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马太福音生命读经 · 第28篇

王职事的继续（四）

The Continuation Of The King’s Ministry (4)
1本篇信息继续前一篇论到马太九章九至十七节的信息。
1This message is the continuation of the previous message on 9:9-17
2三、不用未漂过的布作补帄补
2C. Not Putting a Patch of Unshrunk Cloth
在旧衣服上
on an Old Garment
3在九章十六节，主继续说到更细致、更甜美、更亲切的事。祂说，『再者，没有人用未漂过的布作补帄，补在旧衣服上，因为所补上的，会扯破那衣服，裂缝就更大了。』未漂过的，或，新的，生的，未加工的。原文是由『未』和『梳理羊毛』构成，因此，意即未梳理的、未蒸洗的、未作完的、未漂过的、未处理的。未漂过的布，象征从成为肉体到钉十字架之前的基督，如同一块未处理、未作成的新布；路加五章三十六节的新衣服，乃象征基督，经过了钉十字架的处理，如同一件新衣服。（路五36的新，原文与太九17新皮袋的新同。）基督先是未漂过的布，为要作成一件新衣服；然后，祂藉著死而复活，就作成了一件新衣服，在神面前作我们的义，遮盖我们，使我们能得神称义，蒙祂悦纳。（路十五22，加三27，林前一30。）把未漂过的布补在旧衣服上，所补上的布会因缩水的力量，扯破旧衣服，使裂缝更大。这是今天摩登派的人所尝试的。他们只效法耶稣的为人，以改良他们的行为；他们不相信钉十字架的耶稣是他们的救赎主；也不相信复活的基督是他们的新衣服，在神面前作他们的义遮盖他们。
3In 9:16 the Lord continues with something even finer, sweeter, and more intimate. He says, “Now no one puts a patch of unshrunk cloth on an old garment, for that which fills it up pulls away from the garment, and a worse tear is made.” The Greek word translated “unshrunk” is agnaphos, formed with a, which means not, and gnapto, which means to card or comb wool; hence, to dress or full the cloth. Thus, the word means uncarded, unfulled, unfinished, unshrunk, untreated. The unshrunk cloth signifies Christ from His incarnation to His crucifixion as a piece of new cloth, untreated, unfinished; whereas the new garment in Luke 5:36 signifies Christ, after being treated in His crucifixion, as a new robe. (The Greek word for “new” in Luke 5:36 is kainos, the same as the word for “fresh” in Matthew 9:17.) Christ was firstly the unshrunk cloth for making a new garment, and then through His death and resurrection He was made a new garment to cover us as our righteousness before God that we might be justified by God and acceptable to Him (Luke 15:22; Gal. 3:27; 1 Cor. 1:30; Phil. 3:9). A patch of unshrunk cloth put on an old garment pulls away from the garment by its shrinking strength, thus making the tear worse. To do this means to imitate what Christ did in His human life on earth. This is what today’s modernists are attempting. They only imitate Jesus’ human deeds to improve their behavior; they do not believe in the crucified Jesus as their Redeemer or the resurrected Christ as their new garment to cover them as their righteousness before God
4十六节的旧衣服，表征人靠著天然的旧生命而有的好举止、好行为、和宗教的作法。主耶稣非常有智慧。在十六节祂没有说，『你们约翰的门徒必须领悟，你们的衣服破旧且满了破洞。你们禁食，实际上就是剪一块未漂过的布，用来补你们衣服的破洞。』主耶稣没有直接这样说，祂乃是向约翰的门徒指明，他们没有一件完美的衣服，并且指明他们的衣服有破洞，他们想要藉著禁食来补这些破洞。没有人能说出像主耶稣在十六节所说的话。祂智慧的话里满了意义、责备、启示和教训。主对约翰的门徒说，『你们为甚么问我禁食的事？你们的禁食是一种补破衣的作法。你们的禁食表明，你们知道自己的衣服有破洞，需要修补。你们的夫子约翰，指引你们都到我这里来。现在你们利用我来补你们的破洞。这就是说，你们从我这未漂过的布剪一块来补你们衣服的破洞。但我的布满了缩水的能力，不要把牠补在你们破旧的衣服上。你们若这样作，破洞会更大。』
4The old garment in verse 16 signifies man’s good behavior, good deeds, and religious practices by his old natural life. The Lord Jesus was very wise. In verse 16 He did not say, “You disciples of John must realize that your garments are torn and full of holes. By fasting you are actually cutting a piece of unshrunk cloth and using it to patch the holes in your garments.” Instead of saying this directly, the Lord Jesus indicated to the disciples of John that they did not have a perfect garment. He indicated that their garments had holes and that by fasting they were trying to patch the holes. No human being could utter such a word as that spoken by the Lord Jesus in verse 16. His wise word is full of meaning, rebuke, revelation, and instruction. The Lord was saying to the disciples of John, “Why do you ask Me about fasting? Your fasting is away of patching your torn garment. By your fasting, you show that you realize that you have holes in your garments that need to be mended. Your teacher, John, introduced you all to Me. Now you are utilizing Me to patch your holes. This means that you are cutting a piece from My unshrunk cloth to mend the holes in your garments. But My cloth is full of shrinking power. Don’t put any part of it on your old torn garments. If you do, the hole will become larger.”
