在基督里献上神所悦纳的灵祭——“信徒皆祭司”的教义与应用ThePriesthood of All Believers
文/马修（P. G. Mathew）译/煦 校/晨笛
最近我看了一个电视节目，一个更正教牧师在节目中让他的观众将代祷事项寄给他。他隐含的意思是，作为牧师，他比普通基督徒更接近神，因此神会听他并应允那些事项。这个更正教牧师实际上是在提出要充当那些来信者的教皇！我敢肯定，他也期待着可观的“奉献”能随代祷事项一起寄来！几年前，一个自称有属灵恩赐的“使徒”，邀请我到他的“使徒监督”之下。他实际上也是在提出要充当我的教皇。我不太客气地拒绝了。我敢肯定，他也想从这种“使徒服务”中得到一些钱！Recently I watched
a television program in which a Protestant minister asked his viewers to send
him prayer requests. His implication was that he, as a minister, was closer to
God than ordinary Christians, and therefore God would hear him and grant the
requests. This Protestant man was offering to act as a pope for those who would
write to him! I am sure he also expected sizable “seed offerings” to be sent
along with the prayer requests. A few years ago I was invited by a
self-proclaimed charismatic “apostle” to come under his apostolic oversight. He
also was offering to be my pope. I declined not very gracefully. I am sure he
also hoped to get some money for this apostolic service!
罗马天主教徒只有一个教皇，但更正教信徒倒有许多教皇。“信徒皆祭司”的圣经教义不仅被罗马天主教拒绝，而且也被许多更正教信徒拒绝。这种拒绝基于一种假设，即普通的基督徒没有好到能够接近神的程度，他们需要一个中保，有偿地照看他们。正如我上面提到的，今天的“福音派教皇制”有钱可挣，就像在中世纪贩卖赎罪券一样。一旦缺乏对神的话语进行解经式讲道，“教皇制”就会在福音派无知的土壤中茁壮成长。
Roman
Catholics have only one pope, but Protestants have many. The biblical doctrine
of the priesthood of all believers is denied not only by Roman Catholics but
also by many Protestants. This denial is based on the assumption that ordinary
believers in Christ are not good enough to approach God and that they need an intermediary
to look after them for a fee. As I mentioned above, there is money to be made
in evangelical popery today just as it was in the Middle Ages through the sale
of indulgences. As long as there is little expository preaching of the word of
God, popery will thrive in the soil of evangelical ignorance.
信徒皆祭司
All
Are Priests
“信徒皆祭司”的教义与违背圣经的天主教祭司制度的教义相抵触，也与教会内“婆罗门式”祭司阶层的存在相抵触。1517年10月31日，当马丁·路德将他的《九十五条论纲》钉在维腾堡教堂的大门上时，他是在向“救恩藉着祭司制度，通过圣礼而来”的想法宣战。他的论纲反对祭司制度[2]，也反对因功生效(ex opera operato) 神学，即属灵生命可以通过洗礼而被造，通过坚振礼而成长，通过弥撒而被滋养，通过忏悔和终傅/傅油而一切疾病被医治。路德拒绝认为神职人员可以通过圣礼控制一个人的今生和死后。
The
doctrine of the priesthood of all believers opposes the unbiblical doctrine of
sacerdotalism and the existence of a Brahman-like priestly class within the
church. When Martin Luther posted his Ninety-five Theses on the door of the
Castle Church of Wittenberg on October 31, 1517, he was declaring war against
the idea that salvation was mediated through the priesthood via the sacraments.
His theses were anti-sacerdotalistic1 and spoke against the theology that ex
opere operatosupernatural life could be created through baptism, brought to
growth by confirmation, nourished by the Mass, and healed of all diseases by
penance and extreme unction. Luther rejected the idea that through sacraments a
priest could control an individual’s life both here and hereafter.
