[2] If Job’s early success corresponds to Christ’s earthly ministry, his trial corresponds to Christ’s death, and his restoration corresponds to Christ’s resurrection.In the book of Job, the most upright man on earth (Job 1:8) suffers the most of anyone on earth. That definitely reminds me of Christ’s cross. Bob Sorge
e.g.创3:14 蛇终身吃土dust you shall eat all the days of your life
预表：在新天新地中魔鬼依然受咒诅 (启20:10)
V25… 在我圣山的遍处，这一切都不伤人，不害物。这是耶和华说的。…
e.g.不再有任何害物 e.g.不再害怕病毒。
Pic总结：
Pic 人的罪大地受咒诅 VS，基督将再造新天新地
[1] What does the creation of a new heavens then denote? Earlier parts of this book have made it clear enough that problems in the heavens and on earth are two sides of a single coin. The heavens are the garrison of supernatural forces whose battling lies behind battles on earth (13:5), the heavens mirror the actions of Yahweh on earth (13:10), and the heavens are shaken as the earth is when Yahweh acts in wrath (13:13). The armies on high as well as the powers on earth must be put in their place (24:21). The destruction of evil in heaven (34:4–5) must accompany the destruction of evil and opposition on earth. The darkness of heaven both mirrors and brings gloom on earth (50:3). The heavens are as transient as the earth (51:6).
This talk moves between referring to the heavens as part of the physical cosmos and as part of the metaphysical cosmos. Again these are two sides of one coin (cf. 24:23). The idea of the heavens constitutes the Israelite vision of the crowded heavens of Middle Eastern stories about the gods, except that here there is no doubt that Yahweh has ultimate power over all other supernatural forces, whereas in those other stories power moves to and fro. We may find it difficult to work with the mythical language of such pictures, but it is equally difficult to find another way of picturing the reality to which it refers. That reality is the fact that the conflicts, violence, and power struggles of earth cannot be explained in purely earthly terms. There is also “war in heaven” (Rev. 12:7).Goldingay, J.
[3] (the first two verbs are imperative and need not be translated as future)12 to rejoice and be glad forever on account of what God is about to create.Young, E.
[4] create Jerusalem. It will be altogether new with no remembrance of the sins of the old city (Rev. 21:1, 2), thereby accomplishing God’s purpose for it in the beginning (see Ps. 48:1).The Reformation Study Bible.
People from all nations will come to learn from God at Jerusalem, and war will end (2:2–4; 14:1–2; 19:18–25); the holy survivors of Israel will come to a newly created Jerusalem (4:2–6); there will be peace between the animals and people (11:6–9), praise of God and banqueting (25:1–26:6), the end of sorrows, a time of great prosperity, a new light (30:18–26), an outpouring of the Spirit and justice and peace (32:15–20), and the transformation of nature (35:1–10). This new world will involve the coming of the glory of the Lord to Mount Zion where he will rule and care for his people (40:5–11; 60:1–3).Smith, G.
[5] Calvin appropriately remarks: “So great is his love toward us, that he delights in our prosperity not less than if he enjoyed it along with us.” “In all their affliction He was afflicted,” but also in all our joy He rejoices.Young, E.
[6] Calvin appropriately remarks: “So great is his love toward us, that he delights in our prosperity not less than if he enjoyed it along with us.” “In all their affliction He was afflicted,” but also in all our joy He rejoices.Young, E.
[7] It is not meant to suggest that death will still be present. This would contradict for ever (18), no more (19) and the death of death in 25:7–8. It simply affirms that, over the whole of life, the power of death will be gone. The only exception is that (lit.) ‘the sinner, a hundred years old, will be accursed’ (20fg). There will, of course, be no sinners in the new Jerusalem (6–7, 12, 15c). We are again dealing with metaphor: even if, per impossibile, a sinner were to escape detection for a century, the curse would still search him out and destroy him. In reality, just as death will have no more power, so sin too will have no more place. Motyer, J. A.
In the second part of the verse the opposite truth is expressed. The youth who is one hundred years old14 will die, i.e. when one dies at the age of one hundred, he shall be regarded as merely a youth, the implication being that he had yet far more life to live. Likewise, when death cuts off a sinful15 man, it does so when he has lived a hundred years. Men will die, and death is a curse; and when that curse comes as a punishment for sin, as it does even to God’s people, the sinner will be a hundred years old. Thus, one of the blessings of the new age is that of longevity. Basic to this promise is probably the conception already expressed in Genesis 6:3. The conditions of Paradise are to be restored, but the new age will surpass Paradise.Young, E.
The reference to death and a curse on the sinner presents some problems, for one would not expect these to be present in the new heavens and the new earth (cf. 26:6–9).600 Muilenburg resolves the problem about “sinners” being present in this kingdom by translating this definite participle as, “the one who comes short”601 (i.e., of 100 years) will be under a curse. Although it is impossible to make this description of God’s final kingdom exactly identical to 25:6–9,602 these examples (the infant and the old man) should be interpreted primarily as illustrations of the unusual positive conditions that will be present at that time. Since there will be no sinners in God’s final kingdom and all the people will be holy (62:12) and righteous (60:21), it appears that the last illustration of someone being cursed by God is more of a hypothetical situation drawn from life in this sinful world. It was used merely to illustrate the point that people will live a very long time. Thus, if one lived only 100 years, people would think that person was under some curse. Of course, people will not live to be just 100 years old and people will not be under a curse in God’s newly created world. Smith, G. .
[8] They are examples drawn from this life, but that does not limit the reference to the millennial reign, Oswalt, J. N.
[10] In the law it had been prophesied that due to the nation’s disobedience it would not be able to enjoy the houses it had built nor the fruit of its labors (cf. Deut. 28:30; cf. also Zeph. 1:13 and Mic. 6:15). In the new age, however, the very opposite will prevail. Young, E.
[11] The family provides a topical inclusio to the first two related sections (21a, 23cd). This is in line with the Abrahamic covenant (Gn. 17:7), ‘you and your seed’.Motyer, J. A.
[12] They are a seed consisting of those whom God has blessed. Seed may be taken in the sense of generation, but it may also mean descendants. If this latter is correct the thought is that they are descended from those whom God has blessed. With them, in that they have not been lost through premature death, are their offspring (cf. Job 21:8). Thus, the redeemed with their offspring live together in blessedness, for they are the seed of blessed ones. Young, E.
[13] There is no darker cloud over a parent’s life than to see tragedy touch a beloved child on whom love and hope is set. Such will never be the case in the new Jerusalem, for ‘they will be a seed blessed by the Lord’. This blessing comes in accordance with the promise to the ‘seed’ in Genesis 17:7 and, more immediately, because they are the ‘seed’ of the Servant (53:10). And their descendants/‘what proceeds out from them’ is a noun in Hebrew, from √yāṣā’ (‘to go out’), therefore, indicating the direct line from parent to child. Here ‘their line’ are with them in enjoying the blessing of the Lord. Not only will they not see their children blighted by tragedy but they will see them one with themselves in the things of God. Motyer, J. A.
[14] There is no reference to the great agent of the fall, the serpent, in 11:6ff. but it is accurately in position here (pace BHS). The only point in the whole of the new creation where there is no change (cf. verse 20fg) is in the curse pronounced on sin, which still stands (cf. Gn. 3:14).Motyer, J. A.
[15] For the whole is my holy mountain, the place where the Lord in holiness dwells in the midst of his people, and now, they with him. Motyer, J. A.
[16] It has long been recognized that v. 25 offers a compendium of the messianic oracle of 11:6–9. Two lines between the passages are virtually identical: “the lion will eat straw like the ox” and “They will not hurt or destroy in all my holy mountain.” The first line of v. 25 picks up the vocabulary of 11:6, but refashions it into the larger pattern of juxtaposing the predator with the prey. The line “dust will be the serpent’s food” is a play on Gen. 3:14, which describes the curse of the serpent at the Fall. Childs, B. S.
[1] the woman may have done so here in deference to her Jewish interlocutor. Samaritans preferred ‘Taheb’ (cf. notes on 4:4, 11–12, 19–20), ‘the Restorer’, or possibly ‘he who returns’. When he comes, he will explain everything to us: that is more typically a Samaritan than a Jewish expectation. By and large Jews did not think of the Messiah primarily as a teacher (except perhaps as a teacher of the Gentiles: SB 2. 348; though cf. CD 6:11). By contrast, Samaritans pictured the Taheb as one who would reveal the truth, in line with his role as the ultimate prophet (Dt. 18:15–19; cf. Schnackenburg, 1. 441). John himself understands that Jesus is the ‘revealer’ in ways that outstrip both Jewish and Samaritan expectation (1:18; 14:6; etc.).Carson, D. A
the Samaritan concept most equivalent to the Jewish messiah appears to be quite different from the Jewish concept. They spoke not of a Davidic messiah, nor actually much of an “anointed” (messianic) agent per se, but of the “Taheb,” the “restorer,” a prophet like Moses.369 Like Moses (see comment on 6:15), the Taheb would also rule.Keener, C. S.
It is entirely in line with this Gospel that Jesus should unambiguously declare himself to be the Messiah to a Samaritan, but not to his own people. For many Jews, the title ‘Messiah’ carried so much political and military baggage that his self-disclosure in such settings necessarily had to be more subdued and subtle (cf. notes on 6:15; 10:24). Similarly, in the Synoptics Jesus is far more likely to encourage the public testimony of those who have experienced his transforming power if they live in Gentile territory (e.g. Lk. 8:26–39).Carson, D. A..
[4] no rabbi would have carried on a conversation with a woman. One of their sayings ran, “A man shall not be alone with a woman in an inn, not even with his sister or his daughter, on account of what men may think. A man shall not talk with a woman in the street, not even with his own wife, and especially not with another woman, on account of what men may say.”67 Yet, though the disciples were astonished, they did not question the action of the woman (the first hypothetical question) or that of their Master (the second). They had learned enough to know that, while Jesus did not always respect the conventions of the rabbis, he had good reasons for what he did. Morris, L. .
[5] It is unduly sentimental to suppose that they restrained themselves because they had learned from experience to trust their Master’s good reasons for what he did: they do not consistently exercise similar restraint elsewhere. Carson, D. A..
[6] Many have suggested that, whatever her reason, John detects a profound symbolism: in her eagerness to enjoy the new and living water, she abandons the old water jar, and thus speaks of renunciation of the old ceremonial forms of religion in favour of worship in spirit and truth. It is far from clear, however, that John means to say so much; for, unlike the water jars of 2:6ff., this one has no ritual purification tied up with it.Carson, D. A.
Because John employs the same term in 2:6–7, we may infer a continuation of the replacement motif highlighted there and frequently in John’s water motif.391 Just as Jesus’ gift is greater than the waters of ritual purity, it is greater than the gift of Jacob’s well.Keener, C. S
[7] The disciples had gone into a Samaritan town with apparently little effect on the populace; Jesus had ministered to one woman and brought the entire town to himself. Keener, C. S
[9] Following a pattern that we have seen in the conversations with the Jews after the Temple cleansing (2:20, where see note), with Nicodemus (3:4) and with the woman (v. 15), the disciples misunderstand Jesus by taking his words in a literal and material fashion.Morris, L..
[10] Jesus’ disciples think of literal food as quickly as the Samaritan woman thought of literal water.Carson, D. A.
[12] Obedience to the divine will is for him the major concern. Single-mindedly he presses on. Here he adds the thought of “finishing” his work (for “work” see Additional Note G, pp. 607–13). The verb is cognate with that used on the cross, when Jesus cried, “It is finished” (19:30).80 It reminds us of the awful cost of that work, and underlines the devotion implied in the expression. There is a sense in which each stage of his work may be regarded as perfect and complete. And there is a deeper sense in which nothing is complete without the cross.Morris, L.
