An Introduction and Orientation to the "Gospel" of Judas

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Introduction

In the 1970s four ancient papyri codices were found in El Minya, Egypt containing ancient texts written in Greek and Coptic. One codex of 55 + leaves contained a 4^th C. Greek translation of Exodus,¹ another was a 12 leaf work entitled “Mathematical Treatise” written in a cursive Greek script from the 4^th or 5^th C., and a third, with the title “Letters of Paul” included Colossians, 1 Thessalonians, Hebrews (!), and Galatians. These “Letters of Paul” were written in a Sahidic dialect of Coptic and date, once again, to the 4^th or 5^th C. The last of the four codices found which, after many vicissitudes, came to be known as the Tchacos codex, contains in 66 pages a compellation of four Sahidic Coptic texts dating to the 4^th or 5^th C. The first two, the “First Apocalypse of James” and the “Epistle of Peter to Philip,” were previously known from the cache of manuscripts in the Nag Hammadi find² and represent the only known witnesses to these two Nag Hammadi texts. The fourth text is a fragmentary and hitherto unknown book which has been conditionally dubbed “The Book of Allogenes.”³

As valuable as the aforementioned finds may be, nothing can compare to the interest generated by the third text in the Tschacos codex, the so-called Gospel of Judas (Iscariot).⁴ This dialogue piece which portrays the interaction between Jesus, his disciples and principally Judas just prior to his betrayal, is written in Sahidic Coptic in a hand which dates it to the 4^th C. The reason why this text has received so much attention is that it is said to portray Judas Iscariot in a manner far removed from his typical billing as the hardened, and even Satanic (Lk. 22.3; Jn. 13.2) betrayer of Christ in the Garden of Gethsemane.⁵ In fact, early publications and commentary on the Gospel of Judas (hereafter, GJud) contend that this document paints Judas as the most spiritually acute of all the disciples and though he does ultimately betray Jesus to the Jewish authorities, he does so only at the persistent requests of Jesus himself. In this way, the Judas encountered in GJud is a hero, a man whose spiritual acumen empowers him to do the ugly, yet necessary task of driving forward redemptive history by his willingness to betray the Son of Man and send Him to the cross.⁶

As interesting and striking as the contents of GJud are, the unprecedented notoriety and media attention this manuscript has received is truly remarkable. In April of last year, National Geographic ran a full spread in its magazine⁷ focusing on every aspect of GJud from its recovery, purchase, restoration, and interpretation, and on April 9, 2006, ran a 2 hour television special on the same. In addition, National Geographic also published two books with GJud as their focus⁸ in the same month, while HarperSanFransico released another GJud book by noted Nag Hammadi expert James M. Robinson.⁹ Since then, GJud has spawned the publication of a score of other books, some scholarly and some popular.¹⁰

Seldom, if ever, has a manuscript find been afforded the celebrity ascribed to GJud. A newly unearthed ancient manuscript is no doubt a remarkable discovery, yet the reverberations of the such discoveries are felt mainly in the academies and their contents appreciated most by the scholars who study them. However, in an age when questioning the beginnings of Christianity has become so much en vogue through the leading of the meteoric success and popularity of Dan Brown’s DaVinci Code and Bart Erhman’s Misquoting Jesus, finds like GJud take on an added, and considerably disproportional, significance. Consider the following excerpts from various media outlets collected by Dr. Rodney Decker, Professor of New Testament at Baptist Bible Seminary:

“Judas: This is What Really Happened”

The Guardian (in the UK), 4/7/06

Julian Borger and Stephen Bates

“[The Gospel of Judas] gives new insights into the relationship of Jesus

and the disciple who betrayed him…”

“'Gospel of Judas' Surfaces After 1,700 Years”

The New York Times, 4/6/06

John Noble Wilford and Laurie Goodstein

“These discoveries [i.e., the Gnostic gospels] are exploding the myth of monolithic religion…”

Elaine Pagels, Princeton University

Quoted in, “'Gospel of Judas' Surfaces After 1,700 Years”

The New York Times, 4/6/06

John Noble Wilford and Laurie Goodstein

“As the findings have trickled down to churches and universities, they have produced a new generation of Christians who now regard the Bible not as the literal word of God, but as a product of historical and political forces that determined which texts should be included in the canon, and which edited out.”

“'Gospel of Judas' Surfaces After 1,700 Years”

The New York Times, 4/6/2006

John Noble Wilford and Laurie Goodstein

“Last week’s bombshell release of the Gospel of Judas had many Christians wondering whether the familiar story of Good Friday needed some updating.”

“No Revelations in Gospel of Judas”

In The Boston Globe, 4/11/06

James Martin

“[The discovery of GJud] rocks the world of scholars and laypeople alike.”

Bart Ehrman, James A. Gray Distinguished Professor and Chair of Religious Studies, University of North Carolina

“Christianity Turned on Its Head: The Alternative Vision of the Gospel of Judas,” in Gospel of Judas from Codex Tchacos (Washington, D. C.: National Geographic, 2006), 77.

“Here is a book that turns the theology of traditional Christianity on its head and reverses everything we ever thought about the nature of true Christianity."

Bart Ehrman, James A. Gray Distinguished Professor and Chair of Religious Studies, University of North Carolina

“Christianity Turned on Its Head: The Alternative Vision of the Gospel of Judas,” in Gospel of Judas from Codex Tchacos (Washington, D. C.: National Geographic, 2006), 119.

''It is probably the most important archeological find of the last 60 years,"

Bart Ehrman, University of North Carolina

“A new Judas emerges from rediscovered gospel”

The Boston Globe, 4/7/2006

Article by Charles A. Radin

While GJud is a truly remarkable find, does it warrant the attention it has received, especially that which seems to suggest that as a result of its discovery the beginning stages of Christianity ought to be reconsidered? Does the scholarly interpretation of GJud’s portrayal of the events surrounding Jesus’ betrayal, which appears to be in dissonance with those presented in the canonical Gospels, now cast doubt upon the reliability of the latter?

What is to follow then is a brief introduction to GJud in terms of the history of its discovery and the religious beliefs from which it was birthed. The primary aim of this paper is to orient the reader to up-to-date publications regarding GJud and to add some perspective as to what GJud is and what its discovery means for readers of the traditional canonical Gospels. A detailed analysis of the quality of the reconstruction and translation offered by National Geographic or the various interpretations based upon them is beyond the scope of this paper. Being so close to the release of the initial publication of GJud, quality academic debate is just now beginning as more and more scholars gain access to the contents of the codex. The upcoming months and years are sure to be filled with conference and journal papers as well as book length publications which will provide a means to truly appreciate what we have and do not have in this ancient text.

History

In order to get to know GJud better, it may be helpful to unfurl some of its complicated history. When reading the popular accounts of GJud it might be easy to miss the fact while Codex Tchacos is a new discovery, the text of GJud has been known about for quote some time, for although GJud has just recently been published, it is first mentioned in print over 1800 years ago. Irenaeus, Bishop of Lyon, an early church father writing in AD 180 in his work Against Heresies has this to say about it:

Others again declare that Cain derived his being from the Power above, and acknowledge that Esau, Korah, the Sodomites, and all such persons, are related to themselves. On this account, they add, they have been assailed by the Creator, yet no one of them has suffered injury. For Sophia was in the habit of carrying off that which belonged to her from them to herself. They declare that Judas the traitor was thoroughly acquainted with these things, and that he alone, knowing the truth as no others did, accomplished the mystery of the betrayal; by him all things, both earthly and heavenly, were thus thrown into confusion. They produce a fictitious history of this kind, which they style the Gospel of Judas (emphasis mine).¹¹

Now that GJud has been brought fully into the light, it gives scholars an opportunity to examine it first hand. However, if one were left only with the media accounts of GJud it might be easy to come to the conclusion that it has caught the world by surprise, yet this is hardly the case. Scholars have not only known about GJud’s existence from early quotes such as the one by Irenaeus above, but have also been in conversation about in conferences and papers for many years due to the fact that GJud has taken a long and circuitous route from its discovery in the ‘70s to its publication by National Geographic in 2006 – a course spanning 28 years.¹²

Various accounts¹³ agree that the manuscript itself was discovered in 1978 in a tomb dug into the Jebel Qarara of the Nile River. After some perplexity on the part of local peasants as to what it was, the codex was sold by the locals to an antiquities dealer known only as ‘Hanna,’¹⁴ an exclusively Arabic speaker who knew of the codex’s value only intuitively. In preparing to show the manuscript to some potential buyers, Hanna laid out the codex along with a number of other antiquities only to have it stolen from his apartment at night.¹⁵ When some of Hanna’s stolen goods were showing up on the European antiquities market, he enlisted the help of a Greek dealer who was able to regain Hanna possession of the codex in 1982. However, prior to its absconding and subsequent recovery, Hanna had the codex accessed by unaccredited “experts.” As a result of their assessment, Hanna began looking for potential buyers, primarily well endowed academic institutions whom he felt possessed the means to meet his exorbitant asking price of $3 million. Hanna was successful in contacting Ludwig Koenen, a faculty member with the University of Michigan department of Classics, who in turn contacted leading Coptologist and Nag Hammadi expert James M. Robinson, now Professor Emeritus at Claremont University. While the other sections of the codex interested various scholars across the country, Prof. Robinson was particularly interested in the Coptic portions and in 1983 sent Stephen Emmel as his emissary to inspect the manuscript in Geneve and provide up to $50,000 for its purchase.¹⁶ While Hanna did not allow Emmel nor the other representatives to take photographs or notes, he was able to briefly handle the manuscript and so gave its contents a cursory perusal. It was only upon a trip to the restroom did Emmel seize upon a chance to jot down everything he could remember about the codex.¹⁷ So while the negotiations broke down and GJud was sent to its resting place in a bank vault to pine away,¹⁸ its existence was confirmed and rumors were spread, and this despite the fact that Emmel initially misidentified the “Judas” as Judas Thomas. After unsuccessful attempts to sell the codex to manuscript broker Hans P. Kraus and Colombia professor of Classics and History Roger Bagnall, he lowered his price and on April 3, 2000 appropriated a sale to Frieda Nussberger-Tchacos (hence the name “Codex Tchacos”), an antiquities dealer and Egyptologist. While the exact selling price is unknown, National Geographic quotes Nussberger-Tchacos as paying somewhere in the neighborhood of $300,000.¹⁹ In the months to follow, Nussberger-Tchacos allowed the codex to be examined by experts at Yale and attempted to sell it to the Beinecke Library, a move which was declined due to the obscure circumstances of its discovery and acquisition. Nussberger-Tchacos’ then made the decision to sell the codex to a manuscript dealer from Ohio named Bruce Ferrini, but he was unable to provide the agreed upon payments, so in turn returned the manuscript, although there is some doubt as to whether he turned over all of its contents. During this process, Nussberger-Tchacos retained a Swiss lawyer, one Mario Roberty, to help in the manuscript’s sale who also sat on a foundation for ancient art named the Maecenas Foundation. It was this foundation which offered to buy the manuscript from Nussberger-Tchacos, a proposition she accepted. Now under the ownership of the Swiss Foundation, National Geographic has paid the Maecenas Foundation a reported $1 million for the commercial rights and has further agreed to pay half of the profits back to the Foundation,²⁰ which will in turn donate the restored Codex Tchacos to the Coptic Museum of Cairo in Egypt.

So, the important thing to realize is that this manuscript has been known about for decades and was even written and spoken about in journal articles and biblical conferences long before its release by National Geographic.

Gnosticism

Before any direct discussion of the GJud can take place, it is first necessary to say a word or two about “Gnosticism,” the early religious sect out of which GJud comes. This is because it is important to first understand the religious complexities that produced GJud in order to understand the contents of the manuscript itself. Much of the attention given to material which challenges the historical foundations of the Christian faith, especially as it they are found in the canonical Gospels, are typically an outgrowth of the material found in Gnostic literature such as the Gospels of Philip, Mary, and Thomas. As a result, it is important to become familiar with this ancient religion which often borrows Christian themes, subjects, and characters for use in its own contexts.

A subject such as Gnosticism – what it is and which texts are its genuine exports – is hotly debated and the subject of a number of highly detailed scholarly works. What hopes to be accomplished here is the relation of a number of generalized statements for the general orientation of the reader. For more detailed studies, one should consult the ‘Bibliography’ for works which tackle the subject of Gnosticism in a more comprehensive manner.

For most of its existence the land of Israel has been perpetually caught in the middle of a political tug of war between powerful empires while at the same time being the only point of passage between Asia, Africa, and Europe for merchants and traders. Those entities which ushered in the vast political and economic influences of 1^st century Israel also brought with them a tidal wave of new religious and philosophical thought that made the Israel of Jesus a truly unique place indeed. So when Christianity came onto the scene in later half of the 1^st century, it did so against a backdrop of a myriad conflicting and interpenetrating philosophies and religious ideologies which had taken root from centuries of political and economic flux. Even Judaism, which is commonly thought of as rigorously monolithic and therefore not tolerant of outside influences, was multi-faceted, and found expression in different ways through different communities – the Pharisees and Sadducees of the New Testament are two well known expressions of 1^st Century Judaism (another is the type of Judaism practiced by the Essences of Qumran who are responsible for the Dead Sea Scrolls). Although it is almost impossible to isolate every ingredient of the varied potpourri of religious thought and expression in 1^st Century Israel, religious scholars have identified three primary influences which have left their mark more than any other. They are Judaism, Hellenistic (Greek) philosophy, and the ancient Persian (Iranian) religion, Zoroastrian. From Judaism came a strong sense of monotheism (the belief in one God) and a belief in a grand all-knowing God. From Hellenistic philosophy and especially from the philosophy of Plato came the idea of dualism, whereby the world is expressed via a series of opposites, type and anti-type, where things spiritual were lauded as good and the corporeal as evil (this was a big influence in the Corinthian church which Paul rails against in his letters his Corinthian epistle, and he takes special efforts to address Gnosticism in the book of Colossians). In Platonic philosophy there were rigid distinctions made between spirit and matter, soul and body, and ultimately, God and the world. Zoroastrianism held a huge fascination with the idea of eschatological (end time) judgment, the resurrection of the dead, a complex hierarchy of angels and demons, and again, a rigid dualism.

Since the conquest of King Darius of Persia in 333 BC by Alexander the Great and the unified hegemony of the Near East that followed, the inhabitants of the “Holy Land” struggled to make sense and combine all of these Eastern and Western influences. Although its roots certainly began to coalesce before the turn of the millennia, at the very end of the 1^st Century but strongly in the 2^nd Century there arose a unifying system of belief out of the stew of religious beliefs called “Gnosticism,” from the Greek word for “knowledge,” gnōsis, pronounced “nō-sis.” From the word gnōsis we get English terms like “agnostic,” which means, “cannot know,” a term we use for people who say that it is impossible to know whether there is or is not a God. The Gnostics take elements of the creation account in Genesis and hold to a belief in an all-powerful, omniscient, and omnipotent God. However, according to the Gnostics, this god was not responsible for creation, but rather the physical world was made by the hands of a foolish god (they called it/him a demiurge or the appellation saklas (Gr. “fool”) without the permission of the “highest” and unknowable god. In order to counteract the work of the demiurge god, the highest god embarked on a number of clandestine correct moves. In an effort to help humanity realize the evil inherent in creation, the highest god instilled in mankind a divine, “soul,” “spark,” or “spirit” that is able to help them move out of the physical world which they tabbed the “Kingdom of Darkness,” and move up to the realm of the highest god, which they called the “Kingdom of Light.” The goal of Gnosticism is the dissolution of the physical world so that the divine “sparks” within humanity might return to their origin, the “Kingdom of Light.” Those who are “saved” within Gnostic thought are those who become cognizant of and subsequently cultivate the divine “spark” within them in such a way that they have gnosis (“to know”), that is to say, they have the special “knowledge.” Those who are the “chosen ones” in Gnosticism then are those who are able free themselves from worldly thinking and living, not through a disavowal of sin and guilt, but by a loosing of the divine “spirit” within them from the bonds of the physical world which hold it captive. The need to free one’s inner “spark” is only necessary in the first of two epochs of history which the Gnostics call “aeons.” This is because during the first “aeon” the demiurge and his devils reign, but during the second “aeon” all “spirits” will be free and inhabit the “Kingdom of Light,” their age of salvation. During this first “aeon” where the knowledge of one’s inner divine “spark” is oppressed, it has been up to various divine messengers to reveal the secret knowledge of one’s divine inner essence to humanity. These secret messengers are thought to be the biblical “godly seed” promised in Ge 3.15 (Adam, Seth, Cain, Shem, Enosh, Noah, Obed, Jesse, David, etc.), and culminating with Jesus, the quintessential “son of Light,” i.e., that person who possesses the most profound knowledge of his inner divinity. As a result, much of Gnostic literature focuses on various early messengers like Adam, Seth, and Abel.

As we now turn to the actual text of the Gospel of Judas we will look at certain aspects of the manuscript which reveal that it is full of Gnostic ideas and key themes.

Selected Texts from the Gospel of Judas²¹

Line 34. The secret account of the revelation that Jesus spoke in conversation with Judas Iscariot during a week three days before he celebrated Passover.

This is from the introduction to GJud and it is noteworthy that the content of the manuscript is referred to as a “secret revelation.” This is completely consistent with Gnosticism in as much as the knowledge of the divine “spark” is often referred to as a “secret” in Gnostic literature that needs to be made known and spread to those who remain unenlightened.

Line 35. But their spirits did not dare to stand before [him], except for Judas Iscariot. He was able to stand before him, but he could not look him in the eyes, and he turned his face away.
Judas [said] to him, “I know who you are and where you have come from. You are
from the immortal realm of Barbelo. And I am not worthy to utter the name of the one
who has sent you.”

There are two tell-tale elements in this quote that easily identify GJud as a Gnostic rather than Christian text. Firstly, as the disciples are gathered around Jesus, it is their “spirits” who could not stand before him. In Gnosticism, this is a very important and oft encountered feature, whereby individuals are referred to by their “spirit.” Secondly, this quote references the “realm of Barbelo.” Barbelo is the Greek word meaning “fore-thought” and is a Gnostic technical term for the female dimension that influenced creation and is thought to have been the first emendation from god. Interestingly enough, in Kabbalah “Barbelo” is the personification of wisdom, which is often portrayed as a female. Gnostic literature is chock full of references to “Barbelo” and that GJud includes a reference to it squarely locates the manuscript as a text of Gnosticism.

Lines 44 – 46. Judas said, “Master, as you have listened to all of them, now also listen to me. For I have seen a great vision.”
When Jesus heard this, he laughed and said to him, “You thirteenth spirit, why do you
try so hard? But speak up, and I shall bear with you.”
Judas said to him, “In the vision I saw myself as the twelve disciples were stoning me
and [45] persecuting [me severely]. And I also came to the place where […] after you. I
saw [a house …], and my eyes could not [comprehend] its size. Great people were
surrounding it, and that house <had> a roof of greenery, and in the middle of the house
was [a crowd—two lines missing—], saying, ‘Master, take me in along with these
people.’”

Line 46. [Jesus] answered and said, “Judas, your star has led you astray.” He continued, “No person of mortal birth is worthy to enter the house you have seen, for that place is
reserved for the holy. Neither the sun nor the moon will rule there, nor the day, but the
holy will abide there always, in the eternal realm with the holy angels. Look, I have
explained to you the mysteries of the kingdom [46] and I have taught you about the error
of the stars; and […] send it […] on the twelve aeons.”

Again this quote, with it allusions to the dichotomy between the mortal and spiritual as well as Judas’ “star” speak squarely to Gnostic conceptions. In this quote “aeons” are even quoted, a term central to Gnostic theology.

Line 56. Judas said to Jesus, “Look, what will those who have been baptized in your name do?” Jesus said, “Truly I say [to you], this baptism [56] […] my name [—about nine lines missing—] to me. Truly [I] say to you, Judas, [those who] offer sacrifices to Saklas […] God [—three lines missing—] everything that is evil. “But you will exceed all of them. For you will sacrifice the man that clothes me.

There is perhaps no better key that reveals the Gospel of Judas as a Gnostic text than this reference here to “Saklas.” “Saklas” is the Greek word for “fool” and is what the Gnostics call the demiurge God who created the evil physical world.

Line 57. “Truly […] your last […] become [—about two and a half lines missing—], grieve [—about two lines missing—] the ruler, since he will be destroyed. And then the image of the great generation of Adam will be exalted, for prior to heaven, earth, and the angels, that generation, which is from the eternal realms, exists. Look, you have been told
everything. Lift up your eyes and look at the cloud and the light within it and the stars
surrounding it. The star that leads the way is your star.” Judas lifted up his eyes and saw the luminous cloud, and he entered it. Those standing on the ground heard a voice coming from the cloud, saying,

This quote shows how the Gnostics lauded the chosen seed from Adam as those who are possessors of the secret knowledge (“gnosis”) of the inner divine spark deposited by the one true God into humanity. Again, this quote drips with Gnostic thought and concepts.

Conclusion

While the Gospel of Judas tells us a lot about what was happening religiously in the 2^nd Century AD, especially in regard to Gnosticism, it does not tell us anything about what happened approximately 100 years previously during Jesus’ earthly ministry. That so many Gnostic motifs and technical terms extant in GJud do not appear and were not developed until well into the 2^nd Century AD, it cannot be said to represent anything authentic about the very beginnings of Christianity. Even prior to its publication by National Geographic, James M. Robinson who, although not allowed to comment on the contents of GJud said, “But I can perhaps report on what it does not include: Anything sensational about Jesus and Judas that goes back to 30 CE.”²²

Perhaps it was Dr. Simon Gathercole, Senior Lecturer of New Testament at University of Aberdeen, who said it best as we were discussing GJud via e-mail correspondence:

"Unfortunately for the conspiracy theorists, the Gospel of Judas is not nearly old enough to tell us anything new about the real Jesus and the real Judas. It comes from - at the earliest - the second century, and so dates to a period when all Jesus' and Judas' contemporaries would have long died out."

In the end, the Gospel of Judas and the Codex Tchacos in which it is contained is a truly remarkable find, made more so after one considers the tribulations it endured in reaching the public. However, one must be cautious so as to not let one’s enthusiasm or public interest generated over a discovery to cloud the true significance and historical legacy of that find. In the case of the Gospel of Judas, the student and layperson alike must be judicious in discriminating between facts and the hyperbolic language of the media and some scholars.

Select Bibliography

General Introduction

The Anchor Bible Dictionary. 6 Vols. David Noel Freedman, ed. Gary A. Herion, David F. Graf, John David Pleins, assoc. eds., Astrid B. Beck, manag. ed. New York, London: Doubleday, 1992.

Early Christian Writings

St. Epiphanius, Bishop of Constantia in Cyprus. The Panarion of Epiphanius of Salamis. 2 Vols. Frank Williams, trans. Nag Hammadi, Nag Hammadi and Manichaean Studies 35, 36. Leiden: Brill, 1987, 1994.

Roberts A. & J. Donaldson, eds. The Ante-Nicene Fathers. Volume 1: The Apostolic Fathers―Justin―Irenaeus. Edinburgh: T&T Clark, 1989.

Works on the Gospel of Judas

Archer, J. and F. Maloney. The Gospel According to Judas. London: Macmillian, forthcoming March 2007.

Cockburn, Andrew. “The Judas Gospel.” National Geographic 209.9 (April 2006): 78-95.

> Also available on-line at: http://www7.nationalgeographic.com/ngm/gospel/feature.html.

Ehrman, Bart D. The Lost Gospel of Judas Iscariot: A New Look at Betrayer and Betrayed. Oxford: Oxford University Press, 2006.

Kasser, R., M. Meyer and G. Wurst, eds. The Gospel of Judas from Codex Tchacos. Washington D. C.: National Geographic, 2006.

> Contains an English translation of GJud which is also available, along with the Coptic transcription, at: http://www.nationalgeographic.com/lostgospel/document.html?fs=www9.nationalgeographic.com.

Krosney, H. The Lost Gospel: The Quest for the Gospel of Judas Iscariot. Washington D.C.: National Geographic, 2006.

Meier, Barry and John Noble Wilford with Elisabetta Povoledo. “Emergence of the Gospel of Judas Offers a Tangled Tale of Its Own.” The New York Times. April 13, 2006.

Pagels, E. and K. King. Reading Judas: The Gospel of Judas and the Shaping of Christianity. New York: Viking, forthcoming March 2007.

Painchaud, Louis. “À Propos de la (Re)Découverte de L’Évangile de Judas.” Paper delivered at Christian Apocryphal Texts for the New Millennium: Achievements, Prospects, and Challenges. Université d’Ottawa. Sept. 30, 2006.

> Abstract available on-line at: http://paleojudaica.blogspot.com/2006_10_01_paleojudaica_archive.html#115972417984290035.

Porter, S. and G. L. Heath. The Lost Gospel of Judas: Separating Fact from Fiction. Grand Rapids: Eerdmans, 2006.

Robinson, James M. “From The Nag Hammadi Codices to The Gospels of Mary and Judas.” Watani International. Michael Saad, ed. July 10, 2005.

> Available on-line at: http://www.tertullian.org/rpearse/manuscripts/gospel_of_judas/robinson_from_NH_GMaryJudas_SBL.htm#_ftn1

____________. The Secrets of Judas: The Story of the Misunderstood Judas and his Lost Gospel. New York: HarperSanFrancisco, 2006.

____________. The Secrets of Judas Unabridged. New York: HaperCollins, 2006.

Wright, N. T. Judas and the Gospel of Jesus: Have We Missed the Truth About Christianity? Grand Rapids: Baker Books, 2006.

Gnosticism and Gnostic Texts

Ehrman, Bart D. Lost Christianities: The Battles for Scripture and the Faiths We Never Knew. New York: Oxford University Press, 2003.

Logan, A. H. B. Gnostic Truth and Christian Heresy: A Study in the History of Gnosticism. Edinburgh: T&T Clark, 1996.

_____________. The Gnostics: Identifying an Early Christian Cult. London, New York: T&T Clark, 2006.

Logan, A. H. B. and A. J. M. Wedderburn, eds. The New Testament and Gnosis: Essays in honour of Robert McL. Wilson. Edinburgh: T & T Clark, 1983.

Pagels, E. The Gnostic Gospels. London: Weidenfeld and Nicolson, 1980.

Robinson, James M., et. al., eds. The Facsimile Edition of the Nag Hammadi Codices. Intro. Vols. 1-12. Leiden: Brill, 1972-84.

The Nag Hammadi Library in English: Translated and Introduced by Members of the Coptic Gnostic Library Project of the Institute for Antiquity and Christianity with An Afterword by Richard Smith. 3^rd ed. Leiden: Brill, 1998.

Yamauchi, Edwin M. Pre-Christian Gnosticism: A Survey of the Proposed Evidences. London: Tyndale Press, 1973.

Links to On-Line Resources

Dr. Rodney J. Decker’s (Assoc. Prof. of New Testament, Baptist Bible Seminary) Gospel of Judas page.

http://faculty.bbc.edu/RDecker/judas.htm

The National Geographic Gospel of Judas web site.

http://channel.nationalgeographic.com/channel/gospelofjudas/index.html

Roger Pearse’s The Coptic Ps.Gospel of Judas (Iscariot)

http://www.tertullian.org/rpearse/manuscripts/gospel_of_judas/

Miscellaneous

DeSilva, David and Marcus Adams, "Seven Papyrus Fragments of a Greek Manuscript of Exodus." Vetus Testamentum 56.2 (2006): 143-70.

¹See David DeSilva and Marcus Adams, "Seven Papyrus Fragments of a Greek Manuscript of Exodus," Vetus Testamentum 56.2 (2006): 143-70.

²These two texts are found in codex V and VIII, respectively in James M. Robinson, et. al. eds., The Facsimile Edition of the Nag Hammadi Codices, Intro., v1-12 (Leiden: Brill, 1972-84). For the Nag Hammadi texts with English translation see: The Nag Hammadi Library in English: Translated and Introduced by Members of the Coptic Gnostic Library Project of the Institute for Antiquity and Christianity...with An Afterword by Richard Smith, 3^rd edition (Leiden: Brill, 1998).

³“Allogenes” means literally, “the stranger,” or “the foreigner,” and in Gnostic texts is often designated as Seth, who the Gnostics held in high esteem as an archetypal human able to free himself from worldly deception through the realization of an “inner spark.” Hence, Allogenes is a “stranger” to the deception and enticements of the physical world. In the Nag Hammadi corpora, there also exists an epistolary work entitled Allogenes (Nag Hammadi Codex XI, 3) which details the revelations and heavenly visions Allogenes imparted to his son Messos. For more information on the Allogenes-Seth concept in Gnosticism see K. L. King, “Allogenes,” in D. N. Freedman, ed., The Anchor Bible Dictionary, vol. 1 (New York: Doubleday, 1992); F. Wisse, “The Second Treatise of the Great Seth,” Ibid., vol. 5; J. E. Goehring, “Three Steles of Seth,” Ibid., vol. 5; K. Rudolph, “Gnosticism,” Ibid., vol. 2; E. Pagels, The Gnostic Gospels (London: Weidenfeld and Nicolson, 1979), 138-41; A. H. B. Logan, The Gnostics: Identifying an Early Christian Cult (New York: T & T Clark, 2006).

⁴Although the title Gospel of Judas has become the standard appellation for this text, it is somewhat of a misnomer to call any Gnostic corpus a “gospel” for it lacks the requisite elements typically thought to comprise the canonical Gospels. A. H. B. Logan, a noted Gnostic expert says, “As regards the Gnostic title of ‘Gospel’, if one can unite the very disparate Gnostic works entitled ‘Gospel’ under a single genre, as I indicated, it bears no relation to the New Testament Gospels” (A. H. B. Logan, The Gnostics: Identifying an Early Christian Cult [New York: T & T Clark, 2006], 69).

⁵For the New Testament references to Judas either as the brother of Jesus or Judas Iscariot see Matt. 10.4; 13.55; 26.14, 25, 47, 49; 27.3; Mk. 3.19; 6.3; 14.10, 43, 45; Lk. 6.16; 22.3, 47f; Jn. 6.71; 12.4; 13.2, 26, 29; 14.22; 18.2f, 5; Acts 1.13, 16, 25; 5.37; 9.11; 15.22, 27, 32.

