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提摩太前书生命读经 · 第6篇

召会的功用

The Function of the Church
1读经：提摩太前书三章十四至十六节。提前三章十四至十六节是提摩太前后书、提多书、和腓利门书这四卷书里最要紧的一段。保罗说过了不同教训的事，神的经纶，领头的人需要有祷告的生活，使所有其他的弟兄可以跟随；并嘱咐姊妹们活在信、爱、圣别兼自守中。不仅如此，长老已设立，执事已指派。有这一切特征的召会确实很美好。现今保罗在提前三章十五节告诉我们，召会是活神的家，真理的柱石和根基。然后在十六节他接著宣告：『并且，大哉！敬虔的奥秘！这是众所公认的，就是：祂显现于肉体，被称义于灵里，被天使看见，被传于万邦，被信仰于世人中，被接去于荣耀里。』在这些经文里，保罗陈明召会极高的标准。
1Scripture Reading: 1 Tim. 3:14-16 First Timothy 3:14-16 is the most crucial portion in the four books of 1 and 2 Timothy, Titus, and Philemon. Paul has covered the matters of the differing teachings, the dispensation of God, the need for the leading ones to have a prayer life so that all the other brothers may follow, and the charge to the sisters to remain in faith, love, and holiness with sobriety. Furthermore, the elders have been established and the deacons have been appointed. A church that has all these characteristics is certainly wonderful. Now in verse 15 Paul tells us that the church is the house of the living God, the pillar and base of the truth. Then in verse 16 he goes on to declare: “And confessedly, great is the mystery of godliness, Who was manifested in the flesh, vindicated in the Spirit, seen by angels, preached among the nations, believed on in the world, taken up in glory.” In these verses Paul presents an extremely high standard for the church
2今天在基督徒中间，召会的标准远低于三章十五至十六节所启示神的标准。要达到这标准，召会必须有提前头二章半里所描述的一切特征。不可有不同的教训，并且必须不断的实行神的经纶。领头的人必须有祷告的生活，所有其他的弟兄必须跟随他们随处祷告。不仅如此，姊妹们该活在信、爱、圣别兼自守中。然后召会的行政必须建立，有长老和执事这两种职任。实行这样的召会生活是我们的期望。我们赞美主，在祂的恢复里，我们至少在某种程度上见过这样的召会生活。每当神对召会的标准达到如提摩太前书所描绘的，召会就会尽功用作活神的家，以及托住真理的柱石和根基。这也是敬虔极大的奥秘，就是神显现于肉体。不仅已过主耶稣是神的显现；今天召会也该是神的显现。这是保罗所写这四封书信的目标、目的。即使保罗目睹召会败落的开始，他也不失望或灰心。因为他有见识和先见，他就能受鼓励。他知道有一天召会总会达到神的标准。大多数的信徒也许败落，但至少有少数人会蒙拣选、被保守、并得建立，照著神圣的标准实行召会生活。
2Among Christians today the standard of the church is far below God’s standard revealed in 3:15 and 16. In order to reach this standard, the church must have all the characteristics described in the first two and a half chapters of 1 Timothy. There must be no differing teachings, and God’s economy must be practiced continually. The leading ones must have a prayer life, and all the other brothers must follow them to pray in every place. Furthermore, the sisters should remain in faith, love, and holiness with sobriety. Then the government of the church must be established with the two offices of elders and deacons. It is our expectation to practice this kind of church life. We praise the Lord that in His recovery we have seen such a church life at least to a certain extent. Whenever God’s standard for the church is attained as outlined in 1 Timothy, the church will function as the house of the living God and the pillar and base upholding the truth. This is also the great mystery of godliness, the manifestation of God in the flesh. Not only was the Lord Jesus the manifestation of God in the past; the church today should also be the manifestation of God. This is the goal, the aim, of these four Epistles written by Paul. Even though Paul witnessed the beginning of the decline of the church, he was not disappointed or discouraged. Because he had both insight and foresight, he could be encouraged. He knew that some day and somehow the church would reach God’s standard. The majority of the believers may decline, but a small number at least would be chosen, preserved, and established to practice the church life according to the divine standard.
