6. Manna issue 91 - Parables Of The Heavenly Kingdom (Part 4): The Parable of the Leaven 天國的比喻(第四回)：麵酵的比喻
KC Tsai—Toronto, Canada 加拿大多倫多 KC Tsai
Editor’s note:
The parables in Matthew 13 enable men to find the true church through knowledge of the kingdom of God.
In the first parable
—the parable of the sower
—only seeds that fall on good soil will grow,
be deeply rooted, flourish and bear fruit.
Although everyone has a chance to find the kingdom of heaven,
only a genuinely 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
—troublesome tares sown among the good seed will ultimately be weeded out and destroyed.
The devil attempts to disrupt the true church through false brethren.
True believers should not lose heart but trust God to ultimately eradicate these sons of the wicked one.
In the third parable
—the parable of the mustard seed
—the eponymous seed grows into a huge tree that attracts birds to nest in its branches.
The apostolic church was infiltrated by heresies and outside influences,
which transformed her nature and allowed Satan to nest within it.
To continue to enjoy God’s abidance,
the true church must firmly uphold the truth at all times.
編者註：
馬太福音 13 章的比喻，使人通過神國知識，能夠找到真教會。
第一個比喻中，
—撒種的比喻，
—只有落在好土壤的種子，才會生長，
根深蒂固，蓬勃發展，結實累累。
雖然每個人都有機會找到天國，
只有真正願意領受的心，才會明白福音，
來到真教會，不斷遵行神的話語。
第二個比喻中，
—稗子的比喻，
—長在好種子中的稗子另人討厭，最終會被拔出來和毀滅。
魔鬼想要通過假弟兄，來破壞真教會。
真信徒不應該灰心，而是相信神，最終會根除這些邪惡之子。
第三個比喻中，
—芥菜種的比喻，
—正是此同名的種子長成一棵大樹，吸引鳥兒在它的樹枝上築巢。
使徒教會受到異端和外部影響的滲透，
這改變了教會的本質，讓撒旦在其中築巢。
繼續享受神的同在，
真教會必須一直堅守真理。
This installment continues with the fourth parable.
本期文章接著談第四個比喻
Another parable He spoke to them:
“The kingdom of heaven is like leaven,
which a woman took and hid in three measures of meal till it was all leavened.”
(Mt 13:33)
33他又對他們講個比喻說：天國好像麵酵，有婦人拿來，藏在三斗麵裡，直等全團都發起來。
(太 13：33)
This parable precedes the parable of the hidden treasure
in which the Lord Jesus described the kingdom of heaven as
“treasure hidden in a field, which a man found and hid”
(Mt 13:44).
Before the treasure was found, nobody knew the treasure existed.
這個比喻的經節記載於埋藏寶藏比喻之前
而主耶穌形容天國好像是
“44寶貝藏在地裡，人遇見了就把他藏起來，”
(太 13：44)。
在發現寶物之前，沒有人知道寶物的存在。
Paul tells us that
this treasure is the glorious gospel of Christ entrusted to him and his co-workers (earthen vessels)
(2 Cor 4:1–7).
The apostolic church received the truth from the Lord.
However, this true and complete gospel was
gradually lost with the corruption of the apostolic church,
a process described in the parables of the mustard seed and the leaven.
Since the parable of the hidden treasure follows these parables,
we understand that,
before the emergence of the true church in the end time,
no one had the full gospel of salvation.
保羅告訴我們，
這寶物是的基督榮耀的福音，已託付給他和同工（陶器）
（林後 4：1-7）。
使徒教會從主那裡領受了真理。
然而，這真實完備的福音，
隨著使徒教會的逐漸腐敗而迷失，
正如芥菜種和麵酵的比喻，所描述的變化過程。
既然藏寶的比喻接在這些比喻之後，
我們才明白，
在末世真教會出現之前，
沒人擁有完備救恩的福音。
Let us consider the parable of the leaven
to see how the treasure of the gospel came to be hidden from man.
讓我們來思考麵酵的比喻，
看看福音的寶藏如何隱藏，而不為人所知。
A LEAVEN-FREE CHURCH 無酵的教會
The church ought to be an unleavened lump.
Yet, there was leaven hidden within.
