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哥林多后书生命读经 · 第26篇

新约职事的素质(二)

The Essence of the New Covenant Ministry (2)
1读经:哥林多后书3:3,6-9,18;4:1上。
1Scripture Reading: 2 Cor. 3:3, 6-9, 18; 4:1a
2职事与众职事今天有许多基督徒谈论不同的职事,也说到要接受各种的职事。关于职事或众职事,这件事并不简单。根据哥林多后书,只有一个职事,就是那独一的职事。保罗在四章一节说,『因此,我们既照所蒙的怜悯,受了这职事,就不丧胆。』保罗一面说『我们』,另一面又说『这职事』,而不是说这些职事。根据这节经文,人有许多,职事却只有一个。然而,保罗在林前十二章五节说,『职事也有分别。』
2MINISTRY AND MINISTRIES Today many Christians talk about different ministries and speak of receiving all kinds of ministries. The matter of the ministry or of the ministries is not simple. According to 2 Corinthians, there is just one ministry, the unique ministry. In 4:1 Paul says, “Therefore, having this ministry, as we have received mercy we do not lose heart.” On the one hand, here Paul says “we”; on the other hand, he speaks of “this ministry,” not these ministries. According to this verse, there are many who have the one ministry. However, in 1 Corinthians 12:5 Paul says, “There are distributions of ministries
3这职事是独一的,但同时又有许多的职事,这怎么可能?答案是:在新约里,神只有一个工作。不仅如此,祂只有一个职事来执行祂独一的工作。所有的使徒─彼得、雅各、约翰、保罗、提摩太─都执行同一个职事。并不是彼得执行一个职事,保罗执行另一个职事,提摩太又执行另一个职事。这是今天传道人、教师、牧师中间的光景,他们执行各种不同的职事。因著各种不同的职事,就有许多不同的公会。浸信会的人执行浸信会的职事,为要完成浸信会的工作。长老会的人执行另一种职事,为要完成长老会的工作。圣公会、路德会、卫理公会的人,都是一样。这些公会都为著自己的工作,各自执行各种不同的职事。照新约圣经来看,这种作法是不对的。新约圣经启示独一的职事。今天众地方召会并不是执行各种不同的职事,为要完成许多工作。神有一个工作,要由独一的职事来完成。现在我们必须看见,这独一职事作的是甚么。新约独一的职事乃是把基督供应给人。新约独一的职事乃是把基督写到人里面,在人里面就是那灵,在人外面就是义。这是独一职事的功用。我们传福音时,应当这样传。照样,我们教导人圣经、造就圣徒或建造召会时,也应当如此行。我们在召会生活中所作的一切,都该是把基督写到圣徒里面。就著这事来说,我们没有许多不同的职事。
3How can it be that the ministry is unique and yet at the same time there are many ministries? The answer is that in the New Testament God has only one operation. Furthermore, He has just one ministry to carry out His unique operation. All the apostles— Peter, James, John, Paul, Timothy — carried on the same ministry. Peter did not carry on one ministry, Paul another ministry, and Timothy yet another ministry. This is the situation among preachers, teachers, and ministers today, who carry on different kinds of ministries. Because there are different kinds of ministries, there are many different denominations. The Baptists carry on the Baptist ministry to accomplish the Baptist operation. The Presbyterians carry on another kind of ministry to accomplish the Presbyterian operation. The same is true of the Episcopalians, Lutherans, and Methodists. All these denominations carry on different kinds of ministries for the sake of their own operations. According to the New Testament, this practice is not right. The New Testament reveals that there is a unique ministry. Today the local churches are not carrying out different kinds of ministries to accomplish many operations. God has one operation to be carried out by the unique ministry. Now we must see what this unique ministry does. The unique ministry in the New Testament serves Christ to others. It inscribes Christ into people as the Spirit within them and as righteousness outwardly. This is the function of the unique ministry. When we preach the gospel, we should preach in this way. Like wise, when we teach the Bible, edify the saints, or build up the churches, we should do these things in this way. Everything we do in the church life should be to inscribe Christ into the saints. Regarding this, we do not have many different ministries.
