| INTRODUCTION |
引言 |
|
| By now we have seen, that in this letter to the churches in the region of what is today Turkey, Peter is writing to encourage suffering believers to persevere in hope and to continue to do good. It is a very timely message for us to hear because two of the great temptations in times of suffering are (1) unbelief and (2) doing wrong. |
现在我们已经看到，在这封写给今天土耳其一带教会的信中，彼得是在鼓励受苦的信徒坚持盼望，继续行善。这对我们来说是一个非常及时的信息，因为在苦难的时候，有两个很大的试探是（1）不信和（2）做错事。 |
|
| When suffering moves in, clouds of doubt soon follow, the clarity of GOD’s promises are harder to see, and the events of providence aren’t what we want them to be. “If that was how GOD is going to work for me— forget it! I’ll take care of things myself.” That’s unbelief. |
当苦难来临时，怀疑的乌云很快就会接踵而来，神的应许的清晰性更难看清，神意护理的事件也不是我们想要的。”如果这就是神要为我工作的方式—那就算了吧!还是我自己来搞定这些事情吧。“这就是不信。 |
|
| Likewise when suffering comes upon you like a storm, temptations to sin soon follow. The instructions of GOD’s word are harder to remember, and the wrongs are too much to bear. “If this is what doing good gets me— forget it! I’ll get what I want in my own way.” Revenge. Slander. Attack. Belittle. Break relationships. The full range of sin— from passive withdrawal of love, to active attack in hatred. That’s doing wrong. That’s sin. |
同样，当苦难像暴风雨一样降临到你身上时，犯罪的诱惑很快就会随之而来。这时神话语的教导比较不容易想起来，我们受冤屈时也更难忍受。”如果这就是我做好事的结果—那就算了吧!那我就用自己的方式得到我想要的东西。“报复。诽谤。攻击。贬损。断绝关系。罪的全部范围—从消极地撤回爱，到恨的主动攻击。这就是行恶。这是罪。 |
|
| Hence the last verse from Jason’s sermon text last week called suffering believers away from both the temptation to unbelief and the temptation to sin, 1 Peter 4:19, |
因此，上周杰森讲道经文的最后一节经文是呼召受苦的信徒远离不信的试探和犯罪的试探，彼得前书4:19。 |
|
| Therefore let those who suffer according to God’s will entrust their souls to a faithful Creator while doing good.” |
所以那顺着 神的旨意而受苦的人，要继续地行善，把自己的生命交托那信实的创造者。 |
| __________ |
__________ |
|
| READING OF THE TEXT |
读经文 |
|
| 1 So I exhort the elders among you, as a fellow elder and a witness of the sufferings of Christ, as well as a partaker in the glory that is going to be revealed: 2 shepherd the flock of God that is among you, exercising oversight, not under compulsion, but willingly, as God would have you; not for shameful gain, but eagerly; 3 not domineering over those in your charge, but being examples to the flock. 4 And when the chief Shepherd appears, you will receive the unfading crown of glory. |
1 我这同作长老，也是为基督受苦作见证，又是同享将来所要显现的荣耀的，劝你们当中作长老的：2 务要牧养在你们中间的 神的羊群，按着 神的旨意看顾他们。不是出于勉强，而是出于甘心；不是因为贪财，而是出于热诚；3 也不是要辖制托付你们的羊群，而是作他们的榜样。4 到了牧长显现的时候，你们必定得着那永不衰残的荣耀冠冕。 |
|
| PRAYER |
祷告 |
|
| AIM |
目的 |
|
| From this text, the primary aim for me is to exhort and encourage the pastors and elders of Bethlehem. Yet, this was not written as a private communication to the elders only, but an open communication that the whole congregation would hear and receive grace. So, if you are not a pastor or elder, don’t be tempted to check out. I see at least 4 reasons for you to listen and benefit from this text: |
基于这段经文，我的主要目的是劝勉和鼓励伯利恒教会的牧师和长老们。然而，这并不是只写给长老/牧师们的私人通信，而是公开信，让全体会众都能听到并领受恩典。所以，如果你不是牧师或长老，就不要经不住诱惑而离开。我看到至少有4个理由让你听这段经文并从中受益。 |
|
| ◦ That you might gladly benefit from the elder’s leadership and ministry here at Bethlehem |
◦ 让你乐意从伯利恒教会长老团队的领导和服事中受益。 |
| ◦ That we might have a shared understanding of the biblical expectations for the responsibility and demeanor of the elders/pastors |
◦ 我们可以对圣经中对长老/牧师的责任和行为举止的期望有一个共同的理解。 |
| ◦ That in the leadership context in which you serve in the home, school and work place, your own leadership responsibilities and demeanor might be shaped by the implications of this text. |
