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哥林多前书生命读经 · 第11篇

有分于基督的交通

Participation in the Fellowship of Christ
1读经：哥林多前书1:2,9-13。在林前一、二、三章，保罗用了好些特别的辞句和特殊的发表。这些辞句和发表在保罗其他的著作里是找不到的。头一处特殊的经文是一章二节。这里保罗说，『写信给在哥林多神的召会，就是给在基督耶稣里被圣别，蒙召的圣徒，同著所有在各处呼求我们主耶稣基督之名的人；祂是他们的，也是我们的。』『蒙召的圣徒』这辞并不寻常。许多基督徒不确定自己是圣徒。你曾为著你是圣徒这事实赞美主么？你甚至有自己是圣徒的观念或思想么？我若放胆宣告自己是圣徒，有些人可能指责我骄傲，说我按著血统不过是中国人，因著信仰不过是基督徒而已。然而，保罗说接受这封书信的人是『蒙召的圣徒』；这是特殊的辞。
1Scripture Reading: 1 Cor. 1:2, 9-13 In 1 Corinthians chapters one, two, and three Paul uses a number of special terms and extraordinary expressions. These terms and expressions are not found elsewhere in Paul’s writings. The first extraordinary verse is 1:2. Here Paul says, “To the church of God which is in Corinth, to those who have been sanctified in Christ Jesus, called saints, with all those who call upon the name of our Lord Jesus Christ in every place, theirs and ours.” The expression “called saints” is unusual. Many Christians do not have the assurance that they are saints. Have you ever praised the Lord for the fact that you are a saint? Do you even have the concept, or thought, that you are a saint? If I were to declare boldly that I am a saint, some might accuse me of pride, saying that I am simply a Chinese man by blood and a Christian by faith. Nevertheless, Paul speaks of those who received this Epistle as “called saints.” This is an extraordinary term
2在二节保罗也说到在各处呼求我们主耶稣基督之名的事。然后他继续说，基督是『他们的，也是我们的』。我们呼求基督的名；这位基督是他们的，也是我们的。可能你读过本节许多次，却没有留意这句话。这些话的意义既深且奥。在一章九节保罗说，『神是信实的，你们乃是为祂所召，进入了祂儿子我们主耶稣基督的交通。』每位基督徒都领悟神是信实的。基督徒一般也领悟神是满有怜悯、恩典、并慈爱的。然而，很少基督徒领悟他们蒙召进入了神儿子的交通，也很少基督徒充分领会这交通是甚么。基督徒常问别人得救了没有，却很少问人蒙召了没有。曾否有人到你面前问说，『你已为神所召，进入了祂儿子的交通么？』本节保罗不是说到得救，乃是说到蒙召。不但如此，他不是说我们已蒙召上天堂，或得永远的福分；他乃是说我们蒙召，进入了神儿子的交通。我们所呼求的基督是他们的，也是我们的。我们为信实的神所召，进入了祂儿子我们主耶稣基督的交通。这是非常深奥的。历世纪以来，基督徒一直没有充分摸著这些事的深奥。
2In verse 2 Paul also refers to the matter of calling upon the name of our Lord Jesus Christ in every place. Then he goes on to say that Christ is “theirs and ours.” The very Christ on whose name we call is both theirs and ours. Perhaps you have read this verse many times without paying attention to this expression. The significance of these words is deep and profound. In 1:9 Paul says, “God is faithful, through Whom you were called into the fellowship of His Son, Jesus Christ our Lord.” Every Christian realizes that God is faithful. It is also common for Christians to realize that God is merciful, gracious, and loving. Few Christians, however, realize that they have been called into the fellowship of the Son of God, and few have an adequate understanding of what this fellowship is. Christians often ask others if they have been saved, but rarely do they inquire if a person has been called. Has anyone ever approached you and asked, “Have you been called by God into the fellowship of His Son?” In this verse Paul speaks not of being saved, but of being called. Furthermore, he does not say that we have been called to heaven or to eternal blessings; he says that we have been called into the fellowship of God’sS on. The Christ on whom we call is theirs and ours. We have been called by the faithful God into the fellowship of His Son, Jesus Christ our Lord. This is very deep and profound. Throughout the centuries, Christians have not adequately touched the depth and the profoundness of these matters.
