感謝讚美上帝護理的大能与豐盛的供應。 本網誌內的所有資源純屬學習交流之用。

2018-08-07


被提不是啟示錄的信息THE BOOK OF REVELATION IS NOTABOUT THE RAPTURE

作者: Richard Gilbert   譯者: Maria Marta 

「我向一切聽見這書上預言的作見證:若有人在這預言上加添什麼,神必將寫在這書上的災禍加在他身上;這書上的預言,若有人刪去什麼,神必從這書上所寫的生命樹和聖城刪去他的份。」(啟廿二18)

每當發生重大新聞事件,特別是涉及中東問題時,似乎就有一套重新解讀啟示錄的新書出版。因此,讀者開始得到這個印象也就不足為奇了:啟示錄是一本非常幽深、神秘的書卷,若不是完全不可能明白,也是很難理解的。

1.啟示錄的主角是耶穌

聖經的基本信息對任何能閱讀的人都是清楚的。 這並非指聖經的每一部分都同樣清楚。有些段落確實很難理解,這對教會經歷數個世紀才達成正確解釋的共識是有幫助的。但是關於人類的基本處境,耶穌是誰,祂為我們做了什麽,我怎樣才能得救等基本信息都是非常清楚的。

聖經的主角是基督。基督是主角在啟示錄和在聖經任何其他書卷都是一樣的。重申,這不是說啟示錄的所有內容都像約翰福音那樣清楚,我也沒有聲稱完全理解所有的經文。畢竟,啟示錄屬於啟示文學(apocalyptic literature),也就是說,它充滿象征意義。它使用第一世紀猶太人和基督徒非常熟悉的數字和圖像來清楚闡述它的信息。 要理解啟示錄,就必須了解這些數字和圖像所代表的含義。

大多數人已熟悉其中的一些數字和圖像的含義(3是三一體真神的數目,4是創造的數目,6是人的數字,7是完美的數字,12是以色列支派或使徒的數目, 1000是完滿的數目 -----因此當使用如數字666時,總是指缺乏完滿,或者144,00012平方乘以1000,其意思是指大量, 所有人都包括在內,  沒有遺漏)。

但基督是啟示錄的主角,就像基督是聖經其他書卷的主角一樣,任何以其他中心結束的解釋,不僅錯失此書卷的全部信息,而且簡單地說,解釋錯誤。「基督是主角」,我的意思是指關於祂的位格(祂既完全是人,也完全是神),和祂為我們所做的工作(祂的生活、死亡、復活),而不僅僅是關於祂第二次降臨。

2. 啟示錄是寫給受逼迫的教會

首先要注意這封書信是在什麼情況下寫很重要。 約翰寫信的目的是什麼?這封信寫的時候,教會正遭受越來越多的迫害,約翰本人也因迫害被流放到拔摩島。伴隨巨大的邪惡勢力,國家權力也開始被用於對抗教會。 基督徒因著信仰而受到嚴刑拷打與殺害。 他們看見他們的朋友和他們的家人恐怖地死去。「作基督徒的智慧」的質疑聲開始出現。 基督曾應許他們陰間的門不能勝過勝過祂的教會。 現在他們開始懷疑這種可能性。

所以約翰寫信鼓勵他們。他向他們表示,萬事仍掌管在上帝全能的手中。基督,「被賜予所有權力和權柄」,最終將戰勝列陣對抗教會的邪惡勢力。 這是因為基督實際上已打敗他們。 基督「是全能者」;「是首先的,也是末後的」;「是創始的,也是成終的」;「是阿拉法,也是俄梅格」(一8; 廿一6; 廿二13)。一言蔽之,祂就是上帝自己,那位「那昔在、今在、以後永在的神」(比較一4與一8)。祂是「為世上君王元首的耶穌基督」。

3. 勝利是啟示錄的信息

無論發生什麽事(甚至死亡),信徒都能鼓起勇氣,因為他們永恒的命運掌握在基督的手中。 基督已為他們作成一切。 因為認識到這點,圍繞寶座的長老們將他們的冠冕放在基督的腳前(他們意識到,他們不能將所處的地位,和冠冕的賞賜算作他們自己的功勞,一切唯獨歸功於基督)。 基督是「從死裡首先復活」(一5),祂「現在又活了,直活到永永遠遠」(一18)。 借著為我們受死,祂「用自己的血使我們脫離罪」(一5)。

基督將上帝的忿怒傾倒在自己身上,代替我們受死,義的代替不義的。祂滿足了上帝公義的要求,取消了我們所欠的債務。因此,祂解除了撒旦攻擊我們所用的最強的武器:在上帝面前控告我們的罪的能力 (參看十二10) 基督復活了,「拿著死亡和陰間的鑰匙」 (18)。唯有基督才配都作我們當中沒有人能作的 (展開那書卷、揭開那七印)  (第五章)

