在崇拜中讨神喜悦 Pleasing God in Our Worship
作者：Robert Godfrey 翻译: 骆鸿铭
大纲
一、崇拜战争
二、对真敬拜的需求
三、崇拜的特征
四、敬拜与神的话
宣读神的话
用神的话祷告
颂唱神的话
神的话与圣礼
宣讲神的话（讲道）
五、崇拜中的领袖
蒙召任牧职
两个异议
属灵的对话
六、音乐与敬拜
七、娱乐、传福音和敬拜
八、真心的敬拜
** ** ** ** ** ** ** ** ** ** ** ** ** **
一、崇拜战争Worship Wars
也许你听过这样的故事，两个人在争论如何敬拜上帝，他们对这个问题的看法各持己见，都试图要说服对方。讨论到最后，双方都精疲力竭，其中一个人告诉对方：“好啦，不跟你吵了，你用你的方式敬拜上帝，我会用祂的方式来敬拜祂。” You may have heard
the story of two men debating issues of worship. They had quite different ideas
on the subject and were unable to persuade one another. At the end of the
frustrating discussion one of the men said to the other, “Well, you worship God
in your way, and I will worship him in his.”
你也许会心一笑，不过，我们需要明白，从古至今，教会有各式各样的崇拜形式，也引发很多的讨论。第八、九世纪时曾争论是否要用图像，结果引发东方教会的纷乱。十六世纪关于崇拜的争论，更是新教徒和罗马天主教分裂的主要原因之一，至今仍无法获得共识。We may smile at
that comment, but we need to remember how varied are the forms of worship that
churches have practiced and how vehement debate over worship sometimes has
been. The debate over the use of icons in the eighth and ninth centuries led to
violence in the Eastern church. Differences over worship in the sixteenth century
were part of what divided Protestant from Roman Catholic Christianity, a
division that continues to our day.
现代的基督徒中，我们也看到很大的差异。有些崇拜非常正式，行礼如仪，有的则很随性，追求自由。有些很吵杂，像在开派对，有些则很安静，强调默想。在这些差异中，基督徒有时会问，难道不同的崇拜真的只是口味的差异吗？是不是所有的崇拜形式，只要我们是真心诚意的，都能讨神喜悦？还是只有一些崇拜形式是神悦纳的，而另一些则不是？Among contemporary
Protestants we find significant differences in worship. Some forms of worship
are filled with formal ceremony and ritual, while others are very casual and
informal. Some are noisy and boisterous, while others are quiet and
contemplative. Some take place in beautiful cathedrals, while others occur in
warehouses or fields. In the midst of such diversity Christians sometimes ask
if worship is simply a matter of taste. Are all forms of worship equally
pleasing to God as long as the worshipers are sincere? Or are some ways of
worship acceptable and others not?
在我们这个时代，在过去的几十年中，关于什么样的敬拜才是讨神喜悦的敬拜，变得越来越重要。世界各地的基督徒都经历了崇拜形式的巨大转变，这是从十六世纪以来未曾有过的。其结果是许多教会和宗派在崇拜的问题上，产生许多的冲突与纷争。教会因此分裂，信徒也不断换教会，这都是因为对崇拜有不同看法的缘故。The question of
what pleases God in worship comes with special urgency in our time since in the
last few decades American Protestants have seen more changes in worship forms
than in any similar period since the sixteenth century The result is that some
congregations and denominations have experienced serious conflicts over
worship. Churches have split and individuals have moved from congregation to
congregation, all over different views of worship.
有些差异是很表面的，例如：我们要用诗歌本，还是用投影片；是用折迭椅还是靠背长椅。其他较重大的差异则导致了当代的所谓“崇拜战争”：我们该用哪种风格的音乐？该使用何种乐器？如何祷告？用什么形式讲道？等等。这些差异常常是出于一个问题：崇拜服事究竟是要针对不常来教会的访问者，还是针对忠心的教会成员？Some of the
differences over worship seem rather superficial though they may generate
heated debates.Should we use a songbook or an overhead projector? Should we sit
on pews or folding chairs? More serious differences have led to what some have
called the “worship wars” of our time. What style of music should we use? What
kind of instruments should we play? How should we pray? What kind of preaching
is appropriate?
崇拜的差异也会反映教会社群不同的神学观与方法论。基于这个原因，认信福音派联盟（Alliance of
Confessing Evangelicals）在他们的剑桥宣言（Cambridge
Declaration）中，简短地提到了这个议题。这个宣言说到其最基本的关注：“今天的福音派教会被这个世代的精神所支配，日益失去基督的精神。作为福音派信徒，我们呼吁大家悔改，恢复历史上的基督教信仰。” Often these
differences rest on the question of whether services should be oriented to the
unchurched visitor or the faithful church member. Differences over worship can
also reflect quite different theologies and methodologies in the Christian
community. For that reason the Alliance of Confessing Evangelicals briefly
addressed the issue of worship in its Cambridge Declaration. The Declaration
stated as its basic concern: “Evangelical churches today are increasingly
dominated by the spirit of this age rather than by the Spirit of Christ. As
evangelicals, we call ourselves to repent of this sin and to recover the
historic Christian faith.”
接下来，这份宣言就针对新教徒关心的主题加以展开。The Declaration
then expanded on this concern in relation to the great themes of the
Protestant.
二、对真敬拜的需求The
Need for True Worship
所有的基督徒都需要一个在神里面成长的生命。如果我们不成长，就会呆滞而死。教会中集体、正式的崇拜是神帮助我们成长一个很重要、很基本的方法。让我们看希伯来书10:19-22是怎么说的：All Christians need to
cultivate a life with God that is growing and developing. If we are not
growing, we will stagnate or die. The corporate, official worship of God’s
people is a crucial and essential means God has given to help us grow. Think of
the words of Hebrews 10:19-22:
“弟兄们，我们既因耶稣的血得以坦然进入至圣所，是借着他给我们开了一条又新又活的路，从幔子经过，这幔子就是他的身体。又有一位大祭司治理神的家！并我们心中天良的亏欠已经洒去，身体用清水洗净了，就当存着诚心和充足的信心来到神面前。” Therefore,
brothers, since we have confidence to enter the Most Holy Place by the blood of
Jesus, by a new and living way opened for us through the curtain, that is, his
body, and since we have a great high priest over the house of God, let us draw
near to God with a sincere heart in full assurance of faith, having our hearts
sprinkled to cleanse us from a guilty conscience and having our bodies washed
with pure water.
这段经文呼召基督徒要借着基督亲近神，因为，即使我们已经是基督徒了，仍然会感觉到我们和神之间有一段距离，这个距离只有基督的工作才能弥补。我们需要靠每天灵修，祷告，默想来建立我们与神的个人关系，然而我们也需要借着与神的子民一同团契来亲近神，因为神应许在这样的聚会中，祂会特别与我们同在（太18:20）。当神的子民聚集起来，一同祷告，一同唱诗，并一同聆听神的话，我们就是在朝见神，与神会面。This passage calls
Christians to draw near to God through Christ since, even as Christians, we
experience a distance between ourselves and God that only the work of Christ
can bridge. We need to draw near to him personally and individually in
devotion, meditation, and prayer; but we also need to draw near to him by
meeting with him in the fellowship of his people, where God promises to be
especially present (Matt. 18:20). We meet with God when the people of God meet
together, pray together, sing together, and listen to his Word together.
基督教不是一个只注重个人与神的关系的宗教，而是每个个体都要变成基督身体的一部分。教会不只是一个有许多个人所组成的协会，而是一个有机的整体，每个人都和其他人有生命的联结，是同一个肢体上不同的部分（林前12:12-27；弗1:22-23）Christianity is a religion in which individuals
become an integral part of Christ’s body. We are not
just an association of individuals, but we are organically connected to one
another (1 Cor. 12:12-27; Eph. 1:22-23). We express that we are the body of Christ,
especially when we meet God together in public worship.
敬拜假神Worshiping False
Gods
约翰加尔文说得好，人心是“制造偶像的工厂”，意思是忠心的敬拜不会自然地在人的心中产生。罪人之所以会敬拜偶像，是因为上帝把敬拜祂的需要安置在人的心里，然而，当我们不认识真神时，我们就会发明一些偶像，一些假神，一些假宗教，甚至一些虚假的崇拜。上帝在十诫的第一诫警告我们，不要敬拜偶像：“除了我以外，不可有别的神”。整本圣经都在谴责敬拜偶像的假崇拜。John Calvin rightly
called the human heart “a factory of
idolatry,” meaning that faithful
worship does not come naturally to fallen human beings. Sinners become
idolaters because God has so deeply planted the need for himself in human
beings that when we do not know the true God, we invent false gods, false
religion, and false worship. God warns against such idolatrous worship in the
first commandment: “You shall have no other gods before me.” The idolatrous
worship of false gods is condemned throughout the Bible.
错误地敬拜真神Worshiping the True
God Falsely
圣经呼召我们要操练圣洁的敬拜，远避偶像。但是敬拜假神不是圣经所定罪的拜偶像的唯一方式。第二诫也教导我们，拜偶像不只是敬拜假神，用错误的方法来敬拜真神，也算是拜偶像。第二诫说：“不可为自己雕刻偶像，也不可做什么形像仿佛上天、下地，和地底下、水中的百物。不可跪拜那些像，也不可事奉他，因为我耶和华你的神是忌邪的神。恨我的，我必追讨他的罪，自父及子，直到三四代；爱我、守我诫命的，我必向他们发慈爱，直到千代。”（出20:4-6）We need to listen to the call of Scripture to
promote holy worship and flee idolatry. But the worship of false gods is not
the only kind of idolatry condemned in the Bible. The second commandment
teaches us that idolatry is not only a matter of worshiping false gods, which
is prohibited in the first commandment. It is also a matter of worshiping the
true God falsely. The second commandment says, “You shall not make for yourself
an idol in the form of anything in heaven above or on the earth beneath or in
the waters below. You shall not bow down to them or worship them; for I, the
LORD your God, am a jealous God, punishing the children for the sins of the
fathers to the third and fourth generation of those who hate me, but showing
love to thousands of those who love me and keep my commandments” (Exod.
20:4-6).
这条诫命清楚地禁戒我们在崇拜中使用任何偶像来代替神，但是它也暗示在崇拜中，禁止人的创造发明。禁止人雕刻偶像的意思是，我们必须以讨祂喜悦的方式来敬拜真神。以色列人宣称他们是在敬拜真神。他们是把这个形象当成耶和华来敬拜的（出32:5-6）。但是这种虚假的敬拜也激怒了神，并为百姓带来神的审判。This commandment
clearly forbids the use of images of God in worship, but it also implicitly
forbids all human invention in worship. The prohibition against images means
that we must worship the true God only in ways that please him. The people of
Israel claimed they were worshiping the Lord as the true God when they
fashioned the golden calf. They regarded the image as Jehovah (Exod. 32:5-6).
