If you will, open your Scriptures to Titus.   We'll return to the introduction to this wonderful epistle which is still the point of our study.   Titus chapter 1, and we're looking at verses 1 through 4 under the title, "The Commitments of a Powerful Leader."   Certainly, apart from the Lord Jesus Christ Himself, no one in the New Testament was as powerful, as influential, or as effective in ministry as the apostle Paul.   He was obviously unusually gifted in many ways, both intellectually and spiritually.   But all of that divine opportunity, all of that divinely granted ability and giftedness was only potential without his own dedication or commitment to be all that God had enabled him to be.   He took advantage of his gifts.   He took advantage of his opportunities.   And indeed became certainly all that any man or woman could ever be.   He maximized his God-given potential by being fully and totally dedicated.

如果你愿意，请向提多打开你的圣经。我们将回到这封奇妙的书信的引言，这仍然是我们研究的重点。提多书第 1 章，我们正在看第 1 节到第 4 节，标题是“一位有能力的领导者的承诺”。当然，除了主耶稣基督本人之外，新约中没有人像使徒保罗那样有能力、有影响力或在事工方面如此有效。显然，他在许多方面都有非凡的天赋，无论是在智力上还是在精神上。但所有这些神圣的机会，所有上帝赐予的能力和恩赐，都只是潜在的，没有他自己的奉献或承诺，成为上帝使他成为的一切。他利用了自己的天赋。他利用了自己的机会。确实成为任何男人或女人所能成为的一切。他通过全心全意地奉献，最大限度地发挥了上帝赋予的潜力。

He gives testimony to this a number of ways in the New Testament.   He says that he beat his body into submission to avoid falling victim to his own lusts.   He continually cleansed his life of any filthiness and pursued holiness in the fear of God.   He resolutely resisted the world and set himself to fight diligently the powers of darkness.   He refused to do anything that would offend another Christian.   He made sure there was no flaw in his life that would hinder the progress of the gospel.   He shunned any hypocrisy in his own character that would make his boast in Christ a sham. And he unequivocally was loyal to his calling by God to the very end.   A more dedicated man would be hard to find.   Certainly the intellectual ability and the spiritual giftedness and the reception of divine revelation and apostleship and all of that were his by God's choice, but it was his choice to respond with the supreme level of commitment and thus fulfill all that God had potentiated in him.

他在新约中用多种方式为这一点作了见证。他说，他把自己的身体打得屈服，以避免成为自己私欲的牺牲品。他不断地洁净生活中的任何污秽，并在敬畏神中追求圣洁。他坚决反抗世界，决心与黑暗势力进行艰苦的斗争。他拒绝做任何会冒犯另一个基督徒的事情。他确保自己的生活中没有任何缺陷会阻碍福音的进步。他回避了自己性格中的任何虚伪，因为这些虚伪会使他在基督里的夸耀成为虚假。他毫不含糊地忠于上帝的呼召，直到最后。很难找到一个更敬业的人。当然，智力、属灵恩赐、接受神圣启示和使徒身份等等，都是他天主的选择，但以至高无上的委身来回应，从而实现天主在他身上增强的一切，是他的选择。

No verse indicates better the fulfillment of his potential than the last chapter of 2 Timothy, which should be right across the page from where you are in Titus.   And if you'll notice in verse 7 he says, 2 Timothy 4, "I have fought the good fight, I have finished the course, I have kept the faith," which is another way of saying “I have done exactly what I've been called to do; I've done exactly what I've been gifted to do.”   No Christian could want more than to come to the end of his life or her life and say “I did exactly what God wanted me to do.”

没有哪节经文比提摩太后书的最后一章更能表明他的潜能得到实现，它应该就在你在提多书的对面。如果你注意到，在提摩太后书第7节，他说，“我已经打了那美好的仗，我已经完成了这路，我持守了信心”，这是另一种说法，“我完全做到了我被呼召去做的事;我已经做了我天赋异禀的事情。没有一个基督徒会想要更多，而是在生命的尽头说：“我完全按照上帝的意愿去做了。

But, frankly, such devoted faithfulness may seem rare among today's ministers and among today's Christians.   Many would desire to think like Paul and to preach like Paul and persuade like Paul and to be as powerful as Paul and as influential as Paul and as respected as Paul and as loved as Paul and as successful as Paul without being as committed as Paul.   But it doesn't happen.

但是，坦率地说，这种忠诚的忠心在今天的牧师和今天的基督徒中似乎很少见。许多人渴望像保罗一样思考，像保罗一样讲道，像保罗一样说服人，像保罗一样有能力，像保罗一样有影响力，像保罗一样受人尊敬，像保罗一样受人尊敬，像保罗一样受人爱戴，像保罗一样成功，但又不像保罗那样委身。但这并没有发生。

One commendation of Paul that is markedly thrilling is Galatians 1:24.   I'll just read it to you: "And they were glorifying God because of me."   I mean, wouldn't that be a wonderful thing to have said about you?   “Because of him we glorify God; because of her we glorify God.”   I believe every Christian can have that kind of commendation.   I believe every Christian can hear "well done, good and faithful servant."   I believe every Christian can say at the end of his or her life, "I have fought the good fight, I have finished the course, I have kept the faith."   I believe that the potential to do that is there, to fulfill all of our opportunity and all of our giftedness if the commitment is there.

对保罗的一个特别令人兴奋的赞美是加拉太书 1：24。我只读给你听：“他们因我而荣耀神。我的意思是，说你不是一件很棒的事情吗？“因他，我们荣耀上帝;因为她，我们荣耀上帝。我相信每个基督徒都可以得到这样的赞美。我相信每个基督徒都能听到“做得好，良善而忠心的仆人”。我相信每个基督徒在生命的尽头都会说：“我已经打了那美好的仗，我已经完成了这条路，我已经保持了信仰。我相信这样做的潜力是存在的，可以实现的如果承诺存在的话，我们所有的机会和我们所有的天赋。

And speaking of commitment takes us into the first four verses of Titus, because here it is that we really touch the heart of Paul's commitment, the foundation of his power.   Look at verses 1 through 4.   "Paul, a bondservant of God and an apostle of Jesus Christ, for the faith of those chosen of God and the knowledge of the truth which is according to godliness, in the hope of eternal life which God, who cannot lie, promised long ago, but at the proper time manifested, even His word, in the proclamation with which I was entrusted according to the commandment of God our Savior, To Titus, my true child in a common faith: Grace and peace from God the Father and Christ Jesus our Savior."

说到委身，我们进入了提多书的前四节，因为在这里，我们真正触及了保罗委身的核心，是他大能的根基。请看第1节到第4节。“保罗，神的奴仆，耶稣基督的使徒，因神所拣选之人的信心，认识按着敬虔的真理，盼望永生的盼望，就是神不能说谎的，乃在适当的时候，在我照救主神的诫命所托付的宣告中，彰显了他的话， 致提多，我真正的孩子，有共同的信仰：愿恩典与平安来自父神和我们的救主基督耶稣。

Now woven into that very long and unpunctuated almost sentence is the framework or the structure or the strength or the substance or the form that supported Paul's effectiveness.   Just by way of review, first of all we noted that he was committed to God's mastery.   He says he is “a bond-servant of God and a messenger of Jesus Christ.”   It is clear in his mind that he's a man under orders; he is a man under authority; he is a man who must submit to God's mastery.   He is a doulos, a “slave” of God, and the nature of that slavery or the function of that slavery is to be a messenger on behalf of Jesus Christ.   He was committed to God's mastery, and his life had no personal agenda.

