1. Manna issue 87 - These Little Ones 小人物
Vincent Yeung—Cambridge, UK 英國劍橋 Vincent Yeung
The theme of unity is never too far away when we read Paul’s epistles.
No matter what the main message or theme of the letter,
Paul often returns to the same idea:
the oneness of God’s chosen people.
The common thread that ties God’s people together
is not based on race, social status, gender, background or tradition
—there is no distinction between Jews, Greeks, Gentiles, slaves and freemen,
circumcised and uncircumcised, male and female
(Rom 10:12; Eph 3:6; Col 3:11; Gal 3:28).
God’s richness and His promises are the same to all;
Christ is in all, and we are all one in Christ.
Since all who are baptized have put on Christ and have been renewed according to His image,
we have left behind our former conduct and identities
(Gal 3:27–28; Col 3:10; Eph 4:21–24).
當我們閱讀保羅的書信時，主題永遠圍繞在團結討論。
無論這封書信的主要訊息和主旨是什麼，
保羅經常會來回討論到相同的想法：
神選民的一體性。
將神的子民連結在一起的共同點
不基於種族，社會地位，性別，背景或傳統
- 猶太人，希臘人，外邦人，奴隸和自由人之間是沒有區別，
受過割禮和未受割禮的人，以及各各男男女女
（羅 10:12；弗 3：6；西 3:11;加 3:28）。
神的豐富恩典和祂的應許，對所有人都是一樣的。
基督存在於萬有之中，而我們會在基督中合而為一。
既然所有受洗的人，都披戴上了基督，並按照他的形像被得到更新了，
我們拋棄了以前的行為和身份
（加 3：27-28；西 3:10；弗 4：21-24）。
However, being human, we are all set in our ways.
For this reason, Paul reminds believers to be mindful of the dangers of drifting away from one another,
consciously or subconsciously.
This is a clear and present danger,
of which we must beware, making the effort to prevent and minimize divisions that could blow us apart.
We need to learn from the past to avoid repeating these patterns of division.
但是，身為人類，我們都會困在自已所選擇的方向上。
因此，保羅提醒信徒，要謹防彼此疏離的危險，
無論有意或只是潛意識。
這是明顯當前存在的危險，
這就是我們必須提防的危險，要努力防止分裂，和阻擋那些會使我們崩潰分歧的分門結黨。
我們需要向過去學習，避免重複這些分裂模式。
In the Book of Matthew, Jesus preached that we should not neglect, ignore or despise the “little ones”
(Mt 10:41–42, 18:5, 6, 10, 25:40).
Jesus was not only speaking of little children,
but of the “least” of His brethren.
Who are these little ones?
在馬太福音，耶穌講道說，我們不應忽視或輕視“小人物”
（太 10：41-42、18：5、6、10、25：40）。
耶穌不僅在談到小孩子，
而且也說到他的弟兄中“最小的”。
這些小孩子是誰呢？
THE OVERLOOKED AND WEAK IN FAITH 信心軟弱，被人忽略
It is common to see members going out of their way to receive and show respect to God’s workers.
But how often do we show a fraction of this care towards those who seem less important?
We tend to view things from a human perspective
—we deem certain individuals more worthy than others.
Of course, the “laborer is worthy of his wages”
(1 Tim 5:18, 1 Cor 9:9–11),
but Jesus also reminds us not to neglect the little ones among us
(Mt 10:41–42).
通常會看到信徒，竭盡所能去接受和尊重神的工人。
但是，對那些看起來不太重要的人物，我們平常是不是會展現出一點點這種關懷呢？
我們傾向於從人類的角度看待事物
-我們會認為某些人，比其他人更尊貴。
當然，“工人得工資是應當的”
（提前 5:18，林前 9：9-11），
但是耶穌也提醒我們，不要忽略了我們中間的小朋友
（太 10：41-42）。
These little ones are like babies
—the ones who seem to be less spiritual and weaker in faith.
They do not contribute much, but much time and effort is spent on them by workers
who visit, exhort and pray for them.
Sometimes, such efforts seem futile when they fail to progress in their faith.
Frustrated and disheartened, workers may give up and begin to ignore them and their needs.
