Jesus Enters In
Jesus Enters In
- Greg Waybright
- Mark 7:24-30
- Peace: God and Sinners Reconciled
- 40 mins 27 secs
- Views: 1141
Study Notes
Jesus Enters in
Mark 7:24-30
I am convinced that God loves to bring those things broken in his creation back together. Indeed, God is engaged in a mission to take the hostility that has come into his world, hostility of people toward him and toward one another, and make peace. This restoring of what is broken and ending of what is hostile is the way I understand reconciliation. I am increasingly convinced that the ministry of reconciliation is the hub of almost all the ministries here at our church. When we engage in ministries of reconciliation – whether in evangelism, marriages, in times of moral restoration, or racial/ethnic oneness, we know we are serving in God's mission. Let me remind you that God has promised that, when he has completed his work in the world, all things will be reconciled, all things will be made right, "in Christ" (see Col 1:19-23). Because of that promise, when we prayerfully and faithfully take steps in the direction of reconciliation, we can be sure the Wind of God's Spirit will be blowing at our back.
But, it's very clear that God has not completed his work yet. As events in our country have shown us clearly, we live in a broken and hostile world. That's what I want to talk to you about this Advent season.
I'm not going to be able to attempt to deal with all the brokenness in our individual lives, in our church, neighborhoods and world. I won't even pretend that I have the ability to do so. But, in my Advent messages, I am going to walk through the biblical guiding principles I see in the reconciliation work of Jesus that I pray will help you navigate though the complex matters that reconciliation always requires:
#1: Enter in – to respect-filled relationship.
I m convinced that this is where reconciliation always begins. Without having relationships of listening, respect and trust, reconciliation will not happen.
#2: Call to – follow Jesus as Lord.
For reconciliation to happen, our thoughts, attitudes and conduct must change. And, I am sure that the change must be that we grow in thinking and living in ways conformed to what we see in Jesus.
#3: Walk with – anyone who is a brother/ sister in Christ. A life that leads to reconciliation must happen in the context of a community empowered by the grace, love and justice made possible by the Holy Spirit.
In the first message, I am only going to speak about the first, i.e., entering into respect-filled relationships. There can be no reconciliation without that. I find that the life of Jesus provides a crystal clear starting point for all the complexities for all reconciliation ministries. Jesus "entered in" to the brokenness. To see that, I am going to take us to what may seem to be a rather strange text in Mark 7:24-30 and let Jesus be our guide.
In this text, we meet a woman who would have been scorned by those in Jesus' society. The politicians and religious leaders would have argued that Jesus should have nothing to do with her. But Jesus turned his society's perspectives upside down. In doing so, Jesus shows us how to deal with all people.
Setting in Mark
Throughout the opening six chapters of Mark, Jesus had been doing things only God can do – controlling the winds and waves, casting out demons, forgiving sins, and even raising the dead to life. But, in chapter 7, the only thing that the religious leaders noticed was that Jesus and his disciples didn't wash their hands enough. The rulers thought that what mattered to God was staying away from being defiled by touching diseased things, demonized things, dead things and especially... damaged people -- like Gentiles. With this context in mind, notice that for some undisclosed reason, in v. 24, Jesus heads into Gentile territory and meets a rather bold woman there. It's always seemed to be a strange story for Bible readers. But, for a 1st C Jewish reader, everything would have seemed to be wrong culturally about this encounter. Like what?
#1: "Wrong" place for Jesus to be (v. 24)Jesus left that place and went to the vicinity of Tyre. He entered a house...
On the heels of his community leaders insisted that God is not pleased when his children spend time with "unclean people" like Gentiles, Jesus intentionally head right into Gentile territory. He goes right into one of the greatest areas of brokenness and hostility of all, i.e., the relationship of Israelites and Tyrites. The people of Tyre had become the archenemies of the Jews. The 1st C historian, Josephus, called the people of Tyre, "notoriously Israel's bitterest enemies." And note this: the Tyrites were also thoroughgoing pagans in their religion. Bottom line: The religious leaders' of Jesus day taught that one thing Messiah would do is expel and subdue the Tyrites – not go into their homes. But, that's exactly what Jesus did in v.24. And that's exactly what we have to do in reconciliation ministries. Go where the brokenness is and be there with people. Talk with people. Reconcilers must be ready to speak not only with people we already agree with but also with those on the other side of the divide. And, to do so, we have to enter into their locations.