[13] Many commentators think “four months, then the harvest” was probably a proverb otherwise unknown to us.415 The proverb might mean, “Labor hard in sowing now, and in four months we shall reap.”Keener, C. S.
[14] The harvest is ready. The wages are there. Let no one hang back. A harvest will not wait; unless it is reaped while it is ripe it will spoil and there will be no harvest. Morris, L.
[15] The ‘crop’ refers to the people who become followers of Jesus, in the first instance the Samaritans; ‘eternal life’ is that for which the crop is harvested. Carson, D. A.
But it is even more difficult to think of this incident as taking place four months before harvest. Jesus’ request for water points to a time of heat. Moreover, four months before harvest there would be plenty of surface water. A weary traveler would not depend on the charity of a chance acquaintance. A proverbial saying is rendered more likely in that the introduction “Do you not say” is not suited to a casual remark about the state of the crops.81 It is favored also by the metrical form of the sayingMorris, L.
The “fruit” here probably refers to new believers (12:24) rather than behavior (15:2–16); the common Johannine phrase “eternal life” probably alludes at least in part to Jesus’ promise to the Samaritan woman in 4:14 Keener, C. S..
[16] First, it calls to mind the eschatological promise of Amos 9:13: ‘ “The days are coming”, declares the LORD, “when the reaper will be overtaken by the ploughman and the planter by the one treading grapes.” ’ The colourful image betokens the blessing of miraculous and unceasing fertility and prosperity. Jesus may therefore be saying that the eschatological age has dawned in his ministry, in which sowing and reaping are coming together in the harvesting of the crop, the messianic community. Carson, D. A.
[17] Again, the meaning of “others” is not clear. It may be that the plural is not meant to be significant and that Jesus refers to himself only.90 If the saying refers only to the contemporary scene the “others” will be Jesus and the woman.91 J. A. T. Robinson has argued, convincingly to my mind, that the reference is primarily to the work of John the Baptist and his followers. Their work in this very area had prepared the way for Jesus and his band.92 Another possibility is that the labors of the prophets in days of old and of people like John the Baptist in more recent times are taken together as the basis for the work of the disciples.Morris, L.
[18] Commentators differ regarding the identity of the sowers and reapers here. Some have taken the sower to represent the patriarchs and prophets paving the way for the apostles (Irenaeus Haer. 4.23.1); others have suggested John the Baptist and his movement, who paved the way for Jesus’ mission in this region (3:23) and who did in fact “rejoice” (4:36) with Jesus (3:29);427 many today take the sower to represent Jesus, or the Father and Jesus (cf. Mark 4:3, 14).428 In the most immediate context, Jesus may refer to himself and the Samaritan woman (hence the plural ἄλλοι), who brought the town to him (4:29–30, 39).Keener, C. S..
[19] It was appropriate that the title ‘Saviour of the world’ should be applied to Jesus in the context of ministry to Samaritans, representing the first cross-cultural evangelism, undertaken by Jesus himself and issuing in a pattern to be followed by the church: ‘you will be my witnesses in Jerusalem, and in all Judea and Samaria, and to the ends of the earth’ (Acts 1:8)Carson, D. A.
林前 13:8 爱是永不止息。先知讲道prophecies之能终必归於无有；说方言之能终必停止；知识也终必归於无有。9 我们现在所知道的有限，先知所讲的也有限，10 等那完全[5]的来到，这有限的必归於无有了。11 我作孩子的时候，话语像孩子，心思像孩子，意念像孩子，既成了人，就把孩子的事丢弃了。12 我们如今彷佛对著镜子观看，模糊不清（原文作如同猜谜）；到那时就要面对面了。我如今所知道的有限，到那时就全知道，如同主知道我一样。1Co 13:8 Love never ends. As for prophecies, they will pass away; as for tongues, they will cease; as for knowledge, it will pass away. 9 For we know in part and we prophesy in part, 10 but when the perfect comes, the partial will pass away. 11 When I was a child, I spoke like a child, I thought like a child, I reasoned like a child. When I became a man, I gave up childish ways. 12 For now we see in a mirror dimly, but then face to face. Now I know in part; then I shall know fully, even as I have been fully known. 13 So now faith, hope, and love abide, these three; but the greatest of these is love.
约壹 3:2 亲爱的弟兄啊，我们现在是神的儿女，将来如何，还未显明；但我们知道，主若显现，我们必要像他、因为必得见他的真体。1Jn 3:2 Beloved, we are God’s children now, and what we will be has not yet appeared; but we know that when he appears we shall be like him, because we shall see him as he is. 1Jn 3:2 (KJV) Beloved, now are we the sons of God, and it doth not yet appear what we shall be: but we know that, when he shall appear, we shall be like him; for we shall see him as he is.
这些恩赐是“末后的日子”the last days {基督再来之前} 所赐下 （徒2:17、珥2:28-32）
Arguments below mainly from Wayne Grudem 下面的观点主要来 Wayne Grudem
旧约先知的权柄 The authority of the Old Testament Prophets.
旧约先知在宣告神的话时，拥有从神来的绝对权柄 Old Testament prophets were able to speak and write words that had absolute divine authority. They could say, “Thus says the Lord,” and the words that followed were the very words of God.
出4:22 你要对法老说：『耶和华这样说：以色列是我的儿子，我的长子。Exo 4:22 Then you shall say to Pharaoh, ‘Thus says the LORD, Israel is my firstborn son,
书24:2 约书亚对众民说：「耶和华以色列的神如此说：『古时你们的列祖，就是亚伯拉罕和拿鹤的父亲他拉，住在大河那边事奉别神，Jos 24:2 And Joshua said to all the people, “Thus says the LORD, the God of Israel, ‘Long ago, your fathers lived beyond the Euphrates, Terah, the father of Abraham and of Nahor; and they served other gods.
士6:8 耶和华就差遣先知到以色列人那里，对他们说：「耶和华以色列的神如此说：『我曾领你们从埃及上来，出了为奴之家，Jdg 6:8 the LORD sent a prophet to the people of Israel. And he said to them, “Thus says the LORD, the God of Israel: I led you up from Egypt and brought you out of the house of bondage.
耶2:2 「你去向耶路撒冷人的耳中喊叫说，耶和华如此说。。。Jer 2:2 “Go and proclaim in the hearing of Jerusalem, Thus says the LORD。。。
耶1:9 於是耶和华伸手按我的口，对我说：我已将当说的话传给你。Jer 1:9 Then the LORD put out his hand and touched my mouth. And the LORD said to me, “Behold, I have put my words in your mouth.
旧约先知写下的圣经是上帝的话 The Old Testament prophets wrote their words as God’s words in Scripture for all time
出34:27 耶和华吩咐摩西说：「你要将这些话写上，因为我是按这话与你和以色列人立约。」Exo 34:27 And the LORD said to Moses, “Write these words, for in accordance with these words I have made a covenant with you and with Israel.”
赛 30:8 现今你去，在他们面前将这话刻在版上，写在书上，以便传留後世，直到永永远远。Isa 30:8 And now, go, write it before them on a tablet and inscribe it in a book, that it may be for the time to come as a witness forever.
耶 30:2 「耶和华以色列的神如此说：你将我对你说过的一切话都写在书上。Jer 30:2 “Thus says the LORD, the God of Israel: Write in a book all the words that I have spoken to you.
哈2:2 他对我说：将这默示明明的写在版上，使读的人容易读。3 因为这默示有一定的日期，快要应验，并不虚谎。虽然迟延，还要等候；因为必然临到，不再迟延。Hab 2:2 And the LORD answered me: “Write the vision; make it plain on tablets, so he may run who reads it.3 For still the vision awaits its appointed time; it hastens to the end—it will not lie. If it seems slow, wait for it; it will surely come; it will not delay.
当先知传神的话，不信或违背先知的话等同不信与违背神To disbelieve or disobey a prophet’s words was to disbelieve or disobey God.
王上20:35 有先知的一个门徒奉耶和华的命对他的同伴说：「你打我吧！」那人不肯打他。36 他就对那人说：「你既不听从耶和华的话，你一离开我，必有狮子咬死你。」那人一离开他，果然遇见狮子，把他咬死了。1Ki 20:35 And a certain man of the sons of the prophets said to his fellow at the command of the LORD, “Strike me, please.” But the man refused to strike him. 36 Then he said to him, “Because you have not obeyed the voice of the LORD, behold, as soon as you have gone from me, a lion shall strike you down.” And as soon as he had departed from him, a lion met him and struck him down.
王上13:11 有一个老先知住在伯特利，他儿子们来，将神人当日在伯特利所行的一切事和向王所说的话都告诉了父亲。12 父亲问他们说：「神人从那条路去了呢？」儿子们就告诉他；原来他们看见那从犹大来的神人所去的路。13 老先知就吩咐他儿子们说：「你们为我备驴。」他们备好了驴，他就骑上，14 去追赶神人，遇见他坐在橡树底下，就问他说：「你是从犹大来的神人不是？」他说：「是。」15 老先知对他说：「请你同我回家吃饭。16 神人说：「我不可同你回去进你的家，也不可在这里同你吃饭喝水；17 因为有耶和华的话嘱咐我说：『你在那里不可吃饭喝水，也不可从你去的原路回来。』」18 老先知对他说：「我也是先知，和你一样。有天使奉耶和华的命对我说：『你去把他带回你的家，叫他吃饭喝水。』」这都是老先知诓哄他。19 於是神人同老先知回去，在他家里吃饭喝水。20 二人坐席的时候，耶和华的话临到那带神人回来的先知，21 他就对那从犹大来的神人说：「耶和华如此说：你既违背耶和华的话，不遵守耶和华你神的命令，22 反倒回来，在耶和华禁止你吃饭喝水的地方吃了喝了，因此你的尸身不得入你列祖的坟墓。」23 吃喝完了，老先知为所带回来的先知备驴。24 他就去了，在路上有个狮子遇见他，将他咬死，尸身倒在路上，驴站在尸身旁边，狮子也站在尸身旁边。1Ki 13:21 And he cried to the man of God who came from Judah, “Thus says the LORD, ‘Because you have disobeyed the word of the LORD and have not kept the command that the LORD your God commanded you, 22 but have come back and have eaten bread and drunk water in the place of which he said to you, “Eat no bread and drink no water,” your body shall not come to the tomb of your fathers.'” 23 And after he had eaten bread and drunk, he saddled the donkey for the prophet whom he had brought back. 24 And as he went away a lion met him on the road and killed him. And his body was thrown in the road, and the donkey stood beside it; the lion also stood beside the body.
新约的使徒们与旧约先知们同等 New Testament Counterparts to Old Testament Prophets Are New Testament Apostles not the prophets found in NT church.
在新约中，那宣告神的话并写圣经的，主耶稣称他们为使徒。 In the New Testament there were also people who spoke and wrote God’s very words and had them recorded in Scripture, but we may be surprised to find that Jesus no longer calls them “prophets” but uses a new term, “apostles.”
新约的使徒们对等旧约先知 （林前2:13、林后13:3、加1:8-9、11-12、帖前2:13、4:8、15、彼后3:2）书写新约圣经的是使徒们。The apostles are the New Testament counterpart to the Old Testament prophets (see 1 Cor. 2:13; 2 Cor. 13:3; Gal. 1:8–9; 11–12; 1 Thess. 2:13; 4:8, 15; 2 Peter 3:2). It is the apostles, not the prophets, who have authority to write the words of New Testament Scripture.
林前 2:13 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。1Co 2:13 And we impart this in words not taught by human wisdom but taught by the Spirit, interpreting spiritual truths to those who are spiritual.
林后13:3 你们既然寻求基督在我里面说话的凭据，我必不宽容。因为，基督在你们身上不是软弱的，在你们里面是有大能的。2Co 13:3 since you seek proof that Christ is speaking in me. He is not weak in dealing with you, but is powerful among you.
