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Much has been written on what is usually called “the Lord’s Prayer” (which I prefer to term “the Family Prayer”) and much upon the high priestly prayer of Christ in John 17, but very little upon the prayers of the apostles.
关于通常被称为“主祷文”（我更喜欢称之为“家庭祷告”）以及约翰福音17章中基督的大祭司祷告，已经有了很多论著，但关于使徒祷告的论著却非常少。
Personally I know of no book devoted to the apostolic prayers, and except for a booklet on the two prayers of Ephesians 1 and 3 have been scarcely any separate exposition of them.
就个人而言，我不知道有哪本书是专门论述使徒祷告的，除了关于以弗所书第1章和第3章中那两个祷告的小册子外，几乎没有任何对它们的单独阐述。
It is not easy to explain this omission.
这种疏忽很难解释。
One would think that the apostolic prayers are so filled with important doctrine and practical value for believers that they should have attracted the attention of those who write on devotional subjects.
按理说，使徒的祷告充满了重要的教义和对信徒实用的价值，理应引起那些撰写灵修题材作者的注意。
While many of us very much deprecate the efforts of those who would have us believe that the prayers of the Old Testament are obsolete and inappropriate for the saints of this Gospel age, it seems to me that even Dispensational teachers should recognize and appreciate the peculiar suitability to Christians of the prayers recorded in the Epistles and the Book of Revelation.
虽然我们许多人非常反对那些试图让我们相信旧约祷告已经过时且不适合福音时代圣徒的人，但在我看来，即使是时代论教师也应该承认并体会使徒书信和启示录中所记载的祷告对基督徒的特殊适用性。
With the exception of the prayers of our Redeemer, only in the Apostolic prayers are praises and petitions specifically addressed to “the Father.”
除了我们救赎主的祷告之外，唯独在使徒的祷告中，赞美和祈求是专门针对“父”发出的。
Of all the prayers of Scripture, only these are offered in the name of the Mediator.
在圣经所有的祷告中，唯独这些是奉中保之名献上的。
Furthermore, in these apostolic prayers alone do we find the full breathings of the Spirit of adoption.
此外，唯独在这些使徒的祷告中，我们才能发现后嗣的灵（Spirit of adoption）那圆满的呼吸。
How blessed it is to hear some elderly saint, who has long walked with God and enjoyed intimate communion with Him, pouring out his heart before the Lord in adoration and supplication.
听一位长期与神同行并与祂享受亲密交通的年长圣徒在主面前倾心吐意地敬拜和恳求，是多么蒙福。
But how much more blessed would we have esteemed ourselves had we had the privilege of listening to the Godward praises and appeals of those who had companied with Christ during the days of His tabernacling among men!
但是，如果我们有幸聆听那些在基督道成肉身住在人间时与祂同行之人的向神发出的赞美和呼吁，我们会觉得自己是多么更加蒙福！
And if one of the apostles were still here upon earth, what a high privilege we would deem it to hear him engage in prayer!
如果其中一位使徒今天仍然在地上，我们能听到他参与祷告，该是多么崇高的特权！
Such a high one, methinks, that most of us would be quite willing to go to considerable inconvenience and to travel a long distance in order to be thus favored.
我想，这是如此高的特权，以至于我们大多数人都会非常愿意忍受相当大的不便，长途跋涉，以获得这样的眷顾。
And if our desire were granted, how closely would we listen to his words, how diligently would we seek to treasure them up in our memories.
如果我们的愿望得以实现，我们会多么仔细地倾听他的言辞，会多么勤奋地寻求将它们珍藏在我们的记忆中。
Well, no such inconvenience, no such journey, is required.
好在，并不需要这样的不便，也不需要这样的旅程。
It has pleased the Holy Spirit to record a number of the apostolic prayers for our instruction and satisfaction.
圣灵乐意记载了许多使徒的祷告，以供我们领受教导和满足。
Do we evidence our appreciation of such a blessing?
我们是否表现出对这样福分的珍惜？
Have we ever made a list of them and meditated upon their import?
我们是否曾为它们列过清单并默想过它们的内涵？
No Apostolic Prayers In Acts
使徒行传中没有记载使徒的祷告
In my preliminary task of surveying and tabulating the recorded prayers of the apostles, two things impressed me.
在我调查和列表记录使徒祷告的初步工作中，有两件事令我印象深刻。
The first observation came as a complete surprise, while the second was fully expected.
第一个观察结果完全出乎意料，而第二个则完全在预料之中。
That which is apt to strike us as strange—to some of my readers it may be almost startling—is this: the Book of Acts, which supplies most of the information we possess concerning the apostles, has not a single prayer of theirs in its twenty-eight chapters.
