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提摩太后书生命读经 · 第8篇

败落的结果

The Issue of the Decline
1读经：提摩太后书四章九至二十二节。在本篇信息中，我们要从提后四章九至二十二节来看召会败落的结果。
1Scripture Reading: 2 Tim. 4:9-22 In this message we shall consider from 4:9-22 the issue of the decline of the church
壹 爱现今的世代
I. LOVING THE PRESENT AGE
2四章九节保罗对提摩太说，『你要尽快的到我这里来。』这是爱与亲密的话。保罗只能对与他非常亲近的人写这样的话。提摩太与保罗很亲近，与他很亲密。
2In 4:9 Paul says to Timothy, “Be diligent to come to me quickly.” This is a loving and intimate word. Paul could write such a word only to one who was very close to him. Timothy was close to Paul and intimate with him
3在十节我们找著保罗嘱咐提摩太尽快的到他这里来的原因：『因为底马爱了现今的世代，就离弃我往帖撒罗尼迦去了；革勒士往加拉太去，提多往挞马太去。』爱现今的世代，爱如今在我们眼前的世界，与八节所题爱主的显现相对。世界，宇宙，由许多世代组成。似乎每十年就是一个不同的世代。现今的世代是围绕我们、吸引我们、并试诱我们的世界。底马就是爱现今世代的人。有些人信底马来自帖撒罗尼迦，这就是他离弃保罗以后往帖撒罗尼迦去的原因。但无论他是不是那城的人，他往那里去，因为他爱世界并离弃使徒，却是确定的。十节很难领会，因为述词『往…去』不但用于底马，也用于革勒士和提多。这就是说，底马往帖撒罗尼迦去了，革勒士往加拉太去，提多往挞马太去。这指明提多和底马一样消极的离开保罗么？若不是新约中正面的题起提多这名字的事实，我会以为这节说底马、革勒士、和提多都消极的离开保罗。至少，我会认为革勒士和提多走自己的路。然而，我发觉很难相信提多会消极的离开保罗，尤其在他接到了保罗写给他的书信以后。保罗第二次被捕、下监以后，提多探访他。虽然我发觉很难相信他离弃保罗，但在十节他与底马列为同类却是事实。保罗打发革勒士往加拉太去，打发提多往挞马太去么？我们并不确知他们是受保罗打发，或者他们是自己起意去的。
3In verse 10 we find the reason Paul charged Timothy to come to him quickly: “For Demas has forsaken me, having loved the present age, and has gone to Thessalonica; Crescens to Galatia, Titus to Dalmatia.” Loving the present age, the world now before our eyes, is in contrast to loving the Lord’s appearing, mentioned in verse 8. The world, the cosmos, is composed of many ages. It seems that every decade is a different age. The present age is the world which surrounds us, attracts us, and tempts us. Demas was one who loved the present age. Some believe that Demas came from Thessalonica and that this was the reason he went to Thessalonica after forsaking Paul. But whether or not he was a native of that city, it is certain that he went there because he loved the world and forsook the apostle. Verse 1 0 is difficult to understand because the predicate “has gone” governs not only Demas, but also Crescens and Titus. This means that Demas had gone to Thessalonica, Crescens had gone to Galatia, and Titus had gone to Dalmatia. Does this indicate that Titus, like Demas, left Paul in a negative way? If it were not for the fact that the name of Titus is presented positively in the New Testament, I would understand this verse to say that Demas, Crescens, and Titus all left Paul in a negative way. At least, I would take it to mean that Crescens and Titus took their own way. However, I find it difficult to believe that Titus would leave Paul in a negative way, especially after he had received from Paul an epistle addressed to him. After Paul had been arrested and imprisoned the second time, Titus visited him. Although I find it hard to believe that he forsook Paul, it is nonetheless a fact that he is categorized with Demas in verse 10. Did Paul send Crescens to Galatia and Titus to Dalmatia? We do not know for sure if they were sent by Paul or if they went on their own initiative.
