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以弗所书生命读经 · 第85篇

规条与召会生活

ORDINANCES AND THE CHURCH LIFE
1读经：以弗所书2:11-18，加拉太书6:15。以弗所书启示，神的经纶乃是把基督作到祂所拣选的人里面，以产生召会。这卷书也揭露一些破坏召会生活的消极事物。照我们天然的观念，我们也许认为以弗所书会强调罪和世界这样消极的事物。虽然这卷书也对付这些，但这些不是以弗所书中所启示，对召会生活造成破坏的主要因素。
1Scripture Reading: Eph. 2:11-18; Gal. 6:15 The book of Ephesians reveals that God’secon o my is to work Christ into His chosen people to produce the church. This book also exposes certain negative things that damage the church life. According to our natural concept, we may expect Ephesians to emphasize such negative things as sin and worldliness. Although these are dealt with, they are not the main factors revealed in Ephesians as causes of damage to the church life
2我们都很容易看出罪是有害的。即使不读圣经，我们也知道罪是败坏的因素。因此，我们读到圣经中关于罪的事，我们立刻就懂，因为罪的观念已经在我们天然的头脑里。然而，说规条比罪更加破坏召会生活，这与我们天然的观念相反。说到规条的经节，没有使我们留下多少印象，因为这些经节不符合我们天然观念里已经有的任何事物。
2We all easily recognize that sin is damaging. Without even reading the Bible, we have the knowledge that sin is a cause of corruption. Therefore, when we read about sin in the Scriptures, we readily understand, for the concept of sin is already in our natural mentality. However, it is contrary to our natural concept to say that ordinances are more damaging to the church life than sin is. The verses which speak of ordinances may make little impression on us because they do not correspond to anything already in our natural concept
四类消极的事物
FOUR CATEGORIES OF NEGATIVE THINGS
3按照以弗所书的启示，破坏召会生活的基本因素是甚么？我们已经指出，虽然罪和世界的确是破坏的原因，但还不是这卷书里的基本消极因素。在以弗所书中有四类破坏召会生活的消极事物，第一类是规条。保罗在二章十四至十五节说，基督『拆毁了中间隔断的墙，就是仇恨，在祂的肉体里，废掉了那规条中诫命的律法』。包含在规条中之诫命的律法，乃是仇恨的原因。有规条就有条例，这些条例就是诫命的律法。这引起仇恨。今天甚至在那些好的、属灵的基督徒中间，也有由某些作法上的规条而引起的仇恨。譬如，实行水浸和洒水的人，可能彼此有仇恨。与这些作法相关的，有规条及其诫命的律法。这些规条乃是第一类破坏召会生活基本的消极事物。
3What are the basic factors that damage the church life according to the revelation in the book of Ephesians? We have indicated that sin and worldliness, although certainly causes of damage, are not the basic negative factors in this book. In Ephesians there are four categories of negative things that damage the church life. The first of these is the ordinances. In 2:14 and 15 Paul says that Christ “has broken down the middle wall of partition, the enmity, having abolished in His flesh the law of the commandments in ordinances.” The law of commandments contained in ordinances is a cause of enmity. With the ordinances there are regulations, and these regulations are the law of commandments. This gives rise to enmity. Today there is enmity even among good, spiritual Christians, enmity caused by ordinances regarding certain practices. For instance, there may be enmity between those who practice baptism by immersion and those who practice baptism by sprinkling. Related to these practices there are ordinances with their law of commandments. These ordinances are the first basic category of negative things that damage the church life
4第二类是道理。保罗在四章十四节说，『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。』这里教训一辞是指道理。虽然基督徒也许认为道理是积极的，但这节清楚指出，道理可能被用来把我们引离基督。任何的道理，甚至是合乎圣经的道理，凡使信徒偏离基督的，就是引他们离开神经纶的教训之风。因此，道理能彀被用来破坏基督身体的生活。我们若想要有正当的召会生活，就必须看见道理对基督的身体所造成的损害。
4The second category is doctrine. In 4:14 Paul says that we should “be no longer babes tossed by waves and carried about by every wind of teaching.” The word teaching here refers to doctrine. Although Christians may regard doctrine as a positive thing, this verse clearly indicates that it can be used to carry us away from Christ. Any doctrine, even a scriptural one, that distracts the believers from Christ is a wind of teaching that carries them away from God’secon o my. Doctrine, therefore, can be used to destroy the Body life. If we intend to have the proper church life, we must recognize the damage doctrine has caused to the Body of Christ.
