The Five-Fold Ministry of Lord Jesus Christ to His church

 The 5-Fold Ministry is also type as the lion 🦁 , ox 🐂, man 👨and eagle 🦅. 

The lion is the apostles, the ox is the pastors, the man is the teachers, and both the evangelists and the prophets are under the eagle anointing, because they both operate under the high degree of inspiration. They both inspirational. So the prophets and evangelists are the eagle 🦅. And then, the teachers, the man  👨 that kind to make sense (teaching), and then the ox  🐂 is the burden bearers, that pastoring the man, that team with the man. And the lion 🦁, is the apostles carrying the gospel of Jesus Christ around the world. Ephesians 4:11-13. The "animals" always depict the nature of the anointing. 

It seems that one’s personal philosophy of ministry cannot be complete without addressing what has been called the five-fold ministry presented by the Apostle Paul in Ephesians 4:10-16. How one views the need, purpose or even the current existence of these five church roles will determine their overall view of ministry. My personal view is that for a church (or a group of churches) to be able to fully express the ministry of Christ all five types of ministry must be in effect to some degree. So then, how exactly does the five-fold ministry factor into our understanding of a healthy and thriving church or ministry?

The Five-Fold Ministry is Both Unity and Diversity Which Builds the Entire Church.

We must first begin by understanding the overall purpose of the five-fold ministry in the mind of Paul. In Ephesians 4 Paul speaks of these ministries as being given to equip the body of Christ and to bring people to spiritual maturity. Paul also speaks about the key concept of unity as these gifts are not to be compartmentalized from each other but are to be active alongside each other. God is not a God of uniformity, just look at the variety found in creation, and in the five-fold ministry we are confronted with a call to unity through diversity.

No single expression of ministry can fully encapsulate all that Jesus is, therefore, we need all five of these offices, along with the other spiritual gifts found in 1 Corinthians 12 and Romans 15 to fully express Christ to the world. Because “as we grow up in Christ, we need to receive from every aspect of Jesus. “Those truly called and gifted of God to be five-fold ministers will do the same things Christ Jesus would do for His Saints if He were here in a natural human body.”

What sets these five ministries apart from others such as deacons, elders, or others is that “all five-fold ministries are headship ministries; that is, they are an extension of Jesus Christ, the Head of the Church. All five are called to govern, guide, gather, ground, and guard God’s people; but each has been given special grace and gifted ability in one of these areas more than the others have.”  For example, Paul and Moses both desired that all people would prophesy and hear from God, but that does not make all people prophets. For prophets have a call, platform and responsibility to the larger community of believers, that others to not possess. The same holds true for evangelists, all people are called to preach the gospel according to the Great Commission but not all people will devote their lives to only to witnessing or have a philosophy of ministry exclusively focused on converting people.

The Gift versus the Office

These are some of the differences between what is known as a gift and what is an office, “a spiritual gift is a special attribute given by the Holy Spirit to every member of the Body of Christ, according to God’s grace, for use within the context of the Body.” While an office is an official (staff, volunteer, or lay) position recognized by both God and man. These people are commissioned to train, disciple, and nurture those who have spiritual gifts, so they can be fruitful. Another way to understand the difference between an office and a call according to my philosophy of ministry would be the difference between a carpenter and someone who has a woodworking hobby. Both can work with wood and create various objects but you (and the municipality) would only trust a carpenter to build you a house.

Understanding that these five gifts are not in competition with each other and that all five should be expressed in each congregation to some degree, we must now look at what exactly each of these five ministry offices are. Let us begin with Apostles, this is not just a fancy title given in some modern denominations or a title which died out in the first century, but the term literally means a delegate, ambassador messenger and the original context was “one sent forth with orders.”

The Apostle

Apostles are seen as the ones who go out to create and supervise multiple churches, one way to see and Apostle is as a pastor who shepherds churches rather than a congregation. The main call of this office is to spread the gospel and build the church and people in this office tend to move in more than one of the gifts of the spirit. This is different than an evangelist who tends to only go out and preach, apostles preach to the lost but also create the infrastructure to support the new believers. We see these factors in action through the life of the Apostle Paul (2 Timothy 1:11, 2 Corinthians 8:23, 12:12) who would preach the gospel but would also establish churches, leaders and other preachers to continue the work when he was not there.

Some view apostles as being “like fathers and mothers who impart to the Saints and raise them up as sons and daughters in the faith.” While in the more historical and literal sense “apostles were literally commissioned messengers carrying out their sender’s mission; as such, they were backed by the sender’s authority to the extent that they accurately represented that commission; in the New Testament, the term applies to commissioned agents of Christ authorized in a special way (more authoritatively than others) to declare and propagate his will.” In my own view of ministry I see the apostles as those who build the church on a regional level and they serve the larger church by doing what they can to support the individual local churches.

The Prophet

The second five-fold office is that of the prophet, perhaps the most misunderstood and rejected expression of the heart of Christ among all of the spiritual gifts and offices. While prophets are generally seen are seen as foretellers, they are better understood as being inspired speakers and proclaimers of a divine message. Prophets are the ones who are especially gifted with seeing and hearing the words of God, so they can speak it to the church and in order that they can watch over the people. This is not an invitation to nit-pick sins or to become gossipers but the call to be watchers of the overall spiritual condition of the church or region, and to intervene when necessary.

The prophet is not to work alone because “the prophet was one who not only exercised the gift of prophecy, but who occupied a place of leadership ministry along with the apostles and teachers (Acts 11:27; 13:1–3; 15:32; Ephesians 2:20; 3:5).” A mature prophet is one who is grounded and can work with the other offices, while an immature prophet is one who remains all alone and only emerges when they have a “grand word from the Lord.”

In the New Testament we see the examples of the likes of Agabus (Acts 11:27-28) and Silas (Acts 15:32) as being recognized and active prophets. They were set apart as those “who were given, as were the apostles, particular insight into the doctrines of the faith (see Eph. 3:5). They were under the immediate influence and inspiration of the Holy Spirit, which distinguishes them from teachers (see 1 Cor. 12:10).”[7]

The role of the prophet may not be exactly the same under the New Covenant as it was under the Old Covenant but that does not mean the core responsibility has not changed. Prophets are still tasked with expressing God’s will and words in a church, but unlike the Old Covenant prophets are expected and encouraged to work alongside other ministries. Whereas apostles are those who oversee the natural side of churches, nations and communities, prophets are those oversee the spiritual (unseen) aspects of churches, nations and communities, much like their Old Covenant counterparts.

The Evangelist

The third ministry office is that of the evangelist, every believer is called to spread the gospel but there are also those who are specifically called to do so in a greater measure. These are those whose sole purpose in life is to see people come to Jesus, some people do it professionally and others do it casually, but both have the same fire and goal in their hearts. Evangelists are the street preachers, the ones who continually go out and bring new members into a church which is vital because an effective church should have a constant flow of new believers coming in and trained/prepared believers going back out to do the work of the gospel. When either one of these flows stop, the heart of the church becomes stagnant and dies, much like Israel’s Dead Sea.

In scripture the only person we see with the title of an evangelist is Philip (Acts 21:8), the former waiter who brought the gospel to Samaria, “but workers such as Timothy (2 Tm. 4:5), Luke (2 Cor. 8:18), Clement (Phil. 4:3) and Epaphras (Col. 1:7; 4:12) may have functioned as evangelists.”[8] Through Philip we see how the office of an evangelist works with the other ministries. Philip goes into the new territory of Samaria and preaches the gospel, people believe and a congregation forms, then apostles from Jerusalem then come out to further teach and establish the new group of believers.

The same is true today, for the role of an evangelist continues be the bringing in of new believers into the church, and then the evangelists presents them to others for development. Afterwards the teachers can give them the knowledge and wisdom to understand the scriptures, the pastors give them council and accountability, the prophets share exhortation and edification given from God, and finally the apostles prepare them to be released into their own from of ministry.

The Pastor

We now come to a transition point in the list of the five-fold ministry as we come to pastors and teachers. Unlike the other three, “linked together (by the same article in the Gk.) are the pastors and teachers. It is possible that this phrase describes the ministers of the local church, whereas the first three categories are regarded as belonging to the universal church.”[9] Apostles, prophets and evangelists are seen as having a vision of building up the church as a whole, while pastors and teachers typically focus only on building up the local church they are apart of. This does not diminish their role in anyway compared to the other three offices, but it does provide clarity of what they are called to do in the kingdom.

With that we turn to the purpose and office of the pastor, which is the most recognized and accepted office among the five-fold ministry. The office of the pastor has evolved over the centuries yet its literal Greek definition of being an overseer, elder and shepherd, or one who tends herds or flocks not merely one who feeds them, remains true. In the New Testament the word we use as pastor today and the role they played referred then to the elders of the church. These are the ones who supervise local congregations and help the people develop into their fullness in God, in a sense “Pastors are men who serve as undershepherds of the sheep of Christ,” [10]

This sense of oversight and eldership is how Paul and especially Peter (1 Peter 5:1-4) addressed this ministry office in their writings, often using the terms pastor, elder and overseer interchangeably. This is not an isolated office as those under the office of pastor/elder/overseer must still work alongside those of other giftings to bring about the fullest expression of the ministry in the Holy Spirit in their local congregation. But it is in the front lines of ministry in a local congregation that a pastor finds their purpose, for that is there home and their pasture where they live among fellow sheep who are all following the Good Shepherd.

The Teacher

Last but far from least is the ministry office of the teacher are well those who can teach. They are the ones with the gifts and ability to lead others to the fullness of the knowledge of God and to develop people into who God created them to be, through instruction, training and discipleship. Teachers are the ones who dig deeper into searching out God’s word, they have a gift of wisdom and discernment to understand and share the scriptures with others, so then those being taught may learn and show others also. Originally “teachers were expounders of the Scriptures and of the Jesus tradition; if they functioned like Jewish teachers, they probably offered biblical instruction to the congregation and trained others to expound the Scriptures as well.”[11]

Unlike the other five-fold ministry offices and gifts teaching is the gifting in which all the others must be must be both capable and proficient in. Evangelists teach the gospel, pastors teach how to be a Christian, prophets teach what God has shown them and apostles teach a variety of different matters. Yet this office of the teach can be its own ministry in itself while there is overlap between this office and that of a pastor (Titus 1:9, 2Tim 2:23-26) there is the truth that you can be a teacher and not a pastor, they are still unique callings from one another.

How the Five-Fold Ministry Works Together

With all five of these ministry offices understood we can now piece the entire picture of unity through diversity together. If we to compare the church as a whole to a building, the apostles would seen as the walls surrounding the church on each four sides providing boundaries and protection. The prophets would then be the roof providing a covering from the top, providing an upper boundary and a covering for the people. Going deeper the evangelists are like the electricity which keeps the lights and the power in the church running, keeping it out of darkness. Pastors can be seen as the wooden beams which supports the overall structure of the church, and provide strength and just enough flexibility to keep the structure from collapsing. Finally the teachers can be seen as being the doors and windows of the building, they allow light and air into the building but keep the elements (wind, rain) and the bugs out.

This is a picture of what Christ intended for the church to be like in order for it to grow to “full maturity”. A building without a roof or 2×4’s is not a building but a pile of rubble and that is how many churches are operated in our day and age. Jesus has not given us the call to build the church without support he has given to us gifts, “the gifts are the people. All, in their particular ministries, are God’s gift to the church.”[12] The purpose behind Jesus giving these gifts is for the building of the overall church not a single particular church or denomination, they are tools for the expansion of the kingdom and must be done through love and not selfish ambition.

            At its core the five-fold ministry is about unity, maturity and love and when one of these three aspects are broken or removed the entire structure begins to collapse. This was done on purpose by God so that his people would work together and not create islands of isolation but an interconnected kingdom. In my own philosophy of ministry, I am not calling for the abolishment of denominations, but I am rather calling for unity among giftings so that each gift is not hidden behind a different denominational wall. It is the concern that the overall church believes that if it specializes in one area it has no responsibility to have the other area active within its walls. If church A specializes in evangelism and church B specializes in the prophetic it does not excuse either church of rejecting or downplaying the other.

