| Hebrews 13:17 |
希伯来书13:17 |
| 17 Obey your leaders and submit to them, for they are keeping watch over your souls, as those who will have to give an account. Let them do this with joy and not with groaning, for that would be of no advantage to you. |
你们要听从那些领导你们的人，也要顺服他们；因为他们为你们的灵魂警醒，好像要交帐的人一样。你们要使他们交帐的时候快快乐乐，不至于叹息；如果他们叹息，对你们就没有好处了。 |
| Introduction |
引言 |
| I want to raise a question here at the outset of the sermon that takes us back to last week. In Acts 20, Paul says that the Spirit chose or appointed elders. Acts 14:23 says that Paul appointed elders in every city. The Pastoral Epistles (1 Tim. 3:1-7; Titus 1:5-9) have a list of elder qualifications and they talk about people aspiring to be elders. So what is it? Do people appoint elders or does the Holy Spirit appoint elders or do elders just aspire and nominate themselves? When we put these texts together, we see that they form a more comprehensive and coherent picture of how God calls elders for his flock. |
在讲道开始之前我想先问一个有关上一次讲道的问题。在使徒行传20章中，保罗说圣灵拣选或设立了长老。使徒行传14:23说保罗在各城选立了长老。保罗的教牧书信（提摩太前书3:1-7；提多书1:5-9）中有长老资格清单，里面提到人们羡慕作长老。所以，到底是什么呢？是人们选立长老，还是圣灵选立长老，抑或是长老们自己喜欢做，任命自己？当我们把这些经文放在一起，我们就看到它们形成了一个更全面更统一的画面，就是神如何为祂的羊群呼召长老。 |
|
| Paul did not appoint the Ephesian elders (Acts 14:23) apart from their elder qualifications (character and gifting) but because of them (1 Tim. 3:1-7; Titus 1:5-9). And those elders were not appointed at gun point - kicking and screaming – to do something they did not want to do - because that external call has to correlate to an internal call (i.e., aspiration). The internal call (individual) and the external call (Paul or the congregation) both come from and operate under the superintending work of the Spirit. Acts 20 simply shines the spotlight on an essential part of eldership – the Spirit has chosen and prepared people who are to be ministers. |
保罗选立以弗所的长老（使徒行传14:23）并没有脱离长老的资质要求（品格与恩赐）而是依据它们（提摩太前书3:1-7；提多书1:5-9）。而那些长老们也不是被枪顶着—挣扎着，尖叫着—去做他们不愿做的事—因为外在的呼召必须吻合内在的呼召（即，羡慕）。内在的呼召（个人的）和外在的呼召（保罗或会众）都是来自圣灵的工作，也在圣灵的监督之下运作。使徒行传20章直截了当地指明长老职责的本质——圣灵拣选并预备要做传道的人。 |
|
| In other words, Paul appointed elders in Acts 14:23 and now this text throws the process further back and higher up. Paul only appointed the elders that the Spirit himself chose. Paul could see the Spirit chose them for this work and the people can see that the Spirit chose them for this work. Part of the external evidence that the Spirit chose them is the character he worked in them and the gifts he gave to them. The internal evidence of aspiring is also a work of the Spirit within the elder. |
换句话说，保罗在使徒行传14:23以及现在这段经文中选立长老是把选立的过程抛得更高更远。保罗只是委任了圣灵亲自拣选的长老。保罗能看到圣灵为这个工作拣选他们，会众也能看到圣灵这个工作拣选他们。圣灵拣选他们的外在凭据有一部分就在于祂在他们里面作工所表现出的性情和赋予他们的恩赐。内在的凭据—羡慕善工——也是圣经在长老里面作工的表现。 |
|
| All of this raises the question about how we nominate people for the office of elder at Bethlehem. Our ethnic harmony task force really challenged us and helped us over the past year as task force members and individual elders together looked at elder process and pipeline. |
所有这些提出了一个关于我们如何在伯利恒教会选拔长老的问题。我们的种族和睦特别工作小组在过去的几年里，既作为特别工作小组成员，也作为长老个人，共同来挑战我们并帮助我们看待长老选拔程序和管道。 |
|
| As we looked at our documents for eldership, they state that Bethlehem has three ways that an elder is brought forward: congregational recommendation, self-recommendation, or elder-recommendation. However, we concluded that in practice only one on-ramp is being used (elder recommendation) and the others are underutilized. |
我们来看长老职责的文件，它们说明伯利恒教会有三个途径来选拔长老：会众推荐，自我推荐，或长老推荐。然而，在实际操作中，只有一个通道在使用（长老推荐）而其余的两个并未充分利用。 |
|
| So I am trying to correct that right now. The elders do not want to be the only people in this process. You play a part. So we are asking for your help – especially in our minority communities or cultural contexts in which someone might not put themselves forward. You know the people you look to as leaders – nominate them – tell us about them and how they have ministered to you! Please embrace your part as the Spirit works in you and through you as well. |
所以我现在就要来纠正。长老们不应该是这个程序中的唯一人群。你们也要来参与。所以我们寻求你们的帮助——尤其是在我们的少数族裔或少数文化背景中，有人能够被推举到前面来。你们认识的人中有被你视为领导的——给他们提名——告诉我们关于他们的情况，以及他们如何服事你们！请让圣灵在你里面藉着你来作工。 |
|
| And in terms of self-recommendation, let me issue a word of clarification for how we read one of the elder qualifications – “aspiration to eldership.” The concept of “aspiring” is a biblical qualification that cuts across all cultures and it can look a little different from culture to culture. Some cultures have no problem being self-assertive because they are self-directed cultures – they are likely to talk about God’s call on their life and not feel and it does not feel self-promoting. |
至于自我推荐，让我再说明一下我们如何解读长老资质中的一条——“羡慕长老的职分”。“羡慕”的概念是圣经的要求，是跨越文化的，而在不同的文化中表现略有不同。有些文化中自我肯定是没问题的，因为他们处在自我导向的文化当中——他们可能谈论神在他们生命中的呼召而不觉得那是自夸。 |
|
