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启示录

06 如何寻回起初的爱2章1至7

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06 如何寻回起初的爱217

    • 问孩子:道德行为良好、殷勤事奉主、懂神学 VS 爱耶稣。不爱耶稣可以吗?why?
    • 217
    • 7封书信:有重要的属灵含义:
    • (1)给这七间教会信中的内容主题,也是全本启示录不断强调的
    • (2)历代众教会常见的问题都可以在7所教会看见
    • (3)能够预防教会陷入属灵危机
    • 背景:应该是使徒保罗所建立 (Acts 19 and 20:31)
    • 3 Pic以弗所教会处在繁华的城市。
    • Pic教会曾因亚底米女神的银匠与崇拜者,遭受以弗所人激烈反对(徒19:8-40)

    • I)主掌管众天使与教会
    • 2:1 你要写信给以弗所教会的使者,说:『那右手拿著七星、在七个金灯台中间行走的,说:
    • 教会的使者 ἄγγελος  = 天使。 看守神子民的天使 (但10:21、12:1)
    • Pic主耶稣掌管七星(所有的天使),七个金灯(所有教会)V1:20 预示符号 signifying symbolism 
    • Pic 教会在王图密善逼迫的期间。主提醒教会祂掌管众天使与众教会。
    • 提醒:无论你遇见什么困难。主提醒我们,祂掌管一切。

    • II)行为无法取代对神的爱
    • 2:2 我知道你的行为、劳碌、忍耐,也知道你不能容忍恶人。你也曾试验那自称为使徒却不是使徒的,看出他们是假的[1]来。3 你也能忍耐,曾为我的名劳苦,并不乏倦 6你恨恶尼哥拉一党人的行为
    • 8件[2]被主称赞的事:(1)行为、(2)劳碌、(3)忍耐、(4)不能容忍恶人(5)分辨出假使徒(6)忍耐 repeat(7)曾为主的名劳苦 (8)不乏倦 (9)恨恶尼哥拉一党人的行为
    • 在人的眼中,以弗所是一级棒的教会
    • 问:为什么行了这样多事,还不足够?
    • Pic e.g.当夫妻关系不好时:我为你作了这么多还不满足?你要我作的我都作了,你还要我怎样?
    • e.g.有时配偶生气可能是因为,他/她 觉得你不爱 他/她。
    • e.g.以前巴不得每天听见他/她的声音。 现在都懒得与他/她说话。
    • Pic因责任为他/她作事 vs 爱一个人为他他/她作事
    • e.g.机器人,女佣也可以做饭,洗地,为你作事。

    • (III)离弃了起初的爱被主责备
    • V4 然而有一件事我要责备你,就是你把起初的爱心离弃了[3]
    • 其实是严重属灵危机[4] Lord warn us out of love
    • checklist信徒:我来聚会、读经、祷告、过圣洁生活、奉献金钱、事奉。你不要再要求了!
    • 主要求我们的全心来爱祂!(太22:36-38)
    • O 22:37耶稣对他说:你要尽心、尽性、尽意爱主你的神。38这是诫命中的第一,且是最大的。
    • 问:神这样的要求我们,合理吗?过分吗?
    • 不过分!我只知主为我死,祂比任何人都更爱我。(可惜不是每一个人都有这样的认知)
    • 你若是感受不到主的爱,你要向主求。向主说!
    • 神要的是我们的心。我们是无法单单用行为来满足神的
    • Pic加尔文印章Calvin Seal。永约教会与恩约徽章「主啊,我们诚心即时献上我们的心给你」[5]
    • 3 slides 失去起初对主的爱的一些可能迹象:
    • 1以前享受与主说话,如今不渴慕亲近主。2曾经为认识主而兴奋,如今你不追求认识主。3当你开始说“我以前如何属灵、或爱主”。 4每一天无法有任何感恩的心。 5你认为主不爱你,给你遇苦难。6事奉主不再是喜乐满足,只是重担。7你想不起你最后一次向谁见证主耶稣。8你越来越爱世界[6]。9你陷入一些神厌恶的罪恶习惯。10你发现你有无法爱教会的弟兄姐妹[7],不爱教会 。 11很少读经祷告  12.偶尔来教会敬拜神。

    • (IV) 找出问题然后认罪与悔改
    • V5 所以,应当回想你是从那里坠落的,并要悔改,行起初所行的事。
    • (第一:找出问题所在)
    • 回想在什么事或物,使你对主的爱冷淡
    • 问:因你背的沉重十字架? 一些罪恶习惯? 嫉妒羡慕不满?   
    • 问:什么事占用你工作家庭孩子以外, 最多的时间?    调整时间!
    • 🙏 祷告主,求主祢开我的眼睛,让我们看见我们的问题
    • (第二:在主前不断认罪悔改)
    • 认罪与悔改,向神祈求帮助。
    • 🙏 主啊,求祢帮助我爱祢更多。
    • 问:也能祈求爱主? 是的!
    • (第三:重新追求爱主)restart the process
    • e.g.夫妻关系不好时也是如此,需要努力回到起点  
    • (V) 不爱主的严重后果
    • V5 …你若不悔改,我就临到你那里,把你的灯台从原处挪去[8]
    • 教会从原处挪去,是一个严厉的警告。
    • 难道是:  信徒受逼迫而离开以弗所?教会慢慢衰败然后渐渐消失?真的不知。
    • 唯一肯定的是,一定是有严重的后果。
    • e.g.夫妻。告诉对方,你如果不再爱我,就请你搬出去。是严重的。

    • VI)主对以弗所最后的嘉许与鼓励
    • V6然而你还有一件可取的事,就是你恨恶尼哥拉一党[9] [10]人的行为,这也是我所恨恶的。
    • 可能是为了勉励他们,所以把最后一个优点放在责备之后。
    • 尼哥拉党:应该是[11]关乎拜偶像、吃偶像祭物、淫乱之事(别迦摩 启2:14-15、雅推喇教2:20)

    • (VII) 信心是爱主与得胜的
    • 7圣灵向众教会所说的话,凡有耳的,就应当听!得胜的,我必将神乐园中生命树的果子赐给他吃[12]
    • 注意:圣灵是透过圣经向众教会说话!Spirit communicates via scriptures
    • 生命树的果子给他吃 = 预表永生

    • Encourage ! 上帝把祂的话赐给我们是因为祂爱我们
    • 神的话与圣灵会苏醒我们沉睡的灵魂,使我们爱主
    • 在主的恩典下 , 我们一定能过悔改,得胜!

    • 🙏 祷告主:
    • (1)求主开我们的眼睛,让我们看见自己的问题
    • (2)求主帮助我们,寻回起初的爱
    • (3)像大卫与彼得一样对主说:主我爱你 (诗18:1、约21:15)


[1] Paul had told the Ephesian elders in his farewell, “After I leave, savage wolves will come in among you and will not spare the flock” (Acts 20:29), and the message to the Ephesian church in Revelation confirms the accuracy of his prediction.

[2] Jesus states nine positive things he knows about the church in Ephesus:The Ephesians had toiled to the point of exhaustion8 and borne patiently the hostility of a society at odds with their goals and efforts (cf. the problems of Paul in Ephesus with disbelieving Jews, the seven sons of Sceva, and the mob aroused by Demetrius the silversmith; Acts 19:8–40). Mounce, R. H.

[3] our greatest obligation as wholehearted love for God (Matthew 22:36–38), which declares to us that God is not pleased by dutiful obedience that does not flow from genuine love.Hamilton, J. M., Jr.

However, they have lost their first love (v. 4). This probably means they had lost their passion for the message of the gospel. Their focus was on maintaining the inward purity of the church, for which they are commended, so the rebuke must deal with their focus toward the outside world. This is why Christ chooses to introduce Himself in the way He does in v. 1. The mention that He walks among the seven golden lampstands is intended to remind the introverted readers that the primary role in relation to their Lord should be that of a light of witness to the outside world. A passionate love for Christ leads us to love those outside and seek to win them. This they have lost. That losing their first love was tantamount to becoming unzealous witnesses is suggested further by seeing a link with Matt. 24:12–14, which shows such an end-time expectation: “Most people’s love will grow cold. But the one who endures to the end, he shall be saved. And this gospel of the kingdom shall be preached in the whole world for a witness to all the nations, and then the end shall come.” The Ephesians were to remember how far they had fallen in the loss of their first love, and to return to what they had done at first (v. 5)—a reference to those days in which the entire province of Asia heard the word of the Lord through Paul and the Ephesian church (Acts 19:10). Otherwise, their lampstand will be removed. Those who had contained and shed abroad so much light through their possession of truth might lose it entirely.5 Israel had been a lampstand (Zech. 4:2, 11), but when they forsook their call to be a light to the nations (Isa. 42:6–7, 49:6), their lampstand was removed and the church in Christ continued the role of true Israel. The primary meaning of lampstand is that of witness, as is shown by Rev. 11:3–7, 10, where the lampstands refer to the prophetic witnesses. Jesus talked of the church as a lamp to be put on a lampstand (Mark 4:21; Luke 8:16), emphasizing the church’s role as witness to the nations. The lampstands also generally represent the power of the Spirit, since this is how they are implicitly identified in Zech. 4:6, although we have seen more precisely that John views the “lamps” as the Spirit which burns on the lampstands (the churches), thus empowering them for witness (see on 1:4, 12–13). Therefore, it is possible that the Ephesians’ leaving their first love refers to their lack of dependence on the Spirit, which was necessary for an effective witness. In fact, 11:3–7, 10 shows that witnessing is carried out through exercising a prophetic role.Beale, G. K., & Campbell, D. H.

The expression includes both love of God and love of humanity at large, but here it seems to refer mainly to the love that the Ephesian converts had for one another (as in 2 John 5).15 Jer 2:2 is instructive. God speaks through the prophet to apostate Israel, “I remember the devotion of your youth, how as a bride you loved me and followed me through the desert” (cf. Judg 2:7, 10–11; Hos 2:14–16). A cooling of personal love for God inevitably results in the loss of harmonious relationships within the body of believers. Jesus had made it clear that “By this all men will know that you are my disciples, if you love one another” (John 13:35). Love for other believers was the distinctive badge of Christian discipleship,16 but at Ephesus hatred of heresy and extensive involvement in the works appropriate to faith had allowed the first fresh glow of love for God and one another to fade.17 Mounce, R. H

[4] (一些学者建议是指不传福音、一些建议是指不爱弟兄)

[5] cor meum tibi offero domine prompte et sincere「主啊,我们诚心即时献上我们的心给你」

[6] 约壹2:15 不要爱世界和世界上的事。人若爱世界,爱父的心就不在他里面了。

[7] 约壹4:20人若说我爱神,却恨他的弟兄,就是说谎话的;不爱他所看见的弟兄,就不能爱没有看见的神

[8] The city of Ephesus had been relocated because of the gradual silting up of its river, the Cayster. By analogy, Christ threatens to remove the church unless its people repent. If the church does not shine its light of witness, then God will “remove” them as a lampstand, i.e., no longer consider it a true lampstand, that is, a true church. The Reformation Study Bible: English Standard Version (2015)

If they do not respond, Jesus Himself will come in judgment and the church at Ephesus will be no more. It is interesting to note that a coming of Jesus is referred to here which is definitely not His final return. The actual wording I will remove your lampstand from its place indicates the removal of the church as a light of witness to the world, which points to the removal of it before Christ’s final coming.Beale, G. K., & Campbell, D. H..Otherwise, Christ threatens to remove your lampstand (v. 5). He alludes to the fact that the city of Ephesus had had to change location because of the gradual silting up of its river, the Cayster. It had been “removed” from earlier locations. By analogy, Christ threatens to dislocate and restructure the chur9ch unless she repents. Vern Poythress

[9] 2:6 Nicolaitans. A heretical group, probably holding views similar to the teaching of Balaam and Jezebel

The Nicolaitans probably taught that Christians could participate in the idolatrous culture of Ephesus. The city was dominated by the cult of the goddess Artemis, goddess of fertility, and her temple had thousands of priests and priestesses, with heavy involvement in prostitution. Part of the prosperous economy of the city was dependent on trade associated with the temple (Acts 19:23–41). The city had also been declared a “temple warden” of two temples dedicated to the imperial cult (worship of Caesar), which meant that this cult also played an essential part in the city’s life. Therefore, the church’s resistance to internal pressures to accommodate aspects of this idolatrous society was very commendable. Beale, G. K., & Campbell, D. H

Paul had told the Ephesian elders in his farewell, “After I leave, savage wolves will come in among you and will not spare the flock” (Acts 20:29), and the message to the Ephesian church in Revelation confirms the accuracy of his prediction.Mounce, R. H..

[10] 2:6 Nicolaitans. A heretical group, probably holding views similar to the teaching of Balaam and Jezebel

The Nicolaitans probably taught that Christians could participate in the idolatrous culture of Ephesus. The city was dominated by the cult of the goddess Artemis, goddess of fertility, and her temple had thousands of priests and priestesses, with heavy involvement in prostitution. Part of the prosperous economy of the city was dependent on trade associated with the temple (Acts 19:23–41). The city had also been declared a “temple warden” of two temples dedicated to the imperial cult (worship of Caesar), which meant that this cult also played an essential part in the city’s life. Therefore, the church’s resistance to internal pressures to accommodate aspects of this idolatrous society was very commendable. Beale, G. K., & Campbell, D. H

[11] This heretical group is mentioned both here and in the letter to Pergamum 别迦摩教会 (2:15). The mention of eating food sacrificed to idols and committing sexual immorality in the letter to Thyatira 推雅推喇(2:20–21) as well as in the letter to Pergamum (2:14, where this is connected with the teaching of Balaam and closely related to the teaching of the Nicolaitans)23 indicates that all three of the churches were in some way affected by the sect.24 Broadly speaking, they had worked out a compromise with the pagan society in which they lived.25 But this compromise violated the requirements of the apostolic decree in which Gentiles entering the fellowship should abstain from “food sacrificed to idols … and from sexual immorality” (Acts 15:29; cf. v. 20). Mounce, R. H. (1997).

Paul had told the Ephesian elders in his farewell, “After I leave, savage wolves will come in among you and will not spare the flock” (Acts 20:29), and the message to the Ephesian church in Revelation confirms the accuracy of his prediction.Mounce, R. H..

[12] If the seven churches are also representative of the universal church, as we have further argued, then the contents of both the letters and the visions are also applicable to the church through the ages. …. Christ promises the inheritance of eternal life with Him, an inheritance which uniquely corresponds to His attributes or to the churches’ situation. Therefore, the logical flow of each letter climaxes with the promise of inheriting eternal life with Christ, which is the main point of each letter. Beale, G. K., & Campbell, D. H. (2015).

