1. Manna issue 86 - Of All Nations, For All Nations 世界各地幫助萬國
Samuel Kuo—Flushing, New York, USA 美國紐約法拉盛 Samuel Kuo
As the revived apostolic church of the end times,
the True Jesus Church will continue the revival process
until the second coming of our Lord Jesus.
Isaiah prophesies that this revival will include believers of “all nations” (Isa 2:2; 56:7),
but we still have much work to do to increase the ethnic diversity of the church.
What lessons can we learn from the apostolic era?
How can we strive to become the church for all nations today?
作為末世復興的使徒教會，
真耶穌教會將繼續持續復興的程序
直到我們主耶穌第二次降臨。
以賽亞預言，這場復興將涵括“萬國”的信徒（賽 2：2; 56：7），
但我們仍有許多工作要做，以增加教會裡的種族多樣性。
我們可以從使徒時代中，學到什麼教訓？
我們如何才能努力，才能成為當今萬國的教會呢？
Diversity from Day One 起初包含多元種族
From its beginning, the apostolic church was already quite diverse.
While the members were all ethnically Jewish,
it would be foolish to assume they were a homogenous group.
從一開始，使徒教會就已經有多元種族了。
雖然就種族本質上來說，信徒都是猶太人，
若假設他們都是同一群體，是非常不智的。
We know the story of the church’s birth well.
On the Day of Pentecost after Jesus Christ was crucified,
the promised Holy Spirit was poured out upon humanity for the first time in history,
fulfilling prophecies and the very words of the Lord Jesus Christ
(Joel 2:28–29; Ezek 36:26; Lk 24:49; Jn 15:26–27).
The Spirit’s manifestation was both visible and audible,
filling the whole place with the heavenly sound of speaking in tongues (Acts 2:1–4).
我們很了解，教堂是怎麼開始誕生的故事。
在五旬節那天，耶穌基督被釘十字架之後，
歷史上，第一次有應許的聖靈來澆灌人類，
實現了預言，及主耶穌基督說的話
（珥 2：28-29；結 36：26；路 24：49；約 15：26-27）。
聖靈的顯現，既可看見又能聽見，
使整個地方，充滿說靈言的天堂之聲（徒 2：1-4）。
Soon after the initial 120 believers received the Holy Spirit,
Scripture says that “Jews, devout men,
from every nation under heaven” gathered together when they heard the sound (Acts 2:5–6, emphasis added).
Geographical diversity was evident.
在最初的120位信徒，得到聖靈之後不久，
聖經說：“在天空之下，各國而來的猶太人，虔誠的人，
當他們聽到聲音時，就聚集起來”（徒 2：5-6，在此處特別強調）。
地域各種族的多樣性顯而易見。
Not only were these observers from different nations, they also spoke different languages.
Sixteen different localities, each with its own implied native language, are mentioned in Acts 2:9–11.
Thus, when God opened their ears to understand the spiritual tongues spoken, many commented,
“Look, are not all these who speak Galileans?
And how is it that we hear, each in our own language in which we were born?” (Acts 2:7b–8, emphasis added).
Linguistic diversity was also evident.
這些旁觀的人，不僅來自不同國家，而且還說著各種不同的語言。
使徒行傳 2：9-11提到，有來自十六個不同的地方的人，每個地方都有各自天生的母語。
因此，當神打開耳朵，讓他們聽懂所講的屬靈語言時，許多人反應說，
“聽啊，難道這些人，不是說加利利語言的人嗎？
而且怎可能，卻聽到了我們出生當地所使用的語言呢？” （徒 2：7b–8，在此處特別強調）。
各種各樣的語言，也是很明顯的証據。
Such were the demographics that characterized many of the Jews
who would go on to repent, receive baptism, and join the apostolic church (Acts 2:37–41).
Those called by the Lord were already a diverse lot.
