《天命与你》_05_上帝君王的吩咐：背起十架（续）
called to the ministry session five 天命与你第五讲
主讲：林慈信牧师_校对：刘加立_文字：_杨姐妹
我们上一讲，开始讲到耶稣在拿撒勒的会堂的时候，引用了以赛亚书的话，耶稣说今天这经应验在你们耳中了，路加4：21。because the time was fulfilled and the Lord has come因为时候满了，主来了。the trumped of jubilee could be sounded禧年的号角，可以响起了，the kingdom had come天国来临了，because the king has come 因为王已经来到。
Christ could cast out demons in the power of kingdom耶稣基督可以用天国的大能赶鬼，because he had first overcome the strong man Satan因为祂首先，胜过了这个壮士撒旦，Matthew12：28马太12：28，耶稣说我若靠着上帝的灵赶鬼，这就是上帝的国临到你们。
His disciples could no longer fast as John’s had done耶稣的门徒不能再禁食，好像约翰，施洗约翰的门徒一样，because the bridegroom himself was with them因为新郎亲自与他们同在。And in his presence the great feast of the kingdom must begin，新郎既然在，那么天国的大筵席必须开始。
马太9：15，我们一起来读马太9：15，来：“耶稣对他们说，新郎和陪伴之人同在的时候，陪伴之人岂能哀恸呢？但日子将到新郎要离开他们，那时候他们就要禁食。”
because all things were ready因为一切都准备好了，and feast was spread筵席已经展开，the Servant must now bid me to come in to the feast and not to delay or make excuse. 因此，那位的仆人。现在必须吩咐人要进来，来到筵席，不要再延迟，也不要再做借口。 路加14：17节
我们，来读路加14：17，来：到了坐席的时候，打发仆人去对所请的人说：‘请来吧！样样都齐备了’。Yet John ,the forerunner, was in an agony of confusion可是施洗约翰，那位先锋，正在混乱的痛苦中，he had in prepared in the desert a spiritual with highway for the coming Lord他在旷野已经为了将要来的主，预备了一条道路。
promising the coming of One whose shoes he was unworthy to bear他应许着，那位必要来，就是说约翰不配解祂的鞋带的，he had declared that the axe of God ’s judgment was lying at the root of every tree施洗约翰已经宣告过，上帝审判的斧头已经在树根上，每一棵树的树根，when the coming One came那位将要来的，当祂来到的时候，he would baptize with fire祂会用火，施洗的。马太3：10-12
我们一起来读，来：“现在斧子已经放在树根上，凡不结好果子的树，就砍下来丢在火里。我是用水给你们施洗，叫你们悔改；但那在我以后来的，能力比我更大，我就是给他提鞋也不配，他要用圣灵与火给你们施洗。他手里拿着簸箕，要扬净他的场，把麦子收在仓里，把糠用不灭的火烧尽了。”
But John was in Herod’s prison可是施洗约翰现在，在希律王的监狱里，there he heard news of the miracles of healing being wrought by Christ在监狱里他听到耶稣基督，做了医病的神迹的消息。if this was indeed the Christ假如这位真的是那位弥赛亚基督的话，why did he not lift the axe of judgment? 为什么祂不举起审判的斧子呢？
How could the blessings of kingdom come without the judgment of the kingdom? 国度所带来的福祉，怎么可以没有国度施行的审判，这样子就临到了呢？can the acceptable year of the Lord begin without the day of vengeance of our God? 主耶和华喜悦的禧年，可以没有延迟、没有上帝报复的日子就开始吗？以赛亚书61：2我们上帝报仇的日子，路加4：19上帝悦纳人的禧年，上帝不报复就可以开始喜悦的禧年吗？
John send messengers to Jesus with his tormenting to question约翰差遣使者到耶稣那里，带着折磨他的问题，are thou he that cometh你是不是就是那位将要来的那位？or look we for another，还是说我们再等候、再找另外一位呢？马太11：3
Jesus kept John’s disciples near Him耶稣让施洗约翰的门徒靠近祂，to witness His mighty works of healing让他们见证祂医治的大能的神迹。And send them back with a description of this miracles耶稣差他们回去，他们能够描述这些的神迹，that would assure John of the few fulfillment of the prophetic promise这些的神迹，就让施洗约翰可以确实知道，先知们所应许的，现在实现了。
The marvelous of God’s grace was almost more than one preacher of the kingdom could bear上帝恩典的奇妙，那么的大，有一位宣讲天国的讲道者，差不多不能承担了， yet if the axe of judgment had been wielded by Christ as John had anticipated，但是假如好像约翰期待的，耶稣基督已经用了审判的斧子的话呢，no one could have been spared没有一个人可以逃脱的，For all have sinned因为世人都犯了罪。
God sent forth His Son in the fullness of time上帝在时候满了的时候，差遣祂的儿子，to bear the stroke of judgment rather than to inflict it不是来执行审判，乃是来承担审判的击打。The saving power of God’s kingdom of grace must be revealed before the coming of the kingdom judgment在天国的审判还没有来之前，上帝必须要启示祂的恩典国度的拯救的大能。
