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提摩太后书生命读经 · 第4篇

败落的蔓衍

The Spread of the Decline
1读经：提摩太后书二章十六至二十六节。提后二章十六节与保罗在十五节的话是对比；他在十五节说，『你当竭力将自己呈献神前，得蒙称许，作无愧的工人，正直的分解真理的话。』好的工人所正直分解的，不是知识或道理的话，乃是真理的话。许多基督徒以为二章十五节这样的经文中，真理的意思是道理或教训。然而，在新约里，真理不是仅仅指道理。约翰一章十四节论到在成为肉体里的基督说，『话成了肉体，支搭帐幕在我们中间，丰丰满满的有恩典，有实际〔真理〕。』将这里的真理解释为道理，的确是荒谬的。我们怎能说，话成了肉体，丰丰满满的有道理？在新约的用法里，真理指神新约经纶的实际。基督藉著成为肉体而来时，恩典和实际也来了。恩典和实际就是神自己。恩典是神在子里作我们的享受；实际是神在子里被我们实化。所以，恩典和实际都指成为肉体的神。我们接受恩典，也接受实际。然后我们就有神作我们的实际。这实际就是提后二章十五节的真理。我们曾经指出，这真理就是神新约经纶之内容的实际。这些内容包括基督是头，召会是身体。正直的分解真理的话，不是仅仅将圣经分成不同的段落，乃是分解神经纶内容之实际的健康话语。
1Scripture Reading: 2 Tim. 2:16-26 Second Timothy 2:16 is a contrast to Paul’sword in verse 15, where he says, “Be diligent to present yourself approved to God, an unashamed workman, cutting straight the word of the truth.” The good workman is one who cuts straight not the word of knowledge or doctrine, but the word of truth. Many Christians think that truth in such verses as 2:15 means doctrine or teaching. However, in the New Testament truth does not denote mere doctrine. Concerning Christ in His incarnation, John 1:14 says, “The Word became flesh and tabernacled among us…full of grace and truth.” It certainly would be nonsensical to interpret truth here as doctrine. How could we say that the Word became flesh and was full of doctrine? In New Testament usage truth refers to the reality of God’s New Testament economy. When Christ came through incarnation, grace and reality also came. Both grace and reality are God Himself. Grace is God in the Son as our enjoyment; reality is God realized by us in the Son. Therefore, grace and reality both refer to God incarnate. When we receive grace, we also receive reality. Then we have God as our reality. This reality is the truth in 2 Timothy 2:15. As we have pointed out, this truth is the reality of the contents of God’s New Testament economy. These contents include Christ as the Head and the church as the Body. To cut straight the word of the truth is not simply to divide the Bible into various sections. Rather, it is to cut the healthy word of the reality of the contents of God’secon o my
壹 远避世俗的空谈
I. AVOIDING PROFANE, VAIN BABBLINGS
一 进而成为更不敬虔
A. Advancing to More Ungodliness
2保罗在十六节接著说的，是十五节的对比：『但要远避世俗的空谈，因为这些空谈必进而成为更不敬虔。』『世俗』指与世界相混调的言语，与圣别的言语相对。保罗嘱咐提摩太要远避世俗的空谈，免得进而成为更不敬虔，就是成为与敬虔相对的情况，与我们在日常生活和召会生活中彰显神相对。
2As a contrast to verse 15, Paul goes on to say in verse 16, “But avoid profane, vain babblings, for they will advance to more ungodliness.” The word profane denotes that which touches worldliness and is touched by it; it refers to what is contrary to being holy. The profane, vain babblings Paul charged Timothy to avoid advance to more ungodliness, to a situation which is contrary to godliness, contrary to the manifestation of God in our daily life and in the church life
二 像毒疮蔓衍
B. Spreading as Gangrene
3在十七节保罗接著说，『他们的话必像毒疮蔓衍；其中有许米乃和腓理徒。』蔓衍，原文也可译为得𫗪养，腐蚀。直译，得著草场。参约翰十章九节。在原文里，草场是医学名词，说到溃烂性疾病消耗的发展，（Alford，阿福德，）因此译为蔓衍。
3In verse 17 Paul goes on to say, “And their word will spread as gangrene, of whom are Hymenaeus and Philetus.” The Greek word rendered spread may also be rendered feed or eat. Literally it means “will find pasture,” as in John 10:9. The word for pasture in Greek is the medical term for the consuming progress of a mortifying disease (Alford). Hence, its meaning in this verse is to spread.
