第01章 圣经关于城市布道的教训
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第01章 圣经关于城市布道的教训
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Chapter 1—Lessons From Scripture Regarding City Evangelism
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《旧约时代》 洪水以前的世界——以诺
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城市布道最早的榜样——以诺与上帝同行，但他没有居住在……为各样凶暴及罪恶所污染的城市中。——《文稿》，1903年第94号?(《布道论》78).{MTC 11.1}[1]
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(The Old Testament)
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THE ANTEDILUVIAN WORLD—ENOCH
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Earliest Example of City Evangelism.—Enoch walked with God, and yet he did not live in ... any city polluted with ... violence and wickedness.—Manuscript 94, 1903?(Evangelism, 78).?{MTC 11.1}[1]
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以诺没有与恶人住在一起——以诺没有与恶人住在一起。……他让自己和家庭尽可能处在纯洁的气氛之中。有时他带着上帝所托付的信息前往世界的居民那里。……他传完信息以后，总是把一些接受警告的人带回他退隐之处。——《文稿》，1900年第42号?(《主必快来》,184){MTC 11.2}[2]
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Enoch Did Not Live With the Wicked.—He [Enoch] did not make his abode with the wicked. ... He placed himself and his family where the atmosphere would be as pure as possible. Then at times he went forth to the inhabitants of the world with his God- given message. ... After proclaiming his message, he always took back with him to his place of retirement some who had received the warning.—Manuscript 42, 1900?(Maranatha, 184).?{MTC 11.2}[2]
§10
以诺的方法应成为我们的方法——要制定聪明的计划，以便……尽可能有利地完成工作。由于大城市中的罪恶不断增多，我们将不得不越来越多地从边区村落的中心点对城市作工。这就是以诺在洪水前作工的方式，那时罪恶在各居民区风行，地上满了强暴。——《评论与通讯》，1906.9.27{MTC 11.3}[3]
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Enoch’s Methods Will Become Our Methods.—Wise plans are to be laid, in order that ... work may be done to the best possible advantage. More and more, as wickedness increases in the great cities, we shall have to work them from outpost centers. This is the way Enoch labored in the days before the flood, when wickedness was rife in every populous community, and when violence was in the land.—The Review and Herald, September 27, 1906.?{MTC 11.3}[3]
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亚伯拉罕的祈祷是出于怜爱生灵的心——罗得虽然住在所多玛，却与城中居民的罪孽无分。亚伯拉罕认为在那人烟稠密的城中必有其他敬拜真神的人。因此他恳求说：“将义人与恶人同杀，……这断不是祢所行的；审判全地的主，岂不行公义吗”（创18:25）？亚伯拉罕不仅求一次，而是求了多次。主每次都允准了他的祈求，他就越发胆壮，不断地恳求，直到上帝应许他，若在那里能找到十个义人，也不毁灭那城。{MTC 11.4}[4]
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SODOM
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Love for Souls Motivated Abraham’s Prayer.—Though?Lot had become a dweller in Sodom, he did not partake in the iniquity of its inhabitants. Abraham thought that in that populous city there must be other worshipers of the true God. And in view of this he pleaded, “That be far from Thee to do after this manner, to slay the righteous with the wicked: ... that be far from Thee: Shall not the Judge of all the earth do right?” Abraham asked not once merely, but many times. Waxing bolder as his requests were granted, he continued until he gained the assurance that if even ten righteous persons could be found in it, the city would be spared.?{MTC 11.4}[4]
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亚伯拉罕的祈祷是出于一颗怜爱将亡之生灵的赤心。他虽然憎恶那败坏之城的罪恶，但他仍希望罪人可以得救。他对于所多玛所表示的深切关怀，乃是我们向不悔改的人所应有的热心。我们应当恨恶罪恶，但应当怜爱罪人。在我们周围尽是走向沦亡的人，像所多玛所遭遇的沦亡一样无望，一样可怕。每天总有一些人的宽容时期届满了。每一时总有一些人走到上帝慈怜所不能及的地步。何处有警告和劝勉的声音嘱咐罪人逃避那可怕的厄运呢？何处有伸出的手把他们从死亡中拉回来呢？何处有谦卑和坚信的人在上帝面前为他们代求呢？——《先祖与先知》139，140（1890）{MTC 12.1}[5]
§16
Love for perishing souls inspired Abraham’s prayer. While he loathed the sins of that corrupt city, he desired that the sinners might be saved. His deep interest for Sodom shows the anxiety that we should feel for the impenitent. We should cherish hatred of sin, but pity and love for the sinner. All around us are souls going down to ruin as hopeless, as terrible, as that which befell Sodom. Every day the probation of some is closing. Every hour some are passing beyond the reach of mercy. And where are the voices of warning and entreaty to bid the sinner flee from this fearful doom? Where are the hands stretched out to draw him back from death? Where are those who with humility and persevering faith are pleading with God for him?—Patriarchs and Prophets, 139, 140. (1890)?{MTC 12.1}[5]
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基督徒能对城市发挥重大的影响——上帝既愿为十个义人的缘故不灭所多玛，若是每一个自称信奉基督之名的人也披上基督的义，上帝子民的忠心就会导致何等大的为善影响啊！——《时兆》1895.5.2（《一同在天上》104）{MTC 12.2}[6]
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Christians Can Greatly Impact Cities.—If God would have saved Sodom for the sake of ten righteous persons, what would be the influence for good that might go out as the result of the faithfulness of the people of God if every one who professed the name of Christ were also clothed with His righteousness?—Signs of the Times, May 2, 1895?(In Heavenly Places, 104).?{MTC 12.2}[6]
