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Manna issue 72 - The Bond of Perfection 完全的連結

Are we bounded by God’s love? 我們以神的愛互相連結？
by Vincent Yeung—Cambridge, U.K.

英國劍橋 楊志宏 弟兄

We live in a divided and fragmented
society where reconciliation and
unity are deemed impossible. This
division manifests itself in different
forms, ranging from benign selfisolation
and simmering discontent
to open conflicts. The sporadic flareups
between Israelis and Palestinians,
border skirmishes between North
and South Koreans, ethnic violence
between Han Chinese and minority
Uyghurs in Western China are
manifestations of such divisions. The
dividing line is between religions,
political ideals, and races. The
situation is also fanned by the culture
of adversarial politics where leaders
of society play one group against
another, drawing on social status,
criticizing higher earners out of envy.
At the opposite spectrum, politicians
try to inculcate the idea of workers
and shirkers, the latter being labeled
as “undeserving poor,” and their
impoverished conditions of existence
presented as the result of their choice.
Are these observations just a modern
phenomenon, or are these universal
shortcomings of human nature?

我們生活在意見分歧，支離破碎的社會，在這種情況之後，和好和合一註定是不太可能。
意見分歧本身就會有不同形式的表現方式，範圍從良性的自我孤立，或即將爆發的不滿狀態，最後就成為公開形式的互相衝突。
在以色列人和巴勒斯坦人之間，不定期發生的衝突事件，在南北韓之間，邊界爆發的小規模戰鬥，
在中國西部中華漢民族和少數維吾爾族之間，發生的種族暴力事件，顯示了各種分裂的情況。
而分裂情況的分隔線，有各種宗教的關係，各種政治理念的不同，各種族間的分裂。
而分裂的情形，也會因為許多情況而升溫，如政治意識形態對抗的文化，在其中社會領導人操弄一個社會群體來對抗另一個社會群體，
借助於社會地位的關係，出於忌妒的關係來批判高薪階層。
站立在相反的位置上，政治人物想要灌輸勤奮工作者和懶墮蟲的想法，而後者常被標示為是一群"不值得救助的窮人", 
他們在生計上會面臨窮困的情況，代表了他們選擇的結果。
難道這些被看到的情況，只是現在社會的現象，還是這些情況不過是人類本性一致性的毛病？

Apostle Paul exhorted the believers
in Colossi to put on the new man1 after
they had been raised with Christ.2 He
defined this new man as one who does
not differentiate between Greeks and
Jews, circumcised and uncircumcised,
foreigners and Scythians, slaves and
freemen.3 The old man is plagued
by demarcations of history, race,
ideology, lifestyle, nationhood, and
status. Believers are encouraged to
put away this old man to make room
for new characteristics.4

使徒保羅勸誡科羅西的信徒，在他們與基督同時被復活之後，就要穿上新人的樣式。
他對新人的訂義，就是這個人不會去區分希臘人和猶太人，也不會區分有沒有受割禮，
也不區分外國人或西古提人，為奴或自由人。
舊人是因為歷史，種族，意識形穌，生活方式，國籍，和社會地位的劃分而受到折磨。
鼓勵信徒把舊人放下，讓身內有機會來學習新的品德。

DIVIDING HUMAN NATURE 人性分裂的本性

It is our nature to like and affiliate
with those with whom we share
the same background, culture,
occupation, and status. Such unity
enables us to exchange thoughts and
ideas. Differences in race, ideology,
way of life, nationhood, and status
appear to us as formidable barriers.
We find it difficult to invest time
and effort to understand divergent
ideas and viewpoints. Our instinctive
response is to remain in our
comfort zone, never venturing into
unfamiliar territory, fearing rejection
or frustration. In the same vein, we
may even consider our ideas and way
of life to be superior to those who
happen to be different because our
experience tells us that this is the
right way to conduct our life.