基督徒是義人,是因為基督清洗了他的衣袍,並「用羔羊的血把衣裳洗白淨了」(啟七14),也就是說,是因為基督的死,他的罪得以掩蓋。 新娘(教會)赴婚宴所穿的細麻衣是恩賜的禮物。 聖經告訴我們,這種細麻布代表義行。 我們的義不是我們自己的,而是賜予的。 用改革家的話來說,我們的義是外來的義。基督的義賜給了我們(十九7-8)。這應當鼓舞遭受迫害的基督徒,因為,如果基督能夠作成這一切,那麽世上萬事也都掌握在祂的手中。

最終,列陣對抗教會的邪惡勢力將被徹底擊敗,他們所有的行為都將受到懲罰。撒旦再也不能攻擊教會。牠將被摔下去,永遠困在火湖裏。牠接近上帝的路將被切斷。上帝將把所有的敵人都放在基督的腳下,基督將建立完全、永遠,現在已開始掌權的統治。之後,將有一個新天新地,那裏不再有痛苦、死亡、眼淚,因為祂將擦去一切的眼淚,基督徒將永遠與祂同在。基督是中心。基督拯救我們,非因我們的任何作為配得拯救。基督的義歸算給我們,正是在這個基礎上,我們才擁有與天父同在的地位。

這就是啟示錄的信息。災難不是啟示錄的信息。被提不是啟示錄的信息。世上的政府不是啟示錄的信息。俄羅斯攻打以色列不是啟示錄的信息。基督,以及祂所做的,繼續做的,將會做的才是啟示錄的信息。 而且,正如我們不能刪去任何內容一樣,我們也不能添加任何內容,否則本文開頭的警告將適用於我們。阿們!主耶穌啊,我願你來!

Adapted from Richard Gilbert,"Christ & The Book of Revelation" Modern Reformation, Mar/April 1993. Used by permission.


THE BOOK OF REVELATION IS NOT ABOUT THE RAPTURE
Richard Gilbert

I warn everyone who hears the words of the prophecy of this book: If anyone adds anything to them, God will add to him the plagues described in this book (Rev. 22:18).

Every time something big happens in the news, especially if it involves the Middle East, it seems a new set of books, reinterpreting the book of Revelation, is published. It is, therefore, no surprise when the reader begins to get the impression that the book of Revelation is a very dark, mysterious book that is difficult, if not downright impossible, to understand.

1. Revelation is about Jesus.
The basic message of the Scriptures is clear to anyone who can read them. This does not mean that every part of Scripture is equally clear. Some passages are, indeed, difficult to understand and it helps to have the consensus of the Church through the centuries to correctly interpret them. But the basic message of what man's condition is, who Jesus is and what He's done for us, and how I can be saved, is perfectly clear.

The Scriptures are about Christ. This is no less true of Revelation than it is of any other book of the Bible. Again, this is not to say that everything in Revelation is as plain as the Gospel of John, nor do I claim to understand everything in it perfectly. After all, the book of Revelation is part of the genre known as apocalyptic literature, that is to say, it is full of symbolism. It employs numbers and images that were very familiar to 1st century Jews and Christians to get its message across. To understand the book of Revelation it is essential to have some knowledge of what these numbers and images represent.

Most people are familiar with some of these already (3 is the number for the triune God, 4 is the number for creation, 6 is the number for man, 7 is the number for perfection, 12 represents the tribes of Israel or the apostles, 1000 is a number for completeness–so when a number like 666 is used it means always coming short of perfection, or a number like 144,000 is 12 squared times 1000 meaning a great multitude, everyone who's meant to be included is, with no one left out).

But Revelation, like the rest of Scripture, is about Christ, and any interpretation that ends up with something else as central has not only missed the entire message of the book but, to put it simply, is wrong. By, "about Christ", I mean that it is about His person (He is both fully God and fully man), and His work (His life, death, and resurrection) on our behalf, and not merely about His second coming.

2. Revelation was written to the persecuted church.
It is important to note first the circumstances under which this letter was written. What was John's purpose? This letter was written during a time when the Church was increasingly being persecuted, John was himself exiled to the island of Patmos under this persecution. The power of the state was beginning to be used with great force against the Church. Christians were being tortured and killed for their faith. They were watching their friends and their family members die horrible deaths. Doubts were beginning to arise about the wisdom of being a Christian. Christ had promised them that the gates of Hell would not prevail against His Church. Now they were beginning to wonder if it actually might.

