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以弗所书生命读经 · 第94篇

灵和召会

THE SPIRIT AND THE CHURCH
1读经:以弗所书1:17;2:22;3:5,16;4:23;。保罗在以弗所四章十七节说,『所以我这样说,且在主里见证,你们行事为人,不要再像外邦人在他们心思的虚妄里行事为人。』外邦人是堕落的人,在他们的推想上变为虚妄。(罗一21。)他们在心思的虚妄里,行事为人没有神,受他们虚妄思想的控制和摆布。凡他们照著堕落的心思所作的,都是虚妄,没有实际。因此,堕落的人日常生活的基本元素乃是心思的虚妄。
1Scripture Reading: Eph. 1:17; 2:22; 3:5, 16; 4:23; 5:18; 6:18 5:18; 6:18 In 4:17 Paul says, “This therefore I say and testify in the Lord, that you no longer walk as the nations also walk in the vanity of their mind.” The nations are the fallen people, who have become vain in their reasonings (Rom. 1:21). They walk without God in the vanity of their mind, cont rolled and directed by their vain thoughts. Whatever they do according to their fallen mind is vanity. Hence, the basic element in the daily life of fallen mankind is the vanity of the mind.
2你若从创世记六章读到启示录二十章,就会看见整个堕落的人类都活在心思的虚妄里。人类已经从灵堕落到心思里。神特意创造人有灵,目的是要人能在灵里生活并行事。但因著堕落,人的灵死了,人就开始照著心思的虚妄而生活。那些堕落的人,整个生活都受他们思想的摆布。每一个堕落的人,没有一个例外,全都受他们思想的辖制。我们得救前,我们的言语行为也是照著堕落头脑的思想。照著心思的灵行事为人我们在召会这新人里,不该照著心思的虚妄生活,乃该照著心思的灵(弗四23)生活。这是团体新人日常生活的关键。从前我们的心思满了虚妄,现今必须被灵浸透。我们行事为人必须照著那正扩展到我们心思里,并充满其中的灵。这样,新人的日常生活就是在心思的灵里。这乃是召会生活的秘诀。
2If you study the Bible from Genesis 6 through Revelation 20, you will see that all of fallen mankind lives in the vanity of the mind. Mankind has fallen from the spirit into the mind. God purposely created man with a spirit with the intention that man would live and walk in the spirit. But through the fall man’s spirit was deadened, and man began to live according to the vanity of the mind. Those who are fallen have all their living directed by their thoughts. Every fallen person without exception is under the dominion of his thoughts. Before we were saved, our words and deeds were according to the thoughts of the fallen mentality. WALKING ACCORDING TO THE SPIRIT OF THE MIND In the church as the new man, we should live not according to the vanity of the mind, but according to the spirit of the mind (4:23). This is the key to the daily living of the corporate one new man. Formerly, our mind was filled with vanity; now it must be permeated with the spirit. We need to walk according to the spirit that is spreading into our mind and filling it. In this way the daily walk of the new man will be in the spirit of the mind. This is the secret of the church life
智慧和启示的灵
A SPIRIT OF WISDOM AND REVELATION
3以弗所书每一章都说到人的灵。一章十七节说,『愿我们主耶稣基督的神,荣耀的父,赐给你们智慧和启示的灵,使你们充分的认识祂。』这里的灵必是我们重生、有神的灵内住的灵。这样的灵是神所赐的,使我们有智慧和启示认识祂和祂的经纶。
3The human spirit is mentioned in every chapter of Ephesians. Ephesians 1:17 says, “That the God of our Lord Jesus Christ, the Father of glory, may give to you a spirit of wisdom and revelation in the full knowledge of Him.” The spirit here is the regenerated human spirit indwelt by the Spirit of God. Such a spirit is given to us by God so that we may have wisdom and revelation to know Him and to know His economy.
