沒有守什一就會失去神的保護嗎？

什一的原則只是神眾多法則中的其一。

假設一位基督徒完全遵行神的原則，他生命的每一層面就都有神100%的保護和祝福（書1:7-8），當然極少基督徒能做到這樣，這也不代表基督徒就不會有試煉。

所以今天若一位基督徒沒守什一，他在某些層面，或者在程度上，就會少了那部分的保護與祝福（瑪3），這也是節目中探討的。但這不代表完全失去神的保護與同在，而是部分的失去。假設這位基督徒遵行許多神的原則（總是原諒人、以神的愛關心人、常常為自己和他人代禱、常說造就的話等等），他還是有神一般的保護和在某些層面的祝福，因為人種什麼就收什麼（加6:7）。

用個比方，假如一個人要身體健康，他要好的睡眠、飲食和運動。若他有良好睡眠品質，也從不熬夜，飲食也健康，可是幾乎不運動，他的身體應該還會算健康，但他若也規律運動，他會更健壯。而有些人是飲食亂吃又不運動，他就會受更多的虧損。理想上，能都做到就會蒙最大的福分。

「分賜恩賜」（impartation）的主要經文是在羅1:11、提前4:14、提後1:6等。這個用詞比較常在一些教會聽到（如靈糧堂），但也非侷限在一般的聖靈更新教會。到底當保羅說要分屬靈恩賜出去時，他是什麼意思？對此各宗派、教會、個人有不同的解讀，尤其是在一百年前靈恩運動興起後，更是眾說紛紜，也有許多人不願下結論。主要是以聖經對恩賜的全面觀，去了解這些經文對「分賜」的定義和應用，以及對「恩賜」本身的定義及應用。

這有點像保羅在林前12章說，是聖靈隨己意分賜，但又在林前14章鼓勵哥林多信徒要切慕屬靈恩賜。或者可以延伸到討論奧古斯丁、加爾文強調的神的主權，以及衛斯理、芬尼強調的人的自由意志之間的平衡與理解。

一般多數人想要表達的是：神有絕對主權，是聖靈隨己意賜下恩賜（林前12），但神也使用人來讓人「發覺」他們的恩賜，或者在已有的恩賜上「挑旺、堅固」這些恩賜。有些人可能會用不同的措辭、定義來詮釋，另外一些人只是主張立場，但無法清楚地解說這些立場的聖經邏輯。

話說回來，我猜講員的重點不是要探討分賜恩賜的意義，而是突顯品格要比恩賜難能可貴。

以上供您參考。

Synopsis:

        Karl Barth (May 10, 1886 ~ December 10, 1968) was born in Basel, Switzerland. Probably the single most influential Christian thinker of the twentieth century, the Swiss Reformed theologian, pastor and professor was described by many to be in the same class as Augustine of Hippo, Thomas Aquinas, Martin Luther, John Calvin, and Friedrich Schleiermacher. Almost all twentieth-century theologians had interacted with his work in some respect. Barth’s major contribution lies in his original theology, which produced large volumes of books, papers, and articles. His most important and comprehensive work is likely a set of books called Church Dogmatics. This thirteen-volume magnum opus takes up Barth’s theology systematically. It is the most thorough expression of Barthian theology and its primary propagator for all future generations to come. Church Dogmatics is divided into four volumes: I. Prolegomena, the doctrine of the Word of God; II. The Doctrine of God; III. Creation; and IV. Reconciliation. A planned fifth volume on the subject of redemption remained unwritten. Long after Barth’s death up to this day, people continued to discuss and teach his unique views through lectures and literature in academic and religious settings. This tremendous impact upon Christendom and the secular theological and philosophical sectors will likely carry on indefinitely. He is dubbed as the Father of Neo-Orthodox movement, though a term that he did not identify himself with. While Barth’s concepts have been monumental, certain fundamental aspects do differ significantly with Protestant evangelical orthodoxy. This paper will attempt to compare and contrast the main differences succinctly. It will begin with a brief biography of Barth’s life, for it is hardly possible to isolate and understand one’s ideologies fully apart from the sway of his/her upbringing and background circumstances. Then it will describe Barth’s approach to some of the central tenets of Christianity, and highlight their similarities and diverging points with the traditional evangelical faith. Some conclusions will be drawn from the content to provide an overall evaluation of his life and work, and the implications and applications thereof.

Biography:

        Karl Barth grew up in a deeply religious home. His father, Fritz Barth, was a distinguished orthodox New Testament scholar and professor. Thus, the young Barth developed a strong interest in theological studies as he moved towards the pastorate. However, his education was under heavy liberalism, such as the influence of Adolf von Harnack and Wilhelm Herrmann. Unsatisfying experiences in his early pastorate gradually led to a major reappraisal of his former liberal theological views during the First World War years. Figures and other factors such as Fyodor Dostoyevsky, Soren Kierkegaard and the philosophical existentialism, Hermann Friedrich Kohlbrugge, the Blumhardts, the great Reformers, the German and Swiss Religious Socialist movement, the Biblical Realism movement, and above all, the Bible itself, had dispelled Barth of his Protestant liberalism. This significant change of theological position resulted in the epic commentary to the Epistle to the Romans, first published in 1918 and revised with following editions. This work not only introduced new terminologies, but most of all, it reembraced the age-old themes of historical Protestantism: God’s transcendence, sovereign grace, justification by faith, and miracles. Regardless of whether his new beliefs conform to strict evangelical orthodoxy, nevertheless, they were in direct opposition to the then prevailing liberal Christianity in Germany. At this point, he also began studying Anselm of Canterbury. Barth’s new insight was not a dialectical theology but came to be known as the “Word of God.” This led to his break with Emil Brunner and Rudolf Bultmann. Barth also rejected natural theology at once.