加1:8 但无论是我们，是天上来的使者，若传福音给你们，与我们所传给你们的不同，他就应当被咒诅。Gal 1:8 But even if we or an angel from heaven should preach to you a gospel contrary to the one we preached to you, let him be accursed. 9 As we have said before, so now I say again: If anyone is preaching to you a gospel contrary to the one you received, let him be accursed.
加 1:11 弟兄们，我告诉你们，我素来所传的福音不是出於人的意思。Gal 1:11 For I would have you know, brothers, that the gospel that was preached by me is not man’s gospel. 12 For I did not receive it from any man, nor was I taught it, but I received it through a revelation of Jesus Christ.
帖前2:13 为此，我们也不住的感谢神，因你们听见我们所传神的道就领受了；不以为是人的道，乃以为是神的道。这道实在是神的，并且运行在你们信主的人心中。1Th 2:13 And we also thank God constantly for this, that when you received the word of God, which you heard from us, you accepted it not as the word of men but as what it really is, the word of God, which is at work in you believers.
彼后3:1 亲爱的弟兄啊，我现在写给你们的是第二封信。这两封都是提醒你们，激发你们诚实的心，2 叫你们记念圣先知预先所说的话和主救主的命令，就是使徒所传给你们的。2Pe 3:1 This is now the second letter that I am writing to you, beloved. In both of them I am stirring up your sincere mind by way of reminder, :2 that you should remember the predictions of the holy prophets and the commandment of the Lord and Savior through your apostles,
使徒们要强调他们的权柄时，并不是称自己是先知，而是强调他们是耶稣基督所立的使徒When the apostles want to establish their unique authority they never appeal to the title “prophet” but rather call themselves “apostles”
所有写新约圣经的人，从来没有使用过先知的称号。All who have wrote the Holy Scriptures in the New Testament, has never appeal to the title of the prophets.
使徒约翰所写的《启示录》。NT is written mainly by Apostle Paul, Peter, John, Matthew, Gospel of Luke (Co-worker of Apostle Paul) Col 4:14, 2Ti 4:11, Gospel of Mark (Co-worker of Apostle Peter and Paul) 1Pe 5:13, 2Ti 4:11, Epistle of James and Jude (brothers of Jesus) Gal 1:19, Jud 1:1, Epistle of Hebrew : Author Unknown. Revelation written by Apostle John.
所有使徒都以使徒的职分来表明他们的权柄，而不是以先知的职分。All the Apostles establish their authority by their office as an Apostle not as a prophet.
罗1:1 耶稣基督的仆人保罗，奉召为使徒，特派传神的福音。Rom 1:1 Paul, a servant of Christ Jesus, called to be an apostle, set apart for the gospel of God,
林前 1:1 奉神旨意，蒙召作耶稣基督使徒的保罗，同兄弟所提尼，1Co 1:1 Paul, called by the will of God to be an apostle of Christ Jesus, and our brother Sosthenes,
加1:1 作使徒的保罗（不是由於人，也不是藉著人，乃是藉著耶稣基督，与叫他从死里复活的父神）Gal 1:1 Paul, an apostle–not from men nor through man, but through Jesus Christ and God the Father, who raised him from the dead—
彼前 1:1 耶稣基督的使徒彼得写信给那分散在本都、加拉太、加帕多家、亚西亚、庇推尼寄居的，1Pe 1:1 Peter, an apostle of Jesus Christ, To those who are elect exiles of the dispersion in Pontus, Galatia, Cappadocia, Asia, and Bithynia,
Definition :not as “proclaiming a word from the Lord,” but rather as “telling something that God has spontaneously brought to mind.” (Non inferential process or inferential process)
新约教会的先知所预言的，不一定就是上帝的命令NT “Prophets” Did Not Speak With Authority Equal to God’s command.
新约“先知”的预言并不像旧约先知的旧约预言一样等于上帝的绝对命令。NT Prophecy is not equal to absolute command of God as like the OT prophecy by the OT prophets.
保罗没有听从预言！即使门徒透过圣灵告诉他不要去耶路撒冷，但保罗仍继续前往。Paul disobeyed the prophecy! Paul continued his journey to Jerusalem even though the disciples through the Spirit tell him not to go. Act 21:4 And having sought out the disciples, we stayed there for seven days. And through the Spirit they were telling Paul not to go on to Jerusalem. 5 When our days there were ended, we departed and went on our journey, …
在亚迦布提出预言之后，保罗不听弟兄姐妹的劝说。Paul disobeyed the people’s persuasion after Agabus prophesised.
徒21:10 我们在那里多住了几天，有一个先知，名叫亚迦布，从犹太下来，11 到了我们这里，就拿保罗的腰带捆上自己的手脚，说：「圣灵说：犹太人在耶路撒冷，要如此捆绑这腰带的主人，把他交在外邦人手里。」12 我们和那本地的人听见这话，都苦劝保罗不要上耶路撒冷去。13 保罗说：「你们为什麽这样痛哭，使我心碎呢？我为主耶稣的名，不但被人捆绑，就是死在耶路撒冷也是愿意的。」14 保罗既不听劝，我们便住了口，只说：「愿主的旨意成就，」便了。Act 21:10 While we were staying for many days, a prophet named Agabus came down from Judea. 11 And coming to us, he took Paul’s belt and bound his own feet and hands and said, “Thus says the Holy Spirit, ‘This is how the Jews at Jerusalem will bind the man who owns this belt and deliver him into the hands of the Gentiles.'” 12 When we heard this, we and the people there urged him not to go up to Jerusalem. 13 Then Paul answered, “What are you doing, weeping and breaking my heart? For I am ready not only to be imprisoned but even to die in Jerusalem for the name of the Lord Jesus.” 14 And since he would not be persuaded, we ceased and said, “Let the will of the Lord be done.”
新约预言并非像旧约一样无误。新约先知们的预言是信徒主观对上帝“启示”（启示，印象）的报道或解释。NT Prophecy is not inerrant of infallible like the OT. NT prophecy is a subjective reporting of God’s “revelation” (illumination, impression) by the believer.
徒21:10 我们在那里多住了几天，有一个先知，名叫亚迦布，从犹太下来，11 到了我们这里，就拿保罗的腰带捆上自己的手脚，说：「圣灵说：犹太人在耶路撒冷，要如此捆绑这腰带的主人，把他交在外邦人手里。」12 我们和那本地的人听见这话，都苦劝保罗不要上耶路撒冷去。13 保罗说：「你们为什麽这样痛哭，使我心碎呢？我为主耶稣的名，不但被人捆绑，就是死在耶路撒冷也是愿意的。」14 保罗既不听劝，我们便住了口，只说：「愿主的旨意成就，」便了。Acts 21:10–11-14: Agabus prophesied that the Jews at Jerusalem would bind Paul and “deliver him into the hands of the Gentiles,”
事件的发生证明事实并非如此But the events turn out not to be exactly what happened.
不是犹太人，而是罗马人束缚他Not the Jews but the Romans who bind him.
徒21:33 於是千夫长上前拿住他，吩咐用两条铁链捆锁；又问他是什麽人，做的是什麽事。Act 21:33 Then the chief captain came near, and laid hold on him, and commanded him to be bound with two chains; and inquired who he was, and what he had done. Act 22:25 And when they had tied him up with the thongs, …
犹太人其实希望杀死保罗，而不希望保罗被交给外邦人。The Jews do not want Paul to be given to the Gentiles. The Jews want him to die.
徒21:31 他们正想要杀他，有人报信给营里的千夫长说：「耶路撒冷合城都乱了。」Act 21:31 And as they were seeking to kill him, word came to the tribune of the cohort that all Jerusalem was in confusion.
旧约先知们预言时，不会在预言的细节上出差错The prediction was not far off, but it had inaccuracies in detail that would have called into question the validity of any Old Testament prophet.
亚迦布应该是受启示后，他用自己的理解来解释与报道神给他的心里的启示Agabus own interpretation of such a “vision” or “revelation” from the Holy Spirit would be that the Jews had bound Paul and handed him over to the Romans
新约先知们的预言，是用自己的话语来表达主给他们的启发This is exactly the kind of fallible prophecy that would fit the definition of New Testament congregational prophecy proposed above—reporting in one’s own words something that God has spontaneously brought to mind.
保罗教导我们必须实验所有的预言。提前5:21 但要凡事察验
Not all “so called Prophecy” are real prophecies from the Lord. (1Thess 5:19-21). We must test them!
.帖前5:19 不要消灭圣灵的感动；20 不要藐视先知的讲论。21 但要凡事察验，善美的要持守，1Th 5:19 Do not quench the Spirit. 20 Do not despise prophecies, 21 but test everything; hold fast what is good.
如果预言在权威上等同神的道，那么保罗也不会告诉帖撒罗尼迦人不要轻视它并对其进行检验。If the Thessalonians had thought that prophecy equaled God’s Word in authority, he would never have had to tell the Thessalonians not to despise it and test it.
预言可以是信徒推论出来或按他们自己的直觉（非推论过程）Prophecy can be inferential or non inferential process (intuitive)
推论：可以是根据某种情况按经文中的回忆和话语，来教导，鼓励或责备信徒。inferential : can be the remembrance and utterance of a scripture on a certain situation that help edify, encourage or rebuke the believers.
非推论（直觉）。他们内心感到他们应该说或做某件事。Non-inferential (intuitive) . They sense that they should say or do a particular thing.
其它证据显示新约先知们的启示不是向旧约先知的启示一样无误误谬。Further evidences that shows that NT prophecies in the church are not like the apostolic prophecies or Old Testament prophecies that are inerrant and infallible. (1 Corin 14:29)
旧约先知具有绝对无误与误谬的权威。An Old Testament prophet has absolute infallible and inerrant authority.
使徒写下的圣经具有绝对的权威，有如旧约先知。Apostles’ writing has absolute authority like the Old Testament Prophets.
林前14:37 若有人以为自己是先知，或是属灵的，就该知道，我所写给你们的是主的命令。38 若有不知道的，就由他不知道吧！（注意：哥林多教会中的先知并没有使徒般的权柄）1 Corinthians 14:37-38. Then in verses 37 and 38, in he claims authority far greater than any prophet at Corinth: “If any one thinks that he is a prophet, or spiritual, he should acknowledge that what I am writing to you is a command of the Lord. If any one does not recognize this, he is not recognized.” (NOTE : a prophet in Corinthian does not command such an authority)
保罗命令教会需要仔细衡量教会先知所讲的内容。
林前14:29至於作先知讲道的，只好两个人或是三个人，其余的就当慎思明辨。 But in the NT prophecy, the church is instructed to weight carefully what is said. 1Co 14:29 Two or three prophets should speak, and the others should weigh carefully what is said.
使徒们准备他们离世后，并不是通过鼓励基督徒去询问先知们来解决他们的问题，而是通过教导圣经的牧师来指引。Apostolic Preparations for Their Absence: the problem of successors to the apostles is solved not by encouraging Christians to listen to the prophets but by pointing to the pastors teaching the Scriptures.
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。2 Ti 2:15 Do your best to present yourself to God as one approved, a workman who does not need to be ashamed and who correctly handles the word of truth.
提后3:16 圣经都是神所默示的（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，2Ti 3:16 All Scripture is God-breathed and is useful for teaching, rebuking, correcting and training in righteousness,17 so that the man of God may be thoroughly equipped for every good work.
彼后 3:15 并且要以我主长久忍耐为得救的因由，就如我们所亲爱的兄弟保罗，照著所赐给他的智慧写了信给你们。16 他一切的信上也都是讲论这事。信中有些难明白的，那无学问、不坚固的人强解，如强解别的经书一样，就自取沉沦。2Pe 3:15 Bear in mind that our Lord’s patience means salvation, just as our dear brother Paul also wrote you with the wisdom that God gave him. 16 He writes the same way in all his letters, speaking in them of these matters. His letters contain some things that are hard to understand, which ignorant and unstable people distort, as they do the other Scriptures, to their own destruction.
