Called to the Ministry_section 07 《天命与你》第7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
Chapter II： Introdution第二章：导言
Chapter II： Called to servece： Calling is God’s Royal Bidding
第二章：是蒙召服侍：呼召是大君王的吩咐
Bearing God’s name calls us to serve him. 我们身上带着上帝的名字，这就是我们服侍上帝的呼召。The Christian is a disciple who follows his Lord; 基督徒是一位跟随他的主的门徒；Christ’s name is his，基督的名字是属于他的， hrist’s way is his， too. 基督的道路也是属于他的。The love of sonship delights in service. 儿子爱父亲，同时也喜悦服侍他。
[A] 来就⼗字架的呼召Calling to the Cross (pp. 12-26)
第二章的A部分，Chapter II， section A–Calling to the Cross来就十字架，或者来背十字架的呼召(英文的原著是12到26页)
“For hereunto were ye called： because Christ also suffered for you， leaving you an example， that ye should follow his steps…” 你们蒙召是为此，因为基督也为你们受苦，为你们留下榜样，好叫你们跟随他的脚踪行…(I Pet. 2：21，彼前2：21)You can never secure in advance a marked tour-guide of your life， 你不会事先拿到一份的你一生的旅行的行程表的，but you are shown where Christ’s steps lead. 但是主已经向你指示，基督的脚踪是往哪里去的。（就是目标在哪里）They do not go in the way of the world， to fulfill “the desire of the Gentiles” of which Peter speaks in the same epistle. 基督的脚踪并不跟着世界的道路，并不满足外邦人的需求的，参考《彼得前书》。
Christ refused that path as often as Satan offered it.每次魔鬼向基督献呈这个道路，基督都拒绝的。下面是一本宗教小说里面所形容的一个场景：
Dorothy Sayers， in her play， “The Man Born to Be King，” imagines a zealous patriot named Captain Baruch–Dorothy Sayers，这个戏剧， “The Man Born to Be King，”“生下来就是要做皇帝的”，里面说到一个奋锐党的巴录，一个的军官， demanding， on the eve of the triumphal entry， that Christ choose between an ass and a stabled war-horse. 巴录就在主耶稣进耶路撒冷之前，就吩咐基督要选他骑驴子，还是在马棚里面的一匹战马，Let Jesus choose the horse， 耶稣假如选择马的话，and Baruch promises a thousand spears behind him as he enters the city; 巴录就应许有1000个士兵跟着他进耶路撒冷，let him choose the ass’s colt， and he will ride alone;耶稣假如选骑驴子的话，他是孤独进城的； Baruch will wait for a bolder Messiah. 巴录要找一个更勇敢的弥赛亚的话，还要等着来年。
The steps of Christ go in the path of his Father’s calling to suffering and the cross. 基督的脚踪是跟从祂天父的呼召的，呼召祂受苦，呼召祂上十字架。
“For the Son of man also came not to be ministered unto， but to minister， and to give his life a ransom for many” 人子来不是要受人的服侍，乃是要服侍人，并且要舍命，做多人的赎价(Mark 10：45可10：45）
He calls his disciples to the same path：基督呼召祂的门徒走同一条路： (Mark 8：34-35可8：34-35)[我们不读作者用的KJV，我们就读ESV和新译本：] (Mark 8：34-35）And calling the crowd to him with his disciples， he said to them， 于是把众人和门徒都叫过来，对他们说：“If anyone would come after me， let him deny himself and take up his cross and follow me.“如果有人愿意跟从我，就应当舍己，背起他的十字架来跟从我。 For whoever would save his life will lose it， 凡是想救自己生命的，必丧掉生命；but whoever loses his life for my sake and the gospel’s will save it.但为我和福音牺牲生命的，必救了生命。
