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以弗所书生命读经 · 第44篇

小孩子与教训之风

BABYISHNESS AND THE WINDS OF TEACHING
1以弗所四章十三节说，我们需要达到信仰上并对神儿子之完全认识上的一，达到长成的人，达到基督丰满之身材的度量。我们很难充分的解释这几项，因为这几项都与生命有关，而生命是非常奥秘的。真正实行上的一是生命的事。照样，长成的人与基督丰满之身材的度量也是生命的事。惟有我们的生命经历达到某种程度之后，我们才能明白四章十三节这样的经节。
1Ephesians 4:13 says that we need to arrive at the oneness of the faith and of the full knowledge of the Son of God, at a full-grown man, and at the measure of the stature of the fullness of Christ. It is difficult to define these items adequately because they are all related to life and life is very mysterious. The real oneness in practicality is a matter of life. Likewise, the full-grown man and the measure of the stature of the fullness of Christ are matters of life. Only after our experience of life has reached a certain degree can we understand such a verse as 4:13
2保罗在四章十三节开始于信仰上的一。从我有限的经历中，我能说这里的信仰是指基督与祂救赎的工作。因此，我们基督徒信仰的对象乃是活的基督与祂的工作。十三节也说到对神儿子的完全认识。表面上，信仰与对神儿子的完全认识之间关联不多。然而，从我们的经历来看，这二者实际上就是一个，因为都是指基督说的。对神儿子的完全认识，乃在于认识基督作我们的生命和一切。在新约里，与生命有关时，主被称为神的儿子；但与祂的使命有关时，祂被称为基督。当彼得得著关于基督的启示时，他说主耶稣是基督，是活神的儿子。（太十六16。）不仅如此，约翰福音告诉我们，我们必须信耶稣是基督，是神的儿子。（二十31。）这意思是说，我们相信主耶稣，是为著生命，并为著祂的使命。认识主的使命相当容易，但认识祂是我们的生命却十分困难。这不是仅仅得自客观的认识，乃是得自经历。当我们经历基督作我们的生命，我们就认识祂是神的儿子。然后我们就有经历上并实行上的一，那就是信仰上并对神儿子之完全认识上的一。神愿意基督成为我们的一切。基督是我们信仰的对象，也是我们的生命。我们若看见这个，就会抛弃一切打岔我们，使我们离开基督的事；我们会放下基督自己以外的一切事物。我们放下多少，全在于我们对基督的经历。我们越多经历基督作生命，我们抛弃的就越多。这样，我们就能达到信仰上并对神儿子之完全认识上的一。
2In 4:13 Paul begins with the oneness of the faith. From my limited experience, I can say that the faith here refers to Christ with His redemptive work. Hence, the object of our Christian faith is the living Christ with His work. Verse 13 also speaks of the full knowledge of the Son of God. Apparently there is little relationship between the faith and the full knowledge of the Son of God. According to our experience, however, the two are actually one, for both refer to Christ. The full knowledge of the Son of God is a matter of knowing Christ as life and everything to us. In the New Testament the Lord is called the Son of God in relation to life, but in relation to His commission He is called Christ. When Peter received the revelation regarding Christ, he said that the Lord Jesus was the Christ, the Son of the living God (Matt. 16:16). Furthermore, in the Gospel of John we are told that we need to believe that Jesus is the Christ, the Son of God (John 20:31). This means that we believe in the Lord Jesus for life and for His commission. To know the Lord’s commission is rather easy, but to know Him as our life is quite difficult. This comes not by mere objective knowledge, but by experience. When we experience Christ as our life, we know Him as the Son of God. Then we have the experiential and practical oneness, that is, the oneness of the faith and of the full knowledge of the Son of God. God desires that Christ be everything to us. Christ is the object of our faith, and He is also our life. If we see this, we shall begin to lay aside whatever distracts us from Christ; we shall drop everything other than Christ Himself. How much we drop depends on our experience of Christ. The more we experience Christ as life, the more things we shall lay aside. In this way we arrive at the oneness of the faith and of the full knowledge of the Son of God.