5路加五章三十六节的记述和马太九章十六节的记述有些不同。路加五章三十六节说，『没有人把新衣服撕下一块作补帄，补在旧衣服上。』请注意，马太福音是说『布，』路加福音是说『衣服。』主耶稣把自己比喻为一块未漂过的布。这指出祂在成为肉体和钉十字架之间的所是。在这段期间，祂是未漂过的布，是从未蒸洗或处理的新布。藉著神的死而复活，这新布经过了处理，并且作成了一件新衣服。主的心意不是要把祂自己当作一块未漂过的布赐给我们，乃是要把祂自己当作一件完整、作成的衣服赐给我们，使我们穿上，作我们的义，好叫我们在神面前得称义。祂死而复活之后，成了作好的衣服，给我们穿上，使我们可以参加祂的婚礼。因此，祂不仅是新郎，也是我们的礼服，使我们有资格参加祂的婚筵。
5The account in Luke 5:36 is somewhat different from that in Matthew 9:16. Luke 5:36 says, “No man tears a patch from a new garment and puts it on an old.” Notice that Matthew says “cloth” and that Luke says “garment.” The Lord Jesus likened Himself to a piece of unshrunk cloth. This points to what He was between His incarnation and His crucifixion. During this period of time He was unshrunk cloth, new cloth that had never been fulled or dealt with. Through His death and resurrection this new cloth was dealt with and was made a new garment. The Lord’sin tent i on was to give Himself to us not as a piece of unshrunk cloth, but as a complete, finished garment that we might put on as our righteousness to be justified before God. After His death and resurrection, He was made the finished garment for us to put on so that we may attend His wedding. Thus, He is not only the Bridegroom, but also our wedding garment that qualifies us to attend His wedding feast
6为甚么主耶稣告诉我们祂是新郎之后，继续说到新布、新衣？我们必须看得更深入，以领悟祂的意思。主告诉我们，新郎与我们同在。但看看你自己，你配得祂的同在么？你认为在神眼中，你真实的光景配得上新郎的同在么？我们都必须回答说，『不配。』我们的一切所有和所是，都不配得主的同在。我们要享受主的同在，就需要一些资格；我们需要在某种光景、某种情形中。我们生来的所是、天然的所是、我们所能作的、以及我们所有的，都不能使我们有资格在新郎的同在中。新郎就是基督，基督就是神自己。假定今天神向你显现，你能呆坐在那里么？祂是圣洁的神、公义的神，这样的一位就是新郎。请回想路加十五章浪子的故事。浪子回家了。毫无疑问，他父亲深爱著他，但儿子的光景根本配不上父亲的同在。因此，父亲立刻吩咐仆人把那上好的袍子拿来给他穿，这样就使他配得上父亲的同在了。我们的新郎就是神自己。我们这些可怜的罪人，怎能享受属天君王的同在？我们必须记得马太九章这些经文的上下文：主耶稣和税吏并罪人一同吃饭。我们是『税吏』并罪人。我们不彀格；我们需要一些东西遮盖我们，使我们能坐在主的同在中。这就是为甚么主说到祂自己是新郎之后，就告诉我们需要穿上新衣服的原因。我们穿上新衣服，就配得上祂的同在了。浪子穿上那上好的袍子之后，立刻就能站在他尊贵的父亲面前。上好的袍子使他有资格享受父亲的同在。我们这些罪人和『税吏』需要穿上新衣服，使我们能配得上新郎的同在。
6Why did the Lord Jesus, after telling us that He is the Bridegroom, go on to speak of the new cloth, the new garment? We must look deeper to discern His meaning. The Lord tells us that the Bridegroom is with us. But look at yourself — do you deserve His presence? Do you think that your real condition in the eyes of God is worthy of the presence of the Bridegroom? We must all answer, “No.” All we have and all we are does not deserve the Lord’s presence. To enjoy the Lord’s presence we need certain qualifications; we need to be in a certain condition, in a certain situation. What we are by birth, what we are naturally, whatever we can do, and whatever we have, do not qualify us to be in the presence of the Bridegroom. The Bridegroom is Christ, and Christ is God Himself. Suppose God appeared to you today. Could you just sit there? He is the holy God, the righteous God, and such a One is the Bridegroom. Recall the story of the prodigal son in Luke 15. The prodigal son came home. The father undoubtedly loved him deeply, but the son’s condition was utterly unfit for the presence of the father. There fore, the father immediately told his servant to take the best robe and to put it on him, thus making him fit for his presence. Our Bridegroom is God Himself. How may we, poor sinners, enjoy the presence of the heavenly King? We must remember the context of these verses in Matthew 9: the Lord Jesus was eating with tax collectors and sinners. We are “tax collectors” and sinners. We are not qualified; we need something to cover us that we may sit in the presence of the Lord. This is why, after the Lord spoke of Himself as the Bridegroom, He told us that we need to be clothed in a new garment. When we put on the new garment, we are worthy of His presence. When the prodigal son was clothed with the best robe, he could immediately stand in the presence of his honored father. The best robe qualified him to enjoy the father’s presence. We as sinners and “tax collectors” need to be clothed in a new garment that we may be worthy of the Bridegroom’s presence.