Paul thus urged believers to
“purge out the old leaven, that [they] may be a new lump”
(1 Cor 5:6–7).
教會應該就如無酵的麵團。
然而，裡面卻有酵隱藏其中。
保羅因此勉勵信徒，
“7應當把舊酵除淨，好使你們成為新團；”
(林前 5：6-7)。
There are various types of leaven that the church must guard against.
有各種不同類別的酵，教會要小心防備
Old Leaven and Leaven of Malice and Wickedness 舊酵，惡毒邪惡的酵
Therefore let us keep the feast, not with old leaven,
nor with the leaven of malice and wickedness,
but with the unleavened bread of sincerity and truth.
(1 Cor 5:8)
8所以，我們守這節不可用舊酵，
也不可用惡毒（或作：陰毒）、邪惡的酵，
只用誠實真正的無酵餅。
(林前 5：8)
Paul warns the church in Corinth against two types of leaven:
old leaven and the leaven of malice and wickedness.
Old leaven refers to the believers’ old thoughts, old practices, old values, and concepts
—often including acts of immorality
—from before their conversion.
The leaven of malice and wickedness refers to the sins that
the believers had not forsaken despite their conversion.
In his epistle to the Colossians,
Paul similarly divides the things believers ought to forsake into two categories:
保羅警告哥林多教會防備兩種酵：
舊酵和惡毒的酵。
舊酵是指，信徒的舊思想、舊作法、舊價值觀、舊觀念，
—通常包括罪惡的行為
—來自他們信主之前。
惡毒的酵是指罪惡，
信徒雖然信主了，但還沒有離棄的罪惡。
在他給歌羅西教會的書信中，
保羅同樣將信徒應該捨棄的罪惡分為兩類：
Therefore put to death your members which are on the earth:
fornication, uncleanness, passion, evil desire, and covetousness,
which is idolatry.
Because of these things the wrath of God is coming upon the sons of disobedience,
in which you yourselves once walked when you lived in them[old leaven].
But now you yourselves are to put off all these:
anger, wrath, malice, blasphemy, filthy language out of your mouth
[leaven of malice and wickedness].
Do not lie to one another,
since you have put off the old man with his deeds [old leaven].
(Col 3:8–10)
5所以，要治死你們在地上的肢體，
就如淫亂、污穢、邪情、惡慾，和貪婪。
貪婪就與拜偶像一樣。
6因這些事，神的忿怒必臨到那悖逆之子。
7當你們在這些事中活著的時候，也曾這樣行過。[舊酵]
8但現在你們要棄絕這一切的事，
以及惱恨、忿怒、惡毒（或作：陰毒）、毀謗，並口中污穢的言語。
[惡毒邪惡的酵]
9不要彼此說謊；
因你們已經脫去舊人和舊人的行為，[舊酵]
(西 3：5-9)
To genuinely be unleavened bread,
the church must not tolerate the presence of either of these types of leaven.
Unchecked, these foreign elements will affect the purity of the entire lump.
真正成為無酵餅，
教會不能容忍這些任何一種酵的存在。
若是放任不管，這些外在的因素，就會影響整團的純淨。
Leaven of False Teachings 錯誤教導的酵
You ran well. Who hindered you from obeying the truth?
This persuasion does not come from Him who calls you.
A little leaven leavens the whole lump.
I have confidence in you, in the Lord,
that you will have no other mind;
but he who troubles you shall bear his judgment, whoever he is.
(Gal 5:7–10)
7你們向來跑得好，有誰攔阻你們，叫你們不順從真理呢？
8這樣的勸導不是出於那召你們的。
9一點麵酵能使全團都發起來。
10我在主裡很信你們必不懷別樣的心；
但攪擾你們的，無論是誰，必擔當他的罪名。
(加 5：7-10)
In the context of Paul’s letter to the churches in Galatia,
leaven refers to teachings that do not align with the truth.
During the apostolic church era,
some advocated and exhorted the non-Jewish Christians to receive circumcision in order to be saved.
This teaching caused confusion regarding the sound doctrine that Paul had taught
(Gal 5:11–12).