◦ 在你在家庭、学校和工作场所服事的领导环境中，你自己的领导责任和行为举止可能会受到这段经文的影响。 |
| ◦ That you might be inspired to look through your church leaders and see — not merely your earthly leaders — but see through them as through a cloudy window and see the contours and traits of Christ, the Shepherd and Overseer of your soul. |
◦ 使你们能受到启示，透过你的教会领袖，看到的不仅仅是你们在地上的领导者，而是透过他们，就像透过一扇阴暗的窗户，看到你们灵魂的牧者和监督——基督的轮廓和特征。 |
| __________ |
__________ |
|
| In chapter 5 Peter turns his words to the leaders, the elders of the suffering churches. |
在第五章中，彼得把话语转向受苦教会中的领袖、长老。 |
|
| Why do you think he focuses on the leaders? (1) Because as the leaders go, so too shall the church. In other words, if the leaders respond to suffering by trusting GOD’s sovereignty over it, and putting their hope in GOD, so too will the people. (2) Because when suffering is great the leadership pressures will be great. The temptation will be high to quit, to sell out, to cave in, to do whatever it… |
你想他为什么把重点放在领袖？(1)因为教会是跟着领袖走。换句话说，如果领袖对苦难的反应是相信上帝对苦难的主权，并把希望放在上帝身上，那么会众也会如此。(2)因为苦难深重的时候，领导的压力会很大。诱惑会很大，想要退出，想要出卖，想要屈服，想要不择手段... ... |
| __________ |
__________ |
|
| OUTLINE |
纲要 |
|
| Here is our outline. First, let’s look at Peter’s preamble in verse 1. Before directly addressing the elders Peter has a preliminary statement about himself that is important to seeing the continuity between how Peter shepherds the elders, and how the elders are to shepherd their flocks. |
这是我们的纲要首先，让我们看彼得在第1节中的开场白。在直接对长老们讲话之前，彼得对自己有一个初步的陈述，这对看到彼得如何牧养长老，以及长老们如何牧养羊群之间的连续性很重要。 |
|
| Then, we will walk through Peter’s instruction about eldership in verses 2-4 under three questions: What? How? and Why? |
然后，我们将通过三个问题来解读彼得在2-4节对长老们的教导。什么？如何？及为什么？ |
| __________ |
__________ |
|
| A. PREAMBLE |
A. 开场白 |
|
| It’s noteworthy that Peter doesn’t just continue the flow of his letter from chapters 1 -4. But rather, he finds it necessary and helpful to begin his instructions to the elders with this thoughtful preamble. Verse 1, |
值得注意的是，彼得并没有简单地延续第1-4章的信的思路。相反，他认为用这个深思熟虑的开场白来开始他对长老们的教导是必要的，也是有益的。第1节， |
|
| 1 So I exhort the elders among you, as a fellow elder and a witness of the sufferings of Christ, as well as a partaker in the glory that is going to be revealed… |
1 我这同作长老，也是为基督受苦作见证，又是同享将来所要显现的荣耀的，劝你们当中作长老的： |
|
| What he is doing? Notice 3 things. |
他这是在做什么？注意三样事情： |
| 1. In the preamble, Peter reminds the elders, NOT that he is an apostle as he did in chapter 1, but that he is a fellow elder. In addressing the elders, there is no sense that Peter is pulling rank on them. Here, when speaking directly to the leaders of the church he doesn’t flash his apostolic title or credentials. He doesn’t remind them that he walked with Jesus for 3 years. Nor that he saw Christ’s miracles and transfiguration. He doesn’t remind them of Christ’s restoration and commission to him to “Feed my sheep.” He doesn’t do anything to elevate himself over them. Rather he comes in, figuratively speaking, beside them with humility. And he speaks to them as “a fellow elder”— a term used nowhere else in the bible. This is elder to elder, or brother-to-brother counsel. |
1. 在这开场白中，彼得提醒长老们，不是像第一章那样说他是使徒，而是说他是长老们的同工。在对长老们讲话的时候，并没有感觉到彼得是在对他们摆架子。在这里，当他直接对教会的领袖说话时，他并没有亮出他使徒的头衔或凭据。他没有提醒他们，他曾与耶稣同行三年。也没有说他看到了基督的神迹和登山变相。他没有提醒他们基督亲自来挽回他并委托他”喂养我的羊“。他没有做任何事情来抬高自己，超过他们。而是形象地说，他带着谦卑的态度来到他们身边。而他对他们自称是”同作长老的“—这个词在圣经中没有其它地方用过。这是长老对长老，或兄弟对兄弟的劝告。 |
|
| 2. In the preamble, Peter gives the elders, NOT a command, but an exhortation. (“…I exhort the elders…). |
2. 在开场白中，彼得给长老们的，不是命令，而是劝勉。(”......我劝……作长老的……“)。 |
|