7我不喜欢只陈明教训和道理－我比较喜欢实行、经历。让我与你们核对一下：基督既然在复活后成了新衣服，那么我们如何能穿上祂？加拉太三章二十七节说，『你们凡浸入基督的，都已经穿上了基督。』我们必须穿上基督，而穿上基督的方法就是浸入祂。现在我们必须看见，我们如何能浸入基督。我们已经看见，基督复活之后成了一件新衣服；但圣经也告诉我们，祂复活之后成了赐生命的灵。（林前十五45。）基督若不是那灵，我们如何能浸入祂？藉著钉死、埋葬并复活，基督成了赐生命的纽玛（pneuma），赐生命的气，活的气。祂是气，祂就很容易进到我们里面；祂是空气，我们也很容易进到祂里面。基督在复活里成了灵。这赐生命的灵就是包罗万有的一位。在这灵里有基督一切的所是，和祂所成就的一切。这包罗万有的灵就是包罗万有的基督自己，这位是灵的基督就是给我们穿上的新衣服。因此，连衣服也是那灵。我们浸入是灵的基督－这样我们就穿上了基督。基督是纽玛，是包罗万有的灵。我们浸入祂，就穿上祂。是灵的基督就立刻成为我们的衣服，我们的遮盖，使我们合格。因此，我们必须穿上的新衣服，就是基督自己这包罗万有的灵。
7I do not like to present mere teachings and doctrines—I prefer the practice, the experience. Let me check with you: Since Christ became the new garment after His resurrection, how then may we put Him on? Galatians 3:2 7 says, “As many as were baptized into Christ have put on Christ.” We must put on Christ, and the way to put Him on is to be baptized into Him. Now we must see how we may be baptized into Christ. We have seen that after His resurrection Christ became a new garment, but the Bible also tells us that after His resurrection He was made a life-giving Spirit (1 Cor. 15:45). If Christ were not the Spirit, how could we be baptized into Him? By being crucified, buried, and resurrected, Christ was made a life-giving pneuma, a life-giving breath, the living air. As the breath, it is so easy for Him to get into us, and as the air, it is so easy for us to get into Him. Christ in resurrection was made a Spirit. This life - giving Spirit is the all - inclusive One. In this Spirit is all that Christ is and all He has accomplished. This all-inclusive Spirit is the all-inclusive Christ Himself, and this Christ as the Spirit is the new garment for us to wear. Hence, even the garment is the Spirit. We were baptized in to Christ as the Spirit — it is thus that we put on Christ. Christ is the pneuma, the all-inclusive Spirit. When we are baptized in to Him, we put Him on. Immediately He as the Spirit becomes our clothing, our covering, and we are qualified. Therefore, the new garment which we must put on is Christ Himself as the all-inclusive Spirit.
8这就是马太二十八章十九节里主话的意义，『所以你们要去，使万民作我的门徒，将他们浸入父、子、圣灵的名里。』名的实际是在灵里。将人浸入这名里，意思就是将人浸入那灵里，那灵就是基督这包罗万有的纽玛。基督成为肉体，在地上生活，被钉十字架，完成救赎，并且复活了。一切都成就之后，祂在复活里就成了包罗万有的纽玛。成为肉体包括在这纽玛里；钉十字架和救赎包括在这纽玛里；复活、祂复活的大能和复活的生命，都包括在这纽玛里。我们浸入祂，就浸入这纽玛。我们浸入祂，就穿上祂。我们必须穿上基督这新衣服，这新衣服就是包罗万有的灵。基督不再是未处理的布；祂如今乃是作成了的衣服。在这作成的衣服里，有救赎、复活的大能和神圣人位一切的元素。这新衣服不仅仅是一块布，乃是神圣的纽玛，包罗万有的灵，包括基督的成为肉体、钉十字架、救赎的工作、复活以及祂复活的大能。如今祂是作成的衣服给我们穿上。阿利路亚！我们能穿上这样一位基督。
8This is the meaning of the Lord’sword in 28:19, “Go therefore, and disciple all nations, baptizing them into the name of the Father, and of the Son, and of the Holy Spirit.” The reality of the name is in the Spirit. To baptize people into the name means to baptize them into the Spirit, who is Christ as the all-inclusive pneuma. Christ became incarnated, He lived on earth, He was crucified and accomplished redemption, and He was resurrected. After everything was finished, He became the all-inclusive pneuma in His resurrection. Incarnation is included in this pneuma; crucifixion and redemption are included in this pneuma; resurrection, the power of His resurrection, and the life of the resurrection are all included in this pneuma. When we were baptized into Him, we were baptized into this pneuma. When we were baptized into Him, we put Him on. We must put on Christ as the new garment, and this new garment is the all-inclusive Spirit. Christ is no longer the untreated cloth; He is now the finished garment. In this finished garment we have redemption, resurrection power, and all the elements of the divine Person. This new garment is not just a piece of clothing, but the divine pneuma, the all-inclusive Spirit, including Christ’sin carnation, His crucifixion, His redemptive work, His resurrection, and His resurrection power. Now He is the finished garment for us to put on. Hallelujah, we can put on such a Christ
