PREACHER AND PREACHING ｜ 传道人与讲道

ENI. PREACHER, PROPHET, EVANGELIST, AMBASSADOR: one charged with proclamation of the Word. PASTOR, BISHOP, ELDER, MINISTER: a preacher charged with pastoral care. Preacher—Gr. proclaimer, crier, herald (Rom. 10:14; 1 Tim. 2:7). Prophet—Heb. nabi, primarily an inspired preacher: Jer. 35:15. I have sent also unto you all My servants the prophets. Dan. 9:6. Thy servants the prophets, which spake in Thy name. Gr. prophetes, a public expounder (1 Cor. 12:28; Eph. 4:11). Evangelist—Gr. announcer of good tidings: Acts 21:8. Philip the evangelist. 2 Tim. 4:5. Do the work of an evangelist. Ambassador—2 Cor. 5:20. Now then we are ambassadors for Christ, as though God did beseech you by us. Pastor—Heb. and Gr. shepherd, feeder: Jer. 3:15. And I will give you pastors according to Mine heart, which shall feed you with knowledge and understanding. Eph. 4:11. And He gave some, pastors and teachers. Bishop—Gr. overseer (Acts 20:28; 1 Tim. 3:1). Elder—Gr. presbuteros: 1 Tim. 5:17. Let the elders that rule well be counted worthy of double honor, especially they who labor in the word and doctrine. Acts 14:23. And when they had ordained them elders in every church (the first record of such appointment). Minister—1 Cor. 3:5. Ministers by whom ye believed. 1 Cor. 4:1. Let a man so account of us, as of the ministers of Christ, and stewards of the mysteries of God. 2 Cor. 3:6. Able ministers of the new testament. 2 Cor. 6:4. Approving ourselves as the ministers of God.

BSB2 Corinthians 5:20 Therefore we are ambassadors for Christ, as though God were making His appeal through us. We implore you on behalf of Christ: Be reconciled to God.

中一、传道人、先知、传福音的、使者：受托传扬神之道的人。牧师、监督、长老、执事（作仆役者）：受托兼负牧养之责的传道人。传道人（preacher）——希腊文意为宣告者、呼喊者、传令官（罗马书 10:14；提摩太前书 2:7）。先知（prophet）——希伯来文 nabi，本义为受灵感的传讲者：耶利米书 35:15 —— 我从早起来差遣我的仆人众先知去。但以理书 9:6 —— 也没有听从你仆人众先知奉你名……所说的话。希腊文 prophetes，公开的讲解者（哥林多前书 12:28；以弗所书 4:11）。传福音的（evangelist）——希腊文意为报好消息的人：使徒行传 21:8 —— 传福音的腓利。提摩太后书 4:5 —— 做传道的工夫。使者（ambassador）——哥林多后书 5:20 —— 所以我们作基督的使者，就好像神借我们劝你们一般。牧者（pastor）——希伯来文与希腊文皆为『牧人、喂养者』：耶利米书 3:15 —— 我也必将合我心的牧者赐给你们，他们必以知识和智慧牧养你们。以弗所书 4:11 —— 有牧师和教师。监督（bishop）——希腊文意为『监看者』（使徒行传 20:28；提摩太前书 3:1）。长老（elder）——希腊文 presbuteros：提摩太前书 5:17 —— 那善于管理教会的长老，当以为配受加倍的敬奉；那劳苦传道教导人的，更当如此。使徒行传 14:23 —— 二人在各教会中选立了长老（设立长老的最早记录）。仆役／执事（minister）——哥林多前书 3:5 —— 不过是执事，照主所赐给他们各人的，引导你们相信。4:1 —— 人应当以我们为基督的执事，为神奥秘事的管家。哥林多后书 3:6 —— 他叫我们能承当这新约的执事。6:4 —— 反倒在各样的事上表明自己是神的用人。

ENCalled and sent of God—personal consciousness of call and sense of constraint: Isa. 6:8, 9. Whom shall I send, and who will go for us? Then said I, Here am I; send me. And He said, Go, and tell this people. Ezek. 33:7. So thou, O son of man, I have set thee a watchman unto the house of Israel. Acts 20:28. Over the which the Holy Ghost hath made you overseers. Matt. 28:19. Go ye therefore, and teach all nations. Acts 5:20. Go, stand and speak in the temple to the people all the words of this life. The sense of constraint expressed: Jer. 20:9. Then I said, I will not make mention of Him, nor speak any more in His name. But His word was in mine heart as a burning fire shut up in my bones, and I was weary with forbearing, and I could not stay. 1 Cor. 9:16. Yea, woe is unto me, if I preach not the gospel! Rom. 1:14. I am debtor both to the Greeks, and to the Barbarians. Fitness and sufficiency are of God: 2 Cor. 2:16. And who is sufficient for these things? 2 Cor. 3:5. Not that we are sufficient of ourselves to think any thing as of ourselves; but our sufficiency is of God. 2 Cor. 4:7. But we have this treasure in earthen vessels, that the excellency of the power may be of God, and not of us. Qualifications—of character: Isa. 52:11. Be ye clean, that bear the vessels of the Lord. 1 Tim. 3:2-6. A bishop then must be blameless. 2 Tim. 2:22, 24. Follow righteousness, faith, charity, peace, with them that call on the Lord out of a pure heart. And the servant of the Lord must not strive; but be gentle unto all men, apt to teach, patient, in meekness instructing those that oppose themselves. Of training: 2 Tim. 2:2. The same commit thou to faithful men, who shall be able to teach others also. 2 Tim. 2:15. Study to shew thyself approved unto God, a workman that needeth not to be ashamed, rightly dividing the word of truth. Titus 1:9. That he may be able by sound doctrine both to exhort and to convince the gainsayers. Under the assured guidance of the Holy Spirit: Mark 13:11; Acts 2:4; 1 Cor. 2:13, 14; Eph. 6:19.

