Bible Reading and Reading Commentaries

I love to read biblical commentary. It has been my habit since my seminary training. I did read commentaries before that. But I read it for the sake of getting information. Reading a commentary, for me, is a spiritual act. It is a dialogue with Christian scholars/theologians who devote their time and energy to know the Scriptures truly and deeply. In Take and Read: Spiritual Reading: An Annotated List (Grand Rapids: Eerdmans; Vancouver: Regent, 2000), Eugene Peterson says, “I read commentaries the way some people read novels, from beginning to end, skipping nothing. I admit that they are weak in plot and character development, but their devout attention to words and syntax keeps me turning the pages…I relish in a commentary not bare information but conversation with knowledgeable and experienced friends, probing, observing, questioning the biblical text” (pp. 78-79).

I enjoy reading the Bible along with commentaries. The analysis and interpretation of commentators enrich my understanding of the Scriptures. But they don’t dominate my own interpretation and implication that I draw from the text. It is always a dialogue.

It is a good spiritual habit to develop if we want to dig deep in the word of God. For me, reading the Bible and a commentary are two sides of the same coin. When we read the Bible, we either read Chinese or English. Chinese or English Bible is the translation of the original languages (Hebrew, Greek, and some Aramaic). Each translation is the result of the exegetical labor of others. They don’t give you all the details about the exegetical choices. They make all those decisions (they are usually good decisions) for Bible readers. Reading a commentary (a good one) allows us to see the process of decision making. Commentators show you why and how. We often read the Bible quickly as consumers.  Reading a commentary can slow us down in a great extent. Once we are able to be slowed down in reading the text, we start to eat the Book slowly and meditatively.

Reading the Bible and commentaries is a pastoral act, for translation is a pastoral act. Bible scholars translate the Bible into different languages so that people can encounter the revealed word of God in vernacular languages. It is a pastoral act because people can’t understand God’s word without translation. Reading a commentary is like conversing with a pastor who knows what he/she is talking about, unlike many pastors on Sunday pulpit today.

Someone asked Walter C. Kaiser Jr., former president of Gordon-Conwell Theological Seminary, “If you ended up on an island by yourself and were only allowed to bring three types of literature to read, what would you bring?” He said, “The Bible, a good commentary, and a magazine.”

Preaching, Planning, Discipling

In Preaching with a Plan: Sermon Strategies for Growing Mature Believers (Grand Rapids: Baker Books, 2012), Scott M. Gibson argues that preaching plays a vital role for maturing disciples. Taking preaching seriously is to take discipleship seriously. Nowadays, the ministry of preaching has no place in the life of Christians. The first reason is that preachers usually don’t plan their preaching purposefully. In other words, there is no continuity from one sermon to another, from one Sunday to another. When Sunday sermons are filled with fragmentation, the Word of God is not being understood systematically and exegetically and the people of God is not being nurtured progressively.

The second reason is that preachers usually don’t practice expository preaching. Haddon Robinson’s definition of expository preaching is as follows: “Expository preaching is the communication of a biblical concept, derived from and transmitted through a historical, grammatical, and literary study of a passage in its context, which the Holy Spirit first applies to the personality and experience of the preacher, then through the preacher, applies to the hearers” (Quoted by Gibson, p. 98). Expository preaching helps preachers and Christians start with the text, then moving from the text to the context in which our contexts are situated. “Expository preaching is grounded in the biblical text. It exposes to the listeners the content and intent of the Word and applies it to the listeners” (p. 99).

It is a challenge for all preachers/pastors to plan their sermons strategically. Christians don’t grow naturally. It is unnatural for Christians to grow toward maturity. Talking about discipleship without taking the pulpit seriously creates a big hole in Christian discipleship. This hole can only be filled by the preached Word Sunday after Sunday. It is a daunting, demanding and discipling task.

In my previous pastorate, I preached on the entirety of Mark’s gospel and Matthew’s gospel. Then, I focused on the idea of discipleship, mainly based on the models of Jesus and Paul. Here and there, I also preached on the Pentateuch. Now I am currently involved with a local church in Indianapolis. My attention is caught by the Book of Acts. I would like to preach on this book to help the congregation understand what the church is and does and how the church embodies the ministry and mission of Jesus Christ through the mediation of the Holy Spirit in the early church.

