新造的人
本手册为新加入的、年轻的、
以及未来的基督弟兄会成员的人而写
A NEW CREATION
A Manual for New Christadelphians, Young Christadelphians,
and Prospective Christadelphians
作者：GEORGE
BOOKER
前言
Foreword
A number of works, both books and magazines, have been consulted in the preparation of this book. To simplify the presentation, I have generally avoided direct quotations in the main body of the text. However, the Notes at the end - arranged by chapter - give all the relevant sources. And Chapter 11 may be consulted for further useful material on many of the subjects only briefly touched upon in this book. Various Bible versions are cited throughout, rather indiscriminately, as seemed most suitable. These include the AV, RV, RSV, NEB, and NIV. 在准备这本书的过程中，我参考过一系列的书籍、杂志。为了陈述方便，我在总体上避免直接引用原文的主要部分，然而我在书的最后按章节顺序排列了这些引文的出处；对书中只是简单涉及的课题，在11章列出了更深刻、更有用的相关材料，读者可以参考。本书还根据自己的需要引用不同的圣经版本，包括AV(钦定版), RV(新钦定版), RSV(新标准版), NEB(新英语版), 以及 NIV(新国际版).
1. Introduction 1．简介
This small book tackles some of the questions of life in the Truth that normally arise during preparation for baptism, at baptismal interviews, and especially in the first months and years of a new believer's life. 本书主要针对生活在真理中的人所要面对的一些问题，这些问题通常发生在准备受洗时期、受洗前的会谈中，特别是受洗后开始新生活的最初几个月甚至几年当中。
The last thing any brother of Christ should want to do is to lay down laws for his fellow-believers. Our faith is a faith of liberty, not of bondage. One of our greatest privileges, in Christ, is the privilege of setting our own standards, consistent with the example of our Lord, and free from the fear of being judged by another man's judgment. The matters discussed in this manual are, in many cases, no more than suggestions of lines along which each person must think for himself, coming to his own conclusions. It is my intention to provide guidelines, not edicts. 任何一个基督里的弟兄希望对他的伙伴做的最后一件事情就是：从此不再需要用律法来约束对方。 我们的信仰是给人自由的信仰，不是给人束缚。我们最大的特权之一就是可以按照主耶稣所树立的榜样来建立自己的标准，不是根据别人的判断。在很多情况下这本手册所讨论的只是建议，每个人可以根据建议思考得出自己的结论。我的意图是提供指导，而不是指令。
Beginnings 新的开始
The baptism of a repentant sinner is a very joyous occasion, made all the more important in that heaven, as well as the ecclesia, rejoices, for as Jesus said: "I tell you, there will be greater joy in heaven over one sinner who repents than over ninety-nine righteous people who do not need to repent...there is joy among the angels of God over one sinner who repents" (Luke 15:7,10). 一个悔改罪人的受洗是非常快乐的场合，地上的教会为此快乐，更重要的是在天上的 神和他的使者也要为他快乐。 耶稣说：“我告诉你们，一个罪人悔改，在天上也要这样为他欢喜，较比为九十九个不用悔改的义人欢喜更大......我告诉你们，一个罪人悔改，在 神的使者面前也是这样为他欢喜。”（路加福音15：7，10）
Most ecclesias appoint brothers and sisters for the careful instruction and interviewing of those who wish to be baptized, and it is extremely important that those chosen for this task should be members who are of a deep spiritual character and outlook. 大多数的教会都指派弟兄姐妹看顾那些希望受洗的人并与他们会谈，选择有属灵的品行和见解的人完成这样的工作是特别重要的。
The details of doctrinal errors, developed through the centuries by the various apostate churches, make it desirable that applicants for baptism be taught in greater detail than was necessary in the case of first century converts. But a very real danger is that in teaching candidates the doctrines of our Faith, the spiritual implications may be overlooked, or at best referred to only incidentally. 经过远离圣经教诲的不同教会在几个世纪的共同发展，导致了与圣经有关的各种各样的原则性错误，使得我们比早期一世纪的教会更多地需要教导受洗人有关原则方面的细节。这样做的一个真实的危险是，我们在详细地教导他们信心原则时，属灵的暗示可能被忽视，或者是仅仅附带地提到。
Preliminary instruction and the interview itself should be used to emphasize above everything the Gospel of the grace of God which Paul preached, for as he wrote: "By grace are ye saved through faith: and that not of yourselves: it is the gift of God: not of works lest any man should boast" (Eph. 2:8,9). Thus the preparation of an applicant needs the best and most discerning instructors who will make clear not only the details of doctrine, but the guiding hand of God and His love that sanctifies us. This deeper conception of "the Truth" should supplement and enhance the rather "factual" preparation and "examination" type of interview. 在刚开始教导、会见新人时就应该强调福音有关 神的恩典的各个方面，这是保罗所教导的，他说：“你们得救是本乎恩，也因著信；这并不是出於自己，乃是神所赐的；也不是出於行为，免得有人自夸。”（以弗所书2：8，9）。在受洗的准备期间，申请人需要最好的、最能洞悉体察的指导者，他不仅清楚地解释圣经教义，还充满 神的爱，愿意帮助指导人。会面的过程不应采取“考试”的形式，有关“真理”的更深刻的概念仅仅是谈话的辅助部分和加强部分。
The symbolic experience of crucifixion, death and resurrection in baptism should arouse feelings of great exaltation in the new believer. But the days that follow must sometimes seem an anti-climax. 通常，受洗所包含的受难、死亡和复活等象征意义会让“新人”感到无比激动，但是在接下来时间里他们会觉得高潮已经过去了。
Sometimes after the initial enthusiasm expressed at the baptismal and memorial services, the new member is left very much on his own, it being assumed that his attendance at meetings and the help of brothers and sisters will be adequate to his needs. Nothing could be further from the truth. It is not true at all.The interview before baptism achieves little more than agreement on doctrine: it does very little to draw out the implications of the new life. 新成员最初在受洗、记念仪式上表达出的激情过去以后，有时候会觉得自己非常孤单地放在那里。有人假定他能来参加会议，以及弟兄姐妹的帮助对他的需要来说已经足够了。这个假设并不正确。受洗仅仅表明他原则上同意在受洗以前所得到的知识，但它对于开始新生活来说还远远不够。
The new member is one whom Paul describes as a "babe in Christ" (1 Cor. 3:1) and it will be quite some time before he will be able to feed on the meat of the word (Heb. 5:12-14). Therefore, the casual care of brothers and sisters in feeding him with "milk" will only result in spiritual malnutrition. Such a "babe", if left to his own devices, may well be perplexed at some of the problems that face him, and will seriously err in some decisions that he may have to make. Yet his salvation may depend on the care and food given him at this vital early stage of his spiritual life. Often, difficulties that arise in the ecclesia in the later lives of such babes can be traced to the lack of spiritual care in their early years. 保罗称这些新人是“在基督里为婴孩的”（哥林多前书3：1），他们要经过很长一段时间才能够“长大成人”，“才能吃乾粮”（希伯来书5：12-14）。弟兄姐妹只喂新人“奶”会造成他们精神上营养不良。对于这些“婴孩”来说，如果要让他们自己解决问题，他们可能会感到困惑，甚至会作出错误的决定。他们的得救取决于早期为他们属灵的生活所预备的“粮食”，还有关心。通常，对这些“婴孩” 早期照顾不周，是他们在以后属灵的生活中产生很多困难的原因。
In the pages that follow an attempt is made to fulfill in part this responsibility to "babes in Christ", by offering constructive counsel. Everything discussed herein, both positive and negative, should be evaluated in the light of the following "pledge", a copy of which one Christadelphian preacher always gives to new believers: 通过为这些“在基督里为婴孩的”的人提供建设性的忠告，本书接下来试图实现一部分这样的责任。我在这里讨论的每件事，不管是肯定的还是否定的，都应该根据以下的“承诺”来衡量，基督弟兄会的传道者通常会给新人一份这样的文件：
We sincerely believe and declare that the ideal of the Christadelphian community is not merely that of a sect which glories in the possession of right doctrines; nor is it merely that of a friendly church whose members enjoy each other's company - it is the ideal of power-filled, love-bearing, Bible-based Christianity at its purest and best. We also believe and declare that those who try to live by these ideals are happy people, since there is a deep and lasting joy in the creative work of serving God with which the shallow pleasures of the selfish life cannot compare.我们真诚地相信并且宣布基督弟兄会的理念不仅在于拥有正确的教导，也是充满友爱的团体，每个成员都能分享友谊和团契；更重要的，它的理念应该是富有力量的、传达爱的、纯粹以圣经为基础的基督教团体。我们相信，并且宣布，根据这些理念生活的人是快乐的人，因为在这里能够找到深刻、持续的快乐，这种快乐创造性地体现在服侍 神的工作中，是其它自私自利的生活所远不能比较的。
Therefore we solemnly promise before God that we will do our utmost to rise to this great opportunity, and thus testify to all that the power of Christ's love really can change men's lives. 因此我们在 神的面前郑重地承诺，我们要尽自己最大的努力来加增这个机会，并以此证明：来自基督的爱真的能够改变人们的生活。
2. Baptism 2．受洗
The one instructed for baptism will have comprehended the basic "first principles" concerning the act itself. Therefore these matters need not be raised here. But what a mere factual presentation on baptism may fail to make clear is the revolutionary nature of the act of baptism. It is called in Scripture "a new creation", or a spiritual creation, after the pattern of the physical creation in Genesis. Christ is the "Creator" in that he is the beginning and the source of this spiritual "creation"; it is only through him that we have any new life - that we become new men and women, with a new family and new goals and ambitions: 准备受洗的人通常已经理解了有关受洗行为本身的一些最重要的原则，我们在这里就不再提这个问题。但是仅有事实上的陈述可能不够清楚地表达受洗这个“革命性”的行为，这种转变在圣经中被称为“新的创造”，是属灵的创造，是创世记记载的 神创造万物以后的新创造。基督是这个创造的“创造者”，也是属灵创造的源泉，只有通过他我们才可能有新的生命，被称为新人，有新的家庭、新的目标和新的抱负。
What shall we say, then? Shall we go on sinning so that grace may increase? By no means! We died to sin; how can we live in it any longer? Or don't you know that all of us who were baptized into Christ Jesus were baptized into his death? We were therefore buried with him through baptism into death in order that, just as Christ was raised from the dead through the glory of the Father, we too may live a new life.If we have been united with him in his death, we will certainly also be united with him in his resurrection. For we know that our old self was crucified with him so that the body of sin might be rendered powerless, that we should no longer be slaves to sin - because anyone who has died has been freed from sin.Now if we died with Christ, we believe that we will also live with him. For we know that since Christ was raised from the dead, he cannot die again; death no longer has mastery over him. The death he died, he died to sin once for all; but the life he lives, he lives to God.In the same way, count yourselves dead to sin but alive to God in Christ Jesus. Therefore do not let sin reign in your mor-tal body so that you obey its evil desires. Do not offer the parts of your body to sin, as instruments of wickedness, but rather offer yourselves to God, as those who have been brought from death to life; and offer the parts of your body to him as instruments of righteousness. For sin shall not be your master, because you are not under law, but under grace" (Rom. 6:1-14). “这样，怎麽说呢？我们可以仍在罪中、叫恩典显多吗？断乎不可！我们在罪上死了的人岂可仍在罪中活著呢？岂不知我们这受洗归入基督耶稣的人是受洗归入他的死吗？所以，我们藉著洗礼归入死，和他一同埋葬，原是叫我们一举一动有新生的样式，像基督藉著父的荣耀从死里复活一样。我们若在他死的形状上与他联合，也要在他复活的形状上与他联合；因为知道我们的旧人和他同钉十字架，使罪身灭绝，叫我们不再作罪的奴仆；因为已死的人是脱离了罪。我们若是与基督同死，就信必与他同活。因为知道基督既从死里复活，就不再死，死也不再作他的主了。他死是向罪死了，只有一次；他活是向神活著。这样，你们向罪也当看自己是死的；向神在基督耶稣里，却当看自己是活的。所以，不要容罪在你们必死的身上作王，使你们顺从身子的私欲。也不要将你们的肢体献给罪作不义的器具；倒要像从死里复活的人，将自己献给神，并将肢体作义的器具献给神。 罪必不能作你们的主，因你们不在律法之下，乃在恩典之下。”（罗马书6：1-14）
As these verses so beautifully express, baptism is an end as well as a beginning. It is necessary to see both sides of the picture. The whole background of baptism is death. The act of baptism is a recognition that the end of natural man is death - that all are under the power of the great enemy - that death casts a shadow over all life's hopes and joys. 正如这段美妙的经文所陈述的，受洗既是一次结束，又是一个开端。有必要明白这个画面所描绘的两个端点。受洗的整个背景是死亡，通过受洗这个行为我们承认作为自然的人，我们的结局是死亡，因为我们所有人都在敌人??死亡权力的掌控之下，所有生命的希望和欢乐都在死亡阴影的笼罩下。
But this is only part of the picture. This is the natural side. While baptism is a recognition of this state, and all the vanity and sorrow surrounding it, its principal purpose is to manifest the great deliverance from it that the love of God has, through Christ, provided. Baptism is a "death" whose purpose is to make way for a glorious new "birth". 这仅是整个画面的一部分。受洗承认我们生命中存在的空虚和痛苦，它的主要目的是显示 神爱我们，通过差遣他的儿子耶稣基督，为我们提供的救恩。受洗象征死亡，旧生命的死亡是为了新生命“出生”，充满荣耀的新生命的“出生”。
Romans 6 is an intense exhortation to holiness, based on this "death-and-new-birth" symbolism. A natural son of Adam, a creature born under the shadow of death and bound by the dominion of sin, reaches a stage of development where he is drawn by the power of God voluntarily to choose the good and holy and divine, and to reject all that is related to the "kingdom of sin". This he does not from fear of consequences, nor even just from desire for reward, but rather from pure, transforming love for a glorious Father. 罗马书第6章的焦点在于教导人们要圣洁，这个教导是建立在“旧生命死亡-新生命开始”的象征性的基础上。从天性来说我们是亚当的子孙，在死亡的阴影笼罩下生活、被罪束缚的生物，但是因为 神拯救的大能而自愿地选择了良善和圣洁，抛弃了被称为“罪的王国”里的一切事情。这样做并不是出于害怕，也不仅仅是为了奖励，而是因着对荣耀的 神的纯洁的爱。
Baptism, while only the beginning, is the great turning point in life. The act of baptism is unquestionably the greatest and most important single act and moment of one's entire lifetime. From this one act, and the repentance and commitment that lead to it, arise all subsequent meaningful experiences in the believer's life. 受洗虽然仅仅是一个开始，却是生活中的伟大转折点。毫无疑问受洗是一生中最伟大、最重要的行为和时刻，因为通过受洗，以及受洗导致的悔改、承担义务，会带来一个人生命的转变。
The baptized believer is a brother in Christ - he has a guaranteed part in the final victory over sin and death - as long as he truly abides in Christ. Jesus said to his disciples, on the night before his death: 受洗后的信仰者就成为了我们在基督里的弟兄（包括姐妹，以下同），只要他真的能够在基督里，他就得到了战胜罪和死亡的保证。耶稣在受难前的那个夜晚对他的门徒说：
"Abide in me, and I in you...He that abides in me, and I in him, the same brings forth much fruit...These things have I spoken unto you, that my joy may remain in you, and that your joy may be full. This is my commandment: that ye love one another, even as I have loved you" (John 15: 4,5,11,12). “你们要常在我里面，我也常在你们里面...你们若不常在我里面，也是这样。我是葡萄树，你们是枝子。常在我里面的，我也常在他里面，这人就多结果子；因为离了我，你们就不能做什麽......这些事我已经对你们说了，是要叫我的喜乐存在你们心里，并叫你们的喜乐可以满足。你们要彼此相爱，像我爱你们一样；这就是我的命令。”（约翰福音15：4，5，11，12）
It is an essential requirement of discipleship that we, as brethren, love one another in the same way he loved us. Of that love which he has given us as a pattern, he says, as he continues: 这是对我们??基督里的弟兄（当然也包括姐妹）的一项很重要的要求，我们要爱别人就像基督爱我们一样。耶稣的爱是我们的榜样，他说：
"Greater love hath no man than this, that a man lay down his life for his friends" (v. 13). “人为朋友舍命，人的爱心没有比这个大的”（约翰福音15：13）
This is the love and fellowship to which baptism opens the door. And the new brother, as he rises from the cleansing waters, says with Paul: 受洗打开了一扇通向爱和友谊的大门。当新的弟兄从洗净自己的水里站起来时，就要像保罗说的那样：
"I am crucified with Christ. Nevertheless I live; yet not I, but Christ liveth in me: and the life which I now live in the flesh I live by the faith of the Son of God,who loved me and gave himself for me" (Gal. 2:20). “我已经与基督同钉十字架，现在活著的不再是我，乃是基督在我里面活著；并且我如今在肉身活著，是因信神的儿子而活；他是爱我，为我舍己”（加拉太书2：20）
3. The Ecclesial Constitution 3． 教会章程
Baptism introduces one into the family of God. Every family has (or should have) its own rules. It is necessary, therefore, along with the exalted concepts, to discuss also some rather down-to-earth rules. The necessity of rules of order, as embodied in our "Constitution" (a copy of which you have received or will receive), is explained by Robert Roberts, first editor of "The Christadelphian" magazine: 受洗将一个人带入 神的大家庭。每个家庭都有（或应该有）自己的规则。规则是必要的，除了崇高神圣的原则以外，教会还需要制定适合日常生活的准则，它们共同构成了教会的章程。罗伯特-罗伯茨 ，《基督弟兄会》杂志的第一任编辑，解释了制定规则的必要性。他说：
"In all communities, large or small, there must be order and mutual submission, in order to attain the objects of their existence. “每一个团体，不管是大的还是小的，为了取得生存的目标，都存在着一个次序问题和相互服从的问题，”
"In small bodies, few and simple rules will suffice. In large bodies, there will be more need for precise and definite regulations, having reference to what duties certain persons will attend to, how such are to be appointed, under what conditions their duties will be exercised, and so forth. Two things have to be secured in the conduct of an ecclesia, which are capable, in a wrong mode of working, of becoming inconsistent with one another, but which, with care, wisdom, and patience, can be so reconciled as to both have their full and effective place. The one is ORDER, and the other INDIVIDUAL LIBERTY. Both are essential to the healthy and harmonious life of an ecclesia. The danger is that one or other may be sacrificed, in the endeavour to secure either. Care should be taken that neither is secured at the expense of the other. Let not order quench individual liberty, and be sure that individual liberty is not allowed to destroy order.... “对于一个小团体来说，少量简单的规定就已经足够。但是对于大的肢体（教会）来说，需要更加明确、详细的规章制度，要规定某些人的责任，在什么样的情况下哪些人应该做什么工作，工作应该如何指派，在什么情况下应该履行自己的职责，等等。在指导教会方面有两件事应该得到保证，如果不能掌握好它们就会失去平衡。但是如果我们带着关心、照顾、耐心和智慧，它们就能够互相协调，共同发挥出最佳的效力。这两件事，第一是次序，第二是个人自由。对教会的健康与和谐来说，两件事都重要。危险在于可能偏向一边而忽视另一边。二者都要兼顾，不能够让教会次序压倒个人自由，也不能够让个人自由毁坏教会次序。”
"The only practical basis of order in the circumstances existing in our dispensation is that of mutual consent, expressed in the process known as voting, which literally means voicing, or speaking your mind. If God would speak, as in the day of the Spirit's ministration, there would be no need for man to speak; but, as God is silent, there is no alternative but to make the best appointments we can amongst ourselves, aiming in all things to come close to His mind and will, as expressed in the written word. “唯一可行的有次序的基础在于我们之间相互协商，可以通过投票方式来表达自己的意愿。如果 神在说话，就像在圣经书写时代那样，我们人就没有必要说话。但是由于 神没有说话，我们没有别的选择余地，只能够在我们中间做出最佳的决定，力图按照已经书写的圣经意思，作出更加接近 神意愿的决定”。
"The principle of government by consent can only be practically applied by listening to the voice of the greater number, technically described as 'the majority'. There are well-founded objections to following such a lead in certain matters: but in this matter, what other principle can be acted on? Shall seventy-five submit to the contrary wishes of twenty-five? Is it not more reasonable that in matters of general convenience the lesser number should submit to the greater?.... “政府有一项原则是听从大多数人的声音，这种方式被称为“民主”。教会也可以部分采取这种方式。尽管会有反对意见，但是我们可以采取什么别的原则呢？难道要75%的人要听从25%的人的相反建议？一般来说，少数服从多数是更加合理的办法...... "The ecclesia does not appoint masters, but servants. In principle, the ecclesia is the doer of everything; but, as it is impossible in its collective capacity to do the things that are to be done, it delegates to individual members the duty of doing them in its behalf." “在教会做工的人不是主人，而是仆人。从原则上来说，教会是每一件事情的行为者。但某些事情我们不能用集体的身份去作，应该指派个人代表教会去作。”