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约翰福音

013 约翰的见证与价值观 约3章22-36

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013 约翰的见证与价值观 约3章22-36

    • 小孩子:你的爸爸买了ipad 给弟弟/妹妹/哥哥/姐姐,没有买给你。你会如何?
    • 小孩子:你本来是妈妈的宝贝孩子,后来弟弟妹妹,比你更出色,很多人都喜欢他。你会如何?
    • 3:22-26 这事以后,耶稣和门徒来到犹太地[1],他和他们住在那里,并且施洗。23 约翰也在靠近撒冷的艾ài嫩nèn施洗,因为那里水多;众人都去受洗。24 那时约翰还没有入狱。25 约翰的门徒和一个犹太人为洁净礼发生辩论[2]。26 他们来到约翰那里,对他说:“拉比,你看[3],从前和你在约旦河东,你为他作见证的那一位,他也在施洗,众人都到他那里去了。”

    • Pic 背景:之前有成千上万的犹太人受施洗约翰,耶稣也是受施洗约翰的洗 (太3:13-15)
    • 背景:耶稣的门徒(4:2)与施洗约翰在同样的地方施洗,但越来越多人往耶稣那里去
    • 问:约翰与耶稣为什么要这样靠近作事工?(V23)因为那里水多,方便成千的人洗礼
    • 背景:约翰的门徒和一个犹太人为洁净礼发生辩论
    • 约翰的门徒可能觉得受了委屈,到老师面前抱怨
    • 他们感到忿忿不平(嫉妒),人都往耶稣那里去
    • 都是事奉上帝,可惜施洗约翰的门徒心里感到不平
    • Pic 本来你卖面生意是极好。后来有一摊卖的面比你好吃,在你旁边作生意。你感受如何?
    • Pic FB.Myer[4]事奉巅峰时神兴起年轻的司布真,信徒都往司布真那里,开始遗忘他。Myer坦言感到妒嫉
    • e.g.假设家中兄弟姐妹、公司同事、朋友当中,一直被升高、成功远远胜过你?你是否高兴? 
    • 1:15 有些人传扬基督是出于嫉妒和纷争,但也有些人是出于好意。(保罗被囚禁时)

    • 3:27-30
    • 问:约翰是如何克服?我们一起来看约翰的人生价值观就能明白。
    • I) 各样恩赐与赏赐都是从主而来 (约3:27、雅1:17)
    • V27 约翰[5]回答:“除了从天上赐下来给他的,人就不能得到什么。
    • 问:为什么这个人的事工吸引那么多人? 因都是主所赐
    • 问:为什么有些人生下来的天资更高、机会更多?
    • e.g.一个给了五千,一个给了二千,一个给了一千 (太25:14-30、路19:11-27)
    • e.g.有时我们得了两千而埋怨,却忘了这两千也是主给的。
    • 主要求的是忠心
    • 12:48 …因为多给谁,就向谁多取;多托谁,就向谁多要
    • 警戒:不满[6]神对待人和事的智慧和主权的态度,揭露人的不顺从,和嫉妒的心。

    • .II)知足:认识自己这一生所扮演的角色[7]
    • V28 你们自己可以为我作证:我曾说,我不是基督,不过是奉差遣作他的先锋的。

问:凭什么我要作配角?我不比他差,为什么不是我当主角jué?

    • 12:1 摩西娶了古实女子为妻。米利暗和亚伦因他所娶的古实女子就毁谤他,2 说:「难道耶和华单与摩西说话,不也与我们说话吗?」…  // 米利暗长大麻风

    • 16:3 聚集攻击摩西、亚伦,说:「你们擅自专权!全会众个个既是圣洁,耶和华也在他们中间,你们为什麽自高,超过耶和华的会众呢?  //(参:诗106:16)神使地开了吞灭可拉一党

    • 撒上23:17 对他说:“你不要惧怕!我父亲扫罗的手必不能害你。你必要作以色列的王,我要在你以下位居第二,… //

    • 约拿单像约翰一样,知道自己的角色。他们心肝乐意作手下

    • .III)一生为基督与神的国
    • V29娶新娘的是新郎[8]新郎的好友站在那里听着,听见新郎的声音就非常喜乐因此,我这喜乐满溢了!
    • 没有因自己的事工没落,就垂头丧气,反而是喜乐
    • 约翰比喻耶稣是新郎,他只是为新郎高兴的好友
    • Pic旧约:新郎比喻上帝或基督 (何2:16–20、赛54:5、62:4-5、耶 2:2、启19:7)
    • 约翰明白基督就是要来的新郎。来拯救神的子民。
    • 约翰在乎的是基督与神的国,所以他能胜过一切得与失
    • 当一个人以主的国为念。他的心态就不一样了。
    • 11: 28 摩西的侍从,嫩的儿子约书亚,就是摩西所拣选的,回答说:“我主,摩西,请你制止他们。”29  摩西对他说:“你为我的缘故嫉妒吗?但愿耶和华的人民都是先知,但愿耶和华把他的灵降在他们身上。”[9]  (背景:有两位长老不顺服摩西的吩咐集合在会幕,神还是把圣灵赐给那两位长老,约书亚就反对。)
    • 约翰的门徒与约书亚都为他们的老师感到嫉妒。

    • .IV)一生高举基督
    • 3:30 他必兴旺,我必衰微。
    • 教会的大使命是使万民作基督的门徒。
    • 我们栽培的是耶稣基督的门徒,不是我们的门徒
    • 如果我们带领的人是跟谁我们,而不是主耶稣,那我们就彻底失败了
    • 我们在他们的心中的地位应该逐渐衰微,基督应该在他们内心继续兴旺

    • 反省:e.g.以后我们可能有不同的牧师。若是有一个牧师的恩赐在我之上?
    • e.g.以后我们会有不同的长老。一定会有一些长老是更有威望的
    • O提前5:17那善於管理教会的长老,当以为配受加倍的敬奉;那劳苦传道教导人的,更当如此
    • 问:会不会善於管理的长老与传道人受到加倍的敬奉,造成嫉妒?
    • e.g.不是所有的教师都是受学生欢迎的。
    • e.g.你是事工的负责人,你所一手提拔的后来比你更受欢迎

    • Pic回顾刚才的故事 E.g. F.B.Myer认罪祷告后。他后来看见司布真的事奉壮大,而感到喜乐高兴。后来,他愿意自己的事工衰微,司布真的事工壮大。 
    • 嫉妒是一个很可怕的罪。
    • e.g.该隐因为嫉妒上帝看中亚伯,结果杀害亚伯。(创4:5)
    • e.g.约瑟的兄弟因嫉妒弟弟,后来害了他。 (创37:11)
    • e.g.法利赛人嫉妒耶稣,杀害耶稣(约12:19,太27:18)
    • e.g.兄弟姐妹嫉妒,因父母更爱一位。结果不和睦。
    • 我很害怕我嫉妒人,我也害怕人嫉妒我。
    • Pic P贬低/批评他的成就P刻意表现自己P心里会与那人竞争P人家作什么你也跟着作什么 P在别人面前讲他的坏话 P看见他失败心里就高兴 P心里讨厌/憎恨他 P 他成功你却高兴不起来。
    • 5:25 我们若是靠圣灵得生,就当靠圣灵行事。26  不要贪图虚名,彼此惹气,互相嫉妒。

    • V31[10]“那从天上来的,是在万有之上;从地上来的,是属于地,所讲的也是属于地。那从天上来的,是超越万有之上。32  他把所见所闻的见证出来,可是没有人接受他的见证。33  那接受他的见证的,就确认【就印上印,证明】上帝是真的。34  上帝所差来的那一位讲上帝的话,因为上帝把圣灵无限[11]地赐给他。35  父爱子[12],已经把万有交在他手里。36  信子的,有永生;不信从子的,必不得见永生,上帝的震怒却常在他身上。”

    • V31-36 应该是使徒约翰的见证
    • 解释为什么耶稣基督被高举,而施洗约翰的事工衰微
    • 耶稣是从天上来的,是超越万有之上 V31 (参:约1:1-3) P耶稣见证上帝,但人不接受他的见证 V32P接受耶稣就是接受上帝 V33 P上帝把圣灵充满无限的赐给耶稣 V34  (先知们被圣灵充满是有限的不像耶稣)P父爱子,把万有交在耶稣手里,让祂掌管一切 V35(参:太28:18)P拒绝耶稣的后果是没有永生,上帝的震怒却常在他身上 V36

    • 总结:求主赐我们恩典看清自己的罪。我们是否犯了嫉妒之罪?
    • 🙏 求主赦免我们,医治我们。求主帮助我们效法施洗约翰


[1] . It seems best to render the phrase as in NIV, and assume that John simply means Jesus and his disciples went out from the urban to the rural areas of Judea. Carson, D. A.

[2] The argument that developed between John’s disciples and a certain Jew (the plural reading, ‘the Jews’, is less likely: cf. Metzger, p. 205) was over the matter of ceremonial washing (same word as in 2:6). The debate, in other words, did not focus on the relative merits of the baptism administered by John versus the baptism administered by Jesus, but over distinctly Jewish purification rites. Carson, D. A.

[3]  it is far more likely that their words are resentful and embittered. Otherwise the tone of John’s response to them (vv. 27–30) is incomprehensible. Carson, D. A.

[4] The great preacher F. B. Meyer ministered in London at the same time that Charles Spurgeon was preaching in the great Metropolitan Tabernacle. As a young man, though dynamic and gifted, Meyer would stand on the steps of his church Sunday after Sunday and watch the carriages flow by to Spurgeon’s church. That was very difficult for him, but he did it. Another story comes from the end of Meyer’s life, when he was preaching in Northfield at the invitation of D. L. Moody. G. Campbell Morgan was preaching there at the same time. Great crowds came to hear Morgan, but very small crowds came to hear Meyer. The latter was not in his prime, and Morgan was in the full bloom of his preaching power. Meyer came back to his cottage one day feeling very sad, and he began to pray. Later he was heard saying to people, “Have you heard Campbell Morgan preach? Did you hear that message this morning? My, God is upon that man!” “He must become greater; I must become less.” That is the proper conduct. Hughes, R. K.

[5] Humanly speaking, John the Baptist faced a temptation that could have easily overcome him. He had been at the crest of his popularity. All segments of society had come out to hear him. Some people said he was Elijah incarnate. Herod himself was listening to John. But now his crowds had begun to diminish. Yet he rejoiced! No wonder we read in Matthew 11:11, “I tell you the truth: Among those born of women there has not risen anyone greater than John the Baptist.” His humility was the key to his greatness, just as it was with Moses, and it is the key to any greatness of ours, whether we serve in a great or small place. We should rejoice in the success of others, for we are bound together in Christ. Hughes, R. K. (1999).

[6] Deep discontent over God’s wise, sovereign disposition of people and things would in that instance betray not only unbelief and faithlessness, but the worst form of the perennial human sin, the arrogance that wants to be God and stand where God stands. Carson, D. A.

[7] One of the most beautiful jewels in the treasury of the Old Testament is the story of Jonathan and David. After David’s victory over Goliath, according to 1 Samuel 18:1, “Jonathan became one in spirit with David, and he loved him as himself.” That commitment grew with time, and Jonathan set himself to make David king, although as the oldest son of Saul, King of Israel, Jonathan was heir apparent to the throne. Rather than pursuing his own interests and advantage, Jonathan acted as a reconciler between his father and David and literally saved David’s life. On the day David finally became king, Jonathan was not there, for he had died in battle along with his father. No one who has ever read David’s mourning cry for his friend Jonathan can forget it.

  “I grieve for you, Jonathan my brother; you were very dear to me. Your love for me was wonderful, more wonderful than that of women.” (2 Samuel 1:26)  Jonathan was a dramatic illustration of the selfless spirit of John the Baptist—a man who, seeing another who is anointed for a greater task, joyfully accepts God’s appointed design. Hughes, R. K. (1999).

[8] Especially for the Fourth Gospel, the image of Jesus as the bridegroom might stem from the earlier biblical image of God as Israel’s groom.A closer connection may be with the wedding scene in John 2, where Jesus underlined the significance of the feast’s joy by allowing it to continue.Keener, C. S.

[9] Even Joshua, with all of his wisdom, was shaken by jealousy! Hughes, R. K. (1999).

[10] This passage is consummate Johannine Christology,446 bringing together more diverse Johannine themes than even the prologue (though less integrative ones). The view that these verses represent the author’s “theological reflection” on the Baptist’s testimony is therefore not unlikely.447 At the same time, the Baptist’s testimony does not clearly break here; if these are not his words, the writer takes them as the logical implications to which the Baptist’s testimony must point. John is a model for witness: even at one’s own expense, causing one to decrease (1:20–37; 3:30), one must seek to glorify Jesus and point people to him; this is the work that the Spirit empowers (15:26–27; 16:14).Keener, C. S.

[11] That Jesus has the Spirit “without measure” would indicate that the Spirit abides on him (1:32–33) and could contrast him with the prophets, who, even according to later rabbinic tradition, had the Spirit only “by weight,” that is, by measure, meaning that each prophet spoke only one or two books of prophecy.461 Jesus provides a well springing forth within each believer (4:14), but the unlimited rivers of water flow from him (7:37–39).Keener, C. S.

[12] For the verb agapaō, ‘to love’, cf. notes on 3:16. Another verb for ‘to love’, phileō, occurs in a similar declaration of the love of the Father for the Son, in 5:20. Because of his love for the Son, the Father has given the Spirit to him without limit, and has placed everything in his hands (cf. Mt. 11:27; Lk. 10:22). Even the unfolding of redemptive history finds its ultimate source in the loving relationships in the Godhead. ‘The Son is the Father’s envoy plenipotentiary, his perfect spokesman and revealer’ (Bruce, p. 97) Carson, D. A.

