《天命与你》_17_功用各有不同（续）
主讲：林慈信牧师_校对：刘加立_文字：_杨姐妹
Called to the ministry session seventeen天命与你，第17讲。
Page56，中文第82页。
我们上面讲了，牧师治理、长老和执事们不同的恩赐与工作，而牧师，他的工作都包含了这三方面的。
Further, each of these ministries has a dimension of depth.再者，每一种的事工有它的深度的层面。Each is a service of God and man,每一种的侍奉，都是服侍神，也是服侍人。of the church and the world.每一种的侍奉，都是服侍教会，同时服侍世界。
As directed to God immediately, “service” becomes worship;当服侍是直接向神做的，服侍就是敬拜；as directed to the church,当服侍是面向教会，服侍教会，service is a ministry of edification;服侍是造就的事工；as directed to the world,当服侍是面向世界，service implies mission.服侍就意味着宣教。
Since each form of ministry has this depth,既然，每一种的服侍的形式都有这个深度，and since the ministry of the Word includes the ministry of rule and of order,而既然，传道的事工，ministry of the Word传递神道的事工，包含了治理教会的事工和秩序的事工。a dazzling spectrum of gifts and duties is the portion of the man of God.因此那属神的人，就是传道牧师，他的份内，就有着多姿多彩的各种的责任，同时各种的恩赐。
He ministers mercy to the world:牧师，向着世界，从事怜悯的侍奉。In the hospital ward he brings cheer to the stranger,在医院的病房，他探访的时候，对陌生人带来欢乐；on the streets of the inner city he is friend to the bitter,在城市里贫民区，他是那些苦毒的人的朋友；in his study he counsels the confused couple whose marriage is disintegrating.在他的牧师的办公室，他辅导一对思想混乱的夫妇，他们的婚姻正在瓦解。
He ministers mercy to the church:他向教会，从事怜悯的侍奉；刚才是讲向世界，现在是讲向教会。visiting the aged,探访老人家；comforting a young man on the eve of an exploratory operation,一个男子，明天要去医院开刀，牧师安慰他；discovering the acute financial need that threatens a growing family in the wake of illness and unemployment.发现一个家庭，因为病痛、因为被解雇、没有工作做的缘故，他们面临很紧急的财政上的需要。
He ministers mercy before the Lord in the service of worship:他的怜悯的侍奉也是向主做的，在敬拜的服侍中，他从事怜悯的侍奉，praying for the sick and needy with genuine compassion,用真实的怜悯的心，为病人，为有需要的人代祷；dedicating the offerings of God’s people with heartfelt praise.用从心底的来的赞美的心，来把上帝的百姓的奉献，分别为圣。
这些是怜悯的侍奉的三个层面：面向世界，面向教会，面向上帝。
In the ministry of order那治理教会的治理的工作，he must also serve the world, the church, and the Lord.当他从事治理，就是长老的工作的时候，他也必须服侍世界，服侍教会，和服侍主。
The discipline of love purifies the church管教或者惩戒的工作，爱的惩戒，把教会炼净。to be presented to God and presents a clear witness of holy living to the world.把教会炼净献给神，同时向世界展示出，清楚的圣洁的见证。Unless the minister and his people “become blameless and harmless, children of God without blemish in the midst of a crooked and perverse generation,” they will not be seen as lights in the world(Phil.2:15).除非牧师和会友们，是无可指责的，诚实无伪的，在这弯曲悖谬的世代，做成上帝无瑕疵的儿女，在这个世代中好像明光照耀，否则他们就不能好像明光照耀。腓立比书2：15。
No pastor should despise administrative duties.牧师不可以轻看行政方面的责任。they are included in his calling.行政包含在牧师的呼召的范围之内。
我停一下，今天有些牧师太喜欢行政，也有另外一个极端的，太喜欢搞活动。
A recent survey reported that最近有一项的调查这样的报告，most ministers resented the demands of administration upon their time.大多数的牧师都很抱怨，有太多的行政的要求，抢夺他们的时间。They felt they had been prepared to minister the Word and the sacraments他们感觉到他们被装备，是要传道，实行圣礼，but were delivered up to the administration of building campaigns and fellowship suppers.可是他们却被人叫出来要做建堂运动的行政，还有要管理一些教会的聚餐等等。
No doubt a corrective is needed.毫无疑问的，这方面有需要修正。Sometimes the church is just too big;有的时候，教会就是太大了；sometimes it is busy with the wrong programs.有的时候，教会忙碌于错误的事工项目。
