Answer

Dear Friend,

You are absolutely right to conclude that I am critical regarding Jacob’s spiritual life, for almost all of his life. Virtually everything he does seems to be done out of self-interest. And when he seeks to gain, it is at the expense of others. By the way, the account of Jacob’s birth (Genesis 25:19-26) foreshadows what his life will be like. If you look at other lessons I have done in Genesis you will find more indications of his lack of spiritual vitality. For example, take note of my words regarding “Jacob’s Seven Laws of Leadership” as contained in this article:

https://bible.org/seriespage/8-joseph-genesis-371-5026

While few have objected to my assessment of Jacob’s lack of spirituality, I have received a considerable amount of push-back regarding my appraisal of both Jonah, and of Esther.[1] But the simple fact is that whether we are reading in the Old Testament or the New, all men are sinners, unworthy of the grace which God bestows on them. It is not man’s goodness, but God’s sovereign grace which prompts His salvation and blessing of men and women. How else could a New Testament apostle call Lot “righteous Lot” (2 Peter 2:7-8)?

The Bible is absolutely consistent in its declaration that men, all mankind, is desperately sinful, and worthy only of divine judgment:

9 What then? Are we better than they? Not at all; for we have already charged that both Jews and Greeks are all under sin; 10 as it is written, “THERE IS NONE RIGHTEOUS, NOT EVEN ONE; 11 THERE IS NONE WHO UNDERSTANDS, THERE IS NONE WHO SEEKS FOR GOD; 12 ALL HAVE TURNED ASIDE, TOGETHER THEY HAVE BECOME USELESS; THERE IS NONE WHO DOES GOOD, THERE IS NOT EVEN ONE.” 13 “THEIR THROAT IS AN OPEN GRAVE, WITH THEIR TONGUES THEY KEEP DECEIVING,” “THE POISON OF ASPS IS UNDER THEIR LIPS”; 14 “WHOSE MOUTH IS FULL OF CURSING AND BITTERNESS”; 15 “THEIR FEET ARE SWIFT TO SHED BLOOD, 16 DESTRUCTION AND MISERY ARE IN THEIR PATHS, 17 AND THE PATH OF PEACE THEY HAVE NOT KNOWN.” 18 “THERE IS NO FEAR OF GOD BEFORE THEIR EYES” (Romans 3:9-18, NAU).

The greatness of God’s mercy and grace is evident by the fact that He chooses some of the worst, most unworthy, most unlikely people to become His children. In this way men can only boast in God, and not in themselves:

26 For consider your calling, brethren, that there were not many wise according to the flesh, not many mighty, not many noble; 27 but God has chosen the foolish things of the world to shame the wise, and God has chosen the weak things of the world to shame the things which are strong, 28 and the base things of the world and the despised God has chosen, the things that are not, so that He may nullify the things that are, 29 so that no man may boast before God. 30 But by His doing you are in Christ Jesus, who became to us wisdom from God, and righteousness and sanctification, and redemption, 31 so that, just as it is written, “LET HIM WHO BOASTS, BOAST IN THE LORD” (1 Corinthians 1:26-31).

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

Just look at some of those who (to our surprise) are included in the “hall of faith” in Hebrews:

30 By faith the walls of Jericho fell down after they had been encircled for seven days. 31 By faith Rahab the harlot did not perish along with those who were disobedient, after she had welcomed the spies in peace. 32 And what more shall I say? For time will fail me if I tell of Gideon, Barak, Samson, Jephthah, of David and Samuel and the prophets, 33 who by faith conquered kingdoms, performed acts of righteousness, obtained promises, shut the mouths of lions, 34 quenched the power of fire, escaped the edge of the sword, from weakness were made strong, became mighty in war, put foreign armies to flight (Hebrews 11:30-34).

Old Testament saints were not all that “saintly” when you look carefully at their lives. And even after they were called by God, their “sanctification” process in life was ongoing, and never complete, as Jacob himself confessed:

7 Then Joseph brought his father Jacob and presented him to Pharaoh; and Jacob blessed Pharaoh. 8 Pharaoh said to Jacob, “How many years have you lived?” 9 So Jacob said to Pharaoh, “The years of my sojourning are one hundred and thirty; few and unpleasant have been the years of my life, nor have they attained the years that my fathers lived during the days of their sojourning.” 10 And Jacob blessed Pharaoh, and went out from his presence (Genesis 47:7-10).

Both Abraham (Genesis 12:10-13; 20:1-18) and Isaac (Genesis 26:6-11) lied about their wives, claiming they were their sisters, putting their wives at risk in order to protect themselves. Isaac sought to give his blessing to Esau, rather than to Jacob (Genesis 27). Jacob employed all kinds of clever schemes in order to take advantage of Laban (see Genesis 30:31-43). David took a man’s life, and his wife (2 Samuel 11). He also foolishly numbered Israel (2 Samuel 24; 1 Chronicles 21). Solomon, in his last days, married many foreign wives (1 Kings 11). Elijah tried to resign his position (1 Kings 19). Great leaders of Israel, like Eli, Samuel, David, and Solomon, did not do well as parents.

I think we can agree with James that the Old Testament saints were very much like us. Elijah, for example, was described by James as “a man of like passions” (James 5:17). And this should actually give us hope:

For whatever was written in earlier times was written for our instruction, so that through perseverance and the encouragement of the Scriptures we might have hope (Romans 15:4).

How do we gain hope through perseverance and encouragement from the Old Testament Scriptures? Through the realization that God did not necessarily pick “the winners,” but men and women like us, who were flawed and prone to failure. The end result is that God gets the glory, and we gain hope by realizing that God chooses to save and to use “losers” like us.

6 But it is not as though the word of God has failed. For they are not all Israel who are descended from Israel; 7 nor are they all children because they are Abraham’s descendants, but: “THROUGH ISAAC YOUR DESCENDANTS WILL BE NAMED.” 8 That is, it is not the children of the flesh who are children of God, but the children of the promise are regarded as descendants. 9 For this is the word of promise: “AT THIS TIME I WILL COME, AND SARAH SHALL HAVE A SON.” 10 And not only this, but there was Rebekah also, when she had conceived twins by one man, our father Isaac; 11 for though the twins were not yet born and had not done anything good or bad, so that God’s purpose according to His choice would stand, not because of works but because of Him who calls, 12 it was said to her, “THE OLDER WILL SERVE THE YOUNGER.” 13 Just as it is written, “JACOB I LOVED, BUT ESAU I HATED.” 14 What shall we say then? There is no injustice with God, is there? May it never be! 15 For He says to Moses, “I WILL HAVE MERCY ON WHOM I HAVE MERCY, AND I WILL HAVE COMPASSION ON WHOM I HAVE COMPASSION.” 16 So then it does not depend on the man who wills or the man who runs, but on God who has mercy. 17 For the Scripture says to Pharaoh, “FOR THIS VERY PURPOSE I RAISED YOU UP, TO DEMONSTRATE MY POWER IN YOU, AND THAT MY NAME MIGHT BE PROCLAIMED THROUGHOUT THE WHOLE EARTH.” 18 So then He has mercy on whom He desires, and He hardens whom He desires (Romans 9:6-18).

In His choice of disciples (who would become apostles) the men Jesus chose were not those who were deemed “most likely to succeed.” Praise God He manifests His grace and power by using flawed people like the saints of old, and like us.

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As a Protestant I cherish the NT teaching on the priesthood of believers—that each Christian has the right to his own interpretation, but also that each Christian has the responsibility to get it right. ―Daniel Wallace

Introduction

When it comes to making claims about what the Bible means, sometimes we hear comments from Christians or non-Christians like the following: “Well, that’s just your interpretation.” “The Bible can be made to say anything you want.” “You can’t really understand the Bible. It is full of contradictions.” “No one can understand the true meaning of anything anyone says.” Or, someone sitting in a Bible study might say, “This is what the Bible means to me.” All of these types of comments are about principles of biblical interpretation also called in theological jargon hermeneutics. Welcome to our postmodern world. Pilate’s question lives on: “What is truth? (John 18:38).”