4在十一节保罗说，『独有路加同我在一起。你要接得马可，带他同来，因为他在服事上对我有用处。』保罗说独有路加同他在一起，这事实也许指明提多消极的或中立的离开。底马离弃保罗，因为他爱现今的世代；提多也许为著某种别的缘故离开他。因为保罗被囚在罗马，他的同工们没有一人该为著任何缘故离开他，除非他们受保罗打发。他们该同保罗留在那里加强他。保罗说到带马可来，也指明他需要帮手加强他。最终，提多是受保罗打发往挞马太去，或者是他自己往那里去，我们必须把这问题留给主。十二节说，『我已经打发推基古往以弗所去。』我们很难断定如何繙译这句话的第一个字。我们能用如今、但是、却、或并且。我比较喜欢用但是或却。似乎保罗在说，『虽然我需要帮手，虽然我需要你尽快的到我这里来，并带马可同来，但我仍打发推基古往以弗所去。』虽然我们很难断定如何繙译这句话开头的希腊字，但我们仍赞美主，在以弗所有召会，保罗能打发一位弟兄往那里去，并且有一位弟兄愿意受打发。为著这样的打发感谢主！我宝贵九至十二节，因为这几节启示，保罗与他同工们之间的关系是受神圣的安排，不是基于人的组织。保罗的同工们有自由自己行动。保罗没有说，『提多，不要往挞马太去。我需要你同我留在这里。你若离开，我就要你从工作退去。』虽然没有人的组织，却有神圣的安排，在其中领头的使徒是权柄。所以，保罗能嘱咐提摩太尽快的到他这里来。
4In verse 11 Paul says, “Luke alone is with me. Take Mark and bring him with you, for he is useful to me for the ministry.” The fact that Paul says that Luke alone is with him may indicate that Titus left either in a negative way or in a neutral way. Demas forsook Paul because he loved the present age; Titus may have left him for some other reason. Because Paul was suffering as a prisoner in Rome, none of his co-workers should have left him for any reason unless they were sent by Paul. They should have remained there with Paul to strengthen him. Paul’sword about bringing Mark also indicates that he needed helpers to strengthen him. Ultimately we must leave to the Lord the question of whether Titus was sent by Paul to Dalmatia or went there on his own. Verse 12 says, “Now Tychicus I have sent to Ephesus.” It is difficult to decide how to translate the first word in this sentence. We could use now, but, yet, or and. I prefer to use either but or yet. It seems that Paul is saying, “Although I need helpers and although I need you to come quickly and bring Mark with you, yet I have still sent Tychicus to Ephesus.” Although we may have difficulty deciding how to render the Greek word at the beginning of this sentence, we can still praise the Lord that there was a church in Ephesus, that Paul could send a brother there, and that there was a brother willing to be sent. Thank the Lord for such a sending! I treasure verses 9 through 12 because they reveal that the relationship among Paul and his co-workers was divinely arranged; it was not based on human organization. Paul’s co-workers had the freedom to act on their own. Paul did not say, “Titus, don’t go to Dalmatia. I need you to stay here with me. If you leave, I shall fire you from the work.” But although there was no human organization, there was a divine arrangement in which the leading apostle was the authority. Therefore, Paul could charge Timothy to come to him quickly
5我与倪弟兄在一起的年间，许多同工到他那里要得劝勉，要他告诉他们某些事怎么作。倪弟兄很少说甚么，若是说，也说得很少。然而，我和其他知道这情形的人能见证，每当我问倪弟兄某件事，他总是给我直接的答覆。有时我在遥远的城市，他会拍电报给我，告诉我到他那里或到某个地方去。
5During the years I was with Brother Nee, many co- workers came to him for advice, wanting him to tell them what to do regarding certain matters. Very rarely, if ever, would Brother Nee say anything. However, along with others who knew the situation, I can testify that whenever I asked Brother Nee about something, he always gave me a direct answer. Sometimes when I was in a distant city, he would send me a cable telling me either to come to him or to go to a certain place.