So John writes a letter to encourage them. He shows them how all things are still in God's all-powerful hands. Christ, to whom "all power and authority has been granted" will ultimately triumph over the forces of evil arrayed against the Church. This is so because He has, in fact, already defeated them. Christ is "the Almighty," "the First and the last," "the Beginning and the End," "the Alpha and the Omega" (1:8; 21: 6; 22:13). In short, He is God Himself, the one "who is and who was, and who is to come" (compare 1:4 with 1:8). He is "the ruler of the kings of the earth" (1:5).

3. Revelation is about victory.
The believer can take courage, whatever happens to him (even death), because his eternal destiny is in Christ's hands. Christ has done it all for him. Recognizing this, the elders around the throne lay their crowns at His feet (they realize that they can take no credit for either being there, or for receiving their crowns, and that they owe all to Christ alone). Christ is "the firstborn from the dead" (1:5). He "was dead," yet is "alive forever and ever" (1:18). By His death on our behalf, He "has freed us from our sins" (1:5).

By emptying the wrath of God onto Himself, and dying in our place, the just for the unjust, He has satisfied the justice of God, and canceled the debt we owed. Thus, He disarmed Satan of his greatest weapon against us, his ability to accuse us of our sins before God (cf. 12:10). By His resurrection He "holds the keys of death and Hades" (1:18). It is Christ who, alone, is found worthy when none of us were (Ch. 5).

The Christian is righteous because he has washed his robe and "made it white in the blood of the lamb," i.e., because Christ's death has covered his sins. The fine linen that the bride (the Church) wears, to the wedding feast, is a gift. We are told that this fine linen represents righteous deeds. Our righteousness is something given to us. It is not our own. It is, to use a word the Reformers used, an alien righteousness. It is Christ's righteousness given to us (19:7-8). This is meant to give courage to the Christian undergoing persecution, because, if Christ has been able to do all this, then surely, all things in this world are in His hands as well.

Ultimately, the forces of evil, arrayed against the Church, will be defeated completely, and all their deeds will be punished. Satan will no longer be able to attack the Church. He will be cast down and bound forever in the lake of fire. His access to God will be cut off. God will put all enemies under Christ's feet and He will establish, fully and forever, the reign He now already has over all things. Then, there will be a new Heaven and a new earth where there will be no more suffering, no more death, no more tears, for He shall wipe away all tears, and the Christian shall be with Him forever. Christ is central. We are saved by Him, not by anything we have done to deserve it. His righteousness is imputed to us, and it's on this basis that we have any standing with the Father.

This is the message of Revelation. It is not about a tribulation. It is not about a rapture. It is not a one world government. It is not about Russia attacking Israel. It is about Christ, and what He has done, continues to do, and will do, for us. And, just as we must not take away anything from the message, we must not add anything to it by our interpretation, or the warnings contained therein will apply to us. Amen. Come, Lord Jesus.

Adapted from Richard Gilbert,"Christ & The Book of Revelation" Modern Reformation, Mar/April 1993. Used by permission.




你牧師的講道應始終引導你到耶穌面前的三個理由3 REASONS YOUR PASTOR’S SERMONSHOULD ALWAYS LEAD YOU TO JESUS

作者: Adriel Sanchez  譯者:  Maria Marta

1. 以基督為中心的講道符合聖經

這是最重要的原因我將從這點開始。當我們閱讀新約就會清楚了解早期教會的講道都是圍繞耶穌進行的。彼得在使徒行傳的講道不是關於「讓生活變得美好的秘訣」的信息,而是向人展示耶穌如何是舊約應許的盼望(徒二14-40;  12-26)。

許多學者認為,希伯來書是古代基督徒勸誡或證道的手稿,它專注於耶穌基督的超越性 作者向我們展示耶穌超越天使(一5-14)、 摩西(三1-6)、舊約的安息日(三7至四13)、 祭司亞倫(七11-28)、大祭司(八1-6)、舊約的牲祭(九11-14)。 這意味著我們有記錄的最早講道之一全是關於耶穌比一切更好的信息!

今天的講道應向世人展現基督比我們常常寄予希望的事物------無論是牲祭抑或年薪------更好,藉此吸引人到基督的面前。

在這兩個場合,耶穌自己說得很清楚,祂是聖經的主角。 第一個場合在約翰福音五章,祂告訴宗教領袖,「你們查考聖經,因你們以為內中有永生。給我作見證的就是這經,然而你們不肯到我這裡來得生命」(約五39-40)。 根據經文脈絡,耶穌指的是舊約聖經(實際上祂接著說摩西自己會責備祭司們忽視這一點)。 只有當舊約聖經引導我們到耶穌那裏,它才賜人生命,宗教精英應該明白這一點。