#2: "Wrong" kind of person for Jesus to be speaking to (7:25-26)
In case we might think that Jesus didn't really come into contact with any of these "unclean Gentiles" there in Tyre, we find that Mark gives us some detail about one of the people who came to him in vv. 25-26: A woman whose little daughter was possessed by an impure spirit came and fell at his feet. The woman was a Gentile, born in Syrian Phoenicia.
This person was everything that those "teachers of the law" in Mk 7:1-23 said he should avoid like the plague. She was 1) a woman and women were thought to be unworthy of a rabbi's time. 2) She was a Gentile woman. 3) She was a Gentile Tyrite (Syro-phoenician) woman and 4) a Gentile Tyrite woman with a demonized daughter. This woman was in every conceivable way the kind of person "righteous people' should avoid. But Jesus did not avoid her. Nor should we.
#3: "Wrong" kind of response for Jesus to be making (7:27)
Imagine being a part of this scene. Other rabbis would almost certainly have lashed out at her, "You dog, you – get out of this house now! What on earth or in heaven makes you think that a person like me would anything to do with a person like you?"
But then, Jesus wasn't like other religious leaders. Other rabbis wouldn't have been in Tyre in the first place. I am quite sure this woman also knew that Jesus did many things that other religious people in her day did not do –like going to a tax collectors home, and like picking grain on the Sabbath, and like talking to a demon possessed Gentile man (Mk 5), and like blessing a defiled woman who had an untreatable uterine hemorrhage – and even letting her touch him.
With that in mind, look at Jesus' response in v. 27. He engaged in conversation – in dialoguing with her. As he often did, Jesus used a parable: First let the children eat all they want," he told her, "for it is not right to take the children's bread and toss it to the dogs.
Keep looking at that verse and let me open up this parable for you just a bit with a few observations:
- • The word Jesus used for "children" was "teknon", a word for biological children. It was the word used for Israel being the children of God. The woman will use the word "paidion" in v.28, a word for the entire household, including those who are adopted and those who serve in the home.
- • Jesus speaks of bread coming "first" to the teknon, the biological members of the household. According to the Scriptures, when the Messiah would come, he would first bring God's kingdom blessings to the children of Israel. And then would spill over and bring blessings to all the peoples of the world. As always, Jesus was resolute abut following Scripture. Note that!
- • In his parable, Jesus did not use the word people usually used for the wild and filthy scavenger dogs that roamed in packs in his day. That word was kyon. Jesus used the word kynarion, a word that referred to a household pet that belonged to the family. Notice that Jesus softens the rhetoric.
So, Jesus' response was not the kind anyone would have expected. I read it this way: Jesus is saying, "Don't you know that the bread of God's kingdom blessing that I bring must first go to the biological family members who have been persecuted so long and through whose lineage I have been born. Surely it's not right for me to take what must first come to my people and toss it to the pets in the household."
This was a rather shocking response – the animosity you would expect was taken off by the words Jesus chose. And, mostly I want you o notice this: Jesus' response was in a parable and, up until now, no person in Israel had ever understood any of his parables. Surely, this Gentile woman from Tyre won't get it. Right?
#4: The "wrong kind of person" receives the blessing of the King (7:28-30).
So, this woman knew that this was an unusual kind of Jewish rabbi. But there still was a risk when she broke into the house, fell at his knees and blurted out, "Lord, set my daughter free from evil!" Do you see it? This mother was desperate. Of course, she would normally expect a man like this to have her thrown out. Instead, she hears him use words like, "first" and household language like children and pets. So, in v.28, she does what all of us should do when we read one of his parables, i.e., she makes herself a part of Jesus' parable. She says, "There are always crumbs that fall from the table. When the pets eat the crumbs, they aren't stealing from the children."
You must see this: This Gentile, Tyrite woman living in a demonized home is the first one to grasp one of Jesus' parables. She says to Jesus, "Even the crumbs of God's blessing will be enough for us. Even if the bread must first go to the children of Israel, crumbs of what you bring will be enough."
And, Jesus says, "Such an answer." In Matthew, we're told he added, "Woman, you have great faith!" And then he said, "You may go. The demon has left your daughter."