4关于召会,我们需要智慧和启示的灵。就著召会而言,天然敏锐的心思毫无用处,灵才是最重要的。我们必须用正确的器官来看、听、尝,照样,我们也必须用正确的器官─灵─来对待召会。不仅如此,我们的灵必须是智慧和启示的灵。智慧是在我们的灵里,使我们能认识神的奥秘;启示是属于神的灵,藉著揭开幔子使我们看见异象。我们先有智慧领悟的能力,能认识属灵的事物;然后神的灵把属灵的事物启示给我们属灵的悟性。保罗认识灵对召会是非常重要的,所以他祷告,求荣耀的父赐给我们这样一个智慧和启示的灵。
4In relation to the church, we need a spirit of wisdom and revelation. As far as the church is concerned, a naturally keen mind is of no avail. Rather, the spirit is of primary importance. Just as we must use the proper organs to see, hear, and taste, so we must use the proper organ— the spirit—in dealing with the church. Furthermore, our spirit must be a spirit of wisdom and revelation. Wisdom is in our spirit so that we may know the mystery of God, whereas revelation is of God’s Spirit to show us the vision by opening the veil. We firstly have wisdom, the ability to understand, that we may know spiritual things. Then the Spirit of God reveals the spiritual things to our spiritual understanding. Knowing that the spirit is of crucial importance in relation to the church, Paul prayed that the Father of glory would grant us such a spirit of wisdom and revelation.
5我们的灵是神的居所保罗在二章二十二节说,『你们也在祂里面同被建造,成为神在灵里的居所。』这是指我们有神的圣灵内住之人的灵。神的灵是居住者,我们的灵是祂的居所。所以,神的居所乃是在我们的灵里。我们若要实行召会生活,就需要在灵里。在召会生活这一个新人里,天然的心思毫无用处。在学校里或在事业上,我们需要依赖我们的心思;但在召会中,我们必须倚靠我们的灵,看见天然的心思不过是虚妄而已。按照二章二十二节,今天神在祂子民中间的居所,乃是在他们的灵里,不是在他们的心思里。
5OUR SPIRIT BEING GOD’S DWELLING PLACE In 2:22 Paul says, “In Whom you also are being built together into a dwelling place of God in spirit.” This refers to our human spirit indwelt by the Holy Spirit. God’s Spirit is the dweller, whereas our spirit is His dwelling place. Therefore, the dwelling place of God is in our spirit. If we want to practice the church life, we need to be in the spirit. The natural mind is of no use in the church life as the one new man. In school or in business we need to rely on our mind, but in the church we must depend on the spirit, realizing that in the natural mind there is nothing but vanity. According to 2:22, God’s dwelling place among His people today is in their spirit, not in their mind
在灵里的启示
REVELATION IN SPIRIT
6保罗在三章五节论到基督的奥秘时,说,『这奥秘在别的世代中,未曾给人们的子孙知道,像如今在灵里启示祂的圣使徒和申言者一样。』这里的灵再一次是指人的灵,由神的圣灵重生并内住。因此这灵可视为调和的灵,就是人的灵调和著神的灵。新约关乎基督与召会的启示,就是藉著这样一个调和的灵,启示给使徒和申言者。今天我们需要同样的灵,好看见这样的启示。
6Speaking of the mystery of Christ, Paul says in 3:5, “Which in other generations was not made known to the sons of men, as it has now been revealed to His holy apostles and prophets in spirit.” Once again the spirit here refers to the human spirit regenerated and indwelt by the Holy Spirit of God. Thus it can be regarded as the mingled spirit, the human spirit mingled with God’s Spirit. Such a mingled spirit was the means by which the New Testament revelation concerning Christ and the church was made known to the apostles and prophets. We need the same spirit to see such a revelation today
7这节『人们的子孙』,是由『圣使徒和申言者』所代表。当神把基督的奥秘启示给这些人类的代表时,祂乃是启示给他们的灵。由此我们看见,在关乎神经纶的事上,灵(不是心思)乃是非常重要的器官。
7The “sons of men” in this verse are represented by the “holy apostles and prophets.” When God revealed the mystery of Christ to these representatives of mankind, He revealed it to their spirit. By this we see that the spirit, not the mind, is the crucial organ with respect to God’secon o my.