保羅給加拉太教會的書信中，
麵酵指的是不符合真理的教導。
在使徒教會時代，
有些人倡導勸勉非猶太基督徒，要接受割禮才能得救。
這種教導使人們對保羅從前教導的純正教義，產生困惑
（加 5：11-12）。
During His ministry, the Lord Jesus warned,
“Take heed and beware of the leaven of the Pharisees and the Sadducees”
(Mt 16:6).
The disciples only realized later that
their Rabboni was speaking of the doctrine of the Pharisees and Sadducees
(Mt 16:12),
for some of their teachings were not in accordance with the truth.
主耶穌在傳道時，警告說，
“6耶你們要謹慎，防備法利賽人和撒都該人的酵。”
（太 16：6）。
弟子後來才知道，
他們夫子講的是，法利賽人和撒都該人所說的教義
（太 16：12），
因為他們的一些教導，不符合真理。
Leaven of Hypocrisy 假冒為善的酵
In the meantime, when an innumerable multitude of people had gathered together,
so that they trampled one another,
He began to say to His disciples first of all,
“Beware of the leaven of the Pharisees, which is hypocrisy.”
(Lk 12:1)
與此同時，當有無數人聚集在一處時，
然後人群就互相踐踏，
耶穌一開始對門徒說，
“1你們要防備法利賽人的酵，就是假冒為善。”
(路 12：1)
“Hypocrisy” means to put on a front, to be false,
so that your actions do not match your words.
These Pharisees were not genuinely devout
but put on an outward appearance of false devotion and compassion;
they loved to be greeted respectfully;
they lacked understanding but loved to teach others;
they were unable to practice what they preached,
yet expected others to do what they taught
(Mt 23:1–33).
“假冒為善”的意思是裝腔作勢，虛偽，
結果你的行為與言語不相符。
這些法利賽人並不是真正的虔誠，
而是裝出一副假虔誠慈悲的外表；
他們喜歡受到尊重；
他們不了解，卻喜歡教導別人；
他們無法實踐自已宣傳的教導，
卻期望別人可以做到他們教的事
（太 23：1-33）。
A LEAVEN-FREE OFFERING 無酵的祭
”No grain offering which you bring to the LORD shall be made with leaven,
for you shall burn no leaven nor any honey in any offering to the LORD made by fire.”
(Lev 2:11)
11凡獻給耶和華的素祭都不可有酵；
因為你們不可燒一點酵、一點蜜當作火祭獻給耶和華。
(利 2：11)
Leavened bread is offered during the sacrifice of thanksgiving of the peace offering
(Lev 7:13–14);
and on the day of Pentecost, two leavened loaves are offered as wave offering
(Lev 23:17).
However, these leavened loaves shall be holy to the Lord for the priests,
and not burnt on the altar.
What is burnt as a sacrifice to God cannot contain leaven.
平安感恩祭時，才會獻上發酵餅，
（利 7：13-14）；
五旬節那天，有兩個有酵餅作為搖祭
（利未記 23：17）。
然而，這些有酵餅要歸耶和華為聖，供祭司食用，
而不在祭壇上焚燒。
作為祭物獻給神，被燒的東西不能含有酵。
In the Bible, leaven does not have a single positive connotation.
Instead, it represents immorality, malice, wickedness, hypocrisy,
and teachings that are against the truth.
在聖經中，酵沒有代表一點的正面含義。
相反的，它代表道德敗壞、惡意、邪惡、虛偽，
和違背真理的教導。
LEAVEN AND REFORMATION 酵與改革
The parables of the mustard tree and the leaven were fulfilled in church history
when the apostolic church saw its nature change as a result of heretical teachings.
The leaven of false teachings spread throughout the church,
until the gospel was no longer pure
—at this point,
when the apostles were no longer alive to defend the truth,
the Holy Spirit departed from the church.
Although the church continued in the spiritual realm,
it could no longer be found on earth as the truth became hidden.
We can see the after-effects in how the human organization of the “church” developed throughout history
—cycling through reformations and schisms
—before the re-emergence of the true church.
在教會歷史上，當使徒教會看到本質因為異端教導而改變時，
芥菜樹麵酵的比喻應驗了。
假教導的酵在遍布了整個教會，
一直到福音不再純淨，
—在這樣的時候，
那時使徒不再活著，來捍衛真理，
接著聖靈就離開了教會。
雖然教會仍繼續存在於屬靈國度，
隨著真理隱藏起來，地上就再也找不到教會了。
我們可以看到，歷史上“教會”的人類組織如何發展的後果，
—一直出現改革和分裂的循環，
—直到真教會重新出現之前。
Religious Reformation 宗教改革
In the sixteenth century, amid the growing decadence of the Catholic Church,
there were still people who loved the Lord deeply.