Categories
基本神学讲义

040 A 圣灵的大能与恩赐

👉 神学教义栽培课程 mp3

圣灵的大能与恩赐

    • 智慧 (申34:9,  赛11:2 , 徒6:10)

申34:9  嫩的儿子约书亚;因为摩西曾按手在他头上,就被智慧的灵充满,以色列人便听从他,照著耶和华吩咐摩西的行了。

    • 艺术/设计 (出31:3、35:31)

出31:3  我也以我的灵充满了他,使他有智慧,有聪明,有知识,能做各样的工,4  能想出巧工,用金、银、铜制造各物,

    • 带领  (士3:10、6:34、民27:18)

士6:34  耶和华的灵降在基甸身上,他就吹角;亚比以谢族都聚集跟随他。

君王(【扫罗】撒上11:6、【大卫】撒上16:13)

    • 力量 (士14:6、14:19、15:14)

士14:6  耶和华的灵大大感动参孙,他虽然手无器械,却将狮子撕裂,如同撕裂山羊羔一样。…

    • 神迹 (林前12:10、加3:5)

林前12:10  又叫一人能行异能,又叫一人能作先知,又叫一人能辨别诸灵,又叫一人能说方言,又叫一人能翻方言。11  这一切都是这位圣灵所运行、随己意分给各人的。

4:33  使徒大有能力,见证主耶稣复活;众人也都蒙大恩。

6:8  司提反满得恩惠、能力,在民间行了大奇事和神迹

    • 赶鬼 太12:28、

12:28  我若靠著神的灵赶鬼,这就是神的国临到你们了。

    • 建立教会

4:6 他对我说:「这是耶和华指示所罗巴伯的。万军之耶和华说:不是倚靠势力,不是倚靠才能,乃是倚靠我的灵方能成事。

神赐圣灵给耶稣是没有限量的(约3:34)、耶稣完全被圣灵充满

太3:13 当下耶稣从加利利来到约但河,见了约翰,要受他的洗。14 约翰想要拦住他,说:「我当受你的洗,你反倒上我这里来吗?」15 耶稣回答说:「你暂且许我,因为我们理当这样尽诸般的义(或作:礼)。」於是约翰许了他。16 耶稣受了洗,随即从水里上来。天忽然为他开了,他就看见神的灵彷佛鸽子降下,落在他身上。17 从天上有声音说:「这是我的爱子,我所喜悦的。」

被圣灵引领去接受试探

路4:1 耶稣被圣灵充满,从约但河回来,圣灵将他引到旷野,2  四十天受魔鬼的试探。…

主耶稣胜过试探

4:14  耶稣满有圣灵的能力,回到加利利;他的名声就传遍了四方。15  他在各会堂里教训人,众人都称赞他。

主的灵在主耶稣身上,主耶稣开始传天国的福音

4:17 有人把先知以赛亚的书交给他,他就打开,找到一处写著说:18  主的灵在我身上,因为他用膏膏我,叫我传福音给贫穷的人;差遣我报告:被掳的得释放,瞎眼的得看见,叫那受压制的得自由,19  报告神悦纳人的禧年。20  於是把书卷起来,交还执事,就坐下。会堂里的人都定睛看他。21  耶稣对他们说:「今天这经应验在你们耳中了。」(赛11:2-5)

主耶稣行神迹、医病、赶鬼

4:36  众人都惊讶,彼此对问说:「这是什麽道理呢?因为他用权柄能力吩咐污鬼,污鬼就出来。」

12:28  我若靠著神的灵赶鬼,这就是神的国临到你们了

门徒也依靠圣灵传福音 (勇气传福音、神迹见证他们所传的)

1:8 但圣灵降临在你们身上,你们就必得著能力,并要在耶路撒冷、犹太全地,和撒玛利亚,直到地极,作我的见证。」

2:36 「故此,以色列全家当确实的知道,你们钉在十字架上的这位耶稣,神已经立他为主,为基督了。」37  众人听见这话,觉得扎心,就对彼得和其余的使徒说:「弟兄们,我们当怎样行?」

4:5 第二天,官府、长老,和文士在耶路撒冷聚会,6  又有大祭司亚那和该亚法、约翰、亚力山大,并大祭司的亲族都在那里,7  叫使徒站在当中,就问他们说:「你们用什麽能力,奉谁的名做这事呢?」8  那时彼得被圣灵充满,对他们说:9「治民的官府和长老啊,倘若今日因为在残疾人身上所行的善事查问我们他是怎麽得了痊愈,10 你们众人和以色列百姓都当知道,站在你们面前的这人得痊愈是因你们所钉十字架、神叫他从死里复活的拿撒勒人耶稣基督的名。11 他是你们匠人所弃的石头,已成了房角的头块石头。12 除他以外,别无拯救;因为在天下人间,没有赐下别的名,我们可以靠著得救。」13 他们见彼得、约翰的胆量,又看出他们原是没有学问的小民,就希奇,认明他们是跟过耶稣的;

4:29  他们恐吓我们,现在求主鉴察,一面叫你仆人大放胆量讲你的道,一面伸出你的手来医治疾病,并且使神迹奇事因著你圣仆(仆:或作子)耶稣的名行出来。」31  祷告完了,聚会的地方震动,他们就都被圣灵充满,放胆讲论神的道

帖前1:5  因为我们的福音传到你们那里,不独在乎言语,也在乎权能和圣灵,并充足的信心,正如你们知道、我们在你们那里,为你们的缘故是怎样为人。(ESV)  because our gospel came to you not only in word, but also in power and in the Holy Spirit and with full conviction. You know what kind of men we proved to be among you for your sake.

门徒使用圣灵所赐的恩赐来造就教会

12:6  按我们所得的恩赐,各有不同。或说预言 προφητεία ,就当照著信心的程度说预言,7  或作执事,就当专一执事 διακονία;或作教导的,就当专一教导;8  或作劝化παρακαλέω的,就当专一劝化;施舍的,就当诚实;治理的,就当殷勤;怜悯人的,就当甘心。 Rom 12:6  Having gifts that differ according to the grace given to us, let us use them: if prophecy, in proportion to our faith;7  if service, in our serving; the one who teaches, in his teaching;8  the one who exhorts, in his exhortation; the one who contributes, in generosity; the one who leads, with zeal; the one who does acts of mercy, with cheerfulness.

林前12:4  恩赐原有分别,圣灵却是一位。5  职事也有分别,主却是一位。6  功用也有分别,神却是一位,在众人里面运行一切的事。7  圣灵显在各人身上,是叫人得益处。8  这人蒙圣灵赐他智慧的言语,那人也蒙这位圣灵赐他知识的言语,9  又有一人蒙这位圣灵赐他信心,还有一人蒙这位圣灵赐他医病的恩赐,10  又叫一人能行异能,又叫一人能作先知 προφητεία ,又叫一人能辨别诸灵,又叫一人能说方言,又叫一人能翻方言。   1Co 12:8  For to one is given through the Spirit the utterance of wisdom, and to another the utterance of knowledge according to the same Spirit,9  to another faith by the same Spirit, to another gifts of healing by the one Spirit,10  to another the working of miracles, to another prophecy, to another the ability to distinguish between spirits, to another various kinds of tongues, to another the interpretation of tongues.

林前12:28  神在教会所设立的:第一是使徒,第二是先知,第三是教师,其次是行异能的,再次是得恩赐医病的,帮助人的,治理事的,说方言的。29  岂都是使徒吗?岂都是先知吗?岂都是教师吗?岂都是行异能的吗?30  岂都是得恩赐医病的吗?岂都是说方言的吗?岂都是翻方言的吗?

4:7  我们各人蒙恩,都是照基督所量给各人的恩赐。8  所以经上说:他升上高天的时候,掳掠了仇敌,将各样的恩赐赏给人。9  (既说升上,岂不是先降在地下吗?10  那降下[1]的,就是远升诸天之上要充满万有的。)11  他所赐的,有使徒,有先知[2],有传福音的,有牧师和教师,12  为要成全圣徒,各尽其职,建立基督的身体,13  直等到我们众人在真道上同归於一,认识神的儿子,得以长大成人,满有基督长成的身量,14  使我们不再作小孩子,中了人的诡计和欺骗的法术,被一切异教之风摇动,飘来飘去,就随从各样的异端;15  惟用爱心说诚实话,凡事长进,连於元首基督,16  全身都靠他联络得合式,百节各按各职,照著各体的功用彼此相助,便叫身体渐渐增长,在爱中建立自己。

彼前 4:10  各人要照所得的恩赐彼此服事,作神百般恩赐的好管家。11  若有讲道 λαλέω

的,要按著神的圣言讲;若有服事人的,要按著神所赐的力量服事,叫神在凡事上因耶稣基督得荣耀。原来荣耀、权能都是他的,直到永永远远。阿们!

 

圣灵的恩赐 spiritual gifts

 

恩赐的目的

林前 14:12  你们也是如此,既是切慕属灵的恩赐,就当求多得造就教会的恩赐。

每一位的恩赐不一样

12:6  按我们所得的恩赐,各有不同。。。。

林前12:4  恩赐原有分别,圣灵却是一位。

林前 12:11  这一切都是这位圣灵所运行、随己意分给各人的

1Co 12:29  岂都是使徒吗?岂都是先知吗?岂都是教师吗?岂都是行异能的吗?30  岂都是得恩赐医病的吗?岂都是说方言的吗?岂都是翻方言的吗?


[1] This passage is sometimes thought to teach Christ’s “descent into Hades” between His death and resurrection (1 Pet. 3:19 note), but it probably refers to His incarnation, when He took on a human nature here in “the lower regions, the earth” (cf. 1:20–23; Phil. 2:1–11). This pattern of service is to be imitated by believers.The Reformation Study Bible.

[2] 弗 3:5  这奥秘在以前的世代没有叫人知道,像如今藉著圣灵启示他的圣使徒和先知一样。6  这奥秘就是外邦人在基督耶稣里,藉著福音,得以同为後嗣,同为一体,同蒙应许。

Categories
Uncategorized 约翰福音

约翰福音:012 神爱世人 约3章16至21

👉 约翰福音 mp3录音

012 神爱世人 约3章16至21

      • Pic 小孩子:小心你被罪透过游戏机与电脑控制。
      • Pic大人回家:孩子还小时,你用时间与孩子聊天与玩。还是你看手机?
      • 3章16至21
      • 问:那一句经文是你最经常使用的?
      • e.g.最近我去医院探望一位40岁末期癌症弟兄。我问他预备见主了吗?他点头,心平静安稳。
      • 3:16“上帝爱世人[1],甚至把他的独生子赐给他们,叫一切信他的,不至灭亡,反得永生[2]
      • .(I) 上帝是世界的主
      • 上帝创造了这世界与人类 (创1:1-2)
      • 圣经宣告:世人没有借口说他们不知道有一位创造者 (罗1:19-20)
      • Pic藉著所造之物就可以晓得,叫人无可推诿
      • Pic 苹果大厦 e.g.没有建筑师、没有建筑工人
      • Pic 地球的绘画 e.g. 没有画家
      • e.g.一位小孩相信没有上帝,世界是从无变有
      • e.g.无自己生万有是不可能的。如果无能够生万有,那么它根本就不是无!
      • Pic问:请问哪一个是需要更大的信心来相信?(世界是从无变为有)vs (世界有一位创造者)

      • Pic问:如果有一位神,为什么世界有那么多的苦难?
      • 世人犯了罪所以落入苦难,大地受了诅咒(创3:17)
      • 灾难是对世人的警告(启9:20、16:1)
      • 人因悖逆上帝所以受苦,但人还要怪上帝。
      • 人犯罪悖逆上帝,所以人会灭亡(罗5:12、创3:19)
      • Pic 9:27 按著定命,人人都有一死 …
      • “第二次的死” = 地狱的刑罚 (太18:9、25:41、路12:5、启21:8*、22:13-15)
      • Pic 9:27 …死後且有审判。

      • .(II)上帝爱世人
      • 3:16“上帝爱世人,甚至把他的独生子赐给他们
      • 神是公义的。罪必须受审判。神也同样是爱。
      • 上帝爱世人:所以赐下祂的独生子(主耶稣),为我们的罪定死在十字架上
      • Pic 耶稣代替我们受死。以他的血与死 来赎我们的罪 (罗3:25、5:9、启1:5、5:9)
      • Pic美国内战结束后不久,有人看到一个穿农家衣服的男人跪在墓碑前。一个旁观者走过来问:“那是你儿子的坟墓吗?”农夫回答:“不是。我有七个孩子,他们都还小。内战时我被征召入伍。但在我要离开的那天早上,这个人,我邻居的大儿子,过来,提出代替我参加战争。观察者问:“你在他的坟墓上写的是什么?”农夫回答说:“我在写:‘他为我而死。’

      • .(III) 上帝赐救恩:信耶稣的不至灭亡,反得永生。
      • 3:16,叫一切信他的,不至灭亡,反得永生。
      • 信耶稣的人神应许“第二次的死”不会伤害他 (启20:6、21:8)
      • 信主的人死后,灵魂会到天上,将来耶稣再回来的时候,信徒的身体要复活
      • 问:剩下骨灰还能复活吗?没有骨灰能吗? 能!因神能造新的身体!
      • V17 因为上帝差他的儿子到世上来,不是要定世人的罪[3],而是要使世人借着他得救。
      • 其实世人的罪早已经定了,耶稣来是为要拯救世人。

      • .(IV) 信耶稣就不被定罪
      • V18 信他的,不被定罪;不信的,罪已经定了,因为他不信上帝独生子的名。
      • 上帝应许不再被定罪 (罗8:1)。
      • 赦罪e.g.妓女、杀人犯、堕胎、淫乱、同性恋、强盗、醉酒吸毒(太21:32、林前6:9-11 注意V11)
      • 独生子的名 “耶稣基督”(徒4:12)
      • e.g.今天的文化:反对绝对。讨厌这种绝对 hate absolute
      • e.g.一加一等于二 
      • e.g.空气对你说你不呼吸空气一定死。 (真理一定是绝对的)
      • e.g.一些人认为上帝是霸道的。所以有些人情愿与上帝做对
      • 神不是霸道的!祂为我们钉死在十字架上

      • .(V) 人被定罪是因为行为邪恶并且拒绝救恩
      • V19 光[4]来到世上,世人因为自己的行为邪恶,不爱光倒爱黑暗,定他们罪的原因,就在这里。
      • 耶稣称自己是光(9:15、12:35、12:46)vs 世人都在黑暗(1:5、3:19)
      • 人被定罪有两个原因。(1)因为行为是邪恶的 (2)因为拒绝耶稣“光”

      • .(VI)世人讨厌耶稣、害怕耶稣
      • V20 凡作恶的都恨光,不来接近光,免得他的恶行暴露出来【受责备】。
      • Pic eg犹太宗教领袖讨厌耶稣[5]。在耶稣来之前他们是众人道德典范。可是后来却被耶稣指有罪
      • Pic keep God out 人讨厌耶稣、害怕耶稣的。
      • 问:你讨厌耶稣吗?你为什么讨厌祂? 只因祂说你是罪人吗?
      • e.g.耶稣对一群起初信[6]祂的犹太人说他们有罪,后来他们就离开耶稣。(8:31-59)
      • e.g.在主还未重生我之前,讨厌去教会,最讨厌听圣经说我是罪人
      • e.g.以前去教会是很折磨人的一件事
      • e.g.听道时,头脑晕晕的。头脑空空。

      • 问:如果我们原是属于黑暗,为何我们后来会接受光呢?
      • .(VII) 上帝使一些原本在黑暗里的人行真理接近光
      • V21 凡行真理的,就来接近光,好显明他所作的都是靠着上帝而作的。”
      • 表达的概念与 上文讲述的重生一样(3:3、3:5)
      • 行真理的人 = 接近光的人 (接受耶稣的人)
      • 能够接近光,都是靠着上帝而作的 (约15:19、弗2:1-5)

      • 上帝的爱是伟大的
      • Pic e.g.假设你请朋友到你家住,后来他把自己当成主人,无视你的存在。你不会把他赶走吗?
      • 人却藐视上帝的存在
      • Pic e.g.有谁养了一只狗,被狗咬断了一只手之后,还愿意继续养它?
      • 人是忘恩负义,神却供养我们
      • Pic e.g.有谁会为了仇人牺牲自己的儿子?
      • 神为了拯救世人,牺牲了祂的独生子

      • Pic神爱祂的儿女:我们更是感受神的爱,因祂不断的赦免、饶恕、帮助我们
      • 神也并没有按我们的过犯代我们(诗25:7、51:1、103:12)
      • e.g.一位很少爱神的基督徒临死前很害怕神不爱他。他的朋友回答:
      • Pic一位很少爱神的基督徒临死前很害怕神不爱他。他的朋友回答:“当我从这儿回家的时候,我希望拥抱我的孩子,看她那甜蜜的眼睛,听她那可爱的声音,尽管我已经很累了,我柔情爱着这孩子。但她不是很爱我。即使我心碎了,也不会打扰她的睡眠。即使我的身体被病痛折磨,也不会打扰她玩耍。如果我死了,过几天她就忘记我。除此之外,她从来没有给我带来过一分钱,我却为她付出许多金钱。我并不富有,但世界上没有足够的钱可以买我的孩子。我不会等到孩子爱我,我才爱她。我也不祈求等待孩子为我做一些值得我爱的事才开始爱她。这个实例使病人的眼泪流了下来。“啊,我明白了,”他大声说,“我所思想的不应该是我对上帝的爱,而是上帝对我的爱。我以前从来没太爱神,但如今我爱祂!“from —Gospel Herald
      • 神的爱比人的父亲更大 greater love than human fathers
      • 许多基督徒对神的爱很少,但神依然爱我们。God love us despite our small love for him


[1] . All believers have been chosen out of the world (15:19); they are not something other than ‘world’ when the gospel first comes to them. They would not have become true disciples apart from the love of God for the world. Carson, D. A.

he pronounces terrifying condemnation on the grounds of the world’s sin, while still loving the world so much that the gift he gave to the world, the gift of his Son, remains the world’s only hope.This dual stance of God is a commonplace of biblical theology. The holy God finds wicked actions to be detestable things (Ezk. 18:10–13), but that does not prevent him from crying out, ‘Do I take any pleasure in the death of the wicked? declares the Sovereign LORD. Rather, am I not pleased when they turn from their ways and live?’ (Ezk. 18:23). The same dual track is found in God’s stance to other nations. Moab, for instance, is so wicked that God’s decree has gone forth: ‘Make her drunk, for she has defied the LORD. Let Moab wallow in her vomit; let her be an object of ridicule.… In Moab I will put an end to those who make offerings on the high places and burn incense to their gods.… I have broken Moab like a jar that no-one wants.… Moab will be destroyed as a nation because she defied the LORD’ (Jer. 48:26, 35, 38, 42). At the same time, the God who takes no pleasure in the death of the wicked declares, ‘Therefore I wail over Moab, for all Moab I cry out.… So my heart laments for Moab like a flute; it laments like a flute for the men of Kir Hareseth’ (Je. 48:31, 36).Carson, D. A.

