CALLED TO THE MINISTRY–section 15 《天命与你》第15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
我们上一讲讲到我们基督徒都是先知、祭司、君王。但是有一些的职分却是有更大的责任的，他们也有上帝所给他们的权柄；他们的一个职分是有权柄的，先讲使徒们的权柄。
现在我们讲到天国的钥匙和捆绑释放的问题，The figure of the keys was also used in Judaism. 耶稣讲到天国的钥匙，那钥匙这个比喻在犹太教里面也使用。In the non-biblical II Baruch 10:18 we read: 在圣经以外的旁经巴禄二书第十章18节 II Baruch 10:18巴禄二书十章18节这样说：”Moreover， ye priests， take ye the keys of the sanctuary， 还有你们祭司们拿起圣所的钥匙，and cast them into the height of heaven， 要把他们抛到天上，and give them to the Lord and say: 把他们交给耶和华，要说：’guard thy house thyself， for lo! we are found false stewards.'”*向耶和华说：“求你自己来维护你的家、你的殿，因为看哪，我们都是假的管家”（这个是旁经，不是圣经，犹太教里面用这个钥匙是来表达做管家的。）克罗尼继续讲： As stewards of God， the priests used the keys to admit or exclude men from the house and presence of God. 祭司们作为神的管家，用钥匙来让人进到圣所来到上帝面前，或者排除人不能进到圣所，不能进到上帝的面前。Jesus condemns the lawyers and scribes who took away the key of knowledge and shut the kingdom of heaven against men 耶稣谴责犹太人的律法师和文士，因为他们从人夺去认识神知识的钥匙，也向他们关闭天国的门。(路11:52; 太23:13).
Christ himself bears the key of the house of God基督祂自己拿着上帝的家的钥匙的 (赛22:22; 启3:7)， but he gives to his stewards the authority to declare in his name both the good news of the forgiveness of sins and the judgment that follows impenitence. 但是祂把权柄交了给管家们，要让他们奉祂的名宣告罪得赦免的好消息，也对不悔改的人宣告审判。When a brother has offended one of Christ’s little ones and will not repent， he must be excluded from the fellowship of the church. 当一个人犯罪得罪了基督的里面最小的一个，也不愿意悔改的时候，他必须从教会被赶逐出去。Such action must be taken by more than one steward; 说这惩戒的事，必须不止一个管家一起来做；but when two or more are agreed，但是假如有两三个人同心合意的时候， the validity of their decision springs from the presence of Christ himself in the midst 基督在他们中间，因此使他们的判决宣告正当化(太18:15-20)。
Just as two witnesses are necessary to deal with an offending brother， so also two witnesses were sent out by Christ to preach the gospel. 正如必须要有两个见证人才能够处理一个犯罪的弟兄，同样基督也是两个两个人差遣他们出去宣教、去传福音的。Both the twelve and later the seventy disciples were sent out two by two. 不论是十二使徒或者后来七十个门徒，都是两个两个被基督差遣出去的。(可6:7; 路10:1).
好，我们现在来讲牧师、传道人的权柄。Authority of the preacher.