4毒疮指一种腐蚀的溃烂，癌。保罗用这样强烈的辞描述教导不同之事的人。他告诉我们，他们的话不但进而成为更不敬虔，也像消耗肉体，并使人体局部坏死的毒疮一样蔓衍。照著我们的观察，这一直是在有些异议的人中间的情况。
4The word gangrene denotes an eating sore, a cancer. Paul uses such a strong word to describe those who teach differently. He tells us that their word not only advances unto more ungodliness, but that it spreads as gangrene which consumes the flesh and causes part of one’s body to die. According to our observation, this has been the situation among certain dissenting ones
三 许米乃和腓理徒
C. Hymenaeus and Philetus
1 在真理上偏离了目标
1. Having Misaimed concerning the Truth
5保罗在提后二章十八节题到许米乃和腓理徒说，他们在真理上『偏离了目标，说复活的事已过，就倾覆一些人的信心』。偏离了目标，即失去目标、转离正路。保罗不是说许米乃和腓理徒在道理或教训上偏离了目标；他是说他们在真理上，在新约经纶的实际上偏离了目标。他们转离真理，说复活的事已过；这就是宣称不会有复活。这是严重的异端，否定在生命里神圣的能力。（林前十五52，帖前四16，启二十4，6。）
5Speaking of Hymenaeus and Philetus, Paul says in verse 18 that concerning the truth they “have misaimed, saying that the resurrection has already taken place, and overthrow the faith of some.” The word misaimed means to miss the mark, swerve, deviate. Paul does not say that Hymenaeus and Philetus misaimed concerning doctrine or teaching; he says that they misaimed concerning the truth, concerning the reality of the New Testament economy. They swerved from the truth by saying that the resurrection had already taken place. This is to claim that there will be no resurrection. This is a serious heresy, for it denies the divine power in life (1 Cor. 15:52; 1 Thes. 4:16; Rev. 20:4, 6
2 倾覆一些人的信心
2. Overthrowing the Faith of Some
6在提后二章十八节保罗也说，许米乃和腓理徒在真理上偏离了目标，就倾覆一些人的信心。这里的信心是主观的，即信的行动。这主观的信心，我们信的行动，与基督的复活有密切关系。（罗十9。）我们曾经指出，这主观的信心包含我们与三一神之间生机的联结。人的信心被倾覆，就是这内里生机的联结在某方面被破坏。我们中间有些人能见证，因著听见教导不同之事者的话，这生机的联结就暂时被切断。这些人里面发现，他们里面生机的联结停止了。那就是他们的信心被倾覆了。
6In verse 18 Paul also says that by having misaimed concerning the truth Hymenaeus and Philetus overthrew the faith of some. Faith here is subjective and refers to the act of believing. This subjective faith, our believing act, is very much related to the resurrection of Christ (Rom. 10:9). As we have pointed out, this subjective faith involves an organic union between us and the Triune God. For one’s faith to be overthrown is to have this inward organic union damaged in some way. Some among us can testify of having had this organic union temporarily cut off by hearing the words of those who taught differently. Inwardly these ones realized that the organic union within them had ceased. That was the overthrowing of their faith
7贰神坚固的根基立住了在提后二章十九节保罗宣告：『然而，神坚固的根基立住了，上面有这印记说，主认识属于祂的人。又说，凡称呼主名的人，总要离开不义。』许多基督教教师宣称，这里的根基指基督。不错，在林前三章十一节保罗说，基督是惟一的根基。除祂以外，我们没有任何别的根基。然而，我们若照著提后二章的上下文来看十九节，就会看见这里的根基并非指基督是召会的根基，乃指召会是真理的根基或基础。十四至十八节教导我们在消极方面如何对付异端，并在积极方面如何持定真理。照十五、十八、二十五节看，这里的根基并非指基督是召会的根基，乃指召会是真理的根基。这与『真理的根基』相符，这根基托住真理，（提前三15，）特别是基督复活的真理。（徒四33。）