4. The Statement of Faith 4．信心声明
Attached to the ecclesial constitution is most likely "A Statement of the Faith of the Christadelphians". Christadelphians have from their beginnings felt it necessary to define their distinctive beliefs in an orderly, logical fashion - so as to make plain the difference between ourselves and the various churches around us. 教会章程后面通常都会附带一份基督弟兄会的信心声明，基督弟兄会从成立开始就感觉到有次序、有逻辑地阐述他们与众不同的信仰的必要性，可以更好地表明我们和周围教会的区别。
The Bible does not formulate its teaching in the form of a Creed; and because men have laid hold of isolated statements as the basis of their teaching the authority of the Bible has been claimed for very contradictory views. Thus, two men could each say, "I believe what the Bible teaches", and yet hold absolutely opposing ideas. 圣经并没有公式化地规定其教义必须以“信经”的形式出现；曾经有人将一些孤立的声明作为教导的基础，并以此作为圣经权威来教训别人，然而他们却发表彼此矛盾的观点。可能两个人都说：“我相信圣经”，但是他们的观点却绝然相反。
The Lord Jesus expounded the Scriptures and gave an infallible interpretation of them; but his opponents did not accept that interpretation. They searched the Scriptures to establish their own peculiar beliefs and misused the texts they relied upon to prove those erroneous views. This has also been the state of things throughout the history of Christendom: the trinitarian and the immortal soulist both quote their own favorite Bible passages, and both are very much mistaken. 主耶稣曾经详细解释了一些经文，他的解释可靠的、不可动摇的。但是那些反对他的人却不接受。他们探讨圣经是为了证明他们错误的信仰，他们错误地使用他们所依赖的经文为证明错误观点，这种事情也发生在基督教界的整个历史当中。那些相信三位一体的人和相信不死灵魂的人都引用他们所喜欢的圣经段落为证据，但他们都曲解了圣经。
But everyone who speaks or writes in exposition of the Scriptures is attempting to define its meaning. Those who object to a Statement of Faith make a statement of their own faith in their own teaching, which they seek to sustain by Scripture testimony. It is, therefore, not sufficient that a man say, "I believe such a passage of Scripture"; what is required is a declaration of what in his view Scripture means. A man, then, and also a community must define the beliefs held. Only then can there be set forth the teaching for which the community stands. 每个人在谈论或者是写文章来解释圣经的时候，都是在尽力地定义这些经文的含义。反对信心声明的人实际上是按自己的教义编造了一份自己的信心声明，然后从圣经中寻找支持。如果一个人说：“我相信某一节经文”，这是远远不够的，他需要的看到的这节经文的含意。不管是个人还是团体都要定义自己的信仰，只有这样才能够阐明这个团体所坚持的教义。
5. The Commandments of Christ 5．基督的命令
Virtually every Christadelphian Statement of Faith includes, as an appendix, a list of the commandments of Christ. 每一次基督弟兄会发表的“信心声明”都有一份“基督的命令”作为附录。
When we believe the truth, we must next obey the commandments. If we fail to do this, the truth is not only no advantage to us, but will be to our condemnation. A community in which the commandments of Christ are not obeyed is not the house of God, no matter how correctly the truth of God may be discerned as a theory. 相信真理就必须遵守这些命令。如果我们不能做到这一点，真理就对我们没有益处，只能成为我们的责备。任何一个团体如果不遵守基督的命令，就不能够称为“ 神的家”，不管他们在理论上是多么正确地理解了 神的真理。
It cannot be too plainly stated that Christ has said, "You are my friends if you do whatever I have commanded you", and "Not every man that saith 'Lord, Lord' shall enter into the kingdom of heaven, but only he that doeth the will of my Father". "Many will say unto me in that day, 'Lord, have we not preached in thy name, and in thy name done many wonderful works?' Then will I profess unto them, 'I never knew you: depart from me, ye that work iniquity'." “你们若遵行我所吩咐的，就是我的朋友了”，耶稣的话非常清楚地表达了这种观点。耶稣还说：“当那日必有许多人对我说：『主啊，主啊，我们不是奉你的名传道，奉你的名赶鬼，奉你的名行许多异能吗？』我就明明的告诉他们说：『我从来不认识你们，你们这些作恶的人，离开我去吧！』」（马太福音7：22，23）”
6. The Importance of the Memorial Meeting 6．记念仪式的重要性
Only two "rites" are absolutely commanded to the believer: baptism, and the Breaking of Bread. By the first we join God's family, and by the second we regularly reaffirm our membership in this family. 对信徒来说，只有受洗和掰饼是绝对要遵守的两种“仪式”：通过受洗我们成为 神的大家庭中的一员，经常进行掰饼仪式证实了我们一直在这个家里面。
It is surprising that there are any with full opportunity to attend regularly who are content to be at the Breaking of Bread just now and then. For this most important service is essentially a thanksgiving. A casual attitude toward it, with irregular attendance, in effect declares, "I am thankful to God for the Lord Jesus Christ and what he has done for me, but not much! And there are other things which I regard as being more important." 令人惊奇的是，有一些完全可以每次都参加记念仪式的人，只是偶尔来参加，他们认为参加这个最重要的仪式实际上是在感恩。对记念仪式持漫不经心态度的人实际上是在说：“我对 神差遣耶稣基督为我做的事表示感谢，但是这就够了！因为我还有其它我认为更重要的事情要做”。
Put down in black and white, this looks horrible. But is there really anything unfair about such a diagnosis? 白纸黑字地将这些话记下来，这种想法显得可怕，但是这个诊断是不是很公平呢？
Would there be such a careless attitude to the Table of the Lord if it were properly appreciated what this meeting can mean? Consider the familiar words, "My blood of the new covenant...shed...for the remission of sins" (Matt. 26:28). Here is the identical phrase that is used about our baptism into Christ. These two holy rites are designed to supplement one another. Baptism washes away every sin committed up to that moment. But - such is human frailty and human thinking - spotless robes of righteousness invariably begin to become drab and soiled. However, the disciple who lives by faith in Christ knows that with the Memorial Service comes remission (forgiveness) of sins. There the robe of righteousness resumes (returns to) its original brightness. 如果认识到记念仪式的意义，一个人在主的桌前还会有这样的态度吗？我们要思考这段熟悉的话：“因为这是我立约的血，为多人流出来，使罪得赦。”（马太福音26：28）在受洗的仪式中我们也使用这句话。两种神圣仪式是相互补充的。受洗洗净了受洗前的每一件罪，好像我们穿上了干净的公义外袍，但是由于人的天性，这件外袍很快会被蒙上了灰，失去了光彩，变成污秽。然而那些信基督的人应该知道，记念仪式以后接下来的是对我们所犯罪的赦免。我们的罪被洗净，公义外袍也就会恢复了它本来的光彩。
Yet faced with such startling but delightful truths as these, there are some who are indifferent to this most important thing in life, and do not mind openly asserting, by their lack of enthusiasm, that this is how they feel! 尽管面对如此令人震惊又令人振奋的真理，还是有些人对生命中最重要的事情持无所谓的态度。他们缺乏对真理的热情，一切根据自己的感觉！
Away from Home 远离家乡的时候
From time to time, believers find themselves away from their homes, and their home ecclesias, on a Sunday. Such times are fine opportunities to get to know other Christadelphians, by attending memorial meetings of other ecclesias. A little foresight and planning before weekend trips or vacations can be spiritually rewarding, in experiencing at first hand the true worldwide family fellowship of our brotherhood. A week or two spent on business in a strange city far from home, rather than being a desolate and lonely time, can be a wonderful time of sharing with people who are truly "family" - family in a more meaningful sense, quite often, than one's own natural family. As Jesus said, 有的时候，信徒会在星期天远离家乡，也远离了教会。这段时间通过参加其它教会的记念仪式，是认识其他成员的大好机会。如果在出发以前稍微作一下安排会有更多的属灵方面的好处，可以直接地感受到遍及世界的我们弟兄姐妹之间的家庭般的情谊。如果我们要外出在一个别的城市停留1-2个星期，我们不会觉得这是一个在异乡孤单的时间，而是一个真正的与其它“家庭”成员分享的时间，这个“家庭”的含义深远，超过我们自然的家庭，正如耶稣所说的：
"Who is my mother, and who are my brothers? Pointing to his disciples, he said, Here are my mother and my brothers. For whoever does the will of my Father in heaven is my brother and sister and mother" (Matt. 12:48-50). "「谁是我的母亲？谁是我的弟兄？」就伸手指着门徒，说：「看哪，我的母亲，我的弟兄。凡遵行我天父旨意的人，就是我的弟兄姐妹和母亲了。"(马太福音12：48-50)
In Isolation 在孤立的时候
There will be times, of course, when it will be clearly impossible - or extremely difficult - to attend a Sunday meeting of Christadelphians. What should be done then? The partaking of the bread and wine, accompanied by suitable Bible readings and prayers, can be a tremendously fresh and rewarding experience - even for an individual or a couple temporarily isolated from all other spiritual companionship. 当然我们也有不能参加、或者是特别困难去参加星期天记念仪式的时候。那时我们应该怎么办？在暂时远离其他属灵的同伴的情况下，能够有圣经和祷告陪伴，即使只有一两个人所做的记念仪式依然是特别新鲜的、有益经历。
7.The Significance of the Memorial Meeting 7．记念仪式的意义
Our Sunday service is properly a memorial. It is not a sacrifice, as the "Catholic" church insists; neither is it a "sacrament", that is, an act which mechanically appropriates grace to the doer. It is simply a memorial, a means of remembrance: 我们星期天的仪式更恰当地说是为了记念。它不是天主教教会所坚持认为的“献祭”，也不是“圣餐”，这种说法不恰当地给参加的人添加光彩。我们的仪式简单地说是为了记念，是一种表达记念的方式：
"This do, as oft as ye drink it, in remembrance of me" (1 Cor. 11:25). “这杯是用我的血所立的新约，你们每逢喝的时候，要如此行，为的是记念我。”（哥林多前书11：25）
If we are to live up to the New Testament pattern, we must be a family gathered around a table, partaking of a meal and in so doing remembering an absent member. It is an uncomplicated act, an act of loving companionship, of warmth and familiarity, not of pomp and ceremony. 如果我们要按照新约给出的样式来生活，我们要像家庭一样聚在一起参加一个宴席，用这种方式来记念一位不在场的成员。这种活动并不复杂，它是一种大家参与的充满爱、友谊、温暖以及亲密的行为，不是为了夸耀，也不需要华丽的仪式。
We do not break bread and drink wine in order to assert any superiority over outsiders. We do not break bread and drink wine as a substitute for the rigorous discipline of service to God in its many features, to which the Truth calls us. Neither do we break bread and drink wine to encourage personal feelings of self-righteousness or complacency. (Especially on this last we must beware, because frequent repetition, instead of fostering memory, can in fact encourage forgetfulness of the true principles.) 掰饼仪式并不表明我们比别人优越，也不能够代替做我们服侍 神的其它工作，真理号召我们做这些事情。记念仪式更不是鼓励自我满足和自以为是的态度。（我们特别要注意：因为这种仪式经常反复，事实上容易使人忘记正确的原则）。
But, purely and simply, we partake of these emblems in order to remember: first, God's love; second, Christ's sacrifice; and third, our duty. 简单地说，我们参加这些仪式首先是为了记念 神的爱，其次是为了记念基督为我们的牺牲（献祭）。第三 ，为了提醒我们应尽的责任。
There are two absolutely essential aspects of worship: baptism and the memorial supper. Baptism is the process by which the believer is "born" into his new "family". And the Breaking of Bread is the perpetuation of that "family life" begun at baptism, by the repeated affirmation of the believer's membership in the marvellous "family of God"! 受洗和记念晚餐是绝对重要的两种敬拜仪式。通过受洗，一个信仰者在自己的新“家”“出生”，包括掰饼在内的记念仪式是从受洗以后开始的、永不间断的“家庭生活”的一个不断的重复过程，证明这个信仰者一直都在“ 神的家”里。
Why are there two different emblems? The obvious answer is that the bread represents Christ's body and the wine his blood. But that answer seems somewhat inadequate since either one alone might convey, almost as well as both together, the sense of sacrificial death. Is there some further distinction? 为什么要用两种不同的象征呢？很显然，面包代表着基督的身体，酒代表着他的血。但是这的答案似乎不够充分，单独用酒或饼似乎就可以表达这样的含义，流血和献身都可以象征耶稣为我们死亡。是不是有更加深远的区别？
Perhaps it is this: the bread represents the strength of our Lord's life - a life totally dedicated to the will of the Father. The wine more aptly represents his death - the blood willingly poured out as a climax to his life's work. 答案可能是：面包代表着我们的主生命的力量，他将自己的生命完全献给了天父的旨意，酒则更恰当地代表他的死亡，??自愿地流血牺牲是他一生工作的最高潮。
The bread was broken and passed to each disciple. Each disciple drank a portion from the cup. But we must not suppose that this parcelling out of the emblems implies, in any sense, that Christ can be divided among us, or that we in any sense partake of only a portion of the blessings involved. All the blessing belongs to every individual among us. The bread must be broken in order that many can share it - there just is no other way to accomplish the practical object of providing for each brother and sister to eat of it. But the body, which the bread represents - Christ's spiritual, multitudinous body - cannot be broken; it is one! "For we being many are one bread, and one body" (1 Cor. 10:17). And the body is "knit together" in love with the Head, which is Christ himself (Col. 2:2,19). 饼被掰开传递到了每一个门徒的手中，每一个门徒都喝掉杯中的了一部分，但是我们不要以此假定仪式的含义，认为基督能够在我们中间分开，或者是我们只享受其中一部分祝福。所有的祝福都属于我们每一个人，饼只有分开才能够被大家所分享，如果不分开，其他弟兄姐妹就不能分享。 但是用饼所代表的基督的身体是不能够分开的，身体是一个！“我们虽多，仍是一个饼，一个身体，”（哥林多前书10：17）身体“因爱心互相联络”，全身都要靠著耶稣基督，他是我们的元首。（歌罗西书2：2，19）
The Component Parts 记念仪式的构成：
It may be profitable to consider, item by item, the component parts of the Memorial Meeting, as to the significance of each: 如果我们将记念仪式的每一项内容，以及内容的意义认真地思考一下，应该对我们有益处：
1. Meditation 肃敬静默。First of all, in keeping with Hab. 2:20, we enter the meeting room and take our seats, as much as possible in a spirit of quietness and meditation. Now is the time for serious thought and preparation and self-examination. Despite the ordinariness of the surroundings, if that is the case, we are nevertheless coming into the very presence of God! As for being late, when it is avoidable: This is not just wrong because it has the potential of disturbing our brothers and sisters, but also (and especially) because it is an appointment with God. Is this important? Consider the parable of the virgins in Matt. 25: the foolish virgins, not being prepared ahead of time, came late to the marriage feast, to find the door shut against them! 1，首先，要遵守哈巴谷书2：20的教训：“惟耶和华在他的圣殿中；全地的人都当在他面前肃敬静默。”在我们走进会场坐下时，要尽量在精神上保持安静和沉思。这个时间就是严肃的思考和自我检查的时候。如果破坏了这个气氛，我们就不是来到 神的面前！如果我们迟到，如果这种迟到是可以避免的，我们的错误不仅仅在于打搅了其他兄弟姐妹，更重要的是这是我们和 神的约定。这个约定难道不重要吗？请思考马太福音25章的比喻：那些不聪明的、没有提前准备好的童女在结婚的宴席上迟到，结果发现婚宴的大门对她们关闭了！
2. General appearance and dress: In this, as in many areas of our life in the Truth, no hard-and-fast rules can (or should) be imposed. But surely we can be governed by intelligence and common sense. How would we dress for a "special occasion" such as meeting some important human dignitary? And how would we behave at such a meeting? Let us answer such questions for ourselves, and then realize, with wonder and awe, that we are going on Sunday morning to "meet" the Lord of the Universe and His Son! 2．总体的着装打扮和外表要求：像我们在生活方面的其它准则一样，没有严格的刚性规章制度强加于人（也不应该有），但是我们可以根据智慧和常识来自己约束自己。如果我们要会见一个重要的人物，在一个“特别的场合”我们该怎样打扮自己？我们在这个场合该有什么样的行为举止？我们自己应该回答这些问题，然后就会意识到（也许带着尴尬和惊奇），我们要在星期天去会见宇宙的主和他的儿子！
3. The presiding brother: Presiding is perhaps the most important duty of all, more important to the memorial meeting than even exhorting. The presiding brother's is the first voice to be heard; it is his duty to set and maintain the tone of the meeting; and by his presence, attitude, and words to give unity and continuity to the whole service. His duty is also to introduce the central feature of the whole worship service, the partaking of the emblems. This should require preparation (and prayer!) at home, even before coming to the meeting. Our minds are drawn to that first Memorial Meeting, in the upper room in Jerusalem, where Jesus was the first presiding brother, conveying an all-pervasive calm and confidence to his brethren, by which he demonstrated to them God's presence and God's love. 3．关于主持仪式的弟兄：在记念仪式上主持人的职责可能是最重要的。他的声音第一个被大家听到的。他的职责是确定并且保持仪式的基调，通过他的到场、态度、讲话，使仪式保持整体的连贯性，他的职责还包括介绍整个仪式的中心特征、仪式的象征意义。要做好这些工作，需要他在家里做准备（并且祷告！），甚至可能至到参加会议的前一刻！我们的心思要放在第一次记念仪式上，在耶路撒冷的一个房间里，耶稣是第一个主持仪式的弟兄，他将有渗透力的平静和信心传达给他的弟兄，向他们显示 神的存在和 神的爱。
4. Music and singing: This can become something of an ordeal in small meetings, when those who play and those who sing may be all too aware of their inadequacies. So it must be remembered that our hymns are not important as a display of technical skill, but only for the spiritual quality of the worship itself. It is entirely possible to sing (and play) in the spirit which Jesus condemned: 4．音乐和赞美诗：对于小规模的聚会来说可能是一场考验，唱歌的人会感到人手不够。要认识到我们的赞美诗重要的并不是展示自己的歌唱技巧，而是为了属灵需要的自身。追求华丽声音的歌唱完全有可能就像耶稣所谴责的： "These people honor me with their lips, but their hearts are far from me" (Matt. 15:8). “这百姓用嘴唇尊敬我，心却远离我；”（马太福音15：8） In short, the words and their message must always be the motivating principle in our hymns. 这句话和其中所传达的信息永远是我们赞美诗所要激发的原则。
5. Reading of Scripture: The crucial point to recognize here, as in every Bible reading, is that God is speaking to us: 5．圣经经文的阅读：最重要的是要认识到，我们在阅读圣经的时候，就是 神对我们说话的时候：
"This is what the Lord says: 'Heaven is my throne, and the earth is my footstool. Where is the house you will build for me? Where will my resting place be? Has not my hand made all these things, and so they came into being?' declares the Lord. 'This is the one I esteem: he who is humble and contrite in spirit, and trembles at my word'" (Isa. 66:1,2). “耶和华如此说：天是我的座位；地是我的脚凳。你们要为我造何等的殿宇？那里是我安息的地方呢？耶和华说：这一切都是我手所造的，所以就都有了。但我所看顾的，就是虚心（原文作贫穷）痛悔、因我话而战兢的人。”（以赛亚书66：1，2）
Just as with prayers, there should be no unnecessary movements, no interruptions, and no noise. Whether we speak to God (in prayers and hymns) or God speaks to us (in Bible readings), we are dealing with divine communications! 在祷告的时候，不该有不必要的走动，也不应有打扰、噪音。不管是我们对 神说话（当我们祷告和唱赞美诗的时候），还是 神对我们说话（当我们阅读圣经的时候），我们都是在和 神进行交流！
6. Collection: Although corruptible things such as silver and gold did not redeem us, we cannot escape from their use in the service of God. Indeed, there is something satisfying in the thought that the world's monies can be put to other-worldly uses. It is our privilege to consecrate what we have of this world's goods to the service of the Giver of all things. 6.捐款：尽管金银这些必朽坏的财物并不能为我们赎罪，我们在服侍 神的时候却不可避免地要用到它们。实际上，能够将属于世界的钱财用于超脱世界的方面对我们来说是应该一种安慰。将我们在世上拥有的东西用来回报创造万物的 神，是我们独有的权利。