But such false worship offended God and brought judgment on the people.
金牛犊的故事提醒我们，神的子民在敬拜祂的时候也会落入拜偶像的地步。我们很想要在崇拜中发挥我们的创意，但是这种创意会导致拜偶像的行为。在旧约中，神不断因为虚假的崇拜而审判祂的子民。亚伦的儿子拿答，亚比户因为“献上凡火，是耶和华没有吩咐他们的”，被烧灭在耶和华面前（利10:1-2）。耶罗波安，北国以色列第一任国王，和他的继承人，也因为偶像，并在虚假的圣殿献上虚假的敬拜，而不断遭到神的批评。在这些例子中，神的子民不是因为敬拜假神而受到责备，而是因为用错误的方法来敬拜真神。The story of the
golden calf reminds us that God’s own people can fall into idolatry in their
worship of him. We may want to be creative and inventive in worship, but that
creativity can lead to idolatry. Repeatedly in the Old Testament God judged his
people for false worship. Aaron’s sons Nadab and Abihu were struck dead for
offering “unauthorized fire before the LORD, contrary to his command” (Lev.
10:1). Jeroboam, the first king of the northern kingdom of Israel, and his
heirs were consistently criticized as idolaters because of images and false
temples and services dedicated to the Lord. The people of God were rebuked in
these instances not for worshiping false gods, but for worshiping the true God
falsely.
新约也警告我们不可用假敬拜来满足自己。保罗写给歌罗西教会的人，责备他们的发明和实验，说那是“私意崇拜”（西2:23）。耶稣警告他们不可让传统凌驾于神的话之上：“这就是你们借着遗传，废了神的诫命。”这里耶稣虽然不是在说敬拜，但是祂用以赛亚书29:13来支持祂所说的话，而那里是在讲关于敬拜的事：The New Testament
also warns against pleasing ourselves with false worship. Paul wrote to the
Colossians condemning their novelties and experiments with “self-imposed
worship” (Col. 2:23). Jesus warned against allowing traditions to dominate and
subvert the Word of God: “Thus you nullify the word of God for the sake of your
tradition” (Matt. 15:6). Jesus was not speaking about worship when he made that
statement, but then he used Isaiah 29:13, which is about worship, to support
his words:
“这百姓用嘴唇尊敬我，心却远离我；他们将人的吩咐当作道理教导人，所以拜我也是枉然。”（太15:8-9）These people honor me with their lips, but
their hearts are far from me.They worship me in vain;their teachings are but
rulestaught by men. (vv. 8-9)
祂的意思是我们对神的事奉，无论就一般的生活而言，还是在集体崇拜中，都不能受传统所左右，而必须遵循神在圣经中的教导。He was saying that
our service to God, whether in life generally or in corporate worship, must not
be determined by tradition but must follow the teaching of God in the Bible.
保罗特别警告哥林多人，不要作假敬拜，即他们目前施行主的圣餐的方式。他们的崇拜受到罪和错误的污染，使得保罗责备他们是在破坏圣礼，他说：“你们聚会的时候，算不得吃主的晚餐”（林前11:20）事实上，上帝对敬拜关心到一个地步，使得保罗记载因着哥林多人在崇拜中有关圣礼的弊端，神对哥林多人施行审判，“因此，在你们中间有好些软弱的与患病的，死的也不少”（林前11:30）。Paul specifically warned the
Corinthians against false worship in the way they were administering the Lord’s
Supper. The sins and errors that infected their worship led Paul to charge them
with destroying that sacrament: “When you come together, it is not the Lord’s
Supper you eat (1 Cor. 11:20). In fact, God cares so much about worship that
Paul records that God visited judgment on the Corinthians for their abuses in worship
related to that sacrament: “That is why many among you are weak and sick, and a
number of you have fallen asleep” (v. 30).
圣经提醒我们，我们的直觉，我们的传统或我们的经验都不是崇拜可靠的指引。圣经自己才是我们唯一可靠的指引。我们这时代最讽刺的一件事是，许多肯定圣经无误的基督徒，并没有真的查考圣经，看圣经对于崇拜到底说了什么。我们必须查考经文来找到上帝对我们崇拜的指引。《剑桥宣言》说到这点：“唯有圣经告诉我们得救的道理，也是衡量基督徒行为的唯一标准。” The Bible reminds
us that neither our instincts nor our traditions nor our experiments are
reliable guides to worship. The Bible itself is our only reliable guide. One of
the ironies of our time is that many Christians who affirm the inerrancy of the
Bible do not really study it to find out what it says about worship. We must
search the Scriptures to find God’s will to guide us in our worship. The
Cambridge Declaration made this point: “The Bible alone teaches all that is
necessary for our salvation from sin and is the standard by which all Christian
behavior must be measured.”
三、崇拜的特征The Character of
Worship
要知道如何用讨神喜悦的方式来敬拜祂，而不会冒犯祂、受祂的审判，我们必须先明白圣经对敬拜的定义是什么。圣经至少以三种方式来使用“敬拜”（worship）这个字。To learn how to worship God in
a way that will please God rather than offend him and be judged by him, we must
begin by understanding the Bible’s definition of
what worship is. The Bible uses the word worship in at least three important
ways.
个人和集体的敬拜Personal
and Corporate Worship
首先，敬拜可以是指基督徒的一生。我们必须为神活出我们的生命，活在祂的主权之下。我们应寻求让我们所作的一切成为对祂的爱的事奉。当保罗在罗马书开始写到应用的部分时，就是以这个观点来看敬拜：“所以弟兄们，我以神的慈悲劝你们，将身体献上，当作活祭，是圣洁的，是神所喜悦的；你们如此事奉乃是理所当然的。不要效法这个世界，只要心意更新而变化，叫你们察验何为神的善良、纯全、可喜悦的旨意。”（罗12:1-2）这些经文指出，我们全部的生活都算是敬拜。First, worship can
refer to the whole life of the Christian. We are to live our lives for God and
under God. We should seek to have all we do become loving service to him. Paul
had this sense of worship in mind when he wrote at the beginning of the
application section of the book of Romans, “Therefore, I urge you, brothers, in
view of God’s mercy, to offer your bodies as living sacrifices, holy and
pleasing to God—which is your spiritual worship. Do not conform any longer to
the pattern of this world, but be transformed by the renewing of your mind”
(12:1-2). In these verses all life is looked upon as worship.
其次，敬拜可以是指个人祷告，赞美，默想或阅读圣经的时间，当我们专注在神身上时。当戴维独自在夜里祷告、唱诗，他是在敬拜：Second, worship can
refer to those personal times of prayer, praise, reflection, or Bible reading
when we focus on God. David worshiped as he prayed and sang alone at night:
我在床上记念你，在夜更的时候思想你；我的心就像饱足了骨髓肥油，我也要以欢乐的嘴唇赞美你。（诗63:5）On my bed I remember you; I think of you
through the watches of the night.
Because
you are my help, I sing in the shadow of your wings. (Ps. 63:6-7)
第三，敬拜可以是指当基督徒正式聚在一起，作为一个会众（congregation），来赞美神的时刻。这种敬拜的形式是圣经所赞许，也是圣经所吩咐的。”你们不可停止聚会，好像那些停止惯了的人，倒要彼此劝勉，既知道（原文作看见）那日子临近，就更当如此。”（来10:25）诗篇也颂扬这种集体敬拜的特权：Third, worship can refer to
times when Christians gather officially as a congregation to praise God. This
form of worship is commended and commanded in the Scriptures. “Let us not give
up meeting together, as some are in the habit of doing, but let us encourage
one another—and all the more as you see the Day approaching” (Heb. 10:25). The
Psalms celebrate this privilege of corporate worship:
你们要赞美耶和华！我要在正直人的大会中，并公会中，一心称谢耶和华。（诗111:1）
Praise
the LORD.I will extol the LORD with all my heart in the council of the upright
and in the assembly. (Ps. 111:1)
显然，上帝要祂的子民聚集起来，作为会众，当他们一起敬拜时，表达他们是基督的身体。Clearly God wants
his people to gather as congregations, expressing that they are the body of
Christ as they worship him with one another.
这个敬拜的第三种用法，也就是公众的敬拜，基于两个原因，需要我们特别加以注意。首先，大部分的崇拜战争都是发生在集体崇拜的范围内。在这个时代中，我们需要仔细检验集体崇拜的改变。This third use of
worship, corporate worship, deserves special attention for two reasons. First,
the arena of corporate worship is where most of the worship wars are being
fought. Changes in corporate worship need careful examination in our time.
其次，许多基督徒似乎有某种程度的偏见，认为集体崇拜在信徒的生命中，不是很要紧的事。他们似乎相信，教会正式的崇拜不太重要。他们觉得那太正式，和他们很疏远。他们感觉个人祷告、读经或小组的经历，对培养与神的亲近感，比集体崇拜要来得重要得多。最近在集体崇拜上的变化，有些就是在反映这样的努力，想要让它变成比较像小组的活动。然而，当我们检验圣经关于崇拜和其内容的教导，我们会明白集体崇拜对所有顺服和成长中的基督徒，是何等地重要。Second, many
Christians seem to have a measure of prejudice against corporate worship as a
priority in the lives of believers. They seem to believe that the official
worship of the church is not very important. They find it too formal and
impersonal. They feel that individual times of prayer and Bible reading or
small group experiences are much more important in cultivating nearness to God
than is corporate worship. Some of the recent changes in corporate worship
reflect an effort to make it more like a small group activity. However, as we
examine the Bible’s teaching about worship and its content, we will see that
corporate worship is vitally important for every obedient and growing
Christian.
关键经文：希伯来书12:28-29
A Critical Text: Hebrews
12:28-29
希伯来书在此是特别重要的，因为它显明了旧约崇拜和新约崇拜之间的关联，也让我们注意到我们作为新约子民的敬拜，有什么特殊之处。希伯来书12:28-29这样说到：The book of Hebrews is
particularly important here because it shows the connection between the worship
of the Old Testament and the worship of the New Testament, and also because it
draws attention to the uniqueness of our worship as the New Testament people of
God. Hebrews 12:28-29 states:
所以我们既得了不能震动的国，就当感恩，照神所喜悦的，用虔诚、敬畏的心事奉神。因为我们的神乃是烈火。Therefore, since we
are receiving a kingdom that cannot be shaken, let us be thankful, and so
worship God acceptably with reverence and awe, for our God is a consuming fire.
这段经文指导我们思想崇拜的两个重要元素：首先，神作为我们的崇拜对象，祂的性情如何；其次，我们在崇拜中对神的回应。This passage
directs us to two key elements for our thinking about worship: first, the
character of God as the object of our worship, and second, our response to God
in worship.