面对祭司阶层的自封与专制，路德发出狮子般的怒吼，特别是在第三十六条和第三十七条中：“每一个真悔改的基督徒，即使没有赎罪券，也完全得免于刑罚与罪责。每一个在世或已故的真基督徒，即使没有赎罪券，也都分享神所赐给他的、基督与教会的一切恩惠。”[3]路德坚持认为，每个相信基督的人都是祭司。[4]他写道，他的盼望是有那么一天，“我们将恢复愉快的自由，在其中将体认到我们在一切权利上平等，我们将摆脱专制的枷锁，并知道凡基督徒就拥有基督，凡拥有基督的人就拥有基督的一切，并且凡事都能作。”[5]
Like
a lion, Luther roared against the pretension and tyranny of the priestly class,
especially in the thirty-sixth and thirty-seventh theses: “‘Every truly
contrite Christian has plenary remission from punishment and guilt due to him,
even without letters of pardon. Every true Christian, whether living or dead,
has a share given to him by God in all the benefits of Christ and the Church,
even without letters of pardon…’”2Luther insisted that everyone who trusts in
Jesus Christ is a priest.3 He wrote that his hope was for a day when “we shall
recover that joyful liberty in which we shall understand that we are all equal
in every right, and shall shake off the yoke of tyranny, and know that he who
is a Christian has Christ, and he who has Christ has all things that are
Christ’s, and can do all things.”4
所有相信基督的人都是祭司，路德想到了这一点，是在他确信圣经是基督徒唯一的权威之后。当他研究圣经，尤其是保罗的罗马书时，他发现，在基督里并透过耶稣基督，信徒拥有神的义，因此可以直接亲近神，不需要傲慢的祭司制度作为媒介。因此，“信徒皆祭司”的教义，是“称义乃唯独本乎恩典，唯独藉着信心”的教义之续篇。那些披戴了神完全之义的人，是在神面前蒙受欢迎的。没有一个基督徒需要主教（pontiff），意即“架设桥梁者”，因为唯独耶稣基督是通往天父的道路。当我们问到“我当怎样行才可以得救”这个问题时，就能看出祭司制度和改教神学的区别。罗马天主教会会回答：“依靠神职人员和教会”。但圣经说：“当信主耶稣，你……必得救”（徒16:31）。
The
concept that all who believe in Christ are priests occurred to Luther after he
became convinced that Scripture was the only authority for a Christian. As he
studied the Bible, especially Paul’s Epistle to the Romans, he discovered that
in and through Jesus Christ a believer possessed the righteousness of God, and
therefore, immediate access to God without the mediation of an arrogant
priesthood. Thus, the doctrine of the priesthood of all believers is a sequel
to the doctrine of justification by grace alone through faith alone. Those who
are clothed in the perfect righteousness of God are welcome in the presence of
God. No Christian needs a pontiff, meaning a bridge builder, because Jesus
Christ alone is the way to the Father. The difference between sacerdotalism and
Reformation theology is seen when we ask the question “What must I do to be
saved?” The Roman Catholic church would answer, “Look to the priesthood and the
church.” But the Bible says: “Believe in the Lord Jesus, and you will be saved”
(Acts 16:31).
约翰·加尔文写道：“耶稣基督……只此一次献祭成就了永恒的赎罪与和好；如今既已进入天上的圣所，就为我们代求。在他里面我们都是祭司（启1:6；彼前2:9），然而我们向神献上的是赞美和感恩，简言之，献上我们自己和我们的所有。至于献祭以平息神的忿怒，使罪得赦，唯独是属于基督的职分。”[6]
John
Calvin wrote, “Christ … once for all offered a sacrifice of eternal expiation
and reconciliation; now, having also entered the sanctuary of heaven, he
intercedes for us. In him we are all priests (Rev. 1:6; cf. 1 Peter 2:9), but
to offer praises and thanksgiving, in short, to offer ourselves and ours to
God. It was his office alone to appease God and atone for sins by his
offering.” 5
正如我们在希伯来书中所读到的，耶稣基督献祭的死废止了亚伦祭司制度，不用再献上赎罪祭了。作为神完美的儿子和大祭司，耶稣将自己作为完全的牺牲献上（来7:27），成为我们的替代（来7:27）和赎价（来9:15），一次就成全了这事（来7:27），建立了更美之应许（来8:6）的新约（来9:15-22）。他以死除去了我们的罪（来9:28），叫我们完全（来10:14），得到永远的救赎（来9:12），在他里面并透过他开辟了一条又新又活的路通往神恩典的宝座，他又坐在神的右边（来10:12）。他现在邀请每一位良心清洁的信徒（来9:14）藉着耶稣的血进入至圣所（来10:19），在基督里作为祭司，不断献上属灵的祭（来13:15-16）。
The
sacrificial death of Jesus Christ annulled the Aaronic priesthood, as we read
in the Epistle to the Hebrews. There is no need to continue offering up literal
expiatory sacrifices. As the perfect Son of God and High Priest, Jesus
established a new covenant (Heb. 9:15-22) with better promises (Heb. 8:6) when
he offered himself (Heb. 7:27) as the perfect victim once for all (Heb. 7:27)
as our substitute (Heb. 7:27) and ransom (Heb. 9:15). By his death he took away
our sins (Heb. 9:28), made us perfect (Heb. 10:14), obtained for us eternal
redemption (Heb. 9:12), opened a new and living way in and through him to God’s
throne of grace, and sat down at the right hand of God (Heb. 10:12). He now
invites every believer with a clean conscience (Heb. 9:14) to enter the Most
Holy Place by the blood of Jesus (Heb. 10:19) to offer continually spiritual
sacrifices (Heb. 13:15, 16) as priests in Christ.
