Call to the Ministry –section 14  《天命与你》第14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  

我们上一讲开始了第三章，我们看到耶稣基督最伟大的职分是所有的职分：先知、祭司、君王等等。基督成就了、成全了旧约跟新约信徒所有的职分。现在我们来到We are all priests，我们都是小小的先知、祭司和君王。

From the riches of his perfect ministry Christ gives every grace to his people. 耶稣基督的事工是完全的，是丰富的，从祂自己完全的事工，耶稣基督给每一种的恩典，给祂的子民。The “universal priesthood of believers” is not a religious application of democracy.所谓信徒皆祭司，不是什么宗教里的一种民主制度，不是的。Every Christian has access to the heavenly holy place每一位基督徒都能够来到天上的圣所only because Christ is there among the lampstands， 完全是因为基督在那里，在灯台的中间，his priestly garment sirded with royal gold. 祂身上穿着金色的华丽的君王的衣服。（启1:13).（所以圣经并不教导教皇制、会督制，也没有教导绝对民主的会众制。所谓信徒都是祭司，是因为耶稣基督在天上，在灯台中间，做最尊贵的君王跟祭司。）

The believer has no rights as prophet， priest， or king in his own name， 信徒本身凭自己的名分没有做先知、祭司和君王的权柄，或者权力，but in Christ’s calling his rights exceed those of every prophet， priest， or king of the Old Testament.但是因为在基督里的呼召，基督徒的权力，比旧约的任何先知、祭司、君王的权力都大。（基督徒一方面凭着自己没有什么权力，但是在基督里蒙呼召，基督徒的权力比旧约的先知、祭司、君王都大。）There was no greater prophet than John the Baptist， 先知里面没有一位比施洗约翰更大，but he that is least in the kingdom of heaven is greater than he: 在天国里，新约里最小的一位比施洗约翰都大：greater， that is， not in obedience or service， but in position， in calling不是因为新约里面最小的一位基督徒在顺服、在侍奉上比施洗约翰更大，不是！乃是在地位上、在呼召上，因为我们已经在新约了，所以比施洗约翰更大。 (太11:9-11). After Christ’s outpouring of his Spirit at Pentecost all the people of God are as prophets， 耶稣基督在五旬节，浇灌圣灵下来之后，上帝所有的子民都成为好像先知一样，sharing with Simon Peter in that confession of faith which is revealed not by flesh and blood， but by the Father in heaven 所有的信徒都好像西门彼得一样，都宣告他们所承认所相信的，而这个认信，不是血肉所启示的，唯有是在天上的天父所启示的。(太16:18). （所以新约的基督徒都好像先知一样领受了上帝的启示。）In that same Spirit they are sanctified， 同一位圣灵向他们启示，这一位圣灵使信徒们成圣，offer themselves as living sacrifices， 同一位圣灵使基督徒能够献上自己为活祭，praise God， 同一位圣灵使基督徒能够赞美上帝，and make intercession for men as a kingdom of priests 同一位圣灵使基督徒都能够作为君尊的祭司，为别人祷告。(彼前2:9). 我们都是祭司，都是先知。Through the power of the risen Christ they have dominion over the hosts of darkness and will rule with Christ at his appearing.因为复活的基督的大能的缘故，他们，就是基督徒，都统治了黑暗的权势，都胜过它们，都统治它们，而且等基督显现的时候，必与祂一同做王（林前4:8；6:2；罗16:20）。

All office in the New Testament church centers in Christ. 新约教会里所有的教会的职分都以基督为中心。He is the one Mediator， the Lord and the Servant.祂是唯一的中保，祂就是主，祂就是耶和华所差遣的那位仆人。Because there is one Master， all Christians are brethren 因为只有一位主，一位师傅，所以，所有基督徒都是兄弟们(太 23:8). None can stand above the others. 没有人可以站在别人以上。Advancement in the kingdom is not by climbing but by kneeling.在天国里升级不是往上爬，乃是跪下来。（就是说做仆人，为别人洗脚。）