1. 神的性情（The Character of God）。在崇拜中，关于神的本质我们永远需要牢记的首要真理是，我们的神是三位一体的神：独一的真神永远是以三个位格而存在的——父、子、圣灵。神的这个本质在希伯来书12:28-29并不是太明确，但是在紧邻的上下文中就很明白指出这点。希伯来书12:23-24提醒我们，在崇拜中，我们是凭信心来到永生神和耶稣的面前，耶稣是“新约的中保”。这里区分了三位一体的两个位格。1. The Character of
God. The first truth about God’s nature that we
need always to remember in worship is that our God is a Trinity. The one God
exists eternally in three persons—Father, Son, and Holy Spirit. This aspect of
God’s nature is not explicit in Hebrews 12:28-29, but it is pointed to in the
immediate context. Thus Hebrews 12:23-24 reminds us that in worship we come by
faith to the living God and to Jesus who is “the mediator of a new covenant.”
Here two of the persons of the Trinity are distinguished.
既然我们的神是三一的，所以我们的敬拜也必须合乎三位一体的信仰。我们敬拜的对像是完全合一的神，也是神格中的每个位格。我们敬拜神，也敬拜父、子、圣灵。在敬拜中，当我们敬拜任何一个位格我们都是在敬拜整个神格，因为神只有一位。As our God is
triune, so our worship must be trinitarian. God in his unity is a proper object
of worship, but so too are each of the persons of the Godhead. We worship God,
and we also worship the Father, the Son, and the Holy Spirit. In worshiping any
of the divine persons we worship the whole Godhead, for God is one.
在特定的时刻，我们的敬拜可以聚焦在三一神的任何一位，因为圣经自己向我们显明，三一神中的每个位格是与特定的作为相关的。例如，在圣经中，父神是特别与救恩的计划连在一起，为了使罪人与祂和好。圣子与拯救救恩有关，祂是永活的神人，代替罪人死与复活。圣灵与施行救恩，吸引罪人亲近基督，并赐给他们信心和新的生命有关。Our worship may
focus on any one of the divine persons at particular points because the Bible
itself shows us that each person of the Trinity is associated with certain
divine acts particularly. For example, in the Bible the Father is particularly
linked to the planning of salvation in order to reconcile sinners to himself.
The Son is linked to accomplishing salvation as the God-man living, dying, and
rising in the place of sinners. The Spirit is linked to applying salvation,
drawing sinners to Christ, and giving them faith and new life.
基督徒敬拜反映了圣经对神格中每个位格之工作的强调。父神特别是我们崇拜的对象。如同基督所教导的，我们通常是向”我们的父”祷告。圣子是我们崇拜的中保。主耶稣借着祂的工作，为我们打开通向父神的道路，而我们也总是奉祂的名到父神面前。圣灵在崇拜中赐给我们能力，赐福给我们。祂温暖我们的心，吸引我们，不是到祂那里，而是到耶稣和祂的话那里。神的本性引导我们透过圣子，靠着圣灵来崇拜父神。Christian worship
reflects the Bible’s emphasis on the
work of each person in the Godhead. The Father is particularly the object of
our worship. We usually pray, as Jesus taught us, “Our Father.” The Son is the
mediator of our worship. Jesus opened the way to the Father for us by his saving
work, and we always come to the Father in his name. The Spirit empowers and
blesses our worship. He warms our hearts and draws us, not to himself, but to
Jesus and his Word. The very nature of God leads us to worship the Father
through the Son by the Holy Spirit.
我们在希伯来书12:28-29所看见的神的性情的第二个面向是：神是救赎的神。祂为那些属祂的人预备了一个不可震动的永生国度。这个国度属于耶稣基督（来1:8），祂是神子民的救主，也是我们崇拜中人与神之间的中保。耶稣和祂的福音必须是我们崇拜的中心。我们必须牢记，祂是三位一体永恒的第二位格，成为人，作我们的救主。我们必须因祂而欢喜，因祂为我们顺服，成就完全的一生，死在十架上，担当我们的罪；在祂荣耀的复活中，成为我们永活的救主和大祭司。如果耶稣基督不是中心，崇拜就完全失去了意义。祂的位格和工作会照亮祂子民的崇拜。祂让我们可以完全认识上帝，完全通向上帝。祂是我们的避难所和力量，是我们在患难中随时的帮助（诗篇46:1）。祂拯救我们脱离罪恶，所以我们的崇拜必须颂扬祂的。The second aspect
of God’s character that we
see explicitly in Hebrews 12:28-29 is that God is a saving God. He has prepared
an unshakable kingdom of eternal life for those who belong to him. This kingdom
belongs to Jesus Christ (Heb. 1:8), who is the Savior of his people and the
mediator between man and God in all our worship. Jesus and his Gospel must
always stand at the heart of our worship. We must remember that he is the
eternal second person of the Trinity, made man to be our Savior. We must
rejoice in his perfect life of obedience for us, in his death on the cross
where he bore all our sins, and in his glorious resurrection to be our
ever-living Savior and High Priest. Worship fails utterly if Jesus Christ is
not at the center. His person and work must light up the worship of his people.
He makes God fully known and fully accessible to us. He is our refuge and
strength, a very present help in times of trouble (Ps. 46:1). He saves us from
our sins, and our worship must celebrate him.
我们在希伯来书12章中所见的神的本性的第三个面向是：祂是圣洁的神，是忌邪的，要人唯独敬拜祂。祂会审判罪恶，并呼召祂的子民过圣洁的生活。希伯来书引用申命记第四章，那里说，神是“烈火”。申命记呼召神的子民在他们的生活中忠心，特别是在崇拜当中：The third aspect of
God’s character that we
see in Hebrews 12 is that God is a holy God, one who is jealous for his
worship. He is a God who stands in judgment of sin and calls for holy living
among his people. Hebrews is quoting Deuteronomy 4 when it states that God is
“a consuming fire.” Deuteronomy 4 calls the people of God to faithfulness in
all of their lives, but especially in worship:
你们要谨慎，免得忘记耶和华你们神与你们所立的约，为自己雕刻偶像，就是耶和华你神所禁止你做的偶像；因为耶和华你的神乃是烈火，是忌邪的神。（申:4:23-24）“Be careful not to forget the
covenant of the LORD your God that he made with you; do not make for yourselves
an idol in the form of anything the LORD your God has forbidden. For the Lord
your God is a consuming fire, a jealous God” (vv. 23-24).
这段申命记的经文明显是建立在十诫的第二诫的基础上，也就是我们先前说过的是在禁止虚假的敬拜。上帝的圣洁属性必须和祂的救赎属性同样清楚地透过我们的崇拜反映出来。This passage in
Deuteronomy clearly rests on the second of the Ten Commandments, which forbids
false worship, as we have seen. The holy character of God must echo as clearly
through our worship as does the saving character of God.
这些经文表明耶和华很看重对祂的敬拜。它们向我们具体地显明，我们的敬拜必须同时反映神的在基督里的伟大救赎工作，以及祂对纯净崇拜的神圣热情。只有这等的敬拜会蒙祂悦纳。当希伯来书12:28说到神所喜悦的敬拜，它的意思是首先且最重要的，是要蒙神悦纳。These passages show
that the Lord takes his worship very seriously. They show us very specifically
that our worship must reflect both God’s great saving work in Christ and his
holy zeal for the purity of worship. Only such worship will be acceptable to
him. When Hebrews 12:28 speaks of acceptable worship, it means worship that is
first and foremost acceptable to God.
这个优先级在今天尤其要重新得到确认。太常见的是当今天人们说到得到接纳的敬拜，他们的意思是他们能接受的，或特别是受没有去教会的人的接纳。崇拜虽然必须清楚传递给聚集的会众，圣经坚持说崇拜首先必须要蒙神悦纳。而我们必须永远牢记，我们只能靠仔细研读圣经，才能认识什么是蒙神悦纳的。This priority needs
to be reaffirmed especially today. Too often today when people speak of
acceptable worship they mean worship that is acceptable to themselves or
perhaps acceptable especially to the unchurched. While worship must communicate
clearly to the gathered congregation, the Bible insists that worship must above
all be acceptable to God. And we must always remember that we can only know
what is acceptable to God by a careful study of his Word.
2. 我们对神的回应。我们如何在崇拜中回应这位圣洁的，拯救的上帝？希伯来书12章不只是在崇拜中向我们具体说明神的性情，它也澄清我们对神的回应的本质：我们的崇拜必须以感恩和敬畏为特征。特别是我们对神的救恩工作，我们的响应应该是感恩，并充满喜乐。诗篇经常表达这种反应：2. Our Response to
God. How should we respond in worship to this holy, saving God? Hebrews 12 not
only specifies the character of God for us in worship, but it also clarifies
the character of our response to God: our worship is to be characterized by
thankfulness and awe. Especially in reaction to God’s saving work, we are to be
thankful and filled with joy The Psalms often express this response:
你们当向神我们的力量大声欢呼，向雅各布布布的神发声欢乐！（诗81:1）Sing for joy to God our strength; Shout aloud
to the God of Jacob! (Ps. 81:1)
来啊，我们要向耶和华歌唱，向拯救我们的盘石欢呼！我们要来感谢祂，用诗歌向他欢呼！（诗95:1-2）
你们当乐意事奉耶和华，当来向祂歌唱！（诗100:2）Serve the LORD with gladness; come before him
with joyful songs. (Ps. 100:2)
因你耶和华借着你的作为叫我高兴，我要因你手的工作欢呼。（诗92:4）For you make me glad by your deeds, O LORD; I
sing for joy at the works of your hands. (Ps. 92:4)
因着基督的救恩工作，我们对神的响应应该充满喜乐和欢欣的。在我们崇拜中的诸多部分，应该能显明我们的感恩。诗篇提醒我们，音乐是表达我们的喜乐和对神的感恩很重要的部分。（我们在下面还会更完整地看崇拜中的音乐。）我们感恩的表现包括祷告和真心地回应所宣讲的道。Our response to God
ought to be one of great joy and gladness for the saving work of Jesus.
Thankfulness should manifest itself in many parts of the worship service. The
Psalms remind us that music is one of the key ways in which we express our joy
and thankfulness to God. (We will look more fully at music in worship later in
our study) Other manifestations of thankfulness include prayer and heartfelt
response to the preached Word.
对神的圣洁，我们具体的回应是在祂面前的敬畏和虔诚。诗篇也向我们显明这个反应：Our response to God
ought to be one of great joy and gladness for the saving work of Jesus.
