Called to the Ministry_section 08 《天命与你》第8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
我们上一讲讲到耶稣出来传道的时候，是宣讲天国的福音。In the last section we saw that Jesus peached the kingdom of God when he began his public ministry. And then John the Baptist was bewildered而施洗约翰就感觉很困惑。Becaue John the Baptist thought that the kingdom of God must come first with judgment， then salvation. 因为施洗约翰认为天国来的时候，先有审判再有救恩的。So he sent hin disciples to Jesus， 所以他就差遣他的门徒去问耶稣：“Are you the one who was to come?你是不是就是那位将要来的那一位呢？”This is where we stop here. 上次我们就讲到这里。
现在我们来开始讲：Jesus kept John’s disciples near him耶稣让约翰的门徒靠近祂 to witness his mighty works of healing， 好叫他们能够见证祂大能医治的神迹，and sent them back with a description of these miracles that could assure John of the fulfillment of the prophetic promise. 让这些门徒带着这些消息回去给约翰有个确据，就是先知所应许的已经应验了。
下面我们来看天国的恩典和审判。Now let’s look at GRACE & JUDGMENT in the kingdom of God.
The marvel of God’s grace was almost more than one preacher of the kingdom could bear.上帝恩典的奇妙让这位宣讲天国的讲道者，差不多受不了了。
Yet if the axe of judgment had been wielded by Christ as John had anticipated， 但是假如耶稣真的是用了审判的斧子，正如施洗约翰所期待的话呢，no one could have been spared， for all have sinned. 那么没有人能够逃脱的，因为世人都犯了罪。God sent forth his Son in the fullness of time日子满了的时候，上帝差遣祂的爱子来， to bear the stroke of judgment rather than to inflict it. 是为了要担当审判的鞭打，不是为了要执行审判的。
The saving power of God’s kingdom of grace must be revealed before the coming of the kingdom judgment.上帝恩典国度的救赎大能，必须先被彰显，然后天国的审判才来。Or to put the matter in terms of the work of the King， 或者我们从天国的王的工作这个角度来看，Christ came the first time to give his life a ransom for many， 耶稣基督第一次来是要舍命，为了做多人的赎价，but he will come the second time 但是祂必定将要第二次来，to exercise that universal judgment given him by the Father. 执行父所交付祂的普世的审判。
Grace first， and then the judgment.先有恩典，然后才有审判。
好了，下面我们来讲下面一段。Now our next aection our call to missions during this already but not yet period of God’s kingdom. 宣教，就是在天国这个阶段就是已然和未然，already the kingdom of God has come， 天国已经来到，but not yet.但是又还没有完全来到。
Let us first read some Bible verses. 我们先来读几段的经文。Actually， there are many Bible verses reffers to this section of Clowney’s book， 其实，克罗尼在这一段里面是用了很多的经文，we will pick a few verses now. 现在我们只读几段很重要的。
First， I Pet.2：9第一是《彼得前书》2：9：But you are a chosen race， a royal priesthood， a holy nation， a people for his own possession，然而你们是蒙拣选的族类，是君尊的祭司，是圣洁的国民，是属 神的子民， that you may proclaim the excellencies of him who called you out of darkness into his marvelous light. 为要叫你们宣扬那召你们出黑暗入奇妙光明者的美德。
Second passage Phil.2：15-16第二段经文是腓立比书2：15-16， 我们从14节开始we will start with verse 14：Do all things without grumbling or disputing， that you may be blameless and innocent， children of God without blemish in the midst of a crooked and twisted generation， 无论作什么，都不要发怨言、起争论，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；among whom you shine as lights in the world， 你们要在这世代中发光，好像天上的光体一样，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. 把生命的道显扬出来，(或者是坚守住生命的道)使我在基督的日子可以夸耀我没有空跑，也没有徒劳。
第三段的经文，third passages I Cro.9：19《哥林多前书》9：19节：For though I am free from all， I have made myself a servant to all， 我虽然自由，不受任何人管辖，但我自愿成为众人的奴仆，that I might win more of them. 为的是要多得一些人。
The already and not yet of the kingdom天国的已然和未然，we proclaim the gospel during this period. 我们是在这个阶段来宣讲福音的。In the interval， the gospel of his redeeming mercy must be carried to the ends of the earth.在这两次的到来中间，这个中间的阶段，上帝救赎怜悯的福音必须传到地极。To this end为了这个目的， the risen Lord sends from the throne of heaven the Holy Spirit. 复活的主从天上的宝座差遣圣灵来。
In short，简言之， the call of Christ comes in this time of his kingdom while his longsuffering is waiting and while men are being gathered in from the byways of the world to God’s feast. 在这个天国的时刻，基督的呼召来到，祂仍然忍耐等待，能使人从世界各方被聚集来赴宴。Christ has entered his glory， 基督已经进入他的荣耀里了，but he calls on us to share his sufferings. 可是祂呼召我们要分担祂的受苦。