9四、不把新酒装在旧皮袋里
9D. Not Putting New Wine into Old Wineskins
10十七节说，『也没有人把新酒装在旧皮袋里；不然，皮袋胀裂，酒泻出来，皮袋也就坏了。人乃是把新酒装在新皮袋里，两样就都得保全。』这节的新，原文指在时间上是新的、新近的、新有的。这里的新酒，象征基督是新生命，满有活力，激人振奋。新酒就是基督激励人的生命。神圣的生命被比喻为那有激励之力量的酒。我们接受祂的生命，这生命就终日在我们里面作工，激动我们，振奋我们。这新酒加强我们，加力给我们，使我们十分快活。君尊的救主不仅是国度子民的新郎，作他们的享受，也是他们的新衣，在外面装备他们，使他们有资格参加婚礼。此外，祂也是他们的新生命，在里面激动他们，好享受祂作他们的新郎。祂这属天的王乃是新郎，作国度子民的享受；祂属天的国度也是祂的婚筵，（太二二2，）使他们能享受祂。他们要在国度的筵席上，享受祂作新郎，就需要祂在外面作他们的新衣服，并在里面作他们的新酒。
10Verse 1 7 says, “Neither do they put new wine into old wineskins; otherwise, the wineskins burst, and the wine pours out, and the wineskins are destroyed; but they put new wine into fresh wineskins, and both are preserved.” The Greek word translated “new” in this verse is neos, which means new in time, recent, young. The new wine here signifies Christ as the new life, full of vigor, stirring people to excitement. The new wine is Christ’s cheering life. The divine life is likened to wine that has cheering strength. When we receive His life, it works within us all day long to stir us up and to excite us. This new wine strengthens us, energizes us, and makes us very happy. The kingly Savior is not only the Bridegroom to the kingdom people for their enjoyment, but also their new garment to equip and qualify them outwardly for attending the wedding. Furthermore, He is also their new life to excite them inwardly for the enjoyment of Him as their Bridegroom. He, as their heavenly King, is the Bridegroom for the kingdom people’s enjoyment, and His heavenly kingdom is the wedding feast (22:2) that they may enjoy Him. To enjoy Him as the Bridegroom in the kingdom feast, they need Him as their new garment outwardly and their new wine inwardly.
11再想想浪子的例子。浪子穿上那上好的袍子之后，仍然会说，『父亲阿，上好的袍子使你满足，但没有使我满足。我仍然饥饿，需要得饱足。』父亲就立刻吩咐仆人把那肥牛犊宰了，并且说，『让我们吃喝快乐。』因此，父亲的供备不仅是为著外面的需要，也是为著里面的需要。所以主说到新衣服之后，立刻继续说到新酒。新酒不是为著外面需要的供备，乃是为著里面的需要。我们需要一些东西遮盖我们，我们也需要一些东西充满我们。我们外面真是贫穷，里面也真是虚空。为著父亲的缘故，我们身上需要袍子；为著我们自己的缘故，我们里面需要新酒。我们需要新衣和新酒。主对我们是新衣，也是新酒。祂是我们的遮盖，也是我们的内容。祂不但使我们合格，祂也满足我们。因此，祂是我们的资格和满足，是为著我们外面需要的供备，也是为看我们里面一切饥渴的供备。
11Consider again the example of the prodigal son. After putting on the best robe the prodigal son could still say, “O father, the best robe satisfies you, but it doesn’t satisfy me. I am still hungry and need to be satisfied.” Immediately the father told the servant to kill the fatted calf and said, “Let us eat, and be merry.” Thus, the father’spr o vision is not just for something outward, but also for something within. Therefore, after the Lord spoke about the new garment, He directly proceeded to speak of the new wine. The new wine is not a provision for the outward need, but for the inward need. We need something to cover us, and we also need something to fill us. We are so poor outwardly, and we are so empty inwardly. We need the robe upon us for the Father’ss ake, and we need the new wine within us for our own sakes. We need both the new garment and the new wine. The Lord is the new garment to us, and He is also the new wine. He is our covering and also our content. He not only qualifies us, but He satisfies us as well. Hence, He is our qualification and our satisfaction, the provision for our outward need and the provision for all our inward hunger and thirst