| Other cultures are going to be more community directed. They think it is self-promoting to put oneself forward and so they feel an extra burden to wait for others to recognize what the Spirit is doing in your life to ask you or to put you forward. And even then, it may be considered more culturally acceptable to decline that invitation a couple of times. |
另外有些文化更倾向于群体导向。他们会觉得自我举荐是一种自夸，所以他们会感受到额外的负担，要等待其他人确认圣灵在你生命中动工要求你或把你向前推。即便如此，有时也可能在再三谢绝邀请之后才会觉得合乎体统。 |
|
| These cultural differences are still under the sovereign appointment of the Spirit. This is a drawing work – a haunting work that you will not be able to shake. And the Spirit will stir the congregation too. And before he calls an elder, he makes an elder. The elder profile will be all over you before you are recognized or nominated by others as an elder. Our text for today makes much of the interdependent relationship between leader and people as well. |
这些文化上的差异仍然在圣灵选立的主权之下。圣灵的呼召是一个吸引人的工作——萦绕在你心头，你挥之不去。圣灵也会感动会众。而且祂在呼召一位长老之前，先会造就一位长老。长老的形像会出现在你面前，被承认，被提名作长老。我们今天这段经文也说了很多领导与群众之间唇齿相依的关系。 |
|
| Text: Hebrews 13:17 |
经文：希伯来书13:17 |
|
| 17 Obey your leaders and submit to them, for they are keeping watch over your souls, as those who will have to give an account. Let them do this with joy and not with groaning, for that would be of no advantage to you. |
你们要听从那些领导你们的人，也要顺服他们；因为他们为你们的灵魂警醒，好像要交帐的人一样。你们要使他们交帐的时候快快乐乐，不至于叹息；如果他们叹息，对你们就没有好处了。 |
|
| Main call: |
主要呼召： |
|
| People: obey your leaders because they are working for the everlasting good of your souls and they will receive an everlasting judgment for it. |
会众：听从你们的领导，因为他们是为了你灵魂永恒的福祉而工作，他们也要因此受永恒的审判。 |
|
| Leaders: Be a joyful shepherd and not a groaning shepherd because that will not benefit your people. |
领导：作一个喜乐的牧人而不是一个唉声叹气的牧人，因为这对你的会众没有益处。 |
|
| We will break this passage up into four parts: |
我们要把这段经文分成四个部分： |
| 1. The responsibility of the people: obey and submit (v. 17a) |
1.会众的责任：听从且顺服（17a） |
| 2. The responsibility of the leaders: keep watch over souls (v. 17b) |
2.领导的责任：照看灵魂（17b） |
| 3. The accountability of the leaders: they will give an account to God (v. 17c) |
3.领导的问责：他们要向神交账（17c） |
| 4. The mutuality of the leaders and the people (v. 17d) |
4.领导与会众唇齿相依（17d） |
|
| 1. The responsibility of the people: obey and submit (v. 17a) |
1.会众的责任：听从且顺服（17a） |
| 17 Obey your leaders and submit to them |
你们要听从那些领导你们的人，也要顺服他们 |
| The author of Hebrews uses two terms for the relationship between the people and the leaders. The people are to “obey” and “submit” to the leaders. The call to obey and submit is found frequently in Scripture. Obey and submit are not simply raw terms of obedience because Scripture uses other terms to describe how the people relate to their leaders. |
希伯来书的作者用两个词来说明会众与领导的关系。会众要“听从”也要“顺服”领导。要听从和顺服的呼召在圣经中随处可见。听从和顺服并不是仅有的术语，因为圣经也用别的词来形容会众与领导的关系。 |
|
| 12 We ask you, brothers, to respect those who labor among you and are over you in the Lord and admonish you, 13 and to esteem them very highly in love because of their work (1 Thess. 5:12-13). |
12 弟兄们，我们求你们要敬重那些在你们中间劳苦的人，就是在主里面治理你们、劝戒你们的人。 13 又因为他们的工作，你们要用爱心格外尊重他们。你们应当彼此和睦。 （帖撒罗尼迦前书5:12-13） |
|
| The particular words that Hebrews uses here are unique and strong terms. We must not water them down in our anti-authority age. Let us start with the second term first. One commentator notes that this particular verb only here in the New Testament, but it was used frequently in secular Greek literature in the sense of “submission to someone in authority” (William Lane, Hebrews 9-13, Word Biblical Commentary, Dallas: Word, 1991, 554). So the second word means “submit to authority.” |
希伯来书用的这两个特定词语是独特而有力的。我们在这反权威的时代里千万不要把它们淡化了。让我们从第二个词开始。一位注释家说这个特定的动词在新约中只出现这一次，但它在圣经外的希腊文献中是常用词，意思是“顺服于有权柄者”（威廉·莱恩《希伯来书9-13章》）所以第二个词的意思就是“服从权柄。” |
|
| The first word is a word for obedience. When paired with the first word, the sense becomes even stronger: “obey and submit to authority.” These two words could give the impression that elders have absolute authority. Bethlehem is a congregational church that is elder-led. We are not elder-dominated. Elders are not “authoritarian.” In other words, do elders simply bark out orders and the congregation is supposed to get in line and not ask questions and if they do, do elders just say “because I said so”? |
第一个词就是用来形容顺从的词。这两个词配合起来，意思就更加强烈：“听从且顺服权柄。”这两个词给人的印象好像是长老们拥有绝对的权柄。伯利恒是个长老带领的会众制教会。我们不是长老支配的教会。长老不是“专制主义。”换句话说，长老们是不是简单粗暴地喊口令，会众就应该排好队形，不能问为什么，如果他们问了，长老们就回一句“因为我怎么说你就该怎么做”？ |
|
| Here is where it is so helpful to look at the first term for “obey” in more detail. The word translated “obey” normally means “to persuade” in the New Testament, but it is often used with the nuance of obedience in certain contexts. Just consider some texts in this regard. |
如果我们更仔细地考查第一个词“听从”会更有帮助。翻译成“听从”的这个词在新约中通常的意思是“说服”，但在特定的语境中常常用的是顺服的意思。请看一些经文。 |
|
| James 3:3 |
雅各书3:3 |
| 3 If we put bits into the mouths of horses so that they obey us, we guide their whole bodies as well. |