Thankfulness should manifest itself in many parts of the worship service. The
Psalms remind us that music is one of the key ways in which we express our joy
and thankfulness to God. (We will look more fully at music in worship later in
our study) Other manifestations of thankfulness include prayer and heartfelt
response to the preached Word.
当以圣洁的妆饰敬拜耶和华；全地要在祂面前战抖！（诗96:9）Worship the LORD in the splendor of his
holiness; tremble before him, all the earth. (Ps. 96:9)
耶和华作王；万民当战抖！祂坐在二基路伯上，地当动摇。耶和华在锡安为大；祂超乎万民之上。他们当称赞祂大而可畏的名；祂本为圣！王有能力，喜爱公平，坚立公正，在雅各布布布中施行公平和公义。你们当尊崇耶和华我们的神，在祂脚凳前下拜。祂本为圣！（诗99:1-5）The LORD reigns, let the nations tremble; he
sits enthroned between the cherubim, let the earth shake.
Great
is the LORD in Zion; he is exalted over all the nations. Let them praise your
great and awesome name — he is holy. The King is mighty, he loves justice — you
have established equity; In Jacob you have done what is just and right. Exalt
the LORD our God and worship at his foot stool; he is holy. (Ps. 99:1-5)
在崇拜中必须有庄严，肃穆的时刻。当我们会见创造天地的神，那位在西乃山赐下律法，在加略山在祂儿子身上，以震怒敌对罪恶的神，我们必须充满敬畏和虔诚。当我们在崇拜中进入神的同在，我们应该毫不夸张地顿生敬畏。真正的敬畏从来不是笨拙或沉闷的，而是深沉而感人的。At times in worship
there must be serious, sober reflection. As we meet with the God who created
heaven and earth, who gave the Law at Mount Sinai, and who visited his wrath
against sin on his Son at Calvary, we must be filled with reverent awe. We
should quite literally be awestruck when we come into God’s presence in
worship. Real reverence is never stodgy or dull but is profound and moving.
今天，这两种反应，喜乐和敬畏，常常被用来造成彼此的对立。一种崇拜被称为是喜乐的，令人振奋的，生气蓬勃的，而另一种则被称为是庄严的，安静的，恭敬的。然而，圣经中，喜乐和敬畏并不是对立的，而且总是相伴随的。崇拜必须是喜乐的敬畏，敬畏的喜乐。在我们的崇拜中，喜乐和敬畏应该总是相伴相随、紧密联合的。Today these two
responses, joy and reverence, are frequently set in opposition to one another.
One kind of worship is called joyful, uplifting, and exuberant, while another
kind is called reverent, sedate, respectful. However, in the Scriptures joy and
reverence are not antithetical but always complementary Worship can be joyfully
reverent and reverently joyful. Joy and reverence should always be united in
our worship.
当存畏惧事奉耶和华，又当存战兢而快乐。（诗2:1）Serve the LORD with fear and rejoice with
trembling. (Ps. 2:11)
耶和华作王！愿地快乐！愿众海岛欢喜！密云和幽暗在祂的四围；公义和公平是祂宝座的根基。有烈火在祂前头行，烧灭祂四围的敌人。祂的闪电光照世界，大地看见便震动。耶和华啊，锡安听见你的判断就欢喜；犹大的城邑也都快乐。（诗97:1-4，8）The LORD reigns,
let the earth be glad; let the distant shores rejoice.
Clouds
and thick darkness surround him; righteousness and justice are the foundation
of his throne. Fire goes before him and consumes his foes on every side. His
lightning lights up the world; the earth sees and trembles. . Zion hears and
rejoices and the villages of Judah are glad because of your judgments, O LORD.
(Ps. 97:1-4, 8)
祂向百姓施行救赎，命定祂的约，直到永远；祂的名圣而可畏。（诗111:9）He provided redemption for his people; he
ordained his covenant forever — holy and awesome
is his name. (Ps. 111:9)
这种喜乐和敬畏的组合并不总是很容易就达到的，但这必须是我们的目标。我们必须牢记，虔诚的意思不总是安静，而喜乐的意思也不总是吵杂。喜乐和敬畏首先是我们心的态度，是我们在崇拜中尝试去适切地表达的。在唱一首安静的诗歌时也许是非常喜乐的，而大声的诗歌也可以表达敬畏。This combination of
joy and awe may not always be easy to achieve, but it must be our goal. We must
remember that reverence does not always mean quiet, and joy does not always
mean noise. Joy and reverence are first of all attitudes of the heart for which
we seek appropriate expressions in worship. Joy may be intense in the singing
of a very quiet song. Reverence may be expressed in loud singing.
传统的新教徒的崇拜也许在敬畏上比较强，而所谓的”当代崇拜”似乎显得特别喜乐，充满热情。但是两种取向的提倡者都必须问，他们的观点是否达致圣经的平衡。传统的敬拜也许会变得很机械化和仪式化，以至于看似缺乏感情。当代的崇拜可能太坚持乐趣和兴奋，却失去了敬畏和喜乐。Traditional
Protestant worship has probably been strong on reverence, and what has been
called “contemporary
worship” often seems
enthusiastically joyful. But proponents of each approach must ask whether their
views achieve a biblical balance. Traditional worship may proceed so
mechanically and formalistically that emotion seems absent. Contemporary
worship may be so insistent on fun and excitement that reverence and joy seem
lost.
当我们试图找到平衡，我们从一开始就必须牢记，集体崇拜是与神会面，而祂是烈火；我们也必须认识神对我们该如何敬拜的旨意。我们只能透过祂的话得到这个知识。As we seek balance
we must begin by remembering that corporate worship is meeting with our God,
who is a consuming fire; and for that to happen, we must know God’s will for how we are to worship. That
knowledge comes only through knowing his Word.
四、敬拜与神的话
Worship and the Word
宗教改革的教会（在很大程度上也包括宗教改革前的教会）不只是寻求让圣经成为他们崇拜的指引，也寻求让神的话充满崇拜。这是因为神的话不只教导我们，也是我们亲近神的方法。我们乃是透过祂的话来认识祂，事奉祂，并敬拜祂。在崇拜中，神的话“是我脚前的灯，是我路上的光”（诗119:105）。The churches of the
Reformation (and to a significant extent also the churches before the
Reformation) not only sought to have the Bible guide their worship, but also
sought to fill worship with the Word of God. This is because the Word not only
instructs us but is also the means through which we draw near to God. We know,
serve, and worship God through his Word. It is also “a lamp to my feet and a
light for my path” (Ps. 119:105) in worship.
如何让神的话出现在、且充满我们的崇拜呢？如同圣经显示的，神的话是以几种形式出现的。How is the Word to
be present and fill our worship? As the Bible shows, the Word is present in
several forms.
宣读神的话Reading God’s Word
最明显的是诵读神的话。这必须是崇拜最鲜明的部分和重心。保罗写信提摩太，要他“要以宣读、劝勉（讲道）、教导为念”（提前4:13）。在此，宣读被赋予很重要的地位，以配合讲道与教导。今天许多教会只读几节的圣经就似乎感到满意了，而在过去的时代，崇拜服事中都会宣读圣经中许多重要的段落。在清教徒时代，在每次崇拜中，都会读好几章圣经。The most obvious is
the reading of the Word. This Word should be a distinct and central part of
worship. Paul wrote to Timothy, “devote yourself to the public reading of
Scripture, to preaching and to teaching” (1 Tim. 4:13). Here the reading of the
Bible is given an importance that is coordinate to preaching and teaching. Too
many churches today seem content with reading at most only a few verses of the
Bible. In times past, significant sections of several parts of the Bible were
read in worship services. In Puritan times several chapters were usually read
in each service.
圣经没有规定在崇拜服事中该读多少经文，但是如果我们真的爱神的话，每次都只读几节圣经，我们会感到满足吗？The Bible makes no
rule on how much Scripture must be read in any one worship service, but do we
really love the Word of God if we are content consistently to hear only a verse
or two?
用神的话祷告Praying God’s Word
神的话也应该充满我们的祷告。教会中最伟大的祷告都富含圣经的语言，在祷告中把神的话献回给祂。圣经的话语应该指导我们的祷告，让我们的祷告充满神的真理，神的应许以及神对祂子民的祝福。今天我们教会中许多祷告都只是重复的肤浅的话，因为想让人听起来不要太正式，比较随和。而祷告也经常变成对神的要求的清单。更糟的是，在有些教会中，祷告甚至消失了，因为许多人说崇拜服事还有牧师的祷告就太无聊了。The Word should
also fill our prayers. The greatest prayers of the church are rich in the
language of the Bible itself, offering God’s Word back to him in prayer. The
words of the Bible should inform our prayers with the truth of God, the
promises of God, and the blessings of God on his people. Today much of what
passes for prayer in our churches is mere repetitive and shallow talk because
of wanting to sound informal and casual. And often prayer becomes only a list
of requests to God. Even worse, in some churches prayer has all but disappeared
because many say that pastoral prayers are too boring to have in the service.
我们当然应该珍惜作为祂的子民一同向神说话的特权，也应该用一种方式来表明，祂的话的确是充满我们的头脑和内心。Surely we should
treasure the privilege of speaking to God together as his people and should do
so in a manner that shows that his Word has filled our minds and hearts.
颂唱神的话Singing God’s Word
神的话应该是我们歌唱的基础。最起码教会的诗歌应该要复述上帝救恩工作的真理。基本上要注意歌词的内容，用经文来衡量歌词的好坏。教会历史上，旧约的诗篇经常构成神的子民的赞美诗全部或相当大的部分。当然，我们今天的崇拜，会因大部分教会的崇拜服事在相对上缺乏诗篇而显得贫乏。唱诗篇是一种巧妙的方法吧神的话藏在我们的心里，也是一种确定能取悦神的方式，因这是祂所默示的，并为了他们的好处而赐给他们。（我们稍后会更仔细看我们歌唱的内容。）The Word should be
the basis of our singing. At the very least the songs of the church should
recount the truths of God’s saving work. Primary attention should be given to
the content of songs, measuring lyrics by what is scriptural. Often in the
history of the church the Psalms of the Old Testament have formed either all or
at least a significant part of the praise of God’s people. Surely our worship
is impoverished today by the relative absence of the Psalms from most worship
services in most churches. Singing the Psalms is a wonderful way of hiding the
Word of God in our hearts and is a certain way of pleasing the Lord who
inspired them and gave them to his people for their good. (We will look at the
content of our singing in greater detail later.)
神的话与圣礼The Word and the
Sacraments
神的话必须出现在教会的圣礼——洗礼和主的圣餐——中。奥古斯丁称圣礼为“神可见的道”，这是一种可以帮助我们思考的说法。它们不是一些奇怪的仪式，要吸引我们离开基督和祂的话，而恰恰是神要把祂的话传递给我们的另一种方式。洗礼的水说到我们对基督宝血的需要，以洗净我们（多3:5）。主的圣餐中的饼和酒说到我们需要基督的身体和血的需要，以濡养我们走在永生之中（约6:53-56）。圣礼把神的道的核心，耶稣的福音，带到崇拜当中。The Word must be
present in the sacraments of the church—baptism and the Lord’s Supper.