Such love spurred them to make personal sacrifices
and carry out a series of religious reforms to rid the church of corruption.
Prominent reformers include Erasmus of Rotterdam, Martin Luther, John Calvin, and Ulrich Zwingli.[1]
在 16 世紀，天主教日益衰落之下，
還是有人深深地愛著主。
這種愛促使他們做出個人犧牲，
並進行一系列宗教改革，以消除教會的腐敗。
著名的改革者包括，鹿特丹的伊拉斯謨、馬丁．路德、約翰．加爾文和烏利希．慈運理。 [1]
In 1517, Martin Luther wrote his Disputation on the Power and Efficacy of Indulgences
(also known as the Ninety-five Theses).
He proposed an academic discussion on several teachings and practices of the Roman Catholic Church.
Specifically, Luther strongly opposed the indulgences sold by the Church of Rome,
and refuted the idea that
“As soon as the coin in the coffer rings, the soul from purgatory [or 'into heaven'] springs.”
The granting of indulgences was based on the Roman Catholic belief that
—for a person who had sinned
—having one’s guilt of sin forgiven through absolution alone is not enough.
The person had to undergo temporal punishment for having offended Almighty God.
However, the transgressor could pay for an indulgence to absolve him or her from the full punishment.
The sale of these indulgences was a serious breach of biblical truth
(Acts 8:20–23).
1517 年，馬丁路德寫了他的《關於贖罪券效能的辯論》
（也稱為，九十五條論綱）。
他提議就羅馬天主教的一些教義和作法，進行學術討論。
更明確來說，路德強烈反對羅馬教會出售贖罪券，
並駁斥了這樣的想法
“只要錢幣叮噹落進奉獻箱，靈魂雀躍即跳出煉獄[或進入天堂]。”
發放贖罪券，是基於羅馬天主教相信，
—對於一個犯罪的人
—要做自已的罪責得赦，僅僅通過赦免是不夠的。
因為此人觸犯了全能真神，而必須接受世俗的懲罰。
然而，罪人可以購買贖罪券，以免除他們的全部懲罰。
這些贖罪券的銷售，嚴重違反了聖經的真理
（徒 8：20-23）。
In 1520, Pope Leo X requested Luther to recant his writings.
Luther’s refusal led to his ex-communication by the Roman Catholic Church.
In 1521, at the Diet of Worms, Luther rejected the request of the Holy Roman Emperor Charles V
to withdraw all his written views.
The Emperor then banned Luther’s writings,
declaring him a heretic and an enemy of the state.
1520 年，教皇利奧十世要求路德公往撤品他的著作。
因為路德的拒絕，導致他被羅馬天主教會除名。
1521年，在沃木斯議會受審時，路德拒絕神聖羅馬帝國皇帝查理五世的請求，
拒絕撤回他所有的書面看法。
皇帝隨後禁止路德的著作，
宣布他為異端和國家的敵人。
Luther also opposed sacerdotalism
—the Roman Catholic Church’s belief that
only officially appointed priests and clergy are meant to be mediators between God and humankind.
Roman Catholic priests are, thus,
like the Old Testament priests who carried out the work of atonement
and proclaimed God’s word to the people.
Ordinary believers would have to make all their requests to God through these priests.
In contrast, Luther considered all baptized Christians to be part of a holy priesthood.
He taught that the Bible is the only basis through which God makes revelations to allow man to know Him;
lay believers did not need the authority of the pope nor the endorsement of the clerical orders.
In 1534, Luther completed the translation of the entire Bible into the German vernacular
(instead of Latin).
This made the words of God more accessible to ordinary believers,
an event that had a tremendous impact on Christendom,
as it precipitated the development of Protestantism.