里面的人
THE INNER MAN
8在三章十六节保罗往前说到里面的人:『愿祂照著祂荣耀的丰富,藉著祂的灵,用大能使你们得以加强到里面的人里。』里面的人,是我们重生的灵,有神的生命为其生命。为了经历作神具体化身的基督,使我们成为神一切的丰满,我们需要得以加强到我们这里面的人里。然而,弟兄们生来就在心思和意志上比较强,而姊妹们在情感上比较强。愿主使我们在灵里,在我们里面的人里,刚强起来!我们都需要得以加强到里面的人里,使基督能安家在我们心里。我们的心是由魂的各部分─心思、情感、意志,加上灵的主要部分─良心─组成的。这些是我们人内里的各部分。藉著重生,基督进到我们的灵里。(提后四22。)接著,我们该让祂自己扩展到我们心的每一部分。我们的心是我们内里各部分的总和,也是我们里面之人的中心;所以,当基督安家在我们心里,祂就掌管我们里面的全人,并用祂自己供应、加强我们内里的各部分。基督安家在我们心里的秘诀,乃是我们里面的人得以加强。保罗知道这个秘诀,所以祂求父照著祂荣耀的丰富,用大能使我们得以加强到里面的人里。
8In 3:16 Paul goes on to speak of the inner man: “That He would grant you, according to the riches of His glory, to be strengthened with power through His Spirit into the inner man.” The inner man is our regenerated spirit with God’s life as its life. In order to experience Christ as the embodiment of God, we need to be strengthened into our inner man. However, by nature the brothers are strong in the mind and in the will, whereas the sisters are strong in the emotion. May the Lord cause us to become strong in the spirit, in our inner man! We all need to be strengthened into our inner man so that Christ will be able to make His home in our hearts. Our heart is composed of all the parts of the soul— the mind, emotion, and will—plus the conscience, the main part of our spirit. These are the inward parts of our being. Through regeneration, Christ came into our spirit (2 Tim. 4:22). Subsequently, we should allow Him to spread Himself into every part of our heart. Since our heart is the totality of all our inward parts and the center of our inward being, when Christ makes His home in our heart, He is able to control our entire inner being and supplies and strengthens every inward part with Himself. The secret of Christ making His home in our heart is the strengthening of our inner man. Because Paul knew this secret, he prayed that the Father would grant us, according to the riches of His glory, to be strengthened with power into the inner man
更新的灵
THE RENEWING SPIRIT
9我们往前到四章就看见,得了加强的灵必须成为我们心思里更新的灵。保罗在四章二十三节说,『在你们心思的灵里得以更新。』这里的灵又是信徒重生的灵,调和了神内住的灵。这样调和的灵扩展到我们的心思,就成了我们心思的灵。我们乃是在这样的灵里得以更新,使我们得著变化。(罗十二2,林后三18。)
9As we go on to chapter four, we see that the strengthened spirit must become the renewing spirit in our mind. In 4:23 Paul says, “ And are renewed in the spirit of your mind.” Once again, the spirit here is the regenerated spirit of the believers mingled with the indwelling Spirit of God. Such a mingled spirit spreads into our mind and thereby becomes the spirit of our mind. It is in such a spirit that we are renewed for our transformation (Rom. 12:2; 2 Cor. 3:18
10我们得了加强的灵,是我们全人得更新的凭藉。我们的灵得了加强时,就会扩展到我们的心思里,使其得更新。我们的灵更新了我们的心思,就进一步更新我们的情感和意志。藉著这样更新的灵,召会就有正确的、作为一个新人的生活。
10Our strengthened spirit is the means for our entire being to be renewed. When our spirit has become strong, it will spread into our mind and cause it to be renewed. When our spirit renews our mind, it proceeds to renew our emotion and our will. By such a renewing spirit the church has the proper living as the one new man.