However, Jesus warns us not to despise these little ones,
because our Father in heaven does not want them to perish
(Mt 18:10, 14).
Therefore, Jesus proclaims:
“Whoever receives one little child like this in My name receives Me”
(Mt 18:5; see also Mk 9:37).
這些小孩子就像嬰兒一樣，
-指的是，那些似乎在屬靈和信仰上軟弱的人。
他們貢獻不大，但是工人為了他們，花了很多時間和精力
牧者去他們那裡拜訪，勸勉和祈禱。
有時，當他們的信仰沒有進步的時候，這些努力似乎是白費力氣。
工人因而沮喪難過，並可能會放棄他們，且開始無視他們及其需求。
但是，耶穌警告，我們不要輕視這些小孩子，
因為我們在天上的父，不希望他們滅亡
（太 18:10，14）。
因此，耶穌宣告：
“5凡為我的名接待一個像這小孩子的，就是接待我。”
（太 18：5；又見，可 9:37）。
Another way humans assign value is to categorize ourselves into groups
—often subconsciously—and prioritizing the needs of one group above another.
This happened in the early apostolic church,
when the Hellenist widows felt neglected by the Hebrew followers in the daily distribution
(Acts 6:1).
We cannot speculate as to why this happened,
but it is clear that one minority was overlooked or felt they were treated unfairly.
Perhaps what they received was the same as the Hebrew widows,
but was actually insufficient for their needs.
If it can be so easy to misjudge the situation when it comes to serving food,
how much more damage would we cause
if we overlook the spiritual needs of the spiritually weak or the neglected minority?
人類賦予價值的另一種方法，是將自己分類為群組，
-通常是在下意識中-會比別組人，優先考慮這一組人的需求。
這種情況，就發生在早期的使徒教會，
當希臘裔寡婦，在日常配給中，被希伯來信徒所忽視了
（徒 6：1）
我們無法推測，為什麼會發生這樣的事，
但是很明顯的，有少數人被忽視，或是覺得自已受到了不公平的待遇。
也許他們得到的與希伯來寡婦一樣的物資，
但實際上，卻不足以滿足他們的需求。
如果在供給食物的事，這麼容易就錯誤判斷情況，
若我們忽略了靈性軟弱信徒，或是那些被忽視少數群體的屬靈需求，
我們會造成多少傷害呢？
In Jesus’ ministry, He often saw the multitude as lost sheep without a shepherd
(Mt 9:36).
Why did the religious leaders not address their spiritual needs at the time?
The dialogue between Nicodemus and the Pharisees reveals the latter’s contempt for the general public
—a people beyond redemption because they did not,
and possibly could not, understand the law
(Jn 7:49).
The Pharisees were also prejudiced against everyone from Galilee
(Jn 7:52),
as the region had a population of mixed ethnicity,
being in close proximity to large Gentile cities.
Galileans were deemed to be slack in their practice of Jewish rites and religion.
The attitudes of the spiritual leaders at the time are encapsulated in the parable of the Good Samaritan
(Lk 10:30):
the priest and the Levite did not want to defile themselves by helping the dying man;
they considered their holiness more important than saving life and showing love.
在耶穌的事奉中，他經常看到許多人，如同迷失的綿羊，沒有牧羊人照顧
（太 9:36）。
為何當時的宗教領袖，沒有解決他們的屬靈需求呢？
尼哥底母與法利賽人之間的對話，揭露了法利賽人對大眾的蔑視
-因為他們沒有救贖，可能不了解律法，也無法理解
（約 7:49）。
法利賽人也對加利利來的每個人，都存有偏見
（約 7:52），
由於該地區族群混雜，
且還靠近大型的外邦城市。
加利利人，被認為在實踐猶太儀式和宗教活動上，很鬆散。
當時信仰領袖對他們的態度，完全被濃縮在《好撒瑪利亞人》的比喻中表現出來，
（路 10:30）：
祭司和利未人，不想因為幫助那垂死的人，而沾污了自己；
他們認為，比起拯救人的生命，實行愛心的行為，自身的聖潔是更加重要的。
THOSE IN NEED 窮困的人
We all have needs, and these needs change over time.