6我们若比较提摩太后书和提多书，就会看见保罗与提摩太比保罗与提多之间更亲密。不错，保罗写信给提多；但他对提多不能像对提摩太说得那么多。保罗对提摩太这样一位亲密的同工，能发命令，叫他尽快的来。保罗和他同工们彼此的关系不是靠组织。这就是说，保罗不认为自己是能随意雇用或解雇同工的老板。照样，因为今天在主的恢复里没有组织，就没有雇用或解雇的事。我们看过，由于现今世代的吸引，底马就离弃使徒。提后四章八节和十节有爱主的显现与爱现今世代的对比。我们若爱主的显现，就会与主站在一起，并为著祂的权益与祂一同争战。但我们若爱现今的世代，就会与世界站在一起。即使底马爱现今的世代而离弃保罗，保罗也没有说，他要底马从工作退去。不仅如此，革勒士和提多也许没有受保罗打发而离开了他。可能保罗里面深处要提多与他同在，帮助并扶持他。无论情况如何，这些经文说出，保罗没有照著人组织的作法用他的权柄。
6If we compare the books of 2 Timothy and Titus, we shall see that there was greater intimacy between Paul and Timothy than between Paul and Titus. Yes, Paul wrote an epistle to Titus. But he could not say as much to Titus as he could to Timothy. To such an intimate co-worker as Timothy, Paul could issue a command for him to come quickly. Paul and his co-workers were not related to one another in the way of organization. This means that Paul did not regard himself as a boss who could hire or fire co-workers at his discretion. Likewise, because there is no organization in the Lord’s recovery today, there is no hiring or firing. We have seen that, due to the attraction of the present age, Demas forsook the apostle. In verses 8 and 10 we have a contrast between loving the Lord’s appearing and loving the present age. If we love the Lord’s appearing, we shall take sides with Him and fight with Him for His interests. But if we love the present age, we shall take sides with the world. Even though Demas loved the present age and forsook Paul, Paul does not say that he dismissed him from the work. Furthermore, Crescens and Titus may have left Paul without having been sent by him. Perhaps, deep within, Paul wanted Titus to stay with him to help and support him. Whatever the situation may have been, these verses make it clear that Paul did not use his authority according to the way of human organization
7许多作同工三十年以上的人能见证，在主的恢复里我们没有人的组织，没有运用权柄雇用或解雇同工的老板。我们没有组织，却有神的配搭同祂的代表权柄。因为保罗和他同工们中间也有这样的配搭和权柄，他就能告诉提摩太尽快的到他这里来，也能打发推基古往以弗所去。照著腓立比二章，提摩太与保罗非常亲密的是一。他与保罗同魂，甚至为基督的工作，甘愿冒著性命的危险。因著这个一，这个亲密的关系，保罗就能吩咐提摩太到他这里来。他也能打发推基古往以弗所去。然而，这不是组织。反之，这是照著在神配搭里的人中间的属灵光景。在神的配搭里，领头的人能对你说多少，在于你与职事是一的程度。这不是组织的事，乃是合一程度的事。
7Many of those who have been co - workers for more than thirty years can testify that in the Lord’s recovery we do not have a human organization with a boss who exercises authority to hire or fire co-workers. Instead of organization, we have God’s coordination with His deputy authority. Because there was also such coordination and authority among Paul and his co - workers, he could tell Timothy to come to him quickly, and he could send Tychicus to Ephesus. According to Philippians 2, Timothy was one with Paul in a very intimate way. He was one soul with him and was even willing to risk his soul for the work of Christ. Because of this oneness, this intimacy, Paul could command Timothy to come to him. He could also send Tychicus to Ephesus. This, however, is not organization. On the contrary, it is according to the spiritual situation among those in God’s coordination. How much the leading ones in God’s coordination can say to you depends on the extent to which you are one with the ministry. This is not a matter of organization, but of the degree of oneness.
