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提摩太后书生命读经 · 第2篇

败落的基本因素─离弃使徒和他的职事

The Basic Factor of the Decline— Forsaking the Apostle and His Ministry
1读经：提摩太后书一章十五至十八节。在本篇信息中，我们要来看提后一章十五至十八节，这些经文表明败落的基本因素在于离弃使徒和他的职事。虽然提摩太后书的这段很简短，但保罗写这些话时，必定有强的感觉。
1Scripture Reading: 2 Tim. 1:15-18 In this message we shall consider 1:15-18, verses which show that the basic factor of the decline consists in forsaking the apostle and his ministry. Although this portion of 2 Timothy is short, Paul must have had strong feelings when he wrote these words
2在一章一至十四节，保罗说到许多积极、鼓励、并加强人的事。基于保罗在一至七节对提摩太的嘱咐，他在八节说，『所以你不要以给我们的主作见证为耻，也不要以我这主的囚犯为耻；总要按神的能力，与福音同受苦难。』这里的福音是人位化的，被视为遭受逼迫之活的人位。保罗鼓励提摩太要按著神的能力，与福音同受苦难。在九节保罗接著说到，『神救了我们，以圣召召了我们，不是按我们的行为，乃是按祂自己的定旨和恩典；这恩典是历世之前，在基督耶稣里赐给我们的。』这里的定旨是指神的目标，恩典是指达到这目标的凭藉。达到神目标的恩典，是历世之前，即世界起始之前，在基督耶稣里赐给我们的。这恩典『藉著我们救主基督耶稣的显现，才显明出来』。（10。）因此，直到主耶稣来，恩典才来了。约翰一章十七节指明这点：『律法是藉著摩西赐的，恩典和实际都是藉著耶稣基督来的。』藉著耶稣基督来的恩典，一点不差就是分赐到我们里面，作我们享受的三一神。这恩典完成神的定旨，并使我们能达到祂的目标。
2In 1:1-14 Paul covered many positive, encouraging, and strengthening matters. Based on his charge to Timothy in verses 1 through 7, Paul says in verse 8, “Therefore do not be ashamed of the testimony of our Lord, nor of me His prisoner; but suffer evil with the gospel according to the power of God.” Here the gospel is personified; it is regarded as a living person that is suffering persecution. Paul encouraged Timothy to suffer evil with the gospel according to the power of God. In verse 9 Paul goes on to speak of God who “saved us and called us with a holy calling, not according to our works, but according to His own purpose and grace, which was given to us in Christ Jesus before times eternal.” The purpose here refers to God’s goal, and grace refers to the means of reaching this goal. The grace to reach God’s goal was given to us in Christ Jesus “before times eternal,” that is, before the world began. Grace “has been manifested through the appearing of our Savior Christ Jesus” (v. 10). Hence, grace did not come until the Lord Jesus came. John 1:17 indicates this: “The law was given through Moses; grace and reality came through Jesus Christ.” The grace which came through Jesus Christ is nothing less than the Triune God dispensed into us for our enjoyment. This grace carries out God’s purpose and enables us to reach His goal
3恩典以两种方式作工：在消极一面作工，把死废掉；在积极一面作工，将生命和不朽坏带进来。恩典的工作仍在我们里面进行。今天，在召会生活中，恩典正在把死废掉，藉著福音将生命和不朽坏照耀出来。虽然我们听见已往所传的福音，但我们可能没有听见恩典的福音把死废掉，将生命和不朽坏带进来。
3Grace works in two ways. It works negatively to nullify death, and it works positively to bring in life and incorruption. This work of grace is still taking place within us. Today, in the church life grace is nullifying death and bringing life and incorruption to light through the gospel. Although we heard the gospel preached in the past, we probably did not hear that the gospel of grace nullifies death and brings in life and incorruption
4为著这样的福音，保罗『被派作传扬者，作使徒，作教师』。（提后一11。）保罗作传扬者宣告福音，作使徒建立众召会，作教师在福音的细节上指导众召会。为著这福音的缘故，保罗受『这些苦难』。然而他不以为耻，因为知道他所信的是谁，也深信祂能保守他所托付的，保守他所交托祂的。（12。）
4On behalf of such a gospel, Paul was “appointed a herald, and an apostle, and a teacher” (v. 11). Paul was a herald to proclaim the gospel, an apostle to establish churches, and a teacher to instruct the churches and the saints in the details of the gospel. For the sake of this gospel, Paul suffered “these things.” However, he was not ashamed, for he knew the One whom he had believed and was persuaded that He was able to guard his deposit, to guard what he had committed unto Him (v. 12).