路德也反對教會制度
—羅馬天主教會認為，
只有官方任命的牧師和神職人員，才能成為神與人類之間的中保。
因此，羅馬天主教神父就是，
就像進行贖罪工作的舊約祭司一樣，
並向百姓宣講神的話。
普通信徒必須通過這些牧師，向神傳達所有要求。
相反之下，路德認為所有受洗的基督徒，都是擁有部分聖工職責。
他的教導是，聖經是神啟示人類認識祂的唯一依據。
平信徒不需要教皇的授權，也不需要神職人員的認可。
1534年，路德完成將整本聖經翻譯成德國方言，
（而不是拉丁語）。
這讓普通信徒更容易聽懂神的話，
是對基督教界，產生巨大影響的事件，
因為它促進了新教的發展。
All this seems positive, but in his later works,
Luther advocated destroying Jewish synagogues and homes,
confiscating their property and money, and depriving them of freedom.
Such anti-Jewish rhetoric contributed to the fomentation of anti-Semitism in Germany
and caused Luther to become a controversial figure.[2]
這一切似乎都很正面，但在他後來的著作中，
路德主張摧毀猶太會堂和房屋，
沒收他們的財產和金錢，剝奪他們的自由。
這種反猶太言論助長了德國的反猶太主義，
並導致路德成為一個有爭議的人物。 [2]
Luther’s anti-Semitic teachings
reflected his incomplete understanding of the Lord’s compassion and forgiveness
(Lk 9:51–56, 23:34),
as well as ignoring the consistent theme of the Bible
(Rom 11:28–29).
The Lord Jesus did not teach His disciples to despise the Jews;
on the contrary, He entrusted Peter with the commission of preaching the gospel to the Jews
(the circumcised)
(Gal 2:7–10).
And Paul writes:
路德的反猶太主義，
反應出他對主的憐憫和饒赦，理解不完全，
(路 9：51-56, 23：34),
同樣也忽略了聖經主題的一貫性
（羅 11：28-29）。
主耶穌並沒有教導門徒藐視猶太人；
相反的，他託付彼得向猶太人傳福音
（受割禮的）
（加 2：7-10）。
保羅寫道：
For I could wish that I myself were accursed from Christ
for my brethren, my countrymen according to the flesh,
who are Israelites, to whom pertain the adoption, the glory, the covenants,
the giving of the law, the service of God, and the promises.
(Rom 9:3–4)
3為我弟兄，我骨肉之親，
就是自己被咒詛，與基督分離，我也願意。
4他們是以色列人；那兒子的名分、榮耀、諸約、
律法、禮儀、應許都是他們的。
(羅 9：3-4)
In the true church, the Lord sends forth His servants through the Holy Spirit
(Jn 20:21–23).
Such workers sent by the Holy Spirit will be impartial in their gospel work,
eschewing any narrow-mindedness towards the recipients of the gospel.
Therefore, Luther’s views on the Jews were against the principles of the Bible.
This underlines the fact that without the Holy Spirit's guidance,
man will be unable to fully comprehend the things of God
(1 Cor 2:11).
在真教會裡，主藉著聖靈差遣祂的僕人
（約 20：21-23）。
這些被聖靈差遣的工人，將會在福音工作保持不偏不倚，
避免對福音的接受者有任何狹隘的看法。
因此，路德對猶太人的看法，是違背聖經的原則。
這強調了一個事實，若沒有聖靈的指引，
人將無法完全理解神的事
（林前 2：11）。
In 1519, Ulrich Zwingli of Switzerland was appointed the pastor of the Grossmunster
(“the Great Minster”) in Zurich,
where he began to preach ideas on the reformation of Roman Catholicism.
He surprised his congregation by expounding on the gospel books in the vernacular
(instead of Latin as was the practice of the Church of Rome).
1519年，瑞士的烏利希．慈運理被任命為格羅斯大教堂[蘇黎世大教堂]的牧師
蘇黎世的（“大主教”），
他開始在那裡，宣揚改革羅馬天主教的思想。
他用白話解釋福音書，使會眾感到驚訝
（而不是羅馬教會的慣例，使用拉丁語）。
In January 1523, Zwingli engaged in a public debate
—the first Zurich Disputation
—with the representatives of the Roman Catholic Church.
Before its conclusion, Zwingli summarized his position in the Schlussreden
(Concluding Statements or the Sixty-seven Articles).
However, there was no conclusion to this debate,
and a second disputation was convened in October.