我們的本性上，會喜歡和我們有相同背景，文化，職業和社會地位的人，並且會和他們有緊密的連繫。
這種聯合，會讓我們可以互相交換我們的見解和想法。
而在種族，意識形態，生活方式，國籍，以及社會地位的差異，對我們來說，就形成難以跨越的障礙。
我們會發現，要再多花一點時間和精力，去了解各種不同的想法和觀點，是很難的。
我們直覺式的反應，還是仍然在我們的舒適圈裡，從來不願意去冒險走入不熟悉的領域，會害怕被別人拒絕，或是感到挫折。
相同的情況，我們或許甚至會認為，自已的想法，生活方式，是比那些正好不同的人，是更優透的，
因為經驗告訴我們，這就是過我們生活的正確方式。

The apostles could not break
free from their traditional thinking,
which prevented them from leaving
Jerusalem to preach the gospel
to all nations.5 Only with divine
intervention6 and submission to God’s
will7 did Jesus’ great commission
eventually come to fruition. We
should be mindful that our subjective
mode of thinking does not suppress
or supplant God’s perspective.

使徒沒辨法鬆脫他們傳統的思維，而這種想法讓他們不願意離開耶路撒冷，去向萬國傳福音。
只有當來自於神的介入時，因為順服神的旨意，所以耶穌的偉大任務在最後才能完成。
我們也應該要注意到，我們主觀的想法，不可以去阻礙到，或是替換了神的旨意。

WE ARE IN THE RIGHT 我們是正確的

Many examples in the Bible illustrate
human propensity to seek justice and
claim what is rightfully theirs. The
parable of the unforgiving servant tells
us of a servant who failed to forgive
his fellow servant’s debt, even though
his master had forgiven his own.8 A
man asked Jesus to help him gain a
fair share of his father’s inheritance.9
Corinthian believers resorted to civil
court to adjudicate their grievances.10
The Hellenists murmured against the
Hebrews because their widows were
overlooked in the daily serving;11 a
grievance aggravated by the thought
that these ladies were victimized or
ignored because of their identity.

聖經有許多例子說明，人們傾向於尋找正義，並且會宣稱他們的作為是合情合理的。
惡僕的比喻告訴我們，即使主人已經赦免了債，僕人依然不能原諒同伴的欠債。
就好像有一個人，求耶穌幫他公平爭取父親的財產。
哥林多信徒訴緒民事法庭來裁定他們之間的爭執。
信主的希臘人抱怨主內的猶太人，因為在每日供給寡婦的善事上，希臘寡婦被忽略了；
因為這些女士的身份比較特殊，他們受到犧牲或是被人忽略的想法，激化了教會中的爭執。

The sense of injustice in material
matters pales when the same
mentality is applied in the spiritual
realm. The hired men in the parable
of the workers in the vineyard
complained because they could not
accept that the latecomers, who had
worked less hours, received the same
reward as them.12 The elder brother
in the parable of the prodigal son
complained because he believed that
his younger sibling, the prodigal son,
was unworthy to receive his father’s
forgiveness and love. His bitterness
was augmented by his belief that his
father had failed to acknowledge and
remember his loyal service.13

在面對世上一切的事物時，正義感常常無能為力，而面對靈界的事物時，正義感也是如此。
雇工的比喻中，葡萄園的工人有些怨言，因為他們不能接受那些晚到的人，他們只要工作少少的時間，就能像他們一樣，得到同樣的報酬。
浪子的比喻大哥也抱怨，因為他認為小弟，跟本就是浪子，不值得受到父親的繞恕和愛。
他心中的痛苦，因為自已的想法而擴大，因為他認為父親忘了他忠心的服事。

WE DESPISE THE WEAK AND JUDGE THE NON-CONFORM

我們輕視弱者，並且論斷那些不遵守規則的人

It is also human nature to envy those
who are better than us.14 Believing
we are different15 and better, we
fight for supremacy and recognition16
and we look down on those weaker
than us17 or whom we perceive as
unfitting.18 Such behavior could only
result in envy, strife, and division in
the church. The book of Romans
recorded a row between two groups
in the church. One group saw it fit
to eat meat, while the other group
only ate vegetables.19 The differences
in their ways of life resulted in these
two groups despising and judging
each other.