5在十三节保罗嘱咐提摩太：『你从我听的那健康话语的规范，要用基督耶稣里的信和爱持守著。』保罗在前面对提摩太说的话，乃是提摩太所要持守的健康话语的规范。我们该用信心，用与三一神生机的联结，并用神圣的爱持守这样的规范。不仅如此，照著十四节，我们该『藉著那住在我们里面的圣灵，保守那美好的托付』。这里美好的托付等于健康的话。我们该藉著内住的圣灵保守这托付。我们越看一至十四节所说到的一切事，就越领悟这些经文包含甚么丰富。
5In verse 13 Paul charges Timothy, “Hold a pattern of healthy words which you heard from me, in faith and love which are in Christ Jesus.” Paul’s foregoing words to Timothy are a pattern of the healthy words which Timothy was to hold. We should hold such a pattern in faith, in the organic union with the Triune God, and in the divine love. Furthermore, according to verse 14, we should “guard the good deposit through the Holy Spirit Who dwells in us.” The good deposit here is equal to the healthy words. We should guard this deposit through the indwelling Holy Spirit. The more we consider all the matters covered in verses 1 through 14, the more we realize what riches these verses contain
壹 背道
I. THE APOSTASY
6在一章十五节保罗说，『你知道所有在亚西亚的人都离弃了我，其中有腓吉路和黑摩其尼。』这里的亚西亚，指亚西亚省。本节保罗指明在亚西亚的信徒，先前接受使徒的职事，现在离弃了他。使徒虽然遭到这样的弃绝，却在那永是一样、永不改变之基督里的恩典上更为刚强。使徒没有沮丧，反倒劝勉那凭信作他儿子的，当召会失败、荒凉时，要在这职事上坚定稳固。很难说『所有在亚西亚的人』是指谁。这是说每一个在亚西亚的信徒都离弃了保罗么？保罗特别题到腓吉路和黑摩其尼，这二人必是因为使徒被囚，而带头离弃他的人。但所有其他在亚西亚的信徒如何？我们不能说每一个人都离弃了保罗，因为保罗题到阿尼色弗屡次使他舒爽，在罗马的时候，殷勤的寻找他，并且找著了。（16～17。）好些解经家说，这些经文指背道，离弃真理。但背道到甚么程度？我信『所有在亚西亚的人』，是指在亚西亚信徒中一般的情形，并不包括每一位个别的信徒。一般说来，亚西亚有背道。
6In 1:15 Paul says, “This you know, that all who are in Asia turned away from me, of whom are Phygelus and Hermogenes.” Asia here refers to the province of Asia. In this verse Paul indicates that believers in Asia who had formerly received the apostle’s ministry now forsook him. In spite of such desertion, the apostle grew stronger in the grace that was in Christ, who was the same and would never change. Without being discouraged, he exhorted his son in faith to persevere steadily in the ministry in the midst of failure and ruin of the churches. It is difficult to say to whom the words “all who are in Asia” refer. Does it mean that every believer in Asia turned away from Paul? Paul specifically names Phygelus and Hermogenes, two who must have taken the lead to desert the apostle because of his imprisonment. But what about all the other believers in Asia? We cannot say that every one deserted Paul, for Paul mentions Onesiphorus as one who often refreshed him and who sought him out diligently in Rome and found him (vv. 16-17). A number of expositors say that these verses point to an apostasy, a departure from the truth. But what was the extent of the apostasy? I believe that “all who are in Asia” points to the general situation among the believers in Asia without including every particular believer. Generally speaking, there was apostasy in Asia.