| To understand the difference between the word “command” and the word “exhort” let’s go to Paul’s letter to Philemon. In the letter to Philemon, Paul writes to receive back his runaway slave Onesimus as a brother in Christ, not with retribution, but with Christian love. Listen carefully to how Paul uses both words “command” and “exhort” in verse 8, |
要了解”命令“和”劝勉“的区别，让我们来看保罗给腓利门的信。在给腓利门的信中，保罗写信要求他接回离家出走的奴隶欧尼西慕，作为基督里的弟兄，不是用报复，而是用基督徒的爱。仔细听一听保罗在第8节中是如何使用”命令“和”劝告“这两个词的。 |
|
| 8 Accordingly, though I am bold enough in Christ to command you to do what is required, 9 yet for love’s sake I prefer to appeal to you— |
8 我在基督里虽然可以放胆吩咐你作应作的事，9 然而像我这上了年纪的保罗，现在又是为基督耶稣被囚禁的，宁愿凭着爱心请求你 |
|
| Paul could have “commanded” Philemon do to this, but instead he chose to “exhort” him. Why? Paul explains in verse 9 that he chose not to command but to appeal for ‘love’s sake’. And again he explains in Philemon 14, |
保罗本可以”命令“（吩咐）腓利门这样做，但他却选择”劝告“（请求）他。为什么？保罗在第9节解释说，他选择的不是命令，而是为了”爱的缘故“而请求。他又在腓利门书第14节解释。 |
|
| [14] … I preferred to do nothing without your consent in order that your goodness might not be by compulsion but of your own accord. |
[14]但还没有得到你的同意，我就不愿意这样作，好叫你的善行不是出于勉强，而是出于甘心。 |
|
| Paul’s aim was that Philemon would freely and willingly love Onesimus by the power of the gospel, not by the power of human command. Real, biblical change always begins on the inside. While some have wrongly used Paul’s approach in Philemon to support slavery, the broader historical impact of Paul’s approach undercut slavery across the globe, at its root ,by the power, not of a command but by the power of love. |
保罗的目的是要腓利门靠着福音的力量，而不是靠着人为命令的力量，自由地、心甘情愿地爱着欧尼西慕。真正的、符合圣经的改变总是从内心开始。虽然有些人错误地使用保罗在腓利门书中的方法来支持奴隶制，但保罗的方法所产生的更广泛的历史影响，从根本上削弱了全球的奴隶制，其力量不是出于命令，而是爱的力量。 |
|
| Coming back to 1 Peter 5:1, from Philemon, we can say that Peter chose not to command the elders to their responsibility but to exhort , or appeal to them for love’s sake. In other words, exhorting them, appealing to them to willingly love their people is the goal, not mere compliance to a command. |
回到彼得前书5:1，从腓利门书我们可知，彼得选择的不是命令长老们的责任，而是为了爱的缘故，劝勉 ，或呼吁他们。换句话说，劝告他们，呼吁他们心甘情愿地爱自己的会众，才是目标，而不仅仅是遵守命令。 |
|
| 3. In the preamble, Peter reminds the elders that he is both a witness to the sufferings of Christ and a partaker in future glory. What is the point? |
3. 在这开场白中，彼得提醒长老们，他既是基督受苦的见证人，又是未来荣耀的分享者。这有什么意义呢？ |
|
| In addressing the elders of these suffering and persecuted churches, Peter feels the need to make clear two things about himself in this regard: |
在对这些受苦难和受逼迫的教会的长老们讲话时，彼得觉得有必要明确自己在这方面的两件事： |
|
| He is a witness to the sufferings of Christ. From the historical record, we know that he saw Christ’s persecution and rejection first hand. He saw Christ’s betrayal and arrest. And, though it is unclear if he saw the actual crucifixion, we know that he saw the wounds on the risen Christ. Additionally, I believe he also means that he has witnessed the sufferings of Christ by experiencing suffering for being a christian— just like these elders. And yet, just like these elders, he lives now in hope as a partaker of future glory at the return and revelation of Christ. |
他是基督受苦的见证人。从历史记录中，我们知道他亲眼看到基督所受的逼迫和拒绝。他看到了基督被出卖逮捕。而且，虽然不清楚他是否亲眼看到了十字架，但我们知道他看到了复活的基督身上的伤痕。另外，我相信他的意思也是说，他作为基督徒经历了苦难，从而见证了基督的苦难—就像这些长老一样。然而，就像这些长老一样，他现在活在盼望中，同享基督再来时所要显现的荣耀。 |
| __________ |
__________ |
|
| B. THE APPEAL |
B. 劝勉 |
|
| 1. WHAT? |
1. 什么？ |
|
| What is Peter’s exhortation to these elders? Peter appeals to the elders to do their job. Verse 2, |
彼得对这些长老们的劝勉是什么？彼得劝勉这些长老们做好他们的工作。第2节， |
|
| 2 “…shepherd the flock of God that is among you, exercising oversight…” |
2 ”务要牧养在你们中间的 神的羊群……看顾他们……“ |
|
