Alliance Witness, 1969.06.11, P.6-8.

WE HAVE BEEN talking about the failures and problems of the seven churches, but that is not the whole picture. If it were it would be a total defeat, not only for the churches but also for God Himself. The churches had strengths and victories which make glorious reading. There was always a nucleus of people within the churches who showed forth the power and triumph of God. Those people are challenging examples for us today.

Some found victory over limitations (Rev. 3:8). The church in Philadelphia had “a little strength.” It was limited in its natural resources. Yet the people obeyed the command of the Lord, entered the open door and fulfilled their mission. They had real victory over limitations.

The history of missions is filled with illustrations of how churches and groups with limited natural strength accomplished great things for God. They believed in the God of impossibilities. The Lord said to His small group of disciples, “Fear not, little flock; for it is your Father’s good pleasure to give you the kingdom” (Luke 12:32).

The Moravian missionary movement began with a group of about six hundred people, but it developed under divine resources into a mighty movement which sent out 2,710 missionaries in 120 years to very difficult places all over the world. A page of glorious victory over limitations was written in church history.

If we wait until we have adequate natural resources before we begin making thrusts in evangelism we shall never start, because we never have enough. Our victory is constituted in obedience to the command of God, moving out in faith even with all our limitations. The first law of nature is self-preservation; the first law of grace is self-denial, and the first law of faith is to look away from self to God.

A grumbling church can never be a missionary church. Let us stop deploring our shortage of natural resources and lay hold on the same Lord who enabled the church at Philadelphia to fulfill its commission.

Some found victory over evil and impurity (Rev. 2:2). The Ephesian Christians maintained purity in conduct. They did not condone sin or impurity in their church. Rather, they held high spiritual and ethical standards in a prosperous but corrupt society.

There is no evidence that the city of Ephesus had a more favorable environment for Christians than did Laodicea. In all probability the inhabitants of the two cities were equally materialistic and equally polluted by the impure temple worship and festivals. Perhaps it was worse at Ephesus because of the famous temple of Artemis with its huge open auditorium known as one of the seven wonders of the ancient world. The Ephesians were fully exposed to the influence of Greek philosophy and mythology, fully subject to intrinsic evils commonly woven into the life of wealthy metropolitan cities. Yet while the Laodicean church sank in worldiness and materialism, the Ephesian church resisted and overcame the adverse tide.

It was a remarkable spiritual achievement and proves that victory is not determined by environment or social conditions. Christian purity triumphed over social corruption. This is a glorious testimony to the transforming power of the gospel.

The Ephesian church did not accept the moral standards of the day. The believers were willing to pay a dear price to withstand the degrading influences in their community. This has much to say to our generation.

Many modern religious theorists have succumbed to popular moral sophistications and deny the validity of Biblical morality. They say that love is the only guiding light in making a moral decision, that everything else is irrelevant. They substitute love for all Biblical precepts and rules, forgetting that, when undefined by principles and commandments, love is only a blind motivation. But love, as Professor John Montgomery has pointed out, must get its direction from the wise counsel embodied in the explicit commands in the Word of God.

The church is like a boat sailing on the sea. The secret of keeping it afloat is to keep the water out. The boat is indeed involved in the water, but if enough water is allowed to get into the boat it sinks. So the church should be involved in its community, yet it must keep out of it in spirit. When the sins of the world get into the church there can be only one result: the church sinks. It is buried, not involved, in the world.

Some found victory over “tribulation” (Rev. 2:8-11 ) . The Christians in Smyrna remained faithful to the Lord even in times of adversity and persecution. This reflects the quality of their spiritual life and the solidity of their foundations. The typhoon of trials could not shake them out of fellowship with God. This is glorious strength and victory.

The word Smyrna refers to myrrh, and this church had indeed presented to the Lord its King the gift of myrrh, just as the Wise Men did. What fragrance has the Smyrna church’s myrrh of suffering wafted down the corridor of church history! The great story of Polycarp’s glorious martyrdom at the age of eighty-six crowns the record of victory of this church.

“How can I deny my Lord who has loved me so much?” asked Polycarp. Those wonderful words of testimony before he was burned to death still vibrate in our ears! Indeed, church history will never be complete without these glorious pages of heroism for the Eternal King.

Our hearts are hushed with solemn gratitude and admiration before all those who have suffered for the sake of Christ. We owe them a debt that we can never repay. Today we salute all our brethren who are standing true to the Lord under persecution, and our hearts cry out to God for them.