Here we see the authority with which they preached: 这里我们看到他们是带着权威出去讲道的: when a house or a village would not receive their message， 当一家或者一个村子不领受他们的信息的时候，they were to shake the dust off their feet 他们要把尘埃从脚下跺去as a witness against them 来做见证，警告或者审判他们，见证他们的不是(太10:14; 徒 13:51).Sandals were used as a seal of legal procedures in the Old Testament 在旧约的时候，在犹太教里的鞋子Sandals在法律上用来做印证的seal (申. 25:5-10)， and continued to be used in Judaism as one of the insignia of the courtroom. 那么，后来在犹太教继续的用来在法庭里面来做的一个印证，好像我们盖图章一样的。Shaking off the dust was a solemn warning of judgment to those who refused their word.当人拒绝听他们的话的时候，把尘土跺去是一个很严肃的审判。
Jesus himself preached with authority， 耶稣祂自己讲道是大有权柄的，and not as the scribes， 不像文士，and those sent to preach in his name must preach with authority， too. 那么那些奉祂的名、受祂差遣去传福音的人，也必须带着权柄去讲道。They do not go out with pious advice or moral instruction. 这些人出去传道，不是传一些敬虔的、劝导或者一些的道德的训诲，不是的。They are heralds of the kingdom， 他们是天国的先锋队，proclaiming that eternal consequences rest upon the acceptance or rejection of their message. 他们宣告，人若接受他们的信息，或者拒绝他们的信息，都带有永恒的后果的。Upon those who receive the gospel the blessing of the Messianic peace is pronounced 那些领受福音的人，他们要宣告弥赛亚的平安在他们的身上。(太. 10:13). This is nothing less than the declaration of sins forgiven 这个就等于宣告他们的罪得赦免了。Upon those who reject the kingdom their declaration of judgment is no less sure那些拒绝天国的人，向他们宣告审判同样的清楚确定的。 (太. 10:14， 15). Such preaching uses the keys of the kingdom: 这种的讲道就是使用了天国的钥匙：it sets before men the Son’s revelation of the Father 因为他们在人面前显露了圣子怎么样彰显圣父and becomes a savor of life unto life or of death unto death. 所以，成为生命的香气或者死亡的臭味（林后2:16）。
请注意先锋队和讲道heralds and preach是出自同一个字根的。下面克罗尼要讲到宣讲上帝的话有圣礼陪伴着，证实着。
The authority of preaching is confirmed by the sacraments. 讲道的权柄有圣礼为他们证实。In the Great Commission， 当基督颁布大使命的时候，Christ commands that the seal of baptism be used to place the name of the Father， Son， and Holy Ghost on those who are made disciples基督命令在施行洗礼这个印证的时候，要把圣父、圣子、圣灵三一真神的名字放在那些成为门徒的人身上 (太. 28:19， 20)。 Such baptism is more than John’s preparatory cleansing in view of the coming kingdom. 施洗约翰所施行的洗礼是一种预备的洁净，因为天国快要到了，基督所吩咐的洗礼的意义就不一样、就更大。It signifies the blessing of the kingdom itself which is proclaimed in the gospel message. 基督所吩咐的洗礼就是指向天国本身的福分，这个是在福音信息里面所宣讲的福分。To baptize into God’s name 施行洗礼，使人归入三一真身上帝的名下，就是is to use the keys of the kingdom， 就是在用天国的钥匙，declaring men loosed from sin in the blood of Christ 宣告人在基督的宝血里从罪释放了(启. 1:5). The Lord’s Supper， as the symbolical feast of the new covenant， also seals the blessing of the remission of sins. 圣餐、主餐作为新约的象征，新约的记号的沿袭，也是印证了罪得赦免这个福分。Both these sacraments symbolize what the preaching of the cross declares: 十字架的福音所宣讲的，洗礼跟主餐都作为记号，宣讲什么呢？”Believe on the Lord Jesus Christ， and thou shalt be saved， and thy house.” “当信主耶稣，你和你的一家都必得救的。”（徒16:31）
