6. Manna issue 94 - Lessons for the Post-Pandemic Church 新冠後期教會的課程
Vincent Yeung—Cambridge, UK 英國劍橋
JUST PERSONS WHO NEED NO REPENTANCE 義人不需悔改
People do not like change.
In the formative years of adulthood,
we adopt certain habits and a way of life that we are most comfortable with.
Once a status quo becomes established,
it takes much convincing to extricate ourselves from it.
A status-quo bias develops because we avoid any change
that would be perceived as a loss or inconvenience.
人們不喜歡改變。
在成人的形成期，
我們採用某些讓自已最舒服的生活習慣和方式。
一旦現狀定型了，
需要花費很大的說服力才能脫離它。
因為我們會避免任何改變，所以產生了現狀的偏見
這種改變將被視為損失或不便。
The tumultuous years of the pandemic
have shaken the foundation of our lives and reset the status quo.
How we live, travel, learn, work, and worship have changed significantly.
The physical separation
imposed by lockdowns, fear of illness or death, conflicting information, and disinformation
has isolated us from friends, family, colleagues, and brothers- and sisters-in-Christ.
Yet, technology has created new possibilities in living and worship.
We can work and worship remotely, participate in worship hosted in faraway lands,
and interact with brethren in every corner of the world.
Although we are far away, we can be so close.
Conversely, we could be in close proximity yet feel so distant.
Now that the pandemic has subsided,
or at least its impact on public health has been minimized,
families can meet, while workplaces and churches have reopened.
We are now confronting the choice
of reverting to the pre-pandemic way of life or settling for the new normal.
新冠疫情的動盪年日，
動搖了我們生活的基礎，並重新設定了現狀。
我們的生活、旅行、學習、工作和崇拜聚會方式，發生了巨大變化。
強迫封城、疾病死亡的恐懼、相互矛盾的訊息和假訊，
引起的實體分離，
迫使我們與朋友、家人、同事、基督裡的兄弟姐妹分隔。
然而，科技為了生活和崇拜聚會，創造了新的可能性。
我們可以遠程工作和崇拜聚會，參與遙遠的地方進行的崇拜聚會，
並與世界各角落的弟兄姐妹交流。
雖然我們相隔很遠，卻又可以如此的接近。
相反的，我們可能距離很近，但感覺卻很遙遠。
現在疫情已經平息了，
或者至少它對公共健康的影響已經最小化，
家人可以見面，同時工作場所和很多教堂都已經重新開放。
我們現在面對擇，
轉回新冠疫情前的生活方式，或是適應新的常態。
The scars of the pandemic on our spiritual life are gradually emerging.
Some churches have many empty seats during services,
a hangover from the days of government-imposed social distancing,
even after all restrictions have been lifted.
Some members do not want to physically attend church due to a habit of self-imposed isolation
or social anxiety developed during the pandemic.
Such habits may be crystallized by pre-existing desires, previously suppressed,
but allowed to reign freely during an era of lockdown and social distancing.
Any positive peer pressure to come to church was removed during the pandemic,
with online worship becoming a license to exempt
or liberate us from in-person attendance.
When asked to return to the pre-pandemic style of worship,
we may say we are doing very well, why must we change?
新冠疫情給我們屬靈生活的傷痕，正在逐漸顯現。
有些教會禮拜時會有很多空的座位，
這是政府強制實行社會隔離時，留下的後遺症，
即使所有限制都取消了。
由於自我隔離的習慣，或是新冠疫情期間產生的社交焦慮，
有些信徒就不想親自去教會了。
這些習慣可能先前被壓抑就存在的慾望，具體化了，
但是封城和社交隔離時候，得到了自由掌控。
新冠疫情期間，任何去教會的正向同伴壓力都被移除了，
網路聚會成為一種豁免權，
或解放我們不用親自出席聚會。
當受到要求回復新冠疫情前的聚會方式時，
我們可能會說，自已過得很好，為什麼要改變呢？
I Did Not Come to Call the Righteous 我來不是召義人
The phrase
“I did not come to call the righteous,
but sinners, to repentance”
(Mk 2:17; Mt 9:13; Lk 5:32)
is often associated with the Pharisees and scribes.
