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The most important lesson I could ever teach - Francis Chan






  1. 你們雖然曉得這些事,並且在你們已有的真道上堅固,我卻要將這些事常常提醒你們。
  2. 我以為應當趁我還在這帳棚的時候提醒你們,激發你們。
  3. 因為知道我脫離這帳棚的時候快到了,正如我們主耶穌基督所指示我的。
  4. 並且我要盡心竭力,使你們在我去世以後時常記念這些事。
  5. 我們從前將我們主耶穌基督的大能和他降臨的事告訴你們,並不是隨從乖巧捏造的虛言,乃是親眼見過他的威榮。(彼後1:12-16)


  1. 他從父神得尊貴榮耀的時候,從極大榮光之中有聲音出來,向他說:這是我的愛子,我所喜悅的。
  2. 我們同他在聖山的時候,親自聽見這聲音從天上出來。(彼後1:17-18)
  3. 我們並有先知更確的預言,如同燈照在暗處。你們在這預言上留意,直等到天發亮,晨星在你們心裡出現的時候,才是好的。


  1. 第一要緊的,該知道經上所有的預言沒有可隨私意解說的;
  2. 因為預言從來沒有出於人意的,乃是人被聖靈感動,說出神的話來。(彼後1:20-21)

彼得後書第一章後半段的經文,就是陳牧師認為最重要的講章。其實也是福音書的彼得和主耶穌上十架之後二十年寫彼得書信十的彼得,兩者間的反思和回顧。







陳恩藩牧師 Francis Chan宣佈2020年移居香港 ,效法基督背起十字架,計劃在貧民區建教會

陳牧師的著作《瘋狂的愛》(Crazy Love)成為了美國2008年其中一本最暢銷的書。這項成功來得很意外,他雖曾向上帝禱告使他富有,好使他將得到的財富施出去。做了這禱告一年後,這本暢銷書使他有100萬美金進帳。他履行所承諾的,設立了一個慈善基金,把賺取的所有金錢給出去。


另一個「成功所帶來」的問題就是:成名。成名後的他在千人面前演講,出現在雜誌封面,受邀到世界各地演講。但上帝再次提醒他要回到像小孩的謙卑樣式。每次在台上演講,他都求上帝幫助他更加謙卑。

陳牧師是加州聖米谷(Simi Valley)基石教會(Cornerstone Community Church)創會牧師,先說到大型教會模式的問題。他曾創立和領導過一間教會,並增長至5000人的大型教會(megachurch)。起初他覺得這很棒,可以每星期向千人講道,教會一直這樣增長下去。但有天他發現一個問題。「按照聖經,教會裡的每一個信都被賦予屬靈恩賜用來服事基督的身體(教會),但我看見的是,每星期日大多數的信徒到教會只是來看我的屬靈恩賜(講道),這是多麼浪費。」

著有多本暢銷書對美國青少年、青年人群信仰具影響力。他透露,上帝呼喚他移居香港在「極端貧困者中建立教會、分享福音」,他將於2020年2月來港宣教。


他在網誌分享來港宣教異象,自9年前在香港與太太麗莎(Lisa)領受上帝的呼召到亞洲進行宣教,並且近月在緬甸與太太探訪貧民窟,他們雖然教育水平不高,但看到他們渴望福音、接受洗禮,那刻感覺無比興奮。


背起主十架接受挑戰


2010年,陳恩藩突然宣佈離開他自己所創立的聖米谷基石教會,引起教內議論紛紛。據他說,他離開的原因是,教會的焦點已轉到他的身上而不是聖靈那裡。在過去9年,陳恩藩與家人定居三藩市,創立了一個名為We Are Church的家庭教會網絡,期間建立了25位牧師,其中兩位更成為了他的女婿並決定隨他移居香港。


2019年底,陳恩藩在南加州著名基督教學府阿蘇薩太平洋大學(Azusa Pacific University)講道時,坦言要放棄美國的生活到香港使他掙扎,但上帝讓他看到哥林多後書2章4節:「我說的話、講的道,不是用智慧委婉的言語,乃是用聖靈和大能的明證。」讓他深刻體會到耶穌進入人群為的是愛我們,被釘在十字架上。