In good times, it is easy for us to uphold our faith.
However, in extreme situations, when we are under immense physical and mental strain,
our faith may be severely challenged.
Job was a faithful man, but his faith was put under duress
when he lost his children, his wealth and his wellbeing overnight
(Job 1:13–19, 2:7).
Even his wife and close friends challenged his faith and integrity
(Job 2:9, 22:15, 25:6).
At the nadir of his faith, Job needed help, but help was not forthcoming.
The little ones are not only those at the fringe of the religious community,
but those who face faith-shattering experiences.
Even the strongest of us can become a little one,
longing for God’s deliverance and support from the community of faith.
我們都會有需求，而這些需求會隨著時間而變化。
時機好的時候，我們很容易持守自己的信仰。
但是，遇到極端情況時，當我們承受巨大的身心壓力時，
我們的信仰可能會受到嚴重的挑戰。
約伯是一個有信仰的人，但他的信仰受到威脅的時候，
他一夜之間，失去孩子，財富和幸福。
（伯 1：13-19，2：7）。
甚至他的妻子和密友，也對他的信仰和正直產生質疑，
（伯 2：9，22:15，25：6）
約伯信仰最低潮的時候，急需幫助，但沒有出現幫助。
弱小的信徒，不僅是宗教團體的邊緣人，
而且也是那些，正在面對信心破碎體驗的人。
即使是我們之中最堅強的人，也可能會變得弱小，
會渴望從神獲得拯救，從團契得到支持。
I was touched by a sister’s testimony of when her child was born with a life-limiting condition
—the sorrow she felt was only compounded when visiting church members asked her to trust in God.
The advice, while laudable and biblically correct, appeared to put the onus on the sufferer,
implying that her sadness was a result of not trusting in God.
Should we not backup our exhortation with practical help,
seeking to alleviate suffering through offering some physical care?
As James reminds us, saying,
“Depart in peace” but offering no tangible help is no real help at all
(Jas 2:16).
有位姐妹的見證讓我很感動，她孩子出生時，就有生命危險，
-當來到教會，信徒要她信靠神的時候，她所感到悲傷就更加複雜。
這些建議，雖然值得讚許，並且符合聖經的道理，卻似乎給苦難中的人帶來了更多的負擔，
隱含的意思，暗指她的悲傷，是沒依靠神的結果。
若我們不能以實際幫助，支持我們對別人的勸免，
通過提供一些物質上的關懷，以減輕他人的痛苦？
正如雅各提醒我們的那樣，
“平平安安的去罷！”，卻沒有提供任何切實的幫助，根本沒有真正的助益。
（雅 2:16）
During a recent visit to a church in South America,
a member disapprovingly shared how some migrant members would ask for prayer intercessions
when they get in trouble with the authorities.
There are many stories of detentions, deportations, overstayed visas, rejected asylum applications
and heavy fines for tax evasion.
Many of these troubles are self-inflicted,
while others are borne out of a combination of bad luck, inequality and desperate choices.
While we do not condone illegal behavior,
or understand the motives or forces that lead some believers into these situations,
we should nevertheless pray for them.
We were all sinners when Jesus died for us (Rom 5:8),
so we cannot deem someone more or less deserving depending on whether their actions fit into our own value systems.
More importantly, we should not consider ourselves spiritually superior.
Jesus even warned His disciples that they were no better than other sinners
—they too would perish unless they repented (Lk 13:3).
在最近一次訪問南美教會時，
有信徒很不以為然地，分享了一些移民信徒，
當他們遇到政府的麻煩，是如何請求代禱的。
有許多的故事，是關於被拘留，驅逐出境，簽證逾期，庇護申請被拒絕，
以及逃稅的被判重罰。
這些麻煩中，有許多是自作自受，
而另外一些狀況，則是有些倒霉，遇到不平等的情況，及絕望中被逼的選擇，加總起來的問題。
雖然我們不容忍違法行為，
或是不了解導致某些信徒，陷入這些情況的動機或力量，
但是我們應該為他們禱告。
8惟有基督在我們還作罪人的時候為我們死（羅 5：8），
因此，不能根據某人的行為，是否符合我們自己的價值觀，來認定他人是不是或多或少罪有應得。
更重要的是，我們不應認為自己在屬靈上比別人優越。
耶穌甚至警告門徒，他們沒有比其他罪人更好，
－除非悔改，否則他們也會滅亡（路 13：3）。
We learn from the above examples that some members have unique and special spiritual needs,
not experienced by the majority of members
—increasingly, these situations involve wide-ranging mental health issues.
