖靈賜予我們能力;2、我們可以為基督作見證,因為我們和他之間的關係(15:27)。“你們也要作見證,因為你們從起頭就與我們同在”(15:27)。不久之後當門徒們都拋棄基督逃走時,他們就體驗到他們完全沒有為基督作見證。但是當聖靈降臨的時候,他們就開始有膽量和能力、毫無懼怕地來為基督作見證。害怕而拋棄耶穌的人很快就成為有膽量的人,毫無懼怕地為基督作見證甚至到死,因為他們從起頭就與他同在。

就像門徒一樣,因為我們也和基督有親密的關係,聖靈賜予我們能力使我們能夠毫無畏懼地為神的恩典做見證。我們能夠見證人類的可憐的道德狀況。我們能夠見證神在基督裡的恩典。在世界的敵對裡見證這些。作為教會的領袖,我們今天的責任是成為如何在敵對的世界裡為基督作見證的榜樣。作為他的門徒,我們有聖靈住在我們裡面,在這個世界見證耶穌是誰,他為什麼來,他作了什麼,他現在在哪裡,以及他即將再來。我們每一次為食物禱告的時候,見證他;我們每一次對別人提到基督的時候,哪怕只有一句話,見證他;當我們抵擋貶低基督的人的時候,見證他;我們通過我們的生活方式、言語、行為、優先性、我們的交往以及習慣,見證耶穌。不論我們說什麼或者做什麼,都要為在基督裡榮耀神而行。

結束語

從這段經文中學到了什麼:1、世界恨基督徒因為他們恨基督(15:18-20);2、世界沒有藉口恨基督,因為(a)他說過的話和(b)他作的事,然而雖然世界充滿恨惡,我們能夠忠心地為基督作見證,(a)因為聖靈使我們有能力,和(b)因為我們和基督的關係(15;27)。這是我們的安慰和鼓勵。

願今天說的這些成為我們所有人的鼓勵和挑戰,特別是那些作為領導教會、牧養神子民的人。耶穌警告過我們,為他作見證並不容易,雖然世界恨我們,但是他鼓勵和裝備我們如此行。願我們在一個恨他的世界裡,在基督裡站立得住。

III.講道大綱

題目:給七個教會的信:撒狄—有名無實(啟3:1-6)

主題:主題:一個將死的教會也可能維持表面上的基督信仰

要點 I:名義和實際之間存在著差異:“我知道你的行為,按名你是活的,但其實是死的”(3:1)

1.按名義(“名字”),這個教會是“活”的

2.但實際是“死”的

要點 II:警醒和作工是有聯繫的

1.教會需要“醒來”“警醒”

2.教會需要“作工”—“堅固那剩下的”

要點 III:有必要回想和悔改(3:3-6)

1.有必要回想過去—“回想你是怎樣領受,怎樣聽見的”(3:3a)

2.有必要認識現在--“遵守並悔改”

3.有必要重新關注于未來

a)許多睡覺的人會驚奇於基督的審判——“若不警醒,我必臨到你那裡,如同賊一樣”(3c

b))有幾名聖徒因基督的肯定而得滿足—“你還有幾名是未曾污穢自己衣服的”(3:4a

對於這幾個忠心的聖徒,基督應許…

- “他們要穿白衣與我同行,因為他們是配得過的。”(3:4b-5a

- “我也必不從生命冊上塗抹他的名”(3:5b-c

結論: “ 聖靈向眾教會所說的話,凡有耳的,都應當聽。”(3:6)

Related Topics: Pastors

10 Steps To Prepare And Preach An Expository Sermon

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What steps should one take to prepare and preach an expository sermon?

First of all, we must consider what an expository sermon is. In a topical sermon, a preacher covers a major theme like love, salvation, or forgiveness, but the outline arises from the thought process of the preacher instead of from a Scripture text or series of texts. In an expository sermon, the theme, outline, and applications arise from the text and not the author’s thought process. The chief aim of exposition is to explain the original author’s intent behind a passage and persuasively apply it to a contemporary audience. This is done by using grammatical, historical, and textual principles.

With this understanding in mind, we will consider ten steps to prepare and preach an expository sermon.

Step 1: Choose A Passage.

When looking at a chapter of the Bible, the paragraph breaks, which are typically 3-10 verses, are usually preached. It’s a small section of Scripture with a common theme. To confirm that these verses will preach well together, look at expository commentaries and sermons. Did others preach this same section of verses? Did they broaden it or make it smaller? The fact that others have trodden the same ground (and we get to look at how they did it) helps encourage the preacher to prepare a sermon or sermon series over the same verses.

To find sermons on the same passage, simply Google it. For example, “Philippians 4:6-7 sermons.” Or search sermon sites like preceptaustin.org and bible.org.

Step 2: Gather Five To Ten Commentaries And Sermons For Research.

Why is it important to gather commentaries and sermons for research? It is good to remember that the Bible is an ancient historical book; therefore, it is difficult to properly interpret and apply without understanding the ancient background. We need to know how an ancient Jew or Gentile would have read a specific passage over 2000 years ago. What is the historical background? Was it written during war, peace, or persecution? Is there anything culturally relevant that we need to know to better understand the passage? Is there anything in the Hebrew or Greek that isn’t conveyed by the English? Commentaries and good sermons will help us mine the riches of the passage.

Another reason it is important to gather commentaries and sermons for research is because God has chosen to build his church through the ministry of pastors and teachers. Ephesians 4:11-14 says that God gave pastors and teachers to equip the church for the work of ministry, to help it come to a unity of the faith and the knowledge of the Son of God, to help it mature, and to protect it from false teaching. This is not just true for congregations on Sunday, but it is also true for preachers. Preachers must be built up by other pastors and teachers before they build up their congregation. This is how God chose to equip his church. It is no more right for a preacher to say, “I don’t need to study commentaries and sermons because I have the Holy Spirit,” than it is for a church member to say, “I don’t need to listen to my pastor’s preaching because I have the Holy Spirit.” God equips his saints through gifted teachers. As Christ’s body, we must rely on the gifts of others (1 Cor 12:21). The preacher must drink deeply from theologians, Greek and Hebrew scholars, and pastors who have preached for forty years. By doing so, their sermons become wealthy, and their congregations are enriched. C. S. Lewis said, “My own eyes are not enough for me, I will see through those of others…in reading great literature I become a thousand men and yet remain myself.”1 Let the preacher become a thousand godly teachers and yet remain himself.

As you gather, it is good to secure a diverse range of writings on the passage. Get devotional commentaries like Warren Wiersbe’s Be Commentaries, William MacDonald’s Believer’s Bible Commentary, the Life Application New Testament Commentary, and David Guzik’s Enduring Word Commentary. Get expositional commentaries (imagine a commentary and sermon combined) like MacArthur New Testament Commentaries, Kent Hughes’ Preaching the Word Commentaries, the Christ-Centered Exposition Commentaries, and The Bible Teacher’s Guide. Get a few exegetical commentaries (which are a little more technical) like Tyndale Commentaries and The Bible Speaks Today. And finally, find two or three good full manuscript sermons on sermon sites like preceptaustin.org, bible.org, or sermoncentral.com. Personally, I’m a big fan of Steve Cole’s and Bruce Goettsche’s sermons.

Step 3: Actively Read The Passage Multiple Times.

As you read, pay attention to coordinating conjunctions—words that join two or more words, phrases, or clauses—such as: and, but, or, nor, so, because, and if. These little words are important for understanding what the passage means and how the parts relate to one another. Conjunctions also are important for discovering main points and sub-points (and therefore sermon points and sub-points). It may be helpful to underline or highlight these and any other keywords (repeated words, action words, words that reflect the theme, etc.). In addition, while reading, ask the text questions, like:

Why does he say that? What does it mean? What is the main thought? How does this apply to our contemporary context? Are there any major doctrines taught or implied in this passage that I should teach? In light of the text, are there any false doctrines or contemporary threats that I should refute or expose? How should I order the main thoughts in a sermon outline?

If you gain any insights or are left with pressing questions, write them down and seek the answers when researching the commentaries and sermons. (It may be helpful to create two separate Word documents: a notes page and a sermon page. You will set aside the sermon page until Step Five when you transfer essential insights from your notes page to the detailed sermon outline, which you will have started on your sermon page.)

Step 4: Actively Read The Commentaries And Sermons And Document Insights.

While reading, write down anything insightful and useful, like helpful sermon points, illustrations, explanations, word studies, and cross-references. Organize these in an orderly manner on your notes page. Since this will be an expositional sermon, try to initially place these insights into separate categories under each verse that they help explain or illustrate. For example, if you were preaching Psalm 1:1-6, make Psalm 1:1 a heading, then Psalm 1:2, Psalm 1:3, etc. As you continue to study, you will discern sermon point headings that summarize the contents of a verse or group of verses, like Psalm 1:1 may fit under the heading The Path of the Wicked, Psalm 1:2-3 The Path of the Righteous, etc. As you research and see how other commentators and preachers have grouped the verses and placed them under headings, it will help with creating your own outline.

Step 5: Create A Detailed Sermon Outline.

On your sermon page, develop three to five sermon points from the passage that summarize the main ideas of a part of a verse, an entire verse, or a group of verses. Many of these will become clear in the midst of your research. As you write them, consider developing action points instead of thematic points, as it helps the audience better remember them. For example, if the theme for Psalm 1:1 is The Path of the Wicked, instead say Stay Away from the Path of the Wicked. And if the theme of Psalm 1:2-3 is The Path of the Righteous, instead say Follow the Path of the Righteous. After you develop the skeleton of your outline, flesh it out by transferring essential explanations and insights from your notes page. This will make it easy to rewrite in your own words or to directly quote as you write your sermon.

Step 6: Fully Manuscript The Sermon.

Fully manuscripting sermons is important for word clarity, hiding the sermon in your heart, being able to preach it again in the future, and also for making it available to your congregation or a wider audience. Your full manuscript should have these items:

  • An Introduction: The introduction should SHOCK the hearers in the sense that it tells them why they must listen to the sermon and why it is important. It will also prepare listeners for what will follow. The introduction should include three elements: a theme, an interrogative question, and an organizational sentence. These are explained below:

A Theme: The theme is the main idea that flows from the passage. Think of one word or phrase that is continually mentioned, implied, or sums up the passage you are preaching. For Psalm 1, it might be The Blessed Life or The Happy Life (as “blessed" can be translated “happy”).

Another helpful tip in discerning the theme is that it often includes a subject and a modifier. The subject answers the question, “What is the author talking about?” and the modifier answers the question, “How does the author limit the scope of the subject?”2 The modifier completes the subject by focusing and defining it. For example, the subject of Ephesians 6:10-19 is “spiritual warfare.” But the modifier is probably “standing firm,” as it is mentioned in one form or another four times in the passage (v. 11, 13, 14 NIV). Therefore, the theme is “Standing Firm in Spiritual Warfare.” Similarly, the subject of 1 Corinthians 13 is “love”; however, the modifier is probably “excellent,” since the passage is introduced by, “And yet I will show you the most excellent way” (1 Cor 12:31 NIV). Therefore, the theme might be “The Excellency of Love.”

An Interrogative Question: This is the theme of the passage translated into a question by using one of the following: who, what, when, where, why, or how.3 For example, the interrogative for Psalm 1 might be: “How can we live a blessed life?” The following sermon points will then answer that question. For example:

How can we live a blessed life?

  1. Stay Away from the Path of the Wicked (Psalm 1:1)
  2. Follow the Path of the Righteous (Psalm 1:2-3)
  3. Understand the Destiny of the Wicked (Psalm 1:4-6)
  4. Understand God’s Favor over the Righteous (Psalm 1:6)

An Organizational Sentence: The organizational sentence tells the audience what will happen in the sermon. It is often the last part of the introduction. For example, “In this sermon, we will look at four keys to living the happy life.” The audience will then have their ears and hearts ready to receive the four keys or principles for living a happy life. When the organizational sentence is not included, the audience is more susceptible to feeling lost during a sermon, asking questions like, “Where are we?” and “Where are we going?”

  • The Body of the Sermon. The body includes the sermon points and their explanations. After each point, the text it summarizes must then be observed (What does it say?), interpreted (What does it mean?), and applied (How can we apply it?). Observation takes place as the preacher points out grammatical, historical, and cultural aspects of the text that are important for interpretation. Interpretation takes place as observations and other cross-references are used to explain the meaning of the text. It is important to remember that Scripture interprets Scripture, and that Scripture, properly interpreted, never contradicts itself. Therefore, other verses should be used either from the context of the chapter, the book, or the whole of Scripture to explain the meaning. Finally, application occurs as contemporary equivalents to the ancient context are found. To find these, one should ask questions like, “How are the people in this context similar to people in ours? How is the setting or conflict similar to ours? What were the applications for the original audience? What are the timeless truths for all mankind?” As a general rule, the closer the contemporary equivalent to the ancient context, the more authority the application has, and the farther away from the equivalent, the less authority it has. For example, in many cultures, it is hard to find an equivalent to eating food offered to idols, while greeting one another with a holy kiss would correspond to any modern greeting. In addition, while fleshing out the sermon, consider using rhetorical questions throughout as a good application technique. It makes the audience stop and apply the message to their lives instead of just listening. For example, here are some rhetorical questions that could be used for Psalm 1: "Are there any ways you have started down the path of the wicked? What change is God calling you to make? How is your delight in God's Word? How is God calling you to increase your meditation on Scripture? Are you more like a tree—one who continually blesses others? Or are you more like a parasite or fungus—always taking but not giving?" Again, typically you will have three to five sermon points—each explained through observation, interpretation, and application.
  • The Conclusion. The conclusion is a brief summary of the sermon points or a final presentation on the primary application/exhortation of the sermon.