Conclusion

At the conclusion of all of this how exactly does the five-fold ministry factor into my own personal philosophy of ministry? It factors in because I believe highly in the cooperation of the different gifts and offices in the body. That each congregation should have access to all five of these offices and have the opportunity to express them on a regular basis. Just as all people have natural blind spots so do these ministers but when circled together the blind spots can be removed and the church can better reflect the complete image of Christ back into the world.

I have seen this at work in my own life as I understand that I need others of differing gifts and offices around me in order to do the “full work” of ministry and to accomplish the totality of what the Holy Spirit is trying to do in a given situation. The five-fold is not about rank, or power or authority but it is the expression of the variety of gifts and personalities God has gifted to us. The five-fold ministry then is in the expression of servant-leadership, which calls on believers to walk in unity together so the greater purposes of God can be accomplished.

Ephesians 4:10-16

¹⁰ He who descended is the very one who ascended higher than all the heavens, in order to fill the whole universe.) ¹¹ So Christ himself gave the apostles, the prophets, the evangelists, the pastors and teachers, ¹² to equip his people for works of service, so that the body of Christ may be built up ¹³ until we all reach unity in the faith and in the knowledge of the Son of God and become mature, attaining to the whole measure of the fullness of Christ.

¹⁴ Then we will no longer be infants, tossed back and forth by the waves, and blown here and there by every wind of teaching and by the cunning and craftiness of people in their deceitful scheming. ¹⁵ Instead, speaking the truth in love, we will grow to become in every respect the mature body of him who is the head, that is, Christ. ¹⁶ From him the whole body, joined and held together by every supporting ligament, grows and builds itself up in love, as each part does its work.

8. Intercessory Prayer for Church Leaders, Apostles, Prophets , Evangelists , Pastors and Teachers of the Word of God.

🙏🏽 

Father God in Heaven , You are the Great Shepherd of Your sheep, we lift up Your servants in the Five Fold Ministry of Christ , apostles, prophets evangelists, pastors, teachers, and leaders You have anointed. Strengthen their hearts, refresh their spirits, and guard their families. Let no weapon formed against them prosper. Surround them with armor and angelic protection. Anoint their lips with fire, their hands with healing, and their words with power. Raise up Aaron and Hur to lift their arms in battle. May they not grow weary in doing good, for harvest is near. Pour fresh oil, O God, and let revival begin in the pulpit. Cover them, sustain them, and be glorified through them in Jesus Christ's  name. 

五重职事也被比作狮子🦁、牛🐂、人👨和鹰🦅。

狮子代表使徒，牛代表牧师，人代表教师，传福音的和先知都受鹰的恩膏，因为他们都受到高度的灵感启发。他们都是鼓舞人心的。所以先知和传福音的就是鹰🦅。然后，教师，也就是人👨，负责传讲真理（教导），牛🐂代表背负重担的人，牧养牧师，与牧师同工。狮子🦁代表使徒，他们将耶稣基督的福音传遍世界。（以弗所书 4:11-13）这些“动物”总是象征着恩膏的本质。

 似乎一个人若不探讨使徒保罗在以弗所书 4:10-16 中提出的五重职事，其个人事奉理念就无法完整。一个人如何看待这五种教会角色的必要性、目的，甚至其现状，都将决定其对事奉的整体看法。我个人认为，一个教会（或一群教会）若要充分彰显基督的事奉，五重职事都必须在某种程度上发挥作用。那么，五重职事究竟如何影响我们对一个健康兴旺的教会或事工的理解呢？

五重职事既是合一，也是多元，它共同建造整个教会。

我们首先必须理解保罗提出五重职事的总体目的。在以弗所书 4 章中，保罗谈到这些职事是为了装备教会，使信徒在属灵上得以成熟。 保罗也谈到了合一的关键概念，因为这些恩赐不应彼此割裂，而应彼此协同运作。上帝并非一位追求统一的上帝，看看创造的万物就知道了。在五重职事中，我们面临着在多样性中合一的呼召。

没有任何一种单一的职事形式能够完全概括耶稣的全部，因此，我们需要这五种职分，以及哥林多前书12章和罗马书15章中提到的其他属灵恩赐，才能将基督完全彰显给世人。因为“当我们在基督里成长时，我们需要从耶稣的各个方面领受恩典。”“那些真正蒙召并领受上帝恩赐成为五重职事的人，会像基督耶稣以肉身来到世上那样，为祂的圣徒们做同样的事情。”

这五重职事与其他职事（例如执事、长老或其他职事）的区别在于，“所有五重职事都是领导职事； 也就是说，他们是教会元首耶稣基督的延伸。这五位都蒙召治理、引导、聚集、巩固和守护神的子民；但每位都比其他两位在某一方面拥有更特殊的恩典和恩赐。 [2] 例如，保罗和摩西都希望所有人都能说预言，都能听到神的声音，但这并不意味着所有人都是先知。因为先知拥有其他人所不具备的呼召、平台和对广大信徒群体的责任。传福音的人也是如此，所有人都蒙召按照大使命传扬福音，但并非所有人都愿意将生命奉献于见证，或者他们的事工理念完全专注于使人归信。

恩赐与职分

以下是恩赐和职分之间的一些区别：“属灵的恩赐是圣灵根据神的恩典赐给基督身体每个成员的特殊属性，用于在基督的身体中使用。”[3] 而职分则是神和人都认可的正式职位（工作人员、志愿者或平信徒）。这些人受命训练、门训和培育那些拥有属灵恩赐的人，使他们能够结出果实。根据我的事工理念，这也是理解职分和呼召之间区别的另一种方式。 这就像木匠和业余木工爱好者之间的区别。两者都能使用木材制作各种物品，但你（以及市政当局）只会信任木匠来为你建造房屋。

我们明白这五种恩赐并非彼此竞争，而且每个教会都应该在某种程度上体现这五种恩赐，现在我们必须仔细考察这五种职分的具体含义。让我们从使徒开始。这并非某些现代教派赋予的华丽头衔，也不是在第一世纪就已消失的头衔，而是指代表、使者、信使，其原意是“奉差遣奉命之人”。

BURDEN OF SIN LIFTED

40 John Sung Revival Sermons

III. BURDEN OF SIN LIFTED

(John Chapter 8)

Vs. 1. “And every man went unto his own house. Jesus went unto the mount of Olivers." It is stated here that everybody went home. The crowds went home, indeed, like those returning after a show. The show they saw was Jesus. And what did they bring home with them, each one? Each with “a pair of ears.” What are we gathered here for tonight? Is it not to hear the Word of God? I'm afraid some of you will also return home each "with only a pair of ears."

Now Jesus went to the mount of Olives in order to pray and meditate. What do you do when you get home? To commit sin? Brothers and sisters, if Jesus' Word dwells in your heart, your sin will be taken away.

Vs. 2. “And early in the morning he came again into the temple, and all the people came unto him; and he sat down, and taught them." Jesus returned to the temple at the break of day and there was gathered a multiude to hear Him. Jesus needn't worry if He would get a crowd. Wherever Jesus went, there went the people. Jesus taught in the temple in order that the people might be saved, and not one be lost. Jesus wants everybody to get a chance to be saved. Beloved brothers and sisters, if Jesus' Word, just only one Word, should cut into your heart, you will be saved.

When I was preaching at Changchow, one fellow told me how long he had heard the Word, but not a grain of it ever entered his ear. One early morning, while he was in Church, he heard a voice calling him. Suddenly, his spiritual eyes opened. Henceforth, his whole life was changed. This was due to Jesus' light shining into his heart. This exposed all his sins. This also unburdened all his sins. Beloved brothers and sisters! Has Jesus' light shone into your sins?

Vs. 3. “And the scribes and Pharisees brought unto him a woman taken in adultery, and when they had set her in the midst..." While Jesus was preaching, there came a big crowd, stone in hand, leading a woman, bound. This woman had committed adultery. She deserved to be stoned! This crowd accused the woman before Jesus how bad she was. She deserved to die! These people only saw what's wrong with others, but not their own. May everyone of us here see what's wrong with our ownselves. Do you have sin or not? If so, then ask Jesus to wash you clean. Let him unload your sin.

When I was preaching in Peiping, I met the wife of General Feng Yu Hsiang. She said, “I've left off attending church for 30 years. My father was an elder in the church. During the Boxer Rebellion he sought refuge at the door of the missionary pastor, Reverend Mark. The door was shut to him. The Boxers killed my father." I said to her, “Don't just look at others' mistakes. Look at yourself if you haven't any wrong. You have not attended church. You have over-esteemed yourself." Brothers and sisters. Never look at the faults of pastors and evangelists. Rather look at your ownselves.

When I was at Foochow, a deacon of a certain church had became anti-Christian. He said to me, "I hate the church." This man had joined a pastor in business. His share was $500. When the business began to fail, the pastor withdrew his share. He was left in the lurch. Now, this man only found fault with the pastor, but not with himself. Beloved brothers and sisters, don't judge others, but rather judge ourselves. Look to Jesus and your burden of sin will be lifted.

Vs. 4. “They say unto him, Master, this woman was taken in adultery, in the very act." All shouted, “This woman deserves to die. She was caught in the act of adultery." Beloved brothers and sisters, the Devil is the chief accuser. When you fall into sin, he'll accuse you. But, remember, sin can be removed by faith. So if your faith is not strong, your sin will not be removed. All my sins are stamped on my heart. Your sins are also stamped on your heart. It is hard to rub them away. You'll always remember them. So the Devil keeps on accusing us of our sins.

An old woman picked up a bangle on the road seventy years ago. She could not forget this matter even now. She scolds herself for this. Bitter are all the sins stamped on our heart. They can never be erased. If you sin everyday you'll feel the sin more and more, pressing on your heart, and the harder to forget them. How wretched is human life! Everyone carries a load of sin. A child of 2 can sin. He gets crossed if you give him half a donut. A child of 5 can lie. At 7 he can join a gang. At 8 he can gamble. At 9 he can steal for pocket money. At 10 he can hate. At 11 he can smoke. At l2 join a fight. At 13 he can join a demonstration. At 14 he can read immoral novels; he likes make-up. Ah, sin increases with age. At 15 he rebels against parental teaching. At 16 he becomes a pilferer. At 17 his mind is corrupted, and practises it in a dark room. At 18 he can dance and indulge in love-talk. At 20 he can commit fornication. Sometimes he thinks of suicide ... How awful! The older, the greater the sin. Miserable indeed. Young people, when you sin, your heart is not happy. Your mind suffers. Though not shown on the face, these are hidden within, tears of a broken heart. Others may not know your sorrows. Jesus does. You've thought of ways and means to get rid of your sins, but in vain. At night your're locked in your room, shedding tears of a broken heart. Young people, are you not feeling miserable?

Vs. 5. “Now Moses in the law commanded us that such should be stoned: but what sayest thou?" Beloved brothers and sisters! Jesus loves sinners. He wants to save sinners. He gave His life to save sinners. Men say your sin is beyond salvation. That is the Devil's accusation. How did Jesus treat this woman? The woman needed pity. She wept, head bowed, before the crowd. But Jesus stopped to lift up her sin-load. He said, “Woman, I die for your sin." Jesus came to die for sinners, for you and me. This is the only way for a sinner to find freedom. There is no other way.

Vs. 6, 7. “This they said tempting him, that they might have to accuse him. But Jesus stooped down and with his finger wrote on the ground." They did not know what sort of person Jesus was. All put the question to Jesus, but Jesus perceived it in his heart. He said to them, “He that is without sin among you, let him first cast a stone at her."

    Brothers and sisters, Who is without sin? Here's the womaniser and gambler. There's the covetous and a robber. Who is without sin? They could not answer this simple word from Jesus. Pitiful! All are sinners.

