6. Manna issue 88 - Parables of the Heavenly Kingdom (Part 3) 天國寓言(第三部)
Editor’s note:
The seven parables in Matthew 13 have an important significance:
they enable men to find the true church through knowledge of the kingdom of God.
In the first parable, the parable of the sower,
seeds are widely sown but only those
that fall on good soil will become deeply rooted, grow, flourish and bear fruit.
Everyone has an equal chance to find the heavenly kingdom.
However, only a truly receptive heart will understand the gospel,
come to the true church and continually walk in God’s word.
In the second parable, the parable of the tares, tares are sown among the good seed.
Although troublesome, the tares will ultimately be weeded out and destroyed.
The devil attempts to disrupt the true church through false brethren.
This is a trial of faith.
True believers should not lose heart but trust God to eradicate these sons of the wicked one.
編者註：
馬太福音13章的七個比喻，具有很重要的意義：
它們使人們，能夠通過對神國度的了解，找到真教會。
第一個比喻是撒種者的寓言，
種子撒到四處都是，但只有那些，
落在好土裡的種子，能夠根深蒂固，然後生長，茁壯茂盛，並結出果實。
每個人都有平等的機會找到天國。
但是，只有一個能真心接受的人，才能明白福音，
來到真教會，持續遵循神的話。
第二個比喻是稗子的比喻，稗子和好種子一起種在田裡。
儘管會很麻煩，但稗子最終會被拔起來，並且銷毀。
魔鬼想要通過假弟兄，來破壞真教會。
這是信仰的考驗。
真信徒不應灰心，而是要相信神，能夠剷除這些惡人的子民。
This instalment continues with the third parable. 這樣比喻連續使用了三次
THE MUSTARD SEED 芥菜種
After delivering the parable of the tares,
the Lord Jesus immediately spoke the parable of the mustard seed.
He said:
講完稗子的比喻之後，
主耶穌立即又講了芥菜種的比喻。
他說：
“The kingdom of heaven is like a mustard seed,
which a man took and sowed in his field,
which indeed is the least of all the seeds;
but when it is grown it is greater than the herbs and becomes a tree,
so that the birds of the air come and nest in its branches.”
(Mt 13:31–32)
31天國好像一粒芥菜種，有人拿去種在田裡。
32這原是百種裡最小的，等到長起來，卻比各樣的菜都大，且成了樹，天上的飛鳥來宿在他的枝上。
(太 13：31-32)
Birth: The Gospel Seed is Sowed 發芽：撒出福音的種子
Jesus used the mustard seed as an analogue for smallness
(Mt 17:20).
In this context,
the parable of the mustard seed highlights the “small”
or modest beginnings of the kingdom of heaven.
This mustard seed was sown by a man in his field.
This man refers to the Lord Jesus,
who began the gospel work in the house of Israel.
耶穌用芥末種，比喻很微小
（太 17:20）。
在這種情況下，
芥菜種比喻強調“微小”
或天國的起源很卑微。
有人把芥菜種撒在田裡。
這個人指的是主耶穌，
他從以色列的家中，開始傳福音工作。
“Most assuredly, I say to you,
unless a grain of wheat falls into the ground and dies,
it remains alone; but if it dies,
it produces much grain.”
(Jn 12:24)
24我實實在在的告訴你們，一粒麥子不落在地裡死了，仍舊是一粒，若是死了，就結出許多子粒來。
(約 12：24)
He came to His own, and His own did not receive Him.
But as many as received Him,
to them He gave the right to become children of God,
to those who believe in His name.
(Jn 1:11–12)
11他到自己的地方來，自己的人倒不接待他。
12凡接待他的，就是信他名的人，他就賜他們權柄，作神的兒女。
(約 1：11-12)
Jesus had come in the flesh to preach the words of the kingdom of heaven to the world,
humbly commencing the gospel work.
Although His people, the Jews, rejected and crucified Him,
when He is lifted up from the earth,
He will draw all peoples to Himself (Jn 12:32).
He was one humble grain, but His death, burial, resurrection and ascension produced much grain.
In fact, after Jesus ascended to heaven,
the Holy Spirit descended to establish the church on earth.