让我们感到奇怪的事——对我的某些读者来说可能几乎是惊人的——就是：提供了我们所拥有的大部分关于使徒信息的使徒行传，在其二十八章中竟没有记载过他们的一次祷告。
Yet a little reflection should show us that this omission is in full accord with the special character of the book; for Acts is much more historical than devotional, consisting far more of a chronicle of what the Spirit wrought through the apostles than in them.
然而，稍加思考就会向我们表明，这种省略完全符合该书的特殊性质；因为使徒行传的历史性远强于灵修性，它更多地是记载圣灵通过使徒所作的工，而不是在他们里面所作的工。
The public deeds of Christ’s ambassadors are there made prominent, rather than their private exercises.
基督使者的公开契行在书中被突显出来，而不是他们的私人操练。
They are certainly shown to be men of prayer, as is seen by their own words: “But we will give ourselves continually to prayer, and to the ministry of the word” (Acts 6:4).
他们确实被显明是祷告的人，正如他们自己的话所言：“但我们要专心以祈祷、传道为事”（使徒行传6:4）。
Again and again we behold them engaged in this holy exercise (Acts 9:40; 10:9; 20:36; 21:5; 28:8), yet we are not told what they said.
我们一次又一次地看到他们从事这项神圣的操练（使徒行传9:40；10:9；20:36；21:5；28:8），然而圣经没有告诉我们他们说了什么。
The closest Luke comes to recording words clearly attributable to apostles is in Acts 8:14,15, but even there he merely gives us the quintessence of that for which Peter and John prayed.
路加最接近记录清楚归属于使徒之言辞的地方是在使徒行传8:14,15，但即使在那里，他只是给了我们彼得和约翰所祈求内容的精义。
I regard the prayer of Acts 1:24 as that of the 120 disciples.
我认为使徒行传1:24的祷告是那120名门徒的祷告。
The great, effectual prayer recorded in Acts 4:24-30 is not that of Peter and John, but that of the whole company (v. 23) who had assembled to hear their report.
记载在使徒行传4:24-30中那伟大、有效的祷告，并非彼得和约翰的祷告，而是聚集在一起听取他们汇报的全体会众（第23节）的祷告。
Paul, an Exemplar in Prayer
保罗，祷告的典范
The second feature that impressed me while contemplating the subject that is about to engage us, was that the great majority of the recorded prayers of the apostles issued from the heart of Paul.
在思考即将展开的主题时，令我印象深刻的第二个特征是，记载的绝大多数使徒祷告都出自保罗的心。
And this, as we have said, was really to be expected.
正如我们所说，这确实是意料之中的。
If one should ask why this is so, several reasons might be given in reply.
如果有人问为什么会这样，可以给出几个原因作为回答。
First, Paul was, preeminently, the apostle to the Gentiles.
首先，保罗是卓越的外邦人使徒。
Peter, James, and John ministered principally to Jewish believers (Galatians 2:9), who, even in their unconverted days, had been accustomed to bow the knee before the Lord.
彼得、雅各和约翰主要服事犹太信徒（加拉太书2:9），这些人甚至在未归正的日子里也习惯于在主面前屈膝。
But the Gentiles had come out of heathenism, and it was fitting that their spiritual father should also be their devotional exemplar.
但外邦人是从异教中出来的，他们的属灵父亲同时也作为他们的灵修典范是恰当的。
Furthermore, Paul wrote twice as many God-breathed epistles as all the other apostles added together, and he gave expression to eight times as many prayers in his Epistles as the rest did in all of theirs.
此外，保罗撰写的蒙神默示的书信是所有其他使徒总和的两倍，他在书信中所表达的祷告数量是其余所有人总和的八倍。
But chiefly, we call to mind the first thing our Lord said of Paul after his conversion: “for, behold, he prays” (Acts 9:11, ital. mine).
但最主要的是，我们想起主在他归正后论及保罗的第一件事：“看哪，他正祷告”（使徒行传9:11）。
The Lord Christ was, as it were, striking the keynote of Paul’s subsequent life, for he was to be eminently distinguished as a man of prayer.
主基督仿佛是在定下保罗此后人生的基调，因为他将作为一名祷告的人而闻名。
It is not that the other apostles were devoid of this spirit.
这并不是说其他使徒缺乏这种精神。
For God does not employ prayerless ministers, since He has no dumb children.
因为神不雇用不祷告的牧者，因为祂没有哑巴孩子。
“Crying day and night unto him” is given by Christ as one of the distinguishing marks of God’s elect (Luke 18:7, brackets mine).