Scott Gibson says, “Remember, we’re moving believers through the stages of growth, and that means from milk to meat, which isn’t always easy for them to swallow but is necessary for their maturity—and we never stop growing. A purposeful preaching plan takes into consideration what type of nourishment is appropriate to push our listeners, not just to please them. We preach the truth of the Word with boldness mixed with grace and love” (116).

Our preaching task is discipleship. The ministry of the Word is the ministry of helping Christians to grow toward maturity in Christ so that they can participate in the missio Dei (the mission of God).

Teaching as Calling

One of the tasks of the church is to bring people to Christ and help them grow up in Christ. Christian education plays a strategic role in this process. Since I started to engage in a local church in Indianapolis in preaching and teaching, Jesus’ concern for instruction (Matt. 28:19-20) has been practiced. I was not highly aware of what I did in my previous pastorate. I did what I did because I was supposed and expected to do what I did. I was not very conscious of what I was doing. Now, when I do it again, I think that I am able to ask conceptual questions about what I am doing as a pastor or an educator.

In Teaching the Faith, Forming the Faithful: A Biblical Vision for Education in the Church (Downers Grove: IVP Academic, 2009), Gary A. Parrett[1] and S. Steve Kang discuss calling as one of the attitudes and attributes Christlike teachers should have. Based on Romans 1:1-7, Parrett says that “teachers not only respond to the call of God that is on their own lives, they also help others respond to God’s call” (p. 179). In Rom. 1:1, Paul is “called to be an apostle and set apart for the gospel of God.” Then, Rom. 1:5 says that Paul’s apostolic ministry is “to call people from among all the Gentiles to the obedience that comes from faith” (see also vv. 6-7). Paul responds God’s calling to teach others. He must not be satisfied with his own endeavor to respond to what he is doing in his life. He must teach others in a way that they are being equipped to respond to God’s callings in their lives. Thus, in Christian education, teachers have double callings: his own calling to teach and to teach others to respond to God’s callings. “Faithful teachers are responsive to God’s call on their lives and long to see those they serve be likewise responsive and eager to see how their lives fit into God’s kingdom vision” (p. 180).

Teachers must bear in mind that they don’t just do the talking. They participate in God’s calling in the midst of the learners. Learners must also keep in mind that they are not just on the receiving side. They discern and participate in God’s calling as they are being taught and equipped. Teachers tend to fall into a temptation that they speak without knowing the needs of learners. In other words, they stick with their agenda (curriculum). However, learners also tend to learn in a passive mode in which learning must be effortless. Otherwise, teachers are not doing their job right.

Christian education is a noble task. It is a task that deserves our labor.

---

[1] Gary A. Parrett is my former professor at Gordon-Conwell Theological Seminary. He taught me a course titled “Educational Ministry of the Church.” Parrett is a very good professor. When I recalled his lectures, he demonstrated to students that Christian education is an integrative study. However, at the time, I did not pay much attention to this class. Other subjects, such as biblical studies, theology, etc…caught my attention. It was in later stage of my pastoral ministry I then realized this simple fact: everything that I do in ministry is a form of educational ministry. Every ministry is an educational ministry. I am glad that he published this book based on materials from his several classes he has taught at this institution. I think I learn a lot more now in reading his educational vision, concepts, and strategies.

聖道, 深耕, 生根

Taken from http://www.gnci.org.hk/beta/city/read_city.php?id=1855&page=1

當今教會牧養的挑戰 

現今堂會普遍對教牧要求較過往年代為高，牧職承受的壓力越來越沈重；不同因素促成教牧傷亡率高與工場轉換頻繁。不少教牧與信徒存著濃烈尋求新模式的心態，追趕新穎事工哲學，於是教會內外充斥不同的聲音，就教會追求與發展有各不相讓的意見，教會領袖若缺少分辨的判斷，就會陷入混亂與迷失的光景中。