Some issues that we as Christians face regarding the topic of biblical interpretation include: How does divine inspiration and human authorship affect biblical interpretation? What does a text mean? What are some general principles of interpretation? How do we interpret the Old Testament? How do we interpret the New Testament? These are all critical questions for us to consider as we seek to become better interpreters of God’s word, the Bible.

What Does a Text Mean?

The last lesson looked at the topic of inspiration and found that the Bible is both a human book and a divine book. There are certain implications of this for biblical interpretation. The first is that the human authors had a specific historical audience, context and purpose. These authors used their own language, writing methods, style of writing and literary form of writing. The divine authorship of the Bible gives it its unity and the ultimate source of all interpretation is from God. In the book of Genesis Joseph was asked about the meaning of some divinely given dreams and he replied, “Don’t interpretations belong to God? (Gen 40:8).

So let’s just start with the most basic question. What does a text mean? The answer to this question is that a text means what the author intended it to mean. If there is only one thing you learn from this lesson this is it. For a simple example, if you wrote a letter with some statements in it that are a little ambiguous, then what does the letter mean? Does it mean what you intended it to mean or how the readers interpret it? Of course it means what you intended it to mean. The true meaning of a text resides in the authorial intent of the text. This leads us to the first primary and fundamental principle of interpreting the Bible.

General Principles of Biblical Interpretation

Principle 1: Interpretation must be based on the author’s intention of meaning and not the reader. This means we must get into the author’s context, historically, grammatically, culturally and the literary forms and conventions the author was working in. To be able to do this some good Bible study tools are needed since we are 2000 years or more removed from the biblical authors and their context is very different than ours. The first tool that any one should get is a good study Bible with notes that explain historical and cultural background information. Most major Bible translations come in editions with these types of notes but by far the NET Bible with its over 60,000 notes surpasses them all. Get the most extensive Study Bible that goes with the translation you use. After this, good evangelical commentaries are essential tools to study the Bible but make sure to look at a couple to get a variety of perspectives. When someone in a Bible study states what the verse means to him, we need to redirect and clarify that the meaning is what the author intended. After that the question then is how that historical meaning applies to us today. The second principle of biblical interpretation should also be considered foundational.

Principle 2: Interpretations must be done in the context of the passage. What does the following mean? “It was a ball.” Well, the answer depends on the context. Consider the following sentences: The baseball umpire saw the pitch drift to the outside and said, “it was a ball.” We went to the dance last night, in fact it was so formal “it was a ball.” As I was walking along the golf course I spotted something small and white in the tall grass, “it was a ball.” I had so much fun at the game night, “it was a ball.” In each case the word ball means something different. Therefore, context determines meaning! The nearest context must be given the most weight in interpretation. First, there is the near context of the sentence, then the paragraph, then the section and then the book and even author. The interpreter should look at all these circles of context to be able to correctly assess the meaning.

Far too often people try to interpret a verse by itself in isolation without looking at the context itself. For example, consider the verse Revelation 3:20 which is sometimes used as an illustration for evangelism. Behold, I stand at the door and knock; if anyone hears My voice and opens the door, I will come in to him and will dine with him, and he with Me (Rev 3:20; NASB).¹ If this is all you looked at, it would be easy to understand the verse in terms of someone asking Jesus into his or her life for the first time. But the context in the preceding verse (v. 19) is talking about discipline of those whom Jesus loves, which would most naturally refer to believers. Also, in looking at the larger paragraph the passage is to a church
(Rev 3:14, 22). The verse is really addressed to believers who need to repent from their sin and return to fellowship with God.

Principle 3: Interpret the Bible literally (or normally) allowing for normal use of figurative language. Take the plain meaning of the text at face value. When the literal does not make sense you probably have a figure of speech. For example, Isaiah 55:12 states the trees of the field will clap their hands. Since trees do not have hands or clap this must be a figure of speech. Look for words such as “like” or “as” which can also communicate a figure of speech. Figures of speech and illustrations give the Bible a powerful and colorful means of expression. They are an important part of the normal expression of language.

Principle 4: Use the Bible to help interpret itself. Interpret difficult passages with clear ones. This is sometimes called the law of non-contradiction. Because the Bible is God’s word, and God is true, the Bible will not contradict itself. For example, there are clear passages that teach the doctrine of eternal security, that once a person is truly saved he or she cannot lose salvation (John 5; Rom 8). Some passages in the Bible are very hard to interpret like Hebrews 6:4-6.² So I would let the overall and clear theology of the Bible influence me that a very hard passage like Hebrews 6 is not teaching that someone can lose his salvation. Also, use the New Testament to help interpret the Old Testament. This recognizes the progressive nature of revelation, that is the Bible is giving more revelation on topics over time. But one must start by interpreting the Old Testament text in its context before a New Testament consideration is made.

Principle 5: Interpretation must be distinguished from application. While there is one interpretation that is historical, there are many applications that can be carried over to our modern context. Build an application bridge from the interpretation to the timeless principle and then to the application now. For example in John 12, Mary anoints Jesus with very expensive oil. The historical context records a historical event. The interpretation relates only to what Mary did to Jesus. What about us today? An application might be that we are willing to give sacrificially for the Lord’s work and give Jesus acts of worship as Mary did. Or when Jesus states the principle in Matt 7 to love one’s enemies it is a general command that I might apply specifically by loving a worker who undermines me or a neighbor who offends me.

Principle 6: Be sensitive to distinctions between Israel and the church and Old Covenant and New Covenant eras/requirements. Promises made to Israel in the Old Testament cannot automatically be transferred to the church in which we are a part. For example, the land promises were given to Abraham and his descendants (Gen 12:7) but that does not include me, a Gentile Christian. Christians are not under the requirements of the Mosaic law (Rom 6:14). For example, in Lev 19:19 there is a command “you must not wear a garment made of two different kinds of fabric.” This was a binding command under the Mosaic law but not under the terms of the New Covenant. It is true that certain Old Testament commands repeated in the New Testament are still binding, but this is made clear by their repetition in the New Testament. The church was formed in Acts 2 with the descent of the Holy Spirit and most direct statements to and about the church occur after that. Also, there is a future for national Israel (cf. Rom 11) in which many Old Testament promises will yet be fulfilled and certain practices of the church age will come to an end at the second coming of Jesus (such as the Lord’s supper 1 Cor 11:26).

Principle 7: Be sensitive to the type of literature you are in. The Bible contains many different types of literature: law, narrative, wisdom, poetry, gospel, parable, epistle, and apocalyptic. Each of these types of literature has specific features that must be considered when interpreting a text. Some of these will be examined in the next section. For now we need to understand that where we are in the Bible makes a big difference on how we interpret and apply it.

Interpreting the Old Testament

Narrative Literature: Much of the Old Testament contains narrative literature. First, the passage needs to be interpreted in its historical context and then applications can be drawn from the characters and events. In the book of Judges, only one verse is given to the judge Shamgar. It reads, “After Ehud came Shamgar son of Anath; he killed six hundred Philistines with an oxgoad³ and he too delivered Israel” (Judges 3:31). Why did God include this passage? Yes, it records an historical event. Also, the verse teaches God’s delivering power can come in an unexpected way, not with a mighty army but with one man wielding an oxgoad.

Law: Realize that Christians are not under the law as a legal system (Rom 6:14) but that we are to fulfill the principles that stand behind the law of loving God and loving one’s neighbor (cf. Matt 22:37-40)? Sometimes the teaching is carried directly into the New Testament (e.g., Do not murder, etc). Other times, the New Testament takes a text and applies a principle from it. For example, “You must not muzzle your ox when it is treading grain” (Deut 25:4). Paul takes this verse, which refers to feeding a work animal and applies the principle of the Christian worker being worthy of tangible support. Paul states, “Elders who provide effective leadership must be counted worthy of double honor, especially those who work hard in speaking and teaching. For the scripture says, ‘Do not muzzle an ox while it is treading out the grain,’ and, ‘The worker deserves his pay’” (1 Tim 5:17-18, cf. 1 Cor 9:9). In general, if the Old Testament command in the law is not repeated in the New Testament, look for the principle behind the statement in the law and then try to apply that.