现在，在那很长、几乎没有标点符号的句子中，是支撑保罗有效性的框架、结构、力量、实质或形式。作为回顾，我们首先注意到他致力于上帝的掌管。他说他是“上帝的仆人，耶稣基督的使者”。在他看来，他是一个受命令的人;他是一个在权威之下的人;他是一个必须顺服上帝掌管的人。他是一个杜洛斯，是上帝的“奴隶”，而奴隶制的本质或奴隶制的功能是代表耶稣基督成为使者。他致力于上帝的掌管，他的生活没有个人议程。

Secondly we noted, he was committed to God's mission.   And he divides God's mission up into three parts.   First, “for the faith of those chosen by God.”   Second, “for the knowledge of the truth which is according to godliness.”   And thirdly, “for the hope of eternal life.”   We broke those down and said his mission was evangelism, that is, to bring the gospel to elicit saving faith in those who were chosen by God.   Secondly, edification, to bring the knowledge of the truth which produces godliness.   Thirdly, encouragement, to teach people how to live in the hope of eternal life so they can persevere and endure trials.   So his threefold mission: evangelism, edification, and encouragement with regard to the future eternal hope that gives endurance and perseverance through suffering in this life.

其次，我们注意到，他致力于上帝的使命。他将上帝的使命分为三个部分。首先，“为神所拣选的人的信心”。第二，“为要认识按着敬虔的真理”。第三，“为了永生的盼望”。我们分解了这些，并说他的使命是传福音，也就是说，将福音带到那些被神拣选的人身上，引发得救的信心。其次，造就，带来对真理的认识，从而产生敬虔。第三，鼓励，教导人们如何在永生的盼望中生活，这样他们才能坚持不懈，忍受考验。因此，他的三重使命：传福音、造就和鼓励未来永恒的希望，在今生的苦难中给予忍耐和坚忍。

Thirdly, he was committed to God's message.   You'll notice he says at the end of verse 2 that all of this that he uses to bring the elect to faith, to bring the saved to godliness, and to give people the hope of eternal life comes from God “who cannot lie” and who promised it long ago but at the proper time manifested it in His Word.   So that the message is in the Word of God.   The mission, of course, is dependent on the content of divine truth.   The mission is dependent on the right message.   All that pertains to the saving gospel, all that pertains to the knowledge that produces godliness, all that pertains to the hope of eternal life that produces endurance is only found in the Scripture.   I can't make that point strongly enough. I know you all affirm that, but it has tremendous implications.   What believers experience as to salvation, sanctification and glorification is from the revelation of God, planned in eternity past and manifested in time and then recorded in Scripture.   In fact, you will notice that it says right there clearly at the beginning of verse 3, "At the proper time manifested," and the best translation, "By His own word."   Idios, the emphatic word "own," is inserted there in the Greek.   It's a shame, in a sense, that the English translators didn't include it.   "By His own word," that is to say, His own as opposed to anybody else's.

第三，他致力于上帝的信息。你会注意到他在第2节的结尾说，他用这一切来带领选民归信，带领得救的人归向敬虔，并给人永生的盼望，都是从神来的，他“不会说谎”，他很久以前就应许了，但在适当的时候，在祂的话语中彰显了这一点。这样信息就在上帝的话语中。当然，使命取决于神圣真理的内容。任务取决于正确的信息。所有与得救的福音有关的，所有与产生敬虔的知识有关的，所有与产生忍耐的永生的盼望有关的，都只能在圣经中找到。我怎么强调这一点都不为过。我知道你们都肯定这一点，但它具有巨大的影响。信徒在救恩、成圣和荣耀方面所经历的，是来自神的启示，在永恒的过去中计划，在时间中显现，然后记录在圣经中。事实上，你会注意到，它在第 3 节的开头清楚地说，“在适当的时候显现出来”，最好的翻译是“凭着他自己的话”。Idios，强调的词“拥有”，在希腊语中插入了那里。从某种意义上说，英语翻译者没有包括它，这是一种耻辱。“凭着他自己的话”，也就是说，是他自己的，而不是别人的。

The message, then, which accomplishes the mission is found nowhere else but in the Bible - nowhere else.   So if we're all about evangelism, we're dependent upon the Bible.   If we're all about edification, we're dependent on the Bible.   If we're all about encouragement, we're dependent upon the Bible.   If we are trying to lead people to salvation, we have to use the Scripture.   If we're trying to lead them to sanctification, we have to use the Scripture.   If we're trying to lead them to deal with the issues of life and endure through trials and suffering triumphantly, in view of the future, we have to use the Scripture.   There is no other source.   God promised it long ago and in the proper time He manifested the unfolding of all of this truth to produce all of these effects in His Word.

因此，完成使命的信息除了在圣经中之外，没有其他地方可以找到——没有其他地方。因此，如果我们只关心传福音，我们就依赖圣经。如果我们只关心造就，我们就依赖圣经。如果我们只注重鼓励，我们就依赖圣经。如果我们试图带领人们得救，我们就必须使用圣经。如果我们试图引导他们成圣，我们必须使用圣经。如果我们试图引导他们处理生活的问题，并得胜地忍受考验和苦难，着眼于未来，我们必须使用圣经。没有其他来源。神很久以前就应许了，在适当的时候，他彰显了所有这些真理的展开，在祂的话语中产生所有这些效果。

Now that brings us to this morning and a fourth point.   He was committed to God's means.   He was committed to God's means.   And if I sound like I'm advocating my own profession a little this morning, you'll pardon me.   I have biblical warrant for that.   Verse 3, in the middle of the verse, "The proclamation with which I was entrusted according to the commandment of God our Savior."

现在，我们谈到了今天早上的第四点。他致力于上帝的手段。他致力于上帝的手段。如果我今天早上听起来像是在倡导我自己的职业，你会原谅我的。我对此有圣经的保证。第 3 节，在这节经文的中间，“我照着救主神的诫命所托付的宣告。

Now here he indicates to us that he understands the means God has designed for bringing the message to accomplish the mission.   The mission again, to save and sanctify and strengthen.   The means is always the Scripture.   That's the message.   I should say, the message is always the Scripture.   The means, he says - look at it verse 3 - is “the proclamation,” “the proclamation.”   What he means by proclamation is preaching, preaching. I told you I was going to talk about what I do.   And the words are the same. The word “proclamation” is the word “preaching.”   It basically comes from a Greek verb kerusso, which means “to proclaim or herald” in ancient times. They had heralds. They didn't have newspapers; they didn't have television; they didn't have radio. So there was need for the king to communicate, or the rulers, to communicate new laws, new data, information or whatever it was - a crier, a town crier, as we called them in American history; or a herald, a proclaimer, would come and he would kerusso.   He would herald out the news.   Paul says this is God's means.   It's the same word for “the preaching.”   Sometimes euaggeliz, “to preach the gospel,” is used for preaching. But the term herald has to do with a preacher and is so used in the Scripture.

现在，他在这里向我们表明，他明白神为带来信息来完成使命而设计的方法。再次，使命是拯救、成圣和坚固。方法永远是圣经。这就是信息。我应该说，信息永远是圣经。他说，手段——看看第 3 节——是“宣告”、“宣告”。他所说的宣讲的意思是讲道，讲道。我告诉过你，我要谈谈我所做的事情。这些词是一样的。“宣讲”这个词就是“传道”这个词。它基本上来自希腊语动词 kerusso，在古代的意思是“宣讲或传令”。他们有传令官。他们没有报纸;他们没有电视;他们没有收音机。因此，国王或统治者需要传达新的法律、新数据、信息或其他任何东西——一个哭泣者，一个城镇的哭泣者，我们在美国历史上这样称呼他们;或者一个传道者，一个宣讲者，会来，他会发出 kerusso。他会传出这个消息。保罗说这是神的手段。它与“传道”是同一个词。有时 euaggeliz，“传福音”，用于传道。但“传道者”一词与传道人有关，在圣经中也是这样使用的。

Now notice he here speaks of “the preaching,” or “the proclamation,” not the preacher.   He's saying “I was called for the preaching,” the krugma, that's the noun form.   “I was called for the preaching, that's what I do, preaching.”   That is God's means.   I was entrusted with it.   It is a stewardship, and it is not optional.   It is “according to the commandment of God our Savior.”