In our day there remains the need for money and materials for the service of our God. There is the rent or purchase of a meeting room or hall; there are the poor, the elderly, the children and young people to whom we have special responsibility; the word must be preached, the meetings advertised; there are the funds collected centrally for special causes and special occasions. 在当今这个时代，我们在侍奉 神时还需要用到金钱。我们需要租或者是买房子作聚会的场所，教会中有老人、穷人、孩子、以及其他需要照顾的人；我们要传福音，会议要宣传；在特别的场合还要为特别的原因捐款。
How do we give? How much do we give? We should give willingly and without grudging as though giving were, as indeed it is, a service to Christ personally. How much? That depends upon the giver. There is a twin gauge: our ability to give (our means and income) and our spirit (our liberality or otherwise). 我们应该怎样给予？给多少？我们应该自愿地给予，不需要任何指示提醒，好像给与是我们对基督应该尽到的义务。实际上给与就是我们应尽的义务。给多少？取决于给予者。有两个标准尺度，我们的给予的能力（我们的 和收入），以及我们的意愿（如慷慨或其它）。
Some churches use tithes by which to bring in the money they need: others employ businessmen with a flair for touching people's hearts and pockets and find their annual income increased by many thousands of dollars. We do none of these things and, perhaps, rightly so. But our own system of giving should not be an excuse for minimum contributions. The left hand may not know what the right hand is doing, but the Lord knows nevertheless. 有些教会通过征收十一税来满足他们在金钱上的需要，有些教会用商业的手段来感动人的心，也感动他们的钱包来得到大笔的收入。我们不会这样做，可能也不应该这样做。但是我们奉献的方法不能够成为少奉献的借口，一个人的左手可能不知道右手在干什么，但是我们的主知道。
7. Prayers: Public prayers should be relevant (i.e., related to the object at hand, whether an opening prayer, prayer on behalf of others, thanks for bread or wine, etc.) and not repetitious. Prayers should be fresh and spontaneous, if possible; in common, everyday language - not stilted, artificial "Sunday only" speech. When all else fails, the pattern of Jesus in what is commonly called "The Lord's Prayer" will surely set us on the right road again. 7．祷告：公开的祷告应该和当时的情景相关，（如：和手头上的事情相关，不管是聚会开始的祷告，还是为别人祷告，还有在掰饼仪式上的感恩祷告等等）并且不要重复。祷告的内容应该充满活力，是从内心当中自然产生的。尽课能使用日常生活的语言，而不要使用的虚伪的、不自然的“只适合布道”的语言。如果遇到了不知道如何祷告的场面可以引用耶稣教他的门徒的被称为“主祷文”来扭转局面。
8. The exhortation: The exhortation is not primarily a Bible study talk - so it should not be particularly technical or detailed. Neither is it the best place to teach, or re-teach, the first principles of our faith. Instead, it is primarily an introduction to the emblems of bread and wine, and therefore an aid to remembrance and self-examination. An exhortation should emphasize God's holiness and purity and love; and the awesome responsibility of our calling to serve Him. It should not discourage, but rather encourage and comfort (which is the primary meaning of the Greek word translated "exhort"). It should, above all else, show us Christ. Wherever our thoughts and words take us as we contemplate God's message, there we will find Christ: the central character in the Bible. If the exhortation has done its work, we will leave the Memorial Meeting feeling and acting as though we have been changed for the better: 8．劝勉词：劝勉词的主要目的不是圣经研究讲座，不需要特别专业、详细，劝勉词也不是为了教导或重温最重要的信心原则。劝勉词的主要目的是介绍关于酒和饼的象征意义，帮助我们记念主的同时不要忘记作自我检查。劝勉词应强调 神的圣洁、纯洁、爱，以及我们蒙召成为 神的仆人的责任。劝勉词不是使人泄气的，而是鼓励和安慰人的（这是希腊文"exhort"的本来含义），是为了将基督的品德显示给大家。当我们思考 神给我们的信息时，在任何地方我们都能够找到基督：他是圣经的中心。如果劝勉词能够做到这一点，我们就要保留这份感情，以求我们生命更好的改变。
"When they saw the courage of Peter and John and realized that they were unschooled, ordinary men, they were astonished and they took note that these men had been with Jesus" (Acts 4:13). “他们见彼得、约翰的胆量，又看出他们原是没有学问的小民，就希奇，认明他们是跟过耶稣的；”（使徒行传4：13）
9. The bread and wine: The memorials themselves have been sufficiently discussed above, as to their importance and significance. Let it be merely added that in "showing the death of Christ", our service on Sunday morning is in a sense a funeral. In attending a "funeral" we are showing respect for the dead (in this case, one who was dead, but is now alive, gloriously and eternally alive!), and for the occasion. And we are recognizing, for ourselves as well, the solemnity of both life and death, and how, in our daily lives, we can come in contact with eternal things. "Ask not for whom the bell tolls; it tolls for thee." Surely, if we grasp this fact, we need not worry that we will forget to examine ourselves. 9．有关记念仪式以及它的重要性和意义已经在前面讨论了很多。我还要加上一点, 为了记念耶稣为我们的死，我们在星期天的仪式感觉是在参加一场葬礼。参加葬礼的时候要表现出对死者的尊重，但是在这个场合下，我们要记念的已经死过的人却又荣耀地复活了，而且要活到用永永远远。我们要认识到，只有在生活中也经历这样的死和生才能够谈永恒。明白了这个道理，我们就不用担心自己在仪式上忘记了作自我检查。
10. Conclusion: After a final hymn and prayer, a brief musical interlude closes the meeting. This is not a convenient background to cover the noise of shuffling feet and whispers about lunch plans. Rather, it is a final quiet moment to gather together the threads of thoughts from the worship, and to prepare to face the rest of the day and the week to follow - being sure that Christ is going with us as we leave the place of meeting. 10．结论：在最后的赞美诗和祷告以后，通常是由一段简短的音乐来结束这次会议。但是我们不能够在充满噪音和低声议论午餐的环境中收场。我们要安静片刻整理祷告时的思维，准备好面对今天余下的时间和即将来到的整个星期。要相信我们离开以后基督仍然和我们同在。
Remember, our service can be beautiful and holy even without the external trappings of an expensive building and a large congregation. Christ on a mountain side, or in a secluded room, with no more than a dozen friends, could lead the holiest of all services. And so it may still be: 即使没有外在的装饰、华丽的建筑和规模巨大的场面，我们的记念仪式照样可以美丽而纯洁。基督在山的一旁，在一间隐蔽的房屋里，在仅有大约12个人参加的场合下，依然能够领导最圣洁的仪式，现在也是这样：
"For where two or three come together in my name, there am I with them" (Matt. 18:20). “因为无论在那里，有两三个人奉我的名聚会，那里就有我在他们中间。”（马太福音18：20）
8. The Importance of Daily Bible Reading 8．每天阅读圣经的重要性
The practice of reading the Bible from the chapters listed in the "Bible Companion" has been a feature of the Christadelphian community for many generations. 我们使用一本被称为“圣经良伴” （"Bible Companion"）的小册子，它告诉我们每天要阅读圣经的哪一章。按照时间表每天阅读圣经是我们基督弟兄会很多代人的传统，也是我们的特征。
This practice is a good one to follow, and we should not be put off by the fear of its becoming a habit. There are, after all, good traditions to follow, as Paul often reminds his readers, and the daily reading of the Scriptures is one of these. Whether the tables of readings are followed or not, it is still true, as Robert Roberts said in his introduction to the Companion, that "salvation depends upon the assimilation of the mind to the divine ideas, principles, and affections exhibited in the Scriptures". 我们要继续这个好传统，不要害怕阅读圣经变成习惯而不去做。保罗曾经称赞那些天天查考圣经的人，尽管那个时代的人并不按照现在的时间表来阅读。罗伯特-罗伯茨（Robert Roberts）在为“圣经良伴”做序言时说：“得救要靠将圣经体现的神圣原则、观点以及圣洁的感情在内心吸收并且表现出来”。
This is therefore a plea to all of us, both young and old, not to neglect the reading of the Word of God, whatever system of reading we follow. May it long continue to be the practice in our homes to read our chapters as a natural part of each day, and when we meet in one another's homes, let us get out our Bibles and "do the readings" together. There is no better way of promoting a good discussion of things worth talking about, and of leading us away from mere gossip and small talk. 这是对我们所有人的召唤。不管是年轻人还是老年人，不管采用什么阅读系统，我们都不能够忽视圣经阅读。但愿在家中每天阅读圣经成为我们自然的习惯。在别人家里聚会时也要一起拿出圣经来，说：“让我们开始阅读”！再没有比讨论圣经更有价值的话题了，圣经讨论将我们从纯粹的闲聊和琐事中解放出来。
Other Methods 其他手段
The new believer has at hand several methods of daily Bible reading. The one most widely used by Christadelphians is embodied in Robert Roberts' "Bible Companion", as mentioned above. Also available are two other Bible Reading Charts which also cover the Old Testament once and the New Testament twice in the course of a single year. While the Bible Companion accomplishes this by three rather short readings each day, from different parts of the Bible, the other plans concentrate on only one (somewhat longer) portion each day. This has the distinct advantage of continuity in reading. That is, an entire letter or short prophecy, or an entire connected section of a longer book, may be read straight through, without the artificial (and sometimes confusing) division into one or two chapters per day. 刚开始学习圣经的人手头上可能有好几种阅读圣经的时间表，基督弟兄会目前使用最广泛的是由罗伯特-罗伯茨所编缉的“圣经良伴” "Bible Companion"。此外还有其它已经提到过的圣经阅读时间表，按照这些时间表阅读，我们每年可以有次序地阅读圣经旧约1次，新约2次。“圣经良伴”每天要我们阅读3段不同部分的经文，而有些阅读计划要求我们每天的阅读集中在圣经的一个部分，这个计划有独特的优点，就是一些书信或者是一些简短的预言书可以一次读完，而不是人为地划分为好几个次来读。
Whatever plan is used, it is certainly true that systematic daily Bible reading is essential if one is to discover - and remember - God's revelation of Himself and His purpose. Bible believers neglect the daily readings only with extreme peril to their spiritual lives. 不管采用那种阅读计划，如果一个人发现并且牢记， 神通过圣经显现自己及自己的旨意，他就明白每天系统地阅读圣经是很重要的。相信圣经的人如果忽视了每天阅读圣经，只能对他属灵的生活带来极大的危险。
9. Selecting a Bible 9．选择恰当的圣经版本
For the serious Bible student (or anyone who wants to become a serious Bible student), there are only a few Bible versions that deserve consideration: 那些对圣经学习持严肃态度的学生（或者是希望成为一名严肃的圣经学生的人）来说，有几种不同的圣经版本可供选择：
1. The King James Version (also known as the Authorized Version) is still much used, and even revered, in Christadelphian circles - although its inadequacies (due primarily to its age) are known and understood. Much of the best Bible study material is based on the KJV, as are the good analytical concordances and lexicons. Many believers, not quite able to tear themselves away from it for more modern (and possibly more accurate) versions, nevertheless supplement their KJV reading and study with occasional reference to good modern versions. 1. 英文钦定版圣经：The King James Version (又称 the Authorized Version)：这个版本在基督弟兄会圈子中是普遍使用的、甚至是被推崇的版本。尽管在使用上、在理解方面有很多的不便（因为编写的年代久远），但是最好的圣经学习材料中很多是以这个版本为基础的，很多工具例如 concordances（圣经词汇索引） 以及圣经词典也是。很多信仰者觉得即使有一些现代圣经版本（有些翻译可能更精确），也难以舍弃这个版本，他们在学习时偶尔也使用一些好的现代版本作为辅助参考。
A good study Bible still available within the Brotherhood is the "Interlinear" (KJV and English Revised Version side by side), but beware! It requires some practice to read it smoothly. 很多弟兄喜欢使用有不同文字隔行对照的圣经版本（例如钦定版KJV和英语修订版English Revised Version对照的版本）。但要熟练地阅读这个版本需要实践。
2. The Revised Standard Version (RSV, 1952) is the earliest of the modern translations still being used in significant numbers. It was intended as a further revision of the KJV and English RV, and is generally respected for its scholarship. 2．英文修订班准版圣经： The Revised Standard Version (RSV, 1952) 是仍在大量使用的最早的现代翻译版本，它希望能够成为钦定版和新钦定版的更新版本，在学术界备受推崇。
3. The New International Version (NIV, 1978) is perhaps the best translation in American English today. It is close to the Hebrew and Greek text while at the same time reproducing our language as it is spoken today. As an advertisement for the NIV says, "If King James were alive today, he'd be reading the NIV!" (In the New Testament, the NIV does have some unfortunate choices, from more obscure ancient manuscripts, that reflect a "trinitarian" bias on the part of the translators. These erroneous translations should be noted and replaced, in most cases, with the alternative renderings from the margin.) 3. 新国际版圣经 The New International Version (NIV, 1978)。这个版本可能是当今最好的美式英语圣经版本。它忠实于希伯来文和希腊文原文，而且采用当今所使用的语言。正如它的一则广告所说的：“如果詹姆士国王生活在现在，他正在读本版圣经！”（但是令人惋惜的是，在圣经新约的翻译中，译者从一些不明确的经文做出了反映三位一体的观点的选择。多数的情况下，应该在页边空白处将这些翻译错误标出来，并且用正确的词汇加以替换）
4. The New American Standard Bible (NASB, 1960) is the most literal, word-for-word translation on the market today - which is not to say it is necessarily the best. Many feel its extreme literalness makes it a poor translation, because its English is consequently choppy and decidedly poor. As a study Bible, however, if not as a reading Bible, it has some appeal among Christadelphians. 4. 新美国标准版圣经 The New American Standard Bible (NASB, 1960)。这个版本是目前市面上见到的最讲究按照字面意思翻译，采用逐词翻译的版本。但并不是说这样做就最好。很多人觉得翻译太直显得译者的水平有问题，因为这个版本言辞不是很通顺。但是作为圣经研究的工具，在基督弟兄会当中还是有一些吸引力的。
And there, probably, the list of recommended versions should end. Other possible versions range from the mediocre at best (New English Bible, Good News Bible, or Today's English Version) to the very poor (Living Bible, and the various "special sect" translations - like the J.W.'s "New World Translation"). 写到这里可能应该画上句号了。还有一些版本，从普通到平庸(如：New English Bible新英语版圣经, Good News Bible福音版圣经, Today's English Version今日英语版圣经)，甚至有的版本被认为是“贫乏的”，如Living Bible，以及经过“特别选择的”新世界翻译版圣经（New World Translation）等等。
Many of the versions are available in expensive "study editions", with extensive marginal notes. These notes, while sometimes containing valuable material, can often be very biassed and misleading. It would be far better to get a good wide-margin Bible with marginal references, but no notes. These types of Bibles, seen commonly among Christadelphians, are available from various sources in all four recommended translations. Make up your mind to produce your own marginal notes as you study, a practice infinitely better for personal development than relying on the notes of "orthodox" commentators. 这些版本中很多还提供了价格不菲的“研究版”，在正文旁提供页边注解。有些注解包含有价值的材料，也有很多注解是有偏差的，甚至能够误导学者。只在页边空白标明经文参考出处而没有任何注解的圣经版本可能更好些。在基督弟兄会这样的版本是很受欢迎的，而且以上4个版本都有这样的类型。学习圣经时自己做决定做什么样的页边注解，远远地比只依赖“正统”的评论好。
10. The Importance of Continuing Bible Study 10．持续不断的圣经学习的重要性
It may seem rather artificial to distinguish between Bible reading (discussed above) and Bible study. Certainly there is no clear line of demarcation between the two. But generally, we may think of Bible study as one step beyond (further than ) doing the "daily readings" - as to time spent, and application and concentration. 将圣经阅读 (我们已经作过讨论)和圣经研究区别开似乎是矫揉造作的、不自然的做法，两者之间肯定没有一条很明确的分水岭。但是我们通常说，圣经研究的范围远远超过圣经阅读，在花费的时间方面、在圣经原理的应用方面、以及在努力和专心的程度方面都是如此。
There is a decided tendency among newly baptized believers to suppose that they "have passed the test" and now they can relax. This is a tremendously dangerous attitude! Baptism is not the end, it is only the beginning. Continuing serious Bible study is essential, to consolidate what has already been learned. It is advisable to continue in some form of "first principles" class for several years after baptism. For that matter, if we are to be serious preachers of God's Truth to others, we will need to continue "first principles" study all of our lives. 很多刚受洗的人认为他们“已经通过了测试”，现在可以松一口气了。这种态度是危险的。受洗并不是结束，仅仅是开始。持续不断的圣经学习是非常重要的，在学习新东西的同时也要巩固已经学习过的内容。我们建议在受洗以后的几年要继续学习一些最重要的原则课程。在这件事情上，如果我们要成为一个严肃的传道者，我们就要终身地学习这些“最重要的原则”。
But there should be also a gradual changeover, to some extent, into general Bible study (ecclesial classes, and private study). This will have the effect of increasing understanding of the Bible as a whole, which will reconfirm our initial convictions based on "first principles" proof texts. The more we study the Bible as a whole, the better we shall understand the context of those sometimes "isolated" proofs we have already learned. And if what we believe is the Truth, continuing study will only enhance our grasp of it. 改变在某种程度上来说是一个渐进的过程，逐步进入一般性的圣经学习（如教会组织的学习课程、个人圣经研究）。这些学习有助于将圣经作为一个整体来看待，在领会了最基本的原则以后，会体会到“原罪”的存在。我们将圣经作为一个整体学习得越多，就越发更好地理解曾被认为是“孤立”的证据。如果我们信仰的是真理，不断学习只能够增强我们的领会能力。
There are, of course, as many different approaches to Bible study as there are students. And there are as well many different study tools - some of which may be indispensable to one person while totally unnecessary as far as another is concerned. Every man or woman must be fully persuaded in his own mind; no one method - and no single piece of advice - can be equally useful for all. 当然，在圣经学习过程中每人都会有自己的方法，并且有很多不同的学习工具，有些工具对一些人来说是必不可少的，但是对另外的人来说就是完全不需要的。每人都有自己的头脑，没有任何一种方法是建议对每个人来说都有相同的效果。
Having said all this, however, it might be beneficial at least to outline some basic approaches to Bible study, and finally in the next section to comment (briefly again) on some common study tools. 说过这些以后，我们再来总结一些圣经学习的方法，然后再简单地评论一下圣经学习的一些工具，希望会对您有帮助。
Approaches to Bible Study 圣经学习的方法：
1. First of all, intend to be a student! No lesser intention will ever produce any good result. 1．最重要的是要有学习的意图！没有目的就不会有好的结果。
2. Concentrate on the details. Note what the words say and not what you suppose that they say or would like them to say. 2．不放过细节。注意有些词的含义并不是你自己所认为的那样。
3. Use marginal references to trace New Testament quotations from the Old Testament. When you do so, follow up in the whole context of the Old Testament passage. 3．要使用新约的页边索引来追索旧约的含义。要追踪与这新约相关的圣经旧约整个章节。
4. Ask yourself questions! And don't expect all the answers right away! (This requires, incidentally and beneficially, a healthy dose of humility.) 4．自己问问题！不要期盼马上就会的到答案！ "Where'er you look within this book,Five things observe with care: Of whom it speaks, and how it speaks, And why, and when, and where." 在你阅读圣经的所在之处， 有五样事情你要查考仔细： 它说的是谁、怎样说、 为什么说、什么时候以及在哪里说。
5. Put the parallel narratives together: not just the four gospels, but also Kings and Chronicles, and the Old Testament prophets with their respective historical sections. 5．将圣经平行叙述的部分放在一起，不仅4本福音书可以互相对照，还可以将列王纪与历代志相对照，旧约先知书的预言和相关的历史事件记载相对照。
6. Always have in mind the question: What does this remind me of? Have an eye out for types everywhere (but be careful not to get "carried away" to the exclusion of the plain lesson). 6．大脑中要一直有问题：这一节经文让我想到了什么？要找到圣经别处类似的地方。(但是不要忽视有时候根据字面就可以直接得到答案。)
7. Use your imagination. Fill out the Bible picture in accordance with common sense and experience. 7．发挥你的想象力。根据你的感觉和经验在你的大脑中形成一幅圣经情景画面。