神的喜悦
GOD’S GOOD PLEASURE
3我们若要领会这两节，就需要回到起初在已过永远里的神。神在创造宇宙以前，就有一个喜悦，心愿。每个人都在寻求某种喜悦，神也有祂的喜悦。照著这喜悦，神定了计画。这计画是要将祂自己分赐到一些人里面，将祂自己作到他们里面。这是神的喜悦，是祂的喜爱。基督徒若不领悟这点，就无法充分明白一章二节和九节的意思。
3If we would understand these two verses, we need to go back to the beginning with God in eternity past. Before God created the universe, He had a pleasure, a heart’s desire. Every human being is seeking some kind of pleasure. God also has His pleasure. According to this good pleasure, God made a plan. This plan was to dispense Himself into a number of human beings, to work Himself into them. This is God’s pleasure, His delight. Christians cannot adequately know the meaning of 1:2 and 9 unless they realize this
4很少基督徒领悟神有一个喜悦，并且祂的计画是要将祂自己分赐到我们里面，将祂自己作到我们里面；但这启示在圣经里。保罗在以弗所一章五节说到『祂意愿所喜悦的』，在九节说到『这喜悦是祂在自己里面豫先定下的』。不但如此，保罗好几次用经纶一辞。在一章十节他说到『时期满足时的经纶』，在三章九节他说到，『那历世历代隐藏在创造万有之神里的奥秘有何等的经纶』。我再说，神的喜悦是要将祂自己分赐到我们里面，并将祂自己作到我们里面。
4Few Christians realize that God has a pleasure and that His plan is to dispense Himself into us and work Himself into us. Yet this is revealed in the Bible. In Ephesians 1:5 Paul speaks of “the good pleasure of His will,” and in verse 9, of “His good pleasure which He purposed in Himself.” Furthermore, Paul uses the word dispensation several times. In Ephesians 1:10 he speaks of a “dispensation of the fullness of the times,” and in Ephesians 3:9 he refers to “the dispensation of the mystery, which from the ages has been hidden in God, Who created all things.” To repeat, God’s good pleasure is to dispense Himself into us and work Himself into us
神分赐的过程创造
THE PROCESS OF GOD’S DISPENSATION Creation
5在这点上我们需要问一个要紧的问题：神怎么可能将祂自己分赐到我们里面？首先，神创造诸天、地和人。撒迦利亚十二章一节说，耶和华铺张诸天，建立地基，造人里面的灵。人的灵是神所造特别的器官，好使人接受神。我们可用电晶体收音机作例证。电晶体收音机含有接收空中声波的接受器。我们可将自己比喻为收音机，将我们的灵比喻为接受器。诸天是为著地，地是为著人，而受造有灵的人是为著神。因为人有灵，有接受器，他就可以将神接受到他里面。
5At this point we need to ask a crucial question: How is it possible for God to dispense Himself into us? First, God created the heavens, the earth, and man. Zechariah 12:1 says that the Lord stretched forth the heavens, laid the foundation of the earth, and formed the spirit of man within him. The human spirit is a special organ created by God for man to receive God. We may use a transistor radio as an illustration. A transistor radio contains a receiver which picks up the sound waves in the air. We can compare ourselves to the radio, and our spirit to the receiver. The heavens are for the earth, the earth is for man, and man, created with a spirit, is for God. Because man has a spirit, a receiver, it is possible for him to take God into him
成为肉体
Incarnation
6神完成了创造的工作，这是祂将自己分赐到我们里面的第一步；过了许久，神又采取了第二步─成为肉体。有一天，无限的神，创造宇宙的神，成了一个人。照著约翰一章一节和十四节，那是神的话，成了肉体；就是神成了人。以赛亚九章六节说，有一子赐给我们，祂名称为全能的神。生在伯利恒马槽里的婴孩，实际上就是全能的神。主耶稣卑微的生活在地上；祂生长在木匠的家里，祂自己也作木匠。谁会想到神住在祂里面？祂三十岁时出来尽职。祂所行的一些事使人惊奇。祂的话远比伟大的哲学家所说的话更有哲理。有些听祂的人希奇说，『这个人没有学过，怎么会明白书？』（约七15。）有些人却被冒犯，宣称认识祂的母亲、兄弟和妹妹。至终，主耶稣到十字架上死了。
6Long after God accomplished the work of creation, the first step toward the dispensing of Himself into us, God took the second step—incarnation. One day, the infinite God, the very God who created the universe, became a man. According to John 1:1 and 14, the Word, who is God, became flesh; that is, God became a man. In the words of Isaiah 9:6, a child has been born to us whose name is called the mighty God. The baby born in a manger in Bethlehem was actually the mighty God. The Lord Jesus lived on earth in a lowly way. He was raised in the home of a carpenter, and He Himself worked as a carpenter. Who would have thought that the very God dwelt in Him? At the age of thirty He came forth to minister. Certain of the things He did caused people to wonder about Him. His words were far more philosophical than anything uttered by the greatest philosophers. Some of those who heard Him marveled and said, “How does this man know letters, having never learned?” (John 7:15). Others were offended and claimed to know His mother, brothers, and sisters. Eventually, the Lord Jesus went to the cross and died.