⁶It should be mentioned at this point that the view that GJud portrays Judas as an unsung hero is coming under heavy scrutiny as is the accuracy of translation published by National Geographic (viz., that of R. Kasser, M. Meyer and G. Wurst, eds., The Gospel of Judas from Codex Tchacos [Washington DC: National Geographic, 2006]) on which it is based. Most notably on this front is the paper by Louis Painchaud, “À Propos de la (Re)Découverte de L’Évangile de Judas,” delivered at the Université d’Ottawa, on Sept. 30, 2006 as part of the conference “Christian Apocryphal Texts for the New Millennium: Achievements, Prospects, and Challenges.” At the time of writing only the abstract has been made available via the PaleoJudaica blog ( http://www.paleojudaica.blogspot.com/2006_10_01_paleojudaica_archive.html#115972417984290035) of Dr. James Davila, which asserts that the Judas of GJud is in fact cast as evil as in the canonical Gospels, and that the previous scholarship which shows him as a spiritual hero has been guilty of reading what has been previously known about GJud via Ireneaus and Epiphanius into the text. See also the comments of some scholars in a more recent CBS News Canada piece entitle, “Judas No Hero, Scholars Say” (Dec. 4,, 2006) available at: http://www.cbc.ca/canada/story/2006/12/04/judas-scholars.html.

⁷To view the outstanding web-site which chronicles and discusses virtually every aspect of GJud see: http://channel.nationalgeographic.com/channel/gospelofjudas/index.html.

⁸Rodolphe Kasser, Marvin Meyer, and Gregor Wurst, eds., The Gospel of Judas from Codex Tchacos (Washington, D.C.: National Geographic, 2006); Hebert Krosney, The Lost Gospel: The Quest for the Gospel of Judas Iscariot (Washington, D.C.: National Geographic, 2006).

⁹James M. Robinson, The Secrets of Judas: The Story of the Misunderstood Judas and his Lost Gospel (New York: HarperSanFrancisco, 2006).

¹⁰At the time of writing these new works were all just published or about to be published, and so while they are listed as a help to the reader, they have not all been consulted. They are here to serve as a reference and are split into two sections, those, from their publishers’ descriptions appear from scholarly in nature, and those intended for a popular audience. For an academic standpoint see B. Ehrman, The Lost Gospel of Judas Iscariot: A New Look at Betrayer and Betrayed (Oxford: Oxford University Press, 2006); S. Gathercole has a book currently in press with Oxford University Press set to be released this Spring, although the title and publication specifics are not yet available; E. Pagels and K. King, Reading Judas: The Gospel of Judas and the Shaping of Christianity (New York: Viking, forthcoming March 2007); S. Porter and G. L. Heath, The Lost Gospel of Judas: Separating Fact from Fiction (Grand Rapids: Eerdmans, 2006); J. M. Robinson, The Secrets of Judas Unabridged (New York: HaperCollins, 2006); N. T. Wright, Judas and the Gospel of Jesus: Have We Missed the Truth About Christianity? (Grand Rapids: Baker Books, 2006); and on the popular side we have a fictional account written by Judas’ son “Benjamin Iscariot” from J. Archer and F. Maloney, The Gospel According to Judas (London: Macmillian, forthcoming March 2007).

¹¹A. Roberts & J. Donaldson, eds. The Ante-Nicene Fathers. Volume 1: The Apostolic Fathers―Justin―Irenaeus (Edinburgh: T&T Clark, 1989), 1.31.1. Another early allusion is from Epiphanius in his The Panarion of Epiphanius of Salamis, §§37.3,4-5; 6.1-2; 38.1.5 (Epiphanius of Salamis, The Panarion of Epiphanius of Salamis, 2 vols., Frank Williams, trans., Nag Hammadi and Manichaean Studies 36 [Leiden: Brill, 1993]), who Cainite brand of Gnosticism which deifies Judas.

¹²For one of the earliest mentions of GJud prior to the release by National Geographic see James M. Robinson & Stephen Emmel, The Facsimile Edition of the Nag Hammadi Codices: Introduction (Leiden: Brill, 1984), 21.

¹³For a thorough account of the details surrounding the acquisition of GJud see, H. Krosney, The Lost Gospel: The Quest for the Gospel of Judas Iscariot (Washington DC: National Geographic, 2006) which is the most complete recounting of GJud’s history (the story told in Krosney’s book is condensed and basically retold by Rodophle Kasser in R. Kasser, M. Meyer and G. Wurst, eds., The Gospel of Judas from Codex Tchacos (Washington DC: National Geographic, 2006). For an interesting first hand account of GJud’s complicated coming out, see James M. Robinson, “From The Nag Hammadi Codices to The Gospels of Mary and Judas,” originally printed for the Egyptian newspaper Watani International July 10, 2005, p. 2 (ed. Michael Saad) and is available on-line at: http://www.tertullian.org/rpearse/manuscripts/gospel_of_judas/robinson_from_NH_GMaryJudas_SBL.htm#_ftn1. A subsequent revision of the paper was presented at the Nag Hammadi and Gnosticism Section of the Annual Meeting of the Society of Biblical Literature in Philadelphia on November 20, 2005 under the heading “How Nag Hammadi Changed the World of Early Christianity.”

¹⁴James M. Robinson’s article purports his full name to be “Hannah Airian” (“From The Nag Hammadi Codices to The Gospels of Mary and Judas,” originally printed for the Egyptian newspaper Watani International July 10, 2005; and on-line, see n.13 for URL).

¹⁵A somewhat different version of the story is also available from James M. Robinson, “From The Nag Hammadi Codices to The Gospels of Mary and Judas” in Watani International and on-line (see n.13).

¹⁶To read Stephen Emmel’s report on his initial encounter with Hanna and the Codex containing GJud see James M. Robinson, The Secrets of Judas: The Story of the Misunderstood Judas and his Lost Gospel (New York: HarperSanFrancisco, 2006), 117-20.

¹⁷For a another version of the Emmel’s meeting with Hanna and quotations of the former see, Andrew Cockburn, The Gospel of Judas: Lost for nearly 1,700 years, a crumbling papyrus manuscript presents the most hated man in history in a new light, (April 2006): 78-95. This source is also available at the National Geographic website: http://www7.nationalgeographic.com/ngm/gospel/feature.html.

¹⁸Rodolphe Kasser (The Gospel of Judas from Codex Tchacos, 59) indicates that Hanna retained a safe deposit box at a Citibank in Hicksville, New York and it was in here that GJud was stored until its purchase by Frieda Nussberger on April 3, 2000.

¹⁹Andrew Cockburn, The Gospel of Judas: Lost for nearly 1,700 years, a crumbling papyrus manuscript presents the most hated man in history in a new light, April 14, 2006. For the on-line resource, see n.17.

²⁰Barry Meier and John Noble Wilford with Elisabetta Povoledo, “Emergence of the Gospel of Judas Offers a Tangled Tale of Its Own,” The New York Times, April 13, 2006.

²¹These quotations are taken directly from English translation of R. Kasser, M. Meyer, and G. Wurst in collaboration with F. Gaudard as found in The Gospel of Judas from Codex Tchacos (Washington, D. C.: National Geographic, 2006), and in PDF format at the National Geographic web site: http://www.nationalgeographic.com/lostgospel/document.html?fs=www9.nationalgeographic.com These are the examples highlighted by R. Decker in his GJud introductory handout: http://faculty.bbc.edu/RDecker/documents/GJudas.pdf, pg. 3.

²²James M. Robinson, “From The Nag Hammadi Codices to The Gospels of Mary and Judas,” in Watani International, Michael Saad, ed., July 10, 2005. On-line at: http://www.tertullian.org/rpearse/manuscripts/gospel_of_judas/robinson_from_NH_GMaryJudas_SBL.htm#The%20Gospel%20of%20Judas%20as%20Heresy.

Related Topics: Bibliology (The Written Word), History

The Net Pastor’s Journal, Eng Ed, Issue 51, Spring 2024

A ministry of…

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

I. Strengthening Expository Preaching: Preaching Doctrine, Part 2

In the last issue of this Journal, I mentioned that I cannot deal exhaustively with this topic in a journal like this, so I chose five aspects of preaching doctrine to deal with, as follows…

A. Some factors in our contemporary culture that impact the preaching of doctrine.

B. Three important steps in preaching doctrine.

C. Some specific examples of the application of doctrine in preaching.

D. Helpful hints for preaching doctrine.

E. Some concluding reminders about preaching doctrine.

Last time (NPJ 50) I dealt with item A. Now let’s proceed to examine…

B. Three Important Steps In Preaching Doctrine.

There are three challenges (steps) in doctrinal preaching…

1. To Explain The Doctrine As A Theological Concept. Before we can teach people the “how” of the Christian life (the application of biblical truth to life), we must teach them the “what” of Christian belief (the substance of the truth). If they don’t know what we believe and why we believe it, they cannot possibly understand and apply it to their Christian lives. Or, as Drs. Stephen and David Olford express it, “In preaching, it is impossible – leave alone irresponsible – to apply supracultural principles without the content of truth” (Anointed Expository Preaching, 252).

The first step in preaching a doctrinal sermon, as in any expository sermon, is to state and explain the biblical proposition (the abstract, theological concept). For this step you will have to do lots of research to make sure: (1) That you understand the full scope of the biblical teaching on the subject; (2) That you have interpreted the passage correctly; and (3) That you can adequately, accurately, and clearly explain it.

2. To “Concretize” The Concept. You need to help the audience “see” the concept in their minds, “touch” it with their hands, and “feel” it with their hearts – i.e. make it concrete, real in terms that the audience can relate to. There are several ways to do this. Probably the most common and most appropriate way to do this is by an analogy (which is really an extended metaphor), or an example, or an illustration. The biblical writers often used analogies to make abstract concepts tangible. For example, the apostle Paul described our relationship to the two covenants (law and promise) as analogous to the relationships of Hagar and Ishmael (law) and Sarah and Isaac (promise) – see Gal. 4:21-31. This is one way you can make otherwise abstract biblical doctrines into concrete realities. Biblical theology must always be preached in concrete and specific terms.

Another excellent way to make abstract doctrine become concrete is to utilize the great symbolic stories and types of the O.T. For example, if you were preaching on the substitutionary aspect of the atonement (e.g. in 1 Pet. 2:21-24; or Gal. 3:10-14; or Heb. 9:24-28), you could concretize it by painting the vivid picture of the Passover described in Exodus 12. Or, if you were preaching on the deliverance from bondage effected by the atonement, you could bring in the Red Sea story in Exodus 14.

Jesus used parables and illustrations from real life to concretize the otherwise abstract principles he was teaching, thus making them vivid, real, and personal - something that the people could relate to in their own life’s experience. Instead of giving a definition or description of a theological concept (as you might get in a systematic theology textbook), Jesus illustrated it from real life stories and parables. For example, he explained the concept of self-righteousness in the story of the two men who went up to the temple to pray (Lk. 18:9-14); the kingdom of heaven in numerous illustrations (e.g. Matt. 13); the doctrine of forgiveness with the parable of the two debtors (Lk. 7:41-43); how to obtain eternal life with the story of the rich young ruler (Mk. 10:17-22) etc.

These are some of the ways that the preacher can transition from the explanation of the abstract doctrine (principle) to the concretization (reality) of that doctrine.

So, our first step in preaching doctrine is to explain the doctrine as a theological concept; second, concretize that concept (by way of analogy, symbol, illustration, parable etc.); and the third step is…

3. To “actualize” the concept. Once you have explained the principle (both in abstract and concrete terms), you need to move from that concept to specific life application - i.e. actualize the concept. Here we are asking: As a consequence of this truth, how does it impact what we believe, how we are to act, and what kind of people we are to be? This is where preaching moves on from teaching (pure instruction) to personal actualization and activation.

The transition from the concrete to the application is where the doctrine intersects with life – the life of the individual, the family, the congregation, world events, life at your place of employment, at school, at the church etc.

When we apply the doctrine, we are concerned about (1) This people of God in this church at this time; and (2) The contemporary events that are affecting them (world events; church events; family events etc.). All biblical doctrine was written to and for specific people in a specific situation with a specific need. Our task is to relate the ancient situation or need to our congregation in their contemporary situation or need.

The application of the truth involves moving from the explanation of the doctrine (i.e. the general concept / principle) to the specific connection of that doctrine to the details of life where we live – these people (us) in this place (here and now). To quote from Anointed Expository Preaching again, “What confuses most people in our congregations is the preaching of generalities. Indeed, it is a well-nigh hopeless task to apply generalities. The man or woman in the pew is saying: ‘Be specific; be logical; give me an example’” (253).

You must make the doctrinal sermon applicable to life or you will lose your audience – their eyes will glaze over and they will start asking, “What does this have to do with me?” The doctrinal sermon comes alive in the real-life issues and questions that we all face. You make it life-transforming by showing how it should change us in attitude, behaviour, belief, relationships, values, priorities etc. When you make the connection between the doctrine and its relevance to and impact on life, then you motivate and teach the listeners how to begin to develop, internalize, and actualize this doctrine in their own worldview, thinking, and behavior.

In order to help you preach the application of doctrine, I would suggest that you ask the normal questions you would ask of any text in order to uncover what you need to know, such as:

“Who” – to uncover the subject of the text and the persons addressed.

“What” – to uncover the facts, information, definitions, explanation, symptoms.

“When” – to uncover the time or sequence of events.

“Where” – to uncover the location and its impact on the outcome.

“Why” – to uncover the motives and reasons for actions.

“How” - to synthesize understanding with life.

Alternatively, as Daniel Doriani suggests, to arrive at appropriate application you can quite simply…

1. State the truth in the text and urge the people to act accordingly – a direct transfer from the text to us.

2. Unpack the implications of the doctrine in the text – either conclusions that can be derived from the text, or indirect suggestions that may be reasonably inferred.

3. Identify the theological question which the biblical doctrine addresses (e.g. What is God like? How can we make sense of the hardships of life, such as death, the loss of a job? etc.)

4. Answer the question, “Who needs the doctrine in this message?” Figure out how the doctrine you are preaching impacts the life situation of (1) all the age groups present (teenagers, young adults, young married couples etc.), (2) economic groups (factory workers, executives etc.), and (3) social groups (families, workplace, school, newly weds, retirees etc.) that are represented in your church (Doriani, Putting the Truth to Work, 220-225.).

C. Some Specific Examples Of The Application Of Doctrine In Preaching.

I will take just two examples from Ephesians 1:1-10, as follows…

Ephesians 1:3-6. What doctrine is being described? The doctrine of election. A possible illustration: Political elections. Political elections are planned ahead of time but nobody knows the outcome until the votes are in. But God’s election was planned in a past eternity and the outcome was fully known at that time because he guaranteed it.

What is said about the doctrine? (1) The nature of election: God’s choice (1:4a). (2) The object of election: God’s people (1:4b). (3) The foundation of election: God’s Son (1:4c). (4) The time of election: God’s eternity (1:4d). (5) The purpose of election: The praise of God (1:4e-6).

Ephesians 1:7-10. What doctrine is being described? The doctrine of redemption. What is said about the doctrine? (1) The source of redemption: God’s dear Son (1:7a). Illustration - Ransom payment for a kidnap victim. (2) The means of redemption: Christ’s blood (1:7b). (3) The result of redemption: our forgiveness (1:7c). (4) The motivation for redemption: God’s grace (1:7d-8). (5) The consummation of redemption: Christ’s headship (1:9-10).

II. Strengthening Biblical Leadership:
Order In The Church, Part 5, 1 Timothy 3:1-16

As we noticed last time, 1 Timothy is structured around five “charges” (points of instruction) that the apostle Paul issues to the young pastor Timothy. These five charges are as follows:

A. A charge concerning pastoral responsibility (1:3-20): “Wage the good warfare.”

B. A charge concerning public worship (2:1-15): “The men should pray…the women should learn quietly.”

C. A charge concerning pastoral leadership (3:1-16): “How one ought to behave in the house of God.”

D. A charge concerning personal devotion (4:1-6:2): “Keep a close watch on yourself and on the teaching.”

E. A charge concerning pastoral motives (6:3-21): “Keep the commandment unstained…guard the deposit entrusted to you.”

In the previous four editions of this Journal (NPJ 47, 48, 49, 50), I covered charges “A” and “B.” Today we come to charge “C.”

C. A Charge Concerning Pastoral Leadership (3:1-16).

“How one ought to behave in the house of God.” In this passage Paul sets out the primary purpose of this epistle, to set out the parameters of proper order in the church…

C1. Conduct and character of elders (3:1-7). It appears that an elder must, first, have a desire for the office (3:1) and then he must meet certain criteria relating to: (1) Moral and spiritual character; (2) Abilities; and (3) Spiritual motivation (1 Tim. 3:1-7; Tit. 1:5-9; 1 Pet. 5:2-3). Thus, any man who desires to shepherd God’s people and who meets the requirements for the office can be an elder.

Most of the biblical qualifications for elders relate to the candidate’s moral and spiritual character and abilities. Character is far more important than credentials, although they should not be mutually exclusive. Paul’s lists in 1 Timothy 3:2-7 and Titus 1:6-9 are representative, not exhaustive. We will limit ourselves to 1 Timothy 3:2-7 in this discussion.

An elder is an “overseer,” one who takes care of God’s things in God’s household. His overriding character trait must be that of being “above reproach” (1 Tim. 3:2; cf. Tit. 1:6-7). This cannot mean that he has never done anything blameworthy, for in that case no one would qualify. Rather, it must mean that there is no known condition in his present life that would bring dishonor to the Lord or the church. Instead, his life will add credibility, not disrepute, to the church. The idea is that he has a reputation for moral uprightness, the highest reputation of character. Indeed, Paul goes on to explain and define what he means by “above reproach” in an elder in the following terms …

1. Faithfulness in marriage: “The husband of one wife” (3:2). Without going into the difficulties in this phrase and its many possible interpretive options, I think the idea here is that an elder must be a “one-woman man,” having eyes for no one other than his wife (if he is married), not a philanderer, not a ladies’ man.

2. Disciplined conduct...

a) “Sober-minded” (3:2). One who is sensible, discreet, thoughtful, clear-minded, temperate.

b) “Self-controlled” (3:2). One who is even tempered, stable, disciplined, orderly, prudent, sensible.

c) “Respectable” (3:2). One who acts consistently and orderly, well-behaved, decent, dignified. In order to be respectable, three conditions will not be present in the life of a deacon...

(i) He will not be addicted to wine (3:3). Even though I would recommend total abstinence for church leaders, the original word does not necessarily infer that. But at the very least it seems to indicate that a deacon must not be enslaved to alcohol, more literally, he must not linger beside wine.

(ii) He will not be violent but gentle (1 Tim. 3:3). Not aggressive in his treatment of others; not a bully or a fighter. Not quick-tempered, quarrelsome, argumentative, or contentious, but one who is mild, tender, docile, a peace-lover. One who manifests the meekness and gentleness of Christ – gracious, kind, patient (cf. Matt. 11:29-30).

(iii) He will not be a lover of money (3:3). Not covetous, free from the desire for and allure of money. Not materialistic. For an elder, money must not be an idol nor an object to be obtained. Therefore, he will not be a miser but will be generous. He will not favor or be partial towards rich people in his congregation. Thus, wealthy people will not have influence in the church just because they have money.

3. Personal ministry and testimony…

a) “Hospitable” (3:2). He fosters fellowship and unity through hospitality. Hospitality is something that is badly needed in our independent, isolated culture which has crept into the church. Hospitality is vital to the spiritual life of the congregation and for witnessing to non-Christians.

b) “Able to teach” (3:2). He must be able to teach and defend the faith: “Holding firm to the trustworthy word as taught, so that he may be able to give instruction in sound doctrine and also to rebuke those who contradict” (Tit. 1:9). An elder must be skilled in communicating the truth of Scripture. He must understand and be able to articulate sound doctrine, able to defend the faith. Thus, a prospective elder must have applied himself for some years to the reading and study of Scripture, be able to discuss biblical issues intelligently and logically, have formulated doctrinal beliefs, and have the verbal ability and willingness to teach other people.

4. Family life: “Manage his own house well with all dignity keeping his children submissive” (3:4). He is the respected leader in his home. He has a well-behaved and respectful family. One would expect that, if such is the case, his children submit to his authority, are under his control, and have adopted his values and beliefs - “having faithful children not open to the charge of debauchery or insubordination” (Tit. 1:6). The logic behind this statement is this: “For if someone does not know how to manage his own household, how will he care for God’s church?” (3:5). The evidence of good leadership and character is in the elder’s success in managing his home.

Both Paul’s and Peter’s language concerning elders indicates that they be able to lead (1 Tim. 5:17-25; Tit. 1:5-9; 1 Pet. 5:1-5). It is inherent in the task. The gift of leadership is a biblical gift (Rom. 12:8) and one that is often not referred to when considering the biblical qualifications of an elder, although it should be self-evident. After all, has anyone heard of a leader who does not have the ability to lead? Scripture refers to elders as leaders: “Remember your leaders, who spoke the word of God to you,” says the writer to the Hebrews (13:7). Again, “Obey your leaders and submit to them” (Heb. 13:17). Later in the epistle we are studying, Paul describes elders as “those who rule well” (1 Tim. 5:17), who manage the church matters well. This does not mean that someone who has the natural ability of leadership is necessarily qualified or has the desire to be a leader in the church. Leadership as a spiritual gift, like all other spiritual gifts, is a gift that is used for spiritual purposes. Some may have the gift of leadership which God does not choose to utilize for his purposes in the church.

The idea here is that elders must have the ability to govern the church. I don’t think this means that all elders must be trained administrators, but that they be able to administer the affairs of the church.

5. Spiritual maturity. “Not a recent convert” (3:6). Elders must be experienced Christians, mature believers, who have demonstrated stability. The support for this requirement of maturity and experience, and its inherent warning, is this: “Or he may become puffed up with conceit and fall into the same condemnation of the devil” (3:6).

6. Reputation outside the church. “Well thought of by outsiders, so that he may not fall into disgrace, into a snare of the devil” (3:7). In other words, he must be a good testimony and have a good reputation among those outside the church, respected by non-Christians.

Conclusion: If you wanted to sum up the character and conduct of an elder in one word, it would be godliness, as far as Paul’s lists in 1 Timothy 3:1-7 and Titus 1:6-9 are concerned. Paul says that the primary characteristic of an elder must be one who is “above reproach” and then the rest of the qualities and abilities explain what he means by that. Elders are men who are known for their godliness and integrity and are, thus, “above reproach.”

C2. Conduct and character of deacons (3:8-13).

1. Personal Conduct

a) “Dignified” (3:8). A deacon must be reverent, serious minded, not frivolous.

b) “Not double-tongued” (3:8). A deacon is not someone who expresses one opinion to one person and a different opinion about the same topic to another person. Rather, he is straightforward in what he says - his “yes” is “yes” and his “no” is “no” (Matt. 5:37).

c) “Not devoted to much wine” (3:8). A deacon must not be controlled by wine. This goes beyond the prohibition of drunkenness (Ephesians 5:18). Perhaps Paul included this prohibition here because part of a deacon’s responsibility may have been home visitation which may have exposed them to drinking wine.

d) “Not greedy for money” (3:8). Perhaps this condition is inserted here because the deacons usually handle the church’s money. This is a warning against deacons using their position for personal financial gain. It also provides a much-needed warning against covetousness.

2. Spiritual Qualifications (3:9-10).

a) “They must hold the mystery of the faith with a clear conscience” (3:9). Deacons must practice what they believe from Scripture, applying the truth to their own lives. They must exemplify consistency of faith and practice.

b) “Let them also be tested first” (3:10a). Deacons must first have proved that they are capable and worthy of this responsibility, seemingly by actually serving in this capacity on a trial basis perhaps. Then, “let them serve as deacons if they prove themselves blameless” (3:10b). Moral purity is the order of the day for deacons just as it is for elders.

3. Marriage and family.

a) “Let deacons each be the husband of one wife” (3:12). Again, as with the qualification for elders, this instruction generates lots of questions as to its meaning and application. For the purposes of this article, the point of this marriage qualification is that it represents the spiritual qualification of moral purity and marital fidelity.

b) “Managing their children and their own households well” (3:12). Good managers at home. How a deacon manages his household is evidence of his leadership abilities, just as for elders.

It is beyond the scope of this article to discuss the debate about whether women may be deacons of the church. Suffice it to say that I don’t think this Scripture excludes women from serving in the church (which is what “deacon” means, servant). While the primary leadership role in the church is that of the elders (overseers) who (1) are responsible for the overall management and spiritual care of the church, and (2) are specifically men. Deacons, on the other hand, may be either qualified men or women who assist the elders, such as was evidently the case for Phoebe (Romans 16:1) and Priscilla (Acts 18:1-3, 18; Rom. 16:3).

C3. Conduct and character of the church itself (3:14-16). In this epistle, Paul is instructing Timothy on appropriate order in the church in our conduct and character, which should reflect what we confess. What we do and what we say must be appropriate to the nature of the church and its message. What we say and do in the church is not an open free-for-all where everyone may do or say what they like. No, it’s disciplined and orderly under the headship of Christ and the rule of its church leaders. The character and conduct of the church are determined by its mission – to make known to the world the truth about Christ. First notice...

1. Our Conduct Is Governed By The Nature Of The Church: “¹⁴ I am writing these things to you so that… ¹⁵ you may know how you ought to conduct yourself in the house of God” (3:14-15a).

First, the nature of the church is that it is God's house, the place where God dwells with his people. It’s not a building, but a household, not an institution, but a family, not a corporation, but God's people. It is God’s house (cf. Eph. 2:18-22). And God's household is governed by proper conduct. You can’t just behave anyway you want in God's house. We must meet moral, spiritual, and practical qualifications that are fitting for God's house, consistent with who God is. Public prayer is to have certain characteristics and focus and doctrinal truth is to be faithfully taught and defended because the nature of the church is that it is “God's house.”

It is the church “of the living God.” Not a place for the worship of dead idols of wood and stone, but the place where God is present with his people, “the dwelling place of God in the Spirit” (Eph. 2:22; cf. 1 Thess. 1:9-10; Acts 14:15) for “he does not dwell in temples made with hands” but among his people who are “the temple of the living God” (Acts 17:24f.; 2 Cor. 6:16).

When we meet as a congregation to worship God, we give practical and visible expression to the truth that the living God is present and powerful among us (1 Cor. 14:25) by the way we pray, the songs and hymns we sing, by our Scripture readings, by the preaching of the Word, by our communion and baptismal services, and by our fellowship. And we extend his presence among us through evangelism and missions throughout our community and the world.

So, because he is living and present among us in his house, we must conduct ourselves according to his standards for we come under his scrutiny and are subject to his judgement.

Second, the nature of God's house is “the pillar of the truth.” Sometimes we might refer to someone as a pillar of society, an outstanding example of what a citizen should be. Similarly, Paul says, the church is the “pillar of the truth.” Just as a pillar supports, elevates, and displays what is above it, so the church supports, elevates, and displays God’s truth to the world. Like a pillar, the church lifts up the truth of God for all to see and hear, like a banner flying gloriously from the top of the church’s majestic pillar of proclamation.

Third, the nature of God's house is “the foundation of the truth.” Just as a foundation supports the structure of an entire edifice to give it stability, strength, a solid footing, so, Paul says, the church is the foundation of the truth. The church is the unmovable support structure that supports the truth when it is under attack, holds up the truth when it is contradicted by false teachers, provides the firm ground on which the truth rests securely.

So, the church is both the pillar and foundation of the truth - the pillar above ground level and the foundation below. As the pillar of the truth, the church displays the truth from above, from the housetops, by expounding it, teaching it, and publicizing it (1) by preaching the truth for the world to see and hear and (2) by actively evangelizing the nations. As the foundation of the truth, the church supports the truth from below, the foundation stone on which the truth rests, (1) by following, obeying, and living out the truth (Col. 3:12-17) as the final authority for faith and practice, (2) by studying, teaching, and explaining the truth (2 Tim. 2:15), (3) by affirming and defending the truth (Phil. 2:16).

As the pillar of the truth, the church is the visible, majestic, glorious, public, unashamed proclaimer of the truth, which the world observes and hears. As the foundation of the truth, the church is the firm, solid defender and supporter of the truth, which does not move or change.

This is the truth on which we stand and which we uphold. That demands a certain code of conduct, conduct that must match our message. After all, we are God's household - we bear his nature and character; we are his presence in the world. Our conduct must be fitting to the nature of God's household, a household that raises the banner of truth like a glorious pillar; a household that supports the truth like a firm foundation.

So, our conduct is governed by the nature of the church. Notice also...

2. Our Confession Is Governed By The Message Of The Church. The message of the church is called “the truth” (3:15b). The truth is our common confession of faith, the non-negotiable sum and substance of our Christian belief. The truth is the foundation on which the Christian church rests and the pillar which the Christian message upholds. It’s our creed – what we confess in our preaching and teaching, our songs, our prayers, our testimonies.

The truth is, in its essence, the truth about God: “Great, indeed, we confess, is the mystery of godliness.” (3:16). “Godliness” is the primary characteristic of Christian life, which is manifested in our conduct and our confession. The Christian faith is a “mystery,” Paul says, because, although it was revealed in ages past, it has only now in our present age of grace become a visible, tangible, comprehensible reality in Christ. The mystery is that God has manifested himself in Christ. Jesus Christ has perfectly and fully revealed to us what was previously obscure, namely, the nature and character of God. In him we know God for he is the image of the invisible God, the exact representation of God's being, indeed he is God. In him we see godliness displayed and in him we are transformed into what God wants us to be.

The church, then, is defined and formed by its relationship to and confession of Jesus Christ. So, what does the church confess about Jesus Christ? What is the church’s message to the world?

(a) The church confesses the incarnation of Christ.

First, God was “manifested in flesh” (3:16a). Christ did not come into being at his incarnation. He already existed in the form of God and voluntarily emptied himself of his divine rights and prerogatives, taking on humanity (Phil. 2:6-8; Heb. 2:14) – i.e. he became fully human without surrendering or compromising his full divinity. That’s how God became visibly manifest to us. Otherwise, God would have forever been a mystery to us. Our understanding of God would have been forever veiled, obscure, and limited to what we see of the evidence of God in creation and in our consciences. But through the self-revelation of God in Christ, we know him personally, intimately, and redemptively.