How long should the manuscript be? In general, it takes five minutes to preach a one-page manuscript (single-spaced and 12pt font). Therefore, if you plan to preach for twenty-five minutes, your manuscript should be five pages long. If you plan to preach for forty-five minutes, your manuscript should be nine pages long. One of the great things about fully manuscripting is that it helps to better control the length of a sermon.

Step 7: Read The Manuscript Several Times While Highlighting And Editing It.

By continually re-reading and editing the manuscript, you will hide it in your heart. Editing will also help the manuscript become more concise, which is great for communication. As you read and edit, highlight, bold, underline, and even increase the font size of important sentences in the manuscript to make them stand out when preaching. Also, take note of sections you plan to read verbatim during the message and those you plan to share from memory. Obviously, it would be wise to read the passage, the cross-references, and any great quotes from commentaries or sermons (unless you have a great memory). But, any personal stories, or even Bible stories, should probably be shared with little to no reference to the manuscript. Otherwise, when preaching, plan to briefly look at your main points, subpoints, and highlights throughout the message to keep you on track. In addition, when you read the verses, cross-references, and quotes while preaching, plan to use those moments to quickly look ahead on your manuscript.

Step 8: Preach The Sermon.

Before preaching and at times during preaching, be aware that it is normal to feel unprepared, a little anxious, and that the sermon has not fully come together. Do not be alarmed. Often God makes his preachers weak, so they will not depend on their flesh (2 Cor 1:9). God’s power is made perfect in our weakness (cf. 2 Cor 12:9). If God calls you to preach often, you will learn to expect this feeling of inadequacy and also the accompanying power that follows.

As you prepare and eventually preach, remember the wise counsel passed down by many seasoned preachers: “Think yourself empty; read yourself full; write yourself clear; pray yourself hot; be yourself, but don’t preach yourself!” There is no need to be like somebody else when preaching. God has called you to give his Word to that specific audience. God knows what he is doing.

Step 9: After Preaching, Be Careful Of Temptations.

There is the temptation of discouragement because you feel like you could have preached better. There is the temptation of succumbing to outside criticism. Some criticism is constructive, and we must listen to it and improve. However, the enemy loves to criticize the preacher with the hope of discouraging, weakening, and ultimately trying to shut his mouth. Be aware that this is the nature of preaching—full of discouragements (as well as joys). But then there is also the temptation of pride if our preaching went well and was well-received. God fights against the proud but gives grace to the humble (James 4:6). By God’s grace and through discipline, practice humility. Give thanks to those who compliment you, and at the same time, give praise to God since he is the source of every good work we accomplish (Phil 2:12-13, Eph 2:10).

Step 10: Pray, Pray, Pray!

Pray before you study, pray while studying, pray while writing, pray after writing, pray before preaching, pray while preaching, and pray after preaching. As you pray, also, ask your friends and congregants to pray. Paul said this in Ephesians 6:19-20 (NIV):

Pray also for me, that whenever I speak, words may be given me so that I will fearlessly make known the mystery of the gospel, or which I am an ambassador in chains. Pray that I may declare it fearlessly, as I should.

Paul asked the Ephesians to pray for God to give him the right words and manner in preaching. He asked for prayer to preach it fearlessly twice. No doubt, this represents the constant threat of fear that often accompanies preaching. There is a fear of mishandling God’s Word, a fear of failing, a fear of being rejected, a fear of upsetting people, and even a fear of persecution that might come from proclaiming the truth. No doubt, because of this, Paul also asked the Colossians to pray for his preaching (Col 4:2). Like Paul, preachers should not be shy about asking for prayer. It is a fruit of humility in our lives; it’s a healthy discipline for our congregations, and ultimately, power, clarity, and boldness in preaching come from intercession—ours and that of others.

As you prepare and preach God’s Word, may there be constant grace on you and the hearers, and may God be glorified through it all. In Jesus Name, Amen.

Copyright © 2021 Gregory Brown

Holy Bible, New International Version ®, NIV® Copyright © 1973, 1978, 1984, 2011 by Biblica, Inc.® Used by permission. All rights reserved worldwide.


1 Accessed 7/5/16, from https://www.brainpickings.org/2014/11/26/c-s-lewis-literature-reading-books/

2 McDill, Wayne. The 12 Essential Skills for Great Preaching - Second Edition (Kindle Locations 1877-1878). B&H Publishing. Kindle Edition.

3 McDill, Wayne. The 12 Essential Skills for Great Preaching - Second Edition (Kindle Locations 1591-1592). B&H Publishing. Kindle Edition.

Related Topics: Bible Study Methods, Hermeneutics, Pastors, Teaching the Bible

Q. If marriage is sacred, how do we explain God’s instructions in Exodus 21, which says that when a slave is freed, his master can keep his wife and his children (if the owner initially provided the slave with this wife)?

Answer

Dear *****,

Good question. The first thing I would say is that we do find ourselves scratching our heads at some of what we find in the Old Testament, regarding marriage (concubines, multiple wives, such as Jacob, Abraham, Jacob, David, and Solomon), and slavery (as here). From Ephesians 5:32 it does appear that the coming of our Lord and the founding of the church was a game-changer. This (Christ/church, husband/wife relationship) was a “mystery” in the Old Testament, and thus we should not be surprised to find that in Ephesians (5:25-30) and 1 Timothy 3:2 (one wife) different, higher, standards for marriage are now set forth. Now, the husband-wife relationship for the believer is to be patterned after the relationship of Christ and His church.

As I see it, the issue in Exodus 21 is two-fold, involving not only marriage, but slavery. What I would say is this; if the slave viewed his marriage as sacred, and held it in high regard, then a provision to sustain his marriage is set forth here in this text: the slave can renounce his “freedom” and remain a slave to his master, and in so doing, he can retain his wife and his children. Thus, the law (God) does not force the slave to dissolve his marriage and abandon his children.

The other thing I would say, is that I don’t read this as a “must do” command which forces the slave owner to send his slave away and keep the wife and children. The law only gives him the right to do so. When I look at men like Boaz in the Book of Esther, I see that men of great character see the law as the minimum standard, and that thus they are free to go beyond the basic requirements of the law. In other words, I believe one may choose grace over law in such situations.

I feel I must say that there is a certain danger when we spend too much of our time and energy thinking about how the Old Testament is different from the New, and thus it does not apply to us today. Is it possible that this law in Exodus 21, like other Old Testament laws, has a broader application for us, in principle? For example, I’m thinking of “Don’t muzzle the ox” in 1 Corinthians 9:

7 Who ever serves in the army at his own expense? Who plants a vineyard and does not eat its fruit? Who tends a flock and does not consume its milk? 8 Am I saying these things only on the basis of common sense, or does the law not say this as well? 9 For it is written in the law of Moses, “Do not muzzle an ox while it is treading out the grain.” God is not concerned here about oxen, is he? 10 Or is he not surely speaking for our benefit? It was written for us, because the one plowing and threshing ought to work in hope of enjoying the harvest. 11 If we sowed spiritual blessings among you, is it too much to reap material things from you? 12 If others receive this right from you, are we not more deserving? But we have not made use of this right. Instead we endure everything so that we may not be a hindrance to the gospel of Christ (1 Corinthians 9:7-12, NET).

What if we were to look at Exodus 21 in the light of the cross? Jesus, in order to acquire a whole new “family” (the church) submitted Himself completely to the will of the Father (as we see in Philippians 2:4-8), set aside His rights, and died on the cross of Calvary? Does this provide husbands with a pattern for how they are to be Christlike as a husband? To retain the sanctity of the family, the husband must choose to surrender his “rights” and submit himself to Christ.

Here’s another thought, which might well apply to those who are single. Suppose the principle is something like this: “In order to have a wife and children, one must be willing to set aside some of his freedoms.”

Sound a bit far-fetched? Perhaps, but I believe the the Old Testament law is instructive for us today, and we would do well (as did the author of Psalm 119) to meditate on the law and how it does apply to us.

Hope this helps,
Bob Deffinbaugh

Related Topics: Christian Life, Marriage

Q. I fear that the sins I committed before trusting in Christ were unpardonable, and thus I doubt my salvation. Could I have committed the unpardonable sin and yet have also sought to trust in Jesus?

Answer

Dear Brother,

John 6:37 clearly states that if one comes to Jesus, He will certainly not cast him out. And, if we look at the first part of this verse, we must also conclude that the one who comes to Jesus is one whom the Father has given our Lord.

When we look at Mark chapters 3 and 4 we see that Jesus spoke in parables so that those who committed the unpardonable sin would not understand the gospel, and thus would not trust in Jesus:

28 “Truly I say to you, all sins shall be forgiven the sons of men, and whatever blasphemies they utter; 29 but whoever blasphemes against the Holy Spirit never has forgiveness, but is guilty of an eternal sin “-- 30 because they were saying, “He has an unclean spirit” (Mark. 3:28-30, NAU).

11 And He was saying to them, “To you has been given the mystery of the kingdom of God, but those who are outside get everything in parables, 12 so that WHILE SEEING, THEY MAY SEE AND NOT PERCEIVE, AND WHILE HEARING, THEY MAY HEAR AND NOT UNDERSTAND, OTHERWISE THEY MIGHT RETURN AND BE FORGIVEN” (Mark 4:11-12).

Obviously, you have come to understand the gospel, and to have trusted in Jesus, so you must not have committed the unpardonable sin.

Further, in the Gospels the unpardonable sin is defined as attributing the work of the Holy Spirit in Jesus to the devil. All other horrible sins, Jesus said, are pardonable, including blasphemy:

28 “Truly I say to you, all sins shall be forgiven the sons of men, and whatever blasphemies they utter; 29 but whoever blasphemes against the Holy Spirit never has forgiveness, but is guilty of an eternal sin “-- 30 because they were saying, “He has an unclean spirit” (Mark 3:28-30; see also Luke 12:10).

I think of Saul, who became the apostle Paul. He committed terrible sins against the church, and thus against Christ (see Acts 9:4), but Paul makes it clear that God saved him because of His grace and for His glory:

12 I thank Christ Jesus our Lord, who has strengthened me, because He considered me faithful, putting me into service,
13 even though I was formerly a blasphemer and a persecutor and a violent aggressor. Yet I was shown mercy because I acted ignorantly in unbelief; 14 and the grace of our Lord was more than abundant, with the faith and love which are found in Christ Jesus. 15 It is a trustworthy statement, deserving full acceptance, that Christ Jesus came into the world to save sinners, among whom I am foremost of all. 16 Yet for this reason I found mercy, so that in me as the foremost, Jesus Christ might demonstrate His perfect patience as an example for those who would believe in Him for eternal life. 17 Now to the King eternal, immortal, invisible, the only God, be honor and glory forever and ever. Amen (1 Timothy 1:12-17).

Your sins, committed before your salvation, serve to demonstrate the grace of God, which now should assure you of your security in Him:

For while we were still helpless, at the right time Christ died for the ungodly. 7 For one will hardly die for a righteous man; though perhaps for the good man someone would dare even to die. 8 But God demonstrates His own love toward us, in that while we were yet sinners, Christ died for us. 9 Much more then, having now been justified by His blood, we shall be saved from the wrath of God through Him. 10 For if while we were enemies we were reconciled to God through the death of His Son, much more, having been reconciled, we shall be saved by His life. 11 And not only this, but we also exult in God through our Lord Jesus Christ, through whom we have now received the reconciliation (Romans 5:6-11).

Remember that Satan is “the accuser of the brethren” (Revelation 12:10). So who do you think wants to undermine your faith and cause you to doubt the greatness of God’s work of salvation in you?

Blessings,
Bob Deffinbaugh

Related Topics: Christian Life, Marriage

The Net Pastor’s Journal, Eng Ed, Issue 40 Summer 2021

A ministry of…

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

I. Strengthening Expository Preaching
Preaching Hebrew Poetry (Pt. 1)

Let me start this article by making some brief comments about poetic books and genre. While the book of Psalms is obviously the poetic book, a broader categorization would include much of the wisdom books (Job, Proverbs, Ecclesiastes, Song of Songs). Of course, by the same token, many of the Psalms could be classified as wisdom literature. So, there is always this crossover when categorizing books by genre. According to Kaiser, “approximately one-third of the Old Testament and a surprising mount of the New Testament are in poetic form” (My Heart is Stirred, in Walter Kaiser and Moises Silva, An Introduction to Biblical Hermeneutics, 86).

Looking at the broad category of O.T. poetry (i.e. including the wisdom books), these poetic books are usually categorized as “The Writings” (as distinct from the Law and the Prophets) and are located in the canon between the Torah and the Prophets. Thus, the structure of the canon recognizes their distinctive literary style and content. “The presence of these…books in the Writings makes a statement about their relationship to the Torah (Pentateuch) and the Prophets – they are neither Law nor Prophecy. In fact, their view of the world is quite different from that of Torah and Prophecy, even though they share many similarities” (C. Hassell Bullock, Preaching the Poetic Literature in Handbook of Contemporary Preaching, ed. Michael Duduit, 293).

While the purpose and primary function of the Psalms always has been (and is) liturgical (songs of worship, lament etc.), their inclusion in the canon is surely our authorization to preach them, not just to sing them. After all, they contain very deep theology. They really do show that worship in music and in preaching are both appropriate responses to God.

Nonetheless, we need to be acutely aware that the literary style of the poetic books requires that they be exegeted and sermonized in a way that reflects their unique genre. They need to be interpreted and applied within the context of the whole Psalter and its theology. “The Psalter is…a book of praise proclaiming that God, as Creator and Redeemer, has given to Israel through the Torah, through the revelation of himself in history, the possibility of new life and a complete indication of how it is to be lived” (William Dumbrell, The Faith of Israel, 212, cited in Graeme Goldsworthy, Preaching the Whole Bible as Christian Scripture, 200).

The overall theme of the Psalms, then, is redemptive, focusing on God (the great King of his covenant people) and his historical acts of deliverance. As Graeme Goldsworthy writes, “The preacher needs to constantly bring his hearers back to this gospel-centered biblical perspective on God” (Preaching the Whole Bible as Christian Scripture, 201).

