《天命与你》_04_蒙召服事：上帝君王的吩咐：背起十架
主讲：林慈信牧师_校对：刘加立_文字：_杨姐妹
Called to the ministry session four，天命与你第四讲，chapter two第二章，called to service，蒙召服事神。
Calling is God’s royal bidding神的呼召，是神君王的吩咐。bearing God’s name calls us to serve him身上穿戴着上帝的名字，本身就是一个呼召，呼召我们去服事祂。the Christian is a disciple who follows his Lord基督徒是一位门徒，他跟随他的主。Christ’s name is his基督的名字，是他的名字。Christ’s way is his，too基督的道路也是他的道路。
The love of sonship delights in service作为儿子的爱心，是喜悦服事的。
A、calling to the cross蒙召来到十字架面前
1Pet. 2:21彼得前书2:21，for hereunto were ye called:because Christ also suffered for you,leaving you an example, that ye should follow his steps，你们蒙召原是为此，因基督也为你们受过苦，给你们留下榜样，叫你们跟随祂的脚踪行。
you can never secure in advance a marked tour-guide of your life，你不可能事先拿到一份你生命的游览地图，but you are shown where Christ’s step the lead但是神显示给你知道，耶稣基督的脚踪，是带他到哪里去的。
They do not go in the way of the world耶稣基督的脚踪，不是按照世界上的道路，to fulfill “the desire of the Gentiles” of which Peter speak in the same epistle耶稣基督的脚踪，并不是要成就外邦人的意愿，也就是在彼得前书所说到的。
Christ refused that path as often as Satan offered it每一次撒旦提供走设计的道路，每一次基督都拒绝走那条路的。
Dorothy Sayers,in her play,<The Man Born To Be King>桃乐丝沙耶尔，她所写的剧本，生下来就要做王的那一位，imagines a zealous patriot named Captain Baruch，想象有一位，热心的爱国主义者或者奋锐党者，叫做巴鲁克，这个军官，demanding. on the eve of the triumphal entry,that Christ choose between an ass and a tabled war-horse在基督进到耶路撒冷的时候，他就要求基督要选择驴子，还是在马房里面的、战斗的一匹马。
Let Jesus choose the horse让耶稣选择那匹马，and Baruch promises a thousand spears behind him as he enters the city巴鲁克就会应许给耶稣，当祂进入耶路撒冷的时候，后面有1000士兵。Let him choose the ass’s colt若选择小驴，and he will ride alone耶稣就孤独的骑驴进去。Baruch will wait for a bolder Messiah若要有一个更勇敢的，所谓更勇敢的弥赛亚的话，巴鲁克还需要等待吗？
The steps of Christ go in the path of his Father’s calling基督的道路是走祂的父所呼召祂走的道路，to suffering and the cross朝向受苦，朝向十字架。
Mark10：45马可10：45，for the Son of man also came not to be ministered unto, but to minister, and to give his life a ransom for many因为人子来并不是要受人的服侍，乃是要服侍人，并且要舍命作多人的赎价。
He calls his disciples ~ the same path祂呼召祂的门徒，要走同样的道路。Mark8：34-35马可8:34、35节，不读英文了，“于是叫众人和门徒来对他们说，若有人要跟从我，就当舍己，背起他的十字架来跟从我。因为凡要救自己生命的，必丧掉生命；凡为我和福音，丧掉生命的，必救了生命。”
what vocational guidance can be found in a call to death?呼召我们去死，在这里，怎能找到一个职业的指引呢？Surely death cannot be a calling死亡，肯定不是一个呼召吧！but rather ends all calling死亡岂不就是让所有的呼召终止呢？
Here the man who follows Christ’s steps turns from every other road在这里，愿你跟随基督的脚踪的人，就会离开所有的其他的途径。Christ’s calling was to death基督的呼召就是去死的呼召，this was the cup given by the Father这个是父给祂要喝的杯，he was the Man of the Sorrows祂是那位忧伤的人。acquainted with grief多受痛苦，常经忧患，以赛亚53:3。
yet he did not suffer to glorify suffering可是，基督受苦并不是要让痛苦本身成为一种的荣耀，nor die to sanctify the mortido祂死也不是要把这个死的欲望，分别为圣，the death-urge想要死的这个欲望，nor does he call his disciple to be an idiot of suffering,aimlessly and shamelessly inviting the abuse of every aggressor基督也不是呼召祂的门徒都去做笨蛋，毫无目标的、毫无羞耻地邀请每一个侵略者来虐待祂，不是的。
Christ suffered with a purpose基督受苦是有目的的，受苦。Peter, in the same passage, reminds us that彼得在同一段的经文提醒我们说，1Pet. 2:24 our Lord himself”bare our sins in his body upon the tree,that we, having died unto sins,might live unto righteousness; by whose stripes ye were healed–1Pet.2:24，主自己被挂在木头上，亲身担当了我们的罪，使我们既然在罪上死，就得以在义上活。因祂受的鞭伤，你们便得了医治。