這裡就可以用人口統計學，來區分許多各種不同的猶太人，
他們接著會悔改，接受洗禮，並加入使徒教會（徒 2：37-41）。
主所呼召的那些人，本已經就是各種各樣的群眾了。
Lesson 1: Expect Growing Pains and Bridge the Gaps 第一課：預估會有增長的痛苦，接著彌補相互間的隔閡
In the church’s nascent stage,
the differences within the Jewish congregation eventually resulted in some growing pains:
在教會發展的初期，
猶太信徒之間的差異，教會成長時，最終導致了一些痛苦：
“Now in those days, when the number of the disciples was multiplying,
there arose a complaint against the Hebrews by the Hellenists,
because their widows were neglected in the daily distribution.” (Acts 6:1)
1那時，門徒增多，有說希利尼話的猶太人向希伯來人發怨言，因為在天天的供給上忽略了他們的寡婦。
(徒 6：1)
Though the believers were from different places and spoke different mother tongues,
they eventually distilled into two main groups: Hebrews and Hellenists.
"Hebrews" refers to the Judean Jews,
who were most comfortable communicating in Hebrew and Aramaic.
"Hellenists" refers to the Diasporic Jews, who had adopted Greek language and culture.
So, even within an ethnically uniform congregation, complaints and divisions arose.
雖然信徒來自不同的地方，各自有不同的母語，
他們最終被歸納為兩個主要群體：希伯來人和希臘語族群。
“希伯來人”是指猶大地的猶太人，
他們可以輕鬆的用希伯來語和亞蘭語，互相交流。
“希臘語族群”是指習慣用希臘語及希臘文化的流散猶太人。
因此，即使在同一種族的會眾中，也出現了抱怨和分歧。
It is likely to be the same today.
While ethnic diversity is an important goal,
we also need to bridge the gaps and fortify the fellowships
within the existing diversity of our present congregations.
Though many of our congregations are ethnically near-homogenous,
sometimes there are wedges that fracture the congregation,
whether it is language, politics, age, or class.
今日事情的發展可能也會一樣。
儘管多元種族是一個重要的目標，
我們在現有多元種族的會眾中，還需要彌補相互的間隙，並且鞏固彼此間團契的情誼。
雖然我們許多會眾在種族上，幾乎是相同的，
有時會有外在形式的不和，破壞信徒間的情感，
無論是語言差異，政治傾向，年齡高低，還是階級貧富。
To handle this issue in the early church,
the apostles had the members appoint seven members
—“men of good reputation, full of the Holy Spirit and wisdom”—to serve (Acts 6:3).
These men of spiritual character were able to bring about resolution and peace in the congregation,
so the word of God could be spread (Acts 6:7).
在早期教會中，為了解決這個問題，
使徒讓信徒任命七名特別的工人，
“他們有良好名聲，充滿聖靈和滿有智慧”，來服事眾人（徒 6：3）。
這些具有屬靈品格的人, 能夠在會眾中帶來安定與和平，
這樣神的福音就可以四散傳開（徒 6：7）。
Today, the church also needs brothers and sisters to serve in this type of reconciliatory role,
whether appointed or not.
We must work to let Christ’s love knit the church together.
This takes awareness of church dynamics and a commitment to promoting peace and joy in the Lord.
There is bound to be tension sooner or later if every Sabbath sees us huddling in our own cliques,
solely focused on the concerns of our own social bubbles.
For the growth and diversity of the church,
it is imperative to transcend the natural human inclination towards tribalism—
socio-economic, political, linguistic, racial, or otherwise.
We should reach out to members whom we rarely or never talk to,
especially those with backgrounds we may have preconceptions about.
Learn about and share each other’s culture and language, and put ourselves in their shoes.
In this way, with the guidance and wisdom of the Holy Spirit,
we can build up the fellowship of faith, for the unity in Christ’s body.
如今，教會也需要兄弟姐妹擔任這種和解角色，
無論他們有沒有受到按立任命。
我們必須努力，讓基督的愛將教會編織而合一。
這需要了解教會的動態，並致力於促進在主裡的平安與喜樂。
如果每個安息日，都只看到我們緊縮在自己的派系中，勢必遲早會造成一些緊張的情況，
而且只會專注自己身旁的夢幻社交泡沫所衍生而出的擔憂。
若是為了教會可以成長和包含更多的族群，
就必須超越人類對自已種族主義天生自然的偏好，
不論在社會經濟上，政治上，語言上，種族上或其他方面。
我們應該去接觸，那些很少交談，或是從未與之交談的信徒，
尤其是在我們心中，讓我們事前就具有特殊背景認知的人。
了解並分享彼此間的文化和語言，並讓我們可以體會他們的景境。
只有這樣，因著聖靈的引導和智慧帶領下，
我們才可以建立信仰的團契，以使基督的身體合而為一。
An ounce of prevention is worth a pound of cure.