BSB2 Timothy 2:15 Make every effort to present yourself approved to God, an unashamed workman who accurately handles the word of truth.

中蒙神呼召、受神差遣——切身自觉蒙召，并有一种不得不然的催迫感：以赛亚书 6:8-9 —— 我可以差遣谁呢？谁肯为我们去呢？我说：我在这里，请差遣我！他说：你去告诉这百姓说……。以西结书 33:7 —— 人子啊，我照样立你作以色列家守望的人。使徒行传 20:28 —— 圣灵立你们作全群的监督。马太福音 28:19 —— 所以你们要去，使万民作我的门徒。使徒行传 5:20 —— 你们去站在殿里，把这生命的道都讲给百姓听。这种催迫感的表白：耶利米书 20:9 —— 我若说：我不再提耶和华，也不再奉他的名讲论，我便心里觉得似乎有烧着的火闭塞在我骨中，我就含忍不住，不能自禁。哥林多前书 9:16 —— 若不传福音，我便有祸了。罗马书 1:14 —— 无论是希腊人、化外人……我都欠他们的债。胜任与能力都出于神：哥林多后书 2:16 —— 这事谁能当得起呢？3:5 —— 并不是我们凭自己能承担什么事；我们所能承担的，乃是出于神。4:7 —— 我们有这宝贝放在瓦器里，要显明这莫大的能力是出于神，不是出于我们。资格——就品格而言：以赛亚书 52:11 —— 扛抬耶和华器皿的人哪，务要自洁。提摩太前书 3:2-6 —— 作监督的，必须无可指责。提摩太后书 2:22, 24 —— 同那清心祷告主的人追求公义、信德、仁爱、和平。然而主的仆人不可争竞，只要温温和和地待众人，善于教导，存心忍耐，用温柔劝戒那抵挡的人。就训练而言：提摩太后书 2:2 —— 你要把这些事交托那忠心能教导别人的人。2:15 —— 你当竭力在神面前得蒙喜悦，作无愧的工人，按着正意分解真理的道。提多书 1:9 —— 既能将纯正的教训劝化人，又能把争辩的人驳倒了。在圣灵确定的引导之下：马可福音 13:11；使徒行传 2:4；哥林多前书 2:13-14；以弗所书 6:19。

ENDuties: 2 Tim. 4:2. Preach the word; be instant in season, out of season; reprove, rebuke, exhort with all longsuffering and doctrine. Ver. 5. Endure afflictions, do the work of an evangelist, make full proof of thy ministry. Titus 2:1, 7. But speak thou the things which become sound doctrine. In all things shewing thyself a pattern of good works. 1 Tim. 4:12, 15, 16. Be thou an example of the believers, in word, in conversation, in charity, in spirit, in faith, in purity. Meditate upon these things; give thyself wholly to them. Take heed unto thyself, and unto the doctrine. Titus 3:9. But avoid foolish questions. 1 Pet. 5:2, 3. Feed the flock of God which is among you, taking the oversight thereof, not by constraint, but willingly; not for filthy lucre, but of a ready mind; neither as being lords over God's heritage, but being ensamples to the flock. Jer. 23:28. He that hath My word, let him speak My word faithfully. 2 Cor. 4:2. But by manifestation of the truth commending ourselves to every man's conscience in the sight of God. The ideal minister: Mal. 2:6, 7. The law of truth was in his mouth, and iniquity was not found in his lips: he walked with Me in peace and equity, and did turn many away from iniquity. For the priest's lips should keep knowledge, and they should seek the law at his mouth. The ministry is a trust: 1 Thes. 2:4. But as we were allowed of God to be put in trust with the gospel, even so we speak. 1 Cor. 4:2. Moreover it is required in stewards, that a man be found faithful. Acts 20:27. For I have not shunned to declare unto you all the counsel of God. 1 Cor. 2:4. And my speech and my preaching was not with enticing words of man's wisdom. Isa. 30:10. Which say to the seers, See not; and to the prophets, Prophesy not unto us right things, speak unto us smooth things, prophesy deceits. Returns to the faithful minister—a rightful claim to maintenance: 1 Cor. 9:14. Even so hath the Lord ordained that they which preach the gospel should live of the gospel. 1 Tim. 5:18. The laborer is worthy of his reward. And many special promises: Jer. 15:19; Dan. 12:3. And they that turn many to righteousness as the stars for ever and ever. Isa. 52:7. How beautiful upon the mountains are the feet of him that bringeth good tidings.

BSB2 Timothy 4:2 Preach the word; be prepared in season and out of season; reprove, rebuke, and encourage with every form of patient instruction.