| What is the job or responsibility of the elders? The job of the elders is to “shepherd” the flock by exercising “oversight”. And it’s clear that the flock the people of the church belong to GOD, not to the elders. And that the exhortation is to a specific people —the flock that is among you. That is, the elders have a responsibility to shepherd the particular people over which God has given them charge. |
长老们的职责是什么？长老的职责是通过”看顾“来”牧养“羊群。而且很明显，教会的羊群百姓是属于上帝的，而不是属于长老的。而这劝告是针对特定的人—在你们中间的羊群。也就是说，长老们有责任牧养神所赐给他们照看的特定的一群百姓。 |
|
| Three terms, elder, shepherd and oversee conspire to give us the normative NT picture of the responsibility of the local church leadership. Paul appointed elders in every church he planted (i.e., Acts 14:23). If you are new to Bethlehem, this might be helpful for you in understanding our view of NT church leadership which our church is patterned after. |
长老、牧者和监督这三个名词共同给我们描绘了新约时期地方教会领袖的职责。保罗在他所建立的每个教会中都任命了长老（即，使徒行传14:23）。如果你是新来的，这可能会对你理解我们教会所效法的新约教会领袖的观点有所帮助。 |
|
| What can make it confusing is the use of other terms. What are we to make of these other NT terms for church leaders? |
其他术语的使用会让人容易混淆。我们该如何看待新约中对教会领袖的其他术语？ |
|
| ▪ "Pastor" or "Shepherd" (Ephesians 4:11) “…pastor teachers…” |
▪“牧师”或“牧者”（以弗所书4:11）“作牧养和教导的” |
| ▪ "Overseer" or "Bishop" (Philippians 1:1 “to the overseers and deacons”; 1 Timothy 3:2 “… overseer must be above reproach”; Titus 1: 7 “…For an overseer, as God's steward, must be above reproach…” |
▪“监督”或“主教”（腓立比书1:1“写信给……监督和执事”；提摩太前书3:2“作监督的必须无可指摘”；提多书1:7“因为监督是 神的管家，所以必须无可指摘……”） |
|
| The reason we don’t take these as additional leadership roles in the church is because our text makes it clear that the Elders do the work of shepherding and overseeing the church. |
我们之所以不把这些术语作为教会中额外的领导角色，是因为我们的经文清楚地说明，长老做的就是牧养和监督教会的工作。 |
|
| ▪ When referring to the elders of church, some texts take the verb 'overseeing' which describes the elder's work, and refers to the elders by the noun, "Overseers." |
▪在提到教会的长老时，有的经文取形容长老工作的动词 “监督”，就用名词“监督”来称呼长老。 |
| ▪ Likewise, other texts, when referring to the elders take the verb 'shepherding' which describing the elder's work, and refers to elders by the noun, "Pastors" or "Shepherds." |
▪同样，其他经文在提到长老时，也采取描述长老工作的动词“牧养”，就用名词“牧师”或“牧者”来称呼长老。 |
|
| Each term contributes to our biblical understanding of the role and responsibility of the Elders in each church. The term... |
每个术语都有助于我们对圣经中长老在每个教会中的角色和责任的理解。术语…… |
|
| ▪ The term 'Elders' reflects the leadership structure of ancient Israel where the people were led by wise exemplary heads of families. |
▪“长老”一词反映了古代以色列的领导结构，当时百姓由有智慧的模范户主领导。 |
| ▪ The term 'Shepherds' or 'Pastors' uses the agricultural metaphor of a shepherd who loves, and leads and feeds, protects his own sheep. In the OT it is used of Kings and priests and heads of the people. But most significantly, the metaphor of Shepherd is used of GOD in his covenant love for us in texts like Psalm 23; and also of Christ in John 10 where Jesus describes himself as the Good Shepherd of his sheep. |
▪“牧者”或“牧师”这个词使用了农业上的比喻，即牧人爱护、带领并喂养、保护自己的羊。在旧约中，这个词用在国王、祭司和百姓的首领身上。但最重要的是，在诗篇第23篇等经文中，用牧人来比喻上帝对我们守约的爱；在约翰福音第10章中，基督也使用了牧人的比喻，在那里，耶稣把自己描述为羊群的好牧人。 |
| ▪ The term 'Overseer' or 'Bishop' highlights the responsibility to keep watch over the people to know their welfare and see that they flourish. |
▪“监督”或“主教”一词强调的是监督百姓的责任，以了解他们的福祉，并看到他们兴旺繁荣。 |
|
| This text, along with Acts 20:28, is the clearest demonstration of the fact that the NT uses these three terms somewhat interchangeably to refer to the responsibility of local church leadership — each term contributing to the understanding of the responsibility and the task. |
这段经文和使徒行传 20:28 最清楚地表明，新约在某种程度上互换使用这三个术语来指称地方教会领袖的责任—每一个术语都有助于对责任和任务的理解。 |
