The MAWL (Discipleship) Process

 

The MAWL Process

(M) Model : I do; you watch

(A) Assist  : We do

(W) Watch  : You do; I watch

(L) Leave  : You do; someone new watches 

(the process begins again)

Sermon - No Compromise (Daniel 1)

Sermon Audio: https://s3.eu-west-2.amazonaws.com/ebbesaudio/2010/031010_Suresh_Menon_No_Compromise!-Daniel_1_Be_distinctive_and_different.mp3#new_tab

Sermon Text:
Okay, as we begin to look tonight at Daniel chapter 1, I want you in your mind’s eye (in one's imagination) to consider this question: Is there anything that you would be prepared to die for? Just think about that seriously for a moment. Is there anything that you would be prepared to die for?

Full Sermon Text:
https://drive.google.com/file/d/1XcWHiXH-5DX2aNO2ITr6B9rMAwHlmu5e/view?usp=sharing

Biblical View of Communication for Christian Family

Biblical View of Husband's & Wife's Roles

Interpretation Learning - April 2020 (3)

1.       感触 sentiment/sensation/strong feelings
2.       调整 Adjustment
3.       拿八 Nabal
4.       亚比该 Abigail
5.       污点 stain
6.       讽刺 irony
7.       得罪神 Sin against God
8.       奸淫 Adultery
9.       计谋不得逞 Fail in an attempt
10.   计谋 Scheme/Plot
11.   设计陷害 Set up/devise/use tricks for getting another in trouble
12.   不知不觉 unknowingly/unconsciously
13.   陷入 Fall into/Trap into
14.   动了杀人的念头 Thought to kill               
15.   香水很浓 The perfume is very strong
16.   眼神 Eyes
17.   总之不管我的事 In any case/anyhow
18.   小说 Novel
19.   心电图 ECG
20.   可怕 Terrible
21.   陷入不义 to frame someone / Fall into injustice
22.   延申 Extend
23.   引发 Trigger
24.   一国之君 King of a country
25.   大胆 Bold
26.   微服出巡  dressed as a commoner and mingled among people/make a tour in disguise
27.   情节 Plot
28.   前线 Front Line
29.   最前部，最前线 Forefront
30.   把柄 Basis/Have a hold over
31.   政权 Regime
32.   敬三分 Fearful/Respectful
33.   押yā沙龙 Absalom
34.   难以控制 hard to control
35.   恶性循环 Vicious Circle
36.   思念的人 Miss someone
37.   念念不忘  bear in mind constantly/Continual
38.   有智慧/技巧地 Tactfully
39.   挽回 Redeem
40.   挑剔 Picky
41.   矛盾 in conflict/contradiction
42.   愿人都尊你的命为圣 Honor/Hallowed be your name
43.   Hallowed  被尊为神圣的
44.   冷漠 Indifferent
45.   定罪 Condemn
46.   观察打全中的最佳位置/瞄准具校正 Zero in (Take Aim/Focus)
47.   看重 Take one seriously/value
48.   因小失大 won the battle but lost the war
49.   箴言 Prov 4:23
你 要 保 守 你 心 ， 勝 過 保 守 一 切 （ 或 譯 ： 你 要 切 切 保 守 你 心 ） ， 因 為 一 生 的 果 效 是 由 心 發 出 。
Watch over your heart with all diligence, For from it flow the springs of life.
50. 失戀 jilted (I hear your girl jilted 甩 you)
51. 忠诚loyal/ loyalty
52. 幸免spare
53. 漩涡whirlpool
54. 违背violate

Charles Spurgeon: The Prince of Preachers

The saved people lived the saved life. By their fruits ye shall know them. (pg. 15)

“There are many opinions as to the secret of your great influence. Would you be good enough to give me your own point of view?” After a moment’s pause, Spurgeon said, “My people pray for me.” (pg. 20)

Spurgeon had no sympathy with the easygoing theology that seemed to regard conversion as little more than a change of opinion. (pg. 33)

Spurgeon knew enough of the history of the Church to convince him of the value of layman’s testimony. The early Church was a church of witnesses. (pg. 49)

There is no way of learning to preach which can be compared with preaching itself. If you want to swim, you might get into the water, and if you at first make a sorry exhibition, never mind; for it is by swimming as you can that you learn to swim as you should. We ought to be lenient with beginners, for they will do better by and by. If young speakers in Cambridge had been discouraged and silenced, I might not have found my way here, and therefore I shall be the last to bring forth a wet blanket for any who sincerely speak for Christ, however humble may be their endeavors. The fear of there being too many preachers is the last that will occur to me. (pg. 50)

When asked how he secured such vast congregation, Spurgeon said, “I did not seek them. They have always sought me. My concern has been to preach Christ and leave the rest to His keeping.” (pg. 90)