7II. THE FIRM FOUNDATION OF GOD AND ITS SEAL In verse 1 9 Paul declares, “However, the firm foundation of God stands, having this seal, The Lord knows those who are His, and, Let everyone who names the name of the Lord depart from unrighteousness.” Many Christian teachers claim that the foundation here refers to Christ. It is true that in 1 Corinthians 3:11 Paul says that Christ is the unique foundation. Apart from Him, we do not have any other foundation. Nevertheless, if we consider verse 19 according to the context of the chapter, we shall see that the foundation here does not refer to Christ as the foundation of the church, but refers to the church as the foundation, or base, of the truth. Verses 14 through 18 give instruction concerning how to deal with heresies on the negative side and how to handle the truth on the positive side. According to the context of verses 15, 18, and 25, the foundation here does not refer to Christ as the foundation of the church, but to the church as the foundation of the truth. This corresponds to “the base of the truth,” which holds the truth (1 Tim. 3:15), especially the truth of the resurrection of Christ (Acts 4:33).
8召会乃是在基督里用神圣的生命建造的。这生命是不能毁坏、不能征服的，（来七16，徒二24，）并能抵挡来自任何源头的致死败落。因此，召会是神坚固的根基，永远立住，抵挡一切的异端。无论怎样的异端进来，或毒疮如何扩大蔓衍，这坚固的根基已经立住了。有些离开主恢复的人以为，不久以后这恢复就会崩溃。然而，因为这恢复是建造在坚固的根基上，所以没有崩溃，也绝不会崩溃。主的恢复若建立在神圣生命、永远生命以外的事物上，就早已崩溃了。但因为这恢复有真理坚固的根基，就不受攻击的伤害。反之，企图破坏这恢复的人实际上是破坏自己，同时他们也加强了这恢复，并显露这恢复的根基是坚固的。这恢复建造在永远、神圣的事─神的生命同祂的性情上。为这缘故，甚至阴间的门也不能胜过。因为这恢复建造在不能毁坏、不能征服的永远生命上，真理坚固的根基就因此立住了。近年来，我们不需要保护主的恢复。这恢复一直为不能征服的神圣生命所保护。因此，召会是神立在永远生命里的坚固根基。
8The church is built with the divine life in Christ, a life which is indestructible, unconquerable (Heb. 7:16; Acts 2:24), and able to withstand decline into death from any source. Hence, the church is the firm foundation of God that stands forever against any heresy. No matter what kind of heresies may come in or how extensively the gangrene may spread, this firm foundation stands. Certain of those who left the Lord’s recovery expected that soon afterwards the recovery would collapse. However, because it is built upon a firm foundation, the recovery did not collapse and it will never collapse. Had the Lord’s recovery been founded on something other than the divine life, the eternal life, it would have collapsed long ago. But because the recovery has the firm foundation of the truth, it is not hurt by attack. On the contrary, those who seek to damage the recovery actually damage themselves, and at the same time they strengthen the recovery and expose the firmness of its foundation. The recovery is built on something eternal and divine—God’s life with His nature. For this reason, not even the gates of Hades can conquer it. Because it is built on the indestructible and unconquerable eternal life, the firm foundation of the truth stands. In recent years, it has not been necessary for us to protect the Lord’s recovery. It has been protected by the unconquerable divine life. Hence, the church is the firm foundation of God standing in the eternal life
9保罗说这坚固的根基有『这印记』。印记有两面。在主的一面是：『主认识属于祂的人。』这是基于主神圣的生命；主已将这生命赐给祂所有的信徒，并且这生命已将他们带进与祂生机的联结里，使他们与祂成为一，成为属于祂的人。在我们的一面是：『凡称呼主名的人，总要离开不义。』这是神圣生命的结果：这生命使我们能离开不义，并在祂圣别的名里保守我们无可指摘。召会乃是在神圣生命里坚固的根基，带有这样两面的印记，见证主神圣的生命已经使我们成为属于祂的人，并使我们脱离与祂公义法则相反的事物。