3我们在主的恢复里能见证，这恢复与今天组织的基督教大不相同。二者不可能一致。所有的圣徒都该受鼓励，主恢复里的情况正迈向神的标准。这标准是召会该尽功用作活神的家，真理的柱石和根基，并且是敬虔极大的奥秘，神显现于肉体。今天召会生活必须是神显现于肉体。当有访客，包括还未相信主的访客，来到聚会中，看见这样的显现，他们无疑会大大惊讶。他们也许说，『这是甚么？这与我们在别处见过的任何事物都不同。这甚至与宗教里的教堂崇拜也不同。』不错，召会是不同的；她是活神的家，真理的柱石和根基，是神显现于肉体。每个地方召会必须达到这标准，并继续照著这标准。我们不该有败落，反而该维持神的标准，直到我们的元首救主耶稣基督荣耀的显现。在三章十四节保罗说，『我将这些事写给你，指望快到你那里去。』保罗所说的『这些事』，意即他在这封书信里到目前为止所说过的一切。他写这卷书时，盼望快去见提摩太。
3We in the Lord’s recovery can testify of the great difference between the recovery and today’s organized Christianity. Reconciliation between the two is impossible. All the saints should be encouraged that the situation in the Lord’s recovery is heading toward God’s standard. This standard is that the church should function as the house of the living God, the pillar and base of the truth, and as the great mystery of godliness, God manifest in the flesh. The church life today must be the manifestation of God in the flesh. When visitors, including those who have not yet believed in the Lord, come to the meetings and behold such a manifestation, they will no doubt be greatly surprised. They may say, “What is this? It is different from anything we have seen elsewhere. It is even different from the church services in religion.” Yes, the church is different; it is the house of the living God, the pillar and base of the truth, and the manifestation of God in the flesh. Every local church must reach this standard and continue according to it. There should be no decline; rather, we should maintain God’s standard until the glorious appearing of our Head, the Savior, Jesus Christ. In 3:14 Paul says, “These things I write to you, hoping to come to you shortly.” By “these things” Paul means all he has covered thus far in this Epistle. When he wrote this book, he was hoping to come shortly to see Timothy
壹 活神的家
I. THE HOUSE OF THE LIVING GOD
4十五节继续说，『倘若我耽延，你也可以知道在神的家中当怎样行；这家就是活神的召会，真理的柱石和根基。』『知道当怎样行，』这话指明在本书里保罗指示人如何照料地方召会。照著保罗在十五节里的话，召会是神的家。家，原文也可译作家人。同字用于三章四、五、十二节。神的家人，神的家庭就是神的家。家与家人是指同一样东西─由信徒组成的会集。（弗二19，来三6。）这家是活神的居所，其实际是在我们的灵里。（弗二22。）我们必须在我们的灵里生活行动，使神能在这家中显明为活的神。
4Verse 15 continues, “But if I delay, that you may know how one ought to conduct himself in the house of God, which is the church of the living God, the pillar and base of the truth.” The words “know how one ought to conduct himself” indicate that in this book Paul gives instructions concerning how to take care of a local church. According to Paul’sword in verse 15, the church is the house of God. The Greek word rendered house may also be translated household. The same word is used in 3:4, 5, and 12. The household, the family, of God is the house of God. The house and the household are one thing—the assembly of the believers (Eph. 2:19; Heb. 3:6). The reality of this house as the dwelling place of the living God is in our spirit (Eph. 2:22). We must live and act in our spirit so that God can be manifested in this house as the living God.