By his entering into relationship with this Syrophoenician woman, Jesus expanded his ministry beyond anything anyone (except God) had conceived of for a Messiah. His actions universalize the reach of the Savior in terms of geography, ethnicity, gender, and even religious heritage in a way that was scandalous to those who observed him. It's clear that unless Jesus had entered in across all the walls of division, there would have been no hope for this woman or her daughter. And think about it: had he not "entered in" to her life, there would have been no hope of a new life for most of us here – for we too would have been on the wrong side of the ethnic, cultural divisions from Jesus. This is what Jesus always did: whether it was a child, a Samaritan, a tax collector, a prostitute, a leper or a Roman military men... Jesus shows us the way to begin to engage with reconciliation of a broken relationship. We begin by entering into the person's life.
Bundy's Gift Shop
Let me tell you just a bit about my own story related reconciliation. I began to think about reconciliation in the context of racial and ethnic reconciliation. In past sermons I told you about unexpectedly meeting a group of African American men in my hometown of Bluefield, WV. I don't think I'd ever had a conversation with a person of color before that. When I saw them one Saturday morning outside Bundy's Gift Shop, and they saw the terror in my face, one of them said, "Young fella, I have some advice for you. You should sit down with us and have a nice cool bottle of pop. I think you would learn something. You might learn that we're just folks." So, I sat down and I began to learn. I learned about what sociologists would now call "the African American experience in a rural Appalachian town. I learned what these men's kids felt like when the city officials closed the public swimming pool just because the didn't want their kids swimming with kids of color. I learned what it feels like to have a boy like me terrorized simply because I saw the color of their skin instead of the "content of their character."
I moved to Chicago several years later and immediately volunteered to go weekly to Cabrini Green, called "the Projects," in the city. My assignment was to lead children's ministries and teach Bible studies there. I know I didn't do anything very well. I don't know what kind of impact I had there. But... I know I was changed. I met great people. Single moms who loved their kids and loved the Lord but didn't know where the next day's necessities would come from. Families that didn't want their kids to get trapped in gangs and drugs. I began to learn about the African American experience in an urban housing project:
- • I learned something that still has spoken to me this past week, i.e., that Ferguson, MO in 2014 was not the first time and first place in which a young unarmed African American was shot in our country. This was a part of the life experience of families in the 1960s and long before.
- • I learned to think about what justice and mercy might look like – about how hard forgiveness is – about how frustrating it is for people when the same thing happens over and over and there seems to be no prospect for change.
When it comes to reconciliation, especially when the issues are so personal and the issues so long-standing, there are no fast fixes. There are no quick solutions. But, the life of Jesus shows me this, "We must enter in to those places of brokenness and hostility with the Gospel of Jesus Christ and in the name of Jesus Christ and we must listen to the stories before we make declarations.
My call to you today is to "enter in" -- simply to go to those places where you see brokenness and enter into relationship with people. This is where ministries of reconciliation begin. Don't do it simply to be politically correct or because laws require it. Do so because you are grateful follower of Jesus yourself seeking to reflect the ways of Jesus to people in your world. You and I are more like the woman in this story than like Jesus. He entered into our lives in spite of our sin. He reconciled us to God – and he sends us out to tell people, "It's real. You can know God as Father. You can know his liberating power. We know this: If God is willing and able to enter into relationship with you and me, then there's hope for anyone – but they will never know unless we cross the lines of division and enter into relationship.
The fact is, reconciliation cannot be pursued without people speaking with one another – understanding each other. Jesus became flesh and dwelt among us. The church must become flesh and dwell among the people where God has located us. We must enter in, find space for meaningful and respect-filled relationships to happen. It may be a kitchen table where estranged spouses talk. It may be a youth pastor's home where parents and their children learn to hear one another. It may be in a counseling room when a person has fallen morally and we begin to discuss the process of moral restoration. We live in a world in which people speak at one another. We must be churches in which people speak with one another as Jesus did with the Syro-Phonicean woman.
The essential first step in the reconciliation process is the willingness to enter into a relationship and hear the other side of the story – even if we remain unconvinced. And may I say it again: There is no fast fix for human brokenness. You may have to listen for a long time!! You must have a willingness to continue the relationships – to hear the other persons' stories, to feel their pain and anger.
And, maybe the most powerful lesson I learned in Cabrini Green comes from the fact that the families of the children I taught made sure I had safe passage into their home. More than that, they welcomed me. The reason was that they were convinced that the only real hope for their lives and their children was not new laws, not political maneuvering, and not military strength. These Moms and Dads and older siblings somehow believed that the only hope for justice is eventually to be found in the power of the gospel at work in the Jesus of Jesus Christ empowered by the Spirit of God. So, if I was going to teach their children about Jesus, I was welcomed in that place.