捨道逐器

當今年青一代「聖經盲」現象越為明顯，有些信徒受俗世思潮影響看聖經信息為落伍，不合時宜。社會與時代的急劇轉變，凡事相對化，抗拒與懷疑任何權威式教訓，信徒不知不覺間對聖經的應用存有疑惑。當前本港教會長遠發展嚴重隱憂之一，就是不少教牧與信徒對所信之「聖道」失掉信心，改為追逐承載「道」之「器」具。筆者從不反對採用合適的「器」具承載永恆之「道」，「道」「器」配合，相得益彰。但在現今物化的社會，人容易逐「器」而棄「道」，教會領袖也不例外！ 

畢德生牧師（Eugene Peterson）對教會領袖的忠告是拒絕由俗世成功標準量度堂會的本質。在《顛覆文化的牧養之道》（The Unnecessary Pastor）一書，他理解堂會牧職的領導是以教導聖道帶領會眾在信仰中成長。筆者對此十分認同，「教新」近年來積極推動教牧領導，介紹一些堂會與教牧適用的理念與工具，但這些無論是「自然教會發展」、「性格評估」或「教練技能」等相對於「聖道」皆是次要。 

現今牧養的危機是捨本逐末，主次不分，一些年輕教牧同工對「成功模式」趨之若鶩，急功近利，卻忽略了「深耕才生根」的道理。有些時候不是皮袋太過傳統或古舊，而是皮袋根本不是用來盛載調味醬料，當教教會領袖不是把酒倒進皮袋，或把不同性質的液體於不同時段放入，後果是皮袋深受侵蝕，甚至對酒(聖道)產生排斥作用。有些時候，堂會土壤尚未成氣候，不曾深耕，流轉的教牧與輪流撒下的道種，造成生態蕪雜，互相抑制，堂會生態根本不宜耕種！

捨遠取近

香港是短視的社會，大多數人只看「眼前」，不理「將來」，只想見到付出的有即時回報。教會的建立不是只爭朝夕，乃是漫長的生命建設。有些教牧或長執急於在堂會發展見到明顯可見的果效，當堂會業績未如預期，長執或會考慮另覓良牧，而教牧則考慮轉換工場。當堂會不給予空間讓教牧在犯錯中成長、在磨練中成熟，只注重教牧的表現績效，遇上不符期望則辭退教牧，只造成堂會教牧人事不斷流轉。同樣，教牧在事奉上遇到難處或挫折，毋須一走了之，留下來勇於面對，有些時對個人與堂會成長是更有好處！ 

當教會領袖只看重眼前與短期的事工發展，我們忘記了「你的日子如何，你的力量也必如何」（申卅三25）。生命的建立是急不來的，曾有教牧誤以為只要六個月時間就能使決志尋道者轉化為教會事奉人手；後來這位牧師醒覺，跟隨基督，並不是叫人認識基本福音，完成了初信栽培課程，接著參加學道班受洗就完成。跟隨基督，表明國度的轉移，就是信徒不再以地上可見的事為念，學習追求天上不可見的國度。如果本港教會要深遠地塑造華人教會歷史，我們需要更多有心人在不同範疇默默深耕，以致華人教會的質素不是只見淺薄，缺乏深度！

選易棄難

大多港人看「我消費，故我在」，而信徒存著「消費至上」心態，在生活實踐上「瑪門」而非上帝才是真正委身的對象。當教牧與信徒皆抱著「選擇與方便」（choice & convenience）的顧客心態看待堂會事工，造成宗教消費，卻不肯為福音「燒盡」（consume）生命。消費主義而非福音信仰支配教牧與信徒行為比比皆是，不少教牧與信徒沈溺於物質（或相關服務）的獲取、佔有與消耗，與未信人士分別不大。有些教會人士誤會機構與堂會主辦的免費活動，必然次等，報名後可來可不來，於是免費就等同「免責」的藉口。正因越來越多教牧與信徒以消費交易處理教會事工，於是堂會事務的規則指引相應地增多，作為供應者與消費者雙方的保障。有些信徒埋怨奉獻堂會這麼多金錢，為何教會旅行不先為我與家人預留位置?有些教牧看工時節數有多少，卻不考慮個人工作能力，總之超過工時務要補假。當消費交易取代了委身基督，教會職事就成為了要不斷滿足信徒最新最多的渴求層面。 

 