贰 忠信
II. THE FAITHFULNESS
7一章十五至十八节指明，我们无法中立。我们不是腓吉路或黑摩其尼，就是阿尼色弗。阿尼色弗是得胜者，他胜过一般的趋势，并站住抵挡那下坡的流，使主的大使灵、魂、体都舒爽，不以他为主的使命被囚为耻。保罗论到他说，『愿主使他在那日从主得著怜悯。他在以弗所怎样多方的服事我，你知道得最清楚。』那日，指主得胜显现，赏赐祂得胜者的日子。（四8，启二二12。）
7Second Timothy 1:15-18 indicates that we cannot be neutral. We are either a Phygelus or Hermogenes, or we are an Onesiphorus. Onesiphorus was an overcomer who resisted the general trend and stood against the down current to refresh the Lord’s ambassador in spirit, soul, and body, one who was not ashamed of Paul’sim prison ment for the Lord’s commission. Concerning him Paul says, “May the Lord grant him to find mercy from the Lord in that day! And in how many things he served in Ephesus, you know very well.” The words “that day” refer to the day of the Lord’s victorious appearing to reward His overcomers (4:8; Rev. 22:12
8这里的原则与以利亚的时代几乎一样。以利亚对主说，『我为耶和华万军之神大发热心，因为以色列人背弃了你的约，毁坏了你的坛，用刀杀了你的先知，只剩下我一个人，他们还要寻索我的命。』（王上十九14。）耶和华回答说，『但我在以色列人中为自己留下七千人，是未曾向巴力屈膝的。』（18。）这里的原则是，甚至在败落的时期，下坡的趋势中，大多数神的子民被引偏离，总有一些仍然忠信的人。总会有阿尼色弗站住抵挡下坡的趋势。不错，腓吉路、黑摩其尼、和其他亚西亚的人离弃了保罗；但得胜者阿尼色弗，站住抵挡败落，抵挡下坡的流。我确信腓吉路和黑摩其尼是信徒。否则，保罗不会说他们离弃了他。腓吉路和黑摩其尼曾经和保罗在一起。可能他们不是一般的信徒；他们必是同工或圣徒中间领头的人。当然，他们领头离弃保罗。离弃保罗的人，不但离弃了他这个人，也离弃了他的职事。事实上，重要的不是人本身，极其重要的乃是那人所尽的职事。当保罗说有些人离弃了他，他的意思不是他们仅仅离弃了他这个人，乃是他们离弃了他的职事。在危险的时期，真信徒、甚至领头的人和同工也可能离开。
8The principle here is nearly the same as that at the time of Elijah. Elijah said to the Lord, “I have been very jealous for the Lord God of hosts: because the children of Israel have forsaken thy covenant, thrown down thine altars, and slain thy prophets with the sword; and I, even I only, am left; and they seek my life, to take it away” (1 Kings 19:14). The Lord replied, “Yet I have left me seven thousand in Israel, all the knees which have not bowed unto Baal” (v. 18). The principle here is that even during a period of decline, a downward trend when most of God’sp eople are carried away, there are always a number who remain faithful. There will always be an Onesiphorus to stand against the downward trend. Yes, Phygelus, Hermogenes, and others in Asia turned away from Paul. But Onesiphorus, an overcomer, stood against the decline, against the down current. I am certain that both Phygelus and Hermogenes were believers. Otherwise, Paul would not have said that they turned away from him. Phygelus and Hermogenes were with Paul at one time. Probably they were not ordinary believers; they must have been either co-workers or leading ones among the saints. To be sure, they took the lead to turn away from Paul. Those who turned away from Paul turned away not only from his person, but also from his ministry. Actually, it is not the person himself who is important; it is the ministry carried on by a person which is of extreme importance. When Paul said that certain ones turned away from him, he did not mean that they merely turned away from him as a person, but that they turned away from his ministry. In perilous times, genuine believers, even leading ones and co-workers, may turn away
9关于这件事，我要述说一些关于主恢复的历史。我在中国大陆与倪弟兄在一起的年间，看见许多曾经接受倪弟兄的职事一段时间，后来离开的人。虽然离开的圣徒人数不多，每次可能只有两、三位离弃了倪弟兄的职事，但这样的事一再发生。
9In relation to this matter, I would like to relate certain aspects of the history of the Lord’s recovery. During the years I was with Brother Nee in mainland China, I saw many who accepted Brother Nee’s ministry for a time and later turned away. Although the number of saints was not large, it happened again and again that some, perhaps just two or three, turned away from Brother Nee’s ministry.