我们若把嚼环扣入马嘴，使牠们驯服，就能驾驭牠们的全身。 |
|
| Romans 2:8 |
罗马书2:8 |
| 8 but for those who are self-seeking and do not obey the truth, but obey unrighteousness, there will be wrath and fury. |
却以震怒和愤恨报应那些自私自利、不顺从真理而顺从不义的人； |
|
| Galatians 5:7 |
加拉太书5:7 |
| 7 You were running well. Who hindered you from obeying the truth? |
你们向来跑得好，谁拦阻了你们，使你们不顺从真理呢？ |
|
| Here is the key. Embracing the authority of the elders is directly dependent upon the authority of the word of God. Scripture is the royal scepter by which King Jesus rules his church. Scripture is the shepherd’s crook of the Chief Shepherd that pulls a sheep away from wandering into danger and disaster. |
问题的关键在这里。接纳长老们的权柄直接依赖于神话语的权柄。圣经是君王耶稣掌管教会的权杖。圣经是那位大牧长的牧羊杖，把将要迷路陷入危险和灾难中的羊拉回来。 |
|
| Scripture is God preaching. So elders do not subject the people to the subjectivity of our opinions. We never say “submit to our ideas, flights of fancy, or our stream of consciousness.” We together live by every word that comes from his mouth – not our mouth. We do not put ourselves over the word, but under it. We do not try to add to the Bible or improve the Bible. We are not beauticians that give the Bible a makeover; we are preachers who give it a voice. |
圣经是神在讲道。所以长老们不是要人们服从我们的主观意志。我们从来不说“要服从我们的点子，异想天开，或我们的意识流。”我们一起靠从祂口中出的一切话而活——而不是我们的口。我们不敢凌驾于神的话语之上，而是顺服于话语之下。我们不给圣经添加什么或改进圣经。我们不是美容师，要给圣经化化妆，我们只是做圣经的喉舌。 |
|
| So we preach the word, shepherd you with the word, and submit to it and obey it together (because we are both sheep under the Chief Shepherd’s authority). When the leaders rightly divide and handle and teach the word of God, it is God calling the people to obey the truth. So we invite you to test our claims. We will show you our homework. Please feel free to check it and do the math for yourself. |
所以我们传讲神的话语，用话语来牧养你们，并且一起来顺服遵行（因为我们同时也是顺服在大牧长权柄之下的羊）。当领导们正确地分解掌握并教导神的话语，那就是神在呼召人们听从真理。所以我们邀请大家来检验我们的声明。我们要给大家看我们的功课。请随时来检查作业，并且搞明白。 |
|
| One way to test even that claim would be as follows. Someone may say that the word “preaching” or “teaching” is not in view here because the word is not found in this verse. Are we importing the link between leading and teaching into the discussion about eldership? No. Just take my word for it! Just kidding – seeing if you are following what I am saying! Don’t take my word for it – let’s go to his word to see it. I invite you to see that the same word for “leaders” was used earlier in the chapter in verse 7 and it provides a bookmark for this section. Let’s read it. |
检验这个声明的其中一个办法如下。有人可能会说这里讨论的不是“讲道”或“教导”，因为这节经文中没有出现这样的词。我们是不是在有关长老职责的讨论中强行塞入领导与教导之间的关联？不。你应该相信我！只是开个玩笑——看看你是不是在听！不要只相信我说的——让我们来看祂的话语。我邀请大家来看翻译成“领导”的同一个词在这一章前面第7节中是如何应用的，它是这一段经文的书签。我们来读。 |
|
| Hebrews 13:7 has already connected leading and teaching: 7 Remember your leaders, those who spoke to you the word of God. Consider the outcome of their way of life, and imitate their faith. |
希伯来书13:7已经把领导和教导联系起来了：7 你们要记念那些领导过你们，把 神的道传给你们的人；你们要观察他们一生的成果，要效法他们的信心。 |
|
| This vital verse connects not only leading with teaching, but leading with living. Are leaders just sitting back like Pharisees and putting heavy burdens on you without lifting a finger to help? Are they asking you to obey in ways they are not? We invite you to look not only at our teaching, but at our way of life that comes from faith. Do our talk and our walk cohere and serve as a flashing neon sign that says: faith! |
这一节关键的经文不仅把领导与教导联系起来，也把领导与生命联系起来。领导们是不是像法利赛人一样高高在上地坐着，给你重担，却不愿动一根指头来帮助你？我们邀请大家不仅看我们的教导，也来看我们从信心流露出的生活方式。我们是否言行一致，作一个霓虹灯宣告信心。 |
|
| This text also relates to the warning against false teaching that we saw in Acts 20:29-30. Look at the connection between speaking the word of God in verse 7 with the threat of false teaching in verse 9. |
这经文也和我们上次看的使徒行传20:29-30警惕假教导有关联。请看第7节中传讲神的话语与第9节关于假教导的威胁。 |
|
| 7 Remember your leaders, those who spoke to you the word of God. Consider the outcome of their way of life, and imitate their faith. 8 Jesus Christ is the same yesterday and today and forever. 9 Do not be led away by diverse and strange teachings, for it is good for the heart to be strengthened by grace, not by foods, which have not benefited those devoted to them. |
7 你们要记念那些领导过你们，把 神的道传给你们的人；你们要观察他们一生的成果，要效法他们的信心。 8 耶稣基督昨天、今天、一直到永远都是一样的。 9 你们不要被各样怪异的教训勾引去了。人心靠着恩典，而不是靠着食物得到坚定，才是好的；因为那些拘守食物的人，从来没有得过益处。 |
|
| Now, think through the logical connection between verse 7, 8, and 9. What is the word of God that the leaders spoke? What was the essence of their teaching: Jesus Christ! Verse 8 is an encapsulated Christological confession – it is an identity statement! At it is what Hebrews is all about! The supremacy and sufficiency of Christ. He is better than angels and better than the sacrificial system and better than the Jewish food laws. He brings a better covenant. He is a better high priest who offers a once for all sacrifice that forever takes away sin and is able to save to the uttermost. Don’t you dare move away from him and go back to Judaism! |