    Vs. 8. “And again he stooped down, and wrote on the ground." After saying this, Jesus stooped down and wrote. Do you know what Jesus wrote? Jesus wrote, “I die for every sinner!" Praise the Lord! Jesus died for everyone of us sinners. Jesus the sinless has lovingly sacrificed Himself for sinners. He lifts up every load of sin. Sinners, we deserve to die. Who is without sin?

    Vs. 9, 10. “And they which heard it, being convicted by their own conscience, went out one by one, beginning at the eldest, even unto the last: and Jesus was left alone, and the woman standing in the midst." Beloved brothers and sisters. Do you understand this verse? Let us look at them. There they go, a 75-year-old woman, and a 60-year-old man. A 55-year-old, a 50, a 40, a 35 and a 30-year-old. Still another 25-year-old, another 20, one by one. Where did they go? O, pitiful, there they went, each carrying a load of sin to hell! All sinned. All went to hell. None of them knew Jesus.

    Let us consider if a child can sin? Look! There goes another aged 15, and yet another 10 years old. These children knew not Jesus. Brothers and sisters, with eyes closed, imagine how many were left? All went, leaving Jesus and the woman. Why didn't the woman go. Ah, she had sinned. She was guilty. She dared not leave. She only wept.

She would not leave Jesus. If she left, she would die. Jesus said to the woman, “How many are your accusers?" Beloved brothers and sisters, How many had condemned this woman? The woman said to Jesus, “Lord they are gone. None." “Woman, neither do I." Is this woman happy? Is she still under sin? The load of many years' sin, a ton of sin, is lifted. It is gone! How was her sin-load lifted? Jesus said, “Neither do I condemn thee," Beloved brothers and sisters, why was Jesus crucified? Is it not for our sin? for this woman's sin? Now that the woman's load of sin is lifted, will she carry it again? No!

    When Jesus has taken away our load of sin, He removes it forever. How light she now feels. How happy! Jesus said to the woman, “Go back." Where did Jesus tell the woman to go? To bitter suffering? Certainly not. He told her to return to a happy place. Her sin load is lifted, how delighted! Go back! Don't sin again. Brothers and sisters, go back. Heaven is our happy home. This world is all vanity. We trust Jesus. That's enough. Father, mother, brother, sister, they cannot forgive our sin. Jesus can. Trusting Jesus, we are forever satisfied.

    When I was preaching at Changchow, a girl surnamed Teo came. The more she listened, the more she found it tasteful and the more warmed up was her heart. Realising she was a sinner, she confessed her sins immediately after the service. She went home and told her mother, “Mother, I've believed in Jesus, my Saviour. He saved me today." But Mother got very angry. She beat and scolded her and threatened her with every threat not to believe Jesus. But she wasn't afraid. She prayed to Jesus. When I heard of her staunch faith, I was very happy. Praise the Lord!

May you my beloved brothers and sisters all trust Jesus. Your sin-load will be lifted forever!

 

THEME SONG

Come unto Me, with your heavy load,

I will give you rest, Come and learn of Me,

For I'm meek and lowly, Take my yoke on you.

For my yoke is easy And my burden light.

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约翰·宋的40篇复兴布道

三、罪的重担被卸下

（约翰福音第八章）

第1节：“各人回家去了。耶稣往橄榄山去。”这里说，每个人都回家了。的确，众人回家了，就像看完演出的人回家一样。他们所见的演出就是耶稣。他们每个人带回家的是什么呢？每个人都“带回了一对耳朵”。我们今晚聚集在这里是为了什么呢？难道不是为了聆听神的话语吗？我担心你们当中有些人也会“只带回一对耳朵”回家。

耶稣上橄榄山是为了祷告和默想。你们回家后做什么呢？犯罪吗？弟兄姐妹们，如果耶稣的话语住在你们心里，你们的罪就会被除去。

第2节：“次日清晨，耶稣又进了圣殿，众人都到他那里去。他就坐下，教训他们。” 天刚破晓，耶稣就回到圣殿，许多人聚集在那里聆听祂的教诲。耶稣不必担心会没有人来。无论耶稣走到哪里，人们都跟随祂。耶稣在圣殿里教导，是为了使众人得救，不让一个迷失的人沉沦。耶稣希望每个人都有机会得救。亲爱的弟兄姐妹们，如果耶稣的话语，哪怕只有一句话，触动了你的心，你就会得救。

我在长州讲道时，一位弟兄告诉我，他听过神的话语很久了，却从未真正领会。一天清晨，他在教堂里，听到一个声音呼唤他。突然间，他的属灵之眼被开启。从此，他的人生彻底改变。这是因为耶稣的光照亮了他的心。这光照耀出他所有的罪，也卸下了他所有的罪的重担。亲爱的弟兄姐妹们！耶稣的光是否也照耀过你的罪呢？

 3. “文士和法利赛人带着一个行淫时被捉的妇人来见耶稣，叫她站在众人中间……”耶稣正在讲道时，一大群人拿着石头，牵着一个被捆绑的妇人。这妇人犯了奸淫罪，她罪该万死！这群人在耶稣面前控告这妇人，说她罪孽深重，该死！这些人只看到别人的罪，却看不到自己的罪。愿我们每个人都能看清自己的罪。你是否有罪？如果有，就祈求耶稣洗净你的罪，让他卸下你的罪孽。

我在北平传道时，遇见了冯宇祥将军的妻子。她说：“我已经三十年没去教会了。我父亲是教会的长老。义和团运动期间，他曾到传教士马克牧师家寻求庇护，却被拒之门外。义和团杀害了我的父亲。”我对她说：“不要只看别人的过错，也要反省自己，看看自己是否真的没有做错。你没有去教会，你太自以为是了。”弟兄姊妹们，不要只看牧师和传道人的过错，而要反省自己。

我在福州的时候，遇到一个教会的执事，他成了反基督教的人。他对我说：“我恨教会。”这个人曾与一位牧师合伙做生意，他分到了500美元。生意失败后，牧师撤回了他的股份，他被抛弃了。 这个人只指责牧师，却不反省自己。亲爱的弟兄姐妹们，不要论断别人，而要反省自己。仰望耶稣，你罪的重担就会被卸下。

第4节：“他们对耶稣说：‘夫子，这女人是行淫时被抓的。’众人喊着说：‘这女人该死！她是行淫时被抓的。’”亲爱的弟兄姐妹们，魔鬼是控告者。当你犯罪时，他会控告你。但是，记住，罪可以藉着信心除去。所以，如果你的信心不够坚定，你的罪就无法被除去。我所有的罪都刻在我的心上。你的罪也刻在你的心上。它们很难被抹去。你会永远记住它们。所以魔鬼不断地控告我们的罪。

一位老妇人七十年前在路上捡到一个手镯。直到今天，她仍然无法忘记这件事。她为此责备自己。 刻在我们心上的罪孽都如此苦涩，永远无法抹去。如果你每天都犯罪，你会越来越感受到罪孽的沉重，它压迫着你的心，让你更难忘记。人生何其悲惨！每个人都背负着罪孽。两岁的孩子就会犯罪，你给他半个甜甜圈，他就会生气。五岁的孩子会说谎，七岁的孩子会加入帮派，八岁的孩子会赌博，九岁的孩子会为了零花钱偷东西，十岁的孩子会憎恨，十一岁的孩子会抽烟，十二岁的孩子会打架，十三岁的孩子会参加示威游行，十四岁的孩子会阅读不道德的小说，喜欢化妆。啊，罪孽随着年龄增长而加深。十五岁的孩子反抗父母的教诲，十六岁的孩子成为小偷，十七岁的孩子思想堕落，在黑暗的房间里沉溺于罪恶，十八岁的孩子可以跳舞，可以谈情说爱。 他才20岁就犯了奸淫。有时他甚至想自杀……多么可怕！年纪越大，罪孽越深重。真是可悲。年轻人啊，当你们犯罪时，你们的心并不快乐。你们的心灵在受苦。虽然脸上看不出来，但这些痛苦都隐藏在内心深处，那是心碎的泪水。别人或许不知道你们的悲伤，但耶稣知道。你们想尽各种办法来摆脱罪孽，却徒劳无功。夜里，你们把自己锁在房间里，流着心碎的泪水。年轻人啊，你们难道不感到痛苦吗？

第5节：“摩西在律法上吩咐我们，这样的人要用石头打死。你怎么说呢？”亲爱的弟兄姐妹们！耶稣爱罪人。他想要拯救罪人。他舍命拯救罪人。人们说你们的罪已经无可救药。那是魔鬼的控告。耶稣是如何对待这个女人的呢？这个女人需要怜悯。她在众人面前低着头哭泣。 但耶稣停下来，替她卸下罪孽。他说：“妇人，我为你的罪而死。”耶稣来是为了替罪人而死，为了你我。这是罪人获得自由的唯一途径，别无他法。

第6、7节：“他们说这话是要试探他，好找把柄控告他。耶稣却弯下腰，用指头在地上画字。”他们不知道耶稣是怎样的人。众人都问耶稣这个问题，但耶稣心里明白。他对他们说：“你们中间谁是没有罪的，谁就可以先拿石头打她。”

弟兄姊妹们，谁是无罪的呢？这里有好色之徒和赌徒，那里有贪婪之徒和强盗。谁是无罪的呢？他们无法回答耶稣这句简单的话语。可悲！人人都是罪人。

第 8. “他又弯下腰，在地上写字。”说完这话，耶稣就弯下腰写字。你知道耶稣写了什么吗？耶稣写道：“我为每一个罪人而死！”赞美主！耶稣为我们每一个罪人而死。无罪的耶稣，为了罪人，甘愿舍己。他承担了我们所有的罪孽。罪人啊，

我们本该死。谁是无罪的呢？

第9、10节：“听见这话的人，从老到少，一个一个地都出去了，只剩下耶稣一人，还有那妇人站在中间。”亲爱的弟兄姊妹们，你们明白这节经文的意思吗？让我们一起来看看他们。他们走了，一个75岁的妇人，一个60岁的男子。一个55岁的，一个50岁的，一个40岁的，一个35岁的，一个30岁的。还有一个25岁的，一个20岁的，一个接一个地走了。他们去了哪里？哦，可怜的他们，每个人都背负着罪孽走向地狱！他们都犯了罪。他们都下了地狱。他们中没有一个人认识耶稣。

让我们思考一下，孩子会犯罪吗？看！还有一个15岁的孩子走了，还有一个10岁的孩子走了。这些孩子也不认识耶稣。 弟兄姊妹们，闭上眼睛，想象一下还剩下多少人？所有人都走了，只剩下耶稣和那妇人。那妇人为什么不走呢？啊，她犯了罪。她有罪。她不敢离开。她只是哭泣。

她不愿离开耶稣。如果她离开，她就会死。耶稣问那妇人：“有多少人控告你？”亲爱的弟兄姊妹们，有多少人定了这妇人的罪？妇人对耶稣说：“主啊，他们都走了。一个也没有。”“妇人，我也不。”这妇人快乐吗？她还在罪中吗？多年来的罪孽，沉重的罪孽，被卸下了。它消失了！她的罪孽是如何被卸下的呢？耶稣说：“我也不定你的罪。”亲爱的弟兄姊妹们，耶稣为什么被钉十字架？难道不是为了我们的罪吗？不是为了这妇人的罪吗？如今这妇人的罪孽已被卸下，她还会背负吗？不会！

 耶稣除去了我们的罪孽，祂就永远地除去了它。她现在感觉多么轻松！多么快乐！耶稣对那妇人说：“回去吧。”耶稣让她去哪里？去承受苦难吗？当然不是。祂让她回到一个快乐的地方。她的罪孽被除去了，多么令人欣喜！回去吧！不要再犯罪了。弟兄姐妹们，回去吧。天国是我们快乐的家。这世界虚空。我们信靠耶稣。这就足够了。父亲、母亲、兄弟、姐妹，他们都不能赦免我们的罪。耶稣可以。信靠耶稣，我们就永远满足。

我在长州讲道时，来了一位姓张的姑娘。她越听越觉得悦耳，心里也越来越温暖。她意识到自己是个罪人，便在礼拜结束后立刻认罪。她回家告诉母亲：“妈妈，我信了耶稣，我的救主。祂今天救了我。”但母亲却非常生气。 她打骂她，用尽各种恐吓手段，不让她相信耶稣。但她毫不畏惧，反而向耶稣祷告。当我听到她坚定的信仰时，我非常高兴。赞美主！

愿我亲爱的弟兄姐妹们都信靠耶稣。你们的罪孽将永远被卸下！

主题曲

到我这里来，带着你沉重的担子，

我必使你得安息，来学习我的道，

因为我谦卑温柔，你们当负我的轭。

因为我的轭是容易的，我的担子是轻省的。

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Who is the Antichrist to come?