在另一個場合,在耶穌復活之後,祂向祂兩個在以馬午斯路上的門徒顯現。 他們對基督的受難感到困惑,因此耶穌親自給他們授課,打開他們的眼睛,讓他們明白。耶穌對他們說:「這就是我從前與你們同在之時所告訴你們的話說:摩西的律法、先知的書和詩篇上所記的,凡指著我的話都必須應驗。」(路廿四44)。

這裏值得注意的是,耶穌訴諸舊約的每個主要部分。律法書 (有時稱為妥拉Torah) 是指舊約的首五卷書。先知書 (希伯來文是נְבִיאִים,英文拼寫是Nevi'im) 不僅包括以賽亞書、約珥書,還包括歷史書,如約書亞書、士師記。引用詩篇就是引用聖卷/文集 (希伯來文是כְּתוּבִים ,英文拼寫是Ketuvim)。這部分包括詩歌智慧書、以斯拉記與尼希米記。律法書、先知書、聖卷全是舊約聖經的內容,耶穌教導它們是指向祂!

2. 以基督為中心的講道符合歷史

縱貫歷史,忠心的基督徒認識到整本聖經都是為要引導我們來到基督的面前。 瑞典歷史學家和神學家哈格倫德 (BengtHägglund) 曾說,在馬丁路德的神學中,

基督是聖經的中心。「聖經應該被理解為是關於基督,而非反對祂的信息。是的,若聖經不是指向祂,那就不是真聖經。」「將基督從聖經中除去,你還能發現什麽?」......路德相信舊約是對基督的直接見證,而不僅僅包含一些關於祂的預言而已。 History of Theology, 220 & 222

這裏路德的觀念不是嶄新的。 根據另一位歷史學家,古老教會的帕利坎 (Jaroslav Pelikan)著作,

......堅信『摩西的著作就是基督的說話』,......基於這種信念,將舊約錯誤地當作基督教書籍來閱讀;和不僅在詩篇廿二章的段落中看到『基督的說話』,如新約聖經所明確指出的那樣,而且在雅歌這樣的書卷也能看到,都是有可能的。」《基督教傳統》(The Emergence of the Catholic Tradition, 61

也許更為重要的是,如早期基督教專家凱利(J.N.D. Kelly)所寫的,

「舊約作為初期教會教義規範的重要性怎樣誇大,都不能算過分……這一階段只需要確定三點。首先,舊約所賦予的教義權威建立在一個顯然確信無疑,被正確解釋了的假設的基楚上,即它是一本基督教書籍,特別是先知書,確實證實了基督和祂的榮耀。遊斯丁(殉教者遊斯丁)堅持認為猶太聖經不屬於猶太人,而是屬於基督徒,它是普世共享的。 其次,這種假設之所以成為可能,是因為基督徒有意識或無意識地使用一種特殊的釋經方法……第三,這種釋經原則並非在第二世紀初發明的。正如我們應該看到的,使徒們使用此種釋經方法,並且有充分的理由假設我們的主自己開創先例——猶斯丁明確承認這一事實。(Early Church Doctrinespg. 32

不僅歷史上的教會承認基督是舊約和新約的實質,早期教會也相信這是耶穌和使徒教導他們如何閱讀聖經的方式!

3. 以基督為中心的講道切實可行

我們的生命得到改變,不是因為聽到雄辯言辭,或重新包裝的自助方法。當忠心牧師所傳講的關於耶穌基督的信息進入我們的內心時,真正的轉變就發生了。若牧師不願意藉著聖經帶領會眾來到耶穌的面前,羊群就被迫自己尋找祂。 牧師們應該認識到,一份行為準則清單最終不能滋養羊群,羊群也不需要我們聰明的言語吸引他們,使他們過更尊崇上帝的生活 (林前二4)。唯一有能力帶給我們想要的實際成果的事是,耶穌基督釘十字架周而覆始地活現在我們的眼前(加三1)

當我們心中的眼睛藉著宣講的話語被照明,明白耶穌是誰時,我們的生命就會反映出耶穌基督的形象(林後三18)。 這並不是說我們的證道不應充滿實際應用,而是說帶來實際改變的唯一希望就是耶穌。沒有耶穌的實際應用會產生過度自信於自己的順服的法律主義者,或因未能達到所期望的標準而感到壓抑的基督徒。


Adriel Sanchez is pastor of North Park Presbyterian Church, a congregation in the Presbyterian Church in America (PCA). In addition to his pastoral responsibilities, he also serves the broader church as a contributor on the White Horse Inn radio program. He and his wife Ysabel live in San Diego with their three children.


3 REASONS YOUR PASTOR’S SERMON SHOULD ALWAYS LEAD YOU TO JESUS
Adriel Sanchez

1. Christ-centered preaching is biblical.
This is the most important reason, so I’m going to begin with it. When we look at the pages of the New Testament, it’s clear that the early preaching of the church revolved around Jesus. Peter’s sermons in the book of Acts weren’t tips for better living, but demonstrations of how Jesus was the promised hope of the Old Testament (Ac. 2:14-40; 3:12-26).

