• Christ and Church Life and Building Spirit and Bride

    基督與召會
    生命與建造
    那靈與新婦



    As a lover of Christ and a pursuer of truth, I write down my joys, memories and reflections.

    May God lead us all into the secret of His presence, and build us into the oneness of His body in love.
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Prayers at Presidential Inauguration Day 2017

1 Timothy 2:1-3
I exhort therefore, first of all, that petitions, prayers, intercessions, thanksgivings be made on behalf of all men; On behalf of kings and all who are in high position, that we may lead a quiet and tranquil life in all godliness and gravity. This is good and acceptable in the sight of our Savior God,

I am not political and I do not endorse Donald or either party. Still, it is glorious to see and hear our Lord’s name being honored at the presidential inauguration of the greatest country on earth.

Prayer played a major role in the inauguration of Donald Trump. The ceremony featured six religious leaders, more than any other inauguration in history. The list included Archbishop Timothy Dolan, Rev. Samuel Rodriguez of the National Hispanic Christian Leadership Conference, Paula White, one of his spiritual advisors, Rabbi Marvin Hier, Rev. Franklin Graham, and Bishop Wayne T. Jackson.

Pre-Inauguration:

Cardinal Timothy Dolan beseeched God for wisdom for the new president as he read from the scriptures.

Rodriguez read from the Sermon on the Mount, in chapter five of the Gospel of Matthew.

God blesses those who are poor and realize their need for him, for the Kingdom of Heaven is theirs

And God blesses you when people mock you and persecute you and lie about you and say all sorts of evil things against you because you are my followers. For you are the light of the world — like a city on a hilltop that cannot be hidden. No one lights a lamp and then puts it under a basket. Instead, a lamp is placed on its stand, where it gives light to everyone in the house. In the same way, let your good deeds shine out for all to see, that everyone will praise your heavenly Father.

He ended his prayer in the name of Jesus.

Paula White prayed,

We come to you Heavenly Father in the name of Jesus with grateful hearts thanking you for this great country that you have decreed to your people.

We acknowledge we are a blessed nation…every good and perfect gift comes from you,” she too referenced the name of Jesus after her prayer.


Post-Inauguration

Rabbi Marvin Hier also led a prayer.

Bless President Donald J. Trump and America our great nation,

Guide us to remember the words of the Psalmist, “Who may dwell on your holy mountain? One who does what is right and speaks the truth. Bless all of our allies around the world who share our beliefs. ” By the rivers of Babylon we wept as we remembered Zion… If I forget thee o’ Jerusalem may my right hand forget its skill.”

Rev. Franklin Graham pointed out that it started to rain as President Trump delivered his inaugural speech.

Mr. President, in the Bible, rain is a sign of God’s blessing,” he said. “And it started to rain Mr. President when you came to the platform.

Graham also quoted a passage of scripture from from 1 Timothy 2.

I urge then first of all that petitions, prayers, intercession and thanksgiving be made for all people,” he said. “For kings, for all those in authority that we may live peaceful and quiet lives in all godliness and holiness.

This is good and it pleases God our Saviour who wants all people to be saved,” he added.

Graham also acknowledged,

There is one God and one mediator between God and mankind, the man Christ Jesus.

 

Bishop Wayne T. Jackson rendered the benediction at the close of the inauguration. He hosted the then-Republican presidential candidate at his Great Faith Ministries International in Detroit during the presidential campaign. He prayed for the new president and for unity and healing in the country.

We’re not enemies. We’re brothers and sisters. We’re not adversaries, but we’re allies. We’re not foes but we’re friends. Let us be healed by the power of your love and united by the bond of your spirit.

 

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What Denomination Should I Join? (By John M. Frame)

This article first appeared in the Viewpoint column of the CHRISTIAN RESEARCH JOURNAL, volume 36, number 02 (2013). The full text of this article in PDF format can be obtained by clicking here. For further information or to subscribe to the CHRISTIAN RESEARCH JOURNAL go to: http://www.equip.org/christian-research-journal/

People often ask what denomination is best, or what denomination they should join. Of course the prior, and far more important, question is: What should be our relation to Jesus Christ? The answer to that question is that we should believe in Christ as the Bible presents Him, and receive Him as our own Lord and Savior. Lord means that He rules our lives; Savior means that He, and only He, through His work on the cross, brings us divine forgiveness and salvation from sin.