《九十五条论纲》的目的在于摧毁拦在信徒和神之间的罗马天主教的祭司制度。对于这个祭司制度，加尔文写道：“任何人想通过重新献祭以获得赦罪，平息神的忿怒，并取得义，这对于耶稣基督以及他藉十字架上的死所完成的献祭都是极邪恶的侮辱和无法忍受的亵渎。”[7] 加尔文认识到，在基督的祭司角色中，每个在基督里的信徒都被天父接纳，作为基督在这伟大职分上的同伴（启1:6）。“因为，我们本身虽然污秽，却在他里面作祭司，将我们自己和我们的所有都奉献给神，并自由地进入天上的圣所，使我们所献上的祷告和赞美在神面前成为馨香、蒙悦纳的祭物。”[8]
The
Ninety-Five Theses were aimed at the very destruction of the Roman Catholic
priesthood which stood between believers and their God. Of this priesthood
Calvin wrote, “It is a most wicked infamy and unbearable blasphemy, both
against Christ and against the sacrifice which he made for us through his death
on the cross, for anyone to suppose that by repeating the oblation he obtains
pardon for sins, appeases God, and acquires righteousness.”6 Calvin recognized
that in Christ’s priestly role every believer in Christ is received by the
Father as his companion in this great office (Rev. 1:6). “For we who are
defiled in ourselves, yet are priests in him, offer ourselves and our all to
God, and freely enter the heavenly sanctuary that the sacrifices of prayers and
praise that we bring may be acceptable and sweet-smelling before God.” 7
在神和人之间唯一的中保耶稣基督里，基督徒可以即刻直接地来到神面前。他们不再需要任何会犯错的人类祭司，无论是天主教祭司还是“福音派祭司”。在基督里，他们从一切奴役中被释放出来，又获得了祭司的君尊。作为神的选民，透过耶稣基督的复活，信徒被赋予了新生，并有活泼的盼望（彼前1:3、23）。他们信靠那活的房角石耶稣基督，他们也作为活石被建造成一座新的灵宫。
In
our one mediator between God and man, the man Christ Jesus, Christians come immediately
and directly to God. They have no further need for any fallible human priest,
whether Roman Catholic or evangelical. In Christ they are set free from all
slavery and granted the dignity of a royal priesthood. As God’s elect,
believers have been given new birth into a living hope by the resurrection of
Jesus Christ (1 Pet. 1:3, 23). As living stones who trust in the living
foundation stone, Jesus Christ, they are built into a new spiritual temple.
信徒作圣洁的祭司，奉献灵祭（彼前2:5）。他们是有君尊的祭司（彼前2:9），因信基督耶稣都是神的儿子（彼前1:3、23；加3:26）。他们在基督里都是君王、祭司、先知（彼前2:9）。信徒之间没有差别，正如保罗所写的：“并不分犹太人、希腊人、自主的、为奴的，或男或女，因为你们在基督耶稣里都成为一了。你们既属乎基督，就是亚伯拉罕的后裔，是照着应许承受产业的了。”（加3:28-29）
Believers
are a holy priesthood who offer spiritual sacrifices as priests (1 Pet. 2:5).
They are a royal priesthood (1 Pet. 2:9) and sons of God (1 Pet. 1:3, 23; Gal.
3:26) through faith in Christ Jesus. They are all kings, priests, and prophets
in Christ (1 Pet. 2:9). There is no difference among believers, as Paul writes,
“There is neither Jew nor Greek, slave nor free, male nor female, for you are
all one in Christ Jesus. If you belong to Christ, then you are Abraham’s seed,
and heirs according to the promise.” (Gal. 3:28-29).
大祭司耶稣的献祭，使我们所有的罪都得赦免，使神完全的义归与我们。每一个信徒/祭司，都穿着耶稣基督的义袍来到神那里（来12:22-23），一同献祭——不是字面意义上的带血的赎罪祭牲，而是各种灵祭。正如加尔文所说：“基督是我们的大祭司（Pontiff）……和祭坛，我们把我们的礼物献在其上”。[9]唯独他是大祭司长（Pontifex Maximus），唯独他是中保（提前2:5），唯独他是教会的头（西1:18），他是独一的神（西2:9），唯独他是王（弗1:22-23）。
The
sacrifice of Jesus the High Priest has resulted in the forgiveness of all our
sins and in the imputation to us of God’s perfect righteousness. Arrayed in the
robe of Christ’s righteousness, every believer-priest comes to God (Heb.
12:22,23) together with others to offer, not expiatory, literal, bloody
sacrifices, but various spiritual sacrifices. As Calvin said, “[Christ] is our
Pontiff … [and] the altar upon which we lay our gifts.” 8 He alone is Pontifex
Maximus. He alone is Mediator (1 Tim. 2:5). He alone is the Head of the church
(Col. 1:18). He alone is God (Col. 2:9). He alone is King (Eph. 1:22,23).
