Called to the ministry –section 30《天命与你》第三十讲
主讲：林慈信牧师_校对：刘加立弟兄_英文：Cherry姐妹_中文：赵姐妹
我们来到 4章的B部分，也就是最后的部分：Your church’s calling——你教会的呼召。这段要告诉我们，我们个人的呼召跟教会的目标是要配合的。换言之，虽然呼召我们的是耶稣基督和圣灵，透过恩赐;但是教会来发现跟承认，这个恩赐也是正当的，可以说是必须的。
- YOUR CHURCH’S CALLING
Nothing can concern you more personally or intimately than your own calling of Christ. 你生命中最关注的无非是基督对你的呼召。He has called you by name—not by number or by classification， for no selective service draft is so selective as Christ’s. 基督按名字呼召了你，你不仅仅是一个数字，没有谁像基督那样子的个人化的来征兵的.Your own new name is written on that white stone in his hand; he knows it and one day he will show it to you alone.你自己的名字被写在他手中的白石上;基督他认识你，有一天他会向你，只向你显明这个名字的。 (Rev. 2:17启2:17）
Can your calling， then， be the business of anyone else?那么难道你的名字也可能是别人所关心的事吗？When you are assured of the Lord’s call， 当你确实知道主的呼召的时候，doesn’t that settle the matter? 事情就不是这样去了结了吗？Why not present yourself to a church of your choice and inform the congregation that the Lord has called you to be their pastor?为什么不自我推荐给你选上的教会，通知会众说主已经呼召你做他们的牧师了呢？
Paul certainly insisted that he had been called directly by Christ. 保罗肯定坚持他是基督直接呼召的。He was an apostle “not from men， neither through a man， but through Jesus Christ， and God the Father， who raised him from the dead” (Gal. 1:1). 他做使徒，圣经说不是由于人，也不是藉着人，乃是藉着耶稣基督与叫祂从死里复活的父上帝（加1:1）。Must that not be your insistence， too?你是否也应该这样来坚持呢？
Not in the same sense.不是的， 主对你的呼召必须从不同的意义来理解。The calling of an apostle as a foundation stone in the church of Christ was more direct than the calling of other ministers. 使徒的呼召，作为基督教会的基石，是比其他牧师的的呼召更加直接的，使徒和先知都是教会的基石。（《以弗所书》二章20节：被建造在使徒和先知的根基上，有基督耶稣自己为房角石。所以使徒是教会的根基，我们不是。）
Every apostle， Paul included， heard the voice of Jesus Christ call him by name. 每一位使徒，包括保罗都亲自听到基督按名字呼召他的。Christ has not appeared from heaven to you， 基督并没有从天上向你显现，and his call to you has come through men， in fact， through the apostles.基督是透过别人呼召你的，事实上就是透过使徒们。（就是透过新约圣经。）Yet your calling， while it may have come through men， has not come from men.但是你的呼召虽然是透过别人临到你，但是这个护照并不源自别人。 In this you stand with Paul.从这个意义上来看，你和保罗有相同之处。Christ’s calling， not mans， is the source and authority of your ministry.你事工的来源，和权柄乃是基督的呼召，不是人的呼召。
How then can the calling of men be related to the calling of Christ? 那么人的呼召和基督的呼召之间的关系是什么呢？下面这段我给它标个题：The church confirms or acknowledges the gift and call. 教会证实或者承认恩赐和呼召的。Paul’s discussion in the Epistle to the Galatians gives us further help. 保罗在加拉太书讨论这个问题，给我们更多的指示。His calling of Christ was surely direct and immediate. 保罗是从基督领受的呼召，诚然是一个直接从基督而来的呼召。But even Paul was formally recognized by the “pillars” of the church. 但是连保罗也是有教会的支柱们正式的承认的 。James， Peter， and John gave him the right hand of fellowship that he might go to the Gentiles with the gospel (Gal. 2:9).彼得、雅各、约翰和他行的右手相交之礼，叫他去外邦人中间传福音。（加2:9又知道所赐给我的恩典，那称为教会柱石的雅各，矶法就是彼得和约翰，就像我和巴拿巴用右手行相交之礼，叫我往外帮人那里去） Paul rightly insists that this recognition added nothing to the authority he had been given by Christ. 保罗很正确的坚持这种的承认，并没有在基督所给他的权柄，这个权柄上增添什么。Yet it was a proper recognition，可是这个承认是正确的，in harmony with the order of the church.符合基督教会的秩序，order秩序 。