你看到了吗？You see this? Glory for him， suffering for us. 祂得到荣耀，我们要经历受苦。We cannot suffer in the place of others to bear their sins， 我们不能帮别人受苦，担当别人罪孽的but we must suffer for the sake of others， 但是我们必须为了别人而受苦，for all those who will form the church of Christ， his body. 就是为那些将要成为基督教会的成员的人受苦。
Paul puts the matter briefly enough：保罗很简单的说出这件事： “For though I was free from all men， I brought myself under bondage to all， that I might gain the more” (I Cor. 9：19林前9：19）“我虽然自由，不受任何人管辖，但我自愿成为众人的奴仆，为的是要多得一些人”。
There is no slavishness in Paul’s humility， no servility， 保罗的谦卑不是屈从，没有任何奴隶的心态，only consuming purpose. 唯有一个目的，就是为此点燃、燃烧自己的生命。Paul lives as one upon who the ends of the ages are come. 保罗他身为一个末世已经临到的人，这样子来生活的。
I Cor. 10《哥林多前书》第十章，we are people upon whom the last days， the end of the ages have come. 我们这些人，是历史的末世已经临到的人。
As the writer of Hebrew says，正如《希伯来书》的作者这样说 (Heb. 13：14在《希伯来书》第三章第14节：As the writer to the Hebrews says， “For we have not here an abiding city， but we seek after the city which is to come” 因为在这里我们没有长存的城，我们却是寻求那将要来的城。
The kingdom of heaven gives its own perspective to the calling of the Christian. 天国，让基督徒的呼召有独特的一个视角。He is a stranger and pilgrim in the city of men;在人间的城市里，基督徒是个陌生人，也是过路客，天路客， he goes forth outside the camp， bearing Christ’s reproach. 他去营外承担基督的羞辱。
这里克罗尼是想到《希伯来书》第十三章13节的，here Clowney thinks about Hebews 13：13，let me read it. 我来读一下：Therefore let us go to him outside the camp and bear the reproach he endured. 那么，让我们也出到营外到他那里去，担当他的凌辱。
That because in verse 12 因为在第12节， the Hebrew says this： 《希伯来书》这样说：Jesus also suffered outside the gate， in order to sanctify the people through his own blood. 所以耶稣也是这样在城门外受苦，为的是要借着自己的血，使人民成圣。
Just because Christ’s kingdom demands absolute commitment， 正是因为基督的国度需要我们绝对的委身，the disciple must hear the call， 基督的门徒就必须要听到这个呼召，(II Cor. 6：17， 18林后6：17-18）我们读ESV和中文新译本we will read ESV and the new Chinese Bible：
Therefore go out from their midst， and be separate from them， says the Lord， and touch no unclean thing; then I will welcome you，and I will be a father to you， and you shall be sons and daughters to me， says the Lord Almighty.”(2 Corinthians6：17-18 ESV)所以，“主说：你们要从他们中间出来，和他们分开，不可触摸不洁净的东西，我就收纳你们。”“我要作你们的父亲，你们要作我的儿女。这是全能的主说的。”(哥林多后书6：17-18 新译本)
In other wore： be holy. 换言之，要圣洁。This is what we read at the very beginning of the book.这个在这本书一开始，作者就讲到的。The city of man requires idolatry. 人的城是要求人必须敬拜偶像的。All must bow before the symbol of its total claim.所有人都必须在他绝对的权威的象征面前，要下拜。
Religion is tolerated when it supports the claims of the state， the party， the institutional hierarchy. 宗教假如是支持国家、政府、政党或者制度或者官僚的权柄，那么是可以被容忍的。But those who say， “We must obey God rather than men” are always condemned as traitors or exiled as aliens. 但是若有人说，我们必顺从上帝，不顺从人，他们必定被咒诅，为卖国贼，或者被赶出去。
这个作者想到《使徒行传》第四章彼得所说的话。Here Clowney is thinking of what Peter said in Act 4.Yet the calling of Christ’s kingdom not only separates a man from the world， it also sends him to the world. 但是，基督国度的呼召不仅是把一个基督徒分别出来，也把他差遣进入世界里。
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In this time of the kingdom we are pilgrims，在这个天国目前这个阶段 ，我们是过路客， for the mountain of Christ’s rule is the heavenly Zion; 因为基督做王的统治，乃在天上的锡安山那里；but in the task of the kingdom we are ambassadors， 但是在天国的工作方面，我们是使者，for we have been sent by the King to proclaim his terms of peace to his rebellious realm. 我们被君王差遣，去这个悖逆的属下中间，宣告祂与人和睦的条件。
In the next section， a long section， we are considering “COME” AND “GO!” of the kingdom proclamation. 下面我们要讲到宣讲天国福音的来和去，去和来， “come” and “go”， “go” and “come”.