Wisdom Literature: Realize that much of the proverbial type of wisdom in the Old Testament is general truth based on observations but not absolute truths or promises. Two good examples are seen in the following: “A gentle response turns away anger, but a harsh word stirs up wrath” (Prov 15:1). Another one is, “Train a child in the way that he should go, and when he is old he will not turn from it” (Prov 22:6). Christians should not take these types of proverbial statements as promises of what will always happen but rather patterns that are generally true outcomes based on observation. A gentle answer will not always prevent an angry outburst but it is much more likely to than a harsh one. Christian parents who have a child who has gone astray from the faith may have done their best to train the child the right way but the child did not take it.

Poetry: Realize that poetry often has a greater use of figurate language than narrative or law. Also, Hebrew poetry’s main characteristic is parallelism. For example, Psalm 24 says, “The Lord owns the earth and all it contains, the world and all who live in it. For he set its foundation upon the seas, and established it upon the ocean currents. Who is allowed to ascend the mountain of the Lord? Who may go up to his holy dwelling place?” (Ps 24:1-3). Here we have three sets of pairs in side by side fashion with the second reference restating the basic idea of the first. The phrase “the earth and all it contains” is amplified by the phrase “the world and all who live in it”. The phrase “he sets its foundation upon the seas” is rephrased “established it upon the ocean currents.” The question of who is allowed to ascend to the mountain of the Lord is restated “Who may go up to his Holy Dwelling place?” Most English Bible translations will format poetry using indentation, which helps show the parallel ideas.

Interpreting the New Testament

Gospels: Understand that each writer has a specific audience for whom he is writing, and that he has selected his material for them. Matthew was written for a Jewish audience. Mark was written for a Roman audience. Luke was written for a Greek audience. John was written for a universal or Gentile audience. This can help us see nuances or explain differences between accounts. For example, in Matthew 19:1-12 and Mark 10:1-12 Jesus teaches on the hard topic of divorce. Both gospels state that a man who divorces his wife and marries another commits adultery against her. Mark alone though adds the point that if a woman divorces her husband and marries another she commits adultery against him. Why is this difference there? It probably has to do with the audience. Matthew is writing to a Jewish culture in which a woman could not divorce her husband while Mark is writing to a Roman audience in which one could.

Read the gospels not only vertically, that is, understanding what is said in each individual account, but also horizontally, that is, considering why one account follows another. For example, see Mark 2-3:6; what do these various accounts have in common? One can notice that they are all different stories that relate to the conflict that Jesus had with the Jewish leadership. Mark 3:6 reads, “So the Pharisees went out immediately and began plotting with the Herodians as to how they could assassinate him.” The stories are grouped in a way that gives an explanation as to why Jesus was rejected as strongly as he was.

Lastly, recognize that the gospels are in a transitional stage between Old and New Covenants. Jesus lived in the context of Judaism prior to the birth of the church. For example, Jesus is keeping the Old Testament prescribed feasts in many of his journeys to Jerusalem. Also, he is introducing changes that will be inaugurated with the start of the New Covenant. For example, in Mark 7 Jesus declared all foods clean which was a change from the Old Testament dietary laws.⁴

Parables.⁵ Parables are a form of figurative speech. They are stories that are used to illustrate a truth. There are parables in different parts of the Bible but Jesus was the master of them and many are found in the gospels (e.g., Matt 13, Mark 4, Luke 15). How then should we interpret the parables? First, determine the context that prompted the parable. Parables always arise out of a context. For example the Pharisees disdain for Jesus eating with tax collectors and sinners prompts Jesus to tell a parable about how God loves a lost sinner who repents (Luke 15). Second, understand the story’s natural meaning which is often taken from real life situations in first century Palestine. Third, ascertain the main point or truth the parable is trying to give and focus on this. Only interpret the details of the parables if they can be validated from the passage. Many details are there only for the setting of the story. For example, what is the main point of the mustard seed parable? Jesus stated: “The kingdom of heaven is like a mustard seed that a man took and sowed in his field. It is the smallest of all the seeds, but when it has grown it is the greatest garden plant and becomes a tree, so that the wild birds come and nest in its branches” (Matt 13:31-32). The parable is an illustration of the kingdom of heaven which starts small but grows to be very large in size. This seems to be the main point. The birds and the branches are probably there only to illustrate how large the tree has become.

Acts. Recognize that Acts is a theologized history of the early church. Acts tells what the church was doing from the human side of things and what God was doing from the divine side of things. For example, consider these passages on the early growth of the church which refer to the same event but from two different perspectives. “So those who accepted his message were baptized, and that day about three thousand people were added”. . . . (Acts 2:41) “And the Lord was adding to their number everyday those who were being saved” (Acts 2:47). Here we see what God is doing in and through the church. Also, we need to recognize that the church starts in Acts 2 with the baptism of the Holy Spirit. The baptism of the Spirit, the filling of the Spirit, church planting and gospel outreach characterize the events of the book. In addition, some events in Acts are descriptive of what happened not proscriptive of what is necessarily expected in the modern church. For example, Samaritan believers did not receive the Holy Spirit in Acts 8 upon faith in Jesus. They had to wait for Peter and John to get there. When Paul was bitten by a viper in Malta, yet he miraculously lived (Acts 28:1-5). These are descriptions of what happened and are not necessarily normative of what happens in the church today. So it probably would not be a good idea to start snake handling services!

The book of Acts is also a book of transitions. First there are key transitions in biography. This is especially true as the book focuses more on the ministry of Peter in the first portions of the book then shifts to Paul. There is also a transition in ministry focus from the Jews to the Samaritans and to the Gentiles. Lastly there is a geographical transition starting in Jerusalem taking the gospel outward into Samaria, Asia Minor, Europe and eventually Rome. In Acts 1:8 Luke gives us a rough outline of the progression emphasizing the progress of the gospel. “But you will receive power when the Holy Spirit has come upon you, and you will be my witnesses in Jerusalem, and in all Judea and Samaria, and to the farthest parts of the earth."

Epistles. Since the New Testament epistles are directed to churches and individuals in the church, they most directly apply to us today. Most commands given in the epistles are general enough in nature that we need to obey them, or in the case of promises we can claim them. For example in 1 Corinthians 15 there is a promise given for immortal bodies and eventual victory over death. These promises are not just for those in the local Corinthian church but the universal church of God.

In the epistles, pay special attention to logical connectors/conjunctions to explore relationships of clauses and sentences. Look for these types of words: “for, “therefore,” “but,” etc. For example Hebrews 12:1 reads, “Therefore, since we are surrounded by such a great cloud of witnesses, we must get rid of every weight and the sin that clings so closely, and run with endurance the race set out for us.” The word therefore points back to the previous chapter in which Old Testament saints were held up as people who had given a good testimony or witness of faith. The phrase “cloud of witnesses” then would naturally refer back to the people of the preceding chapter. In another example the author of Hebrews writes, “So since we are receiving an unshakable kingdom, let us give thanks, and through this let us offer worship pleasing to God in devotion and awe. For our God is indeed a devouring fire” (Heb 12:28-29). Here the word for sets up a subordinate idea giving the reason we as Christians should offer worship in devotion and awe to God.

Revelation. Revelation is the one book in the New Testament that is one of the hardest to interpret. There are several reasons for this. First, there are substantially different interpretative approaches on the overall timing of the book. Some see most of it as purely historical. Some see most of it as yet future. Second, there are many Old Testament allusions in Revelation. Allusions are phrases and references to the Old Testament without an explicit statement by John that he is quoting the Old Testament. So when John refers to the Old Testament he generally does not tell you he is doing so. Third, there is a greater use of symbolic language in Revelation than in other parts of the Bible. Revelation is in a form of literature known as apocalyptic.⁶

How can one get started? First, the book of Revelation promises a blessing to the one who reads it (Rev 1:3). So we should read it even if we do not completely understand everything. The basic thrust of Revelation’s message is clear. Jesus is coming again and will defeat the forces of evil. We can be assured of this. Other interpretative helps that can be given would be to interpret the seven churches as seven historical churches in existence in the first century A.D (Rev 2-3). Interpret chapter 4 onward as primarily future events from our perspective (Rev 1:18-19).⁷ Follow a generally chronological view of the book from chapter 4 sequencing the bowls, trumpets and seals, second coming of Jesus, millennial kingdom and eternal state. Use a study Bible with a good set of notes to help frame common interpretations and Old Testament backgrounds. Lastly, become a student of the book and keep working at it.