I Think I Preach Better

I start to preach in a local church again, meaning that I start to think about preaching more often. For the past two years, I had heard many sermons. Many of them were bad; some were good. What is preaching? What difference does it make? I don’t know about others. The ministry of preaching makes a difference in my life. When I hear a bad sermon on Sunday, I get upset after the service. When I hear a good one, I feel excited. I don’t think I expect a perfect sermon from a preacher. As a speaker myself, I understand that it is hard to deliver a message with everything. Everything means solid exegesis, sound theology, and useful applications. Usually, all I expect from a preacher is his careful attention to the text (What did the text mean there and then?) and his awareness of a congregational context (What does the text mean to his people here and now?). I don’t need to be entertained. I don’t need the preacher to make me laugh. I want him/her to preach with conviction, seriousness, and a sense of urgency.

In He is not Silent: Preaching in a Postmodern World (Chicago: Moody, 2008), R. Albert Mohler, Jr. writes, “As a theologian, the pastor must be known for what he teaches as well as for what he knows, affirms, and believes. The health of the church depends upon pastors who infuse their congregations with deep biblical and theological conviction, and the primary means of this transfer of conviction is the preaching of the Word of God” (p. 111).

I wonder why many churches are unhealthy because most pastors don’t preach with deep biblical and theological conviction. They are afraid of preaching the text directly and boldly. On the surface, many pastors use different means to convey the truth, such as video clips from YouTube or pictures. Underneath the surface, they lose their confidence in the authority of the preached Word. Mohler notes, “The preacher must stand up and speak with confidence, declaring the Word of God to a congregation that is bombarded with hundreds of thousands of words each week, many of them delivered with a sound track or moving images” (p. 17).

After taking a break from ministry for a while, I think I feel more at home in preaching. I think I preach better because I handle myself and the text better. Moreover, I think I understand the world better. Preaching is not just about interpreting the Word, but also the world. The way I understand and experience life under the sun makes my preaching richer. I think I preach better because not only do I grow old in life, but also grow up in life (or in Christ?). I think I preach better because I realize that many bad sermons are being preached every Sunday, and worshipers leave the church with confusion or frustration (They may even blame themselves for gossiping about the preacher). I think I preach better because I need to preach better.

教會承傳與教牧按立

Taken from http://christiantimes.org.hk/Common/Reader/News/ShowNews.jsp?Nid=76794&Pid=1&Version=0&Cid=837&Charset=big5_hkscs

教會承傳與教牧按立

農曆正月，除了是華人社會一年之始，也標誌著由冬入春的季節交替，即使仍然乍暖還寒，卻漸見枝頭嫩綠，生機盎然。不過嫩芽能夠在冬天後茁壯成長，絕非無中生有。或是靠賴種子莖球的儲備能量，或是靠錯節盤根來吸收泥中養份，無論如何，都是基於之前點點滴滴經年累月的生長功夫與累積成果。這個現象提醒人類社會，社群得以發展，薪火相傳，當中有新世代的破土而出，也總是建基於前人的努力耕耘。

近年香港教會群體的不同環節，是教牧領導也好，是海外宣教也好，不時都浮現青黃不接的憂慮。其實教會群體之中的新力軍的湧現，從來未曾停止過。具體的數字仍有待相關的調查跟進與發掘，然而一些大型青年宣教聚會，表明願意投身宣教的青年人，可達數百之譜。而本地新生獨立堂會的數量，亦愈見增多，會眾人數亦動輒數以百計，其堂會文化主動積極。新舊交接必然為現狀帶來改變，特別在著重於信念承傳的宗教群體而言，要歡迎健康改變和發揚有時也實在並非易事。生怕變革導致信念流失的合理顧慮，有時亦會成為教會與社群世代更替漸行漸遠的保守因素，消耗新生代的熱情和努力。

另一方面，新生代的優勢，也可以同時是缺點。破土而出，破舊立新的活力，也可能會「將嬰兒連洗澡水也一併倒掉」。要避免這個情況，新一代能否有足夠的神學裝備，承傳先賢前輩的經驗與智慧，是其中一個關鍵。然而這在今天華人教會的教牧生涯中也不一定是理所當然。近年一些個別的新生獨立堂會，負責主要牧養的教牧可能未有接受過任何神學院校的全面訓練就已經被確認按立。我們不會否認他們當中有信仰方面的獨特領受，卻不容易讓外間信服其對基督教信仰的承傳充份，最終殆誤的是會眾以至大眾的信仰生命。