        When Adolf Hitler and the National Socialist German Workers Party rose to power, Barth was expelled from Germany in 1935. This deportation brought him back to Switzerland, where he spent twenty-six years teaching at the University of Basel. It was a tremendously prolific period for Barth. He also played an important role theologically during the Second World War. The epic writing of Church Dogmatics was left unfinished when he died in 1968. Barth also preached regularly alongside his fruitful literary works. Many from Europe and all around the world came to sit in his lectures and participate in his seminars. Barth retired from fulltime position at the age of seventy-five in 1962 and travelled to the United States giving lectures and enjoying leisure. He received an honorary doctoral degree from the University of Chicago, along with many other rewards and titles. Barth’s health deteriorated in the last few years of his life. Moreover, despite worldwide fame, he faced sharp criticism from both sides of his theological views and found himself increasingly isolated. On one side were the Conservative scholars who especially opposed his idea of the “Word of God”. On the other end of the theological spectrum, some protested that he had too narrow a conception of the Biblical writings and the doctrine of revelation. Nonetheless, Barth always has had answers and his keen perceptions are lacking in many contemporary theologians. He rejected both secular theology and the Death of God theologies that were on the rise. One thing that encouraged Barth greatly was the result of the Second Vatican Council (1962 ~ 1965), in which he was an invited observer. The final phase of Barth’s life was concentrated on dogmatic works, and it was also happy and reverent.

In the remainder of this paper, a discussion on Barth’s theology will be based on Church Dogmatics. This approach was chosen because he himself commented that he should be beset judged theologically by this writing inasmuch as its assumptions, emphases, and basic understanding are different from that of the earlier writings. It is also the most systematized and coherent theological of Barth. Hence, topics are introduced below will be in the order of Church Dogmatics: the doctrine of the Word of God, the doctrine of God, the doctrine of creation, and the doctrine of reconciliation.

The Doctrine of the Word of God:

        “Theology,” to Barth, is the scientific self-examination of the Church with respect to her discourse about God. It is a field like all other sciences, yet it must be inclusive of them and not subject to them. In other words, theology cannot fall under the sub-categories of, for example, philosophy or history. The Word is God’s words to man.[1] The Word of God has three forms: the Word revealed, the Word written, and the Word proclaimed. It is a spiritual, personal, and sovereign declaration. The Word of God, thus, is God’s act and it is a mystery. The Word of God is the fundamental basis of true theology. The Word is God Himself in His self-revelation. It is a self-revelation of the triune God. The Doctrine of the Trinity is God’s sovereign self-revelation. It is the root of all doctrines, whereby man cannot know anything about God apart from His self-revelation. God cannot be known from nature, history, philosophy, science, or even the Bible, but from revelation itself. God is Father, Son, and Holy Spirit in unity of essence. The Incarnation is the objective reality of the revelation of God. Jesus Christ is the divine revelation. This truth is attested by both the Old and New Testaments. Jesus, very God and very Man, is the eternal Word. Jesus Christ is the Word revealed. The Scripture is the Word written. The Bible is a witness to the revealed Word, not a direct revelation of God. It bears witness to Jesus Christ and the historical events surrounding Him. Though its form may be human in origin, but since its theme is the divine revelation of God, God does speak through it. It is, in a secondary sense, a unique book distinct from all other books. However, Barth argues that the Scripture, with its humanity, is fallible. It would, therefore, require the miracle of the Holy Spirit to bring fallible human words to be the Word of God once again. In this regard, the Bible alone bears direct and absolute authority in the Church. Thirdly, the Word of God is the Word proclaimed in the proclamation of the Church. In practical terms, the Word of God is the Word preached by man. The declaration of the Word is not in itself the Word of God and self-evident. Only as God commissions and empowers the individual and Church does the proclamation becomes the Word of God. It cannot contradict the Word revealed, Jesus Christ, as well as the Word written, the Holy Scripture. Hence, obedience, prayer, and the purity of the preacher and his/her words, are all prerequisites of the Word proclaimed. Dogmatics includes the pursuit of both doctrines and ethics. The Church has the responsibility to proclaim the Word of God.

        Dr. Kaiser’s Promise Theology states that there is a Promise-Plan of God, in which is the unifying theme of the whole Scriptures. It is in essence a plan of salvation of mankind through the work of Jesus Christ, the promised Messiah. He is, therefore, the central figure of the Bible. The Old Testament does not just contain scattered predictions about Him, but His coming and mission to save the Adamic Race was thoroughly designed and put in motion from the first book of the Bible Genesis to the last epistle Revelation. Hence, all things in the Old prepare for His First Coming, for this is the key promise God made to His people through the various covenants. This promise was gradually revealed in more detail through the voice of the prophets; these prophecies also served as reminders, warnings, and encouragement. The basis of the Promise-Plan was God’s own graciousness and lovingkindness; therefore, it is fundamentally not dependent upon human choices, although free will has always been intact. When Jesus dawned on the earth in bodily form and died on the cross for the sins of the whole world and rose again, He has thus fulfilled the promise. The Gospels recorded the life of Jesus and this pivotal event as witnessed by the early church. The New Testament epistles show believers how to live in light of the new covenant sealed by the blood of Jesus in the present. They also foretell the final working out of the promise, namely the giving of the new spiritual bodies and the complete purge of evil and restoration of the planet earth, which are all only possible through the atoning work of Jesus Christ. All the blessings of God, such as physical provision, healing, protection, flow from the new covenantal grace of God. The Old Testament saints looked forward to Christ and His propitiation, while New Testament believers look back to what He has done for them. The Promise-Plan is the thesis of the Bible. It is the reason why Genesis started with the creation of the world and the Fall of Man, and ended with the full salvation of Man and renewal of the earth.