“昼夜呼吁祂”被基督定为神选民的显著标志之一（路加福音18:7）。
Yet certain of His servants and some of His saints are permitted to enjoy closer and more constant fellowship with the Lord than others, and such was obviously the case (with the exception of John) with the man who on one occasion was even caught up into Paradise (2 Corinthians 12:1-5).
然而，祂的某些仆人和圣徒被允许比其他人享受与主更亲密、更恒常的交通，保罗显然就是这种情况（除了约翰以外），他甚至曾一度被提到乐园里（哥林多后书12:1-5）。
An extraordinary measure of “the spirit of grace and of supplications” (Zechariah 12:10) was given him, so that he appears to have been anointed with that spirit of prayer above even his fellow apostles.
他被赐予了格外丰盛的“施恩叫人恳求的灵”（撒迦利亚书12:10），以至于他似乎在祷告的灵上比他的使徒同伴们受了更多的膏抹。
Such was the fervor of his love for Christ and the members of His mystical Body, such was his intense solicitude for their spiritual well-being and growth, that there continually gushed from his soul a flow of prayer to God for them and of thanksgiving on their behalf.
他对基督及其奥秘身体成员的爱是如此热切，对他们属灵福祉和成长的关切是如此强烈，以至于他的灵魂中不断涌出为他们向神发出的祷告和替他们献上的感谢。
The Wide Spectrum of Prayer
祷告的广阔范畴
Before proceeding further it should be pointed out that in this series of studies I do not propose to confine myself to the petitionary prayers of the apostles, but rather to take in a wider range.
在进一步展开之前，应当指出，在这一系列的研读中，我不打算只局限于使徒的祈求式祷告，而是要涉及更广泛的范围。
In Scripture prayer includes much more than merely making known our requests to God.
在圣经中，祷告所包含的远不止是向神说明我们的请求。
We need to be reminded of this.
我们需要被提醒这一点。
Moreover, we believers need to be instructed in all aspects of prayer in an age characterized by superficiality and ignorance of God-revealed religion.
此外，在这样一个以肤浅和对神启宗教无知为特征的时代，我们信徒需要在祷告的各个方面接受教导。
A key Scripture that presents to us the privilege of spreading our needs before the Lord emphasizes this very thing: “Be careful for nothing; but in every thing by prayer and supplication with thanksgiving let your requests be made known unto God” (Philippians 4:6, ital. mine).
向我们展示在主面前陈明需要的特权的关键经文正强调了这一点：“应当一无挂虑，只要凡事藉着祷告、祈求和感谢，将你们所要的告诉神”（腓立比书4:6）。
Unless we express gratitude for mercies already received and give thanks to our Father for His granting us the continued favor of petitioning Him, how can we expect to obtain His ear and thus to receive answers of peace?
除非我们对已经领受的恩悯表达感激，并为父神准许我们继续向祂祈求的眷顾献上感谢，否则我们怎能指望祂侧耳而听，从而获得平安的回应？
Yet prayer, in its highest and fullest sense, rises above thanksgiving for gifts given: the heart is drawn out in contemplating the Giver Himself, so that the soul is prostrated before Him in worship and adoration.
然而，在最高和最充分的意义上，祷告超越了对所赐恩赐的感谢：心被吸引去默想施恩者本身，从而使灵魂在祂面前俯伏敬拜和崇求。
Though we ought not to digress from our immediate theme and enter into the subject of prayer in general, yet it should be pointed out that there is still another aspect that ought to take precedence over thanksgiving and petition, namely self-abhorrence and confession of our own unworthiness and sinfulness.
虽然我们不应偏离目前的主题去讨论一般的祷告课题，但应当指出，还有另一个方面应当优先于感谢和祈求，即自我憎恶以及对自己不配和罪性的承认。
The soul must solemnly remind itself of Who it is that is to be approached, even the Most High, before whom the very seraphim veil their faces (Isaiah 6:2).
灵魂必须庄严地提醒自己，所要亲近的是谁，即那至高者，连撒拉弗在祂面前都要遮脸（以赛亚书6:2）。
Though Divine grace has made the Christian a son, nevertheless he is still a creature, and as such at an infinite and inconceivable distance below the Creator.
尽管神圣的恩典使基督徒成为了儿子，但他仍然是一个受造物，因此在造物主之下处于无限且不可思议的距离。
It is only fitting that he should deeply feel this distance between himself and his Creator and acknowledge it by taking his place in the dust before God.
他理应深切地感受到自己与造物主之间的这种距离，并通过在神面前卑微如尘土来承认这一点。
Moreover, we need to remember what we are by nature: not merely creatures, but sinful creatures.