4虽然新约圣经清楚指明这职事是独一无二的,但是新约也说到不同的职事。这些职事是指召会中各种的事奉。林前十二章五节说到复数的职事,是指不同的事奉。在召会生活中,圣徒们参与各种不同的事奉。譬如,有些圣徒照顾儿童;这是一种事奉。有些圣徒牧养年幼的或软弱的;这是另一种事奉。然而,这些不同的事奉都完成那独一的职事,独一的事奉。我们已经看过,那独一事奉的功用乃是要把基督供应到神所拣选的人里面。我们该怎样照顾儿童?我们照顾儿童时,应当把基督供应给他们。照样,我们该怎样牧养年幼或软弱的圣徒?我们牧养人时,应当把基督供应给他们。甚至姊妹们聚在一起祷告,都应当供应基督。许多的事奉,乃是为著独一的事奉;许多的职事乃是为著那独一的职事。凡是为著神的工作,而完成祂独一职事的各种职事,我们都接受。但是企图建立或完成一种与神独一工作不同的职事,我们不能接受。譬如,我们不能接受以建立长老会为目标的职事;我们也不能接受想要执行浸信会、路德会或圣公会之工作的职事。这些职事是分裂的,因此我们不能接受。我们只接受那些为著那独一新约职事的职事。你们若留意这种对那职事与众职事的领会,并且把新约圣经,特别是书信,读过一遍,就会看见这样的领会是正确的。我鼓励你们沿著这条线研读书信,特别注意职事(单数)与众职事(复数)这两个辞。你们若这样研读,就会看见那些不同的职事,不同的事奉,都是为著完成那独一的新约职事。
4Although the New Testament clearly indicates that the ministry is one and unique, it also speaks of different ministries. These ministries refer to various services in the church. When 1 Corinthians 12:5 speaks of ministries, it means the different services. In the church life the saints are involved in different services. For example, some take care of the children. This is one kind of service. Some shepherd the younger ones or the weaker ones. This is another kind of service. These different services, however, all carry out the unique ministry, the unique service. As we have seen, the function of the unique service is to minister Christ into God’s chosen people. In what way should we take care of the children? We should do so in the way of ministering Christ to them. Likewise, how should we shepherd the younger ones or the weaker ones? In shepherding we should minister Christ to others. Even when the sisters meet together to pray, they all should minister Christ. The many services are for the unique service; the many ministries are for the one ministry. We accept all ministries that are accomplishing the unique ministry for God’so per at i on. But we cannot accept a ministry that is seeking to establish or accomplish something different from God’s unique operation. For example, we cannot accept a ministry which has as its goal the establishing of the Presbyterian denomination; neither can we accept a ministry that seeks to carry out the Baptist, Lutheran, or Episcopalian operations. These ministries are divisive; therefore, we cannot accept them. The ministries we accept are those that are for the unique New Testament ministry. If you take note of this understanding of the ministry and the ministries and read through the New Testament again, especially the Epistles, you will see that this understanding is accurate. I would encourage you to study the Epistles along this line, paying special attention to the words ministry and ministries. If you make such a study, you will see that the different ministries, services, are all for the carrying out of the one new covenant ministry
5为著完成神新约经纶的那职事,乃是独一无二的。但是要执行这独一的职事,特别是在召会生活中,就需要许多的事奉,需要各种不同的职事。然而我要再强调这个事实:各种不同的职事与事奉,都是为著完成那独一的职事,就是新约的职事。这职事将包罗万有的神书写到圣徒里面;这位神在我们里面就是那灵,彰显在我们外面就是义。
5For the carrying out of God’s New Testament economy, the ministry is uniquely one. But for the accomplishing of this unique ministry, especially in the church life, there is the need of many services, the need of diverse ministries. But again I would emphasize the fact that these different ministries and services are all for the carrying out of the unique ministry, which is the ministry of the new covenant. This ministry inscribes the saints with the all-inclusive God, who is the Spirit within us and righteousness as our expression outwardly.