In general, I have found Dr. Kaiser’s Promise Theology to be intensely biblical and convincing. In fact, it only makes Scriptural sense that the Fall of Adam, and hence the redemptive provision, was never outside of the omniscience and omnipotence of God. 1 Peters 1:20 delves into this and explains that the Second God-Person of the Trinity indeed was “foreordained before the foundation of the world, but was manifest in these last times.”[1] The Promise-Plan did not begin when Adam fell, but way before even the creation of the world. Revelation 13:8 also expressly says that the Lamb of God was “slain from the foundation of the world.” Thus, when sin entered the Garden of Eden and God gave the first Messianic hope to Adam and Eve, His Promise-Plan was effective in the earthly dimension (Gen. 3:15). Since then, all the Old Testament major characters, stories, and writings surround this divine pledge (Luke 24:27). This revelation was only disclosed to mankind progressively, measure upon measure. During the Patriarchal Period, the Abrahamic Covenant centered on the Seed of Abraham, and the vicarious sacrifice for Isaac on Mount Moriah all pointed to the real Son of sacrifice (Gen. 22). During the Mosaic period, the official institution of the sacrificial system, the granting of the Law, and the Tabernacle, all referenced the various aspects of Christ’s work (Rom. 10:4; Heb. 8:5). In Monarchical times, God further promised David in the Davidic Covenant that his Offspring will have a Kingdom and sit on the royal Throne forever, which ultimately referred to the King of kings Jesus Christ and His Kingdom (2 Sam. 7; Luke 1:33). When the split kingdoms of Israel and Judah were annihilated as a result of their persistent rebellion against God, the prophets continued to prophesy of comfort and hope regarding the coming Deliverer that will save (Mal. 4:2). God repeatedly referred to His covenant with Israel (Mal. 2:4-5). Jeremiah prophesied of a new covenant that will be established in lieu of the Sinaitic Covenant, as that in itself was insufficient (Jer. 31; Heb. 8:13).

When Jesus finally came and fulfilled the Promise by His death and resurrection, the New Testament looks back at what He has accomplished as well as detailing the other facets of the New Covenant as a result of the atonement (Heb. 7:22; 8:6; 12:24). Jesus explicitly said He has established the new covenant with His own blood (Matt. 26:28). On the road to Emmaus after His resurrection, He explained to the two disciples that the Old Testament Scriptures were written concerning Him (Luke 24:27). The author of Hebrews stated that Jesus Christ is the divine Lamb of sacrifice, High Priest, and Mediator between God and Man (Heb. 12:24). He said “Abraham rejoiced to see [His] day, and he saw it and was glad” (John 8:56). Despite the fact that he did not fully know all the details, Paul said that the same Gospel of Jesus Christ was preached to Abraham (Gal. 3:8). It is no coincidence that Revelation was penned as the last book of the Bible. It describes the complete purge of evil, the full working out of the salvation of mankind, and the new heaven and earth (Rev. 21:1). For this reason, Rev. 22:18 deliberately warns that no one should add to the content of this book, implying the closure of the canon, because the Promise-Plan has concluded for the particular dispensation. Man is now restored back to an even greater glory than the original state, as well as the whole planet earth (Eph. 1, 3; Rev. 21-22). At that time, Jesus will be exalted and worshiped as King of all the earth, and “every tongue should confess that [He] is Lord, to the glory of God the Father” (Phil. 2:11; Rev. 22).

A systematic study of the entire Scriptures seem to support Dr. Kaiser’s Promise Theology strongly. Although I have minor disagreements with him on the exact meaning of some passages; however, in general, I believe Dr. Kaiser is highly biblical in the overall theological framework. With the Promise-Plan of God, we can summarize the Bible accurately and succinctly. Under this broad scaffold, all the Scriptural topics can be aligned and interpreted accordingly. God is always perfectly consistent and exquisitely organized. Although comprised of many individual books by different authors across a wide range of timespan, the Word of God, therefore, has a redemptive motif in Jesus Christ through the Promise-Plan of God.

“After this, Jesus, knowing that all things were now accomplished, that the Scripture might be fulfilled, said, “I thirst!” Now a vessel full of sour wine was sitting there; and they filled a sponge with sour wine, put it on hyssop, and put it to His mouth. So when Jesus had received the sour wine, He said, “It is finished!” And bowing His head, He gave up His spirit” (John 19:28-30).

“But one of the soldiers pierced His side with a spear, and immediately blood and water came out. And he who has seen has testified, and his testimony is true; and he knows that he is telling the truth, so that you may believe. For these things were done that the Scripture should be fulfilled, ‘Not one of His bones shall be broken.’ And again another Scripture says, ‘They shall look on Him whom they pierced’” (John 19:34-37).

        The book The Throne of David by A. G. Hebert presents a general study of the themes of the Old Testament.[1] In particular, it discusses the fulfillment of the Old Testament in Jesus Christ and His Church. This fulfillment is the theological continuity between the Old and New Testaments, inasmuch as the Messianic Hope is the central thesis of the Bible. This is what gives unity to the two major Covenants that constitute the Written Word of God. Yahweh chose for Himself the people of Israel and made covenants with her based solely on His grace. He gradually revealed His Being and the details of His grand Plan to them primarily through the Law and the prophets. This Promise-Plan and the offshoot sub-promises all revolve around the coming of the one ultimate Figure, who is variously referred to such as the Seed, the Servant of Yahweh, the Anointed One or the Messiah, the Son of David, the Prince of Peace, the King of Righteousness, et cetera. There are many passages in the Old Testament that mentions this Figure and describe His various roles either directly or indirectly. One especially lengthy and notable description can be found in Isaiah chapters 52 and 53. It is on this Divine-Person that the Promise-Plan of God hangs, which in turn serves as the foundation of all Old Testament and New Testament Scriptures. All the benefits of the plan can only come about through the work of the Messiah, who we, as New Testament saints, understand as none other than Jesus Christ the Son of the living God. As God’s purpose continues to unfold in the pages of the Old Testament, it is further revealed that the Messiah will come from the line of David. He will accomplish the plan of salvation of all mankind, the restoration and glorification of all that is on the earth.

Although Yahweh handpicked Israel as the vanguard of His message, He has always intended the Gospel for all tongues and peoples. When He made a covenant with Abraham, the father of the Hebrews, He expressly said all the nations of the earth will be blessed through his Seed. Jewish proselytes are welcome as long as they adhere to certain standards of the Law. Israel, therefore, was commissioned with a universal mission to carry the particular revelation of God to the entire world in the fullness of time. Tragically, she leaned on her own might and self-righteousness and failed the Mission wretchedly. There were exceptions of saints and a remnant who tapped upon the principle of faith and lived godly lives and left us great spiritual heritage, such as Abraham, Moses, Joshua, Caleb, David, and the prophets etc. However, from the overall perspective, Israel’s score was far from satisfactory. As Israel was no more as a nation, the prophets continued to prophesy of a sure Hope in the midst of poignant retribution. From the last prophet Malachi to John the Baptist, there are the so-called silent years of about 400 years. When John the Baptist came on the scene, He spoke the same Messianic Hope that the prophets of previous generations spoke of, only that now the time is ripe and He is here.