此外，我们需要记住我们本性是什么：不仅是受造物，而且是有罪的受造物。
Thus there needs to be both a sense and an owning of this as we bow before the Holy One.
因此，当我们俯伏在那圣者面前时，需要对此有所觉察并有所承认。
Only in this way can we, with any meaning and reality, plead the mediation and merits of Christ as the ground of our approach.
只有这样，我们才能带着意义和真实性，恳求基督的中保和功德作为我们亲近神的根基。
Thus, broadly speaking, prayer includes confession of sin, petitions for the supply of our needs, and the homage of our hearts to the Giver Himself.
因此，广义上讲，祷告包括认罪、对供应需要的祈求，以及我们内心对施恩者本身的敬礼。
Or, we may say that prayer’s principal branches are humiliation, supplication, and adoration.
或者，我们可以说，祷告的主要分支是降卑、祈求和崇求。
Hence we hope to embrace within the scope of this series not only passages like Ephesians 1:16-19 and 3:14-21, but also single verses such as 2 Corinthians 1:3 and Ephesians 1:3.
因此，我们希望在这一系列的范围内存入不仅像以弗所书1:16-19和3:14-21这样的篇章，也包括像哥林多后书1:3和以弗所书1:3这样的单一经文。
That the clause “blessed be God” is itself a form of prayer is clear from Psalm 100:4: “Enter into his gates with thanksgiving, and into his courts with praise: be thankful unto him, and bless his name.”
“愿颂赞归于神”这一子句本身就是一种祷告的形式，这从诗篇100:4中可以清楚看出：“当称谢进入祂的门，当赞美进入祂的院；当感谢祂，称颂祂的名。”
Other references might be given, but let this suffice.
还可以给出其他的参考经文，但这些已经足够了。
The incense that was offered in the tabernacle and temple consisted of various spices compounded together (Exod. 30:34, 35), and it was the blending of one with another that made the perfume so fragrant and refreshing.
在会幕和圣殿中所献的香是由各种香料复合而成的（出埃及记30:34, 35），正是这种互相交融使得香气如此芬芳沁人。
The incense was a type of the intercession of our great High Priest (Rev. 8:3, 4) and of the prayers of saints (Malachi 1:11).
香预表了我们伟大的大祭司的代求（启示录8:3, 4）以及圣徒的祷告（玛拉基书1:11）。
In like manner there should be a proportioned mingling of humiliation, supplication, and adoration in our approaches to the throne of grace, not one to the exclusion of the others, but a blending of all of them together.
同样地，在我们亲近施恩宝座时，应当按比例地融合降卑、祈求和崇求，不应排斥其中任何一个，而是将它们全部交融在一起。
Prayer, a Primary Duty of Ministers
祷告，牧者的首要职责
The fact that so many prayers are found in the New Testament Epistles calls attention to an important aspect of ministerial duty.
新约书信中发现如此多的祷告，这一事实提醒人们注意教牧职责的一个重要方面。
The preacher’s obligations are not fully discharged when he leaves the pulpit, for he needs to water the seed which he has sown.
传道人的义务并不会在他离开讲台时完全履行完毕，因为他还需要浇灌他所撒下的种子。
For the sake of young preachers, allow me to enlarge a little upon this point.
为了年轻传道人的缘故，请允许我就这一点多说几句。
It has already been seen that the apostles devoted themselves “continually to prayer, and to the ministry of the word” (Acts 6:4), and thereby they have left an excellent example to be observed by all who follow them in the sacred vocation.
已经可以看到，使徒们“专心以祈祷、传道为事”（使徒行传6:4），从而为所有在神圣呼召中跟随他们的人留下了一个优秀的榜样。
Observe the apostolic order; yet do not merely observe it, but heed and practice it.
请注意这个使徒性的顺序；但不要仅仅是观察，而要留意并实践。
The most laboriously and carefully-prepared sermon is likely to fall unctionless upon the hearers unless it has been born out of travail of soul before God.
除非是在神面前经过灵魂的劬劳而产生的，否则最勤勉、最精心准备的讲章也可能在听众面前显得枯燥乏味。
Unless the sermon be the product of earnest prayer we must not expect it to awaken the spirit of prayer in those who hear it.
除非讲章是真诚祷告的产物，否则我们不应指望它能唤起听众的祷告精神。
As has been pointed out, Paul mingled supplications with his instructions.
正如已经指出的，保罗将祈求与其教导交织在一起。
It is our privilege and duty to retire to the secret place after we leave the pulpit, there begging God to write His Word on the hearts of those who have listened to us, to prevent the enemy from snatching away the seed, and to so bless our efforts that they may bear fruit to His eternal praise.