God was “manifested in the flesh.” He was born to a virgin by the Holy Spirit, took on human nature in addition to his divine nature, and dwelled among us, identifying with us in our circumstances and human frailty. “Therefore, in all things he had to be made like his brethren, that he might be a merciful and faithful high priest in things pertaining to God to make propitiation for the sins of the people. For in that he himself has suffered, being tempted, he is able to aid those who are tempted” (Heb. 2:17-18).

Second, He was “vindicated by the Spirit” (3:16b). If Christ’s manifestation in the flesh speaks of his humanity, then his vindication by the Spirit speaks of his deity. He was vindicated by the Spirit (i) at his baptism (when the Spirit anointed him for ministry), (ii) through his works (when he performed miracles by divine power), (iii) at his resurrection (when he was raised from the dead, Rom. 1:4; 8:11). This was a complete vindication of who he was, the sinless, perfect God-man.

(b) The church confesses the testimony to Christ.

First, there was the testimony of the angels about Christ: “Christ was seen by the angels” (3:16c). The One who was made lower than the angels for the suffering of death was observed by them. They knew who he was, they observed him closely from the start to the finish of his life, and they bore testimony to him. The angels observed him at his birth - they gave witness that he was God incarnate (Matt. 1:20; Luke 1:36). The angels gave witness that he was the eternal King (Lk. 1:32-33). They gave witness that he was the promised Saviour (Lk. 2:11; Matt. 1:21).

The angels observed him in his temptations (Matt. 4:11; Mk. 1:13; Lk. 22:43). The angels observed him at his death and were ready to deliver him (Matt. 26:53). The angels observed him at his resurrection (Matt. 28:2; Lk. 24:4-7). The angels observed him at his ascension (Acts. 1:10-11). The angels observed him in his glorification (Rev. 5:11).

Second, there was the testimony of the people about Christ: “Christ was proclaimed among the nations” (3:16d). He was not only seen by heavenly beings but he was heard by human beings. The truth about him that had been declared by God the Father (Matt. 3:17) and by the angels was to be proclaimed by his disciples to all nations (Acts 1:8). And that’s our message and mission as well. The one who was mocked, scourged, condemned, and crucified is the one whom we preach to the nations.

There was the response on earth: “Christ was believed on in the world” (3:16e). Both Jews (Acts 6:7) and Gentiles (Acts 13:48) believed on him.

There was the response in heaven: He was “taken up in glory” (3:16f). This was the completion of his earthly ministry. He was exalted to God's right hand, the place of power, the place of intercession and advocacy for his people. Men hated him, beat him, crucified him, rejected him, and buried him but God raised him and took him up “in glory.”

Final Remarks

This, then, is the character and conduct required of elders, deacons, and the church in general. May our churches be protected from false teachers, false shepherds (Ezek. 34), by adhering to the standards set out here by Paul for church leaders. And may our churches faithfully fulfill our mission to be vibrant witnesses through our conduct, our character, and our confession to the truth about Christ both at home and abroad so that through our character that reflects the character of Christ in godliness, through our conduct that reflects the nature of the church as God's household, and through our confession that reflects the message of the church as God's truth, others will embrace the person of Christ, come to know him, love him, follow him, and serve him.

III. Sermon Outlines

Title: Learning from Jesus - Four Heart Conditions (Mark 4:1-20)

Subject: Your response to the gospel

Theme: The impact that the Word of God makes in your life depends on the condition of your heart.

Point I: Some people have incentive hearts (4:4 and 15)

Point II: Some people have impetuous hearts (4:5-6 and 16-17)

Point III: Some people have anxious hearts (4:7 and 18-19)

Point IV: Some people have receptive hearts (4:8 and 20)

Related Topics: Pastors

La Revue Internet Des Pasteurs, Fre Ed 51, Edition du Printemps 2024

Un ministère de…

Auteur: Dr. Roger Pascoe, Président,
Email: [email protected]

I. Renforcement De La Prédication Par Exposition : Prêcher la doctrine, Partie 2

Dans le dernier numéro de ce Journal, j'ai mentionné que je ne peux pas traiter de manière exhaustive ce sujet dans un journal comme celui-ci, j'ai donc choisi cinq aspects de la doctrine de la prédication à traiter, comme suit : …

A. Quelques facteurs de notre culture contemporaine qui ont un impact sur la prédication de la doctrine.

B. Trois étapes importantes dans la prédication de la doctrine.

C. Quelques exemples spécifiques de l’application de la prédication de la doctrine.

D. Conseils utiles pour la prédication de la doctrine.

E. Quelques rappels conclusifs sur la prédication de la doctrine.

La fois dernière (NPJ 50) j’ai traité sujet A. Maintenant, continuons pour examiner …

B. Les trois étapes importantes dans la prédication de la doctrine.

Il y a des défis (des étapes) dans la prédication de la doctrine …

1. Expliquer la doctrine en tant que concept théologique. Avant de pouvoir enseigner aux gens le « comment » de la vie chrétienne (l’application de la vérité biblique à la vie), nous devons leur enseigner le « quoi » de la croyance chrétienne (la substance de la vérité). S’ils ne savent pas ce que nous croyons et pourquoi nous le croyons, ils ne peuvent pas le comprendre et l’appliquer à leur vie chrétienne. Ou, comme le disent les Drs. Stephen et David Olford l’expriment : « Dans la prédication, il est impossible - sans parler peut-être même d'irresponsable - d’appliquer des principes supra-culturels sans le contenu de la vérité. » (Anointed Expository Preaching, 252).

La première étape dans la prédication d’un sermon doctrinal, comme dans tout sermon explicatif, consiste à énoncer et à expliquer la proposition biblique (le concept théologique abstrait). Pour cette étape, vous devrez faire de nombreuses recherches pour vous assurer : (1) que vous comprenez toute la portée de l'enseignement biblique sur le sujet ; (2) Que vous avez interprété correctement le passage ; et (3) Que vous pouvez l’expliquer de manière adéquate, précise et claire.

2. « Concrétiser » le concept. Vous devez aider le public à « voir » le concept dans son esprit, à le « toucher » avec ses mains et à le « ressentir » avec son cœur – c’est-à-dire le rendre concret, réel dans des termes auxquels le public peut s’identifier. Il y a plusieurs moyens de le faire. La manière la plus courante et la plus appropriée de procéder consiste probablement à utiliser une analogie (qui est en réalité une métaphore étendue), un exemple ou une illustration. Les écrivains bibliques ont souvent utilisé des analogies pour rendre tangibles des concepts abstraits. Par exemple, l’apôtre Paul a décrit notre relation avec les deux alliances (loi et promesse) comme analogue aux relations d’Agar et Ismaël (loi) et de Sarah et Isaac (promesse) – voir Gal. 4 :21-31. C’est une façon de transformer des doctrines bibliques autrement abstraites en réalités concrètes. La théologie biblique doit toujours être prêchée en termes concrets et spécifiques.

Un autre excellent moyen de rendre concrète une doctrine abstraite est d’utiliser les grandes histoires et les grands types symboliques de l’A.T. Par exemple, si vous prêchiez sur l'aspect substitutionnel de l'expiation (par exemple dans 1 Pierre 2 :21-24 ; ou Gal. 3 :10-14 ; ou Héb. 9 :24-28), vous pourriez le concrétiser en dressant le tableau saisissant de la Pâque décrite dans Exode 12. Ou, si vous prêchiez sur la délivrance de l'esclavage effectuée par l'expiation, vous pourriez évoquer l'histoire de la Mer Rouge dans Exode 14.

Jésus a utilisé des paraboles et des illustrations de la vie réelle pour concrétiser les principes autrement abstraits qu'il enseignait, les rendant ainsi vivants, réels et personnels - quelque chose auquel les gens pouvaient s'identifier dans leur propre expérience de vie. Au lieu de donner une définition ou une description d’un concept théologique (comme on pourrait le trouver dans un manuel de théologie systématique), Jésus l’a illustrée à partir d’histoires et de paraboles réelles. Par exemple, il a expliqué le concept d'autosatisfaction dans l'histoire des deux hommes qui montaient au temple pour prier (Luc 18 :9-14) ; le royaume des cieux dans de nombreuses illustrations (par exemple Matthieu 13) ; la doctrine du pardon avec la parabole des deux débiteurs (Luc 7 : 41-43) ; comment obtenir la vie éternelle avec l'histoire du jeune dirigeant riche (Marc 10 : 17-22), etc.

Voilà quelques-unes des façons dont le prédicateur peut passer de l’explication de la doctrine abstraite (principe) à la concrétisation (réalité) de cette doctrine.

Ainsi, notre première étape dans la prédication de la doctrine consiste à expliquer la doctrine en tant que concept théologique ; deuxièmement, concrétiser ce concept (par analogie, symbole, illustration, parabole, etc.) ; et la troisième étape est…

3. « Actualiser » le concept. Une fois que vous avez expliqué le principe (à la fois en termes abstraits et concrets), vous devez passer de ce concept à une application spécifique dans la vie, c'est-à-dire actualiser le concept. Ici, nous nous demandons : en conséquence de cette vérité, quel impact cela a-t-il sur ce que nous croyons, comment nous devons agir et quel genre de personnes nous devons être ? C’est là que la prédication passe de l’enseignement (instruction pure) à l’actualisation et à l’activation personnelles.

La transition du concret à l’application est le point où la doctrine croise la vie – la vie de l’individu, de la famille, de la congrégation, les événements du monde, la vie sur votre lieu de travail, à l’école, à l’église, etc.

Lorsque nous appliquons la doctrine, nous nous préoccupons de (1) ce peuple de Dieu dans cette église en ce moment ; et (2) Les événements contemporains qui les affectent (événements mondiaux, événements religieux, événements familiaux, etc.). Toute doctrine biblique a été écrite à et pour des personnes spécifiques dans une situation spécifique et avec un besoin spécifique. Notre tâche est de relier la situation ou le besoin ancien à notre congrégation dans sa situation ou son besoin contemporain.

L’application de la vérité implique de passer de l’explication de la doctrine (c’est-à-dire le concept/principe général) au lien spécifique de cette doctrine avec les détails de la vie là où nous vivons – ces personnes (nous) dans cet endroit (ici et maintenant). Pour citer encore une fois la Prédication explicative ointe : « Ce qui déroute la plupart des gens dans nos congrégations, c’est la prédication de généralités. En fait, appliquer des généralités est une tâche presque désespérée. L’homme ou la femme assis sur le banc dit : « Soyez précis ; Soyez logique ; donnez-moi un exemple’ » (253).

Vous devez rendre le sermon doctrinal applicable à la vie, sinon vous perdrez votre auditoire – leurs yeux s’écarquilleront et ils commenceront à se demander : « Qu’est-ce que cela a à voir avec moi ? Le sermon doctrinal prend vie dans les problèmes et les questions de la vie réelle auxquels nous sommes tous confrontés. Vous transformez la vie en montrant comment elle devrait nous changer dans l'attitude, le comportement, les croyances, les relations, les valeurs, les priorités, etc. Lorsque vous faites le lien entre la doctrine et sa pertinence et son impact sur la vie, alors vous motivez et enseignez aux auditeurs comment commencer à développer, intérioriser et actualiser cette doctrine dans leur propre vision du monde, leur pensée et leur comportement.

Afin de vous aider à prêcher l’application de la doctrine, je vous suggère de poser les questions normales que vous poseriez à n’importe quel texte afin de découvrir ce que vous devez savoir, telles que :

« Qui » – pour découvrir le sujet du texte et les personnes dont il y est question.

« Quoi » – pour découvrir les faits, les informations, les définitions, les explications et les symptômes.

« Quand » – pour découvrir le temps ou la séquence des événements.

« Où » – pour découvrir le lieu et son impact sur le résultat.

« Pourquoi » – pour découvrir les motivations et les raisons des actions.

"Comment" - pour synthétiser la compréhension avec la vie.

Alternativement, comme le suggère Daniel Doriani, pour parvenir à une candidature appropriée, vous pouvez tout simplement …

1. Énoncez la vérité dans le texte et exhortez les gens à agir en conséquence – un transfert direct du texte vers nous.

2. Déballez les implications de la doctrine dans le texte – soit des conclusions qui peuvent être dérivées du texte, soit des suggestions indirectes qui peuvent être raisonnablement déduites.

3. Identifiez la question théologique abordée par la doctrine biblique (par exemple : à quoi ressemble Dieu ? Comment pouvons-nous donner un sens aux difficultés de la vie, comme la mort, la perte d'un emploi ? etc.)

4. Répondez à la question : « Qui a besoin de la doctrine contenue dans ce message ? Déterminez comment la doctrine que vous prêchez impacte la situation de vie de (1) toutes les tranches d'âge présentes (adolescents, jeunes adultes, jeunes couples mariés, etc.), (2) les groupes économiques (ouvriers d'usine, cadres, etc.), et (3) groupes sociaux (familles, lieu de travail, école, jeunes mariés, retraités, etc.) représentés dans votre église (Doriani, Putting the Truth to Work, 220-225.).

C. Quelques exemples spécifiques de l’application de la doctrine dans la prédication.

Je ne prendrai que deux exemples tirés d'Éphésiens 1 : 1-10, comme suit …

Éphésiens 1 :3-6. Quelle doctrine est décrite ? La doctrine de l'élection. Une illustration possible : les élections politiques. Les élections politiques sont planifiées à l’avance, mais personne ne connaît le résultat avant le vote. Mais l’élection de Dieu a été planifiée dans une éternité passée et le résultat était pleinement connu à ce moment-là parce qu’il l’avait garanti.

Que dit-on de la doctrine ? (1) La nature de l’élection : le choix de Dieu (1 :4a). (2) L’objet de l’élection : le peuple de Dieu (1 :4b). (3) Le fondement de l’élection : le Fils de Dieu (1 :4c). (4) Le temps de l’élection : l’éternité de Dieu (1 :4d). (5) Le but de l'élection : La louange de Dieu (1 :4e-6).

Éphésiens 1 : 7-10. Quelle doctrine est décrite ? La doctrine de la rédemption. (1) La source de la rédemption : le Fils bien-aimé de Dieu (1 : 7a). Banque d'images - Paiement d'une rançon pour une victime d'enlèvement. (2) Le moyen de rédemption : le sang du Christ (1 : 7b). (3) Le résultat de la rédemption : notre pardon (1 :7c). (4) La motivation de la rédemption : la grâce de Dieu (1 : 7d-8). (5) La consommation de la rédemption : la direction du Christ (1 : 9-10).

II. Le renforcement du leadership biblique :
L’order dans l’église, Partie 5, 1 Timothée 3 :1-16

Comme nous l’avons remarqué la dernière fois, 1 Timothée est structuré autour de cinq « instructions » (points d’instruction) que l’apôtre Paul adresse au jeune pasteur Timothée. Ces cinq accusations sont les suivantes :

A. Une instruction concernant la responsabilité pastorale (1 :3-20) : « Combattre le bon combat. »

B. Une instruction concernant le culte public (2 : 1-15) : « Les hommes doivent prier… les femmes doivent apprendre en silence. »

C. Une instruction concernant le leadership pastoral (3 : 1-16) : « Comment doit-on se comporter dans la maison de Dieu ? »

D. Une instruction concernant le dévouement personnel (4 : 1-6 : 2) : « Veiller sur soi-même et sur son enseignement. »

E. Une instruction concernant les motivations pastorales (6 : 3-21) : « Gardez le commandement intact… gardez le dépôt qui vous a été confié. »

Dans les quatre éditions précédentes de ce Journal (NPJ 47, 48, 49, 50), j'ai couvert les instructions « A » et « B ». Aujourd’hui, nous arrivons à l’instruction « C ».

C. Une instruction concernant le leadership pastoral (3 :1-16).

« Comment doit-on se comporter dans la maison de Dieu ? » Dans ce passage, Paul expose le but principal de cette épître, définir les paramètres d’un bon ordre dans l’Église…

C1. Conduite et caractère des aînés (3:1-7). I Il apparait clairement qu'un ancien doit, d'abord, avoir le désir d'exercer cette fonction (3 : 1) et ensuite il doit répondre à certains critères relatifs : (1) au caractère moral et spirituel ; (2) aux capacités ; et (3) à la motivation spirituelle (1 Tim. 3 :1-7 ; Tit. 1 :5-9 ; 1 Pierre 5 :2-3). Ainsi, tout homme qui désire diriger le peuple de Dieu et qui remplit les conditions requises pour cette fonction peut devenir ancien.

La plupart des qualifications bibliques pour les anciens concernent le caractère et les capacités morales et spirituelles du candidat. Le caractère est bien plus important que les qualifications, même si elles ne doivent pas s’exclure mutuellement. Les listes de Paul dans 1 Timothée 3 :2-7 et Tite 1 :6-9 sont représentatives et non exhaustives. Nous nous limiterons à 1 Timothée 3: 2-7 dans cette discussion.

Un ancien est un « évêque », quelqu’un qui s’occupe des choses de Dieu dans la maison de Dieu. Son trait de caractère primordial doit être celui d’être « irréprochable » (1 Tim. 3 :2 ; cf. Tit. 1 :6-7). Cela ne peut pas signifier qu’il n’a jamais rien fait de répréhensible, car dans ce cas, personne ne serait admissible. Cela doit plutôt signifier qu’il n’y a aucune condition connue dans sa vie actuelle qui pourrait déshonorer le Seigneur ou l’Église. Au lieu de cela, sa vie ajoutera de la crédibilité, et non du discrédit, à l’Église. L’idée est qu’il a une réputation de droiture morale, la plus haute réputation de caractère. En effet, Paul continue en expliquant et en définissant ce qu’il entend par « irréprochable » chez un ancien dans les termes suivants : …

1. La fidélité dans le mariage : “le mari d’une seule femme ” (3 :2). Sans entrer dans les difficultés de cette expression et ses nombreuses options d’interprétation possibles, je pense que l’idée ici est qu’un ancien doit être un « homme d’une seule femme », n’ayant d’yeux que pour sa femme (s’il est marié), pas un coureur de jupons, pas un homme à femmes.

2. Une conduite disciplinée...

a) « Sobre » (3 : 2). Celui qui est sensé, discret, réfléchi, lucide, tempérant.

b) « Ayant la maîtrise de soi » (3 :2). Celui qui est tempéré, stable, discipliné, ordonné, prudent, sensé.

c) « Respectable » (3 :2). Quelqu’un qui agit de manière cohérente et ordonnée, bien élevé, décent et digne. Pour être respectable, trois conditions ne seront pas présentes dans la vie d'un diacre...

(i) Il ne sera pas adonné au vin (3 : 3). Même si je recommanderais l’abstinence totale aux dirigeants de l’Église, le mot original ne le sous-entend pas nécessairement. Mais à tout le moins, cela semble indiquer qu’un diacre ne doit pas être asservi à l’alcool, ou plus littéralement, il ne doit pas s’attarder à côté du vin.

(ii) Il ne sera pas violent mais doux (1 Tim. 3 :3). Non agressif dans son traitement envers les autres ; pas un tyran ou un bagarreur. Pas colérique, querelleur, n’aimant pas les disputes, mais quelqu'un qui est doux, tendre, docile, aimant la paix. Quelqu’un qui manifeste la douceur et la tendresse du Christ – miséricordieux, gentil, patient (cf. Matthieu 11 : 29-30).

(iii) Il n’aimera pas l’argent (3 : 3). Non avide, libre du désir et de l’attrait de l’argent. Non matérialiste. Pour un ancien, l’argent ne doit pas être une idole ni un objet à obtenir. Il ne sera donc pas avare mais généreux. Il ne favorisera ni n’aura de partialité envers les riches de sa congrégation. Ainsi, les gens riches n’auront pas d’influence dans l’Église simplement parce qu’ils ont de l’argent.

3. Ministère personnelle et témoignage …

a) « Hospitalier » (3 :2). Il favorise la communion et l'unité par l'hospitalité. L’hospitalité est quelque chose dont nous avons cruellement besoin dans notre culture indépendante et isolée qui s’est infiltrée dans l’Église. L'hospitalité est vitale pour la vie spirituelle de la congrégation et pour témoigner aux non-chrétiens.

b) « Capable d'enseigner » (3 : 2). Il doit être capable d'enseigner et de défendre la foi : « attaché à la vraie parole telle qu’elle a été enseignée, afin d’être capable d’exhorter selon la saine doctrine et de réfuter les contradicteurs. » (Tit. 1 : 9). Un ancien doit être habile à communiquer la vérité des Écritures. Il doit comprendre et être capable d'articuler une saine doctrine, capable de défendre la foi. Ainsi, un futur ancien doit s’être appliqué pendant quelques années à la lecture et à l’étude des Écritures, être capable de discuter des questions bibliques de manière intelligente et logique, avoir formulé des croyances doctrinales et avoir la capacité verbale et la volonté d’enseigner à d’autres personnes.

4. La vie famille : « Il faut qu’il dirige bien sa propre maison, et qu’il tienne ses enfants dans la soumission et dans une parfaite honnêteté » (3 : 4). Il est un leader respecté dans son foyer. Il a une famille bien élevée et respectueuse. On pourrait s’attendre à ce que, si tel est le cas, ses enfants se soumettent à son autorité, soient sous son contrôle et aient adopté ses valeurs et ses croyances – « ayant des enfants fidèles, qui ne soient ni accusés de débauche ni rebelles. » (Tit. 1 : 6). La logique derrière cette affirmation est la suivante : « car si quelqu’un ne sait pas diriger sa propre maison, comment prendra-t-il soin de l’Eglise de Dieu ? » (3 :5) La preuve d’un bon leadership et d’un bon caractère réside dans la réussite de l’ancien dans la gestion de son propre foyer (3 :5). La preuve d’un bon leadership et d’un bon caractère réside dans la réussite de l’aîné dans la gestion de son foyer.

Le langage de Paul et de Pierre concernant les anciens indique qu’ils sont capables de diriger (1 Tim. 5 :17-25 ; Tit. 1 :5-9 ; 1 Pierre 5 :1-5). C’est inhérent à la tâche. Le don de leadership est un don biblique (Rom. 12 :8) auquel on ne fait souvent pas référence lorsqu’on considère les qualifications bibliques d’un ancien, même s’il devrait aller de soi. Après tout, quelqu’un a-t-il entendu parler d’un leader qui n’a pas la capacité de diriger ? L’Écriture fait référence aux anciens en tant que dirigeants : « Souvenez-vous de vos conducteurs qui vous ont annoncé la parole de Dieu », dit l’auteur aux Hébreux (13 : 7). Encore une fois : « Obéissez à vos conducteurs et ayez pour eux de la déférence » (Hébreux 13 : 17). Plus loin dans l’épître que nous étudions, Paul décrit les anciens comme « ceux qui dirigent bien » (1 Tim. 5 : 17), qui gèrent bien les affaires de l’Église. Cela ne signifie pas que quelqu’un qui a la capacité naturelle de diriger est nécessairement qualifié ou a le désir d’être un leader dans l’Église. Le leadership en tant que don spirituel, comme tous les autres dons spirituels, est un don utilisé à des fins spirituelles. Certains peuvent avoir le don de leadership que Dieu ne choisit pas d’utiliser pour ses desseins dans l’Église.

L’idée ici est que les anciens doivent avoir la capacité de diriger l’Église. Je ne pense pas que cela signifie que tous les anciens doivent être des administrateurs formés, mais qu’ils soient capables d’administrer les affaires de l’Église.

5. Maturité spirituelle. « Pas un nouveau converti » (3 : 6). Les anciens doivent être des chrétiens expérimentés, des croyants mûrs, qui ont fait preuve de stabilité. Le fondement de cette exigence de maturité et d’expérience, et son avertissement inhérent, est le suivant : « de peur qu’enflé d’orgueil il ne tombe sous le jugement du diable. » (3 : 6).

6. Réputation en dehors de l'église. « Il faut aussi qu’il reçoive un bon témoignage de ceux du dehors, afin de ne pas tomber dans l’opprobre et dans les pièges du diable. » (3 : 7). En d’autres termes, il doit être un bon témoignage et avoir une bonne réputation auprès des personnes extérieures à l’Église, respecté par les non-chrétiens.

Conclusion : Si vous vouliez résumer le caractère et la conduite d’un ancien en un seul mot, ce serait piété, en ce qui concerne les listes de Paul dans 1 Timothée 3 :1-7 et Tite 1 :6-9. Paul dit que la principale caractéristique d’un ancien doit être « irréprochable », puis le reste des qualités et des capacités expliquent ce qu’il entend par là. Les anciens sont des hommes connus pour leur piété et leur intégrité et sont donc « irréprochables ».

C2. Conduite et caractère des diacres (3:8-13).

1. Conduite personnelle

a) « Digne » (3 : 8). Un diacre doit être respectueux, sérieux et non frivole.

b) « Pas de double langage » (3 : 8). Un diacre n’est pas quelqu’un qui exprime une opinion à une personne et une opinion différente sur le même sujet à une autre personne. Au contraire, il est direct dans ce qu'il dit : son « oui » est « oui » et son « non » est « non » (Matt. 5 : 37).

c) « Pas adonné au vin » (3 : 8). Un diacre ne doit pas être contrôlé par le vin. Cela va au-delà de l’interdiction de l’ivresse (Éphésiens 5 : 18). Peut-être que Paul a inclus cette interdiction ici parce qu’une partie de la responsabilité d’un diacre pouvait être la visite à domicile, ce qui aurait pu l’exposer à boire du vin.

d) « Pas avide d'argent » (3 : 8). Peut-être que cette condition est insérée ici parce que les diacres gèrent habituellement l’argent de l’Église. Il s’agit d’un avertissement contre les diacres qui utilisent leur position à des fins financières personnelles. Il fournit également un avertissement indispensable contre la convoitise.

2. Qualifications spirituelle (3 :9-10).

a) Ils doivent garder « le mystère de la foi dans une conscience pure. » (3,9). Les diacres doivent mettre en pratique ce qu’ils croient tiré des Écritures, en appliquant la vérité à leur propre vie. Ils doivent illustrer la cohérence de la foi et de la pratique.

b) « Qu’on les éprouve d’abord. » (3 :10a). Les diacres doivent d’abord avoir prouvé qu’ils sont capables et dignes de cette responsabilité, apparemment en servant effectivement dans cette position à titre d’essai peut-être. Ensuite, « et qu’ils exercent ensuite leur ministère, s’ils sont sans reproche. » (3 : 10b). La pureté morale est à l’ordre du jour pour les diacres tout comme pour les anciens.

3. Mariage et famille.

a) « Les diacres doivent être maris d’une seule femme, » (3 : 12). Là encore, comme pour la qualification des anciens, cette instruction suscite de nombreuses questions quant à sa signification et son application. Aux fins de cet article, l’intérêt de cette qualification de mariage est qu’elle représente la qualification spirituelle de pureté morale et de fidélité conjugale.

b) « Et diriger bien leurs enfants et leurs propres maisons » (3 : 12). De bons gestionnaires à la maison. La manière dont un diacre gère sa maison témoigne de ses capacités de leadership, tout comme celle des anciens.

C’est au-delà de l’envergure de cet article de discuter la question de savoir si les femmes peuvent être diacres de l’Église. Il est suffisant de dire que je ne pense pas que ce passage exclue les femmes du service dans l’Église (c’est d’ailleurs ce que « diacre » signifie, serviteur). Alors que le rôle principal de leadership dans l'église est celui des anciens (surveillants) qui (1) sont responsables de la gestion globale et des soins spirituels de l'église, et (2) sont spécifiquement des hommes. Les diacres, en revanche, peuvent être des hommes ou des femmes qualifiées qui assistent les anciens, comme ce fut évidemment le cas pour Phoebé (Romains 16 : 1) et Priscille (Actes 18 : 1-3, 18 ; Rom. 16 : 3).

C3. Conduite et caractère de l’église elle-même (3 :14-16). Dans cette épître, Paul instruit Timothée sur l'ordre approprié dans l'Église dans notre conduite et notre caractère, qui doivent refléter ce que nous confessons. Ce que nous faisons et ce que nous disons doivent être conforme à la nature de l'Église et à son message. Ce que nous disons et faisons dans l’Église n’est pas une liberté pour tous où chacun peut faire ou dire ce qu’il veut. Non, elle est disciplinée et ordonnée sous la direction du Christ et sous l’autorité de ses dirigeants. Le caractère et la conduite de l’Église sont déterminés par sa mission : faire connaître au monde la vérité sur le Christ. Première observation...

1. Notre conduite est régie par la nature de l’Église : « 14 Je t’écris ces choses…15 mais afin que tu saches, si je tarde, comment il faut se conduire dans la maison de Dieu, qui est l’Eglise du Dieu vivant, la colonne et l’appui de la vérité. » (3 : 14-15a).

Premièrement, la nature de l'Église est qu'elle est la maison de Dieu, le lieu où Dieu demeure avec son peuple. Ce n'est pas un bâtiment, mais une maison, pas une institution, mais une famille, pas une entreprise, mais le peuple de Dieu. C’est la maison de Dieu (cf. Eph. 2 : 18-22). Et la maison de Dieu est régie par une bonne conduite. Vous ne pouvez pas vous comporter comme vous le souhaitez dans la maison de Dieu. Nous devons posséder les qualifications morales, spirituelles et pratiques qui conviennent à la maison de Dieu et qui correspondent à qui Dieu est. La prière publique doit avoir certaines caractéristiques et un certain objectif, et la vérité doctrinale doit être fidèlement enseignée et défendue parce que la nature de l'Église est qu'elle est « la maison de Dieu ».

C’est l’Église « du Dieu vivant ». Non pas un lieu d'adoration d'idoles mortes de bois et de pierre, mais le lieu où Dieu est présent avec son peuple, « l’habitation de Dieu en Esprit. » (Eph. 2 : 22 ; cf. 1 Thess. 1 : 9). -10 ; Actes 14 :15) car « il n'habite pas dans des temples faits de main d'homme » mais parmi son peuple qui est « le temple du Dieu vivant » (Actes 17 :24f. ; 2 Cor. 6 :16).

Lorsque nous nous réunissons en congrégation pour adorer Dieu, nous exprimons de manière pratique et visible la vérité selon laquelle le Dieu vivant est présent et puissant parmi nous (1 Cor. 14 :25) par la façon dont nous prions, les chants et les hymnes que nous chantons, par nos lectures des Écritures, par la prédication de la Parole, par nos services de communion et de baptême, et par notre communion fraternelle. Et nous étendons sa présence parmi nous à travers l'évangélisation et les missions dans toute notre communauté et dans le monde.