8在提后四章十三节保罗继续说，『我在特罗亚留于加布的那件外衣，你来的时候要带来，还有那些书卷，尤其是那些皮卷。』这话也启示保罗与提摩太之间的亲密关系。特罗亚是小亚细亚西北的海港，保罗曾在那里得著马其顿人的呼召。（徒十六8～11。）书卷和皮卷是古时用来书写的材料。外衣也许是旅行用的外套或旅行箱。
8In verse 13 Paul goes on to say, “The cloak which I left in Troas with Carpus, bring when you come, and the scrolls, especially the parchments.” This word also reveals the intimacy between Paul and Timothy. Troas was a seaport in northwest Asia Minor, where Paul received the Macedonian call (Acts 16:8-11). The scrolls and the parchments were materials used for writing in ancient times. The cloak was probably a traveling cloak or traveling case
贰 多多的害使徒
II. DOING MANY EVILS
9提后四章十四节说，『铜匠亚力山大多多的害我，主必照他所行的报应他。』保罗没有咒诅亚力山大，但他的确说了公义的话，说主必照他所行的报应他。在十节、十四节我们看见败落结果的两面。一面，有些受败落影响的人爱现今的世代；另一面，有些人多多的害使徒。在堕落的时候，这些事一再发生。在提前一章二十节，保罗说到许米乃和亚力山大。在提后二章十七节他又说到许米乃，在四章十四节他说到亚力山大。许米乃和亚力山大是真信徒，或是冒牌的？这引起了关于大户人家（提后二20）与神的家（提前三）之间分界线的问题。惟有主能画定界线。惟有祂完全认识谁是真的，谁是假的。
9Verse 14 says, “Alexander the coppersmith did many evil things to me; the Lord will repay him according to his works.” Paul did not curse Alexander, but he did utter a word of righteousness, saying that the Lord would repay him according to his works. In verses 10 and 14 we see two aspects of the issue of the decline. On the one hand, certain of those affected by the decline loved the present age; on the other hand, certain ones did evil things against the apostle. In times of degradation these things occur again and again. In 1 Timothy 1:20 Paul speaks of Hymenaeus and Alexander. In 2 Timothy 2:1 7 he again refers to Hymenaeus, and in 4:1 4, to Alexander. Were Hymenaeus and Alexander genuine believers, or were they impostors? This raises the question concerning the boundary line between the great house (2 Tim. 2:20) and the house of God (1 Tim. 3:15). Only the Lord is 15 able to draw the line with finality. Only He has the full knowledge concerning who is genuine and who is false.
10那些对马太十三章里麦子和稗子13之间的不同，作过科学研究的人指出，稗子和麦子直到结实的时候，在其外表的大小、颜色和形状，每一面上都是相同的。那时，麦子结出金色的穗子，稗子结出黑色的穗子。那时以前，没有人能区别麦子和稗子。然而，这不是说，我们不该区别真信徒和假信徒。只要我们知道某人不是麦子，就不该接纳他或接受他作麦子。但若是在某种我们不确定的光景中，我们就该接纳这人。这样的行动不违背我们的良心。很可能我们所接纳的一些人不是真信徒。许米乃也许是在信仰上犹如船破的真信徒。有些人也许以为许米乃不是真信徒，而有些人也许以为他是真信徒，后来成为异端者。既然惟有主确实知道，我们就不该过于留意许米乃的事例。
10Those who have conducted a scientific study of the difference between the wheat and tares in Matthew point out that in every respect of their appearance, in size, color, and shape, the tares and the wheat are the same until the fruit is brought forth. At that time, the wheat brings forth golden ears and the tares bring forth black ears. Prior to that time, no one can differentiate between the wheat and the tares. This does not mean, however, that we should make no distinction between true believers and false ones. As long as we know that a certain person is not wheat, we should not receive him or accept him as wheat. But if in a particular situation we are not certain, we should receive the person. Such an action is not contrary to our conscience. It is possible that some of those whom we receive may not be genuine believers. It may have been that Hymenaeus was a true believer who became shipwrecked concerning the faith. Some may think that Hymenaeus was not a genuine believer, whereas others may think that he was a genuine believer who later became heretical. Because only the Lord knows for sure, we should not devote too much attention to the case of Hymenaeus.