After we have resolved that question, there is room to discuss many other questions. An important one is how we relate to the church; for Jesus did not die for us just to establish a one-on-one relationship. Rather, He baptizes us into one body including people of all backgrounds: Jews, Greeks, slaves, free (1 Cor. 12:13) and gives to each of us gifts of the Spirit intended to build up that body.

So new believers naturally want and need to know what church they should be part of. As we look around us, what strikes us are all the denominational names: Lutheran, Catholic, Baptist, Episcopal, Presbyterian. We therefore tend to ask the question of church membership in terms of denomination—hence the title of this article.

The Birth of Denominations. But if you look in the Bible, you won’t find anything about denominations. Look up “denomination” in a Bible concordance. It isn’t there. Denominations, as we call them today, play no role in the New Testament, and they have no part in New Testament church government; yet they are so very prominent in our contemporary church life. One recent study estimates that there are approximately forty-one thousand denominations in the world today.

How did this happen? According to the New Testament, Jesus founded one true church (Matt. 16). After His resurrection, the church was administered by apostles, prophets, evangelists, shepherds, and teachers (Eph. 4:11). There were, from time to time, controversies and disputes among the believers. Jesus indicated what should be done when a believer accused another of sin (Matt. 18:15–20), and the apostles directed the churches to exercise discipline in moral (1 Cor. 5:1–13) and theological (2 Tim. 4:1–5; Tit. 1:13) matters. But the New Testament never suggests that when someone is unsatisfied with the church’s judgment, he should leave the body and start a rival church, a denomination. Indeed, in 1 Corinthians 1:10–13 and 3:1–23 Paul warns against the kind of rivalry that later produced denominations.

Despite such warnings, in time some church members failed to accept the provisions of the one, true church and left to form other “churches.” There were the Novatianists, the Donatists, and various groups of Monophysite and Nestorian bodies. Then there was the great schism between eastern and western churches in AD 1054, the sixteenth-century Protestant/Catholic split in the West, and the general inability of Protestants to achieve visible unity, leading in time to forty-one thousand denominations.

Some of these differ only by name and/or nationality. But many have, or think they have, substantial differences of doctrine or practice, so that they cannot worship together and/or operate under a common church government.

What Is Wrong with Denominationalism? Now I think we should be clear on this fact: denominationalism is sin. It is a refusal to resolve disputes in biblical ways and a rejection of the one, true church founded by Jesus. I am not saying that everybody involved in a “walkout” has committed sin. Sometimes, the sin is on the part of those who leave, and sometimes on the part of people who wrongly forced them to leave. More often, there is plenty of guilt on both sides.

This is not the unforgivable sin. The grace of Jesus covers such people (in church history they have been called “schismatics”) when they repent and trust in His sacrifice. But Christian believers should be at least a little bit sad about these divisions, these wounds in the body of Christ. Unfortunately, what many of us do is to celebrate the founding of our denominations. We praise the great wisdom and spiritual courage of our founders, the sacrifices they made, and so on. And we pledge that we will maintain their position in the continuing strife and in analogous battles taking place today. But I can’t believe that such denominational chauvinism pleases our Lord.

There are battles to be fought today, but the chief battles are against spiritual beings: angels and demons (Eph. 6:10–20), not other believers, definitely not other denominations. Certainly, we are to fight for righteousness, holiness, and truth (2 Tim. 4:1–5); but according to the New Testament, these battles take place within our own church bodies and in the unbelieving world.

Deciding on a Denomination. But the question persists, what denomination should I join? Let’s put the question in more biblical terms: what church should I join? Although there are no denominations in the New Testament, certainly there are churches. The church that Jesus founded is a universal church—a church embracing all nations. But there are also city churches, like the Church of Thessalonica, and house churches, like the one mentioned in Romans 16:5. I have the impression that the city church embraced many house churches, and all the city churches were part of the universal church.