With this type of precaution, Paul circumcised Timothy before his second missionary trip (Acts 16:3).
A conference had just concluded that circumcision was unnecessary for salvation (more on this later),
but Paul circumcised Timothy anyway,
so that the Jewish believers would readily accept him.
Paul was seeking any advantage possible to minimize conflict,
which could hinder the preaching of the gospel.
As he proclaims:
事先微小的預防，勝過事後大大的治療。
保羅採取了這種預防措施，在他第二次宣教旅行之前, 對提摩太行了割禮（徒 16：3）。
而會議剛剛得出結論，割禮對於救贖是不必要的（稍後會詳細介紹），
但是保羅還是給提摩太行了割禮，
而使猶太信徒會欣然接受他。
保羅一則不斷尋求任何可能的優勢，以減少衝突，
就是那些可能會阻礙福音傳播的干擾。
正如他宣稱的那樣：
For though I am free from all men,
I have made myself a servant to all,
that I might win the more;
and to the Jews I became as a Jew,
that I might win Jews. (1 Cor 9:19–20a)
19我雖是自由的，無人轄管；然而我甘心作了眾人的僕人，為要多得人。
20向猶太人，我就作猶太人，為要得猶太人；
(林前 9：19-20a)
Let each of you look out not only for his own interests,
but also for the interests of others.” (Phil 2:4)
4各人不要單顧自己的事，也要顧別人的事。
(腓 2：4)
While this was Paul’s approach, Timothy was the one who underwent circumcision.
His willingness to yield to this painful suggestion for the sake of the ministry is worthy of our admiration.
This is the spirit of self-denial we must imitate
in order to mitigate the cultural friction within our congregations.
雖然這是保羅的方法，但提摩太卻是接受割禮的人。
為了福音事工，他願意順服這個痛苦的建議，值得我們讚賞。
這是我們必須效法的精神，要能謙卑自已
為了緩和我們會眾之間的文化摩擦。
Lesson 2: Reach Out Proactively 第二課：積極主動向外拓展
It was not God’s will for the church to only remain in Jerusalem.
He allowed the dispersion of many members into neighboring lands through persecution (Acts 8:1; 11:19).
Not long after, through Peter’s preaching to Cornelius,
the church became a church consisting of both Jews and Gentiles (Acts 11:18).
God also used Paul to expand His kingdom to many Gentile lands (Acts 22:21).
By God’s design, the church had obtained ethnic diversity.
A church of all nations, for all nations, had arrived.
教會的發展若只留在耶路撒冷，這並不是神的旨意。
祂藉著信徒受到迫害，額讓他們許多人四散到鄰國去（徒 8：1；11：19）。
不久之後，通過彼得向哥尼流傳道，
教會的組成，變成了一個由猶太人和外邦人共同組成的教會（徒 11:18）。
神還利用保羅，將祂的國度擴展到許多外邦人的土地（徒 22：21）。
按著神的規劃，教會因而由各種種族一起組成。
是全部國家的教會，對各國而言，這教會已經來到。
Cornelius’ conversion to Christianity was a watershed moment.
Whereas Peter and Cornelius’ encounter was divinely orchestrated,
the whole concept of reaching out to other ethnicities was already developing organically around the same time.
哥尼流改信督教是一個分水嶺。
而彼得和哥尼流的相遇的情境，是神精心策劃的，
幾乎在同一時間，整個信徒與其他種族接觸的概念，已經如同細胞增殖般地向各處發展。
Now those who were scattered after the persecution that arose over Stephen traveled
as far as Phoenicia, Cyprus, and Antioch,
preaching the word to no one but the Jews only.
But some of them were men from Cyprus and Cyrene,
who, when they had come to Antioch, spoke to the Hellenists,
preaching the Lord Jesus. (Acts 11:19–20)
19那些因司提反的事遭患難四散的門徒直走到腓尼基和居比路，並安提阿；
他們不向別人講道，只向猶太人講。
20但內中有居比路和古利奈人，他們到了安提阿也向希利尼人傳講主耶穌
（有古卷作：也向說希利尼話的猶太人傳講主耶穌）。
(徒 11：19-20)
Here, Scripture makes a distinction between two groups of evangelists.