基督新教的社群生態，不單宗派林立，獨立堂會亦非新鮮事物，當中既是保存先賢經驗與智慧的空間，是信徒教牧忠於一己領受而彼此守望的空間，更是上主更新變化的空間。要取得平衡，教牧按立制度是必須細心檢視的核心環節。在現今的華人教會裡，不同宗派與堂會的按立制度並不劃一，也實在毋須劃一；然而按牧團人選是否有記錄可考，參與按牧的教牧同工在按立前是否盡力審視受按者的背景和條件，在按立後有否跟進被按者的牧職事奉和靈命成長，這些方面均需要主內長執兄姊加倍留意，慎重行事。

保羅當年向哥林多教會以栽種來比喻，使信仰生命得以成長的，乃是神（林前三7），然而這個比喻亦沒有忽略栽種者的功夫，還有定時定刻的灌溉照料。甚願在上主的護佑下，教會繼續得見更新的動力。誠心所願。

AA貨牧者

Taken from http://christiantimes.org.hk/Common/Reader/News/ShowNews.jsp?Nid=76964&Pid=1&Version=0&Cid=837&Charset=big5_hkscs

A貨信徒與及AA貨牧者

溫偉耀在發言時則表示，宗教經驗與屬靈經驗有所不同，前者只是一個很普遍的經驗，指每個人所擁有的宗教感（religiosity），即人會反思終極關懷、終極安全感或人生意義等問題。然而，現今很多信徒卻誤以為宗教經驗就等於屬靈經驗。

溫偉耀提出「A貨信徒及AA貨牧者」這一觀念，A貨信徒大家都會明白，而AA貨牧者則是指不單仿真度極高，甚至他們會自我欺騙，自以為是正貨牧者。他指出正貨牧者的指標是活像耶穌基督，祂既是完全的神，亦是完全的人；但有些AA貨牧者只有人性而沒有神性，即在牧養一眾弟兄姐妹、執事時會有很大的壓力，有著負面情緒時亦不敢向會眾透露，甚至要穿上偽裝屬靈的包裝。亦有一些AA貨牧者只有神性而沒有人性，意思是雖然他們十分屬靈及愛主，但卻沒有開放自己來接納及聆聽他人意見，或欠缺對他人的同情等等。

溫偉耀提出了七項屬靈的指標，一、更新的心態：愈來愈多的領悟力、判斷力，以及新的思維。二、更新的意志：順服神及抗拒引誘和自身軟弱，並愈來愈貼近神心意。三、更新的情感：愛神和恨罪惡，亦漸漸因愛神而愛萬民。四、更新的良知：指我們被聖靈的光照、基督寶血軟化心腸，因著屬靈的責任而攪動內心。五、更新的記憶：淡忘不再值得珍惜的往事，反而愈來愈緊記神的話語。六、更新的身軀：反思自己的身體有否為神而獻上。七、更新的喜愛：與敬畏神的信徒相交及記掛神的家。

基督教信仰入門 4

基督教信仰入門第四課                          

第四課：認識聖經

1.  甚麽是聖經？

 

a.  甚麽不是聖經：

                   i.   不是天書，包羅萬有。

                 ii.   不是供給我們預測未來。

                iii.   不是護身符。

                 iv.   不是單單叫我們應做甚麽或不應做甚麽。

 

b.  聖經是：

                   i.   提後3:16—聖經都是神所黙示的。。。

1.  「聖經都是神所默示的（或作：凡神所默示的聖經），於教訓、督責、使人歸正、教導人學義都是有益的，叫屬神的人得以完全，預備行各樣的善事。」（提後3:16-17）

2.  「黙示是指聖靈藉著超自然的能力，影響及引導聖經的作者，使他們所寫的完全符合啟示的內容--使聖經的內容等同上帝的話語。」[1]

 

a.  「盼望那無謊言的神在萬古之先所應許的永生。」（提多書1:2）

b.  「神非人，必不致說謊，也非人子，必不致後悔。他說話豈不照著行呢？他發言豈不要成就呢？」（民23:19）

c.  「以色列的大能者必不致說謊，也不致後悔；因為他迥非世人，決不後悔。」（撒上15:29）

                 ii.   目的：

1.  叫屬神的人得以完全: 工人

2.  預備行各樣的善事: 工作  

                iii.   提後3:16-17的註釋

 