Ainsi, parce qu’il vit et est présent parmi nous dans sa maison, nous devons nous conduire selon ses normes car nous sommes sous son contrôle et soumis à son jugement.

Deuxièmement, la nature de la maison de Dieu est qu’elle est « la colonne de la vérité ». Parfois, nous pouvons parler de quelqu’un comme d’un pilier de la société, d’un exemple exceptionnel de ce que devrait être un citoyen. De même, dit Paul, l’Église est la « colonne de la vérité ». Tout comme une colonne soutient, élève et expose ce qui se trouve au-dessus, de même l’Église soutient, élève et expose la vérité de Dieu au monde. Comme un pilier, l’Église élève la vérité de Dieu pour que tous puissent la voir et l’entendre, comme une bannière flottant glorieusement du haut du majestueux pilier de proclamation de l’Église.

Troisièmement, la nature de la maison de Dieu est « l’appui de la vérité ». Tout comme un fondement soutient la structure de tout un édifice pour lui donner stabilité, force et assise solide, ainsi, dit Paul, l’Église est l’appui de la vérité. L’Église est la structure de soutien inébranlable qui soutient la vérité lorsqu’elle est attaquée, qui soutient la vérité lorsqu’elle est contredite par de faux enseignants, et qui fournit le terrain ferme sur lequel repose solidement la vérité.

Ainsi, l’Église est à la fois le pilier et le fondement de la vérité – le pilier au-dessus du sol et le fondement en dessous. En tant que colonne de la vérité, l'Église affiche la vérité d'en haut, depuis les toits, en l'exposant, en l'enseignant et en la faisant connaître ; (1) en prêchant la vérité pour que le monde la voie et l'entende et (2) en évangélisant activement les nations. En tant que fondement de la vérité, l'Église soutient la vérité d'en bas, la pierre angulaire sur laquelle repose la vérité, (1) en suivant, en obéissant et en vivant la vérité (Col. 3 : 12-17) en tant qu'autorité ultime pour la foi et la pratique, (2) en étudiant, en enseignant et en expliquant la vérité (2 Tim. 2 :15), (3) en affirmant et en défendant la vérité (Phil. 2 :16).

En tant que pilier de la vérité, l’Église est la proclamatrice visible, majestueuse, glorieuse, publique et sans honte de la vérité, que le monde observe et entend. En tant que fondement de la vérité, l’Église est le défenseur et le partisan ferme et solide de la vérité, qui ne bouge ni ne change.

C’est la vérité sur laquelle nous nous appuyons et que nous défendons. Cela exige un certain code de conduite, une conduite qui doit correspondre à notre message. Après tout, nous sommes la maison de Dieu – nous portons sa nature et son caractère ; nous sommes sa présence dans le monde. Notre conduite doit être adaptée à la nature de la maison de Dieu, une maison qui élève l'étendard de la vérité comme une colonne glorieuse ; une maison qui soutient la vérité comme une fondation solide.

Ainsi, notre conduite est régie par la nature de l’Église. Remarquons également...

2. Notre confession est régie par le message de l'Église. Le message de l'Église est appelé « la vérité » (3 : 15b). La vérité est notre confession de foi commune, la somme et la substance non négociables de notre croyance chrétienne. La vérité est le fondement sur lequel repose l’Église chrétienne et le pilier que soutient le message chrétien. C’est notre credo – ce que nous confessons dans notre prédication et notre enseignement, nos chants, nos prières, nos témoignages.

La vérité est, dans son essence, la vérité sur Dieu : « En effet, nous le confessons, le mystère de la piété est grand. » (3 :16). La « piété » est la caractéristique première de la vie chrétienne, qui se manifeste dans notre conduite et notre confession. La foi chrétienne est un « mystère », dit Paul, parce que, bien qu’elle ait été révélée dans le passé, ce n’est que maintenant, à notre époque de grâce, qu’elle est devenue une réalité visible, tangible et compréhensible en Christ. Le mystère est que Dieu s'est manifesté en Christ. Jésus-Christ nous a parfaitement et pleinement révélé ce qui était auparavant obscur, à savoir la nature et le caractère de Dieu. En lui nous connaissons Dieu car il est l'image du Dieu invisible, la représentation exacte de l'être de Dieu, il est en effet Dieu. En lui, nous voyons la piété manifestée et en lui nous sommes transformés en ce que Dieu veut que nous soyons.

L’Église est donc définie et formée par sa relation avec Jésus-Christ et sa confession. Alors, que confesse l’Église à propos de Jésus-Christ ? Quel est le message de l’Église au monde ?

(a) L'Église confesse l'incarnation du Christ.

Premièrement, Dieu a été « manifesté en chair » (3 : 16a). Le Christ n'est pas né lors de son incarnation. Il existait déjà sous la forme de Dieu et s'est volontairement vidé de ses droits et prérogatives divins, assumant l'humanité (Phil. 2 :6-8 ; Héb. 2 :14) – c'est-à-dire qu'il est devenu pleinement humain sans abandonner ni compromettre sa pleine divinité. C’est ainsi que Dieu s’est manifesté visiblement à nous. Sinon, Dieu aurait toujours été un mystère pour nous. Notre compréhension de Dieu aurait été à jamais voilée, obscure et limitée à ce que nous voyons de l'évidence de Dieu dans la création et dans nos consciences. Mais grâce à la révélation de Dieu en Christ, nous le connaissons personnellement, intimement et de manière rédemptrice.

Dieu a été « manifesté en la chair ». Il est né d’une vierge par le Saint-Esprit, a revêtu la nature humaine en plus de sa nature divine et a habité parmi nous, s’identifiant à nous dans nos circonstances et notre fragilité humaine. « En conséquence, il a dû être rendu semblable en toutes choses à ses frères, afin qu’il fût un souverain sacrificateur miséricordieux et fidèle dans le service de Dieu, pour faire l’expiation des péchés du peuple ; car, ayant été tenté lui-même dans ce qu’il a souffert, il peut secourir ceux qui sont tentés. » (Héb. 2 : 17-18).

Deuxièmement, il a été « justifié par l’Esprit » (3 : 16b). Si la manifestation du Christ dans la chair parle de son humanité, alors sa justification par l’Esprit parle de sa divinité. Il a été confirmé par l'Esprit (i) lors de son baptême (lorsque l'Esprit l'a oint pour le ministère), (ii) par ses œuvres (lorsqu'il a accompli des miracles par la puissance divine), (iii) lors de sa résurrection (lorsqu'il a été ressuscité de les morts, Rom. 1 :4 ; 8:11). C’était une justification complète de qui il était, l’homme-Dieu parfait et sans péché.

(b) L'Église confesse le témoignage de Christ.

Premièrement, il y a eu le témoignage des anges au sujet du Christ : Christ a été « vu des anges » (3 : 16c). Celui qui a été rendu inférieur aux anges à cause de la souffrance de la mort a été observé par eux. Ils savaient qui il était, ils l'ont observé de près du début à la fin de sa vie et ils lui ont rendu témoignage. Les anges l'ont observé à sa naissance - ils ont témoigné qu'il était Dieu incarné (Matt. 1 :20 ; Luc 1 :36). Les anges ont témoigné qu'il était le Roi éternel (Luc 1 : 32-33). Ils ont témoigné qu'il était le Sauveur promis (Luc 2 : 11 ; Matthieu 1 : 21).

Les anges l'ont observé dans ses tentations (Matt. 4 :11 ; Marc 1 :13 ; Luc 22 :43). Les anges l'ont observé à sa mort et étaient prêts à le délivrer (Matt. 26 :53). Les anges l'ont observé lors de sa résurrection (Matt. 28 :2 ; Luc 24 :4-7). Les anges l'ont observé lors de son ascension (Actes 1 : 10-11). Les anges l'ont observé dans sa glorification (Apocalypse 5 :11).

Deuxièmement, il y avait le témoignage du peuple sur Christ : Christ a été « prêché aux Gentils » (3 :16d). Il n’a pas seulement été vu par les êtres célestes, mais il a également été entendu par les êtres humains. La vérité à son sujet, qui avait été déclarée par Dieu le Père (Matt. 3 : 17) et par les anges, devait être proclamée par ses disciples à toutes les nations (Actes 1 : 8). Et c’est aussi notre message et notre mission. Celui dont on s’est moqué, qui a été flagellé, condamné et crucifié est celui que nous prêchons aux nations.

Il y a eu la réponse sur terre : « On a cru à Christ dans le monde » (3 : 16e). Les Juifs (Actes 6 :7) et les Gentils (Actes 13 :48) ont cru en lui.

Il y a eu la réponse au ciel : Il a été « élevé dans la gloire » (3 : 16f). C'était l'achèvement de son ministère terrestre. Il a été exalté à la droite de Dieu, lieu de pouvoir, lieu d'intercession et de défense de son peuple. Les hommes l’ont détesté, l’ont battu, l’ont crucifié, l’ont rejeté et l’ont enterré, mais Dieu l’a ressuscité et l’a élevé « dans la gloire ».

Remarques finales

Voilà donc le caractère et la conduite exigés des anciens, des diacres et de l’Église en général. Que nos églises soient protégées des faux enseignants et des faux bergers (Ézéchiel 34), en adhérant aux normes énoncées ici par Paul pour les dirigeants d'église. Et puissent nos églises remplir fidèlement notre mission d'être des témoins vibrants par notre conduite, notre caractère et notre confession de la vérité sur le Christ, tant au pays qu'à l'étranger, afin que, grâce à notre caractère qui reflète le caractère du Christ dans la piété, à travers notre conduite qui reflète la nature de l'Église en tant que maison de Dieu, et grâce à notre confession qui reflète le message de l'Église en tant que vérité de Dieu, d'autres embrassent la personne du Christ, apprennent à le connaître, l'aiment, le suivent et le servent.

III. Sermon Outlines

Titre : Apprendre de Jésus – Quatre conditions du cœur (Marc 4 : 1-20)

Objet : Votre réponse à l’Évangile

Thème : L’impact que la Parole de Dieu a dans votre vie dépend de l’état de votre cœur.

Point I : Certaines personnes ont un cœur incitatif (4 : 4 et 15)

Point II : Certaines personnes ont un cœur impétueux (4 :5-6 et 16-17)

Point III :) Certaines personnes ont un cœur anxieux (4 : 7 et 18-19

Point IV : Certaines personnes ont un cœur réceptif (4 : 8 et 20)

Related Topics: Pastors

Jurnalul Electronic Al Păstorilor, Rom Ed 51, Ediția de primăvară 2024

A ministry of…

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

I. Consolidarea predicării expozitive: Predicarea doctrinelor, partea a 2-a

În ultima ediție a acestui jurnal, am spus că nu pot trata în mod exhaustiv acest subiect într-un jurnal cum este acesta, așa că am ales să vorbesc despre cinci aspecte legate de predicarea doctrinelor, după cum urmează…

A. Factori din cultura contemporană care influențează predicarea doctrinelor.

B. Trei pași importanți în predicarea doctrinelor.

C. Câteva exemple specifice de aplicații în predicarea doctrinelor.

D. Sfaturi utile pentru predicarea doctrinelor.

E. Câteva mențiuni despre predicarea din epistole.

Data trecută (NPJ 50) am tratat punctul A. În continuare vom vorbi despre…

B. Trei pași importanți în predicarea doctrinelor.

Există trei provocări (pași) în predicarea doctrinelor…

1. A explica doctrina ca și concept teologic. Înainte să-i învățăm pe oameni cum să trăiască viața creștină (aplicarea adevărului biblic în viața de zi cu zi), trebuie să-i învățăm conținutul credinței creștine (conținutul adevărului). Dacă nu știu ce credem și de ce credem, nu pot să înțeleagă și să aplice în viața de credință. După cum afirmă Stephen și David Olford, „În predicare, este imposibil – și chiar iresponsabil – să aplicăm principii supraculturale fără conținutul adevărului” (Anointed Expository Preaching [Predicarea expozitivă], 252).

Primul pas în predicarea unei predici doctrinare, ca în orice predică expozitivă, este să formulezi și să explici adevărul biblic (conceptul abstract, teologic). Pentru aceasta, va trebui să faci muncă de cercetare, pentru a te asigura: (1) Că înțelegi întreaga dimensiune a învățăturii biblice despre acel subiect; (2) Că ai interpretat corect pasajul; și (3) Că poți să-l explici în mod clar, corect și corespunzător.

2. A „concretiza” conceptul. Trebuie să ajuți ascultătorii să „vadă” conceptul cu mintea lor, să îl „atingă” cu mâna și să îl „simtă” cu inima – i.e. să îl prezinți înaintea lor într-un mod real, concret, în termeni la care ei se pot raporta. Lucrul acesta poate fi făcut în câteva moduri. Poate cel mai obișnuit și mai potrivit mod este printr-o analogie (care este, de fapt, o metaforă extinsă), printr-un exemplu sau o ilustrație. Autorii inspirați ai Bibliei au folosit adesea analogii pentru a explica pe înțelesul oamenilor anumite concepte abstracte. De exemplu, apostolul Pavel a descris relația noastră cu cele două legăminte (legea și promisiunea) folosind analogia cu relația dintre Agar și Ismael (legea) și Sara și Isaac (promisiunea) – vezi Gal. 4:21-31. Acesta este un mod de a aduce o doctrină biblică abstractă în realitatea concretă. Teologia biblică întotdeauna trebuie predicată în termeni practici și preciși.

O altă modalitate excelentă de a explica în mod concret o doctrină abstractă este să folosești istorisirile simbolice și tipologiile/arhetipurile din VT. De exemplu, dacă predici despre aspectul substituirii în ispășire (ex. in 1 Pet. 2:21-24; Gal. 3:10-14; Evr. 9:24-28), ai putea să îl faci să fie mai concret folosind imaginea grăitoare a Paștelui, așa cum este descrisă în Exod 12. Sau dacă predici despre eliberarea din sclavie ca efect al ispășirii, poți să redai istorisirea despre Marea Roșie din Exod 14.

Isus a folosit pilde și ilustrații din viața reală pentru a prezenta într-un mod mai concret învățăturile abstracte, făcându-le astfel vii, reale și personale, pentru ca ascultătorii Lui să le regăsească în experiența lor de viață. În loc să dea o definiție sau o descriere a unui concept teologic (așa cum găsim într-un manual de teologie sistematică), Isus l-a ilustrat cu istorisiri și pilde din viața reală. De exemplu, a explicat conceptul de auto-neprihănire prin povestirea despre cei doi bărbați care se duceau la templu să se roage (Lc. 18:9-14); a folosit multe ilustrații pentru a explica împărăția cerurilor (ex. Mat. 13); a ilustrat doctrina iertării prin pilda celor doi datornici (Lc. 7:41-43); a arătat cum poți să obții viața veșnică prin povestirea despre tânărul bogat (Mc. 10:17-22) etc.

Acestea sunt câteva din modurile în care predicatorul poate trece de la explicarea unei doctrine abstracte (principiu teologic) la forma concretă (realitatea) a doctrinei.

Așadar, primul pas în predicarea unei doctrine este explicarea doctrinei ca și concept teologic; al doilea pas este concretizarea conceptului (prin analogie, simbol, ilustrație, pildă etc.); iar al treilea pas este…

3. A „actualiza” conceptul. După ce ai explicat principiul (atât în termeni abstracți, cât și concreți), trebuie să treci mai departe la aplicații specifice în viața de zi cu zi - i.e. să actualizezi conceptul. Aici punem întrebarea: Care este impactul acestui adevăr asupra a ceea ce credem, cum trebuie să ne purtăm și ce fel de oameni trebuie să fim? Acesta este punctul în care predicarea trece de la învățătură (învățături teoretice) la actualizare și activare personală.

Tranziția de la concret la aplicație este locul în care doctrina se intersectează cu viața reală – viața omului, familia, biserica, evenimente pe plan mondial, viața la locul de muncă, la școală, la biserică etc.

Când aplicăm doctrina, ne interesează următoarele lucruri: (1) Acest popor al lui Dumnezeu din biserica aceasta la momentul acesta; și (2) Evenimentele contemporane care îi afectează (evenimente pe plan mondial; evenimente din biserică; evenimente de familie etc.). Fiecare doctrină biblică a fost scrisă pentru un anumit grup de oameni aflați într-o anumită situație și confruntați cu o anumită nevoie. Sarcina noastră este să legăm situația sau nevoia din trecut de biserica noastră și de situația contemporană în care ne găsim sau de nevoia cu care ne confruntăm în prezent.

Aplicarea adevărului implică mutarea de la explicarea doctrinei (i.e. de la conceptul / principiul general) la legătura specifică a doctrinei respective cu detaliile vieții noastre – cu oamenii aceștia (noi) din locul acesta (aici și acum). Citez din nou din cartea Anointed Expository Preaching [Predicarea expozitivă]: „A predica generalități este lucrul care produce cea mai mare confuzie în bisericile noastre. Este o sarcină aproape imposibilă să aplici generalități. Oamenii din biserică spun: «Vorbește specific, logic și dă-mi un exemplu!»” (253).

Trebuie să faci ca predica doctrinară să aibă aplicație în viața de zi cu zi, altfel îți pierzi ascultătorii. Vor privi nedumeriți și se vor întreba: „Ce are asta a face cu mine?” Predica doctrinară prinde viață în problemele și întrebările cu care ne confruntăm cu toții. Ea poate transforma vieți atunci când arată cum ar trebui să ne schimbe atitudinea, comportamentul, credința, relațiile, valorile, prioritățile etc. Când faci legătura dintre doctrină și relevanța și impactul ei asupra vieții, atunci îi motivezi pe ascultători și îi înveți cum să înceapă să dezvolte, să internalizeze și să actualizeze doctrina respectivă în concepția lor despre lume și viață, în gândirea și în comportamentul lor.

Ca ajutor în predicarea doctrinelor, aș sugera să pui aceleași întrebări pe care le pui în fața oricărui text biblic pentru a descoperi ceea ce cauți, astfel:

„Cine” – pentru a descoperi subiectul textului și persoanele cărora li se adresează.

„Ce” – pentru a descoperi întâmplări, informații, definiții, explicații, indicii.

„Când” – pentru a afla timpul sau succesiunea evenimentelor.

„Unde” – pentru a descoperi locația și impactul său asupra rezultatului.

„De ce” – pentru a afla cauzele și motivele din spatele acțiunilor.

„Cum” – pentru a aduce împreună înțelegerea cu viața de zi cu zi.

Ca alternativă, după cum sugerează Daniel Doriani, pentru a face aplicații corecte, poți pur și simplu să…

1. Afirmi adevărul din text și să-i îndemni pe oameni să se poarte conform cu acel adevăr – un transfer direct de la text la noi, cei de astăzi.

2. Descoperă implicațiile doctrinei din text – fie concluzii care pot fi trase din text, fie idei indirecte care pot fi deduse în mod logic.

3. Identifică întrebarea teologică din spatele doctrinei biblice (ex. Cum este Dumnezeu? Cum putem înțelege greutățile vieții, cum ar fi moartea, pierderea locului de muncă? etc.)

4. Răspunde la întrebarea: „Cine are nevoie de doctrina din acest mesaj?” Trebuie să îți dai seama de impactul pe care doctrina pe care o predici îl are în situația de viață în care se află (1) toate grupurile de vârstă prezente (adolescenți, tineri, tineri căsătoriți etc.), (2) diversele grupuri economice (muncitori în fabrică, directori etc.) și (3) diferitele grupuri sociale (familii, clasa muncitoare, elevii, tinerii căsătoriți, pensionarii etc.) din biserică (Doriani, Putting the Truth to Work [Adevărul la lucru], 220-225.).

C. Câteva exemple concrete cum se fac aplicații ale doctrinei în predicare.

Voi lua doar două exemple din Efeseni 1:1-10, după cum urmează…

Efeseni 1:3-6. Ce doctrină este descrisă aici? Doctrina alegerii. O posibilă ilustrație: Alegerile electorale. Alegerile electorale sunt planificate cu mult timp înainte, însă nimeni nu știe rezultatul până când nu se încheie procesul de votare. Alegerea lui Dumnezeu, în schimb, a fost planificată în eternitatea trecută, iar rezultatul era cunoscut pe deplin chiar de atunci, pentru că El îl garantează.

Ce se spune despre doctrină? (1) Natura alegerii: alegerea lui Dumnezeu (1:4a). (2) Obiectul alegerii: poporul lui Dumnezeu (1:4b). (3) Baza alegerii: Fiul lui Dumnezeu (1:4c). (4) Momentul alegerii: veșnicia lui Dumnezeu (1:4d). (5) Scopul alegerii: lauda lui Dumnezeu (1:4e-6).

Efeseni 1:7-10. Ce doctrină este descrisă aici? Doctrina răscumpărării. (1) Sursa răscumpărării: Fiul preaiubit al lui Dumnezeu (1:7a). Ilustrație - Răscumpărarea plătită pentru o persoană răpită. (2) Mijlocul răscumpărării: Sângele lui Hristos (1:7b). (3) Rezultatul răscumpărării: iertarea noastră (1:7c). (4) Motivația răscumpărării: harul lui Dumnezeu (1:7d-8). (5) Desăvârșirea răscumpărării: conducerea lui Hristos (1:9-10).

II. Consolidarea conducerii biblice:
Rânduiala în biserică, Partea a 5-a, 1 Timotei 3:1-16

După cum am văzut data trecută, epistola 1 Timotei este structurată în jurul a cinci „porunci” (învățături) pe care apostolul Pavel le dă tânărului pastor Timotei. Aceste cinci porunci sunt după cum urmează:

A. Despre responsabilitățile pastorale (1:3-20): „Să te lupţi lupta cea bună.”

B. Despre închinarea publică (2:1-15): „Bărbaţii să se roage… Femeia să înveţe în tăcere.”

C. Despre conducerea pastorală (3:1-16): „Să ştii cum trebuie să te porţi în Casa lui Dumnezeu.”

D. Despre devoțiunea personală (4:1-6:2): „Fii cu luare aminte asupra ta însuţi şi asupra învăţăturii.”

E. Despre motivarea pastorală (6:3-21): „Să păzeşti porunca, fără prihană… păzeşte ce ţi s-a încredinţat.”

În ultimele patru ediții ale acestui Jurnal (NPJ 47, 48, 49, 50), am vorbit despre primele două porunci („A” și „B”). Astăzi ajungem la porunca a treia („C”).

C. Despre conducerea pastorală (3:1-16).

„Să ştii cum trebuie să te porţi în Casa lui Dumnezeu.” În textul acesta, Pavel prezintă scopul principal al acestei epistole, acela de a stabili parametrii rânduielii în biserică…

C1. Comportamentul și caracterul prezbiterilor (3:1-7). Se pare că un prezbiter trebuie, întâi de toate, să își dorească această slujbă (3:1), iar apoi trebuie să îndeplinească anumite criterii legate de: (1) Caracterul moral și spiritual; (2) Competențe; și (3) Motivația spirituală (1 Tim. 3:1-7; Tit. 1:5-9; 1 Pet. 5:2-3). Astfel, orice om care dorește să păstorească poporul lui Dumnezeu și care îndeplinește cerințele slujbei poate fi prezbiter.

Majoritatea calificărilor biblice cerute pentru prezbiteri au de-a face cu caracterul moral și spiritual al candidatului, precum și cu înzestrările sale. Caracterul este mult mai important decât recomandările, deși acestea nu se exclud reciproc. Listele lui Pavel din 1 Timotei 3:2-7 și Tit 1:6-9 sunt reprezentative, nu exhaustive. În discuția aceasta, însă, ne vom limita la textul din 1 Timotei 3:2-7.

Prezbiterul este un „supraveghetor”, cel care are grijă de lucrurile lui Dumnezeu din casa lui Dumnezeu. Cea mai importantă trăsătură de caracter pe care trebuie s-o aibă este că trebuie să fie „fără prihană” (1 Tim. 3:2; cf. Tit. 1:6-7). Asta nu înseamnă că nu a făcut niciodată nimic greșit, pentru că atunci nu s-ar califica nimeni. Mai degrabă, înseamnă că nu există ceva în viața lui prezentă care să aducă dezonoare lui Dumnezeu sau bisericii. Viața prezbiterului trebuie să aducă credibilitate bisericii, nu discreditare. Ideea este că prezbiterul trebuie să fie cunoscut pentru integritatea sa morală, să fie cunoscut pentru caracterul său ireproșabil. Pavel continuă apoi și explică la ce se referă atunci când spune că un prezbiter trebuie să fie „fără prihană”, folosind următorii termeni…

1. Credincioșia în căsnicie: „bărbatul unei singure neveste” (3:2). Fără a intra în dificultățile și opțiunile de interpretare ale acestei expresii, cred că ideea este că prezbiterul trebuie să fie „bărbatul unei singure femei”, adică să nu aibă ochi decât pentru soția lui (dacă este căsătorit), să nu fie un afemeiat.

2. Comportament disciplinat...

a) „Cumpătat” (3:2). Un om rațional, discret, atent, cu mintea limpede, calm.

b) „Înţelept” (3:2). Un om temperat, hotărât, disciplinat, ordonat, prudent, rațional.

c) „Vrednic de cinste” (3:2). Un om perseverent și ordonat, care se poartă frumos, decent, respectabil. Și pentru a fi un om respectabil, trei lucruri trebuie să nu fie prezente în viața unui prezbiter...

(i) Să nu fie bețiv (3:3). Deși recomand abstinență totală pentru liderii bisericii, termenul din original nu spune asta neapărat. Dar cel puțin pare să indice faptul că un prezbiter nu trebuie să fie înrobit de alcool sau, mai literal, nu trebuie să stea prea mult lângă vin.

(ii) Să nu fie violent, ci blând (1 Tim. 3:3). Să nu se poarte cu alții în mod agresiv; să nu fie bătăuș. Să nu fie iute la mânie, arțăgos, certăreț sau cârcotaș, ci blând, blajin, ascultător, împăciuitor. Să dea dovadă de blândețe și bunătatea lui Hristos – îngăduitor, bun, răbdător (cf. Mat. 11:29-30).

(iii) Să nu iubească banii (3:3). Să nu fie lacom, să nu-și dorească bani și să nu fie atras de ei. Să nu fie materialist. Pentru un prezbiter, banii nu trebuie să fie un idol sau un obiect ce trebuie obținut. Prin urmare, el nu trebuie să fie zgârcit, ci darnic. Nu trebuie să-i favorizeze pe cei bogați din biserică. Iar astfel, cei bogați nu vor avea influență în biserică doar pentru că au bani.

3. Slujirea și mărturia personală…

a) „Primitor de oaspeţi” (3:2). El favorizează părtășia și unitatea prin ospitalitate. Avem mare nevoie de ospitalitate în cultura noastră care promovează independența și izolarea și care s-a strecurat chiar și în biserică. Ospitalitatea este vitală pentru viața spirituală a bisericii și pentru mărturia înaintea necreștinilor.

b) „În stare să înveţe pe alţii” (3:2). Trebuie să poată să-i învețe pe alții și să apere credința: „Să se ţină de Cuvântul adevărat, care este potrivit cu învăţătura, pentru ca să fie în stare să sfătuiască în învăţătura sănătoasă şi să înfrunte pe potrivnici” (Tit 1:9). Prezbiterul trebuie să fie priceput în comunicarea adevărului Scripturii. El trebuie să înțeleagă doctrina sănătoasă și să poată să o explice în mod clar, trebuie să fie în stare să apere credința. Astfel, un posibil viitor prezbiter trebuie să se fi dedicat de câțiva ani citirii și studierii Scripturii, să fie în stare să discute subiecte biblice în mod logic și inteligent, să aibă credințe doctrinare clar formulate și să aibă abilitatea și dorința de a-i învăța pe alții.

4. Viața de familie: „Să-şi chivernisească bine casa şi să-şi ţină copiii în supunere cu toată cuviinţa” (3:4). Prezbiterul este un lider respectat în familia lui. Are o familie respectuoasă, care se poartă frumos. Este de așteptat ca, dacă este cazul, copiii lui să se supună autorității și conducerii sale și să adopte valorile și credințele lui – „având copii credincioşi, care să nu fie învinuiţi de destrăbălare sau neascultare” (Tit. 1:6). Logica din spatele acestei afirmații este următoarea: „Căci, dacă cineva nu ştie să-şi cârmuiască bine casa lui, cum va îngriji de Biserica lui Dumnezeu?” (3:5). Dacă reușește să își conducă bine casa, aceasta este dovada caracterului său și a unei conduceri sănătoase.

Termenii folosiți de Pavel și Petru cu privire la prezbiteri arată că aceștia trebuie să fie în stare să conducă (1 Tim. 5:17-25; Tit 1:5-9; 1 Pet. 5:1-5). Este o caracteristică inerentă slujbei. Darul conducerii este un dar biblic (Rom. 12:8), însă este adesea trecut cu vederea când se vorbește despre calificările biblice ale unui prezbiter, deși ar trebui să fie evident. La urma urmei, a auzit cineva de un lider care să nu aibă abilitatea de a conduce? Scriptura îi numește lideri pe prezbiteri: „Aduceţi-vă aminte de mai marii voştri, care v-au vestit Cuvântul lui Dumnezeu”, spune autorul Epistolei către Evrei (13:7). Și din nou: „Ascultaţi de mai marii voştri şi fiţi-le supuşi” (Evr. 13:17). În epistola pe care o studiem, puțin mai încolo, Pavel vorbește despre prezbiteri ca despre unii „care cârmuiesc bine” (1 Tim. 5:17), care se ocupă bine de problemele bisericii. Aceasta nu înseamnă că oricine are în mod natural abilitatea de a conduce se califică automat sau are dorința de a fi lider în biserică. Conducerea în biserică este un dar spiritual care, ca toate celelalte daruri, este folosit în scopuri spirituale. Unii au darul conducerii, însă Dumnezeu alege să nu-l folosească pentru planurile Sale în biserică.

Ideea de aici este că prezbiterii trebuie să aibă abilitatea de cârmui biserica. Asta nu înseamnă, după părerea mea, că toți prezbiterii trebuie să fie administratori profesioniști, ci că trebuie să fie în stare să administreze treburile bisericești.