The book of Hebrews, which many scholars believe is the manuscript of an ancient Christian exhortation, or sermon, focuses on the supremacy of Jesus Christ. The author shows us that Jesus is superior to the angels (1:5-14); Moses (3:1-6); the Old Covenant Sabbath (3:7-4:13); the Aaronic priesthood (7:11-28), with its high priest (8:1-6); and the Old Covenant sacrifices (9:11-14). This means that one of the earliest sermons we have on record is all about how Jesus is better than everything!

Preaching today should draw people to Christ by showing the world that Christ is better than the things we often place our hope in, whether they’re animal sacrifices, or annual salaries.

Jesus himself made it clear that the Scriptures were about him on two occasions. First, he told the religious leaders in John 5, “You search the Scriptures because you think that in them you have eternal life; and it is they that bear witness about me, yet you refuse to come to me that you may have life.” (Jn. 5:39-40) In the context, Jesus was referring to the Old Testament (he actually went on to say that Moses himself would accuse the priests for missing this). The Old Testament Scriptures are only life giving insofar as they lead us to Jesus, and the religious elite should have understood this.

On another occasion, after his resurrection, Jesus appeared to two of his disciples on their way to a place called Emmaus. They were confused about Christ’s crucifixion, so Jesus gave them a personal lesson, and opened their eyes to understand. He said to them, “These are my words that I spoke to you while I was still with you, that everything written about me in the Law of Moses and the Prophets and the Psalms must be fulfilled” (Lk. 24:44).

What’s noteworthy here is that Jesus is appealing to each of the major divisions of the Old Testament. The Law (sometimes called the Torah), referred to the first five books of the Old Testament. The prophets referred to the Nevi’im (the Hebrew word for “prophets”) and it didn’t only contain books like Isaiah and Joel, but also historical books, like Joshua, and Judges. The reference to the Psalms was a reference to the Ketuvim (the Hebrew word for “writings”). This section contained the wisdom literature of Scripture, along with books like Ezra, and Nehemiah.  Together, the Torah, Nevi’im, and Ketuvim referred to all of Old Testament Scriptures, and Jesus taught they pointed to him!

2. Christ-centered preaching is historical.
Throughout history, faithful Christians have recognized that all Scripture is meant to lead us to Christ. Swedish historian and theologian, Bengt Hägglund said that in Martin Luther’s theology,

Christ is the center of the Bible. “Scripture ought to be understood for Christ, not against Him; yes, if it does not refer to Him it is not true Scripture.” “Take Christ away from the Bible and what more do you find there?” … Luther believed that the Old Testament is a direct witness to Christ, and not simply that it contains some predictions about him. (History of Theology, 220 & 222)

Luther’s idea here wasn’t novel, either. According to another historian, Jaroslav Pelikan, the ancient church,

…had the conviction that the ‘writings of Moses are the words of Christ,’… On the basis of this conviction it was possible to read the Old Testament as a Christian book and to see “the words of Christ” not only in such passages as Psalm 22, as was explicitly warranted by the New Testament, but also in such books as the Song of Songs.” (The Emergence of the Catholic Tradition, 61)

Perhaps even more to the point, early Christian expert J.N.D. Kelly wrote,

The importance of the Old Testament as a doctrinal norm in the primitive church cannot be exaggerated… three points only need to be established at this stage. First, the doctrinal authority ascribed to [the Old Testament] was based on the apparently unquestioning assumption that correctly interpreted, it was a Christian book, and that the prophets in particular were really testifying of Christ and his glory. Justin’s (Justin Martyr) insistence that the Jewish Scriptures did not belong to the Jews but to the Christians was universally shared. Second, this assumption was only rendered possible because Christians were using, consciously or unconsciously, a particular method of exegesis… Third, this principle of interpretation was no invention of the early second century. The apostles, as we shall see, had employed it, and there is every reason to suppose that our Lord Himself set the precedent – a fact which Justin explicitly acknowledges. (Early Christian Doctrines, pg. 32)

Not only has the church historically recognized that Christ is the substance of the Old and New Testaments, the early church believed this was how Jesus and the apostles had taught them to read Scripture!

3. Christ-centered preaching is practical.
Our lives aren’t changed by hearing powerful rhetoric, or repackaged self-help. True transformation comes when Jesus Christ is preached into our hearts by faithful pastors. If pastors aren’t willing to lead their people to Jesus through the Scriptures, then the sheep are forced to search for him on their own. Pastors should recognize that a list of do’s and don’ts isn’t ultimately what will nourish the sheep, and the sheep don’t need our clever words to woo them into leading more God-honoring lives (1 Cor. 2:4). The only thing that has the power to bring about the practical fruit we want is the crucified Christ placarded before us week-by-week (Gal. 3:1).