7钉十字架主藉著成肉体而穿上了人性。人在旧造中是领头的。亚当，整个受造之物的代表堕落了，整个受造之物也就堕落了，并成为老旧的。当神穿上了人性，就是穿上了整个旧造。因此，基督被钉十字架，整个受造之物也被钉
7Crucifixion By incarnation the Lord took on humanity. Man is the head of the old creation. When Adam, the representative of the entire creation, fell, the whole creation fell and became old. When God put on humanity, He put on the entire old creation. Thus, when Christ was crucified, the creation was crucified
8十字架。所以，主藉著祂在十字架上的死，了结了整个受造之物，包括你和我。藉著这奇妙、包罗万有的死，基督救赎我们；祂带我们归向神。祂不但了结我们，带我们归向神，更在复活里以祂自己顶替我们。所以，主了结了我们，带我们归向神，并且在复活里以祂自己顶替我们。复活
8also. Therefore, by His death on the cross, the Lord terminated the entire creation, including you and me. Through this wonderful, all-inclusive death, Christ redeemed us; He brought us back to God. Not only did He terminate us and bring us back to God, but in resurrection He replaces us with Himself. Therefore, the Lord has terminated us, brought us back to God, and is replacing us in resurrection with Himself. Resurrection
9在约翰十一章二十五节主耶稣说，『我是复活，我是生命。』主是复活，乃是顶替我们的元素。不但如此，基督在复活里成了赐生命的灵。（林前十五45。）复活实际上就是基督这活的人位；祂是成为肉体的神，在地上生活为人，为著救赎我们死在十字架上，并且在复活里成了赐生命的灵。因此，基督是复活，也是那灵。祂成了那灵，那灵就是复活。现今祂是那灵和复活，作我们的顶替。
9In John 11:25 the Lord Jesus said, “I am the resurrection and the life.” The Lord as resurrection is the element with which we are replaced. Furthermore, in resurrection Christ became the life-giving Spirit (1 Cor. 15:45). Resurrection is actually the living Person of Christ, the One who is God incarnate, who lived on earth as a man, who died on the cross for our redemption, and who in resurrection has become the life-giving Spirit. Thus, Christ is both the resurrection and the Spirit. He has become the Spirit, and the Spirit is resurrection. Now He as the Spirit and as the resurrection is our replacement
10基督在复活里成了赐生命的灵以后，祂就可以进到我们里面。祂这神圣的电，就能进到我们的接受器里。然而，我们需要藉著悔改相信祂，并呼求祂的名而接受祂。罪人可以祷告：『主耶稣，我是有罪的。但是主，你是我的救主。现在我将自己向你敞开，并接受你。』每当人这样祷告，这亲爱、绝佳、奇妙的一位，是那灵和复活的一位，就进入他里面。这不仅仅是神学，乃是奇妙的事实。每位真基督徒都能见证，他相信主并呼求主的名时，不寻常的事就发生在他身上；主这赐生命的灵进到他里面。一旦我们将主接受到我们里面，祂就永不离开；即使有时我们后悔自己成了基督徒，祂也不离开。你相信了主耶稣以后，就不能不信祂。祂一旦进到你里面了，就绝不会离开。现在我们就看见神怎样将祂自己分赐到我们里面。
10After Christ became the life - giving Spirit in resurrection, it was possible for Him to come into us. He, the divine electricity, can come into our receiver. However, it is necessary for us to receive Him by repenting, believing in Him, and calling on His name. A sinner may pray, “Lord Jesus, I am sinful. But, Lord, You are my Savior. Now I open myself to You and receive You.” Whenever a person prays in such a way, this dear, excellent, wonderful One, the very One who is the Spirit and resurrection, enters into him. This is not mere theology — it is a marvelous fact. Every genuine Christian can testify that when he believed in the Lord and called on His name, something unusual happened to him. The Lord as the life - giving Spirit came into him. Once we have received the Lord into us, He will never leave, even if we sometimes regret that we have become a Christian. After you have believed in the Lord Jesus, you will not be able to stop believing in Him. Once He has come into you, He will never leave. Now we can see by what way God dispenses Himself into us.
