Called t the Ministry_section 9 天命与你导读09
主讲：林慈信牧师_校对：刘加立弟兄_英文：Cherry姐妹_中文：赵姐妹
In the last section we saw Clowney critiquing both the withdraw from the world and the liberal identification with the world. 我们在上一讲我们看到我们的作者批判了基要派逃离世界各种的宣教模式，和自由派的完全与世界认同这个模式。Both are wrong! 两种都是错误的。
克罗尼开始正面的讲圣经的教导了，now here Clowney begins to positively teach the biblical stance. 他说教会是世界的光，不单是面酵。The church is the light of the world，not just a leaven in the world.
Let us continue. 我们现在继续。
(Phil. 2：15-16 腓2：15-16) This is what a Christian is called to be. 基督徒蒙召是要做这个的：(Phil. 2：15-16 腓2：15-16) that you may be blameless and innocent，children of God without blemish in the midst of a crooked and twisted generation，among whom you shine as lights in the world，holding fast to the word of life，so that in the day of Christ I may be proud that I did not run in vain or labor in vain. (Philippians2：15-16 ESV)好使你们无可指摘、纯真无邪，在这弯曲乖谬的世代中，作 神没有瑕疵的儿女；你们要在这世代中发光，好像天上的光体一样，把生命的道显扬出来，(或者抓住、坚守)使我在基督的日子可以夸耀我没有空跑，也没有徒劳。 (腓立比书2：15-16 新译本)
The calling of the church is not just to service in teh world. 教会的呼召不仅仅是服事世界。It is to fellowship with God，and before God.而是与上帝相交，活在上帝的面前。As a kingdom of priests and a holy nation，it declares the praises of him who called it from darkness to his marvelous light (I Peter 2：9) 教会是祭司的国度，是圣洁的国度，要宣扬那召他从黑暗出光明者的美德的(彼前2：9)。
The calling of the kingdom，then，is the power of God that bring us from darkness into light and sets us as lights in the darkness. 天国的呼召是上帝的大能，这大能把我们从黑暗领进光明，设立我们在黑暗中做明灯。To seek first the kingdom of God means to seek first the purpose of God’s saving rule in Christ. 先求上帝的国就是先求上帝在基督里拯救的主权的意思。Seeking the kingdom is not s pious attitude that can link with any activity whatever. 求上帝的国，不是一种泛泛的、模糊的、敬虔的心态，可以与任何活动联结。It is selective，restrictive，focused action. 求上帝的国是限制性的、有选择的、有焦点的一种的行动。Paul likens it ti military service. 保罗把它以服兵役来比较。The soldier on service may not become involved in other pursuits; he is under orders. 从军的士兵不可纠缠于其他的工作当中，他是奉命的，under orders。Seeking the kingdom contrasts with seeking the objectives of the world： food，Clothing，shelter. 求上帝的国与追求世界的目标相对照，后者是衣食住行等等。
[我加一个注脚，perhaps this may be alluding to Maslow’s various levels of human need，perhaps ahead of time. 这可能是暗指着马斯洛的人类各种层次的需要，这个是很前卫的一个批判。And bu the way，what we all have to do，to say to the rather not easy to understand and confusing mission objective of city to city today. 我再多加一句，克罗尼下面要讲的，跟今天的恩典城市有一点点混乱的宣教路线又有什么信息呢？]
Our heavenly Father knows our needs and will supply them，我们的天父已经知道我们的需要，已经供应我们的所需，but building bigger barns to store surplus crops for our own ease and security is not seeking the kingdom of God; it is worldly folly，the service of mammon. 但是假如说为自己建造大的更大的仓库，追求安全感，这个不是上帝的国，是属世的愚蠢，是在事奉玛门或者金钱。
The distinction commonly made between secular pursuits and Christian service comes dangerously close to the distinction between what the Gentiles seek and what the children of the kingdom seek. 追求世俗的事和追求基督徒事奉的区别，有一点外邦人在求什么和天国的儿女在求什么他们之间的对照。
[Footnote： 我加一个注脚： This comparison is both correct and incorrect. 这种的比较，一方面是正确的，另外一方面也是不正确的。] Christian calling cannot be secular. 基督徒的呼召不可能的世俗的。 The man who hesitates between a money-making career and the ministry is not merely in doubt about his calling to the pastorate，he is questioning his commitment to Christ.若有人在赚钱的事业和传道的事工之间在迟疑或不决定的话，他不仅仅对牧师的呼召不清楚，连自己是否委身也不确定。(now it doesn’t mean everybody is called to the ministry，and every body is called to leave his money-making career. 当然这里不是指所有人都要放弃赚钱的事业，去做传道。