人類的天性無可避免會去羨慕那些比我們好的人。
或是會去相信，我們是不一樣的，或是更優秀的人，為了達到最高的地位和別人的認同，我們會努力奮鬥，
而我們會去輕視那些比我們較軟弱的人，或是那些我們認為看起來很不得體的人。
這種行為只會導致產生羨慕的心理，製造教會裡面的爭端和分裂。
羅馬書記錄了教會裡，二個群體引起的紛爭。
一群人認為吃肉是合宜的，但是另一群人卻只吃素菜。
他們生活方式的差異，導致了這兩群人互相輕視，並且論斷對方。

The ungodly nature of human
behavior is a potent dividing force
within family, community, and
society. The saints were conscious
that such behavior persisted within
the church community and therefore
regularly reminded believers to put
off this old man and assume the
wholesome nature of Christ.

人類行為不敬畏神的天性，在社會上，社區裡，和家庭中常是一個破壞力強大的分裂力量。
聖徒查覺到，這樣的行為一直持續在教會的團契中，所以常常提醒信徒，要脫掉舊人的行為，去承擔基督完整的天性。

WHAT BIND THE DIVERSE GROUPS TOGETHER? 是什麼樣的力量可以把不同的群體聯合在一起？

The concept of one body permeates
throughout the Bible.20 A body
consists of many parts and each part
has its own function and unique
characteristics.21 The differences
between the components do not
result in rejection or antagonism
against each other. Instead, each part
compliments and supports each other
to ensure the whole body functions
effectively.22

一個身體的概念，貫穿了整本聖經。
一個身體是由許多肢體所組成的，每一個肢體都有其功用，和其獨一無二的特性。
肢體之間不同的差異，並不會導致相互之間，互相拒絕或是互相對立。
相反地，肢體之間會互相讚美，互相幫助，為了確保整個身體的功能都能正確的運作。

The dividing nature of human
behavior needs to be counteracted
by God’s love in order to uphold the
body of Christ. The new man depicted
in Apostle Paul’s exhortation is not
by name alone; it is characterized by
mercy, kindness, humility, meekness,
forbearance, forgiveness, and
longsuffering.23 These characteristics
are the manifestation of love,24 which
diametrically oppose the divisive
human nature denoted in previous
examples.

人類天性裡分裂的本質，需要去用神的愛去中和，為了要讓整個基督的身體都能夠得到支持。
在使徒保羅勸告信徒的描述裡，新人並不只是一個名字而已，而是具有以下的特質，有慈悲心，仁慈，謙卑，柔和，忍耐，能夠繞恕別人，並且可以長久忍受苦痛。
這些特質就是愛的表現，就正好和人分裂的本質完完全全的相反，就和前面所提到的例子不一樣。

Because love quietly covers all
things and thinks no evil, love can
neutralize adverse reactions that
may arise when we are offended
or neglected. As our perception is
determined by our own thinking, a
seemingly offensive statement could
be overlooked completely, whereas
an innocuous statement could be
interpreted as spiteful, malicious, and
provocative.

因為愛會靜默的掩蓋所有的事情，不心懷惡意，當我們被冒犯或是被人忽略時，愛可以淡化我們自已所產生的敵對反應。
因為我們的思考會決定我們怎麼認知一件事，一個表面上看起來就很冒犯別人的言論是可以被完全無視的，
而一個無傷大雅的無心之言，卻有可以被解釋為帶有惡意的，惡毒的，或是挑?的。

King Saul was furious when he
heard women praising him and David,
singing: “Saul has slain his thousands
and David his ten thousands.”25
He did not take it as a compliment;
instead, he became angry with
David. The Bible describes this as
“evil in his eye,”26 which sparked off
a series of destructive events. Had
Saul interpreted the statement as
praising God’s greatness and mercy,
the calamity that befell him and the
sufferings of many could have been
avoided.

當掃羅聽到眾婦女讚美他和大衛時，他就變得很生氣，眾婦女唱著："掃羅殺死千千，大衛殺死萬萬"。
他並沒有把這些話當成是一種讚美；
相反地，他反而生大衛的氣。
聖經描寫這件事的時候，用的字眼是"讓他很不高興或是在他眼中看得很討厭"，也因此觸發了後續一連串帶有毀滅性的事件。
若是掃羅能把這些話解釋成，視為是對神的偉大和仁慈的讚美，
降在他身上的大災禍，以其許多人也跟著受害的事件，或許就能避免。

If we harbor no evil thoughts, then
we would not assume people are
intentionally targeting us. It is not
uncommon for believers to complain
that the sermonizers are targeting
them; yet instead of judging the
sermonizers’ intentions, we should
ask ourselves whether we have
kept God’s word. When we are
offended, we should retreat rather
than retaliate. God has forgiven us;
likewise, we should forgive others.