11你领悟那将祂自己分赐到你里面的，是怎样的一位神么？祂是三一神─父、子、灵。我们所接受的这一位是基督、救赎主、救主、赐生命的灵和复活。这些都是一个人位不同的方面。
11Do you realize what kind of God is dispensing Himself into you? He is the Triune God, the Father, the Son, and the Spirit. The One whom we have received is Christ, the Redeemer, the Savior, the life-giving Spirit, and the resurrection. All these are different aspects of one Person
呼求主的名
CALLING ON THE NAME OF THE LORD
12我们所相信、所接受，并且进入我们里面的一位，也该是我们所呼求的一位。然而，今天许多基督徒没有留意呼求主耶稣的名这件事。如我们所看过的，保罗在一章二节说到这点，他题起『所有在各处呼求我们主耶稣基督之名的人』。这里呼求的希腊文是，艾比克利欧。这字的意思是大声呼喊。温和、柔和的祷告，与大声呼求主耶稣的名相当不同。假如有一个罪人听见福音的传讲，并且被劝服相信主，呼求祂。他也许安静的祷告：『主耶稣，我是罪人。我感谢你为我死。我相信你。你的血洗净我。你赐我永远的生命。』这样祷告的人能得救，但也许不是很强的得救。假如有另一个人被折服，要相信主耶稣。但他不是安静的祷告，乃是大声的呼求主的名，宣告他相信主并接受主。他若这样呼求主，他得救的经历就会非常强。
12The One in whom we believe, whom we have received, and who has entered into us should also be the One upon whom we call. However, many Christians today pay no attention to this matter of calling on the name of the Lord Jesus. As we have seen, Paul speaks of this in 1:2, when he refers to “all those who call upon the name of our Lord Jesus Christ in every place.” Here the Greek word for call is epikaleo. This word means to call aloud. epikaleo To pray in a soft, gentle way is very different from calling aloud on the name of the Lord Jesus. Suppose a sinner hears the preaching of the gospel and is persuaded to believe in the Lord and call on Him. He may pray quietly, “Lord Jesus, I am a sinner. I thank You for dying for me. I believe in You. Your blood cleanses me. You give me eternal life.” A person who prays like this can be saved, but he may not be saved in a strong way. Suppose another person is convinced that he should believe in the Lord Jesus. But instead of praying quietly, he calls aloud on the name of the Lord, declaring that he believes in Him and receives Him. If he calls on the Lord in this way, his experience of salvation will be very strong.
13我们呼求主耶稣，就是我们所接受那位的名，祂就成为我们的。这就是说，祂成为我们的分，甚至是我们包罗万有的分。基督作我们的分，乃是我们的生命，我们生命的供应，和我们的一切。我们需要甚么，祂就是甚么：安慰、忍耐、公义、圣别、能力。然后祂成了从神给我们的智慧。这位作我们的分的基督是他们的，也是我们的。
13When we call on the name of the Lord Jesus, the One whom we have received, He becomes ours. This means that He becomes our portion, even our all - inclusive portion. As our portion, Christ is our life, our life supply, and everything to us. He is whatever we need: comfort, patience, righteousness, holiness, power. Then He becomes wisdom to us from God. This Christ who is our portion is both theirs and ours.