中职责：提摩太后书 4:2 —— 务要传道，无论得时不得时，总要专心，并用百般的忍耐、各样的教训责备人、警戒人、劝勉人。第 5 节 —— 忍受苦难，做传道的工夫，尽你的职分。提多书 2:1, 7 —— 但你所讲的，总要合乎那纯正的道理。你自己凡事要显出善行的榜样。提摩太前书 4:12, 15-16 —— 总要在言语、行为、爱心、信心、清洁上，都作信徒的榜样。这些事你要殷勤去做，并要在此专心。你要谨慎自己和自己的教训。提多书 3:9 —— 要远避无知的辩论。彼得前书 5:2-3 —— 务要牧养在你们中间神的群羊，按着神旨意照管他们；不是出于勉强，乃是出于甘心；也不是因为贪财，乃是出于乐意；也不是辖制所托付你们的，乃是作群羊的榜样。耶利米书 23:28 —— 得着我话的人可以诚实讲说我的话。哥林多后书 4:2 —— 只将真理表明出来，好在神面前把自己荐与各人的良心。理想的传道人：玛拉基书 2:6-7 —— 真实的律法在他口中，他嘴里没有不义的话；他以平安和正直与我同行，使多人回头离开罪孽。祭司的嘴里当存知识，人也当由他口中寻求律法。传道之职是一项受托：帖撒罗尼迦前书 2:4 —— 但神既然验中了我们，把福音托付我们，我们就照样讲。哥林多前书 4:2 —— 所求于管家的，是要他有忠心。使徒行传 20:27 —— 因为神的旨意，我并没有一样避讳不传给你们的。哥林多前书 2:4 —— 我说的话，讲的道，不是用智慧委婉的言语。以赛亚书 30:10 —— 他们对先见说：不要望见不吉利的事；对先知说：不要向我们讲正直的话；要向我们说柔和的话，言虚幻的事。忠心传道人的报偿——理当得供养：哥林多前书 9:14 —— 主也是这样命定，叫传福音的靠着福音养生。提摩太前书 5:18 —— 工人得工价是应当的。并有许多特别的应许：耶利米书 15:19；但以理书 12:3 —— 那使多人归义的，必发光如星，直到永永远远。以赛亚书 52:7 —— 那报佳音、传平安……的，他的脚登山何等佳美！

ENII. PREACHING—Heb. and Gr., proclamation, cry. PROPHECY—Gr., public exposition. To PREACH—Heb., to tell good tidings; Gr., to call, proclaim. To PROPHESY—Gr., to expound in public. Subject-matter of preaching or prophecy. Comprehensively, the Word of God: Jer. 23:28. Speak My word faithfully. Jonah 3:2. Preach unto it the preaching that I bid thee. 2 Tim. 4:2. Preach the word. Rom. 10:8. The word of faith, which we preach. 2 Cor. 5:19, 20. And hath committed unto us the word of reconciliation. Now then we are ambassadors for Christ . . . be ye reconciled to God. Acts 5:20. All the words of this life. Specifically: Jesus Christ, God incarnate, crucified, dead, buried, risen and glorified, as the only source of salvation and eternal life. Acts 8:35. And preached unto him Jesus (as the subject of Isa. 53). Acts 17:3. That Christ must needs have suffered, and risen again from the dead. Luke 24:27, 44-47. And beginning at Moses and all the prophets, He expounded unto them in all the Scriptures the things concerning Himself. 1 Pet. 1:10, 11. Searching what . . . the Spirit of Christ which was in them did signify, when it testified beforehand the sufferings of Christ, and the glory that should follow. 1 Cor. 2:2. For I determined not to know any thing among you, save Jesus Christ, and Him crucified. 1 Cor. 15:3, 4. How that Christ died for our sins according to the Scriptures; and that He was buried, and that He rose again the third day. Col. 1:28. Whom we preach. Eph. 3:8. That I should preach among the Gentiles the unsearchable riches of Christ. This defines the Gospel: 1 Cor. 1:18, 23, 24. For the preaching of the cross is to them that perish foolishness; but unto us which are saved it is the power of God. But we preach Christ crucified . . . Christ the power of God, and the wisdom of God. Acts 20:24. The gospel of the grace of God. Eph. 1:13. The gospel of your salvation.

BSB1 Corinthians 1:23 but we preach Christ crucified, a stumbling block to Jews and foolishness to Gentiles,