在任何情况下，我们都不会从圣经中读，叫我们“注意教会中的先知” 或 “通过你们的先知服从主的话”，的劝告等等。但圣经清楚指我们是要服从使徒们的教导与他们所记载下来的书信。 In no case do we read exhortations to “give heed to the prophets in your churches” or to “obey the words of the Lord through your prophets,” etc. But to obey the teachings and the writings of the Apostles.
正常普遍接受主的指示是透过“圣经的教导The norm of receiving instructions from the Lord is “teaching,”
教会里的预言必须要服在圣经的权威之下。保罗没有吩咐提摩太牧师要在教会里使用预言，而是要在教会教导信徒圣经。prophecies in the church are always to be subject to the authoritative teaching of Scripture. Timothy was not told to prophesy Paul’s instructions in the church; he was to teach them.
提前 4:11 这些事，你要吩咐人，也要教导人。1 Ti 4:11 Command and teach these things
提前6:2 仆人有信道的主人，不可因为与他是弟兄就轻看他；更要加意服事他；因为得服事之益处的，是信道蒙爱的。你要以此教训人，劝勉人。1Ti 6:2 Those who have believing masters are not to show less respect for them because they are brothers. Instead, they are to serve them even better, because those who benefit from their service are believers, and dear to them. These are the things you are to teach and urge on them.
教会需坚守圣经中的教义Church to hold on to the teachings of the Bible
教会没有被要求来坚守 “预言” ，而是坚守使徒们 “教给”他们的教义传统。
帖后2:15 所以，弟兄们，你们要站立得稳，凡所领受的教训，不拘是我们口传的，是信上写的，都要坚守。The Church were not told to hold firm to the traditions that were “prophesied” to them but to the traditions that they were “taught” by Paul 2Th 2:15 So then, brothers, stand firm and hold to the teachings[3] we passed on to you, whether by word of mouth or by letter.
教会的牧师，长者和教师被指示要教上帝的道而不是来讲预言。Pastors and Elders and Teachers of the Church are instructed to teach the Word of God not to prophesy.
在提摩太的领导职能中，他要注意自己和他的“教训”，但他从来没有被告知要注意他的预言。In Timothy’s leadership function, he was to take heed to himself and to his “teaching” but he is never told to take heed to his prophesying.
提前4:16 你要谨慎自己和自己的教训，要在这些事上恒心；因为这样行，又能救自己，又能救听你的人。1Ti 4:16 Watch your life and doctrine closely. Persevere in them, because if you do, you will save both yourself and your hearers
但长老(督工的)必须能教导神的道But Elders (Overseer) must be able to teach the Word of God.
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。1Ti 5:17 The elders who direct the affairs of the church well are worthy of double honor, especially those whose work is preaching and teaching.
提前3:2 作监督的，必须无可指责，只作一个妇人的丈夫，有节制，自守，端正，乐意接待远人，善於教导；1Ti 3:2 Now the overseer must be above reproach, the husband of but one wife, temperate, self-controlled, respectable, hospitable, able to teach,
多1:9 坚守所教真实的道理，就能将纯正的教训劝化人，又能把争辩的人驳倒了。Tit 1:9 He must hold firmly to the trustworthy message as it has been taught, so that he can encourage others by sound doctrine and refute those who oppose it.
书中没有提到任何从事预言工作的长老，也没有说长老必须是“一个恰当的先知”，或者长老应该“坚持预言”。nothing is said about any elders whose work was prophesying, nor is it ever said that an elder has to be “an apt prophet” or that elders should be “holding firm to sound prophecies.”
“教导”是对圣经的解释或应用“teaching” is an explanation or application of Scripture
徒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。Act 15:35 But Paul and Barnabas remained in Antioch, where they and many others taught and preached the word of the Lord.
罗15:4 从前所写的圣经都是为教训我们写的，叫我们因圣经所生的忍耐和安慰可以得著盼望。Rom 15:4 For everything that was written in the past was written to teach us, so that through endurance and the encouragement of the Scriptures we might have hope.
西3:16 当用各样的智慧，把基督的道理丰丰富富的存在心里，（或作：当把基督的道理丰丰富富的存在心里，以各样的智慧），用诗章、颂词、灵歌，彼此教导，互相劝戒，心被恩感，歌颂神。Col 3:16 Let the word of Christ dwell in you richly as you teach and admonish one another with all wisdom, and as you sing psalms, hymns and spiritual songs with gratitude in your hearts to God.
来 5:12 看你们学习的工夫，本该作师傅，谁知还得有人将神圣言小学的开端另教导你们，并且成了那必须吃奶，不能吃乾粮的人。Heb 5:12 In fact, though by this time you ought to be teachers, you need someone to teach you the elementary truths of God’s word all over again. You need milk, not solid food!
教导就是重复和解释使徒的教导 Teaching is a repetition and explanation of apostolic instructions
罗16:17 弟兄们，那些离间你们、叫你们跌倒、背乎所学之道的人，我劝你们要留意躲避他们。Rom 16:17 I urge you, brothers, to watch out for those who cause divisions and put obstacles in your way that are contrary to the teaching you have learned. Keep away from them.
提后 2:2 你在许多见证人面前听见我所教训的，也要交托那忠心能教导别人的人。2Ti 2:2 And the things you have heard me say in the presence of many witnesses entrust to reliable men who will also be qualified to teach others.
提后3:10 但你已经服从了我的教训、品行、志向、信心、宽容、爱心、忍耐，2Ti 3:10 You, however, know all about my teaching, my way of life, my purpose, faith, patience, love, endurance,
雅各又警告，传道的人而不是先知，说传道的人要受更严厉的审判James warned that those who teach, not those who prophesy, will be judged with greater strictness
雅3:1 我的弟兄们，不要多人作师傅，因为晓得我们要受更重的判断。Jas 3:1 Not many of you should presume to be teachers, my brothers, because you know that we who teach will be judged more strictly.
教会由长老(监督者)而不是先知来统治和领导Church ruled and lead by Elders (Overseer) not Prophets
使徒保罗指出教会要由长老(监督者/主教)来管理Apostle Paul spelled out that the church are to be ruled by elders (overseer /bishop) 1 Timothy 3
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。1Ti 5:17 Let the elders who rule well be considered worthy of double honor, especially those who labor in preaching and teaching.
多1:5 我从前留你在革哩底，是要你将那没有办完的事都办整齐了，又照我所吩咐你的，在各城设立长老。Tit 1:5 This is why I left you in Crete, so that you might put what remained into order, and appoint elders in every town as I directed you—
耶路撒冷议会，《使徒行传》第15章。使徒和长老，聚会商议这事。Jerusalem Council Acts 15. Act 15:6 The apostles and elders met to consider this question.
过度依赖主观的印象作为指导的危险，必须明确防范。那些不断从神那里寻求主观“信息”来引导他们生活的人必须被提醒，他们需要更加重视圣经，并寻求圣经里所写的确实智慧。Danger of excessive reliance on subjective impressions for guidance, and that must be clearly guarded against. People who continually seek subjective “messages” from God to guide their lives must be cautioned that they need to place much more emphasis on Scripture and seeking God’s sure wisdom written there.
许多灵恩派作家都会同意这种警告，如下引文所示:Many charismatic writers would agree with this caution, as the following quotations indicate:
Michael Harper (英国国教灵恩牧师):预言告诉别人他们该做什么，会引起极大的怀疑。Michael Harper (Anglican charismatic pastor):Prophecies which tell other people what they are to do—are to be regarded with great suspicion.
唐纳德·吉(神召会):我们在属灵恩赐上的许多错误，都是在我们想要把特别的、不寻常的变成常理、习惯的时候发生的。让那些过度渴望通过恩赐获得“信息”的人，从过去几代人和同时代人的失败中吸取教训……圣经才应该是我们脚前的灯，是我们路上的光。Donald Gee (Assemblies of God): Many of our errors where spiritual gifts are concerned arise when we want the extraordinary and exceptional to be made the frequent and habitual. Let all who develop excessive desire for “messages” through the gifts take warning from the wreckage of past generations as well as of contemporaries….The Holy Scriptures are a lamp unto our feet and a light unto our path.
唐纳德·布里奇(英国牧师):光照主义者总是发现“上帝让他”做事……光照主义者通常非常真诚，非常专注，并拥有服从上帝的命令，这让更谨慎的基督徒感到羞耻。然而，他们正在走一条危险的道路。他们的祖先以前曾践踏过这路，从长远来看，总是带来灾难性的后果。内在的情感和特殊的提示本质上是主观的。唯有圣经为我们提供了客观的指导。Donald Bridge (British charismatic pastor):The illuminist constantly finds that “God tells him” to do things….Illuminists are often very sincere, very dedicated, and possessed of a commitment to obey God that shames more cautious Christians. Nevertheless they are treading a dangerous path. Their ancestors have trodden it before, and always with disastrous results in the long run. Inner feelings and special promptings are by their very nature subjective. The Bible provides our objective guide.
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新约教会的预言恩赐的目的Purpose of the gift of Prophecy to the New Testament Churches
预言包括一些预测Prophecies Includes some predictions
徒11:28 内中有一位，名叫亚迦布，站起来，藉著圣灵指明天下将有大饥荒（这事到革老丢年间果然有了。）Act 11:28 One of them, named Agabus, stood up and through the Spirit predicted that a severe famine would spread over the entire Roman world. (This happened during the reign of Claudius.)
预言包括揭示人内心的秘密Prophecies Includes disclosure of secrets of the person heart
林前 14:24 若都作先知讲道，偶然有不信的，或是不通方言的人进来，就被众人劝醒，被众人审明，25 他心里的隐情显露出来，就必将脸伏地，敬拜神，说：「神真是在你们中间了。」1Co 14:24 But if an unbeliever or someone who does not understand[8] comes in while everybody is prophesying, he will be convinced by all that he is a sinner and will be judged by all,25 and the secrets of his heart will be laid bare. So he will fall down and worship God, exclaiming, “God is really among you!”
预言是对人说要建立，鼓励和安慰“prophesies speaks to men for their upbuilding and encouragement and consolation”
林前14:3 但作先知讲道的，是对人说，要造就、安慰、劝勉人。1Co 14:3 But everyone who prophesies speaks to men for their strengthening, encouragement and comfort.
领受恩赐的目的，不是为要炫耀，乃是要在爱中造就教会。purpose of exercising gifts must not be for prideful use but for edifications of the church in love!
信徒应用预言的恩赐Application for Believers on the Gifts of Prophecy
旧约中常见的短语“耶和华如此说”应该被避免(这句话在新约教会中没有任何先知说过)。The common Old Testament phrase, “Thus says the Lord” should be avoided (a phrase nowhere spoken in the New Testament by any prophets in New Testament churches).
若有人真以为神感动什么事，该在会中报告时，应该说，主感动我使我想起……或 “在我看来，主好像正在指示我们……” 或者类似的表达方式。If someone really does think God is bringing something to mind which should be reported in the congregation, there is nothing wrong with saying, “I think the Lord is putting on my mind that…” or “It seems to me that the Lord is showing us…” or some similar expression.
听一个人的预言是非常危险的(尤其是一个不属于你教会的陌生人)。如果事情涉及到一个人，上帝通常也会感动涉及那事的人，而不是透过另外一个人来告诉他而已。It is highly dangerous to listen to one person’s prophecy, (especially a stranger who is not from your church). If the matters involves a person, God will usually also impress on the person involved.
不是所有的基督徒都有这样的恩赐。预言不是自我幻想或自我催动或我个人的感觉。预言是来自神的礼物，圣灵突然给人的思想和心灵带来一些“启示”(光照或启发)。预言不是自己个人自我运用出来的! 一个人必须首先检查自己是否是他自己想象出来的。Not all Christians have the gift. Prophecy is not self illusion or self force or how I feel. Prophecy is a gift from God, where the Holy Spirit suddenly brings some “revelation” (illumination or prompting) to the person’s mind and heart. Prophecy MUST NOT BE self forced! The person must first examined himself whether is it from his own imagination.