His Spirit guided the apostles to preach the words of life and be His witnesses,
not only in Jerusalem and in all Judea,
but also in Samaria and to the end of the earth
(Acts 1:6–11).
耶穌來到肉體中向世界宣講天國的話，
謙卑地開始福音工作。
儘管他的同胞猶太人，拒絕並釘死了他，
當他從地上被高舉的時候，
祂就會吸引萬民歸於自己
（約 12:32）。
他是一個謙卑的種子，但是他的死，埋葬，復活和升天，就產生了很多的子粒。
實際上，耶穌升天之後，
聖靈降臨在地上建立教會。
祂的靈引導使徒傳講生命的道理，並成為祂的見證人，
不僅在耶路撒冷和猶太全地，
而且也傳到撒瑪利亞，直到地極
（徒 1：6-11）。
Growth: Spirit’s Abidance and Satan’s Attacks 生長：聖靈同在，撒旦攻擊
Although it is the least of all the seeds,
the mustard seed grows into a tree, greater than the herbs.
This prophecy of growth was fulfilled during the apostolic times.
With the presence of the Holy Spirit,
the church was full of spiritual wisdom and power.
She expanded outwardly,
in accordance to the instruction and prophecy of the Lord Jesus prior to His ascension
(Acts 1:8).
儘管它是所有種子中最微小的，
芥菜種會長成一棵樹，比藥草還大株。
這成長的預言，是在使徒時代實現的。
有了聖靈同在，
教會充滿了屬靈的智慧和力量。
她向外擴張，
根據主耶穌升天之前，所給的指示和預言
（徒 1：8）
When the church carries out the gospel work diligently,
the devil will just as diligently seek to attack and destroy.
The Lord is not willing for any to perish,
but the devil is not willing for any to be saved.
Thus, the devil perpetually strives to mislead and confuse man regarding the truth.
For instance, when Barnabas and Paul went to preach in Salamis, Cyprus, Elymas
—a sorcerer and false prophet
—tried to hinder their work so that the proconsul would not believe in the truth.
Paul, filled with the Holy Spirit,
saw through this work of the devil.
Elymas was rebuked and became temporarily blind.
The proconsul believed when he saw what had been done
(Acts 13:4–12).
On another occasion,
when the gospel was preached from Asia Minor to Europe,
a spirit of divination tried to cause trouble through a servant girl.
So Paul cast out the devil in the name of Jesus Christ
(Acts 16:16–24).
當教會認真地進行福音工作的時候，
魔鬼就會同樣努力來攻擊和破壞。
神不願任何人滅亡，
但是魔鬼卻不願任何人可以得救。
因此，魔鬼永遠努力要使人偏離真理，產生混亂。
例如，當巴拿巴和保羅到撒拉米居比路傳教時，以呂馬，
-他是巫師和假先知
-試圖阻礙他們的工作，讓當地的總督不去相信真理。
而保羅，被聖靈充滿，
看到魔鬼的這項工作。
以呂馬受到斥責，並且短暫失明。
當總督看到眼前所發生的事情，他就信主了
（徒 13：4-12）。
另一場合，
當福音從小亞細亞傳到歐洲，
一個巫鬼附身的使女製造麻煩。
於是保羅奉主耶穌基督的聖名，趕出魔鬼
（徒 16：16-24）。
Jesus had already sounded the warning through the parable of the tares:
growing pains are inevitable.
The devil will relentlessly undermine the true church’s gospel work.
But the church can triumph by relying on the sending and guidance of the Holy Spirit.
The apostolic church is proof of this.
Despite the devil-instigated slander
and hindrance from the Jews and Gentiles, the gospel prevailed.
The church grew continually amidst persecutions and difficulties.
Paul even preached the gospel truth to Rome in chains.
His epistles transcend time and space to edify those who read them.
耶穌已經通過稗子的比喻發出警告：
生長的痛苦是不可避免的。
魔鬼殘酷地暗中破壞真教會的福音工作。
但是教會可以依靠聖靈的降臨和引導，來取得勝利。
使徒教會就是這個證明。
儘管有魔鬼煽動誹謗，
來自猶太人和外邦人的阻礙，福音依然盛行。
教會在迫害和困難中，不斷成長。
保羅甚至在受監禁的時候，將福音的真理傳到羅馬。
他的書信超越了時間和空間，使那些讀經的人受到造就。
Infiltration: Distortions of the Truth 滲透：扭曲真理
When the mustard seed has grown and becomes a tree,
the birds (plural) of the air come and nest in its branches.
