妇女在教会中的角色与男性领导的观点02下
主讲：林慈信牧师_校对：刘加立弟兄_文字：Cherry姐妹
Jesus challenged the first century and twentieth century stereotype that a woman belongs in the kitchen rather than the classroom耶稣向第一世纪的，还有20世纪的对女人的典型的看法做出挑战，耶稣不认为女人只是在厨房里，不可以在教室里的，Mary and Matthew （Luke 10：38-42马利亚跟马大，路加福音10：38-42节 ）he calls attention to women’s faith 耶稣叫人注意女人的信心（Luke 7：36-40，路加福音7：36-40节，Mark12：41-44，马可福音 12：41-44节），in Luke 13：10-17，在路加福音13章10-17节，Jesus addresses a woman as the daughter of Abraham，a title of great honor. 耶稣称一位女人为亚伯拉罕的女儿，这个是一个极尊贵的一个的头衔.。
His rabbinic contemporaries would have seen it as almost a contradiction in terms 与耶稣同代的拉比们会觉得这样的称呼就是本身的自相矛盾了，for Rabbis the woman was a source of temptation，sexual temptation and was incapable of learning对拉比们来说，女人是一个诱惑，性爱的诱惑，是不可能学习的。In his public teaching Jesus used illustrations involving both sexes 当耶稣公开教导的时候，耶稣所做的比喻包含了男，也包含了女（Matthew13：33 太13：33；Luke 15：8-10，路15：8-10节；Matthew 25：1-13t太25：1-13；Luke 18：1-8 路18：1-8），he in contrast with the other rabbis was concerned that men and women be taught to God’s word 耶稣与其他的拉比们形成鲜明的对照，耶稣关心要把上帝的话语教导给男人和女人，women were a part of Jesus’ entourage from beginning to end 从头到末了，陪伴着耶稣旅行的包含了女人（Luke 8：1-4 路加福音8：1-4 ; Matthew 27：55-56，太27：55-56 ；Mark 15：40-41 可15：40-41节）
this happened in a time when women appeared in public only when necessary 女人陪伴着耶稣传道是在什么时期呢？当时女人只有必须的情况才在公开场合露面的。Undoubtedly Jesus treated women as they should be treated 毫无疑问的，耶稣怎么对待女人呢？就是按照应该怎么对待女人来对待她们，as persons of worth made in the image of God是尊贵的人，是按照上帝的形象被创造的。In the book of Acts 在使徒行传，Luke carefully records the participation of women in the spread of the Gospel 路加很谨慎地记载着当福音传出去的时候女人是如何参与的。In contrast，但是与这个相对照的相反的是 in first century Judaism 在第一世纪的犹太教 women were confined to a separate court in the temple 女人在圣殿是要限制在某一个院子里面的 and did not count as a part of the quorum needed for a synagogue 当组成犹太会堂数人头的时候，女人不算数的。
Women were among the disciples in the upper room （Acts 1：14在使徒行传1：14节，在楼上的楼房的时候，女人是与门徒们在一起的，and spoken tongues at Pentecost （Act 2：17-18）在五旬节那天，女人也有说方言的（使徒行传2：17-18节）both men and women believed in Jesus，男女都有相信耶稣的，were baptized受洗的有男有女，and were persecuted for their faith 为了信仰而被迫害的有男有女（Act 5：14，使徒行传5：14节，8：12，9：2；17：4-12 ）Tabitha was full of good works and acts of charity （9：36）大比大充满着好行为、做很多的慈善的事工（徒9：36）and she was raised from the dead她从死里复活。As soon as she was converted，Lydia invited Paul and company to stay with her，吕底亚一信主，就邀请保罗跟随从他的人住在她家里（16：14-15，徒16：14-15节），both Priscilla and Aquila instructed Apollo百基拉跟亚居拉都教导亚波罗 （18：26，徒18：26）and Philip’s four daughters were prophetesses 而腓利的四个女儿都是女先知 （21：8）。
In Romans 16 在罗马书16章，Paul greets and praises several women，使徒保罗向好几位妇女问安，也称赞她们; Phoebe requires special attention我们特别要注意非比，she is called a Deacon or servant (verse one) 她被称呼为一个执事，或者一个仆人（第一节verse one）and patroness（第二节）第二节称为一个patroness（女资助人），was Phoebe a Deacon ？非比是不是执事呢？The Greek word can be translated servant or minister in a broad sense not as the pastor as we commonly use it 希腊文这个字可以这样翻译是一个仆人，或者是一个minister，也是仆人的意思，it could indicate that Phoebe was an exceptional servant in the church 可能是指非比在教会里面是一个很突出的一个仆人；