9Paul says that this firm foundation has “this seal.” The seal has two sides. On the Lord’ss i de it is: “The Lord knows those who are His.” This is based on the Lord’s divine life, which He has given to all His believers and which has brought them into an organic union with Him, making them one with Him and causing them to become His. On our side it is: “Let everyone who names the name of the Lord depart from unrighteousness.” This is the issue of the divine life: it enables us to depart from unrighteousness and keeps us blameless in His holy name. The church as the firm foundation in the divine life bears such a two-sided seal, testifying that the Lord’s divine life has made us His and has kept us from things which are contrary to His righteous way.
参 大户人家
III. A GREAT HOUSE
10提后二章十九节明确的指出，十六至十八节所揭露的那些人，不是属于主的，他们邪恶的作为就是有力的证明。
10Verse 19 indicates definitely that the ones exposed in verses 16 through 18 are not the Lord’s. Their evil doings are a strong proof of this
11在二十节保罗继续说，『但在大户人家，不但有金器银器，也有木器瓦器；有作为贵重的，也有作为卑贱的。』本节开头的『但』，指明与前节关于真信徒的定义相对。保罗所说的『大户人家』是甚么意思？在这大户人家，不但有金器银器，也有木器瓦器；有作为贵重的，也有作为卑贱的。我花了许多时间在主面前思想这事。提前三章十五至十六节所说明神的家，就其神圣的性质和素质的特性而言，乃是真实的召会，作了真理的根基；而这里的大户人家，就其搀杂的特性而言，乃指堕落的召会，如马太十三章三十一至三十二节反常的大树所例证的。在这大户人家，不但有贵重的器皿，也有卑贱的器皿。因此，我们无法相信提后二章二十节的大户人家，指提前三章十五节的召会这活神的家。大户人家的确不是活神的家。活神的家是敬虔的极大奥秘，也是神显现于肉体。这样的家怎能有卑贱的器皿？所以，大户人家无疑指基督教国，指基督教。不但如此，这大户人家等于马太十三章的大树。今天真实的召会是活神的家，而反常的基督教是大户人家。今天这反常的家何等庞大！许多不洁的飞鸟怎样栖宿在大树上，照样，在大户人家也有卑贱的器皿，有木器瓦器。然而，在真实的召会里只有金器银器。
11In verse 20 Paul continues, “But in a great house there are not only gold and silver vessels, but also wooden and earthen, and some unto honor, and some unto dishonor.” The word “but” at the beginning of this verse indicates that it stands in contrast to the definition in the preceding verse concerning genuine believers. What does Paul mean by the expression “a great house”? In this great house there are not only gold and silver vessels, but also wooden and earthen ones, and some unto honor and others unto dishonor. I have spent a great deal of time considering this matter before the Lord. The house of God defined in 1 Timothy 3:15 and 16 is the genuine church in its divine nature and essential character as the foundation of the truth, whereas the great house here refers to the deteriorated church in its mixed character, as illustrated by the abnormally big tree in Matthew 13:31 and 32. In this great house there are not only precious vessels, but also base ones. Thus, we cannot believe that the great house in this verse refers to the church as the house of the living God in 1 Timothy 3:15. The great house is certainly not the house of the living God. The house of the living God is the great mystery of godliness and also God manifest in the flesh. How could such a house contain vessels unto dishonor? Therefore, the great house no doubt refers to Christendom, to Christianity. Furthermore, this great house is equal to the big tree in Matthew 13. The genuine church today is the house of the living God, whereas abnormal Christianity is the great house. How great today is this abnormal house! Just as many unclean birds lodge in the big tree, so in the great house there are vessels unto dishonor, wooden and earthen vessels. In the genuine church, however, there are only gold and silver vessels.