天主教祭司制度的建立
The
Establishment of Sacerdotalism
信徒皆祭司的圣经教义遍及圣经（出19:6；何14:2；诗50:23，51:17-19，41:2；彼前2:5-9；来13:10-16），也是早期教会所践行的。就如R•莱尔德•哈里斯（R. Laird Harris）博士写道：“第一世纪的基督教没有祭司。新约圣经没有一处用这个词来形容基督教的领袖。”[10]但从第三世纪初起，这荣耀的教义逐渐被祭司制度所取代，尤其是因着迦太基主教居普良（公元258年）的教导。居普良将“旧约中所有提到亚伦圣职的特权、制裁、义务和职责，都应用于基督教会的圣职人员”。[11]他完全没能把握希伯来书的中心主题。“使徒著作所认可的，福音之下唯一的大祭司，是我们的主自己”[12]，而不是教会的某个主教，居普良对这个事实视而不见。
The
biblical doctrine of the priesthood of all believers is found throughout the
Scriptures (Ex. 19:6; Hos. 14:2; Ps. 50:23; Ps. 51:17-19; Ps. 141:2; 1 Pet.
2:5-9; Heb. 13:10-16) and was practiced in the early church. As Dr. R. Laird
Harris writes, “First century Christianity had no priests. The New Testament
nowhere uses the word to describe a leader in Christian service. “9 But this
glorious doctrine was gradually replaced by sacerdotalism beginning in the
third century, especially by Cyprian (d. 258), Bishop of Carthage. Cyprian
treated “all the passages in the Old Testament which refer to the privileges,
the sanctions, the duties, and the responsibilities of the Aaronic priesthood,
as applying to the officers of the Christian Church.”10 He completely failed to
grasp the central thesis of the Epistle to the Hebrews. He was blind to the
fact that “the only High Priest under the Gospel recognized by the apostolic
writings, is our Lord Himself”11 and not a solitary bishop of the church.
罗马天主教神学家为祭司制度辩护，说耶稣将天国的钥匙给了彼得，他要在这磐石上建立他的教会。彼得是罗马的第一任教皇，所以续任的罗马教皇也拥有天国钥匙的权能，用以捆绑和释放、诅咒和拯救。救恩存放在罗马祭司制度里，通过圣礼来分配。圣事是因功生效的，意思是祭司或接受者的主观条件并不重要。教会教导，在祭司制度的中保职能外没有救恩，并没有人可以唯独靠恩典藉着信耶稣基督坦然地来到天父面前！
Roman
Catholic theologians justified sacerdotalism by saying that Jesus gave the keys
of the kingdom to Peter, the rock upon whom Jesus would build his church. Peter
was the first pope of Rome, and so the pope of Rome by succession has the power
of the keys of the kingdom to bind and loose, damn and save. Salvation is deposited
in the Roman priesthood and dispensed through the sacraments. The sacraments
are effectual ex opere operato , meaning the subjective condition of the priest
or the recipient does not matter. The Church teaches that there is no salvation
outside of the priesthood’s mediatorial function, and no person by grace alone
through faith in Jesus Christ may approach the Father with confidence!
圣经教导什么？
What
Does the Bible Teach?
新约圣经清楚地教导，教会不是建立在彼得之上，而是建立在耶稣基督这房角石上。彼得作为一块活石，和其他人一起来到耶稣基督——这块活的房角石这里，被建造成一座新的灵宫（彼前2:6-8）。彼得当然没有将耶稣在马太福音16章中所说的话理解为耶稣要将他的教会建造在他自己之上。倘若他真的这么想，他肯定会在他的第一封书信里这么说的。然而他所写的是，耶稣是那石头，那房角石（彼前2:8；太16:18；徒4:11），后来他称自己是诸长老中的一位（彼前5:1-3），而不是教皇。我敢肯定，彼得也意识到，当耶稣谈到钥匙时，他是把它给了所有的使徒，而不仅仅是给了彼得（太16:18，18:18）。
The
New Testament clearly teaches that the church is not built upon Peter but upon
the foundation of Jesus Christ. As a living stone, Peter, along with others,
came to Jesus Christ, the living foundation stone, to be built into a new
spiritual temple (1 Pet. 2:6-8). Peter certainly did not interpret Jesus’ words
in Matthew 16 to mean that Jesus was building his church upon Peter. Had he
thought that, he certainly would have said so in his first epistle. What he did
write was that Jesus is the stone as well as the foundation rock, the petra (1
Pet. 2:8; Matt. 16:18; Acts 4:11), and later he referred to himself as a fellow
elder (1 Pet. 5:1-3), not a pope. I am sure Peter also realized that when Jesus
spoke about the keys, he meant he was giving them to all the apostles, not just
to Peter (Matt. 16:18; 18:18).
保罗也明白耶稣是教会的房角石（林前10:4，3:11；弗2:20）。耶稣指出他自己是那头块石头（太16:18，21:42）。有任何一位使徒教导过“属灵的生命是通过圣事的恩典被创造、滋养，而祭司是唯一的承办者……并且天堂和地狱的钥匙是拴在祭司的腰带上”吗？[13]没有！使徒的使命是要传福音，要求罪人悔改，唯独相信主耶稣基督而得救。
Paul
also understood that Jesus was the foundation rock of the church (1 Cor. 10:4;
3:11; Eph. 2:20). Jesus identified himself as that rock (Matt. 16:18; 21:42).