14交通的意义在一章九节保罗说，神呼召我们进入了祂儿子的交通。交通一辞的意义既深且奥。新约用筵席来说明这交通。在福音书里主耶稣说，筵席已经豫备好了，请人来赴席。（太二二1～3，路十四16～17。）我们都已应邀来赴奇妙的筵席。在筵席这里我们享受一道又一道的菜肴。这种对筵席的享受是彼此有分，共同参与。因此，在神儿子的交通里，我们有享受。然而，这种享受是团体的，不是个人的。我们一同享受这筵席时，就有交通、共享。
14THE MEANING OF FELLOWSHIP In 1:9 Paul says that God has called us into the fellowship of His Son. The meaning of the word fellowship is deep and profound. The New Testament illustrates this fellowship by a feast. In the Gospels the Lord Jesus said that a feast had been prepared and that people were invited to it (Matt. 22:1-3; Luke 14:16- 17). We all have been invited to a marvelous feast. Here at the feast we are enjoying course after course. This enjoyment of the feast is a mutual participation, a co-participation. Thus, in the fellowship of God’sS on we have enjoyment. This enjoyment, however, is corporate, not individualistic. As we enjoy this feast together, we have fellowship, communion
15有些译本将交通的希腊文，柯依诺尼亚，译为共享。交通的确含示共享。共享就是一同分享某样东西。你独自吃早餐，就没有共享。但你来赴有多人参加的筵席，并与他们一同享受筵席，你就有共享。这种共享是共同享受，共同有分。交通也包括来往。每当我们与别人一同坐席，彼此就有来往。你与别人来往，他们也与你来往。神呼召我们进入的交通，是祂儿子我们主耶稣基督的交通。这交通包括了父、子、灵三一神。这是成肉体、钉十字架、并复活之基督的交通，这位基督在复活里乃是赐生命的灵。这包罗万有的一位是我们的筵席，这筵席就是交通。我们是一班蒙召进入了这交通的人，现今藉著吃喝基督而享受祂。不但如此，我们有共享，我们彼此有来往交通。这种交通，这种共享，就是召会生活。
15Some versions translate the Greek word for fellowship, koinonia, as communion. Fellowship definitely koinonia implies communion. To have communion is to share something in common. When you eat breakfast alone, you do not enjoy communion. But when you come to a feast attended by a large number of people and enjoy the feast with them, you have communion. This communion is a co-enjoyment, a co-participation. Fellowship also includes communication. Whenever we feast together with others, there is communication. You communicate with others, and they communicate with you. The fellowship into which God has called us is the fellowship of His Son, Jesus Christ our Lord. This fellowship includes the Triune God, the Father, the Son, and the Spirit. It is the fellowship of the incarnated, crucified, and resurrected Christ, the One who in resurrection is the life-giving Spirit. This all - inclusive One is our feast, and this feast is the fellowship. As those who have been called into this fellowship, we are now enjoying Christ by feasting on Him. Furthermore, we have communion and we are in communication with one another. This fellowship, this communion, is the church life.
16召会生活乃在于我们都有分的复活生命。不但如此，这复活就是赐生命的灵，这赐生命的灵就是基督，而基督就是成为肉体的神。基督这包罗万有的人位，也包含了称义、圣别和救赎。基督是神，就是父、子、灵三一神。祂这成肉体、钉十字架并复活的一位，乃是复活，也是赐生命的灵。祂甚至是我们的筵席。不但如此，基督自己实际上就是神呼召我们进入的交通。说我们蒙召进入了耶稣基督的交通，意思是我们蒙召进入了祂里面。基督对我们乃是生命、复活、称义、圣别、救赎和一切。所以，祂自己就是那个交通。
16The church life is the resurrection life in which we all participate. Furthermore, this resurrection is the life-giving Spirit, the life-giving Spirit is Christ, and Christ is the incarnated God. Christ, an all-inclusive Person, also implies justification, sanctification, and redemption. Christ is God, even the Triune God, the Father, the Son, and the Spirit. As the incarnated, crucified, and resurrected One, He is both resurrection and the life - giving Spirit. He i seven our feast. Furthermore, Christ Himself is actually the fellowship into which God has called us. To say that we have been called into the fellowship of Jesus Christ means that we have been called into Him. Christ is the life, the resurrection, the sanctification, the justification, the redemption, and everything to us. Therefore, He Himself is the fellowship.