There is no God-forsaken person beyond the reach of God's love in this world. There are no God-forsaken places beyond the realm of God's presence in this world. There is no brokenness in this world that is greater than God's power to heal. And there is no hostility in this world beyond the grace of God and his readiness to make peace. And, 2 Corinthians 5 declares that you and I are in our community and world as God's ambassadors of reconciliation.
What is going to shape the way you deal with the divisions and hostility in the world? Talk radio? Fox or CNN news? Let it be Jesus. Listen to what Paul says in 2 Corinthians 5. Paul was humbled by the fact that Jesus had to die for him. Otherwise he had no hope. But Jesus had died for him. And then, he says again and again – "Jesus died not just for me but for all -- for all! This changed things for Paul. How? See 5:16:
From now on we regard no one from a worldly point of view... 2 Corinthians 5:16
If anyone is in Christ, that person is a new creation. Behold it: The old has gone, the new has come! All this is from God, who reconciled us to himself in Christ and has given us the ministry of reconciliation.
To His glory,
Dr. Greg Waybright
Senior Pastor
Greg Waybright • Copyright 2014, Lake Avenue Church
Chinese Translation
Jesus Enters In - Week 1 - Study Notes - Chinese Translation
神與罪人和好 Nov.30th, 2014
降臨節第一週:祂進入......(馬可福音7:24-30)
我 確信,神喜歡把那些祂所創造的、但破裂的東西重新恢復。的確,神在進行一項任務,祂要帶走這世界中的敵對——人對神的敵對和人與人之間的敵對,祂要帶來和 平。這種破裂的恢復和敵對的終結,就是我們所理解的和好的途徑。我越來越確信,和好的事工是我們教會所有事工的核心。當我們做和好的事工——不管是在傳福 音上,或是婚姻方面,或是道德重建,或是種族、文化合一——我們知道,我們是在做服事神的工作。我想提醒你,神應許當祂完成在這個世界上的工作時,在基督 裡,萬物都將和好,萬物都將得到更正(西1:19-23)。因著這些應許,當我們以禱告並忠心地來向和好的方向努力時,我們一定會看到,聖靈之風會從我們 背后吹來。
但是,很明顯,神還沒有完成祂的工作。在我們國家的一些事情已經清楚顯明,我們活在一個破裂的、充滿敵對的世界中。這就是降臨節我要傳講的信息。
我 並不試圖解決所有的我們個人生活中、教會中、鄰里之間和世界上的破裂問題,我甚至不想假裝我有這樣的能力。但是,在降臨節的信息裡,我想把我所看到的、有 關耶穌在和好方面所做的工作的一些聖經指導原則,大略地介紹一下。儘管和好通常需要更複雜的工作,但我祈禱這些信息可以為你導航:
#1:進入 - 相互尊重的關係。
我確信和好通常是從這裡開始的。如何沒有聆聽、尊重和信任,和好不會發生。
#2:呼召 - 跟隨主耶穌。
若要實現和好,我們的思想、態度和行為必須改變。我相信,這種改變只有當我們遵照主耶穌的言行時才會發生。
#3:同行 - 與任何主內的弟兄姐妹。
和好的生活只有在一個充滿聖靈的恩典,愛和公義的社區才可能會實現。
在 第一段,我只想講第一點,就是進入彼此尊重的關係。沒有相互的尊重就沒有和好。我發現,耶穌的生活為所有和好方面的事工提供了一個非常清楚的起始點。耶穌 "進入"破裂之中。為了明白這一點,我們會來看看《馬可福音》7:24-30這段看起來有點怪的經文,讓耶穌來引導我們。
在這段經文裡,我們看到一個女人,她在耶穌所在的那個時代被人蔑視。政治家和宗教領袖認為耶穌不該為這個女人做任何事。但是耶穌翻轉那個時代的觀念,祂向我們表明該如何與人相處。
"馬可福音"背景
縱 觀馬可福音前6章,耶穌一直在做只有神能做的事情——平靜風浪、趕鬼、赦罪,甚至讓死人復活。但是,在第7章,宗教領袖只看到一件事,就是耶穌和祂的門徒 不洗手。統治者認為,對神來說重要的事情應該是,遠離污穢的事,就是不要接觸病人、被鬼附的人、死人,特別是不潔的人——比如外邦人。帶著這種背景,我們 在第24節中看到因為一些未言明的原因,耶穌明知故犯,進入外邦人的境內,在那兒祂遇到一個非常勇敢的女人。這對聖經讀者來說是一個奇怪的故事。但是,對 1世紀的猶太讀者,從文化角度講,顯然所有事都做錯了。為什麼呢?