一 贵重的器皿和卑贱的器皿
A. Vessels unto Honor and unto Dishonor
12贵重的器皿是由神性（金），以及蒙救赎得重生的人性（银）所构成。这些器皿，就像提摩太和别的真信徒，构成了托住真理的确定根基。卑贱的器皿是由堕落的人性（木与土）所构成。许米乃、腓理徒和别的假信徒都属于这类。
12Honorable vessels are of both the divine nature (gold) and the redeemed and regenerated human nature (silver). These, like Timothy and other genuine believers, constitute the sure foundation to hold the truth. Dishonorable vessels are of the fallen human nature (wood and earth). Hymenaeus, Philetus, and other false believers are of these
二 蒙洁净，脱离卑贱的器皿
B. Cleansed from the Dishonorable Vessels
13在提后二章二十一节保罗接著说，『所以人若洁净自己，脱离这些卑贱的，就必成为贵重的器皿，分别为圣，合乎主人使用，豫备行各样的善事。』洁净自己就是『离开不义』，（19，）这是内在神圣性质的外在证据。二十一节的『这些卑贱的』，指卑贱的器皿，包括十六至十八节所说的那些人。我们不但该洁净自己，脱离任何不义的事，也该脱离卑贱的器皿。这就是说，我们必须远离他们。因此，我们必须洁净自己脱离不义的事，并脱离卑贱的木器瓦器。我们若洁净自己，脱离这些消极的事和消极的人，就必成为贵重的器皿，分别为圣，合乎主人使用，豫备行各样的善事。贵重是性质的问题，分别为圣是地位的问题，合乎使用是功用的问题，豫备是训练的问题。
13In verse 21 Paul goes on to say, “If therefore anyone cleanses himself from these, he will be a vessel unto honor, sanctified, useful to the master, prepared unto every good work.” To cleanse ourselves is to “depart from unrighteousness” (v. 19), as an outward evidence of the inward divine nature. The word “these” in verse 21 denotes the vessels unto dishonor, including those mentioned in verses 16 through 18. We should not only cleanse ourselves from anything unrighteous, but also from the dishonorable vessels. This means that we must stay away from them. Hence, we must cleanse ourselves from the unrighteous things and from the dishonorable vessels of wood and earth. If we cleanse ourselves from these negative things and negative persons, we shall be vessels unto honor, sanctified, useful to the master, and prepared unto every good work. Unto honor is a matter of nature, sanctified is a matter of position, useful is a matter of practice, and prepared is a matter of training
肆 保罗对提摩太的嘱咐
IV. PAUL’S CHARGE TO TIMOTHY
一 逃避与追求
A. Fleeing and Pursuing
14二十二节继续说，『你要逃避青年人的私欲，同那清心呼求主的人，竭力追求公义、信、爱、和平。』提摩太不仅该提防众召会中外在的败坏，也该提防自己里面内在的私欲。他必须避开外在的败坏，并要逃避内在的私欲。不仅如此，他该同那清心呼求主的人，竭力追求公义、信、爱、和平。公义是对自己，信是对神，爱是对别人；和平是这三样美德的结果。
14Verse 22 continues, “But flee youthful lusts, and pursue righteousness, faith, love, peace, with those who call on the Lord out of a pure heart.” Timothy should beware not only of outward corruption among the churches, but also of inward lusts within himself. He must avoid the outward corruption and flee the inward lusts. Furthermore, he should pursue righteousness, faith, love, and peace, with those who call on the Lord out of a pure heart. Righteousness is toward self, faith is toward God, and love is toward others. Peace is the consequence of these three virtues
二 呼求主
B. Calling On the Lord
15清心呼求主，就是在向主祷告赞美时，称呼主的名。（19。）追求主的人，必是呼求主的人。今天那清心呼求主的人，在祂的恢复里得以找著。感谢主，我们同那清心呼求主的人在一起。我们可以同这样的信徒追求公义、信、爱、和平的美德。三弃绝愚拙无学问的辩论
15To call on the Lord out of a pure heart is to “name the name of the Lord” in our prayer and praise to Him. The Lord’s seekers must be those who call on His name. Today those who call on the Lord out of a pure heart are found in His recovery. Thank the Lord that we are with those who call on Him out of a pure heart. With such believers we may pursue the virtues of righteousness, faith, love, and peace. C. Refusing Foolish and Ignorant Questionings