11就我们这些信徒而言，不该带有灰色。这就是说，别人该很容易分辨我们是『黑』或是『白』。当然没有人怀疑提摩太是真信徒。提摩太不仅白，而且白得发亮、发光。我们是在主里的真信徒，也该清楚显明。我们已指出，我们很难在大户人家和神的家之间画界线。（在世人眼中，认为我们是组织基督教的一部分。）大户人家里有些事物也许被神使用。然而，我们不该这样被神使用。在大户人家，不但有金器银器，也有木器瓦器。你要被神用作木器瓦器，或用作金器银器？我要在神的家中被祂用作金器银器。
11Concerning ourselves as believers, there should not be any gray areas. This means that it should be easy for others to discern whether we are “black” or “white.” Certainly no one doubts that Timothy was a genuine believer. Timothy was not only white, but was white in a bright, shining way. It should also be clearly evident that we are true believers in the Lord. We have pointed out that it is difficult for us to draw the boundary line between the great house and the house of God. (In the eyes of the world, we are considered part of organized Christianity.) Certain things in the great house may be used by God. However, we should not be used by God in this way. In the great house there are vessels not only of gold and silver, but also of wood and earth. Do you want to be used by God as a wooden or earthen vessel, or as a golden or silver vessel? I want to be used by Him as a golden and silver vessel in the house of God
12不要花太多时间想要分辨亚力山大是不是真信徒。反之，要留意那些积极、清楚和滋养的事。亚力山大是真的或假的，是麦子或稗子，要由主断定。然而，有一件事是确定的：我们不该跟随他的样子；我们该是提摩太，不该是亚力山大。关于铜匠亚力山大，保罗劝提摩太：『你也要防备他，因为他极力抵挡我们的话。』（提后四15。）毫无疑问，亚力山大所抵挡的话，是神经纶健康的话。今天我们也面对那些抵挡神经纶之话的人同样的抵挡。十六节继续说，『我初次申诉的时候，没有人在旁支持我，众人都离弃我；但愿这罪不归与他们。』我们不知道底马是在保罗初次申诉时之前或之后离开他。我们只知道众人都离弃他，没有人在旁支持他。
12Do not spend too much time trying to discern whether or not Alexander was a true believer. Instead, concentrate on those matters which are positive, clear, and nourishing. Whether Alexander was genuine or false, a wheat or a tare, will be decided by the Lord. One thing, however is certain: we should not follow his example. We should be a Timothy, not an Alexander. Concerning Alexander the coppersmith, Paul advised Timothy, “You also guard against him, for he greatly opposed our words” (v. 15). No doubt, the words opposed by Alexander were the healthy words of God’secon o my. Today we are facing similar opposition from those who oppose the words of God’secon o my. Verse 16 continues, “At my first defense no one came with me, but all forsook me; may it not be counted against them.” We do not know whether Demas left Paul before the time of his first defense or after. We know only that all forsook him, that no one came with him
13在十七节保罗见证：『惟有主与我站在一起，加给我能力，使福音藉著我传得完全，叫一切的外邦人都可听见；我也从狮子口里被救出来。』狮子口是对恶事
13In verse 17 Paul testifies, “But the Lord stood with me and empowered me, that through me the proclamation might be fully accomplished, and all the nations might hear; and I was delivered out of the lion’s mouth.” The expression “the lion’s mouth” is a figure of speech
14（18） 或恶人一种比喻的说法。（林前十五32。）可能在保罗受
14referring to an evil matter (v. 18) or an evil person (1 Cor. 15:32). Perhaps at the time of Paul’s trial a certain
15审的时候，有人极其残忍的对付他。保罗说到狮子口，也许是想到这样一个人。在提后四章十八节保罗说，『主必救我脱离各样凶恶的事，也必救我进入祂属天的国。愿荣耀归与祂，直到永永远远。阿们。』这属天的国是他们父的国，（太十三43，）我父的国，（二六，）基督和神的国，（弗五5，）以及我们主和救主耶稣基督永远的国。（彼后一11。）这国是给得胜圣徒的赏赐，等于提后四章八节公义的冠冕，作信徒奔跑属天赛程的激励。使徒保罗在十八节和八节所说的，证明他也是受到这赏赐的激励。保罗有把握得胜的宣告，他必得救进入这属天的国。
15person dealt with him in an extremely cruel manner. Paul may have such a person in mind when he speaks of “the lion’s mouth.” In verse 18 Paul says, “The Lord will deliver me from every evil work, and will save me unto His heavenly kingdom, to Whom be the glory forever and ever. Amen.” The heavenly kingdom is the kingdom of our Father (Matt. 13:43), the kingdom of the Father (Matt. 2 6:2 9), the kingdom of Christ and of God 29 (Eph. 5:5), and the eternal kingdom of our Lord and Savior Jesus Christ (2 Pet. 1:11), which will be a reward to the overcoming saints. It equals the crown of righteousness in verse 8, and it is an incentive to the believers to run the heavenly course. Paul had the assurance to make the triumphant declaration that he would be saved into this heavenly kingdom.