5. Maturitate spirituală. „Să nu fie întors la Dumnezeu de curând” (3:6). Prezbiterii trebuie să fie creștini cu experiență, credincioși maturi, care au dat dovadă de stabilitate. Motivul acestei condiții de a avea maturitate și experiență, și avertismentul ce decurge de aici, este următorul: „ca nu cumva să se îngâmfe şi să cadă în osânda diavolului” (3:6).

6. Reputația în afara bisericii. „Trebuie să aibă şi o bună mărturie din partea celor de afară, pentru ca să nu ajungă de ocară şi să cadă în cursa diavolului” (3:7). Cu alte cuvinte, trebuie să fie o mărturie bună și și să aibă o reputație bună în afara bisericii, să fie respectat chiar și de către necreștini.

Concluzie: Dacă am vrea să descriem caracterul și comportamentul unui prezbiter într-un singur cuvânt, acela ar fi evlavie, după cum reiese din listele lui Pavel din 1 Timotei 3:1-7 și Tit 1:6-9. Pavel spune că prezbiterul trebuie să fie, întâi de toate, un om „fără prihană”, iar restul calităților și abilităților menționate doar descriu acest termen. Prezbiterii trebuie să fie oameni cunoscuți pentru evlavia și integritatea lor, oameni care sunt, astfel, „fără prihană”.

C2. Comportamentul și caracterul diaconilor (3:8-13).

1. Comportamentul personal

a) „Cinstiţi” (3:8). Diaconul trebuie să fie respectuos, cu preocupări serioase, nu ușuratice.

b) „Nu cu două feţe” (3:8). Diaconul nu spune ceva cuiva, iar apoi spune cu totul altceva despre același lucru unei alte persoane. Diaconul este un om de cuvânt – pentru el, „da” este „da” și „nu” este „nu” (Mat. 5:37).

c) „Nu băutori de mult vin” (3:8). Diaconul nu trebuie să fie sub influența vinului. Aici se merge chiar mai departe față de interdicția la beție (Efeseni 5:18). Poate că Pavel a pus aici interdicția aceasta, pentru că una din responsabilitățile diaconului se poate să fi fost vizitele la domiciliu, ceea ce l-ar fi expus la consumul de alcool.

d) „Nu doritori de câştig mârşav” (3:8). Poate că această condiție a fost inserată aici pentru că de obicei diaconii administrează banii bisericii. Acesta este un avertisment pentru diaconi să nu-și folosească poziția pentru câștig financiar, dar și un avertisment foarte necesar împotriva lăcomiei.

2. Însușiri spirituale (3:9-10).

a) „… Ci să păstreze taina credinţei într-un cuget curat” (3:9). Diaconii trebuie să practice ceea ce știu din Scriptură, să aplice adevărul în viața lor. Ei trebuie să dea dovadă de consecvență în credință și în trăire.

b) „Trebuie cercetaţi întâi” (3:10a). Se pare că diaconii trebuie să dovedească mai întâi că sunt capabili și vrednici de această responsabilitate, asumându-și această slujire poate pentru o perioadă de probă. Apoi, „şi, numai dacă sunt fără prihană, să fie diaconi” (3:10b). Puritatea morală este la ordinea zilei pentru prezbiteri, ca și pentru diaconi.

3. Căsătoria și familia.

a) „Diaconii să fie bărbaţi ai unei singure neveste” (3:12). Din nou, ca și în cazul aceleași calificări pentru prezbiteri, această cerință generează multe întrebări cu privire la semnificația și aplicația sa. În ce privește acest articol, ne limităm la a spune că această calificare legată de viața de căsnicie reprezintă calificarea spirituală a purității morale și a fidelității în căsnicie.

b) „Să ştie să-şi cârmuiască bine copiii şi casele lor” (3:12). Să-și cârmuiască bine casele. Felul în care diaconul își cârmuiește casa este o dovadă a abilităților sale de conducere, la fel ca și în cazul prezbiterilor.

Nu este scopul acestui articol să discute dezbaterea dacă femeile pot fi diaconițe în biserică. Ajunge să spun că nu cred că acest pasaj din Scriptură exclude femeile de la slujirea în biserică (pentru că aceasta înseamnă „diacon”, slujitor). Conducerea bisericii revine, în primul rând, prezbiterilor (supraveghetorilor) care (1) trebuie să asigure grijă spirituală și conducere, în general și care (2) sunt, în mod specific, bărbați. Diaconii, pe de altă parte, pot fi bărbați sau femei care se califică și care în ajută pe prezbiteri, așa cum era, în mod clar, cazul lui Fivi (Romani 16:1) și al Priscilei (Fapte 18:1-3, 18; Rom. 16:3).

C3. Comportamentul și caracterul bisericii (3:14-16). În epistola aceasta, Pavel îl învață pe Timotei cu privire la rânduiala în biserică în ce privește caracterul și comportamentul nostru, care ar trebui să reflecte ceea ce mărturisim. Ceea ce facem și spunem trebuie să se potrivească cu natura și mesajul bisericii. Biserica nu este un loc în care fiecare spune sau face ce vrea. Nu, în biserică există disciplină și rânduială sub domnia lui Hristos și conducerea liderilor bisericii. Caracterul și comportamentul bisericii sunt determinate de misiunea sa, aceea de a face cunoscut lumii adevărul despre Hristos. Să observăm că, în primul rând…

1. Comportamentul nostru este dictat de natura bisericii: „¹⁴ Îţi scriu aceste lucruri… ¹⁵ să ştii cum trebuie să te porţi în Casa lui Dumnezeu” (3:14-15a).

În primul rând, natura bisericii este cea de casă a lui Dumnezeu, locul în care locuiește Dumnezeu cu oamenii Săi. Nu este o clădire, ci o casă, nu o instituție, ci o familie, nu o corporație, ci poporul lui Dumnezeu. Este casa lui Dumnezeu (cf. Ef. 2:18-22). Iar în casa lui Dumnezeu trebuie să avem un comportament adecvat. Nu te poți purta oricum în casa lui Dumnezeu! Trebuie să îndeplinim anumite calificări morale, spirituale și practice potrivite pentru casa lui Dumnezeu și care sunt în concordanță cu Persoana lui Dumnezeu. Rugăciunea publică trebuie să aibă anumite caracteristici, iar adevărul doctrinar trebuie predicat și apărat cu credincioșie, pentru că natura bisericii este cea de „casă a lui Dumnezeu”

Biserica este a „Dumnezeului celui Viu.” Nu este un loc pentru închinarea la idolii morți de lemn sau piatră, ci este locul unde Dumnezeu este prezent alături de poporul Său: „un locaş al lui Dumnezeu, prin Duhul” (Ef. 2:22; cf. 1 Tes. 1:9-10; Fapte 14:15), pentru că El „nu locuieşte în temple făcute de mâini”, ci în mijlocul poporului Său, care este „templul Dumnezeului celui Viu” (Fapte 17:24f.; 2 Cor. 6:16).

Când ne întâlnim ca biserică să ne închinăm lui Dumnezeu, suntem o expresie practică și vizibilă a adevărului că Dumnezeul cel viu este prezent și puternic între noi (1 Cor. 14:25) prin felul în care ne rugăm, prin cântecele și imnurile pe care le cântăm, prin citirea Scripturii, prin predicarea Cuvântului, prin serviciile de botez și Cina Domnului și prin părtășia pe care o avem. Prezența Lui în mijlocul nostru o extindem prin evanghelism și misiune în comunitatea noastră și în lumea întreagă.

Așadar, pentru că El este viu și prezent printre noi în casa Lui, trebuie să ne comportăm respectând standardele Lui, pentru că suntem sub privirea Lui și supuși judecății Sale.

În al doilea rând, natura casei lui Dumnezeu este cea de „Stâlp al adevărului.” Uneori spunem despre cineva că este stâlpul societății, un cetățean extraordinar și exemplar. În același fel, Pavel spune că biserica este „Stâlpul adevărului.” Așa cum stâlpii sprijină, țin sus și arată ce este deasupra lor, tot așa biserica sprijină, ține sus și arată lumii adevărul lui Dumnezeu. Ca un stâlp, biserica ține sus adevărul lui Dumnezeu ca toți să-l vadă și să-l audă, ca un steag ce flutură măreț în vârful stâlpului maiestuos al proclamării.

În al treilea rând, natura casei lui Dumnezeu este cea de „Temelie a adevărului.” Așa cum o temelie ține structura unei întregi clădiri, pentru a-i da stabilitate, rezistență și o bază solidă, tot așa, spune Pavel, biserica este temelia adevărului. Biserica este structura bazală de neclintit care susține adevărul când acesta este atacat, ține sus adevărul atunci când este contrazis de învățători falși și oferă o bază solidă pe care adevărul se află în siguranță.

Așadar, biserica este atât stâlpul, cât și temelia adevărului – stâlpul este pe pământ, iar temelia este în pământ. Ca stâlp al adevărului, biserica arată adevărul de sus, de pe acoperișul caselor, prezentându-l, învățându-l și făcându-l public prin (1) predicarea adevărului astfel încât lumea să-l vadă și să-l audă și (2) evanghelizând popoarele în mod activ. Ca temelie a adevărului, biserica sprijină adevărul de jos, fiind piatra de temelie pe care stă adevărul, (1) urmând, ascultând și trăind adevărul (Col. 3:12-17) ca autoritate supremă în ce privește credința și trăirea, (2) studiind, învățând și explicând adevărul (2 Tim. 2:15), (3) afirmând și apărând adevărul (Fil. 2:16).

Ca stâlp al adevărului, biserica este propovăduitorul vizibil, măreț, glorios, public al adevărului, pe care lumea îl vede și îl aude. Ca temelie a adevărului, biserica este apărătorul și susținătorul ferm și puternic al adevărului, care nu se mută și nu se schimbă.

Acesta este adevărul pe care ne bazăm și pe care îl susținem. Aceasta presupune un anumit cod de conduită, conduită ce trebuie să se potrivească cu mesajul nostru. În definitiv, suntem casa lui Dumnezeu – avem natura și caracterul Lui; noi suntem prezența Lui în lume. Comportamentul nostru trebuie să se potrivească cu natura casei lui Dumnezeu, o casă ce ține sus stindardul adevărului ca pe un steag măreț; o casă ce sprijină adevărul ca o temelie puternică.

Așadar, comportamentul nostru este dictat de natura bisericii. Dar să observăm și că...

2. Mărturisirea noastră este influențată de mesajul bisericii. Mesajul bisericii este numit „adevărul” (3:15b). Adevărul este mărturisirea noastră comună de credință, suma și esența nenegociabilă a credinței creștine. Adevărul este temelia pe care stă biserica creștină și stâlpul pe care se sprijină mesajul creștin. Este crezul nostru – ceea ce mărturisim în predicare și învățare, în cântecele, rugăciunile și mărturiile noastre.

Adevărul este, în esența sa, adevărul despre Dumnezeu: „Şi, fără îndoială, mare este taina evlaviei.” (3:16). „Evlavia” este trăsătura de bază a vieții creștine, care se manifestă în comportamentul și în mărturisirea noastră. Credința creștină este o „taină”, spune Pavel, pentru că, deși a fost descoperită în vechime, doar acum, în epoca harului, a devenit o realitate vizibilă, tangibilă, comprehensibilă în Hristos. Taina este că Dumnezeu S-a descoperit pe Sine în Hristos. Isus Hristos ne-a descoperit pe deplin ceea ce era ascuns mai înainte, și anume natura și caracterul lui Dumnezeu. În El Îl cunoaștem pe Dumnezeu, pentru că El este chipul Dumnezeului nevăzut, înfățișarea concretă a ființei lui Dumnezeu, pentru că El este Dumnezeu. În El vedem evlavia și prin El suntem transformați în ceea ce Dumnezeu vrea să fim.

Biserica, așadar, este definită și formată de relațiile sale și de mărturisirea lui Isus Hristos. Dar ce mărturisește biserica despre Isus Hristos? Care este mesajul bisericii pentru lume?

(a) Biserica mărturisește întruparea lui Hristos.

În primul rând, Dumnezeu a fost „arătat în trup” (3:16a). Hristos nu a luat ființă la întruparea Sa. El exista deja în formă divină și de bunăvoie S-a dezbrăcat de drepturile și prerogativele Sale divine, asumându-Și umanitatea (Fil. 2:6-8; Evr. 2:14) – i.e. El a devenit om pe deplin, fără să renunțe la divinitatea Sa deplină. Așa ni S-a arătat Dumnezeu în formă vizibilă. Altfel, Dumnezeu ar fi rămas o taină pentru noi pentru totdeauna. Modul în care Îl înțelegem pe Dumnezeu ar fi fost redus și limitat la ceea ce vedem ca dovezi ale prezenței lui Dumnezeu în creație și în conștiința noastră. Dar prin descoperirea de Sine a lui Dumnezeu în Hristos, Îl cunoaștem în mod personal, intim și răscumpărător.

Dumnezeu a fost „arătat în trup.” El a fost născut din fecioară, prin Duhul Sfânt, a luat natura umană, pe lângă natura Sa divină și a locuit printre noi, identificându-Se cu noi în toate lucrurile și în slăbiciunea umană. „Prin urmare, a trebuit să Se asemene fraţilor Săi în toate lucrurile, ca să poată fi, în ce priveşte legăturile cu Dumnezeu, un Mare Preot milos şi vrednic de încredere, ca să facă ispăşire pentru păcatele norodului. Şi, prin faptul că El însuşi a fost ispitit în ceea ce a suferit, poate să vină în ajutorul celor ce sunt ispitiţi” (Evr. 2:17-18).

În al doilea rând, El „a fost dovedit neprihănit în Duhul” (3:16b). Dacă arătarea lui Hristos în trup vorbește despre umanitatea Lui, atunci dovedirea neprihănirii în Duhul vorbește despre neprihănirea Sa. El a fost dovedit de către Duhul (i) la botezul Său (când Duhul L-a uns pentru slujire), (ii) prin faptele Lui (când a făcut minuni prin puterea divină), (iii) la învierea Lui (când a fost înviat din morți, Rom. 1:4; 8:11). Aceasta a fost o dovadă completă a cine este El, Dumnezeul-om desăvârșit, fără păcat.

(b) Biserica depune mărturie pentru Hristos.

Prima dată a fost mărturia îngerilor despre Hristos: „a fost văzut de îngeri” (3:16c). Cel care a fost făcut mai prejos decât îngerii, căci ei au văzut suferința morții. Ei știau cine este El, L-au urmărit cu atenție de la începutul până la sfârșitul vieții și au depus mărturie cu privire la El. Îngerii L-au privit la nașterea Sa și au depus mărturie că El este Dumnezeu întrupat (Mat. 1:20; Luca 1:36). Îngerii au depus mărturie că El este Împăratul cel veșnic (Lc. 1:32-33). Ei au depus mărturie că El era Mântuitorul promis (Lc. 2:11; Mat. 1:21).

Îngerii L-au privit și atunci când era ispitit (Mat. 4:11; Mc. 1:13; Lc. 22:43). Îngerii L-au văzut când murea și erau gata să-l scape (Mat. 26:53). Îngerii L-au văzut la înviere (Mat. 28:2; Lc. 24:4-7). Îngerii L-au văzut la înălțare (Fapte 1:10-11). Îngerii L-au văzut glorificat (Apoc. 5:11).

În al doilea rând, oamenii au depus mărturie despre Hristos: „a fost propovăduit printre Neamuri” (3:16d). Nu a fost doar văzut de ființele cerești, ci a fost și auzit de ființele umane. Adevărul despre El proclamat de Dumnezeu Tatăl (Mat. 3:17) și de către îngeri trebuia proclamat de către ucenici la toate neamurile (Fapte 1:8). Acesta este și mesajul nostru, precum și misiunea noastră. Cel care a fost batjocorit, pedepsit, condamnat și răstignit este Cel pe care Îl propovăduim tuturor neamurilor.

A fost un răspuns pe pământ: „a fost crezut în lume” (3:16e). Atât evreii (Fapte 6:7), cât și neamurile (Fapte 13:48) au crezut în El.

A fost un răspuns și în cer: El „a fost înălţat în slavă” (3:16f). Aceasta a fost încheierea lucrării Lui pe pământ. El a fost înălțat la dreapta lui Dumnezeu, locul puterii, locul de unde mijlocește pentru poporul Său. Oamenii L-au urât, L-au bătut, L-au răstignit, L-au respins și L-au îngropat, dar Dumnezeu L-a înviat și L-a luat sus „în slavă.”

Concluzii

Am văzut, așadar, ce caracter și comportament trebuie să aibă prezbiterii, diaconii și biserica în general. Fie ca bisericile noastre să fie protejate de învățători falși, de păstori falși (Ezechiel 34), aderând la standardele stabilite aici de Pavel pentru liderii bisericii! Fie ca bisericile noastre să își îndeplinească cu credincioșie misiunea de a fi martori vii prin comportamentul și caracterul nostru, prin mărturisirea adevărului despre Hristos, atât în țara noastră, cât și în alte țări, astfel încât, prin caracterul nostru care reflectă caracterul lui Hristos în evlavie, prin comportamentul nostru care reflectă natura bisericii ca și casă a lui Dumnezeu și prin mărturisirea noastră, care reflectă mesajul bisericii ca adevăr al lui Dumnezeu, oamenii să accepte Persoana lui Hristos, să ajungă să-L cunoască, să-L iubească, să-L urmeze și să-I slujească.

III. Schițe de predici

Titlu: Să învățăm de la Isus – Patru stări ale inimii (Marcu 4:1-20)

Subiect: Răspunsul tău la evanghelie

Tema: Impactul Cuvântului lui Dumnezeu în viața ta depinde de starea inimii tale.

Punctul I: Unii oameni au o inimă mișcată de interes (4:4 și 15)

Punctul II: Unii au o inimă pripită (4:5-6 și 16-17)

Punctul III: Alții au o inimă îngrijorată (4:7 și 18-19)

Punctul IV: Iar alții au o inimă receptivă (4:8 și 20)

Related Topics: Pastors

Журнал для пасторов Net, Rus Ed 51, весеннее издание 2024

Служение Института Библейского Проповедования

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

I. Усиливая разъяснительную проповедь: Проповедь доктрины, Часть 2

В последнем выпуске этого журнала я упомянул, что не могу исчерпывающе рассмотреть эту тему в таком журнале, поэтому я выбрал пять аспектов проповеднической доктрины, которые нужно нам рассмотреть, а именно:

А. Некоторые факторы нашей современной культуры, влияющие на проповедь доктрины.

Б. Три важных шага в проповеди доктрины.

В. Некоторые конкретные примеры применения доктрины в проповеди.

Г. Полезные советы по проповедованию доктрины.

Д. Несколько заключительных напоминаний о проповедовании доктрины.

В прошлый раз (издание №50) я имел дело с пунктом А. Теперь приступим к его рассмотрению…

Б. Три важных шага в проповеди доктрины.

В доктринальной проповеди есть три задачи (шага)…

1. Объяснить учение как богословскую концепцию. Прежде чем мы сможем научить людей «как» христианской жизни (применению библейской истины в жизни), мы должны научить их «что» в христианской вере (суть истины). Если они не знают, во что мы верим и почему мы в это верим, они не смогут понять и применить это в своей христианской жизни. или, как сказали богословы Стивен и Дэвид Олфорд выразив: «В проповеди невозможно – не говоря уже о безответственности – применять супракультурные принципы без содержания истины» (“Помазанная разъяснительная проповедь” стр. 252).

Первым шагом в произнесении доктринальной проповеди, как и в любой разъяснительной проповеди, является изложение и объяснение библейского положения (абстрактной богословской концепции). На этом этапе вам придется провести большое исследование, чтобы убедиться: 1) что вы понимаете весь объем библейского учения по этому вопросу; 2) Вы правильно истолковали этот отрывок; и 3) что вы можете адекватно, и точно, и ясно объяснить это.

2. «Конкретизировать» Концепцию. Вам нужно помочь аудитории «увидеть» концепцию в уме, «потрогать» ее руками и «почувствовать» сердцем – то есть сделать ее конкретной, реальной в терминах, понятных аудитории. Есть несколько способов сделать это. Вероятно, самый распространенный и наиболее подходящий способ сделать это — использовать аналогию (которая на самом деле является расширенной метафорой), пример или иллюстрацию. Авторы Библии часто использовали аналогии, чтобы сделать абстрактные понятия осязаемыми. Например, апостол Павел описал наши отношения с двумя заветами (закон и обетование) как аналогичные отношениям Агари и Измаила (закон) и Сарры и Исаака (обетование) – см. Гал. 4:21-31. Это один из способов превратить абстрактные библейские доктрины в конкретную реальность. Библейское богословие всегда должно проповедоваться конкретно и определенно.

Еще один отличный способ сделать абстрактную доктрину конкретной – это использовать великие символические истории и типы Ветхого Завета. Например, если вы проповедовали о заместительном аспекте искупления (например, в 1 Пет. 2:21-24; или Гал. 3:10-14; или Евр. 9:24-28), вы могли бы конкретизировать это, нарисовав яркую картину Пасхи, описанную в Исходе 12. Или, если вы проповедовали об освобождении от рабства, вызванном искуплением, вы могли бы привести историю Красного моря из Исхода 14.

Иисус использовал притчи и иллюстрации из реальной жизни, чтобы конкретизировать абстрактные принципы, которым он учил, тем самым делая их яркими, реальными и личными – тем, что люди могли руководствоваться в своем жизненном опыте. Вместо того, чтобы давать определение или описание богословской концепции (которое можно найти в учебнике систематического богословия), Иисус проиллюстрировал ее на основе историй из реальной жизни и притч. Например, он объяснил концепцию самоправедности в истории о двух мужчинах, пришедших в храм помолиться (Лк. 18:9-14); Царство Небесное в многочисленных иллюстрациях (напр. Мф. 13); учение о прощении с притчей о двух должниках (Лк. 7:41-43); как обрести вечную жизнь с историей богатого молодого правителя (Мк. 10:17-22) и т. д.

Вот некоторые из способов, с помощью которых проповедник может перейти от объяснения абстрактного учения (принципа) к конкретизации (реальности) этого учения.

Итак, наш первый шаг в проповеди доктрины — объяснить доктрину как богословскую концепцию; во-вторых, конкретизировать это понятие (путем аналогии, символа, иллюстрации, притчи и т. д.); и третий шаг…

3. «Реализовать» концепцию. После того как вы объяснили принцип (как в абстрактных, так и в конкретных терминах), вам необходимо перейти от этой концепции к конкретному жизненному применению, то есть реализовать концепцию. Здесь мы спрашиваем: каково следствие этой истины, как она влияет на то, во что мы верим, как нам следует действовать теперь, и какими людьми мы должны быть? Именно здесь проповедь переходит от учения (чистого наставления) к личной реализации и применению.

Переход от конкретного к применению происходит там, где учение пересекается с жизнью – жизнью отдельного человека, семьи, общины, мировыми событиями, жизнью на работе, в школе, в церкви и т. д.

Когда мы применяем доктрину, мы думаем о том 1) это народ Божий в этой церкви и в это время; и 2) современные события, которые могут влиять (мировые события, церковные события, семейные события и т. д.). Все библейские учения были написаны для конкретных людей, находящихся в конкретной ситуации, и с конкретной нуждой. Наша задача — рассказать о древней ситуации или о потребностях нашей общины в современной ситуации или актуальных нуждах.

Применение истины предполагает переход от объяснения доктрины (т.е. общей концепции/принципа) к конкретной связи этой доктрины с деталями жизни, где мы живем – эти люди (мы) в этом месте (здесь и сейчас). Еще раз процитируем «Помазанную разъяснительную проповедь»: «Что сбивает с толку большинство людей в наших собраниях, так это проповедь в общих чертах. Действительно, применять общие положения — почти безнадежная задача. Мужчина или женщина на скамье говорят: «Будьте конкретны, будьте логичны, дайте мне пример » (стр. 253).

Вы должны сделать доктринальную проповедь применимой к жизни, иначе вы потеряете свою аудиторию – у них потускнеют глаза, и они начнут спрашивать: «Какое это относится ко мне?» Доктринальная проповедь оживает в реальных проблемах и вопросах, с которыми мы все сталкиваемся. Вы делаете ее преобразующей жизнь, показывая, как она должна изменить наше отношение, поведение, убеждения, наши отношения, ценности, приоритеты и т. д. Когда вы устанавливаете связь между доктриной и ее актуальностью и влиянием на жизнь, вы мотивируете и обучаете слушателей в том, как начать развивать, усваивать и реализовывать это учение в своем мировоззрении, мышлении и поведении.

Чтобы помочь вам проповедовать применение доктрины, я бы посоветовал вам задавать обычные вопросы, которые вы задаете по любому тексту, чтобы раскрыть то, что вам нужно знать, например:

«Кто» – раскрыть тему текста и лиц, к которым он обращается.

«Что» – раскрыть факты, информацию, определения, объяснения, симптомы.

«Когда» – чтобы узнать время или последовательность событий.

«Где» — чтобы раскрыть местоположение и его влияние на результат.

«Почему» – раскрыть мотивы и причины поступков.

«Как» – синтезировать понимание с жизнью.

Альтернативно, как предлагает Дэниел Дориани, найти подходящее применение можно довольно просто…

1. Изложите правду в тексте и призовите людей действовать соответственно – прямая передача из текста нам.

2. Раскройте смысл доктрины в тексте – либо выводы, которые можно сделать из текста, либо косвенные предположения, которые можно обоснованно вывести.

3. Определите богословский вопрос, которому посвящена библейская доктрина (например, «Каков Бог? Как мы можем понять жизненные трудности, такие как смерть, потеря работы? и т. д.»).

4. Ответьте на вопрос: «Кому нужно учение в этом послании?» Выясните, как учение, которое вы проповедуете, влияет на жизненную ситуацию 1) всех присутствующих возрастных групп (подростки, молодые люди, молодые семейные пары и т. д.), 2) экономических групп (фабричных рабочих, руководителей и т. д.) и 3) социальные группы (семьи, рабочие по местам, школы, молодожены, пенсионеры и т. д.), которые представлены в вашей церкви (Дориани, «Введение истины в работу», стр. 220-225).

C. Некоторые конкретные примеры применения доктрины в проповеди.

Я приведу только два примера из Ефесянам 1:1-10, а именно:

Ефесянам 1:3-6. Какое учение описывается? Учение об избрании. Возможная иллюстрация: политические выборы. Политические выборы планируются заранее, но никто не знает их результата, пока не будут поданы голоса. Но Бог избрал нас еще в прошлой вечности, и результат был полностью известен в то время, потому что Он гарантировал его.

Что говорится об учении? 1) Природа избрания: Божий выбор (1:4а). 2) Объект избрания: Божий народ (1:4б). 3) Основание избрания: Сын Божий (1:4в). 4) Время избрания: Божья вечность (1:4г). 5) Цель избрания: хвала Божия (1:4д-6).

Ефесянам 1:7-10. Какое учение описывается? Учение об искуплении. 1) Источник искупления: возлюбленный Сын Божий (1:7а). Иллюстрация - Выкуп за жертву похищения. 2) Средство искупления: кровь Христа (1:7б). 3) Результат искупления: наше прощение (1:7в). 4) Мотивация искупления: Божья благодать (1:7г-8). 5) Завершение искупления: главенство Христа (1:9-10).

II. Укрепление библейского руководства:
порядок в церкви, часть 5, 1 Тим. 1:3-16

Как мы заметили в прошлый раз, Первое послание к Тимофею построено вокруг пяти «инструкций» (пунктов наставления), которые апостол Павел дает молодому пастору Тимофею. Эти пять обязательств заключаются в следующем:

А. Обязательство, касающееся пасторской ответственности (1:3-20): «Вести добрую битву».

Б. Обязательство относительно публичного богослужения (2:1-15): «Мужчины должны молиться… женщины должны учиться в молчании».

C. Обязательство в отношении пасторского руководства (3:1-16): «Как должно вести себя в доме Божием».

Г. Обязательство относительно личной посвященности (4:1-6:2): «Внимательно следите за собой и за учением».

Д. Оязательство, касающееся пасторских мотивов (6:3-21): «Храните заповедь незапятнанной… храните вверенный вам залог».

В четырех предыдущих выпусках этого журнала (№47, №48, №49, №50) я освещал обязательства «А» и «Б». Сегодня мы подошли к обязательству «В».

C. Обязательство в отношении пасторского руководства (3:1-16).

«Как следует вести себя в доме Божием». В этом отрывке Павел излагает основную цель этого послания – установить параметры надлежащего порядка в церкви…

C1. Поведение и характер старейшин (3:1-7). Похоже, что старейшина должен сначала иметь желание занять эту должность (3:1), а затем он должен соответствовать определенным критериям, касающимся: 1) Морального и духовного характера; 2) Способностей; и 3) Духовной мотивации (1 Тим. 3:1-7; Тит. 1:5-9; 1 Пет. 5:2-3). Таким образом, дьяконом может быть любой человек, желающий пасти народ Божий и отвечающий требованиям для этой должности.

Большинство библейских требований к епископам связаны с нравственными и духовными качествами и способностями кандидата. Характер гораздо важнее, чем полномочия, хотя они не должны быть взаимоисключающими. Списки Павла в 1 Тимофею 3:2-7 и Титу 1:6-9 являются представляющими, а не исчерпывающими. В этом обсуждении мы ограничимся 1 Тимофею 3:2-7.

Старейшина – это «руководитель», тот, кто заботится о Божьих вещах в Божьем доме. Главной чертой его характера должна быть «непорочность» (1 Тим. 3:2; ср. Тит. 1:6-7). Это не может означать, что он никогда не совершал ничего предосудительного, потому что в этом случае никто не будет претендовать на это. Скорее, это должно означать, что в его нынешней жизни не существует никаких известных условий, которые могли бы опозорить Господа или церковь. Вместо этого его жизнь добавит авторитета, а не дурной репутации церкви. Идея состоит в том, что у него репутация морально честного человека, высочайшая репутация характера. Действительно, Павел продолжает объяснять и определять, что он подразумевает под «непорочностью» старейшины, следующим образом…

1. Верность в браке: «Муж одной жены» (3:2). Не вдаваясь в трудности этой фразы и множества возможных вариантов ее толкования, я думаю, что идея здесь в том, что старейшина должен быть «мужем одной женщины», не обращающим глаз ни на кого, кроме своей жены (если он женат), не бабник, не ловелас.

