讲道与圣经神学_27_圣经神学与讲道的特性
Preaching and Biblical Theology Session 27
讲道与圣经神学第27讲。
Chapter 3, 第3章，Biblical Theology and the Character of Preaching, 圣经神学与讲道的特性。我们上一讲完成了第二章，Biblical Theology and the Authority of Preaching, 圣经神学与讲道的权柄或者权威，那一段专门是讲圣经里的神的道是主权的、大有权柄的道、大有权柄的话语。
第3章，圣经神学与讲道的特性，英文63（页），中文77页，Without authority preaching is denature. 讲道若没有权柄的话讲道的本质就脱去了，but authority even understood in terms of biblical theology is not the whole of preaching. 但是权柄，就算是好好的从圣经神学的角度去了解权柄呢，也不是讲道的全部。Other characteristic aspects on a minister of the Word are renewed through the other standing of redemption history. 当我们再一次的重新的去了解救赎历史，我们重新的了解圣经神学救赎历史的时候呢，我们会看到传道事工（ministry of the Word，)其他的特别的层面的，one such insight is to be found in what we may call the perspective of preaching. 其中一方面的洞见就是我们可以说这个讲道观， perspective of preaching, 讲道这个的观点角度。we proclaimed the fullness of the authority of the gospel in the new situation. 我们是在一个新的处境那里宣讲福音的权柄的丰满的。a situation which the study of biblical theology has helped us to appreciate这个新的处境呢，是因为学习圣经神学让我们更加的体会到。那我先预告这个新的处境新的环境是什么呢？就是耶稣基督已经复活升天，圣灵已经降临了。We see Simon Peter standing before the assembled Sanhedrin , 我们看到西门彼得站在犹太公会,聚焦好的犹太工会的面前，Peter, the fisherman, 渔夫彼得,before the learned and powerful rulers of his nation, 站在这个国家的那些有学问、有权柄的统治者的面前。
It is not the mocking glance of a maid servant to the now faces him, 现在他面对的不再是一个使女的有一点嘲笑的眼光，or the eyes of slaves and soldiers gleaming in the darkness beside the chocolate fire.也不是那些奴隶和兵丁，在黑暗中在炭火面前取暖的那些的眼睛。No, 不是的，不是使女，不是奴隶，不是兵丁。Peter, who was a coward in a courtyard, 彼得当时在庭院里是一个的胆怯的人，now stands before the court. 现在站在法庭的面前了。 Annas，Caiaphas, 亚那，大祭司该亚法，Caiaphas is the high priest, Sadducees in rich clothing，穿着华丽衣服的撒都该人，contemptuous pack pharisees， 那些看不起人的法利赛人，the learned Gamaliel, 那位有学问的迦玛列。Peter sees them circled about on the benches of authority, 现在彼得看到他们围着他、都坐在他们的带有权柄的座位上，hate is in the voice of the high priest, 大祭司的声音里面蛮有憎恨，we strictly charged you not to teach in this name, 我们不是严严的禁止你不可奉这名教训人吗？and behold thee have filled Jerusalem with your teaching and intend to bring this man’s blood upon us. 你们倒把你们的道理充满了耶路撒冷，想要叫这人的血归到我们的身上（使徒行传5:28）。
彼得是否这样的回答呢？“哦，不是的，尊敬的老师、老板、大人，我们没有意图要做这种事，我们并没有做任何的控告啊，我们也不知道原来事情这么严重，我们完全承认你们法律上的权柄的。假如我们可以有你们的允许退一步去加利利，我可以保证以后不会再有我们这种的不遵从律法的事。”Why did not Peter respond in such a way? How could such boldness be possible as we hear an answer that he gave?为什么彼得不是这样来回答呢？他在做答的时候那种大胆的胆量是怎么样可能的？we must obey God rather than men. 顺从神不顺从人是应当的（使徒行传5:29-32）。5:30 The God of our fathers raised up Jesus, whom ye slew and hanged on a tree. Him hath God exalted with his right hand to be a Prince and a saviour, for to give repentance to Israel, and forgiveness of sins. And we are his witnesses of these things; and so is also the Holy Ghost, whom God hath given to them that obey him（Acts 5:29-32）.