8. Take the Bible as meaning plainly and precisely what it says, unless it (Bible) supplies you with good reason for taking it otherwise. 8．要按照经文的直接准确的含义去理解它的含义，除非圣经自身提供了充足的理由让你去接受其它的解释方法。
9. Trace an argument or a theme throughout an entire section of Scripture. (For this, the previous advice (5)on reading larger portions in a connected fashion(way) is quite appropriate.) 9．要贯穿整本圣经去探索一个论点或主题。（在这一点上，前面的第5条建议中互相对照阅读圣经是相当有好处的。）
10. Lastly, always be willing to admit that you may be mistaken, and that you still have much to learn. 10．最后，要敢于承认你可能犯错误，你还有很多需要学习的地方。
Study Tools 圣经学习工具
1. Concordances: These have two good uses and one bad one. The bad one is to string together a list of passages containing the same English word, with no regard for setting or original Hebrew or Greek, and call the result a Bible study. The good uses: (a) to find a passage - for which almost any concordance is good enough, and (b) to group together and analyze the uses of a particular original word - for which Young's, Strong's, and/or the Englishman's Hebrew and Greek are essential. 1．圣经词汇索引：词汇索引有两个好处，也有一个坏处。坏处是将同一个英语单词串起来，没有考虑到圣经的原文是用希腊文和希伯来文书写的。好处是：（1）帮助你找到某个段落，词汇索引找这个方面的好处是很大的， （2）可以将某一个特定的原始词汇汇集起来分析，在这一点上Young's, Strong's, 或者是 the Englishman's的希伯来文和希腊文圣经词汇是很重要的。
2. Dictionaries, and "Geographies", and "Customs": These have multiplied in the last few years as the Bible languages and the Bible lands have been "opened up" more and more. Thus the modern works are the best by far, provided the reader ignores any possible "higher-critical" comments. (This is not to discount overly much some of the older works of a certain character.) 2．圣经词汇学、圣经地理学和圣经风俗学：随着圣经开发领域的越来越多，这些方面的书籍近年来也越来越多。如果忽略一些“尖锐”的评论，到目前为止，现代研究是最好的。（这个评论并没有降低早期这个方面研究工作的重要性。）
3. Commentaries in general: The older writers (Victorian and earlier) are generally the best, primarily because of their absolute reliance on the Bible as the Word of God. But beware the "short-cut" of consulting commentaries before you have done your own study. Only when you hav e done a lot of work for yourself do these books begin to have a real value to you. 3．有关圣经的一般性评论：一般来说早期的评论（在维多利亚时代或更早）是最好的，主要是他们完全依靠圣经作为 神的话语，但是要警惕参考别人的评论来代替自己研究圣经这种走捷径的办法。只有自己已经对圣经有过研究，这些书才会对你有帮助。
4. Christadelphian "commentaries": Again, do your own study first; then, see what Brother Thomas or Roberts or Whittaker or Mansfield has to say. Don't be lulled into the belief that, because "Brother So-and-So" is a Christadelphian, you don't need to examine his words and ideas as critically as you might otherwise. The exhortations to "try the spirits" (1 John 4:1) applies to all! But, by all means, read all the Christadelphian writings you can absorb - don't let any "censor" deprive you of all the evidence. Make up your own mind! 4．基督弟兄会的“评论。”我再次地重申首先要自己研究。接下来可以看托马斯（Thomas）弟兄、罗伯茨（Roberts）弟兄、怀特（Whittaker）弟兄或者是曼斯菲尔德(（Mansfield）弟兄的见解。但是不要以为他们是基督弟兄会的弟兄你就不必检查他们的观点。约翰的告诫“试验那些灵（思想）”（约翰1书4：1）适合于所有的人！但是，阅读你所能够吸收的弟兄会的著作，而不是让任何“思想检查员”剥夺你的所有论点。需要你自己做决定！
5. Wide-margin Bibles and Bible-marking systems: Some such systems are excessively rigid - destroying all individual analysis. Don't become too fond of colored pens and pencils and elaborate referencing and indexing techniques. Don't do your Bible-marking with the slightest idea that anyone else will see it and approve, or think more highly of you. Do only what makes sense to you. Be prepared to change your system or style as your needs change. Be prepared also to erase (if your notes are in pencil) or to "liquid-paper" (if ink) and start over. Your first notes never seem as useful 10 or 20 years down the road. But don't hesitate to write something down on that account alone. 5．页边注解：有一些注解缺乏弹性，不容许接纳任何个人的分析见解。不要热衷于使用颜色铅笔及索引的技巧。不要以为任何人都会同意你的页边评论，并且会高看你。只做对自己有意义的事情。当你的思想体系需要改变的时候要随时预备改变。也要准备擦去或者是销掉你曾经做的评论并重新开始。你最开始所做的评论在10年或者是20年以后不会看成是有用的。但是在有观点的时候不要犹豫将它们写下来。
6. Continuing visits and Bible discussions with other serious students: 6．多和那些对圣经学习持严肃态度的人探讨交流： "As iron sharpens iron, so one man sharpens another." "Then those who feared the Lord talked with each other, and the Lord listened and heard. A scroll of remembrance was written in his presence concerning those who feared the Lord and honored his name." “铁磨铁，磨出刃来；朋友相感（原文作磨朋友的脸）也是如此” “那些敬畏 神的人互相交谈，主会聆听他们的声音。”
11. Recommended Reading 11．推荐的读物
What follows is a list of recommended reading, from the writings of various Christadelphians. Most of these works are still in print and available from several sources. This list is far from complete, but will serve to draw attention to the rich possibilities, just within our own small community, for continuing Bible study. (Many of these books have been consulted in the course of this work.) 下面是一些列推荐读物的名单，由不同的基督弟兄会作者所书写。大部分作品已经印刷，可以通过多个渠道得到。这个名单虽然远远不够全面，但是在圣经学习领域，在我们这个小团体里面还是值得引起关注的，(本书写作时也参考了许多名单上的作品)。 （大部分材料还没有译成中文，这里中文书名的翻译也可能不太准确，读者可在www.christadelphian.org等网站上浏览这些材料。译者注）
The Bible as a Whole 作为一个整体的圣经
Foundations and First Principles 基础以及重要原则方面
Bible Study 圣经研究
Our Life in the Truth 生活在真理中
General Exhortations 一般性的劝勉词
Biographies 传记
Old Testament Exposition 旧约解释
New Testament Exposition 新约圣经解析
磁带
In addition to all the above, the Williamsburg Christadelphian Foundation has an extensive cassette tape library (over 5,000 tapes at last count), of all sorts of Bible studies: first principles, exhortations, and detailed expositions - all at very cheap prices. The latest catalogue may be obtained from: 除了上面的书籍以外，威廉斯堡基督弟兄会基金会还有一个磁带阅览室，（有超过5，000盘磁带），是关于圣经的不同话题的有关于圣经的最重要的原则、劝勉词、还有对圣经经文的详细解释。它们的价格都不贵。有关这些最新磁带的目录可以从以下地址得到: Williamsburg Christadelphian Foundation P.O. Box 982, Bloomington, IL 61702. 威廉斯堡[美国弗吉尼亚州东南部城市]，基督弟兄会基金会
12. Christadelphian Magazines 12．基督弟兄会的杂志
The new Christadelphian will stimulate his Bible study, as well as his sense of fellowship and community with other believers worldwide, by subscribing to (and reading!) one or more of the periodicals circulating among the ecclesias. Several can be especially recommended: 激发圣经学习动力，感受与世界其它地方信仰者之间的友爱与团契，新的基督弟兄会成员可以订阅一些杂志。特别推荐下面几本:
13. Bible Schools and Various Gatherings 13．圣经学校以及其他的聚会
One positive aspect of ecclesial life that has developed in recent years is the "Bible School" movement. These are generally gatherings of one week, providing very good Bible study classes (for all ages), recreation of a wholesome character, and pleasant associations. There are annually, in the summer, almost 20 Bible schools throughout North America, and other similar schools in England, Australia, New Zealand, South Africa, the Caribbean, and elsewhere. They provide wonderful opportunities for fellowship on a wider scale than is possible in local ecclesias, and for further exposure to the Truth for the families of Christadelphians. One of the greatest benefits to the young of attendance at such schools is the possibility of making lasting friendships with other young Christadelphians, that may one day develop into courtship and marriage "in the Lord". 最近几年教会生活的一个积极的动向就是“圣经学校”运动的蓬勃开展。通常“圣经学校”聚会的时间为一周，为各个年龄段的人提供良好的圣经学习、休闲和联欢活动。这一类聚会通常会在夏天主办，在北美每年大约有20次左右的活动。在英格兰、澳大利亚、新西兰、南非加勒比地区以及其它地方也有类似的学校。这类活动能够提供比本教会更加广泛的交流机会。年轻的基督弟兄会成员可以相互了解，发展友谊，甚至将来可能组织在主内的家庭。
To a lesser degree, various weekend gatherings and youth gatherings provide all the above advantages as well, and should be attended whenever possible. Information regarding Bible schools and weekend gatherings is available from local ecclesias. 小规模的周末聚会也为年轻人提供了在这样的交流机会，年轻人应该尽可能地参加。当地教会通常会提供圣经学校的信息。
14. "Be Ye Holy" 14．“你们要圣洁”
"Wherefore gird up the loins of your mind, be sober, and hope to the end for the grace that is to be brought unto you at the revelation of Jesus Christ; as obedient children, not fashioning yourselves according to the former lusts in your ignorance; but as he which hath called you is holy, so be ye holy in all manner of conversation; because it is written, Be ye holy, for I am holy" (1 Pet. 1:13-16). “所以要约束你们的心，（原文作束上你们心中的腰）谨慎自守，专心盼望耶稣基督显现的时候所带来给你们的恩。你们既作顺命的儿女，就不要效法从前蒙昧无知的时候那放纵私欲的样子。那召你们的既是圣洁，你们在一切所行的事上也要圣洁。因为经上记著说：「你们要圣洁，因为我是圣洁的。」”（彼得前书1：13-16）
Peter is quoting a series of passages, from Leviticus (11:44,45; 19:2; 20:7,26; 21:8). After the verses cited above, Peter reminds the believers that they have been redeemed by the blood of Christ out of their former "useless way of life" (1 Pet. 1:18,19), so as to be a holy nation, a purchased people, kings and priests who have been delivered out of darkness into light (2:9,10). 彼得从利未记11:44,45; 19:2; 20:7,26; 21:8中引用了一系列的经文，接下来他提醒信徒：他们是用基督的宝血属买回来的，要远离从前“虚妄的行为”(彼得前书1:18,19)，要成为圣洁的族类，“你们是被拣选的族类，是有君尊的祭司，是圣洁的国度，是属神的子民，要叫你们宣扬那召你们出黑暗入奇妙光明者的美德。”(彼得前书2:9,10)
The basic ideas of both the Old and New Testament words for "holy" (Hebrew "kadesh" and Greek "hagios") are quite similar: they signify "set apart, pure, sanctified". This process of being called out to form a distinct community or congregation is the means by which the ecclesia is formed. 新约和旧约中“圣洁”的基本含义（希伯来文是“kadesh”，希腊文是“hagios”）是非常类似的，都象征着“有区别的、分别为圣的、纯洁的”。从别的地方呼召出来形成一个团体的过程，正是教会形成的方式。
Under Christ's law, the ecclesia is to be a congregation of "called out" and "set-apart" ones. They are to be a "city set on a hill", an "island" of light in a sea of darkness (Matt. 5:14-16), harmless and blameless in the midst of a crooked and perverse people (Phil. 2:14,15). Their "holiness" is to be not merely one established by physical barriers between themselves and that which is unholy (such as was the essence of the Law of Moses), but it is to be a spiritual separation and preparation of mind, attitude and conduct. 根据基督的法则, 教会应该是一群“蒙召的”、“分别为圣的”人。他们是“世上的光”，是建造在山上的城，(马太福音5:14-16)，是“无可指摘，诚实无伪”的人，是“弯曲悖谬的世代”“ 神无瑕疵的儿女。” (腓立比书2:14，15)。他们的圣洁不仅仅要求他们与“不圣洁的人”划清有形的界限（这是摩西律法的实质），而且更要在精神方面有区别，这种区别是思想、态度、行为的区别。
1 Peter 1:16 is an echo of Matthew 5:48: 彼得前书的1章16节也是马太福音5：48的呼应：
"Be ye therefore perfect, even as your Father which is in heaven is perfect." “所以，你们要完全，像你们的天父完全一样。”
The word "perfect" (again, both in Hebrew and Greek) means "to be complete or finished", as a "perfect heart" - one that is whole and undivided in its loyalties, and complete in its integrity. A consideration of holiness, therefore, leads us naturally to Christ's Sermon on the Mount: the living heart of the Truth. "If ye love me," said the Master, "keep my commandments." And here they are: prayer, self-denial, loving one's enemies, giving, preaching. "完全"在这个词的本来意义(指希伯来文和希腊文)是“即将完成的或全部的”，例如“完全的心”是指在忠诚度上不可分开，在整体上完整。对圣洁的思考很自然地将我们引导到耶稣在上山讲道，耶稣说：“你们若爱我，就必遵守我的命令”。这些命令包括：祷告、不依靠自己要依靠 神、爱自己的仇敌、奉献、传福音等。
"Be ye therefore perfect." Does Christ really expect us to be "perfect"? What he does require is that we exert every effort in that direction. He requires no more than the very best we can do, but he expects no less. His words leave us absolutely no excuse for relaxing our efforts at any point short of perfection, or complete holiness. The great example is God Himself, awesome as that example may be: “你们要完全”，基督真的要求我们“完全”吗？他所希望的是我们朝“完全”这个方向努力，不是期望我们做我们做不到的事情。但是他的期望也不低。他的话让那些松懈自己朝完全方向、圣洁方面努力的人无法找到借口。最伟大、最令人敬畏的榜样是 神自己： "Be ye holy, for I am holy." “你们要圣洁，因为我是圣洁的。”
"Be ye perfect, as your Father in heaven is perfect." 所以，你们要完全，像你们的天父完全一样。 Holiness is both a state of mind and a series of acts. It cannot be one without the other. Growing complacent in our reliance on the mercy of God, we may come to accept "holiness" as nothing but a state of mind - a vague "feeling" of "righteousness" - without being over-concerned with "deeds", because after all Christ can forgive and has forgiven us! 圣洁既是一种精神状态，也是一系列的行为。两者缺一不可。 只有在 神的恩典的基础上我们才能逐步形成这种“自满”的感觉，接受圣洁只是一种良好的思想状态，一种模糊的“公义的”“感觉”??没有过分涉及到行为，因为毕竟基督能够宽恕我们，而且他已经宽恕了我们。
It is true that Christ can and will forgive, and that salvation is by grace. But our works - our acts of "holiness" - are the only means of putting ourselves in the position where we may hope for forgiveness when we fail. The crucial truth is that God will not forgive our shortcomings unless we are seriously striving for holiness and perfection! 基督能够也愿意宽恕我们的过犯，得救要靠 神的恩典。但我们的行为是过犯能不能够被宽恕的唯一途径。除非我们朝着圣洁和完全做很真诚的努力，否则 神就不会宽恕我们的过犯， Making Provision for the Flesh 为身体的预备
It is common, however, for man to offer objections (even if subconsciously, and only to himself) to a life of practical holiness. Such objections fall into several categories: 人们普遍拒绝将生命投入到追求圣洁的目标当中，（有一些理由智是潜在的，只在他们自己的心里存在，没有对别人讲）。他们拒绝的理由可以归纳为以下几类:
(1) "All people fall short of perfection and holiness, so I am content with my failings." But the question should not be: "Is absolute perfection possible?" but rather: "Do I come as near perfect holiness as sincere intention and careful effort can take me?" Jesus has said, (1)：“所有的人都不能够完美无缺,都亏欠了 神的荣耀，因此我有错误是很正常的”。但是问题不应该在于：“绝对的完美可能的吗”而是：“我自己尽了自己最大的努力来追求圣洁了吗?”耶稣曾经说过： "Strive to enter in at the strait gate: for many, I say unto you, will seek to enter in, and shall not be able" (Luke 13:24). “你们要努力进窄门。我告诉你们，将来有许多人想要进去，却是不能。”（路加福音13：24）
Many will at the last fail to obtain salvation, not because they made no effort, but because they did not make effort enough! 很多人在得救的道路上失败，不是因为他们没有付出努力，而是因为他们努力得不够！
(2) "I am so much better than most people; surely that is enough." This of course was the common mistake of the Pharisee, concerned as he was with the outward appearance. But it may be our mistake also. Are we, perhaps, "better" than the world in externals only? A little more Bible reading? more regular attendance at "church" meetings? a little more care in refraining from the grosser and more obvious sins? Such a self-perception may be terribly dangerous, because it can lull us into a complacent, sleepy satisfaction. And we shall find at last that we have been no more than "white-wash jobs"!:
（2）“我要比大多数人好的多，这就够了”。这当然曾经是法利赛人普遍犯的错误，他们只在乎华丽的外表。但是我们也有可能犯同样的错误。我们只在外表比世人“更好”吗？比他们读圣经更多些吗?参加的教会活动更多一点吗? 比别人少犯一些明显的错误吗？这种自我美化的态度是非常危险的，因为它会引导进入我们到麻醉和自我陶醉的状态，我们自己最后就会发现自己只不过就像被粉饰过的坟墓! "Woe unto you, scribes and Pharisees, hypocrites! for ye are like unto whited sepulchres, which indeed appear beautiful outward, but are within full of dead men's bones, and of all uncleanness. Even so ye also outwardly appear righteous unto men, but within ye are full of hypocrisy and iniquity" (Matt. 23:27,28). “「你们这假冒为善的文士和法利赛人有祸了！因为你们好像粉饰的坟墓，外面好看，里面却装满了死人的骨头和一切的污秽。你们也是如此，在人前，外面显出公义来，里面却装满了假善和不法的事。”（马太福音23：27，28）
(3) "Love is the important thing; works are secondary." But Jesus has said, "If ye love me, keep my commandments." Where in the Bible is love an emotion, and not an action? What is love, after all, if it is not obedience? Can disobedience be a manifestation of love? （3）“爱才是重要的，行为是第二位的”。但是耶稣曾经说过：“你们若爱我，就必遵守我的命令。”。圣经在哪里说过爱只是一种感情，而不是行为？而且，如果没有服从，什么是爱？难道悖逆能够显示爱吗？ Seeking Christ's Mind 以耶稣基督的心为心 It is evident, then, that Scriptural holiness is the mind of Christ, assimilated to ourselves (Phil. 2:5). To the degree we make his mind ours, we are united and single and "perfect" in our loyalties (Matt. 6:21-24). Life is too short to serve two "masters", whether it be God and business, or God and gardening, or God and physical fitness. Holiness, then, involves the first step of "choosing the Kingdom". If we have not chosen first the kingdom of God (v. 33), it will make no difference what we have chosen instead! 很明显，圣经上的圣洁就指基督的心志和意念，我们应该“以基督耶稣的心为心”(腓立比书2:5)。在某种程度上来说我们都有自己的意念。“你的财宝在那里，你的心也在那里”。(马太福音6:21-24) 生命太短暂，我们不能够同时侍奉两个主, 不管它可能是 神与我们的生意, 是 神与我们要照看的花园，或者是 神与我们的身体健康。圣洁的第一步应是我们把对 神国的追求放在第一位，如果第一位的追求不是 神的国，选择其它任何一种都没有区别！
Is this last statement true? Will it really make no difference whether we choose drugs, or a business promotion? Whether we choose politics, or football? Money, or family? A life of fornication, or a life of public service? Whether we choose, in short, the "disreputable", obviously unworthy pursuits - or the "respectable", society-pleasing pursuits? Surely it will make no difference that really matters, for we will have missed the purpose for which we were formed, and rejected the one thing that has any lasting value. Does it matter to a man dying in the desert, by which wrong road he missed the only well? 最后的说法正确吗？难道我们选择毒品还是事业成功真的没有区别？我们选择政治、还是选择足球没有区别？选择金钱还是家庭没有区别？不道德生活与公众模范的生活没有区别？声名狼藉很显然不是我们要追求的，但是在这个社会“受人尊敬”、“德高望重”能够成为我们的追求吗？简单地说，它们的区别关系不大，这些选择都表明我们都迷失了 神造我们的目的，抛弃了最有价值的事。一个人在沙漠里就要死了，因为他走错了路，错过了唯一的井，这才是真正要紧的事情。
A Constant, Consistent Effort 不停顿的努力
It has been well said that "ecclesial membership does not make one a 'Christadelphian' any more than owning a piano makes one a musician". There must also be a constant, consistent effort toward the holiness exemplified by Jesus - expressed in both its positive and negative aspects. The story is told of an old man, an accomplished artist, who was applying the finishing touches to a sculpture. He kept filing, scraping, and polishing every little surface of his masterpiece. "When will it be done?" asked an impatient observer. "Never," came the reply. "I just keep working and working until they come and take it away." And so it should be with our lives: we must continue working toward that perfection of holiness, never achieving it but at the same time never ceasing our efforts until Christ comes to tell us that our work is finished. 有句话说，成为我们教会的一员并不表示他是一个真正的基督弟兄会成员，正如有了钢琴并不表明他是音乐家一样。必须朝着圣洁的方向作持续的努力，就像耶稣为我们所立的榜样那样。有一个故事，是关于一位老人的。他是一位很有成就的音乐家，他的雕刻作品即将完成，但是他还在不停地雕刻，有一个旁观者失去了耐性就问：“什么时候你的工作才算结束？”“永远都不会”，老人回答：“我要一直工作，直到他们来将我的作品带走”。这样的态度也应该是我们所有的：我们要一直朝着圣洁的方向前进，永远都不会有完美无缺的境界，但是我们要永远不停止努力，直到基督来告诉我们我们得救的工作已经完成。 Can We Have the Best of Both Worlds? 我们能够同时拥有两个世界中的最好的吗？