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许多人会回应上帝的召唤——尼尼微人虽然变成那么邪恶，但还没有完全沉溺于罪恶之中。上帝“看见一切的世人”，并“看见各样宝物”（诗33:13;伯28:10）。祂也看见尼尼微城中有许多人在追求更高尚、更善良的生活。这些人只要得到认识永生上帝的机会，就会放弃恶行，敬拜真神。因此上帝凭祂的大智慧，以确切的方式向他们显示，尽可能地引领他们悔改。{MTC 12.3}[7]
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NINEVEH
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Many Will Respond to God’s Call.—Nineveh, wicked though it had become, was not wholly given over to evil. He who “beholdeth all the sons of men” (Psalm 33:13) and “seeth every precious thing” (Job 28:10) perceived in that city many who were reaching?out after something better and higher, and who, if granted opportunity to learn of the living God, would put away their evil deeds and worship Him. And so in His wisdom God revealed Himself to them in an unmistakable manner, to lead them, if possible, to repentance.?{MTC 12.3}[7]
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上帝拣选来进行这一番工作的器皿，就是亚米太的儿子先知约拿。耶和华的话临到他说：“你起来往尼尼微大城去，向其中的居民呼喊；因为他们的恶达到我面前”（拿1:1，2）。……{MTC 13.1}[8]
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The instrument chosen for this work was the prophet Jonah, the son of Amittai. To him came the word of the Lord, “Arise, go to Nineveh, that great city, and cry against it; for their wickedness is come up before me” (Jonah 1:1, 2). ...?{MTC 13.1}[8]
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约拿进了城，便立时“宣告”信息说：“再等四十日，尼尼微必倾覆了”（拿3:4）。他从这条街走到那条街，大声宣布警告。{MTC 13.2}[9]
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As Jonah entered the city, he began at once to “cry against” it the message, “Yet forty days, and Nineveh shall be overthrown” (Jonah 3:4). From street to street he went, sounding the note of warning.?{MTC 13.2}[9]
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所宣告的这道信息没有归于徒然。约拿在这邪恶城市的街道上所发出的喊声由众人传开了，直到全城的居民都听到了这惊人的宣告。上帝的灵用这一道信息打动了众人的心，使成群的人因自己的罪而恐惧战兢，虚心自卑，忧伤痛悔了。——《先知与君王》265，270（1917）{MTC 13.3}[10]
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The message was not in vain. The cry that rang through the streets of the godless city was passed from lip to lip until all the inhabitants had heard the startling announcement. The Spirit of God pressed the message home to every heart and caused multitudes to tremble because of their sins and to repent in deep humiliation.—Prophets and Kings, 265-270. (1917)?{MTC 13.3}[10]
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耶路撒冷——约西亚王的复兴
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领袖的影响不容低估——约西亚王只能把将来的事交给上帝。他决不能更改耶和华的永恒旨意。但上帝在宣布上天的报应时，还留给他们悔罪和改革的机会，约西亚既在这些话中看出上帝愿意在降罚的时候还“以怜悯为念”（哈3:2），就决心尽力进行切实的改革。他立时招聚耶路撒冷和犹大的一切长老和官员，连同一般平民，举行一次大会。这些人同祭司和利未人都聚集在圣殿院内，朝见国王。{MTC 13.4}[11]
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JERUSALEM—KING JOSIAH’s REVIVAL
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Impact of Leaders Not to Be Underestimated.—The king [Josiah] must leave with God the events of the future; he could not alter the eternal decrees of Jehovah. But in announcing the retributive judgments of Heaven, the Lord had not withdrawn opportunity for repentance and reformation; and Josiah, discerning in this a willingness on the part of God to temper His judgments with mercy, determined to do all in his power to bring about decided reforms. He arranged at once for a great convocation, to which were invited the elders and magistrates in Jerusalem and Judah, together with the common people. These, with the priests and Levites, met the king in the court of the temple.?{MTC 13.4}[11]
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国王亲自在这个庞大的会众面前，将“耶和华殿里所得的约书念给他们听”（王下23:2）。约西亚深深地有动于衷，故从伤痛的心灵里涌出热烈的情感来。听众大为感动。王的表情，和当日信息本身的严肃性，以及那有关即将临身之刑罚的警告——这一切都发挥了相当的作用。于是有许多人决心和王一同寻求上帝的赦免。?{MTC 13.5}[12]
§33
To this vast assembly the king himself read “all the words of the book of the covenant which was found in the house of the Lord” (2 Kings 23:2). The royal reader was deeply affected, and he delivered?his message with the pathos of a broken heart. His hearers were profoundly moved. The intensity of feeling revealed in the countenance of the king, the solemnity of the message itself, the warning of judgments impending—all these had their effect, and many determined to join with the king in seeking forgiveness.?{MTC 13.5}[12]
§34
这时约西亚向一些最高的官员建议，要他们和众民一同在上帝面前严肃地立约，合作进行切实的改革。“王站在柱旁，在耶和华面前立约，要尽心尽性的顺从耶和华，遵守祂的诫命、法度、律例，成就这书上所记的约言。”群众的热烈反应远超过王所期望的。“众民都服从这约”（王下23:3）。{MTC 14.1}[13]
§35