在灵里被充满
FILLED IN SPIRIT
11保罗在五章十八节继续说到在灵里被充满。这节说,『不要醉酒,醉酒使人放荡,乃要在灵里被充满。』醉酒是在身体里被充满,而在我们重生的灵里被充满,乃是被基督充满,(一23,)成为神一切的丰满。(三19。)在身体里醉酒使我们放荡;但在灵里被基督充满,被神的丰满充满,乃使我们涌流祂,用诗章、颂辞、灵歌,彼此对说,时常感谢神,(五19~20,)也使我们彼此服从。(21。)我们在召会生活中所需要的,不是心思里充满客观的知识,乃是在灵里被基督的丰富所充满,成为神一切的丰满。
11In 5:18 Paul goes on to speak about being filled in spirit. This verse says, “And do not be drunk with wine, in which is dissipation, but be filled in spirit.” To be drunk with wine is to be filled in the body, whereas to be filled in our regenerated spirit is to be filled with Christ (1:23) unto all the fullness of God (3:19). To be drunk with wine in the body causes us to be dissipated, but to be filled with Christ causes us to overflow with Him in speaking, singing, psalming, and giving thanks to God (5:19-20). It also causes us to subject ourselves one to another (v. 21). What we need for the church life is not to be filled in our minds with objective knowledge, but to be filled in our spirit with the riches of Christ unto all the fullness of God
在灵里祷告
PRAYING IN SPIRIT
12以弗所书最后一处题到人那重生、有神的灵内住的灵,是在六章十八节。在这里,保罗嘱咐我们要『时时在灵里』祷告,也就是说,在我们那与神的灵调和的灵里祷告。这个灵是在论到属灵争战的经文里题到的。当召会成为新人,有正常的功用、正当的日常生活,并藉著基督的保养顾惜除去斑点、皱纹时,召会就成了大能的战士,为神的权益争战。我们若要参与属灵的争战,就需要在调和的灵里祷告。我盼望我们都对以弗所书说到人的灵的地方有深刻印象。在一章,我们有智慧和启示的灵;在二章,灵是神居住的所在;在三章,灵是接受启示的凭藉,也是需要得以加强的器官;在四章,更新的灵扩展到我们的心思,更新我们内里的各部分;在五章,灵被基督充满,成为神一切的丰满;在六章,调和的灵乃是我们为主争战祷告的器官。我们思想这卷短短的书里所有题到灵的经节,就看见召会生活完全是在灵里的事。我们要实行召会生活,就需要转到我们灵里,并停留在那里。团体新人的日常生活,完全是在心思的灵里。
12The last reference in Ephesians to the regenerated human spirit indwelt by the Spirit of God is in 6:18. Here Paul charges us to pray “at every time in spirit,” that is, to pray in our spirit mingled with God’s Spirit. This reference to the spirit is in the context of spiritual warfare. When the church has become the new man with the normal functions and the proper daily living, and when the spots and wrinkles have been removed by the nourishing and cherishing of Christ, the church becomes a mighty warrior, a soldier to fight the battle for God’sin te rests. In order to engage in spiritual warfare, we need to pray in the mingled spirit. I hope that we all are impressed with the place of the human spirit in the book of Ephesians. In chapter one we have the spirit of wisdom and revelation; in chapter two, the spirit as the place of God’s dwelling; in chapter three, the spirit as the means of receiving revelation and as the organ that needs to be strengthened; in chapter four, the renewing spirit that spreads into our mind to renew all our inward parts; in chapter five, the spirit being filled with Christ unto all the fullness of God; and in chapter six, the mingled spirit as the organ in which we pray to fight the battle for the Lord. As we consider all these references to the spirit in this short book, we see that the church life is altogether a matter in the spirit. In order to practice the church life, we need to turn to our spirit and remain there. The daily living of the corporate new man is absolutely in the spirit of the mind.