He and his supporters emphasized sola scriptura, i.e.,
that Scripture, not the Church in its clerical power,
is the only authority for faith, and salvation is by faith in Christ.
Zwingli opposed the papal system, sacerdotalism, purgatory, and clerical celibacy, among other things.
He felt that all these human traditions and teachings did not accord with the Bible.
To Zwingli, all believers are priests and do not need for clergy to be the mediator.
In the end, the government of Zurich ruled him victorious,
and his reformation plan was swiftly carried out.
1523年1月，慈運理參加公開辯論，
—第一次蘇黎世辯道，
—與羅馬天主教會的代表。
在結束之前，慈運理總結了他在六十七條 (Schlussreden) 的立場
（總結或六十七條款）。
然而，這場辯論並沒有下結論，
而 10 月時召開了第二次辯論。
他與其支持者強調"唯獨以聖經為依歸(sola scriptura)"，即
就是聖經，而不是教會神職人員的權力，
才是信仰的唯一權柄，而救恩是因為信靠基督。
慈運理反對教皇制度、教會制度、煉獄和教士獨身禁慾等。
他覺得所有這些人類的傳統和教導，都不符合聖經。
對慈運理而言，所有的信徒都是祭司，不需要神職人員作為信仰的中保。
最終，蘇黎世政府判定他獲勝，
他的改革計劃迅速實施。
Denominationalism and Impure Teachings 教派信條和不聖潔教導
In autumn 1529, the Lutherans and the Zwinglians convened the Marburg Colloquy
—an important council in Marburg to establish a formal alliance.
Although both camps found a consensus on fourteen articles of faith,
they disagreed on the fifteenth point,
which pertained to the Eucharist.
Specifically,
the debate concerned the nature of Christ’s Presence in the bread and wine of the Eucharist.
Luther believed that the bread is the body of the Lord,
but Zwingli maintained that the bread merely symbolized the body of Christ.[3]
As a result, the alliance fell through,
and two different Protestant organizations (Protestant confessions) were formed instead.
This was also the beginning of the ongoing chasm that separates Protestant branches.
1529 年秋天，路德宗和慈運理會的人，召開了馬爾堡會議
—是一個馬爾堡的重要會議，讓他們建立正式聯盟。
儘管兩方陣營就十四條信條達成了共識，
但他們卻對第十五點信條有異議，
那是與聖餐禮有關的異議。
具體來說，
辯論討論有關，基督在聖餐禮時，存在於無酵餅及葡萄酒中的狀態。
路德相信，無酵餅是主的身體，
但慈運理堅持認為，麵包只不過是像徵基督的身體。 [3]
結果，這個聯盟分裂了，
反而成立了兩個不同的新教團體（新教信仰）。
這也是新教持續分裂成不同分支的開始。
Despite the good intentions of the Reformers,
the absence of the Holy Spirit from the church and the various groups that formed
meant that they were still unable to understand the complete truth of salvation
(1 Cor 2:10–11).
Therefore, they failed to fully depart from erroneous articles of faith,
such as the Trinitarian views on God’s Divine Nature
and the observation of the Lord’s Day in place of the Sabbath.
For another, the church overlooked the redemptive aspects of the sacraments,
namely, baptism for the remission of sins, foot washing to have a part with the Lord,
and Holy Communion allowing partakers to have eternal life.
儘管這些改革者帶著好意，
但教會及相關各種團體仍沒有聖靈，
這代表了，他們仍然無法明明救恩的完備真理
（林 2：10-11）。
因此，他們未能完全脫離錯誤的信條，
例如關於神，神聖本性三位一體的觀點
並用遵守主日代替安息日。
另一方面，教會忽略了聖禮有救贖功效的部份，
即，洗禮可讓罪得赦免，洗腳禮是為了與主有分，
和聖餐禮可讓領受者得到永生。
The absence of the Holy Spirit also meant that there was no unity of faith.
Christian theologians and leaders
—using their own wisdom and personal understanding
—carried out eisegesis (imposed their respective interpretations) of the Bible.
New denominations sprouted up one after another.