It is clear from the New Testament that Jesus and His Church are the fulfillment of Old Testament promises and the pivotal point in God’s Master Plan for the Adamic race. Jesus came to fulfill the Law as the expression of God’s holiness, and not nullify it in the spiritual sense. After His resurrection, He explained to the disciples how the Law and the Prophets spoke concerning Himself. The apostles and the early church recognized and proclaimed Jesus as Yahweh’s anointed One, who is both the Son of David and the Son of God. Various passages in the New Testament prove Jesus’ Messiahship and divinity. His tasks involved the justification, sanctification, and glorification of mankind through His own sacrifice as the Lamb of God. Now both Jews and Gentiles only need to respond with genuine repentance and sincere faith to receive this gift offered through His boundless grace. This was not an impromptu arrangement, but was foreordained before the foundation of the earth. The suffering, resurrection, and the inception of the Church were either explicitly mentioned or implicitly alluded to in the Old Testament Scriptures, but remained largely a mystery to the majority of saints in that particular era. Jesus and His Church fulfilled the Abrahamic-Davidic covenant, and initiated the New Covenant with His own blood. In this new dispensation of grace, the Church is officially commissioned with world evangelism to all nations and individuals henceforth. The Kingdom of God is now being preached and extended on the earth spiritually. This Promise-Plan of God will conclude with Jesus’ Second Coming and the new heaven and earth, where Christ will reign also in the physical dimension forever and ever.

A. G. Hebert has written an excellent and succinct treatise on the relationship between the Old and New Testaments. The Throne of David has shown forth the intense relevancy and continuity between the two testaments. The book rightly points to Jesus Christ as the Link and essential culminating Figure of the Master Plan of God that started in Genesis and finished in Revelation. There is an inseparable and vital unity of the Old and New Testaments. Most evangelical Bible scholars are in agreement with this view as the standard understanding. Walter C. Kaiser believes that New Testament writers named this development the “promise” (epangelia). There are “about forty passages [that] may be cited from almost every part of the New Testament which contain this word ‘promise’ as the quintessence of the Old Testament teaching… moreover, there is only one promise; it is a single plan.”[2] For example, Paul affirmed this singularity in Acts 26:6-7: “And now I stand and am judged for the hope of the promise made by God to our fathers. To this promise our twelve tribes, earnestly serving God night and day, hope to attain. For this hope’s sake, King Agrippa, I am accused by the Jews” (italics mine).[3] Willis J. Beecher makes the following biblical generalization: God gave a promise to Abraham, and through him to all mankind; a promise eternally fulfilled and fulfilling in the history of Israel; and chiefly fulfilled in Jesus Christ, he being that which is principal in the history of Israel.[4] Elmer A. Martens holds a similar view: in Jesus Christ, God’s design through the ages is caught and concentrated, as if in a prism, in history; but beyond history is eternity.[5] Ronald Youngblood expresses the same idea from another standpoint: needless to say, the redemption wrought by Christ on Calvary was infinitely greater in every respect than the Exodus redemption, but we should not permit the differences to so blind us to the similarities that we fail to see that the latter experience typified the former and prepared the way for it.[6] E. W. Hengstenberg states it plainly and conclusively that “the New Covenant which is to take the place of the Old, when looking to the form (comp. Heb. 8:13), is in substance, the realization of the Old.[7]

        In light of these references and studies, therefore, this Promise-Plan of God is a plan of complete salvation, which not only restores what the Adamic race has once lost, but also further bringing it to a deeper and more glorious revelation of God (Rom. 8). Jesus Christ, being the protagonist of this redemptive story, is the crux of God’s eternal purposes for mankind. In Him and His works lies the definitive fulfillment of the Promise (Eph. 3). There is no other way apart from Him (John 14:6). In fact, the second member of the Godhead, God the Word, was foreordained for this task even before the creation of the world (John 1:1-5; 1 Pet. 1:20). His mission was to bring His Father’s lost children back to Him (Luke 15:11-32; John 1:12-13). It is no surprise, then, to see how God confidently declared His blueprint of salvation in the very beginning right after Adam and Eve’s Fall in the Garden of Eden, along with the judgment upon the Devil (Gen 3:15). The “Seed” of Eve spoken in this verse is no other than Jesus Christ, who is the Messiah to come. The Adversary bruised His heel figuratively when He was hung on the Cross of Calvary and died. However, it is exactly by this divinely appointed death that He dealt a fatal blow to Satan when He rose from the dead and, thus, crushed the head of the Old Serpent (Heb. 2:14-15). When God called and made a covenant with Abraham, He continued to prepare the coming of His Son by promising that the Seed of Abraham, Jesus Christ, will bless all the nations of the earth (Gen. 26:4; Gal. 3:16). Here is an unambiguous statement on God’s saving message for the whole world and not just the Israelites through the work of Christ (John 3:16; Rom. 1:16). During the Monarchical Time of David, God further revealed and covenanted with him that the Messiah will come from his line as a king who will reign in His everlasting Kingdom forever and ever (2 Sam. 7). In the time of Isaiah, he prophesied on some specific details on how the Servant of the Lord will accomplish the Promise-Plan through His suffering and death for all mankind (Is. 53). These are just some of the major highlights of God’s plan of salvation in the Old Testament out of the abundant references in direct mention, circumlocutory hints, types, and allegories. In short, the Old Covenant saints looked forward to the coming of Jesus Christ and His work, whereas New Covenant believers look back at what He has finished as the source and anchor of their faith. When Jesus has risen from the dead and talked with the two disciples on the road to Emmaus, “beginning at Moses and all the Prophets, He expounded to them in all the Scriptures the things concerning Himself” (Luke 24:27—italics mine).