中二、讲道（preaching）——希伯来文与希腊文原意为宣告、呼喊。预言／讲论（prophecy）——希腊文意为公开的讲解。传（preach）——希伯来文『报好消息』；希腊文『呼喊、宣告』。说预言（prophesy）——希腊文『在公众面前讲解』。讲道或讲论的题材。总括地说，就是神的道：耶利米书 23:28 —— 诚实讲说我的话。约拿书 3:2 —— 向其中的居民宣告我所吩咐你的话。【OCR 注：原书误作 John 3:2，应为 Jonah 3:2。】提摩太后书 4:2 —— 务要传道。罗马书 10:8 —— 这道就是我们所传信主的道。哥林多后书 5:19-20 —— 并且将这和好的道理托付了我们。所以我们作基督的使者……你们与神和好吧。使徒行传 5:20 —— 这生命的道。具体地说：就是耶稣基督——道成肉身之神，被钉、受死、埋葬、复活、得荣，是救恩与永生的唯一源头。使徒行传 8:35 —— 就对他传讲耶稣（以赛亚书 53 章为经文）。17:3 —— 基督必须受害，从死里复活。路加福音 24:27, 44-47 —— 于是从摩西和众先知起，凡经上所指着自己的话，都给他们讲解明白了。彼得前书 1:10-11 —— 就是考察在他们心里基督的灵，预先证明基督受苦难，后来得荣耀，是指着什么时候，并怎样的时候。哥林多前书 2:2 —— 因为我曾定了主意，在你们中间不知道别的，只知道耶稣基督并他钉十字架。15:3-4 —— 就是基督照圣经所说，为我们的罪死了，而且埋葬了，又照圣经所说，第三天复活了。歌罗西书 1:28 —— 我们传扬他。以弗所书 3:8 —— 叫我把基督那测不透的丰富传给外邦人。这就界定了何为福音：哥林多前书 1:18, 23-24 —— 因为十字架的道理，在那灭亡的人为愚拙；在我们得救的人却为神的大能。我们却是传钉十字架的基督……基督总为神的能力，神的智慧。使徒行传 20:24 —— 证明神恩惠的福音。以弗所书 1:13 —— 那叫你们得救的福音。

ENDesign and effect of preaching Christ: Acts 11:14. Who shall tell thee words, whereby thou and all thy house shall be saved. 1 Cor. 1:18, 21. For after that in the wisdom of God the world by wisdom knew not God, it pleased God by the foolishness of preaching to save them that believe. Rom. 1:16. For it is the power of God unto salvation to every one that believeth. Col. 1:28. Warning every man, and teaching every man in all wisdom; that we may present every man perfect in Christ Jesus. Acts 20:21. Testifying both to the Jews, and also to the Greeks, repentance toward God, and faith toward our Lord Jesus Christ. 1 Cor. 14:3, 4. But he that prophesieth speaketh unto men to edification, and exhortation, and comfort. He that prophesieth edifieth the church. 2 Cor. 2:16. To the one we are the savor of death unto death; and to the other the savor of life unto life. New Testament preachers and preaching—the discourses of Christ are to be chiefly studied, for fullness of subject-matter and for methods in the presentation of truth; note His plainness and directness of speech. Substance of the apostolic sermons—Peter (Acts 2:38, 40; 3:19, 26; 4:10, 12; 5:29; 10:36-43); Stephen (Acts 7:51, 56); Philip (Acts 8:35); Paul (Acts 13:27-39; 14:15; 16:31; 17:27-31; 20:21, 24; 22:16; 26:16-20). [Herein six times is the call given to repent—turn, seek God. Once the exhortation is, Be converted; thrice, Believe in Christ; twice, Be baptized in the name of Jesus Christ; and in each instance the promise of the remission of sins is given. This may be all given in a single sentence: Repent and be converted; be baptized in the name of Jesus Christ, believing in Him, for the remission of sins, for justification, for salvation; serve God faithfully. That is the apostles' message to us; that is the substance of their preaching; that is the Gospel itself; that is the way of life everlasting. Anon. One secret of the prevailing power of the early preachers is found in their intense personal conviction of the certainty of the great and vital truths they taught. "I know whom I have believed," said Paul. "We have seen and do testify," said John. And this conviction and assertion of certainty will make irresistible the testimony of every consecrated preacher of Christ. B.]

BSBRomans 1:16 I am not ashamed of the gospel, because it is the power of God for salvation to everyone who believes, first to the Jew, then to the Greek.

中传扬基督的目的与果效：使徒行传 11:14 —— 他有话告诉你，可以叫你和你的全家得救。哥林多前书 1:18, 21 —— 世人凭自己的智慧，既不认识神，神就乐意用人所当作愚拙的道理，拯救那些信的人。罗马书 1:16 —— 这福音本是神的大能，要救一切相信的。歌罗西书 1:28 —— 我们传扬他，是用诸般的智慧劝戒各人，教导各人，要把各人在基督里完完全全地引到神面前。使徒行传 20:21 —— 又对犹太人和希腊人证明当向神悔改，信靠我主耶稣基督。哥林多前书 14:3-4 —— 但作先知讲道的，是对人说，要造就、安慰、劝勉人。作先知讲道的，乃是造就教会。哥林多后书 2:16 —— 在这等人，就作了死的香气叫他死；在那等人，就作了活的香气叫他活。新约中的传道人与讲道——基督的讲论最当研读，无论就题材之丰富，还是就呈现真理的方法；要留意他言语的浅白与直截。使徒讲章的实质——彼得（使徒行传 2:38, 40；3:19, 26；4:10, 12；5:29；10:36-43）；司提反（7:51, 56）；腓利（8:35）；保罗（13:27-39；14:15；16:31；17:27-31；20:21, 24；22:16；26:16-20）。〔在这些讲章中，六次发出『悔改——回转、寻求神』的呼召；一次劝人『归正』；三次劝人『信基督』；两次劝人『奉耶稣基督的名受洗』；而每一次都附有赦罪的应许。这一切可以用一句话说尽：悔改归正；信他，奉耶稣基督的名受洗，以致得赦罪、得称义、得拯救；忠心事奉神。这就是使徒给我们的信息，就是他们讲道的实质，就是福音本身，就是永生之道。佚名〕〔早期传道人之所以有得胜的能力，其秘诀之一，在于他们对所教导的重大而关键之真理，怀有极强烈的切身确信。保罗说：『我知道我所信的是谁。』约翰说：『我们看见过，也作见证。』这种确信与笃定的宣告，能使每一位献身传扬基督之人的见证变得无法抗拒。编者（B.）〕