参 结语
III. THE CONCLUSION
16保罗问百基拉、亚居拉、和阿尼色弗一家的人安以后，（提后四19，）就说，『以拉都在哥林多住下了。特罗非摩病了，我就留他在米利都。』（20。）米利都是在小亚细亚境内，靠近以弗所的城市。（徒二十15，17。）使徒为甚么让这样亲密的人生病，而没有为他得医治祷告？他为甚么不施行他医病的恩赐，（十九11～12，）治好提摩太的胃病，反倒教导他用自然的方法得医治？（提前五23。）这两个问题的答案乃是：使徒及其同工们在这段受苦的时期，是在里面生命的管治之下，不是在外面恩赐的能力之下。前者属于生命的恩典，后者属于神奇能力的恩赐。在召会败落中，并在为召会受苦时，能力的恩赐不像生命里的恩典那样需要。照著新约，召会刚兴起时，神奇的恩赐也许有地位。但召会要抵挡败落或逼迫，神奇的恩赐或能力就不是非常有帮助。惟有我们要持定的永远生命是得胜的。藉这生命我们才能抵挡败落和逼迫。
16After greeting Prisca and Aquila and the household of Onesiphorus (v. 19), Paul says, “Erastus remained in Corinth, but Trophimus I left at Miletus sick.” Miletus is a city in Asia Minor near Ephesus (Acts 20:15, 17). Why did the apostle leave such an intimate one in sickness without exercising healing prayer for him? Why did he not also execute his healing gift (Acts 19:11-12) to cure Timothy of his stomach illness rather than instruct him to take the natural way for healing (1 Tim. 5:23)? The answer to both questions is that both Paul and his co - workers were under the discipline of the inner life in this time of suffering rather than under the power of the outward gift. The former is of grace in life; the latter of gift in power—miraculous power. In the decline of the church and in suffering for the church, the gift of power is not as much needed as the grace in life. According to the New Testament, miraculous gifts may have a place when the church is first raised up. But for the church to withstand decline or persecution, miraculous gifts or powers are not very helpful. Only the eternal life on which we are to lay hold is prevailing. By this life we can withstand decline and persecution.
17有些人也许认为保罗以常人的作法顾到提摩太和特罗非摩的疾病，彷佛是个不信者。圣经没有记载他祷告求医治，他也的确没有运用医病的恩赐。反之，他鼓励提摩太稍微用点酒，并且留特罗非摩在米利都。保罗以常人的作法照顾他的同工们。他没有作甚么炫耀的事表演给人看。照样，在主的恢复里我们不该想要表演。我们必须强调永远的生命，藉此我们就能抵挡试验、试炼、逼迫、攻击和反对。坚固的根基立住了。这样立住不在于神迹，乃在于那在我们里面作恩典的永远生命。保罗嘱咐提摩太要赶紧在冬天以前来，并转达与他同在的众弟兄的问安以后，就总结说，『愿主与你的灵同在。愿恩典与你同在。』（提后四。）这里我们看见，保罗用他写提摩太后书的两个主要元素作总结：刚强的灵和神的恩典。提摩太后书这卷教导如何对抗召会堕落的书，有力的强调我们的灵。本书一开始就强调能力、爱、并清明自守的灵已经赐给我们，藉此我们能将神的恩赐，如火挑旺起来，并且按神的能力以及主分赐生命的恩典，与福音同受苦难。（一～10。）到了结语，本书强调主与我们的灵同在，且以此祝福我们，使我们享受祂作恩典，以站住抵挡召会败落中那下坡的流，并藉著祂内住的灵（14）和装备的话，（三16～17，）完成神的经纶。
17It may appear to some that in caring for Timothy’s ailment and Trophimus’ sickness in a human way Paul acted as if he were an unbeliever. There is no record that he prayed for healing, and he certainly did not exercise the gift of healing. Instead, he encouraged Timothy to take a little wine, and he left Trophimus at Miletus. Paul cared for his co-workers in a very human way. He did not do anything spectacular to make a display. In like manner, in the Lord’s recovery we should not seek to make a show. Our emphasis must be on the eternal life by which we can withstand tests, trials, persecution, attack, and opposition. The firm foundation stands. This standing depends not on miracles, but on the eternal life which is the grace within us. After charging Timothy to be diligent to come before winter and after sending him the greetings of all the brothers with him, Paul concludes, “The Lord be with your