We rarely group ourselves with these.
The parable of the lost sheep was a response to the Pharisees’ perception of superiority over sinners
(Lk 15:2–7).
Hence the ninety-nine sheep who did not need saving
represent those who believe they need no repentance and resist responding to God’s word.
They fail to acknowledge their shortcomings and the need to respond, repent, and change for the better.
這節經文
“17我來本不是召義人，
乃是召罪人。”
（可 2：17；太 9：13；路 5：32）
罪人常常與法利賽人與文士一起交往。
我們卻很少將自己與這些人歸為同類。
迷失羊的比喻是對法利賽人感覺比罪人優越的回應
（路 15：2-7）。
於是就有不需要拯救的九十九隻羊，
代表那些人，他們自認不需要悔改，並且拒絕回應神的話語。
他們無法認清自已的缺點，有必要回應、悔改和改變得更好。
The Pharisees and scribes rejected Jesus’ message
because they believed their way of living was sufficient,
or as Paul terms it, “blameless”
(Phil 3:6).
They sought their form of righteousness as opposed to God’s righteousness
(Rom 10:3).
Today, we could be in the same situation with the same attitude.
We think we are good enough before God,
so we do not need to change.
We attend church services on-site or remotely, are baptized,
and have the Holy Spirit.
We may participate in church work, offer tithes,
and by doing so, we think we have fulfilled our role.
法利賽人和文士拒絕耶穌的訊息，
因為他們相信自己的生活方式已經足夠了，
或者用保羅的話來說，“無可指摘”
（腓 3：6）。
他們尋求自己形式的以義，就好像反對神的公義
（羅 10：3）。
今天，我們處於同樣的情況，可能會有同樣的態度。
我們以為自己在神面前已經很好了，
所以我們不需要改變。
我們有現場或遠程參加教會聚會，接受洗禮了，
並且有聖靈。
我們或許有參與教會聖工，獻上什一捐，
並且因為這樣做，我們認為已經盡了自已的職責。
It is the same reason that the religious elite at Jesus’ time
did not see the need to change their way of life.
They made various excuses to discredit Jesus:
“By the ruler of demons He casts out demons”
(Mk 3:22b).
“This Man is not from God,
because He does not keep the Sabbath”
(Jn 9:16b).
“ ‘Look, a glutton and a winebibber, a friend of tax collectors and sinners!’ ”
(Lk 7:34b).
It is human nature to selectively justify our behavior.
In Jeremiah’s time,
the people of God attributed their calamity to turning away from idols
(Jer 44:18).
We simply do not have the will to attend to a problem
and feel anxious at the prospect of a change that is taking place.
出於同樣的原因，耶穌時代的宗教精英，
沒有看到需要改變他們生活的方式。
他們找了各種藉口來詆毀耶穌：
“22祂是靠著鬼王趕鬼。”
（可 3：22b）。
“16這個人不是從神來的，
因為他不守安息日。”
（約 9：16b）。
“‘34祂是貪食好酒的人，是稅吏和罪人的朋友。’”
（路 7：34b）。
人的本性會選擇性辯護自已的行為。
在耶利米的時代，
神的子民將自已遇到災難，歸因於遠離偶像
（耶 44：18）。
我們根本沒有意願去解決問題，
並且對於正在發生的變化感到焦慮。
A LESSON FROM HISTORY 歷史的教訓
It has been said that history repeats itself.
Of course, history rarely repeats itself exactly,
but profound changes happen regularly.
New world orders affect the entire fabric of society.
The catastrophic demise of the Judean Kingdom
and the destruction of the Jerusalem temple wreaked havoc on the survivors.
Most, particularly the upper-class and educated, were taken captive to Babylon
(2 Kgs 24:14).