on the other hand，the phrase in verse one reads like an official title但从另外角度来看，罗马书第16章第一节这个这短句读起来好像是一个正式的头衔，Phoebe being a Deacon of the church in Cenchreae，非比是教会里面一个Deacon 执事，the instructions to women in the middle of the requirements for deacons in 1Timothy 3：11 add weight to the idea that women could be deacons in the early church 在提摩太前书第三章11节，当保罗说出对执事们的要求的时候，中间讲了一些吩咐女人的话，这就成为更多的证据：女人在早期教会是可以做执事的。
Patroness is less more difficult to define patroness这个字“赞助者”是比较难下定义的 the noun occurs only here in the New Testament新约唯有在这个地方出现过这个名词，the root verb occurs in the following places 那这个字根那个动词在下列的经文出现过：in 1 Timothy 5：17 提摩太前书5：17节，this verb clearly describes the work of elders这个动词很明显的是指长老们的工作；in 1 Thessalonians 5：12在帖撒罗尼迦前书5：12节，it refers to church leaders是指教会的领袖们；in Romans 12：8在罗马书12章第8节，where it has been translated in various ways give aid or leadership or govern 罗马书12章第8节，这个字用各种不同的方法翻译出来的，帮助、带领、治理都有。
It describes a gift which may or may not correspond to a church office 这里所指的一个的恩赐，可能是与一个职份有关，可能不是。in 1 Timothy 3：4-5 and 12，在提摩太前书3：4-5节和第12节，it is translated manage with reference to the elders or deacons household这个字是翻译成为管理，就是说长老和执事要怎么管理他们自己的家; in verse 4 it is parallel with to care for在提摩太前书3：4这个字是与照顾平行的 which occurs only here and in a parable of the good Samaritan 只有在这段经文，还有好撒玛利亚人的比喻出现过（Luke 10：34-35，路10：34-35，）节 in Titus 3：8，14，在提多书3：8，14，the verb has a different meaning 那个动词的意义是不一样了，to execute or to apply oneself 就是执行或者努力的意思 。Even if the noun has the same meaning as the verb，the meaning in Romans 16：2 is not sure 就算这个名词跟动词的意思是一样的，总之在罗马书16：2的意思是不肯定的。
Some commentators advocate translating the word as a leader 有些圣经注释者呼吁我们要把这个字翻成领袖，in an effort to demonstrate that women were as active in the early church as men为了要证明女人跟男人一样在早期教会是很活跃的。Even if leader is the correct translation （我们的作者的回应是）就算leader 领袖是正确的翻译，certainly Phoebe’s being a Deacon would make her a leader in church 而非比作为执事，当然她就是教会的领袖咯。
It does not mean that women were doing everything men were 就算如此，它的意思并不是说女人跟男人所做的事完全一样的，什么事都做，such as being elders，pastors，teachers or acting contrary to 1 Timothy 2：12譬如说做长老，或者做牧师、教师，或者违背提摩太前书2：12节所说的经文。In Roman 16：2，在罗马书16：2，the syntax which suggests an official title in verse one argues against translating the noun as leader 整个句子的构造 在第一节就意味着是一个正式的职位的头衔，这个字句的构造就不支持把这个名词翻译成领袖，the verb for help and the noun patrons have the same root帮助和赞助者这两个动词的字根是一样的，the verb means to stand beside or by这个动词的意思就是站在旁边 in the sense of help or support 就是帮助和支持的意思；the verb related to patronage means to stand before which can have a sense of protect or care for而赞助者这个字的动词就是站在某某人的面前的意思就是保护或者照顾的意思，it is likely the two words are related with perhaps different shades of the same basic meaning 很有可能这两个字是有关的，可能同一个基本的意思，但是带上不同的色彩。
Paul writes help Phoebe as she has become a help of many even me 保罗说要帮助非比，因为她已经成为帮助很多人的帮助者，包括帮助我。Another factor that militates against translating this noun as leader另外一个原因为什么不应该把这个字翻译成为领袖呢？is that Phoebe is referred to as the patroness of Paul因为经文指出非比是保罗的赞助者。