12在十七节主说，我们不该把新酒装在旧皮袋里。旧皮袋象征宗教的作法，就如旧宗教的法利赛人，以及新宗教的约翰门徒，所持守的禁食。一切的宗教都是旧皮袋。新酒装在旧皮袋里，由于新酒发酵的力量，会将皮袋胀裂。把新酒装在旧皮袋里，就是把基督这使人振奋的生命，放在任何一种宗教里。这就是今天所谓基要派和灵恩派所实行的。他们企图把基督塞进他们不同模式的宗教仪文、形式和作法里。国度子民绝不该这样作，他们必须把新酒装在新皮袋里。
12In verse 17 the Lord said that we should not put new wine into old wineskins. Old wineskins signify religious practices, such as the fasting held by the Pharisees in the old religion and the disciples of John in the new religion. All religions are old wineskins. New wine put into old wineskins bursts the wineskins by its fermenting power. To put new wine into old wineskins is to put Christ as the exciting life into any kind of religion. This is what the so-called fundamentalists and Pentecostals are practicing today. They attempt to squeeze Christ into their different modes of religious ritual and formality. The kingdom people should never do this. They must put the new wine into fresh wineskins
13新酒需要皮袋、容器。新酒满了发酵的力量，你若把新酒装在旧皮袋里，新酒发酵的力量就会将旧皮袋胀裂。任何宗教的作法都是旧皮袋。在这节经文里，基督似乎对法利赛人和约翰的门徒说，『禁食是旧皮袋。不要想把我生命的新酒装在你们宗教的旧作法里。这酒会将你们宗教的作法胀裂。我生命的新酒需要新皮袋。』
13The new wine needs a wineskin, a container. Because the new wine is filled with fermenting power, if you put it into an old wineskin, the fermenting power of the new wine will burst the old wineskin. Any religious practice is an old wineskin. In this verse Christ seemed to be saying to the Pharisees and the disciples of John, “Fasting is an old wineskin. Do not try to put the new wine of My life into the wineskin of your old religious practices. The wine will burst your religious practices. The new wine of My life requires a new wineskin
14有些人的确得著了新酒，但他们企图把新酒收回，倒在旧皮袋里。四十多年来，我一直在观察这种愚蠢的行为。许多人来到了地方召会，并且尝到了新酒。他们说，『这实在太好了。这正是「我的召会」所需要的。』于是他们设法把这新酒带回到那旧皮袋里。你知道发生了甚么事么？旧皮袋胀裂了，新酒也泻出来了。然而，你若把新酒装在新皮袋里，两样就都得保全。
14Some indeed have received the new wine, but they have attempted to take the new wine back and pour it into an old wineskin. I have been observing this kind of folly for more than forty years. Many people have come to the local church and tasted the new wine. They have said, “This is really wonderful. This is just what my church’ needs.” Then they tried to bring this new wine back to that old wineskin. Do you know what happened? The old wineskins burst, and the new wine was spilled. However, if you put the new wine into a new wineskin, both will be preserved
15我们已经看见，新酒属于新皮袋。但今天所谓的灵恩运动，却被带进天主教的旧皮袋里。甚至有些天主教里也有灵恩的弥撒。灵恩运动与弥撒和敬拜马利亚搀杂在一起。这是何等的混乱！这就是面酵与细面搀杂在一起。（太十三33。）换句话说，这就是新酒装在旧皮袋里。我担心这酒不再是新酒，因为牠似乎没有发酵的力量。若有的话，旧皮袋就会胀裂。若灵恩运动真是充满发酵力量的新酒，牠就会胀裂天主教这旧皮袋。
15We have seen that the new wine belongs in the new wineskins. But today the so - called charismatic movement has been brought into the old Catholic wineskin. Even some Catholic churches have charismatic masses. The charismatic things are being mixed with the mass and with the worship of Mary. What confusion! This is the leaven mixed with the fine flour (13:33). In other words, it is the new wine put into the old wineskin. I am concerned that this wine is no longer the new wine, for it seems to have no fermenting power. If it did, the old wineskin would burst. If the charismatic movement were the genuine new wine filled with the fermenting power, it would burst that old Catholic wineskin.
