伊丽莎白·奥斯汀，外科学士，博士，医师、神学家和前医药布道士，现居新西兰奥克兰的海伦维尔，目前就职于“奇妙之旅”和希望电台圣经学校。

我和一群年轻人一起学习了希伯来书，我确信这次学习改变了我的生活。希伯来书是新旧约之间完美的桥梁，这卷书以新约的亮光诠释了旧约的含义。

精彩的篇章强调了我们的救主耶稣基督至高无上的地位，但第五章末关于婴儿期的指控却使我们感到困惑：“看你们从第一次听到福音到现在已经经历了很长的学习的工夫，本该作师傅，谁知还得有人将上帝圣言小学的开端另教导你们，并且成了那必须吃奶、不能吃干粮的人”1（参来5:12节，重点部分进行了补充）。

问题

希伯来书中提到基督徒应该从一个新生儿逐渐成长为作师傅的。基督关于喝灵奶的教训是基督教教义的核心，然而“所以，我们应当离开基督道理的开端，竭力进到完全的地步，不必再立根基，就如那懊悔死行、信靠上帝、各样洗礼、按手之礼、死人复活，以及永远审判各等教训。”（来6:1,2）对于希伯来书的作者来说，基督徒最大的问题并不是倒退回信主前的状态，而是在婴孩时期停滞不前。

灵奶的教导若是如此重要，那作属灵的婴孩有什么错呢？门徒说道“论到那些已经蒙了光照，尝过天恩的滋味，又于圣灵有分，并尝过主恩的滋味，觉悟来世权能的人，若是离弃道理，就不能叫他们重新懊悔了。因为他们把神的儿子重钉十字架，明明地羞辱他。”（第4-6节）这一令人震惊的责备像是针对离教叛道的人说的。而后面几节经文指出了另一个问题：“就如一块田地，吃过屡次下的雨水，生长菜蔬合乎耕种的人用，就从上帝得福。若长荆棘和蒺藜，必被废弃，近于咒诅，结局就是焚烧。”(第7,8节)

什么样的土地生长荆棘和蒺藜呢？当然是一开始就没有想成为好土的地了。属灵的婴孩主要关注自身的得救，想要躲避审判并进入天国。他们已全然离弃了拓展上帝之国的使命，没有结出果子，也没有与他人分享耶稣的爱。他们已全然丧失了起初的爱心。

牧养的重点

希伯来书的作者层层递进、详细阐述、举例展现了一幅耀眼的画面，就是耶稣基督并他的牺牲及中保工作的荣耀本质和至高无上的地位。希伯来书的焦点一直都是耶稣。对耶稣的这种认识是传道与救灵工作的源泉。

但是上帝的话语可能会被曲解。人们有一种需求，甚至形成了产业，他们用现代技术包装录制一些引人入胜的证道，去与人分享，这些证道正迎合了吃灵奶之人的胃口。会众在安息日下午回顾和讨论那些充满魅力的传道人所传讲的有关末世大事件或预言应验的内容。他们庆幸自己拥有过人的知识，可以将他们从末日的恐慌中拯救出来。

这并不稀奇，很久之前，就有这样的言论了：“我们的各教会中极其需要布道的精神。教会信徒大多仰赖于讲台上的宣讲，而不是倚靠圣灵。”点头同意牧师的话并不能在耕耘栽种出利于圣灵沛降的庄稼。因此，牧师应该放弃讲道吗？当然不是。显然，讲道对于教育和牧养是必不可少的。

但牧师应该帮助吃奶的婴孩成长，并让他们成为属灵的师傅。第一步是高举耶稣，高举祂的牺牲与中保的工作，以及祂荣耀的加冕。当人们仰望信心创始成终的耶稣，他们就有力量奔那摆在前头的路程。（来12:2,1）希伯来书提到牧师的工作不仅仅是向初信的基督徒提供简单美好的初期教导，还需要鼓励这些信徒不断成长，向他人介绍耶稣，并和他人分享他们的美好见证。当所传讲的信息以耶稣为中心，高举耶稣，并传扬祂奇妙完美的牺牲之爱，人们就会受到鼓舞，并向更多的人一起来传讲耶稣。