What vocational guidance can be found in a call to death? 导致死亡的一个职业，这是怎么样的一个职业呼召？Surely death cannot be a calling， but rather ends all calling. 死亡肯定不可能是一种的天职，一种的呼召，它使所有的职业终止了。Here the man who follows Christ’s steps turns from every other road. 在这点上，跟随走基督道路的人，转离、离开所有其他道路。Christ’s calling was to death. 基督的呼召是呼召人去死。This was the cup given him by the Father. 这个是天父给祂要喝的杯。He was the Man of Sorrows， acquainted with grief.祂是忧伤者，饱受痛苦的。
[参考《以赛亚书》五十三章第3节，Note： Cf. Isaiah 53：3.This is the reference of Isaiah 53：3 ]Yet he did not suffer to glorify suffering， 然而基督的受苦不是为了炫耀受苦，nor die to sanctify the mortido， the death-urge. 祂的死也不是要满足死亡的欲望。Nor does he call his disciple to be an idiot of suffering， aimlessly and shamelessly inviting the abuse of every aggressor. 祂呼召门徒们要受苦，也不是要他们做笨蛋，随便让人侵犯、虐待的。Christ suffered with a purpose. 基督是为了一个目的而受苦的。
I PETER 2：24彼前2：24：He himself bore our sins in his body on the tree， that we might die to sin and live to righteousness. By his wounds you have been healed. (1 Peter2：24 ESV)他在木头上亲身担当了我们的罪，使我们既然不活在罪中，就可以为义而活。因他受的鞭伤，你们就得了医治。 (彼得前书2：24 新译本)Christ dies for the purpose.基督是为了这个目的而死的。
Christ’s suffering was redemptive基督的受苦是救赎性的， not because suffering itself is redemptive， 这个不是因为受苦本身有什么救赎性质，but because Christ himself is the Redeemer. 而是因为基督他自己是救赎主。The suffering that he endured was for others. 他所忍受的苦难是为别人受的。He did not need the purging of affliction. 基督并不需要受苦以至被练净。He was scourged in the place of sinners that he might heal them;祂受鞭打是代替罪人而受的，为了要医治他们， he died in the place of sinners that he might give them life.
祂死是为了罪人而死，为了要赐给他们生命。
这里停一下，这里就是在讲一个替罪的赎罪这个教义，substitutionary atonement英文，或者说，By Curious atonement。
The purpose of his suffering was fully accomplished. 祂受苦的目的完全达到了。When Isaiah described the Suffering Servant of the Lord， he did not give a sentimental picture of anguish but told of the triumph of the Sin-Bearer.以赛亚对基督受苦的描述不是无病呻吟，而是担当罪孽者得胜了。 (Isa. 53：10，赛53：10）我们来读ESV和新译本：Yet it was the will of the LORD to crush him; he has put him to grief; when his soul makes an offering for guilt， he shall see his offspring; he shall prolong his days; 耶和华却喜悦把他压伤，使他受痛苦；耶和华若以他的性命作赎罪祭，他必看见后裔，并且得享长寿；the will of the LORD shall prosper in his hand.耶和华所喜悦的旨意，必在他手中亨通。(Isaiah53：10 ESV赛53：10 新译本)
For the joy that was set before him Christ endured the cross， despising the shame. 为了摆在祂面前的喜乐，基督就忍受了十字架，藐视或者轻看了羞辱。（作者是指希伯来书12：2 Clowney here is to Hebrews 12：2.)His calling was to suffer these things and to enter into his glory.基督的呼召就是受这些苦难和进入到荣耀里。(here Clowney was thinking of Luke 24：25-26，这里作者所想到的是《路加福音》第二十四章25到26节）
He suffered， therefore， with royal dignity.因此基督是以君王的尊贵受苦的。 His very silence was majestic. 祂的沉默带着威严。
Herod， 希律王、Pilate彼拉多、the Roman soldiers，罗马的兵丁， the Golgatha crowds各各他山的群众， – none of these with cajoling or threats or scourging or taunting could overthrow his meekness.他们的耻笑、辱骂、鞭打都不能胜过耶稣的温柔。 They， not he， became contemptible. 他们才是配受藐视的。