The church has the responsibility to help,
even when it is a hard or unfamiliar challenge.
These members cannot be ignored.
We should examine our mindset to eliminate any prejudices we may have towards such special situations.
從上面的例子我們了解到，有些信徒有獨特而特別的屬靈需求，
是屬於大多數信徒所沒有經歷過的情況，
-這種情形多涉及廣泛的心理健康問題，有逐漸增加的趨勢。
教會有責任提供幫助，
即使遇到這些事，是很艱難或特殊的挑戰。
我們不能忽略這些信徒。
應該要檢視自己的心態，以消除對這種特殊情況的所產生的偏見。
OVERCOMING PREJUDICE 勝過偏見
Prejudice is an unreasonable opinion or feeling,
formed with little thought, knowledge or context, and based on preconceived notions.
Often, we respond to events based on our bias,
and our gut feelings about the people involved,
rather than objective evaluation.
We can also become prejudiced through a lack of empathy
—we assume that everyone should react and think as we would in any given situation or crisis.
However, we come from different cultural and economic backgrounds,
as well as having different skills, spiritual knowledge and secular experiences.
We must realize that everyone’s experiences and responses will differ,
and we cannot take a cookie-cutter approach when offering help.
偏見是一種不合理的見解或感覺，
沒有經過好好思考，不具備知識或前後因果關係，並基於先入為主的概念而形成。
通常，我們會根據自己的偏見來對應遇到的事情，
並涉及我們對別人的直覺反應，
而不是客觀的評估。
我們也會因缺乏同情心，而產生偏見
-我們會假設，每個人在任何特定的情況或危機中，都應該做出和我們相同的反應和思考。
但是，我們來自不同的文化和經濟背景，
同時具有不同的技能，屬靈知識和世俗的經驗。
我們必須了解到，每個人的經驗和反應，都會有所不同，
並且我們在提供幫助時，不能採取千篇一律的方法。
Be Mindful of Barriers 注意人際間的障礙
“But whoever causes one of these little ones who believe in Me to sin,
it would be better for him if a millstone were hung around his neck,
and he were drowned in the depth of the sea.” (Mt 18:6)
6凡使這信我的一個小子跌倒的，倒不如把大磨石拴在這人的頸項上，沉在深海裡。
(太 18：6)
It is sobering to consider that our salvation may be jeopardized if we become stumbling blocks to others.
Of course, we would not intentionally prevent others coming to God,
but we may do so unconsciously by acting according to our own values.
The disciples prevented the little children from approaching Jesus,
and rebuked those who brought them to Him (Mk 10:13).
They asked Jesus to stop people performing miracles in His name,
and told Bartimaeus to be quiet when he was calling for Jesus
(Mk 9:38, 10:46–48).
They even asked Jesus if they should send fire from heaven upon those
who rejected them, much to Jesus’ disdain (Lk 9:54–55).
The disciples put up barriers around Jesus, thinking He was too busy,
and the people too insignificant to receive His time and attention.
We should ask ourselves, what barriers do we put up today?
冷靜下來想一想，如果我們成為別人的絆腳石，我們的救贖可能會受到威脅。
當然，我們不會故意阻止別人來到神的面前，
但是我們可能會不自覺地，按照自己的價值觀行事。
門徒阻止小朋友接近耶穌，
並斥責那些把他們帶到耶穌那裡的人（可 10:13）。
他們要求耶穌，阻止別人奉祂的名行神蹟，
並且在巴底馬呼喚耶穌的時候，告訴他要保持安靜
（可 9:38，10：46-48）。
他們甚至問耶穌，是否應該從天上降下火來，
把那些拒絕他們的人燒死，是耶穌最討厭的事（路 9：54–55）。
門徒們認為耶穌太忙了，所以把耶穌圍起來，形成對別人的障礙，
認為眾人太微不足道了，不足以佔用祂的時間和注意力。
我們應該捫心自問，我們今日築起了哪些別人親近神的障礙呢？
Barriers can be both tangible and intangible.