下面又很清楚的指出了，we will see it very clearly in just a minute.]Kingdom service may include agriculture，industry，or art; 是的，天国的事奉可以包括农业、工业、艺术等等；but only as such labor is done with a view to the purpose of the kingdom. 但是这些工作必须正视天国的目的。Again，the calling of God is decisive.我们再说，上帝的呼召是决定性的。Since the program of God’s kingdom requires a period of time between the first and second coming of Christ，the expectation of the kingdom to come does not call for the abandonment of God’s command to subdue the earth. 上帝国度的计划里面基督的第一次来跟第二次来之间既然必须有一段的时间，因此，人期待天国的来临并不意味着放弃上帝的呼召，就是放弃这个治理大地的呼召。（The passage of Scripture would be Gen. 1：27-28 and chapter 2： 15经文就是创世记1：27-28，然后创世记2：15节。
Let me add a footnote here，我这里加一个注脚： In 1974，Billy Graham convened the Lausanne congress on world evangelization. 1974年葛培理或者葛礼翰聚集了一个洛桑世界宣教大会，and John Stot was the drafter of the Lausanne covenant.斯托德就编写了这一份《洛桑宣言》，1974年。In it，it was declared the social action is prelude to the gospel partner of the Gospel and fruit of the gospel of missions. 这个《洛桑宣言》说：文化使命或者说社会行动是传福音的前奏prelude ，也是传福音的伙伴partner ，也是传福音的结果fruit 。
Harvid Kon says this： 但是我的宣教老师简何培却说： the cultural mandate and the gospel mandate is one mandate，because the Christ is one Lord.文化使命和福音使命是同一个使命，因为基督是同一位的主； Christ is the second Adam and the Lord of great commission 基督是末后的亚当，他也是颁布大使命的主。This view，one mission，这个的观点，只有一个使命is rooted and reformed the covenant theology not in the social gospel，not in liberation theology. 这个是从改革宗的圣约神学出发点的，不是社会福音，不是解放神学。
Let us continue. 现在我们继续.
When certain Thessalonians quit work to await Christ’s return，当帖撒罗尼迦那个地方有一些的基督徒为了等待基督再来而停止工作的时候，Paul commanded them in Christ’s name to work with quietness and eat their own bread(II Thess.3：12). 保罗奉基督的名吩咐他们，命令他们要安静的工作，自己赚所吃的饭(帖后3：12)。Only in this way can they fulfill their kingdom calling not to be weary in welldoing (v.13) 唯有这样子工作，才能实现上帝天国的呼召，什么呼召？就是你们行善不可灰心。
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Let’s look at II Thess.3：12-13我们来看看帖撒罗尼迦后书3：12-13节：
Now such persons we command and encourage in the Lord Jesus Christ to do their work quietly and to earn their own living.As for you，brothers，do not grow weary in doing good. (2 Thessalonians3：12-13 ESV)我们靠着主耶稣基督，吩咐劝戒这样的人，要安静作工，自食其力。 弟兄们，你们行善不可灰心。 (帖撒罗尼迦后书3：12-13 新译本)
The welldoing which Paul speaks is described more fully in Galatians 6：9，10. 保罗这里所讲的行善在加拉太书6：9，10就讲的更加的详尽了。Let us read Galatians 6：9，10，我们来读加拉太书6：9-10：And let us not grow weary of doing good，for in due season we will reap，if we do not give up. So then，as we have opportunity，let us do good to everyone，and especially to those who are of the household of faith. (Galatians6：9-10 ESV)我们行善，不要觉得厌烦；如果不松懈，到了适当的时候，就有收成。 所以，我们一有机会，就应该对众人行善，对信徒更要这样。或者对上帝家里的人更应该是如此。(加拉太书6：9-10 新译本)
It refers particularly to supporting the work of the gospel financially and providing for those in need both within the church and outside of it. 特别是在经济上支持婚姻或者宣教上的事工，另外就是帮助那些在教会里和教会外有需要的人。也就是慈惠事工。In another word，the ministry of mercy. Kingdom service，then，includes cultural development in Christ’s name，but always in the perspective of the kingdom. 因此，国度的事奉包括奉基督的名从事文化的发展，但是必须要从天国的国度做出发点。Every calling becomes a call of service： 这样子每一种的呼召或者职业都能够成为事奉的呼召：service to Christ，服事基督的呼召，even when a slave toils for a heathen master连一个奴隶服事异教徒主人也是如此的 (Col.3：22-24西3：22-24）；service to men in Christ’s name both in the work we do and the money we earn (Eph. 4：28). 在我们所做的工，所赚的钱，奉基督的名来服事别人，这些都是基督的呼召来的(弗4：28)。
Let us read Eph. 4：28弗4：28Let the thief no longer steal，but rather let him labor，doing honest work with his own hands，so that he may have something to share with anyone in need. (Ephesians4：28 ESV) 偷窃的，不要再偷，却要作工，亲手作正当的事，使自己可以把所得到的，分给缺乏的人。 (以弗所书4：28 新译本)所以我们要做正当的工作，赚得钱，好叫我们有钱来跟别人分享。So the point is that we should work hard with our own hands and earn money so that we have money to give others.