使徒行传5:29-32你们挂在木头上杀害的耶稣，我们祖宗的 神已经叫他复活。神且用右手将他高举，叫他作君王、作救主，将悔改的心和赦罪的恩赐给以色列人。我们为这事作见证， 神赐给顺从之人的圣灵也为这事作见证（使徒行传5:29下到32节）。
Many insufficient reasons have been offered for Peter’s boldness. 学者们提供彼得的胆量各种不充足的原因，Peter was suddenly not demonstrating the human capacity to do better when given a second chance. 彼得所展示的绝对不是，当一个人有第二次机会的时候呢，人只有能力会做的更好的，绝对不是这样子。neither is the forceful national Peters penitent grief after the cock crowing. 这里彼得胆量也不是因为他忏悔，忧伤，就是鸡叫之后的忧伤，所以他有这么大胆量的，不是的，and in his forgiveness us by the risen Christ, 彼得的胆量也不是因为有了复活的基督赦免他的罪，所以不要随便的去找人的心里面的动机跟心情。
第一段，the time in which we preach, 本章的第一段，我们在什么时候（或者时代）讲道。 There is a more specific ground for boldness evidence in Peter’s own words. 彼得亲自所讲的话里面，很明显有一个更清楚的胆量的原因，或者基础，it is the totally new perspective but Peter has, which rings from every sentence. 因为彼得所讲的每一句话里面很响亮的说出一种崭新的观点角度。he’s stands in anew situation. 他站在一个新的立足点，it is not simply that Peter is different. 事情不仅仅是说彼得这个人改变了，everything is different宇宙改变了，Peter’s witness is sort of Triune God, 彼得是为了三一真神做见证的，whose plan of salvation has been fulfilled, 三一真神的救赎计划已经成就了，in the resurrection and ascension of His Christ. 就是因为神的基督复活了，升天了。He witnesses first two God the Father who exalted Jesus，首先彼得为父神，就是高举基督的父神做见证， the sovereign power of God has been manifested. 上帝主权的能力彰显了。the opposition of the Sadducees in the whole Sanhedrin is useless， 撒督该人和整个的犹太公会的抵挡是毫无用途的，they lifted Jesus to a cross, 他们把耶稣基督举起在十字架上，but God has lifted him to the throne of heaven. 但是上帝高举他到天上的宝座那里，the thought of Psalm 110: 诗篇110里面的思想，refers to Jesus Himself and prominent in the apostolic kerygma is present here. 这里我们就看到了诗篇110：是耶稣基督自己所暗指过的，也是在使徒的kerygma，他们的讲道中显著的。
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The power of the Father establishes the kingdom of the Son. 父神的能力建立圣子的国度，Sit thou at my right hand, until I make thine enemies thy footstool. 耶和华对我主说，你坐在我的右边，等我使你的仇敌做你的脚凳。The precise language here throws even greater emphasis on God’s power. 这里所用的词汇呢就更加的强调上帝的能力，this deed has been wrought by God’s right hand. 这件事情 由上帝的右手做成的，Psalm 118: the song of triumphal entry has found its fulfillment, 诗篇118就是凯旋回到基督的城里的诗篇应验了。第15节、16节，the right hand of the LORD doeth valiantly. The right hand of the LORD is exalted:耶和华的右手施展大能！耶和华的右手高举。22-25节，The stone which the builders refused is become the head stone of the corner. 匠人所弃的石头，已成了房角的头块石头。this is Jehovah’s doing. 这是耶和华所做的，it is marvelous in our eyes, 在我们眼中看为希奇。This is the day which Jehovah hath made, 这是耶和华所定的日子，we will rejoice and be glad in it .我们在其中要高兴欢喜。
Peter’s new orientation is not humility to a new realization of the power of God and his accountability to God. 彼得这个新的观点这个定位不仅仅因为他重新的体会上帝的大能，或者他是要向上帝负责的，不仅仅是如此，There has been a new indeed the new manifestation of that power. 是的，上帝新的一次彰显他的大能，是那个那一次的最重要的一次的大能的全新的彰显，we must obey God，我们必须顺从神，for we have seen in His right hand exalted in power,因为我们看到上帝的右手大能的被高举了。At one with Peter’s conscious of the power of God and exaltation of Christ, 不单单彼得意识到上帝大能的高举基督，彼得不单单意识到这个，另外一件事情是同时的，is His understanding of the saving purpose of God in that exaltation. 不单单意识到上帝的大能，还意识上帝高举基督的目的，那个救赎的目的，上帝的大能、上帝的救赎的目的。