16五、把新酒装在新皮袋里
16E. Putting New Wine into Fresh Wineskins
17在十七节主也说，『人乃是把新酒装在新皮袋里，两样就都得保全。』这里的新，原文指在性质、品质和样式上是新的；不习惯的、未使用的；因此是新的。新皮袋象征地方召会的召会生活，是新酒的容器，这新酒乃是基督自己那使人振奋的生命。国度的子民是建造在召会中，（太十六18，）召会又是藉著他们所活在其中的地方召会得著彰显。（太十八～20。）他们是蒙了重生的人，构成基督的身体，成为召会。（罗十二5，弗一22～23。）这基督的身体乃是祂的丰满，也称为『那基督，』（林前十二12，直译，）就是团体的基督。个人的基督是新酒，乃是里面使人振奋的生命；团体的基督是新皮袋，乃是外面盛装新酒的容器。对国度子民，不是禁食或其他宗教的作法，乃是以基督为内容的召会生活。基督来，不是建立仪式的属地宗教，乃是建立生命的属天国度；不是以任何死的宗教作法，乃是以祂自己这活的人位，作跟从祂之人的救主、医生、新郎、未漂过的布和新酒，作他们完满的享受，使他们能成为祂的新皮袋盛装祂，并成为祂国度的构成分子。
17In verse 1 7 the Lord also said, “They put new wine into fresh wineskins, and both are preserved.” The Greek word for “fresh” is kainos, which means new in nature, quality, or form; unaccustomed, unused; hence, fresh. The fresh wineskins signify the church life in the local churches as the container of the new wine, which is Christ Himself as the exciting life. The kingdom people are built into the church (16:18), and the church is expressed through the local churches in which they live (18:15-20). They are regenerated persons constituting the Body of 15 Christ to be the church (Rom. 12:5; Eph. 1:22-23). This Body of Christ as His fullness is also called “the Christ” (1 Cor. 12:12, Gk.), the corporate Christ. The individual Christ is the new wine, the exciting life inwardly, and the corporate Christ is the fresh wineskin, the container to hold the new wine outwardly. With the kingdom people, it is not a matter of fasting or of any other religious practice, but a matter of the church life with Christ as their content. Christ came not to establish an earthly religion of rituals, but a heavenly kingdom of life, not with any dead religious practices, but with Himself, the living Person, as the Physician, the Bridegroom, the unshrunk cloth, and the new wine to His followers as their full enjoyment that they might be the fresh wineskin to contain Him and become the constituents of His kingdom.
18我们看见新皮袋乃是召会生活。召会实际上就是基督的扩大。个人的基督是我们里面的酒。这个人的基督扩大成为团体的基督时，那就是召会。这团体的基督就是皮袋、容器，要盛装个人基督作我们的酒。绝不要认为召会是宗教；召会乃是满了基督的团体实体，因为召会乃是扩大的基督。
18We see then that the new wineskin is the church life. The church is actually the enlargement of Christ. The individual Christ is our wine within us. When this individual Christ is enlarged into a corporate Christ, that is the church. This corporate Christ is the wineskin, the container, to contain the individual Christ as our wine. Never consider the church a religion; the church is a corporate entity full of Christ, because the church is Christ enlarged
19基督不仅是我们的新衣和新酒，并且因著扩增，祂也是我们的新皮袋来盛装酒。祂是我们外面的资格，祂是我们里面的满足；而且从团体方面说，祂是召会，身体，（林前十二12，）能盛装酒。基督是一切。祂是新郎、新衣、新酒，也是团体的器皿，要盛装我们对祂的享受。这里的意义非常深奥。
19Christ is not only our new garment and new wine, but, being increased, He is also our new wineskin to contain the wine. He is our outward qualification, He is our inward satisfaction, and He is in a corporate way the church, the Body (1 Cor. 12:12), capable of holding the wine. Christ is everything. He is the Bridegroom, the new garment, the new wine, and also the corporate vessel to contain what we enjoy of Him. The meaning here is very profound.
20我们需要多看一些关于基督是新皮袋的事。林前十二章十二节说，『就如身体是一个，却有许多肢体，而且身体上一切的肢体虽多，仍是一个身体，基督也是这样。』在这一节，我们不仅读到肢体组合在一起就是一个身体，也读到这身体就是基督。我们总认为基督是头；我们几乎没有想到基督也是身体。从实际方面说，基督如何是身体呢？祂是身体，因为这身体是由许多充满基督的肢体所组成的。基督在你里面，基督在我里面，基督也在我们每一个人里面。我们里面1都有基督。在林前一章保罗说，基督不是分开的。在你里面的基督与在我里面的基督是一，在我们里面的基督与在所有其他基督徒里面的基督也是一。因此，基督乃是由许多充满祂的肢体所组成的身体。这就是新皮袋，就是召会生活，要盛装基督这新酒。
20We need to see something more concerning Christ as the new wineskin. First Corinthians 12:12 says, “For even as the body is one and has many members, but all the members of the body being many are one body, so also is Christ.” We read in this verse not only that the members composed together are the one Body, but that this Body is Christ. We have always considered Christ as the Head; we have considered little, if at all, that Christ is also the Body. How, speaking in a practical way, is Christ the Body? He is the Body because the Body is composed of so many members who are filled with Christ. Christ is in you, Christ is in me, and Christ is in every one of us. We all have Christ within. In 1 Corinthians Paul said that Christ is not divided. The Christ in you is one with the Christ in me, and the Christ in us is one with the Christ in all other Christians. Therefore, Christ is the Body composed of so many members who are filled with Him. This is the new wineskin, which is the church life to contain Christ as the new wine.