We will look at OTHERWORLDLY MISSION and WORLDLY MISSION， 2 extremes， 2 errors. 我们会看到两个宣教观，两个避世的宣教观，OTHERWORLDLY ; 另外一个是世俗的、入世的宣教观，两个都是错误的。
The “Come!” of Christ separates us from the world to his name; 基督的“来”把我们从世界分别出来，归入祂的名下，the “Go!” of Christ sends us to the world in his name.
但是基督的去，是差遣我们进入到这世界，奉祂的名被祂差遣。Both commands have been isolated and misunderstood in the history of the church.在教会漫长的历史中，在两方面的命令都被孤立起来，都被曲解了。Saint Anthony fled from the world to find salvation in desert solitude. 圣安东尼他逃离世界，去沙漠去寻找安静，寻找救恩。When his fame made his retreat a colony， 但是他成名了，人们都来找他，形成了一个修道的群体，the pattern of monastic community had been established. 因此修道院的群体生活模式，就应运的建立起来。In other words， it became an institution.换言之，成了一个制度了。
Through the centuries， the methods of Christian withdrawal have varied， but the motif has remained. 世世代代的教会历史里，基督徒逃离世界的方法可能不同，但是他的主旨都是一样的。Its fatal symptom 他们这个致命伤的病症is the withering of missionary service.就是宣教、侍奉精神的畏缩。
Disengagement from the world denies the missionary calling of the church. 与世界脱节，等于否认了教会宣教的呼召。The comfortable fallacy that world-flight is peculiar to monasteries can lull us in our own van Winkle slumbers. 生活很舒适的我们，会持一种的观念，就是逃离世界，那个是修道院他们的专利品，这种思想会使我们进入到一种的沉睡里面。It is quite untrue， of course. 这概念当然是错误的。
那下面给我们看到非常吊诡的一些的事情。In the following sentences， Clowney will show us something that is extremely ironic.
Monastic missionaries wrote the history of Roman Catholic missionary expansion; 一方面，中世纪的修道士用他们的生命写下了罗马天主教的宣教史; 是的，逃离世界，却进入到世界。True， they left the world but they entered the world. on the other hand， 但是另外一方面，a community of evangelical missionaries may go bravely to the field 但是一群福音派的基督教的宣教士可能很勇敢的前往宣教的工场only to take refuge behind the walls of a compound. 到达之后，却躲在宣教士所住的四合院的围墙里面。
我推荐一本学术的研究的书，I recommend An American Missionary Community in China， 1895-1945 这本哈佛大学出版的研究单本的论文，是讲到一群美国的宣教士在中国北方，怎么躲在他们的四堵墙里面。…American missionary in China， 1895.-1945. And what of the new churches of suburbia? From what have they fled? 那么现在西方，美国社会郊外的教会又如何呢？他们是逃离谁的呢？
What purpose does their imaginative architecture serve?这些郊外的中产阶级的教堂，建筑都充满着创意，这是为了什么呢？
[这有一个注脚：let me give a footnote here： 城市宣教先锋简和培等等，the pioneer of urban mission， professor Harvie M. Conn他们指出pointed out that ever since 1870s，white people began to flee the big cities for the suburbs自从1870年代，白人就开始逃离大都市，去郊外居住了，especially the 20th century. The middle class left the centers in order to flee from the black get old（23：44）. Their neighbors the schools their children attended and the churches all established in suburbs. 他们逃离黑人区，逃离穷人窟，因此他们的住宅，孩子们所上的学校，教堂都设在城市外面的郊区那里。Clowney was asking： What purpose do these urban churches serve? 克罗尼就问了，那些设立在郊外的白人区的教堂，又是为了什么目的呢？]
Evidently the “Go!” of Christ may be avoided in the most ecclesiastical surroundings， with the most elaborate programs. 很显然的，我们可以在最富有的有教会味道的环境，用最繁琐的教会的项目或者事工，去逃离基督的呼召，就是要我们去世界里的这个呼召。
Even mission study groups and missionary rallies 就算是宣教研究小组和宣教大会，may serve as excuses for sitting together instead of going to work. 都可能是借口，让我们坐视不理，不去工作。
And the remedy? 那补救之法是什么呢？