        The Bible is the account of the Promise-Plan of God (Acts 26:6-7). The Promise-Plan is the progressive revelation of God and the extending of salvation to mankind through His grace (Eph. 2:5-8; 2 Tim. 1:9). Jesus Christ is the centerpiece of the Promise-Plan of God (Luke 24:27). He is the cornerstone of salvation (John 3:16). Aside from Him there is no other name under heaven given among men that can save (John 14:6; Acts 4:12). The Promise-Plan is the “scarlet thread” of redemption by the blood of Jesus (Rom. 5:9; Rev. 5:9). The Old Testament prepares the coming of Jesus Christ. He and the Church are, therefore, the conclusive fulfillment of the Old Testament and the Promise-Plan of God. Hence, before even time began and the creation of the world, God has already predestined each human individual to be “conformed to the image of His Son” (Tit. 1:2; Rom. 8:29). There are various callings and gifts dealt by God to each person coming to earth as He wills (Eph. 1). There are specific missions to be fulfilled through a variety of vocations and personalities (Jer. 1:5). However, regardless of the different ministry callings, becoming more like Christ is the final goal. The diverse professions and life emphases are just the means in which we can be transformed to a greater measure of Christlikeness (2 Cor. 3:18).

This understanding has tremendous implications for my own life and ministry. If Christlikeness is the objective in which success is appraised accordingly in God’s view, then it should be the focus and aim in whatever life circumstances and ministries that God has called me to. I believe God has called me to the ministries of a pastor and teacher. I sense in my spirit that this mission carries a special accentuation on bringing wholeness and healing to the whole person, as well as teaching the Word of God. Jesus Christ is the Good Shepherd and the Teacher sent from above with divine wisdom and authority (John 10; Matt. 13:54). Jesus Christ is the great Physician (Acts 10:38), and He is the same yesterday, today, and forever (Heb. 13:8). Hence, the way to reflect Christ in my particular callings would be to model after Him in these areas. The only source to channel healing through my life and spiritual vocations would be to allow Christ to live and work through me. Since the Old Testament comprises approximately two-thirds of the Bible, it is, therefore, of paramount importance that I study it diligently to draw forth Christ-principles and meditate on these Scriptures deeply.

In the pastoral ministry, I need to observe how God shepherded His flock under the Old Covenant and apply the principles. For example, when God killed animals and put their skin on Adam and Eve to cover them after their fall from grace, it displayed how God was willing to lay down His own life for them (Gen. 3:21). When He seemingly wanted to sacrifice Isaac on MountMoriah by means of Abraham, He provided a ram to take the young lad’s place as an offering (Gen. 22). In fact, all the sacrifices before and after the institution of the Mosaic Law point to Jesus Christ as the real Sacrifice of God (John 1:29). This was not a completely exclusive New Testament revelation, but Christ’s sacrificial love as the Good Shepherd can be found throughout the pages of the Old Testament. The most important thing in the pastoral ministry, as demonstrated and taught by Jesus, is that the pastor should get to know his flock intimately and be known by them, and be willing to lay down his or her life for the flock in genuine love and compassion for their safety and growth (John 10:14-15). In the teaching ministry, God taught His people primarily through the Law and prophets in the Old Dispensation. The way He educated His people was through divine revelation, wisdom, and signs and wonders (Deut. 4:5; 6:22; 34:11; 2 Chr. 17:9). This was exactly the way our Lord Jesus taught as exhibited in the New Testament Gospels. His life-giving teaching was highly contrasted with that of the legalistic, egocentric, and extra-Scriptural teaching of the scribes (Matt. 7:29). The words of Jesus did not just impart head knowledge, but actual life and spiritual energy, convicting and invigorating the hearers (John 6:63). Conversely, not only did the pharisaical teachers fail to bring edification through their indoctrination of man-made rules and the inaccurate understanding of the Law, but they also added incredible burden and false belief to the people (Luke 11:46). Even when some of their teaching were in line with the Law at times, their carnal motives were the very opposite of the spirit and purpose of the Law (Matt. 23:3). They are great hypocrites in that they exalt their pedagogy so much but they themselves do not practice what they preach; many times they even observe the very opposite of what they teach (Matt. 23). The standard in which a teaching is measured against is not just in signs and wonders alone, but whether the exposition will lead one to God (Matt. 7:17-19). The character of the teacher must be emphasized before the teaching (1 Cor. 13:1-4). During the Mosaic period, God warned the Israelites that even when signs and wonders or prophecies come to pass, but the speakers do not lead them to Him, they are not to be listened to (Deut. 13:1-4). In my own teaching ministry, therefore, all teaching should cause one to be more like Christ. When Jesus expounded from the Old Testament Scriptures, He showed the disciples that Christ-centeredness is the proper way to comprehend and apply the Word in the Old Testament (Luke 24:27). The purpose of all biblical instruction and preaching is to help bring one to know and experience Christ in order that people could be transformed to that of Christ (Rom. 8:29). The teacher should practice what he/she teaches (Rom. 2:21). True teaching should impart grace and bear fruit in the hearers’ lives (Luke 6:43; Gal. 5:22-23; Eph. 4:29).

Concerning the mandate of the restoration of the whole person as my ministry’s emphasis, it is crucial to realize how God has always been interested to bringing healing from the very beginning. He revealed Himself as Israel’s Healer—Yahweh Rapha—at the Exodus account (Ex. 15:26). Furthermore, all spiritual, soulish, and bodily healing and renewal are based and only possible through the work of Christ, even under the old dispensation (Is. 53:4-5; Matt. 8:17; 1 Pet. 2:24). The Gospel that was preached to Abraham was the great atoning work of Christ for us (Gal. 3:1-9). Jesus is the Great Physician (Matt. 4:24; Luke 5:31). There is no wound too deep that He cannot heal (Gen. 18:14; Mark 5:15; 9:23). To be effective in this regard, therefore, all attention should be directed toward Christ and the Cross. My responsibility is to be an open and yielded vessel for Christ’s healing virtue to flow through to others (2 Tim. 2:21). God has, through the future work of Christ, transformed wretched lives (Heb. 11), opened barren wombs (1 Sam. 1:10-20), healed sickness and diseases (2 Kin. 5:14-15), and raised people from the dead (2 Kin. 4:33-37). Jesus Christ is not only the best way to complete wholeness, but also the only way (Acts 4:12). He is the same yesterday, today and forever as the Healer (Heb. 13:8). It is also necessary to grasp that the greatest healing is spiritual and emotional in light of eternity, although God is still intensely interested in bringing physical healing in present days, for He is good (Ps. 103:3). As in all ministries, love should be the sole reason for any Christian service, especially in the healing gifts and ministry (1 Cor. 13:1-4). It is the “more excellent way” way to channel healing, as genuine healing will only come about because of the love of God (1 Cor. 12:31). God healed because of His great compassion in the Old Testament (Ex. 34:6). Jesus healed people because He was moved with the same divine compassion, pure and undefiled (Matt. 14:14).