因著偏好而分裂
DIVIDED BY PREFERENCES
171让我们再看哥林多前书的背景。保罗写这封书信给崇尚哲学的希利尼人，给自以为非常有智慧的人。因著他们哲学的推想，有些人就说，『我是属保罗的，』另有的人说，『我是属亚波罗的，』还有些人宣告：『我是属矶法的。』因此哥林多的信徒有了偏好。这些偏好使他们分裂。说『我是属保罗的』，等于说『我蒙召进入了对保罗的偏好。』说『我是属亚波罗的』，或『我是属矶法的』，也是一样。哥林多人没有以基督这包罗万有的一位作他们的分，反而以别人─保罗、亚波罗或矶法，作他们的分。因此，在这封书信里，保罗似乎说，『哥林多的信徒，你们不是蒙召进入了你们自己的偏好。神呼召你们进入了祂儿子的交通。你们不该偏爱我、亚波罗、矶法、或其他的人。我们都蒙召进入了一个活的、包罗万有的人位。我们都蒙神呼召，进入了祂儿子我们主耶稣基督的交通。』
17Let us consider once again the background of Corinthians. Paul wrote this Epistle to philosophical Greeks, to those who regarded themselves as very wise. Because of their philosophizing, some of them said, “I am of Paul,” others said, “I am of Apollos,” and still others declared, “I am of Cephas.” The believers at Corinth thus had preferences. These preferences caused them to be divided. To say, “I am of Paul,” is equal to saying, “I have been called into a preference for Paul.” The same is true of saying, “I am of Apollos,” or, “I am of Cephas.” Instead of taking Christ, the all-inclusive One, as their portion, the Corinthians were taking another person, Paul, Apollos, or Cephas, as their portion. Thus, in this Epistle Paul seems to be saying, “Believers at Corinth, you have not been called into your own preferences. God has called you into the fellowship of His Son. You should not prefer me, Apollos, Cephas, or anyone else. We all have been called into one living, all - inclusive Person. We all have been called by God into the fellowship of His Son, our Lord Jesus Christ.”
18在新约的希腊原文里，没有分节。这就是说，一章十节是直接接续九节。我们曾一再指出，在九节保罗说，神呼召我们进入了祂儿子的交通。然后在十节他继续说，『弟兄们，我藉我们主耶稣基督的名，恳求你们都说一样的话，你们中间也不可有分裂，只要在一样的心思和一样的意见里，彼此和谐。』这里我们看见，保罗藉所有信徒都呼求的主耶稣基督的名，恳求信徒们。保罗特别恳求他们说一样的话，因为哥林多人说，『我是属保罗的，』或『我是属亚波罗的』，他们乃是说不同的话。我们若继续看十一至十三节，就会看见九节的交通与十9节的分裂相对。不但如此，这些分裂是由对某些人的偏爱引起的。我们不是蒙召进入偏好，进入分裂，乃是蒙召进入独一的交通，进入对基督独一的享受，并有分于基督。哦，我们要看见这点，这是极其重要的！惟有一件事能防止我们分裂─领悟包罗万有的基督是我们的分，并且我们已经蒙召进入这样一位的交通、享受。
18In the original Greek text of the New Testament, there were no verse divisions. This means that 1:10 is the direct continuation of verse 9. Again and again we have pointed out that in verse 9 Paul says that God has called us into the fellowship of His Son. Then in verse 10 he goes on to say, “But I beseech you, brothers, through the name of our Lord Jesus Christ, that you all speak the same thing, and that there be no divisions among you, but that you be attuned in the same mind and in the same opinion.” Here we see that Paul beseeches the believers through the name of the Lord Jesus Christ, the very name upon which all believers call. In particular, Paul was beseeching them to speak the same thing. Because the Corinthians were saying, “I am of Paul,” or, “I am of Apollos,” they were speaking different things. If we go on to consider verses 11 through 13, we shall see that the fellowship in verse is in contrast to the divisions in verse 10. Furthermore, these divisions were caused by preferences for certain persons. We have not been called into preferences, into divisions, but into the unique fellowship, into the unique enjoyment of Christ and participation in Christ. Oh, it is vital for us to see this! Only one thing can keep us from division—the realization that the all-inclusive Christ is our portion and that we have been called into the fellowship, the enjoyment, of such a One.