5召会作神的居所，是神的家，也是祂的家人，祂的家庭。在旧约里，圣殿与神的子民，祂的家庭，是两样分开的东西。但在新约的应验里，居所与家庭乃是一。家庭就是神的居所，神的居所就是祂的家庭。我们已经指明，家的原文可译为家或家人。照著神新约的经纶，神的家庭就是祂的家。二者不是两样分开的东西；二者实际上乃是一。我们是神的家庭，也是祂的圣殿，祂的居所。保罗说到召会是神的家时，特别说到神是活神。活在召会里的活神，对召会必是主观的，不是客观的。在异教庙里的偶像是无生命的。但神是活的，不仅在祂活的殿，召会中活著，并且在其中活动、行动并工作。因为祂是活的，召会也就在祂里面、凭祂并同祂活著。活的神与活的召会，同活著、同行动、同工作。活的召会是活神的家和家人，因此成了神在肉体的显现。
5As God’s dwelling place, the church is both God’sho use and His household, His family. In the Old Testament, the temple and God’sp eople, His family, were two separate things. But in the fulfillment in the New Testament, the dwelling place and the family are one. The family is God’s dwelling place, and God’s dwelling place is His family. As we have indicated, the Greek word for house may be translated either as house or household. According to God’s New Testament economy, God’s family is His house. These are not two separate things; they are actually one. We are God’s family and also His temple, His dwelling place. In speaking of the church as the house of God, Paul specifically refers to God as the living God. The living God who lives in the church must be subjective to the church rather than merely objective. An idol in a heathen temple is lifeless. The God who not only lives but also acts, moves, and works in His living temple, the church, is living. Because He is living, the church is also living in Him, by Him, and with Him. A living God and a living church live, move, and work together. The living church is the house and the household of the living God. Hence, it becomes the manifestation of God in the flesh
贰 真理的柱石和根基
II. THE PILLAR AND BASE OF THE TRUTH
6保罗用隐喻的说法，接著说到召会是『真理的柱石和根基』。柱石支持建筑物，根基托住柱石。召会就是这样支持真理的柱石，也是这样托住真理的根基。这里的真理，是指照著神新约的经纶，在新约里所启示，关乎基督与召会的真实事物。召会是支持这一切实际的柱石，也是托住这一切实际的根基。地方召会该是这样的建筑，托住、担负并见证基督与召会的真理─实际。
6Speaking metaphorically, Paul goes on to say that the church is “the pillar and base of the truth.” The pillar supports the building, and the base holds the pillar. The church is such a supporting pillar and holding base of the truth. The truth here refers to the real things which are revealed in the New Testament concerning Christ and the church according to God’s New Testament economy. The church is the supporting pillar and holding base of all these realities. A local church should be such a building that holds, bears, and testifies the truth, the reality, of Christ and the church
7召会作活神的家，是担负真理的柱石，也是托住柱石的根基。如我们所指出的，真理是神新约经纶的实际和内容。这经纶由两大奥秘组成：基督是神的奥秘，（西二2，）以及召会是基督的奥秘。（弗三4。）基督与召会，头与身体，是神新约经纶之实际的内容。
7The church as the house of the living God is both the pillar which bears the truth and the base which upholds the pillar. As we have pointed out, the truth is the reality and the contents of God’s New Testament economy. This economy is composed of two mysteries: Christ as the mystery of God (Col. 2:2) and the church as the mystery of Christ (Eph. 3:4). Christ and the church, the Head and the Body, are the contents of the reality of God’s New Testament economy.
参 敬虔的奥秘
III. THE MYSTERY OF GODLINESS
8提前三章十六节开始于这话：『并且，大哉！敬虔的奥秘！这是众所公认的。』十六节的连接词『并且』指明，保罗在十五节还没有说完召会。哦，召会是大事！召会是活神的家，是真理的柱石和根基。保罗在十六节开头用连接词，指明召会不只是活神的家，是真理的柱石和根基；召会也是敬虔的奥秘。召会是家、柱石和根基，也是敬虔的奥秘。
8Verse 16 begins with the words, “And confessedly, great is the mystery of godliness.” The conjunction “and” in verse 16 indicates that Paul has not finished speaking about the church in verse 15. Oh, the church is a great matter! It is the house of the living God and the pillar and base of the truth. Paul’su se of the conjunction at the beginning of verse 16 indicates that the church is something even more than the house of the living God and the pillar and base of the truth. The church is also the mystery of godliness. The church is the house, the pillar and the base, and the mystery of godliness.