Did any apostle ever teach that “the life of the soul was created, nourished,
perfected through sacramental grace of which the priest was the sole purveyor…
[and] the keys of heaven and hell were on the girdle of the priest”? 12 No. The
ministry of the apostles was to preach the gospel requiring sinners to repent
and believe on the Lord Jesus Christ alone for salvation.
基督徒唯独视耶稣为祭司。罗马天主教会教导“罗马天主教祭司是中保，因为……罪人自己不能透过基督靠近神，得到赦免和恩典，而只能通过他们的介入来确保这些祝福。”[14]但改教摧毁了这些神职人员的自命不凡，并将信徒从罗马天主教救恩观专制之下的惶惶不安中解放出来。
A
Christian looks to Jesus alone as a priest. Roman Catholicism teaches that “the
Roman priests are mediators, because … the sinner cannot for himself draw near
to God through Christ and obtain pardon and grace, but can secure those
blessings only through their interventions.” 13 But the Reformation destroyed
these pretensions of priesthood and liberated believers from the tyranny and
insecurity of the Roman Catholic concept of salvation.
每个信徒都事奉
Every
Believer Serves
作为一个祭司，每个基督徒都有一些东西可以奉献给神。布鲁斯（F. F. Bruce）在他的希伯来书注释中说：“基督教彻彻底底是奉献性的；它根基于那位献上自己的基督，而他子民所献的赞美与财物，所献的服事与生活，都包含在他完美的蒙悦纳的祭里，得蒙悦纳。”[15]
As a
priest every Christian has something to offer to God. In his commentary on
Hebrews, F. F. Bruce says, “Christianity is sacrificial through and through; it
is founded on the one self-offering of Christ, and the offering of His people’s
praise and property, of their service and their lives, is caught up into the
perfection of His acceptable sacrifice, and is accepted in Him.” 14
福音的执事（Ministers）是神给教会的恩赐。他们不是来统治神子民的（彼前5:3），而是要通过宣讲福音来成全他们“各尽其职”（弗4:11-12）。对路德来说，所有的神职人员都是神子民的执事和仆人。对他来说，不宣讲福音的主教或祭司是“教会的灾难……披着羊皮的狼”。[16]
Ministers
of the gospel are God’s gifts to the church. They are not to dominate the
people of God (1 Pet. 5:3) but to equip them through the preaching of the
gospel “for works of service…” (Eph. 4:11, 12). To Luther, all clergy were
ministers and servants of God’s people. To him, a bishop or a priest who did
not preach the gospel was “a plague of the Church … a wolf in sheep’s
clothing.” 15
每个信徒都领受事奉神的恩赐。“按我们所得的恩赐，各有不同。或说预言，就当照着信心的程度说预言。”（罗12:6）“圣灵显在各人身上，是叫人得益处。”（林前12:7）“我们各人蒙恩，都是照基督所量给各人的恩赐。”（弗4:7）“各人要照所得的恩赐彼此服侍，作神百般恩赐的好管家。”（彼前4:10）
To
each believer grace is given for service to God. “We have different gifts,
according to the grace given us. If a man’s gift is prophesying, let him use it
in proportion to his faith” (Rom. 12:6). “Now to each one the manifestation of
the Spirit is given for the common good” (1 Cor. 12:7). “But to each one of us
grace has been given as Christ apportioned it” (Eph. 4:7). “Each one should use
whatever gift he has received to serve others, faithfully administering God’s
grace in its various forms” (1 Pet. 4:10).
教会事奉不是一个人的事奉。每个人都领受恩赐，每个人都是祭司，每个人都必须与所有其他人一起作祭司事奉神。新约教会就像一个管弦乐团，其中所有的人都是规规矩矩地按着次序参与事奉。然而大多数福音派教会对此是糊涂的，并不鼓励信徒为建造教会运用他们的属灵恩赐。在许多教会中，大多数成员只是充当旁观者。
The
ministry of the church is not a one-man ministry. Everyone is given grace,
everyone is a priest, and everyone must serve God as a priest together with all
others. A New Testament congregation is like an orchestra in which all
participate in the service of God decently and in order. Yet in most
evangelical churches there is confusion and believers are not encouraged to
exercise their spiritual gifts for the building up of the church. In many
churches, the majority of members function merely as spectators.