避免使用“先知”的头衔给那些有预言恩赐的人，因为这让人想起旧约中的许多先知，并误导许多人，认为他们的话是带有权威的，无误的，误谬的，是应该被遵守的。To avoid using the title “Prophets” for those who have the gift of prophecy, as it brings to mind to many of the Old Testament Prophets and it will mislead many thinking that their words are authoritative, infallible and inerrant and to be obeyed.
那些已经从圣灵得到提示或光照的人，应该避免使用“启示”一词。因为这样会误导许多人，以为他们的话和圣经中记载的启示是一样的，并与圣经一样有权威。To avoid using the word “revelation” for those who have received prompting or illumination from the Holy Spirit. As it will mislead many to think that their words are of the same nature, same authority as the revelations recorded in the Bible.
要知道它是不是预言，必须等待它实现才知。To see whether is it prophecy, you have to wait for it fulfilment.
预言应该遵守圣经的指引(林前14:29-36)。
预言当然应该根据圣经的教导来评估(林前14:29-38;帖5:19-21)。prophesy should be kept within scriptural guidelines (1 Cor. 14:29–36). Prophecies should certainly be evaluated according to the teachings of Scripture (1 Cor. 14:29–38; 1 Thess. 5:19–21)
应该真诚地寻求教会的建立，而不是为了建立自己的威望 (林前14:12、26)should genuinely seek the edification of the church and not their own prestige (1 Cor. 14:12, 26)
教会能鼓励预言的恩赐，这种恩赐在教会祷告会中时其实已经发挥作用。以祷告的形式(能称为“先知性的祷告”) 按主的感动来作出祷告。The church should recognize and encourage the gift of prophecy in ways it has already been functioning in the church—at church prayer meetings. express those promptings in the form of a prayer (what might be called a “prophetic prayer”) to the Lord.
预言的恩赐在可能不是一种常态。the gift of prophecy may not be a norm today .
John Calvin considered the forefather of Reformed Theology when commenting on 1 Corinthian Chpt 14:32 mourned over the lack of spiritual gifts (especially prophecy) in his church during his days and he admired the gifts bestowed to the Corinthian Church during the early days. For Calvin when commenting on Apostle instruction to the church for the prophets to wait and take their turn to prophesy says: 【From this passage of Paul’s writings, we may conjecture how very illustrious that Church was, in respect of an extraordinary abundance and variety of spiritual gifts. There were colleges of Prophets, so that pains had to be taken, that they might have their respective turns. There was so great a diversity of gifts, that there was a superabundance. We now see our leanness, nay, our poverty; but in this we have a just punishment, sent to requite our ingratitude. For neither are the riches of God exhausted, nor is his benignity lessened; but we are neither deserving of his bounty, nor capable of receiving his liberality. Still we have an ample sufficiency of light and doctrine, provided there were no deficiency in respect of the cultivation of piety, and the fruits that spring from it.】
Calvin, Commentaries on the Epistles of Paul the Apostle to the Corinthians . Calvin commentary on 1 Corinthians 14:32
谨防假先知Beware of False Prophets
耶稣和使徒警告我们，教会中的假先知会把我们引入歧途，偏离福音或神的道。正如使徒约翰通过圣灵告诫我们不要相信每一个灵，而要试验那些灵。Jesus and the Apostles warned us of false prophets in the Church that will lead us astray from the gospel or the Word of God. As Apostle John thru the Holy Spirit warned us not to believe every spirit, but test the spirits.
约壹4:1 亲爱的弟兄啊，一切的灵，你们不可都信，总要试验那些灵是出於神的不是，因为世上有许多假先知已经出来了。1Jn 4:1 Beloved, do not believe every spirit, but test the spirits to see whether they are from God, for many false prophets have gone out into the world.
太24:24 因为假基督、假先知将要起来，显大神迹、大奇事，倘若能行，连选民也就迷惑了。Mat 24:24 For false christs and false prophets will arise and perform great signs and wonders, so as to lead astray, if possible, even the elect.
可13:22 因为假基督、假先知将要起来，显神迹奇事，倘若能行，就把选民迷惑了。Mar 13:22 For false christs and false prophets will arise and perform signs and wonders, to lead astray, if possible, the elect.
有些假先知甚至会行假神迹奇事Some false prophets may even perform false signs and wonders
(lead people away from the Bible) 2Th 2:9-13 The coming of the lawless one is by the activity of Satan with all power and false signs and wonders, 10 and with all wicked deception for those who are perishing, because they refused to love the truth and so be saved. 11 Therefore God sends them a strong delusion, so that they may believe what is false, 12 in order that all may be condemned who did not believe the truth but had pleasure in unrighteousness. 13 But we ought always to give thanks to God for you, brothers beloved by the Lord, because God chose you as the firstfruits to be saved, through sanctification by the Spirit and belief in the truth.
(没有其他福音) 加1:7 那并不是福音，不过有些人搅扰你们，要把基督的福音更改了。8 但无论是我们，是天上来的使者，若传福音给你们，与我们所传给你们的不同，他就应当被咒诅。9 我们已经说了，现在又说，若有人传福音给你们，与你们所领受的不同，他就应当被咒诅。(no other gospel) Gal 1:7 which is really no gospel at all. Evidently some people are throwing you into confusion and are trying to pervert the gospel of Christ.8 But even if we or an angel from heaven should preach a gospel other than the one we preached to you, let him be eternally condemned!9 As we have already said, so now I say again: If anybody is preaching to you a gospel other than what you accepted, let him be eternally condemned!
识别假先知Identification of False Prophets
耶稣和先知以及使徒教我们如何辨别假先知。Jesus and the Prophets and the Apostles has taught us how to identify the false prophets.
(带领你认识一个不同于圣经的神)
申18:20 若有先知擅敢托我的名说我所未曾吩咐他说的话，或是奉别神的名说话，那先知就必治死。』21 你心里若说：『耶和华所未曾吩咐的话，我们怎能知道呢？』22 先知托耶和华的名说话，所说的若不成就，也无效验，这就是耶和华所未曾吩咐的，是那先知擅自说的，你不要怕他。 (lead you to a different God as taught in the Bible) Deu 18:20-22 But the prophet who presumes to speak a word in my name that I have not commanded him to speak, or who speaks in the name of other gods, that same prophet shall die.’ 21 And if you say in your heart, ‘How may we know the word that the LORD has not spoken?’– 22 when a prophet speaks in the name of the LORD, if the word does not come to pass or come true, that is a word that the LORD has not spoken; the prophet has spoken it presumptuously. You need not be afraid of him.
(看他们的生活，与他们所结的果)
太7:15 「你们要防备假先知。他们到你们这里来，外面披著羊皮，里面却是残暴的狼。16 凭著他们的果子，就可以认出他们来。荆棘上岂能摘葡萄呢？蒺藜里岂能摘无花果呢？17 这样，凡好树都结好果子，惟独坏树结坏果子。18 好树不能结坏果子；坏树不能结好果子。19 凡不结好果子的树就砍下来，丢在火里。20 所以，凭著他们的果子就可以认出他们来。」21 「凡称呼我『主啊，主啊』的人不能都进天国；惟独遵行我天父旨意的人才能进去。22 当那日必有许多人对我说：『主啊，主啊，我们不是奉你的名传道，奉你的名赶鬼，奉你的名行许多异能吗？』23 我就明明的告诉他们说：『我从来不认识你们，你们这些作恶的人，离开我去吧！』」(look into their lives and know their fruits) Mat 7:15-23 “Beware of false prophets, who come to you in sheep’s clothing but inwardly are ravenous wolves. 16 You will recognize them by their fruits. Are grapes gathered from thornbushes, or figs from thistles? 17 So, every healthy tree bears good fruit, but the diseased tree bears bad fruit. 18 A healthy tree cannot bear bad fruit, nor can a diseased tree bear good fruit. 19 Every tree that does not bear good fruit is cut down and thrown into the fire. 20 Thus you will recognize them by their fruits. 21 “Not everyone who says to me, ‘Lord, Lord,’ will enter the kingdom of heaven, but the one who does the will of my Father who is in heaven. 22 On that day many will say to me, ‘Lord, Lord, did we not prophesy in your name, and cast out demons in your name, and do many mighty works in your name?’ 23 And then will I declare to them, ‘I never knew you; depart from me, you workers of lawlessness.’
(所有的信徒“先知”都不能否认圣经）
林前14:37 若有人以为自己是先知，或是属灵的，就该知道，我所写给你们的是主的命令。38 若有不知道的，就由他不知道吧！(All “prophets” cannot deny the Bible) 1Co 14:37 -38 If anyone thinks that he is a prophet, or spiritual, he should acknowledge that the things I am writing to you are a command of the Lord. 38 If anyone does not recognize this, he is not recognized.
14. 没有人能加添神的话语(圣经)。No One is able to add to God’s Words (Bible).
早期的教会神父认识到圣经的正典已完毕，在使徒去世后，就没有人能补充圣经。引用申4:2 Deu_12:32; 箴30:6; 启22:18-19The canon of the Bible is closed and the early church Fathers recognized that after the Apostles have passed away, there are no one who can add into the scriptures. References Deu_4:2, Deu_12:32; Pro_30:6;Rev_22:18-19
对假先知的警告和审判Warning and Judgments for false prophets
(旧约时代假先知会被石头砸死)
申13:1「你们中间若有先知或是做梦的起来，向你显个神迹奇事，2 对你说：『我们去随从你素来所不认识的别神，事奉他吧。』他所显的神迹奇事虽有应验，3 你也不可听那先知或是那做梦之人的话；因为这是耶和华你们的神试验你们，要知道你们是尽心尽性爱耶和华你们的神不是。4 你们要顺从耶和华你们的神，敬畏他，谨守他的诫命，听从他的话，事奉他，专靠他。5 那先知或是那做梦的既用言语叛逆那领你们出埃及地、救赎你脱离为奴之家的耶和华你们的神，要勾引你离开耶和华你神所吩咐你行的道，你便要将他治死。这样，就把那恶从你们中间除掉。6 「你的同胞弟兄，或是你的儿女，或是你怀中的妻，或是如同你性命的朋友，若暗中引诱你，说：『我们不如去事奉你和你列祖素来所不认识的别神，7 是你四围列国的神。』无论是离你近，离你远，从地这边到地那边的神，8 你不可依从他，也不可听从他，眼不可顾惜他。你不可怜恤他，也不可遮庇他，9 总要杀他；你先下手，然後众民也下手，将他治死。10 要用石头打死他，因为他想要勾引你离开那领你出埃及地为奴之家的耶和华你的神。11 以色列众人都要听见害怕，就不敢在你们中间再行这样的恶了。(False Prophets are stoned to death during the OT) Deu 13:1 -11 “If a prophet or a dreamer of dreams arises among you and gives you a sign or a wonder, 2 and the sign or wonder that he tells you comes to pass, and if he says, ‘Let us go after other gods,’ which you have not known, ‘and let us serve them,’ 3 you shall not listen to the words of that prophet or that dreamer of dreams. For the LORD your God is testing you, to know whether you love the LORD your God with all your heart and with all your soul. 4 You shall walk after the LORD your God and fear him and keep his commandments and obey his voice, and you shall serve him and hold fast to him. 5 But that prophet or that dreamer of dreams shall be put to death, because he has taught rebellion against the LORD your God, who brought you out of the land of Egypt and redeemed you out of the house of slavery, to make you leave the way in which the LORD your God commanded you to walk. So you shall purge the evil from your midst. 6 “If your brother, the son of your mother, or your son or your daughter or the wife you embrace or your friend who is as your own soul entices you secretly, saying, ‘Let us go and serve other gods,’ which neither you nor your fathers have known, 7 some of the gods of the peoples who are around you, whether near you or far off from you, from the one end of the earth to the other, :8 you shall not yield to him or listen to him, nor shall your eye pity him, nor shall you spare him, nor shall you conceal him. 9 But you shall kill him. Your hand shall be first against him to put him to death, and afterward the hand of all the people. 10 You shall stone him to death with stones, because he sought to draw you away from the LORD your God, who brought you out of the land of Egypt, out of the house of slavery. 11 And all Israel shall hear and fear and never again do any such wickedness as this among you.