我们离开讲台后，退回到暗室中，在那里恳求神将祂的话语刻在听众的心上，防止仇敌抢走种子，并如此赐福我们的努力，使之结出果子来归于祂永恒的赞美，这是我们的特权，也是我们的职责。
Luther was accustomed to say, “There are three things that go to the making of a successful preacher: supplication, meditation, and tribulation.”
路德习惯于说：“成就不凡传道人的有三件事：恳求、默想和磨难。”
I know not what elaboration the great Reformer made.
我不知道这位伟大的改革家做了怎样的详细阐述。
But I suppose he meant this: that prayer is necessary to bring the preacher into a suitable frame to handle Divine things and to endue him with Divine power; that meditation on the Word is essential in order to supply him with material for his message; and that tribulation is required as ballast for his vessel, for the minister of the Gospel needs trials to keep him humble, just as the Apostle Paul was given a thorn in the flesh that he might not be unduly exalted by the abundance of the revelations granted to him.
但我猜想他的意思是：祷告对于使传道人进入处理属神事物的合适心境并赋予他神圣能力是必要的；默想圣言对于为他的信息提供素材是至关重要的；而磨难对于他的船只则是必要的压舱石，因为福音的教牧需要试炼来保持谦卑，正如使徒保罗被赐予肉体的一根刺，免得他因所得的启示甚大而过于自高。
Prayer is the appointed means for receiving spiritual communications for the instruction of our people.
祷告是领受属灵交通以教导我们子民的神定手段。
We must be much with God before we can be fitted to go forth and speak in His name.
在能够受差遣并奉祂的名说话之前，我们必须多与神同在。
Paul, in concluding his Epistle to the Colossians, informs them of the faithful intercessions of Epaphras, one of their ministers, who was away from home visiting Paul.
保罗在歌罗西书的结尾，告知了他们其中一位牧者以巴弗的忠心代求，以巴弗当时正离家探望保罗。
“Epaphras, who is one of you, a servant of Christ, salutes you, always laboring fervently for you in prayers, that you may stand perfect and complete in all the will of God. For I bear him record, that he has a great zeal for you . . .” (Colossians 4:12, 13a).
“有你们那里的人，作基督耶稣仆人的以巴弗问你们安。他在祷告之间，常为你们竭力地祈求，愿你们在神一切的旨意上得以完全，信心充足，能站立得住。我给他作证，他为你们……多多地劳苦”（歌罗西书4:12, 13上）。
Could such a commendation of you be made to your congregation?
你的会众也能对你做出这样的称赞吗？
Prayer, a Universal Duty Among Believers
祷告，信徒普遍的职责
But let it not be thought that this marked emphasis of the Epistles indicates a duty for preachers only.
但不要以为书信中这些显著的强调只预示着传道人的职责。
Far from it.
远非如此。
These Epistles are addressed to God’s children at large, and everything in them is both needed for, and suited to, their Christian walk.
这些书信是写给广大的神儿女的，其中的一切对于他们的基督徒行事为人既是需要的，也是合适的。
Believers, too, should pray much not only for themselves but for all their brothers and sisters in Christ.
信徒也应当多祷告，不仅为自己，也为所有基督里的弟兄姊妹。
We should pray deliberately according to these apostolic models, petitioning for the particular blessings they specify.
我们应当刻意按照这些使徒的典范进行祷告，祈求他们所指定的特定福分。
I have long been convinced there is no better way—no more practical, valuable, and effective way—of expressing solicitude and affection for our fellow saints than by bearing them up before God by prayer in the arms of our faith and love.
我长期以来一直深信，表达对圣徒同伴的关切和爱护，没有比在信心和爱的怀抱中通过祷告将他们带到神面前更好、更实际、更有价值、更有效的方法了。
By studying these prayers in the Epistles and pondering them clause by clause, we may learn more clearly what blessings we should desire for ourselves and for others, that is, the spiritual gifts and graces for which we have great need to be solicitous.
通过研读这些书信中的祷告并逐句默想，我们可以更清楚地了解我们应当为自己和他人渴求什么样的福分，也就是那些我们需要迫切寻求的属灵恩赐和恩典。
The fact that these prayers, inspired by the Holy Spirit, have been placed on permanent record in the Sacred Volume declares that the particular favors sought herein are those which God has given us warrant to seek and to obtain from Himself (Romans 8:26, 27; 1 John 5:14, 15).
这些受圣灵感动的祷告被永久地记录在圣言中，这一事实宣告了其中所寻求的特定恩惠，正是神授权我们去向祂寻求并领受的（罗马书8:26, 27；约翰一书5:14, 15）。
Christians Are to Address God as Father
基督徒应当称神为父
We will conclude these preliminary and general observations by calling attention to a few of the more definite features of the apostolic prayers.