请注意，他在这里说的是 “传道”或 “宣讲”，而不是传道人。他说的是“我被呼召去讲道”，krugma，这是名词形式。“我被呼召去讲道，这就是我所做的，讲道。”这是上帝的手段。我被托付了它。这是一种管理，不是可选的。这是“照着我们救主神的诫命”。

So Paul says God's means is by preaching.   If you trace the word krugma, which is a noun form of kerusso the verb, through the New Testament, you will see it translated frequently “preaching,” sometimes “proclamation,” but it always has to do with the same thing. The term refers to the public heralding, the public proclaiming of the revealed Word, which evangelizes, which edifies, and which encourages.   And so if you know the Greek and you want to follow the word krugma around your Bible, you'll find numbers of places where it is used.

所以保罗说，上帝的途径是传道。如果你在新约中追溯 krugma 这个词，它是动词 kerusso 的名词形式，你会看到它经常被翻译为“讲道”，有时是“宣讲”，但它总是与同一件事有关。这个词指的是公开宣扬，公开宣讲启示的话语，它传福音、造就和鼓励。因此，如果你知道希腊语，并且想在圣经中遵循 krugma 这个词，你会发现很多地方都使用了它。

For example, in Matthew 12:41, "The men of Nineveh shall stand up in this - with this generation at the judgment and condemn it because they repented at the preaching of Jonah.   And behold, something greater than Jonah is here."   And there the word is the same word, krugma.   It means “the preaching,” sometimes translated “the proclamation.”   You can see it again in Luke 11:32.

例如，在马太福音 12：41 中，“尼尼微人要在这事上站起来，与这世代一起受审判，定罪，因为他们听了约拿的传道就悔改了。看哪，有比约拿更大的东西在这里。那里的词是同一个词，克鲁格玛。它的意思是“讲道”，有时被翻译为“宣告”。你可以在路加福音 11：32 中再次看到这一点。

Look at 1 Corinthians for a moment, because this is a more familiar text.   It says in verse 21 of 1 Corinthians 1, "Since in the wisdom of God the world through its wisdom didn't come to know God, God was well pleased through the foolishness of the message preached," or literally, "the preaching."   God was pleased through the krugma, “the preaching,” to save those who believed.   Preaching is God's chosen means.

看看哥林多前书，因为这是一段更熟悉的经文。哥林多前书第1章第21节说，“世人既凭着神的智慧，不因智慧认识神，神就因所传的愚拙信息”，或字面意思是“传道”而喜悦。神通过克鲁格玛（“讲道”）来喜悦地拯救那些相信的人。讲道是神所拣选的手段。

Down in chapter 2, verse 4, of 1 Corinthians, Paul says, "My message and my preaching” - same word – “were not in persuasive words of wisdom but in demonstration of the Spirit and of power that your faith shouldn't rest on the wisdom of men but on the power of God."   Again the word krugma appears - chapter 15 of 1 Corinthians, and down in verse 14, "If Christ has not been raised then our krugma [our preaching] is vain and your faith also is vain."   So, Paul was committed to the means God had chosen, namely preaching.

在哥林多前书第2章第4节，保罗说，“我所讲的道和我所传的道”——同一个词——“不是用劝人智慧的话，乃是用圣灵和大能的话来彰显，表明你们的信心不应该靠在人的智慧上，而要靠在神的能力上。“克鲁格玛”这个词再次出现——哥林多前书第15章，在第14节，“基督若没有复活，我们的克鲁格玛[我们的传道]是枉然的，你们的信心也是枉然的。因此，保罗委身于神所选择的手段，即传道。

Now go back to Titus chapter 1, and when you're there, look back to 2 Timothy, chapter 4, down to verse 17, because here he uses the term again: "The Lord stood with me and strengthened me in order that through me the preaching might be fully accomplished and that all the nations might hear."   Then he goes on to say how God protected him.

现在回到提多书第1章，当你在那里时，请回顾提摩太后书第4章，直到第17节，因为这里他再次使用了这个词：“耶和华与我同站，加给我力量，使传道因我而完全完成，使万民都能听道。然后他继续说上帝如何保护他。

Now he is involved in the preaching. That was the means. He was called to be a herald.   He was called to be a preacher.   Now that's not unusual, that's not unusual.   Jonah was called a preacher, therefore we can conclude the Old Testament prophets were preachers.   We saw that mentioned of Jonah in Matthew 12:41.   The Lord Jesus Christ Himself was a preacher.   In fact, somebody wrote, "God had only one Son, and He was a preacher."

现在他参与了传道工作。这就是手段。他被呼召成为传令官。他被呼召成为一名传道人。现在这并不罕见，这并不罕见。约拿被称为传道人，因此我们可以得出结论，旧约先知是传道人。我们在马太福音12章41节看到约拿。主耶稣基督本人是一位传道人。事实上，有人写道：“上帝只有一个儿子，他是一位传道人。

In Matthew chapter 4, verse 17, "From that time Jesus began to preach." And you find that indications of Jesus the preacher are throughout His ministry, and even in those places in Scripture where His ministry is commented upon - in Acts 10:36, "The Word which He sent to the sons of Israel preaching peace through Jesus Christ."   There it says God sent His Word through the preaching of Jesus Christ.   Ephesians, chapter 2 and verse 17, again notes that Jesus “came and preached peace to you who were far away, and preached peace to those who were near.”   Jesus was a preacher, there quoting Isaiah 57:19.

在马太福音第4章17节中，“从那时起，耶稣就开始传道了。你会发现，传道人耶稣的迹象贯穿于他的事工中，甚至在圣经中评论他事工的地方——使徒行传 10：36，“他差遣给以色列人，借着耶稣基督传平安的道”。那里说上帝通过耶稣基督的传道发出了他的话语。以弗所书第2章和第17节再次指出，耶稣“来给你们远方的人传平安，又把平安传给近在咫尺的人”。耶稣是一位传道人，在那里引用了以赛亚书 57：19。

The early followers of Jesus were also preachers.   This preaching started with the prophets.   It was picked up and followed, of course, by our Lord Himself, and those who followed Him were preachers.   In Luke 9:60 it says, "He said to them, ‘Allow the dead to bury their own dead but as for you, go and preach everywhere the kingdom of God.’"   This was a would-be disciple who came along and sort of wanted to follow Jesus, and He said, "Fine, then you let your people take care of what's going on in the domestic side of life, and in the issues of life, and you start preaching the kingdom."

耶稣早期的追随者也是传道人。这种宣讲是从先知开始的。当然，它是由我们的主亲自捡起和遵循的，而那些跟随他的人都是传道人。路加福音 9：60 说：“耶稣对他们说：'你们要让死人埋葬自己的死人，你们要到处传神的国。这是一个潜在的门徒，他来了，有点想跟随耶稣，他说：“好吧，那么你让你的子民来处理家庭生活和生活问题上发生的事情，然后你开始传天国。

Not only were those who followed Jesus to be preachers, but certainly the apostles themselves were preachers - those especially called and anointed men.   It tells us in Acts 5:42, "Every day in the temple and from house to house they kept on teaching and preaching Jesus as the Christ."   In chapter 10 of Acts, and verse 42, "And He ordered us,” they said, “to preach to the people,” so says Peter, “and solemnly to testify that this is the One who had [been] appointed by God as Judge of the living and the dead," namely Christ.

不仅那些跟随耶稣的人是传道人，使徒本身也肯定是传道人——那些特别被呼召和受膏的人。使徒行传 5：42 告诉我们，“他们天天在圣殿里，挨家挨户地教导和传讲耶稣是基督。在使徒行传第10章第42节，他们说，“他吩咐我们，”向百姓传道，“彼得说，”并郑重地见证，这就是神所立为审判生人和死人的那一位“，就是基督。

The prophets of the Old Testament were preachers. The Lord Jesus was a preacher.   The early followers of Christ were called to be preachers.   The apostles were preachers.   Preaching has been God's means.