5保罗在四章接著说到旧人，（22，）就是第三类破坏召会的消极事物。旧人是出于亚当，虽是神所造的，却因罪堕落了。因为旧人对召会生活造成这么多的损害，我们就必须脱去旧人，好正确的实行基督身体的生活。在五章二十七节，我们看见第四类消极的事物：斑点和皱纹。斑点与天然的生命有关，皱纹与老旧有关。斑点和皱纹，都能非常主观的造成召会生活严重的损害。基督所要献给自己的荣耀召会，是没有斑点、皱纹、或任何这类的病，乃是圣别、没有瑕疵的。
5In chapter four Paul goes on to speak of the old man (v. 22), the third category of negative things that damage the church. The old man is of Adam, created by God, but fallen through sin. Because the old man causes so much damage to the church life, we must put off the old man in order to have the proper practice of the Body life. In 5:27 we see the fourth negative category: the spots and wrinkles. Spots are related to the natural life, and the wrinkles are related to oldness. Both spots and wrinkles are capable of causing serious damage to the church life in a very subjective way. The glorious church that Christ will present to Himself will not have spot or wrinkle or any such things, but will be holy and without blemish
6你也许读过以弗所书许多遍，却没有看见这四类事物能对召会生活造成莫大的损害。你也许读这卷书，却没有注意到规条、道理、旧人、斑点和皱纹等类的事。我自己读过以弗所书多年之后，才开始看见这四类事物对召会生活的严重性。在本篇信息中，我们要专一的来看规条。
6Perhaps you have read the book of Ephesians a number of times without realizing that these four categories of things can cause great damage to the church life. You may have read this book without paying attention to the matters of ordinances, doctrines, the old man, and spots and wrinkles. I myself read Ephesians for years before I began to see the seriousness of these four things with respect to the church life. In this message we shall deal in particular with the ordinances
巴别、规条和分裂
BABEL, ORDINANCES, AND DIVISION
7历世纪以来，基督徒中间分裂的主要来源乃是规条。我们可以追溯这些规条直到巴别的时代。神造人的目的，乃是要人类成为一。这就是为甚么祂只创造一个人，而没有创造许多人。神渴望得著一个团体的人。然而，巴别的结果是，人类分裂成许多邦国，许多不同的民族。在这些邦国、民族之间，有许多的不同。不仅犹太人和外邦人之间有一般性的不同，各国的人民之间也有不同。譬如，中国人和日本人不同，德国人和法国人也不同。这些不同造成了分裂，而分裂与规条有关。
7The primary source of the divisions among Christians throughout the centuries has been ordinances. We may trace these ordinances all the way back to the time of Babel. God’s in tent i on in His creation of man was for mankind to be one. This was the reason that He created just one man, not a multitude of men. God’s desire was to have one corporate man. However, as a result of Babel, mankind was divided into nations, into a number of different peoples. Between these nations, these peoples, there are many differences. Not only are there differences in a general way between the Jews and the Gentiles, but there are also differences among the various nationalities, for example, between the Chinese and the Japanese, and between the Germans and the French. These differences have created divisions, and divisions are related to ordinances.
