062 罗马书 12章7 服事人的恩赐
062 罗马书 12章7 服事人的恩赐
服事的职分varieties of service其实有许多种 （林前12:5、弗4:12）[4]
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- 林前12:5 服事【职事】διακονία的职分有许多种，但是同一位主；
- 服事【职事】又许多种，不需去限定那一种服事。
- （对内的服事）服事教会内有需要的弟兄姐妹
- （对外的服事）借着服事不信主的人向他们见证基督
早期教会的服事διακονία事工。
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- 徒 6:1 门徒不断增加的时候，讲希腊话的犹太人，埋怨本地的希伯来人，因为在日常的供给上διακονία[5] KJV: ministration，忽略了他们的寡妇。2 于是十二使徒召集了众门徒，说：“要我们放下上帝的道，去管理伙食，是不合适的。3 所以弟兄们，应当从你们中间选出七个有好见证、满有圣灵和智慧的人，我们就派他们负责这事。4 至于我们，我们要专心祈祷、传道。”
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- 背景：教会中有一群无依无靠的寡妇
- 背景：古时的妇女，不像今天妇女容易找到工作
- 背景：她们通常到田地间，拾取地上的麦穗 （路2:2、利23:22）
- 使徒们明白，教会当服事有需要的人 (路14:13、18:22)
- 问：早期教会是如何负担得起供给这么多家庭？
- Pic早期教会，有一些人卖了田地奉献给教会 徒4:32-37 教会拥有经济供应寡妇
- 信主的人数不断增加 （V1），使到使徒们慢慢无法应付庞大的事工
- 服事团队：负责收奉献的、管理账目、负责购粮、负责煮饭、负责送饭的
- 服事会延伸到：辅导寡妇、帮助家事、教导寡妇的儿女、维修房子
- Pic 多加 Dorcas 为孤儿寡妇缝制衣服 （徒9:36-39）
- e.g.有一位瘫痪的弟兄没有能力煮饭，惋惜教会却没有能力帮助
- 教会发展服事的事工，需要看：
- （1）看教会内有什么需要
- （2）教会中弟兄姐妹 ，有什么服事的恩赐
- （3）弟兄姐妹是否爱主、敬畏主
- e.g.早期有网页设计、电脑服务器、3位神学博士
- e.g.早期事工：主办许多神学课程讲座
- Pic e.g.翻译了婚姻辅导两本书
- Pic e.g.广丰, 录音事工
- Pic e.g.帝璁电台播报员，书籍录音事工
- Pic e.g. （巴淡岛）医疗服务, 由一位弟兄与一名医生开始
- e.g.吸毒弟兄，后来成了执事、开始麻风病院探访、扶持戒毒弟兄
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- 永约现有的服事
- Pic e.g.2019 永约辅导栽培、团队辅导 （辅导、关怀、陪伴、解决问题的知识）
- Pic e.g.2019 永约开始书房事工 （把好书用便宜价格推广出去）
- Pic e.g.神学院事奉 （团队扶持才能这样服事）
- Pic e.g.中国培训课程 （团队扶持才能这样服事）
- e.g.有一位弟兄已在中国有许多培训课程，可间接传福音
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- 一些外来可能发展的事工 （对外传福音的事奉）
- Pic e.g.诗班？（必须有懂得音乐、指挥、负担、团队）
- e.g.医院探访传福音？
- 谨慎：从服事人变成埋怨教会
- e.g.剪头发事工？ （传福音、行动不方便）
- e.g.宣教？
- e.g.对女佣传福音？（懂得他们的语言、愿意服事女佣、能够守秘密）
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- 服事是团队组合，不是靠一个人
- 问：我们有什么恩赐？负担？ 异象？
- 先祷告、分享异象、等候、可能慢慢从一人开始。
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- 服事需要团队 Team！
- 事奉不是单靠牧师或传道！
- 使徒们说他们管理（庞大伙食事工）是不合适的，因需要许多时间精力
- 使徒们说他们主要的责任是专心祈祷、传道
- 徒 6:3…应当从你们中间选出七个有好见证、满有圣灵和智慧的人4 至于我们，我们要专心祈祷、(传διακονία )道。 ” (ESV)But we will devote ourselves to prayer and to the ministry διακονία of the word.