我们将通过提醒大家注意使徒祷告中一些更明确的特征，来结束这些初步的概括性观察。
Observe then, to Whom these prayers are addressed.
那么请注意，这些祷告是向谁发出的。
While there is no wooden uniformity of expression but rather appropriate variety in this matter, yet the most frequent manner in which the Deity is addressed is as Father: “the Father of mercies” (2 Corinthians 1:3); “the God and Father of our Lord Jesus Christ” (Ephesians 1:3; 1 Peter 1:3); “the Father of glory” (Ephesians 1:17); “the Father of our Lord Jesus Christ” (Ephesians 3:14).
虽然在这一方面没有呆板统一的表达，而是有着适当的变化，但最频繁称呼神的方式是“父”：“发慈悲的父”（哥林多后书1:3）；“我们主耶稣基督的父神”（以弗所书1:3；彼得前书1:3）；“荣耀的父”（以弗所书1:17）；“我们主耶稣基督的父”（以弗所书3:14）。
In this language we see clear evidence of how the holy apostles took heed to the injunction of their Master.
在这种措辞中，我们清楚地看到神圣使徒是如何留意他们主的吩咐的。
For when they made request of Him, saying, “Lord, teach us to pray,” He responded thus: “When you pray, say, Our Father which are in Heaven” (Luke 11:1, 2, ital. mine).
因为当他们向祂请求说：“主啊，教导我们祷告”时，祂这样回应：“你们祷告的时候，要说：我们在天上的父”（路加福音11:1, 2）。
This He also taught them by means of example in John 17:1, 5, 11,21, 24, and 25.
祂在约翰福音17:1, 5, 11, 21, 24和25中也通过榜样教导了他们。
Both Christ’s instruction and example have been recorded for our learning.
基督的教导和榜样都被记录下来供我们学习。
We are not unmindful of how many have unlawfully and lightly addressed God as “Father,” yet their abuse does not warrant our neglecting to acknowledge this blessed relationship.
我们并没有忘记有多少人不合宜且轻率地称神为“父”，但他们的滥用并不能成为我们忽视承认这种蒙福关系的理由。
Nothing is more calculated to warm the heart and give liberty of utterance than a realization that we are approaching our Father.
没有什么比意识到我们正在亲近我们的父更能温暖人心并使言辞自由流露的了。
If we have received, of a truth, “the Spirit of adoption” (Romans 8:15), let us not quench Him, but by His promptings cry, “Abba, Father.”
如果我们确实领受了后嗣的灵（罗马书8:15），就让我们不要熄灭祂，而是随祂的感动呼叫：“阿爸，父！”
The Brevity and Definiteness of Apostolic Praying
使徒祷告的简洁与明确
Next, we note their brevity.
接下来，我们注意到它们的简洁。
The prayers of the apostles are short ones.
使徒的祷告都是简短的。
Not some, or even most, but all of them are exceedingly brief, most of them encompassed in but one or two verses, and the longest in only seven verses.
不是一些，甚至不是大多数，而是全部都非常简短，大多数只包含在一两节经文中，最长的也只有七节。
How this rebukes the lengthy, lifeless and wearisome prayers of many a pulpit.
这该如何责备许多讲台上冗长、毫无生气且令人厌烦的祷告。
Wordy prayers are usually windy ones.
啰嗦的祷告通常是空洞的。
I quote again from Martin Luther, this time from his comments on the Lord’s prayer directed to simple laymen:
我再次引用马丁·路德的话，这一次是他对普通信众论及主祷文的评论：
When you pray let your words be few, but your thoughts and affections many, and above all let them be profound.
当你祷告时，言辞要少，但思想和情感要多，最重要的是要深邃。
The less you speak the better you pray. . . .
你话语越少，祷告就越好。……
External and bodily prayer is that buzzing of the lips, that outside babble that is gone through without any attention, and which strikes the ears of men; but prayer in spirit and in truth is the inward desire, the motions, the sighs, which issue from the depths of the heart.
外在和身体的祷告是嘴唇的嗡嗡声，是心不在焉的外在呓语，只传到人的耳朵里；但用心灵和诚实的祷告是内在的渴求、波动和叹息，是从心底深处发出的。
The former is the prayer of hypocrites and of all who trust in themselves: the latter is the prayer of the children of God, who walk in His fear.
前者是伪善者和所有信靠自己之人的祷告；后者是行在对祂敬畏中的神儿女的祷告。
Observe, too, their definiteness.