Part of the problem today is that, because of denominationalism, there is no overarching fellowship in a city or throughout the world. The Christians in our cities are split up by denominational differences. If you join the Lutheran church, you will have limited fellowship with Baptists or Episcopalians. So when you make a choice to join one church, you will cut yourself off—not entirely, but somewhat—from fellowship with other believers.

Unfortunately, in the present time, a believer cannot join a church without joining a denomination. Even “nondenominational” churches are actually denominations of one.

Jesus wants us to be part of the church, and to do that we must (with some sadness, I hope) also become parts of denominations. Here are some important considerations in making this choice:

  1. Does the church uphold the basic teachings of Christianity (as in the Apostles’ and Nicene creeds)?
  2. Is the church committed to the authority and inerrancy of Scripture?
  3. Does the preaching of the church fairly represent the teachings of Scripture (as you understand them, of course!) and apply them to the lives of its people?
  4. Does it administer the sacraments in a biblical way?
  5. Does the worship glorify God? Does it edify the worshipers?
  6. Does the church encourage and provide good opportunities for fellowship among the people? Does that fellowship convey the love of Christ?
  7. Does it meet the particular challenges of ministering to specific groups in the church: children, young people, old people, the sick and disabled, men, women, people of different races, income groups, and educational levels?
  8. Does the church reach out to bring the good news of Christ to the unchurched people of the area?
  9. Does the church display the love of Christ to the poor and needy of the area?
  10. Does the church encourage the ministry of the gospel around the world?
  11. Does the church stand for righteousness and against wickedness within its membership and throughout society?

You may notice that none of these criteria uses the word “denomination.” One can often make a wise decision about church membership without even inquiring as to what denomination the church belongs. But generally it is wise to take a church’s denominational membership into consideration.

Some denominations are better than others, in that they encourage churches to be more like the eleven descriptions above. You may sometimes find an excellent church within a weak denomination, or vice versa. But knowing the denominations and their histories can sometimes bring important facts to your attention and save heartaches later on.

For example, some denominations are very preoccupied with their histories and the controversies that led to their formation. That’s usually a negative indication, for the time spent celebrating these histories is usually better spent doing other things. Some denominations are historically Swedish, or English, or Scottish, or Dutch, or African-American, or some other background. That is fine, as long as the church welcomes people from other ethnicities; but often they do not. Sometimes denominations insist on particular emphases of doctrine or practice, which limit the flexibility of a congregation to minister in its present situation. Some denominations are more authoritarian than others in the degree to which they govern each congregation’s use of property, curriculum, missions support, colleges, and seminaries. In some cases that may be a good thing, but prospective members must choose how much authority they think the church should grant to a denomination.

Some denominations claim to be the one, true church, founded by Jesus and the apostles. Then they devote a large amount of effort and resources to persuading people of this claim and disparaging churches and people who belong to other bodies. As I have developed the argument of this article, I think such claims are all false. No denomination is equivalent to that one, true church. The one, true church today is the fellowship of all believers in Christ throughout history and throughout the world, with Jesus at the head. When a denomination claims to be the one, true church, that should be a danger signal to those who think about joining it.

Denominations are not the true church; indeed, denominations are not churches at all. We should get out of the habit of referring to denominations as “churches,” like “the Evangelical Lutheran Church” or “the Presbyterian Church in America.” What are they, then? They are makeshifts. The one, true church still exists, but it has lost much of its earthly unity because of human sin.

Denominations (and for that matter, also the often-criticized “para-church organizations”) are like duct tape or Elmer’s Glue—human attempts to restore something like, but not identical to, the unity of the original church. So one important mark of a good denomination is humility.1 —John M. Frame

John M. Frame is professor of systematic theology and philosophy at Reformed Theological Seminary in Orlando, Florida.

 

Proclamation of Thanksgiving 感恩節宣言

Washington, D.C.
October 3, 1863

By the President of the United States of America.

A Proclamation.