Augustine called the sacraments “the visible word,” which is a helpful way of
thinking about them. They are not strange ceremonies that distract from Christ
and the Word, but they are precisely another way in which God communicates his
Word. The water of baptism speaks of our need for the blood of Christ to
cleanse us (Tit. 3:5). The bread and wine of the Lord’s Supper speak of our
need for the body and blood of Christ to nourish us to eternal life (John
6:53-56). The sacraments bring the very core of the Word, the Gospel of Jesus,
into the service.
宣讲神的话（讲道）The
Preaching of the Word
最后，神的道必须出现在教会的讲道中。讲道是口头传递神的道，把它施行在神子民的生活中。讲道者必须是神的话的执事。他的责任是研读神的话，然后去教导并应用神的话，作为崇拜最主要的活动。上帝在忠心地宣讲祂的话当中，临到祂的百姓，并对祂的百姓说话。如《瑞士第二信条》（Second Helvetic
Confession，1566）所说，“所宣讲的神的道就是神的道。”当我们听到一个忠心的讲道，我们就是在聆听基督对我们说话，并呼召我们相信并悔改。Finally, the Word
must be present in the preaching of the church. Preaching is the verbal
communication of God’s Word, applying it to the lives of God’s people. The
preacher is a minister of the Word of God. His responsibility is to study the
Word and then to teach and apply the Word as a central act of worship. God
comes to his people and speaks to his people in the faithful preaching of his
Word. As the Second Helvetic Confession says, “The preaching of the Word of God
is the Word of God.” When we hear a faithful sermon, we are hearing Christ
speak to us and call us to faith and repentance.
罗马书10:14实际上就是这样说的：“然而，人未曾信他，怎能求祂呢？未曾听见祂，怎能信祂呢？没有传道的，怎能听见呢？”保罗是说，信心是来自听到牧师忠心的话中，所听到的耶稣亲口所说的话。Romans 10:14
actually says, “How, then, can they
call on the one they have not believed in? And how can they believe in the one
whom they have not heard? And how can they hear without someone preaching to
them?” Paul is saying that faith comes by hearing the very words of Jesus in
the faithful words of the preacher.
就历史而言，教会一贯称讲道（以及圣礼）为“蒙恩之道”（means of grace，或译为恩典的管道）。蒙恩之道是主所设立的制度，借着此蒙恩之道，祂应许要赐福给祂忠心的百姓，并帮助他们在恩典中成长。如此，讲道就不是牧师提供意见或娱乐人的机会，而是神所指定并使用的一种制度（institution），来传递祂的话。当人听到并相信祂的话，主所赐的福分就会临到。神的子民会在认识上帝赦罪的恩典，以及认识上帝对他们的旨意中成长。根据神的道所制定的崇拜，把讲道作为集体崇拜中最重要的元素，那是神的子民的生活中最基本的、不可或缺的元素。Historically the
church has often called preaching (along with the sacraments) a “means of grace.” A means of grace is an institution of the Lord by
which he has promised to bless his faithful people and help them grow in grace.
Preaching, then, is not an opportunity for a preacher to offer opinions or to
be amusing, but it is the institution God has appointed and uses for
communicating his Word. Where that Word is heard and believed, the blessing of
the Lord will always be present. The people of God will grow in knowing the
forgiving mercy of God and in knowing God’s will for them. Worship ordered
according to God’s Word features preaching as the most vital element of
corporate worship, essential for the life of the people of God.
我们时代的悲剧之一就是许多讲台充满了故事或流行的心理学，而不是圣经及其真理。有时讲道还佐以、甚至用戏剧或舞蹈来取代，好像这些能替代讲道。戏剧和舞蹈在古代世界中是很著名的沟通媒介，但是使徒和新约教会并没有使用它们。反而，教会用言说（speaking）——保罗说这是”所传的愚笨的道理”（林前1:21-23，见新译本）——来传递基督的话。新约没有暗示戏剧或舞蹈在基督徒崇拜中是适当的。One of the tragedies
of our time is that many pulpits are filled with stories or popular psychology
instead of the Bible and its truth. Sometimes preaching is supplemented or even
replaced by drama or dance as if they could substitute for preaching. Drama and
dance were well-known media for communication in the ancient world, but the
apostles and the New Testament church did not use them. Rather, the church used
speaking — what Paul calls the “foolishness of what was preached” (1 Cor.
1:21-23) — to communicate Christ. The New Testament gives no hint that drama or
dance would be appropriate to Christian worship.
今天我们经常听到说我们活在一个视觉的文化中，而言说已经失去其威力和适切性。有些人主张，我们需要用戏剧、舞蹈或视频，来与我们这个时代的人沟通。但是保罗的世界也是非常感官取向的。异教的神庙有令人目眩的图像和仪式。剧院和戏剧比起现在更是有过之而无不及。然而教会却用讲道来传递福音，确信讲道会使我们与基督相通，因祂自己是”神的能力，神的智慧”（林前1:24）。教会一向是那唯一的书（圣经）的教会，圣经是神话语的启示。We often hear today
that we live in a visual culture where speaking has lost its power and
relevance. We need drama or dance or videos to connect with people in our time,
some argue. But Paul’s world was also visually oriented. Pagan temples had
impressive images and rituals. Theater and drama were much more important then
than now. Yet the church used preaching to communicate the Gospel, convinced
that preaching communicated Christ who was himself “the power of God and the
wisdom of God” (1 Cor. 1:24). The church has always been a church of the Book,
the verbal revelation of God.
教会也需要会打开圣经的传道人，因为基督徒恒常需要听到神在祂的话语中，正在对我们说些什么，以及神的道如何吸引他们更亲近祂。世界提供许多有趣的故事和让人感觉舒服的有效暗示。但是教会需要上帝的声音。如同剑桥宣言所说的，”所以，在教会中要教导和传讲圣经，讲章必须解释圣经，不是用来表达讲员的意见或者这个世代的想法。” The church also
needs preachers who will open up the Scriptures, because Christians always need
to hear what God is saying in his Word and how that Word draws them nearer to
him. The world offers an abundance of entertaining stories and helpful hints on
feeling good. But the church needs the voice of God. As the Cambridge
Declaration says, “The Bible, therefore, must be taught and preached in the
church. Sermons must be expositions of the Bible and its teachings, not
expressions of the preacher’s opinions or the ideas of the age.”
忠心的讲道不只是打开神的圣言。它也在神的道中找到神的律法和福音。基督徒在每一周中需要听到上帝的吩咐，如何过圣洁的生活。他们需要所传讲的神的道，来挑战他们，在爱和顺服中成长。这样的讲道不会提升我们在神面前的自尊，但是会让我们对我们的罪感到扎心，告诉我们需要救主。律法的职事首先是死亡的职事（ministry of death），让我们确信我们的无助，并驱使我们就近基督，让祂做我们唯一的避难所。基督徒每周也需要听到耶稣基督的十架，在十架上，祂担当了他们的罪。我们必须反复地听福音，好让我们明白在耶稣基督的死与复活中所提供的完全的救恩。我们必须被律法所破碎，并被呼召去相信福音。以神的话为中心的讲道会领我们到神那里。Faithful preaching
not only opens up the Word of God. It also finds God’s Law and Gospel in the Word. Week by week Christians
need to hear the demand of God to live holy lives. They need the Word of God
preached in order to be challenged to grow in love and obedience. Such
preaching will not enhance our self-esteem before God, but it will convict us
of our sin and our need for a Savior. The ministry of the Law is in the first
place a ministry of death, convincing us of our helplessness and driving us to
Christ as our only refuge. And week by week Christians need to hear of the
cross of Jesus Christ where he bore their sins. We must have the Gospel
repeated for us so that we see the complete provision of salvation for us in
the death and resurrection of Jesus Christ. We need to be crushed by the Law
and called to faith in the Gospel. Word-centered preaching brings us to God.
如果我们真的喜爱神的话，并寻找充满神的话的崇拜，许多围绕今日崇拜的张力和问题就会开始理清头绪。我们不能宣称我们爱神的话，却满足于崇拜中没有神的话。我们想要听到它的宣读，在圣礼中看见神的话，并在我们的诗歌中颂唱神的话。If we really
delight in the Word and seek worship that is filled with the Word, many of the
tensions and problems that surround worship today will begin to sort themselves
out. We cannot claim to love the Word and be content with its absence from
worship. We will want to hear it in reading and preaching, see it in the
sacraments, and sing it in our songs.
如果我们对神的话不感兴趣，我们会真的对神有兴趣吗？If we are not
interested in the Word of God, can we really be interested in God?
五、崇拜中的领袖Leadership
in Worship
讨论到崇拜中的神的话，自然会引领我们到崇拜中的领袖的主题上。新教崇拜的古典模式是由牧师来带领敬拜。这个模式是从新约的教导产生的，因为神从会众当中呼召牧师和教师，把他们分别出来担任领袖的角色：“祂所赐的，有使徒，有先知，有传福音的，有牧师和教师，为要成全圣徒，各尽其职，建立基督的身体。”（弗4:11-12）Discussion of the Word in worship leads naturally
to the subject of leadership in worship. The classic pattern of Protestant
worship was for the minister to lead the worship. That pattern arose from the
teaching of the New Testament, since out of the congregation God called pastors
and teachers to be set apart for leadership roles. “It was he (Christ) who gave
some to be apostles, some to be prophets, some to be evangelists, and some to
be pastors and teachers, to prepare God’s people for works of service” (Eph.
4:11-12).
蒙召任牧职（Called to ministry）
保罗在他个人对提摩太的劝勉中，呼召要他从事牧职，他是如此阐述的：“圣经都是神所默示的，于教训、督责、使人归正、教导人学义都是有益的，叫属神的人得以完全，预备行各样的善事。…务要传道，无论得时不得时，总要专心；并用百般的忍耐，各样的教训，责备人、警戒人、劝勉人。…你却要凡事谨慎，忍受苦难，作传道的工夫，尽你的职分。”（提后3:16；4:2,5）在这里，保罗托付提摩太，要他忠心在基督徒群体中担任教导和领袖的职责。这个托付是与崇拜有关的，也和提摩太对主的整体事奉有关。Paul elaborated upon
that call to ministry in his personal advice to Timothy: “All Scripture is
God-breathed and is useful for teaching, rebuking, correcting and training in
righteousness, so that the man of God may be thoroughly equipped for every good
work. . . . Preach the Word; be prepared in season and out of season; correct,
rebuke and encourage—with great patience and careful instruction . . . keep
your head in all situations, endure hardship, do the work of an evangelist,
discharge all the duties of your ministry” (2 Tim. 3:16; 4:2, 5). Here is
Paul’s charge to a minister to be faithful in his teaching and leadership in
the Christian community a charge that related to worship as well as to the
whole of Timothy’s service to the Lord.