What comfort there is in the gracious words of our Lord: “I know thy tribulation. I know thy poverty.” The Lord knows and that is enough. Does He really understand? Yes, sorrow and affliction, rejection and loneliness were His portion. He is the One who died-died the most terrible death-and rose again. He is now our merciful High Priest, praying for us at the right hand of God. He became poor for our sake, and we praise God for those who are willing to become poor for His sake.

The Lord did not say that He would remove the affliction and persecution. On the contrary, He told His followers that they would suffer. He encouraged them in the face of persecution. “Fear not,” He said. “In the world ye shall have tribulation: but be of good cheer; I have overcome the world.” The only ground for our cheer is the fact that our Lord has overcome.

It is a mystery that the Lord has permitted His church to suffer heavy persecutions, but we are reminded of the heroes of faith recorded in Hebrews 11 who went through terrible experiences without losing their faith. They did not receive God’s promise by sight. Even Moses had to find his comfort and victory in “seeing him who is invisible.”

G. Campbell Morgan has left us a wonderful thought in regard to the Lord’s comfort to the Smyrna church. He writes that, to our great surprise, the Lord said very little in the way of commending the Smyrna church three words only, “Thou art rich,” and even they were parenthetical. But in truth He gave those Christians the highest commendation. He will see that the suffering Smyrna church reaps a rich harvest. He is the Author and Finisher of our faith!

He identified their experience with His own when He was on earth. This is our greatest comfort in tribulation. We are suffering with Him!

Some found strength to increase in good works (Rev. 2:19). The church in Thyatira increased in good works and the Lord commended those believers: “Thy last works are more than the first” (ASV).

This is a remarkable phenomenon of love-service. The usual path is downward – from an enthusiastic start to a colorless, spiritless end. But the Thyatira church traveled upward in its service of love. It was a wonderful show of spiritual strength and victory over self-centeredness. The Thyatira church was justly commended by the Lord.

Good works have always been closely linked with Christianity. They are an integral part of the Christian faith. Any normal growth of the Christian church carries with it the sign of good works. They characterized the ministry of our Lord He “went about doing good” (Acts 10:38). They also marked the early Christians. For instance, Dorcas, a disciple at Joppa, was “full of good works” (Acts 9:36). Hospitals, schools, orphanages, homes for the aged, relief-all these have been a real part of the church’s testimony to the love of God.

The movement under the leadership of Wilberforce to abolish slave trade, prison reform under John Howard, Florence Nightingale’s efforts to improve hospital conditions, the movement pioneered by Damien to care for lepers, the movement under Barnardo and Shaftesbury for child welfare-all were motivated by the teachings of Jesus Christ and initiated by concerned Christians.

Some found victory over false apostles. The Ephesian Christians realized the great danger of false leaders. They dared to unmask the pretenders for the good of the church. It was an unpleasant task because they had to stand up and oppose someone and thus be accused of unfriendly criticism. They had to do it, however, to save the church. The Lord commended them for it, and that settles the question for us.

Satan is adept at exploiting two situations. He either instigates headstrong diehards to quarrel over petty differences or he intimidates Christians into quiescence in the face of vital issues. The church of Christ has been plagued by both. Balance is absolutely essential for the good of the church.

We are told that the Ephesian church put the false apostles to the test. It is a very wise thing to do. What was the test? Evidently the Christians examined their sayings in the light of the teaching of the true apostles. They knew what the apostles of the Lord had preached; they had it in black and white. Yes, the apostolic preaching as we find it in the Bible is always the test for every theory and doctrine.

The Lord repeats His warning against dangerous teaching seven times in these seven letters (2:2, 6, 9, 14, 15, 20; 3:9). Is that surprising? Its repetition is in proportion to its importance. Sound doctrine is a vital issue. We must heed -the Word of our Lord.

Some found strength to toil patiently for the Lord (2:2-3, 19). The words “labor” and “patience” appear several times in the Lord’s commendations to the churches in Ephesus and Thyatira. This repeated emphasis indicates that the Lord recognized their perseverance in toiling for Him. They toiled without growing weary (2:3). These are precious words. Patient toil has been one of the outstanding features in the history of missions.

Dr. R. A. Jaffray, a well-known missionary in South China, Southeast Asia and Indonesia, suffered from a weak heart and diabetes for most of his life. In spite of these handicaps he would get up at four o’clock in the morning to meditate and pray and write articles for his Bible magazine. He designed a special kind of desk which could be pulled over his bed so that he could write while reclining and thus conserve his strength.