What, then, is the appropriate use of the Psalms for the Christian church? Clearly, they may be used in the same way that they were used in biblical times – viz. as a hymn book. As the response of the original audience was to praise God for his redemptive acts, so it is appropriate that our response should be the same. Both the N.T. writers and Jesus himself used the Psalms extensively (Psalms is quoted in the N.T. more than any other O.T. book – estimated at 350 direct and indirect quotations, citations and references) both as prophetic of Jesus and as a source of, and authority for, their theology. For example, Paul quotes the Psalms in Romans 3:10-18 to support his argument about the sinfulness of humanity (Goldsworthy, 199).

Obviously, the great theme of the Psalms is their messianic focus (on Christ’s death and resurrection) and their impact on the human race either for the salvation of the righteous or the condemnation of the wicked (as Psalm 1 indicates).

Now let’s turn to an examination of the genre of the Psalms as Hebrew poetry.

A. Types Of Psalms.

There are various types of Psalms, such as didactic (e.g. Ps. 1); messianic (e.g. Ps. 2); creation Psalms (e.g. Ps. 19); laments (e.g. Ps. 22); salvation history (e.g. Ps. 78); praise (e.g. Ps. 96). The greatest number are laments, although many Psalms fall into more than one category.

B. Their Rhetorical Purpose And Function.

The Psalms are Hebrew poetry and reflect the literary structure and devices associated with that genre. As Tom Long writes, “Every Psalm in the psalter eventually came to be a part of the collection of psalms that, as Patrick D. Miller, Jr., states ‘have functioned in the worship of the community of faith, Jewish and Christian, widely, extensively, and without break’” (Thomas Long, Preaching the Literary Forms of the Bible, 44, with citation from Patrick D. Miller, Jr., Interpreting the Psalms, 20).

Like drama, the literary function of Psalms is to appeal to the emotions and imagination. They evoke a deep, internal response that goes beyond the rational. “Poems change what we think and feel not by piling up facts we did not know or by persuasive argumentation, but by making finely tuned adjustments at deep and critical places in our imaginations.” Long gives the example of Psalm 42:1 “As the deer pants for the water so my soul longs after you, O God.” The condensed words expand in our minds into a huge picture and then the Psalmist relates that picture to our spiritual reality, that is, our relationship to God (Long, 45).

The Psalms speak to us not only at the deeply intimate, devotional level (e.g. in our prayers and meditations on God), but also at the very practical experiential, pastoral level (e.g. in funerals, weddings, celebrations, sicknesses, hopelessness etc.). They speak with contemporary freshness and relevance at these occasions but also with traditional formality and repeatability. “The fact that the Psalter contains psalms of anger, abandonment, and despair affirms not only that such emotions occur in the life of faith but that such experiences are repeated, predictable, and expected. We have been this way before” (Long, 46).

C. Their Rhetorical Structure.

The form of Psalms is condensed, concise, and intense (as poetry is intended to be) and their use of words is different from other literature (as poetry is intended to be). As Robert Alter points out, “poetry, working through a system of complex linkages of sound, image, word, rhythm, syntax, theme, idea, is an instrument for conveying densely-patterned meanings, and sometimes contradictory meanings, that are not readily conveyable through other kinds of discourse” (Robert Alter, The Art of Biblical Poetry, 113, cited in Long, Preaching and the Literary Forms, 47).

Probably the main rhetorical structure in the Psalms is that of parallelism. So pervasive and important is parallelism in the Psalms, that McQuilkin recommends that we “use parallelism of Hebrew poetry to gain insight into meaning…The distinguishing mark of Hebrew poetry is a correspondence in thought, or parallelism, between one line and the following line; or between one section and the following section” (Robertson McQuilkin, Understanding and Applying the Bible, 199). To put it another way, parallelism is a literary device in which the poet gives us part of a line (A), and then gives us the next part of the line (B), in such a way that the content of (B) has some connection to the content of (A). This connection is done, primarily, in three ways:

1. Synonymous parallelism - similar thought in (A) is repeated in (B) with no significant addition. For example:

a) Ps. 73:1, (A) Truly God is good to the upright… (B) To those who are pure in heart.

b) Prov. 1:20, (A) Wisdom lifts her voice in the street…(B) She lifts her voice in the square

c) Gen. 4:23, (A) Adah and Zillah, listen to me… (B) wives of Lamech, hear my words

d) Luke 1:46b-47a, (A) My soul praises the Lord… (B) And my spirit rejoices in God my Saviour

2. By antithetic parallelism - thought in (B) is contrasted to or opposed to the thought in (A). For example:

Prov. 10:1, (A) A wise son brings joy to his father… (B) But a foolish son grief to his mother

Prov. 15:2, (A) The tongue of the wise makes knowledge acceptable…(B) But the mouth of fools spouts folly.

3. By synthetic parallelism - thought in (B) extends, advances, adds to, makes clear the thought in (A). For example:

Ps. 22:2, (A) O my God, I cry by day, but you do not answer… (B) And by night, but find no rest

Isa. 55:6-7, (A) See the Lord while he may be found…(B) Call upon him while he is near (55:6); and (A) Let the wicked forsake his way…(B) And the unrighteous man his thoughts (55:7)

Each of these forms of parallelism is evident in, for example, Psalm 1. The characteristics of the godly person are advanced by synthetic parallelism in verse 1, and contrasted with the unrighteous person by antithetic parallelism in verse 2. The Psalm then proceeds to unfold a powerful picture of the righteous person, who is like a tree planted by the water etc., in contrast to the wicked person, who is like chaff that is easily blown away. The space given to describing the righteous is so much greater than that given to describe the unrighteous, that the psalmist thereby indirectly discloses his viewpoint as to whom we should be like, a viewpoint which is made explicit at the end of the Psalm.

In summary, Long points out, “The rhetorical effect of the poetry of the psalm, then, is to create two contrasting spheres of activity in the awareness of the reader or hearer. One sphere is filled with frenetic, desperate, directionless motion which quickly fizzles. The other is still, steady, calm, rich with the quiet and strong action of the wise person reflecting upon Torah. An effective sermon on this psalm may well be one which not only describes this contrast but also recreates its visual and emotional impact in the hearers” (Long, 51).

D. Their Literary Devices.

Let me point out just two:

1. Symbolism – e.g. Prov. 11:22, “Like a gold ring in a pig’s snout … is a beautiful woman without discretion.”

2. Figures of speech. How do we know when the poet is using a figure of speech and not speaking literally? Let me give you three criteria:

(a) There is a mismatch between the subject and predicate – e.g. “God is our rock.”

(b) The predicate attributes to the subject actions that are not possible in the real world – e.g. “the mountains clapped their hands.”

(c) The poet is giving dramatic emphasis, heightened feeling, memorability. Types of figures of speech include simile, metaphor, parable, allegory, irony etc.

In the next edition of this Journal, I will turn from the analytical and theoretical analysis of the Psalms (i.e. the structure of the Psalms) to the practical by investigating certain aspects of preaching poetic literature.

II. Strengthening Biblical Leadership
“The Ministry Of Reconciliation, Pt. 1: The Reconciliation Of All People” (2 Cor. 5:18-21)

This is a continuation of my series on biblical, pastoral leadership based on Paul’s exhortations in 2 Corinthians. You can read the other articles in this series in the following editions of this Journal, in this order: Spring 2013, Summer 2012, Summer 2013, Fall 2013, Winter 2014, Spring 2021.

Having expounded various fundamental aspects of pastoral ministry - confidence in ministry, the nature of authentic ministry, and the motivation for ministry - the apostle Paul now relates all of this to us at a practical level. Notice the following observations…

1. The Ministry of Reconciliation Applied to Us (5:18a). For those who have been transformed into “new creations in Christ” a whole new era has dawned, “The old has passed away, behold, the new has come” (5:17b). And the source of this massive, historic transformation is God himself - “All this is from God…” (5:18a). The One who brought all things into being at the original creation is the One who re-creates believers into “new creations” in Christ. Just as the work of creation was God’s alone, so the work of re-creation is God’s alone, effected through the agency of Jesus Christ (cf. 1 Tim. 2:5; Jn. 14:6; Acts 4:12).

But it doesn’t stop there. Additionally, not only did God re-create us into a brand new image in Christ, but He also “…through Christ reconciled us to himself” (5:18a). Our re-creation by God in Christ necessarily leads to our reconciliation to God himself through Christ. The two ideas go together – our re-creation by God and our reconciliation to God.

Thus, reconciliation is part and parcel of being made new creations in Christ, for once we are made new, we receive new lives that are consistent with the life of God and, thus, reconciled to God. Sin is no longer a barrier to that relationship. That sinful nature that made us enemies of God, sons of disobedience etc. (Eph. 2:1-3), has been put to death and we have been raised up to walk in newness of life (Rom. 6:4). Our relationship to God that was formerly irreconcilable (viz. sinful creatures vs. a holy God) has been reconciled to God through Christ’s death (Rom. 5:10; Eph. 2:13).

Though man is responsible for fracturing the relationship in the first place through sin, God is all-powerful and all-loving and, in a past eternity, conceived the plan of redemption so that, through the death of his Son, “He might be just and the justifier of him who has faith in Jesus” (Rom. 3:26). The One who sovereignly created us has also sovereignly re-created us (Eph. 2:10) and reconciled us to himself (Rom. 5:10; Col. 1:21).

2. The Ministry of Reconciliation Committed to Us (5:18b-19). Having been made new creations in Christ and reconciled to God through Christ, He “gave us (committed to us) the ministry of reconciliation” (5:18c). Those who have been reconciled to God have been given the enormous privilege of “the ministry of reconciliation...” Our reconciliation to God through Christ becomes the basis and thrust of our ministry. Only those who have been reconciled to God are given this ministry of reconciliation, by which we declare the message of reconciliation so that others are enabled to be reconciled to God and to one another.

This, in a nutshell, is the ministry which we have been given and to which we have been called. This is the treasure that is born by and in earthen vessels. This is the glorious new covenant ministry, a message of reconciliation to God, “…that is, in Christ, God was reconciling the world to himself…” (19a).

Paul now expands on 5:18. God not only acted “through Christ” (i.e. Christ was the agent of reconciliation) but God also acted “in Christ” in this reconciling work - i.e. God was one with Christ in it; what Christ did, God did. The act of reconciliation was a united act of the Trinity, whose members are always one in thought, purpose, and action.

Further, the scope of reconciliation now broadens from “us” (5:18) to the world – “that is, in Christ, God was reconciling the world to himself” (5:19a). The reconciling act of God in Christ had in view making possible not only the reconciliation of “us” (5:18) but also the reconciliation of “the world” to himself. That Paul is referring to the world at large is reinforced by his use of the pronouns “their” and “them” (i.e. the world) in contrast to “we” and “us” (5:16, 18) - “…not counting (reckoning) their trespasses against them” (19b). This is not universal salvation (see my article on 2 Cor. 5:14-17 in Issue 39 of this Journal) but the universal scope / availability of reconciliation – past, present, and future. In the past, God provided and completed the only basis for the reconciliation of the world to himself, viz. through and in Christ and his finished work on the cross. In the present, God is now reconciling to himself all people who receive his offer of salvation and reconciliation, viz. elect believers. In the future, God will reconcile all things to himself at the end of the age, “according to his purpose, which he set forth in Christ as a plan for the fullness of time, to unite all things in him, things in heaven and things on earth” (Eph. 1:10; cf. Col. 1:20).

In summary, the argument in 5:18-19 goes like this: God has savingly “reconciled us (who are new creations in Christ) to Himself (5:18a) and, consequently, He “gave us the ministry of reconciliation” (5:18b), which is “that God was in Christ reconciling the world to himself, not counting their trespasses to them and (to emphasize the point) has entrusted to us the message of reconciliation” (5:19).

Those who have actually been reconciled are given a new covenant “ministry of reconciliation” (5:18b), which is declared in “the message of reconciliation” (5:19b) This is a commitment by God to us - He has entrusted to us this message, this word, of proclamation. That’s our ministry! The good news of reconciliation that God accomplished in and through Christ on the cross, He has committed to us to proclaim. Clearly, the implication is that our ministry is a ministry of proclamation that has the same scope as the work of reconciliation itself - namely, universal.

3. The Ministry of Reconciliation Declared by Us (5:20-21). “Therefore, we are ambassadors for Christ, God making his appeal through us. We plead / implore (“you” is not in original) on Christ’s behalf, ‘Be reconciled to God’” (5:20). We who have been experientially, savingly reconciled to God through Jesus Christ are his “ambassadors for Christ” in this ministry of reconciliation.

So, how is this ministry of reconciliation to be carried out? It is carried out in the same way as an ambassador carries out his duties. An ambassador is a diplomatic representative of the government or ruling monarch of his country, which he represents in another country. He communicates the position or wishes of his government or monarch to the government or monarch of the country to which he is sent.

We are “ambassadors for Christ.” We are his representatives in the world, authorized to speak his message on his behalf. We are his voice in the world, “God pleading (making his appeal) through us…”. When we, as ambassadors for Christ, fulfill our ministry and proclaim the message of reconciliation by pleading with people to be reconciled to God, it is, in fact, God who is speaking through us, because we speak his message as disclosed in his Word, with his authority, empowered by his Spirit.

The preaching event, then, is equated by Paul with the actual words of God! When we faithfully declare the message that has been entrusted to us, God is actually pleading with people through us. This is incarnational preaching, preaching that embodies the truth and manifests God himself through us. Ministry is not something that is detached from us like a job. Rather, it is integral to who we are; it is part and parcel of our personality, character, behaviour, and nature. That’s why the declaration of what God has done in and through Christ is such a personal and passionate thing.