Josiah now proposed that those highest in authority unite with the people in solemnly covenanting before God to cooperate with one another in an effort to institute decided changes. “The king stood by a pillar, and made a covenant before the Lord, to walk after the Lord, and to keep His commandments and His testimonies and His statutes with all their heart and all their soul, to perform the words of this covenant that were written in this book.” The response was more hearty than the king had dared hope for: “All the people stood to the covenant” (verse 3).?{MTC 14.1}[13]
§36
在随后而来的改革中，国王专心致力于消灭邪教的一切痕迹。当地的居民既已长期随从四围列国的风俗，去跪拜木偶石像，看来人的力量似乎不可能铲除这些罪恶的所有遗迹。但约西亚仍不折不挠地进行洁净全地的工作。他采取严厉的措施对付偶像崇拜，杀了“邱坛的祭司；”“凡犹大国和耶路撒冷所有交鬼的、行巫术的，与家中的神像和偶像，并一切可憎之物，约西亚尽都除掉，成就了祭司希勒家在耶和华殿里所得律法书上所写的话”（王下23:20,24）。——《先知与君王》400，401（1917）{MTC 14.2}[14]
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In the reformation that followed, the king turned his attention to the destruction of every vestige of idolatry. ... So long had the inhabitants of the land followed ... the surrounding nations in bowing down to images of wood and stone, that it seemed almost beyond the power of man to remove every trace of these evils. But Josiah persevered in his effort to cleanse the land. Sternly he met idolatry by slaying “all the priests of the high places”; “moreover the workers with familiar spirits, and the wizards, and the images, and the idols, and all the abominations that were spied in the land of Judah and in Jerusalem, did Josiah put away, that he might perform the words of the law which were written in the book that Hilkiah the priest found in the house of the Lord” (verses 20, 24).—Prophets and Kings, 400, 401. (1917)?{MTC 14.2}[14]
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《新约时代》 基督使命的宪章
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到民众中去——这福音的使命乃是基督国度对外布道的大宪章。门徒要努力救人，将这慈悲的邀请传给众人。他们不可等待人来找他们，乃是要带着这个信息到他们那里去。——《使徒行述》28（1911）{MTC 14.3}[15]
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(The New Testament)
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CHRIST’S MISSION CHARTER
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Go to the People.—The gospel commission is the great missionary charter of Christ’s kingdom. The disciples were to work earnestly for souls, giving to all the invitation of mercy. They were?not to wait for the people to come to them; they were to go to the people with their message.—The Acts of the Apostles, 28. (1911)?{MTC 14.3}[15]
§43
基督在地上的工作说明了福音的使命——基督本是福音的光明和生命。祂成了肉身，住在我们中间。祂与人类表同情，给饥饿的人饭吃，医治患病的人，走遍各城镇为人行善。我们所有的工作都必须在基督里进行。祂的门徒既与祂的性情有分，就要做祂的工作。基督为人类的服务解释了祂交给门徒的伟大使命：“你们往普天下去，传福音给万民听”（可16:15）。——《文稿》1908年第1号（《怀爱伦文集》5:213,214）{MTC 15.1}[16]
§44
Christ’s Earthly Ministry Illustrated the Gospel Commission.—He who is the light and life of the gospel was made flesh and dwelt among us. A sympathizer with humanity, He fed the hungry, healed the sick, and went about through all the cities of the land doing good to men. All our works are to be wrought in Christ. By becoming partakers of His nature, His followers are to work His works. The ministry of Christ for men was the interpretation of His great commission to the disciples, “Go ye into all the world, and preach the gospel to every creature.”—Manuscript 1, 1908?(Manuscript Releases 5:213, 214).?{MTC 15.1}[16]
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大教师耶稣
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耶稣言传身教——耶稣训练祂的门徒，也是藉着个人的接触和来往。有时候祂在山边坐在他们中间教导他们。有时候在海边或和他们行在路上，祂向他们显示上帝国的奥秘。祂没有像现代人那样呆板地讲经说教。无论何处，只要有人敞开心门接受上帝的信息，祂就将得救之道的真理解明。祂并不命令门徒做这个或那个，只说：“来跟从我。”祂旅行各城各乡，总是带着他们同去，使他们可以看祂怎样教训人。祂与他们利害相关，他们就在工作上与祂联合起来了。——《历代愿望》152（1898）{MTC 15.2}[17]
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JESUS, THE MASTER TEACHER
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Jesus Taught by Example.—It was by personal contact and association that Jesus trained His disciples. Sometimes He taught them, sitting among them on the mountainside; sometimes beside the sea, or walking with them by the way, He revealed the mysteries of the kingdom of God. He did not sermonize as men do today. Wherever hearts were open to receive the divine message, He unfolded the truths of the way of salvation. He did not command His disciples to do this or that, but said, “Follow Me.” On His journeys through country and cities He took them with Him, that they might see how He taught the people. He linked their interest with His, and they united with Him in the work.—The Desire of Ages, 152. (1898)?{MTC 15.2}[17]
§49
耶稣与祂所服务的人打成一片——基督在地上传道的时候，就已开始拆毁犹太人与外邦人之间的隔墙，向全人类宣讲救恩。祂虽然是犹太人，但祂却与撒玛利亚人随便来往，不顾犹太人对于这一个被轻视的民族所有法利赛式的偏见。祂与他们同住，同吃，在他们的街市上教训人。——《使徒行述》19.（1911）{MTC 15.3}[18]
§50
Jesus Mingled With Those He Served.—During His earthly ministry Christ began to break down the partition wall between Jew and Gentile, and to preach salvation to all mankind. Though He was a Jew, He mingled freely with the Samaritans, setting at nought the Pharisaic customs of the Jews with regard to this?despised people. He slept under their roofs, ate at their tables, and taught in their streets.—The Acts of the Apostles, 19. (1911)?{MTC 15.3}[18]