Henry Martyn walked in the sun in Persia in temperatures of 120 degrees to preach the gospel. Bishop Schereschewsky, the nineteenth century Anglican Bishop of Shanghai and the founder of St. John’s University, suffered from a stroke which paralyzed both arms. Yet he worked for twenty-five years to translate the Bible, using his only two unparalyzed fingers to type it in Chinese. His translation is sometimes called the Version of Two Fingers.

Christian workers of this caliber seem to be increasingly rare. But strong Christians in this “foam-rubber age” are a great asset to the church.

 Alliance Witness, 1969.05.28, P.8-10.

THE SEVEN churches in Asia Minor had a number of problems, some of which also constituted their trials. In many ways their problems resemble our own.

Worldliness was the first problem-worldliness versus persecution.

The church in Smyrna suffered from persecution, while the church in Laodicea suffered from the corrupting power of worldliness. If we ask which of the two is more perilous probably worldliness would receive a unanimous vote. That is exactly the affirmation of Revelation 2 and 3, as well as of church history. The quality and strength of the Church of Christ have suffered more from the softening, corrupting, adulterating leaven of worldliness than from anything else.

The picture is very clear in these two chapters. The church in Smyrna went through persecution and the Lord called her a rich church. It is one of two churches which received only commendation from the Lord.

On the other hand the church of Laodicea prospered and became worldly-minded, with the result that she was spiritually lukewarm, complacent, self-centered and materially preoccupied. The Lord called her a poor, blind, wretched church.

Of course, we should not under- estimate the terrible nature of persecution, and we must not forget to pray for our persecuted brethren all over the world. We should also prepare ourselves for times of adversity. But we must fight a good fight in the sphere of worldliness. Worldliness saps our zeal and enthusiasm in witnessing for the Lord. You can never find a Christian lost in worldliness who is keen for the task of saving souls. We must guard against the subtle infiltration of worldliness into our churches.

Popularity was a second problem-popularity versus approval of God.

The church at Sardis had a good name. It was a name of being alive, but she sadly missed the most important thing-approval of God. In fact, she was reproached by the Lord.

In our own day many churches seek after success and prestige rather than the pleasure of God. The twentieth century is, amid other things, a prestige-conscious age. It is hardly an overstatement to say that prestige is one of the popular goddesses today.

A prestige-obsessed church is willing to sacrifice spirituality for an empty name. There are churches more concerned with building up their own congregational strength than mounting an effective evangelistic outreach to save more people.

The Lord says, “Be watchful”! Let us watch against ambition for a vain name and for prestige. Let us apply ourselves to solid spiritual labor and genuine evangelism building with gold, silver and precious stones which will stand the test of fire in the judgment day. Such churches will receive approval and reward from God.

We next notice “Satan’s dwelling place” versus “Satan’s synagogue.”

“ Iknow thy works,” said Jesus, “and where thou dwellest, even where Satan’s seat is.” Satan had his seat- literally, his throne-in the city of Pergamos. Then the Lord refers in the same verse to “Antipas…my faithful martyr, who was slain among you, where Satan dwelleth.” The words “among you” here indicate that Satan bad a dwelling place within the church at Pergamos. Some Christians gave place to, or made way for, Satan in their church so that Satan gradually built up a stronghold in their midst. The workings of Satan both inside and outside the church converged in the martyrdom of Antipas.

Satan’s infiltration into the church is a subtle and terrible thing. We must watch against him every moment. “Satan’s seat” was in the city of Pergamos, but “Satan’s dwelling place” was right within the church. The first was his throne; the second was his hiding place.

“The synagogue of Satan” (2:9) is another form of his attack on the church. Commentators are divided in regard to the meaning of the expression.

Some take it to refer to the Jews who incited persecution on Christians. Others take it to mean Judaizing Christians who tried to pull Christians back to legalism. So the trouble that the church had was either persecution from followers of another religion or the pull of legalism.

Today the church is suffering either from persecution from the followers of other religions or from

extreme literalism, the essence of legalism. The church has suffered both from liberalism and from literalism—extremism.

Four things about Satan are found in these letters: the “deep things” of Satan – sophistication and degradation; “the synagogue” of Satan–extremism; “the throne” of Satan – persecution; and “the dwelling place” of Satan – infiltration. These four expressions reveal Satan’s strategy against the Church of Christ. We must guard apinst them all.

Anoth. problem was relativism versus ab.. lutism.