[2] Modern readers of 3:15–16 who assume that it rewards passive faith with eternal life, apart from perseverance, read these verses in accordance with a very modern theological understanding that is utterly foreign to their Johannine context. Keener, C. S.

[3] That Jesus did not come to condemn does not mean that the world will not be condemned; in John’s theology, the world is condemned already and only those who respond to God’s gift in the cross will be saved.Keener, C. S.

[4] But in this Gospel Christ is the light (1:9; 8:12; 9:5), and John is here speaking of Christ’s coming to this world. The supreme condemnation of the people of his day, John says, was that when Christ, the Light of the world, came to them, they rejected him. They loved the darkness.Morris, L.

[5] From the account of the reaction of the rulers of the Jewish people to Jesus during his lifetime, we can understand how this works. These men were the acknowledged high-achievers of the people before Christ’s coming. The law had been given. They were the ones who supposedly had kept it. But when Jesus Christ came, he was so much better than they were that next to him their goodness looked tarnished, like Christmas tinsel does in February. So they hated him. The result was that they preferred to have him killed, removed from sight, rather than allow him to expose the corruption that was in their own hearts and cure them of it.Boice, J. M. (2005).

[6] 他们起初信耶稣,可能是因为他们看见耶稣行神迹。但他们不接受耶稣的话。

Categories
基本神学讲义

039B & C 话 与 灵; rhema and logos ;圣灵的内在见证与光照。

👉 神学教义栽培课程 mp3

 Word and Spirit (inseparable 不分开)

 

 (创造)

1:2 地是空虚混沌,渊面黑暗;神的灵 רוּח 运行在水面上。3  神说[1]:「要有光」,就有了光。

 

33:6 诸天藉耶和华的命而造;万象藉他口中的气 רוּח 而成。

(ESV)  By the word of the LORD the heavens were made, and by the breath of his mouth all their host.

33:4 神的灵 רוּחַ 造我5;全能者的气6 使我得生。The Spirit of God has made me, and the breath of the Almighty gives me life. 

诗篇104:30 你发出你的灵 רוּחַ,他们便受造;你使地面更换为新。 

 

6:63 叫人活著的乃是灵 πνεῦμα,肉体是无益的。我对你们所说的话 ῥῆμα[2]就是灵 πνεῦμα,就是生命。

(影射:创造的图像image of creation)

 (生命)

4:4  耶稣却回答说:「经上记著说:人活著,不是单靠食物,乃是靠神口里所出的一切话 ῥῆμα。」

6:63 叫人活著的乃是灵 πνεῦμα,肉体是无益的。我对你们所说的话 ῥῆμα[3]就是灵 πνεῦμα,就是生命。

耶稣说话与吹气 :应许门徒圣灵

20: 21  耶稣又对他们说:「愿你们平安!父怎样差遣了我,我也照样差遣你们。」22  说了这话,就向他们吹一口气[4],说:「你们受圣灵!

提后3:16  圣经都是神所默示的 θεόπνευστος [5]breathed out by God(或作:凡神所默示的圣经),於教训、督责、使人归正、教导人学义都是有益的,All Scripture is breathed out by God and profitable for teaching, for reproof, for correction, and for training in righteousness

 

 (重生)

 

彼前 1:23 你们蒙了重生,不是由於能坏的种子,乃是由於不能坏的种子,是藉著神活泼常存的道。

3:5  耶稣说:「我实实在在的告诉你,人若不是从水和圣灵生的,就不能进神的国。

  (敬拜)

约 4:24  神是个灵 πνεῦμα (或无个字),所以拜他的必须用心灵  πνεῦμα 和诚实 ἀλήθεια(真理)拜他。(ESV)  God is spirit, and those who worship him must worship in spirit and truth.”

我们也是依靠灵来敬拜 约4:24。 同样的我们祷告也是靠著圣灵

6:18  靠著圣灵,随时多方祷告祈求;并要在此警醒不倦,为众圣徒祈求,

  

一些人误以为 ῥῆμα λόγος 有很大的区分。他们以为 ῥῆμα 才是圣灵生命的道。

 

ῥῆμα 才是生命的道???

4:4  耶稣却回答说:「经上记著说:人活著,不是单靠食物,乃是靠神口里所出的一切话 ῥῆμα。」

6:63 叫人活著的乃是灵 πνεῦμα,肉体是无益的。我对你们所说的话 ῥῆμα[6]就是灵 πνεῦμα,就是生命。

徒 5:19  但主的使者夜间开了监门,领他们出来,20  说:「你们去站在殿里,把这生命的道 ῥῆμα [7] 都讲给百姓听。」

 

λόγος 只是圣经中的道???

提后2:15  你当竭力在神面前得蒙喜悦,作无愧的工人,按著正意分解真理的道 λόγος

λόγος  ῥῆμα  都是生命的道同义词synonyms

在希腊语中,logos 是一个比 rhema 更广泛的词,尽管两者都可以翻译成“话”。“logos 可以指一个人的说话,就像 rhema 一样, logos 也可以指 一篇论述,理论,理性,教义原则,等等

 

λόγος 是生命的道

约5:24  我实实在在的告诉你们,那听我话λόγος、又信差我来者的,就有永生;不至於定罪,是已经出死入生了。

13:26  弟兄们,亚伯拉罕的子孙和你们中间敬畏神的人哪,这救世的道 λόγος 是传给我们的。

传道人所传的福音是 ῥῆμα  也是 λόγος

 

罗 10:17  可见信道是从听道来的,听道是从基督的话 ῥῆμα 来的。So faith comes from hearing, and hearing through the word of Christ.  (注:传道人所传的福音)

8:25  使徒既证明主道 λόγος,而且传讲,就回耶路撒冷去,一路在撒玛利亚好些村庄传扬福音。Now when they had testified and spoken the word λόγος of the Lord,…

15:35  但保罗和巴拿巴仍住在安提阿,和许多别人一同教训人,传主的道 λόγος

(注:使徒们传的道(福音) λόγος

[1] 约1:1 太初有道,道与神同在,道就是神。2  这道太初与神同在。3  万物是藉著他造的;凡被造的,没有一样不是藉著他造的。

西1:16  因为万有都是靠他造的,无论是天上的,地上的;能看见的,不能看见的;或是有位的,主治的,执政的,掌权的;一概都是藉著他造的,又是为他造的。

来1:2  就在这末世藉著他儿子晓谕我们;又早已立他为承受万有的,也曾藉著他创造诸世界。

(注:从来没有人见过神) 约1:18、6:46、约壹4:12。那么亚当见到的耶和华是谁?

约 8:56  你们的祖宗亚伯拉罕欢欢喜喜的仰望我的日子,既看见了就快乐。」57  犹太人说:「你还没有五十岁,岂见过亚伯拉罕呢?」58  耶稣说:「我实实在在的告诉你们,还没有亚伯拉罕就有了我。before Abraham was, I am ἐγώ εἰμί 」

林前 10:9  也不要试探主(有古卷:基督),像他们有人试探的,就被蛇所灭。1Co 10:9  We must not put Christ to the test, as some of them did and were destroyed by serpents,

旧约:耶和华对耶和华说话。 (诗篇110:1 comp 太22:41-45、45:6 comp 来1:8、 赛48:12-16

圣子耶稣就是耶和华 (赛45:21-23 comp 腓2:5-11、启1:17 comp 赛41:6

[2] rhēma

[3] rhēma

[4] ἐμφυσάω emphusaō

[5] Theopneustos.  theh-op’-nyoo-stos

[6] rhēma

[7] 同义词synonyms

In Greek, logos is a broader term than rhema, though both can be translated “word.” Logos can refer to an individual saying, as does rhema, but logos can also refer to a discourse, rationale, rational account, principle of rationality, and so forth. John M Frame

The logos & rhema are always in alignment with one another. the Septuagint translates both logos and rhema from the Hebrew dabar, that which is uttered in speach or writing; speech, discourse, the subject matter of speech; a minimal unit of discourse, single word, focus on the content of the communication, differences between logos and rhema is a matter of style; thing, expression]



039C  圣灵的内在见证与光照

 

圣灵的内在见证

 

圣灵使人拥有内在得救的确据,知道自己是神的儿女

如果完全依靠个人感受,不愿回到圣经让圣灵使用神道话来说服我们是神的儿女。(不信神的话与应许,想凭自己的经历与感受是危险的)

 

林后 1:21  那在基督里坚固我们和你们,并且膏我们的就是神。22  他又用印印了我们,并赐圣灵在我们心里作凭据(原文作质)。ESV as a guarantee

林后 5:5  为此,培植我们的就是神,他又赐给我们圣灵作凭据(原文作质)。ESV as a guarantee

8:15  你们所受的,不是奴仆的心,仍旧害怕;所受的,乃是儿子的心,因此我们呼叫:「阿爸!父!」16  圣灵[1]与我们的心同证我们是神的儿女;17  既是儿女,便是後嗣,就是神的後嗣,和基督同作後嗣。如果我们和他一同受苦,也必和他一同得荣耀。

4:6 你们既为儿子,神就差他儿子的灵进入你们(原文作我们)的心,呼叫:「阿爸!父!」7  可见,从此以後,你不是奴仆,乃是儿子了;既是儿子,就靠著神为後嗣。

约壹3:23  神的命令就是叫我们信他儿子耶稣基督的名,且照他所赐给我们的命令彼此相爱。24  遵守神命令的,就住在神里面;神也住在他里面。我们所以知道神住在我们里面是因他所赐给我们的圣灵

圣灵用神的话 “福音 ”向我们的心见证(使我们相信) 

15:26  但我要从父那里差保惠师来,就是从父出来真理的圣灵;他来了,就要为我作见证。 

5:30  你们挂在木头上杀害的耶稣,我们祖宗的神已经叫他复活。31  神且用右手将他高举(或作:他就是神高举在自己的右边),叫他作君王,作救主,将悔改的心和赦罪的恩赐给以色列人。32  我们为这事作见证;神赐给顺从之人的圣灵也为这事作见证。」33  公会的人听见就极其恼怒,想要杀他们

注:每一次我们传福音时,圣灵也同时在作见证!

如果圣灵为耶稣作见证,那么为何人会拒绝?

7:51「你们这硬著颈项、心与耳未受割礼的人,常时抗拒圣灵!你们的祖宗怎样,你们也怎样。

28:25  他们彼此不合,就散了;未散以先,保罗说了一句话,说:「圣灵藉先知以赛亚向你们祖宗所说的话是不错的。26  他说:你去告诉这百姓说:你们听是要听见,却不明白;看是要看见,却不晓得;27  因为这百姓油蒙了心,耳朵发沉,眼睛闭著;恐怕眼睛看见,耳朵听见,心里明白,回转过来,我就医治他们。28  所以你们当知道,神这救恩,如今传给外邦人,他们也必听受。」(赛6:9-10)

是圣灵的工作使基督徒阅读圣经时被圣经说服并相信。

问:为什么有一些人能够明白相信?有一些却拒绝?

林前2:6  然而,在完全的人中,我们也讲智慧。但不是这世上的智慧,也不是这世上有权有位、将要败亡之人的智慧。7  我们讲的,乃是从前所隐藏、神奥秘的智慧,就是神在万世以前预定使我们得荣耀的。8  这智慧世上有权有位的人没有一个知道的、他们若知道,就不把荣耀的主钉在十字架上了。9  如经上所记:神为爱他的人所预备的是眼睛未曾看见,耳朵未曾听见,人心也未曾想到的。10  只有神藉著圣灵向我们显明了,因为圣灵参透万事,就是神深奥的事也参透了。11  除了在人里头的灵,谁知道人的事;像这样,除了神的灵,也没有人知道神的事。12  我们所领受的,并不是世上的灵,乃是从神来的灵,叫我们能知道神开恩赐给我们的事。13  并且我们讲说这些事,不是用人智慧所指教的言语,乃是用圣灵所指教的言语,将属灵的话解释属灵的事。(或作:将属灵的事讲与属灵的人)    14  然而,属血气的人不领会神圣灵的事,反倒以为愚拙,并且不能知道,因为这些事惟有属灵的人才能看透。15  属灵的人能看透万事,却没有一人能看透了他。16  谁曾知道主的心去教导他呢?但我们是有基督的心了。

these evidences do not fully persuade us until or unless they are sealed to our hearts by the inward testimony of the Holy Spirit。 Calvin 除非被圣灵的内在见证把这些证据封印在我们心中,不然我们是不会被完全说服。加尔文

圣灵帮助信徒在受苦坚忍时能在内心里依然能相信主的爱

罗5:3  不但如此,就是在患难中也是欢欢喜喜的;因为知道患难生忍耐,4  忍耐生老练,老练生盼望;5  盼望不至於羞耻,因为所赐给我们的圣灵将神的爱浇灌在我们心里。

[1]

      • 古时圣灵所说的话“圣经”,在不同时代依然对主的百姓说话(参诗95:7-11、来3:7-11)
      • 圣经所记载古时上帝所说的话。如今圣灵也用圣经在我们的心作见证 (参耶31:33、来10:15)
      • 圣灵透过使徒约翰书写的圣经说话!(启2:11、17、29、3:6、13、22)
      • 提后3:16 圣经都是神所默示3的,於教训、督责、使人归正、教导人学义都是有益的,17  叫属神的人得以完全,预备行各样的善事。

Categories
启示录

05 不要惧怕 启1章9-20

👉 启示录 mp3录音

不要惧怕,主耶稣已得胜  启1章9-20

    • Pic当图密善王知道在他的国中有人称有一位王比他还大,你猜他会做什么?
    • Pic问:爱国(e.g.several countries)。基督徒首先爱的是天国。有哪一位君王能够容纳?
    • 基督徒有时会受到逼迫, 因效忠的王是耶稣基督,爱的是天国
    • Pic人子的画像。问孩子们猜一猜画家画的是谁?