(假先知不能进入神的国）
Eze 13:1 耶和华的话临到我说：2 「人子啊，你要说预言攻击以色列中说预言的先知，对那些本己心发预言的说：『你们当听耶和华的话。』」3 主耶和华如此说：「愚顽的先知有祸了，他们随从自己的心意，却一无所见。4 以色列啊，你的先知好像荒场中的狐狸，5 没有上去堵挡破口，也没有为以色列家重修墙垣，使他们当耶和华的日子在阵上站立得住。6 这些人所见的是虚假，是谎诈的占卜。他们说是耶和华说的，其实耶和华并没有差遣他们，他们倒使人指望那话必然立定。7 你们岂不是见了虚假的异象吗？岂不是说了谎诈的占卜吗？你们说，这是耶和华说的，其实我没有说。」8 所以主耶和华如此说：「因你们说的是虚假，见的是谎诈，我就与你们反对。这是主耶和华说的。9 我的手必攻击那见虚假异象、用谎诈占卜的先知，他们必不列在我百姓的会中，不录在以色列家的册上，也不进入以色列地；你们就知道我是主耶和华。(false prophets will not entered into God’s future kingdom) Eze 13:1-9 The word of the LORD came to me: 2 “Son of man, prophesy against the prophets of Israel, who are prophesying, and say to those who prophesy from their own hearts: ‘Hear the word of the LORD!’ 3 Thus says the Lord GOD, Woe to the foolish prophets who follow their own spirit, and have seen nothing! 4 Your prophets have been like jackals among ruins, O Israel. 5 You have not gone up into the breaches, or built up a wall for the house of Israel, that it might stand in battle in the day of the LORD. 6 They have seen false visions and lying divinations. They say, ‘Declares the LORD,’ when the LORD has not sent them, and yet they expect him to fulfill their word. 7 Have you not seen a false vision and uttered a lying divination, whenever you have said, ‘Declares the LORD,’ although I have not spoken?” 8 Therefore thus says the Lord GOD: “Because you have uttered falsehood and seen lying visions, therefore behold, I am against you, declares the Lord GOD. 9 My hand will be against the prophets who see false visions and who give lying divinations. They shall not be in the council of my people, nor be enrolled in the register of the house of Israel, nor shall they enter the land of Israel. And you shall know that I am the Lord GOD.
得预言恩赐之人并不意味得神的认可Prophesying does not mean God’s approval
我们要谨慎自己，因为赐给我们先知的礼物并不意味着我们是上帝喜悦的。We are to caution ourselves as the gift of prophesy given does not mean one is in favour of God.
(扫罗王想要捉拿撒母耳和大卫的时候，圣灵降在扫罗王身上，扫罗王终日说预言。)
撒上 19:20 扫罗打发人去捉拿大卫。去的人见有一班先知都受感说话，撒母耳站在其中监管他们；打发去的人也受神的灵感动说话。21 有人将这事告诉扫罗，他又打发人去，他们也受感说话。扫罗第三次打发人去，他们也受感说话。22 然後扫罗自己往拉玛去，到了西沽的大井，问人说：「撒母耳和大卫在那里呢？」有人说：「在拉玛的拿约。」23 他就往拉玛的拿约去。神的灵也感动他，一面走一面说话，直到拉玛的拿约。24 他就脱了衣服，在撒母耳面前受感说话，一昼一夜露体躺卧。因此有句俗语说：「扫罗也列在先知中吗？」(when King Saul tried to arrest Samuel and David, the Holy Spirit descended upon King Saul and he prophesied whole day) 1Sa 19:20-24 Then Saul sent messengers to take David, and when they saw the company of the prophets prophesying, and Samuel standing as head over them, the Spirit of God came upon the messengers of Saul, and they also prophesied. 21 When it was told Saul, he sent other messengers, and they also prophesied. And Saul sent messengers again the third time, and they also prophesied. 22 Then he himself went to Ramah and came to the great well that is in Secu. And he asked, “Where are Samuel and David?” And one said, “Behold, they are at Naioth in Ramah.” 23 And he went there to Naioth in Ramah. And the Spirit of God came upon him also, and as he went he prophesied until he came to Naioth in Ramah. 24 And he too stripped off his clothes, and he too prophesied before Samuel and lay naked all that day and all that night. Thus it is said, “Is Saul also among the prophets?”
(计划杀害耶稣的大祭司也预言了)
约 11:47 祭司长和法利赛人聚集公会，说：「这人行好些神迹，我们怎麽办呢？48 若这样由著他，人人都要信他，罗马人也要来夺我们的地土和我们的百姓。」49 内中有一个人，名叫该亚法，本年作大祭司，对他们说：「你们不知道什麽。50 独不想一个人替百姓死，免得通国灭亡，就是你们的益处。」51 他这话不是出於自己，是因他本年作大祭司，所以预言耶稣将要替这一国死；52 也不但替这一国死，并要将神四散的子民都聚集归一。53 从那日起，他们就商议要杀耶稣。 (the Chief Priest who planed to killed Jesus also prophesied) Joh 11:47-53 Then the chief priests and the Pharisees called a meeting of the Sanhedrin. 48 “What are we accomplishing?” they asked. “Here is this man performing many miraculous signs. If we let him go on like this, everyone will believe in him, and then the Romans will come and take away both our place[3] and our nation.” 49 Then one of them, named Caiaphas, who was high priest that year, spoke up, “You know nothing at all!50 You do not realize that it is better for you that one man die for the people than that the whole nation perish.” 51 He did not say this on his own, but as high priest that year he prophesied that Jesus would die for the Jewish nation,52 and not only for that nation but also for the scattered children of God, to bring them together and make them one.53 So from that day on they plotted to take his life.
(神的灵降在假先知巴兰身上的时候，他也预言了)
(False Prophet Balaam also prophesied when the Spirit of God descended on him) 民24:2 巴兰举目，看见以色列人照著支派居住。神的灵就临到他身上，3 他便题起诗歌说：比珥的儿子巴兰说，眼目闭住（或作：睁开）的人说，4 得听神的言语，得见全能者的异象，眼目睁开而仆倒的人说：Num 24:2 When Balaam looked out and saw Israel encamped tribe by tribe, the Spirit of God came upon him 3 and he uttered his oracle: 4 the oracle of one who hears the words of God, who sees a vision from the Almighty.
书13:22 那时以色列人在所杀的人中，也用刀杀了比珥的儿子术士巴兰。Jos 13:22 Balaam also, the son of Beor, the one who practiced divination, was killed with the sword by the people of Israel among the rest of their slain.
启2:14 然而，有几件事我要责备你：因为在你那里有人服从了巴兰的教训；这巴兰曾教导巴勒将绊脚石放在以色列人面前，叫他们吃祭偶像之物，行奸淫的事。Rev 2:14 But I have a few things against you: you have some there who hold the teaching of Balaam, who taught Balak to put a stumbling block before the sons of Israel, so that they might eat food sacrificed to idols and practice sexual immorality.
彼后2:15 他们离弃正路，就走差了，随从比珥之子巴兰的路。巴兰就是那贪爱不义之工价的先知，16 他却为自己的过犯受了责备；那不能说话的驴以人言拦阻先知的狂妄。2Pe 2:15 Forsaking the right way, they have gone astray. They have followed the way of Balaam, the son of Beor, who loved gain from wrongdoing, 16 but was rebuked for his own transgression; a speechless donkey spoke with human voice and restrained the prophet’s madness.
我们如何检验和衡量“所谓的预言”?How shall we test and weight the “so called prophecies”?
当预言涉及两方面时，我们必须记住，神不会只对一方启示，而不对另一方也启示。例如：上帝把他对玛丽的计划启示给玛丽和约瑟。when the prophecy is pertaining to two parties , we must bear in mind that God will not reveal to only party without also revealing to the other party. E.g. God reveal to both Mary and Joseph of His plan on Mary.
如果主定意要成就那事，我们可以祈求印证记号。We may ask for signs if the Lord is determined to bring to pass of what is going to happen.
王下20:8 希西家问以赛亚说：「耶和华必医治我，到第三日，我能上耶和华的殿，有什麽兆头呢？」9 以赛亚说：「耶和华必成就他所说的。这是他给你的兆头：你要日影向前进十度呢？是要往後退十度呢？」10 希西家回答说：「日影向前进十度容易，我要日影往後退十度。」11 先知以赛亚求告耶和华，耶和华就使亚哈斯的日晷向前进的日影，往後退了十度。2Ki 20:8 And Hezekiah said to Isaiah, “What shall be the sign that the LORD will heal me, and that I shall go up to the house of the LORD on the third day?” 9 And Isaiah said, “This shall be the sign to you from the LORD, that the LORD will do the thing that he has promised: shall the shadow go forward ten steps, or go back ten steps?” 10 And Hezekiah answered, “It is an easy thing for the shadow to lengthen ten steps. Rather let the shadow go back ten steps.” 11 And Isaiah the prophet called to the LORD, and he brought the shadow back ten steps, by which it had gone down on the steps of Ahaz.
我们可以“真诚地渴望”能够预言。We Should “Earnestly Desire” Prophecy.
保罗非常看重这恩赐，他对哥林多人说:“你们要立志爱，切慕属灵的恩赐，如预言”(林前十四:1)。论到属灵的恩赐，末了又说:“弟兄们，这样看来，我很愿意作先知讲道“预言”(林前十四:39)。”他说:“作先知讲道“预言”的，就是造就教会”(林前十四:4)。Paul valued this gift so highly that he told the Corinthians, “Make love your aim, and earnestly desire the spiritual gifts especially that you may prophesy” (1 Cor. 14:1). Then at the end of his discussion of spiritual gifts he said again, “So, my brethren, earnestly desire to prophesy” (1 Cor. 14:39). And he said, “He who prophesies edifies the church” (1 Cor. 14:4).
林前14:1 你们要追求爱，也要切慕属灵的恩赐，其中更要羡慕的，是作先知讲道（原文作：是说预言；下同）1Co 14:1 Follow the way of love and eagerly desire spiritual gifts, especially the gift of prophecy.
林前14:39 所以我弟兄们，你们要切慕作先知讲道，也不要禁止说方言。1Co 14:39 Therefore, my brothers, be eager to prophesy, and do not forbid speaking in tongues.
林前 14:4 说方言的，是造就自己；作先知讲道的，乃是造就教会。1Co 14:4 He who speaks in a tongue edifies himself, but he who prophesies edifies the church.
[1] In these verses seven distinct gifts are mentioned. In 1 Corinthians 12:8–10 nine are specified, in 1 Corinthians 12:28, 29 also nine, in Ephesians 4:11 either four or five according as we regard “pastors and teachers” as one office or as two. Some of the gifts mentioned in these lists are not given here in Romans 12. In 1 Corinthians 12:28 the order of rank is expressly stated, at least in respect of the order, apostles, prophets, teachers. This same order for apostles and prophets appears in Ephesians 2:20; 3:5; 4:11. In the last cited passage the office of evangelist appears as third and is nowhere else specified in these lists. In all cases where order is intimated apostles are first and prophets second. Hence in this passage (Rom. 12:6–8), since the gift of prophecy is listed and the apostolic office is not, prophecy is mentioned first. The reasons why Paul does not refer to the apostolic office are apparent. There was no apostle at Rome (cf. 15:15–29, esp. vs. 20). He had alluded to his own apostolic commission in verse 3. It would scarcely be in accord with the pattern indicated in the New Testament for one apostle to give directions to another respecting the conduct of his office. The priority of the apostleship makes it thoroughly appropriate, on the other hand, for Paul to enjoin a prophet to exercise his gift “according to the proportion of faith”.Murray, J ……
As noted, not all the gifts referred to elsewhere are specified in this passage. It would not be proper to infer that only the gifts mentioned were present in the church at Rome. We may infer, however, that those dealt with and the corresponding directions were relevant and that the selection was sufficient to enforce concretely the regulative principles enjoined in verses 3–5.