6书写的职事我们在前一篇信息里指出,那灵和义是新约职事写到我们里面之素质的两方面。活的灵是里面的,完全的义是外面的。新约职事的素质包括那灵与义这两方面。我们在众地方召会里的职事必须是书写的职事。我们的职事不该只是教导;我们如果只教导人,神圣的素质就不会写到人里面。教导不需要甚么素质;然而,书写的确需要一种素质,正如用笔书写需要墨一样。你若用没有墨的笔写字,白纸上是写不出字来的。我们要写字,就必须有墨作书写的素质。这样,我们写得越多,就有越多的字写在纸上。同样,我们必须有神圣的素质,才能将这素质写到众圣徒里面。
6A MINISTRY OF INSCRIBING As we pointed out in the foregoing message, the Spirit and righteousness are the two aspects of the essence which is inscribed into us by the ministry of the new covenant. The living Spirit is the inward aspect, and the perfect righteousness is the outward aspect. The essence of the new covenant ministry includes the two aspects of the Spirit and righteousness. Our ministry in the local churches must be a ministry of inscribing. It should not be mere teaching. If we only teach others, the divine essence will not be inscribed into them. Teaching does not require any essence; however, inscribing does require an essence, just as writing with a pen requires ink. If you try to write with an empty pen, there will be no words on the paper. In order to write, we must have the ink as the writing essence. Then the more we write, the more words will be inscribed on the paper. Likewise, we must have the divine essence in order to inscribe it into the being of the saints
7书写的职事是独一的,书写所用的素质也是独一的。并非彼得用一种素质进行一种书写,而保罗用另一种不同的素质进行另一种不同的书写。不,使徒们并不是分开的,也不是制造分裂的。他们乃是用同样的素质,进行同样的书写。然而,今天的传道人有各种不同的书写,各种不同的教导。结果,他们越教导、越传讲,就越产生分裂。因此,这独一的书写必须是用独一的素质。
7The ministry of inscribing is unique, and the essence used for inscribing is also unique. Peter did not do one kind of inscribing with one kind of essence, and Paul a different kind of inscribing with a different kind of essence. No, the apostles were not divided; neither were they divisive. Rather, they all practiced the same inscribing with the same essence. However, today’spr each ers have different kinds of inscribing, different kinds of teaching. As a result, the more they teach and preach, the more divisions are produced. Therefore, the unique inscribing must be with the unique essence
以经过过程的三一神
THE PROCESSED TRIUNE GOD
为独一的素质写到我们里面
AS THE UNIQUE ESSENCE inscribed into us
8书写到圣徒里面所需要的独一素质是甚么?这独一的素质就是三一神作为那灵。新约圣经里所使用的『那灵』一辞,是非常有意义的。那灵是指经过过程的三一神,成了包罗万有、赐生命的灵。
8What is the unique essence which needs to be inscribed into the saints? This unique essence is the Triune God as the Spirit. The term “the Spirit” as used in the New Testament is very meaningful. The Spirit denotes the processed Triune God to be the all- inclusive life-giving Spirit.
9我们在创世记一章二节读到神的灵。旧约圣经别处又说到耶和华的灵。新约圣经用到圣灵这个辞。然后在行传十六章七节,我们看到耶稣的灵;罗马八章九节有基督的灵;腓立比一章十九节有耶稣基督之灵。罗马八章嘱咐我们要在那灵里生活行动。新约圣经所强调的不是在圣灵里生活行动,或在神的灵里生活行动,乃是在那灵里生活行动。最后,我们看见圣经末了,启示录二十二章十七节说到那灵和新妇。因此,圣经结束的话不是说到神的灵或圣灵,乃是说到那灵。启示录二十二章十七节的那灵,乃是经过过程的三一神。我知道『神经过了过程』这种说法,会困扰宗教的头脑。我记得第一次在信息里使用『经过过程』一辞说到三一神之后,我不知道这样说『神是经过了过程』是否太大胆了。我在那篇信息里指出,今天神不再是未经过过程的,不再是『生的』神。神今天乃是经过了过程的神。但是我再思考这事,再为这事祷告以后,里面深处有这样的感觉(我信是出于那灵的):我若不用『经过过程』这辞,就没有更好的辞可以使用。我对自己说,『你若不用『生的』、『经过过程的』这样的辞,你怎样才能讲说三一神作你的享受的信息?你怎样才能发表这个真理,说出神成为包罗万有的灵所经过的步骤?你胆怯么?你害怕遭受反对和批评么?』因此,我经过许多祷告和思考之后,确定要用这个辞。最近我们知道,劳威廉(WilliamLaw)和慕安得烈(AndrewMurray)在他们的著作里,也曾用过这个辞。
9In Genesis 1:2 we read of the Spirit of God. Elsewhere the Old Testament speaks of the Spirit of Jehovah. In the New Testament the term the Holy Spirit is used. Then in Acts 16:7 (lit.) we read of the Spirit of Jesus; in Romans 8:9, of the Spirit of Christ; and in Philippians 1:19, of the Spirit of Jesus Christ. In Romans 8 we are charged to walk in the Spirit. In the New Testament the emphasis is not on walking in the Holy Spirit or in the Spirit of God; the emphasis is on walking in the Spirit. Finally, at the end of the Bible, in Revelation 22:17, we read of the Spirit and