§51
耶稣选择迦百农是因为它的布道前景——救主在世传道时，常抓住机会在多人往来的交通大道上作工。基督周游各处时，常住在迦百农，甚至后来迦百农便被称为“祂自己的城。”迦百农城位居从大马士革到耶路撒冷和埃及并到地中海的大道之上，是客商行旅必经之地。救主把该城作为祂工作的中心确实很合适。来往的旅客要经过此城或在城里耽搁休息。耶稣就在这里与各国各等人，不论富贵、贫贱，频繁接触。祂的教训就能传到国内外的千家万户，引起多人查考预言的兴趣和对救主的注意。这样，祂的工作就延及世界万邦了。——《教会证言》卷九121（1909）{MTC 16.1}[19]
§52
Jesus Chose Capernaum for Its Evangelistic Potential.—During His earthly ministry the Saviour took advantage of the opportunities to be found along the great thoroughfares of travel. It was at Capernaum that Jesus dwelt at the intervals of His journeys to and fro, and it came to be known as “His own city.” This city was well adapted to be the center of the Saviour’s work. Being on the highway from Damascus to Jerusalem and Egypt, and to the Mediterranean Sea, it was a great thoroughfare of travel. People from many lands passed through the city or tarried for rest on their journeyings to and fro. Here Jesus could meet all nations and all ranks, the rich and great, as well as the poor and lowly; and His lessons would be carried to other countries and into many households. Investigation of the prophecies would thus be excited; attention would be directed to the Saviour, and His mission would be brought before the world.—Testimonies For The Church 9:121. (1909)?{MTC 16.1}[19]
§53
《新约的城市》 耶路撒冷
§54
在各种环境下传福音——基督告诉门徒说，他们要在耶路撒冷开始工作。这个城市是基督为人类作舍己牺牲的所在。在那里，祂曾披着人性与人类同行共话，而很少人体会到天离地是多么近。在那里，祂曾被定罪，并被钉在十字架上。在耶路撒冷有不少的人暗中相信拿撒勒的耶稣就是弥赛亚，也有很多人是被祭司和官长们所欺蒙的。福音必须传给这一等人。他们要听见悔改的呼唤。即惟有靠着基督才得赦罪的奇妙真理要向他们说明。正当耶路撒冷因过去几周所发生的惊人大事而全城轰动的时候，门徒的讲论必能造成最深刻的印象。——《使徒行述》31，32（1911）{MTC 16.2}[20]
§55
New Testament Cities
§56
JERUSALEM
§57
Gospel to Be Proclaimed in all Circumstances.—Christ told His disciples that they were to begin their work at Jerusalem. That city had been the scene of His amazing sacrifice for the human race. There, clad in the garb of humanity, He had walked and talked with men, and few had discerned how near heaven came to earth. There He had been condemned and crucified. In Jerusalem were many who secretly believed Jesus of Nazareth to be the Messiah, and many who had been deceived by priests and rulers. To these the gospel must be proclaimed. They were to be called to repentance. The wonderful truth that through Christ alone could remission of sins be obtained was to be made plain. And it was while all Jerusalem was stirred by the thrilling events of?the past few weeks, that the preaching of the disciples would make the deepest impression.—The Acts of the Apostles, 31, 32. (1911){MTC 16.2}[20]
§58
门徒把救灵工作的收获看成别人的功劳——在这犹太教的堡垒耶路撒冷中，竟有成千的人公然承认拿撒勒人耶稣为弥赛亚。{MTC 17.1}[21]
§59
Disciples Credited Others for Souls Converted.—In Jerusalem, the stronghold of Judaism, thousands openly declared their faith in Jesus of Nazareth as the Messiah.?{MTC 17.1}[21]
§60
门徒对于这次救灵工作的大收获不禁大喜过望。他们没有把这次奇妙的成绩看为自己努力的结果。他们认明自己是在享受他人劳苦的果实。——《使徒行述》44（1911）{MTC 17.2}[22]
§61
The disciples were astonished and overjoyed at the greatness of the harvest of souls. They did not regard this wonderful ingathering as the result of their own efforts; they realized that they were entering into other men’s labors.—The Acts of the Apostles, 44. (1911)?{MTC 17.2}[22]
§62
叙利亚的安提阿
§63
“基督徒”的称呼源于以基督为中心的城市见证——保罗在人烟稠密的安提阿找了良好的工作园地。他的学问、智慧和热忱，在那文化中心的居民和旅客身上发挥了强大的感化力，显明了他正是巴拿巴所需要的助手。这两个门徒同心合意从事传道达一年之久，结果使许多人因认识世界的救赎主拿撒勒人耶稣而得救。{MTC 17.3}[23]
§64
ANTIOCH OF SYRIA
§65
Name “Christian” Resulted From Christ-centered City Witness.—In the populous city of Antioch, [the apostle] Paul found an excellent field of labor. His learning, wisdom, and zeal exerted a powerful influence over the inhabitants and frequenters of that city of culture; and he proved just the help that Barnabas needed. For a year the two disciples labored unitedly in faithful ministry, bringing to many a saving knowledge of Jesus of Nazareth, the world’s Redeemer.?{MTC 17.3}[23]
§66
信徒被称为“基督徒”就是在安提阿开始的。他们得到这个称呼，乃是因为基督是他们传道、教训和谈话的中心。——《使徒行述》156，157（1911）{MTC 17.4}[24]
§67
It was in Antioch that the disciples were first called Christians. The name was given them because Christ was the main theme of their preaching, their teaching, and their conversation.—The Acts of the Apostles, 156, 157. (1911)?{MTC 17.4}[24]
§68
城市教会的成员应当与别人一同服务——安提阿的基督徒所留下的榜样，应当鼓舞每一个住在现代世界上各大都市中的信徒。固然上帝的旨意是要在各大都市派定特别蒙选的献身而有才干的工人去领导大规模的布道会，但祂的旨意也要那些住在这些城市中的教友、运用上帝所赐给他们的才干去努力救人。上帝有丰富的恩典预备赐给一切全然献身答应祂呼召的人。当这一等工人努力领人归主的时候，他们必要发现许多不能用任何其它方法去接近的人，若个别地加以聪明的引领，却是能以感化的。?{MTC 17.5}[25]
§69