10从一九四九年我们由中国大陆被打发到台湾的时候，我们也有过许多类似的经历。在短短的六年间，在主的恢复里台湾的圣徒人数由大约五百增加到两万五千以上。有一年我们从英国邀请一位非常属灵、老练的弟兄供应我们。他第一次的访问很有益处，因为他供应我们，没有摸召会生活的实行。但他应我们的邀请第二次来时，却这样作，想要在召会生活的实行上改正我们。事实上，他要说服我们放弃召会的立场。照著他的观念，每当两、三位信徒在主耶稣的名里聚集的时候，就有召会的实际。他教导说，在所谓组织的基督教时期，任何一个城市都能有好些在主名里聚集的团体，每个团体多多少少都有召会的实际。由于这位弟兄的影响，少数的青年人离开了召会生活的实行，宣告他们看见了所谓『丰满的基督』的异象。他们所用这辞的意思是甚么，我们并不清楚。圣经说到基督追测不尽的丰富，也题到基督的丰满，却没有题到『丰满的基督』。即使这些青年人开始暗中破坏台湾的工作，我也只是等候、祷告。七年过去后，问题才解决。在一个点上我坦白的告诉他们，我会跟随基督与召会的路直到永远。我要求他们认真考虑，他们若只接受基督，却忽略召会生活，会发生甚么事。不仅如此，我告诉他们，我们是光的儿女，应当在光中行事为人。我再次宣告，我会永远跟随倪弟兄所恢复基督与召会的路。关于这点，我向他们保证我绝不会改变。我接著告诉他们，他们若宁愿离开召会生活，跟随他们『丰满的基督』的异象，我不会拦阻他们。反之，他们当然可自由跟随他们认为更好的路。然而，我告诉他们，他们不该仍与我们在一起，阳奉阴违。他们宣称对召会的立场没有问题，他们继续在我们中间七年之久。那段时间他们暗中破坏台湾的工作。
10We have also had many similar experiences from the time we were sent from mainland China to Taiwan in 1949. In the short period of six years, the number of saints in the Lord’s recovery in Taiwan increased from approximately five hundred to more than twenty-five thousand. One year we invited a very spiritual and experienced brother from England to minister to us. His first visit was profitable, for he ministered to us without touching the practice of the church life. But when, at our invitation, he came the second time, he did so with the intention of correcting us with respect to the practice of the church life. Actually, he wanted to convince us to forsake the ground of the church. According to his concept, whenever two or three believers meet in the name of the Lord Jesus, there is the reality of the church. He taught that during the era of what he called organized Christianity there could be in any city a number of groups meeting in the Lord’s name and that each would possess the reality of the church to a certain degree. Due to this brother’s influence, a small number of young people turned from the practice of the church life, declaring that they had seen a vision of what they called “the full Christ.” It is not clear what they meant by this expression. The Bible speaks of the unsearchable riches of Christ and refers to the fullness of Christ, but there is no mention of a “full Christ.” Even though these young people began to undermine the work in Taiwan, I simply waited and prayed. Seven years went by before the issue was settled. At one point I told them frankly that I would follow the way of Christ and the church for eternity. I asked them to consider seriously what would happen if they would only take Christ, but neglect the church life. Furthermore, I told them that as children of light we should conduct ourselves in the light. I declared again that I would forever follow the way of Christ and the church as recovered through Brother Nee. Concerning this, I assured them that I would never change. I went on to tell them that if they preferred to leave the church life and follow their vision of “the full Christ,” I would not hinder them. On the contrary, they were certainly free to follow a way which they regarded as better. However, I told them that they should not remain with us pretending to be the same as we are when actually they were undermining the work. They claimed that they had no problem with the ground of the church, and they continued among us for seven years. All that time they were undermining the work in Taiwan.