 English : Know who the Antichrist to come. 

He will be the leader who uses both religions and politics to rule the world. 

 Pray 🙏🏽 🗣️:Our most gracious and loving heavenly Father, I have communicated to your children all the words that you put in my mouth, LORD. And now I pray , LORD, prepare them, I pray very earnestly for them , fill them with the gift of discerning of spirits . Only by that gift, we can save ourselves from deception. There are some many antichrists around us , apostle John said, there are the Antichrist and many antichrists. And the antichrists went forth from among us , Spirit of the Living God enable us to discern who are the antichrists. Give us discernment to see the wolves in sheep clothing. Help us to no more be dumb and dull of understanding. Help us Holy Spirit. Be wise as a serpent and harmless as a dove. O LORD GOD, I lift up my hands 🙌 to YOU. We are the sheep of Your pasture. You are the great Shepherd of our souls. Lead us. Lead us into all Truth. And protect us from deception. Enlighten our eyes , enlighten our hearts , enlighten our mind, so that we always be full of Light. Draw us closer to YOU, LORD. And surround us with Your wings. Stretch forth your wings and surround us. Lord we pray, Cause us to dwell under the shadow of the Almighty everyday. And let your Name be upon our lips all the time. Give us great understanding, LORD. Give us sound understanding and wisdom. So we may walk wisely as children of Light in these days . In the name of the blessed Lord Jesus Christ, we pray. Amen. 

French: Sachez qui est l'Antéchrist à venir.

Il sera le dirigeant qui utilisera à la fois la religion et la politique pour dominer le monde.

 Priez 🙏🏽 🗣️ : Notre Père céleste très miséricordieux et aimant, j'ai communiqué à tes enfants toutes les paroles que tu as mises dans ma bouche, Seigneur. Et maintenant, je prie, Seigneur, prépare-les, je prie ardemment pour eux, remplis-les du don de discernement des esprits. Seul ce don nous permettra de nous préserver de la tromperie. Il y a tant d'antéchrists autour de nous, l'apôtre Jean a dit : il y a l'Antéchrist et beaucoup d'antéchrists. Et les antéchrists sont sortis du milieu de nous. Esprit du Dieu vivant, permets-nous de discerner qui sont les antéchrists. Donne-nous le discernement pour voir les loups déguisés en brebis. Aide-nous à ne plus être muets et insensibles. Aide-nous, Esprit Saint. Sois prudent comme un serpent et innocent comme une colombe. Seigneur Dieu, je lève les mains vers toi. Nous sommes les brebis de ton pâturage. Tu es le grand Berger de nos âmes. Conduis-nous. Conduis-nous vers la Vérité tout entière. Et protège-nous de l'illusion. Illumine nos yeux, illumine nos cœurs, illumine notre esprit, afin que nous soyons toujours remplis de Lumière. Rapproche-nous de toi, Seigneur. Et entoure-nous de tes ailes. Déploie tes ailes et entoure-nous. Seigneur, nous t'en prions, fais que nous demeurions chaque jour sous l'ombre du Tout-Puissant. Et que ton Nom soit toujours sur nos lèvres. Donne-nous une grande intelligence, Seigneur. Donne-nous une intelligence saine et la sagesse. Afin que nous marchions avec sagesse comme des enfants de Lumière en ces temps. Au nom du Seigneur Jésus-Christ, nous prions. Amen.

Chinese: 要知道谁是即将到来的敌基督。

他将是一位利用宗教和政治统治世界的领袖。

祷告🙏🏽🗣️：我们慈爱仁慈的天父，主啊，我已将您放在我口中的所有话语传达给您的儿女。现在我祷告，主啊，求您预备他们，我为他们恳切祷告，求您赐给他们分辨诸灵的恩赐。唯有藉着这恩赐，我们才能免于欺骗。我们周围有许多敌基督，使徒约翰说，有敌基督，还有许多敌基督。敌基督已经从我们中间出去了。永生神的灵啊，求您帮助我们分辨谁是敌基督。赐给我们分辨力，让我们能认出披着羊皮的狼。帮助我们不再愚昧无知。圣灵啊，求您帮助我们。要灵巧像蛇，驯良像鸽子。 主啊，我向您举起双手🙌。我们是您牧场上的羊，您是我们灵魂的伟大牧者。引领我们，引领我们进入一切真理，保护我们免受欺骗。开启我们的双眼，开启我们的心灵，开启我们的智慧，使我们永远充满光明。主啊，引领我们更亲近您，用您的翅膀环绕我们。展开您的翅膀，环绕我们。主啊，我们祈求，使我们每日都住在全能者的荫庇之下，让您的名时时在我们口中。主啊，赐给我们极大的理解力，赐给我们健全的理解力和智慧，使我们在这世代能像光明之子一样明智地行事。奉蒙福的主耶稣基督的名祷告，阿们。

Yào zhīdào shéi shì jíjiāng dàolái de dí jīdū.

Tā jiāng shì yī wèi lìyòng zōngjiào hé zhèngzhì tǒngzhì shí jiè de lǐngxiù.

Dǎogào 🙏🏽🗣️: Wǒmen cí'ài réncí de tiān fù, zhǔ a, wǒ yǐ jiāng nín fàng zài wǒ kǒuzhōng de suǒyǒu huàyǔ chuándá gěi nín de érnǚ. Xiànzài wǒ dǎogào, zhǔ a, qiú nín yùbèi tāmen, wǒ wèi tāmen kěnqiè dǎogào, qiú nín cì gěi tāmen fēnbiàn zhū líng de ēncì. Wéi yǒu jízhe zhè ēncì, wǒmen cáinéng miǎn yú qīpiàn. Wǒmen zhōuwéi yǒu xǔduō dí jīdū, shǐtú yuēhàn shuō, yǒu dí jīdū, hái yǒu xǔduō dí jīdū. Dí jīdū yǐjīng cóng wǒmen zhōngjiān chūqùle. Yǒngshēng shén de líng a, qiú nín bāngzhù wǒmen fēnbiàn shéi shì dí jīdū. Cì gěi wǒmen fēnbiàn lì, ràng wǒmen néng rèn chū pīzhe yángpí de láng. Bāngzhù wǒmen bù zài yúmèi wúzhī. Shènglíng a, qiú nín bāngzhù wǒmen. Yào língqiǎo xiàng shé, xùnliáng xiàng gēzǐ. Zhǔ a, wǒ xiàng nín jǔ qǐ shuāngshǒu 🙌. Wǒmen shì nín mùchǎng shàng de yáng, nín shì wǒmen línghún de wěidà mù zhě. Yǐnlǐng wǒmen, yǐnlǐng wǒmen jìnrù yīqiè zhēnlǐ, bǎohù wǒmen miǎn shòu qīpiàn. Kāiqǐ wǒmen de shuāngyǎn, kāiqǐ wǒmen de xīnlíng, kāiqǐ wǒmen de zhìhuì, shǐ wǒmen yǒngyuǎn chōngmǎn guāngmíng. Zhǔ a, yǐnlǐng wǒmen gèng qīnjìn nín, yòng nín de chìbǎng huánrào wǒmen. Zhǎnkāi nín de chìbǎng, huánrào wǒmen. Zhǔ a, wǒmen qíqiú, shǐ wǒmen měi rì dōu zhù zài quánnéng zhě de yīnbì zhī xià, ràng nín de míng shíshí zài wǒmen kǒuzhōng. Zhǔ a, cì gěi wǒmen jí dà de lǐjiě lì, cì gěi wǒmen jiànquán de lǐjiě lì hé zhìhuì, shǐ wǒmen zài zhè shìdài néng xiàng guāngmíng zhīzǐ yīyàng míngzhì dì xíngshì. Fèng méng fú de zhǔ yēsū jīdū de míng dǎogào, āmen.

Arabic: 

اعرف من هو المسيح الدجال القادم.

سيكون هو القائد الذي يستخدم الدين والسياسة معًا لحكم العالم. صلِّ 🙏🏽 🗣️: يا أبانا السماوي الرحيم المحب، لقد أوصلتُ إلى أبنائك كل الكلمات التي وضعتها في فمي يا رب. والآن أصلي يا رب، هيئهم، أصلي بصدق من أجلهم، املأهم بموهبة تمييز الأرواح. بهذه الموهبة وحدها نستطيع أن ننجو من الخداع. هناك العديد من أضداد المسيح حولنا، كما قال الرسول يوحنا، هناك المسيح الدجال وأضداد المسيح كثيرون. وقد خرج أضداد المسيح من بيننا، يا روح الله الحي، مكّننا من تمييز أضداد المسيح. امنحنا التمييز لنرى الذئاب في ثياب الحملان. ساعدنا ألا نكون بعد الآن بلهاء وبلا فهم. ساعدنا أيها الروح القدس. كن حكيمًا كالحية وبريئًا كالحمامة. يا ربّي وإلهي، أرفع إليك يديّ 🙌. نحن غنم مرعاك، وأنت الراعي العظيم لأرواحنا. اهدنا، اهدنا إلى الحقّ كله، واحفظنا من الضلال. أنر عيوننا، أنر قلوبنا، أنر عقولنا، حتى نكون دائمًا ممتلئين بالنور. قرّبنا إليك يا رب، وأحطنا بجناحيك. ابسط جناحيك وأحطنا. يا رب، نسألك أن تجعلنا نسكن في ظلّ القدير كل يوم، وأن يكون اسمك على ألسنتنا دائمًا. امنحنا فهمًا عميقًا يا رب، امنحنا فهمًا سليمًا وحكمة، حتى نسير بحكمة كأبناء النور في هذه الأيام. باسم الربّ يسوع المسيح المبارك، نصلّي. آمين.

aerif man hu almasih aldijal alqadima.

sayakun hu alqayid aladhi yastakhdim aldiyn walsiyasat mean lihukm alealami. sli 🙏🏽 🗣️: ya 'abana alsamawia alrahim almuhiba, laqad awslt 'iilaa 'abnayik kula alkalimat alati wadaeatha fi fami ya rabb. walan 'usli ya rubi, hayyuhum, 'usaliy bisidq min 'ajlihim, amlahum bimawhibat tamyiz al'arwahi. bihadhih almawhibat wahdaha nastatie 'an nanju min alkhadaei. hunak aleadid min 'addad almasih hawlana, kama qal alrasul yuhanaa, hunak almasih aldijal wa'addad almasih kathiruna. waqad kharaj 'addad almasih min baynana, ya ruh allah alhayi, mkknna min tamyiz 'addad almasihi. amnahna altamyiz linaraa aldhiyaab fi thiab alhamlan. saeadna 'alaa nakun baed alan bilaha' wabila fahum. saeadna 'ayuha alruwh alqudsu. kun hkyman kalhayat wbryyan kalhamamati. ya rbby wa'iilhi, 'arfae 'iilayk ydy 🙌. nahn ghanam mureaki, wa'ant alraaei aleazim li'arwahna. ahdina, ahdina 'iilaa alhq kulahu, wahfazna min aldalali. 'anar euyununa, 'anar qulubna, 'anar euqulina, hataa nakun dayman mumtaliiyn bialnuwr. qrrbna 'iilayk ya rabu, wa'ahtna bijanahayka. abast janahayk wa'ahtana. ya rabi, nas'aluk 'an tajealana naskun fi zl alqadir kula yawmi, wa'an yakun asmuk ealaa 'alsinatina dayman. amnahna fhman emyqan ya rabu, amnahna fhman slyman wahikmatan, hataa nasir bihikmat ka'abna' alnuwr fi hadhih al'ayaami. biasm alrb yasue almasih almubaraki, nslly. amin.