Three points are noteworthy:
芥菜種長大變成一棵樹，空中很多的飛鳥，飛來樹上築巢。
有三點值得注意：
Becomes a tree 長成大樹
In the land of Palestine, mustard can grow to approximately ten feet (about three meters) in height.
However, it remains a bush.
If the small mustard seed has grown to become a great tree,
with branches so large that birds can build nests therein
(Mk 4:32; Lk 13:19),
it means that this particular plant has changed its essential nature.
God created all things according to its kind
(Gen 1:12).
Herbs and trees may grow but should remain as they are, nature unchanged.
在巴勒斯坦土地上，芥菜可以長到大約十英尺的高度（約三米）。
但是，它仍然是灌木叢。
如果小芥菜種可長成一棵大樹，
而其樹枝太大，飛類可在其中築巢
（可 4:32；可 13:19），
這代表了，這種特殊的植物已經改變了其本質。
神各據其類，創造了萬物
（創 1:12）。
草本植物和樹木會生長，
但應保持原樣，保持自然不變。
Birds of the air 空中飛鳥
Birds may prefigure or represent different things in different parables
(cf. Prov 1:17; Mt 6:26).
However the parables in Matthew chapter 13
all pertain to the mysteries of heaven and are thus related.
Therefore, as the Lord Jesus Himself explained in the parable of the sower,
“birds” in these parables refer to the wicked one,
i.e.,
Satan (Mk 4:15)
or the devil (Lk 8:12).
飛鳥可能在預言或不同的比喻中，代表不同的事物
（參照，箴 1:17; 太 6:26）。
然而，馬太福音十三章的比喻，
所有描述，都與天國的奧秘有關，彼此相關。
因此，正如主耶穌自己在撒種的比喻中，所解釋的那樣，
這些比喻中的“飛鳥”，指的是惡者，
也就是，
撒旦（可 4:15）
或魔鬼（路 8:12）。
Nest in its branches 樹上築巢
The tree grown from the mustard seed has become the dwelling place of the wicked one, Satan.
芥菜種長成大樹，已經變成惡者撒旦的住所。
PARABLE FULFILLED IN CHURCH HISTORY 比喻實現於教會歷史中
Holy Spirit Departs from the Church 聖靈離開教會
The fulfillment of the prophecy that “birds of the air” will nest in the branches
(Mt 13:32)
and under the shade (Mk 4:32) of the mustard tree,
whose nature has changed, was seen after the apostolic period.
Infiltrated by worldly customs and heresies,
the church was no longer able to uphold the pure doctrine.
Satan could nest within the church.
During this period, the secularized church grew in terms of size,
but she no longer had the abidance of the Holy Spirit or belonged to God.
預言會實現，“空中飛鳥”在樹上築巢
（太 13:32）
在芥菜樹的樹下棲息
（可 4:32），
在使徒時代之後，人們發現教會性質發生了變化。
在世俗和異端的滲透之下，
教會不再能夠堅持純正的教義。
撒旦可在教會內築巢。
在此期間，世俗化的教會規模不斷擴大，
但她不再有聖靈同在，或是屬於神。
When the apostles were still alive,
their defense and exhortation helped to keep at bay the heresies creeping into the church.
But new challenges arose.
One of these was persecution.
The Romans had previously maintained a neutral policy towards the faiths of the nations within their empire,
but this changed because of the Jewish revolt in 66 C.E.
The Roman authorities became more alert to uprisings within different ethnic communities.
In contrast to the enclosed culture of Judaism, Christianity was preached to all peoples,
and its doctrines opposed the polytheism and pagan practices common throughout the Roman Empire.
Not only were Christians perceived as a political threat,
many also hated them, making them the ideal scapegoats when the people needed to be appeased.
In the period of 60–300 C.E., around ten Roman emperors persecuted Christians.