11在主的主宰里，祂把我带到美国，并给我负担开始在这里尽职事。有些在台湾领头的人按时写信给我，说到一直暗中破坏台湾工作之青年弟兄们的情形。我引用主耶稣在约翰二章十九节的话回答他们：『你们拆毁这殿，我三日内要将牠建立起来，』藉此题醒他们我释放过的一篇信息。在那篇信息中我说，『倘若台湾岛的工作是出于人的，就应当被拆毁；倘若是出于主的，一旦被拆毁了，主会在复活里再建立起来。』我鼓励领头的人要安息。至终，异议的人离开了召会生活和台湾的工作。不久以后，他们中间分裂了。他们要破坏召会生活的企图并没有成功。现在让我述说主的恢复在美国时，我们好几次的经历。有一次，一个强调说方言的基督徒团体要与我们联合，以实行召会生活。一面，我们不反对说方言；另一面，我们不鼓励说方言，我们不愿意聚会受其支配。没有多久，这个团体就离开了召会。有些曾经在我们中间的人承认，召会的路是对的。然而，他们喜欢美国本地的使徒。我听见这事，就自言自语说，『只有头一班使徒是本地的使徒，是作犹太人使徒的犹太人。但保罗成了外地的使徒，外邦人的使徒。』拒绝外地人，只接受所谓本地的使徒，违反身体的原则。基督的身体是宇宙的。然而，我们向渴望本地使徒的人保证，他们可自由寻找，倘若能的话，他们能找著一位。因此，渴望本地使徒的人也离开了召会生活。
11In His sovereignty, the Lord brought me to this country and burdened me to start the ministry here. Certain of the leading ones in Taiwan wrote me regularly about the situation with the young brothers who were constantly undermining the work there. I answered them by referring to the words of the Lord Jesus in John 2:19: “Destroy this temple, and in three days I will raise it up,” a reminder of a message I had given. In that message I said, “If this work on the island of Taiwan is something of man, it should be torn down. But if it is of the Lord, once it has been destroyed, the Lord will raise it up again in resurrection.” I encouraged the leading ones to be at peace. Eventually, the dissenting ones left the church life and the work in Taiwan. Shortly thereafter they were divided among themselves. They did not succeed in their attempt to destroy the church life. Let me now relate several experiences through which we have passed in the Lord’s recovery in the United States. At one time a group of Christians who emphasize speaking in tongues wanted to join with us for the practice of the church life. On the one hand, we did not oppose tongues-speaking; on the other hand, we did not encourage it, and we were not willing for the meetings to be dominated by it. After a short period of time, this group left the church. Others who were once among us recognized that the way of the church is true. However, their preference was for a native American apostle. When I learned of this, I said to myself, “Only the first group of apostles were native apostles, Jews who were apostles to Jews. But Paul became a foreign apostle, an apostle to the Gentiles.” To reject a foreigner and to accept only so- called native apostles violates the principle of the Body. The Body of Christ is universal. Nevertheless, we assured those who desired a native apostle that they were free to look for one and find one if they could. Hence, those who desired a native apostle also turned from the church life
12另一个事例与一位有说话恩赐的弟兄有关。在一个场合里他公开见证，主告诉他要将他自己交托给恢复的路。一段时间以后，他被引岔离开了召会生活，认为召会立场太狭窄。他的观念认为这恢复不过是从中国移植来的东西。所以，这位弟兄也离开了召会生活。
12Another case involves a brother who was gifted in speaking. On one occasion he testified publicly that the Lord had told him to commit himself to the way of the recovery. After a certain time, he was distracted from the church life and came to believe that the church ground is too narrow. He had the concept that the recovery was merely something transplanted from China. Therefore, this brother also left the church life