EN[It should be the maxim and rule of ministerial work that nothing which affects man—in his work, in his recreation and amusement, in his struggles, in his temptations, in his relations to his fellows, in his ideals of beauty, of purity, of love, in his destiny in time as well as in eternity—can ever be out of place in the pulpit. Everything that helps to develop in man a higher manhood is the special work of the true teacher and minister. P. S. Hulbert.] [There are many social reforms that ought to be advocated from the pulpit and have their proper place in the activities of the Church. But they must never be permitted to crowd Jesus Christ from His throne, or His cross from its central place in the whole scheme of man's reformation and man's redemption. A clean house saves no man who has not a clean heart. Sin lies at the bottom of human suffering and wretchedness; and the blood of Jesus Christ alone cleanseth from all sin. T. L. Cuyler.] Doctrine the essential foundation. [A religious movement with power to lift up souls into a true spiritual life must have its inception and progress in a clear and earnest presentation of the vital doctrines of religion. The order of facts in every such movement in the history of Christianity has been, first a reformation of doctrine, and then, through the truer doctrine, a higher and better moral and spiritual life. Such has ever been, and must forever be, the chronological order of these facts, because it is the logical order. When souls move up from a sinful life or a dead formalism into a true spiritual life, they must have the necessary reasons and motives for such action. These doctrines are not mere intellectual principles or dry abstractions, but living truths which embody all the practical forces of Christianity. J. Miley.] [It cannot be a matter of indifference, therefore, what doctrines we preach, or whether we preach any doctrines at all. We cannot preach at all without preaching doctrine; and the type of religious life which grows up under our preaching will be determined by the nature of the doctrines which we preach. When the systematic study of Divine truth is undertaken as the means of acquiring a thorough and precise knowledge of those truths which are fitted to "make wise unto salvation," it will assuredly bear its fruit in the preacher's own heart in a fine skill in rightly dividing the word of truth, and in the lives of the hearers as a power within them, working a right attitude before God, and building them up into the fullness of the stature of symmetrical manhood in Christ. B. B. Warfield.]

BSBEphesians 4:13 until we all reach unity in the faith and in the knowledge of the Son of God, as we mature to the full measure of the stature of Christ.

中〔传道工作应有这样一条格言与准则：凡与人相关的事——他的工作、他的娱乐与消遣、他的挣扎、他的试探、他与同类的关系、他对美、对纯洁、对爱的理想、他在今生与永世中的归宿——没有一样在讲坛上是不合宜的。凡有助于在人里面培养出更高之人格的事，都是真教师、真牧者的分内之工。赫尔伯特（P. S. Hulbert）〕〔有许多社会改革是应当从讲坛上加以倡导的，在教会的活动中也自有其恰当的位置。但绝不可容它们把耶稣基督从他的宝座上挤下去，或把他的十字架从『人之更新与人之救赎』这整幅图景的中心位置上挤开。屋子干净，救不了一个心不干净的人。罪是人类痛苦与愁惨的根柢；惟独耶稣基督的血能洗净一切的罪。柯以勒（T. L. Cuyler）〕教义是不可少的根基。〔一场有能力把灵魂提升进入真属灵生命的宗教运动，其发端与推进，必在于对宗教之要道作出清楚而恳切的陈明。在基督教历史上，每一场这样的运动，其事实次序都是：先有教义的改正，然后借着更真的教义，产生更高更好的道德与属灵生命。这一直是、也必永远是这些事实的时间次序，因为这就是它们的逻辑次序。灵魂若要从罪中的生活或死沉的形式主义中上升进入真属灵的生命，就必须有足以促成此举的理由与动机。这些教义并不是纯粹的理智原则或枯燥的抽象概念，而是活的真理，其中含蕴着基督教一切实践的动力。马利（J. Miley）〕〔所以，我们传什么教义、甚至传不传教义，绝不是无关紧要的事。我们不可能讲道而不讲教义；在我们的讲道之下长成的宗教生命，其类型将由我们所传教义的性质来决定。当人以系统的方式研读神的真理，为要获得对那些『能使人有得救的智慧』之真理的透彻而精确的认识时，这研读必在传道人自己心里结出果子——使他熟练地按着正意分解真理的道；也必在听者的生命中结出果子——成为他们里面的一种能力，造成在神面前正当的心态，把他们建立起来，长成基督里匀称成熟之人的身量。华腓德（B. B. Warfield）〕