16在二十三节保罗说，『至于愚拙无学问的辩论，总要弃绝，知道这些事是产生争竞的。』愚拙，原文也可译为愚蠢。无学问的，意未受教育的、无修养的、未经训练的；即不服从神，只随从自己的心思和意志。（Darby，达秘。）我们必须弃绝这样愚拙的辩论，因其根源在于撒但，那蛇。许多年前，我读到有人说，蛇和夏娃谈话时，也许以问号的形状立起来。他问夏娃说，『神岂是真说？』（创三1。）所有愚拙的辩论都起源于蛇，因此，我们该弃绝愚拙无学问的辩论，产生争竞的辩论；这些辩论总是由邪恶、蛇的源头兴起的。
16In verse 23 Paul says, “But foolish and ignorant questionings refuse, knowing that they produce contentions.” The Greek word rendered foolish may also be rendered stupid. The word ignorant denotes that which is uninstructed, undisciplined, untrained, that is, not subject to God, but following one’sown mind and will (Darby). The word produce means to engender, to beget. We must refuse such foolish questionings, for they have their source in Satan, the serpent. Many years ago I read that someone suggested that the serpent may have stood up in the form of a question mark when he talked with Eve. He questioned her with the words, Hath God said?” (Gen. 3:1). All foolish questionings originate with the serpent. Thus, we should refuse foolish and ignorant questionings, questionings which beget contentions. These questionings always arise from an evil, serpentine source
四 不争竞
D. Not Contending
17在提后二章二十四节保罗接著说，『但主的奴仆不该争竞，总要温温和和的待众人，善于教导，忍受苦害。』人错待你，你不该受困扰。反之，你是主的奴仆，就该温和，忍受苦害。
17In verse 24 Paul goes on, “And a slave of the Lord must not contend, but be gentle toward all; apt to teach, bearing with wrong.” When people wrong you, you should not be troubled. Instead, as a slave of the Lord, you should be gentle and bear with the wrong
五 规劝那些抵挡的人
E. Correcting Those Who Oppose
18在二十五节保罗继续说，『用温柔规劝那些抵挡的人；或许神给他们悔改的心，得以认识真理。』保罗用悔改这辞，指明在抵挡真理的人，乃是心和良心有了问题。真理乃是活神及其经纶（祂心头之愿望）的启示。要接受神圣的启示，需要操练心和良心向著神是对的。心应当转向神，单单向著祂，良心必须在神面前清洁无亏。不然，人就会被魔鬼掳去，陷入他的网罗里。（26。）在二十五节保罗再次题到认识真理。保罗在这里不是说到认识圣经，或认识道理和教训。他强调悔改得以认识真理。豫防者必须背负担子，用温柔规劝那些抵挡的人，盼望他们蒙光照、悔改、并回转以认识真理。那些悔改的人可能『醒悟过来，脱离他的网罗，归于神的旨意』。（26。）照文生说，醒悟过来，意思是再清醒，从昏醉中醒过来。保罗用『魔鬼的网罗』，指明抵挡真理的人已经被魔鬼捉去，陷在他的网罗里。神的仇敌用错谬充满他们可弃绝的心思，将神拒绝于外，正如他对法利赛人所行的。（约八42～45。）他们需要心转向神，也需要彻底对付良心。『他们这些已被魔鬼活捉了去的，也可以醒悟过来，脱离他的网罗，归于神的旨意。』归于神的旨意，即为著神的旨意，实行神的旨意。
18In verse 25 Paul continues, “In meekness correcting those who oppose, if perhaps God may give them repentance unto the full knowledge of the truth.” Paul’su se of the word repentance indicates that with the opposers of the truth it is the heart and conscience which are in question. The truth is the revelation of the living God and His economy— His heart’s desire. To receive the divine revelation, the heart and conscience need to be rightly exercised toward God. The heart should be turned to Him, directed solely to Him, and the conscience must be pure and void of offense before Him. Otherwise, one might be carried away as a captive by the Devil and fall into his snare (v. 26). In verse 25 Paul again refers to the full knowledge of the truth. Paul does not speak here of the full knowledge of the Bible or the full knowledge of doctrine and teaching. He emphasizes repentance unto the full knowledge of the truth. The inoculator must bear the burden to correct with meekness those who oppose in the hope that they may be enlightened, repent, and return to the full knowledge of the truth. It is possible that those who repent “may return to soberness out of the snare of the