旧约中的先知是传道人。主耶稣是一位传道人。基督早期的追随者被呼召成为传道人。使徒是传道人。传道一直是神的手段。

Now look for a moment at Romans 10, and we're just kind of wrapping this up.   The foolishness of preaching is the means God has chosen.   In Romans 10 we have an explicit statement with regard to that.   Romans 10:13 says, "Whoever will call on the name of the Lord will be saved."   Then verse 14 asks some rhetorical questions, "How then shall they call upon Him in whom they haven't believed?   And how shall they believe in whom they haven't heard?   And how shall they hear without a preacher?   And how shall they preach unless they are sent?   Just as it is written” - I love this – “how beautiful are the feet of those who [literally] preach."   Now some of you are saying, "I've seen your feet and they're not that much to look at."   And I've seen the feet of other preachers, and I'm not frankly impressed.

现在请看罗马书 10 章，我们只是总结一下。讲道的愚拙是神选择的手段。在罗马书 10 章中，我们对此有明确的陈述。罗马书 10：13 说：“凡求告耶和华名的，就必得救。”然后第 14 节提出了一些反问句，“他们不信的，怎能呼求呢？他们怎能信他们没有听见的呢？没有传道人，他们怎么能听见呢？若不差遣他们，他们怎能传道呢？正如经上所记的”——我喜欢这句话——“传道的人的脚是多么美丽。现在你们中的一些人说，“我见过你们的脚，但没那么多可看的。”我见过其他传道人的脚，坦率地说，我并没有留下深刻的印象。

That quote out of Isaiah 52:7 simply means this: “Because of the message we bring, the approach is beautiful.   It's not that our feet in themselves are beautiful; it is that when we approach we bring such a glorious message that our approaching feet are beautiful.”   The beautiful people that everybody talks about in our world are the preachers.   They're not the people down at Gold's Gym; they're the preachers.   Our society doesn't know it but “how beautiful are the feet of those who preach the good news.” The gospel, the sanctifying truth, doesn't fall out of the sky like rain; it comes through the mouths of preachers.   How beautiful, how full - literally in the Greek - how mature, how vigorous, how wondrous are their feet as they approach us with the good news.

以赛亚书 52：7 中的这句话的意思很简单：“因为我们所带来的信息，所以这方法是美好的。这并不是说我们的脚本身很漂亮;而是当我们接近时，我们带来了如此光荣的信息，即我们接近的双脚是美丽的。在我们这个世界上，每个人都谈论的美丽的人是传道人。他们不是 Gold's Gym 的人;他们是传道人。我们的社会不知道，但“传福音的人的脚是多么美丽”。福音，成圣的真理，不会像雨一样从天上掉下来;它是通过传教士的口说的。当他们带着好消息向我们走来时，他们的脚是多么美丽，多么饱满——多么成熟，多么有活力，多么奇妙。

Now Paul was such a preacher.   In Galatians 1:23 he writes to the Galatians.   He says the people “kept hearing, ‘He who once persecuted us is now preaching the faith which he once tried to destroy.’"   He was a preacher.   Colossians 1, verse 24, he says he's very concerned to suffer.   Verse 25, he says the Lord made him a minister, and the Lord made him a minister to fully carry out the preaching of the Word of God. And in verse 28, "We preach Christ."   He was a preacher; he was a preacher.

保罗就是这样一位传道人。在加拉太书 1：23 中，他写信给加拉太人。他说，人们“一直听到，'曾经逼迫我们的人，现在正在传扬他曾经试图摧毁的信仰。他是一位传教士。歌罗西书 1 章 24 节，他说他非常担心受苦。第25节，他说主立他为牧师，主立他为牧师，以充分执行神的话语的传讲。在第28节，“我们传基督”。他是一位传教士;他是一位传教士。

Look at 2 Timothy chapter 3, and I just will take you to this last text in regard to this whole matter of preaching in general.   In 2 Timothy 3:15 Paul reminds Timothy that from a child, from his childhood, he has “known the sacred writings” - that's the Scripture; that's another name for the Scripture, "which are able to give you the wisdom that leads to salvation."   He says it is Scripture that saves you.   And then in verse 16 he says, "All Scripture is inspired by God and [not only saves you but is] profitable for teaching, for reproof, for correction, for training in righteousness; [and the Scripture will make the man of God perfect or]...adequate, equipped for every good work."

请看提摩太后书第3章，我只带你看最后一段经文，关于整个讲道的事。在提摩太后书3章15节，保罗提醒提摩太，他从小就“知道神圣的书”——这就是圣经;这是圣经的别称，“能赐给你们智慧，使你们得救”。他说是圣经拯救了你。然后在第16节，他说，“圣经都是神所默示的，[不仅拯救了你们，而且]在教导、责备、纠正、训练义上有益;[圣经要使属神的人成为完全的人，或者]......得备，装备好各样的善事。

Now on the basis of that, look at chapter 4, verse 1, the next two verses, "I solemnly charge you [Timothy] in the presence of God and Christ Jesus, who is to judge the living and the dead, and by His appearing and His kingdom” - Do what? – “preach the word."   Why?   It's able to save.   It's able to teach.   It's able to reprove.   It's able to correct.   It's able to train in righteousness and to make the man of God adequate, thoroughly furnished unto all good works.   You see, the message is the Scripture and only the Scripture, and the means is preaching it, preaching it, preaching it.   The same Christ who preached peace made His preachers the heralds of His peace.

基于此，请看第四章第一节，接下来的两节经文，“我郑重吩咐你们〔提摩太〕在神和基督耶稣面前，他要审判活人和死人，并借着他的显现和他的国度”——做什么？– “传道”。为什么？它能够保存。它能够教学。它能够责备。它能够纠正。它能够在公义上受训，使属神的人充分，完全准备好行一切善事。你看，信息是圣经，而且只有圣经，手段就是传讲它，传讲它，传讲它。宣扬和平的基督使他的传道人成为他和平的使者。

The full krugma, the full preaching, the full preaching - follow it - involves justification, sanctification, glorification.   It is preaching with a view to evangelize, edify, and encourage.   It is preaching with a view to save and sanctify and secure.   First Corinthians 1:23, Paul says, "We preach Christ crucified."   Second Corinthians 4:5, he says, "We preach Christ as Lord."   First Corinthians 2:4 and 5, "We preach not the persuasive words of wisdom, but we preach God's wisdom."   We preach.

完整的 krugma、完整的讲道、完整的讲道——遵循它——涉及称义、成圣、荣耀。它是为了传福音、造就和鼓励而讲道。这是为了拯救、成圣和安全而传道。哥林多前书 1：23，保罗说：“我们传钉十字架的基督。哥林多后书 4：5 中，他说：“我们传基督为主。哥林多前书 2：4 和 5，“我们不是传智慧的话，乃是传神的智慧。我们讲道。

A further clear statement of his commitment to that is at the very end of Romans.   Chapter 16, verse 25, "Now to Him who is able to establish you according to my gospel and the preaching of Jesus Christ." What a statement.   God will “establish you” - literally strengthen you, set your feet in concrete, make you a rock, make you firm, mature, able by the preaching - by the preaching. “The preaching of Jesus Christ according to the revelation.”   You're going to preach about Christ according to God's revealed truth, which is Scripture, “which has been kept secret for long ages past, and now is manifested [in the New Testament], and by the Scriptures of the prophets,” which means the Old Testament.   So he says God will establish you.   How?   By the gospel which saves you and the preaching of Christ according to the full revelation of the mystery that is now revealed - that's the New Testament - and “the Scriptures of the prophets” - that's the Old Testament.   So if you're a preacher, you preach the Bible.