好刚才我们讲的是逃离穷人、逃离大都市的心态，这个是福音派典型的做法。Now we just talked about the pathway of fleeing from the city， fleeing from the culture， leave an opponent that has been a typical evangelical way.Now Clowney soon talked about the none evangelical ， the liberal way. 下面克罗尼要讲到自由派的非福音派的途径。
But very unfortunately the liberal way has now been increasingly copied by so called evangelical很不幸的是现在这个五六十年前自由派宣教的模式，现在是被福音派采纳了。
下面克罗尼是要讲的是普世教协WCC在1950年代——1970年代所提倡的宣教观。Clowney soon talks about the view of missions from the world counsel churches in 1950s and 1970s . these are promoted by liberal and neo-orthodox theologians. 这些都是自由派和新正统派的神学家所倡导的。
What is the remedy?那补救方法是什么呢？
The best-advertised cure is drastic. 最出名的方法是最极端的。Let the church “get lost” in the world. 让教会在世界里消失掉吧。The church should lose its form and find a new shape， the shape of the world. 教会应该失去他的形状，去找一个新的形状，就是世界的形状。或者世界的外形。
Instead of discussing irrelevant themes if archaic language，it lust let the world write the agenda and enter a dialogue in earthly， or perhaps earthy， language. 教会将不再用古老的语言讨论不切实际的课题，(比如说上天堂等等)， 教会会让世界来编写议程，用世俗，甚至乎是粗俗的语言与世界对话。This， by the way， is the theme of Paul Tillich theology. 这个当然就是田立克的神学的方法跟主题。
Cell groups where men live and work should replace solemn assemblies in the suburbs. 细胞小组设立在人们居住和工作的地方，将会取代郊区教堂里庄严的崇拜。A secular age must be penetrated by a “religionless” Christianity.一个世俗的时代需要一个去宗教化的基督教来渗透它。A “religionless” Christianity一个没有宗教的基督教。
Is this cure too worldly? 克罗尼又问了，那这个方案是否太过俗世了？
自由派的回应，Liberal response：Surely not， 他们会这样会应：不会，不会太俗世， in its old assertion of the outreach of the church： the kingdom is a leaven， penetrating all the world of man. 这只不过是教会向外外展的老调而已啊，天国岂不应该是面酵吗？渗透在人们所有的世界里啊？
But sadly so， 下面是克罗尼的批判，他说：非常的不幸， in its confused surrender of this distinctiveness of the church： 他们是思想混乱的，他们牺牲了教会的独特性： the church is called to be a light as well as a leaven， and that calling places it on a lampstand. 教会的呼召不仅仅是要做面酵，也要做世界的光的，这呼召就让教会被放在灯台上。我们可以想到《马太福音》5：13-16节。This make us think of Matt 5：13-16.
To identify the church with the world， on the assumption of all men share Christ’s salvation， is to destroy the missionary calling to the church. 教会假如和世界完全认同，假设全人类都在基督里得救，这个就毁掉教会宣教的呼召了。
[By the way， this was indeed theme of WCC congresses in late 1960s and early 1970s. 这个诚然就是普世教协在1960年代末跟1970年代初他们大会的主题。Actually earlier than that! 实际上比这更早！Beginning with Carl Bath and Hendrik Kraemer Craemer， a universalist theology was promoted by the World Counsel Churches and the International Missionary Counsel. Craemer’s book named Christian message in an none-Christian World was published in 1938. For the a 4 at the IMC conference held at madras, India, (30：55) 从巴特的神学做出发点，克莱姆建立一种新正统的宣教神学，透过普世教协来宣传。克莱姆的书是为了1938年在印度玛德拉市举行的国际宣教大会所发行的。]
The kingdom of light and the power of darkness， Christ and Belial， have nothing in common. 下面是作者的批判： 基督和巴力，光明的国度和黑暗的国度是水火不相容的。
Salvation means being deliberated from the power of darkness and being brought into the kingdom of the Son of God’s love( Col.1：13). 得救的意思是从黑暗的权势被搭救出来，领进上帝儿子的爱的国度里面的(西1：13）。
教会是不可以与世界完全认同的。So the church can not be completely identified with the world.
我们下次继续。We will continue next time.
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