From Nero (54–68 C.E.) to Diocletian (284–305 C.E.),
Christians were subject to varying forms and degrees of persecution.
使徒還活著的時候，
他們的防御措施和勸勉，有助於牽制異端滲透進教會。
但是隨即出現了新的挑戰。
其中之一就是迫害出現。
羅馬人以前，對帝國內各國的信仰保持中立政策，
但是由於公元66年的猶太起義，這種情況改變了。
羅馬當局，對不同種族於社區內的掘起，更加警惕。
相對於封閉的猶太教文化，基督教公開向所有人宣教，
基督教的教義，反對整個羅馬帝國內，普遍存在的多神教和異教習俗。
基督徒不僅被視為政治上的威脅，
許多人也討厭他們，當需要安撫人心的時候，他們成為理想的替死鬼。
公元60-300年間，約有十個羅馬皇帝迫害基督徒。
從尼祿（54-68 C.E.）到狄奧克萊斯（即戴克里先）（284-305 C.E.），
基督徒受到各種形式和不同程度的迫害。
However, many believers remained undeterred and continued to evangelize.
As a result, even some pagans were moved to believe.
One of these was Constantine I, or Constantine the Great (306–337 C.E.),
the first Roman emperor to convert to Christianity.
His conversion was a turning point.
In 313 C.E., the edict of Milan provided Christians with limited freedom within the empire.
In 315 C.E., various anti-Christian practices and regulations were abolished,
and in 325 C.E. an edict was issued, advising all people within the empire to convert to Christianity.
For Christians, this was hope amidst darkness.[1]
但是，許多信徒並沒有猶豫，並繼續傳福音。
結果，甚至有些異教徒也被感動信主。
其中之一是君士坦丁一世，即君士坦丁大帝（306-337 C.E.），
是第一個皈依基督教的羅馬皇帝。
他的改教，就是一個轉捩點。
公元313年，米蘭詔書為基督徒在帝國內部，提供了有限的自由。
公元315年，各種反基督教的作為和規定，就被廢止了，
公元325年，頒布了一項法令，建議帝國內所有人，可以皈依基督教。
對於基督徒而言，這是黑暗中的希望。[1]
While Constantine’s conversion had removed persecution,
the new challenge of secularization emerged.
The emperor convened the first Ecumenical Council in 325 C.E. in Nicaea.
Among the key achievements of this council were consensus on the Christological issue of
God the Son and His relationship to God the Father,
and the adoption of the Nicene Creed, the first uniform Christian doctrine.
The creed became the basis on which
subsequent Christian denominations defined their statements of belief on the Godhead and canons of doctrinal orthodoxy.
[2] These efforts resulted from Constantine’s earnest desire to unify the church and the nation.
However, at that point, he was still not baptized!
Not only did he attend the council as a non-believer,
he even chaired the entire meeting.
This was not a trivial issue.
The resolutions of the council would subsequently become the standard of general church belief,
and breach of these beliefs would be deemed heretical.
Evidently, the Nicene Creed had a significant negative impact on later church development.
君士坦丁的改教消除了迫害，
世俗化的新挑戰卻浮現了。
皇帝於325年，在尼西亞召開了第一屆普世基督教的大公會議。
大公會議的主要成就之一，就是大家對神子的問題，
及神子與天父真神之間的關係，及其相關的基督與神的問題，終於達成了共識，
並且採納了尼西亞信條，這就是第一個統一的基督教教義。
信條成為了基礎，
隨後的基督教教派，以此定義了他們對於神性和正統教義正典的對外表述。
[2]這些不懈的努力，源於君士坦丁大帝，非常想要流一教會與國家。
但是，那個時候，他還沒有受洗！
他不僅以非信徒的身份參加會議，
甚至主持了整個會議。
這不是一個瑣碎的小問題。
大公會議的決議，接下來就將成為教會一般的信仰標準，
違反了這些信條，就會被視為異端。
很明顯地，尼西亞信經對後來的教會發展，產生了重大的負面影響。
Several implications from Constantine’s effort to unify the church and the nation
serve as important reminders for the true church today.
First, only God, and God alone, is the source of truth
(Jn 8:40).