Thus, when we preach, we actually “plead / beseech / implore…”. We don’t just speak as in a lecture or a conversation; we plead with people as if their life depended on it, for their lives do depend on it. “We plead on Christ’s behalf,” speaking and acting as his authorized ambassadors to the world, “Be reconciled to God.”

The word “plead / beseech / implore” carries with it the connotation of urgency, passion, concern, persuasion. That must be the character of our ministry, declaring a message which lost people desperately need to hear, the urgency of which is dictated (1) by the brevity of the time available to believe it; and (2) by the prospect of judgement that will fall on those who refuse it. So, our ministry responsibility is to tell people how they can be reconciled to God, namely, through the sacrificial death and triumphant resurrection of Christ on their behalf (5:14-15).

Although the thrust of this paragraph is our declaration of reconciliation to unbelievers (cf. 5:11, 14-15, 19), nonetheless, God’s own people need this message of reconciliation as well, not just lost people (see 6:1-2). God's people need to be constantly reconciled to God, not because they lose their salvation, but because they lose their fellowship, their communion with God by acting, speaking, and thinking in ways that are contrary to his nature and character. God’s people sometimes backslide and don’t live like Christians. We enable such people to return to God and progress in their sanctification by proclaiming a message of reconciliation to them on Christ’s behalf.

What good would it do to entreat people to be reconciled to God if the basis and means of their reconciliation were not made known? So, we not only plead with them to be reconciled to God (i.e. to experience saving reconciliation), but we also explain to them the basis on which they can be reconciled – namely, because “for our sake He (God) made Him (Christ) who knew no sin to be sin for us, so that in Him we might become the righteousness of God” (5:21). Those who are new creations in Christ and are savingly reconciled to God, do not have their sins charged to their account because their sins are charged to Christ’s account (cf. 5: 21). God made the sinless One (cf. Heb. 4:15; 7:26; 1 Pet. 2:22; 1 Jn. 3:5) “sin for us…”. In other words, the justice and wrath of God on account of our sin was vented upon Christ instead of us. He was our substitute. “He was wounded for our transgressions, He was bruised for our iniquities; the chastisement of our peace was upon him, and by his stripes we are healed” (Isa. 53:5). Christ was “offered once to bear the sins of many” (Heb. 9:28).

Notice that it does not say that God made Christ a sinner or sinful. No! As Philip Hughes puts it, “to conceive of Christ as sinful, or made a sinner, would be to overthrow the very foundation of redemption, which demands the death of an altogether Sinless One in the place of sinful mankind. But God made Him sin: that is to say that God the Father made His innocent incarnate Son the object of his wrath and judgement, for our sakes, with the result that in Christ on the cross the sin of the world is judged and taken away” (Philip Hughes, The Second Epistle to the Corinthians, NICNT, 213).

Just as Christ did not become a sinner or sinful, so we do not become righteous. Rather, we “become the righteousness of God in Him.” Divine righteousness is attributed to us. We receive his righteousness and are declared righteous (i.e. justified), but we do not become righteous because we are still capable of sin and do sin from time to time. Notice that our righteousness (and, thus, our reconciliation to God) is “in him.” We are wrapped up in him, identified with him in his death and resurrection. Our life is in him. Our hope is in him. God sees us perfect in him - “as he is so also are we in this world” (1 Jn. 4:17). Nonetheless, as far as our standing before God is concerned (as opposed to our state which may vary), we are viewed in, and have been credited with, “the righteousness of Christ,” so that we are no longer subject to condemnation because we are “in Christ Jesus” (Rom. 8:1).

Christ was the only one who could make reconciliation with God possible, for He alone was the sinless One who alone could offer the only sacrifice for our sins that would be acceptable to God (cf. Matt. 3:17; 17:5). Only a perfect man could take our place, since the life of another imperfect sinner would not satisfy God’s holy demands, for God demands the death of sinners - “the soul that sins shall die” (Ezek. 18:20). Only someone who lived a sinless life and needed no reconciliation Himself could and did willingly offer His own life as our substitute before God – He took our place, died instead of us and for our good, namely, that we could be reconciled to God.

He became sin for us, the purpose of which was that “…in him we might become the righteousness of God.” The exchange is thus complete. He became sin for us and we become righteous in him. This is what is sometimes called the double imputation. Those who receive this message of reconciliation have their sins imputed to Christ (He became sin for us by paying the debt of our sin at the cross) and his righteousness imputed to them (we become the righteousness of God in him), the benefit of which is that we are viewed by God as perfect in Christ. As Peter puts it, “He himself bore our sins in his body on the tree, that we might die to sins and live to righteousness” (1 Pet. 2:24; cf. Rom. 4:6; 1 Cor. 1:30; 1 Pet. 3:18). This great exchange made it possible for God to “be just and the justifier of the one who has faith in Jesus” (Rom. 3:26).

So, it can be seen, that the basis and means of our reconciliation to God is the substitutionary, self-sacrificial, atoning death of Christ on the cross, which death made it possible for sinful human beings to have their sins washed away (expiated) and stand before God forgiven and justified as new creations in Christ.

This is the wonderful transformation that the gospel affords. This is the gospel in a sentence. This is the basis and means by which God has made the ministry of reconciliation, the gospel, possible – namely, by the substitutionary death of Christ. What a message we have to proclaim! What an exchange we have to offer! No wonder we must, as “ambassadors for Christ,” plead with people to receive it!

Final Remarks

This, then, is our pastoral ministry, “The Ministry Of Reconciliation: The Reconciliation Of All People” (2 Cor. 5:18-21). It is our responsibility as preachers of God’s word and leaders of Christ’s church to declare this message. The message of reconciliation which has been applied to us (5:18a) and committed to us (5:18b-19), is to be declared by us (5:20-21). Are you preaching this message? Do others through your ministry know how to be reconciled to God? Are others being reconciled to God through his Son as a result of your ministry?

III. Sermon Outlines

Title: Learning from Jesus, Part 1, Defeating Temptation (Matt. 3:13-4:11)

Theme: To defeat temptation, we need to be armed with he Word of God

Point 1: We need to be prepared to face temptation

1a) … by submission to the Word of God (3:13-15)

1b) … by the anointing of the Holy Spirit (3:16)

1c) … by the affirmation / blessing of God the Father (3:17)

Point 2: We need to be prepared to resist temptation

2a) Satan attacks God’s proclamation and provision (14:3-4)

2b) Satan attacks God’s power and protection (14:5-7)

2c) Satan attacks God’s purposes and plans (4:8-10)

Related Topics: Pastors

La Revue Internet Des Pasteurs, Fre Ed 40, Edition du l’été 2021

A ministry of…

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

I. Renforcer La Prédication Par Exposition
Prêcher Sur La Poésie Hébraïque (Pt. 1)

Permettez-moi de commencer cet article en faisant un bref commentaire sur les livres poétiques et le genre. Tandis que le livre des Psaumes est clairement le livre poétique par excellence, une classification plus générale inclurait la plupart des livres de sagesse (Job, Proverbes, Ecclésiaste, Cantique des Cantiques). De même, beaucoup de Psaumes pourraient également être classifiés comme de la littérature de sagesse. Par conséquent, il y a toujours cet enchevêtrement lorsqu’il s’agit de classifier les livres par genre. Selon Kaiser, “près du tiers de l’Ancient Testament et un pourcentage surprenant du Nouveau Testament sont en forme poétique » (My Heart is Stirred, in Walter Kaiser, de Walter Kasier et Moises Silva, an Introduction to Biblical Hermeneutics, 86).

Quand on considère la catégorie large de la poésie de l’A.T. (y compris les livres de sagesse, ces livres poétiques sont catégorisés comme des “Ecrits” (comme étant distincts de la Loi et des Prophètes), et ils sont situés dans le canon entre la Torah et les Prophètes. Ainsi, la structure du canon reconnaît leur style et leur contenu littéraire différents. La présence de ces…livres dans les Ecrits montre leur relation à la Torah (le Pentateuque) et les Prophètes – Ils ne sont ni la Loi, ni la Prophétie. En réalité, leur vision du monde est quasiment différente de la Torah et de la Prophétie, même s’ils partagent plusieurs similitudes » (C. Hassell Bullock, Preaching the Poetic Literature dans Livre de Poche de la Prédication Contemporaine, ed. Michael Duduit, 293).

Tandis que le but et la fonction primaire des Psaumes a toujours été (et continue d’être) liturgique (chants d’adoration, lamentation, etc.), leur inclusion dans le canon est sûrement une autorisation pour nous de prêcher sur eux, pas juste pour les chanter. Après tout, ils contiennent une théologie très profonde. Ils montrent vraiment que l’adoration en musique et en prédication sont toutes les deux des réponses appropriées à Dieu.

Néanmoins, nous devons être vraiment conscient que le style des livres poétiques requiert que l’on en fasse une exégèse et des sermons qui reflètent leur genre unique. On doit les interpréter et les appliquer dans le contexte tout le Psautier et de sa théologie. « Le Psautier…est un livre pour proclamer que Dieu, en tant que Créateur et Rédempteur, a donné à Israël à travers la Torah, par la révélation de Lui-même dans l’histoire, la possibilité d’une vie nouvelle et l’instruction complète de comment elle doit être vécue » (William Dumbrell, The Faith of Israel, 212, cité dans Graeme Goldsworthy, Preaching the Whole Bible as Christian Scripture, 200).

Ce thème général des Psaumes, est donc rédempteur, mettant l’accent sur Dieu (le grand Roi de son peuple de l’alliance) et ses actes de délivrance historique. Comme Graeme Goldsworthy écrit : « Le prédicateur doit constamment ramener ses auditeurs à cette perspective biblique de Dieu, centrée sur l’évangile » (Preaching the Whole Bible as Christian Scripture, 201).

Par conséquent, quelle est l’utilisation appropriée des Psaumes pour l’église chrétienne ? Evidemment, ils peuvent être utilisés de la même manière dont ils étaient utilisés dans les temps bibliques - c’est-à-dire comme un livre de cantique. Comme la réponse de l’auditoire original était de louer Dieu pour ses œuvres de rédemption, ainsi, il est approprié de que notre réponse soit la même. Les auteurs du N.T. et Jésus Lui-même ont utilisé extensivement les Psaumes (Les Psaumes sont cités dans le N.T. plus que n’importe quel autre livre de l’A.T. – on estime à environ 350 citations et références directes et indirectes) en tant que source prophétique pour Jésus et ses apôtres et comme source d’autorité de leur théologie. Par exemple, Paul cite les Psaumes en Romains 3 !10-18 pour étayer son argument sur la nature pécheresse de l’humanité (Goldsworthy, 199).

Clairement, le grand thème des Psaumes concerne leur accent messianique (sur la mort et la résurrection de Christ) et leur impact sur la race humaine, soit pour le salut des justes, soit pour la condamnation des méchants (comme le Psaume 1 l’indique).

Maintenant, examinons le genre des Psaumes comme poésie Hébraïque.

A. Types De Psaumes.

Il y a plusieurs variétés de Psaumes, tels que des Psaumes didactiques (ex. Ps. 1) ; des Psaumes messianiques (ex. Ps. 2) ; des Psaumes de la créationnistes (ex. Ps. 19) ; des Psaumes de lamentations (ex. Ps. 22) ; des Psaumes d’histoire du salut (ex. Ps. 78) ; des Psaumes de louange (ex. Ps. 996). Le plus grand nombre en est les lamentations, bien que des s’imbriquent dans plus d’une catégorie.

B. Leur But De Rhétorique Et Leur Fonction

Les Psaumes sont de la Poésie Hébraïque et reflètent la structure littéraire et les accessoires liés à ce genre. Comme l’écrit Tom Long : “Chaque Psaume dans le psautier est éventuellement une partie de la collection des psaumes qui, comme le souligne Patrick D. Miller Jr., « a fonctionné dans l’adoration de la communauté de la foi, Juifs et Chrétiens, largement et extensivement, et ce, sans rupture’ » (Thomas Long, Preaching the Literary Forms of the Bible, 44, avec citation de Patrick D. Miller, Jr., Interpreting the Psalms, 20).

Comme le théâtre, la fonction littéraire des Psaumes est un appel à l’émotion et à l’imagination. Ils évoquent une réponse intérieure profonde qui va au-delà du rationnel. « Les Poèmes changent ce que nous pensons et sentons, non pas en entassant des faits que nous ne connaissions pas ou une argumentation persuasive, mais, finalement, en faisant des ajustements à des endroits profonds et critiques dans notre imagination. » Long donne l’exemple du Psaumes 42 :1 « Comme la biche soupire après les courants d’eau, ainsi mon âme a besoin de toi, ô Dieu ». Les mots condensés s’ouvrent dans notre esprit comme des images énormes et alors, le Psalmiste relie ces images à notre réalité spirituelle, c’est-à-dire notre relation avec Dieu (Long, 45).

Les Psaumes nous parlent, non seulement à un niveau dévotionnel profondément intime (ex. dans nos prières et méditations sur Dieu), mais aussi à niveau pastoral très pratique (ex. dans les funérailles, les mariages, les célébrations, les maladies, les désespoirs, etc.). Ils parlent avec une fraîcheur et une pertinence contemporaines lors de ces évènements, mais aussi avec la formalité et répétabilité traditionnelle. « Le fait que le Psautier contient des psaumes de colère, d’abandon, de désespoir affirme non seulement que de telles émotions arrivent dans la vie de la foi, mais aussi que de telles expériences sont répétées, prévisibles et attendues. Nous nous sommes sentis ainsi jadis » (Long, 46).

C. Leur Structure Rhétorique.

La forme des Psaumes est condensée, concise et intense (comme doit être la poésie) et, leur utilisation des mots est différente d’autres littératures (comme doit être la poésie). Comme Robert Alter l’indique : “la poésie, agissant à travers un système complexe de liaison de sons, d’images, de mots, de rythmes, de syntaxes, de thèmes et d’idées, est un instrument pour véhiculer des significations densément structurées, et parfois des sens contradictoires, qui ne sont pas immédiatement transmissibles par d’autres types de discours” (Robert Alter, The Art of Biblical Poetry, 113, cité dans Long, Preaching and the Literary Forms, 47).