As the eyes of our heart grasp Jesus through the preached word, we are made to reflect Jesus in our lives (2 Cor. 3:18). This is not to say that our sermons shouldn’t also be filled with practical applications, but that the only hope for any practical change is Jesus. Practical applications, without Jesus, create legalists who are overly confident in their obedience, or depressed Christians who feel crushed by their failure to live up to the expressed standard.


聖靈今天所做的六件事6 THINGS THE SPIRIT DOES TODAY

作者: Timothy W. Massaro   譯者:  Maria Marta

1. 聖靈定罪
聖靈一直在進行的職事是審判。借著律法,祂定罪罪惡的世界,借著福音,祂使我們相信我們的罪,和不斷需要基督的義(約十五26至十六15)。

2.聖靈引導
聖靈引導我們進入一切的真理,而聖子正是這些真理的具體體現。我們是基督救贖工作的理由,但在末後的日子裏,聖言透過聖靈賦予的能力發揮其功效(約十四至十六; 珥二28)。

3.聖靈合一
聖靈是基督位格和工作的中保,而非代理。 聖靈並非取代耶穌,而是將我們嫁接並聯合於我們天上的君王和其頭上,聖靈幹預平凡的歷史,把我們置於新創造裏(徒二14-36; 弗四1ff)。

4.聖靈榮耀
聖靈榮耀耶穌,作為我們最後救贖的恩賜禮物,聖靈內住在我們心中,使我們認識耶穌。祂將基督所有的工作都轉變成我們自己的工作。因此,聖靈是基督三重職事與所有信徒之間的中保,在我們裏面並藉我們榮耀聖子(約十六1ff; 賽六十一1-2;  路四18-21)。

5.聖靈協調
通過教會牧師、長老,和執事的職分,聖靈協調祂所賜予全身/教會的許多恩賜。 上述這些職分是賜給我們的,好叫我們可以在信仰上成長成熟(林前十二12ff;  彼前四10-11; 弗四1ff)。

6.聖靈重塑
透過始於五旬節的聖靈職事,我們被重新塑造,擁有基督的先知、祭司、君王的樣式。透過聖靈的大能,我們被重塑,成為宇宙法庭上真正、忠心的見證人,那裏唱詩班在輪流唱詩(以歌唱回應),讚美我們的救主(弗五1-21); 啟十九1-10)

6 THINGS THE SPIRIT DOES TODAY
Timothy W. Massaro

1. The Holy Spirit convicts.
The Spirit’s ongoing ministry is judicial. He convicts the world of sin by the law, persuading us of our guilt and continual need for Christ’s righteousness through the gospel (John 15:26–16:15).

2. The Holy Spirit guides.
The Spirit guides us into all truth, which the Son embodies. The redeeming work of Christ lies behind us, but the effect of that Word is at work in “these last days” by the Spirit’s empowerment (John 14–16; Joel 2:28).

3. The Holy Spirit unites.
The Spirit is the mediator of, not the surrogate for, Christ’s person and work. The Spirit does not replace Jesus but rather grafts and unites us to our heavenly king and head, disrupting ordinary history by placing us into the new creation (Acts 2:14–36; Eph. 4:1ff.).

4. The Holy Spirit glorifies.
The Spirit glorifies Jesus, making him known through indwelling our hearts as a gift of our final redemption. He makes all of Christ’s work our own. The Spirit thus mediates the threefold office of Christ to every believer, glorifying the Son in and through us (John 16:1ff.; Isa. 61:1–2; Luke 4:18–21).

5. The Holy Spirit orchestrates.
The Spirit gives and orchestrates the many gifts bestowed on the whole body through the ministry of pastors, elders, and deacons in the church. These officers are given so we may be brought up into maturity in the faith (1 Cor. 12:12ff.; 1 Pet. 4:10-11; Eph. 4:1ff.).

6. The Holy Spirit remakes.
Through this ministry of the Spirit, which began at Pentecost, we are remade into Christ’s likeness as prophets, priests, and kings. We are remade into true and faithful witnesses in the cosmic courtroom, a choir answering antiphonally (singing in response) in praise to our Redeemer by the power of the Spirit (Eph. 5:1–21; Rev. 19:1–10).