Devil, having been caught by him, unto His will” (v. 26). According to Vincent, to return to soberness means to become sober again, to awake out of a drunken stupor. Paul’su se of the expression “the snare of the Devil” indicates that the opposers of the truth, being short of the adequate knowledge of the divine revelation, have been captured and kept in a snare by the Devil. The enemy of God occupies their reprobate mind with error and shuts God out, just as he did with the Pharisees (John 8:42-45). They need to return to God in their heart and have a thorough dealing in their conscience. The pronoun “him” in the phrase “having been caught by him” refers to the Devil. However, “unto His will,” literally translated “unto the will of that One,” refers to God, mentioned in verse 25. Hence, it means toward God’s will, for God’s will, to do God’s will.
19假定有些人就近你，存心辩论某一道理或实行。不要与他们辩论，却要向他们陈明神的经纶。要这样作，你需要熟悉神新约经纶的内容。所有的圣徒都该受训练，可能由他们所在地的领头人训练，陈明对真理的认识，与别人分享神新约经纶之内容的实际。常常有人问我们，为甚么我们说我们是召会。我在美国首次听见这问题，是在一九六三年。在一次交通里，一位弟兄问我说，『为甚么你们的团体称自己是在洛杉矶的召会？』我回答这个很好的问题时指出，在圣经里，某地的圣徒，如耶路撒冷或安提阿的圣徒，就被视为那地的召会。行传八章一节说到在耶路撒冷的召会，十三章一节说到在安提阿的召会。我接著指出，在耶路撒冷只有一个召会。彼得、雅各、和约翰都为著建造在耶路撒冷的那一个召会。然而，今天的基督徒误入歧途，在许多不同的公会里聚会。为这缘故，洛杉矶市有种种不同所谓的召会。甚至有团体说，他们是中国人的召会，或韩国人的召会。然后我问，这种种不同的召会，我们该加入那一个。题出关于洛杉矶召会这问题的人承认，我们不该加入任何一个所谓的召会。然后我继续说，我们在洛杉矶若不称自己是在洛杉矶的召会，就是另一个宗派。我们若不是在洛杉矶的召会，那么我们是甚么？我们没有选择，只有称自己是在洛杉矶的召会。
19Suppose some approach you with the intention of arguing about a certain doctrine or practice. Instead of entering into an argument with them, present God’s dispensation to them. In order to do this, you need to be familiar with the contents of God’s New Testament economy. All the saints should be trained, perhaps by the leading ones in their locality, to present the full knowledge of the truth, to share with others the reality of the contents of God’s New Testament economy. Often we are asked why we say that we are the church. The first time I heard this question in the United States was in 1963. During a time of fellowship, a brother asked me, “Why does your group call itself the church in Los Angeles?” In answer to this very good question I pointed out that in the Bible the saints in a particular locality, such as Jerusalem or Antioch, were regarded simply as the church in that locality. Acts 8:1 speaks of the church in Jerusalem, and 13:1, of the church in Antioch. I went on to point out that in Jerusalem there was just one church. Peter, James, and John were all for the building up of the one church in Jerusalem. However, today’s Christians have gone astray and meet in many different denominations. For this reason, in the city of Los Angeles there are different kinds of so-called churches. There are even groups which say they are a Chinese church or a Korean church. Then I asked which of these different kinds of churches we should join. The one who raised the question about the church in Los Angeles admitted that we should not join any of those so-called churches. Then I proceeded to say that if we in Los Angeles do not call ourselves the church in Los Angeles, we shall be another sect. If we are not the church in Los Angeles, then what are we? We have no choice but to call ourselves the church in Los Angeles.