8从巴别的时代起，人类就因著生活方式和敬拜方式的规条而分裂。这个分裂工作的源头乃是仇敌撒但的诡计。撒但藉著规条，破坏了神为著成就祂定旨所创造之人类的一。就人来说，分裂的人类不可能恢复一。虽然有联合国这样的国际组织，但事实上各国一点也不联合。相反的，他们因规条而分裂。规条的一个主要元素是语言。我们都知道，在巴别，人类的分裂与不同的语言有关。因此，规条的主要元素是语言。我们若能克服语言所造成的困难，我们在规条上的难处，就解决了一大半。五旬节那天，神自己在语言上作了一件意义非常重大的事。说不同语言的人得救了，并被带进一里。在那天，语言所造成的分裂被克服，作为一个新人的召会出现了。召会是新人，意思是说，召会是新的人类、新的人种、新的种族。神为祂自己所创造的旧人性，已经因著规条而分裂。但在五旬节那天，召会却以新人、新的人性出现了。
8From the time of Babel, mankind has been divided by ordinances concerning the ways of living and worship. The source of this dividing work is the subtlety of the enemy, Satan. Through ordinances Satan has spoiled the oneness of the humanity created by God for the fulfillment of His purpose. Humanly speaking, it is not possible for the oneness of divided mankind to be restored. Although there is such an international organization as the United Nations, it is a fact that the nations are far from united. On the contrary, they are divided by ordinances. One of the main elements of ordinances is language. As we all know, the division of the peoples at Babel was related to differences of language. Hence, a primary element of ordinances is language. If we can overcome the difficulty presented by language, a great part of our problem with ordinances will be solved. On the day of Pentecost God Himself did something very significant concerning language. Peoples of different languages were saved and brought into oneness. On that day the divisions caused by language were overcome, and the church as the one new man came into existence. For the church to be the new man means that the church is a new mankind, a new humanity, a new human race. The old humanity God had created for Himself had become divided by ordinances. But on the day of Pentecost the church came into being as the new man, the new humanity.
分裂的主因
THE MAIN CAUSE OF DIVISION
9然而，历世纪以来，规条偷著进来分裂基督徒。特别从改教以来，基督徒因著各种作法的规条而分裂。有些基督徒把水浸弄成规条。他们以这规条作他们的根据，形成了浸信会。另有的坚信监督或长老治会的人也作了同样的事。他们以长老治会为规条作他们的根据，形成了长老会。这类的事情层出不穷。基督徒分裂的主要原因，乃是不同宗教作法的规条。任何作法都可能有一种规条。譬如，我们也许有祷读的规条。虽然我们发现祷读很有帮助，但我们不该把牠弄成规条，或者坚持别人也要这么作。强要别人祷读或反对祷读，都是不对的。不管你藉著祷读得到多少生命的供应，都不要把祷读弄成规条。不仅如此，不要让你所在的地方召会成了祷读的召会。换句话说，不要坚持所有参加聚会的人都要祷读。这样坚持祷读会导致分裂。
9However, throughout the centuries ordinances have crept in to divide Christians. Especially from the time of the Reformation Christians have been divided by ordinances concerning practices. Some Christians have made baptism by immersion an ordinance. With this ordinance as their basis, they have formed the Baptist denomination. Others have done the same thing with respect to their belief about presbytery or eldership. With an ordinance related to eldership as their basis, they have formed the Presbyterian denomination. This kind of thing has occurred again and again. The main reason Christians are divided is the ordinances concerning different religious practices. It is possible to have an ordinance about any practice. For example, we may have an ordinance about pray-reading. Although we find pray- reading helpful, we should not make an ordinance concerning it or insist that others practice it. Either to impose pray - reading on others or to oppose the practice of pray-reading is wrong. No matter how much life supply you receive through pray- reading, do not make an ordinance about pray-reading. Furthermore, do not allow your local church to become a pray - reading church. In other words, do not insist that all who attend the meetings practice pray-reading. To insist on pray- reading in this way is to be divisive.