EN[Paul tells us that in his preaching he endeavored to commend the truth to every man's conscience in the sight of God. He acted upon the assumption that the Gospel had an ally in every man's moral nature—or, as we should say, that every man is Christocentric in his essential constitution. The soul is naturally the captive of Jesus Christ; in Him, and in Him alone, its needs are met. This conviction pervades the ancient Christian literature. The fiery Tertullian gives expression to it when he describes the soul as naturally Christian. Augustine affirms it when in his Confessions he exclaims: "Thou hast made us for Thyself, and our heart is restless till it rests in Thee." There is no flattery of human nature in this. The African theologians taught the moral corruption of the natural man in phrases too rude and sweeping for our modern acceptance; they did not discount the bitter enmity of the unregenerate heart; the will was described as completely enslaved; the depravity was total. None the less did they insist that what was natural to man was also unnatural to him, and that he was conscious of this eternal schism in himself. In the Pauline phrase, the law of God is written upon every man's heart, and from its recognized authority there is no release. Therein lies the guilt of man: he is consciously without excuse. And therein also lies the hope of man's recovery: he can be saved, for whether condemned or saved, the divine movement must secure self-movement. Conviction must be self-conviction; repentance must be voluntary and spontaneous; captivity to Jesus Christ must be the captivity of free self-surrender. Deliberately did Paul refrain from the arts of enticing speech. He did not seek to please, but to convince. He did not appeal to the ear, but to the conscience, to the moral reason in every hearer, which cannot be bribed. Peace had come to him only by faith in Jesus Christ; and he had the rational audacity to assume that all souls were alike—that the conscience in every man was responsive to Law and Gospel, as the vibrating needle is to the pole.]

BSB2 Corinthians 4:2 Instead, we have renounced secret and shameful ways. We do not practice deceit, nor do we distort the word of God. On the contrary, by open proclamation of the truth, we commend ourselves to every man’s conscience in the sight of God.

中〔保罗告诉我们，他讲道时是竭力在神面前把真理荐与各人的良心。他行事所依据的假设是：福音在每个人的道德本性中都有一个内应；用我们今天的话说，就是每个人在其本质构造上都是以基督为中心的。灵魂天然就是耶稣基督的俘虏；惟有在他里面，灵魂的需要才得着满足。这一确信弥漫于古代基督教文献之中。火气十足的特土良（Tertullian）称『灵魂天生是基督徒的』，正是这个意思。奥古斯丁在《忏悔录》中呼喊『你造我们是为了你自己，我们的心若不安息在你里面就不得安宁』，正是在肯定这一点。这里面并没有对人性的谄媚。北非的神学家们讲论天然人的道德败坏，其措辞之粗厉笼统，是我们现代人难以接受的；他们并没有低估未重生之心的刻毒敌意；意志被描述为全然受奴役；败坏是全面的。然而他们仍旧坚持：对人而言是『天然』的东西，同时对他也是『反自然』的，而他自己也意识到里面这道永恒的裂痕。用保罗的话说，神的律法写在各人心里，人无法从这被自己承认的权柄下脱身。人的罪咎正在于此：他是自知无可推诿的。而人得复原的盼望也正在于此：他是可以得救的——因为无论定罪还是得救，神的推动都必须引出人自己的行动。知罪必须是自知其罪；悔改必须是自愿自发的；被基督掳去，必须是甘心自献的被掳。保罗是有意地不用那些动人言辞的技巧。他不求取悦，只求说服。他不诉诸耳朵，只诉诸良心，诉诸每一位听众里面那不能被贿赂的道德理性。平安临到他，惟独是借着信耶稣基督；而他有一种合乎理性的胆识，敢于假定一切灵魂都是一样的——各人里面的良心之于律法与福音，正如颤动的磁针之于磁极。〕

EN[But the apostle does not stop with this responsiveness of the moral nature to the Gospel. He speaks of his preaching and its results as a demonstration of the Spirit and power of God, of the moral omnipotence of the Holy Ghost. The moral nature is not regarded as autonomous and self-centered, but as moved upon by the divine Spirit. The Gospel had an ally in every human heart, but it had also an ally in the Holy Ghost, whom the creeds honor as the "Lord and Giver of Life." The Gospel carries a message which is as true for heaven as it is for earth, for God as it is for man. In it the righteousness of God is exhibited, as well as man's salvation proclaimed; in fact, man's salvation is secured only by the exhibition and communication of the righteousness of God. It is congruous to man's nature, and it is congruous to God's nature; for neither is it a makeshift, an arbitrary and artificial scheme. It proclaims the eternal verities. It incarnates the wisdom of God; and because it does this, it is the power of God. If we inquire how the apostle secured for his preaching the exhibition of the power of the Holy Ghost, we shall find it in his statement that when he came to Corinth he had determined to know nothing save Jesus Christ and Him crucified. The Holy Spirit is honored when Christ is preached; He is dishonored when anything else is preached. Jesus declared that the office of the Spirit was to bring to remembrance and make plain the things concerning Himself. We are in the habit of speaking of the illuminating, the quickening, the inspiring, the comforting influences of the Holy Spirit. But light is not the immediate object of sight; it is the medium in vision. As A. A. Hodge said: "The rays of light radiated or reflected from any surface to another never reveal themselves; they only make manifest the surface from which they come. So it is always in the work of the Holy Ghost. He never speaks of Himself, but He always receives of Christ and communicates to us the Christ and His redemptive grace." Holy Ghost living is Christ living in us. Holy Ghost preaching is the preaching of Christ. To be filled with the Spirit is to be full of Christ. To be guided by the Spirit is to be guided by Christ. And the preaching of the Gospel which is to be honored by the demonstration of the Spirit's presence and power must be the preaching of the incarnate Son of God, dying for the sins of men and rising again for their justification. There may be much that is true and beautiful, there may be a good deal of sound theology, there may be a very attractive body of precepts; but the fair body has no soul when Jesus Christ is not the beating heart. A. J. F. Behrends.]