恩膏所有的信徒

或许你现在毫无兴致地表示赞同：所有的牧师都意识到了鼓励他人分享自己的信仰的重要性。而通常，基督徒的见证就像小小的牧养工作，而为耶稣作好的见证就是和牧师一样做牧养工作，只是范围小一点。这不是贬低牧师的牧养工作，但牧师的这种牧养方式是不是会阻碍他人分享见证？

牧师的领导最好被视为一种教导—不是教导人们牧师的方法，而是教导人们如何成为令上帝喜悦的人，以及如何在日常工作中分享耶稣基督的信息。

在我就读教牧神学硕士学位时，我同时也是一名执业医生。令我沮丧的是，班上的大多数人都是青年牧师，而讲师是一位著名的青年领袖。但韦恩·弗兰奇博士并没有试图把我变成一个伪青年牧师或半青年牧师。他指导我思考如何将他所教的原则应用到我与病人相处的日常工作中，给病人讲解属灵的信息，并与人们一同恒切祷告。这是一次改变我人生的经历。

意识到关联性

如果牧师们就近会众，了解上帝如何在他们的日常工作中教导他们，他们就可以有力地影响和鼓励人们从属灵的婴儿期成长为一名成熟的基督徒。耶稣呼召    西门和他的兄弟安得烈，耶稣对他们说：“来跟从我，我要叫你们得人如得鱼一样。”（太4:19）。上帝以一种与他们日常工作有关的信息来呼召他们，甚至用他们已经掌握的技能来指示他们。

基督徒要学着在日常的工作中为上帝作见证。我们很容易忘记三天使的信息不仅只包含“一个日子”，还有耶稣是创造主；因祂的救赎我们才得享安息；上帝命令世人六日劳碌做工，为耶稣基督作见证不仅仅是安息日一下午的活动，而 且是一生的重心。

工作不是一种不幸的生活必须，以至于为了敬畏上帝而在每周（不得不）放下一天的忙碌。其实工作是基督徒造就他人的机会，能与人产生自然的互动，在实际生活还是灵性层面造福他人的机会。《圣经》开篇记录了工作：上帝的创造大工。其实，《创世记》是以上帝的工作为主题的。更确切地说，《创世记》注重“赐福”的主题，这个词的形式在《创世记》中出现了88次，比《圣经》中任何其他书卷都要多。

当然，赐福是安息日的核心。因此，赐福的概念将工作（经正确地理解）和安息日紧密联系起来。对于成熟的基督徒来说，这种联系既能造福他人，也能传讲耶稣。关心他人身体和灵性的需求，将吃奶的婴孩基督徒转变为作同事师傅的。人们可以有创造性，发挥他们各人圣灵的恩赐与上帝一同做工。

成熟的基督徒

牧师不需要成为专业的律师、汽车修理工、程序员、医院清洁员或超市主管才能教导信徒。他们可通过耐心的倾听发现不同职业本质的内容。然后，牧师和会众可以一同学习如何在不同的工作环境中造福他人，以及如何劝勉他们的同事跟随耶稣。

牧师可带领成熟的基督徒以适当的方式查经学习，培养他们传讲上帝信息的能力，使他们能够通过言语和自身榜样结出果子，这是耶稣基督真理的能力，而不仅仅靠教义。当牧师和会众一起研究学习圣经时，就是在帮助属灵的婴儿成为属灵的师傅。重要的是，这种辅导的团契关系将牧师的影响力快速地扩大到社区。

平信徒圣工价值的一方面体现新建聚会点上，新建聚会点这项事工通常是由平信徒发起带领的。

虽然这些聚会点的人数只占区会总人数的一小部分，但在总受洗人数中有很大一部分是来自这些聚会点。想象一下，如果每个会众所在的工作场所都成为平信徒传福音的阵地，这对耶稣而言将会是何等的收成啊！很多时候，向外传福音被视为一种牧师的工作，而其他人的恩赐直到他们不再作吃奶的婴孩时才会被激活或发现。

