Called to the ministry section _ 10《天命与你》第10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
我们在讲天国的观点角度，Kingdom perspective. 是的，跟随主耶稣是要背起十字架的；但是背起十字架的道路也是先求天国的道路。我们的作者在这里再举几个例子，怎么样透过选择职业，甚至乎改行，或者是改变一个岗位，能够更加的求神的国和祂的义的。
举个例子，An able layout artist had a remunerative position with an advertising agency and contacts for free-lance work in his area.有一位设计师在广告公司任职，他的日薪是可观的，同时有赚外快的机会。 He resigned his job and moved to another city 他辞了职，搬到另外一个城市，to work for the publishing house of his church.去他教会的或者宗派的出版社去工作。 His income is lower，他的收入减少了，but his layouts now attract readers to the message of the gospel. 但是现在他的设计吸引人来面对福音的信息。He doesn’t speak of sacrifice.他认为他谈不上牺牲。
An illustrator was art director of a large art agency.一位会插图的美术家，在一家庞大的美术公司做艺术主任。His income was good； 收入很好；his talents seemed well used. 他的才干也充分被利用。Yet he was dissatisfied. 但是他没有感觉到满足。He completed further graduate study 他去研究所进修，and took a teaching position on a university faculty. 然后去大学当教授去了。His concern for other people can now find direct expression； 现在他可以直接表达对别人的关心；his teaching can probe the philosophy of art and point to the realities of faith.他的教学也可以探讨艺术的哲学，指向信仰的实在。 In the perspective of the kingdom，his choice was in the direction of fulfilling his calling.从天国的角度来看，他的选择乃是朝着实现他的呼召这个方向的。
In the greater job choice possible in our society，more jobs appear with special implications for the kingdom.今天，我们有更大的就业的选择，有更多的工作浮现出来，充满着天国的意涵。Mass media of communication，education，government，social service，public relations-大众传播、教育、政府部门的工作、社会服务、公共关系–these expanding areas indicate a shift in Western economy from the production of goods to the offering of services，from making things to helping people. 越来越多的领域指出：西方的经济已经从生产产品转为服务或者是帮助别人的经济。[各位请注意，这个是1964年作者所讲的，非常的前卫。It is 1964，our author clearly was ahead of times.] Christian alertness to the kingdom imperatives must respond to these opportunities 基督徒假如对天国的命令是警觉的，必须对这些机会有所回应，and demonstrate the transforming power of the gospel in human relations.展示出福音在人际关系里怎么样做出大能的改变。
Nor is it sufficient for individual Christians to find their calling in such forms of service. 再者，仅是个别的基督徒在这些服务行业里作见证，还不足够。Christians have collective responsibility to manifest in specifically Christian enterprises what the gospel means in contemporary life. 基督徒有群体的责任，透过特定的企业，展示出福音在当代社会生活的意义。The full Christian witness in education cannot be brought by the courageous efforts of isolated teachers laboring under the increasing restrictions of a secularized public school system. 假如要完整的活出教育界的基督徒见证，不能仅仅靠几个基督徒老师孤独的在作战，世俗的公立学校制度，定出越来越多的限制。[请注意这是1964年，note this is 1964.] There must be Christian schools to provide education with the heart left in，我们必须设立基督教的学校，提供另类的教育，是考虑到学生的内心或者灵魂的，where techniques do not become technology 教学技巧不沦落到科技nor the humanities humanism.人文学科也不沦落成为人文主义。
In the other areas，too，groups of Christians must bear distinctive witness； 还有另外的领域，基督徒应该联手实现他们的天国的呼召，做出独特的见证的；Christian book publishing and journalism，radio，television，professional and labor associations are all opportunities that can be developed only by joint fulfillment of kingdom calling. 基督教的出版、新闻学、电台、电视、专业的协会、劳工的组织，就是工会等等，这些都是可以发展基督徒见证的机会。
To be sure，there are dangers. 当然，其中不无危机。Because Christ alone is Lord，因为唯独基督是主，and because he has not come in judgment，他还没有回来执行审判，he does not now put a sword in the hands of his servants to bring in his kingdom by force. 因此基督没有把刀剑交给祂的仆人们，用暴力带进天国。No holy wars may be fought to bring in his kingdom；基督徒不可从事圣战，从而带进天国； it is not a kingdom of this world for which his servants may fight 基督的国度不是属于这世界的国度，祂的仆人们要打的不是在这个世界的战争(John 18:36约18:36: my kingdom is not this world，我这个国度不是属于这个世界的)。