The year that is drawing towards its close, has been filled with the blessings of fruitful fields and healthful skies. To these bounties, which are so constantly enjoyed that we are prone to forget the source from which they come, others have been added, which are of so extraordinary a nature, that they cannot fail to penetrate and soften even the heart which is habitually insensible to the ever watchful providence of Almighty God.

In the midst of a civil war of unequalled magnitude and severity, which has sometimes seemed to foreign States to invite and to provoke their aggression, peace has been preserved with all nations, order has been maintained, the laws have been respected and obeyed, and harmony has prevailed everywhere except in the theatre of military conflict; while that theatre has been greatly contracted by the advancing armies and navies of the Union. Needful diversions of wealth and of strength from the fields of peaceful industry to the national defence, have not arrested the plough, the shuttle or the ship; the axe has enlarged the borders of our settlements, and the mines, as well of iron and coal as of the precious metals, have yielded even more abundantly than heretofore. Population has steadily increased, notwithstanding the waste that has been made in the camp, the siege and the battle-field; and the country, rejoicing in the consciousness of augmented strength and vigor, is permitted to expect continuance of years with large increase of freedom. No human counsel hath devised nor hath any mortal hand worked out these great things. They are the gracious gifts of the Most High God, who, while dealing with us in anger for our sins, hath nevertheless remembered mercy.

It has seemed to me fit and proper that they should be solemnly, reverently and gratefully acknowledged as with one heart and one voice by the whole American People. I do therefore invite my fellow citizens in every part of the United States, and also those who are at sea and those who are sojourning in foreign lands, to set apart and observe the last Thursday of November next, as a day of Thanksgiving and Praise to our beneficent Father who dwelleth in the Heavens. And I recommend to them that while offering up the ascriptions justly due to Him for such singular deliverances and blessings, they do also, with humble penitence for our national perverseness and disobedience, commend to His tender care all those who have become widows, orphans, mourners or sufferers in the lamentable civil strife in which we are unavoidably engaged, and fervently implore the interposition of the Almighty Hand to heal the wounds of the nation and to restore it as soon as may be consistent with the Divine purposes to the full enjoyment of peace, harmony, tranquillity and Union.

In testimony whereof, I have hereunto set my hand and caused the Seal of the United States to be affixed.

Done at the City of Washington, this Third day of October, in the year of our Lord one thousand eight hundred and sixty-three, and of the Independence of the United States the Eighty-eighth.

By the President: Abraham Lincoln
William H. Seward,
Secretary of State

感恩節宣言

正進入尾聲的今年,我們享有果實累累的土地與祈求中的好天氣。對這些我們時常享受的慷慨贈予,我們很容易忘記他們來自何處,這是全能上帝的保佑,上帝的巨大力量,即使是無動於衷的心都會被穿透軟化。

在史無前例的嚴重與艱苦的內戰中,有時甚至似乎會挑起列強的侵略時,和平卻保持住了,秩序也維持了,法律被重視並遵守,除了軍事衝突的戰區之外,其他地方還能平靜無事。聯邦前進的軍隊與海軍也使戰區大大地縮小。財富與力量必須從和平的企業轉移到國防,但這並沒有抑制農業,陸運或海運,鐵和煤礦與貴重金屬的礦物產出比以往更多。儘管在營地,圍城與戰場有損傷,人口穩定增加,而且國家為實力與活力的提高而欣喜,未來自由將持續大幅增加。人類的忠告或凡人之手無法做出這些偉大的成就。它們是最高造物主慈悲的禮物,主為我們的犯罪而發怒時仍然慈悲。

對我而言,這些應該被全體美國人民一心一意、莊嚴地、恭敬地、感激地道謝。我因此邀請我全美各地、海上以及居留外國的同胞們,騰出時間將下個月11月最後一個星期四作為感恩的一天,並且向我們在天上的天父祈禱和感恩。我也建議美國人,當對上帝這樣非凡奇特的賜福而對天父獻祭時,也謙卑的為我們國家的墮落與違抗懺悔,讚許他溫柔的看護,對那些在這場無法避免的悲慘內戰中所有成為寡婦、孤兒、送葬者或受難者,並且強烈地懇求全能的神伸手治療國家的傷並且修補它,儘快與神聖的目的一致,享有完全的和平、融洽、寧靜與團結。

總統亞伯拉翰.林肯

One quote from John Nelson Darby

Learn to grapple with souls.