One only preached to Jews, but the other shared their faith with Hellenists
(in this case, referring to non-Jews)—
people with different customs, cultures, and backgrounds.
This was exemplary, given that they had only recently immigrated to these new lands.
God was very pleased with this mindset:
在這裡，聖經對兩組傳福音的信徒，進行了區分。
其中一類只向猶太人宣講福音，但另一種與希臘人分享了他們的信仰
（在此情況，指的是非猶太人）—
他們是具有不同習俗，文化和背景的人。
鑑於他們只是最近才移民到這些新地域，所以這是值得效法的。
神對這種想法，感到非常高興：
“And the hand of the Lord was with them, and a great number believed and turned to the Lord”
(Act 11:21).
21主與他們同在，信而歸主的人就很多了。(徒 11：21)
There is a dire need for this missionary mindset in the True Jesus Church today.
Jesus Christ commissioned us to “make disciples of all nations” (Mt 28:19).
But how much are we really doing?
How much do we have to show for our miraculous call and election?
Often, we are simply too engrossed with fulfilling our own interests
rather than expanding the kingdom of God.
Though the True Jesus Church is entering more and more nations,
more often than not, it is not with a missionary mindset,
but with an economically driven one, as our members emigrate for work.
今天的真耶穌教會，也迫切需要這種宣道的思想。
耶穌基督託付我們“要使萬民作門徒”（太 28:19）。
但是，我們到底在做了多少？
因著神奇妙的呼召和揀選，我們要有多少表現呢？
常常，我們只專注要實現自己的興趣，
而沒有去幫忙擴大神的國度。
儘管真耶穌教會，正在切入越來越多的國家，
很多時候，都沒有帶著要去宣道的想法，
而是經濟因素驅使的關系，因為我們的信徒是移民去工作。
Within Evangelical Christianity, the numbers are enlightening.
According to the Joshua Project,[1]
a ministry that gathers data relevant to the Great Commission,
as of August 2018, an estimated 41.6 percent of the world’s 17,000 people groups
are still “unreached,”[2] comprising 41.4 percent of the world’s population.
How much more, then, should we in the True Jesus Church
strive to preach to the nations we have yet to reach?
While we have many existing Christian resources at our disposal (for example, Bible translations),
our members must be compelled and equipped to spread the true gospel of salvation
—to learn new languages, to be adequately trained, and to venture to unreached peoples.
Make it our aim, like Paul, to preach the gospel where Christ has not yet been named (Rom 15:20).
“Freely you have received, freely give” (Mt 10:8b).
在福音基督教派中，這些數字是有啟發性的。
根據約書亞專案的資料，[1]
有一項事工，是負責收集"全球傳福音大使命"有關的數據資料，
截至2018年8月，全球一萬七千種族中，預估有41.6％的人群，
仍然“沒有接觸到福音”，[2]佔世界人口的 41.4％ 百分比。
那麼，我們真耶穌教會, 還要多努力，
才會把福音傳到那些我們福音尚未到達的國家呢？
儘管我們有許多現有的基督教資源可供使用（例如翻譯聖經），
我們的信徒，必須內心受到使命的驅動，並且學好去傳播真正救人的福音，
-學習新的語言，接受充分的培訓，並冒險犯難向那未得之民傳教。
讓我們像保羅一樣，把自已的目標設定成，向那些尚未提過基督之名的地方，傳福音（羅 15:20）。
“你們白白的得來，也要白白的捨去。”（太 10：8b）。
Even if foreign missionary work seems too daunting or far-fetched,
for those living in countries that welcome immigration,
the mission fields are not far at all.
Many of us live in heterogeneous societies
where the varied people of the world’s nations are our next-door neighbors.
To borrow an environmental slogan: think globally, act locally.
“Behold…lift up your eyes and look at the fields,
for they are already white for harvest!” (Jn 4:35b).
Only when we reach out proactively to the world,
even if it is only to those on our doorstep,
can we grow to be a church for all nations.