It is impossible for us to imagine the sense of utter shock.我们不可能想象到彼得或者门徒们那种的完全的震撼的意识，the total dismay which engulfed the disciples at the crucifixion of Jesus Christ. 就是耶稣基督被钉在十字架上的时候，门徒们是被怎么样一种的沮丧笼罩着。For Peter this experience must have been extreme and deep. 对彼得来说，这次的经历必定是非常的极端的，深刻的。It must be remembered that, 我们必须要记得， It must be remembered that西门彼得跟耶稣之间的关系，不仅仅是友谊跟爱的关系，it was a religious bond that linked Peter with the Savior. 彼得与他的救主之间的关系是一个信仰宗教性的连接，When all were forsaking Jesus, 所有人离弃耶稣基督的时候，Simon Peter had confessed him as the very Son of God. 西门彼得就承认耶稣基督是神的儿子。How could the Prince of life be murdered？生命之主怎么可能被谋杀掉呢？How could the Son of God be dead? 神的儿子怎么可能死的呢？Yet the very depths of that despair, 就是这个深沉的绝望，prepared the way for Peter’s new understanding of the combination of saving purposes of God. 预备了彼得去重新的去理解，上帝就救赎的计划、目的，达到高峰了、巅峰了。not only has death been thrown away in victory, 不单死亡在胜利中吞灭掉，in the light of his Scriptures and in the light of his new understanding with his eyes open to perceive the scriptures. 彼得的眼睛开了，他的理解心窍开了去明白圣经。Peter recognize the death itself, the death itself was part of the victory. 不单单是死亡被吞灭，耶稣基督死本身就是这个胜利的一部分。He understood that according to the scriptures, 彼得看现在明白，根据旧约圣经，Christ must need suffer, 基督必须受苦，and entering His glory. 必须进入祂的荣耀中的。参考路加福音24:25-27，还有44-47节。
Repeatedly in the Book of Acts, 使徒行传里面多次的，we find evidence of Peter’s revering recognition of the fulfillment of the purposes of God. 多次的我们看到彼得存敬畏的心承认，这些上帝的旨意上帝的计划成就了，成就了。使徒行传3:18，But those things, which God before had shewed by the mouth of all his prophets, that Christ should suffer, he hath so fulfilled. 但神曾借着众先知的口预言基督将要受害，就这样的应验了。Christ was delivered (up) by the determinate counsel and foreknowledge of God (Act. 2:23). 使徒行传2:23，基督被交在人的手中是按着上帝的定旨和先见。
This saying new perspective, 同样的这个崭新的观点角度，appears in Peter’s witness to the sovereignty of Christ, Savior in His exaltation. 当彼得见证耶稣基督他的救主被高举基督那个主权的时候，彼得的见证我们也看到他的新的观点。He sees Him exalted as a Prince. 彼得看到耶稣基督他是这么一个君王被高举的，in divine messianic glory, 耶稣基督在他的神的弥赛亚的这个荣耀中，He is over His own and over all the world. 耶稣基督掌管所有属祂的人，掌管全世界，祂在属他的人以上，祂在整个世界以上。
The terms Prince and Savior fall naturally together, 身为君王身为救主两者是很自然的连接在一起。In the Old Testament background，假如我们看旧约的背景的话呢，the term Savior is a kingly title, “救主”这个名称是一个君王的头衔，in its ultimate force it marks the salvation of God itself. Savior，“救主”这个词呢至终的意义就是上帝亲自成就的救恩。Peter is confessing that Christ on the throne is the Lord of salvation. 彼得在这里承认的是耶稣基督，坐在宝座上的耶稣基督，就是那位救恩、拯救的主宰，the Lord of salvation, 拯救的主。He, who is mighty to save, gives the Israel to get off His exaltation. 那位大能拯救的主现在将基督高举的恩赐赐给以色列，什么恩赐呢？Repentance，悔改这个恩典，and remission of sins，还有赦罪的恩典。sovereign and gracious gifts , these, 这些都是上帝主权的恩典、都是主权的恩赐，这就是上帝主权的恩赐，也是上帝恩典的恩赐，gifts which could come only from God, 这些只有上帝才能够赐的恩赐，sovereign and gracious主权的白白的恩典的恩赐。