根据牧师和教师这个职分所担负的责任来看，教会不可以只要求人忠心，也应尽可能为他们提供特别的教育。大多数的大学，后来是神学院，开始就此教育教会领袖。这类教育的基础是建立在一个认信上，就是周密的圣经和神学知识，对牧师来说是至关重要的需求。今日当会众和一般大众的教育水平，普遍比前几个世代要高很多的情况下，对于在神的话上受过良好教育的牧师的需求，也更甚于以往。In light of the
responsibilities of the office of pastor and teacher, churches must not only
call faithful men, but must also when possible provide special education for
them. Most universities and, later, seminaries were started to educate church
leaders. The foundation of such education rested on the conviction that a
thorough knowledge of the Bible and theology was a vital need for preachers.
Today when the education of congregations and the population generally is much
higher than in earlier generations, the need for well-educated ministers of the
Word is stronger than ever.
两个异议Two Objections
今日有人提出两种异议，反对在崇拜中的领袖职分，必须由受过良好教育，并蒙召在崇拜中做领袖的人来担任。第一种是反映某些基督徒圈子内的反智倾向。这种倾向主张教育会扼杀人的热情。它的论证是圣灵会帮助人明白圣经，而学习只会折损他的热情。这个观念是不合圣经的，因为圣经不断呼召神的子民去“认识”（know）神和祂的旨意。何西阿奉主的名写到：“我的民因无知识而灭亡。”（何4:6）以赛亚记录神的抱怨，说：“牛认识主人，驴认识主人的槽，以色列却不认识；我的民却不留意。”（赛1:3）他期盼有一天，人会说：Today at least two objections
are raised against the exercise of leadership by carefully educated and called
leaders in worship. The first reflects an anti-intellectual tendency in some
Christian circles. It suggests that education kills a man’s zeal. It argues
that the Holy Spirit will help a man understand the Bible but a school will
only undermine his passion. This notion is unbiblical since the Bible
repeatedly calls for the people of God to know God and his will. Hosea wrote in
the name of God, “my people are destroyed from lack of knowledge” (Hos. 4:6).
Isaiah recorded the complaint of God that “The ox knows his master, the donkey
his owner’s manger, but Israel does not know, my people do not understand”
(Isa. 1:3). He looked forward to a day when many will say:
必有许多国的民前往，说：来吧，我们登耶和华的山，奔雅各布布神的殿。主必将他的道教训我们；我们也要行他的路。因为训诲必出于锡安；耶和华的言语必出于耶路撒冷。（赛2:3）“Come, let us go up to the
mountain of the LORD, to the house of the God of Jacob. He will teach us his
ways, so that we may walk in his paths.” The law will go out from Zion, the word of the LORD
from Jerusalem. (Isa. 2:3)
敬虔的教育会引导人进入圣经中，到神面前，而不是远离祂。Godly education
leads one into the Bible and toward God, not away from him.
第二种反对特殊的、受过教育的领袖职分，是出自我们的民主文化。他们主张，崇拜应该让许多人带领，而不是只由一个人带领。这个观点很看重参与，以及个人表达的价值，认为这种做法会让崇拜服事更有趣、也更活泼。持守这种观点的人常常会援引哥林多前书14:26作为支持：The second objection to
special, educated leadership flows from our democratic culture, which suggests
that many people should lead worship, not just one. This view places a high
value on participation and on individual expression that will make the service
more interesting and vital. Its adherents often appeal to 1 Corinthians 14:26
as support:
弟兄们，这却怎么样呢？你们聚会的时候，各人或有诗歌，或有教训，或有启示，或有方言，或有翻出来的话，凡事都当造就人。“When you come
together, everyone has a hymn, or a word of instruction, a revelation, a tongue
or an interpretation.” Does not such a
passage not only justify but actually call for the participation of many in the
leadership of worship?
要回答这个问题，我们必须记得，保罗是写给一个在崇拜的事上失去控制的教会，而他提醒他们，“因为神不是叫人混乱，乃是叫人安静”（林前14:33），以及“凡事都要规规矩矩的按着次序行”（40节）。更具体而言，他是在劝告他们，如何在崇拜中对说预言和说方言进行管制（见林前14:1-2）。To answer that question we
must remember that Paul is writing to a church where things are out of control
in worship, and he is reminding them that “God is not a God of disorder but of
peace” (1 Cor. 14:33) and that “everything should be done in a fitting and
orderly way” (v. 40). More specifically, he is giving advice on how to regulate
prophecy and speaking in tongues in worship (see 1 Cor. 14:1-2).
他所描述的需要管制的状况，反映早期教会中一段特别的日子，也就是当主耶稣仍在使徒和先知的工作中，奠定教会的根基的时候。如同保罗写给以弗所人的，“你们不再作外人和客旅，是与圣徒同国，是神家里的人了；并且被建造在使徒和先知的根基上，有基督耶稣自己为房角石。”（弗2:19-20）这个根基性的工作包括赐给使徒的启示，以及圣灵的特殊工作，例如在作为一个整体的教会中说方言。在过往的教会历史上，大多数基督徒都相信，正如使徒的职分在根基已经立定的情况下已经消失了，因此，伴随使徒职事，作为使徒工作的凭据的先知预言、神迹和说方言（林后12:12），也随之消失了。The situation he is describing
and regulating reflects the extraordinary days of the early church when the
Lord Jesus was still laying the foundations of the church in the work of the
apostles and prophets. As Paul wrote to the Ephesians, “You are members of
God’s household, built on the foundation of the apostles and prophets, with
Christ Jesus himself as the chief cornerstone” (Eph. 2:19-20). That
foundational work included both the revelation given to the apostles and the
special work of the Spirit, such as speaking in tongues, in the church as a
whole. Over the years of church history the majority of Christians have
believed that just as the office of apostle passed away after that foundation
was laid, so the prophecy, miracles, and speaking in tongues that accompanied
the apostolic ministry as signs of the apostles’ work (2 Cor. 12:12) also
passed away.
如此，哥林多前书14:26这段经文，就不能作为今日教会敬拜的具体指示。反而，那只是对第一世纪那特别时代的指导。崇拜中一贯的责任要依靠牧师和教师，这个持续的教会职分，因这个职分是主和祂的使徒所设立的。First Corinthians
14:26, then, is not specific direction for the worship of churches today. Rather,
it was direction for those extraordinary first-century times. The abiding
responsibility for worship lies with the ongoing office of pastor and teacher
that the Lord and his apostles established.
属灵的对话A Spiritual
Conversation
牧者带领神的百姓和神进行对话。在崇拜的进行中，上帝向敬拜祂的人说话，而他们则对祂作出响应。如同雅各布布提醒我们的，“你们亲近神，神就必亲近你们”。（雅4:8）The minister leads worship as a conversation
between God and the people. In the movement of worship God speaks to his
worshipers, and they respond to him. As James reminds us, “Come near to God and he will come near to you”
(4:8).
牧者在带领这个神与祂百姓间的对话所扮演的角色，有时会不太清楚，因为在崇拜中，牧者同时代表上帝向会众说话，也代表会众向上帝说话。当牧者诵读圣经，讲道，施行圣礼，或宣达祝福时，他是代表神对会众说话。当他作牧者的祷告，他是在代表会众对上帝说话。牧者受神和百姓的呼召被分别出来，担任崇拜中这些重要的工作。很明显，在他所受的教育、查验和按立中，牧者被分别出来讲道。但是我们该记得，他也被分别出来，把会众的祷告用神所喜悦的话语呈献给神，因为这些话是正统的，也代表对全体的关心。The role of the
minister in leading this dialogue between God and his people is sometimes
unclear because in worship the minister both speaks for God to the congregation
and speaks for the congregation to God. When the minister reads the Bible,
preaches, administers the sacraments, or pronounces the benediction, he speaks
for God to the congregation. When he offers the pastoral prayer, he speaks for
the congregation to God. By the call of God and the congregation, the minister
is set aside to these important tasks in worship. It is obvious that in his
education, examination, and ordination the minister is set aside to preach. But
we should remember that he is also set aside to present the prayers of the
congregation to God in words that will please God because they are orthodox and
represent the concerns of all.
在他作为领袖的角色中，牧者用一种保持崇拜忠实的方式，来带领对神的敬拜，并表达百姓在他们会见神之时的合一。In his leading role
the minister leads the worship of God in a way that keeps the worship faithful
and expresses the unity of the people in their meeting with God.
六、音乐与敬拜Music and Worship
在所有崇拜战争的争论中，有关音乐的争论大概是最明显，也是最情绪化的。改变音乐风格曾导致崇拜者的分裂，沮丧，甚至愤怒。我们该唱旧式的圣诗（hymns），还是赞美歌曲（praisechoruses）？应该用古典乐，传统乐，民谣，摇滚乐，当代音乐乡村歌曲，西式音乐，还是其他曲式？我们是否该用管风琴和钢琴，还是吉他和鼓？音乐只能用在崇拜服事中的赞美，还是也有其他的功能？许多崇拜服事给音乐的时间大大增加了。有些崇拜服事是以一段很长时间所谓”敬拜赞美”的歌曲来开始的，有如歌唱本身就是敬拜，而其他部分则与此无关。Of all the battles
in the worship wars, the battle over music probably has been the most evident
and the most emotional. Changes in the style of music have divided, frustrated,
and even angered worshipers. Should we sing old hymns or praise choruses?
Should the music be classical, traditional, folk, rock, contemporary, country
and western, or what? Should we use organs and pianos, or guitars and drums? Is
music exclusively for praise in the service, or does it have other functions as
well? The amount of time given to music in many services has increased greatly.
Some services begin with a lengthy time of singing called “praise and worship,”
as if singing alone were worship and the rest of the service were something
else.
我们如何看待这些？What are we to make of these
matters?
音乐的转变——无论是变老或变新——是困难的，因为大多数崇拜者不是音乐家，只是喜欢他们所原本熟悉的音乐。大多数崇拜者不是被一些美学理论所感动，而是被与他们所熟悉的音乐连在一起的感情所感动。因为音乐有如此的威力，能吸引并表达我们的情感，无怪乎会成为个人和会众的情绪雷区。A change in music — whether to something older or newer — is difficult because most worshipers are not
musicians and simply like what is familiar to them. Most worshipers are not
motivated by some aesthetic theory, but by the emotional links they have to
their familiar music. Because music so powerfully engages and expresses our
emotions, it is not surprising that it is an emotional minefield for
individuals and congregations.