在罗马书的最后，他进一步明确地表明了他对此的承诺。第16章25节，“现在归于那能照我的福音和耶稣基督所传的道立你们的。多么好的声明。神会“建立你”——字面上坚固你，使你脚踏实地，使你成为磐石，使你坚定、成熟、能够通过讲道——通过讲道。“耶稣基督按照启示传道。”你要根据神所启示的真理，即圣经来传讲基督，“这真理在过去很久以前一直保守秘密，现在在[新约]和先知的圣经中显现出来”，即旧约。所以他说上帝会建立你。如何？借着拯救你们的福音，以及基督根据现在所启示的奥秘的完全启示所传的福音——这就是新约——和“先知的圣经”——这就是旧约。因此，如果你是传道人，你就传讲圣经。

Now let's go back to Titus again.   Paul says “the proclamation or the preaching to accomplish these three things, in this very defined mission, was entrusted to me.”   It's a very clear word here; this isn't something he chose to do.   You know that.   He was on the road to Damascus when God stopped him in his tracks and entrusted him with a responsibility of dealing with Him, that is, with Christ - and then with the responsibility of preaching for Him. He says, "I was entrusted with this."   It was a sacred trust from the Lord.   He's very clear about it.   First Timothy chapter 2, verse 7, he says, "I was appointed a preacher.   I was appointed a preacher and an apostle in order to teach the Gentiles in faith and truth."   “I was appointed.”   Who appointed him?   God did.   Second Timothy 1:11, "I was appointed a preacher and an apostle and a teacher."   Twice he said the same thing.   He was appointed to this.

现在让我们再次回到提多书。保罗说，“在这非常明确的使命中，完成这三件事的宣讲或传道，是托付给我的。这是一个非常明确的词;这不是他选择做的事情。你知道的。当他前往大马士革的路上时，上帝阻止了他的脚步，并委托他承担与他打交道的责任，即与基督打交道的责任，然后是为他传道的责任。他说：“我被托付了这件事。这是来自主的神圣托付。他对此非常清楚。提摩太前书第2章第7节说：“我被任命为传道人。我被任命为传道人和使徒，要用信心和真理教导外邦人。“我被任命了。”谁任命了他？上帝做到了。提摩太后书 1：11，“我被立为传道人、使徒、教师。他两次说同样的话。他被任命为此工作。

I just read you Colossians 1, verse 25, "I was made a minister according to the stewardship from God bestowed on me that I might fully carry out the preaching of the word of God."   “I was made a minister; I was entrusted with the stewardship.”   And so here, he says, not by the pleadings of God but by the commandment of God our Savior.   It wasn't ever optional with him; it was a divine command.   He never really had a choice about it.   God commanded him to preach.

我刚刚读了歌罗西书 1 章 25 节，“我是照着神所赐给我的管家职分立为传道人，使我能完全地传讲神的话语。“我被任命为牧师;我被委以管理职责。因此，他在这里说，不是出于神的恳求，而是出于神我们救主的诫命。这对他来说从来都不是可选的;这是神圣的命令。他从来没有真正的选择。上帝命令他去传道。

To show you how he felt about that, look at 1 Corinthians chapter 9 for a moment.   This is such a potent text and an inevitable one in this discussion for us to look at.   First Corinthians 9, verse 16, he says, "For if I preach the gospel” - and he does – “I have nothing to boast about."   Why does he say that?   Well, because of what he says immediately following: "For I'm under compulsion."

为了告诉你他对此的感受，请看哥林多前书第9章。这是一篇如此有力的经文，也是本次讨论中不可避免的经文，供我们研究。哥林多前书 9 章 16 节，他说，“因为我若传福音”——他确实传了——“我没有什么可夸耀的。他为什么这么说呢？好吧，因为他紧接着说：“因为我是被迫的。

In other words, “Look, if I chose to preach on my own volition, my own will, you might pat me on the back and say, ‘You're a noble guy, Paul, because out of all the things you could have done, you chose this.   That shows what a wonderful person you are.   You've got some deep character; you're a noble person. You're a commendable Christian because you chose to do the hard task, the most noble task, the most challenging and difficult task, yet the one with the highest spiritual dividends; you're a very noble Christian.’”

换句话说，“看，如果我选择凭自己的意愿、自己的意愿讲道，你可能会拍拍我的背说：'保罗，你是一个高尚的人，因为在你本可以做的所有事情中，你选择了这个。这表明你是一个多么出色的人。你有一些深刻的性格;你是一个高尚的人。你是一个值得称赞的基督徒，因为你选择做艰巨的任务，最崇高的任务，最具挑战性和最困难的任务，但却是精神红利最高的任务;你是一个非常高尚的基督徒。

But he says, "Look, you can't say that to me. I have nothing to boast about; I am under compulsion; I didn't ask for this. In fact, woe is me if I don't preach the gospel.   In other words, if I don't preach the gospel, God is going to curse me; that's what “woe” means.   There's no cause for personal boasting. I had to do it.   There's no cause for commending me. Not to do it would be to disobey God. I am under necessity; I am in serious trouble if I don't do it.   Woe is me.   God has laid this burden on me.”

但他说：“看，你不能这样对我说。我没有什么可夸耀的;我是被强迫的;我没有要求这样做。事实上，如果我不传福音，我就有祸了。换句话说，如果我不传福音，神就会咒诅我;这就是”祸患“的意思。没有理由夸耀个人。我必须这样做。没有理由称赞我。不这样做就是不顺服神。我迫不得已;如果我不这样做，我就会陷入严重的麻烦。我有祸了。神把这个重担放在我身上。

In fact, in Galatians 1 he says, "God set me apart even from my mother's womb, called me through His grace, was pleased to reveal His Son in me that I might preach Him among the Gentiles.   I didn't immediately consult with flesh and blood.   I didn't go up to Jerusalem even to go through any kind of ordination.   God did it all and it started from my mother's womb.   Preaching was not optional; I didn't choose it on my own, so don't commend me.   In fact, it was even against my will."   Verse 17, "For if I do this voluntarily, then I have a reward; but if against my will, then I have a stewardship entrusted to me."   “It's against my will.   I'm not a preacher because I want to be.   It's against my will,” he said.

事实上，在加拉太书第1章中，他说：“神把我从母腹中分别出来，借着他的恩典呼召我，喜悦地在我里面显明他的儿子，使我可以在外邦人中传他。我没有立即与有血有肉的人协商。我甚至没有上耶路撒冷去接受任何形式的任命。上帝做了这一切，从我母亲的子宫开始。讲道不是可有可无的;不是我自己选择的，所以不要表扬我。事实上，这甚至违背了我的意愿。第17节，“因为我若自愿这样做，就有赏赐;但如果违背我的意愿，那么我就有一项管家职责托付给我。“这违背了我的意愿。我不是因为我想成为一名传道人。这违背了我的意愿，“他说。

I can identify with that, personally.   God had to give me my own Damascus Road and throw me out of that automobile and slide me 120 yards or so down the highway on my backside and put me in bed for three months so that I could preach against my will.   That wasn't what I would have chosen for myself.   A stewardship was committed unto me.   There was no option for Paul, absolutely no option.

我个人可以认同这一点。神必须给我自己的大马士革路，把我从那辆汽车上扔下来，把我从高速公路上滑下 120 码左右，然后让我躺在床上三个月，这样我就可以违背自己的意愿讲道。这不是我为自己选择的。我有管家职分。保罗别无选择，绝对没有选择。

And then he very, very importantly identifies God in a special way.   "I was entrusted according to the commandment of God."   He could have said, "God almighty, God all powerful,” but he said, “God our Savior."   That's very, very important.   What he is saying is that God by nature is a savior.   God by nature is a savior from sin.   In fact, God as Savior is identified six times in the pastoral epistles: three times in 1 Timothy - chapter 1, verse 1; chapter 2, verse 3; chapter 4, verse 10; three times in Titus - Titus 1:3; 2:10; and 3:4.   Six times God is said to be “our Savior.”   And I only need to remind you that though you think of Jesus Christ as your Savior, it was God who initiated the saving plan.   Remember last time we talked about God wanting to give a redeemed and saved humanity to the second person of the Trinity as a love gift?   By the way, in Titus, Jesus Christ is also called Savior three times: the first of them is in verse 4, as you can note; then chapter 2, verse 13; chapter 3, verse 6.   But God is a savior, and so what he is saying is, "Look, by nature God is a savior, and in order to accomplish His saving purpose which He promised before time began to our Lord; in order to fulfill His saving purpose to demonstrate His love to His own Son, he called me to preach.   Yes, it was Christ who came to the earth and died and provided the saving sacrifice, but God is a savior.”