Christ’s suffering was redemptive基督的受苦是救赎性的受苦，not because suffering itself is redemptive这个不是因为受苦本身会带来救赎的，不是的。but because Christ himself is the Redeemer基督的受苦是有救赎心，因为基督祂自己是那个救赎主，the suffering that he endure was for others 祂所忍受的苦难，是为他人的苦难。
he did not need the purging of affliction耶稣不需要透过受苦，被炼净，he was scourged in the place of siners祂代替罪人，被鞭打的，He might heal them为了医治他们，He died in the place of siners祂代替罪人死，might give them life为的是祂把生命赐给他们。
the purpose of his suffering was fully accomplished而耶稣完全成就了祂受苦的目的的。
when Isaiah described the Suffering Servant of the Lord当以赛亚描述耶和华受苦的仆人的时候，he did not give a sentimental picture of anguish祂并不是无病呻吟的，或者说，造作的这样子的，形容祂的苦难，祂的痛苦。
But told of the triumph of the Sin-Bearer以赛亚所讲的，是说到那位身上带着我们的罪的、仆人的得胜，以赛亚书53:10，就不读英文了，耶和华却定意将祂压伤，使祂受痛苦，耶和华以祂为赎罪祭。祂必看见后裔，并且延长年日，耶和华所喜悦的事必在祂手中亨通。
for the joy that was set before him Christ endured the cross, despising the shame经文就直接引用希伯来书12:2，祂因那摆在前面的喜乐就轻看羞辱，忍受了十字架的苦难。his calling was to suffer these things and enter into his glory基督的呼召，就是要忍受这些的痛苦和进入到祂的荣耀中。
he suffered,therefore,with royal dignity所以基督是以君尊的尊贵受苦的。
his very silence was majestic耶稣，祂的沉默就是祂的威严之所在。
Herod希律王，Pilate彼拉多，the Roman soldiers罗马的兵丁，and Golgotha crowds还有各各他山上的群众，none of these with cajoling or threats or scourging or taunting could overthrow his meedness，不论他们的怎么样的诱骗、威吓、鞭打、嘲笑，都不能推翻祂的温柔。They, not he became contemptible应该被人藐视的是他们，而不是祂。
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This is the royal suffering Peter saw彼得看见的就是这个君王的受苦，this is the example Christ left这个就是基督留下的榜样，that we might follow in his steps好叫我们跟随祂的脚踪行。
Peter uses a graphic word彼得这里用一个很形象化的一个词”example”,榜样，means a writing model for a pupil to trace,a “dot-to-dot”guide for the learned榜样这个字，就是一个学生要模仿的书法的帖子。
Peter could not forget the glance of the sinless，guileless Sufferer,彼得永远不会忘记那位无罪的、毫无玷污的受苦者—耶稣，who sought no revenge耶稣没有要寻求报复，but committed himself to God’s righteous judgments耶稣把自己交托给神，让神施行公义的审判的。彼得前书2:22-23祂被骂不还口，受害不说威吓的话，只将自己交托那按公义审判人的主。
Until we are ready to follow the steps of that Saviour，discussions of Christian vocation are futile当我们还没有准备好，要跟随这一位救主的脚踪的话，讨论到基督徒的呼召或者职业，是无用的。
had vocational counselors interviewed Simon Peter假如这些职业的辅导，来询问西门彼得的话，they would likely have directed him away from the fishing business，他们大概会辅导他，劝他不要做打鱼这个行业，his gifts for leadership were wasted in the two-man fishing boat他有这种的，领导的才干，岂不是在两个人打鱼的渔船上浪费掉吗？but they would hardly have recommended a career in sectarian religious extremism但是职业的辅导们的肯定不会推荐彼得去做一个宗派的、宗教的极端分子。
As a follower of the Nazarene来跟随那位拿撒勒人，devotion to such a cause把自己献给这样的一个事业，could,and did, end in crucifixion可能会带来钉十字架，事实上，结果就是如此。
From the twelve apostles to the Auca missionaries of our generation从12个使徒一直到我们这一代的奥卡的宣教士。
我解释一下，什么叫Auca宣教士？Auca，1957年出版的一本的书，叫做
Through the window走过荣美之门（End of The Spear？），而是讲到一种1950年代，有四位Wheaton惠顿大学毕业的男生，还有他们的太太。
其中一位太太就是吉姆爱里姆太太Elisabeth Elliot，只要你要读她的书，中文有一本是讲是讲交友征婚的，叫做情欲与贞洁Passion and Purity，这本书的名字很难听，这本书写得超好。是学园传道会出版的，情欲与贞洁。里面提到她跟Jim吉姆都是Wheaton惠顿大学毕业的非常爱主的学生，有没有谈恋爱，当然还是没有谈恋爱，结果神还是真把他们放在一起。
这四位宣教士，在Africa南美洲去向那些吃人的蛮人传福音，结果四个都被杀掉，都被吃掉。然后，Elisabeth Elliot这个太太呢，后来再回到同一个蛮族里面传福音。蛮人信主了，Elisabeth Elliot就教他们怎么的讲道。不是自己讲，是教导他们，怎么做牧者，怎么讲道。
Elisabeth Elliot后来又再嫁，她的丈夫又死了。这她是20世纪一位最强而有力的女讲员。
回到这本书，从12个使徒们一直到1950年代，殉道的宣教士的the history of the christian church is the history of “wasted” lives基督教会的历史就是一个所谓被浪费掉的、生命的历史。