Worship at the temple was no longer possible
(2 Chr 36:19; cf. Ezra 3:2ff).
The exiled were forced to adopt a new life in a new environment,
and the mode of worship had to change.
Some have postulated
that synagogues were instituted
because temple worship was inaccessible to the diaspora in faraway countries,
and priests could not exercise their functions.[1]
Those who remained in Judea were plagued by economic crisis in the aftermath of the war.
有人說，歷史會重演。
當然，歷史很少會完全精確的重覆，
但是深遠的變化卻經常發生。
新的世界秩序影響著整個社會結構。
猶太王國的災難性滅亡，
耶路撒冷聖殿的毀壞對倖存者造成了嚴重的災難。
大部份的人，特別是上層階級和受教育的人，都被俘虜到巴比倫
（王下 24：14）。
不再可能去聖殿進行崇拜
（林後 36：19；參考，以斯拉記 3：2ff）。
流亡的人被迫於新的環境中，開始新的生活，
崇拜的方式也必須改變。
有些人推測，
會建立猶太會堂，是因為猶太流民遠在他國，無法進行聖殿崇拜，
祭司不能進行工作。[1]
那些留在猶太地的人，受到戰後經濟危機的折磨。
Eventually, the major components of the Jewish nation and faith were all restored one after another
—the exiles returned
(Ezra 1:1–4),
the temple was rebuilt
(Ezra 6:15),
the city wall restored
(Neh 6:15 ff),
temple worship resumed
(Ezra 6:18),
the law reaffirmed
(Neh 8),
and the covenant renewed
(Neh 10:28 f).
最終，猶太民族和信仰的主要元素和都接著恢復了
—放逐的人歸來
（拉 1：1-4），
聖殿被重建
（以斯拉記 6：15），
城牆已修復
（尼 6：15 及以下經文），
聖殿聚會恢復
（以斯拉記 6：18），
律法得以重申
（尼 8），
並且更新了聖約
（尼 10：28 及以下經節）。
However, on an individual level,
many issues were bubbling in the background.
People were busy pursuing their own livelihood and lifestyle instead of rebuilding the temple
(Hag 1:6–8).
The contributions to support the priests and Levites were insufficient
(Neh 13:10).
God’s people intermarried with Gentiles
(Ezra 10).
Many neglected their faith and did not participate in worship.
Such issues that plagued God’s people nearly 2,500 years ago
have resurfaced in this technologically advanced and post-pandemic world.
然而，就個人層面而言，
許多問題卻在背後浮現。
人們忙於追求自己的生計和生活方式，而不是重建聖殿
（該 1：6-8）。
照顧祭司和利未人的奉獻不足
（尼 13：10）。
神的子民與外邦人通婚
（拉 10）。
許多人忽略自已的信仰，不參加聚會。
將近 2500 年前，這些問題就困擾著神的子民
卻又在這個技術先進，新冠疫情後的世界重新出現。
So, what can we learn from the past?
Most people continued to live a life they thought was fine
but, in fact, was not.
A few leaders knew God’s will and word well.
They identified these issues and urged and motivated the people to change.
Some people responded and made an effort to adjust their behavior to become pleasing to God,
while others remained in their waywardness.
How can we be like the former group
and become more responsive to God’s calling?
那麼，我們從過去的情況可以學到什麼呢？
大多數的人繼續過著他們認為很好的生活，
但事實上並非如此。
有一些長執非常了解神的旨意和話語。
他們發現了這些問題，並且鼓勵刺激大家做出改變。
有些人回應了，並且努力調整自己的行為以蒙神喜悅，
而另一些人則依然任意而行。
我們怎麼能像以前的那群人一樣，
而且自已要怎麼變得更積極回應神的呼召呢？
Come Together As a Church 一起來成為教會
When teaching the members in Corinth about the Lord’s Supper,
Paul raised a pertinent point on the essence of a church
—that members must come together.