9照上下文看，十六节的敬虔，不仅是指虔诚，乃是指神活在召会中，就是那是生命的神在召会中活了出来。这是极大的奥秘，是在基督里的信徒所公认的。召会作活神的家并作真理的柱石和根基，不是这么奥秘。但召会作为神显现于肉体，的确是一个奥秘。奥秘总是过于我们的领会，指无法解释的事。我们若能解释某件事，牠就不是奥秘。召会不仅是活神的家，是真理的柱石和根基，也是敬虔的奥秘。敬虔指神彰显出来。我们在召会生活中作甚么？我们在彰显神。人也许没有充分领悟这点，但天使承认并珍赏这事。一面，当善良的天使看见神在召会中的彰显就欢乐；另一面，邪恶的天使和鬼却恐惧战兢。他们知道至终在召会生活里的人会定他们的罪，使他们下到火湖去。
9According to the context, godliness in verse 16 refers not only to piety, but to the living of God in the church, that is, God as life lived out in the church. This is the great mystery confessed universally by believers in Christ. The church as the house of the living God and as the pillar and base of the truth is not so mysterious. But the church as the manifestation of God in the flesh certainly is a mystery. A mystery always goes beyond our understanding. It refers to something which cannot be explained. If we are able to explain a certain matter, it is not a mystery. The church is not only the house of the living God and the pillar and base of the truth, but also the mystery of godliness. Godliness refers to God expressed. What are we doing in the church life? We are expressing God. Human beings may not realize this adequately, but the angels recognize it and appreciate it. On the one hand, the good angels rejoice when they behold the expression of God in the church. On the other hand, the evil angels and the demons tremble in fear. They realize that eventually those in the church life will condemn them to the lake of fire
10主耶稣出生时，有一队天使赞美神。（路二10～14。）天使若因主耶稣生在大卫的城伯利恒而欢乐，他们看见神显现于那是基督扩增并扩大的召会，岂不也会欢乐？不仅如此，在地上活出神并彰显神的主耶稣面对鬼的时候，鬼就喊叫。至少在一个事例中，牠们央求主耶稣不要吩咐牠们到无底坑里去。（八31。）鬼若在主耶稣面前战兢，牠们岂不也会因活神显现于召会而战兢么？毫无疑问，召会活出神并彰显神时，鬼和邪恶的天使就会惧怕。每个地方召会必须是基督再生在圣徒里面的地方。不仅如此，每个地方召会必须这样活出神，使魔鬼的年日缩短。一面，众召会搆上神的标准，天使就会歌唱并欢乐；另一面，鬼和邪恶的天使就会战兢。
10When the Lord Jesus was born, a host of angels praised God (Luke 2:10-14). If the angels rejoiced at the birth of the Lord Jesus in Bethlehem, the city of David, will they not also rejoice to see God manifested in the church, which is Christ’sin crease and enlargement? Furthermore, when the Lord Jesus, living out God and manifesting Him on earth, confronted the demons, the demons cried out. In at least one case they begged the Lord Jesus not to send them into the abyss (Luke 8:31). If the demons trembled at the presence of the Lord Jesus, will they not also tremble at the manifestation of the living God in the church? No doubt when the church is living out God and manifesting Him, the demons and the evil angels will be terrified. Every local church must be a place where Christ is born anew in the saints. Furthermore, every local church must live out God in such a way that the Devil’st i me is shortened. On the one hand, when the churches come up to God’s standard, the angels will sing and rejoice; on the other hand, the demons and the evil angels will tremble.