BSB1 Corinthians 2:4 My message and my preaching were not with persuasive words of wisdom, but with a demonstration of the Spirit’s power,

中〔但使徒并不止于道德本性对福音的这种回应力。他论到自己的讲道及其果效时，说那是圣灵和大能的明证，是圣灵在道德上之全能的明证。道德本性并不被看作自主自足、以己为中心的，而是被神的灵所运行推动的。福音在每一颗人心里有一个内应，但它在圣灵里也有一个内应——众信经尊圣灵为『主，赐生命者』。福音所携带的信息，对天上与对地上同样真实，对神与对人同样真实。福音既宣告人的得救，也彰显神的公义；事实上，人的得救惟独借着神之义的彰显与授予才得以确立。它既契合人的本性，也契合神的本性；因为对二者而言，它都不是一种权宜之计，不是一套任意而人为的方案。它宣告的是永恒的真实。它把神的智慧具体化了；正因如此，它就是神的大能。我们若要追问：使徒是怎样使自己的讲道得着圣灵大能的彰显？答案就在他自己的话里——他到哥林多时曾定意不知道别的，只知道耶稣基督并他钉十字架。传扬基督时，圣灵就得尊荣；传扬别的时，圣灵就受亏损。耶稣宣告，圣灵的职分就是叫人想起并阐明关乎他自己的事。我们习惯谈论圣灵光照的、苏醒的、感动的、安慰的影响。但光并不是视觉的直接对象，光乃是视觉的媒介。正如贺智（A. A. Hodge）所说：『由任一表面辐射或反射到另一表面的光线，从不显明它们自己；它们只显明它们所由来的那个表面。圣灵的工作向来如此。他从不凭自己说话，乃是从基督领受，把基督与他救赎的恩典传达给我们。』被圣灵充满的生活，就是基督活在我们里面。被圣灵充满的讲道，就是传扬基督。被圣灵充满，就是被基督充满。被圣灵引导，就是被基督引导。而那要蒙圣灵同在与大能之明证所尊荣的福音讲道，必须是传扬那道成肉身的神子——他为人的罪而死，又为叫人称义而复活。讲章里可以有许多真实而美好的内容，可以有相当扎实的神学，可以有一整套很吸引人的训诲；但若耶稣基督不是那颗跳动的心，这具美好的身体就没有灵魂。贝伦兹（A. J. F. Behrends）〕

EN[To make biblical exposition exclusively doctrinal and ethical is bad homiletics. It must also be, in the truest sense of the word, historical, if it is to be either faithful or duly effective. The Bible, especially the Old Testament, is full of history—that is, of objective facts of wide and enduring significance; and what is not directly descriptive or commemorative is full of historical allusion. Much of what is of a practical, hortatory or ethical nature can only be fully appreciated in the light of the events and circumstances which were the outward occasions of the revelation. The gist of the matter is, in a word: to be a good biblical preacher one must be an exegete; to be a good exegete, one must be a historian. A single illustration may suffice. We read in Isa. 10:5: "Ho Assyrian, the rod of Mine anger! in whose hand as a staff is Mine indignation." Two nationalities are here involved. Assyria is now supreme in the civilized world; its supremacy has been gained by force, skillfully organized and steadily exerted as never before in the earth's history; Israel, one of the lesser Western States, is becoming surely its prey. Yet the situation was grasped by one man who was something more than a common-sense observer. He belonged to the weak and prostrate nation; and yet, as statesman and patriot, he declared that its fate was a well-deserved punishment which divine justice was meting out by the hand of the Assyrian oppressor. Singular also was his judgment of Assyria itself: while "a remnant" of Israel was to be saved in perpetuity, that boastful, remorseless, resistless power was to come to an utter end as soon as its purpose had been subserved. The most astounding thing of all is that the prophet was right. He was accustomed to walk with Jehovah his God on commanding heights of observation and prevision. What, after all, was Isaiah's great business in life? He was a preacher of righteousness. It was wickedness that was destroying the nation—directly from within by its own inherent curse, indirectly from without as a punitive judgment; and this chastisement was coming from Him who was not, as the transgressors supposed, a securely retained patron as the God of His own people, but the impartial Sovereign at once of Israel, of the nations at large, and of the universe. The "remnant" could and would be saved only on condition of righteousness. J. F. McCurdy.]

BSBIsaiah 10:5 Woe to Assyria, the rod of My anger; the staff in their hands is My wrath.