即使國外宣道工作似乎過於艱鉅，或難以到達，
而對於那些已經住在歡迎移民國家的信徒，
宣道使命的農田就一點也不遠了。
我們許多人生活在多元種族的社會中，
而來自世界各國，各種不同種族的人群，就剛好是我們的隔壁鄰居。
借用一句環保口號：放眼全球，在本地就行動。
“我告訴你們，舉目向田觀看，莊稼已經熟了（原文是發白），可以收割了。”
（約 4：35b）。
只有紐我們主動積極與世界接觸，
即使只是那些經過我們家門口的人，
我們是否可以成長為包含萬國的教會呢？
Lesson 3: Exalt the Truth of Salvation Above All 第三課：高舉救贖真理凌駕一切之上
In apostolic times, as more Gentile believers were added to the church, a critical controversy arose:
did Gentile converts have to receive circumcision
and keep the Mosaic Law in order to be saved (Acts 15:1)?
Through convening, sharing, debating, and yielding to the guidance of the Holy Spirit,
the elders and apostles determined that there was no need to subject the Gentile converts to circumcision.
A letter was distributed to announce this doctrine to the churches (Acts 15:24–29).
This strengthened the believers and gave them great joy.
使徒時代的時候，隨著越來越多的外邦信徒加入教會，引起了嚴重的爭議：
改信的外邦信徒，必須要接受割禮嗎？
並且要遵守摩西律法，才會得救（徒 15：1）？
通過召集大家，彼此分享看法，仔細辯論，並順從於聖靈的引導，
長老和使徒認為，沒有必要讓改信的外邦人受制於割禮。
分發了一封信，向眾教會宣佈這條教義（徒 15：24-29）。
這麼作，使信徒們信心更加堅強，並給他們帶來極大的喜樂。
This event illustrates an important principle
—the core truth of salvation is to be discerned and exalted within God’s church.
We all know, understand, and believe in our ten basic beliefs
—the Articles of Faith—which summarize the biblical truths of salvation.
These truths always are to be preached, defended, and exalted.
該案例，說明了一個重要原則，
-救恩的核心真理，要於神的教會中，被詳細考察之後，為大家所推崇。
我們都知道，理解，並相信我們的十大基本信條，
《共信之道》總結了聖經得救的真理。
這些真理，我們總要四處傳揚，堅守捍衛和高舉推崇。
However, because of our diverse church membership,
certain people and groups may promote other ideas,
some of which may sound spiritual in nature,
but in fact have nothing to do with salvation
(or may even go against salvation by grace through faith in Jesus Christ).
Members are well-intentioned,
but the church must be able to discern properly and uphold the truth of salvation,
through studying the Scriptures and being led by the Holy Spirit.
The True Jesus Church general assemblies in various countries
have established Truth Research Committees for this very purpose.
但是，由於我們的教會的信徒各式各樣，
某些人和團體，可能會提倡某些特殊的理念，
有些本質上，聽起來就很屬靈的感覺，
但實際上，卻與救贖毫無關係，
（或甚至可能與，因著信靠耶穌基督之名的恩典救贖，這個原則有所違背）。
許多信徒一開始都是好意的，
但是教會必須，通過研究聖經，且經由聖靈的帶領，
能夠正確地分辨這些原則，並且堅守住救恩的真理。
各國的真耶穌教會總會
正是為了這個目的，已經成立了真理研究委員會。
As the church grew more diverse in Paul’s day,
he reminds them not to allow non-essential disputes to divide the church.
“Receive one who is weak in the faith, but not to disputes over doubtful things” (Rom 14:1).
He particularly mentions disputes over food
(a vital part of every culture, not only significant to the Jew-Gentile divide)
as matters that are not related to the truth of salvation;
he thus warns the believers not to judge one another,
nor be a stumbling block to others because of food
(Rom 14:2–3, 14–15, 20–23).
Paul also mentions how some Jewish Christians may still observe various holy days as a sign of piety;
they are to be received as well (Rom 15:5–6).
Ultimately, Paul encourages us to
“pursue the things which make for peace
and the things by which one may edify another” (Rom 14:19).
If it means curtailing our own rights and freedom, so be it.
“It is good neither to eat meat nor drink wine
nor do anything by which your brother stumbles or is offended or is made weak” (Rom 14:21).