3今天，因著我们仍然缺少生命的经历，我们尚未完全认识这实行上的一。但是我们一直在长大。我们不能说我们已经达到信仰上并对神儿子之完全认识上的一，达到长成的人，或达到基督丰满之身材的度量。但是我们要感谢主，在祂的恢复里，我们正朝著这目标往前。
3Today, because we are still short of the experience of life, we do not have the full realization of this practical oneness. But we are growing. We cannot say that we have arrived at the oneness of the faith and of the full knowledge of the Son of God, at a full-grown man, or at the measure of the stature of the fullness of Christ. Nevertheless, we thank the Lord that, in His recovery, we are on the way toward this goal
壹 在基督里的小孩子
I. BABES IN CHRIST
4十四节说，『使我们不再作小孩子，为波浪漂来漂去，并为一切教训之风所摇荡，这教训是在于人的欺骗手法，在于将人引入错谬系统的诡诈作为。』这是十三节的继续。『使』也可以繙作『为要』，指明达到十三节那三件事的结果，就是使我们不再作小孩子，为波浪漂来漂去，并为一切教训之风所摇荡。因此，达到十三节里的三件事有一个目的，这目的就是使我们不再作小孩子。
4Verse 14 says, “That we may be no longer babes tossed by waves and carried about by every wind of teaching in the sleight of men, in craftiness with a view to a system of error.” This verse is the continuation of verse 13. The word “that,” which may also be rendered “in order that,” indicates that the result of arriving at the three things in verse 13 is that we are no longer babes tossed by waves and carried about by every wind of teaching. Therefore, arriving at the three things in verse 13 has a purpose, and this purpose is that we be no longer babes
一 生命不成熟的人
A. Those Lacking Maturity in Life
5小孩子是指在基督里幼稚、生命不成熟的信徒。（林前三1，十三11，来五13。）在我们属灵生命的起初阶段，我们这些基督徒全都是小孩子。
5Babes are those believers who are young in Christ, who lack maturity in life (1 Cor. 3:1; 13:11; Heb. 5:13). In the first stage of our spiritual life, we Christians are all babes
二 为波浪漂来漂去，并为风所摇荡
B. Tossed by Waves and Carried About by Winds
6十四节指明，小孩子为波浪漂来漂去。基督徒的生活就像海上的航程，有许多的风暴。我们这些基督徒，不该盼望我们的航程顺利，风平浪静。风浪不仅临到个别的信徒，甚至临到召会。召会也有经历风浪的时候。在这里保罗的观念不是我们能避开风浪，乃是我们能蒙保守，不为波浪漂来漂去，也不为风所摇荡。
6Verse 14 indicates that the babes are tossed by waves. The Christian life is like a journey on the sea, where there are many storms. As Christians, we should not expect our journey to be calm, with no waves or winds. The waves and the storms come not only upon individual believers, but even upon the church. There are times when the church experiences waves and is in the midst of storms. Paul’s concept here is not that we can avoid the waves and winds, but that we can be kept from being tossed by waves and carried about by winds
7艰难困苦与波浪风暴不同。困苦像礁石，艰难像我们必须背负的重担。相反的，波浪常在欢愉并富有吸引的方式中，甚至带著甜美、可爱的外表而来。大多数为波浪漂来漂去的人，并非不情愿的受波浪漂摇，乃是甘愿为那些似乎最令他们欢愉享受的波浪所漂摇。当他们为波浪漂来漂去时，他们一点也不觉得危险，反而可能会有一种兴奋或享受的感觉。因为波浪也许有这样令人愉悦的外表，所以与困苦或艰难不同。事实上，很少基督徒为艰难所颠簸，却有许多基督徒为波浪漂来漂去，并为风所摇荡。
7Difficulties and hardships are different from waves and storms. Hardships are like rocks, and difficulties are like heavy weights that we must bear. Waves, on the contrary, often come in a pleasant, appealing way and even with a sweet, loving appearance. Most of those who are tossed by waves are not tossed against their will, but are tossed willingly by waves that seem most pleasant and enjoyable to them. As they are being tossed by the waves, they have no sense of danger. Rather, they may have a sense of excitement or enjoyment. Because waves may have such a pleasant appearance, they are quite different from hardships or difficulties. Actually, few Christians are tossed by difficulties, but many are tossed by waves and carried away by winds.