现在，请思考第7、8和9节之间的逻辑关联。领导所传讲的神的话语是什么？他们教导的核心是：耶稣基督！第8节是一个高度概括的基督论宣言——那是身份声明！整卷希伯来书讲的就是这个！基督的至尊无上与完备无缺。祂胜过天使，胜过献祭，胜过犹太食物规条。祂带来了更好的约。祂是更好的大祭司，献上一次就永远把罪除掉的牺牲，而且能拯救到底。你还敢离开祂而回到犹太教那里吗？ |
|
| Verse 9 “Do not be led away by diverse and strange teachings – like what – don’t think the heart can be strengthened by food. It goes into the stomach not the heart! Why not turn away from Jesus and put your hope in food? Jesus is the same yesterday, today, and forever! Grace is found in him. That will not change because he does not change. He saves to the uttermost. You don’t have a salvation deficiency and need to supplement it with certain foods. One commentator puts these verses into an overall picture of what the author is addressing: |
第9节“你们不要被各样怪异的教训勾引去了。”——什么样的怪异的教训？——不要以为人心是靠着食物得坚定。食物只是到肚子里，不是到心里！为什么不能转离耶稣而把希望寄托于食物？耶稣是昨天、今天、一直到永远都不改变的。祂拯救到底。你们不要以为救恩不够，还需要用特定的食物来补充。有一位注释家把这几节经文串成一整幅画面，表明作者的意思： |
|
| Former leaders had carried out the preaching of the word of God, which was foundational for the community (v 7). That word, crystallized in the confessional formulation of v 8, was distorted by the “various strange teachings” (v 9), which threatened to move the community from its foundation. The current leadership now exercises a ministry of vigilance for the community, so that they do not forget the word of God or exchange it for mere human tradition (William Lane, Hebrews 9-13, p. 553). |
以前的领导已经传讲了神的话语，为信仰社群奠定了基石（第7节）。那话语，很清楚地表达在第8节里，被“各样怪异的教训”扭曲了（第9节），要把整个社群带离那个基石，陷入危险。当前的领导执行的是为社群警戒的任务，为了让他们不要忘记神的话语，变成只是人的传统（威廉·莱恩《希伯来书9-13章》） |
|
| Therefore, the call upon your lives is to obey your leaders provided that they are leading you according to Scripture in obedience to the leading of the Chief Shepherd. Respect the authority God has given to the leaders if it is in accord with the truth and authority of the word of God. That is why we are doing this preaching series. We are commending to you the texts that Christ has been speaking to us and the call we have been trying to discern carefully and prayerfully from him! We do not have ultimate authority and so we don’t say: just do what we want to do. We also cannot abdicate our leadership and the appointment of the Holy Spirit and say: so what do you want to do. We are leaders who say to you: this is what we see God calling us to do and we commend it to everyone’s conscience in the sight of God. If it accords with his word, it has his authority. It should go without saying, but I am going to say it in order to explicit: “You are not called to submit to falsehood – you are called to not obey what is false!” |
因此，你们生命中的呼召就是要听从你们的领导，条件是他们顺从那牧长的带领照着圣经带领你们。尊重神赋予领导的权柄，只要这权柄合乎神话语的真理与权柄。那就是为什么我们要做这个讲道系列的原因。我们是在跟大家分享基督向我们说起的经文，以及我们在祷告中仔细鉴察，从基督那里领受的呼召。我们并没有最终的权柄，所以我们也不会说：我们要你干嘛你就干嘛。我们也不能推卸我们的领导责任和圣灵的委任，说：你想干嘛就干嘛。我们作为领导对你们说：我们看见神呼召我们做这些，我们也当着神的面把这呼召推荐到每个人的良心里。如果这呼召合乎祂的话语，它就有了祂的权柄。这道理本来就是明摆着的，但我要更直白地说：“你们不是被呼召去听从谬误——你们是被呼召不要听从错谬！” |
|
| 2. The responsibility of the leaders: keep watch over souls (v. 17b) |
2.领导的责任：照看灵魂（17b） |
| for they are keeping watch over your souls |
因为他们为你们的灵魂警醒 |
|
| A shepherd exercises oversight as an overseer – which means “keeping watch over your souls” (Heb. 13:17). This is such a fascinating reason given for obedience. Obey your leaders because they are for you! They are working for your eternal good so receive the work they do for you. |
牧人执行的是监督的职责——意思是“为你们的灵魂警醒”（希伯来书13:17）。这对于顺服来说是很美好的理由。听从你们的领导因为他们是为了你们！他们是为你们永恒的福祉而工作，所以请接受他们为你们所做的工作。 |
|
| Now there are two implications that we should draw out here. First, it is obvious that one cannot watch over the flock without knowing the flock. Pastoral ministry cannot be a disembodied voice speaking to a people that the pastor does not know and does not watch. Speaking to and Watching over at least means Knowing well! |
现在我们要引申出两点。第一，显然一个人不可能照看羊群却不认识羊群。牧养的工作不能是一个脱离实际的声音，牧师对着不认识也不照看的一群人说空洞的话。对着谁说话和照看谁至少应该意味着了解对方。 |
|
| In fact, there is a certain type of watching in view here. Just like Acts 20, the word calls for careful, attentive, alert watching. One commentator says that this Greek word (ἀγρυπνέω) “keep watch,” has the etymological sense of chasing away sleep. (F. F. Bruce, Hebrews, revised edition, NICNT, Grand Rapids: Eerdmans, 1990, p. 385). |
实际上，这里也体现了某种照看的意思。正如使徒行传20章所用的词就是要细心、专注、警觉地照看。一位注释家说这个希腊文单词（ἀγρυπνέω）“警醒”在词源学上是赶走睡眠的意思。（F·F·布鲁斯《希伯来书注释》重订本，NICNT） |
|
| This term “watching over” has special reference to the final judgment. Consider the pattern of usage elsewhere. |
“警醒”这个词也和最后的审判有关。请看别处经文是怎么用的。 |
|
| 33 Be on guard, keep awake. For you do not know when the time will come (Mark 13:33) |
你们要小心，要警醒，因为你们不知道那日期甚么时候来到。（马可福音13:33） |
|