2. Дисциплинированное поведение...

а) «Трезвомыслящий» (3:2). Человек разумный, сдержанный, вдумчивый, ясный, сдержанный

б) «Владеющий собой» (3:2). Тот, кто уравновешен, стабилен, дисциплинирован, аккуратен, благоразумен, разумен.

в) «Достойный» (3:2). Тот, кто действует последовательно и упорядоченно, хорошо себя ведет, порядочный, достойный. Чтобы быть добропорядочным, в жизни старейшины не должно быть трех условий.

(i) Он не будет пристрастен к вину (3:3). Хотя я бы рекомендовал церковным лидерам полное воздержание, исходное слово не обязательно подразумевает это. Но, по крайней мере, кажется, что это указывает на то, что старейшина не должен быть порабощен алкоголем, точнее, он не должен задерживаться у бокала с вином.

(ii) Он не будет жестоким, но кротким (1 Тим. 3:3). Не агрессивен в обращении с другими; не хулиган и не борец. Не вспыльчивый, не сварливый, не спорщик, не наглый, а мягкий, нежный, послушный, миролюбивый. Тот, кто проявляет кротость и нежность Христову – милостивый, добрый, терпеливый (ср. Мф. 11:29-30).

(iii) Он не будет сребролюбив (3:3). Не корыстолюбив, свободен от жажды и тяги к деньгам. Не материалистичный. Для старейшины деньги не должны быть ни идолом, ни предметом, который нужно достигать. Поэтому он не будет скупым, а будет щедрым. Он не будет отдавать предпочтение богатым людям в своей общине или быть пристрастным по отношению к ним. Таким образом, богатые люди не будут иметь влияния в церкви только потому, что у них есть деньги.

3. Личное служение и свидетельство…

а) «Гостеприимный» (3:2). Он способствует общению и единству посредством гостеприимства. Гостеприимство – это то, что крайне необходимо в нашей независимой, изолированной культуре, проникшей в церковь. Гостеприимство жизненно важно для духовной жизни собрания и для свидетельствования не христианам.

б) «Способный учить» (3:2). Он должен уметь учить и защищать веру: «Твердо держась верного слова, как научено, чтобы иметь возможность наставлять в здравом учении, а также обличать противящихся» (Тит. 1:9). Старейшина должен уметь передавать истину Писания. Он должен понимать и уметь сформулировать здравое учение, способное защитить веру. Таким образом, будущий старейшина должен в течение нескольких лет посвятить себя чтению и изучению Священного Писания, быть способным разумно и логически обсуждать библейские вопросы, формулировать доктринальные убеждения, а также иметь вербальные способности и желание учить других людей.

4. Семейная жизнь: «Управляй своим домом хорошо, со всем достоинством, сохраняя детей своих покорными» (3:4). Он уважаемый лидер в своем доме. У него порядочная и уважительная семья. Можно было бы ожидать, что в этом случае его дети подчиняются его власти, они под его контролем и переняли его ценности и убеждения – «имея верных детей, не подлежащих обвинению в распутстве или неподчинении» (Тит. 1: 6). Логика этого утверждения такова: «Ибо если кто не умеет управлять своим домом, то как он будет заботиться о Церкви Божией?» (3:5). Доказательством хорошего руководства и характера являются успехи старейшины в управлении своим домом.

Слова Павла и Петра о старейшинах указывают на то, что они способны руководить (1 Тим. 5:17-25; Тит. 1:5-9; 1 Пет. 5:1-5). Это заложено в задаче. Дар лидерства – это библейский дар (Рим. 12:8), о котором часто не упоминают при рассмотрении библейских качеств старейшины, хотя он должен быть самоочевидным. В конце концов, слышал ли кто-нибудь о лидере, не обладающем способностью руководить? Писание называет старейшин лидерами: «Помните руководителей ваших, которые говорили вам слово Божие», — говорит автор Евреям (13:7). Опять же: «Повинуйтесь начальникам вашим и подчиняйтесь им» (Евр. 13:17). Далее в изучаемом нами послании Павел описывает старейшин как «хорошо управляющих» (1 Тим. 5:17), которые хорошо управляют церковными делами. Это не означает, что человек, обладающий природными способностями к лидерству, обязательно имеет квалификацию или желание быть лидером в церкви. Лидерство, как духовный дар, как и все другие духовные дары, — это дар, который используется в духовных целях. Некоторые могут обладать даром лидерства, который Бог не хочет использовать для Своих целей в церкви.

Идея здесь в том, что старейшины должны иметь способности управлять церковью. Я не думаю, что это означает, что все старейшины должны быть обученными администраторами, но что они должны быть способны управлять делами церкви.

5. Духовная зрелость. «Не новообращенный» (3:6). Старейшины должны быть опытными христианами, зрелыми верующими, проявившими стабильность. Основанием для этого требования зрелости и опыта и присущим ему предостережением является следующее: «Или может возгордиться и попасть в то же осуждение с диаволом» (3:6).

6. Репутация вне церкви. «Хорошо думают о нем посторонние, чтобы он не попал в немилость, в сеть диавольскую» (3:7). Другими словами, он должен быть хорошим свидетельством и иметь хорошую репутацию среди людей не церковных, уважаем не христианами.

Заключение: Если бы вы хотели охарактеризовать характер и поведение старейшины одним словом, то это было бы благочестие, если рассматривать списки Павла в 1 Тимофею 3:1-7 и Титу 1:6-9. Павел говорит, что главной характеристикой старейшины должна быть «непорочность», а остальные качества и способности объясняют, что имеется в виду. Старейшины — это люди, известные своим благочестием и непорочностью, и поэтому «безупречные».

C2. Поведение и характер дьяконов (3:8-13).

1. Личное поведение

а) «Достойный» (3:8). Диакон должен быть благоговейным, серьезным, не легкомысленным.

б) «Не двуязычный» (3:8). Диакон – это не тот, кто высказывает одно мнение одному и другое мнение по той же теме другому. Скорее, он прямолинеен в том, что говорит: его «да» — это «да», а его «нет» — это «нет» (Мф. 5:37).

в) «Не пьет много вина» (3:8). Дьякон не должен упиваться вином. Это выходит за рамки запрета на пьянство (Ефесянам 5:18). Возможно, Павел включил сюда этот запрет, потому что часть обязанностей дьякона могла заключаться в посещении дома, что могло привести к употреблению вина..

г) «Не жадный до денег» (3:8). Возможно, это условие здесь вставлено потому, что деньгами церкви обычно распоряжаются дьяконы. Это предостережение против дьяконов, использующих свое положение для личной финансовой выгоды. Это также дает столь необходимое предостережение против алчности.

2. Духовные качества (3:9-10).

а) «Они должны хранить тайну веры с чистой совестью» (3:9). Дьяконы должны практиковать то, во что они верят из Священного Писания, применяя истину в своей жизни. Они должны служить примером постоянства веры и практики.

б) «Пусть и они сначала будут испытаны» (3:10а). Диаконы должны сначала доказать, что они способны и достойны этой ответственности, по-видимому, фактически служа в этом качестве, возможно, на испытательной основе. Затем «пусть служат диаконами, если окажутся непорочными» (3:10б). Нравственная чистота – это порядок дня для диаконов, как и для старейшин.

3. Супружество и семья.

а) «Диаконы пусть будут каждый мужем одной жены» (3:12). Опять же, как и в случае с требованиями старейшин, это наставление порождает множество вопросов относительно его значения и применения. Для целей данной статьи смысл этого брачного требования состоит в том, что оно представляет собой духовное качество нравственной чистоты и супружеской верности.

б) «Хорошо управлять своими детьми и своим домом» (3:12). Хорошие менеджеры в домах. То, как диакон управляет своим хозяйством, свидетельствует о его лидерских способностях, как и у старейшин.

Дискуссия о том, могут ли женщины быть дьяконами церкви, выходит за рамки этой статьи. Достаточно сказать, что я не думаю, что это место Писания исключает женщину из служения в церкви (что означает «дьякон», служанка). В то время как основная руководящая роль в церкви принадлежит старейшинам (руководителям), которые 1) отвечают за общее управление и духовную заботу о церкви, и 2) являются конкретно мужчинами. Диаконами, с другой стороны, могут быть как квалифицированные мужчины, так и женщины, помогающие старейшинам, как, очевидно, было в случае с Фивой (Римлянам 16:1) и Прискиллой (Деяния 18:1-3, 18; Рим. 16:3).

C3. Поведение и характер самой церкви (3:14-16). В этом послании Павел наставляет Тимофея навести порядок в церкви в нашем поведении и характере, который должен отражать то, что мы исповедуем. То, что мы делаем и что говорим, должно соответствовать природе церкви и ее посланию. То, что мы говорим и делаем в церкви, не является открытым пространством для всех, где каждый может делать или говорить то, что ему нравится. Нет, оно дисциплинировано и упорядочено под руководством Христа и правлением своих церковных лидеров. Характер и поведение церкви определяются ее миссией – нести миру истину о Христе. Первое заметка...

1. Наше поведение определяется природой Церкви: « ¹⁴ Я пишу это вам для того, чтобы... ¹⁵вы знали, как вам должно вести себя в доме Божием» (3:14-15а).

Во-первых, природа церкви такова, что это дом Божий, место, где Бог обитает со Своим народом. Это не здание, а дом, не учреждение, а семья, не корпорация, а народ Божий. Это дом Божий (ср. Еф. 2:18-22). И дом Божий управляется надлежащим поведением. В доме Божьем нельзя вести себя, как хочешь. Мы должны соответствовать моральным, духовным и практическим качествам, которые подходят для дома Божьего и соответствуют тому, кем является Бог. Общественная молитва должна иметь определенные характеристики и направленность, а доктринальная истина должна верно преподаваться и защищать, потому что природа церкви такова, что она является «домом Божьим».

Это церковь «живого Бога». Не место поклонения мертвым идолам из дерева и камня, а место присутствия Бога со Своим народом, «жилище Божие в духе» (Еф. 2:22; ср. 1 Фес. 1:9). -10; Деяния 14:15), ибо «он живет не в рукотворенных храмах», но среди народа Своего, который есть «храм Бога живого» (Деяния 17:24 и далее; 2 Кор. 6:16).

Когда мы собираемся как собрание для поклонения Богу, мы практически и видимым образом являем истину о том, что живой Бог присутствует и силен среди нас (1 Кор. 14:25), то, как мы молимся, песни и гимны, которые мы поем, через наше чтение Священного Писания, через проповедь Слова, через наше причастие и службы крещения, а также через наше общение. И мы расширяем Его присутствие среди нас посредством евангелизации и миссий в нашем сообществе и по всему миру.

Итак, поскольку Он живет и присутствует среди нас в Своем доме, мы должны вести себя в соответствии с Его нормами, поскольку мы находимся под его пристальным вниманием и подвержены Его суду.

Во-вторых, природа Божьего дома – это «столп истины». Иногда мы можем назвать кого-то опорой общества, выдающимся примером того, каким должен быть гражданин. Точно так же, говорит Павел, церковь есть «столп истины». Как столп поддерживает, возвышает и показывает то, что над ним, так и церковь поддерживает, возвышает и показывает миру Божью истину. Подобно столпу, церковь возносит истину Божью на всеобщее обозрение, словно знамя, славно развевающееся на вершине величественного церковного столпа провозглашения.

В-третьих, природа Божьего дома – это «основание истины». Как фундамент поддерживает структуру всего здания, придавая ему устойчивость, прочность и твердость, так и, говорит Павел, церковь является основанием истины. Церковь — это непоколебимая опорная структура, которая поддерживает истину, когда она подвергается нападкам, удерживает истину, когда ей противоречат лжеучителя, обеспечивает прочную почву, на которой надежно покоится истина.

Итак, церковь является одновременно столпом и основанием истины – столпом над уровнем земли и основанием под ним. Являясь столпом истины, церковь демонстрирует истину сверху, с крыш домов, разъясняя ее, обучая ей и пропагандируя ее 1) проповедуя истину, чтобы мир мог ее увидеть и услышать и 2) активно евангелизировать нарды. В качестве основания истины церковь поддерживает истину снизу, краеугольный камень, на котором покоится истина, 1) следуя и послушаясь ей и воплощая истину в жизни (Кол. 3:12-17) как высший авторитет для веры и жизни, 2) изучая, обучая и объясняя истину (2 Тим. 2:15), 3) утверждая и защищая истину (Флп. 2:16).

Будучи столпом истины, церковь является зримым, величественным, славным, публичным и бесстыдным провозглашателем истины, которую мир наблюдает и слышит. Как основание истины, церковь является твердым, твердым защитником и сторонником истины, которая не движется и не меняется.

Это истина, на которой мы стоим и которую поддерживаем. Это требует определенного кодекса поведения, поведения, которое должно соответствовать нашему посланию. Ведь мы Божьи домочадцы – носим Его природу и характер; мы — Его присутствие в этом мире. Наше поведение должно соответствовать природе Божьего дома; дома, который поднимает знамя истины, как славный столп; семья, которая поддерживает истину, как прочный фундамент.

Итак, наше поведение определяется природой церкви. Обратите также внимание.…

2. Наше исповедание регулируется посланием Церкви. Послание церкви названо «истиной» (3:15б). Истина – это наше общее исповедание веры, неоспоримая сумма и суть нашей христианской веры. Истина – это фундамент, на котором покоится христианская церковь, и столп, который поддерживает христианское послание. Это наше кредо – то, что мы исповедуем в наших проповедях и учениях, наших песнях, наших молитвах, наших свидетельствах.

Истина, по существу, есть истина о Боге: «Тайна истинного благочестия несомненно велика». (3:16). «Благочестие» — это основная характеристика христианской жизни, которая проявляется в нашем поведении и нашем исповедании. Христианская вера есть «тайна», говорит Павел, потому что, хотя она была открыта в прошлые века, она только теперь, в наш нынешний век благодати, стала видимой, осязаемой, постижимой реальностью во Христе. Тайна в том, что Бог явил Себя во Христе. Иисус Христос совершенно и полностью открыл нам то, что ранее было не ясно, а именно природу и характер Бога. В нем мы познаем Бога, ибо Он есть образ невидимого Бога, точное представление бытия Бога, действительно, Он есть Бог. В Нем мы видим проявление благочестия, и в Нем мы превращаемся в тех, кем Бог хочет, чтобы мы были.

Таким образом, церковь определяется и формируется ее отношением к Иисусу Христу и исповеданием Христа. Итак, что же исповедует церковь об Иисусе Христе? Каково послание церкви миру?

а) Церковь исповедует воплощение Христа.

Во-первых, Бог «проявился во плоти» (3:16а). Христос не появился в Своем воплощении. Он уже существовал в образе Бога и добровольно отказался от Своих божественных прав и привилегий, приняв человечность (Флп. 2:6-8; Евр. 2:14) – т.е. Он стал полностью человеком, не отказываясь и не ставя под угрозу Свою полную божественность. Так Бог стал явлен нам видимым образом. В противном случае Бог навсегда остался бы для нас загадкой. Наше понимание Бога навсегда было бы завуалированным, неясным и ограничивалось бы тем, что мы видим в свидетельствах Бога в творении и в нашей совести. Но через самораскрытие Бога через Христа мы знаем Его лично, близко и как Искупителя.

Бог был «явлен во плоти». Он родился от девы от Святого Духа, принял человеческую природу в дополнение к Своей божественной природе и обитал среди нас, отождествляя Себя с нами в наших обстоятельствах и человеческой слабости. «Поэтому ему надлежало во всем уподобиться Своим братьям, чтобы Он мог быть милостивым и верным первосвященником в делах, относящихся к Богу, и совершать умилостивление за грехи народа. Ибо, как Сам Он пострадал, испытывая искушение, то может помочь и искушаемым» (Евр. 2:17-18).

Во-вторых, Он был «подтвержден Духом» (3:16б). Если явление Христа во плоти говорит о Его человечности, то Его оправдание Духом говорит о Его божественности. Он был оправдан Духом 1) при крещении (когда Дух помазал Его для служения), 2) через Свои дела (когда Он творил чудеса божественной силой), 3) при воскресении (когда Он воскрес из мертвых, Рим. 1:4; Это было полное подтверждение того, кем Он был, безгрешным, совершенным Богочеловеком.

б) Церковь исповедует свидетельство о Христе.

Сначала было свидетельство ангелов о Христе: «Ангелы увидели Христа» (3:16в). Они наблюдали Того, Кто был унижен перед ангелами за претерпение смерти. Они знали, кто Он такой, внимательно наблюдали за Ним от начала и до конца Его жизни и свидетельствовали о Нем. Ангелы наблюдали Его при рождении – они засвидетельствовали, что Он был воплощенным Богом (Мф. 1:20; Лк. 1:36). Ангелы засвидетельствовали, что Он был вечным Царем (Лк. 1:32-33). Они свидетельствовали, что Он был обещанным Спасителем (Лк. 2:11; Матф. 1:21).

Ангелы наблюдали за Ним в Его искушениях (Мф. 4:11; Мк. 1:13; Лк. 22:43). Ангелы наблюдали за Ним после Его смерти и были готовы освободить Его (Мф. 26:53). Ангелы наблюдали за Ним при Его воскресении (Мф. 28:2; Лк. 24:4-7). Ангелы наблюдали за Ним при Его вознесении (Деян. 1:10-11). Ангелы наблюдали за Ним в Его прославлении (Откр. 5:11).

Во-вторых, было свидетельство народа о Христе: «Христос был провозглашен среди народов» (3:16в). Его не только видели небесные существа, но и слышали люди. Истина о Нем, возвещенная Богом Отцом (Мф. 3:17) и ангелами, должна была быть возвещена Его учениками всем народам (Деян. 1:8). И это тоже наше послание и миссия. Тот, над Кем смеялись, Кого бичевали, Кого осуждали и распинали, — это Тот, Кого мы проповедуем народам.

c) Церковь исповедует ответ Христу.

На земле последовал ответ: «В мире уверовали во Христа» (3:16д). В него уверовали как иудеи (Деяния 6:7), так и язычники (Деяния 13:48).

На небесах был ответ: Он был «вознесён во славе» (3:16 и далее). Это было завершением Его земного служения. Он был вознесен до правой руки Бога, места силы, места ходатайства и защиты Своего народа. Люди ненавидели Его, избивали, распинали, отвергали и хоронили, но Бог воскресил Его и вознес «во славе».

Заключительныее замечания

Таким образом, именно такой характер и поведение требуются от старейшин, дьяконов и церкви в целом. Пусть наши церкви будут защищены от лжеучителей, лжепастырей (Иез. 34), придерживаясь стандартов, установленных здесь Павлом для церковных лидеров. И пусть наши церкви верно выполняют нашу миссию быть яркими свидетелями через наше поведение, наш характер и наше исповедание истины о Христе как дома, так и за границей, чтобы через наш характер, который отражает характер Христа в благочестии, через наше поведение, которое отражает природу церкви как Божьего дома, и благодаря нашему исповеданию, отражающему послание церкви как Божью истину, другие примут личность Христа, узнают Его, полюбят Его, последуют за Ним и будут служить Ему.

III. План проповеди

Название: Учимся у Иисуса: четыре состояния сердца (Марка 4:1-20)

Заголовок: Ваш ответ евангелию

Тема: Влияние Слова Божьего на вашу жизнь зависит от состояния вашего сердца.

Пункт I: У некоторых людей есть побуждающие сердца (4:4 и 15).

Пункт II: У некоторых людей порывистые сердца (4:5-6 и 16-17)

Пункт III: У некоторых людей тревожные сердца (4:7 и 18—19).

Пункт IV: У некоторых людей восприимчивые сердца (4:8 и 20)

Related Topics: Pastors

网上牧师杂志–中文版（简体）, SCh Ed, Issue 51 2024 年春季

A ministry of…

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

I. 加强讲解式讲道：诠释教义的讲道，第二部份

在上期，因篇幅有限，不能在这题目上很详尽的逐一讨论，故此我们只讨论其中五个诠释教义时的要素：

A. 现代文化会影响我们诠释教义的因素。

B. 三个诠释教义的重要步骤。

C. 讲道时，如何应用教义的例子。

D. 有用诠释教义的方式。

E. 要注意的事项。

在上期（NPJ 50），我们已讨论过了A项，在本期我们会继续讨论…

B. 三个诠释教义的重要步骤

教义讲道可以有三类富挑战性的形式（步骤）…

1. 教义当作神学观念来诠释。在我们教导人“如何”活出基督徒生命之前（把圣经真理活出来），我们首先须要教导“什么”是基督徒的信仰（真理的本身）。如果不知道所信的是什么，和为什么要相信，我们身为基督徒的，便无从将真理活出来。诚如史提反和大卫奥福（Stephen and David Olford）所说：“在讲道时，如果只是夸夸其谈，大放厥辞，而没有实质的真理支持，那么讲的便是一大堆废话，或什而不付责任”（Anointed Expository Preaching, 252页）。

教义讲道的第一步，跟其他释经讲道一样，我们要先道出经文的概览（撮要、神学观念等）。在这一点，我们可以做很多功夫，直到：（1）已找到圣经在这方面的全部资料；（2）已将经文资料明白得透切；及（3）已经能够充份地、正确地，及毫不含糊的将经文意思解释清楚。

2. 观念“具体化”。为着要更容易明白真理，我们眼睛要“看”见、手“触摸”到、心灵“感受”到。这即是说，我们要将真理的观念具体化，变成一个有形有体的景象，呈现在会众跟前，好让他们能够亲身体会到。要达到这目标，我们可以使用以下一些方式。最常用和最合适的可算是比喻（这是另类暗喻）了。换句话说，我们可以试行举例，或作一些绘形绘色的描述。圣经中的作者就常用类似的方式，将抽象的观念变成具体的事物。例如，使徒保罗讲解人与两约（律法与应许）的关系时，便引用夏甲和以撒玛利（代表律法）、撒拉和以撒（代表应许）之间的关系，你可参考加拉太书4:21-31便可知道。这是将抽象的观念变成一个具体的事实的一个好例证。我们讲道时，一定要将圣经中的神学观念，用具体及容易明白的方式表达出来。

另一个将抽象观念具体化的好方式是利用旧约中富含象征意义的故事和预表 来说明出来。例如，如果你要讲解救恩中的代赎观念（例如彼得前书2:21-24；或加拉太书3:10-14；或希伯来书9:24-28），你可以把出埃及记十二章的逾越节，用生动的故事方式演译出来。又或者你要讲解从罪的枷锁释放出来的信息，你可以引用出埃及十四章过红海的事迹来说明。

主耶稣便常使用与我们日常生活有关的比喻和图像 来把抽象的观念说明出来，这样，人听起来便觉得得生动有趣，有真实感，令人有如同身受的感觉 – 好像一些可以和人生经验产生共鸣的经历。耶稣没有使用神学的字汇和观念来谈道（正如系统神学教科书所使用的），而却都是与日常生活息息相关的例子和比喻。例如，祂用两个在殿中祷告的人来说明自义的不是（路加福音8:9-14）；祂亦用上了无数的比喻来描述天国（例如马太福音十三章）；两个欠债的人来描述寛恕的道理（路加福音:41-43）；和富有的年青官员的故事来描述如何得着永生（马可福音10:17-22）等。

这些都是讲员可以用得着，将抽象的教义观念（原则）变成具体（实际情况）的事物的好方法。

因此，教义证道的第一个步骤便是把教义的神学观念简单说明出来。第二，使用具体的方式（例如使用类似的例子、象征，图像、或比喻等）解释；第三步就是…

3. 观念“现实化”。当你将原则性的观念解释清楚后（抽象和其体的），便便以再进一步，将这个观念应用在我们某些情况的日常生活上去 – 那即是说，将真理现实化。这时，我们可以一些问题：这个真理带来的结果，如何影响我们所相信的，我们应该有什么回应，我们又会变成什么样子呢？这就是将讲道由教导（纯粹指导式）而转移到个人实质性的行动。

从具体化到应用，这就将教义和生活融洽在一起的交接点 – 个人、家庭，人与物，职场、学校、教会等都熔在一起。

当我们将教义应用出来时，我们最关心的就是（1）此时此刻在教会中神子民的状况；和（2）世局如何影响他们的生活（事物；教会事务；家庭等）。圣经中的道理都是为着不同的人在不同时刻，有不同的需要的时候，便可以大派用场。我们的工作就是将古代的情况，和现代的连接起来，作一对比。

真理的应用，便很自然地牵涉到如何由道理的解释（即一般性的观念/ 原则），而连接到生活上的每一个细节– 就是将人（我们）和环境（此情此境）放在一起。我们可以再次引用Anointed Expository Preaching 一书的讲法： “最容易令会众混乱的就是一些流于空泛的讲道。真的，空泛的讲道对人无益。台下会众的反应一定会是：'我们需要的是一些有实质，和有条不紊的证道；最好还加上例子说明之' ”（253页）。

这样看来，你一定要将教义性的讲道变成一篇可应用出来的证道，才可挽留你的会众不会离你而去。他们的眼睛是雪亮的，他们会问：“这篇道与我有什么关系？”教义式的讲道应该是与我们的生命息息相关，和可以解答人生问题的。你的讲章一定要给人指引一条正道，将他们的态度、行为、信念、关系、价值观、优先次序等纠正过来。如你真能这样做，你便能引起他们的改变，自省、并实行在他们处事、思想，和行为上。

为了找出如何将教义应用出来，我们可以试从任何一本教科书都提出过的问题着手，这些问题就是：

“何人” – 找出经文的主题和要论说的人物

“何事” - 找出事情经过、相关资料、其中的意思、解释、和特征

“何时” - 找出事情发生的时间和发展次序

“何地” - 找出事情发生地点和结果

“何故” - 找出事情的动机和起因

“如何” – 运用人生经历分析当时情况

另一方面，但以理‧多伦（Daniel Doriani）提议，要达到合适的应用原则，你可以简单地…

1. 将经文的真理说明出来，鼓励会众遵从 – 由经文直接传到我们的受众。

2. 分柝经文中的教义含意 – 从经文得出结论，或暗示。

3. 找出经文所要说明的教义（例如：神的属性？如何处理人生的苦难问题，例如死亡，失业等？）

4. 解答以下问题：“有谁最需要这段经文中的教义内容？”试找出这篇证道会如何影响教会内不同阶层的人：（1）年龄阶层（青少年、成年人，年青夫妇等）；（2）职业阶层（篮领或白领）；（3）社会阶层（家庭、职场、学校、新婚、退休人士等）（取材自多伦Doriani所著Putting the Truth to Work, 220-225页)。

C. 一些应用教义的教道的实例

我们试从以弗所书1:1-10节看两个实例…

以弗所书1:3-6。这里是讲论什么教义？ 预定论。一个配合适宜的比喻：政治选举。政治选举活动在选举前便要安排妥，但结果如何，无人知道，直至选举完毕才有分晓。神的拣选在过往便已安排好，结果如何，到了时候才可知道，因为这是神命定的。

教义怎么说呢？（1）拣选的特色：是神的选择（1:4a）。（2）拣选的对象：神的子民（1:4b）。（3）拣选的根据：神的儿子（1:4c）。（4）拣选时间：神在永恒中（1:4d）。（5）拣选目的：对神的赞美（1:4e-6）。

以弗所书1:7-10。这里是讲论什么教义？ 救赎论。（1）救恩的源头：神所爱的儿子（1:7a）。比喻 – 一位被绑架的人的赎金。（2）救赎的意义：基督的宝血（1:7b）。（3）救赎的结果：我们的罪被赦免（1:7c）。（4）救赎的动机：神的恩典（1:7d-8）。（5）救赎的果效：基督居首位（1:9-10）。

II. 强化圣经中的领导才能
教会中的秩序，提摩太前书3:1-16, 第五部份

在上期，我们己指出提摩太前书是由五个保罗给年青的同工提摩太的“命令”（指示）组成。这五个命令分别是：

A. 有关牧者职责的命令（1:3-20）:“ 打那美好的仗。”

B. 有关公开崇拜的命令（2:1-15）:“ 男人…随处祷告…女人要沉静学道。”

C. 有关牧者领导的命令（3:1-16）:“ 可以知道在神的家中当怎样行。”

D. 有关个人灵性的命令（4:1-6:2）:“ 你要谨慎自己和自己的教训。”

E. 有关牧者行为的命令（6:3-21）:“ 要守这命令，毫不玷污 … 直到我们的主耶稣基督显现。”

在前四期（即NPJ 47, 48, 49, 50）我们已讨论过“A”和“B” 两项命令了，本期则会讨论第“C”项。

C. 有关牧者领导的命令（3:1-16）

“可以知道在神的家中当怎样行。 ”在这段经文，保罗首次指出他写这封书信的目的，并列出一些教会应有的行事规则。

C1. 作长老的操守和品格（3:1-7）。作长老第一要紧的，就是羡慕善工（3:1），并要符合一些有关：（1）操守与灵命；（2）办事能力；和（3）灵命（提摩太前书3 :1-7；提多书1:5-9；彼得前书5:2-3）的条件。这即是说，一个符合这些条件的人，才可以担任长老这个职位，牧养神的教会。

圣经对长老的要求大多是与他的行为，灵命和能力有关。虽然长老的资历是重要的，但他的品格更是重要。保罗在提摩太前书3:2-7和提多书1:6-9便列出一连串的品格，虽然已具代表性的了，但仍意犹未尽。这里我们只讨论提摩太前书3:2-7所说的品格。

长老的就是”监督”的意思，是一个看顾神家的人。他的品行一定是“无可指责”（提摩太前书3:2；比较提多书1:6-7）的。这不是说他从没有任何可以指责的地方，在地上这是绝不可能的。这里是说，在现在已知情况下，他没有做过羞辱神或教会的事情。他的生命见证能够带给教会好的声誉，而不是耻辱。这就是说，他在道德人格方面有着好的名声。保罗继续解释“无可指责”的意思是 …

1. 婚姻专一：” 只作一个妇人的丈夫” (3:2)。这个无庸解释，一看自明。这里的意思就是 ”一个妇人的丈夫”，除了妻子以外，便无其他异性（如果他是已婚的）。也不是一个花花公子，大众情人。