Probablement, la principale structure rhétorique dans les Psaumes est le parallélisme. Le parallélisme est si pénétrant et si important que McQuilkin recommande que nous « utilisions le parallélisme de la poésie Hébraïque pour avoir de la compréhension… La marque distinctive de la poésie Hébraïque est la correspondance en pensée, ou le parallélisme, entre une ligne et la ligne suivante ; ou entre une section et la section suivante » (Robertson McQuilkin, Understanding and Applying the Bible, 199). En d’autre termes, le parallélisme est un outil littéraire dans lequel le poète nous donne une la partie d’une ligne (A), et nous donne une partie de la ligne (B), de telle manière que le contenu de la ligne (B) a quelque connexion avec le contenu de (A). Cette connexion est faite premièrement de trois manières par :

1. Le parallélisme Synonymique – une pensée similaire en (A) est répétée en (B) sans ajout significatif. Par exemple :

a) Ps. 73 :1, (A) Oui Dieu est bon … (B) Pour ceux qui ont le cœur pur.

b) Prov. 1 :20, (A) La sagesse crie dans les rues… (B) Elle élève sa voix dans les places.

c) Gen. 4 :23, (A) Ada et Tsilla, écoutez ma voix… (B) Femmes de Lémec, écoutez ma parole.

d) Luc 1 :46b-47a, (A) Mon âme exalte le Seigneur … (B) Et mon esprit se réjouit en Dieu, mon sauveur.

2. Le parallélisme antithétique – la pensée en (B) est contrastée ou opposée à la pensée en (A). Par exemple :

Prov. 10 :1, (A) Un fils sage fait la joie d’un père … (B) Et un fils insensé le chagrin de sa mère.

Prov. 15 :2, (A) La langue des sage sages rend la science aimable …(B) Et le bouche des insensés répand la folie.

3. Le parallélisme synthétique – la pensée en (B) étend, avance, ajoute à, et rend la pensée en (A) claire. Par exemple :

Ps. 22 :2, (A) Mon Dieu ! Je crie le jour et tu ne réponds pas… (B) La nuit et je n’ai point de repos.

Isa. 55 :6-7, (A) Cherchez l’Eternel pendant qu’il se trouve …(B) Invoquez-le tandis qu’il est près. (55 :6) ; et (A) Que le méchant abandonne sa voie …(B) Et l’homme d’iniquité ses pensées (55 :7).

Chacune de ces formes de parallélisme est évident en Psaume I, par exemple. Les caractéristiques de la personne pieuse sont avancées par un parallélisme synthétique au verset 1, et contrastés avec la personne inique par un parallélisme synthétique dans le verset 2. Ainsi donc, le Psaumes procède pour dévoiler une image puissante du juste, qui est semblable à un arbre planté près des courants d’eau, etc. ; en contraste, le méchant est comme de la paille qui est emportée facilement. La place dédiée à la description du juste est tellement beaucoup plus grande que celle dédiée à la description du méchant, si bien que le psalmiste dévoile son point de vue sur celui à qui nous devons ressembler, un point de vue rendu explicite à la fin du Psaume.

En résumé, Long remarque : “l’effet rhétorique de la poésie du psaume, est donc, de créer deux sphères contrastantes d’activité dans la conscience du lecteur ou de l’auditeur. Une des sphères est remplie d’une émotion frénétique, désespérée, sans direction, qui pétille rapidement. L’autres tranquille, ferme, calme, riche avec l’action forte et quiète de du sage qui réfléchit sur la Torah. Un sermon efficace sur le psaume peut bien être un sermon qui, non seulement décrit ce contraste, mais aussi récrée son impact visuel et émotionnelle chez les auditeurs » (Long, 51).

D. Leurs Appareils Littéraires.

Permettez-moi de mettre juste deux en évidence :

1. Le Symbolisme – ex. Prov. 11 :22, “Un anneau d’or au nez d’un pourceau… C’est une femme belle dépourvue de sens ».

2. Les figures de style. Comment savez-vous si le poète utilise une figure de style et ne parle pas littéralement ? Permettez-moi de vous en donner les critères :

(a) Il y a une discordance entre le sujet et le prédicat – ex. « Dieu est notre rocher »

(b) Le prédicat attribue au sujet des actions qui ne sont pas possibles dans la monde réel – ex. « les montagnes ont tapé les mains ».

(c) Le poète donne une emphase dramatique, un sentiment élevé, une mémorabilité. Les types de figures de style comprennent la comparaison, la métaphore, la parabole, l’allégorie, l’ironie, etc.

Dans la prochaine édition de ce Journal, je vais passer de l’analyse de théorique des Psaumes (ex. la structure des Psaumes) à l’analyse pratique en investiguant certains aspects de la littérature poétique.

II. Renforcement Du Leadership Biblique
“Le Ministère De Réconciliation, Pt. 1 : La Réconciliation De Tout Peuple” (2 Cor. 5 :18-21)

C’est une continuation de mes séries sur le leadership biblique pastoral basées sur l’exhortation de Paul en 2 Corinthiens. Vous pouvez lire les autres articles dans cette série dans les prochaines éditions de ce Journal, par ordre : Printemps 2013, Eté 2012, Eté 2013, Automne 2014, Printemps 2021.

Ayant abordé des aspects fondamentaux variés du ministère pastoral – la confiance dans le ministère, la nature du ministère authentique, et la motivation pour le ministère – maintenant l’apôtre Paul relie tout cela à nous à un niveau pratique. Notez les observations suivantes…

1. Le Ministère de la Réconciliation Appliqué à Nous (5 :18a). Pour ceux qui sont devenus des « nouvelles créatures en Christ », une toute nouvelle ère s’ouvre, « Les choses anciennes sont passées, voici, toutes choses sont devenues nouvelles » (5 :17b). Et la source de cette transformation historique énorme est Dieu Lui-même – « tout cela vient de Dieu… » (5 :18a). Celui qui amène toutes choses à l’existence lors de la création initiale, est Celui qui récrée les croyants pour qu’ils deviennent des « nouvelles créatures » en Christ. Tout comme l’œuvre de la création était l’œuvre de Dieu seul, l’œuvre de la recréation est celle de Dieu seul, rendu efficace par l’œuvre de Jésus Christ (cf. 1 Tim. 2 :5 ; Jn. 14 :6 ; Act. 4 :12).

Mais ça ne s’arrête pas là. Non seulement Dieu récréé en nous une toute nouvelle image de Christ, mais Il nous a aussi « réconcilié avec lui-même par Christ » (5 :18a). Notre récréation par Dieu en Christ conduit nécessairement à notre réconciliation avec Dieu par Christ. Les deux idées vont ensemble – notre récréation par Dieu et notre réconciliation avec Dieu.

Ainsi, la réconciliation est partie prenante du fait de devenir une nouvelle créature en christ, parce qu’une fois que nous avons été fait nouveaux, nous recevons des nouvelles vies qui sont conformes à la vie de Dieu et, ainsi, nous sommes réconciliés avec Dieu. Le péché n’est plus une barrière pour cette relation. Cette nature pècheresse qui avait fait de nous des ennemis de Dieu, des fils de la rébellion, etc. (Eph 2 :1-3), a été mis à mort et nous avons été ressuscités pour marcher dans une nouveauté de vie (Rom. 6 :4). Notre relation avec Dieu était formellement irréconciliable (c’est-à-dire, des créatures pécheresses vs un Dieu Saint) a été réconciliée avec Dieu par la mort de Christ (Rom. 5 :10 ; Eph. 2 :13).

Bien que l’homme est coupable d’avoir été le premier à briser la relation, Dieu est tout-puissant et tout-amour et, dans l’éternité passé, a conçu un plan de rédemption pour que, par la mort de son Fils, Il soit « juste tout en réconciliant celui qui a la foi n Jésus » (Rom. 3 :26). Celui qui nous a créé souverainement nous a aussi récréé souverainement (Eph. 2 :10) et, nous a réconcilié avec lui-même (Rom. 5 :10 ; Col. 1 :21).

2. Le Ministère de la Réconciliation Qui Nous a été Confié (5 :18b-19). Ayant été faits des nouvelles créatures en Christ, Il nous « a donné (confié) un ministère de réconciliation » (5 :18c). Ceux qui ont été réconciliés avec Dieu ont reçu l’énorme privilège “du ministère de la réconciliation… » Notre réconciliation avec Dieu par Christ devient la base et la motivation de notre ministère. Seuls ceux qui ont été réconciliés avec Dieu ont reçu ce ministère de la réconciliation, par lequel nous déclarons le message de la réconciliation, pour que les autres soient capables d’être réconciliés avec Dieu et réconciliés les uns avec les autres.

En un mot, c’est le ministère que l’on nous a donné et auquel nous avons été appelés C’est le trésor qui est porté par et dans des vases terrestres. C’est le glorieux nouveau ministère de l’alliance, un message de réconciliation avec Dieu, “à savoir, Dieu réconciliant le monde avec lui-même en Christ …” (19a).

Paul étend sur le 5:18. Dieu a agi non seulement “par Christ” dans l’œuvre de réconciliation (ex. Christ était l’agent de la réconciliation) mais Dieu a aussi a agi “en Christ” dans cette œuvre de réconciliation – ex. Dieu était un avec Christ en cela; ce que Christ a fait, c’est Dieu qui l’a fait. L’acte de la réconciliation était un acte de la Trinité, dont les membres sont toujours un en pensée, en but et en action.

En outre l’étendue de la réconciliation s’élargit à partir de “nous” maintenant (5 :18) au monde – “à savoir qu’en Christ, Dieu réconcilie le monde avec lui-même » (5 :19a). L’œuvre de réconciliation de Dieu avait en vue, non seulement de rendre possible « notre » réconciliation (5 :18), mais aussi la réconciliation du « monde » avec lui-même. L’usage des pronoms « leur » et « eux » (ex. le monde) en contraste avec « nous » (5 :16, 18) renforce l’idée que Paul se réfère au monde en général – « …en n’imputant point aux hommes leurs offenses » (19b). Il ne s’agit pas ici du salut universel (voire mon article sur 2 Cor 5 : 14-1 dans le Problème n°39 de ce Journal), mais l’envergure universelle / la disponibilité de la réconciliation – passé, présent et futur. Dans le passé, Dieu a pourvu et terminé l’unique base pour la réconciliation du monde avec lui-même, c’est-à-dire par et en Christ et son œuvre accomplie sur la croix. Dans le présent, Dieu est en train de réconcilier tous ceux qui reçoivent son offre de salut et de réconciliation avec lui-même, c’est-à-dire les élus et les croyants. Dans le futur, Dieu réconciliera toutes choses avec lui-même à la fin des temps : « … selon son bienveillant dessein qu’il a formé en lui-même… lorsque les temps seraient accomplis, de réunir toutes choses en Christ, celles qui sont dans les cieux et celles qui sont sur la terre » (Eph. 1 :10 ; cf. Col. 1 :20).

En résumé, l’argument du chapitre 5 :18-19 est comme suit : Dieu nous a salutairement « réconcilié » (nous qui sommes des nouvelles créatures en Christ) avec Lui-même (5 :18a) et, par conséquent, Il « nous a donné un ministère de réconciliation (5 :18b), qui est que Dieu était en Christ, réconciliant le monde avec lui-même, en imputant pas aux hommes leurs offenses et (pour mettre la partie en emphase), nous a confié le message de la réconciliation » (5 :19).

Un « ministère de réconciliation » (5 :18b) de la nouvelle alliance a été confié à ceux qui ont vraiment été réconciliés. C’est une assignation à nous par Dieu – Il nous a confié ce message, cette parole de proclamation. C’est notre ministère ! La bonne nouvelle de la réconciliation que Dieu a accomplie en et par Christ sur la croix, il nous l’a confié afin que nous la proclamions. Clairement, l’implication est que notre ministère est un ministère de proclamation qui a la même envergure que l’œuvre de la réconciliation elle-même – notamment, une envergure universelle.

3. Le Ministère de la Réconciliation Déclaré par Nous Us (5:20-21). “Nous faisons fonction d’ambassadeur pour Christ comme si Dieu exhortait par nous ; nous vous en supplions/implorons au nom de Christ » (5 :20). Nous qui avons par expérience et par salut été réconciliés avec Dieu par Jésus Christ, nous sommes ses « ambassadeurs pour Christ » dans le ministère de la réconciliation.

Ainsi donc, comment ce ministère de la réconciliation doit-il être mené ? Il doit être conduit de la même manière qu’un ambassadeur mène ses missions. Un ambassadeur est représentant diplomatique du gouvernement ou du monarque de son pays, qu’il représente dans un autre pays. Il communique la position ou les souhaits de son gouvernement ou de son monarque au pays auprès duquel il est envoyé.

Nous sommes « ambassadeurs pour Christ ». Nous sommes ses représentants dans le monde, « Dieu suppliant (implorant) par nous… » Si nous, en tant qu’ambassadeurs pour Christ, remplissons notre ministère et proclamons le message de la réconciliation en implorant les gens d’être réconcilié avec Dieu, en réalité, c’est Dieu qui parle à travers nous, parce que nous annonçons son message comme indiqué dans sa Parole, avec autorité, rendu puissant par son Esprit.

La prédication est ainsi assimilée aux vraies paroles de Dieu par Paul ! Si nous déclarons fidèlement le message qui nous a été confié, Dieu supplie vraiment le monde à travers nous. C’est une prédication par incarnation, une prédication qui incarne la vérité et manifeste Dieu par nous. Le ministère n’est pas quelque chose qui est détaché de nous comme un boulot. Il est plutôt intégré à ce que nous sommes ; il est partie prenante de notre personnalité, caractère, comportement, et notre nature. C’est pourquoi, la déclaration de ce que Dieu a fait en et par Christ est une chose si personnelle et passionnante.