19今天基督徒因著他们的偏好而分裂。我们在召会生活中也可能如此。今天你满意召会，因为召会的光景符合你的偏好。有些人也许说，『赞美主！我所在之地的召会生活是绝佳的。聚会高昂、活泼，我非常享受这些聚会。』也许一段时间以后，聚会不像现在这样高昂或活泼；于是有些人就变得失望，离开召会生活，并追求符合他们偏好的东西。有所偏好，与享受包罗万有的基督大不相同。我们若看见基督作我们的分是甚么意思，以及蒙召进入祂的交通是甚么意思，我们就不会在意聚会高昂或下沉。我们对聚会不会有偏好。基督徒中间分裂的主要根源就是偏好这一件事。但我们若看见了神的喜悦乃是将包罗万有的基督作到我们里面，作我们的分，给我们享受，我们在基督和对祂交通的享受以外，就不会在意任何事物。经历并享受交通
19Christians today are divided because of their preferences. This may also be true of us in the church life. You may be pleased with the church today because the condition of the church matches your preference. Some may say, “Praise the Lord! The church life in my locality is excellent. The meetings are high and living, and I enjoy them very much.” Perhaps after a period of time, the meetings will not be as high or as living as they are now. Then some may become disappointed, leave the church life, and pursue something which suits their preference. To have a preference is very different from enjoying the all-inclusive Christ. If we have seen what it means for Christ to be our portion and what it means to be called into His fellowship, we shall not be concerned whether the meetings are high or low. We shall not have preferences concerning the meetings. The primary source of division among Christians is this matter of preferences. But if we have seen that God’s good pleasure is simply to work the all-inclusive Christ into us as our portion for our enjoyment, we shall not care for anything other than Christ and the enjoyment of His fellowship. EXPERIENCING AND ENJOYING THE FELLOWSHIP
20我们看见了交通是享受基督，并共同有分于基督。我们要经历这交通，不需要在道理上分析。你吃早餐时，会分析你所吃的每样东西么？你研究鸡蛋、烤面包、和果汁的成分么？没有人会愚昧到研究早餐而不享受早餐。不但如此，我们也不该在意吃早餐的用具。为用银器、玻璃杯、或碗争吵，是何等愚昧！人不去吃豫备好给他享受的食物，而单单注意餐桌上刀、叉、和汤匙的种类，岂不荒谬？然而，这是今天基督徒中间真实情形的一幅图画。许多人不在意基督是他们独一的分，反而争辩道理和实行。
20We have seen that the fellowship is the enjoyment of Christ and the co - participation in Christ. There is no need for us to analyze this fellowship in a doctrinal way in order to experience it. When you eat breakfast, do you analyze everything you eat? Do you make a study of the composition of the eggs, the toast, and the juice? No one would be so foolish as to study breakfast instead of enjoying it. Furthermore, we should not be concerned about the utensils used for eating breakfast. How foolish to dispute about the silverware, the glasses, or the bowls! Would it not be ridiculous for someone to turn from the food prepared for his enjoyment and to be occupied with the kind of knives, forks, and spoons on the table? Nevertheless, this is an illustration of the actual situation among Christians today. Instead of caring for Christ as their unique portion, many argue about doctrines and practices.
21假定你来到召会的聚会中，发觉椅子排得很特别。倘若这困扰你，就证明你还没有看见召会是甚么。正确的召会生活不在于椅子的特殊排列。召会是对基督的交通、共享、共同有分、彼此享受。这位基督现今是复活和那灵。你若看见了召会生活在于这交通，就不会在意会所中椅子的排列这样的事。不但如此，你不会被道理或作法打岔而偏离基督。我愿鼓励你们众人寻求经历并享受神儿子的交通。我们越共同有分于这交通，对此越有享受，召会生活就越美好。我们在家里，在聚会中，都需要享受这交通。这样，我们就不会被意见、闲谈、或不同的教训所摸著，因我们不会在意别的，只在意实际的共同享受包罗万有的基督；祂对我们是那灵、复活、和三一神。这交通就是召会的实际。因此，我们必须寻求一直经历这交通；这样我们就会在召会中享受基督。
21Suppose you come to a church meeting and find the chairs arranged in a very unusual way. If this bothers you, it proves that you have not yet seen what the church is. The proper church life does not depend on a particular arrangement of chairs. The church is the fellowship, the communion, the co-participation, the mutual enjoyment, of Christ. This Christ is now the resurrection and the Spirit. If you have seen that the church life consists in this fellowship, you will not be concerned about such things as the arrangement of chairs in the meeting hall. Furthermore, you will not be distracted from Christ by doctrines or practices. I would encourage you all to seek the experience and the enjoyment of the fellowship of God’sS on. The more we enjoy the co-participation in this fellowship, the better the church life will be. We need to enjoy this fellowship both at home and in the meetings. Then we shall not be troubled by opinions, gossip, or different teachings, for we shall not care for anything other than the practical co-enjoyment of the all-inclusive Christ who is to us the Spirit, the resurrection, and the Triune God. This fellowship is the reality of the church. Thus, we must seek to experience this fellowship all the time. Then we shall enjoy Christ in the church