若是我們心中沒有包藏邪惡的意念，那麼我們就不會認為別人是故意針對我們的。
常常有信徒會抱怨，為什麼台上講道的人都故意針對他們；
然而，不是就這麼去猜測講道者的意圖，而是我們要問問自已，我們是不是有遵守神的話。
當我們被別人欺負的時候，就應該要退避，而不是去報復。
神已經繞恕我們了；同樣的道理，我們也應該繞恕別人。

The virtues of patience, kindness,
hope, and endurance enable us
to maintain quietude and inner
tranquility when faced with continual
challenges and mistreatments. When
confronted by the Philistines27 on
several occasions, Isaac did not fight
for his right. Instead he retreated, and
God blessed him. He was in a “broad
place” because he made room for
himself.28 Compassion, brotherly
love, and tenderheartedness29 are
the obverse of envy, pride, and selfseeking;
such virtues restrain us from
provoking others,30 repaying evil for
evil or reviling for reviling.31 All these
wonderful characteristics of love help
us to overcome evil32 and bind us
together in unity.33

當面對一連串的挑戰和虐待時，耐心，仁慈，盼望和忍耐的美德，可以讓我們維持平靜和內在的寧靜。
以撒在許多不同的場合裡，遇到了腓利士人的為難，他並沒有悍衛自已的權利。
相對地，他退避了，而神反而祝福他。
因為他給自已留下了空間，所以他可以站在"寬闊之地"。
同理心，兄弟情誼，以及溫柔的心，正是忌妒，高傲，自私的的另一面；
這些美德把我們抑制住，讓我們不要去觸怒別人，或是去作以惡報惡，以辱罵還辱罵的事。
這些所有美好愛的特性，幫我們來克服惡意，並且把我們團結在一起。

The dividing nature of human behavior needs to be counteracted
by God’s love in order to uphold the body of Christ.

人類行為的分裂特質，需要以神的愛來加以處理，為了就是能夠維持基督的身體。

Paul invites everyone to be touched and compelled by the
love of Christ, to live a life for Christ, and to become a new
creation. This new mode of existence entails God’s love and is
self-giving. The self-seeking mode of egocentric existence
should give way to unconditional love.

保羅勸大家來被基督的愛來感動，並且因愛的力量而不能自已的付出，
能夠為了基督而活，並且成為新的人。
這種生活的新模式，是一定來自神的愛，並且可以無私的奉獻。
而自我中心生活的自私方式，應該要被無私的愛來取代。

BE PERFECT 要追求完美

The oneness of God, our faith, one
Spirit, one hope, and one calling
succinctly denote the commonality
of all believers. We are united, yet
different, diverse, and gifted in
various ways for the betterment
of Christ’s ministry.34 Perfection
only comes when we are united
in thought, faith, and knowledge
of Christ and when we assume the
full stature of Christ.35 We can only
put on this new man by putting off
the old one.36 As we are expected
to assume Christ’s stature when we
are in Christ, we should move from
“Christ light” to Christlike.

神的一體性，我們的信仰，一個聖經，一個盼望和一個呼召，很清楚的表示了所有信徒的共通性。
我們雖然不同，但卻能合而為一，雖然各有各的特色，卻因為在各方面有不同的恩賜，而成就基督更好的福音事工。
要能夠作到完美，就只有我們在基督的思想，信仰和知識上可以合一，也就是當我可以長成基督全部的身量的時候。
只有當我們能夠丟棄舊的自我時，才能夠穿上新人。
當我們在基督裡的時候，我們就會被認為有基督的身量，我們應該不只要為基督發光，還要更加成長，成為一個像基督一樣的人。

The stature of Christ is expressed in
His self-emptying37 and self-sacrifice.
He came not to be served but to
serve and to give His life as a ransom
for many.38 His love does not depend
on who we are,39 what we are,40
and where we are. This is unlike the
reciprocal love that man expects.41
God’s unconditional love also does
not depend on how likeable we are.42