Conclusion and Summary

Biblical passages must be interpreted according to the intention of the author and in the context in which the statement is made. Interpretation must be distinguished from application. One must be sensitive to what type of literature one is in and how this may or may not apply to a believer in the church age. Interpreting the Bible is sometimes hard work but it’s always worth the cost. David reminds us of the value of God’s word, “They are of greater value than gold, than even a great amount of pure gold; they bring greater delight than honey, than even the sweetest honey from a honeycomb” (Ps 19:10).

Discussion Questions

1. What types of interpretations have you heard where you questioned the method of interpretation?
2. What would happen to interpretation if the church used reader centered interpretations as opposed to an author centered interpretations?
3. How does the Holy Spirit help us in interpreting the Bible (1 Cor 2)?
4. If the Holy Spirit is guiding us in interpretation why do godly Christians have differing interpretations on various passages?
5. What is our relationship, if any, to the Old Testament Commandments/Law?
6. Why are only 9 of the 10 commandments repeated in the New Testament? The Sabbath command is the one of the ten commandments that is not there.
7. How does the distinction between the church and Israel affect application of the Old Testament?
8. How do you know if something is symbolic or not?

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¹ The NET Bible gives a translation rendering that helps to alleviate this confusion. “Listen! I am standing at the door and knocking! If anyone hears my voice and opens the door I will come into his home and share a meal with him, and he with me” (Rev 3:20).

² “For it is impossible in the case of those who have once been enlightened, tasted the heavenly gift, become partakers of the Holy Spirit, 5 tasted the good word of God and the miracles of the coming age, 6 and then have committed apostasy, to renew them again to repentance, since they are crucifying the Son of God for themselves all over again and holding him up to contempt (Heb 6:4-6 NET).

³ An oxgoad is simply a long stick with a pointed end that was used to prod animals into walking.

⁴ He [Jesus] said to them, "Are you so foolish? Don't you understand that whatever goes into a person from outside cannot defile him? 19 For it does not enter his heart but his stomach, and then goes out into the sewer." (This means all foods are clean.)(Mark 7:18-19 NET).

⁵ Adapted from Roy Zuck, Basic Bible Interpretation (Colorado Springs: Victor, 1991) 194-226.

⁶ A scholarly definition of Apocalyptic: “a genre of revelatory literature with a narrative framework, in which a revelation is mediated by an otherworldly being to a human recipient, disclosing a transcendent reality which is both temporal, insofar as it envisages eschatological salvation, and spatial insofar as it involves another supernatural world” J.J. Collins “Apocalypse: The Morphology of a Genre,” Semeia 14 (1979), 9. Revelation focuses on the future and spiritual world to a much greater degree than other portions of the New Testament and it is communicated in visions and symbolic language.

⁷ Revelation 1:19 gives a basic chronological outline of the book. “Therefore write what you saw, what is, and what will be after these things” (Rev 1:19 NET). (past: what you saw (Chapter 1:9-20); present: what is (Chapters 2-3); and future: what will take place after these things (Chapters 4-22:5).

A ministry of…

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

I.加強聖經理解
“如何閱讀和理解聖經”（第三部分）

介紹

這是“強化聖經理解：如何閱讀和理解聖經”的第三部分。在本雜誌的上一期，我們討論了“文化對我們理解聖經的影響”——古代文化和現代文化。在這一期，我們將探討更多對經文理解產生影響的因素。

除了古代和現代文化之間的不同會很大地影響我們如何閱讀和理解聖經外，存在的另一個問題就是聖經中的哪些實踐只限于古代文化（也就是，文化上的），哪些適用于所有的文化。首先，我們來思考…

兩個極端

這兩個影響我們理解經文的極端是：（1）聖經中的所有實踐都是跨文化和規定的。這種觀點認為，聖經中的任何一個實踐都是沒有時間限制的，適用於任何時代任何人。（2）聖經中每一個實踐都是文化上的，並非規定的。這種觀點認為，聖經中的每一個實踐都只限于當時的文化和時代，因此只適用於當時的聽眾——也就是它受限於文化和時間。

我認為，處於這兩者之間才是正確的位置——，也就是，聖經中有些實踐是永久的，不會改變，而其他的實踐是暫時的或者可以改變的。我們的任務就是，首先區分“文化”和“跨文化”的時間，風俗，傳統；第二，找到古代文化實踐背後所反映的不變的原則；第三，確定在我們現代的文化下如何更好地遵行和體現這些原則。

要知道，這項任務並不容易。這就是為什麼有很多關於這方面的書，而且至今仍然有很多爭論。對於解釋聖經來說，在這方面最大的一個問題就是，隨著文化和世界觀的改變，改變我們對經文的解釋以便適應不斷改變的文化，這樣的壓力在基督徒群體內部產生。這方面的例子有服裝的要求（彼前3:3-5），敬拜的方式（樂器、詩歌等）和女人在教會公共事工中的角色。

雖然時不時會有關於改變某些實踐（如果它們只是文化上的，並非定規的）以便更好地遵行某些原則的爭論，但是我們決沒有權利改變對經文的解釋來適應文化。這是問題的所在。為了進一步幫助你來理解這個文化和跨文化的問題，讓我給出…

兩個例子

例子#1：洗腳（約13:14）.有些基督徒實行這個，有的不實行。對於這個問題，這裡有三種可能的解釋。解釋#1：這不是一個原則，而只是當時文化下的一種方式。這種解釋認為，這個命令和實踐只適用於第一世紀的巴勒斯坦地區，因為他們的土路以及當客人進入你家的時候，你要給他們洗腳。解釋#2：跨文化的原則和普遍的實踐。這種觀點認為洗腳既是一個不變的原則，也是實踐這個原則所規定的方式——也就是洗腳被認為是不改變的原則，不論在哪種文化以及什麼時代下，都需要遵行。解釋#3：跨文化的原則和不同的文化實踐。這種解釋認為，洗腳只是一個不改變的原則在特定文化下的體現，所以在不同的文化和不同時代下有不同的表達方式。根據當時的文化和時代，這一原則可以有不同的體現方式。

為了解決這個問題，我們需要問兩個問題：問題#1：跨越時間的不變的原則是什麼？答案是：這個原則是我們應該彼此謙卑，有僕人的態度。問題#2：如何在實踐中體現這個原則？答案：在第一世紀的巴勒斯坦地區是通過彼此洗腳來體現這一原則，因為（a）這個家裡最卑微的一個工作（因為，表現了謙卑）和（b）因為他們穿涼鞋，走土路（因此，有僕人的態度）。但是在其他的文化中，這個原則可以有更相關、更有意義以及更易於理解的方式來體現——也就是說，在其他的文化中，實踐的方式應該更能反應和接近于當地的文化。因此，對於這個例子，我傾向於上面的解釋#3。

例子#2：女人蒙頭（哥前11）.這裡有三種不同的解釋（參見R.C.Sproul, Knowing Scripture,107）。選項#1：並非原則，而只是當時文化下的一種方式。這種解釋認為，這個命令只限於當時巴勒斯坦地區的文化。在那裡基督徒婦女低於男人。她們依據當時巴勒斯坦的風俗蒙頭，來體現她們的從屬地位（a）她們的謙遜，以及（b）她們對男人的順服。但是在我們現代的文化下，女人既不被要求蒙頭，也不被認為低於男人。

選項#2：跨文化的原則和普遍的實踐。這種解釋認為，這個命令體現的是跨文化的原則，就是要求基督徒婦女不論在何時何地都要通過蒙頭體現她們對男人的順服。但是，女人蒙頭在任何文化和時代下，都體現了對男人的順服嗎？我認為不是。實際上，在西方文化下這種方式不但會被認為很奇怪，而且可能會起到相反的效果，女人以此吸引注意力到自己身上。