Since the Lord has become Servant of all， 主既然成为众人的仆人了，any special calling in his name must be a calling to humility， to service. 所以，假如奉祂的名领受任何的特殊的呼召，就是做传道了，必然是蒙召谦卑，蒙召服侍。The stairway to the ministry is not a grand staircase传道事工所走的楼阶，不是华丽大厅的阶级，走到楼上，but a back stairwell that leads down to the servants’ quarters.乃是屋子后面的楼梯，下去仆人的房间的。To be sure， some servants are granted greater responsibilities than others， 当然，有些仆人，上帝就给他们更大的责任的，but only the unfaithful servant sees such a charge as a license to abuse his fellow-servants 只有那些不忠心的仆人才会曲解这方面的命令，以这个来虐待其他的仆人的(路12:45， 46). The true steward understands that greater responsibility means deeper service: 真正的管家，他了解领受了更大的责任，意味着更深层的侍奉，to whom much is given， much shall be required 多给谁，就向谁多取(路 12:48).

Only in this way can we receive the New Testament teaching about the glory of the ministry of the gospel.唯有这种的心情，有了这种心情才能更好的领受，或者体会到传福音事工的荣耀，the glory of the ministry。Let a man choose the ministry for professional dignity， easy income， personal prestige， or public praise， and he has rejected the ministry of Christ. 有人为了专业的尊严、收入、特殊地位、人的称赞而做传道人，其实这种人已经弃绝了基督的事工的。Paul shows us what to expect: 保罗告诉我们，做传道可以预期一些什么事情：ridicule， humiliation， persecution，被人藐视、嗤笑、逼迫， heartache， 还有心里的忧伤，while we borrow other people’s troubles to make them the burdens of a pastor’s love.心里面为教会担负重担（林后12:16-33）

You will not be called to all the shame that Paul endured. 你不会蒙召去忍受保罗所经历的所有羞辱。The ministry to which he was called as an apostle was a greater stewardship than ours， 保罗蒙召是为了从事使徒的事工，他做管家的任务是比我们更加重大，and the humiliation was greater， too因此，他所受的羞辱也比我们更大 (林前 4:9-14;林后 11:23-30).

Perhaps we are now ready to think about authority.讲了这么多基督的仆人谦卑、受苦等等，可能现在我们可以开始讨论权柄了。As there are differing gifts and differing degrees of stewardship， so there are differing measures of authority granted to the ministers of Christ. 恩赐各有不同，做管家的任务程度也各有不同，因此，基督所量给祂不同的仆人的权柄也各有不同。This is particularly clear in the case of the apostles. 这个原则在使徒的职分身上特别的清楚的。Paul spoke of the authority given him by Christ for the up building of the church 保罗说基督给他权柄是为了要建立新约的教会（林后13:10). He knew that he had been called as a wise master builder to build up the church upon the one Foundation， Jesus Christ他知道自己是蒙召是做聪明的工头master builder，在基督唯一的根基上建立教会（林前. 3:10， 11)。

The stewardship of the apostles was unique. 使徒们做管家要管的职分是独特的。They were called to be witnesses to the words and deeds of Christ， and particularly of his resurrection. 他们蒙召要为基督所做的、基督所讲的，特别基督的复活要做目睹的见证人。（那个是使徒们独特的交托）。The exacting requirements of an apostle’s witness are specified in connection with the choice of Matthias to take the place of Judas当使徒们去选举马提亚取代犹大的时候，我们就看到使徒们要做基督的见证人，是有严谨的要求的 (徒 1:21， 22). Peter speaks of God’s selection of chosen witnesses in describing his own calling彼得描绘他的呼召的时候，他说到上帝拣选祂的见证人的（使徒们都是见证人，见证基督） (徒10:41， 42). Even Paul defends his own apostleship as extraordinary保罗也维护他那个不寻常的使徒职位 because he was not a disciple of Christ during His earthly ministry. 因为基督在地上的时候，并没有在那个时候呼召页做门徒的。Paul was an apostle “born out of due time” but called by the risen Christ Himself 保罗是一个不在正常产期生的，但却由复活升天的基督亲自所呼召。(林前 15:8).