新冠肺炎疫情对工作和教会敬拜产生了巨大影响，也显示出这两者的重要性。人们必须迅速学会以新的方式开始工作和敬拜，这绝非易事。 但这个挑战让我们有机会重新思考基督徒该如何参赴礼拜，该如何工作。

依赖灵奶的基督徒需要在舒适的家中观看更多的证道。但是牧师们可以帮助会众从幼稚的属灵婴孩成长为会思考如何用他们的工作来造就他人的人。低迷的就业可以使人们以新的方式学习将工作与传福音相结合。愿上帝帮助我们高举耶稣和祂的义，藉着祂的圣灵，属灵的婴儿可以成为属灵的师傅，正如希伯来书所说的，“因为他等候那座有根基的城，就是上帝所经营所建造的。”（来 11:10）

参考文献

1. 译自 William Barclay, 给希伯来书的一封信 (爱丁堡, 英国: 圣安德鲁出版社, 1957), 47.
2. 英文经文来自《圣经》标准版
3. 怀.爱伦 “复兴与重生的需要”，复临评论与安息日通讯，1902年2月25日
4. 4. 怀.爱伦，服务真诠（加尼福利亚州，山景城，太平洋出版社，1905），143^
5.  Elizabeth Ellen Ostring, 成为祝福：创世记中的人类神学概述 (Eugene, OR: Wipf and Stock, 2016).
6. Christopher Wright Mitchell，旧约中BRK“祝福”的含义，圣经文学学会论文系列95    （亚特兰大，乔治亚州：学者出版社，1987），185； Gordon J. Wenham，创世记 1-15，               Word    Biblical Commentary，vol。 1（德克萨斯州韦科：Word Books，1987 年），275； Gordon J. Wenham，《妥拉的故事：旧约伦理阅读》（爱丁堡：T&T Clark，2000 年），20，脚注。
7. 来自澳大利亚北新南威尔士区会 Sven Östring 的交流，那里的教会建堂受洗次数是区   会平均数的 2.8 倍。 ^

弟兄姐妹们，我们想通过本平台分享更多国外本会优质影像资料。因为人手有限，希望招募一些志同道合的主内同工，做英文视频字幕翻译，视频字幕合成制作，视频中文配音，配音对轨制作。有意者请留言输入“义工申请”。以马内利！

Weaning Babies:

A meditation on Hebrews 5:11–6:8

Elizabeth Ostring, MB ChB, PhD, a physician, theologian, and former medical missionary, resides in Helensville, Auckland, New Zealand, and works with the “Incredible Journey” Bible School and the Hope Channel Bible School.

A group of young adults and I studied Hebrews, and I can testify that it changed my life. Hebrews is the perfect bridge between the Old and New Testaments, explaining the meaning of the Old in the radiant light of the New.

But after magnificent chapters highlighting the absolute supremacy of our Lord and Savior Jesus Christ, we were puzzled by the accusation of babyhood at the end of the fifth chapter: “When you ought to be teachers because of the length of time that has passed since you first heard the gospel, you still need someone to tell you the simple elements of the very beginning of the message of God. You have sunk into a state when you need milk and not solid food”¹ (v. 12, emphasis added).

THE PROBLEM

Hebrews thus declares all Christians should move from a new birth experience to a teaching role. The milky doctrines appear to be the core of the Christian message, but “let us leave the elementary doctrine of Christ and go on to maturity, not laying again a foundation of repentance from dead works and faith toward God, and of instruction about washings, the laying on of hands, the resurrection of the dead, and eternal judgment” (Heb. 6:1, 2).² For the author of Hebrews, a major problem for Christians is not that of regressing to a pre-Christian state but prolonged, unproductive babyhood.

If the milky doctrines are so important, what is wrong with spiritual babies? The apostle says that having tasted the heavenly gift and shared in the gift of the Holy Spirit, they crucify the Son of God again and hold Him up to contempt (vv. 4–6). Worse, it is impossible to restore such persons to repentance because they put the Son of God to open shame. This shocking indictment sounds like apostasy. But the next verses suggest another problem: “For land that has drunk the rain that often falls on it, and produces a crop useful to those for whose sake it is cultivated, receives a blessing from God. But if it bears thorns and thistles, it is worthless and near to being cursed, and its end is to be burned” (vv. 7, 8).