正如对待所有崇拜的方式，我们首先必须以圣经来评估音乐。我们必须跳脱我们自己的经历和偏好，来问：”什么是讨神喜悦的？”我们应该承认，不是所有的音乐和赞美都是讨神喜悦的。看看以色列在西乃旷野所献上的敬拜和赞美。他们制作了一尊金牛犊，称它为耶和华，在它旁边跳舞（出32:4-6）。这样的敬拜是神所憎恶的，会惹动祂的怒气！我们必须小心寻求圣经所说的，有关我们应该如何赞美神，并向祂制作音乐。As with all ways of
worship, we must evaluate music in the first place biblically. We must stand
back from our own experiences and preferences and ask again, “What pleases
God?” We should recognize that not all music and praise pleases him. Think of
the worship and praise that Israel offered to God in the wilderness at Mount
Sinai. They made a golden calf, called it the Lord, and danced around it (Exod.
32:4-6). Such praise was an abomination to God and evoked his wrath! We must
carefully seek what the Bible says about how we should praise the Lord and make
music to him.
当我们想到崇拜中的音乐，我们实际上是在思想这些议题：1)我们唱的歌词，2)我们唱这些词所用的曲调，以及3)用来伴奏的乐器。When we think of music in the worship of God, we are
really thinking of three issues: 1) the words that we sing, 2) the tunes to
which we sing those words, and 3) the instruments we might use to accompany the
singing.
我们唱的歌词The Words We Sing
在这三个议题中，第一个是最重要的。我们用嘴唇所唱的歌，必须是真实的，而且必须讨神的喜悦。《剑桥宣言》提醒我们，今天我们所面对的问题之一是我们所唱的歌词：”牧师们忽略了他们监督崇拜的责任，包括音乐的神学内容。”我们怎么确定我们所唱的是讨神喜悦的？上帝已经透过赐给我们圣经中一整卷书，来作为我们应该唱的诗歌的模板。诗篇（希伯来标题是”赞美之书theBookofPraise”）提供给我们的，是神自己所默示的歌曲。诗篇至少应该作为基督徒向神所唱的诗歌的范本。Of these three
issues the first is the most important. The words we take upon our lips to sing
to God must be true and pleasing to him. The Cambridge Declaration reminds us
that one of the problems we face today is what we sing: “Pastors have neglected
their rightful oversight of worship, including the doctrinal content of music.”
How can we be sure that the words we sing please God? God has given us
direction by giving us in the Bible a whole book as a model for what we are to
sing. The Book of Psalms (which in Hebrew is entitled the Book of Praises)
provides us with songs that God himself has inspired. The Psalms should at
least function as the model for what we as Christians sing to God.
我们所用的歌The Songs We Use
诗篇对歌曲的教导是什么呢？首先，它们提醒我们，我们可以，也应该用种类繁多的诗歌来献给神。诗篇包括喜乐的赞美和感恩。诗篇被称为赞美之书，因为它们不只包含赞美，也在赞美中达到高潮（特别是诗篇146-150）。但是诗篇所包含的不只是赞美。有些诗篇反映神的创造（例如，诗篇19和104）；其他则复述上帝在基督里的伟大救赎工作（诗篇2，22，24，和110）；另外有些在默想神所启示之话语的完美（特别是诗篇119）。也有些是哀歌和忏悔的诗（诗32，51，和137），还有一些是在表达神子民的困惑和沮丧，是神的子民活在这个堕落世界中有时会经历到的（诗44，73）。约翰·加尔文对《圣咏集》（Psalter）的观察很地道，”我们所觉察得到的感情，在诗篇中都可以找到如镜子般的反射。” What do the Psalms
teach about song? First, they remind us of the rich variety of songs that we
can and should present to God. The Psalms contain joyful praise and
thanksgiving. The Psalms are called the Book of Praises because they not only
contain but also culminate in the praise of God (see especially Pss. 146—150.)
But the Psalms contain more than praise. Some Psalms reflect on creation (for
example, Pss. 19 and 104); others recount the great saving work of God in
Christ (Pss. 2, 22, 24, and 110); still others meditate on the perfections of
God’s revealed Word (especially Ps. 119). There are Psalms of lamentation and
repentance (Pss. 32, 51, and 137) as well as Psalms that express the confusion
and frustration that God’s people sometimes experience living in this fallen
world (Pss. 44 and 73). John Calvin rightly observed about the Psalter, “There
is not an emotion of which any one can be conscious that is not here presented
as in a mirror.”
在今天的一些教会中，似乎只会唱快乐、喜乐的歌曲。但是喜乐不是基督徒经验中唯一的情感。基督徒的崇拜需要提供一些时刻，来表达忧伤或深沉的情感，以及欢乐的情感。在《圣咏集》中，我们可以找到的种种歌词，正可以满足这个目的。In some churches
today it seems that only happy, joyful songs are sung. But joy is not the only
emotion that Christians experience. Christian worship needs to provide times
when sad or reflective emotions are expressed as well as happy ones. A variety
of song texts, as we find them in the Psalter, are crucial for that purpose.
其次，诗篇也应成为我们所唱诗歌之内涵（substance）的榜样。少数的诗篇是短诗，也有重复的元素，但是大多数都很丰满、丰富，对上帝和祂的工作有深刻的响应。《圣咏集》提醒我们对上帝的歌颂赞美，不只是情绪的表达，而是在真正地积极运用我们的心智。重复或肤浅感性的短歌，并没有追随《圣咏集》所设立的典范。上帝吩咐我们要“尽意”（with all our mind，即用头脑）来爱神，这必须指导我们的歌唱。诗篇呈现给我们的榜样是同时运用我们的心智和情感，来赞美上帝，而现代的教会必须努力恢复这样的紧密结合，这已经快要失传了。Second, the Psalms
also model for us the substance of our singing. A few Psalms are short and have
repetitive elements, but most are full, rich, profound responses to God and his
work. Singing praise to God, the Psalter reminds us, is not just emotional expression,
but a real engagement of the mind. Songs that are very repetitive or shallow
and sentimental do not follow the model of the Psalter. The command to love God
with all our mind must inform our singing. Mind and emotions together are the
model of praise presented to us in the Psalms, and the modern church must work
at restoring that union where it has been lost.
一旦我们收复了我们所当唱的歌词之适当的意义，另外两个关于歌唱的议题就相对容易得到解决了。我们该唱什么样的曲调？我们可以使用一个教会的会众能唱，也支持这首歌的内容的任何曲调。曲调应该要能反映这首歌的心情和内涵，以配合崇拜中的喜乐和敬畏。心中存着这样的指导原则（以及对会众对音乐的转变会有的困难，有一个敏感的心），诗歌该用什么曲调的议题应该可以顺利得到解决。Once we recapture a
proper sense of the texts we ought to sing, the other two issues about singing
are relatively easy to resolve. What tunes shall we sing? We may use any tune
that is singable for a congregation and that supports the content of the song.
The tune should reflect the mood and substance of the song in light of the joy
and reverence that are appropriate to worship. With those guidelines in mind
(and a sensitivity to the congregation’s difficulty with change), the issue of
tunes for songs should be resolved smoothly.
使用何种乐器What Kind of Instruments?
哪一类的乐器伴奏是合乎圣经的？在旧约圣殿敬拜中，使用了各式各样的乐器。然而在新约教会的敬拜中，似乎在教会历史最初的一千年中，基督徒并没有在崇拜中使用乐器。今天大部分教会都会使用一种或更多的乐器。但是如果要使用乐器，这些乐器应该是用来辅助会众的歌唱，而不是要盖过会众，让会众不知所措。它们应该要能帮助更深的敬畏和喜乐，而不是侵蚀其根基。What kind of
musical accompaniment is biblical? In Old Testament worship a wide range of instruments
was used in the worship of the temple. Yet in the worship of the church it
appears that for almost the first thousand years of its history no instruments
were used in Christian worship. Today most churches use one or more
instruments. But where instruments are used, the instruments should aid the
singing of the congregation, not overwhelm it. They should contribute to a deep
spirit of reverence and joy, not undermine it.
很明显，我们没有在任何地方看到新约教会使用乐器来崇拜。乐器必然在崇拜中不具有中心或独立的角色。它们最多只能用来支持会众的歌唱，而会众的歌唱是神所吩咐的。如果这是它们的目的，摇滚乐团显然就不适合用在基督徒的崇拜中，不过管风琴或吉他是可以用的。Nowhere in the New
Testament church are instruments clearly used for worship. They certainly have
no central or independent role in worship. At most they should support the
singing that the congregation is commanded to do. If that is their purpose,
rock bands would be clearly inappropriate for Christian worship, but either an
organ or a guitar might be used.
音乐在神的子民的敬拜生活中是一个很有力且重要的元素。但是正因为它如此重要，我们需要慎重地加以考虑。我们必须确信，我们是在讨神喜悦，而不是在娱乐我们自己。把崇拜变成娱乐是巨大的诱惑，因为身为罪人，我们更倾向于以自我为中心，而不是以神为我们的中心。我们更倾向于娱乐自己，而不是事奉上帝。Music is a powerful
and vital element in the worship life of God’s people. But precisely because it is so significant,
we need to give careful thought to it. We must be sure that we are pleasing God
and not entertaining ourselves. The temptation to turn worship into
entertainment is great because as sinners we are much more inclined to be
self-centered than God-centered. We are much more inclined to amuse ourselves
than to serve God.
七、娱乐、传福音和敬拜Entertainment,
Evangelism, and Worship
在我们的时代中，对崇拜中娱乐成分的呼求，经常是以一种非常诱人的形式出现的。娱乐经常被以传福音为名来作为卖点。人们告诉我们，我们必须使崇拜变得有趣，能让不信的人感到兴奋，以至于他们会愿意到教会来，悔改信主。乍看之下，这个说法很有说服力。我们都希望看到更多人信基督。谁会反对福音布道呢？但是我们必须记得：娱乐不是福音布道，而福音布道不是敬拜。人们听到福音，不是透过变戏法的人，而是靠我们把福音呈现给他们。虽然当我们在崇拜中忠心地宣讲福音，福音布道就会发生，但是崇拜的目的和焦点是那些信靠基督的人，应该聚集起来朝见神。The call for
entertainment in worship in our time is often cast in a particularly seductive
form. Entertainment is often sold in the name of evangelism. We are told that
we must make worship interesting and exciting for the unconverted so that they
will come to church and be converted. At first glance that argument is very
appealing. We all want to see many brought to faith in Christ. Who wants to be
against evangelism? But we must remember: entertainment is not evangelism, and
evangelism is not worship. People are evangelized, not by a juggler, but by the
presentation of the Gospel. And while evangelism may occur in worship as the
Gospel is faithfully proclaimed, the purpose and focus of worship is that those
who believe in Christ should gather and meet with God.