選項#3：跨文化的原則和不同的文化實踐。這種解釋認為，基督徒婦女對男人的順服是跨文化的原則（基於神創造的次序），但是這一原則如何體現，可能會因文化而異——也就是可以蒙頭但並非一定是頭巾，或者並不一定要蒙頭。我傾向於這種解釋。，

女人蒙頭一直以來都有爭議，在部分基督徒範圍內至今持續。這段經文的詮釋具有極大的爭議，主要因為它包含一些難懂的字句。保羅在一處說，女人的頭髮就是她們頭上的遮蓋，由此她們為什麼還需要頭巾呢（哥前11:15）？ 這段經文的應用也有極大的爭議。在今天某些文化下，女人（不論是否是基督徒）都會帶不同的蓋頭（比如，穆斯林婦女的面紗；東歐女人的頭巾）。

雖然關於這些文化還是跨文化的問題不會影響對根本教義的信仰，但不論怎樣，在某些範圍內它們可能造成，也已經造成分歧。那麼我們如何才能解決這些因為理解和詮釋聖經中文化和跨文化實踐所造成的困境呢？

顯然，對古代的實踐、歷史、世界觀和溝通做一些瞭解（或者，至少有相關的材料來參考），是很好的起點。另外，我們也需要一些指導方針來説明我們正確地、一致地理解和詮釋這些受文化影響的經文。

四條關於解釋的指導方針

這四個指導方針會幫助你理解和解釋經文中的文化問題（改編自R.C.Sproul, Knowing Scripture,108ff）.

方針#1：考究聖經裡邊關於習俗的改變。這條方針對於鑒別從舊約到新約的改變非常有幫助。雖然許多舊約時代的實踐和要求（比如食物的條例、獻祭的條例、服侍的條例、語言、錢幣）在新約時代發生了改變，但是原則仍然是有效的。這些改變不一定是因為文化的改變（比如從舊約猶太人的文化到新約外邦人的文化），有的時候是因為神對救贖計畫的漸進啟示。

我們需要區別神的律法（比如獻祭）與文化制度的不同。神改變了律法，因為律法本來就不是為了永久設定的（哥後3:7,11,13；來8:7ff）。文化制度，比如婚姻、奴隸制度。有人認為，新約對待奴隸的態度已經改變了（比如阿尼西姆不被處死，卻被以弟兄相待），因此就認為婚姻關係（比如妻子不再在丈夫的權柄之下）以及女人在教會的角色（女人也可以做牧師）也是可以改變的。但是就像R.C.Sproul指出的，“我們必須仔細區分聖經只是承認其存在的制度，比如在上有權柄的（羅13:1，KJV），以及聖經積極建立、認可以及命令的制度，比如婚姻”。他繼續說道，“順服在上權威機構（比如羅馬政府）的原則，並不是說神認可這個機構，而只是呼召我們要謙卑和公民式的順服。上帝在他的終極隱秘旨意中可能會指定一個凱撒奧古斯都，但並不認可凱撒是基督徒道德的模範。然而，在新舊兩約中，婚姻構成及權柄模式都是在積極建立和認可的背景下給予的。把聖經的家庭制度和奴隸問題看得等同，就是混淆了它們之間的諸多不同。因此聖經為基督徒在壓迫或邪惡的情況下的行為提供了基礎，同時也有為反映神創世的美好設計而建立了結構或制度。” (Sproul, Knowing Scripture, 109)

所以，要注意聖經中“改變”的習俗——神自己改變的那些（比如廢除奴隸制度，新約顯示奴隸制度並不是一個恒久的原則而只是當時文化下的方式）和有罪的人類自己改變的那些。

也要注意聖經中“不改變”的習俗，比如（1）順服政府的權柄，即便它並不符合基督徒的價值觀（當然，前提是，這樣的順服不應該和“順服神而不順服人”的原則相矛盾）；（2）堅持婚姻是一個男人和一個女人的聯合，這是神不變的原則，並不屬於可以改變的文化實踐。

方針#2：不要把作者沒有考慮的第一世紀的文化實踐讀進經文裡面。

比如，你有時候會聽到傳道人說保羅關於女人的頭髮和蒙頭的命令，是因為他想要女基督徒與當時文化下廟裡的妓女區分開來。但是，就像R.C.Sproul指出（見Knowing Scripture, 110）的，這是把某些學者的猜測讀進經文裡面，好像這是這個命令背後的原因。實際上，在這個例子中，把這種猜測讀進經文中是錯誤的，因為保羅說女人順服男人的命令（哥前11:8-11）是基於神創造的先例，在第一世紀是以蒙頭的方式來體現的。這和廟裡的妓女沒有任何關係，雖然，毫無疑問，廟裡的妓女確實表現出了厚顏無恥的行為，不僅露出了他們的頭，還剃光了他們的頭髮（參考哥前11:5b-6）。

我們要認識到，第一世紀基督徒的一些做法是非常反文化的（也就是說，不效仿當時的文化），他們因為他們的做法和信仰飽受逼迫。因此我們應該尊重這個事實，就是第一世紀的基督徒的做法有他們自己的特點，在他們的情況下是獨一無二的，而不是為其他文化規定的。

方針 #3: 不論何時，只要作者給出的命令是基於神的創造，他給出的都是一個沒有時間限制，適用于所有文化的、普遍的原則。

基於神創造的實踐，決不能被理解成是文化性的。這樣做就把我們存在的根基看得無關緊要。“創造的律法不是給希伯來人或基督徒或哥林多人，而是植根於人類在神面前的基本責任”（Sproul，110-111）.

保羅在關於蒙頭以顯示女人對男人順服的論述（如上面提到的，哥前11:2-16）中，以及在論證女人在教會中要安靜和順服時，都立足于神的創造。

耶穌在回答法利賽人關於離婚的問題（太19:4-6）時，也是根據神的創造，把他們帶回到創造時神對婚姻的目的是什麼。雖然因為他們的心硬，摩西允許他們離婚，但不論如何，耶穌主張上帝從一開始就為婚姻關係設定的標準。

因此，我們可以得出兩個結論：（1）基於創造的教導是跨文化的，除非因為神漸進的啟示，在後來的經文中有了修改（Sproul 111）；（2）雖然基於創造的原則是沒有文化限制的，但是這些原則體現的方式可能是文化性的。

方針 #4:當不確定一個聖經的命令是文化性的還是跨文化的，要寧可作為跨文化的。

當不確定的時候，把習俗看成原則要好過把原則看成習俗。我在這裡不是推崇律法主義，律法主義主要表現在：（1）對非聖經系統的規章條例表現出的死板態度和遵行，把文化實踐的解釋和應用（不論是否在經文裡面）作為跨文化的原則；（2）把某些實踐（比如服裝、食物）抬高成聖經教義（也就是把實踐提升為律例，把形式轉變成職責），尤其涉及到想通過做某些以及不做某些事，贏得神的喜悅，以至得到救恩或屬靈長進（也就是通過律法，而不是恩典）。

相反，與其把它們當作無關緊要和多餘的律法主義而取消，我主張，當我們對聖經中一些實踐的解釋和應用不確定的時候（文化性的，依情況而定還是跨文化的普遍的），應該採取順服的態度。這並非理想的方式，而只是一種推薦的方式，尤其當我們面對一些經文，難以確定它們在今天如何應用時。

II.加強聖經式領導

“屬靈成長和牧養事工的影響：帖撒羅尼迦前書1:1-10的解釋研究”

閱讀帖前：1:1-10的解釋研究，我希望你能夠認識到你的牧養事工可以在教會的屬靈成長上產生多麼巨大的影響。我看到這樣一篇關於完美教會的有趣詩篇：

“.如果你能夠找到一個完美的教會，毫無瑕疵，為了善意的緣故，請不要加入！因為它會變得不再完美。

如果你能夠找到一個完美的教會，沒有任何的憂慮，那麼請繞開它，免得你加入，破壞了這個傑作。

既然由完美男人和女人組成的完美教會不可能存在，讓我們停止尋找這樣的教會而開始熱愛我們所在的教會。”