    • I) 进入天国,需要忍耐患难
    • 1:9  我约翰就是你们的弟兄,和你们在耶稣的患难、国度、忍耐里一同有分[1],为神的道,并为给耶稣作的见证,曾在那名叫拔摩的海岛上。
    • 提醒受苦的教会,他与他们一同在患难、国度、忍耐里有分
    • 有时神的百姓因见证耶稣,而受到逼迫
    • Pic e.g.2012年,美国一位敬畏主的蛋糕店老板被同性恋起诉[2] ,2020年又再被变性者起诉
    • Pic e.g.在文莱,你若庆祝圣诞节,可能被判监禁5年
    • 感谢主我们还未遇见逼迫。但有一天逼迫来时,不要惊讶(太 10:22、徒14:22、帖前3:2-3)

    • II) 启示是通过书信传给所有教会
    • 1:10当主日,我被圣灵感动[3],听见在我後面有大声音如吹号(好像号筒的响声),说:11  「你所看见的当写在书上,达与以弗所、士每拿、别迦摩、推雅推喇、撒狄、非拉铁非、老底嘉、那七个教会[4]。」

    • Pic所看见的,要写给7个教会(应该是按当时候书信传递的位置,今天的土耳其)
    • Pic 7 是完全的数字。7个教会 = 象征是给所有的教会
    • 注!当时受苦的教会是透过书信中的启示,来看见主耶稣!
    • 耶稣没有向每一间教会的牧者显现。而是透过书写的启示来启示祂自己!
    • 圣经的启示已经完毕,无人能够加添或较少 (启22:18)
    • 警戒:一些牧者自称被上帝邀请到天上一日游。 我的劝告是你们最好不要相信他们所说的启示
    • Pic曾有一个人告诉我他看见耶稣,我问他耶稣长什么样子,我讥笑的问他是不是金头发?
    • 问:我们怎样知道约翰看到的耶稣是真的耶稣?
    • Pic古代靠画像认人。警察认人是靠描述画像  
    • Pic现代版的耶稣画像?哪一位更像耶稣?
    • Pic约翰所看见的这人子,与但以理先知与以西结先知中的人子一样
    • III)主耶稣是那旧约中的人子 (26:64、但7:9-14[5]、但10:5-6、结1:24-28)
    • V12 [6] 我转过身来,要看是谁发声与我说话;既转过来,就看见七个金灯台[7] [8]。13  灯台中间有一位好像人子,身穿长衣,直垂到脚,胸间束著金带。14  他的头与发皆白,如白羊毛,如雪;眼目如同火焰;15  脚好像在炉中锻炼光明的铜;声音如同众水的声音。16  他右手拿著七星,从他口中出来一把两刃的利剑;面貌如同烈日放光。

    • 图像:主耶稣(大祭司)在天上的圣殿,看守七个金灯台[9](教会)

1:12-16 10:5-6 1:24-28
好像人子 见有一人 彷佛人的形状
身穿长衣 身穿细麻衣  
束著金带 精金带  
头与发皆白如白羊毛 7:9-14头发如纯净的羊毛  
眼目如同火焰 眼目如火把 腰以上有彷佛光耀的精金
脚好像在炉中锻炼光明的铜 脚如光明的铜 腰以下有彷佛火的形状
声音如同众水的声音 说话的声音如大众的声音 像大水的声音(1:24、43:2)
面貌如同烈日放光 面貌如闪电  

    • 约翰看见的主耶稣就是先知(但以理与以西结)所看见的是同一位!
    • 提醒:早期受苦的教会都没有看见主耶稣,唯有约翰看见,并把启示默示在圣经里
    • 主耶稣要我们回到圣经见祂!

    • V16他右手拿著七星,从他口中出来一把两刃的利剑
    • 七星预表所有天使(V20 ἄγγελος)= 象征所有的天使都必须听主耶稣的差遣
    • 口中出来一把两刃的利剑[10]
    • 引自:赛 11:4 描述基督审判(V16、2:16、19:15)
    • 提醒:主已经得胜了,有一天祂会驾云回来审判世界。(太26:64、但7:13-14)

    • V17 我一看见,就仆倒在他脚前,像死了一样[11]。他用右手按著我,说:「不要惧怕!我是首先的,我是末後的[12]
    • 约翰曾侧身挨近耶稣的怀里 (约13:23),如今却害怕

1:17  10:9 1:28
我一看见,就仆倒在他脚前,像死了一样 一听见就面伏在地沉睡了 我一看见就俯伏在地

    • Pic《从天堂回来的男孩:一个真实的故事》[13]是一本2010年畅销的基督教书籍,该书讲述的是Alex Malarkey[14]在2004年的一次交通事故后在天堂的经历。(书中提到的被证实是造假)
    • .IV) 主耶稣是耶和华
    • V17 我是首先的,我是末後的 (赛41:4; 44:6; and 48:12、启1:8、22:13*)
    • 44: 6 ..万军之耶和华如此说:我是首先的,我是末後的;除我以外再没有真神。
    • 主耶稣是耶和华上帝!
    • .V) 主耶稣掌管一切
    • V18又是那存活的;我曾死过,现在又活了,直活到永永远远[15];并且拿著死亡和阴间的钥匙。19  所以你要把所看见的,和现在的事,并将来必成的事,都写出来[16]。20论到你所看见、在我右手中的七星和七个金灯台的奥秘,那七星就是七个教会的使者 ἄγγελος,七灯台就是七个教会。
    • O18 又是那存活的;我曾死过,现在又活了,直活到永永远远;并且拿著死亡和阴间的钥匙。
    • 主活到永永远远、掌管人的死亡、与阴间
    • O19 所以你要把所看见的,和现在的事,并将来必成的事,都写出来。
    • 主掌管未来的事,把将来必成的事预先告诉教会 [17]
    • O20..在我右手中的七星和七个金灯台的奥秘,那七星就是七个教会的使者,七灯台就是七个教会
    • 主掌管:七星象征所有天使 ἄγγελος,七灯台象征所有教会
    • 主掌管:死亡、阴间(V18)、未来的事(V19)、天使、教会(V20) 

    • 主耶稣提醒教会不要惧怕
    • 背景:那时的信徒惧怕:死亡、无法掌控的未来、魔鬼
    • 主掌管:死亡、阴间(V18)、未来的事(V19)、天使、教会(V20) 
    • 1)有时惧怕是因为:我们害怕失去在意的事或人
    • e.g.成绩、工作、健康、喜欢的人、健康、生命
    • 你所抓住的东西或人超越上帝时。你就容易产生惧怕。
    • 问:为什么抓住其它东西,容易产生惧怕?
    • 因你紧紧抓住什么,就害怕失去它。
    • e.g.害怕失去(教会、妻子、孩子、健康、金钱)?
    • 在我最困难的日子里,我是抓住主耶稣。
    • 祷告:祢可以把那些东西拿掉,只求祢不离开我。
    • 2)因为我们想掌管自己的生命
    • e.g.懂得驾车的人,坐在司机旁边是非常辛苦的事e.g.父亲e.g.妻子。唯有当你真正相信旁边的司机时你才不感到害怕。自己驾快车却不害怕。
    • 我们忧虑惧怕,可能是因为不信主的安排。稍微不合我们的意,就害怕起来
    • 3)问:你惧怕时,满脑想的是什么?
    • Pic图密善(掌管罗马、军队)?
    • Pic 在天上的人子(掌管天国、天使)
    • 要消除惧怕,需要回到神的话里见主耶稣。
    • 不要惧怕!我是首先的,我是末後的! (V17)


[1] Believers will conquer by refusing to compromise in the face of trials (2:9–11; 3:8–10), by suffering as John himself did (v. 9), and in general by pursuing Christlike character (chs. 2–3). Like Jesus’ beginning kingship, Revelation reveals that the saints’ reign consists in “overcoming” by not compromising their faithful witness in the face of trials (e.g., 2:9–11, 13; 3:8; 12:11), ruling over the powers of evil (e.g., see 6:8 in relation to 6:9–11), defeating sin in their lives (see chs. 2–3), as well as having begun to rule over death and Satan through their identification with Jesus (cf. 1:5–6, 18). Their endurance is part of the process of “overcoming” (see the concluding promise in each of the letters).Beale, G. K., & Campbell, D. H. (2015)

[2] In a previous case, the seven-member commission had found Phillips in violation of the state’s nondiscrimination laws for refusing service to a gay couple who ordered a wedding cake in 2012 (the Supreme Court overturned the commission’s decision in a narrow 2018 ruling, finding that its members displayed “clear and impermissible hostility” to religion). Masterpiece Cakeshop owner Jack Phillips is in court again, this time over allegations that his business unlawfully refused service to a transgender woman who requested trans-themed birthday cake. From nbcnews April 16, 2020

[3] John introduces his commissioning (I was in the Spirit) by using language similar to Ezekiel’s (Ezek. 2:2; 3:12, 14, 24), thus placing himself on a level with the OT prophets. Beale, G. K., & Campbell, D. H. (2015).

John records that he was “in the Spirit”—here in 1:10, in 4:2, in 17:3, and in 21:10 Each marks the beginning of a significant movement in John’s visionary experience. Hamilton, J. M., Jr. (2012.

[4] but it is apparent that the biblical significance of the number seven indicates these churches stand for all churches both then and now. Beale, G. K., & Campbell, D. H. (2015).

[5] 主耶稣要驾云降临!(太24:30、26:64、路21:27、帖前4:17、启11:12)

[6] 12–20 The vision related in vv. 12–20 follows the typical pattern of Old Testament visions (Isa. 6:1–7; Jer. 1:11–12, 13–14; Ezek. 2:9–3:11; Dan. 8:3–27; 10:2–12:3; 12:5–13; Zech. 4:1–3; 5:1–11; 6:1–8). First, the vision is related (vv. 12–16); next, the response of the one receiving the vision is given (v. 17a); then the interpretation of the vision follows (vv. 17b–20). The vision develops the themes of suffering, kingdom, and priesthood already found in vv. 1–9 and introduces the new theme of Christ as judge. Beale, G. K., & Campbell, D. H. (2015).

[7] Even as the OT priests tended the lamps and lampstands, so Christ is pictured here as a heavenly priest who tends the lampstands by correcting and exhorting them, as chs. 2 and 3 will unfold. Beale, G. K., & Campbell, D. H. (2015).

[8]  金灯台(引自 撒迦利亚4)The lampstand Zechariah saw points to the successful rebuilding of the temple and the renewal of God’s presence among his people (4:4–10).12 The two olive trees are explained as “the two anointed ones [lit., ‘two sons of oil’] who stand by the Lord of the whole earth” (4:11–14). In Zechariah these two anointed ones are the anointed priest, Joshua (cf. 3:1–10), and the descendant of David, Zerubbabel (4:1–14).13 This text and others like it seem to have given rise to the expectation of two messiahs, one priestly and one royal, as seen in the documents found at Qumran (cf. e.g., 1QS 9:11). In Zechariah the vision means that God will accomplish his purpose in the rebuilding of the temple: “Not by might, nor by power, but by my Spirit, says the LORD of hosts” (4:6). The “two olive trees,” anointed and empowered, will be the means God uses to bring this about. Hamilton, J. M., Jr. .

That the witnesses are called olive trees as well as lampstands comes from the vision of Zechariah, who saw two witnesses like olive trees standing before the lampstand (Zech. 4:12–14). The olive trees provided the oil to light the lamps. As in Revelation, Zechariah’s two witnesses (in context representing Joshua the high priest and Zerubbabel the king) are described as standing in the presence of the Lord of the earth (Zech. 4:14). God would provide His fruitful Spirit (the oil) and cause it to issue forth from the priest and king (the olive trees) to lead the process of successfully completing the temple. Beale, G. K., & Campbell, D. H. (2015).

[9] Most of the references to lampstands in the Old Testament are references to the lampstand in the tabernacle or the ten lampstands that Solomon prepared for the temple.10 But the most important background for what John relates here about Jesus in the midst of the seven lampstands is what Zechariah saw as stated in Zechariah 4:1–14. John’s experience of Jesus in 1:9–20 fulfills Zechariah 4 in significant ways.Hamilton, J. M., Jr. (2012)..

[10] (cf. Isaiah 11:4; 49:2; Ephesians 6:17; Hebrews 4:12; Revelation 2:12; 19:15, 21).

[11] John relates, “When I saw him, I fell at his feet as though dead” (1:17). The glory of Jesus overpowered John in a way that no Roman emperor could imitate. John’s audience is thus encouraged by the fact that they serve one whose glory surpasses that of mere human power.Hamilton, J. M., Jr. (2012).

[12] The Son of man describes Himself as the first and the last, using the same words God attributes to Himself in Isa. 41:4; 44:6; and 48:12 and also in Rev. 1:8. This phrase refers to the complete sovereignty of God over human history from beginning to end, and its use by the exalted Christ here shows that He too is Lord over history, thus removing any doubt that He too is divine. This transferral is enlarged on in 22:13 in such a way that Christ there (and here) must be understood as such.Beale, G. K., & Campbell, D. H. (2015)..

[13] 《从天堂回来的男孩:一个真实的故事》是一本2010年畅销的基督教书籍,该书讲述的是Alex Malarkey在2004年的一次交通事故后在天堂的经历。 2015年他写信承认他撒谎。2018年他起诉出版社利用他的书赚钱。

[14] 《從天堂回來的男孩》故事主角是現年20歲的亞歷斯.馬拉其 (Alex Malarkey)。2004年只有6歲的亞歷斯因一次可怕的車禍而陷入昏迷,兩個月後他甦醒過來,跟父母說自己曾到天堂一遊,見到耶穌和撒旦。2010年他的父母凱文(Kevin)和貝絲(Beth) 將兒子的故事編成書,由著名基督教出版社丁道爾出版社(Tyndale House)出版。據悉該書銷量超過一百萬冊,並一度登上《紐約時報》最暢銷書榜。2015年1月,亞歷斯通過其個人博客宣稱,這個故事是一個謊言,他並沒有死亡,也沒有去過天堂,當時編造只是為了引起關注。丁道爾出版社不得不即時採取行動,將該書及其他相關產品全部下架並停印。

[15] (申32:40 参新译本)

[16] John seems to have understood that just as Daniel’s vision concerned “the latter days” (10:14) but Daniel was instructed to “shut up the words and seal the book, until the time of the end” (12:4), so now he, John, was receiving a vision that concerned “the things that must soon take place” (1:1). Unlike Daniel, John was told, “Do not seal up the words of the prophecy of this book, for the time is near” (22:10). Thus, what was prophesied by Daniel is fulfilled in Revelation. The relationship between Daniel 10 and Revelation 1:12–20 can be seen in the sequence of events in the two chapters and in the descriptions of those revealed in the two chapters:Hamilton, J. M., Jr. (2012)

compare Revelation chpt one with Daniel Chapetr 10

[17] 但以理要隐藏这话,封闭这书,直到末时(但12:4)但约翰要把所看见的,和现在的事,并将来必成的事,都写出来(启1:19)

Categories
基本神学讲义

039 圣经的图像 水、火、风 如何预表圣灵?