哥林多前书14:24-25说到，有一位不信的人出现在崇拜服事中。使徒保罗对此作出评述。他没有要教会去招待这个不信的人，或让他感到舒服。而是当真理被清楚讲明后，不信的人会被劝醒，发现他自己真是个罪人，“就必将脸伏地，敬拜神，说：‘神真是在你们中间了。’”忠心的敬拜，当其主要目的是神的子民透过祂的话来与神会面，很可能会有第二层的果效，就是不信的人会醒悟而归信。但是崇拜不应该是为不信的人设立的，而是为上帝和教会设立的。In 1 Corinthians
14:24-25 the apostle Paul comments on the presence of an unbeliever in a
worship service. He does not call for the church to entertain the unbeliever or
make him feel comfortable. Rather, in the clear and understandable articulation
of the truth, the unbeliever should be convinced that he is a sinner. “So he
will fall down and worship God, exclaiming, ‘God is really among you!’”
Faithful worship, where the primary purpose is the meeting of God with his
people through his Word, may well have the secondary result that unbelievers
will come to faith. But worship must not be constructed for the unbeliever.
Rather, it is for God and the church.
如此，教会中的整个崇拜事奉，就不应该由娱乐或福音布道来决定。相反，它必须用来使神的百姓合一，一起来朝见他们的上帝。The whole service
in the church, then, must not be shaped for either entertainment or evangelism.
Instead, it must serve to unite the people of God for their meeting with God.
八、真心的敬拜Worshiping with the
Heart
到此为止，我们在这本小册中所关注的，集中在集体崇拜的形式或其外表上。但是我们必须记得，形式最多只是故事的一半。最忠心的、合乎圣经的形式并不能保证会有真正的崇拜。使用正确的形式可能只意味着我们是仪式主义者，只是在崇拜中走过每个过场。耶稣引用以赛亚的话说，“这百姓用嘴唇尊敬我，心却远离我”（太15:8）。以同样的脉络，保罗也警告人要远离那些“有敬虔的外貌，却背了敬虔的实意”的人（提后3:15）。只有当我们以真心来敬拜，真正的敬拜才会发生。We have focused
much of our attention in this book on the forms or externals of corporate
worship. But we must remember that such forms are at the most only half of the
story The most faithful, biblical forms will not guarantee true worship. Using
good forms may only mean that we are formalists, going through the motions in
worship. Jesus quoted Isaiah as saying, “These people honor me with their lips,
but their hearts are far from me” (Matt. 15:8). In a similar vein Paul warned
against those “having a form of godliness but denying its power” (2 Tim. 3:5).
True worship occurs when we worship with the heart.
崇拜的预备Preparing for Worship
为了朝见神，我们必须做好崇拜的预备。我们必须有良好的休息，满心期待，做好完全的预备来朝见神。我们必须意识到，上帝会在祂所指定的崇拜元素中与我们同在。祂会透过祂的话对我们说话，也会聆听我们的赞美和祷告。当我们与神的子民一同敬拜时，祂会赐福给我们；我们也应该期望得着这个祝福。我们必须有这样清楚的认知前来敬拜。
To
meet with God we need to come to worship prepared. We need to come well-rested,
expectant, thoughtfully ready to meet with God. We need to be aware that God
will be present in the elements of worship that he has appointed. He will be
present to speak through his Word and will be present to hear our praise and
prayers. We need to come with clear understanding of the ways in which worship
with God’s people will bless us and should come looking for that blessing.
我们要以信心来敬拜。信心就是信靠基督，在祂所完成之赦免我们罪的工作中得到安息。当我们来到教会，我们的信心必须是真的，好让我们对基督的信靠得到深化。我们也以悔改前来敬拜，承认我们是罪人，并寻求上帝的恩典，好让我们能更远离罪，并追求圣洁。我们以对神的爱和对祂子民的爱前来敬拜。这样的爱会让我们渴望与神的子民相通，并深深盼望更靠近神。We come to worship
in faith. Faith is trusting Christ, resting in his finished work for the forgiveness
of our sins. Our faith must be real as we come to church, so that our reliance
on Christ may deepen. We come to worship with repentance, acknowledging that we
are sinners and seeking the grace of God so that we more and more turn from sin
and pursue holiness. We come to worship with love for God and for his people.
Such love will make us desire communion with the people of God and long to draw
nearer to God.
人对我说：“我们往耶和华的殿去”，我就欢喜。（诗122:1）I rejoiced with those who
said
to me, “Let us go to the house of the LORD.” (Ps. 122:1)
当我们预备好我们的心，积极参与到崇拜当中，我们就能进入诗人的情绪里：When the heart is
prepared for and engaged in worship, we can enter into the sentiments of the
Psalmist:
耶和华啊，求你将你的道指教我；我要照你的真理行；求你使我专心敬畏你的名！主我的神啊，我要一心称赞你；我要荣耀你的名，直到永远。因为，你向我发的慈爱是大的；你救了我的灵魂免入极深的阴间。（诗86:11-13）Teach me your way, O LORD, and I will walk in
your truth; give me an undivided heart, that I may fear your name. I will
praise you, O LORD my God, with all my heart; I will glorify your name forever
For great is your love toward me; you have delivered my soul from the depths of
the grave. (Ps. 86:11-13)
神啊，求你鉴察我，知道我的心思，试炼我，知道我的意念，看在我里面有什么恶行没有，引导我走永生的道路。（诗139:23-24）Search me, O God, and know my heart: test me
and know my anxious thoughts. See if there is any offensive way in me, and lead
me in the way everlasting. (Ps. 139:23-24)
我要一心称谢你，我要在众神面前歌颂你。我要向你的圣殿下拜，我要因你的慈爱和信实称谢你的名；因为你使你的名和应许显为大，超过一切。（诗138:1-2；新译本）I will praise you, O LORD,
with all my heart; before the “gods” I will sing your praise.I will bow down toward
your holy temple and will praise your name for your love and your faithfulness,
for you have exalted above all things your name and your word. (Ps. 138:1-2)
当我们的心被神的话和神的灵预备好，想要来敬拜祂，我们所渴望的敬拜就是讨神喜悦的敬拜。我们来不是要被招待，而是献上讨祂喜欢的敬拜。我们乃是从自我中心（是不认识神的人的特色）的敬拜，转移到以神为中心的敬拜（这是那些认识神的人的崇拜特征）。When the heart is
prepared by the Word of God and by God’s
Spirit for worship, then the worship we desire is the worship that delights
God. We come not to be pleased, but to offer God the worship that pleases him.
We move from the self-centeredness that characterizes those who do not know
God, to the God-centeredness that should characterize those who do know him.
对崇拜进行评估Evaluating Worship
既然崇拜有这么多的路向，不同的教会也有各种的崇拜种类，基督徒如何对崇拜进行评估呢？“我们该如何崇拜”的问题，无可避免地会联系到这个问题：“我们该到哪里敬拜？”我们一旦知道神在崇拜中所喜悦的，我们就必须到这种崇拜所在的地方。With so many
approaches to worship and so much variety from church to church, the Christian
must become an evaluator of worship. The question “How should we worship?” is inevitably linked to the
question “Where should we worship?” Once we know what pleases God in worship,
we need to be where such worship occurs.
要正确地评估敬拜，你需要从自己开始。你需要自我评估。问自己以下的问题：To evaluate worship
properly, you need to begin with yourself. You need self-evaluation. You need
to ask the following of yourself:
圣经关于敬拜说了什么，我知道多少？
·谁能帮助我学到更多关于合乎圣经的敬拜的事？
·我是否最希望在敬拜中被上帝吸引来亲近祂？
·在敬拜中我是真的想讨神喜悦，还是只是让自己高兴？
·我是否明白我的责任，就是要定期与神的子民一同来敬拜祂？
·当我在敬拜中寻求神的旨意时，是否会避免去论断他人，弃绝律法主义的精神？
How
much do I know about what the Bible says about worship?
Who
can help me learn more about biblical worship?
Do I
want above all to draw near to God in worship?
Do I
want to please God rather than myself in worship?
Do I
understand my responsibility to worship God with his people regularly?
Will
I seek God’s will in worship while avoiding a judgmental and legalistic spirit
toward others?
You
also need to ask these questions about the worship of any church you plan to
attend:
对你准备参加的教会，你也需要问这些关于敬拜的问题：
·这个教会是否热爱并相信圣经？
·这个教会的敬拜是否被神的话所充满？
·崇拜服事中，有多少时候是分配给圣经的诵读？
·崇拜服事中，有多少时候是分配给合乎圣经的祷告？
·崇拜服事中，有多少时候是分配给在内容和特色上合乎圣经的歌唱？
·讲道的内容是什么？
·讲道是否为崇拜服事一个很重要的部分？
·在崇拜服事中，是否很明显有神的律法？
·耶稣基督的福音是否在崇拜服事中被清楚表达出来，也是敬拜的中心？
·在这个教会的牧养职事中，圣礼的角色是什么？
·这些崇拜服事的元素，所具有的娱乐性，是否超过了圣经所说的？
·在崇拜服事中，是否很平衡地将喜乐的感恩和虔诚的敬畏同时表达出来？
Does
this church love and believe the Bible?
Is
the worship of this church filled with the Word of God?
How
much of the service is given to the reading of the Bible?
How
much of the service is given to biblical prayer?
How
much of the service is given to singing that is biblical in content and
character?
What
is the content of the preaching?
Is
preaching a substantial part of the service?
Is
the Law of God clearly present in the service?
Is
the Gospel of Jesus Christ clearly expressed and central in the service?
What
is the role of the sacraments in the ministry of the church?
Are
there elements of the service that are more entertaining than biblical?
Are
both joyful thanksgiving and reverent awe expressed and balanced in the service
We
cannot be casual about matters of worship. They are too important. We need to
be thoughtful and biblical. To do that we need to shoulder our personal
responsibility to study and pray about worship. We should seek help from
faithful ministers and friends. And we must seek a church where worship is
faithful to God’s Word.
我们对敬拜的议题不可掉以轻心。它们实在是太重要了。我们需要深思熟虑且合乎圣经。要做到这点，我们必须承担起我们个人的责任，在祷告中去研读关于敬拜的事。我们应该从忠心的牧师和朋友那里寻求帮助。我们也必须寻找一个在敬拜中忠于神的话的教会。We cannot be casual
about matters of worship. They are too important. We need to be thoughtful and
biblical. To do that we need to shoulder our personal responsibility to study
and pray about worship. We should seek help from faithful ministers and
friends. And we must seek a church where worship is faithful to God’s Word.