City Church Members to Join Others in Service.—The example of the followers of Christ at Antioch should be an inspiration to every believer living in the great cities of the world today. While it is in the order of God that chosen workers of consecration and talent should be stationed in important centers of population to lead out in public efforts, it is also His purpose that the church members living in these cities shall use their God-given talents in working for souls. There are rich blessings in store for those who surrender?fully to the call of God. As such workers endeavor to win souls to Jesus, they will find that many who never could have been reached in any other way are ready to respond to intelligent personal effort.?{MTC 17.5}[25]
§70
上帝今日在地上的圣工正需要圣经真理的活代表。仅靠牧师们去传道是不能满足警告各大都市之工作需要的。今日上帝不但在呼召传道人，而也在呼召医生，护士，书报员，圣经教师，和其他献身而明白圣经，并体验祂恩典之能力的平信徒，来考虑许多还没有听到警告之城市的需要。光阴很快地过去了，而所必须完成的工作是这么多。我们必须发动一切的机能，聪明地利用当前的机会。——《使徒行述》158，159（1911）{MTC 18.1}[26]
§71
The cause of God in the earth today is in need of living representatives of Bible truth. The ordained ministers alone are not equal to the task of warning the great cities. God is calling not only upon ministers, but also upon physicians, nurses, colporteurs, Bible workers, and other consecrated laymen of varied talent who have a knowledge of the word of God and who know the power of His grace, to consider the needs of the unwarned cities. Time is rapidly passing, and there is much to be done. Every agency must be set in operation, that present opportunities may be wisely improved.—The Acts of the Apostles, 158, 159. (1911)?{MTC 18.1}[26]
§72
在小亚细亚中部各城组织的教会
§73
教会的建立稳定了新信徒——在保罗被砍的第二天，两位使徒便动身往特庇去。在那里他们的工作大蒙上帝赐福。许多人接受了基督为救主。但在保罗和巴拿巴“对那城里的人传了福音，使好些人作门徒”之后，他们二人都不愿到别的地方去，除非先回到他们新近作工的地方，去坚固那些他们所不得不暂时离开之信徒的信心。因此他们不顾危险，“就回路司得、以哥念、安提阿去，坚固门徒的心，劝他们恒守所信的道”（徒14:21,22）。这这些地方有许多人因接受了福音的喜信而常遭人辱骂反对。使徒们设法使这些人在信仰上坚立，使他们所作的工作不致归于徒然。{MTC 18.2}[27]
§74
CHURCHES ORGANIZED IN CITIES OF CENTRAL ASIA MINOR
§75
Establishment of Churches Stabilizes New Members.—The day following the stoning of Paul, the apostles departed for Derbe, where their labors were blessed, and many souls were led to receive Christ as the Saviour. But “when they had preached the gospel to that city, and had taught many,” neither Paul nor Barnabas was content to take up work elsewhere without confirming the faith of the converts whom they had been compelled to leave alone for a time in the places where they had recently labored. And so, undaunted by danger, “they returned again to Lystra, and to Iconium, and Antioch, confirming the souls of the disciples, and exhorting them to continue in the faith.” Many had accepted the glad tidings of the gospel and had thus exposed themselves to reproach and opposition. These the apostles sought to establish in the faith in order that the work done might abide.?{MTC 18.2}[27]
§76
使徒们非常注意以福音的秩序来护卫新近悔改的人，作为他们灵性长进的重要因素。他们在吕高尼和彼西底地带凡有信徒的市镇中组织了教会。每一个教会也选派了若干职员，并设定了相当的秩序与规律，来执行一切有关信徒属灵福利的事宜。——《使徒行述》185（1911）{MTC 18.3}[28]
§77
As an important factor in the spiritual growth of the new converts the apostles were careful to surround them with the safeguards of gospel order. Churches were duly organized in all places in Lycaonia and Pisidia where there were believers. Officers were?appointed in each church, and proper order and system were established for the conduct of all the affairs pertaining to the spiritual welfare of the believers.—The Acts of the Apostles, 185. (1911){MTC 18.3}[28]
§78
帖撒罗尼迦
§79
保罗教导以圣经为基础的真理——当保罗以圣洁的勇敢在帖撒罗尼迦的会堂中宣讲福音时，便有充分的亮光照明圣所崇祀之礼节和仪式的真义。他使听众不但思考地上的崇祀和基督在天上圣所的工作，而也仰望到基督完成祂作中保的工作之后，带着权柄和有大荣耀降临，在地上建立祂国度的时候。保罗是笃信基督复临的；他对于这件事所陈述的真理是那么清楚而有力，以致听众之中有许多人受到永远不能磨灭的印象。{MTC 19.1}[29]
§80
THESSALONICA
§81
Paul Taught Scripture-based Truths.—As with holy boldness Paul proclaimed the gospel in the synagogue at Thessalonica, a flood of light was thrown upon the true meaning of the rites and ceremonies connected with the tabernacle service. He carried the minds of his hearers beyond the earthly service and the ministry of Christ in the heavenly sanctuary, to the time when, having completed His mediatorial work, Christ would come again in power and great glory, and establish His kingdom on the earth. Paul was a believer in the second coming of Christ; so clearly and forcibly did he present the truths concerning this event, that upon the minds of many who heard there was made an impression which never wore away.?{MTC 19.1}[29]
§82
保罗一连三个安息日向帖撒罗尼迦人传道，根据圣经向他们辨证“创世以来……被杀之羔羊”基督的生、死、复活、职务、和将来的荣耀（启13:8）。他高举了基督，因为人惟有正确地认识到祂的工作，才能接受旧约圣经中的宝贵真理。{MTC 19.2}[30]
§83
For three successive Sabbaths Paul preached to the Thessalonians, reasoning with them from the Scriptures regarding the life, death, resurrection, office work, and future glory of Christ, the “Lamb slain from the foundation of the world” (Revelation 13:8). He exalted Christ, the proper understanding of whose ministry is the key that unlocks the Old Testament Scriptures, giving access to their rich treasures.?{MTC 19.2}[30]