Prophecy refers to the function of communicating revelations of truth from God. The prophet was an organ of revelation; he was God’s spokesman. His office was not restricted to prediction of the future although this was likewise his prerogative when God was pleased to unveil future events to him (cf. Acts 21:10, 11). The gift of prophecy of which Paul here speaks is obviously one exercised in the apostolic church as distinct from the Old Testament. In the Old Testament the prophets occupied a position of priority that is not accorded to those of the New Testament (cf. Numb. 12:6–8; Deut. 18:15–19; Acts 3:21–24; Heb. 1:1; 1 Pet. 1:10–12). But the important place occupied by the gift of prophecy in the apostolic church is indicated by the prophecy of Joel fulfilled at Pentecost (Joel 2:28; Acts 2:16, 17), by the fact that prophets are next in rank to apostles, and that the church is built upon “the foundation of the apostles and prophets” (Eph. 2:20). The apostles possessed the prophetic gift; they also were organs of revelation. But the apostles had other qualifications which accorded them preeminence and “prophets” were not apostles.
The regulative principle prescribed for a prophet was that he exercise his gift “according to the proportion of faith”.8 This has been interpreted, as a literal rendering might suggest, “according to the analogy of the faith”, faith being taken in the objective sense as the truth revealed and believed. This view would correspond to the expression, the analogy of Scripture, which means that Scripture is to be interpreted in accord with Scripture, that the infallible rule of the interpretation of Scripture is the Scripture itself.9 Much can be said in support of this interpretation.Murray, J.
[2] B B Warfield, Richard Gaffin, Palmer O Robertson, John Macarthur
[3] Not Cessationist but Cautious . John Calvin, John Murrary Vern Poythress, John M Frame, Wayne Graduem, 唐崇荣、林慈信、李健安、陈佐人
[4] John Calvin considered the forefather of Reformed Theology when commenting on 1 Corinthian Chpt 14:32 mourned over the lack of spiritual gifts (especially prophecy) in his church during his days and he admired the gifts bestowed to the Corinthian Church during the early days. For Calvin when commenting on Apostle instruction to the church for the prophets to wait and take their turn to prophesy says: “From this passage of Paul’s writings, we may conjecture how very illustrious that Church was, in respect of an extraordinary abundance and variety of spiritual gifts. There were colleges of Prophets, so that pains had to be taken, that they might have their respective turns. There was so great a diversity of gifts, that there was a superabundance. We now see our leanness, nay, our poverty; but in this we have a just punishment, sent to requite our ingratitude. For neither are the riches of God exhausted, nor is his benignity lessened; but we are neither deserving of his bounty, nor capable of receiving his liberality. Still we have an ample sufficiency of light and doctrine, provided there were no deficiency in respect of the cultivation of piety, and the fruits that spring from it.”
[5] Cessationist refers the “perfect” to the complete Bible. The other view says that the coming of the perfect refers to the experience of perfection at the return of Christ.
[6] In the Old Testament there are half a dozen references to seeing God “face to face”. Revelation 22:4 says that in heaven we shall see God’s face. 1 John 3:2 says that when Jesus appears we shall be like him for we shall see him as he is.
[7] the contrast between seeing fuzzily in an old mirror made out of metal and seeing face to face is not a contrast between first century spiritual knowledge and the knowledge we have from the New Testament today, but rather it’s a contrast between the imperfect knowledge we have today in this age and the awesome personal knowledge of God we will have when the Lord returns. When shall we see face to face? When shall we know fully, even as we are fully known? This will occur when we pass from this life and enter God’s glorious presence in Heaven.1 John 3:2 tells us, “Dear friends, now we are children of God, and what we will be has not yet been made known. But we know that when he appears, we shall be like him, for we shall see him as he is.” It is when we are glorified in Heaven that we will truly have put childish ways behind us.it is impossible to imagine Paul or any of us saying that after the New Testament was written, we now in this age understand fully, even as we have been fully understood. Conclusion: 1Co 13:8 -10 does not proof the Cessationist theory
[1] Most of the Fourth Gospel presents Jesus as the ultimate fulfillment of Israel’s faith and worship, often in connection with Jewish festivals. Unlike the contexts of 2:13; 5:1, 9; 6:4; 7:2 (encompassing all of 7:1–10:21); 10:22, and the Passion Narrative, this chapter does not stand directly in the context of a Jewish festival; but it does present Jesus as greater than the biblical Jacob, and it does point to a greater, truer temple worship. Keener, C. S.
[2] Because the Samaritans accepted only the books of the Pentateuch as canonical (cf. notes on v. 4), they understood the words of Deuteronomy 34:10, ‘no prophet has risen in Israel like Moses, whom the LORD knew face to face’, to be absolute and in force until the coming of the prophet like Moses (Dt. 18:15–19; cf. notes on 1:21), the second Moses, the Taheb (as they called this promised ‘messianic’ figure). If there cannot be another prophet between the first Moses and the second Moses, then to call Jesus ‘prophet’ is virtually to call him ‘the prophet’. However, in view of v. 25 it is unlikely that the Samaritan woman is in v. 19 making so clear a confession. The word ‘prophet’ was used to refer to a wide range of ‘gifted’ people, and at this point may not, in the woman’s mind, denote a full-orbed Old Testament prophet, let alone a messianic figure.Carson, D. A..
Nevertheless, that the woman recognizes Jesus as a prophet could imply her openness to the possibility that he is the prophet. What sources from Samaritan tradition remain extant suggest that Samaritans denied prophets after Moses, until the final prophet like Moses would arise (Deut 18:18).278 Thus “the prophet” would be the Taheb, the restorer, a sort of messianic figure (see comment on 4:25, below). If John and his audience know this Samaritan teaching on prophets, calling Jesus “a prophet” may have been tantamount to calling him the supreme revealer after Moses; but in any case, her Christology rises to that level more clearly in 4:25–26, 29. Keener, C. S.
[4] . For their part, the Samaritans recognized none of this. Moreover, their own textual traditions of Deuteronomy 12:5 read ‘to seek the place the LORD your God has chosen’. This prompted them to look to the Pentateuch itself to discover the place. They noted that Shechem, overlooked by Mount Gerizim, was the first place Abraham built an altar once he entered the promised land (Gn. 12:6–7). It was on Mount Gerizim that the blessings were to be shouted to the covenant community, once they had entered the promised land (Dt. 11:29–30; 27:2–7, 12; cf. Jos. 8:33) In the Samaritan Bible, both in Exodus 20:17 and in Deuteronomy 5:21, the ten commandments are followed by words very similar to those found in Deuteronomy 27:2–7, thus effectively tying the decalogue itself to Mount Gerizim. Granted these theological understandings, it is small wonder that the Samaritans built their temple there (cf. notes on v. 4) and insisted Mount Gerizim was the highest mountain in the world—even though Mount Ebal, just across the valley, was demonstrably higher.2 Even after their temple was destroyed by John Hyrcanus, the Samaritans continued to perform their sacrifices and other rites on this mountain. These were the competing religious claims that the Samaritan woman was inviting Jesus to address。Carson, D. A. .
[5] At the division of the kingdom into Israel (north) and Judah (south), Jeroboam established shrines in the north, at Bethel and Dan, to discourage his subjects from traveling to Jerusalem for the three annual feasts (1 Kin. 12:25–33). After the northern kingdom fell to Assyria (721 B.C.), the split widened between the Jews in Jerusalem and the Israelites living in Samaria, who built a temple on Mount Gerizim, which was destroyed around 130 B.C. Samaritans have continued to worship on Mount Gerizim even into modern times.The Reformation Study Bible.
[6] whatever else was wrong with Jewish worship, at least it could be said that the object of their worship was known to them. The Jews stand within the stream of God’s saving revelation; they know the one they worship, for salvation (cf. notes on 3:17) is from the Jews.。。。The ultimate authority for both Jews and Samaritans lay in their respective Bibles; in this debate at least, Jesus comes down decisively on the side of the Jews. There are immediate implications for the resolution of the conflicting claims of Jerusalem and Mount Gerizim, but Jesus does not press the point. Carson, D. A. .
[7] That is to say, the messianic salvation comes from this nation (“from” them, “not in them, or by them” [Marsh, p. 217]). The Messiah is a Jew。Morris, L.
[8] Rather, the point is that with the coming of the ‘hour’ the distinction between true worshippers and all others turns on factors that make the ancient dispute between the conflicting claims of the Jerusalem temple and Mount Gerizim obsolete. Under the eschatological conditions of the dawning hour, the true worshippers cannot be identified by their attachment to a particular shrine, but by their worship of the Father in spirit and truth. Carson, D. A. (1991).
[9] John here refers to worship empowered by the Spirit. Some argue that the passage refers to worship with the human spirit,336 that is, passionate worship with one’s whole heart. But more natural expressions for this existed in the LXX: one could render thanks ἑν ὅλῃ καρδίᾳ μου;337 likewise, the soul could praise God,338 and “heart and soul” are the usual expressions applied to passion for God.339 Moreover, the human spirit is hardly John’s usual sense of “Spirit”; apart from references to Jesus’ personal spirit (11:33; 13:21; 19:30), the only other probable exception, 3:6, includes a reference to God’s Spirit, and fourteen undisputed references plainly refer to God’s Spirit. Finally, the Spirit becomes the agent of God’s indwelling the believer, for John’s (e.g., 14:23 in context) as for Pauline circles (e.g., Rom 8:9; Eph 3:16)—in effect mediating the presence of God more effectively than the temple had (cf. 1 Cor 3:16; 6:19; Eph 2:18–22).340 The believer’s (and the believing community’s) experience with God’s Spirit can replace the magnificent temple destroyed in 70 C.E. Keener, C. S.
[10] John here refers to worship empowered by the Spirit. Some argue that the passage refers to worship with the human spirit,336 that is, passionate worship with one’s whole heart. But more natural expressions for this existed in the LXX: one could render thanks ἑν ὅλῃ καρδίᾳ μου;337 likewise, the soul could praise God,338 and “heart and soul” are the usual expressions applied to passion for God.339 Moreover, the human spirit is hardly John’s usual sense of “Spirit”; apart from references to Jesus’ personal spirit (11:33; 13:21; 19:30), the only other probable exception, 3:6, includes a reference to God’s Spirit, and fourteen undisputed references plainly refer to God’s Spirit. Finally, the Spirit becomes the agent of God’s indwelling the believer, for John’s (e.g., 14:23 in context) as for Pauline circles (e.g., Rom 8:9; Eph 3:16)—in effect mediating the presence of God more effectively than the temple had (cf. 1 Cor 3:16; 6:19; Eph 2:18–22).340 The believer’s (and the believing community’s) experience with God’s Spirit can replace the magnificent temple destroyed in 70 c.e. Keener, C. S
[12] the true worshippers cannot be identified by their attachment to a particular shrine, but by their worship of the Father in spirit and truth.Carson, D. A.
[13] In the same way, ‘God is spirit’ means that God is invisible, divine as opposed to human (cf. 3:6), life-giving and unknowable to human beings unless he chooses to reveal himself (cf. 1:18).Carson, D. A.
[14] and since God is spiritual but not physical, those who relate to him must do so through the gift of his Spirit (cf. 1 Cor 2:11–12). Merely fleshly worship (cf. Phil 3:3) is inadequate,Keener, C. S.