Abkhaz: Ижәдыруаз Антихрист дызусҭоу. 

 Уи адунеи анапхгаразы адинқәеи аполитикеи зхы иазырхәо напхгаҩыс дыҟазаауеит. 

Ižədyruaz Antihrist dyzusţou. 

 Ui adunei anaphgarazy adinķəei apolitikei zhy iazyrhəo naphgaòys dyk̄azaaueit. 

Acehness: Teupeue soe Dajjal nyang teuma teuka. 

  Gobnyan teuma jeuet keu peumimpén nyang geungui agama-agama dan politék keu geumat peurintah donya. 

Acholi: Nge nga ma lakwor Kricito ma tye ka bino. 

  En bibedo laloc ma tiyo ki dini kacel ki tim me wibye me loyo lobo. 

Afar: Ixig miyyaay Antikirist yamaatu waam. 

  Usuk diini kee siyaasa inkih xoqoysima baad xiinisa miraaca akkele. 

Afrikaans: Weet wie die Antichris is wat sal kom.

Hy sal die leier wees wat beide godsdienste en politiek gebruik om die wêreld te regeer.

Albanian: Dije se kush është Antikrishti që do të vijë.

Ai do të jetë udhëheqësi që përdor si fetë ashtu edhe politikën për të sunduar botën.

Alur: Ngei ngati ma ubedo jajok pa Kristu ma bino. 

  Ebibedo jatel wi dhanu ma tiyo ku dini man gamba pi telo wi ngom. 

Amharic : የክርስቶስ ተቃዋሚው የሚመጣው ማን እንደሆነ እወቁ።

ዓለምን ለመግዛት ሃይማኖቶችንም ሆነ ፖለቲካን የሚጠቀም መሪ ይሆናል።

yekirisitosi tek’awamīwi yemīmet’awi mani inidehone iwek’u.

‘alemini lemegizati hayimanotochinimi hone poletīkani yemīt’ek’emi merī yihonali.

Armenian: Իմացեք, թե ով է գալու Հակաքրիստոսը։

Նա կլինի այն առաջնորդը, որը կօգտագործի և՛ կրոնները, և՛ քաղաքականությունը՝ աշխարհը կառավարելու համար։

Imats’ek’, t’e ov e galu Hakak’ristosy.

Na klini ayn arrajnordy, vory kogtagortsi yev՛ kronnery, yev՛ k’aghak’akanut’yuny, ashkharhy karravarelu hamar.

Assamese: জানি লওক কোনজন খ্ৰীষ্টবিৰোধী আহিব। 

  তেওঁ হ’ব সেই নেতা যিয়ে ধৰ্ম আৰু ৰাজনীতি দুয়োটাকে ব্যৱহাৰ কৰি পৃথিৱীখন শাসন কৰে। 

jani lauk konjon khristbirodhi ahib. 

  teo ho’bo sei neta jiye dhorm aaru rajniti duyotake bebohar kari prithiwikhon sason kare. 

Avar: Лъазе ккола щив вачӀине вугев Дажжал. 

   Гьев вукӀине вуго динги политикаги хӀалтӀизабун дунялалда ханлъи гьабулев нухмалъулевлъун. 

Ļaze kkola şşiv vaçine vugev Daƶƶal. 

   Hev vuⱪine vugo dingi politikagi ħalţizabun dunjalalda xanļi habulev nuxmaļulevļun. 

Awadhi: जानौ कि आवै वाला मसीह विरोधी कौन है। 

    उ उ नेता होइहैं जे दुनिया पर राज करै के लिए धर्म अऊर राजनीति दुइनौ का उपयोग करिहैं। 

jaanau ki aavai vaala maseeh virodhee kaun hai. 

    u u neta hoihain je duniya par raaj karai ke lie dharm aoor raajaneeti duinau ka upayog karihain. 

Aymara: Yatipxam khitis Anticristox jutani. 

     Jupaw pʼeqtʼiripäni, jupaw religionanakampi política toqempejj akapach apnaqani. 

Azerbaijani: Dəccalın kim olacağını bilin.

O, dünyanı idarə etmək üçün həm dinlərdən, həm də siyasətdən istifadə edən lider olacaq.

Balinese: Uningin sapasira Antikristus sane pacang rauh. 

     Ida pacang dados pamimpin sane nganggen agama miwah politik buat mrentah jagate. 

Baluchi: بزان اِت کہ آؤکیں دجال کئے اِنت۔ 

     آ ھما سروک بیت کہ دنیا ءِ سر ءَ بادشاہی کنگ ءِ ھاترا مذھب ءُ سیاست دوئیں کارمرز کنت۔ 

bezán et kah áókén dajál kay ent. 

     á hamá sarók bit kah donyá ay sar á bádsháhi kanag ay hátrá mozzhb o syást doén kármarz kant. 

Bambara: Krisita kɛlɛbaga min bɛna na, i k’o dɔn. 

      Ale de bɛna kɛ ɲɛmɔgɔ ye min bɛ baara kɛ ni diinɛw ni politikikow fila bɛɛ ye walasa ka diɲɛ mara. 

Baoulé: Amun si sran nga Klist i kpɔfuɛ’n ɔ́ bá’n. 

      I yɛ ɔ́ yó sran ng’ɔ́ fá Ɲanmiɛn sulɛ wafa mun nin politikifuɛ mun síe mɛn’n niɔn. 

Bashkir: Киләсәк Дәжжәлде кем икәнен белегеҙ. 

      Ул донъя менән идара итеү өсөн диндәрҙе лә, сәйәсәтте лә ҡулланған етәксе буласаҡ. 

Kiləsək Dəžžəlde kem ikənen belegez̦. 

      Ul donʺâ menən idara iteü ösön dindərz̦e lə, səjəsətte lə qullanġan etəkse bulasaq. 

Basque: Jakin ezazu nor den etorriko den Antikristoa. 

Mundua gobernatzeko erlijioak eta politika erabiliko dituen liderra izango da.  Otoitz egin 🙏🏽 🗣️: Gure Aita zeruko eskuzabal eta maitekorrena, zure seme-alabei jakinarazi dizkiet nire ahoan jarri dituzun hitz guztiak, JAUNA. Eta orain otoitz egiten dizut, JAUNA, prestatu itzazu, oso sutsuki otoitz egiten dut haientzat, bete itzazu espirituak bereizteko dohainaz. Dohain horren bidez bakarrik salba gaitezke engainutik. Antikristo asko daude gure inguruan, Joan apostoluak esan zuen, Antikristoa eta antikristo asko daude. Eta antikristoak gure artetik atera ziren, Jainko biziaren Espirituak gai gaitzu nor diren antikristoak bereizten. Eman iezaguzu bereizketa ardi-jantzidun otsoak ikusteko. Lagundu iezaguzu gehiago ez izaten mutu eta ulermenez motel. Lagundu iezaguzu Espiritu Santua. Izan zaitez sugea bezain jakintsu eta usoa bezain kaltegabea. JAUN JAINKOA, eskuak 🙌 altxatzen ditut ZUREGANA. Zure larreko ardiak gara. Gure arimen Artzain handia zara. Gida gaitzazu. Gidatu gaitzazu Egia osora. Eta babestu gaitzazu engainuetatik. Argitu gure begiak, argitu gure bihotzak, argitu gure adimena, beti Argiz beteta egon gaitezen. Hurbildu gaitzazu ZUREGANA, JAUNA. Eta inguratu gaitzazu zure hegoekin. Luzatu zure hegoak eta inguratu gaitzazu. Jauna, otoitz egiten dizugu, bizi gaitzazu egunero Ahalguztidunaren itzalean. Eta izan bedi zure izena gure ahoetan uneoro. Eman iezaguzu ulermen handia, JAUNA. Eman iezaguzu ulermen sendoa eta jakinduria. Argiaren seme-alaba gisa zentzuz ibil gaitezen egun hauetan. Jesukristo Jaun bedeinkatuaren izenean, otoitz egiten dizugu. Amen.

Batak Karo: Itehndu ise Antikristus si reh e. 

       Ia pagi jadi peminpin si nggunaken agama bage pe politik guna merentah doni enda.  

 Ertoto 🙏🏽 🗣️:Bapa kami si i surga si perkuah ras perkeleng, enggo kupeseh man anak-anakNdu kerina kata si itamakenNdu ku bas babahku, TUHAN. Janah genduari ertoto aku, TUHAN, sikapkenlah ia, ertoto aku alu tutus man bana, isilah ia alu pemere guna mbedaken kesah-kesah. Alu pemere e ngenca, kita banci nelamatken dirinta i bas penipuan nari. Lit piga-piga melala antikristus i sekelewetta , nina rasul Johanes, lit Antikristus ras melala antikristus. Janah musuh-musuh Kristus enggo ndarat i bas kita nari , Kesah Dibata si Nggeluh mpengasup kita guna mbedaken ise kin musuh-musuh Kristus e. Berekenlah man kami pengertin guna ngidah serigala si make paken biri-biri. Sampatilah kami gelah ula nari bisu ras bosan pengertin. Sampatilah kami Kesah Si Badia. Pentarlah kam bagi nipe janah lemah lembut bagi nderapati. O TUHAN si Erdolat, kuangkat tanku 🙌 man BANDU. Kami biri-biri si ipermakaniNdu. Kam me Permakan si mbelin nandangi tendi kami. Pimpinlah kami. Baba kami ku bas kerina Kebenaren. Janah lindungi kita i bas penipu nari. Terangilah mata kami , terangilah pusuh kami , terangilah ukur kami, gelah kami lalap dem alu Terang. Rembakkenlah kami reh deherna ras NDU TUHAN. Janah kelilingi kami alu kabengNdu. Pepinterlah KabengNdu, jenari kelilingi kami. Tuhan kami ertoto, Bahanlah kami tading i teruh bayangan si Mada Kuasa tep-tep wari. Janah GelarNdulah tetap i bas biber kami. O TUHAN, berekenlah man kami pengertin si mbelin. Berekenlah man kami pengertin ras kepentaren si payo. Emaka banci kita erdalan alu pentar selaku anak Terang ibas paksa enda . Ibas gelar Tuhan Yesus Kristus si ipasu-pasu, kami ertoto. Amin.

Pray 🙏🏽 🗣️:Our most gracious and loving heavenly Father, I have communicated to your children all the words that you put in my mouth, LORD. And now I pray , LORD, prepare them, I pray very earnestly for them , fill them with the gift of discerning of spirits . Only by that gift, we can save ourselves from deception. There are some many antichrists around us , apostle John said, there are the Antichrist and many antichrists. And the antichrists went forth from among  us , Spirit of the Living God enable us to discern who are the antichrists. Give us discernment to see the wolves in sheep clothing. Help us to no more be dumb and dull of understanding. Help us Holy Spirit. Be wise as a serpent and harmless as a dove. O LORD GOD, I lift up my hands 🙌 to YOU. We are the sheep of Your pasture. You are the great Shepherd of our souls. Lead us. Lead us into all Truth. And protect us from deception. Enlighten our eyes , enlighten our hearts  , enlighten our mind, so that we always be full of Light. Draw us closer to YOU, LORD. And surround us with Your wings. Stretch forth your wings and surround us. Lord we pray, Cause us to dwell under the shadow of the Almighty everyday. And let your Name be upon our lips all the time. Give us great understanding, LORD. Give us sound understanding and wisdom. So we may walk wisely as children of Light in these days . In the name of the blessed Lord Jesus Christ, we pray. Amen. 