A simple example of a tangible barrier is the service timetable.
Some members are unable to attend Sabbath services because of socio-economic or personal reasons.
Should the church ignore these members’ spiritual needs,
on account of the sanctity of the Sabbath commandment?
On the contrary, we should show love towards these members,
and build up their faith until they are able to keep all of God’s commands.
We can observe positive examples of churches
accommodating such members by holding additional services outside of Sabbath,
and providing support for those currently incapable of making the sacrifice.
If our children fail to learn and follow our instructions, we do not cut them loose;
we nurture and patiently remind them, using discipline when necessary,
until they are mature enough to act independently.
The same is true for the little ones in church
—those stronger in faith should maintain contact with them, showing love and concern.
When they are touched by the love of God,
they will understand His grace and come to Him voluntarily (Lk 19:8).
障礙可以是有形的，也可以是無形的。
聚會時間表，就是有形障礙簡單例子。
由於社會經濟或個人原因，有些信徒無法參加安息日聚會。
難道因為安息日誡命不可以違背，
教會要無視這些信徒的屬靈需要，？
相反地，我們應該對這些信徒顯出愛心，
並築固他們的信仰，直到他們能夠完全遵守神全部的誡命。
我們可以看到教會有正面例子，
通過在安息日聚會以外，為通融接納這些信徒，再舉行額外的聚會，
為那些目前無力作出犧牲來聚會的人，提供幫助。
如果我們的孩子學不好，和不聽我們的指示，我們不會就此放縱他們；
我們會繼續培養，並耐心地提醒他們，必要時也會加以管教，
直到他們長大成熟，可以獨立自主為止。
教會裡弱小的信徒，也適用相同的原則，
那些信心剛強的人，應該與他們保持聯繫，表現出對他們的愛心和關懷。
當他們被神的愛所感動時，
就會理解神的恩典，並自願來到祂身邊（路 19：8）。
An example of an intangible barrier is the feeling of being unwelcome at church.
Those who are spiritually immature are sensitive to feeling unwelcome, ignored, and unloved when they come to church.
If they cannot feel the love of God, they will stop coming altogether.
However, those who are equally immature,
but are comfortable in church attendance and service may be inclined to close ranks
and focus more on those who are firmly within the community of faith.
By doing so, these are no different from the Pharisees
—well versed in the Scriptures, but not having the love of God in them
(Jn 5:38–44).
無形障礙的一個例子，是教會有讓人不受歡迎的感覺。
那些屬靈上不成熟的人來教會時，會感到不受歡迎，被忽視和得不到愛。
若他們無法感受到神的愛，就會完全來教會。
但是，那些同樣不成熟的人
雖對到教堂聚會感到很自然，卻可能傾向於成群結黨，
去更多關注那些信仰群體中，堅固的人。
因為這樣，這些人就與法利賽人沒有什麼不同，
-精通聖經，卻沒有身具神的愛
（約 5：38–44）。
Paul reminds us to emulate Christ, who saw people’s needs rather than their weaknesses.
We should see the good in our brothers and sisters,
reminding ourselves of the oneness of our faith,
and dealing with one another with lowliness, gentleness and longsuffering (Eph 4:1–4).
保羅提醒我們，要效法基督，耶穌會看到了人們的需求，而不是他們的弱點。
我們應該欣賞兄弟姐妹身上美好的一面，
提醒自已，我們在信仰中要合而為一，
彼此相處保持謙卑，溫柔和忍耐（弗 4：1-4）。
Reconsider Our Values 再思我們的價值
During His ministry, Jesus often challenged the prevailing social values.
To present things from God’s perspective,
He re-framed and questioned the highest markers of success,
such as wealth, power, intellect and outward piety.
He received much criticism for socializing with sinners.