Ainsi donc, si nous prêchons, en réalité nous « supplions/implorons… » Nous ne parlons pas simplement comme dans une conférence ou dans une conversation ; nous supplions les gens, comme si leur vie en dépendait, car leur vie en dépend. « Nous vous supplions au nom de Christ », parlant et agissant comme ses ambassadeurs accrédités auprès du monde, « Soyez réconciliés avec Dieu ».

Le mot « supplier / implorer » renferme une connotation d’urgence, de passion, d’intérêt, de persuasion. C’est ce qui doit être le trait de caractère de notre ministère, déclarant un message dont les perdus ont désespéramment besoin d’entendre, un message dont l’urgence est consacrée (1) par la brièveté du temps disponible pour y croire ; et (2) par l’anticipation du jugement qui tombera sur ceux qui le refuse. Par conséquent, notre responsabilité de ministère est de dire aux gens comment ils peuvent être réconciliés avec Dieu, notamment, par la mort expiatoire et le résurrection victorieuse de Christ pour eux (5 :14-15).

Bien que le point-clé de ce paragraphe est notre déclaration de la réconciliation aux non-croyants (cf. 5 :11, 14-15, 19), il n’en demeure pas moins que le peuple de Dieu aussi a besoin de ce message de réconciliation, comme les perdus (voire 6 :1-2). Le peuple de Dieu a besoin d’être continuellement réconciliés avec Dieu, non parce qu’ils perdent leur salut, mais parce qu’ils perdent leur communion avec Dieu en agissant, parlant et pensant de manière contraire à sa nature et son caractère. Parfois le peuple de Dieu recule et ne vit pas comme des Chrétiens. Nous aidons de telles personnes à revenir à Dieu et à progresser dans leur sanctification, en leur proclamant le message de la réconciliation au nom de Christ.

En quoi est-ce pertinent de supplier les gens d’être réconcilié avec Dieu si nous ne leur faisons pas connaître la base et le moyen de leur réconciliation ? Ainsi, non seulement nous leur supplions d’être réconciliés avec Dieu (c’est-à-dire, de faire l’expérience de la réconciliation salvatrice), mais nous leur expliquons aussi la bases sur laquelle ils peuvent être réconciliés – notamment, « parce que celui qui n’a point connu le péché, il (Dieu) l’a fait devenir péché afin que nous devenions justice de Dieu » (5 :21). Ceux qui sont de nouvelles créatures en Christ et qui sont réconciliés par la salut avec Dieu, ne sont plus coupables de péchés, parce que Christ a porté leurs péchés (cf. 5 :21). Celui qui n’a point connu le péché, Dieu l’a fait (ce. Héb. 4 :15 ; 7 :26 ; 1Pi. 2:22; Jn. 3 :5) « péché pour nous… » En d’autres termes, la justice et la colère de Dieu pour nos péchés ont été portées sur Christ à notre place. Il est notre substitut. « Mais il a été blessé pour nos péchés, brisé pour nos iniquités ; le châtiment qui nous donne la paix est tombé sur lui ; et c’est par ses meurtrissures que nous sommes guéris » (Esa. 53 :5). Christ a été « offert une seule fois pour porter le péché de plusieurs » (Heb. 9 :28).

Remarquez que le passage ne dit pas que Dieu a fait de Christ un pécheur ou une personne pleine de péchés. Non ! Comme Philip Huges le dit : « concevoir Christ comme une personne pleine de péché, ou fait pécheur serait de jeter par terre le fondement même de la rédemption, qui exige la mort de Celui qui est tout à la fois Sans péché à la place de l’humanité pècheresse. Mais Dieu l’a fait péché : cela veut dire que Dieu le Père a fait de son Fils innocent incarné, l’objet de sa colère et de son jugement, pour nous, avec pour résultat qu’en Christ sur la croix, le péché du monde a été jugé et enlevé » (Philip Hughes, The Second Epistle to the Corinthians, NICNT, 213).

De même que Christ n’est pas devenu pécheur, nous ne devenons pas juste. Nous « devenons » plutôt « justice de Dieu en Lui ». La justice divine est notre attribut. Nous recevons sa justice et sommes déclarés justes (c’est-à-dire justifiés), mais nous ne devenons pas justes parce que nous sommes toujours en mesure de pécher, et péchons de temps en temps. Remarquez que notre justice (et donc, notre réconciliation avec Dieu) est « en Lui ». Nous sommes enveloppés en Lui, identifiés avec Lui dans sa mort et sa résurrection. Notre vie est en Lui. Notre espérance est en Lui. Dieu nous voit parfaits en Lui – “Tel il est, nous sommes aussi dans ce monde” (1 Jn. 4 :17). Néanmoins, en ce qui concerne notre position devant Dieu en opposition avec notre situation qui peut varier, nous sommes vus en, et sommes crédités avec « la justice de Christ », pour que nous ne soyons plus condamnés parce que nous sommes « en Christ Jésus » (Rom. 8 :1).

Christ était le seul qui pouvait rendre la réconciliation avec Dieu possible, parce que Lui seul était Celui qui est sans péché qui seul pouvait donner le seul sacrifice acceptable à Dieu pour nos péchés (cf. Matt. 3 :17 ; 17 :5). Seul un homme parfait pouvait prendre notre place, puisque la vie d’un autre pécheur imparfait n’aurait pas satisfait les saintes exigences de Dieu, car Dieu exige la mort des pécheurs – « l’âme qui pèche est celle qui mourra » (Ez. 18 :20). Seul celui qui a vécu une vie sans péché et qui n’a pas besoin de réconciliation avec Lui-même, pouvait et a donné volontairement Sa propre vie comme substitut devant Dieu – Il a pris notre place, est mort en notre lieu et place pour notre bien, notamment, pour que nous puissions être réconciliés avec Dieu.

Il est devenu péché pour nous, son dessein était qu’en “…lui, nous devenions justice de Dieu”. Ainsi donc, l’échange est complet. Il est devenu péché pour nous et nous sommes devenus justice en lui. C’est ce qui est parfois appelé la double imputation. Ceux qui reçoivent ce message de réconciliation ont leurs péchés imputés à Christ (Il est devenu péché pour nous en payant la dette de nos péchés sur la croix) et sa justice nous est imputée (nous devenons justice de Dieu en lui), ce dont le bénéfice est que nous sommes vus par Dieu comme étant parfaits en Christ. Comme le dit Pierre : « Lui qui a porté nos péchés en son corps sur le bois, afin que morts aux péchés nous vivions pour la justice » (1 Pet. 2 :24 ; cf. Rom. 4 :6 ; 1 Cor. 1 :30 ; 1 Pet. 3 :18). Ce grand échange a rendu Dieu capable « d’être juste tout en justifiant celui qui a la foi en Jésus » (Rom. 3 :26).

Ainsi, on peut voir que la base et le moyen de notre réconciliation avec Dieu sont la mort substitutionnelle et auto-sacrificielle de Christ sur la croix ; cette mort qui rend les humains pécheurs capables d’avoir leurs péchés effacés (expiés) et de se tenir devant Dieu pardonnés et justifiés comme des nouvelles créatures en Christ.

C’est cela la merveilleuse transformation que donne l’évangile. C’est cela l’évangile en une phrase. C’est la base et le moyen par lesquels Dieu a rendu le ministère de la réconciliation possible – notamment, par la mort substitutionnelle de Christ. Quel message à proclamer ! Quel échange nous avons à offrir ! Il n’y a pas de doute que comme « ambassadeurs pour christ », nous devons supplier les gens de le recevoir !

Remarques Finales

C’est donc cela notre ministère pastoral : Le Ministère De La Réconciliation : La Réconciliation de Tous Les Gens (2 Cor. 5 :18-21). C’est notre responsabilité de prédicateur de la Parole de Dieu et de leaders de leaders de l’église de Christ de déclarer ce message. Le message de la réconciliation qui nous a été appliqué (5 :18a) et confié (5 :18b-19), doit être déclaré par nous (5 :20-21). Prêchez-vous ce message ? Les autres savent-ils comment être réconcilié avec Dieu par votre ministère ? Les autres sont-ils en train d’être réconciliés avec Dieu par son Fils grâce à votre ministère ?

III. Plans De Sermons

Titre : Apprendre de Jésus, Vaincre la Tentation Part 1, (Matt. 3 :13-4 :11)

Thème : Vaincre la tentation ; nous devons être armés de la Parole de Dieu

Point 1 : Nous devons être préparés pour faire face à la tentation

1a) … par la soumission à la Parole de Dieu (3 :13-15)

1b) … par l’onction du Saint Esprit (3 :16)

1c) … par l’affirmation / la bénédiction de Dieu le Père (3 :17)

Point 2: Nous devons être préparés à résister à la tentation

2a) Satan attaque la proclamation de la Parole de Dieu et sa provision (14:3-4)

2b) Satan attaque la puissance et la protection de Dieu (14 :5-7)

2c) Satan attaque les desseins et les plans de Dieu (4 :8-10)

Related Topics: Pastors

Jurnalul Electronic Al Păstorilor, Rom Ed 40, Editia de Vară 2021

A ministry of…

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

I. Consolidarea Predicării Expozitive
Predicarea Din Literatura Poetică Ebraică (Pt. 1)

Permiteți-mi să încep acest articol făcând câteva observații scurte despre cărțile poetice și despre genul literar poetic. Cartea Psalmilor este, în mod evident, cartea poetică, însă o împărțire mai largă ar include și majoritatea cărților de înțelepciune (Iov, Proverbe, Eclesiastul, Cântarea Cântărilor). În plus, majoritatea psalmilor ar putea intra în categoria literaturii de înțelepciune. Așadar, când împărțim cărțile biblice în categorii literare, întotdeauna există această intersectare între categorii. Potrivit lui Kaiser, „aproximativ o treime din Vechiul Testament și o parte surprinzător de mare din Noul Testament sunt scrise în formă poetică” (Cuvinte pline de farmec îmi clocotesc în inimă, în Walter Kaiser și Moises Silva, Introducere în Hermeneutică, 86).

Categoria mai largă a cărților poetice din V.T. (i.e. inclusiv cărțile de înțelepciune) este numită, de obicei, „Scrierile” (pentru a o diferenția de Lege și de Profeți) și, în canon, se află între Lege și Profeți. Astfel, structura canonului recunoaște conținutul și stilul literar distinctiv al acestor cărți. „Prezența acestor… cărți în Scrieri spune ceva despre relația lor cu Tora (Pentateuhul) și cu Profeții – cărțile acestea nu sunt nici Lege, nici cărți profetice. De fapt, perspectiva lor asupra lumii este destul de diferită de cea a Torei și a Profeților, deși au și multe lucruri în comun” (C. Hassell Bullock, Preaching the Poetic Literature [Predicarea din literatura poetică] în Handbook of Contemporary Preaching [Manual de predicare contemporană], ed. Michael Duduit, 293).

Scopul și rolul principal al psalmilor întotdeauna a fost (și este) unul liturgic (cântece de laudă, de lamentație etc.), însă includerea lor în canon ne autorizează să îi și predicăm, nu doar să îi cântăm. În definitiv, psalmii conțin o teologie foarte profundă. Ei arată într-adevăr că închinarea prin muzică și prin predicare sunt ambele răspunsuri potrivite înaintea lui Dumnezeu. Totuși, trebuie să fim foarte conștienți de faptul că stilul literar al cărților poetice cere o exegeză și o predicare ce reflectă genul lor literar unic. Psalmii trebuie interpretați și aplicați în contextul teologic al întregii psaltiri. „Psaltirea este… o carte de laudă care proclamă că Dumnezeu, ca și Creator și Răscumpărător, a dat poporului Israel, prin Tora, prin revelația de Sine în istorie, posibilitatea unei vieți noi și indicații clare cu privire la modul în care aceasta trebuie trăită” (William Dumbrell, The Faith of Israel [Credința Israelului], 212, citat în Graeme Goldsworthy, Preaching the Whole Bible as Christian Scripture [Predicarea Bibliei ca Scriptură creștină], 200).

Tema generală a psalmilor, așadar, este răscumpărarea, cu accent pe Dumnezeu (marele Împărat al poporului legământului) și actele Sale istorice de eliberare. Graeme Goldsworthy scrie: „Predicatorul trebuie să își îndrepte mereu ascultătorii către perspectiva biblică despre Dumnezeu centrată pe evanghelie” (Preaching the Whole Bible as Christian Scripture [Predicarea Bibliei ca Scriptură creștină], 201).

Așadar, cum ar trebui folosiți psalmii în biserica creștină? Evident, pot fi folosiți așa cum erau folosiți în vremurile biblice, ca și carte de imnuri religioase. Răspunsul ascultătorilor de atunci era să Îl laude pe Dumnezeu pentru lucrările Sale răscumpărătoare, prin urmare aceasta este o reacție potrivită și din partea noastră. Atât autorii nou-testamentari, cât și Domnul Isus au citat adesea psalmii (cartea Psalmi este citată în Noul Testament mai mult decât oricare altă carte din Vechiul Testament – se estimează că ar fi 350 de citate, citări și referiri directe sau indirecte), atât ca profeții referitoare la Isus, cât și ca sursă și autoritate pentru teologia lor). De exemplu, Pavel citează din psalmi în Romani 3:10-18 pentru a-și susține argumentul cu privire la păcătoșenia omenirii (Goldsworthy, 199).

În mod clar, tema principală a cărții Psalmi este accentul mesianic (pe moartea și învierea lui Hristos) și impactul psalmilor asupra rasei umane, fie pentru salvarea celor drepți sau pentru condamnarea celor răi (după cum vedem în Psalmul 1).

Haideți să analizăm acum genul literar al psalmilor ca poezie ebraică.