清明的天
A CLEAR SKY
13我们多次说到,有一个清明的天是很重要的。事实上,有一个清明的天就是有一个清明的灵。就属灵上说,我们的灵就是我们的天。所以,当我们的灵清明时,我们的天也清明。然而,我们的灵若是阴霾的,我们的天也阴霾。保罗在四章十七至十九节说,那些在心思的虚妄里行事为人的人,在悟性上既然昏暗,就因著那在他们里面的无知,与神的生命隔绝了。他指出他们的心刚硬,感觉丧尽,就任凭自己放荡。所以,在心思的虚妄里就是在厚厚的黑暗里。对照之下,信徒从前是黑暗,但『如今在主里面乃是光』。(五8。)所以,我们『行事为人就要像光的儿女』。保罗在五章十四节说,『睡著的人哪,要起来,要从死人中站起来,基督就要光照你了。』我们一在灵里,我们就在光中,在主的光照之下;结果我们就有清明的天。我们的灵越清明,我们的天也越清明。
13A number of times we have spoken about the importance of having a clear sky. Actually, to have a clear sky is simply to have a clear spirit. Spiritually speaking, our spirit is our sky. Therefore, when our spirit is clear, our sky is clear as well. However, if our spirit is cloudy, our sky also will be cloudy. In 4:17-19 Paul says that those who walk in the vanity of the mind are darkened in their understanding and estranged from the life of God because of the ignorance which is in them. He points out that their hearts are hard, that they have ceased from feeling, and that they have given themselves over to lewdness. Therefore, to be in the vanity of the mind is to be in thick darkness. By contrast, the believers, who were once darkness, are “now light in the Lord” (5:8). Therefore, we should “walk as children of light.” In 5:14 Paul says, “ Awake, sleeper, and arise from among the dead, and Christ shall shine on you.” Whenever we are in the spirit, we are in the light, under the Lord’s shining. As a result, we have a clear sky. The more clear our spirit is, the more clear our sky becomes
14我们若操练心思而不操练灵,我们里面的天就是阴霾的。如果我们的情感或意志很强,灵却不刚强,情形也是这样。然而,我们若否认天然的心思、情感和意志,并在灵里和主坚定的站在一起,我们的天就要立即并自然而然的清明起来。当我们迟迟不跟从主时,我们的天就阴霾。但是当我们肯定且绝对的跟从主,天就清明了。我们迟迟不跟从主的原因,在于我们的心思考虑得太多,或者太顾到情感上的事。也许你怕得罪人。一位弟兄也许担心,他妻子会对他决定走召会的路有所反应。这样的考虑和担忧,使我们的灵阴霾。但是我们若把我们的考虑和担忧摆在一边,而作一个肯定的抉择,绝对的跟从主,我们的天就要清明,我们的灵就不再阴霾。我们的灵里没有罣虑、担忧,只有内住的圣灵。
14If we exercise the mind instead of the spirit, the sky within us will be cloudy. The same is true if we are strong in our emotion or will instead of in our spirit. However, if we deny our natural mind, emotion, and will and take a definite stand with the Lord in our spirit, our sky will immediately and spontaneously become clear. When we hesitate in following the Lord, our sky is cloudy. But when we are definite and absolute in following Him, it is clear. The reason we hesitate to follow the Lord is that we consider too much in the mind or care for our emotional concerns. Possibly you are afraid of offending someone. A brother may be concerned about his wife’s reaction to his decision to take the way of the church. Such considerations and concerns cloud our spirit. But if we set aside our considerations and concerns and make a firm decision to follow the Lord absolutely, our sky will be clear. There will be no clouds in our spirit. In our spirit we have no worries and no concerns, only the indwelling Holy Spirit
15我们若照著心思的虚妄行事为人,我们就会在黑暗中,与神的生命隔绝。但我们若转向心思的灵,基督就要光照我们,我们就会有清明的天。有些人与我们在一起多年,却没有多少长进,原因乃在于他们活在心思的虚妄里,很少转向心思的灵。这样的弟兄姊妹若从心思的虚妄里转向心思的灵,他们就会经历大的改变。除非我们在心思的灵里,不在心思的虚妄里,否则听信息也不会有很大帮助。我们若操练心思而不操练灵,就无法从信息里得到属灵的帮助。我们需要从心思的虚妄里跳出来,照著心思的灵行事为人。
15If we walk according to the vanity of the mind, we shall be in darkness and estranged from the life of God. But if we turn to the spirit of the mind, Christ will shine upon us, and we shall have a clear sky. The reason certain ones who have been with us for a number of years have not improved much is that they live in the vanity of the mind. Rarely do they turn to the spirit of the mind. If such brothers and sisters turn from the vanity of the mind to the spirit of the mind, they will undergo a great change. Listening to messages is of little help unless we are in the spirit of the mind instead of in the vanity of the mind. We cannot receive spiritual help from messages if we exercise the mind rather than the spirit. We need to leap out of the vanity of the mind and walk according to the spirit of the mind