Both the church at Ephesus and the church at Pergamos were confronted with problems caused by the Nicolaitanes. We know very little about this heretical sect, but a few facts can be gathered from history and tradition. We know that the Nicolaitanes maintained that there was a relativity about lust. It was not necessarily bad. This ancient moral relativism is reminiscent of relativism today.

Carried into theology, relativism has given birth to four forms of thought: new conception of God, new morality, new evangelicalism and new secularism. All four “new’ s” are clearly traceable to modern relativism. God Himself is made relative -He is becoming a God-beyond- God, according to Altizer. Morality is relative – there is no absolute standard except love, which in turn is left to relative interpretations. In the new evangelicalism the absolute finality of Christ in salvation is made relative. In the new secularism the divine, the holy, the sacred is made relative, and as a result we arc left with a religionless Christianity.

Over against relativism we have Biblical absolutism in these letters of our Lord: absolute Christology, absolute purity in doctrine, absolute sanctification in life, absolute loyalty to the Lord even unto death, absolute love for the Lord and absolute judgment by the Lord. And in addition to all this, we have our absolute obedience to the absolute commandment of our Lord, the Great Commission to preach the gospel to all creatures.

Nonconformity versus involvement war also a problem.

Part of the Christians in Pergamos and in Thyatira were enticed into friendly relationships with powerful pagan influences and lustful practices. Others who stood firm in the Lord’s teaching of separation were commended by the Lord for doing so.The latter did not conform to current tides because they only conformed to Christ and His teachings.

The city of Pergamos is described as a place where Satan had his throne. His power was manifested in every phase of the life of the city, but the faithful Antipas separated

himself from all these influences and withstood evils even unto death. The Lord called him “my faithful witness” (marg.).

Christians are nonconformists in the best sense of the word because the Bible says, “Be not conformed to this world.” The Lord says that we are not of the world, even as He is not of the world (John 17:16). For this reason we are separatists.

I want to point out here that Christian separation is not in conflict with Christian involvement. The Thyatira church was deeply involved in good works and the Lord commended her. Christ was not of this world but He was involved with the suffering of mankind. His was the deepest kind of involvement-identification with the fallen human race in all its suffering and predicament. Our identification with Christ brings us into His involvement with the needs of mankind.

Another problem concerned compromise- compromise versus resistance.

Not only did the Thyatira church have a self-appointed prophetess, Jezebel, but the church allowed her to do as she pleased. The Lord said, “I have a few things against thee, because thou sufferest that woman Jezebel, which calleth herself a prophetess, to teach and to seduce my servants to commit fornication…and she repented not.”

A very important issue is raised here: When a false teaching arises in the church, what attitude should the members take toward it? Quiescence for the sake of unity? The application of love by saying nothing against it? Or resistance with a united voice of protest as well as action?

This is a most delicate issue which needs careful handling. The Thyatira church, by her acquiescence, helped to spread false teaching and the Lord reproached her.

It is false love that condones false teaching. Likewise an appeal to unity is pointless. Unity with what? With Jezebel? With apostasy? With false teaching? A united strong protest against religious philosophies or theologies that are not in keeping with the inspired Word of God will help silence destructive voices.

We should never allow minor differences of theological interpretation to weaken our united front of evangelism. On the other hand, a strong stand is absolutely necessary for the defense of Biblical faith. Compromise here means the bankruptcy of historic Christianity. We must be politely strong and firm against all false teachings.

There was also a problem of faith versus works.

This had two phases in the seven churches: orthodox faith without love and good works without proper faith.

The Ephesian church had a flawlessly orthodox faith manifested in her testing of false apostles. But she had lost her first love. Our text here does not tell us the object of this first love, whether it was directed toward the Lord or toward her fellowmen. We have very good reason to believe that it was love for the Lord. Yet love for man is surely included in our love for the Lord. The two are never divorced.

The manifestation of love is works. An orthodox church with little love and good works does not satisfy the heart of the Lord. On the other hand, the church in Thyatira was increasing in good works which were commended by the Lord, but they had trouble in their faith.

A church of good works without proper Biblical faith cannot meet the standard of the Lord either. The Lord wants us to have both-faith based on the revealed Word of God and good works as an expression of that true faith.

Finally, there was the Word of God versus tradition.

The church at Sardis had departed to some extent from the original teaching of the Lord and the apostles. Thus the Lord said to her, “Remember therefore how thou hast received and heard, and hold fast, and repent.”