然后，他非常非常重要地以一种特殊的方式识别了上帝。“我是照神的诫命托付的。”他本可以说，“全能的神，全能的神”，但他说，“神，我们的救主”。这非常非常重要。他所说的是，上帝本质上就是一位救世主。神本质上是罪恶的救主。事实上，神作为救主在教牧书信中被确认了六次：在提摩太前书第1章第1节中，有三次;第 2 章第 3 节;第4章，第10节;在提多书中三次 - 提多书 1：3;2：10;和 3：4。上帝六次被称为“我们的救主”。我只需要提醒你，虽然你认为耶稣基督是你的救主，但拯救计划是神发起的。还记得上次我们谈到上帝想要将一个被救赎和拯救的人性作为爱的礼物交给三位一体的第二位吗？顺便说一句，在提多书中，耶稣基督也被称作救主三次：第一次是在第4节，正如你所注意到的;然后是第2章13节;第 3 章，第 6 节。但神是救主，所以他所说的是：“看哪，神本性是救主，为了完成祂在开始时间之前应许给我们的主的拯救旨意;为了完成他拯救的旨意，向他自己的儿子展示他的爱，他呼召我去讲道。是的，是基督降临世上并死了，并提供了救赎的祭物，但上帝是救主。

First John 4:14, "And we have beheld and bear witness of the Father that He has sent the Son to be the Savior of the world." The Father sent the Son to be the Savior because the Father had a saving purpose.   So it is God here who is Savior; it is God who had the plan to save the lost humanity as a love gift to the Lord.   God who desires to save sent His Son to be the Savior and now sends His preachers to preach the saving message.   “So it is God's saving purpose that is the reason why He has entrusted me with this preaching, with this preaching.”   He knew God's means was preaching.

约翰一书 4：14，“我们看见父，也为父作见证，他差遣子作世界的救主。天父差遣子成为救主，因为天父有拯救的目的。因此，在这里，神是救主;是上帝制定了拯救迷失人类的计划，作为送给主的爱的礼物。渴望拯救的神差遣他的儿子成为救主，现在又差遣他的传道人来宣讲拯救的信息。“因此，正是上帝的拯救目的，这就是他将这讲道、这讲道托付给我的原因。”他知道上帝的手段是传道。

Now as I noted for you earlier, in 1 Corinthians chapter 2, Paul shunned manipulative oratory.   He didn't do like many preachers do today.   He wasn't into manipulating his crowd.   He says in chapter 2, verse 1, of 1 Corinthians, "I didn't come with superiority of speech," that's oratorical ability.   “I didn't come to bowl you over with my, with my oration.   I didn't come with wisdom.”   He says, verse 4, "My message and my preaching...not in persuasive words of wisdom.”   “I didn't use technique; I didn't use manipulation; I didn't want your faith to rest on the wisdom of men” – literally, “the wisdom of their information or their approach."   He said, "I came to you with God's wisdom. I came to you in God's power.   I came to you in weakness, in fear, and in trembling."   He didn't use techniques that excite and stir and move people's emotions to achieve results.   He preached the Scriptures - listen to this - to the mind.

正如我之前为你们指出的，在哥林多前书第2章中，保罗避开了纵性的演讲。他不像今天许多传道人那样做。他不喜欢纵他的人群。他在哥林多前书第2章第1节说，“我不是带着言语的优越性来的”，这就是演讲能力。“我不是来用我的演讲来打败你的。我不是带着智慧来的。他在第4节说，“我的信息和我的讲道......而不是用有说服力的智慧之言。“我没有使用技术;我没有使用纵;我不想让你的信心建立在人的智慧上“——字面意思是”他们的信息或方法的智慧“。他说：“我凭着神的智慧来到你们那里。我靠着神的能力来到你们那里。我带着软弱、恐惧、战兢来到你们那里。他没有使用激发、激荡和感动人们情绪的技巧来达到效果。他向头脑传讲圣经——听着这句话。

Many preachers today, and I suppose through history, are good at the art of persuasion.   They know how to move people to respond without the Scripture being the issue.   They can manipulate them emotionally.   And frankly, that kind of stuff really prostitutes the preacher's stewardship because it makes him no different than a secular persuader. I want to talk about this for a moment because it is an issue.

今天的许多传道人，我想在历史上，都擅长说服的艺术。他们知道如何感动人们做出回应，而圣经却不是问题。他们可以在情感上纵他们。坦率地说，这种东西确实使传道人的管家职分变得娼妓，因为这使他与世俗的说服者没有什么不同。我想谈谈这个问题，因为这是一个问题。

A number of years ago a man named Duane Litfin, who is now pastoring back in Tennessee, wrote a very interesting article called, "The Perils of Persuasive Preaching." And there are a number of things in that article that are worth understanding, and I share them with you because I want you to be alert to what some people endeavor to do, and what you can see them endeavoring to do with crowds of people - that claim to be preachers - and in fact are not preaching the Word of God but are manipulating the people.

几年前，一位名叫杜安·利特芬（Duane Litfin）的人，现在在田纳西州牧养，他写了一篇非常有趣的文章，叫做“说服性讲道的危险”。那篇文章中有许多值得理解的事情，我与你分享，因为我希望你警惕一些人努力做什么，以及你可以看到他们试图对一群人做什么——他们自称是传道人——实际上不是在传讲上帝的话语，而是在纵人们。

In this particular book that Litfin in his article quotes, called Hypnotism: Fact and Fiction, Frederick Marcuse reports a research study conducted at a large eastern university.   The researchers attempted through hypnotic suggestion to induce a convinced and vocal atheist to become religious.   The attempt was so successful that it had to be halted and all suggestion removed from the subject's mind when his entire attitude toward religious faith changed after only three sessions, and for the first time in his life he began to attend church.   The investigators decided that the ethics of the situation prevented them from pursuing their research any further.

在利特芬在他的文章中引用的这本名为《催眠术：事实与虚构》的书中，弗雷德里克·马尔库塞 （Frederick Marcuse） 报道了在东方一所大型大学进行的一项研究。研究人员试图通过催眠暗示诱导一个被说服和直言不讳的无神论者成为宗教人士。这种尝试非常成功，以至于当他对宗教信仰的整个态度在仅仅三节课后就发生了变化时，他不得不停止尝试，并将所有建议从他的脑海中移除，并且他有生以来第一次开始去教堂。调查人员认为，这种情况的伦理阻碍了他们进一步进行研究。

They could literally make atheists religious by manipulating their minds.   While the example is admittedly a dramatic one, it serves to raise a monstrous question.   Would it be possible through hypnotic suggestion to create a believer quite apart from any work of the Holy Spirit? And would such a person really be a child of God?   Such questions, he writes, are not simply academic.   Psychologist James McConnell has said, "The time has come when if you give me any normal human being and a couple of weeks, I can change his behavior from what it is now to whatever you want it to be - if it's physically possible.   I can't make him fly by flapping his wings, but I can turn him from a Christian into a Communist, and vice-versa."