God’s word is the truth (Jn 17:17),
and is bestowed upon those whom He has selected through the Holy Spirit
(Jn 17:6–8, 14–19; 1 Cor 2:10–13).
Truth is revealed only through God’s inspiration,
not artificially constructed and driven by man’s desire to unite church and state, or different denominations.
Otherwise,
“truth” will just be the compromised articulation of the pre-existing, and flawed, beliefs
that we are seeking to integrate.
君士坦丁想統一教會和國家的努力，有一些隱藏的意義，
就成為今日真教會的重要警告。
首先，只有神，就神本身，才是真理的源頭
（約 8:40）。
神的道就是真理（約 17:17），
並賜給了祂藉著聖靈所揀選的人
（約 17：6-8，14-19；林前 2：10-13）。
真理只會通過神的啟示，才顯露出來，
並不是以人為慾望的方式來建構驅動，試圖統一教會，國家或不同教。
否則，“真理”會因為我們有想要整合的念頭，
就成為各種現存且具有缺陷，妥協的信仰混合體。
Second, the truth should not be ascertained by a resolution passed by the majority,
without reaching a consensus or common understanding.
Biblical examples remind us that the majority decision can often be erroneous
(Num 13:31–33; Lk 23:23),
especially if the general population does not have deep experience and knowledge of biblical exegesis,
is not in full possession of the facts, or is susceptible to manipulation.
World history is rife with examples of the latter.
The tolerance that Constantine I had towards Christians stemmed mainly from political strategy.
He wanted to make use of Christianity to restore the corrupt hearts of the people,
and to unite the various races within his jurisdiction.
As such, his decision to embrace the church led, ironically, to her eventual corruption.
第二，真理，無論有沒有達成共識或共同的理解，
不應由多數人通過的決議來確認。
聖經中的例子提醒我們，多數人的決定常常是錯誤的
（民 13：31-33；路 23:23），
特別是，如果一般民眾對聖經的釋經，沒有很深的經驗和知識，
不能完全掌握所有事實，或者很容易受到誤導。
世界歷史上，都充斥著後者的例子。
君士坦丁一世，對基督徒的寬容，主要源於政治上的策略。
他想利用基督教來恢復人民的敗壞之心，
並在他的管轄範圍內，團結各種種族。
因此，很諷刺的是，他決定擁抱教會，導致了教會最終的腐敗。
In 321 C.E., Constantine I allowed the church in Rome the right to accept bequests.
At first glance, this opened up a great channel of wealth for the church—a blessing indeed.
However, church history shows that
this move diverted the focus of the church ministry away from pastoral care and evangelism,
towards money generation, power and status,
resulting in people fighting for wealth and power within the church.
Constantine stipulated the first day of the week as a day of rest for all people except farmers.
Taking Sunday as a day of rest gradually replaced the rest and worship of Sabbath.
公元321年，君士坦丁一世，准許羅馬的教會，接受奉獻的權利。
乍看之下，這為教會打開了一個巨大的財富通路 — 的確是一種祝福。
但是，教會的歷史卻顯示，
此舉使教會事工的焦點，從牧養工作和傳福音轉移偏離，
經由賺錢，權力和地位，
導致人們於教會內，努力賺錢，和掙取權力。
君士坦丁規定，除了農民之外，所有人每週的第一天，作為休息日。
定星期日為休息日，逐漸取代了安息日的休息和敬拜。
In 380 C.E., Theodosius I (347–395 C.E.) made Christianity the national religion.
When everyone claimed (or was compelled) to be a Christian,
the church started to become a worldly organization filled with people with no genuine faith.
Although the entire nation converted to Christianity,
many of them were unwilling converts,
and many races were unwilling to forsake their old traditions and practices of worship,
such as Saturnalia—the worship ceremony of the solar deity.
公元380年，狄奧多西一世（公元 347-395年）將基督教定為國教。
那時每個人都會主張（或被迫承認）自已是基督徒，
教會開始成為一個世俗的組織，到處都是沒有真正信仰的人。
儘管整個國家都改信了基督教，
他們許多人，都是不願改信的人，
許多種族都不願放棄他們的古時傳統和崇拜習俗，
例如，農神節 Saturnalia，即太陽神的崇拜儀式。
Worse, the political ideologies and structure of the Roman Empire were brought into the church.