Knowledge of the power and the savings purpose of his ascended Lord, 彼得认识到他那个升天的主耶稣的大能和他的救赎的计划，他认识到了，cast fear out of the heart of Simon Peter. 所以他心里面的惧怕被除去了。the glance of the Savior in his sufferings had moved Peter from oaths of the denial to tears of repentance, 是的，当他的救主受苦受难的时候看一看彼得，就让彼得从发誓不认耶稣转到流泪的忏悔。But now, 但是现在呢，the witness of the Spirit to the glory of that same Savior, 现在圣灵见证同一位救主的荣耀，on the throne of heaven, 坐在天上的宝座上，现在呢，lifts Peter to the holy boldness of a witness，让彼得提升到作为一个见证人这种圣洁的胆量。
We sense that just as Stephen looked up to heaven，我们看到正如司提反仰天注目，as he rendered the supreme martyr. 当他做见证以致殉道，“见证”、“殉道”是同一个字根。and saw the glorified Christ out at right hand of God. 就看到了基督在父神的右边的荣耀的时候呢，正如如此，so Peter also, 同样的，彼得looks up with the eye of faith, 以信心的眼睛仰望，recognizing that, 他认出，he stands in the new age. 现在彼得是站在这个新的世代，the time of fulfillment, 应验的、成全的、成就的时代， the time of the coming in of the Kingdom of God with power. 就是上帝的国度大能的来到的时代。The evidence of that power is all abounding within him. 上帝的国度的来到的大能围绕着彼得，上帝国度的大能 也在彼得的心中，he stands with the 12. 彼得代表12位使徒们，他与他们站在一起的，
The apostolic witness of the new Israel, 新的以色列的使徒见证，confront the apostate judges of the old. 面责那些旧的以色列的离经背道的法官们。使徒们代表新的以色列12个支派，面向这些旧以色列的离经背道的不信的法庭、犹太公会。They have been made witnesses through the reality of Christ’s exaltation，因为耶稣基督被高举的，这个是个真实，透过这个真实的高举呢，使徒们成为见证人了，because He is enthroning at the right hand of God,因为耶稣基督坐在父神的右边，He has sent forth the Spirit into their hearts. 祂就差遣了圣灵进入到他们的心里，we are his witnesses of these things; and so is also the Holy Ghost, whom God hath given to them that obey Him. 我们为这个事做见证，神赐给顺从之人的圣灵也为这事做见证的（使徒行传5:32）。
Our preaching cannot have the boldness or the urgency of Peter’s. 我们讲的不可能好像彼得这样的充满着胆量，充满着迫切性，unless we have understood the perspective from which his addresses are formed. 除非我们了解到彼得的讲道是由这种新的观点角度所塑造的，the perspective of the whole New Testament, 就是整本新约圣经的观点角度，biblical theology has here rendered a great service at church. 在这方面圣经神学特别为教会带来一个很重要的服侍。On all sides it is recognized that any who would take the New Testament seriously must be confronted by eschatology. 所以在神学研究的各派的学者们都承认，假如你要严肃的证实新约圣经的话，你看到的就是末世论。也就是基督的道成肉身，他的死跟复活，所以说末世。Peter’s witness must serves the soul of every preacher, 彼得的见证必须让每一位传道者自己反省，自己查看自己的心灵，If a man can not believe in Christ ascension， 假如你不相信基督真的复活升到天上，he cannot preach the apostolic gospel.你就不可能讲使徒的福音，or know the power Pentecost. 也不可能经历到五旬节的大能的。你必须相信基督真正的肉身复活了、升天了，基督是神人二性的复活，神人二性的升天的。For Peter, 对彼得来说，Christ heavenly rule is no more a myth, than his crucifixion was, 对彼得来讲，耶稣基督的钉十字架不是一个神话，他上到天上统治万有也不是一个神话。
那下面呢，我们再来继续来看自由派是不相信基督的复活跟升天的，那我们福音派相信的人呢，又怎么样？要更加的纠正我们的态度，来符合彼得这种的胆量、权柄和大能的。我们下一讲继续来讲。
那这一章、第3章是讲什么？讲讲道的特点，其中一个就是我们现在在怎么样的一个时代、什么时刻讲道的？答案是：上帝的救赎计划已经到了这个巅峰，就是耶稣基督复活、升天、坐在父神的右边。
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