他们可以通过纵无神论者的思想来真正使无神论者成为宗教人士。虽然这个例子确实是一个戏剧性的例子，但它提出了一个可怕的问题。通过催眠暗示，是否有可能创造一个完全脱离圣灵工作的信徒？这样的人真的是上帝的孩子吗？他写道，这些问题不仅仅是学术性的。心理学家詹姆斯·麦康奈尔（James McConnell）曾说过：“现在是时候了，如果你给我任何一个正常人和几周的时间，我可以改变他的行为，从现在的样子变成你想要的样子——如果身体上可能的话。我不能通过拍打翅膀让他飞起来，但我可以把他从基督徒变成共产主义者，反之亦然。

Although researchers have shown that audiences are not merely so malleable as once thought, nevertheless skilled persuaders, including some who stand in the pulpit, are often able to exert a tremendous influence on other human beings.   And they do not have to resort to such dramatic methods as hypnotism.   Consider, for example, the words of the well-known social scientist Milton Rokeach, quote: "Suppose you could take a group of people, give them a twenty-minute pencil and paper task, talk to them for ten to twenty minutes afterward, and thereby produce long-range changes in core values and personal behavior in a significant portion of this group.   Suppose further that you could ascertain quickly and that you could predict accurately the nature and direction of these changes.   My colleagues and I have in the last five years achieved the kind of results suggested above.   As a result, we must now face up to the ethical implications that follow from the fact that it now seems to be within man's power to alter experimentally another person's basic values and control the direction of the change," end quote. That's from Psychology Today magazine.

尽管研究人员已经表明，听众并不像以前想象的那样具有可塑性，但熟练的说服者，包括一些站在讲台上的人，往往能够对其他人施加巨大的影响。而且他们不必诉诸催眠等戏剧性的方法。例如，考虑一下著名社会科学家米尔顿·罗基奇 （Milton Rokeach） 的话：“假设你可以带一群人，给他们一个 20 分钟的铅笔和纸任务，然后与他们交谈 10 到 20 分钟，从而在这个群体的很大一部分人中产生核心价值观和个人行为的长期变化。进一步假设您可以快速确定并准确预测这些变化的性质和方向。我和我的同事在过去五年中取得了上述成果。因此，我们现在必须正视以下事实所带来的伦理影响：现在似乎人类有能力通过实验改变另一个人的基本价值观并控制变化的方向，“最后引文。这是来自《今日心理学》杂志。

If you have any questions that that's true, just remember what I've told you in the past about how many psychologists are creating false memories and restructuring a person's entire life with fantasy and causing those people, by manipulating their thinking, to believe that it's the real story of their life.   And preachers who are gifted communicators and who are articulate and who use the emotional techniques and the sad stories and the tear-jerking approaches and who get the mood music playing behind the scene and can create the kind of manipulative environment can effect in people behavior changes - and even alter their basic values, and never need to use the Word of God.

如果你对这是真的有任何疑问，请记住我过去告诉你的，有多少心理学家正在创造错误的记忆，用幻想重组一个人的整个生活，并通过纵他们的思维，让这些人相信这是他们生命中的真实故事。传道人是有天赋的沟通者，善于表达，他们使用情感技巧、悲伤的故事和催人泪下的方法，让他们在幕后播放情绪音乐，并能够创造一种纵性的环境，可以改变人们的行为——甚至改变他们的基本价值观，而永远不需要使用上帝的话语。

But what is the result?   What is the ultimate result?   Is it true regeneration?   Of course not.   The only legitimate tool is the Scripture.   And the only legitimate bridge to change is the mind.   Litfin also says in this article, in an excellent article on attitude change in the Handbook of Social Psychology, volume 3, "Psychologist William McGuire suggests that human attitude change may be broken down into at least five steps or levels."   This is interesting. This is the process that people go through when they change attitudes: "attention, comprehension, yielding, retention, and action."   In other words, they move across that kind of spectrum.   They go from attention - something gets their attention - to comprehension, to yielding, to retention, and action.   And he writes, "The hearers must go through each of these steps if communication is to have ultimate persuasive impact.   And each depends on the occurrence of the preceding steps.   The traditional approach to homiletics seems to suggest that the goal of preaching is the third step, yielding.   And probably you have experienced that.   There was attention; the preacher got your attention, and then there was a certain amount of comprehension, and then they started to talk about you need to surrender, you need to yield, they started to play the organ, the mood music began.   Maybe you have been in a meeting where they played and they played and they kept telling people, ‘Raise your hand, come down the aisle,’ and they tried to force or manipulate the yielding, and not with clarifying truth but with sounds and sights, and they'll even tell you – ‘We have all these people that we start down the aisles just to prime the pump because it gets a flow going, and people get caught in the flow.’   That is sheer manipulation."

但结果如何呢？最终的结果是什么？是真正的再生吗？当然不是。唯一合法的工具是圣经。唯一合法的改变桥梁是思想。利特芬还在本文中说，在《社会心理学手册》第 3 卷中一篇关于态度改变的优秀文章中，“心理学家威廉·麦奎尔认为，人类态度的改变可以分为至少五个步骤或级别。这很有趣。这是人们改度时所经历的过程：“注意力、理解、屈服、保留和行动”。换句话说，他们跨越了这种光谱。他们从注意力（某件事引起他们的注意）到理解、屈服、保留和行动。他写道，“如果沟通要产生最终的说服力，听众必须经历这些步骤中的每一个。每个都取决于前面步骤的发生。传统的讲道方法似乎表明，讲道的目标是第三步，屈服。可能你已经经历过。有人关注;传教士引起了你的注意，然后有了一定的理解，然后他们开始谈论你需要臣服，你需要屈服，他们开始演奏管风琴，情绪音乐开始了。也许你参加过一次会议，他们演奏，他们演奏，他们一直告诉人们，'举手，走下红毯'，他们试图强迫或纵屈服，不是用澄清真相，而是用声音和景象，他们甚至会告诉你——'我们有所有这些人，我们开始走过道只是为了给泵启动，因为它会让水流流动起来， 人们就会陷入潮流中。这纯粹是纵。

I'm not saying people can't be converted in a situation like that, but I am saying people who aren't being converted get swept up in it.   The people who are converted are converted because they comprehend the truth and because the Spirit of God effects the transformation.

我并不是说人们不能在这样的情况下获得转变，而是说那些没有得到转变的人会被卷入其中。获得转变的人之所以获得转变，是因为他们领悟了真理，也因为神的灵影响了转变。

Now, Litfin says, "I suggest that the preacher's goal should not be viewed as the yielding step at all, but the previous step, comprehension."   And I want to let you know that I agree with that absolutely. I think it is the preacher's responsibility to get attention and comprehension, and it is the Holy Spirit's responsibility to produce yielding, retention, and action.   That's not my job.   It's not my task to manipulate you to do something emotionally.   All the slick techniques, all the gospel marketing packages, all the pulpit histrionics of jumping and stomping and flailing around and beating the organ and doing whatever they do to create the mood - all the sad stories, the mood music, the endless invitations, the hand-raising, the walking - all of that kind of pressure - is not preaching the Word.   It has nothing to do with comprehension.   The decision of yielding, surrendering, and then retaining and acting is between the hearer and God, and not the hearer and the preacher; it is the Holy Spirit's work.   Preaching is proclaiming saving truth, sanctifying truth, and strengthening truth from Scripture; the rest is up to the Holy Spirit.

