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以弗所书生命读经 · 第62篇

信徒在父子、主仆关系中的生活

The Believers’ Living in the Relationship between Chil- dren and Fathers and Between Slaves and Masters
1基督藉著圣化、洁净、保养和顾惜,要得著一个荣耀的召会作祂的新妇。正如夏娃出于亚当,又回到亚当那里与他成为一体;照样,召会出于基督,又要归于基督,与祂成为一灵。神的愿望,乃是要那出于基督又归于基督的召会,成为荣耀的召会,就是彰显神并显出神的召会。召会藉著圣化、洁净、保养与顾惜,就被神的素质所浸透。这样,召会就成为新妇以彰显基督。今天每一个地方召会都必须是神这样的彰显。
1Through the sanctifying, cleansing, nourishing, and cherishing Christ will gain a glorious church as His Bride. Just as Eve came out of Adam and went back to Adam to be one flesh with him, so the church comes out of Christ and will go back to Christ to be one spirit with Him. God’s desire is that the church which comes out of Christ and returns to Christ will be a glorious church, a church that expresses God and manifests Him. By the sanctifying, cleansing, nourishing, and cherishing the church is being saturated with the essence of God. In this way the church is becoming the Bride to express Christ. Every local church today must be such an expression of God
2荣耀的召会,就是彰显神的召会,也必须是圣别、没有瑕疵的。这样一个圣别的召会,首先必须从一切凡俗的事物分别出来,然后被神的元素所渗透、浸透。召会要没有瑕疵,就必须没有搀杂。不洁是一回事,我们里面有搀杂又是另一回事。我们必须纯洁、没有搀杂。没有搀杂,意思是说,我们的所是里没有神之外的东西。譬如,我们就像宝石,里面没有外来的元素或本质。有一天召会将不仅是洁净、纯洁的,也是没有瑕疵、没有搀杂的。召会将完全是三一神与复活、提高并变化过之人性的调和。为使基督得著这样一个召会,我们现今正在经历祂的圣化、洁净、保养与顾惜。以弗所书头四章论到神永远定旨的完成。神要成就祂的定旨,就需要宇宙的新人,就是召会作为四章中那完全长成的人。就这一面说,新人乃是召会最高的一面。从召会是会众,我们往前到召会是神家里的亲人,然后进到召会是基督的身体,末了达到召会是完全长成的人。神的定旨需要得著成就,基督也需要得著满足。基督里面有一个渴望,一个深的愿望,要得著满足。惟有作新妇的召会,才能满足基督心里的渴望。
2The glorious church, the church that expresses God, must also be holy and without blemish. As such a holy church, she must be first separated from everything common and then permeated and saturated with the element of God. In order to be without blemish, the church must be without mixture. To be unclean is one thing, and to have some mixture within us is another. We need to be both pure and without mixture. To be without mixture means that in our being we have nothing other than God. For example, we are like precious stone that has no foreign element or substance within it. One day the church will not only be clean and pure, but also without blemish, without mixture. She will be altogether the mingling of the Triune God with a resurrected, uplifted, and transformed humanity. In order that Christ may gain such a church, we are presently undergoing His sanctifying, cleansing, nourishing, and cherishing. The first four chapters of Ephesians cover the fulfillment of God’s eternal purpose. For the fulfillment of His purpose, God needs the universal new man, the church as the full-grown man in chapter four. In this respect, the new man is the highest aspect of the church. From the church as the assembly we proceed to the church as the household of God, then to the church as the Body, and finally to the church as the full-grown man. Along with the need for God’s purpose to be fulfilled, there is also the need for Christ to be satisfied. Within Christ there is the longing, the deep desire, for satisfaction. Only the church as the Bride can satisfy the longing in Christ’she art.