陳恩藩表示,耶穌好像對他說:「除非你願意捨棄自己的生活,並且背起我的十字架,否則就不要跟從我,除非你捨棄自己和夢想背起十字架跟從我,否則你就不能成為我的門徒。」


陳恩藩指,願意接受這個挑戰,除非神有另有計劃否則按照神的呼召前往。他並指出:「接受這個挑戰,因為我終會有一天站在上帝面前接受祂的審判,我不想被視為逃兵。」

他相信,當有一天面臨上帝的審判,看到滿有憐憫慈愛的上帝,這是人生中最快樂的事。

陳恩藩為美籍華裔牧師,加州聖米谷基石教會主任牧師、加州永恆聖經學院創辦人。陳恩藩牧師為2013年英國沃特金斯書店出版《沃特金斯評論》公佈100在世最具精神影響力人物,榜列第16名。




華爾基舊約神學(上下冊)



本書是鼎鼎大名的舊約學者華爾基(Bruce K. Waltke)的巨作。難得的是華人學者Charles Yu  俞明義牧師,也參與成書的過程,實在是上帝的恩典 !

本書分三個部分,其中第一部分的導論,詳細介紹閱讀舊約聖經的方法論和邏輯學,可以說是有心深入舊約聖經世界的基督徒必讀的








第一部分
導論
1. 舊約神學的基礎
2. 舊約神的任務
3. 聖經神學的方法(一):神學詮釋學
4. 聖經神學的方法(二):敍事神學
5. 聖經神學的方法(三):文學理論與文本互涉
6. 聖經的核心:舊約神學概覽

第二部分
「基本歷史」
7. 宇宙的恩賜
8. ADAM 的恩賜
9. 新婦的恩賜
10. 伊甸園的恩賜:人類受試驗與墜落
11. 挪亞之約的恩賜
12. 亞伯拉罕之約的恩賜:蒙揀選的後裔
13. 揀選與神名的恩賜
14. 神作為拯救者和戰士的恩賜
15. 舊約的恩賜
16. 禮儀的恩賜
17. 我是的恩賜:申命記

— 下冊 —
18. 土地的恩賜(一):約書亞記
19. 土地的恩賜(二):舊約
20. 土地的恩賜(三):新約
21. 軍事領袖的恩賜:士師記
22. 真力量的恩賜:撒母耳記上
23. 大衛之約的恩賜:撒母耳記下
24. 王權的恩賜
25. 神塑造歷史的話語的恩賜(一):列王紀上
26. 神塑造歷史的話語的恩賜(二):列王紀下
27. 神照管的恩賜:歷代志和以斯帖記
28. 歸回、重建與改革的恩賜:以斯拉記--尼希米記

第三部分
其他著作
29. 預言的恩賜(一):先知
30. 預言的恩賜(二):先知書
31. 慈愛(HESED) 的恩賜:路得記
32. 讚美詩和彌賽亞的恩賜:詩篇
33. 智慧的恩賜(一):箴言
34. 智慧的恩賜(二):約伯記
35. 智慧的恩賜(三):傳道書













R.C. Sproul ---既然上帝掌權,何需禱告? Providence and Prayer


LEE STROBEL - The Case for Christ 耶穌死裡復活了嗎?

從第18分鐘開始,有很精彩關於主耶穌死裡復活的論述,引經據典,條理分明,有憑有據很值得一聽。

Strobel was born on October 21, 2007.
He was an atheist when he began investigating the Biblical claims about Christ after his wife's conversion. Prompted by the results of his investigation, he became a Christian on November 8, 1981

山間靈風吹起:泰雅爾的甦醒





這次泰雅爾族的聖靈造訪,帶來的是教會復興運動,不像是想像中的靈恩運動
林鴻信老師特別指出,此一事件有三大特點

1,被聖靈充滿者,口中說的說出的多是聖經的話,雖然他們大多不識字。足見上帝的靈和上帝的話一起配合做工。
2,聖靈充滿不是為財富轉移,而是經歷徹底的悔改
3 ,開始傳福音----台灣長老會率先為始出國宣教,極可能就是原住民教會。


台神院長加拿大長老教會宣教師孫雅各牧師及孫理蓮師母, 19466月在原住民當中展開宣教,在山區特別是泰雅爾地區,深入偏遠部落,建立的教會。 
1972年原住民社會瀕臨崩解之際,1972年七月7日上午(10時),因四位泰雅爾地區年輕的婦女基督徒,合一的迫切禱告祈求,引發聖靈澆灌充滿在她們四個人身上,並迅速在一星期內憾動教會和社區。人們真誠湧進教會,在上帝面前悔改認罪。 經歷聖靈工作的泰雅爾族基督徒,被聖靈催逼奔波在山間部落,傳揚悔改的福音。