Do not make minor doctrines main points. For instance, the great problems of sublapsarianism and superlapsarianism, the trenchant debates concerning eternal filiation the earnest dispute concerning the double procession, and the pre- or post- millenarian schemes, however important some may deem them, are practically of very little concern to that godly widow woman, with seven children to support by her needle, who wants far more to hear of the loving-kindness of God or Providence than of the mysteries profound. If you preach to her on the faithfulness of God to His people, she will be cheered and helped in the battle of life. But difficult questions will perplex her or send her to sleep. She is, however the type of hundreds of those who most require your care. Our great master theme is the good news from heaven; the tidings of mercy through the atoning death of Jesus, mercy to the chief of sinners upon their believing in Jesus. (pg. 100)

Spurgeon believed it was better to unveil the glory of God in the face of Jesus Christ than to solve problems of scriptural harmony. He recognized no knowledge of God except through the scriptures. His idea of the spiritual use of the Bible placed it beyond the scope of historical criticism. He would say, “It is not for us to sit in judgement upon the Word but to let the Word judge us.” (pg. 101)

To Spurgeon it would have been as silly to question the promises of the New Testament as to question the value of sunlight. (pg. 102)

Theoretically, there were limits to redemption but practically, the barriers were all taken down. Spurgeon’s doctrine was: Whoever will, let him come. Other preachers ingeniously created limits and restrictions but Spurgeon saw God’s mercy to be as wide as the sea. (pg. 104)

For him, the raw material of religion was: ”Trust n the Lord and do good.” (pg. 104)

It must have been a great day for Spurgeon. He had been in London only a few years, and he was acclaimed as the most popular preacher, probably the most popular man, in the country. But he had not forgotten the voice he had heard: “Seekest thou great things for thyself? See them not.” (pg. 106)

Spurgeon introduced a new element into preaching. His lectures on preaching are among the best. His ideal was that of the fisherman. He lowered his net to catch fish; he baited his hook, not for decorative purposes but to secure souls.

“Sermons,” Spurgeon wrote, “should have real teaching in them, and their doctrine should be solid, substantial, and abundant. We do not enter the pulpit to talk for the talk’s sake.” He insisted the preacher much proclaim Christ always and everywhere. Christ’s Person, offices, and work must be “our one great all-comprehending theme. The world still needs to be told of its Savior and of the way to reach Him.”

Spurgeon insisted from the first that nothing could compensate for the absence of teaching. He insisted on practicality. Some think in smoke and preach in clouds; Spurgeon was concerned that the people understand his meaning. Clear expression is not a natural gift; it comes with practice, and the price of preachers was continually clarifying his thought.

He admonished his students that no matter what their genius might be, nothing would make up for the absence of personal study. Fluent speech and impromptu wit were to be regarded as dangerous. “If you seek these gifts as pillows for an idle head, you will be much mistaken, for the possession of this noble power will involve you in a vast amount of labor in order to increase and retain it.” (pg. 138)

Our sermons should be our mental lifeblood – the outflow of our intellectual and spiritual vigor; or, to change the figure, they should be diamonds well cut and well set, precious intrinsically and hearing bearing the marks of labor. God forbid that we should offer to the Lord that which costs us nothing.

Spurgeon paid great attention to his sermons’ opening passages. He valued the first sentence as setting out what he purposed to do, indicating the road along which he would lead the thought of the congregation. His opening usually placed his hearers in the very center of the subject. Unnecessary words were eliminated. (pg. 140)

Prayer is the avenue by which the conscious life of God is entered. It is not simply waiting on the Lord, making confession or giving praise; to Spurgeon it was abandoning oneself to the consciousness of the Presence.  (pg. 144)

Social service may be divided into two parts: talking and doing. There are those who become eloquent about the condition of slum dwellers and old people. There are the others who serve; they may have little gift of speech but they do the work. Spurgeon believed in doing what he could to change conditions by changing individuals. His theory was that the changed life transforms the circumstances.

What is now familiarly known as social service, was from Spurgeon’s point of view, the ordinary expression of Christian character. He firmly believed the best description of pure religion was that given by the apostles James: “Pure religion and undefiled before God and the Father is this, to visit the fatherless and widows in their affliction, and to keep himself unspotted from the world.” (pg. 151)

The attitude toward money is an acid test of religion. (pg. 204)

 Source: Charles Spurgeon: The Prince of Preachers, Heroes of the Faith (1997), by Dan Harmon

得救的确据 (7天)

第1天
如果我今晚就离开人世，请以1-10来表明我有多确定自己能与神同在？
1 : 完全不确定
10 : 百分百肯定

第2天
约翰一书 5:11-13
这见证，就是神赐给我们永生，这永生也是在他儿子里面。人有了神的儿子就有生命。没有神的儿子就没有生命。我将这些话写给你们信奉神儿子之名的人，要叫你们知道自己有永生。