Acts 5 records the sad tale of Ananias and Sapphira, early disciples who pretended to be something more than they were. Caught between two worlds, desiring to have one foot in each, imperfect in their devotions, they lied to the Holy Spirit. They kept back part of the sale price of their possessions, and were struck dead for their pains. 使徒行传第5章记录了亚拿尼亚同他的妻子撒非喇的故事。他们假装奉献了他们全部的财产，实际上是在两个世界之间脚踏两只船，在奉献的事上撒谎，也就是向圣灵撒谎，因为他们保留了自己的一部分财产。最后他们被使徒责备以后倒地身亡。
We have "sold" the "old man" and laid the proceeds at the feet of Jesus. Have we also kept back part of the price? - "I will do this and that for Jesus and then something else for myself." If we have taught ourselves to think this way as a matter of course, then we will never be "holy". We will never even be really happy. The "natural man", like a little parasite, just will not quite let go. The less he is "fed", the more he will complain and make a muisance of himself - until he is truly killed! 我们的“旧人”已经被“卖掉”了，我们开始跟随基督的脚步，我们是不是还保留了一些价钱呢?我们为基督做一些工作，然后再为自己做一些工作。如果我们教导自己采取这样的思考方式，就永远也不能够成为圣洁，也永远不会感受到真正的快乐。我们的“旧人”就像寄生虫一样不情愿离开我们。满足它的越少，它的抱怨就越多，直到它真正地死去！
Surely, if the cross of Christ is worth anything, it is worth everything. Surely, if Jesus is the Son of God, we must serve him and him alone. Surely, if we recognize that we need the "cure" for sin and death, we must sign up for the "full treatment". Surely, there can be, in this war, no battles of "containment" or "limited objectives", but a fight to the finish: 如果我们肯定十字架上的耶稣超过任何事，它就超过任何事情。如果我们确信耶稣是 神的儿子，我们就必须服侍他，并且只服侍他一人。如果确信我们需要“免除”罪和死亡，我们就必须签下一个“完整的合同”。毫无疑问，这场战争不是“游击战”，也不是有条件的战争，而是要战斗到底。
"Be ye holy, as I am holy." “你们要圣洁，因为我是圣洁的。”
"Be ye perfect, as your Father which is in heaven is perfect." “所以，你们要完全，像你们的天父完全一样。”
That demands our complete dedication. 这需要我们完全投入！
Others May! You Cannot! 别人可以，你却不能！
If God has called you to be really like Jesus in all your spirit, He will draw you into a life of crucifixion and humility, and put on you such demands of obedience, that He will not allow you to follow other Christians, and in many ways He will seem to let other good people do things which He will not let you do. 如果 神召唤你，希望你真的在所有属灵的方面像耶稣一样，他就可能让你过着卑微的生活，要经过十字架的试验，让你自己谦卑。 神不允许你效法别的基督徒。在很多的方面 神似乎允许其他好人做这些事情，却不让你去做。
Other Christians may push themselves forward, pull strings, and work schemes to carry out their plans, but you cannot do it; and attempting it, you will meet with such failure and rebuke from the Lord as to make you sorely penitent. 别的基督徒可以一步步在事业上向前发展，按照自己的计划去行事，但是你不能够这样做；如果你试图这样做，你就会失败，被主责备，有很重的罪恶感。
Others may brag on themselves, on their work, on their successes; but the power of God's spirit will not allow you to do any such thing. And if you begin it, He will lead you into some deep mortification that will make you despise yourself and all your good works. 别人可以自己吹牛，夸耀他们的工作和成功，但是 神却不喜欢你做任何这类事情，如果你开始做，他会让你感到羞愧，让你鄙视自己和自己的好工作。
Others will be allowed to succeed in making money, or in having a legacy left to them, or in having luxuries, but it is likely God will keep you poor, because He wants you to have something far better than gold: a helpless dependence on Him, that He may supply your needs day by day out of an unseen treasury. 别人可以发财，生活奢侈，但是 神却愿意让你贫穷，因为 神要给你比金子更好的东西。让你在孤立无援的时候只能依靠他，他提供你每天所需要，然后将看不见的珍宝交给你。
The Lord will let others be honored, and put forward (being promoted), and keep you hidden away in obscurity, because He wants to produce fruit for His coming glory(It is His Kingdom), which can only be produced in the shade. 神愿意让别的人得到荣耀，他们的职位升高，但是却将你藏在一个不显眼的地方。因为他要将他荣耀的果实产在阴凉地。
He will let others be great, but keep you small. He will let others do a work for Him, and get the credit for it, but He will make you work and toil on without knowing how much you are doing. And then to make your work more precious still, He will let others get the credit for the work you have done, and this will make your reward ten times greater when Jesus returns. He will put a strict watch over you, with a jealous love, and will rebuke you for little words and feelings or for wasting your time, which other Christians never seem distressed over. 神让别人伟大，让你卑微。他会用别人做工然后给他们工价，可是 神让你做工、劳累时却不告诉你做了多少工作。为了让你的工作更加珍贵， 神愿意让别人得到他们的赏赐，给你的赏赐却在耶稣基督回来以后，这个赏赐远远十倍超过对别人的赏赐。 神严格地、独一地爱你，在你浪费时间的时候斥责你，基督徒似乎却从不感到悲伤。
So make up your mind (decide)that God is an infinite Sovereign, and has a right to do as He pleases with His own, and that He will not explain to you a thousand things which may puzzle your reason in His dealings with you. He will take you at your word; and if you absolutely sell yourself to be His slave, He will wrap you up in a jealous love, and let other people say and do many things that you cannot say or do. Settle it forever, that you are to deal directly with Him, and that He is to have the privilege of tying your tongue, or chaining your hand, or closing your eyes, in ways that He does not use with others. And then, when you are so possessed with the living God that you are, in your secret heart, pleased and delighted over this peculiar, personal, private, jealous guardianship and management by God's Spirit in your life, then, and only then, will you have found the key to the Kingdom of God! 因此你自己要确信： 神有无上的权威，他有权利做自己所喜悦的事情而对你不加解释，即使你不明白他的方式。他照你所说的话来对待你。如果你愿意全心全意地服侍他，他就会完全爱你。如果你将自己卖掉完全作他的奴仆，他就会用自己的爱包围着你，让别人说和作你所不能够说和做的事情。最后，你可以直接和他打交道， 神将要试验你的舌头，锁上你的手，闭上你的眼睛，他曾经对别的人使用这些方法。当你的心中深处装满了 神，让圣灵指导你的生活的时候，你就找到通向 神国的钥匙！
15. Money and Materialism 15．金钱和唯物主义
Perhaps no area in our life in the Truth is more sensitive than our attitude toward money, and what it can buy, in our materialistic society. Here certainly is one of those areas where it is very wrong for any believer to judge the motives or conduct of his fellows. But, at the same time, here especially is an area of life where each believer must examine his or her own attitudes and actions. It is in this spirit, and with a desire only to help and not to legislate or coerce, that the following is offered. 在这个物质社会，在我们的生活领域当中，可能没有比对金钱的态度以及金钱的用法更加令人敏感的了。和别的领域一样，在这方面论断别的信徒的动机与行为也是错误的。但这也是一个特别的领域，每一个基督的信仰者都要省查自己的态度和行为。根据这种精神，本着帮助他人的愿望而不是提出规定，下面是一些建议：
While caring for oneself and one's family is an obligation of the Truth (1 Tim. 5:8; 2 Thes. 3:8-12), there is also a need not to over-emphasize the importance of money and possessions. The "now syndrome", so much a part of modern expectations and demands, is in conflict with the call of discipleship (2 Tim. 2:3,4; Matt. 6:24-34; Prov. 30:7-9). "A man's life does not consist in the abundance of his possessions" (Luke 12:15). The headlong pursuit after cars, well-furnished houses, and an array of sports equipment and amusement devices does not, in itself, guarantee happiness. "If only I had...such-and-such, and so-and-so...things would be so much better" is a view of the world which underlies the appeal of lotteries, TV give-away programs and advertisements. It is a mistake to think that the more one has, the better things will be. What is required is a determination to live within one's income and to have the right perspective on this world's goods. No less a prophet than Elisha was furnished with only a bed, lamp, table, and chair! 照顾自己和家庭是我们应尽的责任（提前5：8；帖后3：8-12），但是我们也要注意不要过分强调金钱和财物的重要性．“现在综合症”等现代预期和需要和基督徒蒙召的身份是不相符的，（提后2:3,4;马太6:24-34;箴言30:7-9）“因为人的生命不在乎家道丰富。”（路加12:15）。整天思考追求小汽车、带有家具的房子、运动器材以及娱乐设施并不能够保证一个人的快乐。“如果我有了这个东西，事情就会好的多”，这是世俗的观点，也是彩票抽奖和广告宣传的潜台词。财产越多就越好的观点是错误的，要根据自己的收入水平以及真正的需要来决定自己的支出。先知以利沙的家只有一张床，一盏灯，一把椅子，一张桌子！
"Buy now, pay later" may be the attitude of the world whose citizenship is very much a part of this system of things , but the attitude of those whose citizenship is in heaven is very different: “先买后付款”可以是属于世界的人的消费态度，他们属于这个系统的一部分。但是那些属天的人就不应该持这样的态度，因为：
"Godliness with contentment is great gain. For we brought nothing into this world, and it is certain we can carry nothing out. And having food and raiment let us be therewith content. But they that will be rich fall into temptation and a snare, and into many foolish and hurtful lusts, which drown men in destruction and perdition. For the love of money is the root of all evil: which while some have coveted after, they have erred from the faith, and pierced themselves through with many sorrows" (1 Tim. 6:6-10). “敬虔加上知足的心便是大利了；因为我们没有带什麽到世上来，也不能带什麽去。 只要有衣有食，就当知足。 但那些想要发财的人，就陷在迷惑、落在网罗和许多无知有害的私欲里，叫人沉在败坏和灭亡中。贪财是万恶之根。有人贪恋钱财，就被引诱离了真道，用许多愁苦把自己刺透了。”（提摩太前书6：6-10）
Tithing 什一税 There are numerous religious communities whose members "tithe", that is, devote 10% of their income to the service of their church. The question inevitably arises: Should we be doing the same? Are we doing as much? And, would we not be in a much stronger position in our witness to our faith if we did tithe? (As a matter of fact, some in our own community do tithe.) 很多宗教团体中的成员要缴纳“什一税”，就是将自己收入的10%交给教会。问题也接着而来：我们应不应该也这样做？我们是不是也要缴纳这么多? 如果我们缴纳收入的十分之一, 在信仰的见证上就比别人更有发言权吗?（事实上，我们当中的一些团体也收什一税。）
The English words "tithe" or "tithes" occur only eight times in the New Testament, and not at all in a context which suggests that tithing was an obligation upon New Testament believers. To sum up the New Testament usage: The orthodox Jews paid tithes of trivial things while neglecting weightier matters, and were condemned by Jesus for doing so (Matt. 23:23; Luke 11:42). The Pharisee of Jesus' parable boasted of his tithing without receiving any blessing from the Lord for doing so (Luke 18:12). Abraham acknowledged his subordination to Melchizedek by giving him 10% of his spoils (Heb. 7:6,8,9). “什一税”（tithe）这个词在英语新约圣经中只出现过八次，但是没有一次认为它是新约时期的信主的人要尽的义务。我们可以看看新约圣经对“什一税”的用法：正统的犹太人将收入的十分之一交给犹太会堂，他们却忽视了更重要的事情，因此他们受到耶稣的谴责（马太23：23，路加11：42）。耶稣用比喻讽刺那个“凡我所得的都捐上十分之一”的法利赛人（路加福音18：12）。亚伯拉罕将他战利品的十分之一奉献给麦基洗得（希伯来书7：6，8，9）
There is in fact no New Testament doctrine that speaks of the obligation of Christians to tithe their incomes, in the Lord's service. 事实上圣经新约并没有说，作为一项义务，基督徒应该缴纳他们收入的十分之一用于服侍 神的工作。
In the apostolic period, there were certainly men who could well have used all their time in the service of the gospel, and there may have been some who actually did so. The Lord Jesus has certainly established the right that "they that preach the gospel shall live of the gospel" (1 Cor. 9:14). But Paul used this privilege very little because he desired to avoid any indebtedness to men who might misuse their patronage. The funds for such maintenance as was accepted, as well as for the relief of the poor, plainly came from voluntary contributions the extent of which was not imposed from outside. If from time to time it was very generous, it could also be very tight-fisted; its amount rested entirely with the giver (Acts 2:44,45; 4:32-37; 5:1-11; 11:27-30; 1 Cor. 16:1-4; 2 Cor. 9:1-15). 使徒时期有特定的人用自己所有的时间专门做传福音的工作，现在也有人这样。主耶稣“也是这样命定，叫传福音的靠福音养生。”（哥林多前书9：14）。但是保罗却很少使用这样的权利，因为他不希望欠别人的债，免得别人误用了他们债权人的身份。为维持传道者的生活、为了救济穷人，捐款的多少不应该由外部强行规定。如果有人在一段时期里非常慷慨，在另外一段时间却很少奉献，这当然是可以的。给多少完全取决于给与者的自愿。（参考使徒行传2:44,45; 4:32-37; 5:1-11; 11:27-30; 哥林多前书 16:1-4; 哥林多后书 9:1-15）
No one has the right to demand that all members of the ecclesia should tithe; but, equally, no one has the right to criticize the decision of individuals to do so if they choose. Our basic principle should be that, though such-and-such is no longer demanded by law, the true believer from the fulness of his heart should do at least as well, or even better. 没有人有权利要求教会的每一位成员缴纳自己收入的十分之一；但是对等地，也没有人有权利批评这样做的人。我们的基本原则就是，在没有法律要求这样-这样做的情况下，真正信主的人要从他的内心去做他至少应该做的事情，甚至更好。
Two Kinds of Treasure 两种财宝
"Lay not up for yourselves treasures on earth" (Matt. 6:19), “「不要为自己积 财宝在地上；”（马太福音6：19） but... 但是.... "Lay up treasures in heaven" (v. 20), “只要积 财宝在天上；”（20节） for... 因为..... "Where your treasure is, there will your heart be also" (v. 21). “因为你的财宝在那里，你的心也在那里。」”（21节）
This is perhaps the most comprehensive and searching of all the commands of Christ, because it deals with the whole direction and motivation and purpose of life. Broadly defined, "treasures on earth" means anything related to this present mortal life. 这可能是基督所有命令中内容包含最广泛而又最透彻的，因为它涉及到整个生活的方向、动机以及目的。广泛地说，“地上的财宝”可以指今生今世所有的东西。
The natural way is to accumulate "treasures" of many different kinds. "Mammon" (v. 24) includes riches, material possessions, and pleasures. This desire to lay up treasures...this acquisitiveness (a nice word for simple greed!).... is so universally taken for granted that it is almost heresy to question it. It is the foundation assumption of almost all advertising. Even many "believers" consider it "foolish" and "impractical" even to try to imitate Christ in this respect, and they quote such passages as 1 Tim. 5:8 and Eccl. 9:10 with more than usual vigor, to help set "the proper balance"! 人们自然的生活方式的目的是积攒不同的“财富”，玛门（24节）包含着财富、财产和娱乐，积攒财富的愿望和贪婪是那么普遍，人们想当然地不去责备它们。这几乎是所有的广告的基本假定。甚至许多的基督徒也认为在这方面模仿基督是“愚蠢的”、“不切实际的”。他们将精力过分地用在提摩太前书5:8（看顾自己的家庭）和传道书9:10（要尽力工作）所说的事情上，来帮助他们“建立适当的平衡”！
How much impact does this command of Christ have upon us? Whether we consider job promotions, or "consumer goods", or "the good life", how many times have any of us made the conscious decision: "No! I will go no further. I have more than I really need already. I will not pamper myself!" Probably, for most of us, not nearly often enough. It is in our natures (and simply learning "the Truth" does not change our natures) to want "treasures" both in heaven and on earth, to seek both salvation and present advantage. It is so easy to forget that Christ specifically said we cannot have both: "Ye cannot serve God and mammon" (Matt. 6:24). 基督的命令对我们有多大影响？还是我们认为工作职务的升迁、得到更多的“消费物品”、过着更好的生活更重要？多少次我们做出良心上的决定:“不，我不能够再这样下去。我所拥有的已经超过了我真正所需要的，我不能够放纵自己了。”可能大部分的人并不是经常有这样的良心发现。人类的天性（简单地说，学习真理并不能够改变我们的天性）想要天上的财宝，也想得到地上的“财宝”，既想得救又想得到今生的财富。人们通常会忘记基督的话：“你们不能又事奉神，又事奉玛门（玛门：财利的意思）。”（马太福音6：24）
God wants us to be different from the world, with our minds on very different things. Of course, most of us must work, in one way or another, to provide for necessities. Certainly Jesus worked at a trade until the time came for his special mission. And Paul, as he moved about the ecclesias, found work from place to place so as not to be a burden to the believers. But for them these daily affairs had importance only insofar as they were related to eternal things. "Seek ye first the kingdom" (v. 33) was the rule of Christ's life, and of Paul's life. Is it the rule of our lives? 神希望我们和世界上的其他人不同，希望我们将心思放在不同的事情上。当然，我们中的大多数人需要从事某种工作来满足日常需要。耶稣也从事过某一行业的工作，直到他开始特别的使命。保罗从一个教会访问另外一个教会的同时也找工作，因为他不想增加信仰者的负担。对他们来说，日常事务只有和永恒的事联系起来才有意义：“首先要求他的国”（33节），这是基督的生活准则，也是保罗的生活准则。是我们的生活准则吗？
"Do not be anxious about your life, what you shall eat or what you shall drink, nor about your body, what you shall put on" (verse 25). “所以我告诉你们，不要为生命忧虑吃什么，喝什么；为身体忧虑穿什么。生命不胜于饮食吗？身体不胜于衣裳吗”（25节）
It is a revolutionary concept, totally foreign to our natural inclinations. But Jesus does not bid us obey him without reasons. He gives, in fact, seven good reasons why this philosophy makes sense: 这是一个革命性的观点，完全与我们的天性相违背。但耶稣并不是让我们遵守他的命令却不给出原因。事实上，他给出了7大理由：
(1) Verse 25: Life itself is more important than those things that sustain it. If our lives come from God and are held in His hand, then certainly, when we do our part faithfully in the "great adventure" of dedication and service, the lesser matters will be taken care of. （1）25节：生命自身比维持生命的物质更加重要。我们的生命来自 神，当然也在 神的掌握控制当中。当我们将自己的心思更多地放在永恒的事业上，对生命的忧虑就会更少。
(2) Verse 26: The birds do not make frantic provision. They do not worry or scheme or plan. And you, Jesus says, are much more important than they are (10:29-31). （2）26节：天上的飞鸟并不为自己预备食物，他们不忧虑，也没有计划。耶稣对我们说：你们比飞鸟重要得多！（10:29-31）
(3) Verse 27: "Which of you by being anxious can add one cubit to his span of life?" （3）27节：“你们那一个能用思虑使寿数多加一刻呢？”
(4) Verses 28-30: If God takes such care for the flowers that will soon shrivel in the heat, will He not provide much better for you, His children, made in His image? （4）28-30节：如果 神连马上要枯萎的花都愿意看顾， 神当然会更加看顾你，因为你是按照他的形象造的！
(5) Verse 32a: The nations that do not know God worry and hoard riches. Surely you will not be like them! （5）32节a：那些不认识 神的人为财富担忧，他们忙碌着积累财富。你们不能够和他们一样！
(6) Verse 32b: Your Heavenly Father knows what you need. He will not forget. （6）32节b：你们在天上的父知道你们的需要。他是不会忘记的。
(7) Verse 34: "One day at a time": The world is such an evil place that we need as much of our mental resources as can be spared to face the spiritual trials of today. To borrow worries from next week is to overburden our capabilities and risk failure in spiritual pursuits. （7）34节：“一天的难处一天当就够了”。世界是一个邪恶的地方，我们需要预备更多属灵的“粮”才能面对今天的试验，将下个星期的忧虑带到今天只会增加我们负担，加大在属灵追求方面失败的危险。
"For Thou art my God" “因你是我的神”