This is the royal suffering Peter saw; 彼得看到了这种大君王的受苦，this is the example Christ left that we might follow in his steps. 基督留下的就是这个的榜样，要我们跟随他的脚踪行。Peter uses a graphic word： “example” 榜样这个字是很形象化的，means a writing model for a pupil to trace， a “dot-to-dot” guide for the learner. 榜样这个字的字帖，就是书法的贴子，为了学书法的学生而设计的。
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Peter could not forget the glance of the sinless， guileless Sufferer， who sought no revenge but committed himself to God’s righteous judgment 彼得永远不会忘记那位担当罪孽受苦的耶稣，怎么样看他一眼，他并没有求报复，乃是把自己交托给上帝公义的审判的(I Pet. 2：22-23彼前2：22-23）Until we are ready to follow in the steps of that Savior， discussions of Christian vocation arefutile. 我们若还没有准备好跟随那位救主的脚踪的话，讨论基督徒的呼召是无用的。
Had vocational counselors interviewed Simon Peter， 若有职业辅导来访问西门彼得，they would have directed him away from the fishing business. 他们肯定会劝他离开，做打渔的事业的。His gifts for leadership were wasted in a two-man fishing boat. 彼得有做领袖的恩赐，在二人的渔船里实在是浪费了。But they would hardly have recommended a career in sectarian religious extremism， as a follower of the Nazarene.但是他们肯定不会建议彼得终身做一个狂热宗教的极端分子，去跟随那位拿撒勒人的。Devotion to such a cause could， and did， end in crucifixion. 投身于这种的事业，必然也的确以死刑（钉十字架）结束。From the twelve apostles to the Auca missionaries of our generation，* the history of the Christian church is the history of “wasted” lives. 基督教的历史是一本所谓被浪费被糟蹋的生命的历史，打从十二使徒一直到二十世纪殉道的宣教士们。
[这里让我做个解释，let me explain sometning here， the AUCA missionary向AUCA部落宣教的宣教士。]The author is thinking four graduates from Wheaton College， in 1950s，作者所想到的是1950年代四位从芝加哥附近的惠顿大学毕业的毕业生，who went to Ecuador， South America as missionaries. 他们去南美洲厄瓜多尔宣教。They were killed and eaten by the Auca Indians. 他们被当地吃人的奥卡蛮族杀害。其中一位宣教士的妻子艾莉就写下这段的历史。And the wife of one of the missionaries Elisabeth Elliot wrote an account of those missionaries， 1957年出版，and it was published in 1957， and the name of the book was Through Gates of Splendor： The Martyrdom of Five American Missionaries in the Ecuador Jungle， 这本书英文的书名，中文翻译是：《走过灿烂之门——五位在Ecuador 森林里面的美国宣教士的殉道》。当时是轰动一时的，became the bestsaler and made into a movi，也拍成电影。
Elisabeth Elliot also wrote a biogrophy of her late husband. Elisabeth Elliot wrote伊丽莎白也写了他的前夫的传记，and the name of that book is The Shadow if the Almighty.那本John Elliot 的传记，英文书名是《全能者的荫蔽下》。Actually， John Elliot was a Plymouth Brethren他是在一个普利茅斯的弟兄会长大的。In his diary he wrote this very famous sentence在他的日记里面他写了后来非常出名的一句，written on Oct. 28， 1949.是1949年10月28号写的：John Elliot said： He is no fool who gives what he cannot keep to gain what he cannot lose.“假如有人舍去他不能抓住的，而得到他不能舍去的，绝对不是笨蛋，是智慧的人。”Elliot 想到的是《路加福音》十六章第9节。
我再读一次英文， He is no fool who gives what he cannot keep to gain what he cannot lose.好，回到我们的书，基督教的历史是一本糟蹋了生命的历史。the history of the Christian church is the history of “wasted” lives.