|
| So, Peter’s exhortation the elders is to do their job: |
所以，彼得对长老们的劝告是要做好他们的工作。 |
|
| 2 “…shepherd the flock of God that is among you, exercising oversight…” |
2 ”务要牧养在你们中间的 神的羊群……看顾他们……“ |
| __________ |
__________ |
|
| 2. HOW? |
2. 如何？ |
|
| Peter goes on to tell the elders how to do their shepherding and oversight. In verse 2, he describes the manner of doing the elder work with 3 ‘NOT’ statements followed by 3 ‘BUT’ statements (“NOT this way, But this way…”) |
彼得接着告诉长老们如何进行牧养和监督。在第2节中，他用3个“不是”接着3个“而是”（“不是这样，而是这样……”）来描述长老工作的方式。 |
|
| a. Not Under Compulsion, but willingly (vs 2) |
a.不是出于勉强，而是出于甘心（第2节） |
|
| We elders aren’t to serve because they have to, but because we want to. |
我们作长老不是因为不得不服侍，而是因为我们想要服侍。 |
|
| The suffering with our people can be great. Opposition might more acutely fall on the elders, than on the rest of the church. The hours can be long and tiring. Opposition from within the church can even be more disheartening than the persecution from outside the church. Currently, most pastors would say that pastoring in the highly polarized American context can knock the wind out of your sails. |
与会众一同受的苦难可能会很大。反对的压力可能更多地落在长老身上，而不是落在教会的其他成员身上。工作时间可能很长，也很累。来自教会内部的反对甚至比来自教会外部的逼迫更让人沮丧。目前，大多数牧者都会说，在高度两极分化的美国语境中牧养，会让你丧气。 |
|
| The pressure to continue pastoring can be strong. Living up to the expectations of people. Doing it to avoid God’s displeasure. Fear of being a failure. All these things can pressure the pastor/elder to keep on doing the work when the desire to do it has gone. |
持续牧养的压力可能很大。既不能辜负众人的期望，又不能惹神不悦。害怕失败。所有这些都会给牧师/长老带来压力，即便做工的欲望已经消失，还要继续做工。 |
|
| If you are an elder of this church or any church and you don’t willingly want to lead, quit, resign or take a sabbatical and pray that the joy of pastoring returns. |
如果你是本教会或任何教会的长老，你不愿意带领，最好就离职、辞职或休假，祈求牧养的喜乐回来。 |
|
| Peter urges the elders, |
彼得劝勉长老们， |
|
| 2 “…not under compulsion, but willingly, as God would have you…” |
2 “按着 神的旨意看顾他们，不是出于勉强，而是出于甘心” |
|
| God wills that pastors lead and oversee the people with a whole-hearted desire. As Pastor John used to say, “God loves a cheerful pastor…” (Piper, J. (2003). Desiring God (p. 127). Sisters, OR: Multnomah Publishers.) |
神希望牧者以全心全意的渴望带领和监督百姓。正如约翰牧师常说的那样：“神喜欢快乐的牧师……”（约翰·派博《渴慕神》2003年，俄勒冈州姊妹城Multnomah Publishers） |
|
| b. Not for Shameful Gain, but Eagerly |
b. 不是因为贪财，而是出于热诚 |
|
| 2 “… not for shameful gain, but eagerly…” |
2 “不是因为贪财，而是出于热诚” |
|
| We elders aren’t to serve for greed. Primarily, it seems Peter has in mind those who would their position as a spiritual leader for financial gain. |
我们长老不是为了贪婪而服事。主要是，彼得似乎想到了那些为了经济利益而将自己作为属灵领袖的地位的人。 |
|
| ILL: I met a pastor several years ago at a pastors’ lunch fellowship. At one point after dinner, the conversation drifted to how each one of us were called into the ministry. He stunned the group of pastors when he said, “I was working as a roofer in the hot summer sun. Miserable, I threw down my roofing hammer and said, “Darn it! There’s got to be a better way to make a living. So I became a pastor.” And let me tell you that motivation was obvious in how he pastored his church. |
示例：几年前我在一次牧师午餐团契上认识了一位牧师。晚饭后，有一次，大家的话题飘到了我们每个人是如何蒙召进入事工的。他说的话把一群牧师都惊呆了。他说：”我曾在夏天的烈日下做瓦工，太可悲了，我扔下瓦工锤子，说：‘可恶!一定有更好的谋生之道。’于是我就成了牧师。”让我告诉你，在他如何牧养他的教会时，动机很显然。 |
|
| One of the sure ways false teachers are exposed and condemned in the NT is that they love money. |
在新约圣经中，假教师被揭露和谴责的一个肯定原因就是他们贪财。 |
|
| 2 Peter 2:3 3 And in their greed they will exploit you with false words. Their condemnation from long ago is not idle, and their destruction is not asleep. |