还要观察它们的明确性。
Though exceedingly brief, yet their prayers are very explicit.
虽然非常简洁，但他们的祷告却非常明确。
There were no vague ramblings or mere generalizations, but specific requests for definite things.
没有含糊的信口胡言或纯粹的泛泛而谈，而是针对具体事项的特定请求。
How much failure there is at this point.
在这一点上有多少失败。
How many prayers have we heard that were so incoherent and aimless, so lacking in point and unity, that when the Amen was reached we could scarcely remember one thing for which thanks had been given or request had been made!
我们听过多少祷告是如此语无伦次、漫无目的，如此缺乏重点和一致性，以至于到了说“阿们”的时候，我们几乎记不起曾为哪件事谢过恩或求过什么！
Only a blurred impression remained on the mind, and a feeling that the supplicant had engaged more in a form of indirect preaching than direct praying.
脑海中只剩下一个模糊的印象，觉得恳求者更多是在进行某种形式的间接讲道，而不是直接祷告。
But examine any of the prayers of the apostles and it will be seen at a glance that theirs are like those of their Master’s in Matthew 6:9-13 and John 17, made up of definitive adorations and sharply-defined petitions.
但查考使徒的任何祷告，一眼就能看出他们的祷告就像他们的主在马太福音6:9-13和约翰福音17章中的祷告一样，由明确的崇求和界限清晰的祈求组成。
There is neither moralizing nor uttering of pious platitudes, but a spreading before God of certain needs and a simple asking for the supply of them.
既没有说教，也没有发出虔诚的陈词滥调，而是在神面前陈明某些需要，并单纯地请求对这些需要的供应。
The Burden and Catholicity of the Apostles’ Prayers
使徒祷告的负担与普世性
Consider also the burden of them.
还要考虑这些祷告的负担。
In the recorded apostolic prayers there is no supplicating God for the supply of temporal needs and (with a single exception) no asking Him to interpose on their behalf in a providential way (though petitions for these things are legitimate when kept in proper proportion to spiritual concerns.
在记录下来的使徒祷告中，没有向神祈求属世需要的供应，而且（只有一个例外）没有请求祂以护理（providential）的方式为他们干预（尽管在与属灵关怀保持适当比例的情况下，为这些事祈求是合法的）。
Instead, the things asked for are wholly of a spiritual and gracious nature: that the Father may give unto us the spirit of understanding and revelation in the knowledge of Himself, the eyes of our understanding being enlightened so that we may know what is the hope of His calling, the riches of the glory of His inheritance in the saints, and the exceeding greatness of His power to usward who believe (Ephesians 1: 17-19); that He would grant us, according to the riches of His glory, to be strengthened with might by His Spirit in the inner man, that Christ may dwell in our hearts by faith, that we might know the love of Christ which passes knowledge, and be filled with all the fullness of God (Ephesians 3:16-19); that our love may abound more and more, that we might be sincere and without offense, and be filled with the fruits of righteousness (Philippians 1:9-il); that we might walk worthy of the Lord unto all pleasing (Colossians 1:10); that we might be sanctified wholly (1 Thessalonians 5:23).
相反，所求的事完全是属灵的和恩典性质的：求父将那认识祂的智慧和启示的灵赏给我们，使我们心中的眼睛明亮，叫我们知道祂的恩召有何等指望，祂在圣徒中得的基业有何等丰盛的荣耀，并知道祂向我们这信的人所显的能力是何等浩大（以弗所书1:17-19）；求祂按着祂丰盛的荣耀，藉着祂的灵，叫我们心里的力量刚强起来，使基督因我们的信住在我们心里，叫我们知道基督那过人所能测度的爱，并被神一切所充满的所充满（以弗所书3:16-19）；求使我们的爱心多而又多，使我们能作诚实无惑的人，并结满了仁义的果子（腓立比书1:9-11）；叫我们行事为人对得起主，凡事蒙祂喜悦（歌罗西书1:10）；求使我们全然成圣（帖撒罗尼迦前书5:23）。
Note also the catholicity of them.
还要注意它们的普世性（catholicity）。
Not that it is either wrong or unspiritual to pray for ourselves individually, any more than it is to supplicate for temporal and providential mercies; I mean, rather, to direct attention to where the apostles placed their emphasis.
这并不是说为我们个人祈祷是错误的或不属灵的，正如祈求属世和护理的怜悯一样；我更想表达的是，要引导大家注意使徒们将重心放在了哪里。
In one only do we find Paul praying for himself, and rarely for particular individuals (as is to be expected with prayers that are a part of the public record of Holy Scripture, though no doubt he prayed much for individuals in secret).