spirit. Grace be with you” (v. 22). Here we see that Paul concludes with two of the main elements 22 of his composition of 2 Timothy: a strong spirit and the grace of God. The book of 2 Timothy, which gives instructions concerning how to confront the degradation of the church, strongly stresses our spirit. In the beginning it emphasizes that a strong, loving, and sound spirit has been given to us by which we can fan the gift of God into flame and suffer evil with the gospel according to the power of God and the Lord’s life - imparting grace (1:6-10). In the conclusion this6 book blesses us with the emphasis on the Lord’s being with our spirit that we may enjoy Him as grace to stand against the down current of the church’s decline and carry out God’secon o my through His indwelling Spirit (1:14) and equipping word (3:16-17).
18在召会堕落加剧的艰难日子里，所需要的乃是神永远的恩典，这恩典是在永远里所赐给我们的，（一9，）也是在今世供我们取用的。这在不能毁坏之生命里的恩典，一点不差就是那位是神生命的具体化身，且居住并活在我们灵里之神的儿子基督。我们必须运用我们的灵，以享受这位基督的丰富（弗三8）作彀用的恩典。（林后十二9。）这样，我们就可以活祂作我们的敬虔，（提前四7～8，）好建造召会作祂的见证，照著神的经纶担负一切神圣的实际─真理。我们在主恢复里的圣徒，都必须知道如何在我们的灵里接触主，认识那与我们同在的恩典，一点不差就是那经过过程，成为包罗万有、赐生命、复合、内住之灵的三一神。如今我们人的灵与那灵是一，与经过过程之三一神的终极完成是一。一天又一天，我们可享受在我们灵里这样一位灵。只要我们知道主与我们的灵同在，并且经过过程的三一神是我们的恩典，只要我们运用我们的灵享受这恩典，就会有神新约经纶的实际。然后在今天基督教的堕落中间，就会有神经纶之实际的见证。
18In the grievous days during the worsening degradation of the church, what is needed is the eternal grace of God, which was given to us in eternity (1:9) and is appropriated by us in this age. This grace, which is in the indestructible life, is nothing less than Christ the Son of God, who is the embodiment of the divine life, dwelling and living in our spirit. We need to exercise this spirit to enjoy the riches of Christ (Eph. 3:8) as the sufficient grace (2 Cor. 12:9). Thus, we may live Him as our godliness (1 Tim. 4:7-8) for the building up of the church as a testimony of Christ, bearing all the divine realities according to God’secon o my. As the saints in the Lord’s recovery, we all must know how to contact the Lord in our spirit, realizing that the grace with us is nothing less than the Triune God processed to be the all - inclusive, life - giving, compound, indwelling Spirit. Now our human spirit is one with the Spirit, one with the ultimate consummation of the processed Triune God. Day by day, we may enjoy such a Spirit in our spirit. As long as we know that the Lord is with our spirit and that the processed Triune God is our grace, and as long as we exercise our spirit to enjoy this grace, we shall have the reality of God’s New Testament economy. Then in the midst of the degradation of today’s Christianity, there will be the testimony of the reality of God’secon o my.
19照著约翰一章十四节，那是神自己的话成了肉体，丰丰满满的有恩典，有实际。这指明只要我们有恩典，也就有实际。我们若运用我们的灵并享受这恩典，就会有实际。然后我们就会完成神新约的经纶。
19According to John 1:14, the Word, which is God Himself, became flesh, full of grace and reality. This indicates that as long as we have grace, we shall also have reality. If we exercise our spirit and enjoy this grace, we shall have reality. Then we shall carry out God’s New Testament economy