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Nov 13, 2017 - Default    No Comments

“Reformed is…”

Steven Lawson 史蒂芬·勞森:

When we say “Reformed”, we simply mean “biblical”, that we’ve come back to the Bible, and allow the Bible to frame our doctrines. Reformed in essence is: God formed the truth. And then the truth became deformed by false teachers, traditions and ecclesiastical hierarchy, which became the authority (instead of the Word of God). “Reformed” is to simply bring it back to where God formed it. So, man by his failure to properly teaching the Bible deformed it, and the reformers simply put it back to the form as God has originally given it.

當我們說 “改革宗” 或 “歸正” 時,其實我們指的只是 “合乎聖經”,就是回到聖經之中,讓聖經來構建我們的教義。“歸正” 說到底就是:上帝在開始的時候賜下了真理,然後真理被假教師、壞傳統或教會制度所扭曲,形成了新的權威(而不是上帝的話語);“歸正” 其實就是把它帶回到上帝當初啟示它的樣子。 簡單來說,因為人未能正確地教導聖經而使聖經被扭曲,宗教改革家們只是將其恢復為上帝原本的意思。

 

唐崇榮 Stephen Tong: 

Reformed is a global invitation for the whole Church to return to the whole Bible with a whole heart.
歸正是對全球呼籲教會全心全意回歸聖經。

真正的謙卑不是外形的、而是在心志上歸回真理的那種願意去自我修改。謙卑是真誠地悔改、改變和糾正自己 (Humility is the sincerity to repent, change and correct yourself)。

Oct 29, 2017 - Default    No Comments

What is expository preaching?

Steven Lawson:

Well, when we say expository preaching Fred… and just to be very succinct we’re really talking about biblical preaching…the word expository if you take the Oxford English dictionary and look it up it really means a commentary or setting forth of principal themes from a text. And then the word preaching really goes beyond the exposition and really takes the truth of the biblical passage that has been read and explained and properly interpreted and then shows the relevance of that passage to modern-day life and drives it home to the heart with fervor and passion as well as pastoral comfort and encouragement.

So those two words—expository is the adjective and preaching is the noun—expository describes a kind of preaching that is unusually text driven. It starts with the text of Scripture, stays with the text of Scripture, supports it with other texts of Scripture, gives the proper interpretation of this text of Scripture, gives the authorial intent, shows how it fits in the overall message of the Scripture and then shows the relevance of this passage. What it requires of us, how it speaks to the Lord Jesus Christ and then the preaching part, there has to be an element of preaching that I think goes beyond teaching.

A young man once came to Martin Lloyd-Jones and said “what’s the difference between teaching and preaching?” And Lloyd Jones said with that dry humor, “Young man if you have to ask me the difference between teaching and preaching it’s obvious you have never heard preaching because if you’d ever heard preaching you would know the difference between teaching and preaching.” He went on to say:

A lecture which is teaching oriented can be given any time, today, next week, next month, next semester, but with preaching there’s a sense of urgency about the message. It must be delivered now and it must be received now. And it both builds up and it tears down, both comforts and afflicts, it challenges, it consoles, it confronts, it points the way with urgency.

So just to give you a short answer—obviously you and I both could go a couple of days on the answer but it’s not expository teaching; the word teaching is implied in the word expository. It’s expository preaching.

The Puritans used to say there needs to be a fire in the pulpit and the fire gives off light and heat. There’s the light of the exposition and there’s the heat of the preaching. That’s really what expository preaching is there’s both light and heat.

The light of instruction and interpretation and even application, but with the heat of preaching that motivates and inspires and challenges and summons and confronts and corrects and encourages and consoles—all of those elements are part of preaching.

Oct 27, 2017 - Default    No Comments

John Rogers, Puritan evangelist

— from Puritan Evangelism by Joel Beeke

A great Puritan evangelist, John Rogers, warned his congregation against neglecting Scripture by telling them what God might say: “I have trusted you so long with my Bible…it lies in [some] houses all covered with dust and cobwebs, you care not to listen to it. Do you use my Bible so? Well you shall have my Bible no long.”

Roger then picked up his Bible and started walking away from the pulpit. Then he stopped, fell on his knees, and took on the voice of the people, who pleaded, “Lord, whatever Thou dost to us, take not Thy Bible from us; kill our children, burn our houses, destroy our goods; only spare us Thy Bible, take not away Thy Bible.”

“Say you so?” the minister replied, impersonating God. “Well, I will try you a while longer; and here is my Bible for you. I will see how you use it, whether you will search it more, love it more, observe it more, and live more according to it.”

Thomas Goodwin was so moved by Rogers’ dramatic presentation that when he left church he wept upon his horse’s neck for fifteen minutes before he felt strong enough to mount it.

 

摘自:教會期刊2013年3月刊

有一位清教徒佈道家 John Roger 有一次在講道上…開始勸誡眾人,並扮演上帝的角色說道:“我已經把我的聖經賜給你們這麼長時間了,你們卻忽視它,它被放在家家戶戶裡面,全蓋滿了灰塵和蛛網。你們不願意去讀它。你們不就是這樣使用我的聖經的嗎?好吧,那我就不再把聖經給你們了。”

他說完抓起講台上的聖經,就要拿走。然而他突然又換了個角色,幾乎跪了下來,以民眾的名義向上帝激動地呼喊:“主啊,不管你對我們怎樣行,不要拿走你的聖經,殺我們的孩子吧,燒掉我們的房子吧,毀掉我們的財產吧;只要留下你的聖經!”

整個教堂里安靜得如同墳墓一般。羅傑斯又一次扮演起上帝的角色:“你說的是真的嗎?好吧,我就再試你一段時間。(他把聖經重新放回講台上)我把聖經交給你,我要看你怎麼用它,看你是不是更愛它,是不是更重視它,更按它而活。”

https://www.churchchina.org/archives/130301.html