8你或许想知道风浪到底是甚么。这些乃是不同的教训、（提前一3～4、）道理、观念和意见。当召会在海上航行时，撒但会找机会送进一些有吸引力的教训、观念和意见，好迷惑信徒。他这样作的目的，是要把他们从基督与召会带开。在保罗的时候，有些热中犹太教的人以迷惑人的方式教导旧约。他们的教训与旧约中神所命定的一些实行有关。要叫基督里的小孩子分辨这些有吸引力的诡诈教训，是相当难的。今天的原则也是一样，现在甚至有更多打岔人的教训、观念和意见。这一切都有令人愉悦且积极的外表，否则，没有人会受骗。因此，今天许多人为波浪漂来漂去，并为教训之风所摇荡。小孩子很容易受欺骗或误入歧途。譬如，孩童能被人用糖果或口香糖诱拐离家。他们对糖果的喜爱使他们忘记一切。因为许多基督徒是幼稚的，喜欢裹著糖衣的教训，所以他们容易受欺骗。
8Perhaps you are wondering what the waves and the winds are. They are the various teachings, doctrines, concepts, and opinions. As the church is journeying on the sea, Satan will seek an opportunity to send in some appealing teachings, concepts, and opinions to entice the believers. His purpose in doing so is to carry them away from Christ and the church. At the time of Paul, certain Judaizers taught the Old Testament in an enticing manner. Their teaching was related to certain practices that had been ordained by God in the Old Testament. It was difficult for the babes in Christ to discern the subtleties of these appealing teachings. The principle is the same today, but now there are even more distracting teachings, concepts, and opinions. All these have a pleasant and positive appearance. Otherwise, no one could be cheated by them. Thus, many today are being tossed by waves and carried about by winds of teaching. A babe can easily be deceived or led astray. For example, children can be led away from home by someone who offers them candy or gum. Their love for candy causes them to forget everything else. Because many Christians are still babyish, desiring sugar-coated teachings, they are easily deceived
9逃避风浪惟一的路，就是在生命里长大。当你正在长大时，你需要藏身于你在主里之父母的遮盖下。不要留意属灵的糖果，乃要留意你在基督里的父母所走的路。这样，你就会蒙保守并得保护。在召会生活中，年幼的应该藏身在年长者所提供的荫蔽之下。这种遮盖是最好的藏身之处。不要凭自己接受任何观念，无论这观念看起来有多甜美。每当你这样受试探时，你该说，『我不在意这些甜的东西。我只注意基督，注意召会，注意年长之人的荫蔽。』你若接受糖果，你会发现，在其糖衣之下藏有毒素。我们读十四节上下文就看见，要暴露任何骗人的教训，最可靠的试验就是基督与召会。仇敌撒但诡计多端，使用风浪打岔圣徒，使他们离开基督与召会。有时候，撒但甚至利用圣经这样作。这指明连合乎圣经的教训，也会被撒但利用，使我们离开神的定旨。撒但几乎能用任何东西打岔我们，使我们离开基督与召会。他甚至使用圣经的话，在旷野试诱主耶稣。没有甚么比基督与召会是更好的保护。不要接受任何不能通过基督与召会之试验的教训。
9The only way to escape from the waves and the winds is to grow in life. As you are growing, you need to hide under the covering of your parents in the Lord. Do not care for spiritual candies, but care for the way your parents in Christ are taking. In this way you will be preserved and safeguarded. In the church life the young ones should hide under the shelter provided by the older ones. This covering is the best hiding place. On your own do not take in any concept, no matter how sweet it may seem. Whenever you are tempted in this way, you should say, “I don’t care for these sweet things. I care for Christ, for the church, and for the shelter of the older ones.” If you take in the candy, you will discover that there is poison under its sugar coating. By reading verse 14 in its context we see that the most reliable test to expose any deceptive teaching is Christ and the church. In his subtlety, the enemy, Satan, uses waves and winds to distract the saints from Christ and the church. At times, Satan will even use the Bible to do this. This indicates that even scriptural teachings may be used by Satan to carry us away from God’s purpose. Satan can use almost anything to distract us from Christ and the church. He used even the words of Scripture to tempt the Lord Jesus in the wilderness. There is no better safeguard than Christ with the church. Do not accept any teaching that cannot pass the test of Christ and the church.