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The ministry of the apostles brought the word of Christ to the church and the world;使徒们的事工将基督的话传了给教会，也传了给全世界； they testified to the things they had seen and heard as the Spirit of Christ brought them to their remembrance因有圣灵让他们记起他们所看见所听到的，因此他们就为这些所作见证，见证他们所看到的，他们所听到的 。（圣灵的工作，参考约14:26，约一1:1-3). Their calling could not be continued in later generations， 使徒们的呼召不可能在后来的世世代代的延续下去，原因很简单for the simple reason that it was a calling of eyewitnesses. 很简单，是因为使徒们的呼召是要做目睹见证人。Christ’s own authority is shown in this. 在这件事情上，耶稣基督给我们看到祂自己的权柄。The apostles are not independent sources of heavenly wisdom. 使徒们不是独立的靠自己带来天上的智慧的。The word they declare is the word of Christ. 他们所宣讲的话是基督的话是基督的道。They are not legislators 他们并不是立法者but reporters and interpreters.他们是报道者，诠释者。 They become foundation stones of the church 他们成了教会的基石only because Christ is the chief cornerstone 完全因为基督祂是房角石(弗 2:20).

If the work of the apostles in laying the foundations cannot be continuous， neither can the work of building ever cease. 使徒们的工作是要为教会奠定根基，这个不可能延续下去，但是在这个根基上往上建立，也不可以终止。The apostles were both eyewitnesses and ministers of the Word. 使徒们不单单只是见证人，他们也是神的话的宣讲者。Upon the foundation of the inspired apostles and prophets Christ established his church. 基督设立教会，是设立在那些受默示的使徒跟先知们的根基上的。His words and deeds were recorded， his gospel was preached. 基督所讲的话，祂所做的事工被记录下来了，祂的福音被传出去了。

好了，我们现在来讲使徒之后的教会。

The apostolic church must ever after remain upon that foundation. 使徒们之后的教会必须要继续的站在、坚守在根基上。But the church must grow on that foundation to become one vast temple of living stones. 但是教会必须要成长，长大，成为庞大的活石所建立的圣殿（参考彼前2:5-10）。Faithful men who received the apostolic gospel must teach others also忠心的人领受了使徒们所传的福音，他们必须教导别人 (参考提后. 2:2)。 The ministry of the Word can never cease， 传神的道的事工，传道事工永远不可以终止，不可以停止，for it is by this ministry that the church grows原因是因为教会的成长就是要藉着这个传道的事工 (罗 10:14， 15; Eph. 4:11-16).

In addition to the inspired apostles and prophets， Christ also gives to his church evangelists， pastors and teachers 除了圣灵所默示的先知跟使徒以外，基督也赐下传福音的、牧师和教师给教会(弗4:11)。 Such men are called to preach the Word with authority. 这些人：牧师、教师、宣教士、蒙召是要带有权柄的宣讲神的话。They do not share with the apostles in the inspiration that first delivered Christ’s gospel， but they do share in the stewardship that ministers it.牧师、教师、宣教士，他们在使徒受默示上无份，使徒们是首先传讲福音的。但是牧师、教师、宣教士却与使徒们同都是管家，都受托要传讲福音，他们是传讲福音的仆人来的。

The steward of biblical times was an overseer among the servants. 圣经时期的管家steward是监管仆人的仆人。 He carried the keys to his master’s house管家手里拿着主人家的钥匙， and bore responsibility for its administration. 他要负责治理整个家的。He was a servant among fellow-servants， but with authority.管家是仆人中的一位，但是他是大有权柄的。