3甚至在夫妻的关系中,妻子也该顾到丈夫的满足,而不是只为丈夫作些事。圣经说,夏娃未造之前,『那人独居不好。』(创二18。)因此,女人被造乃是为使男人的需要得著满足。按照圣经,男人的满足乃在于女人。在以弗所五章,保罗陈明召会是新妇,为著满足基督。我们已经看见,作新妇的召会所需要的,不仅是实际(真理)和恩典,乃是光和爱。召会是新人,为著成就神的定旨;召会是新妇,为著满足基督心里的渴望;召会也是战士,为著击败神的仇敌。藉著作战士之召会的属灵争战,神与仇敌之间的难处就解决了。召会若要成为战士打败仇敌,就必须有权能以及神的全副军装。因此,召会是新人,为著成就神的定旨;召会是新妇,为著满足基督;召会是战士,为著打败神的仇敌。
3Even in the relationship between husband and wife, the wife should care for her husband’s satisfaction and not merely do certain things for her husband. Be fore the creation of Eve, the Bible says, “It is not good that the man should be alone” (Gen. 2:18). Therefore, the woman was created to fulfill the man’s need for satisfaction. According to the Bible, the satisfaction of a man depends upon the woman. In Ephesians 5 Paul presents the church as the Bride for Christ’s satisfaction. As we have seen, what is required for the church to be the Bride is not just truth and grace, but light and love. The church, who is the new man for the fulfillment of God’s purpose and the Bride for the satisfaction of the longing in Christ’she art, is also the warrior for the defeat of God’s enemy. Through the spiritual warfare of the church as the warrior, God’s problem with the enemy is solved. If the church is to be the warrior to defeat the enemy, she must have both might and the whole armor of God. Therefore, the church is the new man for the fulfillment of God’s purpose, the Bride for Christ’s satisfaction, and the warrior for the defeat of God’se ne my.
4在论到召会是新妇,(弗五22~33,)以及召会是战士(六10~20)这两段之间,插入六章一至九节,对付儿女与父母,以及奴仆与主人的关系。我们若忽略这段话,就不能成为正确的新妇或战士。壹儿女与父亲的关系
4Between the section on the church as the Bride (5:22-33) and the church as the warrior (6:10-20), we have 6:1-9, which deals with the relationship between children and fathers and between slaves and masters. If we neglect this portion of the Word, we can not be a proper Bride or a proper warrior. I. THE RELATIONSHIP BETWEEN CHILDREN AND FATHERS
一 作儿女的
A. Children
5六章一节说,『作儿女的,要在主里顺从你们的父母,因为这是正当的。』使徒在劝勉儿女和父母时,先说到儿女,因为难处多是出在儿女身上。按原文,保罗在这节里不仅是说作儿女的,更是说到『那作儿女的』。保罗在儿女一辞之前用了指定冠词『那』,指明信徒的儿女不是普通的;他们与世人的儿女有别。所以,这些特别的儿女,就是在信徒家中作儿女的,受劝勉要在主里顺从他们的父母。
5Verse 1 says, “The children, obey your parents in the Lord, for this is right.” In exhorting the children and the parents, the apostle deals with the children first, since trouble comes mostly from them. In this verse Paul does not simply speak of children, but of the children. By using the definite article before children Paul indicates that the children of believers are not common. They are different from the children of people in the world. Therefore, the particular children, those in the families of believers, are exhorted to obey their parents in the Lord
6『在主里』,指明顺从父母乃是藉著与主成为一;也指明是凭著主,不凭自己;是照著主的话,不照自己天然的观念。信徒的儿女应当领悟,他们要藉著与主是一来顺从父母。再者,他们顺从父母,不是凭自己的力量,乃是凭著主自己。他们的顺从也是照著主的话,照著圣经。
6The phrase “in the Lord” indicates obedience to the parents by being one with the Lord. It also indicates that this should be done not by self-effort, but by the Lord, and not according to the natural concept, but according to the Lord’sword. The children of believers should realize that they are to obey their parents by being one with the Lord. Moreover, they are to obey their parents not by their own strength, but by the Lord Himself. Their obedience is to be according to the Lord’sword, according to the Scriptures.