21没有皮袋，我们如何能装酒？不要以为你自己个人是器皿。不，你只是器皿的一部分。杯子若打碎了，如何能装水？这些碎片如何能装水？这是不可能的。不要自以为了不起，你算不得甚么。你只是身体上的一个肢体，是身体微小的部分。不错，有些血液在我的小指头里，但这小指头只是我身体的一部分。你若把小指头从身体切除，这指头的血流就立刻停止。这指头不会盛装血液，反而会失去血液。从你离开召会生活的那天起，你就开始失去基督；新酒就开始流出去。只有召会生活能盛装我们所享受的基督。绝不要认为召会是微不足道的。
21Without the wineskin, how could we keep the wine? Do not consider that you yourself as an individual are the vessel. No, you are just a part of the vessel. How can a glass contain water if it is cut into pieces? How can the pieces contain the water? It is impossible. Do not consider that you are somebody. You are nobody. You are just a member of the Body, a minute part of the Body. It is true that some amount of blood is in my little finger, but this little finger is just a part of my body. If you sever it from the body, the flow of blood in the finger immediately ceases. Instead of containing the blood, the finger will lose the blood. From the day you leave the church life, you begin to lose Christ; the new wine starts to run out. Nothing but the church life can contain the very Christ we enjoy. Never consider the church as an insignificant matter
22我们也必须领悟，皮袋不仅是酒的容器，也是饮酒的凭藉。我们许多人能见证，每逢我们来到召会的聚会中，就发现这里的确是我们能喝基督的地方。在这里我们喝到前所未尝过的基督。召会生活不仅仅是容器，也是供我们畅饮的器皿。我们需要基督作新衣服，我们需要基督作新酒，我们也需要团体的基督作新皮袋。我们需要召会生活。我们不在意宗教、形式或仪文；我们只在意你里面的基督和我里面的基督。这就是新皮袋。
22We must also realize that the wineskin is not only the container of the wine, but also the means for us to drink the wine. Many of us can testify that whenever we come into a church meeting, we discover that it is truly the place where we can drink Christ. It is here that we drink the Lord as never before. The church life is not merely a container, but a vessel from which we may drink. We need Christ as the new garment, we need Christ as the new wine, and we also need Christ in a corporate way as the new wineskin. We need the church life. We do not care for religion, forms, or rituals. We care only for Christ in you and Christ in me. This is the new wineskin.
23在这一点上，我要对青年人说一些话。青年人也许会说，『只要我们和年长的人在一起，我们就会在宗教里。但我们若离开他们，我们就不宗教了。』这观念是错误的。每件事都在于召会是不是基督的扩大。这不是年龄的问题。即使所有的婴孩来在一起，他们仍然可能在宗教里，因为他们没有基督作他们的内容。年长的人若被基督充满，被祂浸透，不论他们年纪多大，他们就是召会。请记得，宗教就是为著神而没有基督的事物。但召会是扩大的基督；她是基督的扩大。而新皮袋乃是基督扩大成为团体的彰显，这就是召会。召会不是为著神而没有基督、没有那灵的东西。召会乃是作基督扩大，且满有基督的一个实体。召会充满了基督，并且由基督所构成。不论我们的年龄多大，我们都必须充满基督。然后我们来在一起时，我们将是召会在地方上的彰显。这就是皮袋。不论在基督神圣生命里有多大的发酵力量，牠绝不会将召会胀裂。
23At this point, I would like to say a word to the young people. The young people may say, “As long as we stay with the older ones, we will be in religion. But if we get away from them, we will not be religious.” This concept is wrong. Everything depends on whether or not the church is the enlargement of Christ. It is not a matter of age. Even if all the babes came together, they could still be in religion because they do not have Christ as their content. If the older ones are filled with Christ and saturated with Him, they are the church, no matter how old they may be. Remember that religion is something for God without Christ. But the church is Christ enlarged; it is the enlargement of Christ. And the new wineskin is Christ enlarged into a corporate expression. This is the church. The church is not something for God without Christ and without the Spirit. The church is an entity which is the enlargement of Christ and which is full of Christ. The church is filled with Christ and constituted with Christ. No matter what our age may be, we must be filled with Christ. Then when we come together, we shall be the local expression of the church. This is the wineskin. No matter how much fermenting power there is in the divine life of Christ, it can never burst the church
24今天有四种基督徒。第一种称为基督徒，但他们不真是基督徒。他们是摩登派的人，就是所谓的摩登派基督徒，他们只接受基督作新布。他们说，『请看耶稣如何生活：祂真是充满了爱和自我牺牲。我们必须效法祂并跟从祂。』但这样作只是剪下一块新布，用来补旧衣服。摩登派的人试著拿主为人生活未漂过的布，用来补他们行为上的破洞。但这未漂过的布把洞扯得更大了。摩登派的人不相信基督为他们的罪死在十字架上，不相信基督是神，也不相信祂的复活。他们只相信他们该效法耶稣的为人生活。
24Today there are four kinds of Christians. The first are called Christians, but they are not truly Christians. They are the modernists, the so-called modernistic Christians. They only take Christ as the new cloth. They say, “Look how Jesus lived: He was so full of love and self-sacrifice. We must imitate Him and follow Him.” But to do this is just to cut out a piece of new cloth with which to patch an old garment. The modernists are trying to take the unshrunk cloth of the Lord’s human living and use it to patch the holes in their behavior. But this unshrunk cloth pulls back and makes their holes larger. The modernists do not believe that Christ died for their sins on the cross, they do not believe that Christ is God, and they do not believe in His resurrection. They simply believe that they should imitate the human living of Jesus.