20.9.2024 The Antichrist is going to rise soon, So warn the people before he comes so that people will know when he comes .

6.3.2026 Preach on the Antichrist the coming false peace leader. 

Work on the scripture : excellent reminder

 This is an excellent reminder that God hasn't called the world to go to church, but has called the Church to go to the world. 这很好地提醒我们，上帝呼召的不是世人去教堂，而是教会走向世界。Ceci nous rappelle avec justesse que Dieu n'a pas appelé le monde à aller à l'église, mais qu'il a appelé l'Église à aller vers le monde.

The book of Genesis is the foundation for the theology of work. Any discussion of work in biblical perspective eventually finds itself grounded on passages in this book. Genesis is incomparably significant for the theology of work because it tells the story of God’s work of creation, the first work of all and the prototype for all work that follows. God is not dreaming an illusion but creating a reality. The created universe that God brings into existence then provides the material of human work—space, time, matter and energy. Within the created universe, God is present in relationship with his creatures and especially with people. Laboring in God’s image, we work in creation, on creation, with creation and—if we work as God intends—for creation.

In Genesis we see God at work, and we learn how God intends us to work. We both obey and disobey God in our work, and we discover that God is at work in both our obedience and disobedience. The other sixty-five books of the Bible each have their own unique contributions to add to the theology of work. Yet they all spring from the source found here, in Genesis, the first book of the Bible.

《创世记》是工作神学的基石。任何从圣经视角探讨工作的讨论，最终都会以本书中的经文为根基。《创世记》对工作神学具有无可比拟的重要性，因为它讲述了上帝创造万物的故事——这是一切工作的开端，也是之后所有工作的原型。上帝并非在做梦，而是在创造现实。上帝创造的宇宙为人类的工作提供了素材——空间、时间、物质和能量。在创造的宇宙中，上帝与祂的造物，尤其是与人类，保持着亲密的关系。我们按着上帝的形象劳作，在创造中工作，在创造中工作，与创造同在，并且——如果我们按照上帝的旨意工作——为了创造而工作。

在《创世记》中，我们看到上帝的作为，也了解上帝希望我们如何工作。我们在工作中既顺服上帝，也违背上帝，我们发现，无论顺服还是违背上帝，上帝都在动工。 圣经的其他六十五卷书各自对劳动神学做出了独特的贡献。然而，它们都源于同一个源头，即圣经的第一卷书——创世记。

Le livre de la Genèse est le fondement de la théologie du travail. Toute réflexion sur le travail dans une perspective biblique s'appuie inévitablement sur des passages de ce livre. La Genèse est d'une importance incomparable pour la théologie du travail car elle relate l'œuvre de création de Dieu, la première de toutes les œuvres et le prototype de toutes celles qui suivront. Dieu ne se contente pas de rêver une illusion, il crée une réalité. L'univers créé par Dieu fournit alors la matière du travail humain : l'espace, le temps, la matière et l'énergie. Au sein de l'univers créé, Dieu est présent en relation avec ses créatures, et particulièrement avec les êtres humains. Travaillant à l'image de Dieu, nous œuvrons dans la création, sur la création, avec la création et – si nous travaillons selon la volonté divine – pour la création.

Dans la Genèse, nous voyons Dieu à l'œuvre et nous apprenons comment il souhaite que nous travaillions. Nous obéissons à Dieu et lui désobéissons dans notre travail, et nous découvrons que Dieu est à l'œuvre aussi bien dans notre obéissance que dans notre désobéissance. Les soixante-cinq autres livres de la Bible apportent chacun leur contribution unique à la théologie du travail. Pourtant, ils puisent tous leur source dans la Genèse, le premier livre de la Bible.

The first thing the Bible tells us is that God is a creator. “In the beginning God created the heavens and the earth” (Genesis 1:1). God speaks and things come into being that were not there before, beginning with the universe itself. Creation is solely an act of God. It is not an accident, a mistake, or the product of an inferior deity, but the self-expression of God. 圣经首先告诉我们，上帝是创造者。“起初，上帝创造天地”（创世记1:1）。上帝开口，万物便诞生，宇宙本身便是其中之一。创造完全是上帝的作为。它并非偶然，也非错误，更非低等神明的产物，而是上帝自我彰显的体现。La première chose que la Bible nous enseigne, c'est que Dieu est créateur. « Au commencement, Dieu créa le ciel et la terre » (Genèse 1:1). Dieu parle et des choses apparaissent, à commencer par l'univers lui-même. La création est un acte entièrement divin. Elle n'est ni un accident, ni une erreur, ni le fruit d'une divinité inférieure, mais l'expression même de Dieu.

God Brings the Material World into Being (Genesis 1:2)

Genesis continues by emphasizing the materiality of the world. “The earth was a formless void and darkness covered the face of the deep, while a wind from God swept over the face of the waters” (Genesis 1:2). The nascent creation, though still “formless,” has the material dimensions of space (“the deep”) and matter (“waters”), and God is fully engaged with this materiality (“a wind from God swept over the face of the waters”). Later, in chapter 2, we even see God working the dirt of his creation. “The Lord God formed man from the dust of the ground” (Genesis 2:7). Throughout chapters 1 and 2, we see God engrossed in the physicality of his creation. 上帝创造物质世界（创世记 1:2）

创世记继续强调世界的物质性。“地是空虚混沌，渊面黑暗；神的灵运行在水面上。”（创世记 1:2）初生的创造，虽然仍是“混沌”，却拥有空间（“渊面”）和物质（“水”）的维度，而上帝完全参与到这种物质性之中（“神的灵运行在水面上”）。后来，在第二章中，我们甚至看到上帝耕耘他所创造的尘土。“耶和华神用地上的尘土造人。”（创世记 2:7）在创世记第一章和第二章中，我们看到上帝全心投入到他所创造的物质世界之中。Dieu crée le monde matériel (Genèse 1:2)

La Genèse poursuit en insistant sur la matérialité du monde. « La terre était informe et vide ; les ténèbres couvraient l’abîme, et un vent venant de Dieu soufflait au-dessus des eaux » (Genèse 1:2). La création naissante, bien qu’encore « informe », possède les dimensions matérielles de l’espace (« l’abîme ») et de la matière (« les eaux »), et Dieu est pleinement impliqué dans cette matérialité (« un vent venant de Dieu soufflait au-dessus des eaux »). Plus tard, au chapitre 2, nous voyons même Dieu travailler la terre de sa création. « L’Éternel Dieu forma l’homme de la poussière de la terre » (Genèse 2:7). Tout au long des chapitres 1 et 2, nous voyons Dieu absorbé par la physicalité de sa création.

Any theology of work must begin with a theology of creation. Do we regard the material world, the stuff we work with, as God’s first-rate stuff, imbued with lasting value? Or do we dismiss it as a temporary job site, a testing ground, a sinking ship from which we must escape to get to God’s true location in an immaterial “heaven.” Genesis argues against any notion that the material world is any less important to God than the spiritual world. Or putting it more precisely, in Genesis there is no sharp distinction between the material and the spiritual. The ruah of God in Genesis 1:2 is simultaneously “breath,” “wind,” and “spirit”. “The heavens and the earth” (Genesis 1:1; 2:1) are not two separate realms, but a Hebrew figure of speech meaning “the universe" in the same way that the English phrase “kith and kin” means “relatives.” 任何关于工作的神学都必须从关于创造的神学开始。我们是否将物质世界，也就是我们所从事的工作，视为上帝的杰作，蕴含着永恒的价值？还是将其视为暂时的工作场所、试验场、一艘即将沉没的船，我们必须逃离它才能到达上帝在非物质“天堂”的真正居所？《创世记》驳斥了任何认为物质世界对上帝而言不如精神世界重要的观念。更确切地说，《创世记》中并没有明确区分物质与精神。在《创世记》1:2中，上帝的“ruah”同时指“气息”、“风”和“灵”。“天地”（《创世记》1:1；2:1）并非两个独立的领域，而是希伯来语中的一种修辞手法，意为“宇宙”，正如英语中的“kith and kin”意为“亲戚”一样。Toute théologie du travail doit commencer par une théologie de la création. Considérons-nous le monde matériel, la matière avec laquelle nous travaillons, comme la matière première de Dieu, dotée d'une valeur éternelle ? Ou bien le rejetons-nous comme un lieu de travail temporaire, un terrain d'expérimentation, un navire en perdition dont nous devons nous échapper pour atteindre la véritable demeure de Dieu dans un « ciel » immatériel ? La Genèse réfute toute idée selon laquelle le monde matériel serait moins important pour Dieu que le monde spirituel. Plus précisément, dans la Genèse, il n'y a pas de distinction nette entre le matériel et le spirituel. Le ruah de Dieu en Genèse 1,2 est simultanément « souffle », « vent » et « esprit ». « Les cieux et la terre » (Genèse 1,1 ; 2,1) ne sont pas deux domaines séparés, mais une figure de style hébraïque signifiant « l'univers », de la même manière que l'expression française « kith and kin » signifie « parents ».

Most significantly, the Bible ends where it begins—on earth. Humanity does not depart the earth to join God in heaven. Instead, God perfects his kingdom on earth and calls into being “the holy city, the new Jerusalem, coming down out of heaven from God” (Revelation 21:2). God’s dwelling with humanity is here, in the renewed creation. “See, the home of God is among mortals” (Revelation 21:3). This is why Jesus told his disciples to pray in the words, “Your kingdom come. Your will be done, on earth as it is in heaven” (Matthew 6:10). During the time between Genesis 2 and Revelation 21, the earth is corrupted, broken, out of kilter, and filled with people and forces that work against God’s purposes. (More on this in Genesis 3 and following.) Not everything in the world goes according to God’s design. But the world is still God’s creation, which he calls “good.” (For more on the new heaven and new earth, see “Revelation 17-22” in ¹⁷here, ¹⁸ here, ¹⁹ here, ²⁰ here, ²¹ here, ²² here.) 最重要的是，圣经的结尾与开头一样，都发生在地上。人类并没有离开地球去与神在天堂相聚。相反，神在地上完善他的国度，并呼召“圣城新耶路撒冷从天而降，由神那里而来”（启示录21:2）。神与人类同在，就在这更新的创造之中。“看哪，神的帐幕就在人间”（启示录21:3）。这就是为什么耶稣教导门徒祷告说：“愿你的国降临。愿你的旨意行在地上，如同行在天上”（马太福音6:10）。在创世记2章到启示录21章之间，地球败坏、破碎、失衡，充满了与神旨意相悖的人和势力。（创世记3章及后续章节对此有更详细的描述。）并非世上一切都按照神的旨意运行。但世界仍然是神的创造，他称之为“美好的”。 （关于新天新地的更多内容，请参阅此处的“启示录17-22章”。）Plus important encore, la Bible s'achève là où elle commence : sur terre. L'humanité ne quitte pas la terre pour rejoindre Dieu au ciel. Au contraire, Dieu parachève son royaume sur terre et fait advenir « la ville sainte, la nouvelle Jérusalem, qui descend du ciel, d'auprès de Dieu » (Apocalypse 21:2). La demeure de Dieu parmi les hommes se trouve ici, dans la création renouvelée. « Voici, la demeure de Dieu est parmi les hommes » (Apocalypse 21:3). C'est pourquoi Jésus a dit à ses disciples de prier ainsi : « Que ton règne vienne ; que ta volonté soit faite sur la terre comme au ciel » (Matthieu 6:10). Entre Genèse 2 et Apocalypse 21, la terre est corrompue, brisée, déséquilibrée et remplie d'êtres et de forces qui s'opposent aux desseins de Dieu. (Nous y reviendrons dans Genèse 3 et les chapitres suivants.) Tout dans le monde ne se déroule pas selon le plan de Dieu. Mais le monde demeure sa création, qu'il qualifie de « bonne ». (Pour en savoir plus sur le nouveau ciel et la nouvelle terre, voir « Apocalypse 17-22 » ici.)