A pastor is not likely to be irked with the administration of a program of evangelistic calling by the members of the congregation牧师，若需要去做些行政管会友，怎么样出去传福音、探访这种的行政，大概一个牧师不会讨厌。Sometimes the pastor is at fault for seizing leadership himself有的时候，牧师本身有错，因为他抢夺了这个领袖的功能。instead of cultivating it in others.也就是没有在会友中，让他们培育出他们领袖的功能。
But the minister who supposes that his calling is to the pulpit and the study但是假如牧师认为上帝呼召他就是站讲台，好在书房预备讲道的话，had better dedicate an office desk to the service of the Lord.同时必须要把办公室一张桌子分别出来，来服侍。意思就是说，你需要还是要做辅导、开会、祷告等等，不仅仅是讲道，预备讲道的。
Yet, above all, the minister must bear the Word of God in the full depth of his stewardship.而最重要的是，牧师必须要在他所作管家的认识里，在罪深沉的层面，承带着上帝的话。With the Word he enters the presence of God as he leads public worship.他是带着上帝的话，带领教会集体的敬拜，进入到神的面前。Only with the Word can men ascend God’s holy hill,唯有带着上帝的话，人才能够登上帝的圣山。for God’s promises are the only plea of a redeemed people.因为，一群被赎的子民，他们祷告的时候，唯独可以依靠的是上帝的应许。
Worship is always an echo,敬拜，从来就是一种的回响，回声，reflecting the word of grace with the cry of praise.用赞美的呼喊，来反应出恩典的盛宴。
Preaching, too, is worship,讲道也是敬拜，for the naming of God’s name and the proclamation of his mercy is itself an act of praise.因为称上帝的名，宣讲上帝的怜悯，本身就是一项赞美的行动。The minister at the Lord’s table or the baptismal font continues to be a minister of the Word.站在圣餐桌前的牧师，或者在洗礼的水池旁边的牧师，仍然是传神的道的仆人。
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For this reason he administers the sacraments:他施行圣礼，就是洗礼的圣餐，是为了这个原因。not because he has a claim to a separate priesthood,不是因为他有权，作为一个分别出来的祭司制度的成员，but because the sacraments seal the Word乃是因为圣礼是上帝话的印证，and are observed as part of the proclamation of the Word to men.圣礼是圣道的印证，遵守圣礼，是向人宣讲上帝的话的一部分。
The minister of the Word who stands before God also stands before men.站在上帝面前的牧师传道，同时也是站在人群的面前的。He proclaims the Word to the world and ministers it to the church.他向世界宣讲神的道，同时也是传给教会。Every minister of the Word is both evangelist and pastor.每一位，牧师同时是布道者和牧者。
Because gifts differ,因为每个人的恩赐不一样，one man may be particularly blessed in reaching those outside of Christ可能一位牧师特别蒙福，有恩赐，外在，去触摸那些在基督以外的人；while another may have his greatest effectiveness in instructing believers.而另一名牧师，可能他最有效率的工作，乃是教导信徒们的。
So pronounced may be the divergence of these two ministries that两种的事工，可能他们的分歧是那么的明显突出。the first may be called an evangelist and the second a pastor.那么，第一位牧师可能就被称为布道家，第二位牧师就被称为牧者。Both men, however, are called to minister the Word as members of Christ’s witnessing church.可是，两位都是上帝所呼召，来传神的道的，他们都是那耶稣基督的、为他所建成的教会的成员。
The evangelist who disregards the church若有布道家忽视不理睬教会，is guilty of the same error as the pastor who ignores evangelism.他所犯的错误，与一位牧者忽视传福音，是同样的错误。The gospel must still be heralded even among those who know it best,在那些最熟悉福音的会友中间，还是需要好像先锋一样宣告福音的。and the teaching that builds saints in the faith is also used of the Spirit for the conversion of sinners.而造就圣徒信心的教导，同时也会被圣灵使用，来使罪人归正信主。
We need both evangelists and pastors我们需要布道家。我们也需要牧者，but above all we need men who are both:特别我们需要同时是布道和牧养的传道人，pastoral evangelists有教牧性质的布道家，and evangelistic pastors.和有布道性质的牧师们。