| 34 “But watch yourselves lest your hearts be weighed down with dissipation and drunkenness and cares of this life, and that day come upon you suddenly like a trap. 35 For it will come upon all who dwell on the face of the whole earth. 36 But stay awake at all times, praying that you may have strength to escape all these things that are going to take place, and to stand before the Son of Man” (Luke 21:34-36). |
34 “你们应当自己小心，免得在贪食醉酒和生活的挂虑压住你们的心的时候，那日子突然临到你们， 35 正如网罗临到全地的所有居民。 36 你们要时刻警醒，常常祈求，好让你们能逃避这一切要发生的事，可以站在人子面前。” （路加福音21:34-36） |
|
| You do not want to sleep through life and wake up in hell. Eternity is at stake so shepherds are to chase away sleep and stay awake and alert. Hebrews reinforces this eternal perspective on shepherding in the verse next part of the verse with a reference to the final judgment. |
你们不想昏睡一生，然后醒来时发现自己在地狱里。永恒事关重大，所以牧人们要赶走睡眠，保持清醒和警觉。希伯来书强化这一永恒的视角看待牧养的工作，在这一节经文的下一部分就提到了最后的审判。 |
|
| 3. The accountability of the leaders: they will give an account to God (v. 17c) |
3.领导的问责：他们要向神交账（17c） |
|
| for they are keeping watch over your souls, as those who will have to give an account. |
因为他们为你们的灵魂警醒，好像要交账的人一样。 |
|
| This is a sobering and almost haunting truth. Every person will stand before the judgment seat of Christ. But a shepherd will also stand before the judgment seat of Christ and give an account to Christ for that person too. We are like Ezekiel’s watchmen. If we warn them, we are innocent of their blood. If we do not, they will die for their sin but their blood will be on us as well. |
这是一个发人深省且无法回避的真理。每个人都要站在基督的审判台前。但一个牧者也要站在基督的审判台前，向基督交账。我们就像以西结书中的守夜人。如果我们警告了他们，我们就于他们的血（罪）无份。如果我们不作为，他们将死于他们自己的罪，而他们的血（罪）也要算在我们头上。 |
|
| This verse balances two concepts together: yes, God gives elders pastoral authority, but he also gives them pastoral responsibility and that authority carries with it divine accountability. |
这一节经文平衡了两个概念：是的，神赋予长老们牧者的权柄，但同时祂也给他们牧者的责任，他们权柄带着神的问责。 |
|
| This word for “give account” is used for people in general as well. And you will give an account not just for what you do, but even what you say. Consider Matthew 12:36-37. |
“交账”这个词也用于普通人。你不仅要为你自己所做的，也要为你自己所说的交账。请看马太福音12:36-37。 |
|
| 36 I tell you, on the day of judgment people will give account for every careless word they speak, 37 for by your words you will be justified, and by your words you will be condemned.” |
36 我告诉你们，人所说的闲话，在审判的日子，句句都要供出来， 37 因为你要照你的话被称为义，或定为有罪。” |
|
| If it is true that people in general will be held accountable for their careless words, how much more is it true of leaders and teachers who handle weighty words. |
普通人尚且要为他们所说的不检点的话而交账，更何况领导和教师，他们所说的话份量要重得多。 |
|
| Not many of you should become teachers, my brothers, for you know that we who teach will be judged with greater strictness (James 3:1). |
我的弟兄们，你们不应该有太多人作教师，因为知道我们作教师的将受更严厉的审判。（雅各书3:1） |
|
| All of history is headed toward a final judgment and leaders and people are going there together. The eternal weight of shepherding will mark all pastoral labor. Preaching is preparing people for the final judgment. |
整个人类历史正走向最后的审判，领导和人民都要走到那里去。永恒的牧养份量将要给所有的牧养工作打上印记。讲道是在为最后的审判预备人民。 |
|
| I have the words of Lemuel Haynes ringing in my head. I just did a biography on him on Wednesday for our Pastor’s Conference. He is someone you should get to know. He was a Black Puritan and he impressed on me more than anyone else that preaching is preparing people for final judgment. It marks every part of our ministry. It marks how we preach. |
莱缪尔·海恩斯的话一直在我脑中回响。我在上周三的牧师大会上分享了他的传记。他是一个你值得认识的人。他是一个黑人清教徒，他比其他任何人都让我更深刻地体会到讲道是在为最后的审判预备人民。这给我们事工的每个部分都打上了印记，也决定了我们如何讲道。 |
|
| “Oh! With what zeal and fervor will he [the preacher] speak! How will death, judgment, and eternity appear as it were in every feature, and every word! Out of the abundance of his heart, his mouth will speak.” |
“哦，他[讲道者]要带着什么样的激情与热忱来讲话！死亡、审判和永生显现在字里行间！心中所充满的，口里就说出来。” |
|
| It marks how we shepherd. |
这标志着我们如何牧养。 |
| “They who watch for souls as those who expect to give account will endeavor to know as much as they may the state of the souls committed to their charge, that they may be in a better capacity to do them good. They will point out those errors and dangers that they see approaching; and when they see souls taken by the enemy, they will exert themselves to deliver them from the snare of the devil. The outward deportment of a faithful minister will correspond with his preaching: he will reprove and rebuke, warning his people from house to house. The weighty affairs of another world will direct his daily walk and conversation in all places and on every occasion” (33-34). |
“那些照看灵魂的人，就像准备要交账的人，将致力于尽其所能地了解所交给他们照看的灵魂，为了更好地谋求他们的益处。他们会指出错误和危险，当他们看到灵魂被敌人带走，他们就会行动起来救他们脱离恶者的网罗。一个忠心传道人的外在行为要与他的讲道相称：他会挨家挨户地批评和责备，警告他的人民。彼岸世界的份量会引导他每日在一切时处的言行”（33-34页） |
|
| The weighty affairs of another world will be the aroma of our life and ministry. We are walking this road to eternity together and we will stand before the judgment seat of Christ together. Pastors and people – our stories are intertwined and interdependent. That is what Hebrews stresses with the last part of the verse. |