In conclusion, God’s loving nature and character never changed in both the Old and New Testaments—He is immutable from everlasting to everlasting in this sense (Mal. 3:6; James 1:17). In the Old Covenant, God revealed Himself through various means, such as creation, the Mosaic Law, and through His prophets and people. These were all foreshadows and types of Christ, as only Jesus is the fullest revelation of who God is in bodily form (Col. 2:9; Heb. 1:1-2). Therefore, Jesus Christ is the pivotal point and the ultimate fulfillment of the Promise-Plan of God that began in Genesis (Acts 13:23-25). This was a plan of complete salvation—spirit, soul, and body (Rom. 8:29-30). It is, thus, not just the abundant predictions and references to the Messiah in the Old, but that everything centers and revolves around Him, His coming, and His work in this master plan of God. Complete salvation and restoration of mankind back to God through Jesus Christ is the theme of the Bible (Rev. 21:4). For this reason, the Bible started with the creation of the earth and the Fall of the Adamic Race in Genesis, and consummated in the redemption of the people of God and the renewal of planet earth in Revelation. Hence, Jesus is rightly called the “Alpha and the Omega, the Beginning and the End, the First and the Last” (Rev. 22:13). The place of the Old Testament is to prepare for His First Coming as the Suffering Servant (Is. 53). When He did come, He has fulfilled all the Law and brought us under a new and better covenant (Matt. 5:17-18; Heb. 8:6). The completion of the Promise-Plan of God is Jesus Christ. The Church is the Body of Christ (1 Cor. 12:27) and the Bride of Christ (Rev. 22:17). Jesus now functions through believers worldwide. In this sense, Jesus Christ and His Church are the fulfillment of the Old Testament. This is what ministry is all about—living and demonstrating Jesus Christ.

Knowing God as Father - Luke 15 (Youth Service)

https://youtu.be/aSew9FNxex8

Knowing God as Father - Luke 15 (Youth Service)

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Who Incited David to Number Israel?

Census-taking under the Law of Moses was not inherently evil. In fact, God actually commanded Moses to number the Israelite soldiers on two different occasions—once in the second year after deliverance from Egyptian bondage, and again about forty years later near the end of Israel's wanderings in the desert (Numbers 1:1-3,19; 26:2-4). Even though the book of Numbers describes many of their experiences while wandering through a barren land, the book takes its name (first assigned by the translators of the Septuagint) from these two numberings of the Israelites. Indeed, the taking of a census was a legitimate practice under the old law (cf. Exodus 30:11-16). Sometimes, however, one's motives can turn lawful actions into sinful deeds (cf. Matthew 6:1-18). Such was the case with King David when he decided to number the Israelites in the latter part of his reign. God had not commanded a census be taken, nor did David instigate it for some noble cause. Instead, the Bible implies that David's intentions (and thus his actions) were dishonorable, foolish, and sinful (cf. 2 Samuel 24:3,10ff.).

For many Bible readers, the parallel accounts that describe David's numbering of Israel (found in 2 Samuel 24 and 1 Chronicles 21) pose a serious problem. 「Why does 2 Samuel 24:1 state that God 『moved' David against Israel, while 1 Chronicles 21:1 says that it was Satan who 『stood up against Israel, and moved David to number Israel' 」? Can both passages be right, or is this a contradiction?

The Hebrew verb wayyaset, translated 「moved」 (NKJV) or 「incited (NASV), is identical in both passages. God and Satan's actions are described using the same word. The difference lies with the sense in which the word is used: Satan incited (or tempted—cf. 1 Thessalonians 3:5) David more directly, while God is spoken of as having incited David because He allowed such temptation to take place. The Hebrews often used active verbs to express 「not the doing of the thing, but the permission of the thing which the agent is said to do」 (Bullinger, 2898, p. 823, emp. in orig.). Throughout the Bible, God's allowance of something to take place often is described by the sacred writers as having been done by the Lord.

The book of Exodus records how 「God hardened Pharaoh's heart」 (Exodus 7:3,13; 9:12; 10:1; et al.), but it was not that God directly forced Pharaoh to reject His will. Rather, God hardened his heart in the sense that God provided the circumstances and the occasion for Pharaoh to reject His will. God sent Moses to place His demands before Pharaoh, even accompanying His Word with miracles—to confirm the divine origin of the message (cf. Mark 16:20). Pharaoh made up his own mind to resist God's demands. God merely provided the occasion for Pharaoh to demonstrate his unyielding attitude. If God had not sent Moses, Pharaoh would not have been faced with the dilemma of whether to release the Israelites. So God was certainly the initiator of the circumstances that led to Pharaoh's sin, but He was not the author (or direct cause) of Pharaoh's defiance (see Butt and Miller, 2003).

Another instance where this idiomatic language can be found is in the book of Job. In fact, the situation regarding God and Satan inciting David to number Israel probably more closely parallels the first two chapters of Job than any other passage of Scripture. Satan went into the presence of God on two different occasions in Job 1-2. The first time, he charged that the righteous man Job only served God because of the blessings God showered upon him (1:9-11). God thus permitted Satan to afflict Job with suffering, telling Satan, 「Behold, all that he has is in your power; only do not lay a hand on his person」 (1:12). After Satan used both humans and natural agency to destroy Job's wealth and all of his children (1:13-19), Satan returned to the Lord's presence. Notice the exchange of words between God and Satan (in view of the Hebrew idiomatic thought: what God permits, He is said to do).