At present, there are more than 33,000 denominations, globally,
known as Christian church organizations.[4]
沒有聖靈也意味著信仰沒有合一。
基督教神學家和領袖，
—運用自己的智慧和個人見解，
—進行聖經任意解釋 （強加各自的解釋）。
因而新的教派紛紛湧現。
目前，全球有超過 33000 個教派，
都被稱為基督教團體。 [4]
Undeniably, it was the presence of leaven,
in the form of teachings that were not according to the truth,
that brought about the Protestant movement.
Thereafter, disputes led to further division within the Protestant Church,
such as the irreconcilable differences between Luther and Zwingli.
不可否認，有麵酵的存在，
以不符合真理的教導形式出現，
而帶來了新教運動。
此後，教義爭論導致新教內部進一步分裂，
例如，路德和慈運理之間，有不可調和的分歧。
Believers must endeavor to uphold the unity of faith and spirit
(Eph 4:3),
and only the Holy Spirit can bestow this unity.
It is certainly not God’s will for His church to be in a perpetual state of dispute and disarray,
for
“God is not the author of confusion but of peace, as in all the churches of the saints”
(1 Cor 14:33).
信徒必須努力維護信仰和屬靈的合一
（弗 4：3），
只有聖靈才能賦予這種合一。
神的旨意，當然不是要祂的教會，永遠處於爭論混亂的狀態，
因為
“33因為神不是叫人混亂，乃是叫人安靜，像在聖徒的眾教會一樣。”
（林前 14：33）。
In the true church, the Lord Jesus bestows different gifts and abilities to His servants.
This is to equip all His believers for the work of the ministry,
and to establish the body of Christ
—the church.
The church needs to rely on the Holy Spirit’s revelation and guidance to be united as one in the truth.
In other words, only with the working of the Holy Spirit
can the entire church have a unified will and one faith
(Acts 15:28, 16:4–5).
在真教會裡，主耶穌賜給祂的僕人，不同的恩賜和能力。
這是為了裝備所有祂的信徒，有能力從事宣道工作，
並且建立基督的身體，
— 教會。
教會需要依靠聖靈的啟示和引導，在真理上合而為一。
換句話說，只有在聖靈的工作下，
整個教會才能有統一的意志和合一的信仰
（徒 15：28、16：4-5）。
REVIVAL AND RE-EMERGENCE OF THE TRUE CHURCH 真教會復興重現
Then Jesus sent the multitude away and went into the house.
And His disciples came to Him, saying,
“Explain to us the parable of the tares of the field.”
(Mt 13:36)
36當下，耶穌離開眾人，進了房子。
他的門徒進前來，說：
請把田間稗子的比喻講給我們聽。
(太 13：36)
When the disciples queried Him,
the Lord Jesus explained the parable of the tares to them,
to let them know that the sons of the wicked will appear in the church.
Hence, true believers must learn to wait patiently and not fret
when they see the wicked prosper
(Ps 37:7).
God will never disappoint those who wait and rely on Him;
He will bestow love and compassion, as well as righteousness.
當門徒問耶穌時，
主耶穌向他們解釋稗子的比喻，
讓他們知道，邪惡之子會出現在教會裡。
因此，當他們看到惡人興盛時，
真信徒必須學會耐心等候，不要著急
（詩 37：7）。
神永遠不會讓等候依靠祂的人失望；
祂將賜予慈愛，憐憫，及公義。
After expounding on the parable of the tares,
the Lord Jesus spoke three more parables in the house.
Since Jesus had sent the multitude away,
His disciples were His only audience.
So the parables of the hidden treasure, of the pearl, and of the dragnet
were spoken to those who belonged to Him.
These parables reveal that the true church will emerge in the last days.
詳細說明稗子的比喻之後，
主耶穌在屋裡又說了三個比喻。
既然耶穌已經打發了群眾，
門徒是祂唯一的聽眾。
因此，隱藏寶藏，珍珠，撒網的寓言，
只對那些屬於祂的人說。
這些比喻表明，真教會將在末世出現。
CONCLUSION: GOD’S TIME AND MAN’S EFFORT 結論：神的時機和人的努力
The parable of the leaven is a timely reminder of
the marvelous planning and providence of our Almighty God for His church,
even as the devil rains fiery darts of persecution and heresy on her.
In particular, during the period that followed the leavening of the church,
when the complete truth was buried as treasure in a field,
God was already making preparations for His true church.