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it seems unlikely that Paul would refer to Phoebe as his leader 大概不可能吧，保罗怎么会称非比做保罗的领袖呢？however it is quite possible that Phoebe acted as a patroness or protectress of poem as well as others但是很有可能非比是保罗的赞助者或者是保护者，正如她赞助和保护别人。
Paul continues in Romans 16：3 保罗在罗马书16：3节继续 by hailing Priscilla and Aquila as fellow workers who risked their lives for Paul保罗称赞百基拉、亚居拉是他的同工，他们为了保罗冒险自己的性命 and acknowledging Mary who worked hard among the Roman congregation verse 6也承认玛利亚在罗马的会中里面那个教会里面是侍奉很殷勤的（罗马书16：6）several other women are also mentioned by name保罗也指名道姓的指出其他几位妇女 in Philippines 4：2-3 腓立比书4：2-3 。
Paul is concerned about two female workers who are labor by side in the Gospel保罗关心两位姐妹的同工，在福音的事情上是与保罗并肩作战的Euodia and Syntyche. Obviously，women had an active role in the spread of the Gospel很明显的，妇女在福音广传的事情上是扮演积极的角色，and it included verbal help包括用话语，用讲话来帮忙 Priscilla taught百基拉从事教导，Philip’s daughters prophesied腓利的四个女儿做先知说预言。Yet 但是，the New Testament gives no examples of female apostles 新约并没有给任何做女使徒的例子，evangelists or elders 也没有女的传福音者或者是布道家，或者是女的长老。There are no examples of women teaching in public 没有任何例子指出女人在公开场合从事教导。The primary figures in the advance of the Gospel were men 福音广传的时候，主要的人物是男人。
What conclusions can be drawn from these historical examples？从这些历史的例子，可以提炼出怎么样的结论呢？The key to unlocking the significance of biblical examples is found in the specific commandments in their theological base 那用什么钥匙来打开这些圣经的例子的重要性呢？就是要看那些特定的命令，而且这些命令背后的，或者下面的神学基础。
In these，the three principles found in Genesis one to three reappear当我们看这些的神学基础的时候，创世记第一章到第三章的三个原则又再次出现了。But this key does not solve all problems 但是这条的钥匙没有解决所有的难题，almost every passage dealing with women has difficulties in the text 差不多每一段处理妇女的经文，在文本上都有一些的难处。Such as the Cryptic reference because of the Angels in 1 Corinthians 11：10 譬如说在哥林多前书第11：10“为了天使的缘故”这个奇怪的话，or the debated reference of women in 1 Timothy 3：11，或者说提摩太前书3：11节那里，受到很大的争辩的指出女人的一处，there are four passages that are particularly relevant to the question of women in the ministry 关于女人在教会圣功上这个问题，她的地位的问题，有四段经文是特别有关的。
Now we come to the next section 下面就来到下一段
1 Timothy 2：8-15，提摩太前书2：8-15节。
We take a break here我们暂时停一下，let me introduce some books and then we take a break我们介绍一些书，然后我们休息一下。
First of all some books on biblical counseling 首先是圣经辅导的书，by Jay Adams his first book and his second book Competent to Counsel and Christian Counselors’ Manual，亚当斯是我的老师，《圣灵的劝诫》和《胜任辅导》他第一本、第二本书，theory，practice理论，实践。
When I published this book in Chinese，the bookstores in Hong Kong and the United States Christian Chinese bookstores refused to sell it until China evangelical seminary published this book and it says 圣灵的劝诫的practical volume实践本 then this book also appeared right in the front of bookstore counters这本书很多书店不愿意卖，直到华神出版第二本，说是《圣灵的劝诫》的实践本，突然之间出现在书店的柜台的前面。There is no intellectual freedom in the Chinese church 华人教会是没有信仰自由的。