We recognize that the "world", even the nominally "Christian" world, does not heed Christ's advice. But do we do any better, or are we swept up and molded into conformity with the world around us? This is an age dedicated to getting more and yet more money, in order to spend it on more and yet more selfishness: fine houses, fine foods, expensive trips, and the worship (yes, it is "idolatry" - Col. 3:5!) of car and garden and, last but not least, our own adorned, deodorized, tanned, and groomed selves! It is an age when millions succumb to the enticements of "health spas" and "country clubs", to exercise, and diet, and build the new and improved "You". One cannot help but draw the analogy to Isaiah's ironic description of the idolator - who seeks out a tree trunk and cuts and shapes and polishes it into a natural beauty, finally to fall down and worship it: 我们认识到世人，即使是一些自称为“基督徒”的人，并不留意基督的告诫。但是我们真的能比他们更好吗？我们已经清扫掉与周围世界一致的痕迹吗？这是一个时代，人们奋斗的目标是挣更多的钱，为的是在自己自私自利的用途上花掉它们：好的房子、精美的食物、豪华的旅行、以及自我粉饰等等。他们所贪求所崇拜的汽车、花园、还有自我粉饰等，也是一种偶像（歌罗西书3：5）！ 这还是一个这样的时代，众多的人屈从于“健康的温泉旅游”以及“乡村俱乐部”，来锻炼健身、享受食物来塑造一个“新的自我”。这些现象让我们不由自主地想到先知以赛亚对偶像崇拜者的尖刻描绘，那些人将树干雕刻成偶像并加以崇拜： "Deliver me, for thou art my god" (Isa. 44:14-17). “「求你拯救我，因你是我的神。」”（以赛亚书44：14-17）
Different? Or the Same? 不同的？还是相同的
What are our ambitions, our goals in life? Are they different from the world, or are they all too similar? Are our older folks eager for retirement, so they can take it easy and enjoy life? Are our middle-aged folks keen on "security"? Are our younger folks caught up in the "timetable syndrome" - get an education, get a good job, get married, get a house, "get ahead" - and each goal by a certain date, or they are falling behind? And if they - the young ones - are that way, whose example have they followed? 我们生活的目标、抱负是什么？它们和世界的不同，还是相似？是不是我们中间的老年人也急着要退休，以过上轻松愉快的享受生活？中年人是不是对“安全”着迷？年轻人是不是也有“时间表综合症”：在指定的时间要得到一份文凭，然后找到一很好的工作，结婚，买房子，一切“超前看”，每一个目标都得在一定的时间内完成，否则就落后了。如果年轻人选择了这样的生活方式，谁是他们要效法的榜样？
What sets us apart from the masses around us who have no true hope? Is it enough that we believe differently, without living differently? Do we preach "separateness from the world" one day a week, and then live the other six days as though we were still very much a part of that world? In our pious preaching, do we even manage to convince ourselves that we are really following Christ's example? 是什么事情将我们同那些没有“盼望”的多数人分开？仅仅信仰上不同就够了吗？我们可以和其他人在生活方式上相同吗？我们可以在一个星期的一天从世界分离出来，其余六天就可以变成世界的一部分了吗?我们要用良心问自己，我们是不是真的让自己也相信：我们在效法基督？
"Lay not up for yourselves treasures upon earth." The use of our money may be the touchstone, the truest indicator, of our heart's desires. Why? Because the obtaining and the using of money makes up so great a part of our daily lives - we are always spending money! - so that our ordinary life must be much the same in nature as our ordinary ways of spending money. If we spend our money for purchases that appeal to pride or pleasure, then we are demonstrating in the most practical way possible that those characteristics have firm hold on our lives, to the exclusion of God's truth. “不要为自己积攒财宝在地上”。消费方式是试金石，是最正确表达我们心中的愿望的指示器，因为挣钱和花钱构成了我们日方生活的绝大部分，而且我们在不停地花钱！我们日常生活的特征一定和我们花钱的方式相同。如果我们的消费是为了骄傲或享受，我们就在绝大多数的实践上证明了：是这些属于世界的特征牢牢地占驻着我们的生活重心，而不是 神的真理！
Common Objections 拒绝的一些理由
There are several common objections to giving money to help the poor. What is so attractive about these objections is that they masquerade as Scriptural, wise, and prudent - putting a "good face" on the greed that hides behind them: 有些人拒绝用金钱来帮助穷人。这些拒绝的理由可以将他们打扮成属灵的、有智慧的、谨慎的，其实“善良”的面孔是为了隐藏他们内心的贪婪：
(1) "Since Jesus said, 'The poor you have with you always' (John 12:8), and we cannot change the world, why should we bother trying?": But Jesus did not say, "Forget the poor because they are always there." He said, in effect, "You will always have opportunities to help the poor." When Jesus was present, his followers lavished gifts upon him, and they did well. But now that he is absent, we may forget that we can give gifts to Jesus just as well by helping his poor brethren. Who would ignore the needs of the Master? But now he sits at the right hand of God, and he can no longer use the cup of cold water, the food, the clothing. But someone else can! (1)“耶稣曾经说过‘常有穷人和你们同在’（约翰福音12：8），我们并不能够改变这个世界，为什么要自找麻烦呢？” 但是耶稣并没有说:“不要理会那些穷人，因为常有穷人和你们同在”，耶稣的话实际上是在说：“你们一直都有机会来帮助穷人”。耶稣在世的时候，有人将很珍贵的礼物用在他身上，他们所做的是正确的。耶稣现在不在场，但我们不要忘记，帮助那些穷苦的弟兄就是我们献给耶稣的礼物。谁会忽视主的需要呢？现在耶稣坐在 神的右边，他不再需要水，食物和衣服，但是别的人需要！
One of Christ's parables was most explicit as to the grounds of rejection at his judgment. It is enlightening to note that the wicked were not rejected for holding some false doctrine. They were not rejected for failing to preach the Truth. They were not even rejected for neglecting to attend a specified number of ecclesial meetings. They were rejected because they ignored the simple, material needs of their brethren, and thereby they ignored Christ (Matt. 25:41-45)! 基督曾经用比喻明确地说明了一个人在审判中被拒绝的理由。让人深思的是，那些恶人被 神国拒绝不是因为他们错误的教导，也不是因为没有传福音，甚至不是因为不去参加教会的会议。他们被拒绝是因为没有考虑其他弟兄的基本需要，也就是没有考虑到基督的需要(马太福音25:41-45 )!
(2) "If I am not careful and prudent (which really means "selfish"!) I may give charity to someone who does not deserve it, or someone who does not use it properly": This is a common Christadelphian "worry". And it sounds all too much like the businessman proclaiming to the board of directors the "virtue" of the preservation of capital. But in showing love for others through our material gifts, we are exemplifying the character of our Father in Heaven, who sends His rain on the just and on the unjust (Matt. 5:45). God loves us whether we deserve it or not. He loves us even when we definitely do not deserve it. He loves us even when we do despite to His grace and turn our backs on His outstretched hand. He is not "careful" or "responsibly prudent" about His gifts. （2）“如果我不是很小心的话，（真正的意识是“自私！”），我可能将钱给那些不值得的人身上，他们会将钱用在不合适的方面。”这是在我们教会很多弟兄的“担心”。这种“担心”就像是一个生意人在董事局会议上汇报他节省资本的美德那样！我们表示出对他人的爱的时候，我们是在显示在天上的 神的品德，因为 神 “降雨给义人，也给不义的人。”(马太福音5:45) 神爱我们，不管我们值不值，在我们不配的时候仍然爱我们，当我们背离他的道路、脱离他的恩典的时候依然爱着我们。 神的恩典中没有算计！
(3) "By giving away my money (or the ecclesia's money) I encourage others to be beggars and irresponsible": But then, why should I ever forgive anyone? It will just "encourage" him to do wrong again. Or why should I give medicine to a sick person? It might just "encourage" him to get sick again. (3)：“如果用我的钱或者是教会的钱来帮助穷人，我实际上是在鼓励他们乞讨，这是不负责任的。” 但是，为什么我们就不能够原谅他人呢，这只能“鼓励”他再次犯错？！或者为什么我们要给病人药呢，这只能鼓励病人再次生病？！
(4) "It's more important to use our money in preaching the Truth than to give it to the needy": This is the only one of these four common objections to charity that can stand up to any examination at all. It is true that to give a dying man the gospel is better than to give him a crust of bread. But it can hardly be denied that both could be useful! (4)“将我们的钱用在传递福音上面更重要”。 这是4条理由中唯一的一条能够站住的理由，给垂死的人福音要比给面包好，但是很难否认给他们两样东西更好！
The only response to this objection is: If you really believe this, then do it! Do not be like the Pharisee who cried "Corban" when reminded that others could use his material help, and then when the need was past, kept his riches for himself anyway! 对这些拒绝理由的反应只有一个：如果你真的相信，那就去做！不要像法利赛人那样高声叫喊着“可本”（意识是对上帝奉献），告诉别人可以用他们的东西，在不需要吸引别人注意的时候他们就把财富收回去!
The only other thing to be said here is that surely there are resources lying dormant which are sufficient for sizeable efforts on both fronts. At the absolute minimum, resources are available so that our own spiritual "family" at home and abroad need not suffer hunger and illness, while their "brethren" are well-off and with goods to spare. 最后要说的就是，从绝对的最少的数量来说，资源是充足的，可以让我们这个属灵的大家庭的每一位成员，不管是本国的还是国外的，都免于饥饿和疾病的困扰。只要境况好的弟兄能够奉献。
Christ gave everything, even life itself, for us. What can we give him? What "price-tag" do we put on our redemption? 基督为我们献出了一切，甚至包括自己的生命。我们能够给他奉献什么?我们被赎买，应该标上一个价码吗?
"Where your treasure is, there will your heart be also." “因为你的财宝在那里，你的心也在那里。”
16. Courtship 16．恋爱期间
Corinth was a very wicked city. This is both specifically stated and implied in the Corinthian letters: 哥林多曾经是一座非常邪恶的城市，保罗在写给哥林多教会的信中对此有直接的陈述，也有暗示：
"I wrote to you in my letter not to associate with immoral men; not at all meaning the immoral of this world...since then you would need to go out of the world" (1 Cor. 5:10). “此话不是指这世上一概行淫乱的，或贪婪的，勒索的，或拜偶像的；若是这样，你们除非离开世界方可。”（哥林多前书5：10）
This letter which Paul wrote to these converts needs rereading today. It sets out seven reasons why believers should shun, or flee from, immorality (1 Cor. 6:18): 这封信是保罗写给那些从拜偶像的人转变成为基督徒的人的，它值得我们重新思考阅读。 这一封信总结了七条理由解释了一个信徒为什么要远离、逃避淫行。（哥林多前书6:18）
(1) The immoral will be excluded from the Kingdom of God: "Do you not know that the unrighteous will not inherit the kingdom of God? Do not be deceived; neither the immoral...nor adulterers will inherit the kingdom of God" (1 Cor. 6:9,10; cp. Gal. 5:19-21). （1）"你们岂不知不义的人不能承受神的国吗？不要自欺！无论是淫乱的、拜偶像的、奸淫的、作娈童的、亲男色的、偷窃的、贪婪的、醉酒的、辱骂的、勒索的，都不能承受神的国。"（哥林多前书6:9,10;参考加拉太书5：19-21）
(2) You were separated from immorality at baptism: "You have been washed...separated...and justified" (1 Cor. 6:11). （2）在受洗的仪式上你已经从不道德的生活分开了：你“已经洗净，成圣，称义了。”（哥林多前书6:11）
(3) Your body belongs to the Lord: Therefore you are not free to do as you wish with your body: "The body is not for fornication, but for the Lord, and the Lord for the body" (1 Cor. 6:13). （3）你的身体属于主：因此你不能够随心所欲：“身子不是为淫乱，乃是为主；主也是为身子。”（哥林多前书6:13）
(4) The body will be the subject of a future resurrection: "God who raised Christ by His power will raise your body by the same power" (1 Cor. 6:14). （4）身体要服从于将来的复活：“并且 神已经叫主复活，也要用自己的能力叫我们复活。”（哥林多前书6：14）
(5) Your body is a member of Christ: "Do you not know that your bodies are members of Christ?" (1 Cor. 6:15). Immoral unions violate the oneness with Christ. The believer is one spirit with his Savior. The "one spirit" is a oneness in thinking and attitude (John 17). You cannot be of "one spirit" with the Savior and of "one flesh" by union with an immoral person (1 Cor. 6:16). （5）你们的身体是基督的一部分：“岂不知与娼妓联合的，便是与他成为一体吗？因为主说：「二人要成为一体。」”（哥林多前书6：15），而不道德的联合就是干犯了主的身体 .一个信徒应该和他的拯救者在保持精神上的合而为一，这种精神上的合而为一是指思想和态度. (约翰福音17章)。你不能够与你的拯救者合而为一但是又和一个不道德的人的身体合而为一。
(6) Fornication is a sin against one's own body (1 Cor. 6:18). （6）惟有行淫的，是得罪自己的身子。（哥林多前书6：18） (7) You are not your own: "You have been purchased with a price; therefore glorify God in your body" (1 Cor. 6:20). （7）你们不再是自己的。“因为你们是重价买来的。所以，要在你们的身子上荣耀神。”（哥林多前书6：20）
Of course, the world around us thinks nothing of premarital relations. Indeed, how can it when it tolerates or encourages intercourse between those who have no intention to marry? But it should not be so among us. Intercourse is intended only for marriage and is an expression of heart and mind by one person for one person. Premarital relations destroy the proper joy of marriage. Indiscriminate intimacy, apart from being wholly un-Christian (not Christian) and loose (immoral), makes nonsense of the sanctity of the marriage bond and encourages unfaithfulness after marriage. Right behavior begins in the mind. Christian behavior follows the precepts of Christ. 当然，我们周围的世界是不关心他人结婚以前的关系的。实际上，当周围世界容忍甚至纵容那些根本不打算结婚的人发生婚前性行为的时候，他们还能怎样看这个问题？我们不应该有这样态度。性关系只能够发生在婚姻当中，这种关系是对另一个人全部身心意念相同的表达。婚前性行为破坏了婚姻的乐趣。不加区别地和不信基督的人保持恋爱关系，不可能实践婚姻关系的神圣准则，也为婚后没有信心的生活埋下了伏笔。正确的行为是从心里开始的。基督徒的行为要服从基督的法则。
The Call of God 神的召唤
There is little harm in making friendships outside the Faith, if two things are thoroughly clear and firm in one's mind. First, that God has "called you out of darkness into his marvellous light". The spectrum of this light includes the knowledge of God and of Jesus, the awareness of His kindness and severity, and the revelation of His truth. God called us to this light and we obeyed His call. This is the important factor. Paul wrote that upon those who "do not obey the truth" would come "indignation and wrath". 和信仰以外的异性交朋友有危害的，如果能够意识到以下两点就会明白：第一, 神已经“召你们出黑暗入奇妙光明。”这里所说的“光明”包括有关 神和耶稣的知识，认识到 神是仁慈的，也是严厉的，“光明”还包括圣经中展现的真理。 神呼召我们进入他奇妙的光明中，我们接受了 神的召唤。这是一个重要的事实。保罗说对那些“不顺从真理”的人，神“就以忿怒、恼恨报应他们。”
This call of God must be kept firmly in mind, for upon faithfulness to it depends one's eternal future. Thus everything must yield to one's loyalty to God and to Jesus, even an affair of the heart - that is if the Faith is a reality. Jesus was clear and uncompromising about this: 我们必须牢牢记 神的召唤，因为永恒的未来取决于我们对这个召唤的信心。我们做的每一件事都要让步于对 神和对基督的忠心，即使是那些仅仅在心里思考的事情。耶稣对此观点明确，没有妥协:
"He that loveth father or mother more than me is not worthy of me: and he that loveth son or daughter more than me is not worthy of me." “爱父母过於爱我的，不配作我的门徒；爱儿女过於爱我的，不配作我的门徒；”
Obviously each will love his own close relatives - and each will love his (or her) sweetheart - but make sure that neither is elevated above Jesus. Otherwise why wait for his coming and for all the great things that are promised us? 显然我们每个人都爱自己最亲的人，每个人都爱自己的另一半，但是我们要确定这种爱不能超过对基督的爱，否则为什么要等待基督的回来呢？为什么要盼望他伟大的应许？
The second fact that needs to be clear is that whoever has not obeyed the truth is still in darkness in God's sight. This is His judgment, not ours. So however charming, tender, kind and gentle a person may be, he (or she) is in darkness until the truth has been obeyed. God wants all these attributes in a person, but they must be the qualities of a person obedient to Him. 其次，我们必须明白：不服从真理的人在 神的眼中仍然行走在黑暗当中。这是 神的判断，不是我们人的判断。不管这个人多么有吸引力、友好、温柔、善良，如果他（她）不顺从真理，就是行走在黑暗中。 神希望一个人有上述各样美德，但是这个人首先必须有顺从 神。
If one meets and is attracted to someone who is not of the Faith, what is one to do? First remember that mutual attraction is not only physical, it is also intellectual. There will be similar interests in books, art, music, games and hobbies. And in a world of hate and violence, racial discrimination and political struggles, when so many young people dread the future with its threat of nuclear warfare, one has a fine opportunity reasonably and tactfully to reveal one's supreme interest in and loyalty to a Father who, through Jesus, is to sweep these things away. Here is the place to start a relationship. 一个人如果被一个在真理之外的人所吸引，他（她）应该怎么做?首先要明白相互的吸引不仅仅在外表，更重要的在内心，包括有共同的爱好，如书、艺术、音乐、游戏等方面。在一个充满着仇恨和暴力种族歧视和在政治纷争的世界上，许许多多的年轻人对核子武器威胁下的世界前途感到害怕，一个人会有很好的机会及合适的理由告诉别人自己对 神以及他儿子的信仰，而且 神正在通过耶稣将世界上的污秽清扫出去。这才是交往的开始。
This introduction of one's spiritual interest in the Faith should be made at the start of a friendship, and its overwhelming importance for you should be emphasized. If your friend can be persuaded to join you at your meetings and to meet the brothers and sisters, so much the better. 在开始交往之前，首先要介绍自己的信仰，这是你最优先强调的事情。如果你的朋友能够参加你的会议并且认识其他弟兄姐妹，这就更好。
The danger of friendships outside the Faith is that one's hope of the coming Kingdom may not be revealed until one is emotionally and deeply involved - when, frightened by the thought of the possible consequences of marriage out of the Faith, one makes every effort to persuade the friend of the merits of the Truth. How can he (or she) be expected to understand at such a late date? The response is likely to be: "What is all the fuss about?" Or "Why wasn't I told before?" Thus one's last minute efforts may have an adverse effect on the friend, rather than otherwise, and one？ has done a disservice to God and His Truth. 与信仰之外的人保持友谊的危险性还在于：一个人对 神国的盼望可能要到他（她）在情感上很深地陷于以后才显露出来。可是担心和不信仰主的人结婚的后果，就不得不想尽一切办法劝说朋友信仰真理的优点。她（他）怎么能够期望在这么短的时间内明白真理呢？对方的反应很可能是：“这个人为什么会大惊小怪？”“以前怎么没告诉我？”最后一分钟的努力对朋友来说只会有相反的效果，还不如采取其它方式。这个人所做的实际上伤害了 神和神的真理。
17. Marriage "Only in the Lord" 17．婚姻：“只在主内”
The Scriptures abound in warnings against alien marriage: The sons of God marrying the daughters of men resulted at last in the Flood (Genesis 6-9). Abraham and Isaac, faithful sojourners looking for the Kingdom, opposed such marriages for their sons (24:3; 28:1). The Law of Moses forbade the yoking together of the clean ox and the unclean ass (Deut. 22:10). Moses said to take no alien spouses (Deut. 7:3,8). Solomon's alien wives turned his heart from God (1 Kings 11:1-11). Ezra (ch. 9;10) and Nehemiah (13:23-29) tell us of the evils of such alliances, and Paul has stressed the deviation of such a union (2 Cor. 6:14-18). 圣经充满对与不信 神的人结婚的警告： 神的儿子(信 神的人)与人的女儿结婚，导致了 神惩罚的洪水(创世记6-9), 亚伯拉罕、以撒和雅各都是有信心盼望 神国的人，他们都反对自己的儿子和外族女子的婚姻(创世记24:3,28:1)。摩西律法也禁止将洁净的牛和不洁净的牛共负一轭(申命记7:3,8)，所罗门的外邦妻子让他的心远离 神(列王记上11:11)，以斯拉(9:11)和尼希米(13:23-29)都告诉我们这类婚姻的坏处，保罗强调这类联合背离了主的命令(哥林多后书6:14-18)。
Those who are courting or are contemplating marriage must remember that complete happiness can be achieved only when it is "in the Lord". History and experience show that where there is no unity of thought and purpose, whether it be between God and Israel, Christ and the ecclesia, or between a husband and wife, there may follow a break in fellowship and unity. How could it be otherwise? That is the sadness and the tragedy of divorce or separation. 那些正在恋爱或准备结婚的人必须记得：完全快乐的婚姻只能在“主内”。历史经验告诉我们：如果没有思想和目标的一致，不管是 神和以色列、还是基督与教会, 或者是丈夫和妻子，他们之间的关系或联合都会中断。还会有别的方式吗？接下来的只能是离婚或者是分离后的伤感。
When the Israelites were delivered from Egypt they were told that they should not "make marriages" with the peoples of Canaan. Moses gave the reason in words which are relevant today: 当以色列人从埃及出来的时候, 他们被告知不要和迦南地的人通婚，摩西的理由现在也适用:
"Thy daughter thou shalt not give unto his son, nor his daughter shalt thou take unto thy son. For they will turn away thy son from following me, that they may serve other gods..." “不可与他们结亲。不可将你的女儿嫁他们的儿子，也不可叫你的儿子娶他们的女儿；因为他必使你儿子转离不跟从主，去事奉别神......”