20我晓得有些人也许说，在洛杉矶的召会应当包括那城市里所有的圣徒，我就接著说，『不错，在洛杉矶的召会包括洛杉矶所有的信徒。然而，他们多半不愿意单单作为召会聚集。这是他们的责任，不是我们的责任。例如，钟家可能有许多人。假定大多数的人都搬家离开，只有三个人留下。这三个人不是钟家么？他们在房子上挂牌子说『钟家』，难道错了么？当然没有。他们若不称为钟家，那么他们该称为甚么？他们若取名史家或任何别的名，就必定错了。即使家中许多人离开，住在别处，他们说他们是钟家仍是对的。同样，许多真正是洛杉矶召会肢体的人，没有作为召会聚集。虽然如此，那些为召会站住的人，有权利描述自己是在洛杉矶的召会。』在这场合中我问：『为甚么在公会里的人不称他们自己是召会？他们因著我们宣称是在洛杉矶的召会而感到困扰。他们需要问自己，为甚么他们取长老会和路德会这样的名字。我盼望他们愿意丢弃这些名字，单单是他们那城的地方召会。对于这城里愿意这样作的人，我要说，「既然我们都是同样的召会─在洛杉矶的召会，为甚么我们不单单来在一起成为召会？让我们众人为著召会生活聚在一起。」』这是一个例证，说明我们何等需要学习完全认识真理，然后学习如何向别人陈明真理，尤其是向反对者。我们盼望别人能蒙光照，也完全认识真理。
20Realizing that some may say that the church in Los Angeles should include all the saints in that city, I went on to say, “It is true that the church in Los Angeles includes all the believers in Los Angeles. However, most of them are not willing to meet simply as the church. This is their responsibility, not ours. For example, the Jones family may have many members. Suppose the majority of the members move away from home and only three remain. Are these three not the Jones family? Are they wrong to put a sign on their house saying ‘The Jones Family’? Certainly not. If they are not called Jones, then what should they be called? It certainly would be wrong for them to take the name of Smith or any other name. It is right for them to say that they are the Jones family, even though many of the members of the family have gone away and live elsewhere. Likewise, many of those who are truly members of the church in Los Angeles do not meet as the church. Nevertheless, those who do stand as the church have the right to describe themselves as the church in Los Angeles.” On this occasion I asked, “Why don’tt hose in the denominations call themselves the church? They are bothered by the fact that we claim to be the church in Los Angeles. They need to ask themselves why they take such names as Presbyterian and Lutheran. I hope that they would be willing to drop these names and simply be the local church in their city. To those who are willing to do this in this city I would say, ‘Since we are all the same church, the church in Los Angeles, why don’t we simply come together and be the church? Let us all meet together for the church life.’ ” This is one illustration of how we need to learn the full knowledge of the truth and then learn how to present the truth to others, especially to opposers. It is our hope that others may be enlightened and also come to the full knowledge of the truth