§84
当保罗在帖撒罗尼迦大力宣讲福音的真理时，这福音吸引了广大听众。“他们中间有一些人听了劝，就附从保罗和西拉；并有许多虔敬的希腊人，尊贵的妇女也不少”（徒17:4）。——《使徒行述》228，229（1911）{MTC 19.3}[31]
§85
As the truths of the gospel were thus proclaimed in Thessalonica with mighty power, the attention of large congregations was arrested. “Some of them believed, and consorted with Paul and Silas; and of the devout Greeks a great multitude, and of the chief women not a few.”—The Acts of the Apostles, 228, 229. (1911)?{MTC 19.3}[31]
§86
教外人士不可忽视——保罗在等待西拉和提摩太的时候并不是闲懒的。他“在会堂里，与犹太人，和虔敬的人，并每日在市上所遇见的人辩论”（徒17:17）。但是他在雅典城主要的工作，是要将救恩的信息传给那些不认识上帝，不明白祂对于堕落人类所有旨意的人。保罗很快就要在这里遇见最诡谲最诱人的一种邪教。——《使徒行述》234，235（1911）{MTC 19.4}[32]
§87
ATHENS
§88
Unchurched Not to Be Overlooked.—While waiting for Silas and Timothy, Paul was not idle. He “disputed ... in the synagogue with the Jews, and with the devout persons, and in the market?daily with them that met with him.” But his principal work in Athens was to bear the tidings of salvation to those who had no intelligent conception of God and of His purpose in behalf of the fallen race. The apostle was soon to meet paganism in its most subtle, alluring form.—The Acts of the Apostles, 234, 235. (1911)?{MTC 19.4}[32]
§89
对智慧和受过教育的人布道——因此他们（当地的主要哲学家）把保罗带到亚略巴古。这是全雅典一个最神圣的场所。一想到这个地点，就使人不由得生出迷信式的尊敬，甚至有些人会生出畏惧的心理。凡有关宗教的事宜都要在这个地方予以慎重的考虑，一切有关道德和政治的重大问题都由那些裁判的人作最后决定。{MTC 20.1}[33]
§90
Evangelize the Wise and Educated.—They [the local leading philosophers] ... conducted him [Paul] to Mars’ Hill. This was one of the most sacred spots in all Athens, and its recollections and associations were such as to cause it to be regarded with a superstitious reverence that in the minds of some amounted to dread. It was in this place that matters connected with religion were often carefully considered by men who acted as final judges on all the more important moral as well as civil questions.?{MTC 20.1}[33]
§91
这里远离热闹街道的喧嚣，也没有嘈杂辩论的骚乱，所以使徒的话能毫无干扰地被众人听到。在他旁边聚集了一班诗人,美术家和哲学家——雅典的学者和哲士。他们对他说：“你所讲的这新道，我们也可以知道吗？因为你有些奇怪的事，传到我们耳中；我们愿意知道这些事是什么意思”（徒17:19,20）。——《使徒行述》236（1911）{MTC 20.2}[34]
§92
Here, away from the noise and bustle of crowded thoroughfares, and the tumult of promiscuous?discussion, the apostle could be heard without interruption. Around him gathered poets, artists, and philosophers—the scholars and sages of Athens, who thus addressed him: “May we know what this new doctrine, whereof thou speakest, is? for thou bringest certain strange things to our ears: we would know therefore what these things mean.”—The Acts of the Apostles, 236. (1911)?{MTC 20.2}[34]
§93
当地的文化影响保罗的信息——保罗举手指着那满置偶像的庙宇，倾吐了他心里的话，并说明了雅典人所信奉宗教的虚妄。听众中连最有智慧的人听到他的理论也不胜惊愕。他显明自己熟悉他们的美术，文学和宗教。他指着他们的雕刻和偶像，说明上帝决不能比作人所设计的形象。这些雕刻的神像不能代表无穷之主的荣耀于万一。他提醒他们说，这些神像是没有生命的，而是受人力支配的，不藉人手它就不能移动；所以那些敬拜偶像的人无论在哪一方面都比他们所敬拜的偶像高出一筹。?{MTC 20.3}[35]
§94
Local Culture Impacted Paul’s Message.—With hand outstretched toward the temple crowded with idols, Paul poured out the burden of his soul, and exposed the fallacies of the religion of the Athenians. The wisest of his hearers were astonished as they listened to his reasoning. He showed himself familiar with their works of art, their literature, and their religion. Pointing to their statuary and idols, he declared that God could not be likened to forms of man’s devising. These graven images could not, in the faintest sense, represent the glory of Jehovah. He reminded them that these images had no life, but were controlled by human power, moving only when the hands of men moved them; and therefore those who worshiped?them were in every way superior to that which they worshiped.?{MTC 20.3}[35]
§95
保罗指引他那拜偶像之听众的心超越他们虚假宗教的范围，去注意到上帝，就是他们所称为“未识之神”的上帝。——《使徒行述》237（1911）{MTC 21.1}[36]
§96
Paul drew the minds of his idolatrous hearers beyond the limits of their false religion to a true view of the Deity, whom they had styled the “Unknown God.”—The Acts of the Apostles, 237. (1911)?{MTC 21.1}[36]
§97
效果不佳就改变方法——第一世纪的哥林多不但是希腊国，而也是欧西世界的一个主要都市。它的街市上满是希腊人，犹太人和罗马人，以及来自各地的外客。这些人都是殷勤地从事商业或寻找娱乐。这个大商埠业座落在罗马帝国四通八达的中心地区，所以也是为上帝和祂真理建立“纪念”的重要地点。{MTC 21.2}[37]
§98
CORINTH
§99
Change Methods if Results Are Small.—During the first century of the Christian Era, Corinth was one of the leading cities, not only of Greece, but of the world. Greeks, Jews, and Romans, with travelers from every land, thronged its streets, eagerly intent on business and pleasure. A great commercial center, situated within easy access of all parts of the Roman Empire, it was an important place in which to establish memorials for God and His truth.?{MTC 21.2}[37]
§100
在那些居住在哥林多的犹太侨民中有亚居拉和百基拉。这两个人后来闻名为基督的殷勤工人。保罗既认识到他们的为人，就“投奔了他们。”{MTC 21.3}[38]
§101