实际应用
Practical
Application
在恩谷教会，长老们为各种各样的事工装备神的子民。我们是一间改革宗教会，相信所有的“唯独”：唯独圣经，唯独基督，唯独恩典，唯独信心，唯独神的荣耀。我们也完全同意路斯德尼（Rousas J. Rushdoony）的观点：“教会的目的不应该是使人们臣服于教会，而应该训练他们成为有君尊的祭司，能够使世界臣服于君王基督……。教会总体来说对‘信徒皆祭司’只是口头敷衍，因为她的等级制度并不信从这教义的实质，又因为她将教会本身视为目的，而不是视为一个器皿。”[17]
At
Grace Valley Christian Center the elders prepare the people of God for various
kinds of ministry. Ours is a Reformed church which believes in all the “solas”:
sola scriptura, solus Christus, sola gratia, sola fide, soli Deo gloria. We
also agree completely with Rousas J. Rushdoony’s statement: “The purpose of the
church should not be to bring men into subjection to the church, but rather to
train them into a royal priesthood capable of bringing the world into
subjection to Christ the King… . The church has by and large paid lip service
to the priesthood of all believers, because its hierarchy has distrusted the
implications of the doctrine, and because it has seen the church as an end in
itself, not as an instrument.”16
我们认为，改革宗教会应推动“每一个信徒”都事奉，根据神量给他每个儿女的恩赐（弗4:7）。现代教会的弱点可以很大程度上归结于，他们没有对这个改教教义给予适当的重视。现在是时候来传扬这个教义，释放神子民的属灵能量，得以产生更大的属灵收获来荣耀神了。我们不仅要相信正统教义，而且要像清教徒一样实践教义。
We
believe that Reformed churches should promote an “every believer” ministry
based on the measure of the gifts of grace granted to every child of God (Eph.
4:7). The weakness of modern churches can be attributed in great measure to
their not paying proper attention to this Reformed doctrine. It is high time
that we preached this doctrine and released the spiritual energies of God’s
people in greater spiritual productivity for the glory of God. We must not only
believe orthodox doctrines but also practice them as the Puritans did.
我们教会没有神职人员和平信徒的区别。所有人都是神的祭司，几乎每个人都无薪从事某些方面的教会工作。最近我观察到我们教会成员中的一位大学教授在会堂里干活。这个有学问的人在做什么呢？在很高兴地擦窗子。这里有对神的爱，以至于教会成员为了别人而舍命。他们这样做是自发的，而不是被强迫的，这样，他们每日践行着“信徒皆祭司”的教义。
Our
church has no clergy-laity distinction. All are priests of God, and almost
everyone engages in some aspect of the work of the church without pay. Recently
I observed one of our members, a university professor, working at the church.
What was this learned man doing? Washing windows with great joy. There is such
love for God here that members sacrificially lay down their lives for others.
They do so spontaneously, not out of compulsion, and thus daily practice the
doctrine of the priesthood of all believers.
我必须提醒，这个教义不应该以独立和无纪律的方式实践。“信徒皆祭司”应在教会内的关系中践行，使其成员得益处，并通过教会使教会之外的世界得益处。
I
must caution that this doctrine should not be practiced in an independent and
undisciplined way. The priesthood of all believers should be exercised in
relationship within a church, for the benefit of its members, and through that
church for the benefit of the world outside.
我们的祭是什么？
What
Are Our Sacrifices?
新约的信徒作为祭司，通过他们的大祭司耶稣，向神献上灵祭。这些灵祭是什么呢？
As
priests, New Testament believers offer spiritual sacrifices to God through
Jesus, their High Priest. What are some of these sacrifices?
奉献自己（罗12:1，6:13；林后8:5；诗51:17）。我们不是自己的人！因此，在身体与灵魂的完全降服中，我们献上自己，服事神。“神所要的祭就是忧伤的灵。神啊，忧伤痛悔的心，你必不轻看。”（诗51:17）我们要想神所想、按神的旨意行，并按神要我们感受的方式感受。
Self-consecration
(Rom. 12:1ff; 6:13; 2 Cor. 8:5; Ps. 51:17). We are not our own! Therefore we
offer ourselves for the service of God in complete surrender of body and soul.
“The sacrifices of God are a broken spirit; a broken and contrite heart, O God,
you will not despise” (Ps. 51:17). We are to think God’s thoughts, do God’s
will, and feel the way God wants us to feel.
完全的顺服（诗40:6-8；撒上15:22）。现代福音派说，基督徒可以只接受耶稣为救主而不用接受他为主，这是与“信徒皆祭司”的教义不相容的。顺服耶稣是我们得救的明证，是我们确据的关键。顺服表明我们对神的爱。耶稣说，“你们若爱我，就必遵守我的命令”（约14:15）。我们在诗篇40:6-8读到这种顺服的祭：“祭物和礼物，你不喜悦，你已经开通我的耳朵。燔祭和赎罪祭非你所要。那时我说：‘看哪，我来了！我的事在经卷上已经记载了。我的神啊，我乐意照你的旨意行，你的律法在我心里。’”撒母耳记上15:22也说：“耶和华喜悦燔祭和平安祭，岂如喜悦人听从他的话呢？听命胜于献祭；顺从胜于公羊的脂油。”爱德华滋说：“基督徒透过在生活和交往中顺服神，来遵行使徒所说的‘将身体献上当作活祭’……”[18]
Complete
obedience (Ps. 40:6-8; 1 Sam. 15:22). The modern evangelical heresy that says
one can be a Christian by receiving Jesus as Savior but not as Lord is
incompatible with the doctrine of the priesthood of all believers. Obedience to
Jesus is the proof of our salvation and the key to our assurance. Obedience
proves our love to God. Jesus said, “If you love me, you will obey what I
command” (John 14:15). We read of this sacrifice of obedience in Psalm 40:6-8,
“Sacrifice and offering you did not desire, but my ears you have pierced; burnt
offerings and sin offerings you did not require. Then I said, ‘Here I am, I
have come—it is written about me in the scroll. I desire to do your will, O my
God; your law is within my heart,’” and 1 Samuel 15:22, “… Does the Lord
delight in burnt offerings and sacrifices as much as in obeying the voice of
the Lord? To obey is better than sacrifice, and to heed is better than the fat
of rams.” Jonathan Edwards wrote, “Christians, by offering obedience to God in
their lives and conversation, do what the apostle calls offering their bodies
to be a living sacrifice…”17
赞美（来13:15；何14:2；诗107:22）。我们要不断地为我们在基督耶稣里的救恩赞美神。为此，我们唱符合圣经的赞美诗，悔改自己的罪，并述说神的荣耀。
Praise
(Heb. 13:15; Hosea 14:2; Ps. 107:22). We are to praise God continually for our
salvation in Jesus Christ. We do so by singing biblical hymns, confessing our
sins, and testifying to the glory of God.