11保罗在提前三章十六节说到『祂显现于肉体』时，忽然用代名词『祂』，也许令人惊讶。据历史所传，这六行诗辞是初期召会中圣徒所爱咏的一首歌赋。『祂』是指基督，是神显现于肉体，作为敬虔的奥秘。从『敬虔的奥秘』转到『祂』，含示神在肉体的显现，基督，就是敬虔的奥秘。（西一27，加二20。）这敬虔的奥秘就是正当召会的生活，这样的生活也就是神显现于肉体。提前三章十六节上半说到一件事敬虔的奥秘。因此，我们会期望保罗用代名词『牠』指敬虔的奥秘这件事。然而，他用代名词『祂』的事实含示敬虔的奥秘是一个人，不仅仅是一件事。如我们所要看见的，这人就是作头的基督同祂的身体。神显现于肉体，是藉著成为肉体和为人生活。（约一1，14。）『于肉体』，意即在人的样式和样子里。（罗八3，腓二7～8。）基督是以人的形状显在人前，（林后五16，）然而，祂乃是神显在人的身上。
11It may come as a surprise that in verse 16 Paul suddenly uses the relative pronoun “who,” when he says, “Who was manifested in the flesh.” In Greek the antecedent of this relative pronoun is omitted, but easily recognized, that is, Christ who was God manifested in the flesh as the mystery of godliness. The transition from “the mystery…” to “Who” implies that Christ as the manifestation of God in the flesh is the mystery of godliness (Col. 1:27; Gal. 2:20). This mystery of godliness is the living of a proper church, and such a living is also the manifestation of God in the flesh. The portion of verse 16 from “Who was manifested” to “taken up in glory” may have been a church song in the early days. The first part of verse 16 speaks of a matter—the mystery of godliness. Hence, we would expect Paul to use the relative pronoun “which” to refer to the mystery of godliness as a matter. However, the fact that he uses the relative pronoun “Who” implies that the mystery of godliness is a person and not merely a matter. As we shall see, this person is Christ as the Head with His Body. Through incarnation and human living (John 1:1, 14), God was manifested in the flesh. “In the flesh” means in the likeness, in the fashion, of man (Rom. 8:3; Phil. 2:7-8). In the form of man Christ appeared to people (2 Cor. 5:16), yet He was God manifested in a man
12基督也『被称义于灵里』。被称义原文也是被表白的意思。成为肉体的基督在为人生活里，不仅被那灵表白为神的儿子，（太三16～17，罗一3～4，）也被那灵称义、证实并称许为对的、义的。（太三15～16，四1。）祂显现于肉体，却被表白并称义于灵里。祂在肉体显出，却在灵里生活，（路四1，14，太十二28，）并且藉著那灵将自己献给神。（来九14。）祂的变化形像（太十七2）和复活，都是那灵的称义。不仅如此，祂在复活里更成了赐生命的灵，（林前十五45，林后三17，）居住并活在我们里面，（罗八9～10，）好叫神显现于肉体，这就是敬虔的奥秘。因此，现今我们不再按著肉体，乃按著灵（林后五16）认祂和祂的肢体。神显现于肉体既是被称义于灵里，而那灵又与我们的灵是一，（罗八16，）我们就必须在我们的灵里生活为人，使这称义得以完成。
12Christ was also “vindicated in the Spirit.” The Greek word also means justified. The incarnated Christ in His human living was not only vindicated as the Son of God by the Spirit (Matt. 3:16-17; Rom. 1:3-4), but was also justified, proved, and approved as right and righteous by the Spirit (Matt. 3:15-16; 4:1). He was manifested in the flesh, but vindicated and justified in the Spirit. He appeared in the flesh, but He lived in the Spirit (Luke 4:1, 14; Matt. 12:28) and offered Himself to God through the Spirit (Heb. 9:14). His transfiguration (Matt. 17:2) and His resurrection are all vindications of the Spirit. Furthermore, in resurrection He even became the life-giving Spirit (1 Cor. 15:45; 2 Cor. 3:17) to dwell and live in us (Rom. 8:9-10) for the manifestation of God in the flesh as the mystery of godliness. Hence, now we know Him and His members no longer according to the flesh, but according to the Spirit (2 Cor. 5:16). Since the manifestation of God in the flesh is vindicated in the Spirit, and the Spirit is one with our spirit (Rom. 8:16), we must live and behave in our spirit that this vindication may be accomplished.
13保罗也说『被天使看见』。天使曾看见基督的成为肉体、为人生活以及升天。（路二9～14，太四11，徒一10～11，启五6，11～12。）基督也被传于万邦。基督是神显现于肉体，从五旬节开始就被人当作福音传于万邦，包括以色列国。（罗十六26，弗三8。）
13Paul also says “seen by angels.” Angels saw the incarnation, human living, and ascension of Christ (Luke 2:9-14; Matt. 4:11; Acts 1:10-11; Rev. 5:6, 11-12). Christ was also preached among the nations. Christ as God’s manifestation in the flesh has been preached as the gospel among the nations, including the nation of Israel, from the day of Pentecost (Rom. 16:26; Eph. 3:8).