The church is the body of Christ, the fullness of Him
(Eph 1:23).
We, individual members, are fitted
and built together for a dwelling place, a holy temple in the Lord
(Eph 2:21–22).
Individual members are called in one body,
and the church
—the members collectively
—is presented to Jesus
(Col 3:15; Eph 5:27).
Hence, Jesus reminds us that an individual branch cannot thrive independently of the vine,
which is Jesus and His body
(Jn 15:1, 5–6).
A solitary member or family unit cannot sustain their spiritual well-being and growth on their own.
It is an illusion
to believe that an individualistic faith is sustainable in the long run.
The communal faith is not just a symbol or organizational identity,
but God’s will that the oneness of the members manifests the glory of God,
to make known Jesus to this world
(Jn 17:20ff).
There is only one body
(Eph 4:4);
we are given different gifts for the purpose of edifying this body
(Eph 4:12),
to ensure each part joins, knits together, and grows into perfection
(1 Cor 12:27; Eph 4:16, 5:27).
當教導哥林多教會信徒有關聖餐禮的時候，
保羅以教會本質提出了一個中肯的觀點，
—眾信徒必須聚集在一起。
23教會是祂的身體，是那充滿萬有
（弗 1：23）。
我們，個人會員，互相連合，
並一起得造就成為一個居所，就是耶和華的聖殿
（弗 2：21-22）。
個別信徒被召來成為一個整體，
和教會，
—全體信徒，
—呈現給耶穌
（西 3：15；弗 5：27）。
因此，耶穌提醒我們，一個枝子不能獨自興旺成長，脫離葡萄樹，
就是耶穌和祂的身體
（約 15：1，5-6）。
一個單獨的信徒或家庭單位，無法獨自維持自已的屬靈健康和成長。
從長遠來看，相信個人主義的信仰是可持續的，
就是一種幻覺。
共同信仰不僅僅是一種象徵或組織認同，
而是神的旨意，就是信徒合一彰顯出神的榮耀，
讓世界認識耶穌
（約 17：20 及以後）。
只有一個身體
（弗 4：4）；
我們得到了不同的恩賜，就是為了造就這個身體，
（弗 4：12），
確保每個肢體有連接、連結在一起，並且變得完美
（林前 12：27；弗 4：16，5：27）。
We cannot say we belong to Jesus only and have nothing to do with the church.
To belong to Christ is to also belong to the body.
The church is the means by which Jesus imparts salvation.
Christ is the head and Savior of the church
(Eph 5:23).
If Christ is the Savior of the church,
all believers together receive salvation from Christ
—not as individuals, but as His collective body.
我們不能說，自已只屬於耶穌，而與教會沒有關係。
屬於基督也就屬於身體。
教會是耶穌賦予救恩的途徑。
基督是教會的元首和救主
（弗 5：23）。
如果基督是教會的救主，
全部的信徒一起領受基督的救恩
—不是以個人的身份，而是作為集體的身體。
Each individual and the collective church
can only grow by serving, loving, empathizing and helping one other
(Rom 12:5–13).
Without such interactions,
how can one learn to show mercy, kindness, humility, forbearance, and forgiveness?
Without serving others, how can one learn to sacrifice and bear the weaknesses of others patiently?
Faith devoid of practice is only theoretical
—untried and untested.
Only when we assemble
can we stir up love and good works, exhort and support one another
(Heb 10:23–24),
and guard against stagnation and backsliding.
每個人和整體的教會，
只有以服事、關愛、同情和幫助他人才能成長
（羅 12：5-13）。
如果沒有這樣的交流，
一個人怎樣才能學會展現憐憫、仁慈、謙卑、忍耐和寬恕呢？
若沒有服事別人，怎能學會犧牲、耐心背負別人的軟弱呢？
沒有行為的信仰只是理論的，
—未經嘗試和沒有測試。
只有我們聚集一起的時候，
我們才能激起愛心和善行，互相勸勉和支持
（來 10：23-24），
並警醒防備停滯和倒退。
WE NEED TO PROGRESS 需要有進度
Paul exhorts believers to forget the things behind
and reach forward to the things ahead,
as spiritual stagnation is never an option when we have neither attained nor are perfect
(Phil 3:12–13).