There are two possible interpretations of this verse. First, the emphasis may be placed on the manner I which the Christians in Sardis heard and received the message of the gospel- how the gospel was preached to them in the power of the Holy Spirit and how its reception resulted in spiritual vitality. The other interpretation places the emphasis on the original message that the church received from the apostles and therefore indirectly from the Lord Himself. The church must remember it, go back to it and keep it.

The Lord’s exhortation indicates the possibility that the believers at Sardis had departed somewhat from the original message. This departure, either by additions or omissions, had greatly weakened and diminished their spiritual vitality.

In Hong Kong we have found that sometimes a church with fifty years of history has accumulated enough tradition to hinder effective evangelism and clog the channels of vitality. We must guard against additions to or omissions of Biblical teaching. We have a solemn warning against this at the close of the Book of the Revelation: “If any man shall add unto these things, God shall add unto him the plagues that are writ- ten in this book: and if any man shall take away from the words of the book of this prophecy, God shall take away his part out of the book of life, and out of the holy city, and from the things which are written in this book” (22:18-19).

Martin Luther protested against highly organized and complicated traditions which blinded men to the fundamental truths of the gospel and devitalized the church. Both additions and omissions can be wrapped up in tradition. There is already a huge accumulation of traditions in the Protestant churches which has done harm to our spiritual vitality.

The Word of God judges all tradition and brings us back to His power. We are called on to examine our backgrounds and see whether there is any tradition hindering effective evangelism. May God grant us deep spiritual insight and show us the way out.

原載於《北宣第21屆差傳年會特刊》，一九九六年，頁2。

聽啊

基督正在呼喚——呼喚今天的馬利亞們

打破玉瓶傾出真哪噠香膏

讓它的香氣充滿神的家！

把它抹在基督的釘痕與槍傷之處

抹在祂曾戴荊冠的頭上

抹在祂曾負十架的肩上

抹在祂曾受鞭傷的背上

啊，這香膏與普世福音事工編織在一起：

“你們往普天之下傳福音時

要記念述說這香膏”

基督的愛已經傾倒出來！

我們的愛已經傾倒出來？

我們的愛已經傾倒出來？？

聽啊

基督正在呼喚——呼喚今天的基甸勇士們

打破他們的瓶子，取出火把

點燃起來！點燃起來！

照耀那在迷途中的人們

取出號角——吹得響亮！吹得響亮！

宣告那在基督裡的慈愛與盼望

區區三百勇士？是，但——他們已展化成為普世一區一區的勇士隊

聽啊

普世的福音號角正在吹響

廿世紀的中華基甸勇士們，歸隊吧！歸隊吧！

原載於《北宣第20屆差傳年會特刊》，一九九五年，頁3-5。

「活在此刻」是對人生感悟的結論。對基督徒來說，更是如此。「機會」永遠是現在式的，稍縱即逝的。「起風駛船」是好舵手的基本反應，不然只有望著機會的後影興嘆！

「現今的機會」是神對昔日莫底改與以斯帖的啓發，藉此扭轉了以色列人整個的情勢——滅族的悲劇一轉而為慶祝的日子：普珥節。以色列人永遠記念這節期，基督徒也要常常抓住「現今的機會」。

在差傳的事工上，「現今機會」意義重大。分述如下：

（一）香港教會的獨特時境一金三角

我們可以把這一個毒味四溢的名稱淨化，而用在香港的差傳事工上。香港在九七之後，將要蟠居三種有利的形勢之上：其一是本身經濟的高度發展，使香港教會的經濟實力隨之增長，因而加強差傳事工的發展力量；其二是香港回歸中國之後，必然與國內有更密切的關係，在兩地福音事工的交流上必然更進一步，使香港可以作出更大的貢獻；其三是香港將成為更重要的一個轉運港口，與世界各地的關係更為密切，因而成為一個差傳中心。這些情況應可鼓勵香港教會更加積極的計劃並推動差傳工作。

（二）香港的差傳事工現狀

根據香港差傳事工聯會廿週年紀念刊（九四年四月）的統計報告，在八十年初期，本港的六百多間教會中，有百分之十五參與差傳事工；在八十年末期，九百多間教會中參與差傳的有約二百間；在九四年全港約有二百廿間教會參予差傳。

在宣教士人數方面，九三年有一百一十七位，其中約一半是在非華人中間工作。

宣教士的流失率相當高。由五十年代至七十年代，在五十五位宣教士中間，有卅一位離職。其後有六十六位離職。換言之，在過去的卅餘年內，本港曾差出共一八三位宣教士，而今日仍在工場上的有一一七位。