13还有一个事例与一位弟兄有关，他认为公会是我们作工的场地。他宣称我们若得罪公会里的人，就会失去我们作工的场地。这位弟兄承认我们是召会；然而，他建议我们不要这样声明。我们回答他，这好比一个女人不说她是某人的妻子一样。这位弟兄的目标，是要把信徒带进半路凉亭，好为著那些脱离了公会，却没有进入召会生活的基督徒。事实上，这是委曲真理，只分享关于基督徒生活的教训，却由于惧怕，扣留关于召会的真理。这位弟兄推广倪弟兄所写与召会无关的书，却忽略那些与召会生活有关的书。他也离开了。有一位弟兄在召会生活中好几年了。然后他宣称他看见了所谓的第三路线。他宣称倪弟兄看见了耶路撒冷的线和安提阿的线，但他看见了以弗所的线。因此，他离开了召会生活，实行这『第三路线』。另一位弟兄宣称他知道实行召会生活最好的路。按他看，建造地方召会的路是用召会家庭的孩子，和邻居家庭的孩子。我特意参加一次擘饼聚会，看看他所在之地的情况。即使非常年幼的孩子也可以吃饼，我没有说批评的话。然而，我告诉这位弟兄：『我们召会乃是包罗一切的；我们不是宗派。即使你要照著你的路实行召会生活，我们也不反对你。但请不要坚持说，你找著了建造召会最好的路或惟一的路。这样的坚持会成为难处的原因。』至终，这位弟兄也离开了。
13Yet another case concerns a certain brother who considered the denominations to be the field for our work. He claimed that if we offend those in the denominations, we shall lose the field of our work. This brother admitted that we were the church; however, he counselled us not to make such a statement. We replied that this can be compared to a woman not saying that she is the wife of a certain man. This brother’s goal was to bring believers into a halfway shelter for Christians who had left the denominations, but who had not come into the church life. Actually, this is to compromise the truth, to share the teachings about the Christian life but, out of fear, to hold back the truth concerning the church. This brother promotes the books by Brother Nee that do not concern the church, but neglects those books which are related to the church life. He also has turned away. One brother was in the church life for several years. Then he declared that he had seen a so-called third line. He claimed that Brother Nee had seen the line of Jerusalem and the line of Antioch, but that he had come to see the line of Ephesus. Thus, he turned from the church life to practice this “third line.” Another brother claimed that he knew the best way to practice the church life. According to him, the way to build a local church is with the children both from families in the church and of families in the neighborhood. I visited a Lord’stable meeting deliberately to see the situation in his locality. Even though very young children were allowed to partake of the bread, I did not say a critical word. However, I did tell the brother, “As the church, we are all-inclusive; we are not sectarian. Even if you wish to practice the church life according to your way, we do not oppose you. But please do not insist that you have found the best way or the unique way to build the church. Such insistence will be a cause of problems.” Eventually, this brother also turned away
14近年来，一些有野心的人将主的恢复视为他们得著权力的机会。他们看见在这恢复的『园地』里没有『狮子』、『老虎』；反之，所有的圣徒都是『鸽子』、『绵羊』。换句话说，在主恢复里的圣徒似乎很天真。虽然这些有野心的人想要为自己得著权力，但他们失败了。他们发现天真的『鸽子』、『绵羊』有一位与他们站在一起的，那就是在祂恢复里保守祂荣耀的神自己。这些人不能作他们渴望作的，也就离开了召会生活。
14In recent years certain ambitious ones looked upon the Lord’s recovery as an opportunity for them to gain power. They realized that in the “field” of the recovery there were no “lions” or “tigers.” On the contrary, all the saints were “doves” and “lambs.” In other words, the saints in the Lord’s recovery seemed to be naive. Although these ambitious ones tried to gain power for themselves, they failed. They came to realize that the naive “doves” and “lambs” had someone standing with them, that it is God Himself who guards His glory in His recovery. Unable to do what they desired, these also left the church life.