新的元素作到我们里面
A NEW ELEMENT WROUGHT INTO US
16当我们照著心思的灵行事为人,我们就得以更新。更新不是仅仅外面的调整、改正或改良,乃是有新的元素,神圣的元素,作到我们里面。这意思是说,在召会生活中我们不该注意外面的改正或调整,我们应当注意内里的更新。我们若要更新,就必须脱去旧人并穿上新人。请注意,保罗并没有说,我们应当努力改良旧人。许多圣徒不想脱去旧人,穿上新人,反而定意要改良自己,甚至成全自己。他们也许想要调整自己,好适应召会生活。这是错误的。在真正的召会生活中,没有调整或改正,只有脱去旧人并穿上新人。事实上,这个脱去和穿上就是更新。
16As we walk according to the spirit of our mind, we are renewed. To be renewed is not to be adjusted, corrected, or improved in a mere outward way. It is to have a new element, the divine element, wrought into us. This means that in the church life we should not care for outward correction or adjustment; we should care for inward renewing. If we would be renewed, we need to put off the old man and put on the new man. Notice that Paul does not say that we should try to improve the old man. Many saints do not have the intention of putting off the old man and of putting on the new man. Instead, their intention is to improve themselves, even to perfect themselves. They may try to adjust themselves in order to adapt to the church life. This is a mistake. In the genuine church life there is no adjustment or correction; there is simply the putting off of the old man and the putting on of the new man. Actually, this putting off and putting on is the renewing
17得以更新,意思就是旧元素被新元素顶替了。我们的灵是更新的灵,因为有活的基督作更新的元素内住于其中。因著我们的灵里有新的元素,当更新的灵扩展到我们的心思,我们就能在心思的灵里得以更新。我们越转向心思的灵,越在心思的灵里行事为人,我们的心思就越得以更新。然后,旧的元素就能实际的被新的元素所顶替。这样,我们就脱去旧人并穿上新人。
17For something to be renewed means that the old element is replaced by a new element. Our spirit is a renewing spirit because it is indwelt by the living Christ as the renewing element. Because we have the element of newness in our spirit, we can be renewed in the spirit of the mind as the renewing spirit spreads into our mind. The more we turn to the spirit of the mind and walk in the spirit of the mind, the more our mind will be renewed. Then in a practical way the old element is replaced by the new element. In this way we put off the old man and put on the new man
神的彰显
THE EXPRESSION OF GOD
18这种日常生活产生一个结果,就是我们有神的形像。这意思是说,我们的生活成了神的彰显。保罗在四章二十四节说,新人是照著神。这意思是说,召会生活乃是照著神自己,并且就是神的彰显。神的目标乃是要得著一班人,使祂自己藉著他们得以彰显。在召会中,就是在照著神的新人里,这个神圣的目标实现了。这与教导人外面要有好行为的宗教完全不同。神的目的不是仅仅要得著一班外面仁慈、温良、谦卑的人。祂的目的是要得著一个身体─新人,作祂的彰显。要达到这个目标,首先新人必须在基督里被创造。保罗在第二章说到这事。然后,照保罗在第四章的话来看,新人必须藉著在心思的灵里行事为人而长大并活著,并且必须天天得更新。结果这个团体的新人就要成为神的形像,神的彰显。这样,神的目的就达到了。
18The result of such a daily living is that we have the image of God. This means that our life becomes the expression of God. In 4:24 Paul says that the new man is according to God. This means that the church life is according to God Himself and is God’sex press i on. God’s goal is to gain a people through whom He can express Himself. In the church as the new man according to God, this divine goal is fulfilled. This is altogether different from religion, which teaches people to be have themselves outwardly. God’s in tent i on is not simply to get a people who are outwardly kind, gentle, and humble. His intention is to have a Body, the new man, for His expression. In order for this goal to be attained, the new man must firstly be created in Christ. Paul speaks of this in chapter two. Then, according to Paul’sword in chapter four, the new man must grow and live by walking in the spirit of the mind and must be renewed daily. The result is that the corporate new man will become the image of God, His expression. In this way God’sin tent i on is fulfilled.