至於宣教士流失的原因，根據調查約有下列八項：一、缺乏終身宣教的觀念；二、孤獨感；三、性格問題；四、家庭或婚姻問題；五、工作問題；六、不足夠的訓練；七、差會或教會的督導問題；八、其他。

香港中華宣道會海外佈道會目前有廿三位宣教士，過去的流失率也相當高。

當前最大的需要是有更多青壯年投入宣教士的行列。各神學院的差傳師資很缺乏。

（三）短宣隊的興起

短宣隊的興起，是在普世華人教會中間的一個相當廣泛的現象，香港也在其中。在這現象中有三個相當明顯的因素：其一是中國大陸的大好傳福音的機會，吸引了許多短宣隊及帶職事奉的基督徒進去，很有成果。神在中國大大動工，有人統計，每天有二萬人信主，上海有二千多個家庭聚會，全國已有超過八千萬的信徒。這些工作是國內信徒的工作，但是外來的短宣隊也頗有培植領袖的作用。

其二是短宣訓練課程的建立和推廣，對有志傳福音的信徒提供有效的訓練，並建立了具體工作的架構，成為一種動力。香港是其中心地。

其三是俄國突然向福音開放而引起的短宣熱潮，各國的華人信徒陸續投入由「大使命中心」所組織的短宣隊中，川流不息的在那裡傳揚福音。

短宣隊可能有兩個相反的作用：一是由短期的宣教經驗，可能引致一部份隊員投入長期的宣教工作。另一是短宣成為長宣的代替品，因而減少了終身宣教士的人數。求主親自管理短宣的成果。

（四）差傳事工的堅持心志

華人差傳事工在一些地區可能面對低潮，一些會積極推動差傳的同工或信徒，可能感受到一些困難或令人灰心的情況，因而變為消極或卻步。是的，華人教會的起步時期似乎拖得太長，宣教士產生得太慢，以致令不少失去了起初的熱誠。但是有一件事是絕對清楚的：大使命是神的心意，永不改變，祂要我們不屈不撓的依靠祂繼續努力，再接再勵奔跑前程。對神旨意的順服永不落空！

主已經感動我，將自己在差傳事工上完全擺上，無論是順或逆，願主扶持使用。

原載於《北宣1982年差傳年會大會手冊》，一九八二年，頁3。

「耶穌走遍各城各鄉，宣講天國的福音……祂看見許多人，就憐憫他們，因為他們……如同羊沒有牧人一般」（太九章三十五至三十六）。

主耶穌的心，是「憐憫」的心，而這憐憫的心是由「看見」產生出來的。若我們想獲得主耶穌的心，就必須先有主的眼。讓我們學習用主的眼光來看一切的事物，然後就會有主的胸懷去憐憫人和關顧人。

差傳的本質就是愛與憐憫。甚麼時候差傳失去了悲憫之心，什麼時候差傳就失去了本質而單留下空殼。

「無所見」就「無所感」，「無所感」就「無所動」。一個未會看見周圍需要 的人，必然不會有任何愛心的關懷行動。但願本年度，每一張信心認獻咭上所寫的數字，都是從「愛心的關懷」發出來的。

主耶穌跟着說：「要收的莊稼多」。這一句話是多麼真實！今天世界各地，滿了收莊稼的機會，真是名符其實的「俯拾皆是」。但是物力及人力卻極之缺乏！例如泰國東北部的工場上，宣道會有十五位新宣教士的空額，卻無人補上去。其他地區也何嘗沒有同樣的情況

讓我們懇切的「求莊稼的主，打發工人出去，收祂的莊稼」。求主在今年的差傳年會中，向我們講話。

原載於《北宣1981年差傳年會大會手冊》，一九八一年，頁1。

差傳事工的基本意義之一，就是「施比受更為有福」。每一間從事差傳工作的教會，是走上了「施」的道路，其必然結果就是「有福」，這當然不是說，我 們從事差傳的動機，就是追求自己蒙福。當主耶穌說「施比受更為有福」的時候，並非講論動機問題，乃是直述其結果。並且「有福」二字的基本意義，是指屬靈的福氣，所以並非一種世俗觀念。

本堂從事差傳工作，已近廿年，每年都有所增展，弟兄姊妹的響應，也越來越積極。同時，差傳教育已經瀰漫於本堂各部門之中，形成一種基本的觀念型態。這是一種寶貴的進步，也是在打下真正的差傳基礎。