👉 神学教义栽培课程 mp3

039 圣经的图像 水、火、风 如何预表圣灵?

旧约: 水与圣灵(主题的联系) linkage of the motifs

a figure of speech 旧约中经常使用的修辞手法

    • “水”比喻洁净(结36:25)
    • “水”比喻生命 (结37:9、约4:10、7:38-39*)

32:15  等到圣灵从上浇灌我们,旷野就变为肥田,肥田看如树林。

赛44:3  因为我要将水浇灌口渴的人,将河浇灌乾旱之地。我要将我的灵浇灌你的後裔,将我的福浇灌你的子孙。

36:25  我必用清水洒在你们身上,你们就洁净了。我要洁净你们,使你们脱离一切的污秽,弃掉一切的偶像。26  我也要赐给你们一个新心,将新灵放在你们里面,又从你们的肉体中除掉石心,赐给你们肉心。27  我必将我的灵放在你们里面,使你们顺从我的律例,谨守遵行我的典章。

约3:5  耶稣说:「我实实在在的告诉你,人若不是从水和圣灵生的,就不能进神的国。

(水与圣灵)

3:5  耶稣说:「我实实在在的告诉你,人若不是从水和圣灵生的,就不能进神的国。

结47:1  他带我回到殿门,见殿的门槛下有水往东流出(原来殿面朝东)。这水从槛下,由殿的右边,在祭坛的南边往下流。….9  这河水所到之处,凡滋生的动物都必生活,并且因这流来的水必有极多的鱼,海水也变甜了。这河水所到之处,百物都必生活。… 12  在河这边与那边的岸上必生长各类的树木;其果可作食物,叶子不枯乾,果子不断绝。每月必结新果子,因为这水是从圣所流出来的。树上的果子必作食物,叶子乃为治病。」

    • 活水赐生命
    • 活水在圣殿里
    • 活水使果子不断

4:10  耶稣回答说:「你若知道神的恩赐,和对你说『给我水喝』的是谁,你必早求他,他也必早给了你活水。」

7:37  节期的末日,就是最大之日,耶稣站著高声说:「人若渴了,可以到我这里来喝。38  信我的人就如经上所说:『从他腹中要流出活水的江河来。』」39  耶稣这话是指著信他之人要受圣灵说的。那时还没有赐下圣灵来,因为耶稣尚未得著荣耀。

基督再来时:

启22:1  天使又指示我在城内街道当中一道生命水的河,明亮如水晶,从羔羊的宝座流出来。2  在河这边与那边有生命树,结十二样(或作:回)果子,每月都结果子;树上的叶子乃为医治万民。3  以後再没有咒诅;在城里有神和羔羊的宝座;他的仆人都要事奉他,

    • 永生 (生命水的、洁净)
    • 与主同在 (圣殿)
    • 生命树的果子 (永生)

39:25  主耶和华如此说:「我要使雅各被掳的人归回,要怜悯以色列全家,又为我的圣名发热心。26  他们在本地安然居住,无人惊吓,是我将他们从万民中领回,从仇敌之地召来。我在许多国的民眼前,在他们身上显为圣的时候,他们要担当自己的羞辱和干犯我的一切罪。28  因我使他们被掳到外邦人中,後又聚集他们归回本地,他们就知道我是耶和华他们的神;我必不再留他们一人在外邦29  我也不再掩面不顾他们,因我已将我的灵浇灌以色列家。这是主耶和华说的。」

旧约:风与圣灵 (主题的联系) linkage of the motifs

旧约 rûaḥ[1] ,新约 πνεῦμα可以翻译为 圣灵、灵、风、气。

3:8   pneuma 随意而吹,你听见它的响声,却不知道7它从哪里来,往哪里去;凡从圣灵pneuma生的8,也是这样。”9尼哥德慕【尼哥底母】说:“怎能有这事呢?”

2:2  忽然,从天上有响声下来,好像一阵大风[2]吹过,充满了他们所坐的屋子,3  又有舌头如火焰显现出来,分开落在他们各人头上。4  他们就都被圣灵充满,按著圣灵所赐的口才说起别国的话来。

圣灵的重生,被比喻成好像风一样。(映射 37:9-14Spirit is life giver 圣灵赐生命

37:1  耶和华的灵(原文作手)降在我身上。耶和华藉他的灵 רוּחַ 带我出去,将我放在平原中;这平原遍满骸骨。2  他使我从骸骨的四围经过,谁知在平原的骸骨甚多,而且极其枯乾。3  他对我说:「人子啊,这些骸骨能复活吗?」我说:「主耶和华啊,你是知道的。」4  他又对我说:「你向这些骸骨发预言说:枯乾的骸骨啊,要听耶和华的话。5  主耶和华对这些骸骨如此说:『我必使气息 רוּחַ 进入你们里面,你们就要活了。6  我必给你们加上筋,使你们长肉,又将皮遮蔽你们,使气息 רוּח ַ进入你们里面,你们就要活了;你们便知道我是耶和华。』」7  於是,我遵命说预言。正说预言的时候,不料,有响声,有地震;骨与骨互相联络。8  我观看,见骸骨上有筋,也长了肉,又有皮遮蔽其上,只是还没有气息 רוּח 。9  主对我说:「人子啊,你要发预言,向风 רוּח 发预言,说主耶和华如此说:气息 רוּח 啊,要从四方(原文作风)而来,吹在这些被杀的人身上,使他们活了。」10  於是我遵命说预言,气息 רוּח 就进入骸骨,骸骨便活了,并且站起来,成为极大的军队。11  主对我说:「人子啊,这些骸骨就是以色列全家。他们说:『我们的骨头枯乾了,我们的指望失去了,我们灭绝净尽了。』12  所以你要发预言对他们说,主耶和华如此说:『我的民哪,我必开你们的坟墓,使你们从坟墓中出来,领你们进入以色列地。13  我的民哪,我开你们的坟墓,使你们从坟墓中出来,你们就知道我是耶和华。14  我必将我的灵 רוּח 放在你们里面,你们就要活了。我将你们安置在本地,你们就知道我耶和华如此说,也如此成就了。这是耶和华说的。』」

    • 圣灵使人重生有新生命 (36)
    • 圣灵将来也使人复活 (罗 8:11),
    • 圣灵能恢复以色列。
    • 神的话与圣灵

6:63 叫人活著的乃是灵 πνεῦμα,肉体是无益的。我对你们所说的话就是灵 πνεῦμα,就是生命。

8:11  然而,叫耶稣从死里复活者的灵若住在你们心里,那叫基督耶稣从死里复活的,也必藉著住在你们心里的圣灵,使你们必死的身体又活过来

旧约: 与圣灵(主题的联系) linkage of the motifs

12:29  因为我们的神乃是烈火。

3:2 耶和华的使者从荆棘里火焰中向摩西显现。摩西观看,不料,荆棘被火烧著,却没有烧毁。

13:21  日间,耶和华在云柱中领他们的路;夜间,在火柱中光照他们,使他们日夜都可以行走。22  日间云柱,夜间火柱,总不离开百姓的面前。

3:11  我是用水给你们施洗,叫你们悔改。但那在我以後来的,能力比我更大,我就是给他提鞋也不配。他要用圣灵与火给你们施洗。12  他手里拿著簸bò 箕ji,要扬净他的场,把麦子收在仓里,把糠用不灭的火烧尽了。」

13:7  万军之耶和华说:刀剑哪,应当兴起,攻击我的牧人和我的同伴。击打牧人,羊就分散;我必反手加在微小者的身上。8  耶和华说:这全地的人,三分之二必剪除而死,三分之一仍必存留。9  我要使这三分之一经火[3],熬炼他们,如熬炼银子;试炼他们,如试炼金子。他们必求告我的名,我必应允他们。我要说:这是我的子民。他们也要说:耶和华是我们的神。[4]

2:1  五旬节到了,门徒都聚集在一处。2  忽然,从天上有响声下来,好像一阵大风吹过,充满了他们所坐的屋子,3  又有舌头如火焰显现出来,分开落在他们各人头上。4  他们就都被圣灵充满,按著圣灵所赐的口才说起别国的话来。

4:5  有闪电、声音、雷轰从宝座中发出;又有七盏火灯在宝座前点著;这七灯就是神的七灵。

were burning seven torches of fire, which are the seven spirits of God,

在旧约中圣灵的形象。这些包括鸽子、火、神的气息/风、水和油。

【鸽子】挪亚方舟

路3:22  圣灵降临在他身上,形状彷佛鸽子;又有声音从天上来,说:「你是我的爱子,我喜悦你。」

【油】

撒上16:13  撒母耳就用角里的膏油,在他诸兄中膏了他。从这日起,耶和华的灵就大大感动大卫。撒母耳起身回拉玛去了。

徒10:38  神怎样以圣灵和能力膏拿撒勒人耶稣,这都是你们知道的。他周流四方,行善事,医好凡被魔鬼压制的人,因为神与他同在。

【气】

伯33:4  神的灵 רוּחַ 造我[5];全能者的气[6] 使我得生。The Spirit of God has made me, and the breath of the Almighty gives me life.

诗篇104:30  你发出你的灵 רוּחַ,他们便受造;你使地面更换为新。

诗篇 33:6  诸天藉耶和华的命而造;万象藉他口中的气 רוּחַ 而成。


[1] To begin with it is important to realize that out of the 378 occurrences of the term “spirit” in the Old Testament it actually means “wind” or “breath,” not “spirit,” about 140 times (the exact number depends on how one reads certain passages). Thus, almost 40% of the time ruakh refers to the literal movement of air in: (1) natural weather (e.g., Gen 3:8; 1 Kgs 18:45; Ps 1:4; Eccl 1:6, 14, etc.; note also the “four winds” for the four compass directions, Jer 49:36), which is, of course, under the control of God and sometimes a means through which he acts in the world (e.g., Gen 8:1; Exod 10:13; Num 11:31), or (2) “air breathing” animate beings, mankind and animal (e.g., Gen 6:17; 7:15), or (3) even metaphorically for God’s “breath” as expressed through the “wind” of nature (e.g., Exod 15:8; cf. 14:21-22, 29). …… Hebrew ruakh is often used for elements of the human “spirit” in scripture (ca. 120 times). ..Richard E. Averbeck

[2] πνοή  pno-ay’

[3] 路 12:49  「我来要把火丢在地上,倘若已经著起来,不也是我所愿意的吗?50  我有当受的洗还没有成就,我是何等的迫切呢?51  你们以为我来,是叫地上太平吗?我告诉你们,不是,乃是叫人分争。52  从今以後,一家五个人将要分争:三个人和两个人相争,两个人和三个人相争;53  父亲和儿子相争,儿子和父亲相争;母亲和女儿相争,女儿和母亲相争;婆婆和媳妇相争,媳妇和婆婆相争。」Luk 12:49  “I came to cast fire on the earth, and would that it were already kindled!

[4] Partially Fulfilled during Zechariah time only the remnant are faithful, fulfilled during Jesus time when he was strike (Mat 26:31) only the remnant are faithful, prophecy points towards a final ultimate fulfilment before Christ return.

太 26:31  那时,耶稣对他们说:「今夜,你们为我的缘故都要跌倒。因为经上记著说:我要击打牧人,羊就分散了。

[5] 创2:7  耶和华 神用地上的尘土造人,将生气吹  נָפַח   nâphach在他鼻孔里,他就成了有灵  נֶפֶשׁ  nephesh的活人,名叫亚当。

[6] נְשָׁמָה   neshâmâh

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约翰福音

约翰福音:011 不要感到稀奇,我们必须重生 约3章6至13

👉 约翰福音 mp3录音

011 不要感到稀奇,我们必须重生 约3章6至13

      • 小孩子:Pic君王  
      • Pic百姓、神的国
      • Pic进入神的国 = 成为百姓,得到永生
      • Pic问:你看见神的国吗?
      • Pic问:要如何才能看见与进入神的国?(重生 = 换心 = 新生命)
      • Pic 主重生你才能看见与进入神的国!

      • /(I每一位基督徒都需要被重生
      • 尼哥底母的资格:是犹太人,亚伯拉罕的后裔,犹太人的官、是法利赛人宗教领袖、神学教授。按人的标准而言好像最有资格进入神的国 Christian credentials cannot save one 
      • V5耶稣回答:“我实实在在告诉你,人若不是从水和圣灵生的,就不能进上帝的国。6从肉身[1]σάρξ生的就是肉身[2],从灵生的就是灵。7 你不要因为我对你说‘你们必须重生’而感到希奇。
      • V7 你不要因为我对你说‘你们必须重生’而感到希奇。
      • “你们”包括所有的人。
      • 问:包括我们基督徒吗? 也包括!
      • 问:e.g.基督教的牧师、神学教授、是新加坡的领袖。难倒不重生也看不见?
      • Pic e.g. 约翰卫斯理牧师重生的见证 (之前事奉主却没有救恩的喜乐,因还未信自己得救)

      • V7问:为什么他们会感到希奇? 因他们认为以色列人进入神的国是理所当然的
      • 背景:神应许要救亚伯拉罕的后裔  创22:17-18 、路1:54-55、1:72-73
      • Pic背景:因他们是亚伯拉罕的后裔, 就认为神的国是属于他们的(太3:9、约8:33、39)
      • V6 从肉身生的就是肉身[3],从灵生的就是灵。
      • 1Pic肉身生的是属肉体的(罗7:5、8:8) VS 从圣灵生的后裔是属圣灵的 (罗8:9)
      • 2Pic 属肉体是不信神不服神(罗8:5-8)VS 被重生[4]爱耶稣与遵守耶稣的话 (约14:15-17)
      • 3Pic亚伯拉罕肉身的后裔(创21:12、罗9:6-7、约8:39-44) VS被重生后的亚伯拉罕后裔(创21:12、罗9:8、路19:9、加3:7、29)
      • Pic 圣灵生的:被神重生换了心,才会爱神,愿意顺服神 (结36:25-27)
      • : 你爱耶稣吗?你遵守耶稣的话吗?(约14:15-17) 🙏🏻
      • 问:基督徒的孩子受洗后,需要重生吗?信徒肉身所生的孩子,也必须重生[5]