7保罗在这节里说,儿女要在主里顺从他们的父母,这是正当的。『正当的』,原文或作,公正的,理所当然的。顺从父母不仅是正当的,也是公正的。保罗在二至三节继续说,『「要孝敬父母,使你亨通,在世长寿。」这是第一条带应许的诫命。』这不只是第一条带应许的诫命,也是第一条关于人与人之关系的诫命。(出二十12。)三节所题的应许,乃是作儿女的可以亨通,并且在世长寿。应许的头一部分与物质祝福上的兴隆有关,也指活在平安的光景里。第二部分是长寿。按照这诫命,亨通和长寿是神给尊敬父母之人今世的祝福。
7In this verse Paul says that for the children to obey their parents in the Lord is right. The Greek word may also be rendered just. To obey the parents is both right and just. In verses 2 and 3 Paul goes on to say, “Honor your father and mother, which is the first commandment with a promise, that it may be well with you, and that you may live long on the earth.” This is not only the first commandment with a promise, but also the first commandment concerning man’s relationship with man (Exo. 20:12). The promise, mentioned in verse 3, is that it may be well with the children and that they may live long on the earth. The first part of the promise is related to prosperity in material blessing; it also refers to living in a peaceful situation. The second part is to have longevity. According to this commandment, prosperity and longevity are God’s blessings in this life to those who honor their parents
8孝敬,直译,尊敬。尊敬与顺从不同。顺从指行为,尊敬指态度。儿女可能顺从父母,却不尊敬父母。要尊敬父母,需要一种尊敬的态度,尊敬的灵。作儿女的,都需要学习顺从父母,同时也尊敬他们。我们若要在世上活得长久,就需要孝敬父母。那些不孝敬父母的人,乃是慢性自杀。实际上他们在缩短自己在世上的生命。你若希望延长年日,得享福乐,就要学习顺从父母,同时也孝敬他们。在圣经里这是惟一得享长寿的条件。谁想要活得长久,就需要履行这个条件。
8Honoring is different from obeying. Obedience refers to an action, whereas honor denotes an attitude. It is possible for the children to obey their parents without honoring them. In order to honor their parents, the children need a certain attitude, a certain spirit. All the children need to learn to obey their parents with honor. If we would live long on the earth, we need to honor our parents. Those who fail to honor their parents commit suicide in a gradual way. They actually shorten their life on earth. If you wish to prolong your days, learn to obey your parents with honor. In the Bible this is the unique condition for having a long life. Anyone who desires a long life needs to fulfill this condition
二 作父亲的
B. Fathers
9保罗在四节转对作父亲的说,『作父亲的,不要惹你们儿女的气,只要用主的管教和警戒养育他们。』惹气会挑动儿女的肉体,而伤害他们。父母生儿女的气总是有害的。为这缘故,我劝作父母的在对付儿女时不要发脾气。不惹儿女的气,需要作父亲的对付自己的怒气,把怒气留在十字架上。如此,才能给儿女合宜的管教。我们要保守自己不发脾气,惟一的路就是留在十字架上。在对付你儿女的过错或过失时,你必须首先上十字架并留在那里,否则你会发脾气,这样发脾气会惹儿女的气。
9In verse 4 Paul turns to the fathers: “And the fathers, do not provoke your children to anger, but nurture them in the discipline and admonition of the Lord.” Provoking to anger damages the children by stirring up their flesh. It is always destructive for parents to be angry with their children. For this reason, I counsel the parents not to lose their temper when dealing with their children. Not provoking the children’sang er requires the fathers’ anger to be dealt with by remaining under the cross. The only way we can keep from losing our temper is to stay on the cross. In dealing with your children’s wrongdoings or misbehavior, you must firstly go to the cross and stay there. Otherwise, you will lose your temper, and this loss of temper will provoke your children’sang er.
10作父亲的不要惹儿女的气,反倒要用主的管教和警戒养育他们。养育儿女,意思是藉著保养来栽培他们,抚育他们。抚育儿女需要父母给他们有关为人生活、家庭生活、和社会生活所需的指导。这里警戒一辞包括教导。保罗可能是指旧约的要求:作父母的,该用神的话教导他们的儿女。(申六6~7。)这意思是说,我们要教导我们的儿女认识圣经。在这教导之外,我们有时也必须管教他们、惩治他们。父母学习用主的管教和警戒养育儿女,是十分紧要的。我们作父母的,对我们的儿女必须尽我们的责任。这意思是说,我们不该只教导他们,也该立榜样给他们跟从。正如主耶稣为门徒的缘故圣别自己,(约十七19,)父母也该为儿女的缘故圣别自己。没有儿女的人,也许有自由作一些事,譬如早上很晚才起床。但是那些有儿女的,就没有自由这么作。为著孩子的缘故,他们必须受约束。孩子总是模倣父母。所以,父母有责任设立高的标准、以及正确的模型和榜样,给儿女们跟从。