Paul had much the same thing to say when he wrote: 保罗在哥林多后书表达了同样的道理：
"Do not be mismated with unbelievers. For what partnership have righteousness and iniquity? Or what fellowship has light with darkness? What accord has Christ with Belial? Or what has a believer in common with an unbeliever?" “你们和不信的原不相配，不要同负一轭。义和不义有什麽相交呢？光明和黑暗有什麽相通呢？基督和彼列（彼列就是撒但的别名）有什麽相和呢？信主的和不信主的有什麽相干呢？”
Marriage, properly understood and lived, is a part of the divine fellowship in which love, patience, sympathy, understanding and service can be truly learned. Happy is the couple from whom these flow to the rest of the household of faith, for their reward will be the eternal blessing of the Father. 正确地理解婚姻的准则并且按照这个准则生活，是正确学习包含着爱、耐心、同情、理解、相互效力等圣洁伙伴关系的一部分，遵守这些信心准则的夫妻是快乐的，因为他们将得到来自天上的永恒祝福。
In being prepared against the "problem" of "alien marriage", it is not sufficient merely to quote one or two passages like "only in the Lord" and "be not unequally yoked together with unbelievers". We should see far more clearly than that. It is the general realization and appreciation that to marry "outside" is wilful disobedience to the Lord who bought us, and it is a failure to understand the loftiness of our calling. We are invited to be the Bride of Christ. How then can we be associated in the closest intimacy with one who is not a member of the called-out ones in Christ? The whole of the Word of God requires this necessary separateness. 仅仅引用圣经的一两节经文，如：“婚姻只在主内”、“你们和不信的原不相配，不要同负一轭”并不能让人完全理解体会到与信仰之外的人结婚的危害。我们应该有更清楚地认识。现在大家普遍接受并且认为与信仰之外的人的婚姻违背了“买我们的主”的意愿，也辜负了对我们圣洁的召唤。我们应邀请成为基督的新娘，怎么能与一个在召唤之外的人保持最紧密的关系呢？所有相关的 神的话都反对这样的结合。
The Lord knows all our circumstances and He arranges that which is best for us. If in all our ways we acknowledge Him, He will direct our paths. "Rest in the Lord and wait patiently for Him" and the Psalmist assures us that finally "He will give thee the desires of thine heart". If we thus "rest in the Lord", then we can rest assured that in whatever circumstances we find ourselves, those are the best for us in the ultimate. If other conditions were better, then the Lord would bring them to pass. 主知道我们的处境，他为我们的安排是最好的。如果我们认识他，他就将他的道路指示给我们。正如一节诗篇所写的。“你当默然倚靠耶和华，耐性等候他”，最终“他就将你心里所求的赐给你。”如果我们能够“倚靠耶和华”，在任何的情况下我们都能找到最好的适合自己朝终极目标前进的道路。如果别的条件对我们更好，主就会让这些条件变成现实。
It may be, perhaps, that celibacy is best for us - the Lord knows. If, on the other hand, marriage with a true companion is the better condition, then the Lord will see to it that the proper partner comes along. Sometimes such comes to pass later on in life. Place the whole matter in the Lord's hands and leave it there. Above all, don't try to short-circuit the Lord: after putting it in His hands, don't rush hastily into a marriage pretending it is the Lord's doing. When the Lord moves in the matter there will be no mistaking it, and then one may say: "This is the Lord's doing, and it is marvellous in our eyes." 如果单身生活对我们最好，主会知道。另一方面，如果与信仰伙伴的婚姻对我们更好，主也能看到，你会找到合适的伴侣。有的时候事情发生得晚一些。但所有的事都在主的掌握当中，都已经安排好了。但是不要这样来试探主：将自己的婚姻放在主的手中以后，又急于想结婚，自认为是主的安排。如果主让人觉得在婚姻的事情上好事多磨，这不会有错。因为最后会有人说：“这是耶和华所做的，在我们眼中看为希奇。”
18. Marriage and Family Life 18．婚姻和家庭生活
It must be remembered that marriage is the most exalted parable of the spiritual relationship between Christ and the Church, his "Bride": 我们要记住：在所有被尊崇的比喻当中，婚姻是最能够代表在基督和教会之间属灵的联系。
"Wives, submit to your husbands as to the Lord. For the husband is the head of the wife as Christ is the head of the church, his body, of which he is the Savior. Now as the church submits to Christ, so also wives should submit to their husbands in everything.
"Husbands, love your wives, just as Christ loved the church and gave himself up for her to make her holy, cleansing her by the washing with water through the word, and to present her to himself as a radiant church, without stain or wrinkle or any other blemish, but holy and blameless. In this same way, husbands ought to love their wives as their own bodies. He who loves his wife loves himself. After all, no one ever hated his own body, but he feeds and cares for it, just as Christ does the church - for we are members of his body. 'For this reason a man will leave his father and mother and be united to his wife, and the two will become one flesh.' This is a profound mystery - but I am talking about Christ and the church. However, each one of you also must love his wife as he loves himself, and the wife must respect her husband" (Eph. 5:22-33). “你们作妻子的，当顺服自己的丈夫，如同顺服主。因为丈夫是妻子的头，如同基督是教会的头；他又是教会全体的救主。”“你们作丈夫的，要爱你们的妻子，正如基督爱教会，为教会舍己。要用水藉著道把教会洗净，成为圣洁，可以献给自己，作个荣耀的教会，毫无玷污、皱纹等类的病，乃是圣洁没有瑕疵的。丈夫也当照样爱妻子，如同爱自己的身子；爱妻子便是爱自己了。从来没有人恨恶自己的身子，总是保养顾惜，正像基督待教会一样，因我们是他身上的肢体。为这个缘故，人要离开父母，与妻子连合，二人成为一体。这是极大的奥秘，但我是指著基督和教会说的。 然而，你们各人都当爱妻子，如同爱自己一样。妻子也当敬重他的丈夫。” （以弗所书5：22-23）
Marriage was never intended by God merely to be an end in itself, however great its benefits. Rather it is intended to be a living "parable" or replica of the relationship of Christ and the ecclesia, or church. 不管有多大的好处，婚姻从来没有被 神认为仅仅是一种结局。婚姻更多地被 神用来形容基督和教会之间的关系的“比喻”或者是象征。
It ought to be the ideal of every marriage to reflect the relationship of Christ to his bride - the ecclesia. Is this what others see when they look at your marriage? Can they see the pattern of Christ and the ecclesia - one in which the headship of the husband is respected and the submission of the wife practiced; one in which the wife is nourished and cherished - being herself holy and without spot and blemish? 理想状态下的每一桩婚姻都应反映基督和他的新娘??教会之间的关系。别人看待你的婚姻的时候，能够看出着一点吗？他们能够从你的婚姻中看出基督和教会的样式来吗？婚姻生活中，丈夫是一个家庭的头，妻子要服从丈夫，而丈夫要爱护妻子。别人能够看出你的婚姻是圣洁的，没有瑕疵吗？
This ideal is in marked contrast to the breakdown of marriage in the world around us. Nearly all Western societies are experiencing an increase in divorce rates. Educators and social workers are attempting to pick up the pieces from the broken homes. The task is immense and growing. Many of these children end up in special education classes with learning problems; others find their way into detention homes, and later into drug rehabilitation clinics or worse. 这种理想的婚姻状态与我们周围世界的高离婚率形成了鲜明的对比。几乎所有的西方社会都正在经历一个高离婚率的阶段，教育家和社会工作者正在试图努力挽回破碎的家庭，这个问题很艰巨，而且还会更加严峻。很多这样的孩子因为有学习困难，要到特别的学校去接受培训。其他人很难融合到家庭当中，长大以后有些人还进了戒毒所，甚至还有更糟糕的事情发生。
These problems are the result of a world that does not know God. For the disciple there is a better way. Marriage is not a temporary arrangement until something better comes along. Many of the mistakes of yesterday we can, in part, correct, but marriage is not like changing a job or trading in a car. It is a lifelong relationship. 因为世界不认识 神才造成了这些问题。对于信徒来说有一条更好的道路。婚姻不是临时的安排，有了更好的就可以替换旧的。很多错误可以更正，但对待婚姻绝不能像换工作或买汽车那样，婚姻是一生的选择。
"The wife is bound by the law as long as her husband liveth" (1 Cor. 7:39). “丈夫活著的时候，妻子是被约束的；”（哥林多前书7：39） For this reason marriage should never be undertaken lightly, nor without a commitment to its lifelong permanence. 因此，婚姻决不能被轻看，婚姻的义务要维持终身。
The relationship of Christ and the ecclesia as a pattern for marriage provides a continuing exhortation to right conduct. Does Christ betray the ecclesia? Is he unreliable so that the ecclesia cannot trust him? Does the true bride take another husband? Far from being unfaithful, Christ continually seeks the wellbeing of the ecclesia; and the true ecclesia for its part steadfastly remains loyal to him. 基督和教会的关系是丈夫和妻子关系的榜样，这种关系样式给了我们很多正确的婚姻生活行为的告诫。基督能够背叛了教会吗？教会能够认为基督不可信赖吗？真正的新娘能够寻找另外的丈夫吗？基督和教会的关系是建立在信心的基础上的：基督看顾教会，教会忠于基督。
God sets before us a pattern to be followed, an ideal for which to strive. He has designed that two might become one, one in concern for the other's welfare, one in submission to the other's need, one in objective in raising a godly family. He requires a binding together in holiness and humility, a uniting epitomized by a total loyalty in their physical union, a uniting that reflects in its beauty the uniting of His Son with his own beloved. 神所树立的婚姻样式，是婚姻双方要效法的理想状态。 神的意思是要两个人成为一体，要关心对方，互相照顾对方的需要，一致协调建立一个敬畏 神的家庭。他要求在家庭建立圣洁与谦卑，双方完全忠于婚姻，就像耶稣和他所爱的教会那样。
When God's perspective is appreciated, His concern for the state of the mind in this matter is understood. As a yearning in our thoughts after mammon is called covetousness, which is idolatry (Col. 3:5), so a seeking in our hearts after another partner is adultery (Matt. 5:28). We are to have our hearts set on a right course, with our eyes looking to the ideal pattern and desiring in our inner man to emulate it. Right conduct in this matter is to be more than outward compliance. It is to be governed by more than fear of ecclesial censure or public shame or financial complication. Right conduct is a matter of recognizing and controlling even our thoughts, as we earnestly strive to live out a relationship that reflects the pattern of Christ and the ecclesia. 理解了 神的观点以后，我们就明白 神关心的是一个人心里想什么。过分思考钱是贪婪，也是偶像崇拜（哥林多前书3：5），“凡看见妇女就动淫念的，这人心里已经与他犯奸淫了。”（马太福音5：28）我们要在心里追求正确的道路，用眼睛看着理想的样式在内心去效法。从这个角度来说，正确的行为不仅仅指外在表现。人要控制自己的行为，不仅仅是因为害怕教会的责罚、公众的责备以及财政问题。好的行为建立在认识甚至是控制自己思想的基础上。我们要努力让别人能够从我们的（婚姻）关系中看出基督和教会的关系。
"Woman was taken from man's side... ot from his head - to rule over him, not from his foot - to be trodden down, but from his side - to be his companion, from under his arm - to be protected, from near his heart - to be loved." 女人是从男人的肋骨出来的....她不是从男人的头脑出来的专门统治他的，也不是从男人的脚底出来被践踏的...女人从男人的肋骨而出，表示她要成为他的伴侣，在胳膊底下表示受保护，靠近心脏，表示被爱。
19. Parents and Children 19．父母和孩子
Parents must not place other activities over the ecclesial meetings, no matter how attractive they may be. By observing that we give top priority to ecclesial functions - Bible classes, public lectures, and special events - our children will grow up believing that this is the way of life to follow. Ironically, we often want to see the type of dedication in our children that we ourselves are unwilling to give. By placing a priority on ecclesial activities, we are demonstrating to our children what is important to us and consequently what should be important to them. 不管其它活动有多么大的吸引力，家长们一定不要将这些活动安排在教会的活动之上。孩子们观察到我们将教会活动，例如圣经学习、公开讲座等放在最优先的位置，长大以后他们就相信这是他们要效法的方式。具有讽刺意味的是，我们常常希望看到孩子具有我们所不具备的奉献精神。将教会的活动放在最优先的位置上，就是在向孩子们做示范：什么活动是重要的，他们也要认为这些活动是重要的。
Many ecclesias provide wonderful opportunities (through Sunday School and C.Y.C. groups - "Christadelphian Youth Circles") to supplement the work of teaching children in the Truth that should be done in every home. Parents are strongly encouraged to avail themselves of all the possibilities in this area - even for young children. But they must never forget that the primary responsibility for training the young rests with the parents, and not the Sunday School teachers and youth leaders. 很多教会提供了绝妙的机会（如星期天圣经学校或者是基督弟兄会的青年团体），来帮助教育孩子们学习应该在家里学到的真理，并且鼓励做父母的利用这样的机会，即使是为了年轻人。但是他们应该知道教育孩子的责任主要在家长身上，而不是星期天圣经学校。
"Unless the Lord builds the house, its builders labor in vain" (Psa. 127:1). “若不是耶和华建造房屋，建造的人就枉然劳力；”（诗篇127：1） This psalm was probably written by Solomon, who built the first temple in Jerusalem. That majestic house is not, however, the principal thought of this psalm. Verses 3 and 4 are speaking of children (Hebrew "benim", signifying "sons"), and there is a verbal link with "house" of v. 1 (Heb. "bayith"). The psalmist is speaking of the building of a family; as one places brick upon brick ("eben") to construct a house ("bayith"), so parents build son upon son ("ben") to produce a family (also "bayith"). Yet if this is not done in recognition of God's principles, then all the effort in the world will only bring vain results. 这一节经文可能是所罗门所写的，因为他建造了耶路撒冷的圣殿，但富丽堂皇的圣殿并不是这章诗篇的主题。在第３节４节谈到了孩子们（希伯来文benim），作者然后联想到一个家庭的建立。就像用砖("eben")磊在砖上面来建立房子("bayith")一样，父母也是通过儿子（"ben"）之后又有儿子（"ben"）来组成一个家庭("bayith")。如果与 神的原则不和谐，世上所有努力的最终结果都是徒然的。
How true this is by observation today! There are many couples who desire to do all they possibly can to ensure the success of their children. No effort seems too great, nothing too expensive; an extra income is sought if this will provide the family with greater advantages for advancement. Every whim and fancy of the children is satisfied. Teenage years are reached and the indulged children are subject to increased exposure to liberal views and permissive immorality. The benevolent parents bow again to the wishes of their child - "We must change with the times" - and a distressing breach is made between the two generations, often developing until the offspring use the home as a guesthouse of convenience, a "staging area" for all the exciting times to be found away from the family circle. 观察今天的现状，这条道理是多么正确！很多夫妇想尽一切努力要让自己的孩子成功。不管付出多大的代价，也不管花多少金钱；家长努力挣跟多的钱是为了孩子的将来，即使是孩子反复无常的、异样的需要也要满足。十多岁的青少年因为缺乏管教就成了无拘无束的自由享乐主义者，而慈祥的家长们再次对着孩子们的需要弯腰，“我们必须紧跟时代潮流”，父母和孩子之间的代沟就出现了，最后家对孩子来说只是一个方便的旅馆，孩子一步一步地与家庭疏远。
"If then I be a Father, where is mine honor?" asked God of Israel (Mal. 1:6). The joy of parenthood has been lost. The parents have become downtrodden and even despised servants in their own homes. “我既为父亲，尊敬我的在那里呢？” 神曾经责问以色列人（玛拉基书1:6）。作家长的乐趣失去了，家长的尊严被践踏，甚至要轻视自己家里的仆人。
What has gone wrong? Is there a solution? In the first place, it is obvious that the Lord has not been involved in the building of such houses. His principles are not operating within the daily program of the home. Other influences have been allowed to interfere until the Truth has become a secondary matter. School, homework, and sports can be a complete life for a teenage student. It may be thought that these matters are in themselves relatively harmless: this may be true. But none of these activities will assist the child's entrance into the kingdom. "Wherewithal shall a young man cleanse his way? by taking heed...according to thy word" (Psa. 119:9). The primary obligation of parents in the Lord is to instruct and guide their children in the knowledge of God (Eph. 6:4). 错误在哪里呢？解决办法在哪里？最重要的是，这样的房子很显然并不是主参与建造的，因为 神的原则并没有体现在这个家庭的日常生活中。别的影响占住着最重要的位置，真理成为第二位的事情。学校、家庭作业、体育可以构成一个青少年生活的全部。这些事情本身是无害的，但是不能帮助孩子进入 神国。“少年人用什幺洁净他的行为呢？是要遵行你的话！”（诗篇119：9），作家长的首要任务就是教导孩子关于 神国的知识。（以弗所书6：4）
It is not to be taken for granted that children in Christadelphian families will grow up to accept Christ. It is an outcome of careful instruction and example over many years. Notice the confidence that God expresses in Abraham: 我们不能够想当然地认为在一个基督弟兄会家庭里成长的孩子长大以后就肯定接受基督。要经过好多年的关怀教育和自己树立榜样才会有好的结果。 神肯定了对亚伯拉罕的教育方式，他说：
"For I know him, that he will command his children and his household after him, and they shall keep the way of the Lord, to do justice and judgment" (Gen. 18:19). “我眷顾他，为要叫他吩咐他的众子和他的眷属遵守我的道，秉公行义，使我所应许亚伯拉罕的话都成就了。”（创世记18：19）
There was no question about Abraham's priorities as a parent: "he will command"! Abraham is known in Scripture as the "father of the faithful", so it is interesting to note the divine approval of his parental role in the natural sense. His technique was authoritarian (cp. Prov. 13:24; 19:18; 22:15) and totally out of keeping with modern philosophy - in contrast to David's rather too lenient approach (1 Kings 1:5,6). Yet God approved of Abraham's method, and the fruits were a united family of faithful people who were earnest for the things of God. He was a father of love and feeling (Gen. 22:2), but a father who earned and demanded and received respect (Mal. 1:6). 作为一个家长，亚伯拉罕无疑已经“吩咐他的众子和他的眷属遵守” 神的道！亚伯拉罕是圣经中的“信心之父”。要注意 神对他作为家长职责的肯定，这个责任应该是权威的（参考箴言书13:24; 19:18; 22:15），完全不同于现代的教育观??相对来说，大卫显得太仁慈（列王记上1：5，6）。然而 神赞同亚伯拉罕的方法，他的家是一个整体，孩子们努力学习 神的知识。他是一个充满爱和感情的父亲（创世记22：2），也是一个赢得尊敬的父亲（马拉基书1：6）
20. Being Married to an Unbeliever 20．和不信主的人的婚姻