Many Christians, who work mostly with material objects, say it seems that their work matters less to the church—and even to God—than work centering on people, ideas, or religion. A sermon praising good work is more likely to use the example of a missionary, social worker, or teacher than a miner, auto mechanic, or chemist. Fellow Christians are more likely to recognize a call to become a minister or doctor than a call to become an inventory manager or sculptor. But does this have any biblical basis? Leaving aside the fact that working with people is working with material objects, it is wise to remember that God gave people the tasks both of working with people (Genesis 2:18) and working with things (Genesis 2:15). God seems to take the creation very seriously indeed. 许多主要从事物质工作的基督徒表示，他们的工作似乎对教会——甚至对上帝——的重要性远不及那些以人、理念或宗教为中心的工作。一篇赞扬善行的讲道，更倾向于引用传教士、社工或教师的例子，而不是矿工、汽车修理工或化学家。基督徒同胞也更容易认同成为牧师或医生的呼召，而不是成为库存管理员或雕塑家的呼召。但这有圣经依据吗？暂且不论与人打交道也等同于与物质打交道，我们应当记住，上帝赋予人类的职责既包括与人打交道（创世记2:18），也包括与物打交道（创世记2:15）。上帝似乎确实非常重视祂的创造。Nombre de chrétiens, dont le travail s'exerce principalement avec des objets matériels, ont l'impression que leur travail importe moins à l'Église – et même à Dieu – qu'un travail centré sur les personnes, les idées ou la religion. Un sermon louant le bon travail citera plus volontiers l'exemple d'un missionnaire, d'un travailleur social ou d'un enseignant que celui d'un mineur, d'un mécanicien ou d'un chimiste. Les autres chrétiens reconnaîtront plus facilement un appel à devenir pasteur ou médecin qu'un appel à devenir gestionnaire de stock ou sculpteur. Mais cela a-t-il un fondement biblique ? Sans même considérer que travailler avec les gens revient à travailler avec des objets matériels, il est bon de rappeler que Dieu a confié à l'humanité la tâche de travailler à la fois avec les autres (Genèse 2,18) et avec les choses (Genèse 2,15). Dieu semble prendre la création très au sérieux.

God’s Creation Takes Work (Genesis 1:3-25; 2:7)

Creating a world is work. In Genesis 1 the power of God's work is undeniable. God speaks worlds into existence, and step by step we see the primordial example of the right use of power. Note the order of creation. The first three of God’s creative acts separate the formless chaos into realms of heavens (or sky), water, and land. On day one, God creates light and separates it from darkness, forming day and night (Genesis 1:3-5). On day two, he separates the waters and creates the sky (Genesis 1:6-8). On the first part of day three, he separates dry land from the sea (Genesis 1:9-10). All are essential to the survival of what follows. Next, God begins filling the realms he has created. On the remainder of day three, he creates plant life (Genesis 1:11-13). On day four he creates the sun, moon, and stars (Genesis 1:14-19) in the sky. The terms “greater light” and “lesser light” are used rather than the names “sun” and “moon,” thus discouraging the worship of these created objects and reminding us that we are still in danger of worshiping the creation instead of the Creator. The lights are beautiful in themselves and also essential for plant life, with its need for sunshine, nighttime, and seasons. On day five, God fills the water and sky with fish and birds that could not have survived without the plant life created earlier (Genesis 1:20-23). Finally, on day six, he creates the animals (Genesis 1:24-25) and—the apex of creation—humanity to populate the land (Genesis 1:26-31). 神的创造需要付出努力（创世记 1:3-25；2:7）

创造世界是一项工作。在创世记第一章中，神创造的力量毋庸置疑。神用话语创造了世界，我们一步步地看到了正确运用力量的原始范例。请注意创造的顺序。神的前三次创造将混沌无形的混沌划分为天、水和地。第一天，神创造了光，并将光与暗分开，形成了昼夜（创世记 1:3-5）。第二天，他分开水，创造了天空（创世记 1:6-8）。第三天的前半段，他将旱地与海分开（创世记 1:9-10）。所有这些都对后续一切的存续至关重要。接下来，神开始填充他所创造的领域。在第三天的剩余时间里，他创造了植物（创世记 1:11-13）。 第四天，上帝创造了天空中的太阳、月亮和星星（创世记 1:14-19）。这里用“大光”和“小光”来指代它们，而不是直接使用“太阳”和“月亮”这两个名称，是为了避免人们崇拜这些被造之物，并提醒我们，我们仍然面临着崇拜受造物而非造物主的危险。这些光本身就很美丽，而且对植物的生长也至关重要，因为植物需要阳光、黑夜和四季更迭。第五天，上帝在水和天空中创造了鱼和鸟，如果没有之前创造的植物，它们就无法生存（创世记 1:20-23）。最后，在第六天，上帝创造了动物（创世记 1:24-25），以及——创造的巅峰——人类，让他们生活在这片土地上（创世记 1:26-31）。La Création divine exige des efforts (Genèse 1:3-25 ; 2:7)

Créer un monde est un travail. Dans la Genèse, au chapitre 1, la puissance de l'œuvre de Dieu est indéniable. Dieu fait exister des mondes par sa parole, et, étape par étape, nous voyons l'exemple primordial du juste usage de sa puissance. Remarquez l'ordre de la création. Les trois premiers actes créateurs de Dieu séparent le chaos informe en royaumes : les cieux, les eaux et la terre. Le premier jour, Dieu crée la lumière et la sépare des ténèbres, formant ainsi le jour et la nuit (Genèse 1:3-5). Le deuxième jour, il sépare les eaux et crée le ciel (Genèse 1:6-8). Au début du troisième jour, il sépare la terre ferme de la mer (Genèse 1:9-10). Tous ces éléments sont essentiels à la survie de ce qui suit. Ensuite, Dieu commence à peupler les royaumes qu'il a créés. Durant le reste du troisième jour, il crée la vie végétale (Genèse 1:11-13). Le quatrième jour, il crée le soleil, la lune et les étoiles (Genèse 1:14-19). Il emploie les termes « grande lumière » et « petite lumière » plutôt que les noms « soleil » et « lune », ce qui nous incite à ne pas vénérer ces objets créés et nous rappelle que nous risquons encore d’adorer la création au lieu du Créateur. Ces astres sont beaux en eux-mêmes et essentiels à la vie végétale, qui a besoin de lumière, de nuit et de saisons. Le cinquième jour, Dieu remplit les eaux et le ciel de poissons et d’oiseaux qui n’auraient pu survivre sans la végétation créée précédemment (Genèse 1:20-23). Enfin, le sixième jour, il crée les animaux (Genèse 1:24-25) et, point culminant de la création, l’humanité pour peupler la terre (Genèse 1:26-31).

In chapter 1, God accomplishes all his work by speaking. “God said…” and everything happened. This lets us know that God’s power is more than sufficient to create and maintain the creation. We need not worry that God is running out of gas or that the creation is in a precarious state of existence. God’s creation is robust, its existence secure. God does not need help from anyone or anything to create or maintain the world. No battle with the forces of chaos threatens to undo the creation. Later, when God chooses to share creative responsibility with human beings, we know that this is God’s choice, not a necessity. Whatever people may do to mar the creation or render the earth unfit for life’s fullness, God has infinitely greater power to redeem and restore. 在第一章中，上帝藉着言语成就祂的一切作为。“上帝说……”，万物便发生了。这让我们知道，上帝的能力绰绰有余，足以创造并维系万物。我们无需担心上帝力竭，也无需担心万物岌岌可危。上帝的创造稳固可靠，祂的存在无比安全。上帝创造和维系世界，无需任何人或任何事物的帮助。任何与混沌势力的争战都无法威胁到祂的创造。后来，当上帝选择与人类共同承担创造的责任时，我们知道这是上帝的选择，而非迫不得已。无论人类如何破坏万物，或使地球不再适宜生命繁衍，上帝都拥有无限大的能力去救赎和恢复。Au chapitre 1, Dieu accomplit toute son œuvre par sa parole. « Dieu dit… » et tout se produisit. Cela nous révèle que la puissance de Dieu est plus que suffisante pour créer et maintenir la création. Nous n’avons pas à craindre que Dieu soit à court d’énergie ni que la création soit en péril. La création de Dieu est robuste, son existence assurée. Dieu n’a besoin de l’aide de personne ni de rien pour créer ou maintenir le monde. Aucune lutte contre les forces du chaos ne menace de détruire la création. Plus tard, lorsque Dieu choisit de partager la responsabilité créatrice avec les êtres humains, nous savons que c’est son choix, non une nécessité. Quoi que les hommes fassent pour altérer la création ou rendre la terre impropre à la plénitude de la vie, Dieu possède une puissance infiniment supérieure pour racheter et restaurer.

The display of God’s infinite power in the text does not mean that God’s creation is not work, any more than writing a computer program or acting in a play is not work. If the transcendent majesty of God’s work in Genesis 1 nonetheless tempts us to think it is not actually work, Genesis 2 leaves us no doubt. God works immanently with his hands to sculpt human bodies (Genesis 2:7, 21), dig a garden (Genesis 2:8), plant an orchard (Genesis 2:9), and—a bit later—tailor “garments of skin” (Genesis 3:21). These are only the beginnings of God’s physical work in a Bible full of divine labor. 经文中对上帝无限能力的展现，并不意味着上帝的创造不是工作，正如编写电脑程序或表演戏剧不是工作一样。如果创世记第一章中上帝创造的超凡威严让我们误以为它并非工作，那么创世记第二章则让我们确信无疑。上帝亲手塑造人类的身体（创世记2:7, 21），开垦园地（创世记2:8），栽种果园（创世记2:9），并在稍后用皮子缝制衣服（创世记3:21）。这仅仅是上帝在圣经中众多神圣劳作的开端。La manifestation de la puissance w2www22 (Genèse 3:21). Ce ne sont là que les prémices de l'œuvre physique de Dieu dans une Bible riche en témoignages de labeur divin.

Creation Is of God, but Is Not Identical with God (Genesis 1:11)

God is the source of everything in creation. Yet creation is not identical with God. God gives his creation what Colin Gunton calls Selbständig-keit or a “proper independence.” This is not the absolute independence imagined by the atheists or Deists, but rather the meaningful existence of the creation as distinct from God himself. This is best captured in the description of God’s creation of the plants. “God said, ‘Let the earth put forth vegetation: plants yielding seed, and fruit trees of every kind on earth that bear fruit with the seed in it.’ And it was so" (Gen. 1:11). God creates everything, but he also literally sows the seed for the perpetuation of creation through the ages. The creation is forever dependent on God—“In HIM we live and move and have our being” (Acts 17:28)—yet it remains distinct. This gives our work a beauty and value above the value of a ticking clock or a prancing puppet. Our work has its source in God, yet it also has its own weight and dignity. 创造源于神，但并非与神相同（创世记 1:11）

神是万物之源。然而，创造并非与神相同。神赋予祂的创造物一种科林·冈顿（Colin Gunton）称之为“Selbständig-keit”（自存性）或“真正的独立性”。这并非无神论者或自然神论者所设想的绝对独立，而是创造物与神自身区别开来的意义所在。这一点在神创造植物的描述中体现得最为淋漓尽致。“神说：‘地要长出青草和结种子的菜蔬，并结果子的树木，各从其类，果子都包着核。’事就这样成了。”（创世记 1:11）神创造万物，同时也播撒了创造延续的种子。创造物永远依赖于神——“我们生活、动作、存留都在乎他。”（使徒行传 17:28）——但它仍然保持着与神不同的独特性。 这赋予了我们的工作一种超越滴答作响的钟表或翩翩起舞的木偶的美感和价值。我们的工作源于上帝，同时也拥有其自身的分量和尊严。La création vient de Dieu, mais n'est pas identique à Dieu (Genèse 1:11)

Dieu est la source de toute la création. Pourtant, la création n'est pas identique à Dieu. Dieu confère à sa création ce que Colin Gunton appelle la « Selbständig-keit », ou une « véritable indépendance ». Il ne s'agit pas de l'indépendance absolue imaginée par les athées ou les déistes, mais plutôt de l'existence significative de la création, distincte de Dieu lui-même. Ceci est parfaitement illustré par la description de la création des plantes par Dieu : « Dieu dit : “Que la terre produise de la végétation, de l'herbe portant de la semence et des arbres fruitiers de toute espèce, qui portent du fruit contenant leur semence.” Et cela fut ainsi » (Genèse 1:11). Dieu crée tout, mais il sème aussi littéralement la graine pour la perpétuation de la création à travers les âges. La création dépend à jamais de Dieu – « En lui nous avons la vie, le mouvement et l'être » (Actes 17:28) – et pourtant, elle demeure distincte. Cela confère à notre travail une beauté et une valeur supérieures à celles d'une horloge qui fait tic-tac ou d'une marionnette qui s'agite. Notre travail tire sa source de Dieu, mais il possède aussi sa propre importance et sa propre dignité.