the Christian may tabulate all the assets of his personality and take inventory of his preferences，基督徒可以计算他所有的性格上的强项，也数算他的喜好，but he casts all these at the feet of Christ但是他把这一切都投在基督的脚下。
he is not seeking fulfillment基督徒所寻求的不是自我的满足，but expendability乃是能够舍己。He counts not his life dear dream to himself他不认为祂的性命对自己是宝贵，for he holds it in trust for Chris因为他的生命是为了基督的缘故，神所交付给他来管理的。
his goal is beyond the grave基督的目标，是在坟墓的另一端的。The crown of his high calling is in the hand of his risen Lord从上头来的呼召，带来的冠冕是在祂的复活的救主、主的手中的。
yet the calling of the cross is not a calling to destruction，abandonment,and frustration可是，基督呼召我们来背十字架，并不是呼召我们去毁灭，被抛弃，感受到挫败。
Christ went to the cross only when the Father’s hour had come耶稣基督是等到父神的时候到的时候，才上十字架的，and when his public ministry was finished也是当祂公开传道的事工结束的时候才上十字架的。
our calling, too, has purpose同样的，我们的呼召是有目的的，and sets a task to be fulfilled我们的呼召也认定一个必须要完成的任务。The task is the tesk of the kingdom这一个任务就是天国的任务，service in Christ’s steps must be service in his kingdom跟随基督的脚踪的服侍，必须同时是在基督的国度里的服侍。
it remains a calling of the cross国度的服侍仍然是十字架的呼召，because the kingdom of Christ has not yet come in glory因为基督的国度还没有在荣耀中降临，when Jesus began his public ministry当主耶稣开始公开传道的时候，he continued the proclamation of his forerunner John the Baptist:祂继续祂的先锋施洗约翰所宣告的信息。Mark1:15马可1:15，日期满了，上帝的国近了，你们当悔改信福音。
The Old Testament promises had joined the coming of God’s righteous rule with the coming of the Messiah当弥赛亚来的时候，旧约的应许和上帝公义的统治者来临，就结合起来了。一方面是旧约的应许，一方面是上帝现在来公义的来统治。
The prophets, of course,recognized God’s sovereignty over all things as the Creator of heaven and earth and the Lord of history当然旧约的先知们明白上帝是万物之主，祂是创造天地的创造主，祂是历史的主宰。But they proclaimed the appearing of God’s saving power in a great climax of redemption所以，但是他们并不是只是承认上帝是历史的主等等，先知们宣告上帝拯救的大能必要显现，就是当救赎大功，到了那个伟大的高峰的时候。Isaiah pictured this by using the figure of the year of jubilee以赛亚用禧年这个作为比喻，来形容上帝怎么样彰显祂的救赎的大能。
the sacred calendar of the people God was structured in a pattern of sevens:神的子民的宗教的形式里，是用七这个模式的。
The seventh day was holy第七天是分别为圣的，the seventh month a time for a holy feast七月是圣洁过节的日子，and the seventh of year a sabbatical每七年的第七年，是安息年。
When seven sevens of years had passed当七个七年过去之后，the law provided for a fiftieth year of restoration and release神的律法就预备了第50年是福源跟释放的一年，the debts were canceled债务取消，prisoners freed被囚的要释放，every man restored to his own inheritance in Isaiah.每个人在以色列的产业都要归回给他。
Isaiah pictures the final salvation in these terms以赛亚是按照这个禧年的一幅的图画来描述，至终的末日的救恩的。以赛亚书61:1-3，the acceptable year of the Lord will be proclaimed by the Lord’s Anointed主所膏抹的那一位就是弥赛亚，要宣告耶和华喜悦的日子。he will bind up the broken-hearted祂要医治那些伤心的人。proclaim liberty to the captives祂要向那些被囚的宣告释放，and the opening of prison to the bound对那些被囚的，监狱的门要开放
when Jesus came to the synagogue of Nazareth当耶稣来到拿撒勒的会堂的时候，he preach an astonishing sermon on this text form Isaiah祂从这段以赛亚的经文讲了一篇令人惊讶的信息，He declared to those among whom had been brought up祂在祂周围的同乡中宣告说，to-day hath this scripture been fulfilled in your ears. Luke4:21路加福音4:21，今天这经应验在你们耳中了。
because the time was fulfilled and the Lord has come因为时候满了，因为上主来了。The trumpet of jubilee could be sounded禧年的号角可以吹起来，the kingdom had come天国来了，because the king had come因为王来了。
那我们读到这里，下面还有很长的一段，讲到基督的受苦和死，和荣耀的天国之间的关系。
我们下一讲继续，从基督宣告以赛亚第61章的禧年那里继续下去。
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