根据约翰一书 5:11-13来回答:
谁赐给我们永生？
谁可以领受永生？
如何能领受永生？

第3天
得救的三重保障： 第一个保障
约翰福音10:29
我父把羊赐给我，他比万有都大。谁也不能从我父手里把他们夺去。
请问第一个保障是谁？

第4天
得救的三重保障： 第二个保障
约翰福音10:28
我又赐给他们永生。他们永不灭亡，谁也不能从我手里把他们夺去。
请问第二个保障是谁？

第5天
得救的三重保障： 第三个保障
以弗所书1:13
你们既听见真理的道，就是那叫你们得救的福音，也信了基督，既然信他，就受了所应许的圣灵为印记。
请问第三个保障是谁？

第6天
以弗所书2:8-9
你们得救是本乎恩，也因着信，这并不是出于自己，乃是神所赐的。也不是出于行为，免得有人自夸。
我们得救是因为什么？
我们得救不是因为什么？

第7天
约翰一书 5:12-13
人有了神的儿子就有生命。没有神的儿子就没有生命。我将这些话写给你们信奉神儿子之名的人，要叫你们知道自己有永生。
请大声朗读并背诵以上经文。

如果我今晚就离开人世，请以1-10来表明我有多确定自己能与神同在？
1 : 完全不确定
10 : 百分百肯定

受难周行程图表 (Holy/Passion Week)

圣周	星期	经文	事件
	星期五	约12:1	逾越节前六日耶稣来到伯大尼
	星期六		安息日
第一天	星期日	太21:1-11	主耶稣光荣进耶路撒冷圣城
第二天	星期一	太21:12-17 太21:18-19	主耶稣洁净圣殿 主耶稣咒诅无花果树
第三天	星期二	太21:23-27 太21:28-23:39 太26:6-13	主耶稣权柄受人质询 主耶稣在圣殿教训人 主耶稣受膏
第四天	星期三	太26:14-16	陷害耶稣的阴谋
第五天	星期四	太26:17-30 约14:1-16:33 太26:36-46	最后的晚餐 耶稣安慰门徒 客西马尼园
第六天	星期五	太26:47-27:26 太27:27-56 太27:57-66	耶稣被捕及受审 耶稣被钉与受死 耶稣被埋葬
第七天	星期六
第八天	星期日	太28:1-10 可16:9-14	主复活了之空坟墓 耶稣向抹大拉马利亚、 以马忤斯二门徒、十个门徒显现

从永远到永远 （历史年代表） From Eternity to Eternity (Historical Timeline)

简化：从永远到永远 （历史年代表）

Simplified: From Eternity to Eternity (Historical Timeline)

年代	教会史	世界史	中国史
Pre-BC 2500	起初神创世天地	世界四大文明	三皇五帝 (BC2700-2070)
BC 2500	挪亚
BC 2000	亚伯拉罕 (BC 2166-1991)		夏 (BC2070-1600)
BC 1500	摩西 (BC 1526-1406)		商 (BC1600-1046)
BC 1000	大卫 (BC 1010-970) 北国亡于亚述 (BC 722)	亚述帝国兴起	周 (BC1046-256)：孔子(BC551-479) 、老子(BC580-500) 战国 (BC476-221) 秦 (BC221-206) 西汉 (BC206-AD8)
BC 500	南国亡于巴比伦 (BC 586) 400年神对人没有启示	新巴比伦帝国兴起 佛教(BC 500+) 波斯帝国、希腊帝国、罗马帝国
基督降世、受死、复活及升天
AD 500	旧约正典 (90) 新约正典 (397)	西罗马帝国亡 (476)	东汉 (AD25-220) 三国 (AD220-280): 赤壁之战 晋 (AD265-420) 南北朝 (AD420-581)：佛教鼎盛
AD 1000	景教传入中国 (635-845) 十字军东征 (1096-1272)	伊斯兰教 (622) 文艺复兴时期 (1300-1600) 东罗马帝国亡 (1453)	唐 (AD618-907)：景教和伊斯兰教传入中国 五代十国 (AD907-979)
AD 1500	宗教改革：马丁路德(1517)	第一次工业革命 (1760-1840) 第二次工业革命 (1870-1914) 数字化革命 (1920- ) 第一次世界大战 (1914-1918) 第二次世界大战 (1939-1945) 以色列复国 (1948)	宋 (AD960-1279) 元 (AD1271-1368): 成吉思汗 明 (AD1368-1644):《永乐大典》，郑和下西洋，
AD 2000	普世宣教运动	人类基因组完成 (2000) 金融危机 (2008) 病毒COVID-19 (2020)	清 (AD1664-1911): 康熙 中国 (AD1919- ) 孙中山，毛泽东，邓小平
Post -AD 2000	千禧国度

Source: From Eternity to Eternity从永远到永远 (王永信牧师)