A. Tipuri De Psalmi.

Există diferite tipuri de psalmi, cum ar fi psalmi didactici (ex. Ps. 1); mesianici (ex. Ps. 2); psalmi despre creație (ex. Ps. 19); psalmi de lamentație (ex. Ps. 22); psalmi despre istoria mântuirii (ex. Ps. 78); psalmi de laudă (ex. Ps. 96). Cei mai mulți psalmi sunt lamentații, însă mulți se încadrează în mai multe categorii.

B. Scopul Și Funcția Lor Retorică.

Psalmii sunt poezie ebraică și reflectă structura și procedeele literare specifice acestui gen. După cum scrie Tom Long: „Fiecare psalm din psaltire a ajuns, în cele din urmă, să facă parte din colecția de psalmi care, după cum spune Patrick D. Miller, Jr., «au făcut parte din închinarea comunității de credință, a evreilor și a creștinilor, pe scară largă și fără întrerupere»” (Thomas Long, Preaching the Literary Forms of the Bible [Predicarea din genurile literare biblice], 44, cu citat din Patrick D. Miller, Jr., Interpreting the Psalms [Cum să interpretăm psalmii], 20).

Ca și în cazul genului literar dramatic, funcția literară a psalmilor este să facă apel la emoții și la imaginație. Ei stârnesc un răspuns interior profund ce merge dincolo de rațiune. „Poezia schimbă modul în care gândim și simțim, dar nu arătându-ne lucruri pe care nu le știm sau printr-o argumentare convingătoare, ci făcând ajustări armonioase în locuri profunde și importante din imaginația noastră.” Long ne oferă exemplul Psalmului 42:1: „Cum dorește un cerb izvoarele de apă, așa Te dorește sufletul meu pe Tine, Dumnezeule!” Cuvintele condensate se extind în mintea noastră într-o imagine imensă, iar apoi psalmistul leagă această imagine de realitatea noastră spirituală, adică de relația noastră cu Dumnezeu (Long, 45).

Psalmii ne vorbesc nu doar la un nivel profund intim, devoțional (ex. în rugăciunile și meditațiile noastre despre Dumnezeu), ci și la un nivel foarte practic experiențial și pastoral (ex. la înmormântări, nunți, sărbători, în boală, în deznădejde etc.) Psalmii ne vorbesc cu o prospețime și o relevanță contemporană în aceste ocazii, însă și cu o repetabilitate și formalitate tradițională. „Faptul că Psaltirea conține psalmi despre mânie, abandon și disperare ne confirmă că astfel de emoții nu doar că apar în viața de credință, ci și că astfel de experiențe sunt repetabile, predictibile și previzibile. Am mai trecut prin ele și înainte” (Long, 46).

C. Structura Retorică A Psalmilor.

Psalmii au o formă condensată, concisă și intensă (așa cum trebuie să fie poezia) și folosesc cuvintele în mod diferit față de alte genuri literare (așa cum trebuie să facă poezia). După cum arată Robert Alter, „poezia, lucrând printr-un sistem de înlănțuiri complexe de sunete, imagini, cuvinte, ritmuri, sintaxă, teme, idei, este un instrument pentru exprimarea unor semnificații bogate și uneori a unor sensuri contradictorii, care nu pot fi exprimate ușor prin alte tipuri de discurs” (Robert Alter, The Art of Biblical Poetry [Arta poeziei biblice], 113, citat în Long, Preaching and the Literary Forms [Predicarea și genurile literare], 47).

Paralelismul este probabil principala structură retorică în cartea Psalmilor. Paralelismul este atât de des folosit și de important în Psalmi, încât McQuilkin recomandă să „folosim paralelismul poeziei ebraice pentru a putea pătrunde semnificația ei… Marca distinctivă a poeziei ebraice este corespondența ideilor, sau paralelismul, între un vers și următorul sau între o secțiune a poeziei și următoarea” (Robertson McQuilkin, Understanding and Applying the Bible [Cum să înțelegem și să aplicăm Biblia], 199). Altfel spus, paralelismul este un procedeu literar prin care poetul ne oferă o parte de vers (A), apoi următoarea parte a versului (B), în așa fel încât conținutul lui (B) are legătură cu conținutul lui (A). Legătura aceasta este realizată, în principal, în trei moduri:

1. Prin paralelism sinonimic – o idee similară din (A) este repetată în (B) fără un adaos semnificativ. De exemplu:

a) Ps. 73:1, (A) Da, bun este Dumnezeu cu Israel… (B) cu cei cu inima curată.

b) Prov. 1:20, (A) Înțelepciunea strigă pe ulițe…(B) îşi înalţă glasul în pieţe.

c) Gen. 4:23, (A) Ada şi Ţila, ascultați glasul meu!… (B) Nevestele lui Lameh, ascultați cuvântul meu!

d) Luca 1:46b-47a, (A) Sufletul meu mărește pe Domnul… (B) şi mi se bucură duhul în Dumnezeu, Mântuitorul meu.

2. Prin paralelism antonimic - ideea din (B) este în contrast sau în opoziție cu ideea din (A). De exemplu:

Prov. 10:1, (A) Un fiu înțelept este bucuria tatălui… (B) dar un fiu nebun este mâhnirea mamei sale.

Prov. 15:2, (A) Limba înțelepților dă știință plăcută …(B) dar gura nesocotiților împroașcă nebunie.

3. Prin paralelism sintetic - ideea din (B) extinde ideea din (A), o duce mai departe, o clarifică, îi adaugă ceva. De exemplu:

Ps. 22:2, (A) Strig ziua, Dumnezeule, şi nu-mi răspunzi… (B) strig şi noaptea, şi tot n-am odihnă.

Is. 55:6-7, (A) Căutați pe Domnul câtă vreme se poate găsi…(B) chemați-L câtă vreme este aproape (55:6); și (A) Să se lase cel rău de calea lui…(B) şi omul nelegiuit să se lase de gândurile lui (55:7).

Toate aceste forme de paralelism apar, de exemplu, în Psalmul 1. Caracteristicile unui om evlavios sunt scoase în evidență prin paralelismul sintetic din versetul 1 și sunt prezentate în contrast cu omul neevlavios prin paralelismul antitetic din versetul 2. Psalmul continuă apoi, dezvăluind o imagine grăitoare a omului evlavios, care este ca un pom sădit lângă apă etc., în contrast cu omul rău, care este ca pleava pe care o spulberă vântul. Omul evlavios este descris mult mai pe larg decât omul neevlavios, psalmistul lăsându-ne să întrevedem astfel punctul său de vedere cu privire la cum ar trebui noi să fim, un punct de vedere care apare chiar în mod explicit la sfârșitul psalmului.

Pe scurt, Long subliniază următoarele: „Efectul retoric al poeziei psalmului, așadar, este să creeze două sfere de activitate contrastante în conștiința cititorului sau a ascultătorului. O sferă este plină de o mișcare frenetică, disperată și fără direcție, care dispare rapid. Cealaltă este liniștită, statornică, pașnică, animată de acțiunea puternică și calmă a omului înțelept ce meditează la Tora. O predică eficientă inspirată din acest psalm poate nu doar să descrie acest contrast, ci și să recreeze impactul său vizual și emoțional asupra ascultătorilor” (Long, 51).

D. Procedeele Literare Ale Psalmilor.

Permiteți-mi să indic doar două:

1. Simbolismul – ex. Prov. 11:22: „Femeia frumoasă şi fără minte este ca un inel de aur pus în râtul unui porc.”

2. Figurile de stil. De unde știm când poetul folosește o figură de stil și nu un limbaj literal? Permiteți-mi să vă dau trei criterii:

(a) Atunci când există o nepotrivire între subiect și predicat – ex. „Dumnezeu este stânca noastră.”

(b) Atunci când predicatul atribuie subiectului acțiuni ce nu sunt posibile în lumea reală – ex. „Munții băteau din palme.”

(c) Atunci când poetul transmite accente dramatice, sentimente intense sau un lucru memorabil. Printre figurile de stil se numără comparația, metafora, parabola, alegoria, ironia etc.

În următoarea ediție a acestui Jurnal, voi trece de la analiza teoretică a psalmilor (i.e. structura psalmilor) la cea practică, explorând anumite aspecte ale predicării din literatura poetică.

II. Consolidarea Conducerii Biblice
„Slujba Împăcării, Partea 1: Împăcarea Tuturor Oamenilor” (2 Cor. 5:18-21)

Aceasta este o continuare a seriei mele despre conducerea pastorală biblică, având la bază îndemnurile lui Pavel din 2 Corinteni. Puteți citi celelalte articole din această serie în următoarele ediții ale acestui Jurnal, în ordinea aceasta: Ediția de primăvară 2013, Ediția de vară 2012, Ediția de vară 2013, Ediția de toamnă 2013, Ediția de iarnă 2014, Ediția de primăvară 2021.

După ce a explicat diferite aspecte fundamentale ale slujirii pastorale – încrederea în slujire, natura slujirii autentice și motivația pentru slujire – apostolul Pavel face acum legătura între noi și lucrurile acestea la un nivel practic. Haideți să privim la următoarele observații…

1. Slujba împăcării aplicată la noi (5:18a). Pentru cei care au fost transformați într-o „făptură nouă”, a început o nouă eră, „cele vechi s-au dus: iată că toate lucrurile s-au făcut noi” (5:17b). Iar sursa acestei transformări extraordinare este Însuși Dumnezeu – „Şi toate lucrurile acestea sunt de la Dumnezeu…” (5:18a). Cel care a adus toate lucrurile în ființă la creație este Cel care îi re-creează pe credincioși, transformându-i într-o „făptură nouă” în Hristos. Așa cum lucrarea de creație I-a aparținut exclusiv lui Dumnezeu, tot așa, lucrarea de re-creare Îi aparține în exclusivitate lui Dumnezeu, fiind realizată prin Isus Hristos (cf. 1 Tim. 2:5; In. 14:6; Fapte 4:12).

Însă lucrurile nu se opresc aici. Dumnezeu nu doar că ne-a re-creat, făcându-ne noi în Hristos, ci „…ne-a împăcat cu El prin Isus Hristos” (5:18a). Faptul că Dumnezeu ne-a re-creat în Hristos duce inevitabil la împăcarea noastră cu Dumnezeu Însuși prin Hristos. Cele două idei merg împreună – re-crearea noastră de către Dumnezeu și împăcarea noastră cu El.

Astfel, împăcarea este parte integrantă din transformarea noastră în făpturi noi în Hristos, pentru că odată ce suntem înnoiți, primim vieți noi care sunt în concordanță cu viața lui Dumnezeu și, astfel, suntem împăcați cu Dumnezeu. Păcatul nu mai împiedică această relație. Acea fire păcătoasă, care ne-a făcut vrăjmași ai lui Dumnezeu, fii ai neascultării etc. (Ef. 2:1-3), a fost dată la moarte și noi am fost înviați pentru a trăi o viață nouă (Rom. 6:4). Relația noastră cu Dumnezeu, care mai înainte era ireconciliabilă (creaturi păcătoase vs. un Dumnezeu sfânt), a fost făcută posibilă prin moartea lui Hristos (Rom. 5:10; Ef. 2:13).

Deși omul a rupt relația cu Dumnezeu prin păcat, El este atotputernic și iubitor și, din veșnicia trecută, a făcut planul de răscumpărare astfel încât, prin moartea Fiului Său, El „să fie neprihănit, și totuși să socotească neprihănit pe cel ce crede în Isus” (Rom. 3:26). Cel care ne-a creat în mod suveran ne-a și re-creat în mod suveran (Ef. 2:10) și ne-a împăcat cu Sine (Rom. 5:10; Col. 1:21).

2. Slujba împăcării încredințată nouă (5:18b-19). Fiind făpturi noi în Hristos și fiind împăcați cu Dumnezeu prin Hristos, El „ne-a încredințat slujba împăcării” (5:18c). Cei care au fost împăcați cu Dumnezeu au primit privilegiul extraordinar al „slujbei împăcării...” Împăcarea noastră cu Dumnezeu prin Hristos devine baza și încrederea slujirii noastre. Doar cei care au fost împăcați cu Dumnezeu primesc slujba aceasta a împăcării, prin care noi proclamăm mesajul împăcării, pentru ca și alții să poată fi împăcați cu Dumnezeu și cu semenii.

Aceasta este, pe scurt, slujba ce ne-a fost încredințată și la care am fost chemați. Aceasta este comoara ce se naște prin și în vase de lut. Aceasta este glorioasa slujire a Noului Legământ, un mesaj de împăcare cu Dumnezeu, „…că adică, Dumnezeu era în Hristos, împăcând lumea cu Sine…” (19a).

Pavel detaliază acum ideea din 5:18. Dumnezeu nu doar a acționat „prin Hristos” (i.e. Hristos a fost agentul împăcării), ci Dumnezeu a acționat „în Hristos” în această lucrare de împăcare - i.e. Dumnezeu era una cu Hristos în lucrarea de împăcare; ceea ce a făcut Hristos, Dumnezeu a făcut. Actul împăcării a fost un act comun al Trinității, ai Cărei membri sunt întotdeauna una în gândire, în scopuri și în acțiune.

Mai mult, sfera împăcării se lărgește acum de la „noi” (5:18) la lume – „adică, Dumnezeu era în Hristos, împăcând lumea cu Sine” (5:19a). Actul de împăcare al lui Dumnezeu în Hristos avea în vedere nu doar împăcarea „noastră” (5:18), ci și împăcarea „lumii” cu El. Faptul că Pavel se referă la lume în general reiese și din folosirea pronumelor „lor” și „pe ei” (i.e. lumea) în contrast cu „nouă” și „pe noi” (5:16, 18) – „… neținându-le în socoteală păcatele lor” (19b). Nu este vorba despre mântuire universală (vezi articolul meu pe 2 Cor. 5:14-17 în Nr. 39 al acestui Jurnal), ci despre sfera universală / disponibilitatea împăcării – trecută, prezentă și viitoare. În trecut, Dumnezeu a pregătit și a desăvârșit singurul fundament pentru împăcarea lumii cu Sine, adică prin și în Hristos și lucrarea Sa încheiată pe cruce. În prezent, Dumnezeu îi împacă cu Sine pe toți aceia care primesc oferta Sa de salvare și împăcare, adică pe credincioșii aleși. În viitor, Dumnezeu va împăca toate lucrurile cu Sine la sfârșitul veacurilor, „ca să-l aducă la îndeplinire la împlinirea vremurilor, spre a-Şi uni iarăși într-unul, în Hristos, toate lucrurile: cele din ceruri şi cele de pe pământ” (Ef. 1:10; cf. Col. 1:20).