God Sees that His Work Is Good (Genesis 1:4, 10, 12, 18, 21, 25, 31)

Against any dualistic notion that heaven is good while earth is bad, Genesis declares on each day of creation that “God saw that it was good” (Genesis 1:4, 10, 12, 18, 21, 25). On the sixth day, with the creation of humanity, God saw that it was “very good” (Genesis 1:31). People—the agents through whom sin is soon to enter God’s creation—are nonetheless “very good.” There is simply no support in Genesis for the notion, which somehow entered Christian imagination, that the world is irredeemably evil and the only salvation is an escape into an immaterial spiritual world, much less for the notion that while we are on earth we should spend our time in “spiritual” tasks rather than “material” ones. There is no divorce of the spiritual from the material in God’s good world. 上帝看着祂的创造是好的（创世记 1:4, 10, 12, 18, 21, 25, 31）

创世记反对任何二元论的观点，即天堂是好的，而地球是坏的。创世记在创造的每一天都宣告“上帝看着是好的”（创世记 1:4, 10, 12, 18, 21, 25）。在第六天，上帝创造人类时，祂看着是“甚好”（创世记 1:31）。人类——罪恶即将通过他们进入上帝的创造——仍然是“甚好”。创世记中根本没有任何证据支持基督教中流传下来的那种观念：世界是无可救药的邪恶，唯一的救赎是逃入一个非物质的精神世界；更没有证据支持那种认为我们在世上应该把时间花在“属灵”的事情上，而不是“物质”的事情上的观点。 在上帝美好的世界里，精神与物质是不可分割的。Dieu voit que son œuvre est bonne (Genèse 1:4, 10, 12, 18, 21, 25, 31)

Contre toute conception dualiste selon laquelle le ciel serait bon et la terre mauvaise, la Genèse déclare chaque jour de la création que « Dieu vit que cela était bon » (Genèse 1:4, 10, 12, 18, 21, 25). Le sixième jour, avec la création de l’humanité, Dieu vit que cela était « très bon » (Genèse 1:31). Les êtres humains – par qui le péché va bientôt s’introduire dans la création divine – sont néanmoins « très bons ». La Genèse ne soutient en rien l’idée, pourtant ancrée dans l’imaginaire chrétien, que le monde est irrémédiablement mauvais et que le seul salut réside dans une fuite vers un monde spirituel immatériel, et encore moins l’idée que, durant notre séjour sur terre, nous devrions consacrer notre temps à des tâches « spirituelles » plutôt que « matérielles ». Dans le monde bon de Dieu, il n'y a pas de séparation entre le spirituel et le matériel.

God Works Relationally (Genesis 1:26a)

Even before God creates people, he speaks in the plural, “Let us make humankind in our image” (Genesis 1:26; emphasis added). While scholars differ on whether “us” refers to a divine assembly of angelic beings or to a unique plurality-in-unity of God, either view implies that God is inherently relational. It is difficult to be sure exactly what the ancient Israelites would have understood the plural to mean here. In any case, we know from the New Testament that God is indeed in relationship with himself—and with his creation—in love. In John's Gospel we learn that the Son—“the Word [who] became flesh” (John 1:14)—is present and active in creation from the beginning. 

上帝以关系的方式行事（创世记 1:26a）

甚至在上帝创造人类之前，祂就以复数形式说道：“我们要照着我们的形象造人”（创世记 1:26；重点为笔者所加）。学者们对于这里的“我们”是指一群天使，还是指上帝独特的多元一体性存在分歧，但无论哪种观点，都暗示着上帝本质上是关系性的。我们很难确切地知道古代以色列人会如何理解这里的复数含义。无论如何，我们从新约圣经中得知，上帝确实与祂自己——以及祂的创造物——建立在爱的关系之中。在约翰福音中，我们了解到，圣子——“道成了肉身”（约翰福音 1:14）——从起初就临在于创造之中，并积极参与其中。Dieu agit de manière relationnelle (Genèse 1:26a)

Avant même de créer l’être humain, Dieu parle au pluriel : « Faisons l’homme à notre image » (Genèse 1:26 ; italiques ajoutés). Si les exégètes divergent quant à savoir si ce « nous » désigne une assemblée divine d’êtres angéliques ou une pluralité unique en Dieu dans l’unité, les deux interprétations impliquent que Dieu est intrinsèquement relationnel. Il est difficile de déterminer avec certitude ce que les anciens Israélites entendaient par là. Quoi qu’il en soit, le Nouveau Testament nous apprend que Dieu est en relation d’amour avec lui-même et avec sa création. Dans l’Évangile de Jean, nous découvrons que le Fils – « la Parole [qui] s’est faite chair » (Jean 1:14) – est présent et actif dans la création dès le commencement.

In the beginning was the Word, and the Word was with God and the Word was God. He was in the beginning with God. All things came into being through him, and without him not one thing came into being. What has come into being in him was life, and the life was the light of all people. (John 1:1-4)

約 翰 福 音 1:1-4

Chinese New Testament: Easy-to-Read Version

基督耶稣-永恒之言

1 最初有道 ，道与上帝同在，道即是上帝。 2 这道最初就与上帝同在。 3 万物通过他而产生，没有他，什么也不会产生。 4 他蕴含着生命，这生命给人类带来了光明。

Jean 1:1-4

La Bible du Semeur

Introduction : la parole de Dieu et son témoin

1 Au commencement était celui qui est la Parole de Dieu. Il était avec Dieu, il était lui-même Dieu. 2 Au commencement, il était avec Dieu. 3 Dieu a tout créé par lui ; rien de ce qui a été créé n’a été créé sans lui. 4 En lui résidait la vie[a], et cette vie était la lumière des hommes.

God Limits His Work, Resting on the Seventh Day (Genesis 2:1-3)

At the end of six days, God’s creation of the world is finished. This doesn’t mean that God ceases working, for as Jesus said, “My Father is still working, and I also am working” (John 5:17). Nor does it mean that the creation is complete, for, as we will see, God leaves plenty of work for people to do to bring the creation further along. But chaos had been turned into an inhabitable environment, now supporting plants, fish, birds, animals, and human beings.

上帝在第七日歇息，结束了祂的创造（创世记 2:1-3）

六日之后，上帝完成了祂创造世界的使命。但这并不意味着上帝停止了工作，正如耶稣所说：“我父作事，我也作事”（约翰福音 5:17）。这也不意味着创造已经完成，因为正如我们将看到的，上帝留下了许多工作，让人类继续创造。然而，混沌已被转化为适宜居住的环境，如今这里生活着植物、鱼类、鸟类、动物和人类。Dieu met un terme à son œuvre et se repose le septième jour (Genèse 2:1-3)

Au bout de six jours, la création du monde par Dieu est achevée. Cela ne signifie pas pour autant que Dieu cesse d'œuvrer, car, comme Jésus l'a dit : « Mon Père travaille encore, et moi aussi je travaille » (Jean 5:17). Cela ne signifie pas non plus que la création est terminée, car, comme nous le verrons, Dieu laisse aux hommes une tâche immense à accomplir pour faire progresser la création. Mais le chaos a fait place à un environnement habitable, qui abrite désormais plantes, poissons, oiseaux, animaux et êtres humains.

God saw everything that he had made, and indeed, it was very good. And there was evening and there was morning, the sixth day. Thus the heavens and the earth were finished, and all their multitude. And on the seventh day God finished the work that he had done, and he rested on the seventh day from all the work that he had done. (Genesis 1:31-2:2; emphasis added) 神看着一切所造的都甚好。有晚上，有早晨，是第六日。天地万物都造齐了。到第七日，神造物之工已经完毕，就在第七日歇了他一切的工，安息了。（创世记 1:31-2:2；重点为译者所加）Dieu vit tout ce qu'il avait fait, et voici, cela était très bon. Il y eut un soir, il y eut un matin : ce fut le sixième jour. Ainsi furent achevés les cieux et la terre, et toute leur multitude. Le septième jour, Dieu acheva son œuvre, et il se reposa le septième jour de toute son œuvre. (Genèse 1:31-2:2)

God crowns his six days of work with a day of rest. While creating humanity was the climax of God's creative work, resting on the seventh day was the climax of God's creative week. Why does God rest? The majesty of God’s creation by word alone in chapter 1 makes it clear that God is not tired. He doesn’t need to rest. But he chooses to limit his creation in time as well as in space. The universe is not infinite. It has a beginning, attested by Genesis, which science has learned how to observe in light of the big bang theory. Whether it has an end in time is not unambiguously clear, in either the Bible or science, but God gives time a limit within the world as we know it. As long as time is running, God blesses six days for work and one for rest. This is a limit that God himself observes, and it later becomes his command to people, as well (Exodus 20:8-11). 上帝在六天的工作之后，以一天的安息作为结束。创造人类是上帝创造工作的巅峰，而第七天的安息则是上帝创造一周的巅峰。上帝为何要安息呢？仅凭创世记第一章中上帝创造的宏伟壮丽，就足以表明上帝并不疲倦，祂无需休息。但祂选择在时间和空间上限制祂的创造。宇宙并非无限。它有一个开端，创世记对此有所记载，而科学也已通过大爆炸理论证实了这一点。至于宇宙是否有终结，无论是在圣经还是科学中，都尚无定论，但上帝确实在我们所认知的世界中为时间设定了界限。只要时间仍在流逝，上帝就赐福六天工作，一天安息。这是上帝自己遵守的界限，后来也成为祂对人类的诫命（出埃及记20:8-11）。Dieu couronne ses six jours de travail par un jour de repos. Si la création de l'humanité fut l'apogée de son œuvre créatrice, le repos du septième jour marqua l'apogée de sa semaine créatrice. Pourquoi Dieu se repose-t-il ? La majesté de sa création, révélée par la seule Parole de Dieu au chapitre 1, montre clairement qu'il n'est pas fatigué. Il n'a pas besoin de se reposer. Mais il choisit de limiter sa création dans le temps comme dans l'espace. L'univers n'est pas infini. Il a un commencement, attesté par la Genèse, que la science a appris à observer à la lumière de la théorie du Big Bang. Quant à savoir s'il a une fin dans le temps, cela n'est pas clairement établi, ni dans la Bible ni dans la science, mais Dieu fixe une limite au temps dans le monde tel que nous le connaissons. Tant que le temps s'écoule, Dieu accorde six jours de travail et un jour de repos. C'est une limite que Dieu lui-même observe, et qui deviendra plus tard un commandement pour les hommes (Exode 20, 8-11).