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).
感谢主给我机会传讲罗马书。求主悦纳我所献 Cor meum tibi offero, Domine, prompte et sincere
[1] On this interpretation of verse 18 the false teachers could well be Judaizing zealots. These were the apostle’s opponents in many instances and they fit the description, “causing the divisions and occasions of stumbling, contrary to the doctrine which ye learned” Murray, J..
[2] In view of verse 20 it is difficult to suppress allusion to the beguiling of the serpent (Gen. 3:1–6; cf. 2 Cor. 11:3; 1 Tim. 2:14). Murray, J.
[3] 19, 20 Verse 18 begins with “for” and gives a reason for the preceding exhortations. Verse 19 also begins with “for” but the connection is not the same as in verse 18. The apostle is concerned lest believers at Rome should have their minds corrupted from the simplicity that is unto Christ. The high esteem entertained of the maturity and devotion of the church there (cf. 15:14) only intensifies his zeal for the continuance of this fidelity. Murray, J.
“For”57 (which NIV omits) is difficult, for what follows is not obviously a reason for what went before. Perhaps Paul is expressing his confidence in the Romans (“For ‘I have no fear about you’ ”), or the connection may be “This warning is serious for you are widely known and they will be sure to make an attack on you” (cf. Godet). Obedience is an important concept in Romans (see the note on 1:5), Morris, L.
[4] . Paul speaks of God as The God of peace (as in 15:33), a significant title over against the “divisions” of verse 17. This God of peace, however, is pictured in a warlike activity, that of crushing Satan. We should bear in mind that our English idea of peace, like the Greek from which it is borrowed, is a negative idea, the absence of war. But we must not read our idea of peace back into the Bible.Morris, L..
[5] The preceding verses have in view the divisions caused by Satan’s instruments (cf. 2 Cor. 11:12–15). Murray, J..
[6] There is a Sopater in Acts 20:4 and given that this is a recognized shortening of Sosipater, and remembering that Paul commonly uses people’s correct names, while Luke tends to use the abbreviated forms, it is not impossible that this is the same man. Morris, L.
[7] 24. NIV mg. includes words which some MSS have as verse 24 and which are substantially a repetition of part of verse 20 (the differences are that this verse has a fuller description of Christ and it includes the word “all”). In modern critical editions this section is universally rejected. Morris, L..
[9] Paul’s practice of using an amanuensis is attested in other epistles (1 Cor. 16:21; Gal. 6:11; Col. 4:18; 2 Thess. 3:17.Murray, J. .
[10] The doxology is found in some MSS at the end of chapter 14, by one at the end of chapter 15, by some at this point, by quite a few both here and at the end of chapter 14 (for details see the Introduction, n. 82†), while some omit it altogether. Some hold that Paul wrote it, and others point out that Paul normally closes a letter with a benediction rather than a doxology.Morris, L.
[11] the point made by Brevard S. Childs: “The doxology is not a liturgical response of the letter’s recipients to Paul’s words, but a liturgical response of Paul to the subject of his book.Morris, L..
[13] When he says “my gospel” (cf. 2:16; 1 Thess. 1:5; 2 Tim. 2:8) he means the gospel that was entrusted to him and which he preached (cf. 1 Cor. 15:1; Gal. 1:11; 2:2, 7; Eph. 3:6; 1 Thess. 2:4; 1 Tim. 1:11). “The preaching of Jesus Christ” could mean the preaching on the part of Christ through the instrumentality of Paul (cf. 15:18). But it is more likely the preaching concerned with Jesus Christ is in view. The gospel is essentially the preaching which has Christ as its subject; Paul preached Christ (cf. 1 Cor. 1:23; 2 Cor. 4:5). Thus the establishing is to be in accordance with the gospel of Jesus Christ whom Paul preached and there is no dissonance between Paul’s gospel and the preaching of Christ. The term “preaching” is not to be understood as referring merely to the act of preaching. It refers to the message preached and so “the preaching of Jesus Christ” is virtually the gospel of which Jesus Christ is the subject. Murray, J.
[15] But it seems that Paul is saying that the real meaning of the Old Testament has become apparent only through the coming of Christ, which, of course, is a constant theme of the New Testament writers.Morris, L .
[16] the mystery has been revealed. The change to the aorist tense is significant; it points to a definite event, the coming of Christ. Morris, L.
[19] “Through Jesus Christ” could most suitably be understood as indicating the person through whom glory is ascribed to God and through whom God’s glory is made known and extolled. The meaning would be, “to the only wise God be glory through Jesus Christ for ever”. Murray, J.
[20] Most translations agree with NIV, to the only wise God, but it is a question whether we should understand it as GNB, “To the only God, who alone is all-wise”.87 However we translate, there is no doubt that Paul thinks of God as the only God and also as the only God who is wise.Morris, L.
[1] It seems likely that she was the person entrusted with the task of taking the letter to the Roman church, for a commendation of someone not with the letter normally refers to a future arrival (cf. 1 Cor. 16:10; Col. 4:10).Morris, L.
[2] She was also a servant of the church6 in Cenchrea. Several translations call her “a deaconess” (as RSV; cf. NEB, “who holds office”). It is not easy to defend that translation, for the word “deaconess”7 is not found until much later. But Paul’s word,8 besides meaning “servant”, is the word for “deacon” (it is the word used, e.g., in Phil. 1:1), and it may well be that Paul is describing Phoebe as a deacon of the church at Cenchrea. Some commentators hold that there would not have been female officebearers as early as Paul’s time and thus argue for the meaning “servant” here. But the social conditions of the time were such that there must have been the need for feminine church workers to assist in such matters as the baptism of women or anything that meant contact with women’s quarters in homes. The form of expression here makes it more likely that an official is meant than the more general term “servant”, though in view of the wide use of the term for the general concept of service this is far from being proved. Phoebe is certainly called a deacon; the question is whether this is an official position or general service.9 She came from Cenchrea, which was the port of Corinth towards the east on the Saronic Gulf (Corinth was on the isthmus between the Gulf of Corinth, with Lechaeum as its port, and the Saronic Gulf). Paul is mentioned as having been there (Acts 18:18).Morris, L.
[3] Luke favors the name Priscilla, whereas Paul seems always to use Prisca.18 Prisca is mentioned before her husband on four occasions out of six (Acts 18:18, 26; Rom. 16:2; 2 Tim. 4:19; Aquila is first in Acts 18:2; 1 Cor. 16:19), from which some have deduced that she came from a higher social stratum, and others that she was more able than her husband. Morris, L.
[4] In a city like Rome or Ephesus (cf. 1 Cor. 16:19) there would be more than one such congregation. The fact that the church in the house of Aquila and Prisca is particularly mentioned in this list of greetings shows that it did not comprise the whole church at Rome. Hence there would be other churches and it would be proper to speak of the churches in Rome. Murray, J.
[5] There could not be any offensive discrimination in calling these “beloved” when others were not. There must have been a particular constraint of affection in these instances which the apostle would assume to be known or readily recognized by others. This can be detected in the case of Epaenetus; he was the firstfruits, that is the first convert, of Asia2 unto Christ. The bond of peculiar affection is apparent. Murray, J.
[6] Paul’s word means “firstfruit” rather than “first convert”, and we should see in this the thought that “firstfruit” implies later fruit; it carries with it the thought of a greater harvest. Morris, L.
[7] Next come Andronicus (the name means “man of victory”) and Junias. NIV thus makes the second name that of a man, but this seems unlikely.27 The patristic commentators seem to have taken the word as feminine and understood the pair to be man and wife. Morris, L.
Andronicus and Junia are also outstanding among the apostles,30 which might mean that the apostles held them in high esteem or that they were apostles, and notable apostles at that. The former understanding seems less likely; it “scarcely does justice to the construction in the Greek” (Harrison).31 It is fairly clear from the New Testament that there was a wider circle of apostles than the Twelve, and it would seem that this couple belonged to that wider circle. Some find an argument from this that we should understand the second name as masculine, holding that a woman could not be an apostle, but we should bear in mind Chrysostom’s comment: “Oh! how great is the devotion of this woman, that she should be even counted worthy of the appellation of apostle! Morris, L.
[8] Paul further sends greetings from All the churches of Christ, an expression not found elsewhere in the New Testament. Paul does not explain which churches are involved, but it is probable that the expression reflects the fact that the delegates from the churches were gathering to take the collection to Jerusalem (Acts 20:3–5). Morris, L.
Finally, this salutation, as F. F. Bruce observes, “is a strong argument for the Roman destination of these greetings. Why should Paul send greetings from all the churches to another church to which he was writing an ordinary letter? But at a time when one very important phase of his ministry was being concluded he might well send greetings from all the churches associated with that phase of his ministry to a church which not only occupied a unique position in the world … but also, in Paul’s intention, was to play an important part at the outset of a new phase of his ministry”.Murray, J. .
[9] Prisca, Mary, Junia, Tryphena, Tryphosa, Persis, the mother of Rufus, Julia, the sister of Nereus.
[11] The Emperor Claudius had died and his decree (Acts 18:2) for this reason or for some other was no longer in effect. Aquila and Prisca were itinerant as the preceding references show and there is no reason why they should not have returned to Rome when the abovementioned restriction had been removed or relaxed.Murray, J.
[12] Priscilla and Aquila are mentioned by name six times in the New Testament, always together as a couple (Acts 18:2-3, Acts 18-19, Acts 26; Rom 16:3-5; 1Cor 16:19; 2Tim 4:19). They exercised leadership among the fledgling churches and were held in high esteem. Their partnership highlights one model of ministry in the early church (see Rom 16:7; 1Cor 9:5). Paul calls them his “coworkers” in preaching the gospel, praises their willingness to risk their necks to help him (Rom 16:3-4), and twice notes that churches meet in their homes (Rom 16:5; 1Cor 16:19).“Prisca” is a Latin name meaning “venerable”; the diminutive form of her name is “Priscilla.” She may have held a higher social status than her husband Aquila, for her name appears before his four times (Acts 18:18, Acts 18:26; Rom 16:3; 2Tim 4:19), in contrast to the usual custom of leading with the husband’s name. fr www.bibleodyssey.org
[15] “Of note among the apostles” may mean that they were apostles themselves. If so then the word “apostles” would be used in a more general sense of messenger (cf. 2 Cor. 8:23; Phil. 2:25). Since, however, the term has usually in Paul the more restricted sense, it is more probable that the sense is that these persons were well known to the apostles and were distinguished for their faith and service. The explanation is ready at hand; they were Christians before Paul and, no doubt, were associated with the circle of apostles in Judea if not in Jerusalem. Murray, J. .
[16] John Chrysostom (AD 347–407), bishop of Constantinople, wrote a series of homilies that have been preserved. In commenting on Rom 16:7, Chrysostom praised Junia as an outstanding apostle:Greet Andronicus and Junia . . . who are outstanding among the apostles: To be an apostle is something great! But to be outstanding among the apostles—just think what a wonderful song of praise that is! They were outstanding on the basis of their works and virtuous actions. Indeed, how great the wisdom of this woman must have been that she was even deemed worthy of the title of apostle.
[17] In addition to Origen and Chrysostom, other Greek fathers and commentators unanimously understood Junia to be a female apostle, including Theodoret of Cyrrhus (ca. 393–466); Catena on the Epistle to the Romans 519.32 (fifth century); Oecumenius (sixth century); Chronicon Paschale (seventh century); John of Damascus (ca. 676–749); and Theophylact (1050–1108).Latin fathers from the fourth through the twelfth centuries were likewise unanimous in recognizing that Iounian was a woman who was notable among the apostles
[18] Tryphaena and Tryphosa are supposed to have been sisters. Persis is also a woman.Murray, J. 土富撒有可能是女的
[19] It may be that Rufus is the same person mentioned in Mark 15:21, the son of Simon of Cyrene. Murray, J.
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