14不仅如此，基督『被信仰于世人中』。基督是神在肉体的具体化身，已经在世人中为人所信仰，接受为救主和生命。（徒十三48。）保罗以『被接去于荣耀里』这话总结提前三章十六节。这是指基督升天进入荣耀。（可十六19，徒一9～11，二33，腓二9。）按著历史事实的次序，基督的升天是在被传于万邦之前。然而，在这里，升天列为基督是神显现于肉体的最后一项。这必是也指召会被接去于荣耀里。因此，这含示不仅作头的基督自己是神显现于肉体，连作身体的召会也是神显现于肉体。当召会按著提前头二章的指导，受到妥善的照料，且照三章所启示的，将长老的监督和执事的服事完全建立起来，那时召会就要显出功用，成为活神的家和家人，为著神在地上的行动；并成为支持真理的柱石，和托住真理的根基，有基督和祂身体的神圣实际，对世人作见证。这样，召会就成为基督是神显现于肉体的延续。这就是敬虔的极大奥秘基督从召会活出，成为神在肉体的显现！我愿强调这事实，虽然基督于行传二章开始被传扬之前，就被接去于荣耀里，（徒一，）但保罗最后才题这点，不但在被传扬之后，甚至也在被信仰于世人中之后。这指明『被接去于荣耀里』也许不但包括基督的升天，也包括召会的被提。头─基督，在祂开始被传扬之前就被接去；然而，身体─召会，在基督被传扬且被信仰于世人中之后，才会被接去。所以，提前三章十六节明确的指明，本节不仅指头是神显现于肉体，也指身体是这显现的延续。这的确是合乎逻辑的，因为人的头怎能离开身体尽功用？头─基督，已被接去于荣耀里，身体─召会，也会被接去于荣耀里。头与身体都是敬虔的奥秘。这就是神显现于肉体。
14Furthermore, Christ has been “believed on in the world.” Christ as the embodiment of God in the flesh has been believed on, received as Savior and life, by people in the world (Acts 13:48). Paul concludes verse 16 with the phrase “taken up in glory.” This refers to Christ’s ascension into glory (Mark 16:19; Acts 1:9-11; 2:33; Phil. 2:9). According to the sequence of historical events, Christ’s ascension preceded His being preached among the nations. However, it is listed here as the last event of Christ being the manifestation of God in the flesh. This seems to indicate the church taken up in glory. Hence, it implies that not only Christ Himself as the Head, but also the church as the Body, is the manifestation of God in the flesh. When a church is well taken care of according to the instructions given in the first two chapters, with the oversight of the elders and the service of the deacons fully established, as revealed in chapter three, the church will function as the house and household of the living God for His move on the earth and as the supporting pillar and holding base of the truth, bearing the divine reality of Christ and His Body as a testimony to the world. Then the church becomes the continuation of Christ’s manifestation of God in the flesh. This is the great mystery of godliness — Christ lived out of the church as the ─ manifestation of God in the flesh! I wish to emphasize the fact that although Christ was taken up in glory (Acts 1) before the preaching of Him began in Acts 2, Paul mentions this last, not only after the preaching, but even after being believed on in the world. This indicates that “taken up in glory” may include not only the ascension of Christ, but also the rapture of the church. The Head, Christ, was taken up before the preaching of Him began; however, the Body, the church, will be taken up only after Christ has been preached and believed on in the world. Therefore, in verse 16 there is a definite indication that this verse refers not only to the Head as the manifestation of God in the flesh, but also to the Body as the continuation of this manifestation. This is indeed logical, for how can a person’she ad function in isolation from his body? The Head, Christ, has been taken up in glory, and the Body, the church, will also be taken up in glory. Both the Head and the Body are the mystery of godliness. This is the manifestation of God in the flesh.