Aim at the conscience.

Exalt Christ.

Use a sharp knife with yourself.

Say little, serve all, pass on.

This is true greatness, to serve unnoticed and work unseen.

Oh, the joy of having nothing and being nothing, seeing nothing

but a living Christ in glory, and being careful for nothing but His interests down here.

—J.N.D.

不主觀

  • 主觀就是固執⾃⼰的意⾒,不接受別⼈的意⾒。在沒有聽⼈的意⾒之先,已經先有意⾒在;聽了⼈的意⾒之後,還是堅持⾃⼰的意⾒這個叫作主觀。
  • 主觀就是不容易接受,不容易改正從起頭就有⾃⼰的意⾒,也一直堅持這個意⾒,這個叫作主觀。在主沒有說話之前在事實沒有顯明之前在別⼈的理由沒有發表之前他已經有了成⾒;當主的話來了之後當事實顯明之後,當別⼈的理由發表了之後他那⼀個成⾒還是絲毫不動這個叫作主觀。
  • 如果⼀個弟兄或者⼀個姊妹是主觀的那就連聽話都聽不來。我們要從聽話來學習不主觀。只有你裏⾯是空的,主的話纔能聽得進去,⼈的話纔能聽得進去。作主的⼯作有⼀個基本的要求就是要會聽話知道別⼈的事情知道別⼈的難處。我們在前⾯已經說過,不能聽話是主⼯⼈的⼤難處。不能聽話最⼤的原因,就是主觀。
  • 主觀的⼈還有⼀個難處,就是他很不容易學東西。他裏⾯是這樣的有把握,他裏⾯是這樣的清楚,甚麼都清楚;他裏⾯是這樣定規好了, 甚麼都定規好了;他裏⾯是樣樣都有意⾒,樣樣都有把握;那你要他學⼀點東西,就非常困難。
  • 在屬靈的事情上要有進步,有⼀個基本的條件, 就是我們向著神是開起來的。我們的靈要向神開起來, 我們的⼼要向神開起來, 我們的思想也要向神開起來。向神開起來, 意思就是不主觀;基本的說,就是不主觀。
  • 主觀的⼈還有⼀個⼤難處,就是這個⼈不能得著神的引導。神的引導他摸不著,神的帶領他得不著。⼀個主觀的⼈,神叫他⾛,他不容易⾛;他既⾛了,神叫他停,就不容易停。這就是難處。
  • 請你記得,如果你作⼈主觀,那你不要想對神能客觀,你⼀輩⼦都是主觀 ,你不能⼀下⼦知道神要你作甚麼。如果我們能作到像⼀匹馴⾺⼀樣,我們以 為滿⾜了,但是,神說那是無知的騾⾺,還是不彀。總得作到⼀個地步,主的眼睛看到那裏,我們就⾛到那裏。
  • 明⽩神旨意的問題不是⽅法如何的問題乃是⼈如何的問題。不是我們將明⽩神旨意的⽅法告訴⼀個⼈了,他就能彀明⽩神的旨意。沒有這件事。只有對的⼈⽤對的⽅法纔能知道。⼈不對,就是⽅法對,還是不能知道。明⽩神的旨意,乃是你是甚麼種⼈的問題;明⽩神的旨意,不是⽤甚麼⽅法來明⽩的問題。
  • 關於主觀的問題,我們還要講⼀件事,就是,只有被神對付⽽不主觀的⼈,他纔能對付別⼈纔能被主帶領去作對付⼈的⼈。神不能信託⼀個主觀的⼈,神絕不能信託他。
  • 我們不⼲涉⼈。個⼈的⽣活個⼈的⾒地我們都不⼲涉。我們沒有意思要⼲涉任何的⼈我們沒有意思要⼲涉任何的事。 ⼀個事奉神的⼈必須被神帶到這樣的地步纔能被神⽤來代表神的權柄說話。我們要學習不把⾃⼰的意思駕馭別⼈。甚麼時候⼈不願意聽你的話你就把話收回來不勉強⼈聽。你在神⾯前有負擔,你告訴了弟兄姊妹,他們如果聽就好,他們如果不喜歡聽, 就收回來。不要把你的意思強加在別⼈身上。
  • 一個主觀的⼈在任何的事情上都主觀 ⼀個主觀的⼈, 就是喜歡⽀配⼈:⼀個主觀的⼈就是喜歡有意⾒;⼀個主觀的人, 就是喜歡發命令要⼈作這個要⼈作那個;⼀個主觀的⼈, 任何的事情他都知道怎麼作。
  • 主觀的⼈不⼀定是忠⼼的人。⼀個忠⼼的⼈說話,是因為需要說話。⼀個忠⼼的⼈說話,不是因為喜歡說話不是因為他有說話的慾。忠⼼的⼈說話是因為怕⼈錯了忠⼼的⼈說話不是因為有情慾要說話。忠⼼的⼈如果被⼈棄絕他也不難過他可以不說。主觀的⼈卻完全兩樣。主觀的⼈有情慾要說話他不說話覺得難受。他有⼀個習慣,碰著事情就說,非說不可。
  • 世界上最⼩的⼈就是主觀的⼈。只有當你在神⾯前受對付的時候, 當你的主觀受對付的時候你纔能彀作⼀個⼤的⼈。只有⼤的⼈纔能忍受與他不同的⼈。