彼得后书2:2-33 他们因为有贪心，就用捏造的话，想在你们身上图利；惩罚他们的，自古以来就没有松懈；毁灭他们的，也不会打盹。 |
|
| 2 Peter 2:14–15 14 …They entice unsteady souls. They have hearts trained in greed. Accursed children! 15 Forsaking the right way, they have gone astray. They have followed the way of Balaam, the son of Beor, who loved gain from wrongdoing, |
彼得后书2:14-1514 ……他们引诱心志不坚固的人。他们的心习惯了贪婪，是应当受咒诅的族类。15 他们离弃正路，走入歧途，跟从了比珥的儿子巴兰的道路。这巴兰贪爱不义的工价， |
|
| The greed could come from serving merely for a pay check. For some, the greed comes from embezzlement or crafty schemes to line their one pockets with the money given to the church at the expense of the congregation. |
贪心可能来自于仅仅为了薪水而服侍。对一些人来说，贪婪来自于贪污或狡猾的计划，以牺牲会众的利益为代价，用奉献给教会的钱中饱私囊。 |
|
| ILL: I met a pastor once illegally restocked his elder board his own family members (his wife, his siblings and his children) and then tried to sell off all of the multi-million dollar assets of the church so that he could start a non-profit ministry and be paid to run it into his retirement. |
示例：我遇到过一位牧师，曾经非法地将自己的家庭成员（他的妻子、兄弟姐妹和他的孩子）安插到长老团队中，然后试图卖掉教会的所有数百万美元的资产，这样他就可以开始一个非营利性的事工，并获得报酬来经营它直到退休。 |
|
| For this reason, one of the elder qualifications in 1 Timothy 3:3 is “…not a lover of money.” |
为此，在提摩太前书3:3中，长老的资格之一就是“……不贪财”。 |
| __________ |
__________ |
|
| c. Not Domineering, but Being Examples |
c.不是辖制，而是作榜样 |
|
| 3 “…not domineering over those in your charge, but being examples to the flock.” |
3.“也不是要辖制讬付你们的羊群，而是作他们的榜样。” |
|
| God is against unwilling, greedy and domineering church leaders. Ezekiel 34:4, 10: |
神反对不甘心、贪婪、霸道的教会领袖。以西结书34:4, 10： |
|
| 4 The weak you have not strengthened, the sick you have not healed, the injured you have not bound up, the strayed you have not brought back, the lost you have not sought, and with force and harshness you have ruled them. |
4 瘦弱的，你们没有养壮；患病的，你们没有医治；受伤的，你们没有包扎；被赶散的，你们没有领回；迷失的，你们没有寻找；你们反而用强暴严严地管辖牠们。 |
|
| 10 Thus says the Lord God, Behold, I am against the shepherds, and I will require my sheep at their hand and put a stop to their feeding the sheep. No longer shall the shepherds feed themselves. I will rescue my sheep from their mouths, that they may not be food for them. |
10 主耶和华这样说：看哪！ 我要与众牧者为敌；我必向他们追讨我的羊，使他们不再牧养羊群，也不再牧养自己。我必救我的羊脱离他们的口，不再作他们的食物。 |
|
| In church planting circles a few years ago there was a misapplication of the historic theological description of the 3-fold offices of Christ as Prophet, Priest and King. Unwittingly, its misuse encouraged domineering leadership. You see, some thought it “Biblical” to claim one of those offices as their ‘TYPE’ of leadership. So, they would say, “I’m a prophet because I love to preach and teach. Or, I’m a “Priest” because I have a heart to care for and pastor people. Or, I’m a “King” because I have a gift to rule over people. Do you see the problem? They failed to see that Jesus, our great shepherd, is all of those roles at the same time. It is not to us to take hold of the one… And in taking hold of one aspect of Christ’s glory, they poisoned the one aspect they claimed as their own. |
几年前，在植堂的圈子里，存在着对历史神学中关于基督作为先知、祭司和君王的三重职分的误用。不知不觉中，这种误用鼓励了霸道的领导。你看，有些人认为这是“符合圣经”的，声称其中一个职分是他们“类型”的领导。所以，他们会说：“我是先知型的，因为我喜欢讲道和教导。”或者说，我是“祭司型的”，因为我有一颗关心人和牧养人的心。或者说，我是“王者型的”，因为我有治人的恩赐。你看出问题了吗？他们没有看到，耶稣，我们伟大的牧人，同时是所有这些角色。不是要我们只抓住某一个......他们在抓住基督荣耀的某一个方面时，就毒害了他们自称的那个方面。 |
|
| In overseeing our church planting work in recent years I have seen an increase in claims of ‘abusive’ leadership, some is justified and some, in my opinion, is not. It is not necessarily domineering leadership if you don’t get your way. Nor, if the elders seek to hold you accountable to biblical living. Nor, if you simply disagree with your elders. |