祷告（诗141:2）。作为祭司，我们向神献上祷告如香，可蒙悦纳。
Prayer
(Ps. 141:2). As priests we offer to God our prayers like incense that they may
be acceptable to him.
财物（来13:16，6:10；林后9:13；太25:37-40；加6:10）。用言语赞美神的人，也要分享他们的财物给穷乏人，尤其是信徒一家的人。没有物质，单有赞美，这样的献祭是假的（徒4:32-37）。希伯来书13:16说：“不可忘记行善和捐输的事，因为这样的祭是神所喜悦的。”献祭必须既在言语，又在行为。
Possessions
(Heb. 13:16; 6:10; 2 Cor. 9:13; Matt. 25:37-40; Gal. 6:10). Those who offer
sacrifices of praise to God in words must also share their material goods with
the needy, especially those of the household of faith. Without material
sacrifice mere praise is phony (see Acts 4:32-37). Hebrews 13:16 says, “Do not
forget to do good and to share with others, for with such sacrifices God is
pleased.” Sacrifice must be in deed as well as word.
支持牧者和宣教士（腓4:14-19）。腓立比教会与他们的牧者和宣教士保罗分享他们的财物。他们的礼物是“极美的香气，神所收纳、所喜悦的祭物”。基督徒若在奉献上忠心，牧者就会得到很好的支持，宣教的事工就会兴旺。
Ministerial
and missionary support (Phil. 4:14-19). The Philippian church shared their
material goods with their minister and missionary, Paul. Their gifts were “a
fragrant offering [to God], an acceptable sacrifice, pleasing to God.” If
Christians are faithful in this sacrificial service, ministers will be well
supported and missionary enterprise will flourish.
为福音作见证（彼前2:9；赛43:21）。我们是有君尊的祭司，目的是“宣扬那召我们出黑暗、入福音之奇妙光明者的美德”。作为世界的光，我们不仅在教会里，也要向全世界传扬神的福音。
Witnessing
(1 Pet. 2:9; Is. 43:21). We are a royal priesthood with a purpose: to declare
the praises of him who called us out of the darkness of paganism into the
wonderful light of the gospel. As the light of the world, we are to declare the
gospel of God not only in the church but to the world.
家庭生活（申6:4-9）。我们要在自己的家中，履行神祭司的职责——教导神的律法，并要求家庭成员遵行。如果我们不忽视家庭祭坛，我们的教会就会健康。
Family
life (Deut. 6:4-9). We are to function as priests of the Lord in our homes by
teaching God’s law and requiring obedience to it. If we do not neglect the
family altar, our churches will be healthy.
工作（林前10:31；西3:23-24）。作为祭司，我们所做的一切都是为了神的荣耀。敬拜和职业之间没有分歧。路德说：“如果一个人因信基督称义，那么……任何工作都是神的工作，无论是耕田，磨玉米，打扫房子，还是抚养孩子。”[19]我们工作，必须取悦那一位比我们顶头上司更高的权威者。“信徒皆祭司”在这一方面的实践必然会带来工作上的卓越、更大的生产力和更多的财务自由。
Work
(1 Cor. 10:31; Col. 3:23-24). As priests we do everything to the glory of God.
There is no bifurcation between worship and vocation. Luther said “if a person
was justified by faith in Christ, then … any work was God’s work, whether it
was ploughing the field, milling the corn, sweeping the house, or bringing up
children.”18We must labor to please a higher authority than our immediate boss.
Practice of this aspect of the priesthood of all believers inevitably results
in excellence at work, greater productivity and increased financial freedom.
死亡（提后4:6；腓2:17）。我们或生或死都是主的祭司。但愿我们死的时候可以祷告说：“主耶稣，接收我的灵魂！”
Death
(2 Tim. 4:6; Phil. 2:17). We live and die as priests of the Lord. May we die
praying, “Lord Jesus, receive my spirit!”