我们继续。The Christian may tabulate all the assets of his personality and take inventory of his preferences， but he casts all these at the feet of Christ. 基督徒可能会计算他人格的优点，考虑自己的喜好，但是一切他都会放弃，都带到主基督的脚前的。He is not seeking fulfilment 他追求的不是自我的满足或者实现rather expendability. 他所追求的是点燃他的一生。He counts not his life dear to himself， for he holds it in trust for Christ. 他并没有看自己的性命为珍贵，因为他的生命是交托给基督管理的。
His goal is beyond the grave;他的目标在坟墓的另外一边； the crown of his high calling is in the hand of his risen Lord. 他崇高的呼召要他得到的冠冕，乃是在他的复活恩主的手中的。Yet the calling of the cross is not a calling to destruction， abandonment， and frustration. 但是走向十字架的呼召，（就是跟随背十字架的呼召，）不是毁灭的呼召，不是失败、自暴自弃的呼召。
Christ went to the cross only when the Father’s hour had come and when his public ministry was finished. 基督走向十字架，乃是当父上帝的时候到了，祂也完成了祂在地上公开传道的时候。Our calling， too， has purpose and sets a task to be fulfilled.同样，我们呼召也是有目的的，我们的呼召为我们设定了要完成的任务或者工作。The task is the task of the kingdom. 这个任务就是天国的任务。
下面一段是讲天国，天国的未临–还没有来到，和十字架的呼召。
KINGDOM IS NOT YET; WE ARE CALLED TO THE CROSS
Service in Christ’s steps must be service in his kingdom. 跟随基督的脚踪必然是在他的国度里面侍奉.It remains a calling of the cross because the kingdom of Christ has not yet come in glory. 这国度的侍奉，仍然是十字架的呼召.Because the kingdom of Christ is not yet come in glory. 因为基督的国度仍然还未曾在荣耀中来临。When Jesus began his public ministry，主耶稣出来传道的时候， he continued the proclamation of his forerunner John the Baptist： 他延续了他的先锋施洗约翰所宣告的信息：“The time is fulfilled， 日期满了，and the kingdom of God is at hand： 神的国近了：repent ye and believe the gospel”你们要悔改，相信福音。The Old Testament promises had joined the coming of God’s righteous rule with the coming of the Messiah. 旧约圣经的应许结合了上帝要来，用公义来统治，就是上帝的王权。另外一方面就是弥赛亚的到来。
下面，我们作者要解释上帝是历史、宇宙的王，他是天国的王是完全另外一码事。
GOD’S KINGSHIP： GENERAL & SPECIFIC
The prophets， of course， recognized God’s sovereignty over all things as the Creator of heaven and earth and the Lord of history. 当然，先知们知道上帝是万物的君王，祂是宇宙的创造主，主权在祂手中，祂也是历史的主宰。
But they proclaimed the appearing of God’s saving power in a great climax of redemption. 但是先知们宣告，上帝拯救的大能必然要显现，那个会是救赎的高峰。Isaiah pictured this by using the figure of the year of jubilee. 以赛亚用禧年来描述这个救赎的高峰。The sacred calendar of the people of God was structured in a pattern of sevens：上帝子民的年度行事历是围绕着一个“七”的循环的： the seventh day was holy， 一个星期第七天是分别为圣的，the seventh month a time for a holy feast， 一年的第7个月是守节的日子，and the seventh year a sabbatical. 每7年的第7年是安息年。
When seven sevens of years had passed， 7个7年过去之后， the law provided for a fiftieth year of restoration and release.按摩西律法规定，第50年是一个复原的、释放的日子。Debts were canceled， 到禧年的时候，债务要一笔勾销，prisoners freed，被囚禁的要被释放， and every man restored to his own inheritance in Israel. 每个人都要恢复他应有的产业那里去。