The Lordship if Christ over all things means that every calling that serves men’s needs can be Christ’s calling. 基督是万事的主宰的意思就是：每一种服事有需要的人的呼召的职业，都有可能是基督的呼召。Conversion to Christ need not mean an immediate change of jobs or social status. 回转皈依基督信耶稣，不一定要马上转换职业，或者转换自己的社会的地位或者阶层。The path of obedience begins where the Christian stands，and Paul exhorts the Corinthians to stick to the positions in which God called them and glorify Christ there(I Cor. 7：17-24) 顺从基督的这条路，是从基督徒目前的岗位开始走的，保罗劝告哥林多的信徒要守住他们蒙召的时候那个地位，或者是呼召，就在那个地方，那个岗位上荣耀基督（林前7：17-24）。
我们来读let us read I Cor. 7：17-24哥林多前书7：17开始Only let each person lead the life that the Lord has assigned to him，and to which God has called him. This is my rule in all the churches. 不过，主怎样分给各人， 神怎样呼召各人，各人就要照着去行事为人。我也这样吩咐各教会。
You can read the rest of the passage.你可以去读这一段经文18-24节。Any “calling”任何的呼召或者是岗位–in slavery or freedom，circumcision or uncircumcision，marriage or bachelorhood无论是为奴还是自由身，受了割礼还是未受割礼，已经结婚或者未婚–is transformed by Christ’s Lordship and becomes his calling to daily service. 这些都因为基督是主的缘故，这些的职业、呼召都改变，成为基督的呼召，要我们每天来服事祂。
On the other hand，但另外一方面，Christ’s Lordship directs the lives of his disciples，基督的主权指导门徒们的生命，and the way ofthe cross requires the willing abandonment of any vocation for the sake of the Lord. 十字架的道路要求信徒们为主的缘故甘心情愿愿意放下任何的职业。In the background of New Testament history，we catch repeated glimpses of Christians who were serving Christ as “fellow-workers.”从新约的历史，我们可以看到一些基督徒是以同工的方式来服事主耶稣基督的。Mary Magdalene，Joanna，and Susanna provided for the need of Christ and his disciples (Luke 8：2，3).抹大拉的玛利亚、约亚拿、苏撒拿供给基督和门徒们的需要的（路8：2，3）； Dorcas sewed for the poor 多加为穷人做缝纫(Act 9：39，徒9：39); Aquila and Priscilla provided hospitality for the Apostle Paul and other Christian teachers，and joined in both tent-making and evangelism; 亚居拉跟百基拉款待保罗，和其他主内的教师们，他们和保罗一起织帐篷，也一起传福音，(不论是带职的还是全职的，他们都一起参与了，whether they or full time…20：00)，unnumbered and unnamed Christians ministered to those in prison，cared for the sick，fed the hunger，instructed the young，or interrupted business trips to imitate the Good Samaritan toward some victim of disaster. 无数的基督徒照顾了被囚禁的、患病的、饥饿的，无数的基督徒教导儿童、少年，无数的基督徒出差的时候停下来好像好撒玛利亚人那样子，照顾天灾的受害者。Through such vocations no less than through the apostolic preaching，the gospel was carried beyond the bounds of the Roman Empire in the first Christian century. 在第一世纪透过这样的呼召，不仅仅是透过使徒们的宣讲，透过这种的呼召，福音传到罗马帝国的版图以外。（我多加一句，甚至乎传到印度even to India.)