倪柝声

Feeling thankful at the end of 2015

Thank you Lord Jesus for year 2015. Indeed you are gracious and beyond my praises.

I thank you for giving us a healthy baby.

I thank you for healing of my aunt from her illness.

I thank you for the marriage of my sister.

I thank you for giving me a new job.

Lord Jesus, I thank you for who You are and for everything you have given and provided to us. Amen.

Luke’s person and writings

Colossians 4:14
Luke, the beloved physician, greets you, as well as Demas.

2 Timothy 4:11
Luke alone is with me. Take Mark and bring him with you, for he is useful to me for the ministry.

Philemon 1:24
As do Mark, Aristarchus, Demas, Luke, my fellow workers.

Luke as a historical figure is usually under-appreciated among other prominent ones in the New Testament, such as Paul or Peter. In fact, other than the two books he authored, the entire New Testament only mentioned his name three times. However I always like the person and the character of Luke. Today, for a special reason, I would like to summarize his person as revealed in history and his writings.

Person

  • Author of two Bible books: The early church recognized Luke as the author of both Gospel of Luke and the Acts.
    • Luke’s authorship is evident from the style of composition of two books.
    • The two books were all one book at one time but was later separated into two books for ease of reading. As reading the end of the Gospel of Luke and the beginning of the Book of Acts, one can see that it is a continuous book that was intentionally written as one book.
  • Historian of the first rank:
    • The Gospel of Luke, the record of the life of Christ, was one of the best historical documents ever written.
    • Besides numerous mentions of things with historical and archaeological significance, he also mentioned 32 countries, 54 cities, 9 islands, dozens of other historical figures at the time.
    • Sir William Ramsay, one of the greatest archaeologists of all time, studied under teaching that the New Testament was written in the mid-200s AD, and not an historical document recorded in the first century. Believed in this teaching, Ramsay purposefully went to Asia Minor to find physical evidence to refute Luke’s biblical record. After 25 or more years of field study, he was overwhelmed with the evidence, that he completely reversed his view of the Bible and first century history, and eventually converted to Christianity. He wrote:

I began with a mind unfavorable to it…but more recently I found myself brought into contact with the Book of Acts as an authority for the topography, antiquities, and society of Asia Minor. It was gradually borne upon me that in various details the narrative showed marvelous truth…

Luke is a historian of the first rank; not merely are his statements of fact trustworthy, he is possessed of the true historic sense…in short, this author should be placed along with the greatest of historians.