15我述说这些历史事实的重点是：我们不该以为每个进入主恢复的人都会存留。因为召会生活对众人都是试验，有些人至终会离开。然而，我们不该因此灰心。我们该得鼓励，正如提摩太藉著保罗的话得鼓励一样。不错，主恢复的路是试验和暴露。但这恢复也证明，虽然有些人像腓吉路和黑摩其尼一样离开，但有些人像阿尼色弗一样稳固站立。今天主在祂的恢复里有成百甚至成千这样的人。保罗渴望主在现今并在那日，都怜悯阿尼色弗。这指明双重的祝福：今世祝福阿尼色弗全家，在主得胜显现的那日祝福阿尼色弗自己。你要得著主的怜悯这双重的祝福么？倘若你要，那就不要作腓吉路和黑摩其尼，乃要作阿尼色弗。别人离开时，要与使徒和他的职事同在。我们从中国大陆到台北去以后，造了一个能容纳五百人左右的会所。在建筑完工后的第一个主日，新会所坐满了人，主要是逃离大陆的基督徒。我晓得听众的情况以后，就说了坦白的话，我说，『今天的基督教里有种种不同的教会。这些教会中，有些为你主持婚礼，有些协助你解决医疗问题，还有些帮助你找职业。有些教会给有才干或富有的人机会；你若有某种才能，他们会给你地位。然而，这里的召会没有提供你这种帮助。不仅如此，也没有地位满足你的野心。你若要这样的东西，你就在错误的地方。我们这里的召会，只关心传纯正的福音，教导圣经，并帮助人接受基督，爱祂，且在祂里面长大。我们在这里不是为著任何属地的事；我们关切属天的事。凡真实寻求这些属天事物的人，请继续与我们一同聚会，其余的人都该到别处去寻找你所寻求的帮助。』第二个主日，一半以上的人没有回来。我们知道那些回来的人关切主的事。他们多半被主得著，并且仍在召会生活中。
15My point in relating these facts of history is to say that we should not think that everyone who comes into the Lord’s recovery will remain. Because the church life is a test to all, a certain number eventually will turn away. However, we should not be disappointed by this. We should be encouraged just as Timothy was encouraged by Paul’sword. Yes, the way of the Lord’s recovery is a test and an exposure. But the recovery also proves that, although some turn away like Phygelus and Hermogenes, others like Onesiphorus stand firm. Today in His recovery the Lord has hundreds, even thousands, of such ones. Paul’s desire was that the Lord would grant mercy to Onesiphorus both in the present and on “that day.” This indicates a double blessing: a blessing to the whole house of Onesiphorus in this age and blessing to Onesiphorus himself on the day of the Lord’s victorious appearing. Do you want to receive this double blessing of the Lord’s mercy? If so, then do not be a Phygelus or Hermogenes, but an Onesiphorus. When others turn away, stay with the apostle and his ministry. After we went to Taipei from mainland China, we built a meeting hall that could accommodate about five hundred people. The first Lord’s Day after the building was completed, the new hall was filled, mainly with Christians who had fled the mainland. Realizing the situation of those in the audience, I spoke a frank word. I said, “In Christianity today there are different kinds of churches. Some of these churches will marry you; others will assist you with your medical problems; and still others will help you find employment. Some churches will give opportunities for those who are talented or wealthy. If you have certain abilities, they will give you a position. However, the church here does not afford you this kind of help. Furthermore, there are no positions to satisfy your ambition. If you want such things, you are in the wrong place. As the church here, we care only to preach the pure gospel, to teach the Bible, and to help people receive Christ, love Him, and grow in Him. We are not here for any earthly concern. We care for heavenly things. All those who are truly seeking these heavenly things please continue to meet with us. All the rest should go elsewhere to find the help you are seeking.” The next Lord’s Day more than half did not return. We realized that those who came back cared for the things of the Lord. Most of them have been gained for the Lord and are in the church life.
16我要再说，在主的恢复里我们只关切基督与召会。这是我们争战的口号。我们的目标不是帮助人有属地的追求，更不是满足他们对地位的野心。我们在这里照著神永远的定旨，为著召会供应基督。你若寻求基督与召会，那么召会生活就是为著你的地方。寻求基督与召会以外事物的人，至终会看见，召会生活不是他们所寻求的地方，并且他们会离开。
16Once again I would say that in the Lord’s recovery we care only for Christ and the church. This is our battle cry. Our goal is not to help people with earthly pursuits, much less to satisfy their ambition for position. We are here to minister Christ for the church according to God’s eternal purpose. If you are seeking Christ and the church, then the church life is the place for you. Those who are seeking something other than Christ and the church will eventually realize that the church life is not the place for what they are seeking, and they will turn away