彼岸世界的份量会成为我们生命与服事的馨香。我们一起走在通向永生的路上，我们要一起站在基督的审判台前—我们的故事交织在一起，互不可分。这就是希伯来书这节经文最后要强调的。 |
|
| 4. The mutuality of the leaders and the people (v. 17d) |
4.领导与会众的唇齿相依（17d） |
| Let them do this with joy and not with groaning, for that would be of no advantage to you. |
你们要使他们交账的时候快快乐乐，不至于叹息；如果他们叹息，对你们就没有好处了。 |
|
| This verse puts the leaders and the people together as an interdependent relationship. Hebrews highlights the “joy” of the leaders and the “advantage” of the people. The people really do impact and influence the leaders. They can give occasions for groaning or occasion for joy. This interdependent relationship is perhaps best captured by Paul in 2 Corinthians 1:24-2:4. |
这节经文把领导和群众放在相互依存的关系中。希伯来书强调领导们的“快乐”和人民的“好处”。人民确实会影响领导。他们会带来叹息，也会带来喜乐。关于这种相互依存的关系，说得最好的也许是保罗的哥林多后书1:24-2:4. |
|
| 24 Not that we lord it over your faith, but we work with you for your joy, for you stand firm in your faith. |
我们并不是要辖制你们的信仰，而是要作你们的同工，使你们喜乐，因为你们在信仰上已经站稳了。 |
|
| Paul says that we are not lords over faith, but workers for your joy. Then he lets them know how intertwined his joy and their joy really are. |
保罗说我们不是你们信仰的主宰，而是为你们喜乐的工人。然后他让他们知道他的喜乐与他们的喜乐是如何唇齿相依。 |
| 2 For I made up my mind not to make another painful visit to you. 2 For if I cause you pain, who is there to make me glad but the one whom I have pained? 3 And I wrote as I did, so that when I came I might not suffer pain from those who should have made me rejoice, for I felt sure of all of you, that my joy would be the joy of you all. 4 For I wrote to you out of much affliction and anguish of heart and with many tears, not to cause you pain but to let you know the abundant love that I have for you. |
我自己决定了，到你们那里去的时候，不再是忧愁的。 2 如果我使你们忧愁，除了那因我而忧愁的人以外，谁能使我快乐呢？ 3 我写了这样的信，免得我来的时候，应该使我快乐的人反而使我忧愁；我深信你们众人都以我的喜乐为你们的喜乐。 4 我从前心里痛苦难过，流着眼泪写信给你们，并不是要使你们忧愁，而是要你们知道我是多么爱你们。 |
|
| Bethlehem should be the best place to shepherd because we believe the best leaders are Christian hedonists – that is people who find their greatest joy in Christ. The truth about Christ is not just known and preached and believed, but enjoyed! And if we are getting our eternal joy from Christ and not our people, we can feed on Christ instead of feed on our sheep. And Christian hedonists should be the best people that leaders could lead because they are not feeding on their undershepherds but on the Chief Shepherd. They hear Christ proclaimed and they know him, believe him, and enjoy him! And they want their leaders to be joyful. We are working for their joy and they are trying to respond for the sake of our joy and their benefit. |
伯利恒是最好牧养的地方，因为我们相信最好的领导是基督教快乐主义者—就是以基督为最大喜乐的人。关于基督的真理不只是用来了解、传讲和相信，而且是要享受！如果我们从基督，而不是从我们的会众那里得到永恒的喜乐，我们就以基督为生，而不是以我们的羊为生。基督教快乐主义者也应该是领导最好带领的人，因为他们不是以基层牧者为生，而是以那牧长为生。他们听到基督被宣告，他们也认识祂，相信祂，享受祂！他们想要他们的领导快快乐乐。我们为他们的喜乐而工作，他们也为了我们的喜乐和他们的好处而积极响应。 |
|
| Our 20/20 Vision seeks to more fully embrace this interconnected journey toward eternity. We want to see our people more clearly, watch over them more alertly, speak to them more specifically, and lead them more effectively. And we want to do all these things more joyfully! We know that this is the joy of partnership: your full participation and engagement. We want the joy of leading you and we want you to have the advantage of having joyful leaders who really know you and love you. |
我们的20/20异象寻求更加充分地实现这共奔天路上的亲密关系。我们想要更清楚地认识我们的会众，更警觉地照看他们，更有针对性地对他们说话，更有果效地带领他们。我们希望更喜乐地做所有这些事！我们知道这是伙伴关系的喜乐：你们全然的参与和投入。我们想要得着带领你们的喜乐，我们希望你们因拥有喜乐的领导而得着好处，因为他们真正地认识你们，爱你们。 |
|
| We have to keep the main claim of the 20/20 vision in front of us. Why do the elders think that more regular campus specific preaching will help us to live out these texts better? We are not saying we are changing our mission, vision, and values. We are not saying: “we have never attempted to obey these texts before and now we would like to have a go at it.” We are saying, “we want to do them better.” Why do we think this move will be better for the flock? |
我们要一直把20/20异象的主要声明摆在眼前。为什么长老会认为更多的常规性分堂区讲道会帮助我们更好地活出这些经文？我们不是说我们要改变我们的使命、异象和价值观。我们不是说：“我们以前从来没有听从这些经文，现在我们来试一试。”我们说的是：“我们想要更好地实践它们。”为什么我们认为这个调整对羊群更有好处？ |
|
| We believe preaching is part of shepherding and leading. It is a key part of the final account we will give for how we have kept watch over the souls entrusted to us. Preaching should be particular and specific in pointing out specific errors and dangers. This particular congregation that the author of Hebrews addressed were in danger of drifting toward the belief that foods would somehow supplement their salvation and give grace to their hearts. That needed to be directly challenged – with the sufficiency of Christ for salvation. |