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- 负责监督事工的领袖。被选出来
- 好见证 – 生命、圣灵的果子
- 满有圣灵 – 爱主、敬畏主、顺服主
- 智慧 – 拥有管理、分配、带领人的智慧
- 你可能有恩赐，若是你没有以上上面三样，暂时不能带领事工
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- Pic服事 serving: 为教会缘故，煮饭、清理也是服事！
- 主耶稣能与门徒上圣经课，是因为有马大服事他们。为他们煮饭。
- 马大一人需要准备最少16人的食物
- 之后马大还需要一人清理。看见妹妹在那里享受上主日学，心里就不高兴
- 路10:40 马大被许多要作的事【伺候的事διακονία】，弄得心烦意乱，就上前来，说：“主啊，我妹妹让我一个人侍候，你不理吗？请吩咐她来帮助我。”
- 主温柔的回驳马大。
- û（约12:2) 之后的马大成长，她心肝乐意伺候所有人
- 教会需要像马大服事恩赐的人
- e.g.以前在教会，因附近没有卖食物，为了让弟兄姐妹下午继续上课所以需要预备食物
- 组成4组的姐妹们为教会预备食物
- 组成4组，每个星期打扫教会。
- 聚会的地方有许多蟑螂。每一个主日都需要抓蟑螂
- 问：主为我们预备了一个更大的地方，我们是否又愿意服事？
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- 问：这样的服事也算是恩赐？
- 马大有马大的恩赐。圣经记载她重要的服事！
- e.g. 不是每一位都会煮饭、管账、分配事物、等等。
- 主给的恩赐若是我们尽心去做，为主而作。都是能为主发光的！
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- 罗12:7 服事人的，就应当照着恩赐去服事；…【或作执事，就当专一执事】
[1] The next gift mentioned is “ministry”. The term is used of the ministry of the Word and even designates this ministry as performed by an apostle (cf. Acts 6:4; 20:24; 21:19; Rom. 11:13; 2 Cor. 4:1; 5:18; 6:3; Eph. 4:12; Col. 4:17; 1 Tim. 1:12; 2 Tim. 4:5, 11). As far as usage is concerned there is, therefore, abundant support for the view that the ministry of the Word is intended. In addition, this office follows prophecy and precedes that of teaching in the apostle’s enumeration. If an order of priority occurs here, then we would be compelled to regard the ministry as that of the Word, because no other phase of the church’s ministration could have a higher place than that of teaching except the general ministry of the Word. On this assumption the first four functions would obviously be in the order of rank—prophecy, ministry of the Word, teaching, exhortation. However reasonable is this view we cannot be certain that this was the function in mind. Murray, J..
Paul moves to serving, a very general term46 which became the normal New Testament word for the service Christians perform, but which was also used of the service of the deacon. Some see an official function here; Wilson, for example, says, “ ‘Ministry’ may refer either to the ministry of the word or to the office of a deacon.” But this is surely to make too specific a very general word. The same criticism should be made of translations like “administration” (JB); as far as our information goes, the early church had very little administration, and in any case a “charismatic administration” is pretty close to a contradiction in terms. Chrysostom has a wiser comment, “every spiritual work is a ministry.” Elsewhere Paul tells us that there are “different kinds of service” (1 Cor. 12:5; the same Greek word), which should put us on our guard against a too precise identification of the gift. It seems that Paul is simply moving on from prophecy. It is not given to all to prophesy. If anyone is not given that great gift but is given the more humdrum gift of being able to serve in a lowly place, then he should not sigh for what he does not have but use the gift God has given him. And the ability to do lowly service well is a gift. Many quite brilliant people seem constitutionally unable to perform lowly service well. There is a lot of lowly service to be done, and anyone who has the gift of doing it should rejoice at the wonder of divine grace. Leon Morris
Paul uses “service” words to denote Christian “ministry” in general,125 the ministry of Christ,126 his own specific ministry and that of others,127 the specific ministry of collecting money for the saints in Jerusalem,128 and a special office or function within the church (the diakonos, “deacon”).129 Paul never elsewhere mentions “service” as a distinct gift, and some commentators think therefore that he uses it generally here, to refer to any kind of ministry that a Christian might have. Moo, D. J.
The terms minister and ministry (διάκονος and διακονία, deacon and deaconship,) are used in the New Testament both in a general and a restricted sense. In the former, they are employed in reference to all classes of ecclesiastical officers, even the apostles; see 1 Cor. 3:5, 2 Cor. 6:4, Eph. 3:7, 6:21, Col. 1:7, 23, 1 Tim. 4:6, Acts 1:17, 25, 20:24, Rom. 11:13, 1 Cor. 12:5, 2 Cor. 4:1, &c. In the latter, they are used in reference to a particular class of officers, to whom were committed the management of the external affairs of the church, the care of the poor, attention to the sick, &c.; see Acts 6:1–3, Phil. 1:1, 1 Tim. 3:8–13, &c. It is doubtful in which of these senses the latter of the above-mentioned words is here used by the apostle, most probably in the restricted sense. The apostle exhorts different classes of officers to attend to their own peculiar vocation, and to exercise their own gifts, without intruding into the sphere of others, or envying their superior endowments. The deacons, therefore, were to attend to the poor and the sick, and not attempt to exercise the office of teachers. Luther, and many others, give the words their wide sense. “Hat jemand ein Amt, so warte er des Amtes:” If a man has an office, let him attend to it. But this would render unnecessary the specifications which follow. The apostle, in this context, refers to definite ecclesiastical offices in connection with ordinary Christian duties. That is, he exhorts both church officers and private Christians. Hodge, C.