25基要派的人是第二种基督徒。他们相信基督是神，基督是他们的救赎主，基督为他们的罪死在十字架上，并且祂复活了。基要派的人接受复活的基督作他们的义。他们不是接受基督作一块新布，乃是接受祂作已完成的新衣服。然而，他们很少认识里面的生命，里面的酒。他们穿上基督这外衣，却没有喝基督这里面的酒。
25The fundamentalists are the second kind of Christians. They believe that Christ is God, that Christ is their Redeemer, that Christ died on the cross for their sins, and that He was resurrected. The fundamentalists receive and accept the resurrected Christ as their righteousness. They take Christ, not as a piece of new cloth, but as the new, finished garment. However, they know little of the inner life, of the inner wine. They put on Christ as the outer garment, but they do not drink Him as the wine within
26第三种基督徒可称为内里生命的基督徒。他们不只穿上基督作他们的新衣服，也认识祂是他们内里的生命。事实上，他们十分强调内里的生命。内里生命的基督徒是前两班人的改进。然而，他们虽然很好，却缺少一件事：他们缺少皮袋，就是召会生活。
26The third kind of Christian may be called the inner life Christians. They not only put on Christ as their new garment, but they also know Him as their inner life. In fact, they place great emphasis on the inner life. The inner life Christians are an improvement over the previous two groups. However, as good as they are, they lack one thing: they lack the wineskin, the church life
27第四种是召会人。召会人不是摩登派。不但如此，他们不仅仅是基要派，也不仅仅是内里生命派。他们过召会生活，因为他们有新皮袋。
27The fourth are the church people. The church people are not modernists. Moreover, they are neither merely fundamentals nor only the inner life people. They are churching, because they have the new wineskin
28在末后的日子，主不仅在恢复新衣服，这是祂藉著路德马丁在因信称义这件事上所恢复的。主也不仅恢复内里的生命，这是祂藉著盖恩夫人、劳威廉、慕安得烈和宾路易师母等人所恢复的。为著这一切已经恢复的项目，我们感谢主。然而，在这世代的末了，主在恢复最后和终极的一项，就是召会生活。享受召会生活的人就是召会人。在召会人中间，新衣服、新酒和新皮袋全都恢复了。我们有团体的基督，作我们的召会生活。主没有停在新衣或新酒。祂从新郎往前到新布，从新布到新衣，从新衣到新酒，并且从新酒到新皮袋。在皮袋，召会之后，就不再有甚么了。召会乃是神终极的目标。我们达到召会，就在神定旨终极的完成里。因此，在皮袋之后，主就没有题起别的了。
28In the last days the Lord is recovering not only the new garment—this He recovered through Martin Luther in the matter of justification by faith. Neither is the Lord only recovering the inner life—this He recovered through ones such as MadameGuyon, William Law, Andrew Murray, and Jessie Penn-Lewis. We thank the Lord for all these items that have been recovered. However, at the end of this age the Lord is recovering the last and ultimate item, the church life. Those who enjoy the church life are the church people. Among the church people the new garment, the new wine, and the new wineskin have all been recovered. We have Christ in a corporate way as our church life. The Lord did not stop with either the new garment or the new wine. He went on from the Bridegroom to the new cloth, from the new cloth to the new garment, from the new garment to the new wine, and from the new wine to the new wineskin. After the wineskin, the church, there is nothing more. The church is God’s ultimate goal. When we arrive at the church, we are in the ultimate consummation of God’s purpose. Thus, after the wineskin, the Lord mentioned nothing else.
29赞美主，祂是我们的医生！祂医治我们之后，就成了我们的新郎。就也是我们的衣服，使我们有资格；并且祂是我们的新酒，激动我们。我在聚会中看见弟兄姊妹的脸面，我能说他们被新酒激动了。我们何等赞美主，这新酒是在祂的扩大，新皮袋里。基督对我们乃是一切！我们需要认识我们的主到这样的程度。祂不只是我们的君王、我们的救主、和我们的生命。祂也是我们的医生，这位亲爱的医生乃是我们可爱的新郎。并且这位新郎成了我们的衣服、我们的新酒，至终成了我们的皮袋。我们如今是在皮袋里，在召会生活中，享受祂到这样高的地步。为著基督与召会，阿利路亚！
29Praise the Lord that He is our Physician! After He heals us, He becomes our Bridegroom. He is also our garment to qualify us and our new wine to stir us up. As I see the faces of the brothers and sisters in the meetings, I can tell that they have been stirred up by the new wine. How we praise the Lord that this new wine is in His enlargement, the new wineskin. Christ is everything to us! We need to know our Lord to such an extent. He is not only our King, our Savior, and our life. He is also our Physician, and this dear Physician is our lovely Bridegroom. And this Bridegroom becomes our garment, our new wine, and eventually the wineskin. We are now in the wineskin, in the church life, enjoying Him to such a high degree. Hallelujah for Christ and the church