Evangelism and pastoral teaching both require personal application of God’s Word;不论是传福音，或者是牧养性的教导，两者都必须先把上帝的话，亲自的应用在自己身上。when these three elements are drawn together当这三种的要素，就是传福音、造就信徒，把上帝的话应用到牧者自己的身上，这三种的要素结合起来的时候，we have a description of preaching that includes the many terms used in the New Testament.那我们就看到一副的图画，就是在《圣经》里所用的很多的名词，都是跟讲道有关的名词。
我打岔一下，这些名词我们在讲道圣约神学使徒行传的时候都读过的。
Preaching includes the proclamation, explanation, and application of the Word of God.讲道包含了宣讲上帝的话，解释上帝的话，和应用上帝的话。Proclamation differentiates preaching from many modern methods of religious communication.宣讲这种的讲道，和很多现代的宗教的沟通方法，是非常不一样的。
The pulpit is not a psychiatrist’s couch讲台不是精神医生的沙发椅，他的意思是说，讲道不是从事心理学的辅导。我在这里也可以，说讲道不是婚姻营，婚姻营会。or a seminar room.讲台也不是一个专题讲座的课堂。The preacher is a herald,讲道者是一位先锋，an announcer,因为宣告者，not a pollster.不是一位民事调查的社会学家。
In the New Testament在新约《圣经》，the words for preaching ring with the authority of proclamation.用来指讲道的词汇，带有响亮地宣告这种的、权威的味道，the principal terms are drawn from the language of public life新约《圣经》讲到讲道时候，主要的用词都是来自社会公开生活的词汇。rather than from philosophical dialogue or religious ecstasy.而不是来自哲学的对话，或者宗教的巅峰状态。
The preacher is a messenger of the kingdom announcing the good news of the redemption God has wrought.讲道者，是天国的使者。他宣告上帝所成就的救赎的好消息。
就是说什么词汇、公共生活，就是在广场上演讲，或者说，这个先锋宣告后面皇帝很快就来了，这种的公开的场合。
His word is a trumpet call:讲道者的话是号角的呼召。”Thus saith the Lord.”耶和华如此说，He bears witness to the decisive intervention of God他见证上帝直接的介入，and calls men to a decision.呼吁人，要在上帝的话面前做决定。The preacher does not talk in scholarly footnotes nor does讲道者不是用了学者们的注脚的方式来做报告，he cajole men with an ingratiating whine.他也不是拍会中的马屁奉承人。
He stands with boldness,他充满着胆量站立，using free speech before God and men in the authority of heaven’s messenger.他带着天上的职责的权柄，自由的在上帝面前，在人面前讲话。无论人们愿意听从或者拒绝，他们首先要听道。
Proclamation means evangelism,宣讲，就意味着传福音。but just because the news is good news但是恰恰因为，好消息是好的消息，the preacher stops to explain the message.讲道者，必须停下来解释，这个好消息的信息。
He becomes a teacher as well as a herald.他不但是一个先锋，他也是一位教师。A second group of New Testament terms centers around this function of the preacher.有另外一组《圣经》新的用词，就是环绕着这一个讲道者的功能，就是教导的功能。
刚才讲的是宣讲，现在是讲教导。
The importance of teaching讲道理，教导的重要性，flows from the fact that the gospel fulfills the promises of God.源自一个事实，就是福音，成全了、应验了、成就了上帝的诸般的应许。In the days of promise当上帝的历史是在应许的时代，在预备的时代的时候，and preparation, prophecy often had an oracular form.预言，往往是讲出来的。
The Word of God came without full explanation,上帝的道来到祂的子民中间，没有完整的解释。for so great was the promised mystery因为上帝所应许生命的奥秘，是那么的伟大的奥秘。than men could not receive a full explanation of what God would do.人们不能够领受，上帝将要来做的作为的完整的解释。
The risen Christ was a Teacher.而复活的基督是一位教师，he explained the Scriptures to his disciples,祂向祂的门徒们解释了《圣经》，showing them向他们展示着。
我先停一停，路加福音24：25-27，还有44-48，路加24，25，27，44-48，是克罗尼在课堂上常常喜欢读的。
showing them how his sufferings and the glory which should follow were foreshadowed in promise and symbol.向他们展示基督的受害受苦，和所得的荣耀。就是说祂受苦之后，必然进入到的荣耀，以前在应许中，在表记中，都已经预表过的。only in the light of the fulfillment但是现在已经成就了，已经成全了。could the whole explanation be given.现在，就可以做出整全的解释了。
The Spirit of the Risen Lord is the Teacher of the church复活的主的灵，就是教会的那一位伟大的教师，and the preacher explains his Word.讲道者要解释他复活的主的话。
我们下一讲继续。
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