我深深相信，本堂之所以在各方面的靈工上，都有蒙福的現象，正是因另我們走在「施」的路上，既然如此，我們就應警惕，牢牢保守我們的脚步，永遠走在這一條道路上。 「施」量愈大，「福」量也愈大。本堂本年奉獻目標的提升，正是本着這一個原則。弟兄姊妹中間仍有一部份尚未在這「施」上有份，願主恩待他們，早早踏上這一條蒙福的道路。

原載於《北宣1980年差傳年會大會手冊》，一九八０年，頁3。

當日使徒保羅所見的「馬其頓異象」，其出現時間可能不超過三分鐘，但是它在保羅心中的作用，却不只三分鐘，乃是一生之久。它對初期教會的影響，也歷久不衰。

讓我們自省：我們對差傳事工的熱誠與關心，是否「曇花一現」——「三分鐘熱心」？或是「存心忍耐，奔那擺在我們前頭的路程，仰望為我們信心創始成終的耶穌」？

末世是廣傳福音最後的一段路程，也是「衝線」的一段路程！讓我們以「同心合意興旺福音」來預備等候主的再來！

在啟示錄的末句（最後祝福之前）裡面，有屬主之人的心聲：「主耶穌阿，我願你來！」但是，在這呼聲之前，還有另一個呼聲：「聖靈和新婦都說：來！ 聽見的人也該說：來！口渴的人也當來！凡願意的都可以白白取生命的水喝！」（啓廿二17）。這兩個呼聲是不可分割的。每一個說「主阿，我願你來」的人，都應該同時發出福音的召請：「來喝生命水！」

差傳年會的目的，就是讓「新婦」（敎會）有機會聽聖靈的呼聲，然後與聖靈一同發出福音的呼聲：「來！喝生命水！」每一個聽見這呼聲的信徒，都應該 響應而參與福音工作。

原載於《北宣1979年差傳年會大會手冊》，一九七九年，頁1。

我們從聖經裏面發現差傳事工的各種必需因素：   

1）順服——主耶穌把「大使命」交託給門徒，吩咐他們往普天下去傳福音。今天，這使命也交託給我們。我們也應該照樣順服主的吩咐。

2）神的榮耀——先知以賽亞在異象中看見了神的榮耀充滿全地（賽六3），這是他接受神差遣的動力之一。於是他說：「我在這裏，請差遣我。」今天，我們也是為了神的榮耀而傳福音，促成「人人尊你的名為聖」的成果。

3）愛心——「耶穌看見許多人，就憐憫他們，因為他們困苦流離，如同羊沒有牧人一般。」（太九36）。主憐憫滅亡的人，我們也應該以同樣的愛心去傳福音。

4）祈禱——主說：「你們當求莊稼的主打發工人去收他的莊稼。」當我們祈求的時候，神就差遣人出去傳福音，收割莊稼。正如當安提阿教會的領袖禁食祈禱的時候，聖靈就差遣巴拿巴與保羅出去做宣教士。

5）舉目——主要門徒向田舉目觀看。當他們舉目的時候，就看見更廣大的需要和機會。主說：「我另外有羊，不是這羊圈裏的，我必須領他們來。」（約十16）。在以色列人以外，還有外邦人也是主的羊，主也要拯救他們。今天，讓我們在自己教會的圈子以外，看見還有許多「另外」的人需要我們去帶領他們歸入主的愛圈。當我們舉目的時候，我們關懷與工作的圈子就擴大了。

6）信心增長——保羅對哥林多的信徒說：「你們信心增長的時候，所量給我們的界限就因着你們更加開展，得以將福音傳到你們以外的地方。」（林後十16）。信心是差傳工作不可少的因素。沒有信心的人永遠不肯嘗試把福音傳到「以外」的地區去。

7）奉獻——恩賜的奉獻，時間的奉獻，金錢的奉獻，生命的奉獻，都是差傳事工中不可或缺的因素。其中最重要的是生命的奉獻，因爲有了好的宣教士才有好的宣教工作。

願主將上述各種因素賜給本會的差傳事工。

原載於《北宣1978年差傳年會大會手冊》，一九七八年，頁1。

保羅為了加拉太的信徒「再受生產之苦」（加4：19），使基督的生命在他們裡面成長。「生產之苦」是一種代價，保羅為了一個寶貴的目標甘願付上這代價。

差傳事工是華人教會增長的必經路線，這是我所深信的，也是許多華人教會同工所看見的。 聖靈正在許多地區裡面，以不同的方式把差傳的異象向祂的兒女顯明出來。例如：印尼蘇門答腊首城棉蘭的衛理公會，竟然請我在四天的培靈會中向會眾宣講差傳的信息，這是令我十分快樂的一件事！可見聖靈正在廣泛的動工。