近年来，在监督我们植堂的工作中，我看到“滥用”领导权的说法越来越多，有些是合理的，而有些在我看来是不合理的。如果不能如你所愿，对方不一定是霸道的领导。如果长老们想让你过合乎圣经的生活，那也不一定是霸道的领导。如果你只是和长老有不同看法，那也不一定是霸道领导。 |
|
| What is domineering leadership? The word translated ‘domineering’ here means to be master over, to have mastery over, to lord it over, to rule over someone. We know Jesus got this concern from Jesus because it’s the same word Jesus uses in Mark 10. There, Jesus said to his disciples, |
那什么是霸道领导？这里翻译成“辖制”一词，意思是主宰、掌控、牢笼、统治别人。我们从耶稣那里知道耶稣反对这个，因为这也是耶稣在马可福音第10章使用的词。耶稣对祂的门徒说： |
|
| 42 …“You know that those who are considered rulers of the Gentiles lord it over them, and their great ones exercise authority over them. 43 But it shall not be so among you…” |
42 “你们知道各国都有被尊为元首的统治他们，也有官长管辖他们。 43 但你们中间却不要这样……” |
|
| Domineering leadership would be using your authority to serve yourself, not others. |
霸道的领导是用你的权威为自己服务，而不是为别人服务。 |
|
| ◦ Controlling others to get your way. This can be done in at least two ways. |
◦ 控制别人来达到自己的目的。这至少可以通过两种方式来实现。 |
| ▪ The aggressive version controls people by overpowering them, name calling, bulling others into submission or compliance. Leadership by demand and control. |
▪ 攻击型的人通过压制别人、人身攻击、威逼别人屈服或服从来控制别人。用命令和控制来领导。 |
| ▪ Commanding the flock to extra biblical things. Extra-biblical micro-management of the conversations of other people is a red flag. |
▪ 命令羊群去做圣经之外的事。在圣经教导之外对他人严加管控的谈话是一种危险的信号。 |
| ▪ Or, the passive-aggressive version manipulates others through pity (i.e., no one supports me except you…”) or manipulation of the facts or gossip or slander. |
▪ 或者，被动攻击型通过博取同情（即，“除了你，没有人支持我……”）、操纵事实、流言蜚语或诽谤中伤来操控他人。 |
| ◦ Avoiding the plurality of elders to get your way, leading on your own or having hiding secret agendas hidden from the other elders |
◦ 避免多名长老集体领导，以达到自己的目的，独自领导或有隐瞒的秘密议程，不让其他长老知道。 |
| ◦ Relying on compliance to your personal authority, rather than biblical persuasion to believe the authoritative Word. (i.e., Do it because I said so, and I am your elder.”) |
◦ 依靠遵从你个人的权威，而不是依靠圣经的劝说来相信权威的话语（即：“因为我说过，所以你要做，我是你的长老”）。 |
| ◦ Using your authority for self-vindication and self-glory |
◦ 利用你的权威进行自我辩解和自我荣耀。 |
| ◦ Defining sin as an offense against you, rather than an offense against GOD. Then demanding repentance for perceived offenses that are not sins, but are personal offenses. |
◦ 把罪定义为对你的冒犯，而不是对神的冒犯。然后要求对方为这种个人的冒犯（虽然不是罪）忏悔。 |
|
| Verse 3 again, Peter exhorts, |
第3节，彼得再次劝勉： |
|
| 3 “…not domineering over those in your charge, but being examples to the flock.” |
3.“也不是要辖制讬付你们的羊群，而是作他们的榜样。” |
|
| Peter got this straight from Jesus. Back to Mark 10, |
彼得直接从耶稣那里得到这个教导。回到马可福音第10章， |
|
| Mark 10:43–45 “But whoever would be great among you must be your servant, 44 and whoever would be first among you must be slave of all. 45 For even the Son of Man came not to be served but to serve, and to give his life as a ransom for many.” |
马可福音10:43-45“谁想在你们中间为大的，就要作你们的仆役，44 谁想在你们中间为首的，就要作大家的奴仆。 45 因为人子来，不是要受人服事，而是要服事人，并且要舍命，作许多人的赎价。” |
|
| 3. WHY? |
3. 为什么？ |
|
| Now we come to the “Why?” In verse 4, Peter reminds the elders of the motivation for shepherding well. |
现在我们来到“为什么？”这个问题。在第4节，彼得提醒长老们做好牧养工作的动机。 |
|
| 4 “And when the chief Shepherd appears, you will receive the unfading crown of glory.” |
4 “到了牧长显现的时候，你们必定得着那永不衰残的荣耀冠冕。” |
|
| Christ is the chief Pastor/Shepherd of every church. We are his bride, his people, given to him by God the Father. He loved us and gave himself for us to bring us to GOD —forever. |
基督是每个教会的牧长或首席牧师。我们是祂的新娘，祂的子民，是父神赐给祂的。祂爱我们，为我们舍了自己，把我们带到上帝面前，直到永远。 |
|