We should never be satisfied that we have some form of godliness
(2 Tim 3:5),
complacently thinking we have already achieved salvation.
The end goal is to be partakers of the divine nature
(2 Pet 1:4),
putting on a new man created in righteousness and true holiness
(Eph 4:24).
However, this transformation is not a one-off event but a process.
We are told to be sanctified by truth
(Jn 17:17, 19),
by the Spirit
(Rom 15:16),
and by faith
(Acts 26:18).
The change needs time and effort,
which requires obedience, patience, and longsuffering.
Peter describes this transformation as building blocks of divine qualities,
gradually adding to and complementing each other
(2 Pet 1:5–7).
Without these, we would be unfruitful and idle
(2 Pet 1:8).
Only when we diligently pursue such transformation
can we be assured that our call and election are sure
(2 Pet 1:10).
Similarly, Paul reminds believers
to “work out” their salvation with fear and trembling (Phil 2:12).
保羅勸勉信徒忘記背後的事，
並向前奔跑，
因為我們即沒有達成目標，也不完美，永遠不會選擇讓靈命停滯
（腓 3：12-13）。
我們永遠不應該滿足於，自已擁有某種形式的敬虔
（提後 3：5），
沾沾自喜以為自已已經得救了。
終極目標是與天國的屬性有份
（彼後 1：4），
穿上新人，由公義和真聖潔塑造而成
（弗 4：24）。
然而，這種轉變不是一次性就達成的事件，而是一個過程。
我們被告知，要用真理成聖
(約 17：17，19),
藉著聖靈
（羅 15：16），
並憑著信心
（徒 26：18）。
改變需要投入時間和努力，
需要有順服、耐心和忍耐。
彼得描述這種轉變，就好像建造神聖品質的基石，
逐漸互相造就和幫補
（彼後 1：5-7）。
沒有這些努力，我們就不會結果子，閒散怠惰
（彼後 1：8）。
只有當我們努力追求這樣的轉變，
我們才能確信自已的呼召和揀選是確定的
（彼後 1：10）。
同樣，保羅提醒信徒，
就當恐懼戰兢，做成他們自已得救的工夫。（腓 2：12）。
With such insight,
we realize that a half-hearted faith and response to God’s calling is insufficient.
The church is filled with wheat and tares
(Mt 13:30).
Our choices determine whether we are good or bad seeds.
Jesus asked a pertinent rhetorical question:
“But why do you call Me ‘Lord, Lord,’ and do not do the things which I say?”
(Lk 6:46).
It would be tragic and ironic if we have already received salvation,
yet choose to proceed alone,
and have nothing to do with our fellow members in Christ.
Why do we find it so difficult to be more involved in the community of faith,
knowing how vital it is for us to be part of the church?
有了這樣的洞察力，
我們明白了，看待神的呼召，只有三心二意的信心和回應是不夠的。
教會裡充滿了麥子和稗子
（太 13：30）。
我們的選擇決定了我們是好種子，還是壞種子。
耶穌說出了一個相關的反問：
“46你們為甚麼稱呼我主阿，主阿，卻不遵我的話行呢？”
（路 6：46）。
如果我們已經得到救恩，
卻選擇獨自前行，
與我們基督裡的肢體沒有任何關係，
那將很悲慘和諷刺。
即使知道成為教會的一份子，對我們來說有多重要，
為什麼我們覺得多多參與信仰團契是很困難的呢？
Burden versus Pleasure 重擔比較享樂
Many believers find it hard to balance work, life, and church.
Work pressures are so intense that people hardly have time to spend with their families.
Additionally, the ambition for children to thrive
and excel in academic and extracurricular activities
consume the mind and spare time of parents.