[footnote: 我这里加一个注脚: This was written 60 years ago，这个是60年前写的，was it a prophetic critique?这个是否带着先知角度的一个批判呢？Beginning with Billy Graham，从葛培理（葛理翰）开始，who was got deeply involved in Republican politics.葛理汉深深的介入到共和党的政治，even the policy of the Nixon White House甚至乎尼克松白宫的政治，包括越南战争，Including the Vietnam War. He was shortly followed by Jerry falwell and Pat Robertson（帕特.罗伯逊） in 1976，之后就有所谓基督徒的多数民族的Jerry falwell, pat Robertson 1976年。And then followed by James Dobson 到了爱家的James Dobson 。until our day today 2020s，直到我们今天的2020年代，the Christian and right in the age of Trump，在川普的时代基督徒右翼分子的政治活动，Wasn’t it fun to critique to it? 岂不是对这些的一个当头棒喝吗？我们回到正文。] Neither may economic force or political pressure be used as a means of fulfilling the prayer，”Thy kingdom come!” 经济和政治的压力都不可以用来成全“愿你的国降临”的祷告。
A further danger of corporate Christian action is 我们进一步看，在基督徒群体运动中，还有另外一个的危机，that the program of the kingdom may be forgotten，我们可能会忘掉天国的纲领，and the “Go!” of Christ’s calling ignored. 忽略了基督那个“去（得门徒）”的呼召。Christian villages，towns，retirement communities，基督徒的乡镇城市，基督徒的退休的社区，year-round conference centers 全年营业的退休营地等等，and the like may serve to demonstrate Christian solutions to social problems，可能展示出基督教对社会问题的解决的方案，but they cannot long flourish，但是至终是不可能兴旺的。for they are centers of withdrawal； 因为他们都是退隐的，避世的场所；Christ did not pray that his disciples should be taken from the world，耶稣基督的祷告并不是求祂的门徒脱离这个世界，but that they should be kept from evil 乃是求他们蒙保守，不受邪恶的干扰(John 17:15约17:15). If the leaven stops working，the light is soon extinguished.面酵若不再发挥作用，那么灯光也很快就会熄灭掉了。
[请注意: 一方面我们不能进入世界，用政治、经济压力来成全实现天国，另外一方面我们不可以退隐避世，On the one hand，we must not escape from the world and not caught. Red cross and the king. So on the one hand, we must not become worldly（12:02）]
We are not now called to build the kingdom of glory，我们蒙召不是现今就要带来荣耀的国度，but to carry a cross in the kingdom of grace. 我们蒙召乃是要在恩典的国度里背起十字架。[请注意，恩典的国度，荣耀的国度]To forget the cause of missions is to forget the purpose of Christ in a world still spared from destruction.假若忘记了宣教的事工，就等于忘掉基督在这个还没有被毁灭的世界里现今的旨意。 The purpose of your life must be the purpose of Christ’s death.你生命的目标必须是基督舍命的目标。[请注意生与死，note: life and death.]
What your hands make，what your money buys，what your heart desires-in these you live；你双手所做的，你钱所能够购置的，你的心所愿望的，这些就是你的生活； in these you live；你的生活就是在这些东西里面的； in these Christ calls you to gather with him those for whom he died.基督就是要你用这些事务在这个领域里面来呼召人，祂为这些人曾经死在十字架上。Because his name is written on all that you are and have，all must serve his purpose. 因为你所是的一切，你所有的一切都有基督的名字刻在其上，因此，你的一切必须是为祂的计划而活，为祂的计划而作。Measure your discipleship by the things you have time for.你愿意拨出时间来干什么，这样来衡量你的门徒生活吧。
Gehazi，the man of God，was a disciple to Elisha. 神人基哈西是以利沙的门徒。（请注意是王下5:20-27节，note the author is referring to Il Kings 5:20-27)He loved the good things of life: 他贪恋今生的事: money，clothes，property，servants.钱财、华衣、地产、雇佣。 When the prophet refused an honorarium from Naaman the healed leper，it was too much for Gehazi.当先知以利沙拒绝乃缦痊愈的麻风病患所贡献的礼金的时候，基哈西受不了了。He followed the departing Gentile and gave him opportunity to express his gratitude by a gift for theological education他陪这个外邦人离开，他给他机会表达他的感恩，献上一个神学教育的奉献 (王下5:21-22，Il Kings 5:21f.).