Then the Lord said to Satan, 「Have you considered My servant Job, that there is none like him on the earth, a blameless and upright man, one who fears God and shuns evil? And still he holds fast to his integrity, although you incited Me against him, to destroy him without cause.」 So Satan answered the Lord and said, 「Skin for skin! Yes, all that a man has he will give for his life. But stretch out Your hand now, and touch his bone and his flesh, and he will surely curse You to Your face!」 And the Lord said to Satan, 「Behold, he is in your hand, but spare his life.」 So Satan went out from the presence of the Lord, and struck Job with painful boils from the sole of his foot to the crown of his head (Job 2:3-7, emp. added).

Even though God knew that Satan was the direct cause for Job's suffering (recorded in chapter one), He told Satan: 「You incited Me against him, to destroy him without cause」 (2:3, emp. added). As a result of Job's abstaining from sin during this time of suffering, Satan then proposed a new challenge to God, saying, 「But stretch out Your hand now, and touch his bone and his flesh, and he will surely curse You to Your face」 (vs. 4). In essence, God said, 「Okay. I will,」 but He did not do it directly. He merely allowed Satan to do it: 「Behold, he [Job] is in your hand, but spare his life」 (vs. 6). So Satan 「struck Job with painful boils from the sole of his foot to the crown of his head」 (vs. 7). The dialog between God and Satan in Job chapter 2 leaves no doubt that what God permits to take place often is described by sacred writers as having been done by God. The inspired author of Job even reiterated this point forty chapters later, when he wrote: 「Then all his [Job's] brothers, all his sisters, and all those who had been his acquaintances before, came to him and ate food with him in his house; and they consoled him and comforted him for all the adversity that the Lord had brought upon him」 (42:11, emp. added).

In his commentary on 2 Samuel, Burton Coffman made mention that the same principle still is operative in the Christian dispensation.

Paul pointed out that people who do not love the truth but have pleasure in unrighteousness are actually incited by God to believe a falsehood that they might be condemned (2 Thessalonians 2:9-12). 「Therefore God sends upon them a strong delusion to make them believe what is false, so that all may be condemned, etc.」 (1992, p. 329).

Altar Building – A Scriptural Foundation

2 Timothy 3:16-17

「All Scripture is given by inspiration of God, and is profitable for doctrine, for reproof, for correction, for instruction in righteousness, that the man of God may be complete, thoroughly equipped for every good work.」

Paul is referring to the OT here, so OT principles are still valid, and OT patterns can be allowed if the Holy Spirit specifically instructs to do so. So Paul was still instructing the early NT Christians that the OT Scripture is profitable for every good work of God. Jesus Himself read and shared from the OT with added new revelation. NT theology and practices are based and derived from the OT. NT revelation is only complete together with OT, and vice versa.

There are no musical instruments mentioned in the NT, but mainly from the OT worship. The OT covers a much, much longer period than the NT, including topics not covered in NT such as the birth of nations, civilizations, worship practices, house dedication, wisdom (Proverbs), daily practical things etc. We need the richness of the OT together with the NT revelation of Christ.

There is nothing wrong with yoga as a pure exercise, because it is as it is, a pure exercise, just like there's nothing wrong with all other sports such as basketball, or swimming, or ice hockey.

Proper amount of exercise is good for the body and relaxes the mind and emotion, so this in turn can even benefit spiritually as one is in better physical and emotional condition for spiritual exercises.

Some Christians have an issue with yoga because of its religious origin thousands of years ago, thus, there are religious connotation it carries to the present day. Some type of yoga in certain places also has religious practices along with the physical exercise part. These I would not recommend either. I mean if you go to a yoga master who is a strong active Hinduism practitioner, who mixes yoga with Hinduism philosophy, and the class takes place in a room full of Hindu gods and plays religious music during class, then please do not take part in this type of yoga. But I believe you're not referring to this, but the most present western yoga classes and exercises are non-religious and just pure exercise, which I think is fine and good for the person, there's nothing in the Bible against such. As a pure exercise, the Bible is even for it. There are also Christian yoga teachers around. In fact, I don't think people are allowed to mix their religious beliefs in public classes.

I understand there are some cases that are not so clear-cut. If a Hinduism believer teaches a yoga class in a western community centre without any spiritual philosophy, would that be ok? I believe regardless of the background of the teacher, the most important thing is as long as it remains a pure exercise, the teacher is irrelevant in terms of doctrine or ethics, because exercise is ok. Just like if you go to a doctor who is a Buddhist, but your interaction with this doctor remains pure medicine, then it's fine. But if you personally don't like this doctor, or prefer a non-religious or Christian doctor and atmosphere, you can always change one.

If you want to be more conservative, and there are quite a number of Christians around you who is not supportive of yoga for spiritual reasons or they will be stumbled over because you took part in it, and your aim was only exercise and there are other good alternative options such as aerobics or the like, then you may want to consider taking the alternative. This approach is not because yoga exercise is wrong, but because you want to make peace with the people in your surrounding and there are other good options anyways. This is the principle of I Corinthians 8, the principle of not using one's valid right but consider others. But be cautious this principle is also balanced by other biblical principles, one cannot pull it too far. For eg, if a highly traditional fundamentalist Christian tells me I cannot watch movie or play video games because I'm a Christian, I would think this is too over. In this case, this certain Christian is the one who needs to grow up and let go of his/her traditionalist mindset and learn the basic teaching of the Bible.

9:00AM EDT 4/24/2013 J. Lee Grady

I love the Holy Spirit's gifts. But some of our 「Spirit-filled」 practices are questionable.

Anybody who has read this column before knows I'm unapologetically charismatic in my theology. I love the Holy Spirit, and I believe the New Testament calls us to make room for manifestations of the Spirit. The apostle Paul gave guidelines for the gift of prophecy; he saw dramatic healings; he experienced supernatural visions; and he told church leaders not to forbid speaking in tongues (see 1 Cor. 14:39). Paul was the epitome of charismatic spirituality.