上帝最憎惡的六件事6 THINGS THAT GOD HATES THEMOST

作者: Nicholas Davis    譯者:  Maria Marta

根據箴言六章16-19上帝憎惡以下六件事因為它們摧毀合一引起人與人之間的紛爭。

1.上帝憎惡自負和驕傲。
希律被上帝擊斃因為他讓人民將他當作神來崇拜徒十21-23

2. 上帝憎惡撒謊。
一對名叫亞拿尼亞和撒非拉的夫婦被上帝擊殺,因為他們在錢財問題上上向使徒們撒謊(徒五1-10)。

3.上帝憎惡對無辜者施行暴力。
該隱殺害他的兄弟亞伯之後,上帝詛咒他,讓他成為逃亡者(創四8-12)。

4. 上帝憎惡圖謀惡事的人。
當人充滿邪惡的思念,不斷圖謀罪惡時,上帝決定淹沒地球,消滅了大部分的人(創六5)。

5. 上帝憎惡快速作惡的人。
當以色列人將自己的小孩用火燒為祭,並且占卜,行法術時,上帝發怒,將除猶大支派以外的其他所有支派趕走(王下十七17)。

6.上帝憎惡那些歪曲別人的人。
十誡其中一條告訴我們不可對我們的鄰居「作假見證」(出廿16)。誹謗和流言蜚語是上帝眼中的罪。在箴言六章19節,被列為第七件「憎惡」的事是「在弟兄中散布紛爭」。前六件事最終都會導致和引起這種紛爭和分裂。

上帝憎惡紛爭,因為祂愛合一。如詩篇一三三篇1節對我們的提醒: 「看哪,弟兄和睦同居是何等地善,何等地美!」

6 THINGS THAT GOD HATES THE MOST
Nicholas Davis

According to Proverbs 6:16–19, God hates these six things because they destroy unity and breed discord among people.

1. God hates the arrogant and proud.
Herod was struck down dead by God because he let people worship him as a god (Acts 12:21–23).

2. God hates lying.
A couple named Ananias and Sapphira were struck down dead by God for lying to the apostles about money (Acts 5:1–10).

3. God hates violence against the innocent.
After Cain murdered his brother Abel, God cursed him to be a fugitive (Gen. 4:8–12).

4. God hates those who make evil plans.
When men were so full of evil that they planned evil continually, God decided to flood the earth and wipe out most of humanity (Gen. 6:5).

5. God hates those who are quick to do evil.
When the people of Israel sacrificed their children and practiced divination, God was angry and removed every tribe from the land except Judah (2 Kings 17:17).

6. God hates those who misrepresent others.
One of the Ten Commandments tells us not to “bear false witness” against our neighbor (Exod. 20:16). Slander and gossip are sins according to God. The seventh item listed as an “abomination” in Proverbs 6:19 is “one who sows discord among brothers.” All of the first six ultimately lead to and breed this discord and division.

God hates this because he loves unity. As Psalm 133:1 reminds us, “Behold, how good and pleasant it is for brothers to dwell together in unity.”




提摩太前書4:10-16  我們的指望

聖經歸正教會 主日證道 08/02/2018

前言使徒保羅勸勉提摩太在敬虔上操練自己。因為操練身體益處還少,「惟獨操練敬虔凡事都有益處,因有今生和來生的應許」這話是可信的,是十分可佩服的(1:53:1),值得所有人信服的。保羅接著說,我們勞苦努力的操練敬虔,正是為此「今生和來生的應許」。

1. 我們勞苦努力

(1) 勞苦labor, work hard和努力strive, struggle是保羅書信常用的動詞,在西1:29也是連用此二者,「勞苦……盡心竭力」。

(2) 勞苦是指辛勞事奉(4:105:17;提後2:6;腓2:16),為主的名勞苦(2:3)。「努力」是指如運動員的勞力比賽,譯作「打」(6:12;提後4:7);「較力爭勝」(林前9:25),努力進窄門(13:24)

(3) 我們勞苦努力「正是為此for this」,為第9節所說「今生和來生的應許」,這是我們的盼望。

2. 因我們的指望在乎永生的神

(1) 我們勞苦努力因為我們已經將指望立定在永生的神(原文直譯we have set our hope on the living God)。他的應許與旨意是永不更改的,使我們持定擺在前頭指望的人,可以大得勉勵,這指望是我們靈魂的錨(6:19)

(2) 神是使我們有盼望的,叫我們因聖經所生的忍耐和安慰,得著盼望(15:45135:3-5)。教會是永生神的家(3:15),有今生和來生的應許,所以要操練敬虔的生活。

(3)「他是萬人的救主」,這是重述2:4-5;「更是信徒的救主」就是相信真道之人的救主(2:6-7),「更是」是指更準確的說(換言之)that is, especially, above all。這前半句話說明福音要傳遍萬民,使萬民作門徒(28:19-20);後半句話杜絕了普救論,唯有信他的人才得拯救(1:16;約3:16)