神圣的特质
THE DIVINE CHARACTER
藉著人性的美德得以彰显
EXPRESSED THROUGH HUMAN VIRTUE
19保罗在四章二十四节说,这新人是照著神,在那实际的义和圣中所创造的。义是照著神公义的法则,与神与人都是对的。圣是在神面前的敬虔、虔诚。在这一节里繙为『圣』字的希腊字是,何喜优替斯,指真正的敬虔。因此,有些版本采用『敬虔』的繙译。我们若思想这一节的上下文,就会看见召会生活乃是真正敬虔的生活。不幸这辞已被传统的用法破坏,而含有宗教的意味。在新约里,这个有时被繙作『敬虔』的辞,乃是指照著神圣特质而藉著人性得彰显的美德。一面,敬虔与人性的美德有关;另一面,敬虔乃是彰显神圣的性情与特质。在我们日常的行事为人中,必须有神圣的特质藉著我们的美德彰显出来。这种生活与仅仅人性的美德极为不同。作为人,我们总有一些美德,但是这些美德需要成为神圣特质的彰显。譬如,新约教训妻子要服从丈夫。孔子也这样教训。事实上,孔子所教训的是三重的服从:女子在家从父,嫁后从夫,夫死从子。照孔子教训而有的服从,与照圣经教训而有的服从有甚么不同?照孔子教训而有的服从,不过是人性的美德。在这种服从里,一点没有基督的味道,也一点没有神圣的特质。但是一位在主里的姊妹若在灵里被充满,并本于这充满而服从丈夫,在她的服从里就有一些基督的味道。这意思是说,在她的服从里有神圣特质的彰显。
19In 4:2 4 Paul says that the new man was created according to God in righteousness and holiness of the truth. Righteousness is a matter of being right with God and man according to God’s righteous way; holiness is a matter of being separated unto God from anything common and of being saturated with God’sho ly nature. In this verse the Greek word rendered holiness is hosiotees. It denotes a genuine piety. Hence, some hosiotees versions adopt the rendering “piety.” If we consider this verse in context, we shall see that the church life is a life of genuine piety. Unfortunately, this word has been damaged by traditional use and given a religious meaning. In the New Testament, this word sometimes translated piety is virtue according to the divine character expressed through humanity. On the one hand, it involves human virtue; on the other hand, it expresses the divine nature and character. We need to have a daily walk in which the divine character is expressed through our virtue. This kind of living is very different from mere human virtue. As human beings, we have certain virtues. But these virtues need to become the expression of the divine character. For example, the New Testament teaches wives to submit to their husbands. Confucius also taught this. Actually Confucius taught a threefold submission: to the father, to the husband, and, if the husband should die, to the son. What is the difference between submission according to the teaching of Confucius and submission according to the teaching of the Bible? The submission that is according to the teaching of Confucius is nothing more than a human virtue. In this kind of submission there is nothing of the flavor of Christ and nothing of the divine character. But if a sister in the Lord is filled in spirit and submits to her husband out of this filling, there will be in her submission some amount of the flavor of Christ. This means that in her submission there will be the expression of the divine character.