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The key to this action is described by Paul in these words: 这个承认的行动它的关键在于他们查验了所赐给我的恩典：”when they perceived the grace that was given unto me” (Gal. 2:9). 《加拉太书》第二章 第9节。知道所赐给我的恩典，英文是察觉到。This is the principle that relates the calling of men to the calling of Christ. Christ gives the grace， and with the grace the calling. 基督赐予恩典或者恩赐，既然赐下恩典恩赐，同时就呼召了人。恩典、呼召都是基督所赐予的。But men of spiritual discernment may perceive the presence of such grace in the life of a disciple. 但是有属灵分辨能力的人会察觉到这个恩典临到某某门徒的身上。When the church sees the evidence of Christ’s calling it not only may， but should recognize this publicly.当教会看到基督的呼召的证据的时候，教会可以也应该在会众面前公开承认。
The same gifts of the Spirit that give assurance to the man of God regarding his own calling also mark him out to the people of God. 因为圣灵所赐的某些的恩赐，使人确实知道上帝对自己的呼召这个确据是来自恩赐，但是这个恩赐也使他在上帝的子民中可以辨认出来。mark him out，与众不同了。The church does not call in its own name， but in Christ’s. 教会不是奉自己的名呼召人的，乃是奉基督的名呼召。The function of the church那教会所扮演的角色 is to recognize and acknowledge the calling of God. 乃是承认上帝的呼召。(Gal. 2:8加2:8)”He that wrought for Peter unto the apostleship of the circumcision wrought for me also unto the Gentiles，” writes Paul . “那感动彼得叫他为受割礼之人做使徒的，也感动我，叫我为外邦人做使徒。”新译本：“因为运行在彼得里面，使他做受割礼者的使徒的那一位，也运行在我里面使我做外族人。”The ascended Lord 复活升天了的耶稣，calls men by the gifts of his Spirit. 透过祂的灵的恩赐呼召人。The man called is steward of these gifts; 蒙召的人是要做这些恩赐的好管家的；he dare not quench the Spirit.他不敢消灭圣灵的感动。 The stewardship is not his only， however.但是做好管家不仅仅是他个人做的。 His gifts are for use in the body of Christ， 他的恩赐是要在基督的身体里使用的，ministering to the up building of the whole body in the full maturity of Christ 用来建立整个的身体迈向完全的成熟。(Eph. 4:11-16《以弗所书》第四章11~16节。我们读这本书已经很熟悉这段经文了， 我们再来看，不但是个人要做恩赐的好管家，教会也必须承认；因为一个人领受恩赐是为了教会，为了建造教会的。《以弗所书》四章11节开始：“他所赐的有使徒，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。”第十二节：“为要成全圣徒，各尽其职，建立基督的身体。所以这个管家的任务不仅仅是个人的。）
The church must claim these gifts 教会必须领取这些的恩赐，and provide channels for their use; 并且提供管道或者机会，让这些恩赐被使用；it must also respect and honor them as gifts of Christ. 也必须尊重这些恩赐，乃是基督所赐的。下面我要问你一个问题，就是:究竟教会授予恩赐或者权柄给人去服侍吗？Does the church bestow the gift or the authority for ministry? We have seen that gifts of authority require public recognition for their proper exercise. 我们已经看过带有权柄的恩赐，必须要公开承认才可以使用的。A man may love or pray secretly but he can govern or admonish only openly. 一个人可以私下的祷告，私下的爱神爱人，但是若要治理教会或者从事劝诫，就必须是公开的事工了。The recognition of the church does not bestow the authority: only the gift of Christ can do that. 教会所做的承认并不赋予权柄给人，唯有基督所赐的恩赐才能赋予人权柄的。It does accept the authority 教会的确承认他接受权柄and relate the gifts of one man of God to the gifts of the people of God 它把某一个人的恩赐与上帝子民的总体的恩赐连接起来so that the mutual sharing and fellowship of gifts may minister to the growth of Christ’s body.好叫教会彼此的分享跟相交，让基督的身体长大成人。（这个分享相交就是在讲教会安排不同的恩赐，透过不同的管道使用。）
In the book of Acts在《使徒行传》 evidences of this role of the church abound.充满着教会扮演这个角色的证据。The community at Jerusalem determines which two candidates have the qualifications for being numbered with the twelve in the place of Judas. 耶路撒冷的群体决定哪两位有资格取代犹大，加入十二使徒们的行列。 (Acts 1:23徒1:23于是选举两个人，就是那叫做阿撒巴，又称呼尤氏度的约瑟和马提亚。) When the requirements for the ministry of the seven are given by the apostles，当使徒们列出了七个领袖的资格的时候， the church chooses men who have these spiritual gifts. 教会就选上了有恩赐的这七位。 (Acts 6:3徒6:3所以弟兄们当从你们中间选出7个有好名声被圣灵充满智慧充足的人，我们就派他们管理饭食). （然后我们就跳到《使徒行传》13:1-3）