10Instead of provoking the children to anger, the fathers are to nurture them in the discipline and admonition of the Lord. To nurture children means to bring them up, to raise them, by nourishing them. Raising children requires that the parents give them the needed instruction related to human life, family life, and social life. The word admonition here includes instruction. Paul was probably referring to the Old Testament requirement that parents instruct their children with the word of God (Deut. 6:7). This means that we are to teach our children with the Bible. Along with this instruction, we sometimes must discipline them, chastise them. It is crucial that parents learn to nurture the children in the discipline and admonition of the Lord. As parents, we must do our duty with respect to our children. This means that we should not only teach them, but also set up an example for them to follow. Just as the Lord Jesus sanctified Himself for the sake of His disciples (John 17:19), so parents should sanctify themselves for the sake of their children. Those who do not have children may be free to do certain things, such as sleep late in the morning. But those with children do not have the liberty to do these things. For the sake of their children, they must be restricted. Children always imitate their parents. Therefore, it is the parents’ responsibility to set up a high standard and a proper pattern and example for their children to follow
11然而,不管父母立了多好的榜样,儿女将来如何发展,乃是在于神的怜悯。一面,父母必须维持高的标准,然而另一面,他们需要信靠主。我们天天都该告诉祂:『主,这些儿女不是我的,他们是你的产业,只是让我照管一段时间。主,我为他们作的,不过是尽我的责任。主阿,他们要变成甚么样子,完全在于你的怜悯。』在儿女的属灵幸福上,父母可能是自私的。如果他们的儿女得救了,属灵了,他们会很高兴。然而,这些父母看到别人家的儿女比他们的儿女更属灵,也许就不快乐。在召会中,作父母的多半盼望他们的儿女成为未来的使徒、长老和执事。因此,即使在这件事上,我们也是自私的。
11However, no matter how good an example is set by the parents, how the children develop depends on God’s mercy. On the one hand, the parents must keep a high standard, but on the other hand, they need to trust in the Lord. Day by day we should tell Him, “Lo rd, these children are not mine; they are Your possession placed in my custody for a period of time. Lord, what I am doing with them is simply fulfilling my responsibility. How they will turn out, Lord, depends absolutely on Your mercy.” It is possible for parents to be selfish concerning the spiritual welfare of their children. If their children get saved and become spiritual, they are very happy. However, these parents may not be happy to see the children of other families becoming more spiritual than their children. Most parents in the church hope that their children will become the future apostles, elders, and deacons. Thus, even in this matter, we are selfish.
12有一次我读到说,一个妇人为她孩子的得救迫切祷告。虽然她多年天天祷告,她的孩子还是没有得救。有一天她问主为甚么不答应她的祷告,不守祂的约。主告诉她,祂当然会守约,当然会答应她的祷告。不过,她太自私了。假若她停止为她的孩子祷告这么多,而开始为别人的孩子祷告,她就要看见祂的信实。从那时起,她开始为其他孩子的得救祷告。不久,她的孩子就得救了。这故事说出一个事实,我们甚至在为儿女的得救祷告时,也可能是自私的。不为我们的儿女祷告是错的,但自私的全为著他们祷告也是错的。因此,我们儿女的得救,以及他们属灵的幸福,对我们也是个试验。
12I once read of a certain woman who prayed desperately for her child to be saved. Although she prayed daily for years, still her child was not saved. One days he inquired of the Lord why He did not answer her prayers and keep His promise. The Lord told her that He would surely keep His promise and answer her prayers. However, she was too selfish. If she would stop praying so much for her child and begin to pray for the children of others, she would see His faithfulness. From that time onward, she began to pray for other children to be saved. After a short while, her child was saved. This story illustrates the fact that we may be selfish even in praying for the salvation of our children. Not to pray for our children is wrong, but to be fully occupied with prayer for them in a selfish way is also wrong. Hence, the matter of the salvation of our children and their spiritual welfare is also a test to us.