The power of the keys does not put the steward of the gospel in Christ’s place. 管家手上有天国的钥匙这个权柄这个能力并没有让管家取代耶稣基督。It does not assign to fallible men the determination of God’s decrees of salvation. 这个并不意味着上帝给人来决定谁是上帝预定要得救的。Only the faithful declaration of God’s own Word carries this authority. 带有天国钥匙权柄的唯有是忠心宣讲上帝的话语的时候。The message comes in Christ’s name， not in the preacher’s. 福音的信息、天国的信息是奉基督的名而来的，不是奉讲道者的名而来的。And， of course， not everything that is said or done in Christ’s name has heavenly validity. 当然，传道人奉基督的名所讲的、所做的一切，不是所有的事情、所有的话都带着天国的认可的。Beside the promise of the keys we must place the warning of Matthew 7:22， 23. 除了耶稣应许天国的钥匙以外，我们要同时要考虑到耶稣在马太第七章22，23节的警告。To some who preach and even work miracles in Christ’s name， the Judge will say at last: 有些人奉基督的名传道，甚至乎行神迹的，在末日审判官要说：”I never knew you:： depart from me， ye that work iniquity.你们作恶的人啊，离开我吧。”
The herald proclaims the message of the King， the steward ministers that good deposit committed to him.先锋是宣讲君王的信息的，管家是把所交托给他的，把它传出去。The authority of the minister of God’s Word is purely ministerial， never imperial作为传上帝话的仆人的权柄，完全是服侍性的，永远不是君王性的，（就是说，传福音的人永远不是做皇帝，他的权柄不是做皇帝的权柄，他只是在宣讲上帝的话的时候，才有权柄purely ministerial，是事工性的，传讲话语性的权柄，–ministers cannot be “lords over God’s heritage” 牧师不可以做上帝自己的产业，就是上帝的子民的君王(路22:24-30; 彼前. 5:3请参考PCA改革宗长老会的治会章程，The book of church order第一章跟第三章。)Preaching declares God’s Word， it does not legislate nor substitute the tradition of men 讲道是在宣讲上帝的话，他并不是在做立法，他也没有把人的传统来取代上帝的话语，那就不叫讲道了(可7:7-9). Its authority is spiritual: 讲道的权柄是属灵的，或者是圣灵所赐的：no physical penalties or temporal power may be wielded by the servants of Christ in his kingdom 在基督天国里面，祂的仆人不可以用任何的体罚，也不可以用地上政治的权力。
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That is to say， Christ’s authority is the beginning and end of the authority of preaching.换言之，从头到尾，讲道的权柄是基督的权柄。
A simple truth， but it is a sword with two edges. 很简单的真理，但是是一个两刃的剑。On one side it cuts down all clerical pride. 一方面排除所有神职人员牧师的骄傲。The power and the glory are Christ’s. 所有的权能跟荣耀都属基督。The man serves him best who best reflects the humility， even the humiliation of the Master’s service 最好的仆人是最谦卑的，甚至是最能够活出耶稣基督的服侍的蒙羞的。(路22:26， 27). The best steward is servant of all.最好的管家是众人的仆人。
On the other side但是另外一方面 it cuts away all rebellion against Christs’ true ministers.他也谴责对所有对基督真正的仆人的叛逆。 If the authority is Christ’s， it must be respected. 假如权柄是属于基督，就必须被人被会众尊重。It is Christ who gives men the gifts and responsibilities for ministering his word. 赐人恩赐，并且给人职责传讲上帝的道的，是耶稣基督祂自己。He calls men to the ministry of the gospel， 祂呼召人来从事传福音的事工the ministry of the gospel，and makes them stewards of the mysteries of God’s revelation. 使他们做启示奥秘事的上帝的管家的，中文圣经翻译：执事。(林前 4:1， 2)。 Not all Christians are apostles， 不是所有基督徒都是使徒，neither are all Christians pastors or teachers不是所有基督徒都是牧师，都是教师。 (林前 12:29; 弗. 3:2， 3; 4:11， 12).To be sure， the gifts of a pastor or teacher are not different in kind from those granted to other Christians.牧师与其他基督徒所拥有的恩赐不是性质不同，乃是恩赐的多少的量度不同。（参考参孙的例子，中文没有把measure 量度这个字翻译出来，只是翻译大小。）The measure of pastoral gifts is a measure of faith， 牧师的恩赐这个量度是信心的一个量度，as Paul speaks of it保罗是这样讨论牧师或者传道的恩赐的。 (罗. 12:3).