Without shame, He said, “I did not come to call the righteous, but sinners”
(Mk 2:17).
He blessed the poor in spirit, the meek, and those who mourn (Mt 5:3–5),
and He judged the widow’s two mites to be worth more than the great riches others had offered (Mk 12:43).
在耶穌的事奉期間，祂經常挑戰普偏的社會價值觀。
為了用神的角度來解釋事物，
他重新架構，並質疑所謂成功的最高標準，
例如，財富，權力，高智商，和表現於外的虔誠態度。
他因與罪人交往，而備受批評。
他說，我不會感到羞辱，
“我來本不是召義人，乃是召罪人。”
（可 2:17）
他祝福餓渴慕義，溫柔和悲傷的人（太 5：3-5），
他斷言寡婦的兩個小錢，比其他人奉獻的巨額財富，更具有價值（可 12:43）。
Elitism, whether material or spiritual, has no place in God’s kingdom.
In most societies, the elite are typically served by commoners,
but in God’s kingdom the first shall be servant of all
(Mk 9:33–35, 10:45).
精英主義，無論是面向物質上事物，還是屬靈的信仰，在神的國度中，都沒有存在一絲一毫的空間。
在大多數社會中，精英階級，通常接受著平民百姓的服事，
但在神的國度中，為首的將是大家的僕人
（可 9：33–35，10:45）。
We should not assign greater value to those members
who are more physically, financially, intellectually or spiritually capable in church
(cf. Jas 2:3–5).
As we can see from the three parables in Matthew 25,
such factors do not count towards how God will judge us in the end.
In a nutshell, in order to be saved, we need to be filled with the Holy Spirit
(Mt 25: 1–13);
utilize our God-given talents (Mt 24:14–30);
and manifest our love to all, especially the least of our brethren (Mt 25:40).
Our love should never be partial or selectively dispensed only to those we deem deserving,
according to subjective or societal values.
God’s love transcends such divisions.
我們不應賦予信徒有更大的價值
不論他們在教會中，有更好的物質，財務，智力或屬靈能力
（比較，雅 2：3-5）。
從馬太福音25章的三個比喻中，可以看到，
這些因素，並不會在神於末日審判時，改變我們的判決。
簡而言之，為了可以得救，我們需要聖靈充滿
（太 25：1-13）;
利用我們神賞賜的才能（太 24：14-30）；
向所有人，特別是我們當中最小的弟兄，表達我們的愛（太 25:40）。
我們的愛，絕不可根據我們的主觀意識，或社會價值觀
有所偏心，或選擇只給那些我們認為應得的人。
神的愛超越了這種想法上的分歧。
Understand 明白
In Paul’s epistle to the Romans, we read of a dispute between the believers.
We can see that it was concerning food, but the exact details are unclear
(Rom 14:1–3).
The issue certainly had nothing to do with salvation,
as Paul opposed any link between food and salvation
(Gal 2:12).
However, divisions were fomented because one group of believers ate certain things,
while another group abstained.
This caused mutual discontent, as each group despised or judged the other.
在保羅寫給羅馬教會的書信中，我們看到了信徒之間有爭執。
我們可以發現到它與食物有關，但具體細節尚不清楚
（羅 14：1-3）。
這個問題當然與救贖無關，
而保羅亦反對食物與救贖之間有任何關聯
（加 2:12）
但是，分裂逐漸發酵的原因，是有些信徒享用某些食物，
而另一組人卻不能吃。
這引起了彼此之間的不滿，因為團體之間會任意輕視或評斷對方。
Misunderstandings are often not one-sided affairs,
neither are they always the fault of the “stronger” party.
We naturally try to infer or surmise why a misunderstanding occurred,
but the situation is usually too complex, with unseen factors, for us to apportion blame.
For example, the Hellenist widows felt neglected,
but they might have been overlooked for a different reason, not necessarily cultural ones
(Acts 6).
A more contemporary example is
when an English-speaking member within a multi-ethnic church
complained that the elderly Chinese members rarely spoke to her.
Of course, the elderly members should consider this member’s comfort and greet her warmly;
but on the other hand, if we consider the language barrier
and the difficulty of mastering a new language in old age,
we can understand why they may lack the confidence to approach this member and converse with her.