2. 有节制

a) “自守” (3:2)。是一个善体人意、小心谨慎、深思熟虑、头脑清晰，和温文有礼。

b) “节制” (3:2)。是一个平易近人、处事慎重、奉公守法、层次分明，和譪可亲、善体人意的人。

c) “端正”(3:2)。一个行为正直、层次分明、有好行为，和整齐端庄的人。作为一个受尊重的执事，在他身上，没有发现以下的三种垢病…

(i) 不因酒滋事 (3:3)。虽然我绝对赞成教会领袖滴酒不沾唇，但圣经原文的意思并不是这样。但最低限度，圣经己经说明了一个执事不能成为酒的奴仆。这在字面上的意思，就是丝毫不会留连杯酒之间。

(ii) 不打人，温和待人（提摩太前书3:3）。待人温文有礼，没有野牛或斗牛勇士般的粗野。不急燥，不与人争吵，或起争竞，而是一个温和、关怀别人、善良，和爱好和平的人。这是一个彰显基督柔和谦卑的好榜样 - 有恩典、仁慈，和忍耐（参看马太福音1:29-30）。

(iii) 不贪财（3:3）。不贪的意思就是不受钱财的迷惑。不是物质主义者。作为一个长老，钱财不能成为他的偶像，或是他追求的目标。因此，他不应是一个守财奴，而是乐善好施。在教会中，不偏袒富人。因此，教会的正常运作不会因着富人的财富而受影响。

3. 个人事奉和见证…

a) “乐意接待远人” (3:2)。好客精神能孕育出友谊和合一的精神。在现时流行的个人主义，和各自为政的思想渐渐渗入教会的情况下，好客精神便是一股及时雨。这优良美德对会众的灵命成长和对非信徒的见证尤其重要。

b) “善于教导” (3:2)。善于教导及维护真理是必需的：” 坚守所教真实的道理，就能将纯正的教训劝化人，又能把争辩的人驳倒了” (提多书1:9)。一个长老一定要善于传扬圣经真理，他须熟习圣经，并且能够将这些真理讲解清楚，并且还要懂得如何维护真理。故此，一个如要接受长老职位的人，一定要有熟练的圣经知识，并且能够解明圣经真理，和乐于教导人。

4. 家庭生活：“好好管理自己的家，使儿女凡事端庄、顺服” (3:4)。在家中，他是一家之主，家庭整理得井井有条，备受旁人称羡。儿女都甘于并顺从他的教导，并接受他的价值观和信仰 - “儿女也是信主的，没有人告他们是放荡不服约束的” (提多书 1:6)。这经文暗中的意思就是说：“人若不知道管理自己的家，焉能照管神的教会呢？” (3:5)。一个长老的管治能力优劣，可从他管理自己的家便看到端倪。

从保罗和彼得所说关于长老的论点来看，他们二人都具有稀世领导之才（提摩太前书5:17-25; 提多书1:5-9; 彼得前书5:1- 5)。这是天赋的能力，是圣经中曾经提过属灵恩赐之一 (罗马书12:8)。这处的经文，在每次讨论长老资格时，都很少被人引用，但这些经文的意思，一看便明。有谁曾听见过作领导的没有领导的才能呢？圣经指出作长老的，就是在作领导，希伯来书的作者就很直白的说道：“从前引导你们、传神之道给你们的人，你们要想念他们，” (希伯来书13:7) 。他更继续说着： “你们要依从那引导你们的，且要顺服” (希伯来书 13:17)。在稍后保罗书信中，保罗更描述长老是“善于管理教会的” (1 Tim. 5:17), 他们把教会事务都管理得有条不紊。这不是说有领导能力的，便有资格或期待担任教会管理之职。领导是恩赐，跟其他恩赐一样，只用于属灵的事上。有些人确实是有领导的恩赐，但不一定是神拣选治理教会的人。

总而言之，长老都是有能力治理教会的人。但不一定是受过训练的，但他们的确是有能力管理教会各项事务。

5. 灵命成熟。“初入教的不可作监督” (3:6). 长老都必须是有经验和成熟的基督徒，行为稳重。这个要求可从以下的经文看到：“恐怕他自高自大，就落在魔鬼的刑罚里” (3:6)。

6. 教外好名声。“监督也必须在教外有好名声，恐怕被人毁谤，落在魔鬼的网罗里” (3:7)。换句话说，他在教会以外有好见证和好名声，受非基督徒的尊敬。

结语：如果你要用一个辞语来形容一个长老的人格和行为，那就是圣洁了，这是保罗在提摩太前书3:1-7和提多书1:6-9所提到的质素。保罗说一个长老最基本的特征就是他是“无可指摘”的，而其他特质和能力都可由此而来。长老就是在他的圣洁人格上为人所尊敬，因而是“无可指摘”的。

C2. 执事的人品和性格 (3:8-13)

1. 个人操守

a) “端庄” (3:8)。一个执事一定是端庄，办事认真，不苟且。

b) “不一口两舌” (3:8)。一个执事不是一个向不同的人讲不同说话的人。而是说话正直 - 他说的“是”就是“是”，他说的“不是”就是“不是” (马太福音5:37).

c) “不好喝酒” (3:8)。作执事的，是从不被酒所捆。这要比禁止酗酒还要来得彻底 (以弗所书 5:18)。保罗这个禁令，可能是因为执事要常作家访。如他是贪好杯中物的，在家访时，陋习便很容易暴露出来。

d) “不贪不义之财” (3:8)。在此提出这条件，很有可能是基于执事常要管理教会财务。这是对执事的一项提醒，他们不能因职务之便而从以敛财。这也对有贪念的人一个严重的警告。

2. 属灵的资格 (3:9-10)

a) “要存清洁的良心，固守真道的奥秘” (3:9)。执事一定要实践圣经的真理，并付诸实行，信心和实践不可划分。.

b) “这等人也要先受试验” (3:10a)。执事首先要被试验才决定能否胜任这个职事，我们可以设立一个试用期。期满， “若没有可责之处，然后叫他们作执事” (3:10b)。和长老一样，道德标准也是对执事的绝对要求。

3. 婚姻与家庭

a) “执事只作一个妇人的丈夫” (3:12)。同样，这也是对长老的要求；但在此来说，可能会引起一些在意义和执行上的问题。为了篇幅所限，我们便简略地说，这是一个崇高的道德标准，是对配偶忠诚的属灵要求。

b) “好好管理儿女和自己的家” (3:12)。执事是家中的好管家。从他管理自己的家，便可以知道他是否具有好像长老一样的管理教会能力。

妇女应否担任执事的职份，不是本文所要讨论的问题。这里的经文所说的不是要将妇女摒诸教会事奉的门外（执事的意思就是事奉的仆人）。教会中管理的责任首先是由长老（监督）开始，他们（1）管理教会的整体运作，并牧养会众，和他们（2）都是男性。至于执事，可以是合资格的男性或女性，是辅助长老的人。最明显的例子就是圣经中的非比 (罗马书16:1)，和亚居拉 (使徒行传 18:1-3, 18; 罗马书16:3)。

C3. 教会应有的本质和表现 (3:14-16). 在书信中，保罗教导提摩如何维持我们在教会中的良好表现，这样便可以表白我们的信仰。我们的言行举止应要符合并反映教会的本质和我们传扬的信息。教会不是放纵的地方，而是一个庄严、有规律、并有基督和教会领袖管理的地方。教会的特质和表现是从所肩负的使命而来 – 向世人传扬基督的真理。那么，我们首先会注意到的是…

1. 我们的行为表现是从教会的本质而来：“¹⁴ 我指望快到你那里去，所以… ¹⁵倘若我耽延日久，你也可以知道在神的家中当怎样行” (3:14-15a)。

第一，教会的本质是神的家，是神住在人间的地方。教会不是一所建筑物，而是一个居所，不是一个机构，而是一个家庭，不是企业员工，而是神的子民。这是神的家（比较以弗所书2:18-22）。在神家中，纪律鲜明，不可任意妄行。我们的行为操守要符合神家中的道德、属灵和实际情况的标准。在公祷中，我们就是维系着这些特征，专注于教导和维护真理，因为教会就是 “神的家”。

这是“永生神” 的教会。不是用作跪拜没有生命，由木石制造出来偶像的地方；而是神和祂子民相会之处，是“神借着圣灵居住的所在” (以弗所书 2:22; 比较帖撒罗尼迦前书1:9-10; 使徒行传14:15)，因为“祂不住人手所造的殿”，而是住在祂子民“永生神的殿” (使徒行传 17:24f.; 哥林多后书6:16) 中的子民当中。.

当我们全会众敬拜神的时候，借着我们的祷告、所唱的诗歌、所读的经文、神话语的传讲、主餐和水礼，和我们的信徒相交，我们便有了一个实质的见证，神是与我们同在的，并且是大有能力的住在我们中间(哥林多前书14:25)。我们更由本地本区，借着向外宣教，将祂与人的同在扩展到世界每一个角落。

故此，祂既是永生神，我们又住在祂家中，我们的行为就要和我们的身份相称，遵守祂的法则和等候祂的审判。

第二，神的家是“真理的柱石”。有时候我们会尊称某人是社会楝梁，是每一个公民的模范。同样，保罗称教会是“真理的柱石”。柱石是用来支撑、提升和彰显在它上面的建筑物，故此教会便是支持、提升和显明神的真理。教会就像柱石一般，在世上高举神的真理；活像一块旗帜在空中庄严的挥舞着，向人宣告神的荣耀。

第三，神的家是“真理的基石”。基石是用来支撑整座建筑物，使之牢固，屹立不动，不致东倒西歪。故此，保罗就强调教会是真理牢不可破的基石。在真理受到攻击时，教会高举真理；在真理受到假教师强解歪曲时，教会便成为一个坚固的平台，确立真理不被损毁。

由此可知，教会是真理的柱石，也是基石 – 柱石在地面，基石则是在地下。教会作为真理的柱石，便可以居高临下的彰显真理，分解真理、教导真理，并公开宣讲真理。我们可以（1）传扬真理，好让世人得以看见和听闻，并（2）积极向全球万国宣教。作为真理的基石，教会是从下面支撑着真理，是真理牢靠的地方。要达到这点，我们可以借着（1）跟随、遵行，和活出真理(歌罗西书3:12-17)，（2）研读，教导，和解释真理(提摩太后书2:15)，及（3）辩明及维护真理(腓立比书2:16)。

作为真理的柱石，教会是人可共见的、庄严的、威荣的、公开的、无瑕疵的真理先锋，是受到全球所看见的。而作为真理的基石，教会就是那坚固、稳固的真理维护及支持者。真理就是真理，永不动摇。

这就是我们所站着及维系着的真理。当中我们要有一些行为准则，是与我们所传讲的信息相称的行为准则。归根到底，我们是神家里的人 - 我们带着祂的本质和性情，我们在地上是代表着祂。我们的品行一定要合乎神家的标准，我们是高举祂的旗帜，活像一个荣耀的柱石；并且我们也是支持真理的基石。

故此，我们的行为一定要和教会的本质相配合。请继续留意以下几点要项：

2. 我们的信仰是由教会传的信息而来。教会传的是“真理” (3:15b)。真理就是我们的信仰，是不可以妥协更改的。真理就是教会的基石，也是教会所要维护到底的柱石。这是我们的信仰 – 是我们讲道、教导、诗歌、祷告，及我们见证的信息。

真理，基本上就是神的真理：“大哉，敬虔的奥秘，无人不以为然！” (3:16)。

“敬虔”就是基督徒生命的第一个特点，可以从我们的行为和信仰得到明证。保罗说基督的信仰是一个“奧秘”，因为，虽然曾在过往日子提及过，但直到如今恩典时代，才在基督身上显现出来，是有形有体的，是可实际体会到的。奥秘的地方就是神在基督身上向我们显露出来。耶稣基督向我们很清楚的显明了从前是模糊不清的神的本性。在耶稣身上，我们认识了神。因为祂就是看不见的神的形像，神的代表，而事实上，祂就是神自己。在基督身上，我们看见了敬虔的实质，在祂里面，我们已变成了神期待我们要有的样子。

这样，教会是和基督有密切关系，并且是信奉基督的团体。但教会是在信奉基督什么东西呢？教会给世人的信息又是什么呢？

(a) 教会见证基督是道成肉身

首先，“神在肉身显现” (3:16a)。基督不是道成肉身时才存在，而是早已以神的身份存在着，而祂甘愿舍弃祂作为神的地位和特权，取了人的样式( 腓立比书2:6-8; 希伯来书 2:14) – 这即是说，祂变成了一个完全的人，但祂仍是一个完全的神。这便说明了神可以向我们显现的原因了；否则，神永远对我们来说只是一个谜。我们对神的认识便永远只留于一知半解、局限于在神所创造的万物所显示出来的，和我们感观所体会到的。但借着神在基督里的显现，我们便可以亲身的认识祂，体验经历祂，并获得祂的救恩。

神是在“肉身显现”。祂借着圣灵，生于童贞女，有了人的样式，并加上神的属性，居住在我们中间，与我们认同，经历我们人间一切疾苦。“所以，祂凡事该与祂的弟兄相同，为要在神的事上成为慈悲忠信的大祭司，为百姓的罪献上挽回祭。 祂自己既然被试探而受苦，就能搭救被试探的人” (希伯来书 2:17-18)。

另一方面，祂是“被圣灵称义” (3:16b)。如果基督在肉身显现，是说明了祂的人性；那么，祂被圣灵称义，便说明了祂的神性。祂被圣灵称义是在（i）祂受洗的时候（圣灵差派祂工作），（ii）祂工作的时候（凭着神的能力，基督广行神迹奇事），（iii）祂从死里复活的时候（祂复活了，罗马书1:4；8:11）。这就说明了祂完全被称义，祂是无罪，完全的神，也是完全的人。

(b) 教会见证基督

首先，天使见证基督：祂“被天使看见” (3:16c)。那一位因着受死的缘故，而比天使小一点的，现在却是被天使亲切地看见。天使知道祂是谁，并从基督出生到死亡，都一直不离左右，为祂作见证。在出生时，天使见证祂是道成肉身的神 (马太福音1:20；路加福音1:36）。天使见证祂是永活的王 (路加福音:32-33)。并见证祂就是神所应许的救主 (路加福音2:11；马太福音1:21)。

天使在基督受探试时看见祂 (马太福音4:11；马可福音1:13；路加福音22:43)。天使在基督受死时陪伴着祂，并且随时准备搭救祂离开险境 (马太福音26:53)。在基督复活的时候，天使见证祂 (马太福音28:2；路加福音24:4-7)。在基督升天时，天使也作见证 ( 使徒行传1:10-11 )。最后在基督得荣耀的时候，天使一直都是紧盯着祂不放 ( 启示录5:11 )。

另一方面，世人都在见证基督。“被传于外邦” (3:16d)。祂不只是被天上活物注视着，祂也是被传扬在人世间。从天父和天使揭露出来有关基督的真理 (马太福音3:17)，现在则由门徒传于万邦 ( 使徒行传1:8 )。这是我们的信息，也是我们的使命。我们现在就要将那一位被人讥讽、被鞭鞑、被咒诅，和被钉十架的，传扬到万邦去。

在地上，响应之声不断于耳：“被世人信服” (3:16e)。不论犹太人 ( 使徒行传 6:7 )，或外邦人 ( 使徒行传13:48) 都同归信祂名下。

天上也有响应：祂 “ 被接在荣耀里” (3:16f)，这就完成了祂在地上成为人的使命。祂坐在神的右边　那是代表能力的位置，是为人祈求和申诉的地方。世人恨恶祂，鞭打祂，钉祂十字架、弃绝祂、埋葬祂，但神却将祂从死里复活，并将祂放在“荣耀里”。

结语

这样，我们便完成讨论神对长老、执事和教会在质素和行为方面的要求。借着持守保罗给全教会领袖们所定下的准则，深愿我们的教会不受假教师、假牧羊人的侵扰 ( 以西结书 34)。因此，我们可以因着我们的行为见证、品格和对基督真理的忠心，不论在本地或海外，教会便得以完成活泼的使命，反映出基督的神圣、借着我们的行为便见证了教会是神的家。也借着我们对真理的持守，见证教会就是传扬神真道的所在，以致其他人归向基督，追求认识和服事祂。

III. 讲道大纲

题目：学习主耶稣 – 四种心态（可4:1-20）

主旨：人对福音的回应

主题：人的心态可以改变神的道在人生命中的影响

第一点：有些人心思肤浅、有始无终（4:4及15）

第二点：有些人心思冲动、转瞬即逝（4:5-6及16-17）

第三点：有些人心思不定、另有旁骛（4:7及18-19）

第四点：有些人心思开放、全心追求（4:8及20）

Related Topics: Pastors

網上牧師雜誌 – 中文版（繁體）, TCh Ed, Issue 51 2024 年春季

A ministry of…

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

I. 加強講解式講道：詮釋教義的講道

以教義為講道主題，這會觸發很多各方面的問題。如要在短時間之內，處理這麼多的事情，絕不是一件易情，我們倒不如專注在如何將教義的真理應用在我們日常生活上，這會來得更好。這是一個很富挑戰性的觀念。我們怎樣可以將教義應用在日常生活中，而不是只當作腦子裡的一個抽象研討問題？我們又怎樣可以在講道中，將教義講得清楚，使人得益，明白它對人生所起的重大作用，塑造人的思想、行為、並指引人生方向、培養人與人之間的關係，和明白其中要說明的價值觀等？

為要針對這些問題，我們將會嘗試在本期及以後的數期，給大家講解 …

現代文化會影響我們詮釋教義的因素。
三個詮釋教義的重要步驟。
講道時，如何應用教義的例子。
有用詮釋教義的方式。

要注意的事項。

首先，作為一個引言，我們會在以下數方面作一個簡單介紹 …

A. 現代文化會影響我們詮釋教義的因素

A1. 現代流行基督教音樂對教義的影響。現今我們在教會所聽到和所唱的音樂深深受著時下社會流行音樂影響。你可能覺得自古到今都是這樣子的了，但這不一定是理所當然，也不值得我們效法下去。很多基督教的詩歌和世俗的流行曲一起在電台播放，因為他們音調相同，甚而有時候內容也相同，沒有明顯的字句說明這是一首聖詩。

不論你的喜好如何，傳統或流行的，選擇聖詩時一定要基於以下的原則 …

1. 歌詞的神學 – 神學的準確及教導

2. 詩歌是否和當天講道內容有關。所有崇拜程序都應該是一致性的。一個與講道主題無關的詩歌，不論這詩歌是多堂煌或多動聽，但因著音樂與講道內容不協調而產生一個不協調的崇拜氣氛

3. 對神敬拜的表達

4. 對基督徒生命的影響力

5. 音樂的形式和樂器的運用

6. 音樂和我們宣教歷史的關係。這個原則很重要，但卻常被忽視。因為時下流行的聖詩只側重於“現代化”而和過往的宣教歷史脫節，結果這一代的青年人人和過往的神學傳統、教義，或歷史都脫了節，不能打成一片。

故此，當我們講及講解教義時，講道和教導不應只局限於講章的層面上，我們在唱詩時，也是在作著教義上的教導。但很可惜，現代流行的音樂（不是全部都是）可能缺乏了教義的內容，或是只側重在教條式的傳統，而違背了我們的信仰和實踐。所以，教會崇拜，如只側重現代的詩歌，而缺少傳統的音樂，便會慢慢偏離教義的講解，而導致會眾對聖經及神學的一無所知，尤其是年青的一代。

A2. 現代世界觀對教義的影響。現代社會流行的思想對會眾會影響深遠。現代流行的文化思潮都否定了宇宙間存在著一個可以給人理解、絕對、和有權威性的真理。抱持這想法的人，都認定所有真理都是相對和受環境影響，並要由個人的世界觀和經驗來決定它的存在與否。他們覺得這種想法更合適個人的需要，比那些抽象的觀念來得更實際。這種現代的哲學思想已經深入人心，直接影響他們對聽道，尤其是講解聖經教義時的承受力。

與此有密切關聯的是現今文化所追捧的個人權利和自由，這種思想也同樣影響著教義的講解。個人主義固然側重個人的愛好選擇，也強調個人的權威性。他們主張：“信仰是個人的抉擇，無人可以對我說三道四。”我們向人講解聖經時，便已堅守著聖經的真理是絕對無誤的，但今天很多人來到教會，便帶著一個態度：“從甚麼時候開始，聖經的教義便是我最終權威和行為的規範呢？你的權力從何而來，可以告訴我甚麼是對與錯？”結果，我們教會座椅上便坐滿了很多不同神學思想的人，其中很多是沒有牢固的聖經知識，更甚者，很多人壓根兒就沒有任何神學的水平。

另一方面，有很多基督徒視教會、事工、和教會的活動如餐牌，或是購物卷，他們要看的是：“那些東西是我最喜歡的，最適合我的，可以給我最多優惠的？”這以自我為中心的個人主義，可以從不穩定的教會崇拜出席人數見到一斑。一位牧者對我說，每週的聚會人數一直在轉變者。如果有一個活動（例如球賽）和聚會時間有衝突，而這活動是更具吸引力的，那麼它便會獲會眾優先考慮。

這種顧客式、自我中心的心態，部份原因是來自人對即時滿足感的渴求，就是那些好像快餐食物和止痛藥所帶來的快感。這無怪在基督教書店中，充斥著很多很膚淺的書籍。例如，很多書籍的內容，都是為要找到例如“五個容易解決方法”來處理人生難題，從撫養孩子開始，到處理債務，及對將來的展望不等。

這些即時的解決辦法和對私人喜好的強調便更顯示了人對聖經教義的一般看法。教會，在時下世代，只是購物卷上的一項，看看那所教會是值得購入。這都是物質主義的想法，就是“這裡有甚麼是適合我的？我的孩子可以得著甚麼益處？”

無可置疑地，電視和電影也給人在哲學思想及神學領域中產生很大的負面影響。電視和荷理活電影給人日以繼夜的疲勞轟炸，宣揚著它們的一套哲學思想，日子久了，觀眾便潛而默化，慢慢地便將這些歪理照單全收。故此，今日的牧者有一個艱巨的使命，就是如何將神學知識灌輸會眾，不是停留在抽象，難以理喻的層面上，而是直接可以應用在他們日常生活中。

很不幸地，很多講員都落在這物質主義的圈套裡，故此他們的講道，為了迎合時下思潮，講題便常常出現了如下的主題：“如何去做”、“如何處理各種感觀上的需要”，和其他基督徒心理及輔導等題目。這些都是專為著迎合聽眾的肉身需要。但想深一點，這些講題都是以人為本，而缺乏了以神為中心的說話。我們要緊記，神學是從基本上，可以很實際的供人使用出來，否則便不能夠改變人的生命。所以，在傳講教義時，講員一定要很清晰，不含糊的講解，這樣才可以影響人的生命 - 人倫關係、價值觀、優先次序、信仰、道德等。

所以，現今講員面對的難題是：如何跟一群屬肉體的人，甚而對教會的看法也是帶著屬世眼光的人，傳講神的話語？你如何可以有效地向只靠感觀，就是那些只靠感覺、眼睛要看到的、耳朵要聽到的，雙手要接觸到的，和曾經歷到的，而不是用心靈去領受真理的人講道？你如何向一些不相信有絕對真理的人傳講神的信息？你如何向一些不相信有絕對真理，對你是真，對他未必真的人傳揚神的真理？

我要指出，後現代主義已慢慢歪曲了社會的世界觀（藉著一些好像道德相對論、社會雙重標準論、人種進化論等的歪理），所以基督的真理便更形重要來幫助人認識如何將他們的生命和世界觀重新納入正軌。更甚者，在我們教導人們“怎樣”行出基督徒生命之前，一定要先教導他們“甚麼”是基督的真理。如果他們不了解“甚麼”是我們所相信的，“為甚麼”我們這樣相信，他們便無從入手，不知“怎樣”可以過一個基督徒的生活。華爾福（B.B. Warfield）說得好：“人相信的便決定了他的行為，由此可以見到宣講純正的道理是何等的重要”（“系統神學對講員的不可分割性 The Indispensableness of Systematic Theology to the Preacher”，Masters Seminary Journal, 1996秋季刊）。這就是只以人為本的“如何”和“感受”講章所常遇見的難題。他們意圖改變人生，但卻忽略了首要任務，就是先用聖經真理來改變會眾的思想。

A3. 現代人對基督道理的無知所帶來的影響。不久前（可能是在二十世紀中期），講員在最小程度上，還可以因著大部份會眾對聖經的認識來宣講聖經的真理。但現在便不同了，越來越少會眾認識聖經或其中的道理。

聖經真理的宣講己近燃眉之急，很多講員已看到這個需要，但卻是抱著一個不打緊的態度，這很可能是他們自己也不太內行，或者如果宣講教義，便會影響他們和會眾的關係，因為會眾可能不會接受他們所傳講的信息。由此可見，會眾對真理的不認識造成一個不良後果，就是講員都不敢公開傳講教義，免得他們被誤會，更恐防得罪會眾。因此，他們便乾脆不講了。

人生如白駒過隙，轉瞬即逝。十年前流行的，今天已被遺棄，轉移到其他更新的事物去。在這種快速轉變的大環境底下，歷史和傳統對於新的一代來說，已是過時的東西。他們活在當下，跟歷史隔絕，對未來不懷憧憬。進化論，這個學校課程、電視和其他娛樂媒體的熱門話題，可能就是產生這類思想的主要原因。以致現代人對與他們息息相關的過去漠不關心，對未來覺得迷茫，不知所措。

我們一定要緊緊跟隨我們宣教的最初理念，認清這對教會的影響。我們剛提過的教會現時流行的音樂，它的影響力比我們想像的更要深遠。它會影響到對傳統真理的詮釋。我們基要信仰是經過很長遠的神學辯證，由很多人、教會和不同宗派的努力才得出來的成果。我們今天的信仰，有大部份是由很多蒙神恩典，賦予特別恩賜的神學家，經過深思明辨，和將正確的聖經真理發揚光大出來的。我們為著這些人的努力感謝神。

結語。這個簡短的概覽，是為著將時下思潮對教會的影響而寫。我們勢必要藉著對聖經真理的教導回到基要的真道去。喬治提摩太說得好：“要復興教會，便先要從傳講真道開始 …大前提就是，神的道理是一次過的藉著耶穌基督和聖靈傳給我們，今天也是同樣地藉著聖靈的大能向世人宣揚開去” (“Doctrinal Preaching” in Handbook of Contemporary Preaching, ed. Michael Duduit, pages 93 and 95)。

雖然很多人想要的是能滿足他們“感官上的需要”的證道，我們的工作就是要宣講他們有“真正需要”的真道。他們真正的需要是在靈裡的，他們靈裡的需要一定要藉著純正的教導和真理優先處理。

這便概括了我在第一“A”項的討論：“現代文化會影響我們詮釋教義的因素”。我們仍會在本刊以後幾期中，繼續討論其他方面的問題（參閱上述B至E項）。.