The pastor must be able to understand and communicate the Word of Truth， 牧师必须能够了解传达上帝的话，yet every Christian has knowledge of the truth and must be ready to exhort his brother， teach his children， and give a reason to the inquirer for the hope that is in him 但是每一位基督徒都必须认识真理，都必须能够劝导其他的弟兄姐妹，必须能够教导孩子们，并且当人问到他的盼望的缘由的时候，能够做见证，能够说出这个缘由护教的。(来3:13; 弗. 4:29; 6:4;彼前. 3:15). The pastor must be able to show mercy in Christ’s name， to manifest the compassion of the Saviour toward the poor， the sick， the suffering. 牧师必须能奉基督的名施行怜悯，对穷人、对病患、对受苦的人表达救主的怜悯。Yet no Christian lacks either gifts or responsibility for showing mercy in the name of Christ;但是没有一位基督徒没有怜悯人的恩赐，也没有怜悯的责任的； indeed， the one who has never given a cup of cold water in Christ’s name， or visited the sick and imprisoned， or clothed the friendless， or lodged the stranger，— that one has neither served Christ nor known him. 假如有人从来没有奉基督的名给一杯凉水给小子，奉基督的名去探访病人，或者在监房里的被囚者，从来没有奉基督的名给那些没有朋友们的人给他们衣服，或者给陌生人住宿，假如从来没有这样做过这种事情的话，他们从来就没有服侍过基督，甚至乎从来没有认识过基督。(太
25:31-46).
There is however a significant difference in the degree of the gifts given by Christ， as well as in the degree of faithfulness with which the gifts have been exercised.可是牧师恩赐的量度有重要的不同，这些恩赐的使用也用上不同程度的忠心。Every Israelite had the gift of physical strength from God in some measure. 每一个以色列人都有身体力量的恩赐，在某一个程度上。But not every Israelite had that degree of strength given to Samson. 但是不是每一个人都有参孙那样的力量的量度。With strength in that degree went a calling to service that others could not render.有了这个程度的力量，参孙就有特别的呼召，做特别的服侍，是其他的人做不到的。
So with the ministry of God’s Word. 传上帝的话的职分、传道事工也是如此。God does call workmen in the Word with deepened insights to perceive the outlines of sound words and with anointed lips to declare them. 上帝的确呼召一些工人去传神的话，给他们对纯正的道理的规模有更深的理解，他们的口也被膏抹宣讲这些的教义。There are men made “mighty in the Scriptures” 这些人在圣经上是大有能力的。(徒18:24). 注意啊，中文圣经在使徒行传18:24没有把 “mighty in the Scriptures”在上帝的话上大有能力的”，没有把这个翻译出来。这里不是在讲一个人的热心对上帝的话火热，乃是在领受、理解、解释上帝的话，并且宣讲上帝的话上大有能力。A stewardship of the gospel is committed to such men. 对这些人，上帝交托职分给他们，做福音的管家。。They have no choice: 有了这个讲的恩赐，就没有选择不可不传的：woe is them if they preach not the gospel! 他们若不传，就有祸了！(林前 9:16， 17; 西1:25).
As they are obliged to preach， so others are obliged to hear.正如讲道的信息必须传讲，那么听的也必须领受。 Their message must be received as the word of God 接受他们的信息必须好像接受神的话一样(帖前2:13); those who by faith receive their witness will rejoice in the day of Christ’s return， 这样子用信心来接受他们的见证的时候，当基督回来的日子，必定欢喜快乐，while those that obey not the gospel will know the judgment of God’s vengeance 那么那些不顺从福音的人，有一天就要领受上帝的忿怒跟报应的审判。(帖后1:8-10).