10撒但甚至会带著一种教训到你面前，假装这种教训能帮助你更多享受召会生活。然而，当你接受这样的教训时，你会发现，你对召会生活的胃口事实上被破坏了。你接受那种教训之前，你是绝对为著召会，并且绝对为著召会的见证；你渴望参加召会的聚会，并对召会的立场十分尊重。然而，撒但狡猾的教训却杀死你对聚会的渴慕，减少你对召会生活的绝对，并使你不顾召会的立场。当这种教训在你里面作破坏的工作，你就不再关心召会真正的见证；然而同时，你还以为藉著你所吸收的观念，你正走上更美的召会生活之路。这是最诡诈的道理！这种诡诈的风，把你从召会生活带开。这种诡诈的教训，也使你失去对基督的胃口。因著这教训的影响，你不再像以前一样对基督那么饥渴。你会觉得，绝对的爱主是宗教而呆板的。这一切都证明，撒但教训的毒素已经进到你里面败坏了你，使你的属灵感觉迟钝。这是使信徒离开基督与真正召会生活最诡诈的方式。长大、蒙保护、受遮盖，惟一的路就是留在正确的召会生活中。不要太相信你个人对任何光景的感觉。有些教训会使你觉得召会生活不太好，甚至是不必要的。多年来我学会，我们必须儆醒，反对任何觉得召会是可怜、错误、或不必要的思想。这种思想就是明显的信号，说出教训之风已经迫近了。我不说今天的召会是完美的；然而我要说，任何对召会光景消极的思想，都指明有诡诈的教训在作工。这种教训起先看来并不具威胁，且通常隐藏在令人愉悦的外表之下。起初颜色也可能非常吸引人，但这教训进入你里面之后，其颜色就随时间的消逝而变得黯淡。这是一个记号，说出这种教训正在你里面施行有毒的影响力。
10Satan may even come to you with a teaching under the pretense that this teaching will help you to enjoy the church life more. However, when you take in such ate aching, you find that your appetite for the church life is actually nullified. Before you accepted that teaching, you were absolute for the church and for the church testimony; you desired to attend the meetings of the church and had a high regard for the ground of the church. But the subtle satanic teaching kills your desire for the meetings, dilutes your absoluteness for the church life, and causes you to disregard the church ground. As this teaching does its damaging work within your being, no longer do you care for the genuine testimony of the church; yet all the while you are convinced that, through the concept you have absorbed, you are on the way to a better church life. This is the most subtle doctrine of all! This subtle wind carries you away from the church life. This kind of subtle teaching also causes you to lose your appetite for Christ. Through its influence, you are no longer as hungry and thirsty for Christ as you once were. You come to feel that it is religious or legal to love the Lord in an absolute way. All this is evidence that the poisonous essence of this satanic teaching has entered into your being and corrupted it, causing your spiritual senses to become dull. This is the most subtle way for a believer to be carried away from Christ and the genuine church life. The only way to grow, to be protected, and to be covered is to stay in the proper church life. Do not place so much confidence in your personal sense about any situation. Certain teachings may cause you to feel that the church life is not very good or that it i seven unnecessary. Through the years I have learned that we must always be on guard against any thought that the church is poor, wrong, or unnecessary. Such a thought is a clear sign that a wind of teaching is approaching. I do not claim that the church today is perfect. However, I do say that any negative thought about the condition of the church is an indication of the working of a subtle teaching. Such a teaching does not first appear to be threatening. It is usually concealed beneath a pleasant appearance. The color may at first be very appealing, but after this teaching enters into you, its color becomes darker as time goes by. This is a sign that this teaching is exerting a poisonous influence within you.