What are the demands of service in Christ’s kingdom today? 那么今天，在基督的国度里从事服事又有什么的要求呢？
The kingdom perspective has not changed. 天国的观点角度，并没有改变。Christ is Lord at the Father’s right hand，the present and future king. 基督是主，祂坐在父上帝的右边，现在就是君王，也是将要来的君王。
The world has not changed，either另外世界也没有改变–in，its revolutionary ferment or in its hostility to the kingdom of God. 世界仍然是充满着革命的动荡，同时对上帝的国度存着敌意。(请注意作者写这本书的时候是冷战的时期，和60年代，60年代就有革命性的学生运动开始了。Note that the author wrote the book in 1950，the cold-war period，later in 60s，the students’ protest were also revolutionary . ) Yet the opportunities have changed. 但是今天的机会有所改变。
Technology has halved the time necessary to earn one’s daily bread. 因为科技的进步，把我们需要维持生活的时间减半了。Leisure time is kingdom time，休闲的时间是属天国的时间，and it is possible for a man’s fullest vocation to be his avocation. 人们最丰富的呼召可能是他的副业，或者是他的副业，可能是他的正业。The weariness we are spared by labor-saving devices must be earned in welldoing. 很多省时的机器让我们不需以前那样子的操劳，我们必须透过行善来赚得这样的方便。（这个不是理所当然的，要用善行来让我们配得到这样的方便。In other word，such comfort and privilege …23：28) 换言之，这些舒服舒适不是我们理所当然应该有的，是福气来的。）If a fully equipment kitchen makes entertaining easier，Christian hospitality can be expanded. 厨房假如器具齐备，基督徒大可以增加款待客人的服事。
Mobility is another result of modern technology. 现在科技也带来人口的移动。Freedom to move is freedom to serve. 搬迁的自由是服事主的自由。 In what residence can your service be most effective?你居住在什么地方会让你的服事最有效呢？What about employment? 就业又如何呢？American society is unique in the flexibility of job opportunities. 美国社会是独特的，就业机会充满着弹性。（有人说美国人平均每3年搬迁一次或者换工作一次）The job you take is under Christ’s Lord-ship. In what way does it honor him? 你手上的这份工作是在基督的掌管之下的。它能够怎么样荣耀他呢？Automation has not yet removed drudgery and monotony from industrial processes. 工业虽然自动化，但是工作往往是仍然非常的乏味的。Useful work is often mechanical; it is not therefore secular. 有用的工作往往是机械性的，但是不因为机械性因此他是世俗的工作。
A Christian girl worked as an inspector of rubber products. 一位基督徒青年女子在工厂里面检查橡胶的手套。She spent hours at a table with other women rapidly picking up surgical gloves，spinning them from the wrist to inflate them，and then squeezing each finger to reveal flaws or punctures. 她整天坐在桌前，与其他的妇女捡起外科医生用的手套，检查每一个手指有没有残缺，或者有没有破洞。The work was necessary： 这项工作似的必须有：flawed gloves could mean infection in surgical use.有残缺的手套会导致在手术的时候病患会发炎的。It was also monotonous. 但也是不断重复的苦差。She found that her real job was more challenging：这个基督徒女子发现她真正的工作其实充满着挑战性的： to participate as a Christian in the endless conversation of the women kept at the table by their weary task.身为基督徒，她参与了妇女们的谈话，她们都因为乏味的工作整天困在工作桌前。
There are jobs that a Christian ought not to take because they serve purposes opposed to the kingdom;有些工作是基督徒不应该接受的，因为他们的目的是与天国为敌的； there are jobs that he ought not to keep when positions affording greater kingdom service are open to him; 又有一些工作基督徒不应该继续的保持，当一些更能够提供天国事奉的工作向他敞开的时候；there are jobs that he ought to seek，where his skills can render particular service to the kingdom.有些工作是他应该去寻找的，乃是他用上了他独特的技能，为了天国的缘故。
所以你看到克罗尼考虑到各种不同的情况。So you can see that Clowney is describing various possible scenarios for us.
In our next time，we will see some concrete example. 我们下一讲会继续看一些具体的例子。我们下一讲再继续。
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