#1:耶穌出現在"錯誤的"地點(訴24)耶穌從那裡起身,往推羅,西頓的境內去,進了一家......
宗 教領袖堅持認為神不喜悅祂的孩子與不潔淨的人呆在一起,比如外邦人。而耶穌卻故意地進入外邦人的境界。祂進入了破裂和敵對最大的區域,就是以色列人和推羅 人之間的關係中。推羅人士猶太人的大敵。1世紀的歷史學家約瑟夫,把推羅人稱作"以色列人最壞的敵人"。請注意:對猶太人而言,推羅人是徹頭徹尾的外邦 人。要點是:耶穌那個時代的宗教領袖,教導大家彌賽亞會驅逐和征服推羅人——不是進入他們的家。但是,那卻是耶穌所做的。那也是我們在和好的事工中所要做 的事情。去到破裂的家庭,在那兒和他們呆在一起,和他們交談。調解人必須準備好,要與贊同我們的人交谈,也要和那些與我們有分歧的人交谈。如果要這樣做, 我們必須進入他們的地方。
#2:耶穌與"不該打交道的人們"交談(馬可福音7:25-26)
以防我们误解,以为耶稣虽然去了推罗,并没有真的接触"不洁净的外邦人",马可为这次旅程作了详尽的纪录:25当下有一個婦人,她的小女兒被污鬼附著,聽見耶穌的事,就來俯伏在他腳前26這婦人是希利尼人,屬敘利非尼基族。
对马可福音7:1-23节所提到的法利塞人而言,这妇人像瘟疫一样,是人避而远之的对象。她是:1)一个妇人。在当时,妇人是不值得博学的犹太夫子花时间 的。2)她是一个外邦妇人。3)她是一个外邦的叙利非尼基族妇人。4)她还是"有着被污鬼附着女儿"的推罗妇人。可想而知,这个妇人属于"义人"应当躲避 的对象。但是,耶稣没有躲避她。我们也不应该躲避。
#3:耶穌作了"不當的"回應(馬可福音7:27)
设身处地想想这一幕,:其他的法利塞夫子一定会这样斥责她:"狗东西,给我滚出去!我与你有何相干?别痴心妄想了。"
然而,耶稣与其他的宗教领袖不同。首先,其他的宗教领袖不可能出现在推罗。其二,肯定这个妇人已经知道耶稣是与众不同的—比如前往收税人的家,比如在安息日拾麦穗,比如在马可福音第五章提到的与被污鬼附着的男子对话,还有祝福那个有血漏的妇女—甚至允许她触摸自己的身体。
我们了解这些,再看27节耶稣的回应。他与这个妇人有一段对话,正如以往,用了一个寓言:耶穌對她說,讓兒女們先吃飽。不好拿兒女的餅丟給狗吃。
繼續看這個寓言,讓我給你們講解:
●在此,耶稣用"teknon"来表示"儿女"。这是指"血亲生的孩子"。形容"以色列人是神的孩子"时用这个字眼。而在28节,妇人称"paidion",这是一个形容全家(包括服侍这个家庭的被收养孩子)的字眼。
●耶稣说到饼"先"给"儿女",也就是家中亲生的成员。根据圣经,弥赛亚来,他要首先带给以色列的儿女们神国的祝福。然后满溢临及世界万邦。耶稣和往常一样总是根据圣经来解决问题。注意这点!
●在这个寓言中,耶稣并没有用在他那个年代人们通常用来指满街乱跑的肮脏的野狗。那个字是Kyon,耶穌用的字是kynarion,用來指屬於家中的"家犬"。注意耶穌柔和地用辭。
因此耶稣的回应出人意外。我是这样解读:耶稣是在说,"你难道不知道这饼,乃是神国度的祝福要先临到亲系家族,他们长久受害,也是我从中而出的族裔。自然對我來講,我不該將先給我自己人的,丟給家中的家犬。
这实在是令人吃惊的回应-在你预料当中的敌意被耶稣的措辞给化解了。更重要的,我想要你注意的是:耶稣的回应是用寓言,直到如今,以色列人中没有人明白这一寓言。当然,这个来自外邦的推罗妇人也不可能明白的。对吗?