林鴻信---系統神學




2017林鴻信老師的系統神學,幾乎涵蓋所有信仰的每個重要議題。
林老師旁徵博引,從奧古斯丁、路德、加爾文以降,到後來的士來馬赫、巴特、莫特曼,在林教授的書中神學並不只是知識,更是每個追隨基督腳蹤者日常生活的呼吸。
這套系統神學所給予的,不僅是龐大浩瀚的知識體系,而是人生短暫生命的養分和求生知識的補給
本書每個議題自成章節,好查閱又容易了解
每個傳道者,若能將自已的講章,用來對照本書的深度廣度,相信站講台時,就能說出神啟示的豐富了









Bayless Conley---A Biblical Guide for Overcoming Sexual Temptation




6:25
你心中不要戀慕她的美色,也不要被她眼皮勾引。
6:23-24
因為誡命是燈,法則(或譯:指教)是光,訓誨的責備是生命的道,能保你遠離惡婦,遠離外女諂媚的舌頭
5:3
因為淫婦的嘴滴下蜂蜜,她的口比油更滑,
6:27-29
  人若懷裡搋火,衣服豈能不燒呢?人若在火炭上走,腳豈能不燙呢? 
5:8
你所行的道要離他遠,不可就近他的房門,
林前6:18
你們要逃避淫行。人所犯的,無論什麼罪,都在身子以外,惟有行淫的,是得罪自己的身子。
提後2:22
你要逃避少年的私慾,同那清心禱告主的人追求公義、信德、仁愛、和平。
6:32-33
與婦人行淫的,便是無知;行這事的,必喪掉生命。他必受傷損,必被凌辱;他的羞恥不得塗抹。
:20-23
我兒,你為何戀慕淫婦?為何抱外女的胸懷?因為,人所行的道都在耶和華眼前;他也修平人一切的路。惡人必被自己的罪孽捉住;他必被自己的罪惡如繩索纏繞。他因不受訓誨就必死亡;又因愚昧過甚,必走差了路。
:5:15-19
你要喝自己池中的水,飲自己井裡的活水。你的泉源豈可漲溢在外?你的河水豈可流在街上?惟獨歸你一人,不可與外人同用。要使你的泉源蒙福;要喜悅你幼年所娶的妻。他如可愛的麀鹿,可喜的母鹿;願他的胸懷使你時時知足,他的愛情使你常常戀慕

林前7:4-5
妻子沒有權柄主張自己的身子,乃在丈夫;丈夫也沒有權柄主張自己的身子,乃在妻子。夫妻不可彼此虧負,除非兩相情願,暫時分房,為要專心禱告方可;以後仍要同房,免得撒但趁著你們情不自禁,引誘你們。林前7:4-5

5:1
我兒,要留心我智慧的話語,側耳聽我聰明的言詞


在箴言中,勸戒遠離妓女、淫婦的經文。被Bayless Conley引申來做「不正常的性關係」,的確是頗具啟發性的





傳道者的性試探 簡春安教授




























D. A. Carson--What Is the Gospel?



What Is the Gospel?



Gospel Content and Gospel Proclamation
Douglas Moo rightly points out,
The noun [εὐαγγέλιον, gospel] in the NT denotes the good news of the saving intervention of God in Christ, referring usually to the message about Christ (1 Cor. 15:1; Gal. 1:11; 2:2) and, by extension, to the act of preaching that message (1 Cor. 9:14 [second occurrence]; 2 Cor. 2:12; 8:18;Phil. 1:5[?]; 4:3[?]).