the bride. Thus, the Bible ends with a word not about the Spirit of God, nor about the Holy Spirit, but about the Spirit. The Spirit in Revelation 22:17 is the processed Triune God. I realize that it is troubling to the religious mind to speak of God being processed. I can remember the first time I used the word processed concerning the Triune God in a message. Afterwards, I wondered if I had been too bold in saying that God is processed. In that message I pointed out that God today is no longer unprocessed, no longer the “raw” God. Today God is the processed God. But after I considered this matter further and prayed regarding it, I had the sense deep within, I believe of the Spirit, that if I did not use the word processed, I had no better term to use. I said to myself, “If you don’t use such words as raw and processed, how will you be able to give messages concerning the Triune God as your enjoyment? How will you be able to express the truth concerning the steps through which God has passed to become the all-inclusive Spirit? Are you timid, afraid of being opposed and criticized?” Therefore, after much prayer and consideration, I felt confirmed in using this expression. Recently, we have learned that William Law and Andrew Murray also used this term in their writings
10有些辞在圣经里虽然没有用过,却有既存的事实,使我们有理由用特别的辞汇加以说明。譬如,圣经里并没有『三一』这个辞。但是圣经启示了神圣三一这个事实。只有一位神,但祂又是父、子、灵。这不是『三一』么?当然是。『三一』实际上不是说三位在一位里面,乃是三而一的意思。三一(triune)这个辞,是由两个拉丁字根组成的:tri的意思是三,une的意思是一。因此,triune的意思是三一,而不是三位在一位里面。因为圣经启示神是三一的,用『三一』说明神是父、子、灵有甚么不对?我们必须用一些话来发表这个事实。同样的原则,圣经并没有用『经过过程』这个辞来说明三一神。但圣经的确启示神的过程这个事实。
10In the Bible certain words are not used; however, there are facts which give us reason to use particular words to describe them. For example, the word Trinity cannot be found in the Bible. Nevertheless, the Bible reveals the fact of the Trinity. There is one God, but He is the Father, the Son, and the Spirit. Is this not the Trinity? Certainly it is. Trinity actually does not mean three in one; it means three-one. The adjective form of the word trinity is triune, composed of two Latin roots: tri -, meaning three, and - une, meaning one. Therefore, triune means three-one, not three in one. Because the Bible reveals that God is triune, what is wrong with using the word Trinity to speak of God as the Father, Son, and Spirit? We must have some word to express the fact. In the same principle, the Bible does not use the word processed with respect to the Triune God. Nevertheless, the Bible reveals the fact of God’s process.
11当我正在挣扎应否使用『经过过程』一辞的时候,我想到基督成为肉体这件事。基督─永远的神─在童女的腹中成孕,出生在伯利恒的马槽里。然后祂在地上生活了三十三年半,末了被钉死在十字架上,埋在坟墓里。祂游历阴间以后,就在复活里出来了。我思想这一切时,就对自己说,『如果这不是一段过程,这是甚么?既然这是一段过程,你就必须在你的信息里放胆使用这个辞。』我们说,『神今天乃是经过过程的神,祂不再是那未经过过程的神、『生的』神。』这句话有甚么不对?如果你捉了一条鱼带回家,那条鱼是生的。但是你把牠煮过,端到餐桌上来吃的时候,那条鱼不再是生的,乃是经过了处理的鱼。我们的神不再是生的。在创世记一章,祂是生的神。事实上,整本旧约圣经从起头到末了,神都是生的,神还没有经过『烹煮』;祂还没有经过成为肉体、人性生活、钉十字架、复活等过程。成为肉体是基督所经过之过程的一部分。祂在马利亚腹中成孕,并在伯利恒出生,是这段过程的两方面。主耶稣在童女腹中九个月,这是一段过程。然后祂活在地上三十三年半。当祂被钉时,祂在十字架上六个小时。之后祂在坟墓里有三日之久。这些不都是过程么?也许有人说主的成为肉体、人性生活、钉十字架和复活只是手续,而不是过程。根据这种领会,成为肉体乃是神成为人的手续,钉十字架乃是我们的救赎主为我们的罪而死的手续。但是尽管你把过程改成手续,事实还是一样。不仅如此,你所谓的手续,实际上就是过程。