#4:"錯誤的人"接受王的祝福(7:28-30)
所以,这妇人知道这是一位不同寻常的犹太拉比。但是她这样做还是很冒险,她冲进屋内,俯伏在耶稣脚前,脱口而出,"主啊,请救我女儿脱离罪恶!"。你看到吗?这位妇人是不顾一切的。当然,很正常的,她原以为会被像这样的人给赶出去。相 反,她听到耶稣用这样的词汇,"首先"和关于家庭的寓言,比如孩子们和宠物。所以,在28节,她做了我们所有人在听到耶稣寓言的时候应该做的事情:她使自 己成为耶稣寓言的一部分。她说,"总是会有面包屑从桌子上掉下来。当宠物们吃面包屑的时候,他们并没有从孩子们那里偷东西。"
你看:这位外邦人,一个推罗妇人,住在被鬼附的家里,她是第一个理解耶稣寓言的人。她对耶稣说,"即使是神祝福的面包屑都够我们用的。哪怕面包必须先赐给以色列的孩子们,你所带来的面包屑也是足够多的。"
對此,耶穌回答說,"因這句話。"我們知道在馬太福音中,他補充到,"婦人,你的信心是大的。"然後他說:"你回去吧,鬼已經離開你的女兒了"。
藉 著进入与这位希利尼妇人所建立的关系中,耶稣将他的宣教拓展至任何人(除了神之外)对弥赛亚的期待之外。他的行为规范了救主可以涉及的范围,包括地理、种 族、性别,甚至是宗教遗产,这种涉及的程度对那些观察他的人来说几乎是可耻的。可以肯定的说,如果不是耶稣突破那些分隔墙,这位妇人或是她的女儿都是没有 希望的。请思考:如果他没有"走进"她的生活,我们这里的大多数人都没有希望获得新生命-因为我们也处在与耶稣不同的种族文化相隔藩篱中。这就是耶稣始终在做的:无论是孩子、撒马利亚人、税关、妓女、麻风病人或者是罗马军人...耶稣向我们展示了如何开始恢复被破坏的关系。我们可以从进入一个人的生命开始。
邦迪禮品店
请 让我告诉大家一件我自己的故事,是关于恢复关系的。有一段时间我开始思考关于不同种族文化背景下的关系恢复。在过去的讲道中,我曾经告诉大家,我在家乡西 弗吉尼亚州的蓝田市意外的遇到一群非裔美国人。我认为我以前从来没有与黑人有过这样的谈话。在一个星期六的上午我在Bundy礼品店外面遇到了他们,他们 看出了我脸上的害怕,其中一个说道,"年轻的伙计,我有一些建议给你。你应该和我们一起坐下来喝一杯凉爽的汽水。我想你会学到东西的。你也许会发现我们就 是普通的人。"所以,我就坐下来开始学习。我了解到被当今社会学家称为"非裔美国人"在一个阿帕拉契亚山脉下的农村小镇会经历到的事情。我了解到他们孩子 们的感受,当市政府官员关闭公共游泳池仅仅是因为他们不想让他们的孩子与有色皮肤的孩子们一起游泳的时候。我也了解到遇到像我这样的一个男孩感到害怕会是 什么感受,而我的害怕仅仅是因为我看到的是他们皮肤的颜色而不是"他们品格的内容"。(我会给大家展示Bundy先生的照片。)
芝加哥加布尼里格林區 - (我給大家看兩張圖片)
几 年后我搬到芝加哥,很快地我就每周志愿到加布尼里格林区服务,那是城市的一个城建"计划"。我被分派的任务是带领儿童事工,在那里教圣经。我知道我并没有 凡事都做的好,我也不知道我在那里留下的影响,但是,我知道我变了。我遇到一些了不起的人。单身妈妈爱他们的孩子也爱神,但是却不知道第二天的日常所需从何 而来。许多的家庭不希望他们的孩子卷入帮派和毒瘾中。我开始在一个城建计划中了解非裔美国人的经历:
●我学到在过去的这一周里仍然向我说话的事,就如2014年发生在密苏里Ferguson,已经不是第一次也不是第一个地方,一个徒手空拳的年轻黑人被枪打死。这是90年代以及很久以前许多家庭的的部分生活经历。
●我學到開始思想公義和恩典的結合會是怎樣的情形 - 思想饒恕是多麼的困難 - 思想对一次又一次遇到同样的事情发生,看起来不见改变的踪影时是怎样的灰心沮丧。