基督的身量是透過虛已和自我犧牲，而表現出來的。
祂來到世上不是為了被人服事，而是來服事別人，為的就是要捨棄祂的生命，為眾人成為捨命的贖價。
祂的大愛並不會因為我們是誰，我們是作什麼，或是我們身在何處，而有所不同。
這種大愛，並不像是人所期待，互相互惠的愛。
神無條件的愛，也不因為我們是有多麼的可愛，而有所不同。

Paul invites everyone to be touched
and compelled by the love of Christ,43
to live a life for Christ, and to become
a new creation.44 This new mode of
existence entails God’s love and is
self-giving. The self-seeking mode of
egocentric existence should give way
to unconditional love. Only when we
are truly Christlike, are we deemed to
be perfect.45

保羅勸大家來被基督的愛來感動，並且因愛的力量而不能自已的付出，
能夠為了基督而活，並且成為新的人。
這種生活的新模式，是一定來自神的愛，並且可以無私的奉獻。
而自我中心生活的自私方式，應該要被無私的愛來取代。
只有我們真的像基督一樣，我們才會被認為已經很完美了。

Attaining perfection is a process
rather than an instant transformation.
We learn to be perfect by self-giving
instead of self-seeking. We learn to
serve with the gifts God has given us,
and we learn to love by being more
tolerant of others46 and by removing
the conditions under which we could
love.47 If everyone in the community
of faith assumes the love of Christ,
we will have peace.48 No longer will
there be any situation or provocation
that divides us, for we are bounded
by God’s love.

要達到完美，是一個過程，而不是一個立即的轉變。
我們會藉著自我奉獻，來學習如何達到完美，而不是藉著自私自利，來達成完美。
我們用神所賜的恩賜，來學習服事別人，用更多對別人的忍耐，來學習愛別人，並且逐漸那麼原本會限制我們去愛的條件。
若是每個在信仰團契中的人，都能接受耶穌的愛，我們就會有平安。
就不會再有那些特異的情況，或是有挑撥別人的情形，來分裂我們，因為我們在用神的愛來聯合在一起。

Christ has once and for all united
the Jews and Gentiles by breaking
down the middle wall of separation,
abolishing the enmity, and creating
in Himself one new man from the
two.49 This new man, a new creation,
assumes the nature of Christ. We have
freely received His grace through the
redemption that is “in Christ” Jesus.50
Being “in Christ” means we have lost
our identity,51 and the “I” no longer
exists, but Christ lives in us.52 By
the free gift of God’s grace, we are
brought into His family, and we have
peace and satisfaction in Him. His
grace also enables us to live for others
rather than for what others can give
to us. Jesus’ commandment to abide
in His word and His love unites us in
Him;53 this new mode of thinking and
living binds us together.54 Therefore,
when we host a dinner, let us invite
the poor, the maimed, the lame, and
the blind, and we will be blessed.55

耶穌曾經就那麼一次為了眾人，打破分開大家隔在中間的高牆，消除仇恨，讓猶太人和外邦人都能聯合在一起，
就在他裡面把兩個族類合一，創造出一個新人。
這個新人，是新的創造，會接受耶穌的性情。
因為我們透過在基督耶穌裡的救贖，白白地接受了祂的恩典。
位於基督裡面，代表我們已經放棄自已的身份，並且我們的"自已"不再存在，而只有基督活在我們裡面。
藉著神的恩典，白白得到的禮物，我們被接受進入家庭，在祂裡面，我們有平安和滿足。
祂的恩典也讓我們可以為別人而活，而不是為了讓別人給予我們什麼東西而活。
耶穌的誡命是與祂的話語同在，而祂的愛把我們和祂聯合在一起；
這是一種思考和生活的新方式，把我們聯合在一起。
所以，當我們舉辨晚宴時，要邀請窮人，身障人士，行動不便的人和視障人士，那麼我們就會受祝福。

The body of Christ comprises
many parts that are jointed (or
knit56) together and “grows as God
nourishes it.”57 The love of Jesus and
our love towards Him and our fellow
members knit us together.58 This
bond is not by blood, race, interest,
and locale, but by the perfect love
of God, which causes us to coalesce
and be joined together. Hence, it is
vital that we empty ourselves to truly
breakdown the barriers that separate
us. Only then can this bond of love
be perfect.