| What is the unfading crown of glory? In ancient times, athletes who won the competition would receive a crown made of beautiful flowers and greenery. Is the point that individual elders will receive individual crowns, rewards? That may be true, but it seems more likely that Peter has in mind the hope of all the suffering believers. The end of our race of faith through trials, troubles and temptations here in this life, will come when Christ comes again for us. This is the motivation for the elders to shepherd well, and it is the motivation for the church to persevere through suffering in hope, doing good not evil. Christ himself is our great reward, our supreme treasure who will be ours forever. |
什么是永不衰残的荣耀冠冕？在古代，运动员在比赛中获胜，会得到一顶用美丽的鲜花和绿色植物制成的冠冕。重点在于，是个别长老得到个别的冠冕或奖励吗？这也许是对的，但似乎更有可能的是，彼得想到的是所有受苦信徒的盼望。我们今生经历试炼、苦恼和试探的信心赛程，将在基督为我们再来的时候结束。这是长老们好好牧养的动力，也是教会在苦难中坚持盼望，行善不行恶的动力。基督本身就是我们最大的奖赏，是我们至高无上的珍宝，祂将永远属于我们。 |
|
| CONCLUSION/COMMUNION |
结束语/圣餐 |
|
| In verses 1-4 Peter appeals to the elders, in the midst of suffering, to willingly and eagerly shepherd and oversee their churches, in an exemplary manner, motivated by the hope of Christ’s promised return and our future glory. |
在1-4节中，彼得呼吁长老们在苦难中，在基督应许的再来和我们未来荣耀的盼望的激励下，心甘情愿、热切地牧养和监督他们的教会，做好榜样。 |
|
| You know, that faithful local church pastors and elders are to be a pointer to Christ. We are about to worship by remembering our Christ Jesus at the Lord’s Table. We practice open communion, which means, you are free to partake of the bread and the cup IF you are now trusting in Christ Jesus according to the promise of the gospel. |
你知道，忠心的地方教会牧师和长老要成为指向基督的指针。我们要在主的餐桌上记念我们的基督耶稣来敬拜。我们实行开放的圣餐，这意味着，如果你现在根据福音的应许相信基督耶稣，你就可以自由地分享饼和杯。 |
|
| ◦ Remember, that Christ is the Chief Shepherd/pastor. He is the Good shepherd who laid down his life for us, his sheep |
◦ 记住，基督是牧长/首席牧师。祂是好牧人，为我们这些羊舍命。 |
| ◦ Remember that he is the ultimate Overseer of your souls. His eye is upon us when we stray and figuratively, he will leave 99 sheep to go after the one —you. You are straying like sheep, but by his wounds he has healed you from your straying and returned you to himself. (cf. 1 Peter 2:24–25) |
◦ 记住，祂是你们灵魂的终极监督者。当我们走迷了的时候，祂的眼睛就盯着我们，形象地说，祂会留下99只羊去追赶那一只—你。你们好像迷路的羊，但因祂的伤，你们得医治，把你们带回到祂那里（参见彼得前书2:24-25） |
| ◦ Remember that, not under compulsion, but that he willingly loved us and gave himself for us. He said, “[Nobody] takes [my life] from me, but I lay it down of my own accord. I have authority to lay it down, and I have authority to take it up again. This charge I have received from my Father.” (John 10:18) |
◦ 请记住，祂不是出于勉强，而是心甘情愿地爱我们，为我们牺牲自己。祂说：“没人能夺去我的生命，是我自己舍去的。我有权把生命舍去，也有权把它取回来；这是我从我的父所领受的命令。”（约翰福音10:18） |
| ◦ Remember that, it was not for shameful gain, but it was eagerly “…for the joy that was set before him…” that Christ “…endured the cross, despising the shame…” and died to bring us to GOD. (Hebrews 12:2; 1 Peter 3:18) |
◦ 请记住，基督不是为了贪财，而是出于热诚“......为那摆在面前的喜乐……”，“……忍受了十字架，轻看了羞辱……”，为把我们带到上帝面前而死。(希伯来书12:2；彼得前书3:18) |
| ◦ And remember that, he is not a domineering Shepherd. “45 For even the Son of Man came not to be served but to serve, and to give his life as a ransom for many” (Mark 10:45). And thereby, providing the elders and all the flock the example of servant leadership for all aspects of life. |
◦ 请记住，祂不是一个霸道的牧者。“45 因为人子来，不是要受人服事，而是要服事人，并且要舍命，作许多人的赎价。”（马可福音10:45）从而为长老和全体羊群在生活各方面树立了仆人式领导的榜样。 |
| ◦ And remember, that he himself is our crown, our great reward, our treasure. Our future is bright because when he comes, he will take us to be with himself forever where there is fullness of joy and eternal pleasures in his presence. |
◦ 记住，祂自己就是我们的冠冕，我们的大奖赏，我们的珍宝。我们的未来是光明的，因为当祂来的时候，祂要带我们永远与自己同在，在祂的面前有满足的喜乐和永恒的快乐。 |
网友评论