What kind of land grows thorns and thistles? Surely it is land not used for the good purpose for which it was intended. Spiritual babies are interested primarily in their own salvation, in their own chance to escape judgment and reach heaven. They have lost the vision of extending the kingdom of God and are unfruitful, doing nothing to share the knowledge of Jesus with others. They have lost their first love.

PASTORAL FOCUS

Layer by layer, illustration by illustration, example by example, the author of Hebrews builds a dazzling picture of the glorious nature and supremacy of Jesus Christ and His sacrifice and mediatorial work. Insistently and persistently, the focus of Hebrews is Jesus. This vision of Jesus is the source of both preaching and outreach.

But the Word of God can be distorted. There is a demand, even industry, to promulgate riveting sermons recorded with the finesse of modern technology for the benefit of those who are confirmed in the milk of the Word. Congregants spend Sabbath afternoons reviewing and critiquing the words of charismatic preachers expounding on end-time events or fulfillments of prophecy. The viewers congratulate themselves with the thought that they have superior knowledge that will save them from last-day horrors.

This is nothing new. Long ago, these words were written: “Sermons have been in great demand in our churches. The members have depended on pulpit declamations instead of on the Holy Spirit.”³ Nodding in agreement with the pastor’s words is not plowing the field and planting a useful crop for the rain of the Holy Spirit to fall on. Should pastors, therefore, abandon preaching? Of course not. Clearly, preaching is essential to educate and nurture .

But pastors need to help milk-imbibing babies grow and become mature teachers of the Word. The first step is to uplift Jesus, His sacrifice, His mediatorial ministry, and His enthronement in glory. When people look unto Jesus, the founder and perfecter of their faith, they are able to run with endurance the race that is set before them (Heb. 12:2, 1). Hebrews suggests the pastor’s work is not only to offer the beautiful milky doctrines of Christianity to newborn babes in Jesus but also to encourage those believers to grow and uplift Jesus to others, to share the good news that has blessed them so much. When the preaching message focuses on Jesus and uplifts Him in all His wonderful perfection and sacrificial love, people will be encouraged and inspired to share Him with others.

ANOINTING ALL BELIEVERS

Perhaps you are now nodding in bored agreement: all pastors recognize the obvious need to encourage people to share their faith. But too often, Christian witnessing is presented as mini-pastoring—that good witnessing for Jesus is doing the same type of work as the pastor, only on a smaller scale. This is not to deride pastoral work, but might the witnessing abilities of others be cramped by this approach?

Pastoral leadership might better be regarded as coaching—not coaching in pastoral methods but coaching people to be whom God intended them to be and showing them how they, in the areas of their own daily work experience, can share the message of Jesus Christ.

I was a practicing physician when I enrolled in a master’s class called The Theology of Ministry. To my dismay, most in the class were youth pastors—and the lecturer, a renowned youth leader. But Dr. Wayne French did not try to turn me into a pseudo-or semi-youth minister. He coached me to think of how to apply the principles he taught to my daily work with patients, introduce spiritual concepts, and pray with people more effectively. It was a life-changing experience.

RECOGNIZING THE CONNECTION

If pastors came close to their congregants and learned what their daily God-ordained work entails, they could powerfully influence and encourage people to move from spiritual babyhood to Christian maturity. It is highly significant that when Jesus called Simon and his brother Andrew, He said, “ ‘Follow me, and I will make you fishers of men’ ” (Matt. 4:19). Their call to ministry was couched in words that connected with their daily work and even intimated that their methods might be related to skills that they had already developed.

What congregants need to learn is how to turn ordinary labor into witnessing opportunities. It is easy to forget that the three angels’ messages encompass more than just “a day” but Jesus as Creator; our rest in His salvation; and, significantly enshrined in the pivotal Sabbath command, God’s mandate for humans to work six days a week. Witnessing for Jesus Christ is not merely a Sabbath-afternoon activity but a whole-life focus.