10基督徒的倾向就是，在他们个人所发现很有帮助的那些作法上，制造新的规条。因这缘故，就有诸如洗脚、说方言等作法上的规条。那些提倡说方言的人，也许有强制人说方言的规条；反对说方言的人，也许有禁止人说方言的规条。因著有类似这样的规条，基督徒就分裂了。因此，我们接纳所有的真信徒，而不在规条分裂，乃是顶要紧的。基督徒团体有时采取非常奇特的作法。在台湾有一个基督徒团体，有摇椅子的奇特作法。在聚会中，他们通常跪下，握著椅脚，然后摇椅子。他们认为这是从天然心思得释放，并被圣灵充满的最好办法。我们不能只因我们不同意这作法，就有立场来批评这样作的人。许多在这个摇椅子团体里的基督徒，以在台湾高山族中间广传福音而闻名。不仅如此，许多有学问的人被吸引到这个团体，并得到属灵的帮助。我当然不反对这样摇椅子，但我反对任何因这事所形成的规条。一面，我们也许看到宗派的错误。另一面，我们也许看见合一立场的真理一地一会的真理；并且我们也许在正确的立场上，聚在一起成为召会。然而，我们也许看见召会立场的真理，并且确定且实际的为著这真理，但我们也许仍然有我们的规条。我们若不丢弃这些规条，我们在一的事上至终就会有难处。
10It is the tendency of Christians to create ordinances related to those practices which they personally find helpful. For this reason, there are ordinances about practices such as foot-washing and about speaking in tongues. Those who advocate speaking in tongues may have an ordinance imposing it, but those who oppose speaking in tongues may have an ordinance forbidding it. It is by ordinances like these that Christians have been divided. Therefore, it is of vital importance that we receive all genuine Christians and not become divided over ordinances. Christian groups sometimes adopt rather unusual practices. One Christian group in Taiwan has the peculiar practice of chair-shaking. In their meetings they often kneel down, take hold of the legs of chairs, and then shake the chairs. They think that this is the best way to be freed from the natural mind and to be filled with the Spirit. Simply because we may not agree with this practice does not give us the ground to criticize those who do. Many of the Christians in this chair-shaking group are noted for their prevailing preaching of the gospel among the mountain people in Taiwan. Furthermore, a number of professional people have been attracted to this group and then have received spiritual help. I certainly do not oppose this chair-shaking, but I do oppose any ordinances that may be formed regarding it. On the one hand, we may see the error of denominations. On the other hand, we may see the truth of the ground of oneness—the truth of one church in one city. We may also have come together to meet as the church on the proper ground. However, although we may have seen the truth of the church ground and may be for this truth in a definite and practical way, we may still have our ordinances. If we do not drop these ordinances, we shall eventually have a problem concerning the oneness
11我们必须操练自己，没有任何规条。然而我们承认，要我们丢弃规条并不容易。有些信徒有关于乐器的规条。我知道有一个弟兄会就是因著是否使用钢琴而分裂；至终，成了两个团体，一个喜欢钢琴，另一个反对钢琴。这两个团体都是因著规条而形成的。
11We must exercise ourselves not to have any ordinances. We must admit, however, that it is not easy for us to drop them. Some believers have ordinances about musical instruments. I know of a certain Brethren assembly that was divided over the use of a piano. Eventually, two groups came into existence, one favoring the piano and the other opposing it. Both groups were formed because of ordinances
12在早期洛杉矶的召会生活里，有些圣徒对在聚会中打铃鼓的事有难处。有的人有喜好铃鼓的规条，另有的人有反对铃鼓的规条。我发现我必须与这两种规条争战，好保守正当的一。我对一个厉害反对用铃鼓的弟兄说，『请告诉我，在神眼中，打铃鼓和弹钢琴有甚么不同？』这位弟兄承认，在神眼中这两样没有不同。但他很快的指出，就他而言是有不同的。当我说这不同是由于他的背景时，他同意，但他仍然坚持反对使用铃鼓。至终，这个关于铃鼓的规条使许多圣徒退出了召会生活。这只是证明规条能破坏召会生活的许多例子之一。
12In the early days of the church life in Los Angeles, some saints had a problem over the playing of tambourines in the meetings. Some had an ordinance in favor of tambourines, whereas others had an ordinance in opposition to it. I found myself having to fight against both kinds of ordinances in the attempt to preserve the proper oneness. To one brother who strongly opposed the use of tambourines I said, “Please tell me, what is the difference in the eyes of God between playing a tambourine and playing a piano?” This brother admitted that in the eyes of God there was no difference. But he was quick to point out that as far as he was concerned, there was a difference. When I said that this difference was due to his background, he agreed, but still went on to oppose the use of tambourines. Eventually, the ordinances concerning tambourines kept a number of saints from participating in the church life. This is only one of the many illustrations we could give to prove that ordinances can ruin the church life.