中〔把释经讲道单单作成教义性与伦理性的，是拙劣的讲道学。它若要既忠实又真正有效，就还必须在这词最真切的意义上是历史性的。圣经，尤其是旧约，满了历史——就是那些意义广远持久的客观事实；而其中不是直接叙述或纪念性的部分，也满了历史的暗指。凡属实践的、劝勉的、伦理性的内容，多半只有放在那些作为启示外在契机的事件与处境的光中，才能被充分领会。一言以蔽之，事情的要害在于：要作一个好的释经讲道者，就必须是一个解经家；要作一个好的解经家，就必须是一个历史家。举一例便足以说明。以赛亚书 10:5：『亚述是我怒气的棍，手中拿我恼恨的杖。』这里牵涉两个民族。亚述此时称霸于文明世界；它的霸权是以武力取得的——那武力被巧妙地组织起来、持续不断地施展，为地上历史所未曾有；以色列，西方诸小国之一，眼看就要成为它的猎物。然而当时有一个人看透了局势，他不只是个凭常识观察的人。他属于那个软弱倾颓的国家；然而作为政治家与爱国者，他宣告：这国的命运是罪有应得的刑罚，是神的公义借亚述压迫者之手施行的。他对亚述本身的判断同样出人意表：以色列的『余种』要永远得存，而那夸口的、无情的、势不可挡的强权，一旦其用途完成，便要归于全然的终结。而最令人惊异的是：这位先知说对了。他素来惯于与耶和华他的神同行在观察与预见的高处。以赛亚一生真正的本业究竟是什么？他是一位传讲公义的人。毁灭这国的是罪恶——从内直接地毁，因罪自带的咒诅；从外间接地毁，作为刑罚的审判；而这管教出于那一位——他并不像犯罪者所以为的，是本族稳稳握在手中的保护神，乃是同时统管以色列、统管万邦、统管宇宙的公正主宰。那『余种』能得救、也必得救，但惟有以公义为条件。麦柯迪（J. F. McCurdy）〕

EN[The value of the study of the Apocrypha by the preacher will be found first in its historical bearings. It is urged on high authority that "the history neither of the Old Testament nor the New can be fully understood without some acquaintance with the period between the two." The period of Jewish history traversed by the Apocrypha covers much of that interval: it is a body of uninspired literature which links the two together in direct historical connection. The Maccabean books give us an insight into the second heroic period of the Jewish people, and draw the pictures of Palestine under Grecian rule. It is the preacher's duty to know the story of Antiochus Epiphanes as well as that of Herod Antipas. Milman closes Book IX. of his "History of the Jews," in allusion to Antiochus and his purpose, with these words: "So near was the Jewish nation, so near the worship of Jehovah, to total extermination." We have only to ask ourselves the question, "What if Antiochus had succeeded in rooting out the Jewish faith?" to see the nature of this crisis in the history of redemption. The importance of the Apocrypha also appears in its relation to the history of doctrine—especially the doctrine of God, of the Messiah, of angelology, and later Jewish beliefs concerning the nature of man, sin, death, and personal immortality. Its value is further seen in its literary interest: like the Old Testament it has a rich variety of literary form, but it shows plainly the modifying influence of Hellenic thought and culture. Of the description of wisdom in Wisdom of Solomon 7:22-8:1, Dr. Westcott has said: "The magnificent description of wisdom must rank among the noblest passages of human eloquence, and it would be perhaps impossible to point out any piece of equal length in the remains of classical antiquity more pregnant with noble thought, or more rich in expressive phraseology." Nothing should be done which seems to put the Apocrypha on the same level with the canonical books. But there is a private and personal perusal of such books as the Wisdom of Solomon and Ecclesiasticus which every minister should make. He will find there many a passage vital with a noble faith in righteousness and hatred of all iniquity; multitudes of short, sharp, decisive sentences which, like the Proverbs they often imitate, vindicate true from false life; and that insight into the workings of the human heart which he will find nowhere else save in Holy Scripture itself. J. O. Murray.]

BSBProverbs 4:7 Wisdom is supreme; so acquire wisdom. And whatever you may acquire, gain understanding.

中〔传道人研读次经（Apocrypha），其价值首先见于历史方面的关联。有极高的权威主张：『若对两约之间那段时期毫无认识，无论旧约还是新约的历史，都不能被充分理解。』次经所跨越的犹太历史时期，正涵盖了那段空档的大部分：它是一批非受默示的文献，把两约以直接的历史脉络衔接起来。马加比诸书使我们得以窥见犹太民族第二个英雄时代，并描绘出希腊统治下的巴勒斯坦图景。传道人有责任既知道希律·安提帕的故事，也知道安提阿古四世（Antiochus Epiphanes）的故事。米尔曼（Milman）在其《犹太人史》第九卷末尾，提到安提阿古及其图谋时写道：『犹太民族离全然灭绝，只差那么一点；对耶和华的敬拜离全然灭绝，也只差那么一点。』我们只需自问一句『假如安提阿古当真把犹太信仰连根拔除了，会怎样？』，就能看出这场危机在救赎历史中的性质。次经的重要性也见于它与教义史的关系——尤其是关乎神的教义、关乎弥赛亚的教义、天使论，以及后期犹太人关于人性、罪、死亡与个人不朽的信念。其价值还见于文学方面的意趣：它与旧约一样文体丰富多样，但明显显出希腊思想与文化的改造影响。论到《所罗门智训》7:22–8:1 中对智慧的描写，韦斯科特（Westcott）博士曾说：『那段对智慧的宏伟描写，必须列入人类雄辩文字中最崇高的篇章之列；在古典古代的遗篇中，恐怕举不出同等长度而更饱含高贵思想、或辞采更为丰赡的一段。』不可做任何似乎把次经与正典相提并论的事。但每一位传道人都应当私下亲自通读《所罗门智训》与《便西拉智训》一类的书。他会在其中读到许多段落，充满对公义的高贵信念与对一切罪孽的憎恶；读到大量短促、犀利、斩截的句子——它们往往仿效箴言，把真生活与假生活分辨出来；也读到那种对人心运作的洞察，除了圣经本身，他在别处再也找不到。默里（J. O. Murray）〕