The authority of the steward in Christ’s house is completely tied to the Word he preaches.那么在基督家里的管家，他的权柄，完全是联系在他所讲的话，所传的道。 When Simon Peter， by revelation from the Father， confessed that Jesus was the Christ， the Son of the living God， Jesus blessed him.当西门彼得受到天父的启示，承认耶稣是基督、是永生神的儿子的时候，耶稣说，你是有福的。He had been made Peter， the Rock， 耶稣称祂为彼得、磐石、and upon this rock Jesus declared that he would build his church. 耶稣基督宣告，祂的教会要建立在这个磐石上。To Peter Christ then gave the keys of the kingdom: 接下来基督把天国的钥匙给了彼得：the authority to bind and loose on earth with heavenly sanction 天国的钥匙，就是地上无论是释放、捆绑都有天上的许可。(太 16:19).

The blessing of Christ will be misunderstood if we separate Peter from his confession. 但是假如我们把彼得和他宣告、所承认的信仰分开的话，那么我们就会曲解基督给彼得的赐福的。It was not Peter himself who is called the Rock， but Peter the Confessor， the inspired apostle. 被称为磐石的不是彼得其人，乃是彼得那位承认信仰的彼得，那位受圣灵默示的使徒彼得。（我这里多加一个注脚，圣经与罗马天主教不同的地方，马天主教认为使徒的职分可以传承下去的，彼得就是磐石，他的职分可以传给历世历代的教皇。This becomes plain when Jesus in the same passage calls Peter a stumbling-block彼得（不是彼得其人），磐石彼得是指他的认信，他做使徒的职分，那这个在耶稣基督同一段经文，称彼得作绊脚石的时候就很清楚了 (Matt. 16:23).Peter confessing Christ is a rock of foundation by the Father’s grace; Peter urging Christ not to go to the cross is a stumbling stone， a mouthpiece of Satan.承认基督的彼得是磐石，是教会的基石，这完全出于父神的恩典，但是那位劝基督不要上十字架的彼得是绊脚石，是撒旦的代言人。

Neither may we separate Peter from the other apostles;我们同时也不可以把彼得与其他的使徒分开来理解； not only is he their spokesman， 彼得不单单是使徒们的代言人，but they share the power of the keys; 使徒们也与彼得同样的领受了天国的钥匙的；the description of the authority of binding and loosing is repeated in Matthew 18:18 and applied in the plural to all the apostles， indeed to the church itself.在地上的释放跟捆绑这个权柄的描述，在《马太福音八章18节重复了，这个不单单是给了所有使徒们，甚至乎是给了教会的。

“Binding” and “loosing” were terms applied by the rabbis both to practices and persons. 犹太人的拉比也讲到释放跟捆绑的，释放捆绑人，也释放捆绑某一些的行为的。The interpreters of the law who “sat in Moses seat” (Matt. 23:2) declared some practices to be under the ban， i.e. not permitted by the law， while others were loosed， i.e. permitted. 那些坐在摩西的座位上的，诠释摩西律法的犹太教的教师们，他们宣告有些行为是被捆绑的under the ban，就是律法不允许的，其他的所释放的，也就是律法所允许的。As applied to persons， 那么这个是指行为，那指人的时候呢binding and loosing meant to declare under discipline for an offense or to restore to fellowship after repentance. 那么当犹太人拉比释放人捆绑人的时候，意思就是说，某些人因为罪行的缘故要受到犹太拉比的，或者会堂的管教或者纪律，这个是捆绑；释放就是说，恢复他们在会众中间的交通，就是当他们悔改了之后。This is the meaning in Matthew 18:18， 这个就是《马太福音》十八章18节所讲的意思，where a man who will not hear the church is declared to be as a gentile or a publican， that is， as bound by church discipline.一个不听教会的劝告的人，他被称为像外邦人跟税吏，换言之，他受到教会纪律的捆绑。

The figure of the keys was also used in Judaism.那么关于天国的钥匙，钥匙这个比喻，也在犹太教出现。

我们下次开始，讲到这个犹太教里这个钥匙的概念。

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