These competing priorities have eroded and encroached into our time for God.
Life has become a series of trade-offs,
with time for God a diminishing part of that equation for many.
It is not uncommon to see members arriving late for service and leaving immediately afterward,
with no time for fellowship and interaction with other members.
They may only attend one worship service but skip the remaining sessions.
Observing the Sabbath has become only a sliver of time on Saturdays,
with worship just another activity within a packed itinerary.
The pandemic lockdown has created a seemingly new way to save time
by shaving off the commute to and from church.
It makes it easier to squeeze in services from different locations to fit into our busy schedules.
We can even pause and restart an online sermon later if we so wish.
With such a mindset, worship services are no different
from any other daily task or responsibility we have to handle.
許多信徒發現很難平衡工作、生活和教會。
工作壓力如此之強烈，人們幾乎沒有時間陪伴家人。
此外，還有讓孩子成長的追求目標，
並能夠於學術和課外活動中表現出色，
消耗父母的精力和空閒的時間。
這些競爭性的優先事項已經侵蝕，並且侵占了我們服事神的時間。
人生變成了一系列的取捨選擇，
對於許多人來說，留時間給神，是這個方程式消減的地方。
信徒聚會遲到，並且結束後立即離開的情況，並不是不常見，
沒有時間與其他信徒進行團契交流。
他們可能只參加一場聚會，但跳過了其餘的課程。
遵守安息日已變成星期六的一小段時間，
聚會只不過是緊湊行程的另一項活動。
疫情封城創造了一種看似新的方式來節省時間，
可以減少往返教會的通勤時間。
它可以更容易擠壓不同地點的聚會，以適應我們繁忙的行程安排。
如果我們想要的話，甚至可以暫停，並且稍後重新開始網路講道。
有了這樣的心態，崇拜聚會與我們必須處理的任何其他日常事物或責任，
就沒有什麼不同了。
The question is, do we see our relationship with God
as a duty or a contractual requirement we have to fulfill?
It is true that we have a covenantal relationship with God,
and we must fulfill our responsibilities
(Deut 28:2, 15).
There are steps to take and things to do to inherit eternal life.
But are we doing it willingly and joyfully
or reluctantly because we are compelled to do it?
There is a range of perspectives on our relationship with God.
On the one hand, He could be seen as the best employer in town,
offering eternal glory and riches.
On the other, we have a personal and intimate relationship with God;
we love Him because He loved us first
(1 Jn 4:19).
If rewards, blessings, and eternal life are our sole focus,
then our relationship with God becomes task-based, and transactional.
We should be inspired by the love of Christ
so that we no longer live for ourselves but for Him who died for us
(2 Cor 5:14–15).
Our heart is filled with God’s love through the Holy Spirit
(Rom 5:5).
We see Jesus’ sacrifice on the cross as not just for humankind
but more importantly, for us personally
(Gal 2:20).
Only with such a mindset would we willingly and joyfully sacrifice for Jesus.
We would delightfully repay His love
because He touched us so much and promised us our heavenly reward.
The old paradigm of “doing your pleasure” and “doing your own ways” on Sabbath
will give way to the new paradigm of calling “the Sabbath a delight,”
as we naturally exult in the Lord
(Isa 58:13–14).