雖然我們中沒有一個人來自完美的教會，但是我們確實希望我們的教會能夠成為神想要我們成為的教會，以及我們也希望能夠建設一個模範教會。這就是我們接下來要學習的經文主題：一個模範教會的肖像。什麼樣的人組成了模範教會？他們看起來怎麼樣？他們做什麼？簡單來說，一個模範教會是由一群在生活中活出福音、敬虔的基督徒組成。

帖撒羅尼迦教會是一個新建成的教會。他們剛剛離棄外邦偶像而轉向真神，並且也因此為信仰受到逼迫。所以保羅提醒他們屬靈的根基。他提醒他們，他們的屬靈根基是在“父神和主耶穌基督裡面”（1:1a）。他們在神裡面擁有一個共同的生命，這個生命是紮根在聖父和聖子裡面的。教會“活在神裡面”；他既是我們靈裡所屬，也是我們存在的神聖泉源；離了神，教會就失去了生命以及存在的理由。知道這一點，即我們是在“父神和耶穌基督裡”，會在面對敵視真理、逼迫和嘲笑時給我們莫大的安穩和保護。不論我們面對怎樣的情況，我們在神裡面是安全和穩固的，因為我們有份於神的生命。

保羅也提醒他們屬靈上的祝福：“恩惠、平安”（1:1b）。神的喜悅歸於他們，因為他們已經在基督裡找到“恩典”；神的“平安”歸於他們，因為他們已經藉著基督與神和好。這才是屬神的真正的教會！人們的屬靈生命紮根在神的裡面，屬靈的祝福從恩惠和平安的神而來。

當保羅想到他們所表現出來的屬靈實際，不住地為他們感謝神（1:2），因為他們是以福音為中心的人。像保羅一樣，我們也應該為這樣的人感謝神。那麼，我們怎樣才能認出他們？

1.以福音為中心的人，因他們所作所為而為人所知（1:3）

聖靈的果實結在他們裡面。在敬虔的基督徒身上不會看不到信心、愛心和盼望。這些特徵是聖靈住在他們裡面的外在證據。他們把福音傳揚出來，是福音的體現。這是我們在神裡面新生命的結果。這些特徵並非像看不見的宗教基因一樣，而是我們作為神子民的活潑體現。

福音的本質是在基督裡有“信心”，它體現在“愛”神和我們的鄰舍，以及確信我們在永恆裡的“盼望”。

注意，以福音為中心的人通過作工表達我們的信心。“在神我們的父面前，紀念你們因信心所做的工夫”（1:3a）。基督徒的信心會為神做善工。就像雅各說的“信心沒有行為是死的”（雅2:20）。如果你說自己有信心，在你的行為上卻體現不出來，那麼你是否重生值得懷疑。我們需要通過為神做善工來彰顯我們的信心。基督徒的信心徹底地改變你的生活方式，所以你活著是為了做善工服侍神，歸榮耀於他。福音為中心的人通過作工表達我們的信心，而且…

福音為中心的人用服侍表達我們的愛。“紀念…你因愛心所受的勞苦”（1:3b）。愛激勵我們不知疲倦地服侍別人。說愛某個人很容易，但是除非你把愛轉化成對他們積極的服侍，否則就是空話，沒有任何意義。

.我們對神的愛激勵我們服侍別人，哪怕它艱難、勞苦和勞神費力，因為我們的服侍是出自奉獻的愛，尋求他人的益處，也因為我們勞苦是在“神我們的父面前”，是為了神。以福音為中心的人通過作工表達我們的信心，通過服侍表達我們的愛，並且…

福音為中心的人用忍耐表達我們的盼望。”紀念…你們因盼望我們主耶穌基督所存的忍耐”（1:3c）.忍耐來自於堅定的盼望。

一個中國基督徒因為在家中舉辦家庭教會，她的所有被沒收了6次。據報導，她說“沒有任何事情可以阻止我們。逼迫不能，他們拿走我們所有的也不能！”為什麼？他們為什麼不妥協呢？因為他們在不能動搖的信心裡面有忍耐的盼望。所以當衝突和反對出現的時候，雖然有阻礙，但是他們表現出不屈不撓的忍耐。

基督徒的生命是因忍耐的盼望而維持。我們的盼望不是做夢式的盼望，也不是“耶誕節的美好願望”式的盼望，也不是一個被沉重的環境壓碎的盼望。有人說“基督徒的盼望是你對一種沒有經歷過的實際的確信” (Alistair Begg)。我們的盼望是福音的盼望，是救贖的保障，是我們救主即將再來的期待。我們的盼望是我們這些曾經沒有盼望的人，現在所擁有的、取代失望和壓迫的盼望。

是對以後的盼望激勵我們。當我們注目於一個確定的未來，我們能夠更容易地面對現今的麻煩。如果你對未來的改善、解脫或滿足沒有盼望，那你怎麼能夠忍耐和繼續前行？

信、望、愛。這些是以福音為中心、屬靈的人的標誌，他們的生活就是基督在世上的彰顯。這些特點在你的生活中如何體現？這是重點所在—這不是被動的概念，而是積極地體現我們的身份，在我們的日常生活中體現聖靈的果實。在你的生活中，這些屬靈的美德是什麼樣子？你的作工充分而準確地體現你的信仰嗎？你對別人的服侍體現了你對他們的愛嗎？你的忍耐表現了你的盼望在於神嗎？你的生活是基督在世上的彰顯嗎？你的教會是以福音為中心的嗎？人們是通過他們的所作所為而為人所知的人嗎？“敬虔的人在他們的行為和言語中彰顯福音。”你是通過作工體現信心，在服侍體現愛心，並在忍耐中體現盼望的人嗎？

我們為福音為中心的人獻上感謝，他們是真正屬靈的人。以福音為中心的人因為所作所為為人所知。並且，第二…

2.以福音為中心的人因他們的所是而被人所知(1:4-6)。

保羅與這些信徒之間親密的關係，體現在他禱告的時候不斷地提到他們（1:2），紀念他們所做的以及他們如何地生活（1:3）以及他們在基督裡的身份。他們是真正地基督徒，在生活中活出他們的信仰，而且他們生活的見證得到廣泛傳揚。怪不得保羅不斷地為他們獻上感謝。我們也應該為福音為中心的人獻上感謝，他們才是真正屬靈的人。我們為他們獻上感謝，因為他們因所作所為以及基督裡的所是為人所知。

首先，我們是福音救贖大能活潑的見證。

福音救贖的大能體現在（1）神主權的揀選：“被神所愛的弟兄啊，我知道你們是蒙揀選的”（1:4）。如果你沒有被神“揀選”，你無法成為福音為中心的人——被神所愛，蒙揀選的人。不論你是否理解，也不論你是否喜歡，揀選都是聖經裡面的一個教義。揀選這個詞，被用來形容神主權選擇某些人得到救恩(參考 弗1:4; 羅 9:11; 11:5, 7, 28;彼後 1:10)。

你會問，為什麼揀選是必須的？因為如果神沒有揀選我們，吸引我們到他這裡來，沒有人會得到救恩。因為我們每個人，從本性和行為上來說，都是不可救藥的罪人，沒有任何人會轉向神，除非聖靈吸引我們。這就是為什麼揀選是必要的。

那麼，他為什麼揀選我們，你問。不是因為我們比其他人更公義，因為“沒有一個義人，一個也沒有”（羅3:10）。神揀選我們，因為他主權選擇來愛我們。我們是蒙他所愛、被揀選的人，這是我們忍耐盼望的基礎。神揀選我們，因為他愛我們，永不離棄我們。因為對我們的大愛，我們得救恩有永生。

福音為中心的人是那些被神所揀選的人，是那些通過他們所是以及所作所為，彰顯真正的屬靈生命，成為福音救贖大能活潑見證的人。福音救贖的大能體現在（1）神主權的揀選，以及…