13为著召会生活的缘故，我们不该有任何关于聚会方式的规条。你只要与所在地的召会是一，不要管他们聚会的方式。要与召会是一，只因为她是召会。不要反对任何特别的作法，也不要强制任何的作法。强制或反对都会带进规条。
13For the sake of the church life, we should not have any ordinances concerning the way to meet. Simply be one with the church in your locality, regardless of their way of meeting. Be one with the church simply because it is the church. Do not oppose any particular practice, and do not impose any practice. Either to impose or to oppose is to bring in ordinances
在基督里的新造
A NEW CREATION IN CHRIST
14使徒保罗非常清楚规条，他也知道争辩某些作法的对错，是徒然无益的。在他那个时代，关于割礼有厉害的争辩。无疑的，许多人说保罗不合乎圣经，因为他停止了这个作法。在加拉太六章十五节，保罗对于这争论说出一句意义非常重大的话：『受割礼不受割礼，都无关紧要，要紧的乃是作新造。』保罗晓得受割礼不受割礼，都与神的经纶无关。就神的经纶而论，惟一算得了数的，乃是在基督里的新造。成为新造，就是有基督作到我们里面。
14The Apostle Paul was very clear about ordinances, and he knew the futility of debating whether certain practices are right or wrong. During his time, there was a heated debate about circumcision. No doubt many said that Paul was not scriptural because he discontinued this practice. In Galatians 6:15 Paul uttered a very significant word related to this controversy: “For in Christ Jesus neither circumcision availeth any thing, nor uncircumcision, but a new creation” (Gk.). Paul realized that neither circumcision nor uncircumcision had anything to do with God’secon o my. The only thing that avails as far as God’secon o my is concerned is a new creation in Christ. To be a new creation is to have Christ wrought into our being
15我们把这个原则应用到今天的光景里，就看见要紧的不是我们有否摇椅子、说方言或祷读。问题完全在于基督有否作到我们里面，并安家在我们心里。就如在保罗的时代一样，惟一算得了数的，乃是在基督耶稣里的新造。我们要晓得这事实：神用许多不同的方式把人带到祂那里。有些人也许批评说方言的作法，但许多信徒曾经因此得过帮助。照样，有些在台湾的圣徒得过摇椅子的帮助。我们是谁，能因此定罪他们，或坚持要他们停止这样的作法？若是有些人喜欢说方言，我们不该阻止他们；对祷读或其他各种作法，也是一样，只要不是罪恶的事。召会必须是包罗的，接纳所有在基督里的真信徒。只有这样，我们才能保守一。
15Applying this principle to our situation today, we see that the crucial question is not what we do about chair-shaking, tongues-speaking, or pray-reading. It is altogether a matter of Christ wrought into us and making His home in our hearts. As in the time of Paul, the only thing that avails is a new creation in Christ Jesus. We need to recognize the fact that God uses many different ways to bring people to Himself. Some may criticize the practice of speaking in tongues, but many believers have been helped by this. In like manner, certain saints in Taiwan are helped by shaking chairs. Who are we to condemn them for this or insist that they discontinue this practice? If certain ones desire to speak in tongues, we should not stop them. The same holds true of pray-reading or of any other practice, as long as it is not sinful. The church must be all-inclusive, receiving all genuine believers in Christ. Only in this way can we preserve the oneness
基督是我们惟一的源头
CHRIST OUR ONLY SOURCE
16看见一地一会是好的，但还不彀。我们若没有对付我们的规条，至终就会因我们的意见或作法而分裂。基督应该是我们惟一的源头。我们不该让我们背景或文化里的任何东西成为我们的源头。不然，我们会按著我们各自的背景与文化，带进不同的规条。召会生活的源头应该是基督，不是我们的规条。我们若是不爱主，分裂不会造成这样严重的难处，因为我们可能都受迷惑去追求世界了。但因著我们爱主，我们也爱圣经，并在意圣经的真理，结果就引起道理上的争论；这样的争论进一步导致分裂。若是这样，我们就会重蹈分裂之基督教的历史。