問題是，我們是否看待自已與神的關係，
作為我們必須履行的責任或是合約要求呢？
確實，我們與神有立約的關係，
我們必須履行自已的責任
（申 28：2，15）。
為了承受永生，需要採取一些步驟和完成一些事情。
但是我們是否甘心樂意去做呢？
還是因為被迫才不情願呢？
關於我們與神的關係有很多種觀點。
一方面，他可被視為是城裡最好的雇主，
獻上永恆的榮耀和財富。
另一方面，我們與神有個人親密的關係；
我們愛祂，因為祂先愛我們
（約壹 4：19）。
如果獎賞、祝福和永生是我們唯一的焦點，
那麼我們與神的關係，就變成好像是任務或交易。
我們應該受到基督慈愛的激勵，
使我們不再為自己而活，而是為那替我們而死的主而活
（林後 5：14-15）。
我們的心通過聖靈充滿了神的愛
（羅 5：5）。
我們看待耶穌十字架的犧牲，不僅是為了人類，
更重要的是，是為了我們個人
（加 2：20）。
只有懷著這樣的心態，我們才會甘心樂意為耶穌犧牲。
我們會很高興的報答祂的慈愛，
因為祂大大的感動我們，並且應許我們天國的獎賞。
安息日“隨心所欲”及“按自己喜好行事”的舊模式，
將會退讓給稱為“安息日喜樂”的新典範，
因為我們很自然會因主而喜樂
（賽 58：13-14）。
CONCLUSION 結論
In every aspect of our life, we are constantly challenged to make adjustments,
be it the movement for a healthier lifestyle, ethical eating habits, or environmental conservation.
How does our attitude towards these differ from how we see our religious habits?
We procrastinate, consoling our conscience that we are fine
or inwardly telling ourselves
that we still have adequate time to change before it is too late.
在我們生活的各個方面，自已不斷面臨挑戰，要做出調整，
無論是追求更健康的生活方式、道德飲食習慣，還是環境保護的運動。
我們對這些事情的態度，與我們如何看待自已宗教習慣有什麼不一樣呢？
我們會拖延，安慰我們的良心自已很好，
或是內心告訴自己，
我們還有足夠的時間進行改變，以免為時已晚。
We need to remind ourselves that each part of the body does its share and causes the body to grow
(Eph 4:16).
With the unity of the faith and the knowledge of God,
each member helps the church mature to become a perfect man
(Eph 4:11).
Before we can play our part,
we need first to change our mindset,
then our actions, to love and edify each other
(1 Pet 1:22; Eph 4:11, 16).
Our newfound liberty in this post-pandemic world should not become an invitation to indulge the flesh
(Gal 5:13).
We are free to exercise our willpower to be obedient to the truth and overcome akrasia
(lack of self-control).
Only through loving sacrifice can the church truly join together and grow.
Jesus is coming again; we do not know when,
but Jesus warns us to be alert:
“I say to all. Watch!”
(Mk 13:37b).
我們需要提醒自己，身體的每個部分都各司其職，使身體成長
（弗 4：16）。
憑著對神信仰和認知的聯合，
每個信徒都能幫助教會長大成熟，成為一個完美的人
（弗 4：11）。
在我們發揮自己的作用之前，
我們首先需要改變自已的心態，
然後我們的行動，去彼此相愛、互相造就
（彼前 1：22；弗 4：11，16）。
我們疫情後的世界，新獲得的自由不應該成為放縱肉體的邀請
（加 5：13）。
我們可以自由運用自已的意志，順服真理並克服有心無力
（缺乏自制力）。
只有通過慈愛的犧牲，教會才能真正團結在一起，並且成長。
耶穌再來； 我們不知道是什麼時候，
但耶穌警告我們要警醒：
“37我對眾人說：要儆醒！”
（可 13：37b）。
[1] The oldest Graeco-Jewish documents mentioning synagogues
date to the time of Ptolemy III (Euergetes), 247–221 B.C.E;
Emil Schurer, The History of the Jewish People in the Age of Jesus Christ Volume II
(Edinburgh: T&T Clark, 1979), 425;
J Bright, A History of Israel (London: SCM Press, 1981), 437.
[1] 最古老的希臘猶太文獻提到了猶太教堂，
追溯時間到托勒密三世 (Euergetes) 的時代，公元前 247-221 年；
埃米爾·舒勒 (Emil Schurer)，《耶穌基督時代猶太人的歷史》第二卷
（愛丁堡：T&T 克拉克，1979 年），425；
J Bright，以色列歷史（倫敦：SCM Press，1981），437。
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