贰 奴仆和主人之间
II. BETWEEN SLAVES AND MASTERS
一 作奴仆的
A. Slaves
13保罗在六章五至九节论到奴仆与主人之间的关系。关于奴仆与主人的关系,他首先劝勉奴仆,因为难处多是出在奴仆身上。五节说,『作奴仆的,要恐惧战兢的,凭心中的单纯,顺从肉身的主人,如同顺从基督一样。』在使徒时代,奴仆是他们的主人买来的,主人对他们有生杀之权。有些奴仆和主人,在召会中成了弟兄。他们在召会中既是弟兄,便是平等、没有分别的。(见西三11。)但在他们家中,那作奴仆的,仍该顺从那按肉身是主人的弟兄。保罗劝勉作奴仆的要恐惧战兢的,凭心中的单纯顺从主人,如同顺从基督一样。恐惧是里面服事的动机,战兢是外面服事的态度。单纯的意思是在动机上纯洁,没有任何别的目的。奴仆应当是单纯的;他们不该心怀二意。那就是说,他们服事主人不该存心为自己得些甚么。奴仆要顺从他们的主人,如同顺从基督一样。这意思是说,奴仆必须把他们的主人当作主一样。奴仆与主人的关系,也表征我们与我们的主人基督的关系。我们该像奴仆,凭心中的单纯顺从主。
13In 6:5-9 Paul deals with the relationship between slaves and masters. Concerning this relationship, he exhorts the slaves first because the source of trouble is mostly with them. Verse 5 says, “The slaves, obey your masters according to flesh with fear and trembling, in singleness of your heart, as to Christ.” In the apostle’st i me, slaves were purchased by their masters, and the masters had the right over their lives. Some slaves and some masters became brothers in the church. As brothers in the church, they were equal. But in their homes those who were slaves still had to obey the brothers who were their masters according to flesh. Paul exhorts the slaves to obey with fear and trembling, in singleness of heart, as to Christ. Fear is the inward motive, and trembling is the outward attitude. Singleness means to be pure in motive, with only a single purpose. The slaves are to be single; they are not to have a double purpose. That is, they are not to serve their masters with the intention of receiving some gain for themselves. The slaves are to be in obedience to their masters as to Christ. This means that the slaves are to regard their masters as if they were the Lord. The relationship between slaves and masters is a type of our relationship with Christ, our Master. We should obey Him as a slave, in singleness of heart
14保罗在六节继续说,『不要只在眼前事奉,像是讨人喜欢的,乃要像基督的奴仆,从心〔直译,魂〕里实行神的旨意。』若是一位作奴仆的弟兄,守住他作奴仆的地位,顺从他的主人,他在主的眼中就是基督的奴仆,实行神的旨意,并且他的服事就像对主,不像对人。(7。)这样的奴仆是从魂里遵行神的旨意。这里『从魂里』一辞等于从心里,从里面的所是里。这意思是不仅用肉身服事,也用心服事。奴仆服事要『好像对主,不像对人』。这指明保罗的用意是要将奴仆引向主。他盼望他们学习事奉主人如同事奉主一样。
14In verse 6 Paul goes on to say, “Not with eye-service as men-pleasers, but as slaves of Christ, doing the will of God from the soul.” If a brother in slavery stands in his position and obeys his master, he is in the eyes of the Lord a slave of Christ, doing the will of God, and his service is as to the Lord and not to men (v. 7). Such a slave is to do the will of God from the soul. The words from the soul” here equal from the heart, from the inner being. This means to serve not only with the physical body, but with the heart. The slaves were to serve “as to the Lord and not to men.” This indicates that Paul’sin tent i on was to direct the slaves to the Lord. His desire was that they would learn to serve their masters as the Lord
15关于奴仆,保罗在八节下结论说,『晓得各人,或是为奴的,或是自主的,无论行了甚么善,都必从主得著赏报。』得著赏报,直译,得回这善。我们无论行了甚么善,都必从主得回同样的善。如果奴仆行善,主将以这善回报他们。这意思是说,他们所行的善要成为他们的赏报。
15Concerning the slaves, Paul concludes in verse 8, Knowing that whatever good thing each one does, this he shall receive from the Lord, whether a slave or a freeman.” The word this refers to the good thing. Whatever good thing we do, we shall receive the same from the Lord. If the slaves do something good, the Lord will return to them that same good thing. This means that the good thing they do will become a reward to them
二 作主人的
B. Masters
16保罗在九节说,『作主人的,也要同样待奴仆,放弃威吓,知道他们和你们的主人,乃是在诸天之上,祂并不偏待人。』对所买的奴仆有生杀之权的主人,该放弃威吓,因为在诸天之上的主,乃是他们和奴仆的真主人。在肉身上,有些人也许是奴仆,有些人也许是主人。但在主眼中,奴仆和主人并没有分别。按照歌罗西三章十一节,在新人里,没有为奴的或自主的。在召会中,我们都是弟兄。然而,在肉身上,奴仆和主人仍有区别。在这一切劝勉里,保罗有一个要点:为著召会生活的缘故,我们在今世需要有正确的人性生活。这是极其重要的功课,是我们众人都要学习的。
16In verse 9 Paul says, “And the masters, do the same things toward them, giving up threatening, knowing that both their Master and yours is in the heavens, and there is no respect of persons with Him.” The masters who had the right over the lives of their purchased slaves should give up threatening, because the Lord in the heavens is the real Master of both them and the slaves. In the flesh, some may be slaves, and others may be masters. But in the eyes of the Lord, there is no difference between slaves and masters. According to Colossians 3:11, in the new man there is no slave or freeman. In the church, we all are brothers. However, in the flesh there still is the distinction between slaves and masters. Regarding all these exhortations, Paul is making one key point: For the sake of the church life, we need to have a proper human living in this present age. This is an extremely important lesson for us all to learn