20让我们再以孝敬父母为例。圣经的确教训我们要孝敬父母;孔子也是这样教训。但是照著孔子的教训和照著圣经的教训而孝敬父母,其间的差别就在于前者没有基督的味道,而后者有基督的味道和神圣特质的彰显。当我们在灵里被充满,成为神的丰满,并本于这样的充满而孝敬父母时,我们与父母的关系中就有了神的彰显;我们的行为就不是仅仅人性的美德,乃是有神圣特质和基督味道的美德。我们孝敬父母时,应当有基督的香气。这是神藉著人性美德的彰显。一个年轻人倘若凭著被充满而成为神一切丰满的灵来孝敬父母,在这美德里就会有神圣的特质。这是神在人性里的彰显。神这彰显与仅仅合乎伦理道德的行为完全不同。虽然孔子的门徒会达到高超的伦理道德标准,但在他们的美德里没有基督的味道。我再说,在我们的美德里,需要有神的特质和基督的味道。这种藉著人性美德的神圣彰显,是四章二十四节的『圣』字所表达的意思。召会生活必须充满这样一个藉著人性美德所彰显的神圣特质。
20Let us take another example, the matter of honoring our parents. The Bible surely teaches us to honor our parents. Confucius taught the same thing. But the difference between the honoring of parents that is in accord with the teaching of Confucius and that which is in accord with the Bible is that in the former there is no flavor of Christ, whereas in the latter there is both the flavor of Christ and the expression of the divine character. When we are filled in spirit unto all the fullness of God and honor our parents out of such an infilling, there will be the expression of God in our relationship to our parents. Our behavior will not be a mere human virtue; it will be a virtue with the divine character and with the flavor of Christ. As we honor our parents, there should be the sweet savor of Christ. This is the expression of God through human virtue. Suppose a young man honors his parents from a spirit filled unto all the fullness of God. In this virtue there will be the divine character. This is the expression of God in humanity. This expression of God is absolutely different from mere ethical behavior. Although the followers of Confucius may attain a high ethical standard, there is no flavor of Christ in their virtue. I repeat, in our virtue there needs to be the character of God and the flavor and taste of Christ. Such a divine expression through human virtue is conveyed by the Greek word for holiness in 4:24. The church life must be filled with such an expression of divine character through human virtue
21我们的诚实和宽大,也必须是神圣特质的彰显。有两种的诚实和宽大:一种的诚实和宽大只是人的美德,另一种的诚实和宽大却彰显神的特质。在召会生活中,我们的诚实和宽大必须有基督的味道。别人接触我们时,不该只觉得我们有美德,乃该能感觉到我们的美德里有基督的味道,并看见我们的美德里有神圣特质的彰显。
21In our honesty and generosity there needs to be the expression of the divine character. There are two kinds of honesty and two kinds of generosity: an honesty and a generosity that are mere human virtues, and an honesty and a generosity that express the character of God. In the church life our honesty and generosity must have the flavor of Christ. As others contact us, they should not only have the sense that we are virtuous; they should be able to sense in our virtue the flavor of Christ and see the expression of the divine character
22召会生活的关键乃是心思的灵。我们若照著心思的灵生活,召会生活里就有神圣特质的彰显。然后我们就是一个团体的人,有基督的味道和神的彰显。我们给人的印象若仅仅是善良、公义、慈爱,我们的召会生活就是失败的。在我们的善良、公义、慈爱里,必须有三一神的彰显。召会生活必须满了基督的香气与味道,并有神的特质。这样的生活,乃是三一神经过我们人性的活出。历世纪以来,神渴望得著这样的召会生活。我们祷告,但愿不多久这种召会生活能在主的恢复里,在我们中间完全实行出来。愿主因看见祂自己藉团体的新人在地上得著彰显而心满意足!
22The key to the church life is the spirit of the mind. If we live according to the spirit of the mind, there will be in the church life the expression of the divine character. Then we shall be a corporate people with the flavor of Christ and the expression of God. If we simply give others the impression that we are good, righteous, and kind, our church life is a failure. There must be in our goodness, righteousness, and kindness the expression of the Triune God. The church life must be filled with the aroma and flavor of Christ and with the character of God. Such a living is the living of the Triune God through our humanity. For centuries, God has been longing for such a church life. We pray that before long this kind of church life will be fully practiced among us in the Lord’s recovery. May the Lord be satisfied by seeing such an expression of Himself through the corporate new man on earth!