II. 強化聖經中的領導才能
教會中的秩序，提摩太前書2:1-15, 第四部份

上文我們已提及，提摩太前書的結構是由五個“命令”（指示）組成，是使徒保羅給他屬靈的兒子，又是門生（學生、或學徒）的提摩太的囑咐。這五個命令可以歸納如下：

A. 有關牧者職責的命令（1:3-20）:“打那美好的仗。”

B. 有關公開崇拜的命令（2:1-15）:“男人…隨處禱告…女人要沉靜學道。”

C. 有關牧者領導的命令（3:1-16）:“可以知道在神的家中當怎樣行。”

D. 有關個人靈性的命令（4:1-6:2）:“你要謹慎自己和自己的教訓。”

E. 有關牧者行為的命令（6:3-21）:“要守這命令，毫不玷污 … 直到我們的主

耶穌基督顯現。”

在前三期（NPJ 47, 48, 49），我們已討論了第一個命令（”A”），是關於牧者職責的：

A1. 維護信仰純正的責任（1:3-11）

A2. 見證神救恩的責任（1:12-17）

A3. 盡忠職守的責任（1:18-20）

在本期，我們將會討論提摩太前書的第二個命令…

B. 有關公開崇拜的命令（2:1-15）：“男人…隨處禱告…女人要沉靜學道。”

保羅繼續向提摩太說明幾點特有殊性的，和其他一般性要完成的責任（1:18-20）。第一點是…

B1. 對會眾禱告的勸勉（2:1-7）。“我勸你，第一要為萬人懇求，禱告，代求，祝謝”（2:1）。

a) 第一要萬人禱告（2:1a）。經文中“我勸你，第一要為…”，保羅很直白的要求提摩太，在他牧養的以弗所教會，第一要做的，就是舉行公開，集體和經常的禱告聚會。保羅在這裡不是用他使徒的身份來命令提摩太這樣做，而是勸喻全會眾（即是請求他們）勉力遵行，這是最要緊的。

b) 會眾禱告的性質（2:1b）在這裡是用四個語句說明 – “懇求、禱告、代求、和祝謝”- 這都應在教會禱告會中行出來。這四個祈禱分類確實不是容易劃分有甚麼不同的地方，但雖如是，我們仍可稍作如下的說明，看出其中端倪 …

“懇求” – 將特別的需要呈獻在神面前。

“禱告” – 這是一般性的用語，與神談話和聆聽祂的說話。

“代求” – 為別人向神祈求。

“祝謝” – 感謝神給我們的恩典、力量、帶領、機會，和快將實現的各樣好處。無可否認地，感恩是我們每次禱告時所應有的態度。

因此，禱告不單是重要和經常要有的，同時也包含了各方面的性質，但也須注意 …

c) 公禱的範圍（2:1c-2a）是為全世界禱告：“…為君王和一切在位的。”公禱不應只局限於我們自身或本地的需要，更應延展到為全世界（即“萬人”）禱告，包括在高位的（“為君王和一切在位的“）。那些在政府機關、司法機構，法庭工作的人，確實比過往更需要我們這群底層的人用禱告來扶持他們。

這個教導給我們一個提醒，我們教會的禱告生活是不是常帶有為萬人禱告的特色。我們的禱告生活，很多時候都是目光淺短。我們有沒有藉著感恩的靈，誠懇地去作祈求和代禱的功夫，除了為自己之外，更要為別人禱告？試想一想，我們有沒有在公開場合，為著世界局勢，為著宣教工作，為著失喪靈魂的得救而祈禱？又或只是集中在自己的需要，和我們希望得到的而禱告？

d) 公禱的目的（2:2b）是“要我們可以平靜渡日，凡事神聖端莊的。”我們的國家領袖、單位領導，和權威人仕，可以使我們不論在群體或個人生活上，受到極大的影響。統治我們的可以影響到我們生活的質素、自由權利，和見證。我們要為一個“平靜”的生活而懇切禱告，不受鄰舍，及權威人仕的打擾，以致影響我們盡上基督徒的責任，例如我們的見證應是“在任何地方都是神聖端莊的”。這類的公禱和目的可以叫福音廣傳，並叫我們得以享受自由和平安的喜樂。

e)為萬民祈禱的原因（2:3-7）。保羅提出了三個原因，說明我們為何為萬民禱告是如此的重要。

第一，公禱是重要的，因為…為“萬人懇求”（2:1）是“好的，在神我們救主面前可蒙悅納”（2:3）。這是“好”的活動，是蒙神“悅納”的。禱告蒙神悅納，禱告便有效，因為這是合神心意的，“祂願意萬人得救，明白真道”（2:4）。這是奇妙的真理，神的心意，藉著耶穌基督釘在十架，完成了祂為世人定下的救恩。

神的救恩是普世性的 – 無人可以說神沒有愛過他們，或基督沒有為他們而死。但，不幸地，一些人真的是不可能得救的。這不是神無能，而是他們硬心，堅決拒絕接受神藉基督所賜下的救恩。神的心意，不只是萬人得救，更要“明白真道”。這是每個牧者最主要的職責之一 – 就是要教導每一位會眾都清楚和正確地明白聖經，過一個正直無偽的基督徒生命，更明白真道，與神更有密切關係（提後3:16; 弗4:13-16）。

第二，公禱是重要的，因為 … 為萬人的得救而禱告，這正乎合三位一體的真神與人類的密切關係。“只有一位神”（2:5a）的真理就駁斥了異教徒所說的泛神論，即是信奉任何一位神祗都無關痛癢，這就是所謂殊途同歸，條條大路通天堂的歪理。正因只有一位神，而“在神和人中間，只有一位中保”，這就是那位“為人的基督耶穌”（2:5b）。只有耶穌基督，就是那位真神，才能夠將悖逆的人與神和好（林後5:14-21），這就是“祂捨自己作人的贖價”（2:6a）的主要目的。

請再注意一下，這救恩是藉著基督而給與所有願意領受的人，“到了時候，這事必證明出來”（2:6b）。這裡所說的時候，就是基督來到世界，過著無罪的人生，卻甘願為全人類，作一個完全的犠牲。這就是在歷史上，時候到了滿足的時刻（加4:4）。這簡短的教義便直截了當的將救恩的來龍去脈，並且為什麼我們要為萬人禱告的原因，清楚說明出來了。

第三，公禱是重要的，因為 …藉著為萬人禱告，保羅的事奉便可以得以持久傳承下去。“我為此奉派，作傳道的，作使徒，作外邦人的師傅，教導他們相信，學習真道。我說的是真話，並不是謊言”（2:7）。保羅是蒙基督呼召（加1:15），成為使徒，向外邦人傳揚基督，用自己親身的見證，和客觀的福音真理。如今保羅要將這個事工交棒給提摩太，由他（和我們）繼續承擔下去。

B2. 對會眾行為操守的囑咐（2:8-15）。使徒在此完結為萬人禱告的勸勉後，便一轉筆鋒，開始討論男女會眾在教會的事奉和操守的問題。

a) 男人在公禱時應有的表現（2:8）。“我願男人無忿怒，無爭論。舉起聖潔的手，隨處禱告。”這裡使徒的囑咐是特別對“男人”說的。對今天來說，有時候我們會出現一些混亂的情況，就是誰應該參加，或在參加時我們應該怎樣做才算合乎體統的問題，這個囑咐是最適切不過的了。

對祈禱會的參與，保羅教導男人應活躍點參加。但這馬上便引起了一些很具爭議的問題。保羅是否說只有男人才可以參加公開的祈禱會，還是女人都可以呢？在林前 11:5-6，他強調女人在公眾埸合禱告時，一定要蒙頭，或把頭髮剃掉。還有另外一個問題，就是保羅是否只是對以弗所教會的男人說話，還是對眾教會的男人說的。

我們覺得在提前二章，保羅不是說只有男人才可以參加公禱會，更不是要告訴婦人們如何保持行為端正。他卻是在提前2:8勸諭男人在崇拜中，應要承擔他們應有的責任，其中之一就是在禱告的事奉上盡忠。也許以弗所教會的男人都未盡上責任吧！到了2:9-10，保羅則是勸諭婦女廉恥，自守，和穿著合宜。這些都是向提摩太提出的幾點特別要注意的事項。再且，“又願…”（2:9）這句起首語，似乎是指婦女可以在公開場合禱告，但這不是保羅在本章要強調的。這跟林前11章沒有衝突，因為在公開崇拜場合中，男女會眾的行為，都應常常保持端莊恭謹的態度。　

男人在公眾場合如何禱告，對使徒來說是重要的。他們禱告時，是“舉起聖潔的手”，在第一世紀，這是表示尊敬的意思。故此我相信這種禱告方式，在以後的世代中，是不必要強制執行了。這裡的經文，不似是強調外在禱告的方式，而是強調外在的行為，是在表現出內心聖潔的生命 – “無忿怒，無爭論”（2:8）。

一個忿怒的人不可能有聖潔的行為。心裡藏著了怒氣的根，最終必然爆發出紛爭的果子。忿怒就是缺乏了情緒的自制能力。這情況通常是在一個人意圖說服別人跟隨他的意願時出現。如果沒有及時制止，這種凌駕別人的態度，便很容易導致諸如紛爭的不良後果。一個容易發怒，喜歡爭競的人，在會眾中，不似會為眾人迫切和有效的禱告。更甚者，有些會眾可能會因著他們而產生不良的影響。

b)婦女在公開崇拜聚會中的參與與行為守則（9-15）. 在這裡保羅有兩方面的囑咐：

第一方面是她們在崇拜時的衣著（2:9-10）：“⁹又願女人廉恥，自守，以正派衣裳為妝飾，不以編髮、黃金、珍珠，和貴價的衣裳為妝飾。¹⁰只要有善行，這才與自稱是敬神的女人相宜。”

在這裡，使徒不是著眼在婦女在祈禱會的參與（這可能是一般人所想的，因為剛才說完了男人祈禱的事情），而是在其他事情上。原因是什麼？這裡沒有交待，故此無須費神揣測。但很明顯地，在以弗所教會中，有些婦女常常故意矯揉造作，吸引別人的注意。保羅就是對這些婦女說話，勸誡她們不論在行為和衣著上，都要“自守和正派”，因為這對崇拜的氣氛是會產生直接的影響。

看起來保羅好像只是側重外在的表現，但事實上，保羅是把男人和女人外在的行為直接和內在的質素連接起來，一併討論。男人要“舉起雙手，隨處禱告”（外在的），而這樣做的時候，他們要“無忿怒，無爭論”（內在的）。而女人在衣著上要知“廉恥，自守，以正派衣裳為妝飾，不以編髮、黃金、珍珠，和貴價的衣裳為妝飾”（外在的），但“要有善行，這才與自稱是敬神的女人相宜”（內在的）。

跟男人一樣（2:8），有諸內而形於外，女人的心思意念和態度可以從她的衣飾和行為看到出來。這是現代文化所最常忽略的，一般人只看重外表，而不考慮內心的世界。但肯定的說，在崇拜時我們的衣著一定會反映出我們對神是否存在一個尊敬的態度。因此我們的衣著一定不可使人產生分心的現象。從這段經文，我們可以看見保羅所提倡的，就是不論男女，在崇拜時，都應穿著端莊得體。

在公眾崇拜中，婦女們無須用外表的妝飾來吸引別人的注意，她們的“善行，這才與自稱是敬神的女人相宜”。故此，內心的聖潔常會在外在的言行舉止看到出來。

保羅囑咐的第二方面，就是婦女應在公開崇拜場合中保持沉靜的態度(2:11-15)： “¹¹ 女人要沉靜學道，一味的順服。 ¹² 我不許女人講道也不許她轄管男人，只要沉靜，因為先造的是亞當，後造的是夏娃”（2:11-12）。

這裡的經文，保羅是說“一個女人”（不是“某一位女士”）要“沉靜學道，一味的順服”（2:11）。在崇拜時，婦女的衣飾正好是她沉靜學道，順服的表現。保羅繼續說道：“我不許女人講道，也不許她轄管男人，只要沉靜”（2:12）。這是一個沉靜學道，和順服的人應有的態度 – 這也是會眾和那位被差帶領教會的男性牧者之間應有的關係而說的。這些囑咐都可以說明在以弗所教會中，一定已經存在著一些沉靜學道和順服的女性。

保羅用以下兩個因素支持他的論點…

1. 創造的次序：”因為先造的是亞當，後造的是夏娃”（2:13）。夏娃是在亞當之後造出來，是從亞當而出，是為協助亞當而造的（創2:7; 2:20-23; 林前11:8-9）。亞當是她的頭，反之則不然，創造的先後次序應在崇拜時，也要表達出來。故此，罪還未進入世界，神已在創造的時候定規了男女之間的相互關係和功用。

2. 人墮落的次序：” …不是亞當被引誘，乃是女人被引誘，陷在罪裡” (2:14)。保羅在這裡已說得很清楚他為甚麼有這樣的囑咐。在一方面，夏娃是第一個犯罪，她是完全被撒但欺騙了。但另一方面，亞當亦因著夏娃的緣故也犯了罪，而且是明知故犯。他不是像夏娃那樣受騙，他是清楚知道他在做著甚麼，他選擇了違背神的命令。這裡特別要說明，夏娃犯罪是為要超越亞當作領導的地位，故此她被神審判定罪了。雖然她想轄制丈夫，最終卻被丈夫轄制了（創3:16）。這就是保羅在男女關係上的論點 – 順服，而不是領導和權力的問題。

然而，女人並不是被放置在一個不顯著的地位上：“女人若常存信心、愛心、又聖潔自守，就必在生產上得救”（2:15）。夏娃犯罪直接帶來的後果（因而牽涉所有女性），就是在生孩子時必多受苦楚（創3:16）。然而，雖然罪入了世界，婦女受了咒詛，生產時大受苦楚，但女人仍在救恩上有份，就是”在生產上得救”。但在釋經時，我們遇見幾個釋經的困難…

a 究竟女人生產和她得救有何關係？經文告訴我們，女人生產和她犯罪是有直接關係的 – 生產時飽受痛苦。雖如是，夏娃所犯的罪不是無法救贖的，因她所犯的罪，所有女人都因她而忍受生產之苦，但女人仍然可以得蒙拯救，證據就是她們仍然可以“常存信心、愛心、又聖潔自守…”。這和堅忍到底的道理同出一轍，這正反映出一個蒙恩得救的人，都是過著一個聖潔生活，至死不變。

這節經文和上一節便形成一個對比，保羅好像是說一個已婚婦女（他已在以弗所教會中特別提過的了）的最主要功用是生兒育女（很明顯地，只有她們才能夠做到這個功用），而不是帶領教會。這就是說，一個已婚婦女的“領導”才能就是生養孩子，這只有婦女才可辦到，男人卻是無能為力。

這裡所說“在生產上”不是說生育才是女人得救的方法，而是說藉著生育，她在家中便發揮了帶領的作用，培養一個快樂的家庭，作育敬神的兒女。

b) 這裡所說的“女人”是指誰說的？保羅將單數的“她”改成雙數的“女人”是保羅從夏娃而轉向所有的女性而言。故此，“女人（泛指所有女性）若 … 必在生產上得救。”

c) “若常存信心…”意思是甚麼呢？一個已婚婦女，對建立教會的貢獻就是將她們的信心作孩子的榜樣 – 就是要“若存信心” 。

III. 講道大綱

題目：學習主耶穌 – 見證祂的神性（太27:45-54）

主旨：加略山上的五個見證

主題：神已在加略山上給了很多明證，耶穌基督就是祂的兒子。

第一點：午正天黑的見證（27:45）

不尋常的天黑

a) 太陽暗淡無光

b) 遍地黑暗

c) 看見神的手

2. 黑暗的描述

a) 黑暗表達了基督的受苦

b) 黑暗表達了基督的身份

c) 黑暗表達了基督的孤單

d) 黑暗表達了罪惡的黑暗權勢

e) 黑暗表達了神的憤怒

第二點：聖殿幔子的見證（27:51a）

聖殿的幔子是警告世人不要挨近神，因為祂是聖潔，而人是罪惡的
幔子裂開，是邀請世人來到神的面前…

a) … 因為罪債已付清

b) … 因為通往神的路已為全人類打通了

第三點：地震的見證（27:51b）

地震顯示基督的死的重要性
地震應驗了耶穌自己的預言（路19:40）
地震是加略山對西乃山的回應
地震是加略山對伊甸園的回應

第四點：墳墓打開了的見證（27:52-53）

墳墓打開了，預表著聖徒最終的復活
墳墓打開了，公開給人觀看

第五點：兵士的見證（27:54）

他們看見了，就極其害怕
他們的害怕催促他們作見證

Related Topics: Pastors

The NET Pastors Journal

May 31, 2024

Dear Readers,

Welcome to The NET Pastors Journal 2024 Spring Edition (NPJ 51). We are trusting the Lord to use this publication to edify, equip, and encourage you in your personal walk with the Lord and in your ministry to others. To that end, each edition of this publication contains sections on preaching, pastoral leadership, and sermon outlines.

This Journal is published in English, French, Russian, Romanian, Chinese, and Spanish versions. Just click on the date and language version you wish to read. At the moment, the Spanish version is available only for editions 1 to 7; more will be added as they are translated.

You can also access all the other articles and expository sermons that we have published by clicking on the link "More from this author" (just underneath my photo). I hope you find them helpful in your ministry.

Please make full use of all the other articles by different authors that are published on this website which contains a wealth of theological resources, including The NET Bible. We thank God that bible.org provides this platform for us to communicate with you. If you have any comments or questions about anything I have written or about pastoral or theological topics in general, please write to me at the email address below. May the Lord bless you and use you greatly in his service.

If you would like receive e-mail notification each time a new edition of this journal is posted online, please contact us at Bible.org and we would be happy to add your e-mail address to our database.

Remember: “Be steadfast, immovable, always abounding in the work of the Lord, knowing that your labor in the Lord is not in vain" (1 Cor. 15:58).

For more information about Dr. Pascoe please check out his profile page on our site.

Current NET Pastors Journal

Spring 2024

English
French
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Chinese (Simplified)
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Previous NET Pastors Journal

Preface

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And the things you have heard me say in the presence of many witnesses entrust to reliable men who will also be qualified to teach others.

2 Timothy 2:2 (NET)

Paul’s words to Timothy still apply to us today. The church needs teachers who clearly and fearlessly teach the Word of God. With this in mind, The Bible Teacher’s Guide (BTG) series was created. This series includes both expositional and topical studies, with resources to help teachers lead small groups, pastors prepare sermons, and individuals increase their knowledge of God’s Word.

Each lesson is based around the hermeneutical principle that the original authors wrote in a similar manner as we do today—with the intention of being understood. Each paragraph and chapter of Scripture centers around one main thought, often called the Big Idea. After finding the Big Idea for each passage studied, students will discuss the Big Question, which will lead the small group (if applicable) through the entire text. Alongside the Big Question, note the added Observation, Interpretation, and Application Questions. The Observation Questions point out pivotal aspects of the text. The Interpretation Questions facilitate understanding through use of the context and other Scripture. The Application Questions lead to life principles coming out of the text. Not all questions will be used, but they have been given to help guide the teacher in preparing the lesson.

As the purpose of this guide is to make preparation easier for the teacher and study easier for the individual, many commentaries and sermons have been accessed in the development of each lesson. After meditating on the Scripture text and the lesson, the small group leader may wish to follow the suggested teaching outline:

Introduce the text and present the Big Question.
Allow several minutes for the members to discuss the question, search for the answers within the text, and listen to God speak to them through His Word.
Discuss the initial findings, then lead the group through the Observation, Interpretation, and Application Questions.

On the other hand, the leader may prefer to teach the lesson in part or in whole, and then give the Application Questions. He may also choose to use a “study group” method, where each member prepares beforehand and shares teaching responsibility (see Appendices 1 and 2). Some leaders may find it most effective to first read the main section of the lesson corporately, then to follow with a brief discussion of the topic and an Application Question.

Again, The Bible Teacher’s Guide can be used as a manual to follow in teaching, a resource to use in preparation for teaching or preaching, or simply as an expositional devotional to enrich your own study. I pray that the Lord may bless your study, preparation, and teaching, and that in all of it you will find the fruit of the Holy Spirit abounding in your own life and in the lives of those you instruct.

Introduction

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Authorship

Paul is the author of Philemon. He claims authorship in the first verse. “From Paul, a prisoner of Christ Jesus, and Timothy our brother, to Philemon, our dear friend and colaborer” (v. 1). Timothy was with Paul when he wrote the letter, but Timothy was not a co-author. Throughout the epistle, Paul used the word, “I,” which further establishes him as the sole author. For example, Philemon 1:4-5 says, “I always thank my God as I remember you in my prayers, because I hear of your faith in the Lord Jesus and your love for all the saints.” Further evidence for Pauline authorship is that he is also mentioned as the author in verses 9 and 19.

Philemon is actually Paul’s shortest letter. It is one of the prison epistles, along with Philippians, Ephesians, and Colossians. Of them, it is the only one addressed to an individual. Paul wrote these during his first Roman imprisonment around AD 60-62.¹

Recipients

Paul wrote this letter to Philemon, who was a wealthy slave owner in Colosse. Philemon 1:1-2 says,

From Paul, a prisoner of Christ Jesus, and Timothy our brother, to Philemon, our dear friend and colaborer, to Apphia our sister, to Archippus our fellow soldier, and to the church that meets in your house.

The letter was also addressed to Apphia, Archippus, and the church that met in Philemon’s house. Since the letter concerns a domestic issue about a runaway slave, many believe that Apphia and Archippus were part of Philemon’s family—his wife and son. They would have had a say in whether to accept Onesimus back as well. Otherwise, there doesn’t seem to be a clear reason to address Apphia and Archippus separately from the church. Archippus was also probably an elder in the Colossian church. At the end of the Colossian epistle, Paul said this to him: “See to it that you complete the ministry you received in the Lord” (4:17). If Archippus was not Philemon’s son and just a pastor at his church, then him being mentioned would have been an extra form of accountability for Philemon. Though the letter addresses multiple recipients, it is clear that Philemon was the primary one. The pattern of ancient letters was to address the primary recipient first, which was Philemon.² In addition, throughout the letter, Paul uses singular pronouns to address him (v. 4–22a, 23–24).³ Philemon was obviously a very godly servant in the Colossian church. He had opened his house weekly (or even daily) so the church could meet there, and the witness of his hospitality in caring for saints had gotten back to Paul. In Philemon 1:7, Paul said this about him: “I have had great joy and encouragement because of your love, for the hearts of the saints have been refreshed through you, brother.”

Even though Philemon was a very godly saint, apparently, there was conflict between him and his slave, Onesimus. Onesimus, whose name means “helpful, “useful,” or “profitable,” ran away from Philemon. Ancient Rome’s workforce was primarily slaves. There were around sixty million slaves in the Roman Empire.⁴ In fact, one commentator said Italy’s inhabitants consisted of eighty-five to ninety percent slaves.⁵ Because of how great their population was and how needed they were for the workforce, the empire had strict rules to punish runaway slaves. At the discretion of the landowner, they could be crucified for running away or branded with an “F” for fugitive, among other punishments. When Onesimus ran away, it is likely that he also stole money from Philemon to fund his trip to Rome. Paul hints at this possibly by telling Philemon that if Onesimus stole something, to charge it to Paul’s account. He would pay it in full (v. 18-19). While Onesimus was in Rome, somehow, he ran into Paul, heard the gospel, and became a follower of Christ and a faithful ministry assistant to Paul. At this time, Paul was under house arrest in Rome for two years awaiting sentencing. Apparently, he wrote the letter towards the end of his imprisonment because he tells Philemon to prepare a room for him since he hoped to be released soon in answer to Philemon’s prayers (v. 22). Most likely, Paul’s companion, Tychicus, delivered this epistle to Philemon while also delivering the Colossian letter to the church. Colossians 4:7-9 says,

Tychicus, a dear brother, faithful minister, and fellow slave in the Lord, will tell you all the news about me. I sent him to you for this very purpose, that you may know how we are doing and that he may encourage your hearts. I sent him with Onesimus, the faithful and dear brother, who is one of you. They will tell you about everything here.

Themes

This short letter has three primary themes. (1) It demonstrates the transforming power of the gospel on a sinner’s life. Onesimus, who was not useful and possibly even dishonest as a slave, became tremendously useful after his conversion. He became useful to Paul as a gospel partner in Rome. Also, the transforming power of the gospel is seen in how Onesimus was willing to return to his master to reconcile and potentially face punishment, including the possibility of death. Honoring Christ was more important than his life. To add to this magnificent conversion story, some speculate that after Onesimus returned, Philemon at some point released him from slavery, and eventually, Onesimus became the bishop in Ephesus some fifty years later, as the bishop there bore the same name.⁶ We can’t be certain that the Onesimus in Ephesus is the same person; however, the slave was Paul’s close ministry associate (cf. v. 11-13), and as such, they were commonly left to oversee various churches, even as Timothy and Titus were (cf. 1 Tim 1:3, Tit 1:5). If it is the same Onesimus, it would give credence (at least humanly speaking) to why this small personal letter was included in the Canon. It would have been a powerful testimony to the early church who knew Paul, Philemon, and Onesimus who eventually became a well-known bishop over the important church in Ephesus. (2) The removal of social barriers because of the gospel is also a major theme. In the ancient world, there was a tremendous social distance between a slave and a free person. However, because of the gospel, Philemon was encouraged to accept Onesimus back as more than a slave, but as a dear brother instead (v. 15-16). The gospel made people from different socio-economic backgrounds family. Though slavery is a tremendous travesty against humanity, Christianity never tried to overthrow social institutions. If it did try to with slavery, it would have ended in a bloody mess. However, Christianity taught the principles that eventually led to the overthrow of slavery in every nation the gospel has reached. It taught slaves to obey their masters as unto the Lord (Col 3:22-24). It taught masters to treat their slaves “with justice and fairness” since they also had a Master in heaven (Col 4:1). It also teaches, as mentioned, that all people, including slaves and free persons, are equal in Christ. Galatians 3:28 says, “There is neither Jew nor Greek, there is neither slave nor free, there is neither male nor female—for all of you are one in Christ Jesus.” Therefore, Christianity does not seek to change institutions; it seeks to change the hearts of individuals in those institutions. As a consequence, the corrupt institutions often eventually dissolve. Philemon demonstrates the removal of social barriers as a slave master is urged to receive his runaway slave as a Christian brother—as family (cf. Mk 3:35). (3) The final theme of the letter is reconciliation. Paul writes the letter to reconcile a runaway slave with his master. He asked Philemon to refresh him by accepting Onesimus back (v. 20). He also commits to pay any losses that Onesimus caused (v. 18-19). Certainly, when considering Paul’s efforts to reconcile Philemon and Onesimus, it’s hard not to see how it reflects Christ and how he reconciled us to God by paying the debt for our sins on the cross. Martin Luther said this, “We are all His Onesimi, to my thinking.”⁷ As we study this letter, may God reconcile our relationships and equip us to help others reconcile. In Jesus’ name, Amen!

¹ Paul D. Weaver, ed., Surveying the Pauline Epistles, Second Edition., Surveying the New Testament (Learn the Word Publishing, 2019), Phm.

² Douglas J. Moo, The Letters to the Colossians and to Philemon, The Pillar New Testament Commentary (Grand Rapids, MI: William B. Eerdmans Pub. Co., 2008), 362.

³ Douglas J. Moo, The Letters to the Colossians and to Philemon, The Pillar New Testament Commentary (Grand Rapids, MI: William B. Eerdmans Pub. Co., 2008), 362.

⁴ William Barclay, The Letters to Timothy, Titus, and Philemon, 3rd ed. fully rev. and updated., The New Daily Study Bible (Louisville, KY; London: Westminster John Knox Press, 2003), 304.

⁵ Bruce Barton, Philip Comfort, et al., Life Application New Testament Commentary (Wheaton, IL: Tyndale, 2001), 996.

⁶ William Barclay, The Letters to Timothy, Titus, and Philemon, 3rd ed. fully rev. and updated., The New Daily Study Bible (Louisville, KY; London: Westminster John Knox Press, 2003), 310.

⁷ William MacDonald, Believer’s Bible Commentary: Old and New Testaments, ed. Arthur Farstad (Nashville: Thomas Nelson, 1995), 2147.

You are here

An Introduction and Orientation to the "Gospel" of Judas

Introduction

History

Gnosticism

Selected Texts from the Gospel of Judas21

Conclusion

From the series: The Net Pastor's Journal PREVIOUS PAGE

The Net Pastor’s Journal, Eng Ed, Issue 51, Spring 2024

I. Strengthening Expository Preaching: Preaching Doctrine, Part 2

B. Three Important Steps In Preaching Doctrine.

C. Some Specific Examples Of The Application Of Doctrine In Preaching.

II. Strengthening Biblical Leadership: Order In The Church, Part 5, 1 Timothy 3:1-16

C. A Charge Concerning Pastoral Leadership (3:1-16).

“How one ought to behave in the house of God.” In this passage Paul sets out the primary purpose of this epistle, to set out the parameters of proper order in the church…

Final Remarks

III. Sermon Outlines

From the series: The Net Pastor's Journal PREVIOUS PAGE

From the series: La Revue Des Pasteurs PREVIOUS PAGE

La Revue Internet Des Pasteurs, Fre Ed 51, Edition du Printemps 2024

I. Renforcement De La Prédication Par Exposition : Prêcher la doctrine, Partie 2

B. Les trois étapes importantes dans la prédication de la doctrine.

C. Quelques exemples spécifiques de l’application de la doctrine dans la prédication.

II. Le renforcement du leadership biblique : L’order dans l’église, Partie 5, 1 Timothée 3 :1-16

C. Une instruction concernant le leadership pastoral (3 :1-16).

« Comment doit-on se comporter dans la maison de Dieu ? » Dans ce passage, Paul expose le but principal de cette épître, définir les paramètres d’un bon ordre dans l’Église…

Remarques finales

III. Sermon Outlines

From the series: La Revue Des Pasteurs PREVIOUS PAGE

From the series: Jurnalul Electronic Al Păstorilor PREVIOUS PAGE

Jurnalul Electronic Al Păstorilor, Rom Ed 51, Ediția de primăvară 2024

I. Consolidarea predicării expozitive: Predicarea doctrinelor, partea a 2-a

B. Trei pași importanți în predicarea doctrinelor.

C. Câteva exemple concrete cum se fac aplicații ale doctrinei în predicare.

II. Consolidarea conducerii biblice: Rânduiala în biserică, Partea a 5-a, 1 Timotei 3:1-16

C. Despre conducerea pastorală (3:1-16).

„Să ştii cum trebuie să te porţi în Casa lui Dumnezeu.” În textul acesta, Pavel prezintă scopul principal al acestei epistole, acela de a stabili parametrii rânduielii în biserică…

Concluzii

III. Schițe de predici

From the series: Jurnalul Electronic Al Păstorilor PREVIOUS PAGE

From the series: Журнал ДЛЯ ПАСТОРОВ PREVIOUS PAGE

Журнал для пасторов Net, Rus Ed 51, весеннее издание 2024

I. Усиливая разъяснительную проповедь: Проповедь доктрины, Часть 2

Б. Три важных шага в проповеди доктрины.

C. Некоторые конкретные примеры применения доктрины в проповеди.

II. Укрепление библейского руководства: порядок в церкви, часть 5, 1 Тим. 1:3-16

C. Обязательство в отношении пасторского руководства (3:1-16).

Заключительныее замечания

III. План проповеди

From the series: Журнал ДЛЯ ПАСТОРОВ PREVIOUS PAGE

From the series: 网上牧师杂志–中文版（简体） PREVIOUS PAGE

网上牧师杂志–中文版（简体）, SCh Ed, Issue 51 2024 年 春季

I. 加强讲解式讲道：诠释教义的讲道，第二部份

B. 三个诠释教义的重要步骤

C. 一些应用教义的教道的实例

II. 强化圣经中的领导才能教会中的秩序，提摩太前书3:1-16, 第五部份

C. 有关牧者领导的命令（3:1-16）

结语

III. 讲道大纲

From the series: 网上牧师杂志–中文版（简体） PREVIOUS PAGE

From the series: 網上牧師雜誌 – 中文版（繁體） PREVIOUS PAGE

網上牧師雜誌 – 中文版（繁體）, TCh Ed, Issue 51 2024 年 春季

I. 加強講解式講道：詮釋教義的講道

A. 現代文化會影響我們詮釋教義的因素

II. 強化聖經中的領導才能教會中的秩序，提摩太前書2:1-15, 第四部份

B. 有關公開崇拜的命令（2:1-15）：“男人…隨處禱告…女人要沉靜學道。”

III. 講道大綱

From the series: 網上牧師雜誌 – 中文版（繁體） PREVIOUS PAGE

The NET Pastors Journal

Current NET Pastors Journal

Spring 2024

Previous NET Pastors Journal

Fall 2011

Winter 2012

Spring 2012

Summer 2012

Fall 2012

Winter 2013

Spring 2013

Summer 2013

Selected Texts from the Gospel of Judas²¹

II. Strengthening Biblical Leadership:
Order In The Church, Part 5, 1 Timothy 3:1-16

II. Le renforcement du leadership biblique :
L’order dans l’église, Partie 5, 1 Timothée 3 :1-16

II. Consolidarea conducerii biblice:
Rânduiala în biserică, Partea a 5-a, 1 Timotei 3:1-16

II. Укрепление библейского руководства:
порядок в церкви, часть 5, 1 Тим. 1:3-16

网上牧师杂志–中文版（简体）, SCh Ed, Issue 51 2024 年春季

II. 强化圣经中的领导才能
教会中的秩序，提摩太前书3:1-16, 第五部份

網上牧師雜誌 – 中文版（繁體）, TCh Ed, Issue 51 2024 年春季

II. 強化聖經中的領導才能
教會中的秩序，提摩太前書2:1-15, 第四部份