聖經都是神所默示的： （Theo/pneustos=神呼出來的氣) ·         這詞指出「舊約都是神呼出來的氣，皆源出於神，這是它的功用（即：使人得救、使人完全）之基礎。這『源出於神』的特徵，就是『默示』（inspiration）的意思。」[2] ·         創2:7

A 教訓 （正面）        B  督責（負面）        B* 歸正（負面）   A* 教導人學義 （正面）

叫(i[na)屬神的人 ·         完全 (形容詞) o   (a;rtioj: complete or capable;有能力足夠的意思) ·         預備行（被動動詞） o   （evxhrtisme,noj：                             equipped;有裝備或為某人提供的意思） o   善事 （good work）

 

                 iv.   「基督教信仰認為，聖經乃是有關上帝啟示最原始的歷史見證。基督徒認為，並不是聖經能拯救人，而是聖經中的描述，詮釋上帝之作為能拯救人。」[3]

 

2.  聖經的四重特性

 

a.  權威性（Authority）： 神自己的黙示。

b.  清晰性（Clarity）：聖經是讓人明白祂的心意最主要的途徑。

c.  統一性（Unity）：有一致的信息：神救贖的故事。

d.  充分性（Sufficiency）：足夠我們認識上帝是誰，認識救恩，接受救恩，跟隨上帝。

 

3.  聖經的內容

 

a.  聖經是神自己的宏大敘事 (meta-narrative)

                   i.   創造

                 ii.   墮落

                iii.   救贖

                 iv.   新的創造

 

b.  這宏大敘事中的六個行動[4]

行動一	上帝創建祂的國度：創造	經文：創1-2
行動二	國度中的叛逆: 墮落	經文：創3-11
行動三	上帝—國度的君王—揀選以色列：救贖的開始         情景一      上帝的子民和君王              情景二      上帝的子民和土地	經文：創12-瑪4
幕間	等待這國度故事的結束：兩約中間
行動四	君王的來臨：救贖的完成	經文：四福音書
行動五	宣告君王臨在的好信息：救贖的應用         情景一      由耶路撒冷到羅馬       情景二      直到地極	經文：徒1-啟20
行動六	君王的再來：救贖的完全	經文：啟21-22

     

4.  聖經與教會

 

a.  「聖經的功能是更新教會，呼召她去悔改。這悔改是指破除舊的陋習；但悔改亦有其基礎，那就是上帝大膽的應許，祂應許賜下更新，以致我們可以得著更喜樂的新生命。教會的本質就是讓聖經向她說話、賜她能力及挑戰她。聖經若未能感動教會，那很可能是由於她沒有認真對待聖經。沒有聖經加添能力的教會，很可能是一家不忠或沒有力量的教會。」[5]

 

b.  聖經，教會與我們

                   i.   我們（教會）何時被聖經感動過？

                 ii.   我們（教會）何時被聖經更新過？

                iii.   我們（教會）有沒有被聖經挑戰過？

                 iv.   聖經是「神呼出來的氣」！我們（教會）有沒有認真對待聖經？

                   v.   我們（教會）有沒有「按著正意分解真理的道」(提後2:15)，有系統地教導和宣講真理？

                 vi.   我們當中在教會作領導和教導的，有沒有接受正規的神學訓練/教育?

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[1]楊慶球：《會遇系統神學:真理與信仰體驗的整理》二版(香港:中國神學研究院, 2001),頁20.

[2]陳若愚：《系統神學—基督教教義精要（上冊）》（香港：天道，2001），頁96。

[3]楊慶球：《會遇系統神學:真理與信仰體驗的整理》,頁19。

[4] 取自和修改自Craig G. Bartholomew and Michael W. Goheen, The Drama of Scripture: Finding our Place in the Biblical Place (Grand Rapids: Baker, 2004), 頁27。

[5]華特.布魯格曼 (Walter Brueggemann)著，梁俊豪譯：《聖經不陌生—與真理深入對話》（香港：基督徒學生福音團契出版社，2004），頁134。