Isaiah pictures the final salvation in these terms. 以赛亚用禧年来描绘上帝最后的末世的救赎 (Isa. 61：1-3赛61：1-3）The acceptable year of the Lord will be proclaimed by the Lord’s Anointed. 耶和华喜悦的那一年，会由耶和华所膏立的那位弥赛亚所宣告。
He will bind up the broken-hearted， proclaim liberty to the captives and the opening of prison to the bound. 他必定要安慰破碎的心，向被掳的宣布释放，为被囚禁的开放监狱。
请注意这个是在《利未记》二十五章8到10节。[Note： Cf. Leviticus 25：8-10.]When Jesus came to the synagogue of Nazareth， he preached an astonishing sermon on this text from Isaiah. 当主耶稣来到拿撒勒的会堂的时候，祂从这段经文讲了一篇惊人的讲道。
He declared to those among whom he had been brought up祂向那些祂的同乡，祂从小在那里长大的宣告： “To-day hath this scripture been fulfilled in your ears今天，在你们的耳中，这段经文应验了” (Luke 4：21路4：21）Because the time was fulfilled and the Lord had come， the trumpet of jubilee could be sounded.因为时候到了，时候满了，主已经到了，禧年的号角就应该响起了。The kingdom had come because the king had come. 国度已经来到了，因为国王已经来到。
Christ could cast out demons in the power of the kingdom， because he had first overcome the strong man， Satan . 基督能用天国的权能赶鬼，因为他已经胜过了那个强人撒旦(Matt. 12：28太12：28）
His disciples could no longer fast as John’s had done 耶稣的门徒不能再禁食了，好像施洗约翰的门徒那样的禁食because the Bridegroom himself was with them， 因为新郎已经来到，在他们中间，and in his presence the great feast of the kingdom must begin 新郎的面前，天国的盛宴必须要开始(Matt. 9：15太9：15）
Because all things were ready and the feast was spread， 因为一切已经准备好了，筵席已经摆设好了，the Servant must now bid men to come in to the feast and not to delay or make excuse 仆人必须邀请人进来赴宴，不要再延迟，不要再提任何借口(Luke 14：17路14：17）。
Yet John， the forerunner， was in an agony of confusion. 可是先知施洗约翰既混乱又痛苦。He had prepared in the desert a spiritual highway for the coming Lord， 施洗约翰在沙漠已经为要来的耶和华主预备了属灵的道路，promising the coming of One whose shoes he was unworthy to bear. 他应许有一位必定要来，他不配为他解鞋带的。He had declared that the axe of God’s judgment was lying at the root of every tree. 他宣告过上帝审判的斧子已经放在每一棵树的树根了。When the Coming One came， he would baptize with fire. 那将要来的那位来的时候必定要用火施行洗礼 (Matt. 3：10-12太3：10-12）。
But John was in Herod’s prison; 但现在施洗约翰是在希律王的监狱里，there he heard news of the miracles of healing being wrought by Christ. 在那里他听见了耶稣行医病神迹的事。If this was indeed the Christ， 这位若真的是弥赛亚，why did he not lift the axe of judgment? 他为什么没有举起审判的斧子呢？How could the blessing of the kingdom come without the judgment of the kingdom? 天国的审判若没有来到，天国的福分又怎么能够来呢？Can the acceptable year of the Lord begin without the day of vengeance of our God 耶和华喜悦的日子就是禧年，若不先有上帝报应跟审判，怎么能开始呢？(Isa. 61：2; Luke 4：19参考赛61：2节，路4：19）
John sent messengers to Jesus with his tormenting question： 施洗约翰差派使者去耶稣那里，去问那个折磨他的问题：“Art thou he that cometh 你是不是就是那位将要来的那一位呢？or look we for another?还是我们要去寻求另外一位呢？” (Matt. 11：3).
我们下一讲来看耶稣怎么样回答施洗约翰的问题。We will see next time how Jesus answers John the Baptist question。
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