基督的身體由許多肢體所組合，並且聯合在一起，並且得以成長，就像神親自餵養的一樣。
耶穌的愛和我們向著祂的愛，並且把我們和弟兄姐妹編織在一起。
這種聯合，並不是因為血緣，種族，興趣和場合的關係，而把我們連結或被編制在一起。
因此，我們要謙虛，來真正打破會分隔我們的屏障和藩籬，是很重要的。
只有這麼作，這種愛的聯合才會完美。

Footnotes:
1 Col 3:10 西 3：10
2 Col 3:1 西 3：1
3 Col 3:11 西 3：11
4 Col 3:10 西 3：10
5 Mt 28:19; Act 1:8 太 28：19；徒 1：8
6 Act 10:11–12; 10:47 徒 10：11-12；10：47
7 Act 11:18 徒 11：18
8 Mt 18:28–30 太 18：28-30
9 Lk 12:18 路 12：18
10 1 Cor 6:1–8 林前 6：1-8
11 Act 6:1 徒 6：1
12 Mt 20:11 太 20：11
13 Lk 15:29–30 路 15：29-30
14 Act 13:45 徒 13：45
15 1 Pet 5:5–6 彼前 5：5-6
16 Mk 9:34 可 9：34
17 Jas 2:3–4 雅 2：3-4
18 1 Cor 12:21–25 林前 12：21
19 Rom 14:1–3 羅 14：1-3
20 Rom 12:1, 5; 1 Cor 10:17, 12:12–13, 20; Eph 2:16, 4:4; 羅 12：1，5；林前 10：17，12：12-13，20；弗 2：16
Col 3:15 西 3：15
21 1 Cor 12:21–24 林前 12：21
22 Rom 12:4–8 羅 12：4-8
23 Col 3:12–13  西 3：12-13
24 Col 3:14 西 3：14
25 1 Sam 18:7 撒上 18：7
26 MKJV, 1 Sam 18:8 撒上 18：8
27 Gen 26:14, 15, 20, 21 創 26：14，15，20，21
28 Gen 26:22; the well’s name “Rehoboth” literally means “broad place.”
創 26：22；井的名稱 "利河伯" 字面上的意思是 "寬闊之地"

29 1 Pet 3:8 彼前 3：8
30 1 Cor 13:4–7 林前 13：4-7
31 1 Pet 3:9 彼前 3：9
32 Rom 12:21 羅 12：21
33 Col 3:14 西 3：14
34 Eph 4:10–12 弗 4：10-12
35 Eph 4:13; cf. Phil 2:2,5 弗 4：13； cf. 弗 2：2，5
36 Col 3:9-10; Eph 4:22–24 西 3：9-10；弗 4：22-24
37 Phil 2:7 腓 2：7
38 Mk 10:45 可 10：45
39 Mt 9:36 太 9：36
40 Mt 5:45 太 5：45
41 Jn 5:44; Mt 5:46,48 約 5：44；太 5：46，48
42 Rom 5:8 羅 5：8
43 2 Cor 5:13–14 林後 5：13-14
44 2 Cor 5:17 林後 5：17
45 Mt 5:48 太 5：48
46 1 Pet 4:8; Eph 4:2 彼前 4：8；弗 4：2
47 1 Pet 4:9 彼前 4：9
48 Eph 4:3 弗 4：3
49 Eph 2:14–15 弗 2：14-15
50 Rom 3:24 羅 3：24
51 Gal 3:28, 6:15 加 3：28，6：15
52 Gal 2:20 加 2：20
53 Jn 15:7,10 約 15：7，10
54 Jn 13:34 約 13：34
55 Lk 14:13–14; cf. 1 Pet 3:9 路 14：13-14； cf. 彼前 3：9
56 Greek for “knit”: συμβιβ?ζω [symbibaz?]
Strong’s G4822: I. to cause to coalesce, to join
together, put together

希臘文 “編織”: συμβιβ?ζω [symbibaz?]
Strong’s G4822: I. 引起整併，一起參加，合在一起

A. to unite or knit together: in affection A. 聯合或編織在一起。在情感上
57 NLT, Col 2:19 NLT 西 2：19
58 Col 2:2 西 2：2

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