Okay，圣经辅导是窄路 biblical counsel is a narrow path. This is Adams’s book on divorce it’s a biblical study just like the Susan Full’s article I’m reading to you 这本书跟我们读的文章一样，是一本研经的书，不过是讲离婚，不是讲妇女在教会的地位，是亚当斯写的，很重要！
A biblical study，the English original is called Marriage Divorce and Remarriage in the Bible J.E. Adams，The Faithful Parent in Chinese《忠实的父母》，如何做父母亲，the first two books by Ted Trip Shepherding a Child’s Heart and Instructing a Child’s Heart 《子女心，父母情》《陶塑子女心》。You can say it’s volume one two three你可以这样子读下去；圣经辅导里面如何做父母亲很经典、很有用的书，very seldom are good books best sellers in America，this is one of the rare occasions when the bestseller is a good book worth buying rather than read two minutes and throw in a garbage can. 美国的基督教的畅销书很少这么好的，一般的畅销书我读两分钟、十分钟，可以丢在垃圾桶的，这本不是，很重要！Two books on apologetic护教学、卫道学概论、《将人的心意夺回》这本中学生都可以读，这本大学生都可以读。
John Frame，Richard Pratt，Apologetics the Glory of God， Every Thought Captive. I just dug up this book from our stock，very important book it’s out of print，the publisher will not print it，I know I have his forgiveness in reprinting it，Harvey Kahn，Contemporary World Theology，22 chapters，it’s a photocopy，reprint，12 on liberal theology，10 chapters on conservative theology，差不多最好的，中文叫做《认识现代神学》 the most comprehensive (?51：01)reformed summary and critique of different 派别schools of theology. Four books on Calvin，one is called Piety of Calvin on the book table，Calvin on Culture，Calvin in the Politics on Politics and A Theological Guide to Calvin’s Institute. and as I said the fourth one is called Piety of Calvin Calvin’s Prayers and His Christian Living. and there’s one more called Calvin on Commerce，so politics，business，culture，and his institutes，and on prayer; so these are available to you as well as many mp3 and DVDs and then we have a fundraising hard disk drive for one thousand two hundred ringgit，it contains two hundred and sixty three gigabytes，almost everything I’ve ever done is in there . 没有林慈信全集的，there’s no such thing as complete works of Samuel Ling，Samuel Ling does not own a copy of the complete works of Samuel Ling，没有人有的。
okay this is as complete as it gets差不多最全是这个，we do this as a fundraiser because we are doing video recording in Taiwan，in Malaysia，in Singapore，in order to make it free online for China，that is correct，we are giving things away in China and on the internet that’s why we sell it to you for a price or for an donation.没有错，给中国是免费的，上网是免费的，是我们的事工，所以我们卖给你，或者是请你们支持奉献 。If you understand what we’re doing，then you understand this very illogical way of doing things. 你明白我们在做什么事工，你就知道我们为什么做事情不合乎逻辑的，也不合乎商业的原则的 。
If we do not put it on the internet free，there is no way that today we’re reaching two million Christians and pastors. 假如我们不放在网络上，不可能有今天 服侍200万以上的牧师跟信徒们。And our goal is to serve China 我们的目的是要服侍中国，that’s why I come to Malaysia所以我来马来西亚，and this year we’ll spend 200 days here 今年在滨城就花200天。okay好 我们take a second break 我们现在第二次休息。
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