16To see the matter of one city, one church, is good, but it is not adequate. If we do not deal with our ordinances, we shall eventually be divided by our opinions or practices. Christ should be our only source. We should not allow anything of our background or culture to be our source. Otherwise, we shall bring in different ordinances according to our various backgrounds and cultures. Christ, not our ordinances, is the source of the church life. If we did not love the Lord, division would not present such a serious problem, for we would probably all be distracted by worldly endeavors. But because we love the Lord, we also love the Bible and care for the truth of the Bible. As a result, disputes may arise concerning doctrine. Such disputes may lead further to division. In that case, we would repeat the history of divisive Christianity
回到真正的一
RETURNING TO THE GENUINE ONENESS
17在主的恢复里，我们必须从各种分裂中，被带回到真正的一里。然而，我们若只看见一的立场，而没有看见规条这件事，我们的一就不稳固，反而有再成为宗派或分裂的危险。我们在召会中也许想要将某种特别的作法强加在人身上，这样作就是规条。召会的聚会必须是一般的，不该在某些作法上特殊。如果有人喜欢说方言，他该有自由这样作。然而，他不该把说方言弄成聚会的中心。我们的一不在于作法，乃在于基督作一切。坚持某种的作法，就破坏我们的一。我们该给圣徒们自由，不坚持任何特别的作法。这样，一就会得著保守。在一个地方上，只要圣徒们是为著主，并站在召会正当的立场上，我们就应当与他们是一。我们不该将任何作法强加在他们身上，乃该把基督的丰富供应给他们。我们所需要的，乃是得以加强到我们里面的人里，并被基督的丰富充满，成为神一切的丰满。然后我们就会把基督供应给人，而不是想要调整别人或是改正别人。凡出于基督的，圣灵总是会尊重。我们若把基督供应给别人，圣灵会尊重这事，人就会得到帮助。这样，我们就是以正当的方式实行召会生活，脱离规条所引起的破坏。
17In the Lord’s recovery we need to be brought out of every kind of division and return to the genuine oneness. However, if we see only the ground of oneness but not this matter of the ordinances, our oneness will not be secure. Rather, we may be in danger of again becoming sectarian or divisive. We may attempt to impose a particular practice on others in the church. To do this is to have ordinances. The church meetings must be general; they must not specialize in certain practices. If someone desires to speak in tongues, he should be free to do so. However, he should not try to make speaking in tongues the focal point of the meeting. Our oneness does not consist in practices; it is in Christ as everything. Insistence on certain practices damages our oneness. We should give the saints liberty without insisting on any particular practice. Then the oneness will be preserved. As long as the saints in a locality are for the Lord and are standing on the proper ground of the church, we should be one with them. Instead of imposing any practice on them, we should minister the riches of Christ. What we need is to be strengthened into our inner man and filled with the riches of Christ unto all the fullness of God. Then instead of trying to adjust others or to correct them, we shall minister Christ to them. The Holy Spirit will always honor what is of Christ. If we supply Christ to others, the Spirit will honor this, and they will be helped. In this way we shall practice the church life in a proper way, free from the damage caused by ordinances.