我们相信讲道是牧养和领导工作的一部分。它是我们最后交账要交代我们如何照看交托给我们的灵魂。讲道应该切合实际，指出具体的错误和危险。希伯来书作者所针对的这个特定会众正陷于偏离正道的危险之中，他们渐渐相信食物会以某种方式补充他们的救恩，也给他们的心灵带来什么恩典。这是需要用基督救恩的全备性来直接挑战的。 |
| Obviously, video preaching becomes challenging on this point because each campus has a campus identity with specific strengths and challenges/weaknesses/problems. Campuses face different struggles and thus need specific instruction and specific warnings. |
显然，通过视频听讲道挑战这一点，因为每个堂区都有各自的特点，有各自的优势和挑战/软弱/问题。各堂区面对不同的挣扎，因此需要具体的教导和具体的警告。 |
|
| Preaching is also shepherding in terms of leading the flock somewhere. It is not only warning or correcting, but leading. Shepherds want to guide the flock into particular pastures and it becomes challenging to cast vision for these things by simply referring to them in the announcements as a way of encouraging people to attend them. Therefore, the connection between the pulpit and the ministries of the campus can feel disconnected at times. The congregational elders have a nuanced discipleship plan for the flock and they sometimes have specific burdens for specific initiatives. For example, the South campus has focused more recently on the gifts of the Spirit, while the North campus has given time and attention to a befriending initiative and a counseling one another initiative. |
讲道，就其带领羊群走向某个方向而言，也属于牧养的工作。它不仅是警告或纠正，而且有带领。牧者想要带领羊群到特定的草场，如果只是在简短的报告事项中鼓励一下人们参加某些事工，是很难向他们传达详细的事工异象。因此讲台与各堂区具体事工之间有时就没能很好地相互配合。不同堂区会众中的长老有时针对不同羊群有些不同的门训计划，有时也有些行动倡议的负担。比如，南堂最近更多地关注圣灵的恩赐，而北堂则花时间在交友倡议和彼此辅导倡议上。 |
|
| Question: Why Would Anyone Be Willing to Embrace a Stricter Judgment? |
问题：为什么有人愿意接受更严格的审判？ |
| This feels like such a weighty sermon to me. Listen to Charles Wesley’s hymn for Shepherds: |
这讲道让我深感沉重。请听查理·卫斯理为牧者写的圣诗： |
|
| A charge to keep I have, A God to glorify, A never-dying soul to save, And fit it for the sky. |
我有本分当尽，我有上主当尊，我有宝贵灵魂当救，引领他进天庭。 |
| Arm me with jealous care, As in Thy sight to live; And O Thy servant, Lord, prepare A strict account to give! |
求主使我谨慎，活在主面光中，使你仆人常作准备，接受严格审判。 |
| Help me to watch and pray, And on Thyself rely, Assured, if I my trust betray, I shall forever die. |
助我警醒祷告，凡事靠主引导，持守真道不违托付，忠心至见主面。 |
| But this gravity begs a question. Why would people like leaders willingly and even joyfully take on a stricter judgment? |
这严肃性提出一个问题。为什么有人像领导者这样，愿意，甚至高兴地接受更严格的审判？ |
|
| I think the answer to that question goes back to the introduction of this sermon and a reminder of what we saw in Acts 20:28. God has made them shepherds and appointed them as shepherds. It is the work of God. And one of the things that God works within us is a love for the people and the work of shepherding. |
我想这个问题的答案要回到这篇讲道的引言部分，提醒我们回想使徒行传20章28节。神已经造就他们为牧者，也选立他们为牧者。这是神的工作。神在我们里面作工的表现之一就是爱人，并做牧养的工作。 |
|
| I have been reading a powerful book on Shepherding called The Care of Souls: Cultivating a Pastor’s Heart by Harold L. Senkbeil. The author uses a word for pastoral ministry that has really captured my heart. It is the word habitus. It is the Latin word for “habit,” but it means much more than our typical sense of a habit. He goes back to the classical texts in the history of the church on pastoral ministry. |
我读过一本很好的关于牧养的书《照看灵魂：培养牧者的心》作者是阿罗德·L·森奎尔。作者用了一个词来形容牧养工作，真的是抓住了我的心。这个词就是习性（habitus）。它本是拉丁语“习惯”（habit），但它的涵义比我们通常意义上的习惯广得多。他追溯教会历史上关于牧养事工的古典文献。 |
|
| “The classical texts of pastoral care have always called the care of souls a habitus, a pastoral temperament or character worked by the Holy Spirit through his means…To make pastors you need the person and power of the Holy Spirit who forms and shapes men inwardly to be fit vessels for the treasures of God’s transcendent and transforming gifts in his gospel and sacraments” (Care of Souls, 18). |
“关于牧养的古典文献总是称关爱灵魂为一种习性（habitus），一种牧者的性情或品格，是圣灵藉着祂的器皿作工……要造就牧者，你需要圣灵的位格与权能，祂从里而外地形塑人们成为合用的器皿，适用于福音与圣礼中神的至宝。 |
|
| He continues: |
他继续写道： |
|
| Notice you don’t adopt a habitus; you acquire it. You might say you don’t find a habitus, rather the habitus finds you. When “occupation” becomes vocation, when calling and work merge as one, it’s a happy combination in any line of work. When your work becomes more purposeful and fulfilling, then you know you’re well on your way toward acquiring a habitus, no matter what you do day by day. Farmers, physicians, dads, moms, computer programmers – or the proverbial butcher, baker, and candlestick maker – there’s a habitus that informs and shapes every essential enterprise. |
注意你不是采用一种习性，你是习得它。你可能会说不是你找习性，而是习性找到你。当“消遣”成为职业，当呼召与工作合而为一，那就是工作中快乐的融合。当你的工作变得更有意义，更让你满足，那时你就知道你走上了获得习性的正轨，不管你每天做的是什么。农民、医生、为父、为母、程序员——或屠夫、面包师、造烛台的——都有一种习性在指导和塑造每一种事业。 |
|