      • /(II) 人无法掌控圣灵的工作
      • V8 风pneuma [6]随意而吹,你听见它的响声,却不知道[7]它从哪里来,往哪里去;凡从圣灵pneuma生的[8],也是这样。”9 尼哥德慕【尼哥底母】说:“怎能有这事呢?”
      • 圣灵的重生,被比喻成好像风一样。(映射 结37:9-14)[9]
      • 旧约 rûaḥ ,新约 πνεῦμα可以翻译为 圣灵、灵、风、气。
      • 旧约圣经:水、风,火经常用来比喻圣灵(结11:19-20、36:25-27、37:1-14、耶24:7、32:39-40)
      • 人无法预先知道风πνεῦμα从哪里来,往哪里去,同样我们也无法掌握圣灵的工作。
      • Pic e.g.我们无法掌控风,同样我们无法掌控圣灵的工作
      • Pic 无人能逆风
      • 人若能够掌控圣灵重生的工作,就能使任何人信主。但人无法这样作!
      • 被圣灵生的人也有如风一样,世人无法理解明白他
      • e.g.为什么信了耶稣,整个人都变了 ?
      • e.g.能经历到风,却无法看见风。能经历圣灵的工作,却看不见圣灵。

      • /(III) 唯有重生的人明白圣经
      • V10 耶稣说:“你是以色列人的教师,还不明白这事吗[10]
      • 身为圣经的老师,他本应该明白旧约圣经[11](结11:19-20、36:25-27、37:1-14、耶24:7、32:39-40)
      • 问:为什么他是圣经的教授却不明白?因为他们不信圣经!(约5:39-40、46-47)
      • e.g.使徒保罗以前是法利赛人也不明白圣经。后来他重生领受圣灵后才明白(路24:45)
      • 林前2:14 然而属血气的人不接受上帝的灵的事,因为他以为是愚笨的;而且他也不能够明白,因为这些事,要有属灵的眼光才能领悟。
      • 未重生的人轻视圣经,以为是愚笨,重生的人信圣经、爱神的话语
      • e.g.我未重生前把圣经看为愚笨。胡说八道,都是人写的。

      • /(IV) 唯有重生的人相信
      • V11 我实实在在告诉你,我们[12]知道的,才讲论;见过的,就作证,然而你们却不接受[13]我们[14]的见证。12 我对你们讲地上[15]的事[16],你们尚且不信,如果讲天上的事,怎能相信呢?13 除了那从天上降下来的人子【仍旧在天的人子】,没有人升过天[17]
      • :“我们”指谁? 施洗约翰与耶稣?门徒与约翰?耶稣与教会?
      • “我们”= 耶稣和父(约5:37、6:45、8:18、8:28、10:38、12:49、14:10-11、20、15:15)
      • 问:什么是“地上的事”?
      • 圣灵重生的事是在地上发生的事
      • 如果连最基本地上重生的事都不信,又要如何明白“天上的事”呢?
      • e.g.神是三一神、信徒被提到天上、信徒将来的复活、上帝的城从天而降
      • 问:耶稣凭什么知道这些事呢?
      • V13 除了那从天上降下来的人子【仍旧在天的人子】[18],没有人升过天[19]
      • 主耶稣强调他是从天而来,所以他知道神的事
      • “没有人升过天” 意思:没有人升过天再回到地上把天上的事告诉地上的人
      • 问:凭什么相信耶稣是从天而来呢? (被重生的人会信!)
      • 和合本:【仍旧在天的人子】ASV、KJV、RV(一些译本有这段[20]
      • 解释:主耶稣是神,虽然祂在地上,祂也在天上!神是无所不在!

      • / (V) 唯有重生的人信耶稣得永生
      • V14 摩西在旷野怎样把铜蛇[21]举起[22],人子也必照样被举起来[23],15 使所有信他的人都得永生[24]
      • Pic 21:4百姓因这路难行,心中甚是烦躁,就怨神和摩西说:「你们为什麽把我们从埃及领出来、使我们死在旷野呢?这里没有粮,没有水,我们的心厌恶这淡薄的食物。」6  於是耶和华使火蛇进入百姓中间,蛇就咬他们。以色列人中死了许多。…..

      • Pic V8 耶和华对摩西说:「你制造一条火蛇,挂在杆子上;凡被咬的,一望这蛇,就必得活。」9 摩西便制造一条铜蛇,挂在杆子上;凡被蛇咬的,一望这铜蛇就活了
      • 主耶稣提醒他,他的始祖因不信,埋怨神,结果被蛇咬(审判)
      • 愿意信神的话的,去仰望铜蛇才能活命
      • 人子也必照样被举起来 (钉死在十字架)约8:28、12:32-33
      • 耶稣告诉尼哥底母,要得永生。将来看见祂被钉在十字架时要信祂才能得永生
      • 问:你重生了吗?
      • 问:你明白圣经吗?你相信耶稣基督吗? 爱耶稣吗?
      • 你若是明白与相信爱耶稣,那是因为圣灵重生了你
      • 主应许:
      • V15 使所有信他的人都得永生。
      • 感谢赞美主!


[1] Paul, an early Christian writer who shares many ideas with John, seems to have emphasized this moral frailty of flesh (Rom 7:5, 14, 18, 25; 8:3–13; 13:14). John, however, does not use flesh with necessary connotations of sin (e.g., 1:14); for him, flesh simply retains its biblical and early Jewish connotation of creaturely, human frailty. As with Paul, this frailty is inadequate for the true worship of God, for which only the Spirit is adequate (Gal 5:19–23; Phil 3:3).Keener, C. S. (2012).

[2] No matter how good their Christian credentials, they too must be born again if they are to see or enter the kingdom of God. Carson, D. A.

[3] The antithesis between flesh and spirit is therefore not the contrast between lower and higher aspects of human nature, but the distinction between human beings and God. The second occurrence of ‘spirit’ is not an adjective: we are not to read, ‘The Spirit gives birth to spiritual people’, understanding ‘spiritual people’ in some vague or merely functional way. What is in view is a new nature, not turning over a new leaf. Carson, D. A

[4] 属圣灵的顺从圣灵的引导 (罗8:13-14)

[5] 若不被重生:可能遇见苦难会离开主(太13:21),可能会出卖耶稣(约6:69-71)当时的犹太人的家中,分成两种人(跟随耶稣 与 反对耶稣的人)太 10:36 人的仇敌就是自己家里的人。37爱父母过於爱我的,不配作我的门徒;爱儿女过於爱我的,不配作我的门徒;38  不背著他的十字架跟从我的,也不配作我的门徒。(路14:26)🙏🏻 主啊,祢的话真的让我们难以接受。求主帮助我们!a.p.不要因家人拒绝主、离弃主、而跌倒或不爱主a.p.不断为我们的孩子祷告,不断把福音传给他们a.p.我们没有能力使他们信,但我们身为父母应该要爱他们,但不可超越对主的爱 (创21:11-13)

[6]  Both the Hebrew word rûaḥ and the Greek word pneuma can mean ‘breath’ or ‘wind’ as well as ‘spirit’, though in the New Testament any meaning other than ‘Spirit’ is extremely rare. That is why some people translate the first clause of this verse, ‘The Spirit breathes where he wills’. That is unlikely: the hearing of sound and the mention of origin and destination are in the first instance more appropriately applied to the wind. Jesus is drawing an analogy between wind and the Spirit, or, more precisely, between the effects of wind and the effects of the Spirit, and the internal cohesion of the analogy is tighter in the Greek text than in English, because there the same word is used. The point is that the wind can be neither controlled nor understood by human beings (remembering of course that this was written before modern meteorology alleviated at least some of our lack of understanding). But that does not mean we cannot detect the wind’s effects. We hear its sound, watch the swaying grasses, see the clouds scudding by, hide in fear before the worst wind storms. So it is with the Spirit. We can neither control him nor understand him. But that does not mean we cannot witness his effects. Where the Spirit works, the effects are undeniable and unmistakable Carson, D. A

[7] so too people cannot understand how they are born of the Spirit but nevertheless experience its reality in their lives.48 This is a reminder for us not to tie the experience of being born of the Spirit to particular evangelistic formulae, but to recognize that the ways of the Spirit with different people may be different, though always, as this Gospel makes abundantly clear, connected with faith in Jesus Christ.Kruse, C. G..

[8] The person who is ‘born of the Spirit’ can be neither controlled nor understood by persons of but one birth. As the ‘water and spirit’ birth is grounded in Ezekiel 36:25–27 (cf. notes on v.5), so there may be an allusion here to Ezekiel 37. There God’s breath/Spirit (rûaḥ/pneuma) comes upon the valley of dry bones and the dry bones are revived; God’s people come to life. Thus it is with everyone born of the Spirit: they have their ‘origin and destiny in the unseen God’ , not in ‘human decision or a husband’s will’, for they are ‘born of God’ (1:13). Both the mysteriousness and the undeniable power of the Spirit of God are displayed in the Scriptures to which Nicodemus had devoted so many years of study. Carson

[9] While the Spirit would ultimately raise the bodies of the dead, in a text to which John would soon allude in v. 8 (Ezek 37:9–14),187 John focuses on the resurrection life which the Spirit makes available in the present era (John 14:16–19).Keener, C. S. (2012).

(映射 alludes 结37:9-14 ruah 进入骸骨,骸骨便活了)

[10] 3:9–10. Nicodemus’ incredulous question is not How can this be? (niv), but ‘How can this happen?’ Doubtless he himself had for years taught others the conditions of entrance to the kingdom of God, conditions cast in terms of obedience to God’s commands, devotion to God, happy submission to his will; but here he is facing a condition he has never heard expressed, the absolute requirement of birth from above. Even after Jesus’ explanation, he is frankly sceptical that such a birth can take place. Judging by Jesus’ rather sharp retort (v10), the question of Nicodemus reflects, not wondering and probing ingenuousness, but frank incredulity. Jesus’ response projects the blame in sharp focus: Nicodemus in his role as Israel’s teacher should have understood these things. The article with this expression (lit. ‘the teacher of Israel’) suggests he was a recognized master, an established religious authority. ‘You are the Reverend Professor Doctor, and do you not understand these things?’ Nothing could make clearer the fact that Jesus’ teaching on the new birth was built on the teaching of the Old Testament  Carson

[11] Regeneration by the Spirit is not an uncommon theme in the Old Testament (cf. Isa. 44:3; 59:21; Ezek. 11:19–20; 36:26–27; Joel 2:28–29; Ps. 51:10), Kruse, C. G. .

[12]A few commentators therefore conclude that the historical Jesus thereby identifies himself with his disciples. This is unlikely: at this point in their pilgrimage the disciples could not be described as speaking of what they know and testifying to what they have seen, viz. heavenly things (v. 12)…. John is persistently careful to distinguish between what the disciples understood during Jesus’ ministry and what they understood only later. Carson, D. A

Jesus speaks in the first-person plural four times elsewhere in this Gospel, with three different meanings: (1) when telling the woman at the well that unlike the Samaritans ‘we [ Jews] worship what we do know, for salvation is from the Jews’ (4:22); (2) when speaking to his disciples and reminding them that ‘we must do the works of him who sent me’ (9:4); and (3) when praying to his Father that his disciples might be one ‘as we are one’ (17:11, 22). In the context of 3:11 the first option is out of place, leaving as possibilities that Jesus’ use of ‘we’ here could denote either Jesus and his disciples or Jesus and his Father. As there is no indication that the disciples are in view in Jesus’ conversation with Nicodemus, it is best to take the ‘we’ to denote Jesus and his Father. This is in line with the fact that Jesus repeatedly says he speaks in the name of his Father and says what his Father commands him to say (cf. 8:28; 12:49; 14:10; 15:15). Kruse, C. G.

[13] Nicodemus had approached Jesus with a certain amount of respect (v. 2), but he had not even begun to appreciate who Jesus really was. At bottom, Nicodemus’s failure was not a failure of intellect but a failure to believe Jesus’ witness: you people do not accept our testimony. The failure to believe was more reprehensible than the failure to understand, since it betrayed a fundamentally inadequate appreciation of who Jesus is.Carson, D. A.

[14] . Some argue that Jesus’ use of the plural in 3:11 represents the voice of the Johannine community;237 in the whole context of this Gospel, however, it is more likely that it represents the joint voice of Jesus and the Father who bears witness with him so that he is not alone in his witness (5:31–32, 36–37; 8:13–14, 17–18). Keener, C. S. (2012).

[15] He had already spoken of earthly things, the need to be born of the Spirit—something experienced in this world and the condition for entry to the kingdom.Kruse, C. G. (2017)..

[16] More important, Jesus’ teaching on the new birth is elementary. If Nicodemus had apocalyptic leanings, then he might have wanted to know what the new heavens and new earth (Is. 65:17) would be like, what the kingdom of God would be like when it finally dawned. Jesus says, in effect, that entrance into the kingdom depends absolutely on new birth; if Nicodemus stumbles over this elementary point of entry, then what is the use of going on to explain more of the details of life in the kingdom? The ‘heavenly things’ are then the splendours of the consummated kingdom, and what it means to live under such glorious, ineffable rule.Carson,

[17] The Judaism of Jesus’ day circulated many stories of bygone saints who had ascended into heaven and received special insight into God’s ways and plans. Many of these stories focused on Moses (cf. Meeks, pp. 110–111, 192–195, 235–236; Odeberg, pp. 72–94). Jesus insists that no-one has ascended to heaven in such a way as to return to talk about heavenly things. Only in heaven can true wisdom be found (cf. Pr. 30:4). But Jesus can speak of heavenly things, not because he ascended to heaven from a home on earth and then descended to tell others of his experiences, but because heaven was his home in the first place, and therefore he has ‘inherently the fulness of heavenly knowledge’ (Westcott, 1. 53).12 He is the one who came from heaven; he is the revelatory Son of Man (cf. notes on 1:51). Carson, D. A.

[18] Some ancient manuscripts read “and no one has ever gone up to heaven except the one who came down from heaven, the Son of Man, who is in heaven.” JB, NEB, Mft, and Zür all accept the words “who is in heaven” as a part of the original text. NAB, however, places them in brackets, and Zür and NEB both have a footnote, indicating the absence of these words from some manuscripts. The other translations which include them give no note (except Segond). This phrase occurs in a few Greek manuscripts, in the Latin, and in a few Syriac versions. The textual evidence in its favour is weak and diverse. Yet the phrase is so difficult that it is hard to see why any manuscript would include it if it were not an original part of the text. The UBS Committee on the Greek text supports the shorter reading because of the strong manuscript evidence. They believe that the words “who is in heaven” were added later as a further Christological interpretation of this verse. Newman, B. M., & Nida, E. A. (1993).

[19] When he said, No one has ever gone into heaven except the one who came from heaven, he rejected all Jewish speculations about other ‘revealers’ who were thought to have ascended to heaven (e.g. Abraham, Moses, Enoch and Isaiah) to return with revelations for those on earth (cf. Prov. 30:4). Kruse, C. G. (2017)..

[20] 3:13. Although the words ‘who is in heaven’, appended to ‘the Son of Man’, are absent from the two oldest manuscripts of John (P66 and P75), they occur in many others, sometimes with minor variations.Carson, D. A. .

[21] These two words put Jesus in quite a different category from the bronze snake. Every reader of the Old Testament knew that eventually that snake had to be destroyed by King Hezekiah, because too many people treated it as if it had some inherent, magical power (2 Ki. 18:4). What spared the Israelites from the mortal threat of the desert snakes was God’s grace; the means was the bronze snake. But we must say more than that about Jesus. The Father has granted the Son to have life in himself (5:26); he is himself the resurrection and the life (11:25), and those who believe have life in him.Carson, D. A.