But not everything we do today in the name of the Holy Spirit is a valid expression of His power. Over the past four decades, we charismatics have invented some lame practices that not only make us look silly but actually turn people off to our message. I figure we started these behaviors because of immaturity—and I can laugh about them because I've done some of them myself. But it's 2013, and I think God expects more of us.

I realize this can be sensitive if you have one or more of these bad habits. But please pray over this list before you blast me for being critical.

When Is It Time to Leave a Church?
9:39AM EST 2/27/2013 J. Lee Grady    

If you see any of these seven warning signs in your church, my advice is to run as fast as you can.

A friend of mine from England recently asked me for counsel regarding a serious dilemma. His pastor had been involved in extramarital affairs, yet the man never stepped down after the scandal. My friend grew increasingly uncomfortable. Then he became alarmed when the embattled pastor announced he was going to lay hands on every church member during a weekend service to impart “special revelation.”

This pastor had a base of loyal fans, but the Sunday crowd was dwindling because people could smell trouble. They knew it wasn’t right for this man to remain in leadership without receiving some serious personal ministry. I advised my friend to run for the door.

I’ve never found a perfect church in all my travels—and it certainly wouldn’t be perfect if I joined it. But there are some churches that deserve to be called unhealthy. While I believe we shouldn’t give up on a church too fast, there are some warning signs that should cause you to stop and ask if you’d be better off finding better pasture.

Prophecy for 2012: The Year of Change and Breakthrough
January 1st, 2012

(Excerpt)

2012 is a Year of Change and Breakthroughs.

The Vision:

Vision of an eagle, a bear, a dragon and a beast. The eagle was flying in the sky, high and mighty, but it was shot in the neck from within its own borders. The bear rage and was angry at the beast and it turned against it before it was friendly again. Meanwhile, a dragon flew in the skies and dominated the skies.

The eagle could still walk even when it was injured in the neck but with great struggle. The bear strike at the beast and inflicted three large gashes. The beast was like a mixture of all animals, it had spots like a leopard, feathers and claws like a bird and thick mane like a lion. It had two wings but they look small and seem to be growing. The beast was pushed southwards but retain its dominion.The dragon was watching the fight between the bear and the beast, and the tail of the beast knocked down the dragon to the ground. The dragon had to land on the ground for some time to recover its strength but it, too, retain its dominion.

The Widow's Offering (Mark 12:41-44 NIV)

 41 Jesus sat down opposite the place where the offerings were put and watched the crowd putting their money into the temple treasury. Many rich people threw in large amounts.

42 But a poor widow came and put in two very small copper coins, worth only a few cents.

43 Calling his disciples to him, Jesus said, "Truly I tell you, this poor widow has put more into the treasury than ALL the others.

44 They all gave out of their wealth; but she, out of her poverty, put in everything—all she had to live on."

It is deemed an honorary deed by the world today if some give generously out of their abundance. But the world has seldom seen the God-kind-of-sacrifice displayed by this poor widow. The only reason she gave was out of her love for God. It is contrary to fallen human nature to love like this. Yet when one falls in love with Jesus, it becomes so natural.

Those who walk in the love of God are known and highly praised and esteemed by God Himself and the myriads of angels and ministering spirits in all the spiritual universes of God. For as the angels desired to look into the mystery of Jesus' sacrificial death for sinful mankind, they are intensely attracted and interested to anything and anyone bearing the love of God (1 Pet 1:12). These will ascend to the highest sphere of God when they pass to glory in this life--for the essence of their being has been transformed to the image of Christ through the partaking of His divine nature by the Holy Spirit (Rom 8; 2 Pet 1:4). Even while on earth, they will have a foretaste of the highest spiritual realm where God is truly known as the God of Love, as revealed by the disciple whom Jesus loved, who often leaned on and into the bosom of Love as one of the closest to Him (John; 1 John 4:7-8).

Here lies true spirituality in its purest form without religiosity. Here lies true godliness and holiness without worldliness. For here lies true Christlikeness--it is not the giving nor the amount in themselves, but the heart-love that one exudes for God and in turn to those being given. The reason the widow could give more than riches and more than all was because she had a heart that was more than gold and fairest than all!

The Love of Christ is the summary and goal of all honest spiritual pursuit and discipline. For as until eternity, love will never die (1 Cor 13:8 MSG). It is what Jesus died for, yearns today, and celebrates forevermore. The love of Jesus Christ is what makes a life (and Christmas!) so heart-warming, beautiful, and special (specialness*infinity).

(Always Heart-Shaped)

https://youtu.be/rI82oua8lNQ

神奇妙的拯救 - 出埃及記1-3章

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信仰立場：基於基督教聖經，認同普遍基督教福音信仰、使徒信經。

Excerpt from The Road to Glory

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Visions of Revival in the Fourth Phase of Ministry

As I write this portion of autobiography (April 2008 at present time of writing this section), it is written looking forward to glimpses of things that will result within and from the fourth phase of ministry. Obviously, at this time I cannot write it as a historical account but only as a glimpse into the future as shown to me by God. When some of these things have taken place, we will write other books looking into the historical occurrences which God orchestrates. There are many and varied visions and glimpses of the future that God has shown and permission is granted only to share some of these. Others will be shared when the fullness of time comes.

2011-07-10  神完全的愛

https://youtu.be/EpeB4ApwWzk

神完全的愛 - 約翰壹書1-2章

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今晚剪了頭毛. 我活到30歲從來沒給別人剪過頭髮.

我在想, 有一天幫我剪髮的人回家了, 如果那時我不是留光頭, 那就真的剃光頭. 這樣啊, 就保持了一輩子只有一個人給我剪過頭髮的記錄.

嘻嘻.. 亂浪漫的.

這幾天分享了解異夢/異象/預言的原則和範例. 也貼上部落分享.

 

Years ago I've posted a detailed blog on spiritual dreams and their interpretation. The interpretation applies to vision as well. Since my blog site has been changed from MSN Spaces to Wordpress, many of the links are not working, so here they are again.

 

聖經異夢和解夢原則簡介

Biblical Dreams & Interpretation