談到和解,尤其是一些個人性和長期性的問題,是沒法很快的修復和速成解決的。但耶穌的生命向我表明,"我們必須進入到那些破碎和充滿敵意的地方去,奉耶穌基督的名,用耶穌基督的福音,必須先聆聽故事再做出聲明。
我 今天對你們的呼籲是"進入"---很簡單,去到那些人際關係破碎的地方,進入到他們中間與他們相處。和解的事工就從這裡開始的。這樣做不是因為政治上正確 或是法律上規定。這樣做是因為你是耶穌的跟隨者,尋求在你的世界中向人們反映耶穌的樣式。你我其實更像是故事中的那個女人而不像耶穌。耶穌祂進入到我們的 生活中,盡管我們都是罪人。祂使我們與神和好- - 祂差派我們出去告訴世人,"這是真的。你可以像认识父亲一样来认识神。你可以了解祂使人得釋放的大能。我們知道這一點:如果神願意並且能夠走進我們和我們建立關係,那麼每一個人都有希望- - 但人們永遠不會知道這一點,除非我們跨越隔閡的界線走進他們且與他們交往。
事實上,如果人們彼此不交談就不可能和解---因為需要理解對方。連耶穌也道成肉身,住在我們中間。教會就更加必須要有血有肉地住在神把我們安置的地方,住 在當地的人群當中。我們必須進入,為產生這種有意義和充滿尊重的關係尋找空間。它可能是在一個餐桌旁,疏遠的配偶彼此交談。這可能是在一個青年事工牧者的 家中,在那裡父母和他們的孩子學會聆聽彼此。也可能是在一間心理諮詢室里,在那裡我們討論如何為一個道德墮落的人重建道德。我們生活的這個世界上人和人之間相互指責,然而我們的教會必須成為一個人和人彼此交流的地方。就像耶穌對敘利非尼基女人所做的那樣。
在和解過程中不可缺少的第一步是進入的關係,傾聆聽這個故事的另一面 - - 即使我們仍然持有懷疑。我可以再說一遍:人類關係的破碎沒有快速修復法。你可能要聽很長一段時間!你必須要有一個願意繼續關係的心志- - 去聆聽他人的故事,去感受他們的痛苦和憤怒。
而且,我在卡布里尼格林學到的最大功課也許是來自於一個事實,我教的那些孩子的家庭都確保我能安全到達他們的家。更重要的是,他們歡迎我。原因是他們確信,對於他們的生活和他們 的孩子們來說,唯一真正的希望不是新法律,不是政治操縱,不是軍事實力。這些媽媽爸爸和哥哥姐姐們相信對於公平的唯一的盼望,最終只能在神的聖靈的大能下,在耶穌基督里面运行的福音的能力中找到。所以,如果我是去給他們的孩子講授耶穌的話,在那個地方我就會被歡迎。
在這個世界上沒有神的愛觸及不到的被神離棄的人。也沒有神的國度到不了的被神離棄的地方,世界上沒有神的大能不能醫治的破碎,也沒有神的恩典不能化解的仇恨。而且,哥林多後書5聲明,在我們的社區里,在這個世界上,你和我都是神和解的使者。
面对這個世界的分歧和敵意,什麼样的方式將會塑造你?談話類節目?福克斯或CNN的新聞?請讓耶穌來塑造。聽聽保羅在哥林多後書5中所說的。保羅因耶穌為他而死的事實而謙卑。否則他就沒有絲毫盼望。耶穌的確為他死了。之後,他一次又一次地說 - "耶穌不僅只是為我而死,而是為所有人 - - 所有對於保羅來說這改變了一切。見5:16!:
所以我們從今以後,不憑著外貌認人了...
哥林多後書5:16
若有人在基督裡,他就是新造的人。看哪:舊事已過,都變成新的了!這一切都是來自神,在基督里祂使我們與祂自己和好,且給了我們和解的使命。
荣耀归于神,
格雷格博士
主任牧师
Greg Waybright • Copyright 2014, Lake Avenue Church
湖边大道教会地址
393 N. Lake Ave, Pasadena, CA 91101
主日敬拜聚会 时间 地点
主日英文 9点 大堂
主日英文 11点 大堂
Greg Waybright • Copyright 2014, Lake Avenue Church