  • Faithful companion and coworker of Apostle Paul:
    • Beginning in Troas, he joined Paul in his ministry and accompanied him in his last three ministry journeys (Acts 16:10-17; 20:5-21:18; 27:1-28:15). He was a faithful companion of Paul until Paul’s martyrdom (Philem. 24; 2 Tim. 4:11).
  • Gentile: Luke was a Gentile, probably an Asiatic Greek
  • Physician (Col. 4:14)
  • Some Christian tradition also states that he was 
    • A native of the Hellenistic city of Antioch in Syria
    • Artist and Painter
    • Unmarried and without children
    • Martyr: He is believed to have died a martyr at age 84

Writings:

Allow me to use the beginning of the Gospel of Luke to illustrate the character of Luke and the methodology he employed in writing Gospel of Luke:  

Luke 1:1-4
Inasmuch as many have undertaken to draw up a narrative concerning the matters which have been fully accomplished among us, Even as those who from the beginning became eyewitnesses and ministers of the word have delivered them to us, It seemed good to me also, having carefully investigated all things from the first, to write them out for you in an orderly fashion, most excellent Theophilus, So that you may fully know the certainty of the things concerning which you were instructed.

路加福音 1:1-4
提阿非罗大人哪,因为有好些人已经着手作书,述说在我们中间所完全成就的事,是照那些从起初亲眼看见,又将这道供应我们的人,所交付我们的;这一切的事我既从起头都详确考察了,就认为也该按着次序写给你,使你深知所教导你的事,都是确实的。

First of all, Luke wrote under the divine inspiration of God (2 Tim. 3:16). Hence, the Holy Spirit Himself guaranteed the accuracy of Luke’s gospel, including Luke 1:1-4. When introducing his Gospel, Luke indicated a few items concerning his account of the life and ministry of Jesus Christ, and in these verses God showed us how He used human (Luke) mind and ability for writing down the divine revelation.

  1. He acknowledged the precedent of other gospels
  2. He recognized the reliability of the narratives, for they were based on eyewitness testimony.
  3. He outlined the process he went though to accomplish his writings
  4. He revealed the purpose of he records

His Research and Writing Style

Luke indicated that his research was thorough. He said that he investigated ‘all things.’ Luke’s research was also comprehensive since he wrote that he investigated all things ‘from the first.’ Luke also indicates that he was concerned with the truth, not just a good story. When he spoke of the ancient world, he was accurate. When he used political terminology, he was precise. When medical insights were appropriate, his skill enabled him to paint a more vivid picture.

The Central Thoughts of Gospel of Luke: 

There are 3 central thoughts of the Gospel of Luke, as excerpted from Recovery Version Bible Footnotes:

  • Christ as a Perfect Man and Man-Savior: The purpose of the Gospel of Luke is to present the Savior as a genuine, normal, and perfect man. It gives a complete genealogy of the man Jesus, from His parents back to Adam, the first generation of mankind, and shows that He is a genuine descendant of man. Its record of this man impresses us with the completeness and perfection of His humanity. Hence, this Gospel stresses the Lord as the Man-Savior.
  • Universal Morality: Based on the moral principles that apply to all men, it presents gospel messages, as in 4:16-21; 7:41-43; 12:14-21; and 13:2-5; gospel parables, as in10:30-37; 14:16-24; 15:3-32; and 18:9-14; and gospel cases, as in 7:36-50; 13:10-17; 16:19-31; 19:1-10; and 23:39-43. None of these are recorded in the other Gospels.
  • Gospel to all People: It is the Gospel written to mankind in general, and it announces the good news to all people (2:10). Its characteristic is absolutely not Jewish but Gentile (4:25-28). It is a Gospel to all sinners, both Jewish and Gentile.

Footnote Reference

Summary

Here is my personal summary of Luke, which is not necessarily scriptural but are the reasons why I like Luke as a person.

  1. He is faithful follower of the New Testament ministry
  2. He is scientific; he writes down after careful investigation
  3. He is thorough and comprehensive; He investigates all things from the first
  4. He is precise and accurate; he writes with accuracy and certainty
  5. He is orderly; he writes and presents in an orderly fashion
  6. He is considerate and helpful; he help others to know the truth

References

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