εἴτε διακονίαν,6 ἐν τῇ διακονίᾳ. In the NT the verb διακονεῖν and the cognate abstract noun διακονία can have, when used theologically, either a wider or a narrower connotation. Thus they are used, on the one hand, quite generally to denote service rendered to God, to Christ, to the church (e.g. of the ministry of an apostle in 11:13; Acts 20:24; 21:19; 2 Cor 4:1; 5:18); they are used, on the other hand, in a specific sense with reference to practical service rendered to those who in some way are specially needy (e.g. Mt 25:44; Acts 6:1, 2; Rom 15:25). According to some commentators (e.g. Zahn, p. 546; Jülicher; Lagrange, p. 299; Huby, p. 420), διακονία is used here in its general sense.1 In support of this view it is argued: (i) that the reference cannot be to διακονία in its narrower sense of service to the needy and suffering, since this is mentioned in v. 8b, and (ii) that the change of construction from the abstract noun in the accusative (προφητείαν, διακονίαν) to the nominative singular masculine participle (ὁ διδάσκων, ὁ παρακαλῶν, ὁ μεταδιδούς, ὁ προϊστάμενος, ὁ ἐλεῶν) suggests that διακονία is here used as a general term, some of the particular ministries covered by it being indicated by the following participles. But (i) is not decisive. We may leave open for the moment the question whether the activities indicated in v. 8b should be explained as subdivisions of διακονία in the narrower sense, or a distinction made between it and them. In any case, the classification here should not be regarded as clear-cut or rigid. With regard to (ii), a more probable explanation of the change of construction is that εἴτε διδασκαλίαν was avoided because (ἔχοντες) διδασκαλίαν would not have expressed Paul’s meaning at all clearly.2 Against taking διακονία in the general sense, it must further be said that so general a term would hardly be apposite in such a list as we have here. Moreover, if it were used in the general sense, it would surely have been placed before, not after, προφητεία.3 It seems preferable then to understand διακονία here in its narrower sense as denoting a range of activities similar to that which came to be the province of the deacon.4
The meaning of ἐν τῇ διακονίᾳ (‘let us exercise it in practical service’) will be that those who have received this particular gift, the spiritual capacity for practical service, are to give themselves wholeheartedly to the fulfilment of the tasks to which their particular endowment is also their divine vocation. They are to use the spiritual gift they have received to the full, and they are to use it for the purpose for which it was given (a warning against the temptation to undertake services for which one is not divinely equipped would seem to be implicit). This explanation of ἐν τῇ διακονίᾳ applies equally mutatis mutandis to ἐν τῇ διδασκαλίᾳ and ἐν τῇ παρακλήσει. εἴτε ὁ διδάσκων,1 ἐν τῇ διδασκαλίᾳ. The distinction between διδάσκειν and προφητεύειν is clear enough. Whereas the prophet of the early Church was immediately inspired, the content of his message being a particular and direct revelation, the teacher based his teaching upon the OT scriptures, the tradition of Jesus and the catechetical material current in the Christian community.2 In 1 Cor 12:28 διδάσκαλοι are mentioned in the third place in the list (after apostles and prophets). In Eph 4:11 they are closely associated with ποιμένες (the two nouns sharing the same article), teachers and pastors apparently being regarded as one group.Cranfield, C. E. B.
[2] All apostles (acts 1:17, 25, 1Tim1:12) and Leaders are to serve
[3] 徒6:4 至于我们，我们要专心祈祷、(传διακονία )道(ESV)But we will devote ourselves to prayer and to the ministry διακονία of the word.”
林后 4:1 所以，我们既然蒙了怜悯，得着这职分διακονία，就不沮丧
[4] 林前12:5 服事的职分διακονία【职事】有许多种，但是同一位主；
The flexibility in the use of the term is apparent from 1 Corinthians 12:5 where Paul speaks of “diversities of ministrations” It is not clear that in this passage the gifts enumerated are in the order of rank (cf. 1 Cor. 12:8–10). If the order of priority is not adhered to, there is no reason why the ministry of mercy should not be mentioned at this point.Murray, J.
διακονία 服事也是在财务上供给有需要的人 （徒11:29、12:25、罗15:31、林后8:4、9:12-13）
徒11:29 于是门徒决定按着各人的力量捐款διακονία，好送给住在犹太的弟兄。
林后 9:11 你们既然凡事富裕，就可以慷慨地捐输，使众人借着我们，对上帝生出感谢的心。12 因为这供应的事διακονία，不仅补足了圣徒的缺乏，也使许多人对上帝感谢的心格外增多。13 众圣徒因为你们承认和服从了基督的福音，并且慷慨地捐输给他们和众人，借着你们在这供应的事διακονία上所得的凭据，就把荣耀归给上帝。
[5] KJV：their widows were neglected in the daily ministration.
The term is also used in the more restricted sense of the ministry of mercy with reference to physical need (cf. Acts 6:1; 11:29; 12:25; 2 Cor. 8:4; 9:1, 12, 13). Furthermore, in this epistle (15:31) the term is used in this sense of Paul’s own mission to Jerusalem, as is apparent from 15:25–27. Murray, J.