We can view any situation from a positive or a negative perspective.
But it is vital that we understand the needs, habits and limitations of each party.
誤解，通常不是單方面所構成的事情，
也不一定是“強勢一方”群體所造成的錯誤。
我們自然會想要去推斷或推測，為什麼會產生誤解，
但情況通常太複雜，有看不見的因素，我們很難認定誰有責任。
例如，希臘人的寡婦覺得被忽略了，
但是它們可能由於其他原因，而被忽略了，不一定是因為文化的原因
（徒 6）
這有一個更現代的例子是
當教會裡有各種民族存在時，其中一個說英語的信徒有抱怨，
認為中國藉的年長信徒，很少會和她說話。
當然，年長信徒應該考慮這個外國信徒的情感，並熱情地問候她。
但另一方面，如果我們考慮到語言障礙的問題
以及在長者熟練新語言的困難，
我們就可以理解，為什麼長者他們會缺乏信心，去接近那位信徒，並與她攀談。
我們可以從積極或消極的角度，來看待任何情況。
但是至關重要的是，我們可以了解每一方的需求，習慣和局限性。
Paul writes,
“I have become all things to all men, that I might by all means save some”
(1 Cor 9:22b).
This does not mean that he compromised his beliefs or behavior;
rather, it means that he learned to understand the needs of others.
He sought to avoid being a stumbling block to those who seek God.
Elsewhere, he reminds us
to look out not only for our own interests,
but for those of others too
(Phil 2:4).
保羅寫道，
“22向甚麼樣的人，我就作甚麼樣的人。無論如何，總要救些人。”
（林前 9：22b）。
這並不意味著，他對自己的信仰或行為有所妥協；
相反，這意味著，他學會了理解別人的需求。
他試圖避免，成為那些來尋求神之人的絆腳石。
在其他地方，他提醒我們，
4各人不要單顧自己的事，也要顧別人的事。
（腓 2：4）。
Every decision or action taken by the church should take into account the needs and wellbeing of all members.
We will usually find that the “spiritually strong” majority have fewer needs,
so greater care and honor should be bestowed on the “weaker” and “less honorable” parts
(1 Cor 12:22–26).
When planning the timetable, social events, meetings and pastoral visits,
we should cater for the needs of the minority.
If travel costs for a church trip are prohibitive for some,
could the church subsidize their costs?
Have we adequately trained interpreters for the minority
who do not speak the language in which sermons are delivered?
In the heated discussion of a general members’ meeting,
do we bypass the interpreter, resulting in confusion for the minority language speakers?
Do we only assign church work to those we deem good enough, based on our personal standards?
The questions are endless.
But the key is to understand other people’s viewpoints and opinions,
and to communicate without judgment when misunderstandings occur.
教會採取的每項決定或行動，都應考慮所有信徒的需求和利益。
我們通常會發現“屬靈狀況堅強”的大多數人，需求較少，
因此對那些“軟弱”和“卑微”的群體，給予更多的照顧和榮耀
（林前 12：22–26）。
規劃時間表的，社交活動，會議和長執巡牧活動的時候，
就應該滿足少數群體的需求。
如果教會旅遊活動的旅費，對某些人來說負擔太大，
教會可以補貼他們的費用呢？
因為聽不懂講道所用的語言，我們是否為了少數族裔，
給予講道翻譯人員足夠的訓練呢？
在全體信徒大會中，發生激烈討論的時候，
我們是否會跳過翻譯，從而使會中少數語言使用者，感到困惑呢？
我們是否僅根據個人標準，將聖工分配給我們認為信仰好的人呢？
這類問題是永無止境的。
但是關鍵是，要了解其他人的觀點和看法，
發生誤會時，要能夠不帶判斷前題下，繼續交流下去。
CONCLUSION 結論
We are all new creations in Christ,
having been renewed in knowledge according to His image (Col 3:10).
Though we have our differences in church,
we should bear with and forgive one another,
as Christ forgave us (Col 3:13).
It is God’s love that binds us together in perfection (Col 3:14).