福音的救贖大能體現在（2）聖靈籍著神的話做工 。講道是神指定的傳講福音的方式，這就需要使用神的話。但是講道不僅僅是言語，單單靠言語並不能改變生命。籍著言語，我們傳講神的真理；籍著聖靈，我們經歷神的大能。保羅說“因為我們的福音傳到你們那裡，不獨在乎言語，也在乎權能和聖靈”（1:5a）

福音救贖的能力是當神的話語得到聖靈的應用，因為神的話和聖靈同時做工。John Stott寫到：“我們軟弱的人所說出來的神的話，需要得到神權能的肯定…我們不能把神結合在一起分開，也就是神的話和聖靈。神的話是聖靈的寶劍。聖靈沒有神的話就失去了武器；而神的話缺少了聖靈就失去了能力。” (John Stott, The Gospel and the End of Time, 帖撒羅尼迦前書, 34)

只有聖靈籍著神能才能夠改變生命。只有聖靈能夠使一顆堅硬的心接受福音的真理，以至於你的生命因著在基督裡的信心而改變。只有聖靈能夠開啟蒙蔽的頭腦，以至於你能夠理解福音的資訊而信靠救主。

保羅知道帖撒羅尼迦信徒是神的選民，因為福音的資訊對他們產生了影響；它大大地改變了他們的生命。如果他們不是蒙神揀選的，福音只是說給了聾子的耳朵聽。但是對他們來說，這個資訊是帶著聖靈的大能，能夠改變生命的。這就是蒙神揀選、蒙神所愛的人的標記。我們的生命因著福音改變生命的能力而被極大地改變。

所以，福音救贖的能力體現在（1）神主權的揀選，（2）聖靈籍著神的話所彰顯的大能和（3）神的僕人籍著講道所體現的可信度。帖撒羅尼迦信徒所聽到的資訊對他們有改變生命的影響，因為聖靈將神的話應用到他們心裡，也因為給他們傳講資訊的人，令人信服。福音的大能來自於聖靈，而福音的可信來自于那些相信福音真理且將它活出來的人！

向帖撒羅尼迦傳講福音的使徒是足以令人信服的可靠的傳道人，因為他們對他們要傳講的資訊充滿信心：“我們的福音傳到你們那裡…並充足的信心”（1:5a）。他們對所要傳講的真理有充足的信心，他們的事工完全被聖靈的恩膏所掌管。他們完全相信，他們所傳講的是神的話，會成就神的目的。

他們對他們的資訊有充足的信心，並且他們與所傳講的資訊是完全一致的。“你們知道我們在你們那裡，為你們的緣故是怎樣為人”（1:5c）“我們的生活沒有秘密”，保羅說，“我們如何生活與我們所傳講的資訊完全一致。你們通過我們生活的樣子，知道我們的資訊是真實的。”使徒是道成肉身的傳道人。神的話彰顯在他們的生活中。他們的性格和他們言談舉止彰顯著福音。他們所說的和他們活出來的樣子是完全一致的。這就是非常得可信！他們的資訊具有改變生命的大能，因為他們是被聖靈充滿的、以福音為中心的傳道人，他們資訊帶著聖靈的權能被傳講出去，而且帶著聖靈改變生命的大能被接受。這就是強大的、極具說服力的可信。

只有當聖靈在你裡面做工，你傳講的資訊才能夠改變別人。如果你的生命和你所傳講的資訊不一致，你就不可能有效地傳講福音。你所說的和所信的必須與你自己的生活一致。如果你不完全確信福音的真理和大能，你就不可能有效地傳講福音。只有聖靈能夠將你的言語，帶著改變生命的大能作用于別人的心靈、思想和良知，以至於他們會問“我必須做什麼才能得救呢？”有能力的傳道人籍著神的話傳講神的真理，並且極具信服力，就好像他所講的所有真理都來自聖靈的充滿和工作。

“敬虔的人在他們的行為和言語中彰顯福音。”我們因為我們所作所為而為人所知，也因為我們的所是而為人所知。我們是誰？首先，真正的基督徒是福音救贖大能的活潑見證，並且…

其次，我們是福音改變生命大能的活潑見證（1:6-10）

注意，（1）福音使我們成為效法基督的人：“就效仿我們，也效仿了主”（1:6a）。對帖撒羅尼迦信徒而言，使徒是學基督的活榜樣，因此他們就效仿了使徒。當你接受福音的時候，你會效仿那些將福音傳給我們的人，這是很自然的事情，對吧？當你的生命被極大改變的時候，你想成為他們那樣的人。你想如他們一樣對資訊有充足的信心，你想如他們一樣在生活中完全活出福音的樣子。這就是我們想成為的人——一致的、可信的基督徒，我們的生活證明我們的話是真實的。所以，帖撒羅尼迦信徒開始效仿保羅和其他的使徒。他們開始像他們一樣，活出福音的樣子。他們不單單只是接受了使徒的資訊，他們也效仿使徒的榜樣。

基督信仰不但只是一個信仰的表白，也是一個被改變的生命。當我們成為基督徒的時候，我們就成為基督信仰的榜樣，這不單單是裡面的改變，也是外面的改變。我們開始效仿的最明顯的榜樣，就是那些生活可信、有影響力的基督徒。我們單單告訴別人得救的方式是不夠的。我們也需要活出來，以至於他們能夠效仿我們。這就是什麼叫成為基督在世上的彰顯。

注意，帖撒羅尼迦的信徒不單單效法使徒，更重要的是他們也“效法主”。因為他們效法保羅，他們的生活也效法“主”，因為保羅的生命把他們指向基督的生命。就像保羅是基督的彰顯，所以他們自己也成為基督的彰顯。他們成為效法主的榜樣。

這才叫屬靈的領袖和指導，是吧？這就是屬靈的成長如何發生在我們所服事的人身上。屬靈領袖和指導，是通過我們的知識和生活，教導別人什麼才是基督徒的生活，以至於他們從我們所看到的，能夠吸引他們來到基督面前，成為基督徒，成為基督的效法者和他人的榜樣。

所以，作為牧師和教會的領袖，我們必須以一種可信的、有基督樣子的方式活在別人面前，以至於他們能夠把從我們所看到的付諸行動。這可以發生在一堂主日學裡面，也可以是一個小的聖經學習小組，或者在家中與你自己的孩子，也可以是整個教會的聚會。

同樣的，我們必須確保我們所效仿的人，在言語和行動方面都效法福音，所以通過效法他們，我們效法基督，也因此成為基督在世上的彰顯。但是，要小心：成為基督的效法者和榜樣，會涉及到像基督一樣為福音受苦。當你與福音與基督緊密認同的時候，你會因為福音受苦。你會遇到你的信仰和生活方式的對立面。帖撒羅尼迦信徒就是這樣—他們“在大難中…領受真道”（1:6b）。他們因為他們的信仰而遭受迫害。

我們可能不會像中國、蘇丹、越南、柬埔寨和許多其他地方的基督徒一樣遭受逼迫，但我們將面對無神論者和進化論者的嘲笑，同性戀者和激進宗教團體的公然憤怒 ，以及那些反對福音絕對真理和排他性的人的敵對。

你可能已經在你的生活中經歷這些。可能在學校或大學，其他的學生因為你信仰基督，禁止婚姻以外的性關係而嘲笑你。可能在工作中，你的同事因為你信仰基督，不和他們一起看黃色電影，工作之後不和他們一起出去喝酒而排斥你。可能在你的退休團體或者社區，其他人因為你信仰基督，總是忠實地到教會去而鄙視你。我們為福音受苦的方式，會有多種多樣。

但基督徒的受苦卻自相矛盾地伴隨著喜樂。神的子民能夠有“蒙了聖靈所賜的喜樂”，忍受嘲笑和反對（1:6c）。這是接受福音之後矛盾的結果。一方面，我們經歷苦難，而另一方面，卻有超越苦難的，來自於住在我們裡面的聖靈持續大能的