Among the Jews who had taken up their residence in Corinth were Aquila and Priscilla, who afterward became distinguished as earnest workers for Christ. Becoming acquainted with the character of these persons, Paul “abode with them.”?{MTC 21.3}[38]
§102
保罗在这个交通中心一开始工作，就处处遇到一些严重的障碍。全城的居民几乎都是迷信偶像的。最受人崇敬的乃是维纳斯女神；而敬拜这女神的礼节有许多荒淫无耻的仪式。就是在异教人看来，哥林多人也是极端邪淫的。除了当前的宴乐之外，他们似乎顾不到什么其他的事。{MTC 21.4}[39]
§103
At the very beginning of his labors in this thoroughfare of travel, Paul saw on every hand serious obstacles to the progress of his work. The city was almost wholly given up to idolatry. Venus was the favorite goddess, and with the worship of Venus were connected many demoralizing rites and ceremonies. The Corinthians had become conspicuous, even among the heathen, for their gross immorality. They seemed to have little thought or care beyond the pleasures and gaieties of the hour.?{MTC 21.4}[39]
§104
保罗在哥林多传福音所用的方法，和他在雅典作工的方法不同。在雅典，他曾设法使自己的传道法适应听众的心理；他曾用逻辑应付逻辑，用科学应付科学，用哲学应付哲学。后来他回想自己在这些事上所耗费的光阴，就认识到自己在雅典的传道工作并没结出多少果子，故此决定在哥林多采取另一种工作方法，以便吸引一般不关心，不注意真理的人。他决定避免复杂的辨证和议论，而在哥林多人中间“不知道别的，只知道耶稣基督，并祂钉十字架。”他决定不用“智慧委婉的言语，乃是用圣灵和大能的明证”（林前2:2，4）。{MTC 22.5}[40]
§105
In preaching the gospel in Corinth, the apostle followed a course different from that which had marked his labors at Athens. While in the latter place, he had sought to adapt his style to the character of his audience; he had met logic with logic, science with science, philosophy with philosophy. As he thought of the time thus spent, and realized that his teaching in Athens had been productive of but little fruit, he decided to follow another plan of labor in Corinth in his efforts to arrest the attention of the careless and the indifferent. He determined to avoid elaborate arguments and discussions, and “not to know anything” among the Corinthians “save Jesus Christ, and Him crucified.” He would preach to them “not with enticing words of man’s wisdom, but in demonstration of the Spirit and of power” (1 Corinthians 2:2, 4).?{MTC 22.5}[40]
§106
保罗打算向哥林多的希腊人传耶稣为基督，而这位耶稣乃是出身卑微而生长在闻名邪恶之村镇中的一个犹太人。祂曾被自己的国人所弃绝，最后被当作罪犯钉在十字架上。希腊人固然承认人类需要受造就，但他们认为人类达到真正高贵地步的方法乃是藉着哲学与科学的研究。保罗能不能使这些人相信，人信靠这一个无名的犹太人的能力，就能受到完全的造就呢?{MTC 22.1}[41]
§107
Jesus, whom Paul was about to present before the Greeks in Corinth as the Christ, was a Jew of lowly origin, reared in a town proverbial for its wickedness. He had been rejected by His own nation and at last crucified as a malefactor. The Greeks believed that there was need of elevating the human race, but they regarded the study of philosophy and science as the only means of attaining to true elevation and honor. Could Paul lead them to believe that faith in the power of this obscure Jew would uplift and ennoble every power of the being??{MTC 22.1}[41]
§108
在现代的许多人看来，髑髅地的十字架足以引起许多神圣的回忆。基督钉十字架的这一幕景象总是意味着许多属灵的真理。但在保罗的时代，一般人对于十字架却是非常厌恶而惧怕的。若想说人类的救主就是一个死在十字架上的人，势必引起众人的嘲笑和反对。{MTC 22.2}[42]
§109
To the minds of multitudes living at the present time, the cross of Calvary is surrounded by sacred memories. Hallowed associations are connected with the scenes of the crucifixion. But in Paul’s day the cross was regarded with feelings of repulsion and horror. To uphold as the Saviour of mankind one who had met death on the cross would naturally call forth ridicule and opposition.?{MTC 22.2}[42]
§110
保罗明知哥林多的犹太人和希腊人将要如何看待他所传的信息。他承认：“我们……传钉十字架的基督，在犹太人为绊脚石，在外邦人为愚拙”（林前1:23）。在犹太人中有许多听了保罗所传的信息一定会受到触犯的。而在希腊人看来，他的话也必是彻头彻尾的妄言。他若想说十字架同造就或拯救人类的事有任何关系，众人必要看他是痴人说梦了。——《使徒行述》243-245（1911）{MTC 22.3}[43]
§111
Paul well knew how his message would be regarded by both the Jews and the Greeks of Corinth. “We preach Christ crucified,” he admitted, “unto the Jews a stumbling block, and unto the Greeks foolishness” (1 Corinthians 1:23). Among his Jewish hearers there were many who would be angered by the message he was about to proclaim. In the estimation of the Greeks his words would be absurd folly. He would be looked upon as weak-minded for attempting to show how the cross could have any connection with the elevation of the race or the salvation of mankind.—The Acts of the Apostles, 243-245. (1911)?{MTC 22.3}[43]
§112
人要藏在上帝后面——保罗的工作不限于向众人作公开的演讲，因为有许多人是不能用这种方法接近的。他在挨家拜访的工作上也用了不少工夫，藉此常在家庭的小范围里与人亲密来往。他拜访了患病和忧伤的人，安慰了受苦的人，并扶持了受压迫的人。在他一切所讲的话和所行的事上，他都尊耶稣的名为大。他就是这样作工，“又软弱，又惧怕，又甚战兢”（林前2:3）。他惟恐自己的教训会显出人的手段，而不能彰显神的荣耀。——《使徒行述》250（1911）{MTC 22.4}[44]
§113
Human to Be Hidden Behind the Divine.—The apostle’s [Paul’s] efforts were not confined to public speaking; there were many who could not have been reached in that way. He spent much time in house-to-house labor, thus availing himself of the familiar intercourse?of the home circle. He visited the sick and the sorrowing, comforted the afflicted, and lifted up the oppressed. And in all that he said and did he magnified the name of Jesus. Thus he labored, “in weakness, and in fear, and in much trembling” (1 Corinthians 2:3). He trembled lest his teaching should reveal the impress of the human rather than the divine.—The Acts of the Apostles, 250. (1911)?{MTC 22.4}[44]