[22] As Moses lifted up the snake, so Jesus too would be lifted up. The verb ‘to lift up’ (hypsoō) is used five times in the Gospel of John (3:14 [2×]; 8:28; 12:32, 34) and in every case it is used in an allusion to Jesus’ crucifixion. Kruse, C. G. (2017).r

[23] John makes it clear that Jesus’ return to the glory he had with the Father before the world began (17:5) is accomplished by being ‘lifted up’ on the cross.Carson, D. A.

[24] The Israelites, bitten by venomous snakes, had to believe in God’s provision and look to the snake to live. Now God has provided salvation from the consequences of sin for all peoples by the death of his Son, and those who put their faith in Jesus will have eternal life.Kruse, C. G. (2017).

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启示录证道 (录像)视频

因为一些局限,我们无法上载启示录高清录像。 高清录像可以在 youtube 观看。恳请弟兄姐妹为永约教会与李健发牧师代祷,主里感激不尽。 注:网页中的任何内容,任何基督徒都能随意下载使用。


01 启示录介绍 第一部分

01 启示录

介绍 (一)


02 启示录介绍 第二部分

02 启示录

介绍(二)


03 启示录介绍 第三部分

03 启示录 介绍(三)


04 战胜苦难 启1章1-9

04 启示录1:1-9 战胜苦难


05 不要惧怕 启1章9-20


06 如何寻回起初的爱2章1至7


07 如何至死忠心?启2章8至11


08 淫乱与偶像敬拜 启2章12-17


09 推雅推拉教会:错误的宽容 启2章18至29


010 行为衰微要死的教会 启3章1至6


011主会保守坚守主道的门徒 启3章7至13


012 凡我所疼爱的我就责备管教他 3章14至22


013 患难中看见天上的敬拜 启示录 4章1至11


014 被杀的羔羊配得敬拜 启示录5章1-14


015 揭开七印的奥秘(1-4印)启6章1-8


016 揭开第五印 启6章9-11


017 揭开第六印 启示录6章12-17节


018 众仆人受印 启示录7章1-8节

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启示录

启示录:04 战胜苦难 启1章1-9

👉 启示录 mp3录音

04 战胜苦难 启1章1-9

    • Pic小孩子:天父爱耶稣,为什么要让耶稣受苦?PPic 耶稣掌管世界,为什么祂让我们受苦?
    • 彼前2:21你们蒙召原是为此;因基督也为你们受过苦,给你们留下榜样,叫你们跟随他的脚踪行。
    • 信耶稣要预备受苦!,主赐我们启示来战胜苦难!
    • 背景:Pic 使徒约翰在拔摩的海岛上写给七间教会
    • Pic 羅馬皇帝Domitian图密善[1]Ad 81-96 (在位),时期书写的。
    • Pic 图密善要求人要敬拜他为主为上帝!凶残,处死任何讥笑他的人. 逼迫基督徒
    • O我们进入神的国,必须经历许多艰难。Xin xiang徒14:22

    • I 战胜苦难:要遵守启示
    • 1:1 耶稣基督的启示[2],就是神赐给他,叫他将必要快成的事指示[3]他的众仆人。他就差遣使者晓谕他的仆人约翰。2 约翰便将神的道和耶稣基督的见证,凡自己所看见的都证明出来。3 念这书上预言的和那些听见又遵守其中所记载的,都是有福的,因为日期近了[4]
    • V1 …叫他将必要快成的事指示他的众仆人。
    • 教会受苦,所以主把启示给约翰坚固他们,并把将来的事指示教会
    • 明白会发生什么事,预备、警醒、盼望
    • 注:启示录中所预言在不同时代中重演,直到终极的应验。
    • 注:我们现在离那终极的应验,越来越近了。所以更要警醒
    • V1b …他就差遣使者晓谕他的仆人约翰。
    • 注:主耶稣没有直接晓谕信徒、或他们的牧师。
    • 主差遣使者(天使),天使晓谕约翰,再透过约翰写在圣经中
    • 早期教会所相信的启示,就是主耶稣借着使徒们所写下的圣经(V3、V11)。
    • Pic谨慎:教会的牧者说神启示他们,一些甚至说他们就是基督 (东方闪电、韩国新天地)
    • e.g.假的:昨晚有天使出现告诉我,神启示我 …

    • V3 念这书上预言的和那些听见又遵守[5]其中所记载的,都是有福的,因为日期近了。
    • 在患难中神吩咐教会“念这书上预言”
    • 不单我们需要读,我们还要“遵守其中所记载的”
    • 提醒:启示录不是一本让我们胡乱猜测的书,书中的命令是主要我们遵守的!
    • 要想战胜克服患难,需要遵守神的话。“是有福的”
    • a.p. 害怕:一些弟兄姐妹没有阅读圣经的习惯。(每星期最少有3次灵修吗?)
    • a.p. 千万不要因遇受苦,就放纵自己。因受苦就不愿遵守神的话
    • V3  … 因为日期近了。
    • 问:我们不是等了2000年吗?为什么约翰说日期近了?
    • 约翰清楚明白他们已经在末世 last age
    • 基督降世、受死、复活时。末世 last age 已开始(林前10:11、来9:26、约壹2:18)
    • a.p.如今信徒等候了2000多年,现在时间是更加接近了!
    • 启示录中所记载:天灾、敌基督、假先知、逼迫、都会有一个终极应验ultimate fufillment
    • e.g.害怕看牙医(疼)

    • II )战胜苦难:主掌管,并爱我们
    • V4 约翰写信给亚西亚的七个教会。但愿从那昔在、今在、以後永[6]在的神,和他宝座前的七灵,5 并那诚实作见证的、从死里首先复活[7]、为世上君王元首的耶稣基督,有恩惠、平安归与你们!他爱我们,用自己的血使我们脱离罪恶,6 又使我们成为国民,作他父神的祭司。[8]但愿荣耀、权能归给他,直到永永远远。阿们!
    • 七教会 = 象征所有教会; 七灵 = 象征全备的圣灵fullness of Spirit
    • 5并那诚实作见证的、从死里首先复活、为世上君王元首的耶稣基督,有恩惠、平安归与你们!
    • 在患难中记得:

1】主已得胜,祂是君王!(V5a)

    • 耶稣已得胜,祂从死里首先复活
    • e.g.世上的一切都是由耶稣掌管。太28:18、林前15:24-26 新冠病毒也是耶稣掌管!
    • O 16:33 …在世上,你们有苦难;但你们可以放心,我已经胜了世界。
    • 没有任何我们过不了的门槛! 因为耶稣是主
    • 忧虑不能给帮助我们,唯有对主有信心,主能搭救我们
    • V5…他爱我们
    • 2】耶稣爱我们(V5b
    • e.g.信心软弱遇苦难,就误认为主不爱他们 欺骗:受苦就是神不爱我,是谎言!(罗5:3-5)
    • 谨慎:一些不诚实的教会。有信心就不会受苦
    • 受苦时:祷告:对主说,求主圣灵将神的爱浇灌在我心里 (罗5:5)
    • V5 …他爱我们,用自己的血使我们脱离罪恶…
    • 3】主用祂的血使我们脱离罪恶 (V5b)
    • O8:1 如今,那些在基督耶稣里的就不定罪了。
    • V6 …又使我们成为国民,作他父神的祭司…
    • 4】我们是神国的子民,是尊贵的祭司 (V6)
    • 注:我们信主的外邦人与信主的犹太人,如今进入神的国、成为祭司(出19:6)
    • III )战胜苦难:耐心等候主再来
    • V7看哪,他驾云降临!众目要看见他,连刺他的人也要看见他;地上的万族都要因他哀哭[9]。这话是真实的。阿们!8 主神[10]:「我是阿拉法,我是俄梅戛,是昔在、今在、以後永在的全能者。」

    • Pic 引用:但7:13、亚12:10。人子驾云,掌权世界的天上的王
    • 提醒:主耶稣要回来这世界,审判世界
    • 注:主耶稣要驾云降临!(太24:30、26:64、路21:27、帖前4:17、启11:12)
    • e.g.东方闪电全能神邪教的基督是假基督。
    • 主再来时我们的苦难就结束。但地上的万族更大的患难就开始。
    • Pic 阿拉法,俄梅戛。希腊第一与最后字母(意思)主是人历史的开始与结束(启22:12-13)
    • 盼望:主掌管人的历史,祂会再回来审判世界

    • IV )战胜苦难:我不是唯一受苦的
    • V9  我约翰就是你们的弟兄,和你们在耶稣的患难、国度、忍耐[11]里一同有分,为神的道,并为给耶稣作的见证,曾在那名叫拔摩的海岛上。
    • 受苦的人经常认为,只有他自己很苦。看不见其它人受苦。
    • 使徒约翰提醒信徒,他在耶稣的患难、国度、忍耐里一同有分
    • 使徒们为了主耶稣受苦,早期的教会为了主耶稣受苦
    • a.p.受苦的人,若是信心刚强,能像约翰一样去建立安慰人
    • e.g.执事患癌症时,鼓励与安慰许多人。并继续传福音!
    • 林后 1:4 我们在一切患难中,上帝都安慰我们,使我们能用他所赐的安慰,去安慰那些在各样患难中的人。5 我们既然多受基督所受的痛苦,就靠着基督多得安慰。

    • a.p.不要浪费主给我们遇见的苦难,去安慰建立人
    • 结语:神在教会最艰难时,赐启示帮助他们战胜患难
    • 今天我们也可以像7个教会一样阅读启示。Read and obey to overcome
    • 启示百姓说他们是有福的、神是爱他们的、他们遵行神的话会蒙福
    • 没有任何我们过不了的门槛!因为耶稣是主!
    • 告诉自己:我在基督里是有福的、神是爱我的、我遵行神的话是有福的


[1] THE ANCIENT ROMAN HISTORIAN Suetonius writes of the emperor Domitian (A.D. 51–96), “after making free with the wives of many men, he went so far as to marry Domitia Longina, who was the wife of Aelius Lamia.”1 Suetonius also relates that when his brother Titus “was seized with a dangerous illness,” Domitian “ordered that he be left for dead, before he had actually drawn his last breath.”2 When Cornelia, the chief vestal virgin, was found guilty of having a lover, Domitian had her “buried alive; and her lovers were beaten to death with rods.”3 Domitian “slew Aelius Lamia for joking remarks, which were reflections on him, it is true, but made long before and harmless.”4 He seduced his niece, who was married, and eventually “became the cause of her death by compelling her to get rid of a child of his by abortion.”Domitian was a moral catastrophe of a man, and he was also physically unimpressive. There is an account of him vigorously scratching a festered wart on his forehead and drawing blood.6 He is described as being “sensitive about his baldness” and as having “a protruding belly, and spindling legs.”7 This weak and wicked Caesar insisted on being addressed as “Lord and God” (Dominus et deus) Hamilton, J. M., Jr.

[2] The word revelation (or “apocalypse,” Greek apokalypsis) expresses the subject and nature of the book. The book is a heightened form of prophecy, which can be referred to as “apocalyptic,” as apparent from the use of “revelation” and “prophecy” in vv. 1–3 and in 22:7. Beale, G. K., & Campbell, D. H.

[3] The roots of this verse are in Dan. 2:28–30, 45–47, where in the Greek translations of the OT the verb “revealed” appears five times, the verb “show” (“signify,” “communicate,” Greek sēmainō [only in OG]) twice and the phrase “what must come to pass” three times. Beale, G. K., & Campbell, D. H..

[4] John views the death and resurrection of Christ as inaugurating the long-awaited kingdom of the end times that the OT books (such as Daniel) predicted and that will continue to exist throughout the church age. He sees the end-time kingdom of Daniel as having arrived in the person of Jesus Christ. Beale, G. K., & Campbell, D. H.

[5] The message of Revelation, as it unfolds, is not designed to provide fodder for intellectual speculation about the end times but is rather a series of commands addressed to the present-day lives of all who read it. Prophecy in the OT generally had two time references: it was a forth-telling of God’s word for His people in the present, and a foretelling of events to happen in the future. Revelation maintains these two features of prophecy. Those who read and those who hear and obey its message will be blessed. That the book has an ultimate ethical aim is borne out by the conclusion in 22:6–21, which is an intentional expansion of the prologue in 1:1–3, and especially of the ethical emphasis of 1:3. The prophecy of v. 3 is not a set of predictions but, in the biblical tradition, a word from God calling for obedient response in the lives of believers. Beale, G. K., & Campbell, D. H.

[6] The complete threefold clause is a reflection of Exod. 3:14 together with twofold and threefold temporal descriptions of God in Isaiah (cf. Isa. 41:4; 43:10; 44:6; 48:12), which themselves may be developed reflections on the divine name in Exod. 3:14. All these phrases are used in their respective OT contexts to describe God not merely as present at the beginning, middle, and end of history, but as the incomparable, sovereign Lord over history, who is therefore able to bring prophecy to fulfillment and deliver His people despite overwhelming odds, whether from Egypt, Babylon, or other nations.Beale, G. K., & Campbell, D. H. .

[7] John is quoting Ps. 89:27, 37, where all three phrases are used…. “Firstborn” from the Psalm is defined clearly as firstborn from the dead. Christ has gained a sovereign position over the cosmos. This is not to be understood in the sense that He is recognized as the first created being of all creation nor even as the origin of creation, but rather that He is the inaugurator of the new creation by means of His resurrection. Beale, G. K., & Campbell, D. H.

[8] That John sees Exod. 19:6 as fulfilled in the church indicates that the church now continues the true Israel as the inheritor of God’s promises and as His covenant people, while unbelieving Jews are described not as true Jews but as a synagogue of Satan (2:9) Beale, G. K., & Campbell, D. H.

[9] The first is from Dan. 7:13, referring to the enthronement of the Son of man over the nations. John sees this verse as fulfilled in the enthronement of Christ at the right hand of the Father. The second is from Zech. 12:10, which refers to the end-time victory of Israel over the nations and the repentance of Israel before the Lord, whom the people of Israel have pierced. Zechariah also speaks of mourning for a firstborn son, which echoes the quotation from Psalm 89 in v. 5. But the Zechariah text has been universalized, for in the original it speaks only of the house of David mourning over Him as a result of the Spirit of grace poured out upon them, whereas John speaks of all the peoples of the earth doing so, and also adds the phrase every eye will see Him. What is applied in Zechariah 12 to Israel is now transferred in Revelation to all the peoples of the earth, specifically those peoples who, having received the Holy Spirit and His grace (see v. 4), that is, all true believers in Jesus, mourn over what they have done to Him. This continues the same trend of application seen with the use of Exod. 19:6 in v. 6. Beale, G. K., & Campbell, D. H.

[10] The greetings section is concluded by the Lord’s description of Himself using the first and last letters of the Greek alphabet, the Alpha and the Omega. Beale, G. K., & Campbell, D. H.

[11] Only one Greek article precedes these three words, which conveys the idea that all three are part of the same reality. Beale, G. K., & Campbell, D. H