11我再说，逃避风浪惟一的路就是长大。然而，我们不能像草菇那样一夜之间就长大，而是要一点一点、一天一天渐渐的长大。当我们在主里面慢慢长大时，我们需要留在召会保护的遮盖下。要信靠召会，不要信靠你个人主观的感觉。仰望主，祂会使你信靠祂并信靠召会。你需要这样，特别当你照著你的感觉，认为召会不是那么好的时候，更需要如此。你觉得召会的光景不是那么积极的时候，更要越发的信靠召会。
11I say again that the only way to escape the waves and the winds is to grow. However, we cannot grow up overnight like a mushroom. Rather, we grow gradually little by little and day by day. As we are slowly growing in the Lord, we need to remain under the protective covering of the church. Trust the church, not your individual, subjective feeling. Look to the Lord that He will cause you to place your trust in Him and in the church. This is necessary especially when, according to your feeling, the church is not so good. At the very time you feel the condition of the church is not positive, you should place your trust in the church all the more
贰 教训之风
II. WINDS OF TEACHING
一 与神的经纶不同的教训
A. A Teaching That Differs from God’sEcon o my
12保罗在十四节不是说到异端之风，乃是说到教训之风。任何使信徒受打岔离开基督与召会的教训，即使是合乎圣经的，都是将他们从神的中心定旨带开的风。提前一章三至四节启示，在保罗的时代，有些人传不同的教训。这不是说他们讲异端，乃是说他们教导与神新约经纶不同的事。他们的教训不是新约职事的教训。在新约里只有一个职事，这职事就是将三一神分赐到信徒里面，为著建造召会。我们必须防备任何一种教训或自居的职事，教导与神的经纶不同的事，就是教导那些在神的分赐为著建造众召会之外的事。就整体来说，今天基督徒已经被各种不同的教训之风带走了。每一个公会或自由团体，都在某种教训之风的影响之下。今天有甚么基督徒不为波浪漂来漂去，不为风所摇荡？我们需要问自己，我们是否仍在这种风浪的影响之下。我能刚强的宣告，我不为任何波浪漂来漂去，也不为任何风所摇荡，因为我只关心基督与召会。有些人会问我祷读的事。我已经答覆过，我不是为著祷读，我乃是为著基督与召会。结果，我不使我自己与别的基督徒有所不同。然而，许多基督徒却使他们自己与我不同。
12In verse 14 Paul does not speak of the wind of heresy, but he speaks of the wind of teaching. Any teaching, even a scriptural one, that distracts believers from Christ and the church is a wind that carries them away from God’s central purpose. First Timothy 1:3 and 4 reveal that some in Paul’st i me were teaching differently. This does not mean that they were teaching heresy; it means that they were teaching something different from God’s New Testament economy. Their teaching was not the teaching of the New Testament ministry. In the New Testament there is one ministry. This ministry is the dispensing of the Triune God into the believers for the building up of the churches. We must beware of any teaching or supposed ministry that teaches something different from God’secon o my, that is, that teaches something other than God’s dispensation for the building up of the churches. As a whole, Christians today have been carried away by various winds of teaching. Every denomination or independent group is under the influence of some kind of doctrinal wind. What Christians today are not being tossed by waves or carried about by winds? We need to ask ourselves whether we are still under the influence of such waves and winds. I can strongly proclaim that I am not tossed by any waves or carried about by any winds, because I care only for Christ and the church. Some have asked me about pray-reading. I have answered that I am not for pray-reading, but that I am for Christ and the church. As a result, I do not make myself different from other Christians. However many Christians have made themselves different from me
13譬如，有些人很厉害的反对浸水，而提倡点水。我能对这样的人说，『弟兄，我不在意点水，但我的确关心你。我单纯的接纳你作我在主里的弟兄。』因著这样接纳他，我与他是一样。但因著坚持点水，他使他自己与我不同。所以，对于我们之间的不同，应当负责任的是他，而不是我。在你进入主的恢复之前，你也许关心基督与召会之外的一些事物。你可能很在意某种道理、实行或工作。但在主恢复中的召会生活里，我们只关心基督与召会。我们有清楚的异象，看见新约的经纶完全是三一神分赐到人里面，以建造基督的身体；这是非常重要的。这是我们的目标，也是我们的见证。这也是神的恢复。我们若一直将这目标放在面前，就不会接受任何使我们受打岔离开神经纶中心线的教训、观念或意见了。