我们如何能献上这些祭？靠圣灵的能力（弗3:7、20；腓4:13；西1:29）。他的大能在我们里面工作，使我们能合神心意地事奉他。我们如何支取他的能力？通过信心。在舍己和彼此完全信赖的环境下，神的能力被释放出来，使我们在每一个领域都能活出神面前君尊祭司的样式。
How
can we offer these sacrifices? In the power of the Holy Spirit (Eph. 3:7, 20;
Phil. 4:13; Col. 1:29). His mighty, powerful energy works in us and enables us
to serve God acceptably. How do we appropriate his power? By faith. In the
context of self-negation and complete reliance on another, God’s power is released for our use to live all of
our lives, in every area, as royal priests before God.总结
总结 Summary
在基督里，每一个基督徒都是神的儿子。披戴耶稣基督的义，基督徒直接来到天父面前。作为一个有君尊的祭司，他在对神救恩的感激中，终其一生事奉神。他受圣灵的恩膏，在那位受膏者里，履行先知、祭司、君王的职分。基督徒从教皇和祭司中保的专制和枷锁中被释放。他承认耶稣基督是他唯一的中保和大祭司，唯独基督所献的祭将他引到神面前。基督徒向神献祭的事奉，是依据圣经的启示，被圣灵授权，并在基督的教会里运作。这是每个信徒的伟大事奉。愿我们作为有君尊的祭司，或生或死，在他面前（coram Deo）！
In
Christ every Christian is a son of God. Clothed in Christ’s righteousness, a
Christian comes to God the Father directly. As a royal priest, he serves God in
gratitude for his salvation all his life. He is anointed by the Holy Spirit,
and in the Anointed One, he functions as prophet, priest and king. A Christian
is free from the tyranny and yoke of popes and mediating priests. He recognizes
Jesus Christ alone as his Mediator and High Priest whose sacrifice alone has
ushered him into God’s presence. Sacrificial service to God results from
enlightenment from the Scripture and is empowered by the Holy Spirit and
performed in relation to Christ’s church. Such is the great ministry of every
believer. As a royal priesthood, then, may we live and die in the presence of
God (coram Deo)!
作者简介：
马修（P. G. Mathew），印度裔科学家，于美国中央浸信神学院和威斯敏斯特神学院获得三个神学学位。美国恩谷教会的创始人和牧师。 曾任希腊语和系统神学教授。
[1] 本文取自Grace Valley Christian Center网站，http://www.gracevalley.org/sermon/the-priesthood-of-all-believers（2017年8月31日存取），承蒙授权翻译转载，特此致谢。——编者注
[2]
Benjamin Breckinridge Warfield, Studies in Theology, Vol. 9, Grand Rapids:
Baker Book House, 1981, p.485.
[3]
Ibid., pp.487-8.
[4]
Luther’s Primary Works , ed. Henry Wace and C. A. Bucheim, London: Hodder and
Stoughton, 1896, p.399.
[5]
Ibid., p.401.
[6]
Calvin, Institutes of the Christian Religion, Vol. 2, ed. John T. McNeill,
trans. and index. Ford Lewis Battles, Philadelphia: The Westminster Press,
1960, p.1476.
[7]
Ibid., p.1442.
[8]
Calvin, Institutes of the Christian Religion , Vol. 1, ed. John T. McNeill,
trans. and index. Ford Lewis Battles, Philadelphia: The Westminster Press,
1960, p.502.
[9]
Calvin, Institutes of the Christian Religion, Vol. 2, ed. John T. McNeill,
trans. and index. Ford Lewis Battles, Philadelphia: The Westminster Press,
1960, p.1445.
[10]
Loraine Boettner, Roman Catholicism ,Phillipsburg, NJ: The Presbyterian and
Reformed Publishing Company, 1962, p.50.
[11]
J. B. Lightfoot, St. Paul’s Epistle to the Philippians ,Lynn, Mass.:
Hendrickson, 1981,p. 258.
[12]
Ibid., pp.263-4.
[13]
James Atkinson,in Service in Christ, ed. James I. McCord and T.H.L. Parker
,Grand Rapids: Eerdmans, 1966, p.82.
[14]
Charles Hodge, Systematic Theology, Vol. 2, London: James Clarke & Co.,
Ltd., 1960, p.467.
[15]
F. F. Bruce, The Epistle to the Hebrews, The New International Commentary on
the New Testament,Grand Rapids: Eerdmans, 1964, p.407.
[16]
James Atkinson in Service in Christ, ed. James I. McCord and T.H.L. Parker,
Grand Rapids: Eerdmans, 1966, p.83.
[17]
Rousas John Rushdoony, The Institutes of Biblical Law, Phillipsburg, NJ: The
Presbyterian and Reformed Publishing Company, 1977, p.764.
[18]
Jonathan Edwards, The Works of Jonathan Edwards, Vol. 2, Edinburgh: The Banner
of Truth Trust, 1986, p.943.
[19]
James Atkinson,in Service in Christ, ed. James I. McCord and T.H.L. Parker,
Grand Rapids: Eerdmans, 1966, p.84.