保罗只在一次祷告中为自己祈求，也很少为特定的个人祈求（这在作为圣言公共记录一部分的祷告中是可以预料的，尽管毫无疑问他在私下里为许多个人祷告）。
His general custom was to pray for the whole household of faith.
他的普遍习惯是为整个信仰之家祷告。
In this he adheres closely to the pattern prayer given us by Christ, which I like to think of as the Family Prayer.
在这一点上，他紧紧遵循了基督赐给我们的模范祷告，我喜欢将其视为“家庭祷告”。
All its pronouns are in the plural number: “Our Father,” “give us” (not only “me”), “forgive us,” and so forth.
它所有的代词都是复数形式：“我们的父”、“赐给我们”（不仅是“我”）、“赦免我们”等等。
Accordingly we find the Apostle Paul exhorting us to be making “supplication for all saints” (Ephesians 6:18, ital. mine), and in his prayers he sets us an example of this very thing.
因此，我们看到使徒保罗劝诫我们要“为众圣徒祈求”（以弗所书6:18），他在祷告中亲自为我们树立了榜样。
He pleaded with the Father that the Ephesian church might “be able to comprehend with all saints what is the breadth, and length, and depth, and height; And to know the love of Christ, which passes knowledge” (Ephesians 3:18, ital. mine).
他恳求父，使以弗所教会能“和众圣徒一同明白基督的爱是何等长阔高深，并知道这爱是过于人所能测度的”（以弗所书3:18）。
What a corrective for self-centeredness!
这对自我中心是多么大的纠正！
If I am praying for “all saints,” I include myself.
如果我为“众圣徒”祷告，我就包括了我自己。
A Striking Omission
一个显著的省略
Finally, let me point out a striking omission.
最后，让我指出一个显著的省略。
if all the apostolic prayers be read attentively, it will be found that in none of them is any place given to that which occupies such prominence in the prayers of Arminians.
如果仔细阅读所有的使徒祷告，就会发现其中没有任何一处给阿米念主义者（Arminians）祷告中占据如此突出地位的内容留有余地。
Not once do we find God asked to save the world in general or to pour out His Spirit on all flesh without exception.
我们没有一次发现他们祈求神拯救整个世界，或者毫无例外地将祂的灵浇灌在凡有血气的身上。
The apostles did not so much as pray for the conversion of an entire city in which a particular Christian church was located.
使徒们甚至没有为某座特定的基督教会所在的整个城市的归正而祷告。
In this they conformed again to the example set for them by Christ: “I pray not for the world,” said He, “but for them which you have given me” (John 17:9).
在这一点上，他们再次效法了基督为他们树立的榜样，祂说：“我不为世人祈求，亦为祢所赐给我的人祈求”（约翰福音17:9）。
Should it be objected that the Lord Jesus was there praying only for His immediate apostles or disciples, the answer is that when He extended His prayer beyond them it was not for the world that He prayed, but only for His believing people until the end of time (see John 17:20, 21).
如果有人反对说主耶稣当时只是为祂直接的使徒或门徒祈祷，那么回答是，当祂将祷告扩展到他们之外时，祂并不是为世界祈祷，而只是为祂直到时代末了的信徒祈祷（见约翰福音17:20, 21）。
It is true that Paul teaches “that supplications, prayers, intercessions, and giving of thanks, be made for all [classes of] men; for kings, and for all that are in authority” (1 Timothy 2:1, 2a, brackets mine)—in which duty many are woefully remiss—yet it is not for their salvation, but “that we may lead a quiet and peaceable life in all godliness and honesty” (v. 2b, ital. mine).
诚然，保罗教导说：“要为万人（各类人）恳求、祷告、代求、祝谢；为君王和一切在位的也该如此”（提摩太前书2:1, 2上）——在这一职责上许多人极其懈怠——然而，这并不是为了他们的得救，而是“使我们可以敬虔、端正、平安无事地度日”（第2下节）。
There is much to be learned from the prayers of the apostles.
从使徒的祷告中，有很多值得学习的地方。
TABLE OF CONTENTS
目录
Introduction
引言
Chapter 1: Hebrews 13:20, 21
第一章：希伯来书13:20, 21
Chapter 2: 1 Peter 1:3-5
第二章：彼得前书1:3-5
Chapter 3: 1 Peter 5:10, 11
第三章：彼得前书5:10, 11
Chapter 4: 2 Peter 1:2, 3
第四章：彼得后书1:2, 3
Chapter 5: Jude 24, 25
第五章：犹大书24, 25
Chapter 6: Revelation 1:5, 6
第六章：启示录1:5, 6