Gehazi received Naaman’s gift-and his leprosy. 基哈西拿到了乃缦的礼金，也得到了他的麻风病。But had not God promised blessing to his people? 但是上帝岂不是应许过要降福给祂的子民吗？Vineyards，oliveyards，sheep and oxen，the very things Gehazi desired? 葡萄园、橄榄园、牛羊，就是基哈西恋慕的东西嘛？Had not God promised that grateful Gentiles would bring their tribute to the people of God? 上帝岂不是应许过外邦人要把感恩的供物献给上帝的子民吗？（参考多处的《诗篇》、《以赛亚书》等等。You can look up various Psalms，The Book of Isaiah for this allusions.)Could not sons of the prophets，as workmen worthy of their hire，share in such largess?先知之子就是他的门生啦，工人得工价岂不是应该的吗？岂不应该在这些慷慨的奉献上有份儿吗？
Hear Elisha’s rebuke: 来听以利沙的责备：”Is it a time to receive money，and to receive garments，and oliveyards，and vineyards，and sheep，and oxen，and menservants，and maidservants” 现在岂是接受葡萄园、橄榄园、牛羊、仆人的时候吗？(Il Kings 5:26，王下5:26节）Gehazi thought there was no time like the present. 基哈西想着，现今岂不是最佳时刻吗？The urgency of God’s kingdom meant nothing to him.上帝国度的迫切需求都对他毫无意义。
If the service of Elisha was so urgent，what of the service of Christ?以利沙所从事的事奉假如是那么的迫切，那么服侍基督的事奉，岂不更加应该是如此吗？
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A部分结束。Conclusion of section A: Calling to the cross. 就是背起十字架的呼召结束。
- CALLING FROM THE THRONE现在我们来到，从宝座发出的呼召。Page 26-38 in English，英文原著是26-38页。
Faced with the calling of the cross，the demand of seeking first the kingdom，every Christian must cry，”Who is sufficient for these things?” (II Cor. 2:16).每一位基督徒面对十字架的呼召，面对先求祂的国的命令的时候都会喊叫：“谁能承担得起呢？”（林后2:16） The answer Paul gives we must also claim: “Our sufficiency is from God” (II Cor. 3:5).保罗提供的答案我们也必须接受的：“唯有靠上帝就能够承担。”（林后3:5）
Christ who calls us to take up the cross has ascended into heaven，那位呼召我们背起十字架的基督已经升到天上，and from his glory as Lord，he sends forth the royal gift of his Holy Spirit.祂是主，从祂的荣耀中差遣祂的圣灵，圣灵就是基督所赐的君尊的礼物或者恩赐。（请注意：圣灵就是那个恩赐。Note : Holy Spirit is the gift.当然祂也是赐恩赐的那位。of course He is also the giver of gift. ) Our service is shaped not only by the perspective of his kingdom，but also by the richness of his gifts. 塑造我们事奉的，不仅仅是基督天国的观点角度，也是祂丰富的恩赐。
- ENDUEMENT SHAPES SERVICE第一部分：恩赐塑造我们的事奉
英文是26-31页。In English is P. 26-31
我们先来看一些经文: Let us first look at some Scripture.
Psalm 68:7-8，18诗篇68:7-8，18:O God，when you went out before your people，when you marched through the wilderness，Selahthe earth quaked，the heavens poured down rain，before God，the One of Sinai，before God，the God of Israel….神啊！你领着你的子民出来，走过旷野的时候，地就震动，在你面前天也落下 雨来；这 西奈山在 神面前，就是在 以色列的 神面前，也要震动。
Verse18第18节: You ascended on high，你升到高天的时候，leading a host of captives in your train and receiving gifts among men，掳了许多俘虏；你在人间，就是在悖逆的人当中，接受了礼物，even among the rebellious，that the LORD God may dwell there.使耶和华上帝可以与他们同住。
Here we see that our God is triumphal a military leader. 我们看到这里，耶和华是那位凯旋得胜的元帅，bringing tribute，captives with him. 带着被掳的人还有胜利品在祂的后面。Ephesians 4:7-8，弗4:7-8，Paul was thinking of Psalm 68，保罗想到《诗篇》第六十八篇，Ephesians 4:7: But grace was given to each one of us according to the measure of Christ’s gift. Therefore it says，“When he ascended on high he led a host of captives，and he gave gifts to men.”我们各人蒙恩，是照着基督量给我们的恩赐。 所以他说：“他升上高天的时候，掳了许多俘虏，把赏赐给了人。”
The third passage is Romans 12第三段经文是罗马书第12章，verse 3第三节：For by the grace given to me I say to everyone among you not to think of himself more highly than he ought to think，but to think with sober judgment，each according to the measure of faith that God has assigned. (Romans12:3 ESV)我凭着所赐给我的恩典，对你们各人说，不可自视太高，高于所当看的，反而应该照着 神分给各人信心的大小，看得适中。 (罗马书12:3 新译本)这个大小是measure ，量给我们多少。