For example, He enabled John Wycliffe and his helpers
to risk their lives to complete the English translation of the Bible in 1384,
and also enabled Martin Luther and his students
to complete the German translation of the Bible in 1534.
These endeavors were severely condemned by the authorities.
But the Bible was subsequently translated into various languages,
thus paving the way for the gospel of the true church to be preached to the ends of the earth.
麵酵的比喻及時提醒我們，
我們全能的神，對他的教會有奇妙的計劃和預備，
即使魔鬼會向她發射迫害和異端的火箭。
特別是，完備真理被埋藏在田野裡，
教會錯誤發酵之後的時期，
神已經在為祂的真教會做好準備。
例如，神讓約翰．威克里夫和他助手，
在 1384 年，冒著生命危險完成聖經的英文翻譯，
並且還讓馬丁路德和他學生，
於 1534 年，完成聖經的德文翻譯。
這些努力都遭到當局的嚴厲譴責。
但聖經隨後被翻譯成各種語言，
為了讓真教會的福音能傳到地極，從而鋪平了道路。
The parable of the leaven is also an exhortation to the true church today,
to vigorously contend for the truth.
In the Bible, the church is often personified as a woman.
She is “the bride of the Lamb”
(Rev 21:9),
sanctified and cleansed by the Lord Jesus
“with the washing of water by the word,
that He might present her to Himself as a glorious church”
(Eph 5:25–27).
The church must be a pure and blameless woman
(Rev 12:13–17, 21:2, 9–10)
who is faithful to the Lord,
and faithfully handles the pure words of the Lord.
麵酵的比喻，也是對今日真教會的勸勉，
要大力為真理奮鬥。
在聖經裡，教會常被擬人化為女性。
她是“羔羊的新娘”
（啟 21：9），
由主耶穌潔淨成聖，
“26要用水藉著道把教會洗淨，
27可以獻給自己，作個榮耀的教會”
（弗 5：25-27）。
教會必須是純潔無瑕的女人
（啟 12：13-17，21：2，9-10）
祂是忠於主耶和華，
忠實安排處理主純潔的話語。
Leaven hidden in just three measures of fine meal
(the basic quantity for making bread)
causes the entire lump to be leavened.
To tolerate acts of immorality within the church is to add leaven,
which will eventually affect the entire lump
(1 Cor 5:1–8).
Similarly, the church’s lack of fidelity to the truth,
allowing erroneous teachings to creep into the church,
is equivalent to adding a little leaven to the doctrines and Articles of Faith.
We should be sure to remove any hidden leaven that may cause the entire lump to be leavened
(Gal 5:7–10).
只要麵酵隱藏在三份細麵中
（製餅的基本量）
就會使整個麵團發酵。
教會內若容忍邪惡的行為，就如添加麵酵，
最終會影響整個麵團
（林前 5：1-8）。
同樣的，教會若不忠於真理，
容許錯誤的教導溜進教會，
就等同讓教義和信條滲入麵酵。
我們應該確保，能除去任何會導致整個麵團發酵的隱藏麵酵
（加 5：7-10）。
[1] “Reformation,” Encyclopaedia Britannica, accessed February 10, 2021,
https://www.britannica.com/event/Reformation.
[1] “改革”，大英百科全書，2021 年 2 月 10 日參考資料，
https://www.britannica.com/event/Reformation
[2] “Martin Luther,” Encyclopaedia Britannica, accessed February 10, 2021,
https://www.britannica.com/biography/Martin-Luther.
[2] “馬丁路德”，大英百科全書，2021 年 2 月 10 日參考資料，
https://www.britannica.com/biography/Martin-Luther
[3] Lin Dayi, Research on the New Testament Background (Taichung: Palm Press), 353–354.
[3] 林大煜，《新約背景研究》（台中：棕櫚出版社），353-354 頁。
[4] David B Barrett, George T Kurian and Todd M Johnson, World Christian Encyclopaedia (Second ed.)
(Oxford: Oxford University Press, 2001).
[4] David B Barrett, George T Kurian 和 Todd M Johnson，世界基督教百科全書（第二版）
（牛津：牛津大學出版社，2001 年）。
小頁 markvmax@hotmail.com
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