但是，為要使差傳運動更有屬靈的果效，我們必須付上「生產之苦」的代價。這代價的內容是什麼？試舉其三：

①代禱上的「生產之苦」——當以色列人被擄期滿的時候，但以理就禁食祈禱（但9：1），他的祈禱是信心和負担交織而成的。當他祈禱的時候，上帝就向他顯示其計劃，同時以大能大力把以色列人領回本國。但以理的祈禱是生產之苦的祈禱，它生「產」了以色列人的中興。照樣，今天讓我們以祈禱去為差傳運動 「催生」。如果沒有强有力的祈禱，華人教會的差傳運動就很難真正展開。在過去的半年中，主在印尼教導我學習為差傳事工付上祈禱的代價。

②經歷困難的「生產之苦」——各地從事推動差傳事工的弟兄姊妹們，必然會遭遇困難，這是不可避免的。撒但必然情有不甘的設法興風作浪，為差傳工作造成許多困難，例如：那些不了解差傳事工意義的人對此項工作的批評或反對；宣教士人數少，宣教士在工場上遭遇困難或患病，或其工作一時未能迅速發展，或某些宣教士本身有弱點，或發生居留的困難，差傳組織在經濟上拮据等等。任何工作在創始的階段裡面，必然會遭遇困難，我們千萬不可因此灰心退後！威廉克里（William Carey）所遭遇的困難比我們更多，但是主藉着他 開始了全世界的宣教大運動！

③宣教士所新經歷的「生產之苦」——無可諱言的，華人差會尙在幼稚階段，許多青年因此裹足不前，他們想等待差會更加進步的時候才申請做宣教士，但是，另有青年深知差傳必須經歷困難的初期才能長進，所以毅然决然担起先鋒的責任，願意為華人差傳運動付上吃苦的代價，為後人走出一條路來。這種精神和心志是何等偉大和寶貴！這正是我們今天所需要的宣教士。

弟兄姊妹們，讓我們以信心挺起胸來，為基督國度的擴展忍受生產之苦！有一天，我們的苦楚要變為喜樂！

原載於《北宣1976年差傳年會大會手冊》，一九七六年，頁2。

耶穌基督在大馬色的路上向保羅顯現，對他說：

「我特意向你顯現，要派你作執事作見證……我差你到他們（外邦人）那裏去，叫他們的眼睛得開，從黑暗中歸向光明，從撒但權下歸向神……」（徒26：16—17）。

保羅說，他「沒有違背那從天上來的異象」（徒26：18）。於是他就開始向外邦人傳福音，作了「外邦人的使徒」。

但是，保羅工作的範網只限於小亞細亞一帶地方，他需要神進一步的啟示，才能將福音工作更加展開。神就將另一個異象賜給他——馬其頓的異象。在這一個異象裏面有一個呼聲：「過來帮助我們！」「過來」二字是指超越海洋的界限，由亞洲進入歐洲（馬其頓就是現在的希臘）。

這一個異象使保羅的眼光與關心開闊，他再一次順服了從天上來的異象，憑着信心渡海到歐洲去傳福升。雖然他在歐洲的第一站（腓立比）就遭遇困難，但是困難終於變為祝福，福音更加廣傳。

正如保羅在福音工作上需要雙重的異象，今天的華人教會在差傳事工上也需要雙重的異象：第一個異象是華人教會應該起來向海外華人傳福音；第二個異象是華人教會應該再進一步，向其他民族傳福音。

「中國」二字生動的表现了華人過去的「自我中心」觀念。我們在差傳事工必須超越「華人中心」觀念，進而向其他民族傳福音。

這不是說，我們向海外華人傳福音的差傳事工是錯誤的，乃是說，我們不可單單向華人傳福音，我們應該在普世傳福音的事工上有份。我們的責任是超越種族界限的。也許將來華人教會的差傳對象，還是以華人為主，但是我們應該在最短期內，發動向其他民族傳福音。

讓我們禱告，求神興起献身向其他民族傳福音的宣教士！

本堂差傳工作要走的路還很遠。讓我們倚靠主的大能大力作剛強的人，為福音打美好的仗！

本堂的目標是雙重的：「錢」的奉献和「人」的奉献。前者的目標是廿二萬元；後者的目標是五位献身宣教事工的青年。 願主帮助我們達成目標！