从永远到永远 （历史年代表）

From Eternity to Eternity (Historical Timeline)

年代	教会史		世界史	中国史
	时代 / 时期	事件 / 人物
Pre BC 2500	洪水前	起初神 创世天地	世界四大文明： 古代埃及、古代巴比伦、古代印度、古代中国	三皇五帝 (BC2700-2070) 仓颉造字
BC 2500		挪亚
BC 2000	洪水后 族长 (BC 1800) 寄居埃及 (BC 1400)	亚伯拉罕 (BC 2166-1991)		夏 (BC2070-1600) 夏历
BC 1500	士师 (BC 1100) 联合王国 (BC 1100)	摩西 (BC 1526-1406) 扫罗 (BC 1050-1010)		商 (BC1600-1046) 甲骨文
BC 1000	分国 (BC 721)	大卫 (BC 1010-970) 南国犹大：罗波安 （首都耶路撒冷） 北国以色列：耶罗波安 （首都撒玛利亚）		西周 (BC1046-771) 周武王
BC 722	被掳 (BC 539)	北国亡于亚述 (BC 722)	亚述帝国兴起	春秋 (BC770-476) 春秋五霸 东周 (BC770-256) 儒家: 孔子(BC551-479)、孟子(BC372-289)、荀子(BC313-238) 道家: 老子(BC580-500)、庄子(BC372-289) 墨家: 墨子(BC470-391) 法家: 韩非(BC280-233)、李斯(BC280-208) 阴阳家: 邹衍ZōuYǎn (BC305-240)
BC 586	复国 (BC 445)	南国亡于巴比伦 (BC 586) 三次回归 (BC 538-445)	新巴比伦帝国兴起 释迦牟尼 (BC 565-486) 35岁时创世佛教
BC400	两约之间	400年神对人没有启示	波斯帝国兴起 希腊帝国强盛 罗马帝国兴起	战国 (BC476-221) 战国七雄 秦 (BC221-206) 统一中国、修长城 西汉 (BC206-AD8) 司马迁写史记
基督降世、受死、复活及升天
AD 100	使徒 迫害	旧约正典完成 (90年雅麦尼亚大公会议)	罗马帝国兴起	新蟒 (AD8-23) 东汉 (AD25-220) 光武帝、名医华佗 三国 (AD220-280) 魏、蜀、吴，赤壁之战
AD 313	国教	罗马皇帝君士坦丁颁布<米兰谕令>,不再逼迫基督徒		晋 (AD265-420) 书法家王义之、画家顾恺之
AD 400		新约正典确立 (397年迦太基会议) 静修运动 – 奥古斯丁 (354-430)	西罗马帝国亡 (476)	南北朝 (AD420-581) 佛教鼎盛
AD 500		教皇的开始
AD 600	黑暗		伊斯兰教兴起 (622)	唐 (AD618-907) 唐高祖，景教和伊斯兰教传入中国
AD 635		景教传入中国 (635-845)
AD 1000		社会公义运动 – 法兰西斯 十字军东征 (1096-1272) 天主教极盛时期 (1073-1303)	文艺复兴时期 (1300-1600)	五代十国 (AD907-979) 北宋 (AD960-1126) 宋太祖，司马光，活字版印刷术 南宋 (AD1127-1279) 女真建立金国
AD 1400	宗教改革	威克理夫翻译武加大译本为英文 (1382)		元 (AD1271-1368) 成吉思汗 明 (AD1368-1644) 《永乐大典》，郑和七次下西洋，《水浒传》，《三国演义》，《西游记》，利玛窦
AD 1517		马丁路德宣布1517年宣布天主教不合圣经之处95条, 即宗教改革开始	东罗马帝国亡 (1453) 古腾堡发明活字版用以印刷圣经 (1455)
AD 1600	普世布道	圣灵运动 – 乔治福克斯	哥白尼发表《天体运行论》指出太阳是宇宙中心 (1543) 牛顿发现万有引力定律 (1687)	清 (AD1664-1911) 康熙，《红楼梦》
AD 1700		圣洁运动 – 卫斯理	第一次工业革命 (1760-1840) 自然神论兴起
AD 1800		普世宣教运动 – 威廉克里	第二次工业革命 (1870-1914) 爱迪生(1847-1931)
AD 1900	末世教会	大使命运动 – 慕迪、芬尼、洛桑运动、华福运动、主后2000运动	第一次世界大战 (1914-1918) 数字化革命 (1920- ) 第二次世界大战 (1939-1945) 联合国成立 (1945) 以色列复国 (1948)	中国 (AD1919- ) 孙中山，毛泽东，邓小平
AD 2000			人类基因组完成 (2000) 金融危机 (2008) 病毒COVID-19 (2020)
千禧国度

Source: From Eternity to Eternity从永远到永远 (王永信牧师)