13For example, some strongly disagree with immersion and advocate sprinkling. I can say to such a one, “Brother, I don’t care for sprinkling, but I certainly care for you. I simply receive you as my brother in the Lord.” By receiving him in this way, I am the same as he. But by insisting on sprinkling, he makes himself different from me. Therefore, he, not I, must bear the responsibility for any difference between us. Before you came into the Lord’s recovery, you were probably concerned about certain things besides Christ and the church. You may have cared for a particular doctrine, practice, or work. But in the church life in the Lord’s recovery, we care only for Christ and the church. It is crucial that we have the clear vision that the New Testament economy is for nothing other than the dispensing of the Triune God into people for the building up of the Body of Christ. This is our goal and our testimony. It is also God’s recovery. If we have this goal always before us, we shall not receive any teaching, concept, or opinion that distracts us from the central lane of God’secon o my
二 在于人的欺骗手法
B. In the Sleight of Men
14保罗在十四节说到『人的欺骗手法』。『欺骗手法』的原文指掷骰子之人的欺骗手法。教训之风是把信徒吹离基督与召会的中心路线；此乃撒但以其狡诈，利用人的欺骗手法，所鼓动的骗言，为要阻挠神建造基督身体的永远定旨。一种教训无论看起来有多好，如果使我们受打岔离开基督与召会，这种教训就是出于人的欺骗手法。人的欺骗手法甚至比虚谎更险毒，因为牠不仅是虚假的，更包藏了恶谋。即使是合乎圣经的道理，也可能被用在这样的恶谋里。
14In verse 14 Paul speaks of the “sleight of men.” The Greek word for sleight signifies the cheating of dice players. The teachings that become winds, carrying believers away from the central lane of Christ and the church, are a deception instigated by Satan in his subtlety and utilizing the sleight of men, in order to frustrate God’s eternal purpose to build up the Body of Christ. No matter how good a teaching may appear to be, if it distracts us from Christ and the church, it is something of the sleight of men. The sleight of men is even worse than deceit, for not only is it false, but it also involves an evil plot. Even if a doctrine is scriptural, it may be utilized in such a wicked plot
三 在于诡诈的作为
C. In Craftiness
15保罗在这一节中也题到诡诈的作为。这辞指明与某种邪恶的技巧有关。因此，人的欺骗手法与阴谋的设计和欺骗技巧的使用有关。
15In this verse Paul also mentions craftiness. This word indicates that a certain evil skill is involved. Hence, the sleight of men involves both the formulation of a plot and the use of skill to deceive
四 将人引入错谬的系统
D. With a View to a System of Error
16最后，保罗说到诡诈的作为是将人引入错谬的系统。分裂的教训为撒但所组织并系统化，造成严重的错谬，因而破坏身体生活实行的一。欺骗手法显然是属人的，错谬系统却是属撒但的。我们已经看见，神的经纶是要将三一神分赐到我们里面，以建造基督的身体。撒但恨恶这个。因此，他用教训、观念、道理、诡诈的意见，作为恶谋的一部分，来将人带开，至终把他们引入错谬的系统。何等的邪恶！愿主揭穿仇敌的诡计，使我们能查知那与欺骗人之教训有关的错谬系统；这些教训乃是经过设计，为使圣徒从基督与召会岔开的。
16Finally, Paul says, “with a view to a system of error.” These teachings that divide a reorganized and systematized by Satan to cause serious error and thus damage the practical oneness of the Body life. The plot is apparently of man, but the system is of Satan. We have seen that God’secon o my is to dispense the Triune God into us for the building up of the Body of Christ. Satan hates this. Therefore, he uses teachings, concepts, doctrines, and opinions in craftiness as part of an evil plot to carry people away and eventually to lead them into a system of error. How devilish! May the Lord expose the subtlety of the enemy so that we may detect the system of error related to the deceitful teachings that are designed to distract the saints from Christ and the church life.