This resulted in the essence of the church being changed, turning it
—eventually and inevitably
—into a political organization.
The papal system emerged, resulting in further corruption of the church,
and making the church a nest for the devil.
[3] By then, because the Holy Spirit had departed from the church,
the church leaders argued endlessly over their own theological ideas, based on their own thoughts and opinions.
As for the believers, many of them became lost in their faith
because they were unable to receive genuine spiritual food:
they were taught to kneel before images, to worship angels, Mary and the relics of the deceased.
As a result, the church departed further and further from the Bible.
更糟糕的是，羅馬帝國的政治意識形態和結構，被植入了教堂。
這導致了教會的本質發生變化，轉變為
-到最後不可避免地
-成為一種政治組織。
教皇制度的出現，導致了教會的進一步腐敗，
並使教會成為魔鬼的巢穴。
[3]那時，由於聖靈已經離開教會，
教會領袖根據自己的想法觀點，對神學思想爭論不休。
至於信徒，他們許多人迷失了信仰，
因為他們無法取得真正的靈糧：
他們受教跪於圖像之下，敬拜天使，聖母瑪麗亞和宗教聖人的遺骨和遺物。
結果，教會越來越加遠離聖經。
A church that has lost the truth is like a herb that has grown into a tree
—it has changed in type and in essence.
失去真理的教會，就像草藥長成大樹
—樹的種類和本質已經改變了。
The True Church Must Remain Alert 真教會要保持警醒
The Lord Jesus prayed to the heavenly Father: 主耶穌向天父禱告：
“Sanctify [My disciples] by Your truth. Your word is truth.
As You sent Me into the world, I also have sent them into the world.
And for their sakes I sanctify Myself,
that they also may be sanctified by the truth.”
(Jn 17:17–19)
17求你用真理使他們成聖；你的道就是真理。
18你怎樣差我到世上，我也照樣差他們到世上。
19我為他們的緣故，自己分別為聖，叫他們也因真理成聖。
(約 17：17-19)
The apostolic church was established through a miraculous downpour of God’s Spirit.
But with the demise of the apostles, heresies infiltrated, the truth was lost,
and the church was no longer sanctified by the truth.
The church became an organization as secular as any other,
subject to the same political intrigues, personality-led decision-making
and the introduction of celebrations and festivals to please the masses.
This is the period of church development described in the parable of the mustard seed.
Although there was significant growth in the number of churches and believers,
it was no longer the church that the Holy Spirit established during the apostolic era
—the church which had the truth.
使徒教會，是奇妙的聖靈大降而建立的。
但是隨著使徒的逐一死去，異端滲透，遺失了真理，
教會不再得到真理潔淨成聖。
教會就像其他組織一樣的世俗化，
同樣出現政治上的權謀詭計，以個人領導風格為主的決策方式，
並且為了取悅大眾，而導入了慶祝活動和狂歡節日。
這就是芥菜種比喻中，所描述的教會發展時期。
儘管教會和信徒的數量大大增長，
它不再是使徒時代時，聖靈所建立的教會
-擁有真理的教會。
The true church is the pillar and ground of the truth
(1 Tim 3:15).
At all times, and through all time, she must firmly uphold the truth.
真教會是真理的柱石和根基
(提前 3：15)
無論任何時間，經過多久時間，教會必會堅守真理。
[1] Lin Dayi, Research on the New Testament Background (Taichung: Palm Press, 1990), 316.
[1] 林大煜，《新約背景研究》（台中：棕櫚出版社，1990年），第316頁。
[2] “First Council of Nicaea,” Wikipedia, accessed April 1, 2019,
https://en.wikipedia.org/wiki/First_Council_of_Nicaea.
[2]“第一屆尼西亞大公會議”，維基百科，2019年4月1日存取網頁資料，
https://en.wikipedia.org/wiki/First_Council_of_Nicaea.
[3] Lin Dayi, Research on the New Testament Background (Taichung: Palm Press, 1990), 308–317.
[1] 林大煜，《新約背景研究》（台中：棕櫚出版社，1990年），第308-317頁。
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