The congregation must respect the authority of ministers of the Word as those “over them in the Lord” 会众必须尊重传讲上帝话语的仆人，作为主内治理他们”over them in the Lord” 的人(帖前 5:12) to be esteemed highly in love for their work’s sake. “要用爱心多多的尊重祂，因为他们的工作缘故。 (来. 13:17)Obey them that have the rule over you， and submit yourselves: for they watch for your souls， as they that must give account， that they may do it with joy， and not with grief: for that is unprofitable for you (Heb. 13:17).我们来看中文的圣经《希伯来书》十三章17节：你们要听从那些领导你们的人，也要顺服他们；因为他们为你们的灵魂警醒，好象要交帐的人一样。你们要使他们交帐的时候快快乐乐，不至于叹息；如果他们叹息，对你们就没有好处了。(希伯来书 13:17 新译本)
Men are placed in this office by the Holy Spirit是圣灵把人设立在这些职分里的 (徒20:28)。（那下面讲的教会必须承认这些恩赐） Christ’s gifts of the Spirit and his calling in the Spirit must be recognized by the church. 基督借着圣灵赐下恩赐，也借着圣灵呼召人，这些恩赐和呼召必须有教会来认可。When the church calls a man to the gospel ministry 当教会呼召一个人做传道人，从事传道事工gospel ministry的时候，it is recognizing and expressing the call of Christ. 教会就在承认基督的呼召，也表达了基督的呼召。The church must seek out those who are “full of the Holy Ghost and wisdom” for the particular work to be committed to them 教会必须寻找那些充满圣灵、智慧充足的人，承担所交付给他们的工作(徒6:3). Since the scope of a man’s ministry is determined by the riches of his spiritual gifts， 那既然一个人服侍的范围是看他恩赐的大小或者是量度，the recognition of a man’s field of service is dependent on recognition of the gifts granted him by the spirit for that area of ministry 所以任何一个人服侍的范围，也要看教会所承认圣灵所赐的恩赐，借着这个恩赐在这个范围里面去服侍，比如(加2:7-9).
Other ministers or the church as a whole cannot delegate authority to him who is to be a minister of Christ. 其他的牧师没有权柄，教会整体也没有权柄授权给基督的仆人，给牧师传道的。They can only give orderly recognition to the fact that Christ has called this man. 他们只能够按次序规规矩矩的承认一件事实，就是基督呼召了这个人。The evidence they recognize is the fruitfulness of the gifts of Christ in the life of his minister. 他们所承认的是，基督在祂这个的仆人身上彰显的恩赐，并且结出果子来。Public recognition is necessary， 恩赐必须公开去承认，for the reason原因是因为 that the stewardship of Christ’s Word must be exercised with authority.因为传基督话语的管家必须带有权柄，去做祂的工作。 Those who declare the way of life 那些宣讲永生之道的人，and use the keys of the kingdom 也是用上天国的钥匙的人must be heard and heeded， 人们必须听他，服从他的信息and this means that their gifts must be openly acknowledged 所以就意味着他们的恩赐必须公开的被承认，and their stewardship responsibly discharged in fellowship with the whole church 所以他们做管家的时候也必须带着责任去做，与整个教会一起在交通团契中来做他们的工作as well as with those who share their special gifts for rule and teaching.牧师也是与那些有治理教会其他有教导恩赐的人一起来做好管家。
注脚：我们的作者在讨论的就是，牧师和长老是做为一个团队来服侍，来做这个带有权柄的事工的。第三章的A的部分我们就在这里讲完了文本了。
我们看从耶稣基督的身上，祂成就了旧约所有的职分，也承担所有新约的职分。使徒们是耶稣基督的见证人，他们由基督那里领受了启示跟职分，大有权柄。牧师不是使徒，但是在使徒所设立的根基上继续的造就教会，建立教会。所以牧师传道是带有权柄的，是因为话语里面有权柄，权柄在话语里面，不在牧师传道人这个人身上。信徒们不可以叛逆，不可以抗拒牧师；牧师也不可以滥用他的权柄，权柄在神的道上。所以这里，我们的作者又解释什么叫天国的钥匙，什么叫在地上释放，在地上捆绑这些的话。这些就是说，传道，传神的道，是与施行管教、惩戒纪律是不可分开的。
第三章的A部分在这里结束。
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