The same chapter 12: 6-8同一章，《罗马书》第十二章第6节到第8节，Having gifts that differ according to the grace given to us，let us use them: 照着所赐给我们的恩典，我们各有不同的恩赐：if prophecy，in proportion to our faith； if service，in our serving； the one who teaches，in his teaching； the one who exhorts，in his exhortation； the one who contributes，in generosity； the one who leads，with zeal； the one who does acts of mercy，with cheerfulness. 说预言的，就应当照着信心的程度去说； 服事人的，就应当照着恩赐去服事；教导的，就应当照着恩赐教导； 劝慰的，就应当照着恩赐劝慰；把财物分给人的要真诚；领导的要殷勤；行善的要乐意。
Finally let us look at Luke，chapter 11，verse 13最后我们来看《路加福音》十一章第13节，耶稣这样说Jesus says: If you then，who are evil，know how to give good gifts to your children，how much more will the heavenly Father give the Holy Spirit to those who ask him!”你们虽然不好，尚且知道把好东西给自己的儿女，何况天父，岂不更把圣灵赐给求他的人吗？”
In the Epistle to the Ephesians，Paul reflects with inspired wisdom on the calling of Christ.保罗藉着圣灵的默示所赐的智慧，在《以弗所书》思考基督的呼召。 In the fourth chapter，在以弗所书第四章，he deals again with a theme he had discussed in writing to the Corinthians: 保罗再次讨论他在哥林多书信里面讨论过的主题：the unity and diversity of the work of the Spirit in the church. 就是圣灵在教会里的工作的统一性和多元性。To walk worthily of the calling with which they are called，Christians must keep the unity of the Spirit in the bond of peace: 基督徒的行为假如要与蒙召的恩相称，那就必须透过和睦的联结，持守圣灵所赐的合一：there is one body，身体只有一个，one Spirit，圣灵只有一位，and one hope of our calling. 我们呼召的盼望也只有一个。
(Eph. 4:7，8弗4:7-8，我们就读ESV，不读书里的了，we will read ESV rather than teh book itself. )But grace was given to each one of us according to the measure of Christ’s gift. Therefore it says，“When he ascended on high he led a host of captives，and he gave gifts to men.”(Ephesians4:7-8 ESV)我们各人蒙恩，是照着基督量给我们的恩赐。 所以他说：“他升上高天的时候，掳了许多俘虏，把赏赐给了人。”(以弗所书4:7-8 新译本)
The one ascended Lord，through the one Spirit sent from heaven，bestows many gifts on men.我们唯一的主已经升天，藉着从天上差遣的唯一的圣灵，赐各样的恩赐给人。（我停一下这里，let me make a foot note here: we noticed that in the book，the author has moved from the Father，to the Son，to the Holy Spirit.请注意这本书从圣父讲到圣子讲到圣灵，from Israel in the Old Testament to the cross of Jesus Christ to his resurrection and now to the coming of the Spirit.从以色列到基督上十字架，我们要跟随祂，到基督复活，祂又赐下圣灵； all through the history of redemption.都是从救赎历史来看的。
The variety of these gifts does not divide，这些恩赐各有不同，不是要分裂基督的教会，but unites the church of Christ.反是使教会合一。Indeed，Paul can speak of them not only as “gifts” but as “measures，” varying amounts of the one gift of the Spirit. 事实上保罗不仅称这些叫做恩赐，更称之为所赐的唯一的圣灵不同的多少或者量度大小。
Paul sees Christ’s ascension in the beautiful imagery of Psalm 68. 保罗思想到基督升天的时候，他想到了《诗篇》68篇的华美的，荣美的景象。The Lord marches from the wilderness at the head of his redeemed people，耶和华从旷野而来，走在祂的被赎的子民的前面，and ascends into the holy hill of his dwelling and rule. 升上祂的圣山，就是祂的临在和祂的统治之处。As the triumphant King，he receives the fruits of his victory and distributes his largess among his people. 作为凯旋之君王，祂接受了战胜之果，慷慨的分给祂的子民。The gift of the Spirit at Pentecost fills Christ’s church with the power of his kingdom.基督在五旬节所赐下的圣灵，（祂就是那个恩赐）圣灵以天国的大能充满了基督的教会。
This presence of the Spirit both empowers and shapes the service of the church.圣灵这样的临在，这样的赐能力给教会，就塑造了教会的事奉。 The one body grows “according to the working in measure of each several part” (Eph.4:16). 《以弗所书》第四章第16节告诉我们）整个基督的身体好像人体一样，他的成长都根据每一个肢体的量度（中文说功用），每个肢体所领受的大、小、多、少来运行的measure of each several part，每个肢体的大、小。
我们在这里下一次继续。
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