| There’s a lot about pastoral work that still frustrates and pains me after all these years, yet to this day there’s a sense of quiet contentment and satisfaction in a sermon well-crafted and delivered, a soul consoled and strengthened, hearts enlightened and inspired through faithful teaching. It’s the very same satisfaction and peace I experienced as a youth after a long day of exhausting manual labor, gazing at a field of new-mown alfalfa neatly windrowed in the waning light of the setting sun, waiting for the harvest. That, I think, is genuine habitus: doing all you’ve been given to do in the full realization that you’re only an instrument for the Lord to do his work through you (Harold L. Senkbeil, Care of Souls, 22). |
在这么多年的牧养工作之后，仍有许多让我觉得沮丧和痛苦的地方，但直到今天，我还是安然地享受并满足于看到一篇讲道预备妥当并且讲解得当，一个灵魂得安慰，得坚固，心灵因着忠心的教导得启蒙，得启发。这种满足与平安很像我年青时体验过的那样，一整天累人的体力劳动之后，看着地里新刈的苜蓿整整齐齐，在落日余晖中随风摇摆，等待收割。我想，那就是真正的习性：完成所有交给你的工作，同时充分地认识到你只是一个器皿，主藉着你做祂的工。 |
|
| Conclusion |
结语 |
|
| I have to close by adding something to the list that Harold Senkbeil made. It is not only “quiet contentment and satisfaction in a sermon well-crafted and delivered, a soul consoled and strengthened, hearts enlightened and inspired through faithful teaching.” |
我要在阿罗德·森奎尔的清单上添加一些东西作为今天讲道的结束。不仅仅是“静静地享受并满足于看到一篇讲道预备妥当并且讲解得当，一个灵魂得安慰，得坚固，心灵因着忠心的教导得启蒙，得启发。” |
|
| One of the moments of greatest gravity in my ministry is every January when I read the names of those members at my church that have passed away in the previous year and entered the glory. I remind everyone of Mark 12:26-27 when Jesus rebuked the Sadducees for failing to believe in the resurrection. |
我服事工作中最严肃的时刻莫过于每年一月份我读着我们教会在过去的一年里过世进入荣耀的会员名单。我用马可福音12:26-27来回想每个人，这段经文中耶稣责备撒都该人不相信复活。 |
|
| 26 And as for the dead being raised, have you not read in the book of Moses, in the passage about the bush, how God spoke to him, saying, ‘I am the God of Abraham, and the God of Isaac, and the God of Jacob’? 27 He is not God of the dead, but of the living. You are quite wrong.” |
26 关于死人复活的事，摩西的经卷中荆棘篇上，神怎样对他说：‘我是亚伯拉罕的 神，以撒的 神，雅各的 神’，你们没有念过吗？ 27 他不是死人的 神，而是活人的 神。你们是大错特错了！” |
|
| I read the names and say: God is the God of _________. God is the God of __________. |
我读到一个名字就说：神是____的神，神是____的神。 |
|
| I believe that when I read their names – they are not dead – if they are with Christ they are more alive than ever before. If they are not, then they are more dead – eternal death – than we can scarcely imagine. |
我相信当我读到他们的名字时——他们没有死——如果他们是与基督同在，那就比之前更鲜活。如果不是，那就更死——永死——超乎你最可怕的想像。 |
|
| Do I consistently apply this to the way I think about pastoring? Those moments are so clarifying for my ambition to love my people as a faithful shepherd. Pastoring is not a popularity contest. Do they think I am funny or kind or wise or intelligent or eloquent? How much did they like me or love me? |
我有没有把这个一以贯之地应用在我关于牧养的思考中？那些时刻清楚地显明我要作一个忠心牧者爱我人民的雄心壮志。牧养不是一种看谁更受欢迎的竞赛。他们是不是觉得我有趣，友好，智慧，聪明，或雄辩？他们有多喜欢我或爱我？ |
|
| Did I love them much by preparing them well for eternity? |
我有没有好好地爱他们，为他们的永生作好预备？ |
|
| Sermon Discussion Questions |
讲道讨论问题 |
| Sermon Text: Hebrews 13:17 |
讲道经文：希伯来书13:17 |
| Sermon Title: 20/20 Vision and Hebrews 13:17 |
讲道标题：20/20异象和希伯来书13:17 |
| Main Call: |
主要呼召： |
|
| People: obey your leaders because they are working for the everlasting good of your souls and they will receive an everlasting judgment for it. |
会众：听从你们的领导，因为他们为你们灵魂的永恒福祉工作，他们也要为此接受永恒的审判。 |
|
| Leaders: Be a joyful shepherd and not a groaning shepherd because that will not benefit your people. |
领导：作一个喜乐的牧者，而不是一个呻吟叹息的牧者，因为这对你的人民没有好处。 |
|
| Outline |
纲要 |
| 1. The responsibility of the people: obey and submit (v. 17a) |
1.会众的责任：听从且顺服（17a） |
| 2. The responsibility of the leaders: keep watch over souls (v. 17b) |
2.领导的责任：照看灵魂（17b） |
| 3. The accountability of the leaders: they will give an account to God (v. 17c) |
3.领导的问责：他们要向神交账（17c） |
| 4. The mutuality of the leaders and the people (v. 17d) |
4.领导与会众唇齿相依（17d） |
|
| Discussion Questions |
讨论问题 |
| 1. What is the main call upon the people in verse 17a? |
1.17a对会众的主要呼召是什么？ |
| 2. What is the main reason that the people should want to obey in 17b? |
2.17b中会众要听从的主要原因是什么？ |
| 3. What does it mean that shepherds will give an account in 17c? |
3.17c中牧者要交账是什么意思？ |
| 4. How do the responsibilities of the people and the shepherds work together for mutual good and mutual joy? |
4.会众与领导的责任如何为彼此的益处与喜乐一同作工？ |
| Application Questions |
应用问题 |
| 1. How well do you feel like you know this text? How well do you feel like you are obeying this text? What would next steps of knowledge, attitude, and obedience look like? |
1.你觉得你理解这节经文的程度如何？你觉得你遵行这节经文的程度如何？你下一步的知识、态度和顺服会变成什么样？ |
| 2. How does this passage impact and influence the 20/20 vision of the elders? Do you agree or disagree and why? Do you have ongoing questions that the elders need to answer? |
2.这段经文如何影响长老们的20/20异象？你同意，还是不同意？为什么？你是不是一直有问题需要长老们来回答？ |
| 3. What part of this message do you need to share with someone this week? |
3.这个信息的哪个部分你觉得需要在这周与人分享？ |
| Prayer Focus |
祷告聚焦 |
| Pray for a grace for leaders and people to keep in step together joyfully as we walk together into our Chief Shepherd’s eternal pastures. |
为领导和会众祈求恩典，喜乐地保持步调一致，一起走向我们牧长永恒的草场。 |
网友评论