3. 這些事你要吩咐人,也要教導人

(1) 4:11-16中,以「吩咐,教導」起始,連續用了10個現在命令式動詞,表明牧者在教會中要繼續不斷去作:「這些事」要吩咐,要教導,不可叫人小看,要作榜樣,要以為念,不可輕忽,「這些事」要殷勤去作,要在此專心,要謹慎,要在「這些事」上恆心。

(2)「這些事these things」在提前全書共出現8(3:144:611155:7216:217),是指使徒保羅交付給提摩太的囑咐與命令,要他傳講教導以弗所教會的領袖與信徒。3:14此處的「這些事」是指3:7-10,也可指從2:1到此的全部教訓。

(3)「吩咐人command, charge」此字譯作囑咐,命令人遵行(1:3518),「教導人teach」是傳講真道。此二動詞連用,表示囑咐講明聖經真道,教訓勸勉人遵守(28:19-20),是教牧書信的鑰字,見5:76:2;提後2:214;多2:15

4. 事奉的準則:謹慎言行,內心敬虔,要作榜樣

(1)「不可叫人小看你年輕Let no one despise your youth(2:15),提摩太當時是年輕人(三十多歲,少年人,徒7:58;提後2:22),內向膽怯容易遭人輕看(林前16:10-11;提後1:6-7)。當時文化是尊敬年長者,教會中的長老和信徒中許多人年紀比他大。保羅在此提醒提摩太(與今日年輕的牧者),也教導教會同工與信徒:年紀並非關鍵,重要的是獲得神的託付授權,教導聖經正道,即「這些事」。

(2) 會眾不可小看牧者的年紀,乃是要重看他的榜樣。「總要在言語,行為,愛心,信心,清潔上,都作信徒的榜樣become a type (example) of the faithful」。牧者總要成為眾信徒的模範(3:17;帖前1:6;帖後3:79;林前4:611:1;提後1:13),在言語與行為(外在言行)與愛心信心清潔(內在心思)上,都作群羊的榜樣(彼前5:3;來13:7)

(3)「言語speech」言語必須溫和,如鹽調和(西3:84:6);隨事說造就人的好話,使人得益,不可有污穢的話,淫詞妄語(4:25295:4);慢慢的說,勒住舌頭,不說咒詛人的話,說頌讚神的話(1:263:5612)

(4)「行為behavior」行事為人與蒙召的恩相稱(4:1),有好行為榮耀天父(5:16)。總之,無論說話或行事都要奉主的名,藉著他感謝父神(西3:17)

結論:

1. 敬虔的操練在言語行為outward conduct上,牧者領袖要成為會友信徒的榜樣。這要從內在心思inward disposition著手:愛心love,信心faith,清潔purity。相反的,假教師偏離了信心和愛心(1:5-6),失去了清潔,追求錯誤的禁慾,壞了心術(4:1-45:3-5)

2. 操練內在生活的金三角:準則是真道信仰與信心(1:5142:156:11;提提後2:223:10;加5:622;來11:612:2),處境是學習愛神愛人(1:514;西3:14;弗5:2;加5:13;帖前2:8;林前16:14),心態是追求清心聖潔(2:155:2;提後2:22;多2:7-8;雅4:8;彼前1:22;約壹3:3)

3. 提摩太(教會牧者)在「言,行,愛,信,潔」五方面要作會友的榜樣,他要效法使徒保羅,因為保羅效法主基督(林前11:1;帖前1:6;帖後3:9)。主基督是我們效法的中心,他給我們留下榜樣,叫我們要跟隨他的腳蹤行(彼前2:21-25;來5:7-10),因為我們是被塑造成主基督的模樣(8:29),我們要彼此同心效法主(15:5),讓我們注目仰望他(12:2)

問題討論:
1. 提前3:9說「這話是可信的,十分可佩服的」,是指什麼?為何說「我們勞苦努力正是為此」?
2. 我們的指望在乎誰?我們的盼望是從何而來?為何說盼望是靈魂的錨,又堅固又牢靠?通入哪裡?這表示盼望的根據何在?
3. 「他是萬人的救主」是什麼意思?「更是信徒的救主」又是什麼意思?提前1-2章論到此主題的經文何在?普救論的錯謬是什麼?
4. 「這些事你要吩咐人,也要教導人」然而卻「不可叫人小看你年輕」,為何保羅會如此囑咐提摩太?今日教會中,事奉的關鍵不是年紀,乃是什麼?
5. 提摩太(今日的你)要作信徒的榜樣,要在哪些方面?你的言語當如何?你的行為當如何?請舉出經文根據
6. 內在生活操練的金三角是什麼?這三者之間的關係為何? 我們當效法誰?誰是榜樣的中心?你當如何效法?請舉出經文根據,分享你的具體實行步驟。