11As I was struggling over the use of the word processed, I considered Christ’sin carnation. Christ, the eternal God, was conceived in the womb of a virgin and was born in a manger in Bethlehem. He then lived on earth for thirty-three and a half years. Eventually, He was crucified and buried in a tomb. After visiting Hades, He came forth in resurrection. As I considered all this, I said to myself, “If this is not a process, then what is it? Since it is a process, you must be bold to use this term in your messages.” What is wrong in saying that God today is the processed God, that He is no longer the unprocessed God, the “raw” God? If you catch a fish and bring it home, that fish is raw. But after you cook it and serve it on the dining table for a meal, it is no longer a raw fish. It is now a processed fish. Our God is no longer raw. In Genesis 1 He was the raw God. Actually, throughout the entire Old Testament He was raw. He had not yet been “cooked.” He had not yet been processed through incarnation, human living, crucifixion, and resurrection. The incarnation of Christ was part of His process. His being conceived in the womb of Mary and His being born in Bethlehem were aspects of this process. For nine months the Lord Jesus was in the womb of a virgin. This was a process. Then He lived on earth for thirty-three and a half years. When He was crucified, He was on the cross for six hours. He then was in the tomb for three days. Is not all this a process? Some may say that the Lord’sin carnation, human living, crucifixion, and resurrection were simply procedures, not a process. According to this understanding, incarnation was a procedure by which God became a man, and crucifixion was a procedure by which our Redeemer died for our sins. But even if you change the word process to procedure, the facts remain the same. Furthermore, this procedure, if you call it that, is actually a process
那灵和新妇
the Spirit and the bride
12在新约圣经里,那灵表征经过过程的三一神。那灵实际上就是经过过程之三一神的终极表现。我们已经看过,启示录二十二章十七节说,『那灵和新妇说,来!』人的语言中没有比这句话更伟大的了。那灵是经过过程之三一神的终极表现,新妇是经过变化之三部分人的终极表现。到了启示录二十二章十七节的时候,经过过程的三一神与经过变化之三部分的人成了配婚,成了宇宙的对耦。这意思是说,经过过程的三一神与变化过之三部分的人成为一。那将是何等的婚礼!那必定是宇宙间最伟大的婚礼,我们都受邀有分其中。
12In the New Testament the Spirit signifies the processed Triune God. Actually the Spirit is the ultimate expression of the processed Triune God. We have seen that Revelation 22:17 says, “The Spirit and the bride say, Come.” There is no expression in human language greater than this. The Spirit is the ultimate expression of the processed Triune God, and the bride is the ultimate expression of the transformed tripartite man. By the time of Revelation 22:17, the processed Triune God and the transformed tripartite man are married and become a universal couple. This means that the processed Triune God and the transformed tripartite man become one. What a wedding that will be! It will be the greatest wedding in the universe, and we all are invited to participate in it.
13那灵作为经过过程的三一神,乃是写到我们里面的素质。因为这个素质已经写到我们里面,我们不可能还是老样子。我们里面一直在变化。也许就在你读这篇信息的时候,一些神圣的素质已经写到你里面。你也许记不得本篇信息的要点,但是已经写到你里面的神圣素质永远不会涂抹掉。这些年来,在众地方召会中,所写到我们里面的神圣素质,必定会产生一种特别的彰显;这个彰显就是义。当我们有了义作为写到我们里面之素质的彰显时,我们对神、对人、对我们日常生活的一切事物就都是义的。这意思是说,内住的神成了我们的义,作我们的外表、我们的彰显。这个彰显乃是神的形像。这灵与这义就是新约职事的素质。
13The Spirit as the processed Triune God is the essence inscribed into our being. Because this essence has been inscribed into us, we cannot remain the same. Transformation is taking place within us. Perhaps even as you have been reading this message, something of the divine essence has been inscribed into you. You may not remember the points of the message, but what has been inscribed into you of the divine essence will never be erased. The divine essence that has been inscribed into us throughout the years in the local churches will have a particular expression, and this expression is righteousness. When we have righteousness as the expression of the essence inscribed into us, we become right with God, with others, and with everything in our daily life. This means that the indwelling God becomes our righteousness to be our appearance, our expression. This expression is God’sim age. This Spirit and this righteousness are the essence of the new covenant ministry