Pe scurt, argumentul din 5:18-19 spune cam așa: Dumnezeu „ne-a împăcat (pe noi, care suntem făpturi noi în Hristos) cu El” (5:18a), iar apoi El „ne-a încredințat slujba împăcării” (5:18b), care este aceasta: „că adică, Dumnezeu era în Hristos, împăcând lumea cu Sine, neținându-le în socoteală păcatele lor, şi (pentru a sublinia ideea) ne-a încredințat nouă propovăduirea acestei împăcări” (5:19).

Cei care au fost împăcați cu adevărat au primit „slujba împăcării” (5:18b) a Noului Legământ, care este anunțată prin „propovăduirea acestei împăcări” (5:19b). Aceasta este o încredințare din partea lui Dumnezeu pentru noi – El ne-a încredințat acest mesaj, acest cuvânt de proclamare. Aceasta este slujba noastră! Vestea bună a împăcării pe care Dumnezeu a realizat-o în și prin Hristos pe cruce, ne-a încredințat-o nouă să o proclamăm. Rezultă, în mod clar, că slujba noastră este o slujbă de proclamare care are aceeași sferă de lucru ca și împăcarea - adică, o sferă universală.

3. Slujba împăcării propovăduită de noi (5:20-21). „Noi, dar, suntem trimiși împuterniciți ai lui Hristos, şi, ca şi cum Dumnezeu ar îndemna prin noi, vă rugăm fierbinte, în Numele lui Hristos: împăcați-vă cu Dumnezeu” (5:20). Noi, cei care am fost împăcați cu Dumnezeu prin Isus Hristos, suntem „trimiși împuterniciți ai lui Hristos” în această slujbă a împăcării.

Așadar, cum trebuie îndeplinită această slujbă a împăcării? În același fel în care un ambasador își face datoria. Ambasadorul este un reprezentant diplomatic al guvernului sau al regelui care conduce țara sa și pe care îl reprezintă într-o altă țară. El comunică poziția sau dorințele guvernului sau regelui său către guvernul sau regele țării în care este trimis.

Noi suntem „trimiși împuterniciți (ambasadori) ai lui Hristos.” Noi suntem reprezentanții Lui în lume, împuterniciți să rostim mesajul Său în numele Său. Noi suntem vocea Sa în lume, „ca şi cum Dumnezeu ar îndemna prin noi…”. Atunci când noi, ca ambasadori ai lui Hristos, ne îndeplinim slujba și proclamăm mesajul împăcării, îndemnând oamenii să se împace cu Dumnezeu, de fapt Dumnezeu este Cel care vorbește prin noi, pentru că noi transmitem mesajul Său, așa cum este descoperit în Cuvântul Său, cu autoritatea Sa și prin puterea Duhului Său.

Așadar, Pavel pune un egal între predicare și cuvintele directe ale lui Dumnezeu! Atunci când proclamăm cu credincioșie mesajul care ne-a fost încredințat, Dumnezeu îi îndeamnă, de fapt, pe oameni prin noi. Aceasta este predicarea personificatoare, predicare ce întrupează adevărul și Îl arată pe Dumnezeu prin noi. Slujirea nu este ceva separat de noi, ca un loc de muncă. Mai degrabă, face parte din ceea ce suntem; este parte integrantă din personalitatea noastră, din caracterul, comportamentul și natura noastră. De aceea proclamarea a ceea ce Dumnezeu a făcut în și prin Hristos este ceva atât de personal și de plin de pasiune.

Astfel, când predicăm, noi de fapt „îndemnăm / rugăm fierbinte / implorăm…”. Nu vorbim, pur și simplu, ca într-o simplă discuție sau ca și cum am ține o prelegere; îi îndemnăm pe oameni, ca și cum viața lor ar depinde de asta, pentru că viața lor chiar depinde de asta! „Vă rugăm fierbinte, în Numele lui Hristos”, vorbind și acționând ca trimiși împuterniciți ai Lui în fața lumii, „împăcați-vă cu Dumnezeu.”

Cuvântul tradus prin „îndemnăm / rugăm fierbinte / implorăm” conține o notă de urgență, pasiune, neliniște, insistență. Aceasta trebuie să fie natura slujirii noastre – noi proclamăm un mesaj de care oamenii pierduți au o disperată nevoie, iar urgența aceasta vine din faptul că (1) nu mai este mult timp pentru a crede acest mesaj; și (2) judecata va veni asupra celor care îl resping. Așadar, responsabilitatea slujirii noastre este să spunem oamenilor cum se pot împăca cu Dumnezeu, adică prin moartea ispășitoare și învierea triumfătoare a lui Hristos în locul lor (5:14-15).

Deși ideea principală a acestui paragraf este proclamarea împăcării în fața celor necredincioși (cf. 5:11, 14-15, 19), totuși, și poporul lui Dumnezeu are nevoie de acest mesaj al împăcării, nu doar cei pierduți (vezi 6:1-2). Copiii lui Dumnezeu au nevoie să se împace mereu cu Dumnezeu, nu pentru că își pierd mântuirea, ci pentru că își pierd părtășia cu Dumnezeu atunci când acționează, vorbesc sau gândesc în moduri contrare naturii și caracterului Său. Copiii lui Dumnezeu alunecă uneori și nu trăiesc ca niște creștini. Astfel, le dăm ocazia acestor oameni să se întoarcă la Dumnezeu și să continue să se sfințească, proclamându-le mesajul împăcării în numele lui Hristos.

Și la ce bun să-i rugăm fierbinte pe oameni să se împace cu Dumnezeu, dacă nu le spunem și pe ce bază și în ce mod este posibilă împăcarea? Așadar, noi nu doar îi rugăm fierbinte să se împace cu Dumnezeu (i.e. pentru a experimenta împăcarea salvatoare), ci le explicăm și pe ce bază pot fi împăcați – adică, pentru că „pe Cel ce n-a cunoscut niciun păcat, El (Dumnezeu) L-a făcut (pe Hristos) păcat pentru noi, ca noi să fim neprihănirea lui Dumnezeu în El” (5:21). Cei care sunt făpturi noi în Hristos și au fost împăcați cu Dumnezeu nu își mai poartă păcatele, pentru că Hristos le-a purtat în locul lor (cf. 5: 21). Pe Cel fără păcat Dumnezeu L-a făcut (cf. Evr. 4:15; 7:26; 1 Pet. 2:22; 1 In. 3:5) „păcat pentru noi…”. Cu alte cuvinte, dreptatea și mânia lui Dumnezeu împotriva păcatelor noastre au fost vărsate asupra lui Hristos, în loc să fie îndreptate împotriva noastră. El a fost înlocuitorul nostru. „Dar El era străpuns pentru păcatele noastre, zdrobit pentru fărădelegile noastre. Pedeapsa care ne dă pacea a căzut peste El, şi prin rănile Lui suntem tămăduiți”(Is. 53:5). Hristos „S-a adus jertfă o singură dată, ca să poarte păcatele multora” (Evr. 9:28).

Observați că textul nu spune că Dumnezeu L-a făcut păcătos pe Hristos. Nu! După cum spune Philip Hughes, „a te gândi că Hristos a fost făcut păcătos ar însemna să distrugi fundamentul mântuirii, care cere moartea Unuia fără păcat în locul omenirii păcătoase. Dumnezeu însă L-a făcut păcat: adică Dumnezeu Tatăl L-a făcut pe Fiul Său întrupat nevinovat obiectul mâniei și judecății Sale, pentru noi, și astfel, în Hristos crucificat, păcatul lumii este judecat și îndepărtat” (Philip Hughes, The Second Epistle to the Corinthians [A doua epistolă către Corinteni], NICNT, 213).

La fel cum Hristos nu a devenit păcătos, tot așa nici noi nu devenim neprihăniți. Mai degrabă, devenim „neprihănirea lui Dumnezeu în El.” Ne este atribuită neprihănirea divină. Primim neprihănirea Lui și suntem declarați neprihăniți (i.e. justificați), însă nu devenim neprihăniți, pentru că încă putem păcătui și chiar păcătuim din când în când. Observați că neprihănirea noastră (și, astfel, împăcarea noastră cu Dumnezeu) este „în El.” Suntem îmbrăcați cu El, uniți cu El în moartea și învierea Sa. Viața noastră este în El. Speranța noastră este în El. Dumnezeu ne vede desăvârșiți în El – „Cum este El, aşa suntem şi noi în lumea aceasta” (1 In. 4:17). Totuși, în ce privește poziția noastră înaintea lui Dumnezeu (spre deosebire de starea noastră, care poate varia), suntem văzuți în „neprihănirea lui Hristos” care ne-a fost atribuită și nu mai suntem sub condamnare, pentru că suntem „în Hristos Isus” (Rom. 8:1).

Hristos era singurul ce putea face posibilă împăcarea cu Dumnezeu, pentru că doar El era Cel fără păcat și astfel doar El putea aduce singura jertfă pentru păcatele noastre care să fie acceptabilă înaintea lui Dumnezeu (cf. Mat. 3:17; 17:5). Numai un om perfect putea lua locul nostru, pentru că viața unui alt păcătos imperfect nu putea satisface cerințele sfinte ale lui Dumnezeu. El cere moartea păcătoșilor – „Sufletul care păcătuiește, acela va muri” (Ez. 18:20). Doar cineva care a trăit o viață fără păcat și nu avea nevoie de împăcare putea să își dea viața de bunăvoie în locul nostru înaintea lui Dumnezeu – El a luat locul nostru, a murit în locul nostru și pentru binele nostru, pentru ca noi să putem fi împăcați cu Dumnezeu.

El a devenit păcat pentru noi, „… ca noi să fim neprihănirea lui Dumnezeu în El”. Schimbul este, astfel, încheiat. El a devenit păcat pentru noi, iar noi devenim neprihăniți în El. Aceasta este numită uneori „dubla imputare”. Păcatele celor care primesc acest mesaj al împăcării Îi sunt imputate lui Hristos (El a devenit păcat pentru noi, plătind datoria păcatului nostru la cruce), iar neprihănirea Lui le este atribuită lor (noi devenim neprihănirea lui Dumnezeu în El) și, prin urmare, Dumnezeu ne vede desăvârșiți în Hristos. După cum spune Petru, „El a purtat păcatele noastre în trupul Său, pe lemn, pentru ca noi, fiind morți față de păcate, să trăim pentru neprihănire” (1 Pet. 2:24; cf. Rom. 4:6; 1 Cor. 1:30; 1 Pet. 3:18). Acest schimb extraordinar a făcut posibil ca Dumnezeu „să fie neprihănit, și totuși să socotească neprihănit pe cel ce crede în Isus” (Rom. 3:26).

Așadar, vedem că fundamentul și mijlocul împăcării noastre cu Dumnezeu este moartea substitutivă, benevolă și ispășitoare a lui Hristos pe cruce, moarte ce a făcut posibil ca ființele umane păcătoase să aibă păcatele spălate (ispășite) și să stea înaintea lui Dumnezeu iertate și justificate, ca făpturi noi în Hristos.

Aceasta este transformarea minunată pe care o aduce evanghelia. Aceasta este evanghelia pe scurt. Acesta este fundamentul și mijlocul prin care Dumnezeu a făcut posibilă slujba împăcării, adică evanghelia – și anume prin moartea substitutivă a lui Hristos. Ce mesaj avem de proclamat! Ce schimb avem de oferit! Nu e de mirare că noi, ca „trimiși împuterniciți ai lui Hristos”, trebuie să îi rugăm fierbinte pe oameni să-l accepte!

Observații finale

Aceasta este, așadar, slujirea noastră pastorală, „Slujba împăcării: împăcarea tuturor oamenilor” (2 Cor. 5:18-21). Este responsabilitatea noastră, ca predicatori ai Cuvântului lui Dumnezeu și lideri ai bisericii lui Hristos, să proclamăm acest mesaj. Mesajul împăcării, care a fost aplicat la noi (5:18a) și ne-a fost încredințat (5:18b-19), trebuie să fie proclamat de noi (5:20-21). Predici acest mesaj? Știu oamenii cum pot fi împăcați cu Dumnezeu datorită slujirii tale? Se împacă oamenii cu Dumnezeu prin Fiul Său în urma slujirii tale?

III. Schițe De Predici

Titlu: Să învățăm de la Isus, Partea 1, Cum să învingem ispita (Mat. 3:13-4:11)

Tema: Pentru a învinge ispita, trebuie să fim înarmați cu Cuvântul lui Dumnezeu

Punctul 1: Trebuie să fim pregătiți să întâmpinăm ispita

1a) … prin supunerea față de Cuvântul lui Dumnezeu (3:13-15)

1b) … prin ungerea Duhului Sfânt (3:16)

1c) … prin confirmarea / binecuvântarea lui Dumnezeu Tatăl (3:17)

Punctul 2: Trebuie să fim pregătiți să ne opunem ispitei

2a) Satan atacă ceea ce spune Dumnezeu și purtarea Lui de grijă (14:3-4)

2b) Satan atacă puterea și protecția lui Dumnezeu (14:5-7)

2c) Satan atacă scopurile și planurile lui Dumnezeu (4:8-10)

Related Topics: Pastors

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