What the Gospel Rescues Us From, and What It Saves Us For
Finally, if the gospel is the good news about what God is doing in Christ to rescue and redeem his rebellious image bearers, we must constantly bear in mind what it is we are being rescued from. The reason is that we will gain a clearer grasp of the gospel if we hold a clear grasp of the desperate situation the gospel addresses.
If we see that we are guilty, we will understand that for the gospel to be effective it must clear us of our guilt;
if we are alienated from God, we must be reconciled to him;
if we stand under his judicial wrath, that wrath must be propitiated;
if we are estranged from one another, we must be reconciled to one another;
if the entire created order lies under the curse, the curse must be lifted and the created order transformed; if we are, morally speaking, weak and helpless
(as well as guilty), we must be empowered and strengthened;
if we are dead, we must be made alive;
if the heart of our idolatry is abysmal self-focus and the de-godding of God, God must be restored in our vision and life to his rightful glory.
In other words, we gain clarity regarding the gospel when we discern what the gospel addresses, what it fixes. If we focus on just one element of the desperate needsay, our broken horizontal relationshipsthen by ignoring all the other dimensions of our sin, including the most fundamental dimension, namely, our rebellion against God and the consequent wrath we have rightly incurred, we may marginalize or even abandon crucial elements of the gospel that address our sin.
After all, the Bible speaks of the wrath of God more than six hundred times. If we cannot grasp how the gospel of Jesus Christ addresses all these dimensions of our desperate need, we will invariably promulgate an anemic and truncated gospel.
By the same token, many of the themes with which the gospel words are associated in the Scriptures bear out the same connectionthe connection between plight and solutionfrom the other end. Thus the gospel not only forgives us, but holds out the hope of resurrection existence (Col. 1:2223; 2 Thess. 2:14; cf. Romans 8; 1 Corinthians 15);
the gospel of the cross not only justifies us, it is the power of God that transforms us (1 Thess.1:5; 1 Cor. 1:18ff.).
It not only draws faith from us, but commands our obedience (Rom. 10:16; 1 Pet. 4:17) in line with its truth (Gal. 2:14; Phil.1:27; 1 Tim. 1:11).
It calls us not only to preach the unique suffering of Christ, but also to participate in his suffering (1 Cor. 9:23; Phil. 3:910;1 Thess. 2:89; 2 Tim. 1:8; Philemon 13).
In it God himself is vindicated and his own righteousness revealed (Rom. 1:17; 3:2126).
Small wonder the apostle boldly declares that he is not ashamed of the gospelbecause it is the power of God that brings salvation to everyone who believes (Rom. 1:16).

Divine Sovereignty and Human Responsibility--D. A. Carson


There are many other examples where Scripture affirms human responsibility for sin under the sovereign plan of God. 

Genesis 50:20 describes the evil intent of Joseph’s brothers and God’s good intent in sending Joseph to Egypt as a slave. 
Isaiah 10:5–15 describes God using the king of Assyria as his tool to punish Israel, at the same time the king of Assyria is wicked in his heart and is punished by God.
Proverbs 16:4–5 affirms that God has made everything for its purpose (including the wicked) and that the wicked are still responsible for their wickedness and will not go unpunished (cf. 1 Pet 2:7–8). 
Luke 22:22 describes the betrayal of Jesus that was predetermined by God, yet Judas is still responsible for the act of betrayal. 
Acts 4:27–28 affirms that the crucifixion took place according to God’s decree, yet the wicked men involved are responsible and are judged according to their actions (cf. Acts 2:23). 
One of the clearest passages on divine sovereignty and human responsibility is found in Romans 9 which affirms that God has created vessels of wrath and vessels of mercy (Rom 9:22–23), yet man is still answerable to God (Rom 9:19–20). 




Scripturally, man is clearly answerable for his actions before God. This is a consequence of God’s supreme authority over mankind and his role as judge of human conduct.
God has created man in his image (Gen 1:27–28) and commands him to “be holy, for I am holy” (Lev 11:44; cf. 19:2; Matt 5:48; 1 Peter 1:15–16). Man then is responsible to live according to God’s holy standards and is held responsible for every word, thought, and deed; whether they be acts of commission or acts of omission (Jas 4:17).
In this sense of responsibility—the creature under the creator—man is always and totally responsible. This sense of responsibility and the creator-creature distinction must be at the fore of any biblical discussion on the nature of divine sovereignty and human responsibility. As creatures of God, man’s foremost responsibility is to recognize his creatureliness and glorify his Creator.


 From a human standpoint, ignorance of God’s decree leaves man responsible for his actions, even though they have been predetermined by God.



Like responsibility and ability, freedom entails a number of senses that must be considered. First, unlike the proponents of contra-causal or libertarian freedom, the biblical witness is clear that mankind is in bondage and is not free. Man is in bondage to sin and does not have the freedom to do what is good (Rom 8:7; 6:15–23; John 8:34; 2 Cor 3:17). Christ is the one who is able to set man free from this bondage (John 8:34–36). This is the most important kind of freedom that is mentioned in Scripture—the freedom from sin given to man by the work of Christ.32 That man is in bondage to sin and not free to do good does not remove the fact that he is a creature subject to moral evaluation from God. Being subject to moral evaluation (i.e., answerable) to God makes humans morally responsible.




The complex relationship between divine sovereignty and human responsibility necessitates a multi-faceted solution. Responsibility, freedom, ability, and the nature and outworking of God’s decree must all be properly understood and grounded in biblical truth in order to understand how mankind is held responsible for sin in a world predetermined by God. While the solution presented above may not explain exactly how God works all things according to the counsel of his will, it does demonstrate why man is responsible for his actions. God decrees all that comes to pass for his own glory. This includes justly punishing the wicked and redeeming unworthy sinners. He is to be praised for both acts. Humanity is responsible to submit to this great God









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