Paul and the other missionaries of the Church at Antioch， though called of the Spirit， are separated to their work and sent by the prophets and teachers of the church (Acts 13:1-3). 保罗和安提阿其他的宣教士虽然有圣灵的呼召，但是他们是由教会的先知和教师们分别他们出来差遣他们的。我们来看使徒行传13：1-3节：在安提阿的教会中有几位先知和教师，就是巴拿巴和称呼尼结的西面、古利奈人路求与分封之王希律同养的马念并扫罗。他们侍奉主，禁食的时候，圣灵说：“要为我分派巴拿巴和扫罗，去作我召他们所作的工。”于是禁食祷告，按手在他们头上，就打发他们去了。所以我们看到使徒行传充满着这些证据，教会会承认、会回应基督圣灵的恩召。In the same way Timothy was ordained for his work by the presbytery). 同样，提摩太是由长老会按手差遣他的事工的，两段的经文。 (I Tim 4:14; 提前4:14保罗对提摩太说，你不要轻忽所得的恩赐，就是从前藉着预言、在众长老按手的时候赐给你的。 II Tim. 1:6提后1:6: 为此我提醒你，使你将 神藉我按手所给你的恩赐，再如火挑旺起来。)
Of course the “setting apart” of the church is done in prayer， and in the blessing of the Savior’s name. 当然，教会的分别出来是藉着祷告并且加上祝福，祝福救主耶稣的名。Further grace is given of God to seal this dedication to service上帝赐更多的恩典，印证这次的分别为圣。 (提前. 4:14). But the church does not choose out a man and then proceed to equip him with spiritual endue-ment. 但是教会并不是由教会来拣选这个人，用圣灵的恩赐装备他。It seeks for the man or men God has chosen whether through direct prophecy (Acts 9:15， 16; 13:2;I Tim. 1:18; 4:14) or through the perception of his gifts . 教会要寻找上帝所拣选的人，可能是通过先知的话，就是使徒时代，或者透过这样会看到祂的恩赐。 (徒 9:15， 16; 13:2; 提前1:18; 4:14) 或者教会察觉某某人有恩赐。(加 2:9)
The church provides opportunities to use gifts. 教会提供机会，叫恩赐能够使用出来。
The public recognition of the gifts of Christ is not the whole of the church’s responsibility. 公开承认基督所赐的恩赐并不是教会全部的责任。The orderly exercise of the gifts must also be sought.教会必须寻找方法或者管道，如何有秩序的运用圣灵的恩赐。 Because Christ plants his gifts in a body 因为基督将他所赐的恩赐是种植在身体里面they can only function properly in fellowship， and fellowship requires order. 恩赐正当的运作必须要在团契相交生活里，而团契相交生活是需要秩序的。Christians with the gift of tongues at Corinth forgot the principle of edifying fellowship and turned the blessings of Pentecost into something like the curse of Babel. 哥林多那些说方言恩赐的那些基督徒忘记了一个原则，就是团契相交是为了造就圣徒，因此他们将五旬节的福气变成了巴别塔那样的咒诅了。A man with a real gift of Christ 一个有基督真正所赐的恩赐的人cannot demand an immediate exercise of his gift under all circumstances.不可以在任何处境都要求能够马上用他的恩赐。 He must wait his turn， 他必须等到轮到他的时候，or even be silent 甚至乎必须沉默的。(林前14:26-33 )
That applies even to preachers. 这个原则也用在讲道者的身上。Just as the seven “deacons” of Acts had their gifts before they were called by the church to a place of public duty， so any man of God may be equipped for ministry before he is given full scope for service. 同样的，任何属上帝的人，在他还没有领受侍奉的全部的范围之前，可能已经受到侍奉的装备. Young men find it hard to wait for God’s season， 青年人很难等待上帝所定的时间，but God always joins the man and the moment in perfect wisdom.但是上帝永远是全然智慧的，祂总是把一个人而最好的时刻结合起来。
The ordering of Christian fellowship often includes the where as well as the when of Christian service. 基督徒团契相交生活的秩序往往包括基督徒应该在什么地方，什么时候服事。The church recognized that the gifts granted to Peter and Paul distinguished the area of their ministry. 教会承认圣灵赐给彼得和保罗的恩赐区别了他们不同侍奉的范围。Both had full apostolic authority， 使徒保罗、彼得两位都有使徒的权柄，but one was sent particularly to the Jews and the other to the Gentiles 但是一位被差遣去犹太人中间，另外一位再去外邦人中间。 The expressed needs of the churches that sought the apostle’s ministry played a significant part in determining the places where Paul and his fellow-workers labored. 教会明明说出的需要，他们寻求使徒的传道事工，这个是决定性的因素，决定保罗和他的同工要在什么地方去劳苦。 (腓.2:12， 19-25; 林后. 1:15-23；(Gal. 2:7-10加2:7-10)
Neither the minister or the church may arbitrarily ignore the insights of the other as to the gifts and calling of God.牧师和教会无论哪一方都不可以随意的忽略另一边的另一方的恩赐和呼召的。
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