or to put the same thing in terms of the work of the King或者我们用君王的工作，这个角度来讲同一件事。Christ came the first time to give His life a ransom them for many基督第一次来，把祂的生命献上，为多人作赎价，but He will come on the second time to exercise that universal judgment given Him by the Father但是，祂要第二次来，来的时候，就要执行父神给祂的，那个普世的审判的工作了。
In the interval，在这两次的，来到之间，the gospel of His redeeming mercy must be carried to the ends of the earth，耶稣基督救赎怜悯的福音，必须要传到地极。to this end the risen Lord sends from the throne of heaven the Holy Spirit，为了这个的目的，复活的救主，从天上的宝座，就差遣了圣灵。
in short简言之，the call of Christ comes in this time of His kingdom while his long suffering is waiting基督的呼召在祂的国度的这个时刻来到。也就是说，当祂仍然忍耐等待，and while men are being gathered in from the byways of the world God’s feast，也就是，当人们被聚集从路边，世界上的路边，聚集来参加上帝的婚宴，Christ has entered his glory基督已经进入祂的荣耀了。
but he calls on us to share His suffering，可是祂呼召我们去分享，分担祂的苦难，we cannot suffer in the place of others to bear there sins我们不能代替别人受苦，这样承担他们的罪。But we must suffer for the sack of others但是我们必须为别人受苦，for all those who will form the church Christ, his body就是为所有那些构成基督的身体、祂的教会的人，也为他们受苦。
Paul puts matter briefly in enough保罗讲的够扼要了，哥林多前书9：19，For I was free from all men, I brought myself under bondage to all, that I might gain the more.我虽是自由的，无人辖管。我甘心作了众人的仆人，为要多得人，哥林多前书9：19。
there is no slavishness in Paul’s humility保罗的谦卑，一点都没有奴隶的心态，no servility好，没有奴性，only consuming purpose只有燃烧他生命的目标。Paul lives as one upon whom the ends of the ages are come保罗的一生就是，身为一个万世万代的末世已经临到的一个人，他以这个身份生活。
as the writer to the Hebrews says正如希伯来的作者这样说，希伯来书13：14，for we have not here an abiding in city but we seek after the city which is to come我们在这里本没有常存的城，乃是寻求那将来的城。
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The kingdom heaven gives its own perspective to the calling of the Christian天国对基督徒的呼召来说，乃是提供一个他自己独特的观点角度的，he is a stranger and pilgrim in the city of men在人类的城市中，是一个陌生人，是个过路客，he goes forth outside the camp, be Christ’s reproach. 基督徒在城外、在营外前进，承担基督的羞辱。
Just because Christ’s kingdom demands absolute commitment就是因为基督的天国要求，门徒们做出绝对的委身，the disciple must hear the call门徒必须听到祂的呼召。2 Corinthians 6：17-18，哥林多后书6：17-18。
Come ye out from among them , and be ye separate, saith the Lord ,and touch no unclean thing ; and I will receive you , and will be to you a father , and ye shall be to me sons and daughter, said the Lord of Almighty你们务要从他们中间出来，与他们分别，不要沾不洁净的物。我就收纳你们，我要作你们的父，你们要做我的儿女，这是全能的主说的。
the city of man requires idolatry人的城，要求人敬拜偶像，all must bow before the symbol of its total claim所有的人都必须在人的城市的、完全的、占有权的象征之下，下拜，religion is tolerated when it supports the claims of the state, the party, the institutional hierarchy .宗教可以容忍，不过他必须要支持国家、政党或者制度的整个的官僚制度的要求。
But those who say , “ we must obey God rather than men” are always condemned as traitors exiled as aliens. 但是若人说，我们必须“顺从上帝，不顺从人”的话，他们都被定罪是卖国贼，或者是要流放，作为异国的外人。
Yet the calling of Christ’s kingdom not only separates a man from the world, it also sends him to the world. 可是基督国度的呼召，不单单使人，使一个人从世界中分别出来。同时这个呼召，差遣他进入到世界里。in this time of the kingdom在这个国度的阶段，we are pilgrims，我们是过路客，for the mountain of Christ’s rule is heavenly Zion因为耶稣基督执行统治的山，是天上的锡安山。
But in the task we are ambassadors可是当我们执行天国的任务的时候，我们是使者，for we have been sent by the King to proclaim his terms of peace to his rebellious realm. 因为君王差遣我们去宣布祂和平的条约，向祂那些反叛的人的范围里面，宣告祂的和平的条约。
The “come!” of Christ separate us from the world to His name基督说来，就分别我们，从世界分别出来，归在祂的名下，the “Go!” of Christ sends us to the would in His name基督说去，就差遣我们奉祂的名，进到世界。