隨著保羅時代，教會的種族更加元化，
他提醒他們，不要讓非核心類型的爭議，導致教會分裂。
“1信心軟弱的，你們要接納，但不要辯論所疑惑的事。”（羅 14：1）。
他特別提到有關食物的爭議
（各種文化的重點部分，不僅對猶太人與外邦人的分裂至關重要）
只要事情與救贖真理無關；
因此，他警告信徒們不要互相批判，
也不要因為食物的原故，而成為別人的絆腳石
（羅 14：2-3、14-15、20-23）。
保羅還提到，一些猶太基督徒仍是如何地遵守聖日，來表示虔誠。
他們也要得到接納（羅 15：5-6）。
最終，保羅鼓勵我們
“我們務要追求和睦的事與彼此建立德行的事。”（羅 14:19）。
如果這意味著，會削弱我們個人的權利和自由，那就這樣吧。
“21無論是吃肉，是喝酒，是甚麼別的事，叫弟兄跌倒，一概不做才好。”
（羅 14:21）。
Sometimes it takes direct communication to exalt the truth and promote the spirit of unity.
On one occasion in Antioch, Paul noticed that Peter was
“not straightforward about the truth of the gospel”
(Gal 2:14).
At the time, since Peter had already been set free by the gospel,
he was living “in the manner of Gentiles,”
not having to keep the ordinances and statues that were fulfilled in Christ.
He was even eating with Gentiles, contrary to Jewish custom.
But once the pro-circumcision Jewish Christians came,
he disassociated himself from the Gentile believers,
making himself a hypocrite in light of the gospel he preached.
Paul unabashedly pointed out his hypocrisy in order to exalt the truth (Gal 2:11–14).
有時，需要直接溝通才能高舉真理，和促進團結精神。
曾在安提阿（Antioch）保羅有一次注意到彼得
“行的不正，與福音的真理不合”
（加2:14）
當時，由於彼得已經得到福音的釋放，
他是“以外邦人的方式在生活”，
不必遵守那在基督裡，已經全備的典章和律例。
他與猶太人的習俗相反，甚至和外邦人一起吃飯。
但是，當那些堅持要割禮的猶太基督徒進來之後，
他就自己遠離了那些外邦信徒，
就以他所講的福音而言，他使自己成為偽君子。
保羅毫不掩飾地指出他的虛偽，以成就高舉真理（加2：11-14）。
On To Perfection 直到一切完美
The apostolic church serves as the blueprint of the True Jesus Church.
The manner in which they grew in diversity and handled their differences is directly applicable to us today.
Let us endeavor unto perfection, building a church of all nations, for all nations,
until John’s magnificent vision is realized:
使徒教會將是真耶穌教會的藍圖。
他們多元種族的發展，及處理各方差異的方式，這些作法今天直接適用於我們身上。
讓我們努力追求完美，為所有國家，建立一個萬國的教堂，
直到約翰長老的宏偉異象實現為止：
“[B]ehold, a great multitude which no one could number,
of all nations, tribes, peoples, and tongues,
standing before the throne and before the Lamb, clothed with white robes,
with palm branches in their hands, and crying out with a loud voice,
saying, “Salvation belongs to our God who sits on the throne, and to the Lamb!”
(Rev 7:9–10)
9此後，我觀看，見有許多的人，沒有人能數過來，是從各國、各族、各民、各方來的，
站在寶座和羔羊面前，身穿白衣，手拿棕樹枝，
10大聲喊著說：願救恩歸與坐在寶座上我們的神，也歸與羔羊！
(啟 7：9-10)
[1] www.joshuaproject.net. 參考約書亞專案網站
[2] The Joshua Project defines an “unreached” people group
as one in which there is no indigenous community of believing Christians
with adequate numbers and resources to evangelize to this people group without outside assistance.
Furthermore, less than two percent of this community are Evangelical Christians
and less than five percent are Professing Christians.
These types of definitions are subjective and arbitrary, but the point is still valid
—there are so many unreached people we need to evangelize to.
2]約書亞專案，定義了一項“未接觸福音”的人群
意思是，有一群沒有信奉基督教的本土社群民眾
他們其中任何人，有足夠的人數和資源，可向這個人群傳播福音，而無需外部援助。
此外，這種社區中，有不到百分之二的人是福音基督教派
少於百分之五的人，會自稱是基督徒。
這種類型的定義，是主觀的和比較抽象的，但關鍵思想重點仍然有意義的，
-因為有許多尚未聽到福音的人，需要我們去傳福音給他們。
小頁 markvmax@hotmail.com
歡迎主內同靈來信加入翻譯
留言列表