§114
最荒淫的人变成上帝大能的有力见证——保罗在哥林多的努力是有成效的。许多人转离了偶像去侍奉永生的上帝，并有一个很大的教会立在基督的旌旗之下。有一些是从外邦最荒淫的人中拯救出来的，结果为上帝的怜悯和基督宝血洗净罪恶的大能作了有力的见证。——《使徒行述》252（1911）{MTC 23.1}[45]
§115
Lowliest Can Become Monuments to God’s Greatness.—Paul’s efforts in Corinth were not without fruit. Many turned from the worship of idols to serve the living God, and a large church was enrolled under the banner of Christ. Some were rescued from among the most dissipated of the Gentiles and became monuments of the mercy of God and the efficacy of the blood of Christ to cleanse from sin.—The Acts of the Apostles, 252. (1911)?{MTC 23.1}[45]
§116
遭遇到剧烈的反对，就改变地点——保罗照他素常的规矩，在以弗所先到犹太人的会堂讲道。他继续在那里工作，一连三个月，“辩论上帝国的事，劝化众人。”他起先受到欢迎，但不久也象其他地区一样，他遭遇到剧烈的反对。“有些人心里刚硬不信，在众人面前毁谤这道”（徒19:8,9）。当他们坚决拒绝福音时，保罗就不再在他们的会堂里讲道了。{MTC 23.2}[46]
§117
EPHESUS
§118
If Opposition Becomes Strong, Change Location.—As was his custom, Paul had begun his work at Ephesus by preaching in the synagogue of the Jews. He continued to labor there for three months, “disputing and persuading the things concerning the kingdom of God.” At first he met with a favorable reception; but as in other fields, he was soon violently opposed. “Divers were hardened, and believed not, but spake evil of that way before the multitude.” As they persisted in their rejection of the gospel, the apostle ceased to preach in the synagogue.?{MTC 23.2}[46]
§119
上帝的灵已经在保罗为他同胞的工作上与他同工，并藉着他作工。凡诚心愿意明白真理的人，已有充足的凭据赐给他们，感服他们。——《使徒行述》285（1911）{MTC 23.3}[47]
§120
The Spirit of God had wrought with and through Paul in his labors for his countrymen. Sufficient evidence had been presented to convince all who honestly desired to know the truth.—The Acts of the Apostles, 285. (1911)?{MTC 23.3}[47]
§121
已经建立的教会要培植新的教会——保罗最大的一个宿愿就是看到基督的信仰竖立在那个欧西世界的大中心。那时在罗马已经有教会建立，所以保罗希望得到那里信徒的合作，以完成他所期望的圣工。这些同道弟兄既是他所不认识的，所以为了给将来到他们中间准备工作条件，他就给他们写了一封信，说明他打算访问罗马，并希望得到他们的帮助，在西班牙树立起十字架的旗帜。——《使徒保罗传》187（1883）{MTC 23.4}[48]
§122
ROME
§123
Existing Churches to Plant New Churches.—To see the Christian faith firmly established at the great center of the known?world was one of his [Paul’s] dearest hopes and most cherished plans. A church had already been raised up at Rome, and the apostle desired to secure their cooperation in the work which he hoped to accomplish. To prepare the way for his labors among these brethren, as yet strangers, he addressed them by letter, announcing his purpose to visit Rome, and also by their aid to plant the standard of the cross in Spain.—Sketches from the Life of Paul, 187. (1883)?{MTC 23.4}[48]
§124
保罗被囚后依然作见证——当时罗马城乃是欧西世界的都市。傲慢的凯撒皇帝几乎为地上的每一个国家制定法律。君王和朝臣不是根本不认识拿撒勒人耶稣，就是以仇恨和嘲笑对待他。可是不到两年，福音竟从这个囚犯的陋室一直传到帝国的宫廷里。保罗虽然被捆绑，像作恶的人一样；“然而上帝的道却不被捆绑”（提后2:9）。——《使徒行述》262（1911）{MTC 24.1}[49]
§125
Paul the Prisoner Still Witnessed.—Rome was at this time the metropolis of the world. The haughty Caesars were giving laws to nearly every nation upon the earth. King and courtier were either ignorant of the humble Nazarene or regarded Him with hatred and derision. And yet in less than two years the gospel found its way from the prisoner’s lowly home into the imperial halls. Paul is in bonds as an evildoer; but “the word of God is not bound” (2 Timothy 2:9).—The Acts of the Apostles, 461, 462. (1911)?{MTC 24.1}[49]
§126
官员能帮助传道工作——由于那些看管保罗之人的优待，他蒙准住在一所宽大的房子里，得以自由接见朋友，也可每天对那些来听的人讲说真理。他这样继续工作达二年之久，“放胆传讲上帝国的道，将主耶稣基督的事教导人，并没有人禁止”（徒28:30）。——《使徒行述》453（1911）{MTC 24.2}[50]
§127
Public Officials Can Enhance Evangelistic Possibilities.—Through the favor of those who had Paul in charge, he was permitted to dwell in a commodious house, where he could meet freely with his friends and also present the truth daily to those who came to hear. Thus for two years he continued his labors, “preaching the kingdom of God, and teaching those things which concern the Lord Jesus Christ, with all confidence, no man forbidding him.”—The Acts of the Apostles, 453. (1911)?{MTC 24.2}[50]
§128
担任负责工作的信徒悔改后仍在原来的岗位作见证——凯撒家里不但有人悔改相信真理，而且他们在悔改之后依然留在凯撒家中。他们并没有因为环境与他们的信仰不合而离开他们的岗位。他们在哪里相信真理，就仍旧留在那里，藉着生活和品格的改变为这新信仰改变人心的能力作见证。——《使徒行述》466（1911）{MTC 24.3}[51]
§129
Converts in Responsible Positions Can Witness Where They Are.—Not only were converts won to the truth in Caesar’s household, but after their conversion they remained in that household. They did not feel at liberty to abandon their post of duty because their surroundings were no longer congenial. The truth had found them there, and there they remained, by their changed life and character testifying to the transforming power of the new faith.—The Acts of the Apostles, 466. (1911)?{MTC 24.3}[51]