现在，利特芬说，“我建议，传道人的目标根本不应该被视为屈服的步骤，而应该被视为前一步，即理解。我想让你知道，我绝对同意这一点。我认为传道人的责任是引起关注和理解，圣灵的责任是产生屈服、保留和行动。这不是我的工作。纵你在情感上做某事不是我的任务。所有巧妙的技巧，所有的福音营销方案，所有跳跃、跺脚、挥舞、敲打管风琴的讲台表演，以及他们所做的一切来营造气氛——所有悲伤的故事、情绪音乐、无休止的邀请、举手、行走——所有这些压力——都不是传道。它与理解无关。顺服、顺服、然后保留和行动的决定是在听道者和神之间，而不是听道者和传道者之间的决定;这是圣灵的工作。讲道是宣扬得救的真理，使真理成圣，并加强圣经中的真理;剩下的就看圣灵了。

So Paul says, “I was entrusted with the proclamation; that's all I can do.   All I can do is get their attention and bring comprehension. And the message is the Scripture.”   And since the message is the Scripture, beloved, it should be patently obvious to everyone that the proper kind of preaching should be expository preaching.   It's the only legitimate way to be true to the divine message.   You know as well as I know that I could manipulate people with stories.   I mean, you can tell a tear- jerking story and effect emotional trauma on people. And you can, you can move people with things other than the Scripture, but you're working on their feelings and not on their mind.   The message is Scripture, and if the message is Scripture and the preacher is to preach the message, he has to preach the Scripture, and preaching the Scripture means you must exposit the Word.   It's strange to me, but the Master's Seminary stands in some ways unique with just a few other seminaries across this country that are interested in teaching people how to do expository preaching.   How hard is it to figure out we should be doing that?

所以保罗说：“我受托传道;这就是我能做的。我能做的就是引起他们的注意并带来理解。信息就是圣经。亲爱的，既然信息是圣经，那么每个人都应该清楚地知道，正确的讲道应该是释经式的讲道。这是忠于神圣信息的唯一合法方式。你和我一样知道，我可以用故事来纵人们。我的意思是，你可以讲述一个催人泪下的故事，并给人们带来情感创伤。你可以用圣经以外的东西来感动人们，但你是在他们的感受而不是他们的思想上工作。信息是圣经，如果信息是圣经，而传道人要传讲信息，他就必须传讲圣经，而传讲圣经意味着你必须揭露圣经。这对我来说很奇怪，但大师神学院在某些方面与全国其他几所有兴趣教人们如何进行解经式讲道的神学院不同。弄清楚我们应该这样做有多难？

By the way, I was happy when Dick Mayhue, the dean of our seminary, told me that the book that our faculty wrote on expository preaching was given the award "Book of the Year" by the Preaching Journal, which is the professional journal of preaching.   They named it book of the year.   Also the EPA, the Evangelical Press Association, has nominated it for the Gold Medallion Award, and it's been nominated even in Christianity Today for book of the year in its field.   Obviously that book is having an impact because there's such, there's such a deadness out there in terms of understanding the importance of expository preaching.   A preacher's job is not to force his people by some manipulative process to yield.   His job is to make them comprehend the Word of God, which will save them, sanctify them, and strengthen them.

顺便说一句，当我们神学院的院长迪克·梅休（Dick Mayhue）告诉我，我们教师写的关于说明式讲道的书被《讲道杂志》（Preaching Journal）授予“年度最佳书籍”奖时，我很高兴。他们将其命名为年度最佳图书。此外，EPA（福音派新闻协会）也提名了它获得金奖章奖，甚至在《今日基督教》中也被提名为该领域的年度图书。显然，这本书正在产生影响，因为在理解解经式讲道的重要性方面，存在着如此的死气沉沉。传道人的工作不是通过某种纵过程强迫他的会众屈服。他的工作是让他们理解上帝的话语，这将拯救他们，使他们成圣，并坚固他们。

And what does it mean when we say “expository preaching?”   “To exposit” simply means to explain the meaning.   It means to preach the Bible in such a way that the meaning of the Bible passage is presented entirely and exactly as it was intended by God.   That's the challenge - the divine Word coming through the preacher.   Walt Kaiser wrote in his wonderful book, Toward Exegetical Theology, quote, "It's no secret that Christ's church is not at all in good health in many places of the world.   She's been languishing because she has been fed as the current line has it `junk food,' all kinds of artificial preservatives and all sorts of unnatural substitutes have been served up to her.   As a result, theological and biblical malnutrition has afflicted the very generation that has taken such giant steps to make sure its physical health is not damaged by using foods or products that are carcinogenic or otherwise harmful to their physical bodies.   Simultaneously a worldwide spiritual famine resulting from the absence of any genuine publication of the Word of God continues to run wild and almost unabated in quarters in the church."   We've got to get back to preaching the Word of God - what a calling, what a calling.   That's our calling.   That's what God has commanded us to do.

当我们说“释经式讲道”时，这意味着什么？“揭露”只是解释其含义。它的意思是以这样一种方式传讲圣经，使圣经经文的含义完全完全地按照上帝的旨意呈现。这就是挑战——神圣的话语通过传道人传来。沃尔特·凯撒（Walt Kaiser）在他精彩的著作《走向释经神学》（Towards Exegetical Theology）中写道：“众所周知，基督的教会在世界上许多地方都一点也不健康。她一直在苦苦挣扎，因为她被喂饱了，就像现在的“垃圾食品”一样，各种人工防腐剂和各种非天然替代品都被提供给她。结果，神学和圣经营养不良折磨着这一代人，他们采取了如此大的措施，以确保自己的身体健康不会因使用致癌或对身体有害的食物或产品而受到损害。与此同时，由于缺乏任何真正的上帝话语出版而导致的全球属灵饥荒继续肆虐，在教会的各个地方几乎有增无减。我们必须回到传讲上帝的话语上——这是多么大的呼召，多么大的呼召。这是我们的使命。这就是上帝命令我们要做的。

Well, we didn't even get to verse 4, did we?   Is time gone?   It is.   Well, what I told you was true.   Just so you cannot get off the hook; you're saying, "Well, I'm glad you were talking to yourself.   I'm not a preacher."   Listen to Mark 16:15; He said to them, "Go into all the world and preach the gospel to all creation."   You may not have a pulpit like I do, but you have a mandate from God - Don't you? - to preach the truth, to proclaim it wherever you can.

好吧，我们甚至没有读到第 4 节，不是吗？时间一去不复返了吗？是的。好吧，我告诉你的是真的。只是为了让你无法摆脱困境;你在说，“好吧，我很高兴你在自言自语。我不是传教士。请听马可福音 16：15;耶稣对他们说：“你们往普天下去，把福音传给万物。你可能没有像我那样的讲台，但你有上帝的命令——不是吗？- 传讲真理，尽你所能宣扬真理。

Father, thank You for our time in Your Word this morning and the reminder of the priority of the means of preaching.   God, raise up many preachers right out of this congregation.   What a task, what a duty, what a privilege, what an amazing calling to stand in the line of the prophets and Christ Himself and the apostles - the preachers of the past who proclaim the Word.   O God, I pray that You will raise up many preachers.   We thank You for those men in our seminary who are learning now to preach Your Word; who will bring the message that saves and sanctifies and strengthens, the message that justifies and sanctifies and gives hope for glorification; who will faithfully open the book and teach it.   God, raise them up and make them powerful as was Paul.   And may all of us reach the potential, wherever it is that we can preach truth, to whatever small congregation from whatever small pulpit, even a one-on-one.   Make us faithful to be proclaiming Your truth.   We pray in Your Son's name.   Amen.

天父啊，感谢你今天早上在祢的话语中抽出时间，提醒我们讲道的方式是优先的。神啊，从这会众中兴起许多传道人。站在先知、基督本人和使徒的后裔中，这是多么奇妙的任务，多么的职责，多么特权，多么奇妙的呼召。神啊，我祈求你兴起许多传道人。我们为我们神学院里那些现在正在学习传讲祢话语的人而感谢你;他们将带来拯救、成圣和坚固的信息，使人称义、成圣并给人荣耀的希望的信息;他将忠心地打开这本书并教导它。神啊，兴起他们，使他们像保罗一样大能。愿我们所有人都能发挥潜力，无论我们在哪里，都可以从任何小讲台上向任何小会众传讲真理，即使是一对一的。让我们忠心宣扬你的真理。我们奉你儿子的名祷告。 阿门。