Work is not an unfortunate survival necessity to be (reluctantly) relinquished each week to somehow honor God but an opportunity for Christians to extend their influence, a natural mingling with the people⁴ that offers many chances to bless others in practical and spiritual ways. The Bible begins with work: the creative work of God. In fact, Genesis is built around the theme of God’s work.⁵ Even more pertinently, Genesis focuses on the theme of “blessing,” and forms of this word appear about 88 times in Genesis, more than any other book in the Bible.⁶

Of course, blessing is at the core of the Sabbath. Thus work (rightly appreciated) and Sabbath are intimately linked by the concept of blessing. For the mature Christian, this link both leads to practical assistance to others and sharing the good news of Jesus. This daily focus on others, on both their spiritual and physical needs, transforms milk-dependent baby Christians into mature teachers of their workplace colleagues. It also allows people to be creative, to work with God in their own Holy Spirit–anointed skills.

THE MATURE CHRISTIAN

The pastor does not need to be the expert lawyer, car mechanic, computer programmer, hospital cleaner, or supermarket supervisor when he or she coaches members of his or her congregation. By patient listening, the pastor can discover what the different types of work essentially involve. Then together, the pastor and congregant can learn how to meet the needs of the people in these various work environments and how to bid these fellow workers to follow Jesus.

A pastor will lead mature Christians in appropriate Bible study, training and equipping them to develop skills in the presentation of God’s Word, enabling them to reach others by word and example, which is in the truth of Jesus Christ, not just doctrine. As the pastor joins congregants in understanding the Bible, he or she helps spiritual babies become teachers of God’s Word. Importantly, this coaching partnership extends the pastor’s immediate sphere of influence into the community.

An example of the value of lay initiatives is church planting, usually lay-led enterprises. While church plants represent only a small proportion of the total attendance within a conference, they contribute a noticeably higher proportion of total baptisms.⁷ But imagine if the workplace of each congregant was a lay-led outreach initiative! What a harvest for Jesus there could be. All too often, outreach is seen as a pastoral activity, and the skills of others lie dormant and unrecognized until they become confirmed milk-sucking babies.

The COVID-19 pandemic has shown how drastically both work and worship can be impacted and how important both these activities are. People have had to rapidly learn to do both in very different ways, and this has not been easy. But this challenge gives us an opportunity to rethink not only how Christians “do” church but also how they approach work.

Milk-dependent Christians need more sermons to watch in the comfort of their homes. But pastors can help move congregants from being mere consumers of Christian milk to thinking about how they can use their work opportunities to bless others. The disaster of underemployment or unemployment can become an opportunity for learning a new approach to combining work with outreach. May God help us lift Jesus and His righteousness high so that, through His Holy Spirit, spiritual babies can be turned into teaching witnesses and point others, as Hebrews says, to look “forward to a city that has foundations, whose designer and builder is God” (Heb. 11:10).

1. Translation from William Barclay, The Letter to the Hebrews (Edinburgh, UK: Saint Andrew Press, 1957), 47. ^

2. Scripture is from the English Standard Version. ^

3. Ellen G. White, “The Need of a Revival and a Reformation,” Advent Review and Sabbath Herald, February 25, 1902, 1, https://documents.adventistarchives.org/Periodicals/RH/RH19020225-V79-08.pdf. ^

4. Ellen G. White, The Ministry of Healing (Mountain View, CA: Pacific Press Pub. Assn., 1905), 143. ^

5. Elizabeth Ellen Ostring, Be a Blessing: The Theology of Human Work in the Narrative of Genesis (Eugene, OR: Wipf and Stock, 2016). ^

6. Christopher Wright Mitchell, The Meaning of BRK “to Bless” in the Old Testament, Society of Biblical Literature Dissertation Series 95 (Atlanta, GA: Scholars Press, 1987), 185; Gordon J. Wenham, Genesis 1–15, Word Biblical Commentary, vol. 1 (Waco, TX: Word Books, 1987), 275; Gordon J. Wenham, Story as Torah: Reading the Old Testament Ethically (Edinburgh: T&T Clark, 2000), 20, footnote. ^

7. Personal communication from Sven Östring, North New South Wales Conference, Australia, where church plant baptisms were 2.8 times the conference average. ^