We may esteem spiritual gifts, but these are temporal, whereas love endures
(1 Cor 13:1, 3).
Therefore, we should reach out to those who are different from us,
and not neglect or despise those who behave differently.
我們都是基督裡的新造的人，
依據祂的形像更新了認識神的知識（西 3:10）。
雖然我們在教會裡有許多不同的地方，
我們應該互相容忍並寬恕，
正如基督原諒我們一樣（西 3:13）。
正是神的愛，將我們完美地連結在一起（西 3:14）。
我們可能會羨慕屬靈的恩賜，但這是短暫的，而只有愛才能持久
（林前 13：1，3）。
因此，我們應該去接觸那些與我們不同的人，
並且不要輕忽或鄙視那些行事不同的人。
Pay more attention to the little ones
—those who have special spiritual needs,
and are most likely spiritually immature
or traumatized by life-changing trials.
We should consider the needs of others and offer tangible help,
whether or not we believe it to be deserved.
In doing so, we unknowingly feed, clothe and visit Jesus in our midst.
Elder James writes that pure religion is visiting orphans and widows in their afflictions,
and keeping oneself unspotted from the world (Jas 1:27).
We work hard for the latter, but rarely take note of the former.
Today, the orphans and widows refer to anyone who needs our prayers and physical support.
As John writes:
“My little children, let us not love in word or in tongue,
but in deed and in truth”
(1 Jn 3:18).
Jesus demonstrated this by healing and comforting the sick and the poor,
as well as encouraging the young rich man to give up his wealth to those in need
(Mt 11:5, 19:21).
The apostolic church carried this out by looking after the physical wellbeing of the members,
alongside preaching the gospel (Acts 2:44–47).
多注意弱小的弟兄，
他們有些特殊屬靈的需求，
並且很可能是靈性不成熟，
或可能因生活變動，而遭受心理創傷。
我們應該思考別人的需求，並提供實際的幫助，
不論我們認為這樣作，是否值得。
這樣行，我們在不知不覺，就於教會群體中，餵養了主耶穌，讓祂有衣服穿，並且給予關懷。
雅各長老寫道，純潔的信仰，就是去看顧困境中孤兒和寡婦。
並保持自己不受世俗沾染（雅 1:27）。
我們為遠離世俗而努力，但卻很少注意到要看顧困苦的孤兒寡婦。
今天，孤兒和寡婦，指的是需要我們代禱和物質幫助的任何人。
正如約翰所說：
“18小子們哪，我們相愛，不要只在言語和舌頭上，總要在行為和誠實上。”
（約壹 3:18）。
耶穌通過醫治和安慰病人和窮人，來證明這一點，
同時鼓勵年輕的富人，棄自己的財富來分給有需要的人
（太 11：5，19:21）。
使徒教會時，通過照顧信徒的身體健康需求，來達成關懷，
與此同時正好可以傳福音（徒 2：44-47）。
Some members are deemed to be weak
because they are spiritually immature, have insufficient faith,
or their actions and ethics do not meet biblical requirements.
However, Jesus never gives up on the weak ones, so neither should we.
We should speak the truth in love (Eph 4:15), patiently exhort,
and guide them until they can stand on their own two feet.
We should imitate Jesus’ boundless patience and compassion upon the multitude
by looking past our own prejudices and values, reaching out to the little ones, and understanding their needs.
Only when we learn to bear one another’s burdens will we be able to fulfill the law of Christ (Gal 6:2).
有一些信徒被認為很弱小，
因為他們在靈性不成熟，信仰不堅強，
或他們的行為和道德，不符合聖經的要求。
但是，耶穌永遠沒有放棄軟弱的人，所以我們也不要放棄。
我們應該以愛心說誠實話（弗 4:15），耐心勸勉，
並引導他們，直到他們可以用自己的兩隻腳站立。
我們應該效法耶穌對群眾，無限耐心和同情心，
通過回顧檢視自己的偏見和價值觀，向外接觸那些軟弱的人，並理解他們的需求。
只有當我們學會承擔彼此的重擔時，才能履行基督的準則（加 6：2）。
小頁 markvmax@hotmail.com
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