both commands have been isolated and misunderstood in the history of the Church “来”和“去”这两个吩咐，在教会历史中往往都被孤立，因此被误解。
Saint Anthony,圣安东尼，fled from world to find salvation in desert solitude. 从世界投奔到沙漠那里，在寂静中、在孤独中寻找救恩。but when his fame made his retreat a colony可是当他出名了，他的退隐处就形成了，好像一个殖民地一样。the pattern of a monastic community had been established. 这样子就设立了修道院社团的样式。through the centuries一直的一千几百年来，the methods of Christian withdrawal have varied基督徒如何退隐，方法可以不一样，but the motif has remained，但是主题是一样的。
Its fatal symptom is the withering of missionary service. 这种退隐的致命伤的病症就是，宣教服侍的萎缩，disengagement from the world denies the missionary calling of the church从世界中完全抽离出来，就等于否认了，教会从神而来宣教的呼召。
the comfortable of fallacy that world-flight is peculiar to monasteries我们若很舒服的、错误地以为：从世界逃避出来，只是修道院所犯的错误，假如我们犯这个的错误，can lull us in our own van Winkle slumbers. 就会让我们好像Winkle故事里，一个沉睡多年的人，我们会沉睡的。It is quiet untrue, of course. 这个看法当然是错误的。
Monastic missionaries wrote the history of Roman Catholic the missionary expansion修道院的宣教士，写下了罗马天主教宣教的历史。on the other hand反过来说，a community of evangelical missionaries may go bravely to the field一般福音派的宣教士可能很勇敢的去了工场，only to take refuge behind the walls of a compound 但是到了那个地方他们会住在4堵墙里面来隐退。
And what the new churches of suburbia? 那么今天美国郊外的，新兴的教会又如何呢？from what have they fled? 他们又是从什么逃离的呢？what purpose imaginative architecture serve? 他们郊外建立充满着创意建筑设计的教堂，又是为了什么目的呢？
Evidently the “Go” of Christ may be avoided in the most ecclesiastical surroundings很明显的，基督说“去”，这个呼召，人们可以在最有教会特质的圈子里面，避免回应基督的“去”的呼召，with the most elaborate programs. 教会可以有最繁琐、最精致的事工节目，然而，是逃避了基督的“去”。
Even mission study groups and missionary rallies甚至宣教的研读班，或者宣教大会，may serve as excuses for sitting together instead of going to work可能都是借口，让我们坐在一起，而不是从事工作。And the remedy? 补救的方法是什么呢？the best-advertised cure is drastic. 而最有宣传的那个的良药，是很极端的。
下面克罗尼要批判自由主义的宣教观。
let the church “ get lost” in the world让教会，在世界上迷失了吧，the church should lose its form and find a new shape教会应该丢掉他的形式，找一个新的形状，the shape of the world就是这个世界的形状。
instead of discussing irrelevant themes in archaic language教会不要再讨论那些用古老的词汇说出的、和今天的人没有关系的主题，it must let the world write the agenda and enter a dialogue in earthly or perhaps earthly, language. 我们要让世界来写下讨论的议程，就进入一个用地上、甚至乎粗鲁的语言的对话。cell groups where men live and work在人们居住工作的地方设立小组，should replace solemn assemblies in the suburbs 就“去”，应该取代在郊外的教会，那些严肃的大会。
a secular age must be penetrated by a “religionless” Christianity. 一个世俗化的时代，必须由一个没有宗教性的基督教，去渗透它，is this cure too “worldly” ? 这个良药是否太过属世呢？
Surely not ,in its bold assertion of the outreach of the church这种的良药，这种的解决方案，很勇敢的宣告，教会必须外展，这方面不是太过的属世。the kingdom is a leaven penetrating all the worlds of man天国的确是面酵，要渗透人类的诸世界。but sadly so, in its confused surrender of the distinctiveness of the church可是他们完全投降了，把教会的独特点投降了。思想是混乱的。因此的，是的，这个良药，这个补救方式是太过属世了。
The church is called to be a light as well as a leaven, 基督呼召教会，不单是做面酵，还要做光。and that calling places it on the lampstand这个作光的呼召，是让教会要在灯台上的。
To identify the church with the world on the assumption that all men share Christ’s salvation is to destroy the missionary calling of the church若把教会与世界完全等同，因为我们假设全人类都在基督的救恩上有份，这样子就完全毁了教会宣教的呼召。那这些恰恰就是WCC普世基督教教协的宣教观。
所以在这里，克罗尼一方面批评我们基要派的修道院主义，另一方面批判自由派神学的这种的世俗化的宣教观。
我们下一场继续。
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