這就是以福音為中心的人。是那些通過他們所作所為為人所知的人，也是因為我們的所是而為人所知的人，我們是福音救贖大能，以及福音改變生命的能力的活潑見證。（1）福音使我們成為效仿基督的人，並且…

（2）福音使我們成為別人的榜樣（1:7-10）.“甚至你們作了馬其頓和亞該亞所有信主之人的榜樣”（1:7）。通過效法使徒，帖撒羅尼迦信徒也成為別人的榜樣。

我們因為有感染力的信心成為別人的榜樣（1:8-9a）。“因為主的道從你們那裡已經傳揚出來，你們向神的信心不但在馬其頓和亞該亞，就是在各處也都傳開了，所以不用我們說什麼話。因為他們自己已經報明我們是怎樣進到你們那裡”（1:8-9a）。

每個人都聽說這個以福音為中心的教會的信心。主的道（福音）從它那裡傳揚出來，以至於每個人，不論近處或遠處的，都聽說了，因為他們活出了福音。每個人都知道在帖撒羅尼迦發生了什麼。他們的見證不但沒有因受逼迫而受到妨礙，反而更加繁榮。別人聽說了他們的轉變，他們開始說：“你知道在帖撒羅尼迦發生了什麼嗎？你知道當他們接受福音的時候，他們開始受到逼迫但他們卻蠻有喜樂嗎？”

這樣，小道消息就成為福音的生命線。我們在個人見證中經常聽到這樣的話，不是嗎？某個人得救之後，你聽到別人說的第一件事就是：“你聽說某人發生的事嗎？他信教了。她找到神了！”每個人談論以福音為中心的人，他們是福音改變生命大能的活潑見證。沒有人必須推動真正的來自聖靈的工作。這是不證自明和令人信服的。這是具有感染力的信仰。

當神在紐約布魯克林開始作工的時候，消息被傳揚到全世界。你所在的社區也是這樣嗎？你的教會是有感染力的、對神信仰的大膽見證嗎？你是福音改變生命大能的活潑見證嗎？

我們因著我們有感染力的信仰成為別人的榜樣，並且我們也因為徹底的轉變成為別人的榜樣（1:9b-10）。徹底的改變意味著（1）方向的徹底改變：“你們…離棄偶像，歸向神…”（1:9b）。這些曾經敬拜偶像的人，現在完全離棄外邦信仰，把他們的生命交給神。這是方向上的完全轉變。徹底的轉變意味著在信心中轉向“神”而離棄“偶像”。真正的信徒不能同時敬拜神和偶像。所以徹底的轉變意味著方向上的完全轉變。

徹底的轉變也意味著（2）行為上完全的改變。他們開始“…服侍那又真又活的神”（1:9b）。這是真實悔改的證據—離棄撒旦和罪，轉向神和聖潔。行為上的完全改變意味著你開始“服侍”神。你已經從罪的奴役下，從偶像崇拜的迷信網羅中，和從罪的權勢下被釋放出來，進入到事奉神的榮耀的自由裡面。這就是以福音為中心的人所做的—他們“服侍那又真又活的神”。這是改變生命的大膽轉變。

你服侍的是“活”神。不是死的木頭或石頭雕像，而是活神，有生命在他的裡面，我們的生活、動作、存留都在乎他，他賜予所有人生命和氣息。你服侍的是“真”神。不是騙你的假神，而是真神，在他沒有謊言。不是物質主義、多元主義、相對主義、享樂主義、自戀主義的偽神，而是唯一的真神。

徹底的轉變意味著方向上的完全改變，行為上的完全改變，也意味著（3）盼望上的完全轉變。我們的期望改變，因為（a）我們的未來是確定的：“…等候他兒子從天降臨”（1:10a）。這是以福音為中心的人所做的—他們等候的盼望是確定的，就是基督從天上再來，那時死亡要被生命吞滅。

我們的盼望改變，是因為我們的未來是確定的；我們的盼望改變，也因為（b）我們的未來是可靠的。“就是他從死裡復活的，那位救我們脫離將來忿怒的耶穌”（1:10b）。在歷史上行走在這個世界上的耶穌就是神兒子，神將他從死裡復活。基督現在坐在神的右邊，等候將那些蒙他所愛、所揀選的人帶到天堂。這就是為什麼說我們的將來是可靠的，因為耶穌從死裡復活保證我們也會從死裡復活。就像神讓基督從死裡復活一樣，他也會讓我們從死裡復活。

當我們經歷徹底的轉變，我們的盼望改變，因為我們的未來是確定的，我們的未來是可靠的，也因為（3）我們的未來是有著落的：“…救我們脫離將來忿怒的耶穌”（1:10c）。那些屬基督的人不怕神的忿怒，因為基督，我們的救贖主，已經救贖我們脫離神的審判，因為在十字架上他的寶血償還了我們的罪價。神的忿怒審判即將來臨，這是必然的。凡信靠基督的，必脫離他的忿怒；惟有棄絕基督的，必在他的忿怒中被定罪。這個世界最迫切的需要是藉著基督的福音把人從即將到來的忿怒中拯救出來。當我們在信心中歸向神的時候，我們的未來就已經有了著落，我們在天堂裡的永生是確保的。

人們不喜歡聽神的忿怒。他們只想聽神的愛，因為他們爭論說，有愛的神從來不會定罪他們。你看，潛意識中他們在試圖逃避神的忿怒，但是真理是神“要籍著他所設立的人按公義審判天下”（使17:31），就是我們的主耶穌基督。神的忿怒並不是一個供哲學家辯論的與個人無關的概念，而是每個罪人要面對的真實現實。那麼，作為已經被救贖脫離將來忿怒的人，我們要讚美神！

現在我們切切地盼望，等候主基督即將從天上降臨（參考腓3:20-21）。現在我們切切地盼望等候他，使我們完全得贖，改變我們身體的形狀，帶我們到天上去。我們不能催促基督的到來，我們也不能改變他來的日期或方式，但我們在等候和作工的時候，必切切的仰望他。基督即將到來的，有身體的歸回，是以福音為中心的人的持續盼望。這是活出福音的一個重要部分。我們現在很少聽到這些了。很多現代的教會已經失去了這樣的看見，就是“等候所盼望的福，並等候至大的神和我們救主耶穌基督的榮耀顯現”（多2:13）.現今的教會似乎更關注豐盛的現在，而不是有福的未來。基督徒似乎喜歡聽關於我們的生活，家庭，需要和我們的幸福，而不是基督帶著威嚴和能力的榮耀再來，那時他要將萬物恢復到他們榮耀的美麗，並歸還給父神。

你傳講這些內容嗎？這是你的期待嗎？這是你的盼望嗎？你的未來是確定的、可靠的、有著落的嗎？你在這個世界所信靠的是你自己、你的工作、你的金錢、或者你的夢想嗎？或者你在切切地盼望基督的再來？

結論

這就是真正屬靈的、真實基督信仰的寫照：“敬虔的人，是那些在他們的行為和言語中彰顯福音的人”。 以福音為中心的人因為我們的所作所為而為人所知—通過作工體現信心，用服侍表達愛，用忍耐表達盼望的人。以福音為中心的人因為他們的所是而為人所知—那些生命被福音改變，自己效法主也成為別人效法榜樣的人。

我們作為教會的領袖，應該如此講道，也應該如此生活，使我們教會的人在我們的領導下在屬靈上成長。我們必須以這樣的方式活福音，讓別人在我們身上看到基督。你是這樣生活的嗎？別人能夠從你身上看到基督嗎？他們因為你是敬虔的人，行福音，傳福音，而效法你嗎？

III. 講道大綱

如果想聽關於這些的英文講道，請點選連結: Link 1 - 啟 2:18-20; Link 2 - 啟 2:20-23; Link 3 - 啟 2:23-29.

題目: 給七個教會的信: 推雅推喇 –進步的同時也有墮落

主題:教會中罪的欺騙性

要點1: 基督認可這個教會的進步 (2:19)

要點 2: 基督定罪這個教會的墮落 (2:20)

要點 3: 基督警告教會，如果它不悔改 (2:21-23)

要點 4: 教會肯定他對教會的恩典 (2:24-29)

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

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