"But to the rest speak I, not the Lord: If any brother hath a wife that believeth not, and she be pleased to dwell with him, let him not put her away. And the woman which hath an husband that believeth not, and if he be pleased to dwell with her, let her not leave him. For the unbelieving husband is sanctified by the wife, and the unbelieving wife is sanctified by the husband...But if the unbelieving depart, let him depart. A brother or a sister is not under bondage in such cases: but God hath called us to peace. For what knowest thou, O wife, whether thou shalt save thy husband? or how knowest thou, O man, whether thou shalt save thy wife?" (1 Cor. 7:12-16). “我对其余的人说（不是主说）：倘若某弟兄有不信的妻子，妻子也情愿和他同住，他就不要离弃妻子。妻子有不信的丈夫，丈夫也情愿和他同住，他就不要离弃丈夫。因为不信的丈夫就因着妻子成了圣洁，并且不信的妻子就因着丈夫（原文作弟兄）成了圣洁；不然，你们的儿女就不洁净，但如今他们是圣洁的了。倘若那不信的人要离去，就由他离去吧！无论是弟兄，是姐妹，遇着这样的事都不必拘束。神召我们原是要我们和睦。你这作妻子的，怎么知道不能救你的丈夫呢？你这作丈夫的，怎么知道不能救你的妻子呢？”（哥林多前书7：12-16）
In this section of his letter to the Corinthians, Paul is answering questions from the ecclesia (7:1). Therefore we need to reconstruct the original questions which were put to him. The believers had probably asked something like: "What is the position of a man or woman already 'married' under Gentile law at the time of his or her baptism? Is he or she to be considered by the ecclesia as a married person? Or should the 'marriage' entered into before learning the Truth be considered no marriage at all? If this is the case, can such a new brother or sister take steps to end the legal union and leave the unbelieving partner?" 在给哥林多教会的书信中，保罗在7章1节回答了他们提出的问题。我们首先要将提出的问题整理出来。当时可能有信主的人问：“如果一个人根据当地的法律已经“结婚”，当他（她）受洗的时候，该如何看待这个婚姻？在明白真理以前的“婚姻”算不算是真正的婚姻？在这种情况下，信主的一方能不能够主动离开不信主的一方？”
In a situation like that described in Acts, where "many of the Corinthians hearing believed, and were baptized" (Acts 18:8), there would inevitably be a number of cases where one mate accepted the Truth but the other did not. How were they to react in this difficult situation? 当时的情况就像使徒行传所描写的那样：“许多哥林多人听了，就相信受洗。”（使徒行传18：8）。这就不可避免地有这种情况：一方接受了真理，另外一方却没有。该怎样面对这种困难局面呢？
We note that the apostle describes the unbelieving partner as "a wife" or "a husband" who believes not. That is to say, he regards the brother or sister concerned as being truly and properly married to their partner, no matter under what situation or what law the ceremony had been performed. This ought therefore to be the attitude of the ecclesia in the matter. If two people are regarded as married by generally accepted law, then the ecclesia should also recognize them as married - with all the Scriptural implications that such recognition carries with it. Thus the apostle lays upon the one believing partner in such a case exactly the same obligations to maintain the union (vv. 12,13) as he has previously laid upon two believing partners (vv. 10,11). 我们注意到，不信主的一方也被保罗称为“丈夫”或“妻子”，这就是说，他认为他们是已经结婚的，不管当时他们在什么状况下结婚，也不管根据什么样的法律，举行什么样的仪式。教会也应该持这样的态度。如果两个人按照被普遍的认可的法律结婚，那么教会也应该认为他们是结婚的。圣经经文有这样的暗示。保罗说，信主的一方有责任维持这种结合（12节，13节），和他对在主内婚姻的要求一样。（10节，11节）
The baptism of one partner in an existing marriage does not give that one any authority or right to seek to terminate the marriage. In fact, the apostle Paul teaches the very opposite: the believing partner should use the marriage relationship (and the practical application of the spiritual lessons of marriage), even in trying circumstances, in such a way as to seek to bring the other to salvation (v. 16)! 如果一个人在结婚以后才受洗，这并不是他（或者她）和不信主的另一方离婚的理由。事实上，使徒保罗的教导是：信主的一方应该利用婚姻的联系（并且在实践中应用圣经中有关婚姻的教导），即使是在受试验的情况下，让对方得救（16节）！
21. Birth Control 21．节育
Many God-fearing husbands and wives believe that some form of birth control can help to keep their marriages strong and healthy and at the same time enable them to have a better cared-for family. There is nothing in the Bible that condemns the wise and unselfish use of some methods of birth control. (Of course, care is obviously needed to avoid those that may be harmful to health or involve the use of dangerous drugs.) 很多敬畏 神的家庭相信采取某种形式的节育措施会有助于维持婚姻的健康和稳定，同时也会让他们的家人得到更好地照顾。圣经并没有指责这种不自私的节育措施。（当然要避免采用对身体有害的节育方式，也不要使用有害的药物。）
The fact that children are a gift of God does not mean that pregnancy need always be an unexpected event. Not all gifts come by surprise! 孩子是来自 神的恩赐，并不意味着怀孕需要在意想不到的情况下发生。不是所有的礼物都来自惊喜！
There are some churches that teach that the only lawful method of birth control is abstinence during the times of increased fertility. Paul had a more real appreciation of the needs of marriage than to offer such advice. Instead, he wrote: 一些教会教导说：在人口剩余的情况下唯一合法的控制生育的方式是节欲。保罗认识到了婚姻生活的必要性，并不赞同这个做法，他写道： "Deprive not one the other, except it be with consent for a time that you may give yourselves unto prayer; and come together again, that you be not tempted" (1 Cor. 7:5). “夫妻不可彼此亏负，除非两相情愿，暂时分房，为要专心祷告方可；以後仍要同房，免得撒但趁著你们情不自禁，引诱你们。”（哥林多前书7：5） In the same chapter he tells both husbands and wives alike to satisfy their partner's reasonable sexual needs (v. 3). Therefore the most satisfactory methods of birth control are those which enable a married couple to follow Paul's teaching above, but at the same time enable them to limit their family sensibly. 在这一章中他还谈到了丈夫和妻子都要满足对方合理性生活的需要（第3节）。因此节育的方法应该既符合保罗的上述教导，同时能够满足节育的需要。 As to the "proper" size of a family (if there is any such thing!), a further point may be appropriate: Paul states: 进一步来说，“恰当的”家庭规模（如果存在这类事情的话）应该是更合适的，保罗说： "If any provide not for his own, and specially for those of his own house, he hath denied the faith, and is worse than an infidel" (1 Tim. 5:8). “人若不看顾亲属，就是背了真道，比不信的人还不好，不看顾自己家里的人，更是如此。”（提摩太前书5：8） It is hardly right for married couples to bring into the world children whom they are not able to support. 一对夫妇在没有能力抚养孩子的时候却让孩子出生，很难说这个行为就是对的。
22. Abortion 22．流产
Barrenness 不生育
In the beginning, God created man (and woman, for that matter), in His image, and said unto them, "Be fruitful, and multiply". This being so, why were so many women in Scripture unable to bear children? It was obviously not an uncommon condition in Bible times, and today much medical attention is devoted to seeking cures for it. 起初 神照自己的形象造人（包括女人）的时候，他对他们说：“你们要生养众多”。可是为什么在圣经中有很多的妇女不能生育呢？这种情形很显然在圣经时代并不普遍，但是在今天这个时代，医疗界得花费很多注意力来寻求医治不育的方法。 At least seven women are specifically mentioned as suffering from barrenness: Sarah, Rebekah, Rachel, the mother of Samson, Hannah, the Shunammite, and Elizabeth. In several of these cases there is particular comment on the cause of sterility: 圣经中至少提到过七个曾经不能够生育的妇女，她们是：撒拉、利百迦、拉结、汉拿、参孙的母亲、亚比煞还有伊丽莎白。上面几种情况都有她们为什么不能够生育的记载： Sarah believed her condition was of God: 撒莱相信是 神造成这种情况：
"Behold now, the Lord hath restrained me from bearing" (Gen. 16:2). 撒莱对亚伯兰说：“耶和华使我不能生育。”（创世记16：2）
Rachel was taught by her husband Jacob that God was the Source of her condition: 雅各向拉结生气，他说：
"Am I in God's stead, who hath withheld from thee the fruit of the womb?" (Gen. 30:2). “叫你不生育的是神，我岂能代替他作主呢？”（创世记30：2） Were these patriarchs right in thinking that this affliction of barrenness was from God? Clearly God could do this, and in the case of Hannah it is explicitly stated that "the Lord had shut up her womb" (1 Sam. 1:6). In fact, in the time of Abraham there was a clear demonstration of God's power in this matter. When Sarah was taken into the house of Abimelech, all the women in his household stopped bearing children, and at the end of the incident the record states: 这些家长认为是 神造成他们不能生育，这种看法对不对？明显的 神是能够做到这一点，在汉拿的例子中圣经直接说明：是“耶和华不使哈拿生育”（撒母耳记上1：6）。亚伯拉罕是一个很明显地显明 神的力量的一个例子。当撒拉被带到亚比米勒家里以后，他家里所有的女人都停止生育，圣经在记载这个事件的最后说：
"So Abraham prayed unto God: and God healed Abimelech, and his wife, and his maidservants; and they bare children. For the Lord had fast closed up all the wombs of the house of Abimelech, because of Sarah..." (Gen. 20:17,18). “亚伯拉罕祷告神，神就医好了亚比米勒和他的妻子，并他的众女仆，他们便能生育。因耶和华为亚伯拉罕的妻子撒拉的缘故，已经使亚比米勒家中的妇人不能生育。”（创世记20：17，18）
By contrast with all these cases, Israel as a nation was promised that if they would keep God's laws, He in turn would bless the fruit of their wombs, and none would be barren among them (Deut. 7:13,14). 与上述情况相对照的是，以色列作为一个民族，如果他们遵守 神的律法，神就应许祝福他们多子多福，他们的“男女没有不能生养的”。（申命记7：13-14）
Conception 受孕：
He who has power to shut the womb is clearly able also to open it - sometimes with unexpected results. Thus Sarah at the age of 90 "received strength to conceive seed" (Heb. 11:11)! It is stated of both Leah and Rachel that God "opened" their wombs (Gen. 29:31,32; 30:22,23); but the case of Ruth is even more specific. She was married to Mahlon for anything up to ten years without any child, but when she married the older man Boaz, "the Lord gave her conception, and she bare a son" (Ruth 4:13). 神有能力让女人不育，也能让女人生育，有时候甚至采取令人惊奇的方式。因此，撒拉在90岁的时候“虽然过了生育的岁数，还能怀孕，”（希伯来书11：11），圣经已经告诉我们，是 神让雅各的两个妻子“怀孕”（创世纪29：31，32；30：22，23）；路得的情况非常特别，她和玛伦结婚10年没有孩子，但是当她嫁给了波阿斯以后，“耶和华使她怀孕生了一个儿子。”（路得记4：13）
Gestation 怀孕
Every aspect of the whole wonderful process of childbearing is mentioned in the Bible, including gestation: 孩子出生的每一个过程都在圣经中提到过，其中包括怀孕：
"For thou hast formed my reins: thou hast knit me together in my mother's womb. I will give thanks unto thee: for I am fearfully and wonderfully made...Thine eyes did see my imperfect substance, and in thy book all my members were written, what days they should be fashioned, when as yet there was none of them" (Psa. 139:13-16). “我的肺腑是你所造的；我在母腹中，你已覆庇我。 我要称谢你，因我受造，奇妙可畏；你的作为奇妙，这是我心深知道的。我在暗中受造，在地的深处被联络；那时，我的形体并不向你隐藏。我未成形的体质，你的眼早已看见了；你所定的日子，我尚未度一日（或作：我被造的肢体尚未有其一），你都写在你的册上了。”（诗篇139：13-16）
The Scriptures leave their reader in no doubt as to what words should be used to describe that which is developing in the womb of a pregnant woman: in Rebekah's case, they are called "children" (Gen. 25:22), and in Elizabeth's, it is called "the babe" (Luke 1:44). These two passages show that even before birth there is in some sense a personality and individuality developing, all known to God. 这些经文让读过它的人毫不怀疑，圣经用什么样的词汇来形容在妇女身体内发育的胎儿：在利百加的例子当中，他们都被称为“孩子”（创世记25：22），而伊丽莎白的例子当中被称为“胎”（原文为"the babe"婴孩）（路加福音1：44）。这两段经文告诉我们，即使是在孩子出生以前，他们有一定的人格，有自身的发展，而且 神已经知道他们：
"Before thou camest forth out of the womb I sanctified thee, and I ordained thee a prophet unto the nations" (Jer. 1:5). “我未将你造在腹中，我已晓得你；你未出母胎，我已分别你为圣；我已派你作列国的先知。（耶利米书1：5）
This is how God speaks of Jeremiah when in modern medical terms there was no Jeremiah, just some impersonal cells multiplying in the womb of a woman. 这就是 神如何说到耶利米，而按照现代医学的观点来看，还没有耶利米这个人，只有一些细胞在他母亲的体内。
Birth 出生
Again there is no doubt that God is involved at this stage: "Thou art he that took me out of the womb" (Psa. 22:9); "Thou art he that took me out of my mother's bowels" (71:6); and "God, who separated me from my mother's womb" (Gal. 1:15) are three examples of the testimony of Scripture to this effect. 毫无疑问， 神参与了这些事情：“但你是叫我出母腹的”（诗篇22：9）、“使我出母腹的是你。”（诗篇71：6）、“把我从母腹里分别出来、又施恩召我的 神，”（加拉太书1：15），这三节经文都是证明。
Summary 总结
The clear evidence of the above passages is that Israel, and by extension the saints of all ages, were taught that God, having created the first man and woman and commanded them to reproduce, did not "rest from his work". On the contrary, He is actively involved at all stages and in every case of the formation of a new life. He "withholds from bearing" or "gives conception" according to His will. He "knits together" the developing members and organs in the womb, and ultimately He "brings forth" the perfectly formed child from its mother at the appointed time. 从以上的经文可以清楚地看出，不管是对以色列人，还是各个时代的圣徒， 神告诉他们：在创造了第一对夫妇并要他们多生儿育女以后， 神并不是“停止了他的工作”。相反， 神参与了每一个新生命形成过程中每个阶段， 神根据自己的意愿决定女人生育或不育，他“联络”正在母亲体内生长的各个器官，最后让一个完美的生命在所指定的时间内出生。
The Worship of the Canaanites 迦南人的崇拜
While Israel was in the wilderness, God solemnly warned them of the depths of depravity to which the nations of the land had sunk, and of the necessity for Israel to keep themselves separate from these things: 以色列人还在旷野的时候， 神就庄严地警告了他们不要陷于周围国家所犯的罪中，以色列人必须远离邪恶的事情：
"After the doings of the land of Canaan, whither I bring you, shall ye not do: neither shall ye walk in their ordinances" (Lev. 18:3). “你们从前住的埃及地，那里人的行为，你们不可效法，我要领你们到的迦南地，那里人的行为，也不可效法，也不可照他们的恶俗行。”（利未记18：3）
The worship of Ashtaroth and the Baalim, the gods of the Canaanites, was very much fertility worship: the worship of sex in all its forms and even of the sex organs. Tablets, statues and other information from archaeological digs have revealed the utter depravity of Canaanite "religion", and the need for such warnings as "Defile not yourselves in any of these things" (Lev. 18:24). 迦南人所崇拜的假神巴力和亚斯他录，实际上是生殖崇拜，它包括各种形式的性崇拜，甚至对性器官的崇拜。考古学家所挖掘出来的碑，匾、雕塑、和其它信息充分展示了迦南人“宗教”的堕落，难怪要告诫以色列人：“在这一切的事上，你们都不可玷污自己（利未记18：24）”。
Yet above all these dreadful things (pornography, incest, prostitution, homosexuality, and even bestiality), there was a practice held so abominable in God's sight that it defiled not only the people if they committed it, but it also defiled their land as well as God's sanctuary and holy name! This was the sacrifice of children to the abomination Moloch (or Molech). So hideous was this practice that the Israelites were forbidden even to inquire as to how it was carried out (Deut. 12:30,31; Lev. 20:1-5). 在这些讨厌的事情当中（如色情描写，乱伦、卖淫、同性恋、甚至人兽性交），有一件事在 神的眼中是特别可憎的，他们做这件事污秽的不仅仅是人而且还有这片土地，以及 神的圣所和圣名！这就是人们将自己的孩子献给可憎恶的摩洛神，因此这个行为是如此可恶，以色列人访问、了解迦南人怎样事奉他们的神都是不许可的。（申命记12:30,31;利未记20:1-5）
God condemns all idolatry; but this particular perversion is singled out for special and precise divine reprobation. Why? In Ezekiel 16 there is an extended allegory concerning the unfaithful behavior of the people of Jerusalem: 神谴责所有形式的偶像崇拜，但是 神单独特别列举出并斥责这种的行为，为什么？关于耶路撒冷百姓的不忠实行为，在以西节书16章有特别的寓意： "Moreover thou hast taken thy sons and thy daughters, whom thou hast borne unto me, and these hast thou sacrificed unto them to be devoured. Is this of thy whoredoms a small matter, that thou hast slain my children, and delivered them to cause them to pass through the fire?" (vv. 20,21). “并且你将给我所生的儿女焚献给他。你行淫乱岂是小事，竟将我的儿女杀了，使他们经火归与他吗？” （以西结书16：20，21）
Two points are obvious: (1) They were sacrificing their children to an idol; and (2) The children were not, in fact, theirs to do with as they pleased; but rather they belonged to God! 很明显的有两点：（1）以色列人将他们的孩子献给偶像（2）他们的孩子不是他们可以随心所欲地对待的，他们属于 神！
Today 今天
Nothing remotely approaching this horrible and abominable practice of Molech-worship would be tolerated today in Western society. Yet all the other elements of Canaanitish fertility worship are abundantly manifest in all their depravity in the Western "Christian" nations, where sex is a multi-billion dollar industry. The churches around us, having departed from a healthy attitude to the Scriptures, have progressively retreated on moral issues also, until several of the sexual abominations of the Canaanites are considered by them to be quite compatible with a good "Christian" life. 在当今西方社会，没有一件可恨的事情比将自己的孩子烧死献给偶像更加令人难以容忍。然而迦南人的性崇拜的一些因素却在现代西方“基督教”国家广泛存在，性服务成为一个超过数十亿美元的产业，我们周围的一些教会也远离了圣经的正确教导，在道德德问题上逐步地退却，直到迦南人在性行为的一些恶行被他们视为可以被他们的“基督徒生活”所接受。
What is perhaps not quite so clear, is that along with all the other filth of Canaan has come the modern "Molech", discreetly called "legalized abortion" or "freedom of choice". The parallel between an Israelite family sacrificing a child to Molech and a brother and sister having a pregnancy terminated by abortion is very powerful. In both cases knowledge of the Bible should be sufficient to cause realization that: (1) conception is given by God; (2) He oversees the development of the child in the womb; and (3) that child is an inheritance from Him. The only real difference is that in the one case the child emerges naturally from the womb before being cast into the fire, while in the other it is taken unnaturally from the body of its mother before being disposed of. In both cases there is a deliberate intention to destroy a child created by God. It offers no solution to dismiss that child as a mere "fetus" or "embryo" - such is not the language of the Bible, as has been shown. Thus we must conclude that to destroy human life willfully, whether legal or not according to man's laws, is in God's sight quite simply murder. 将迦南人的污秽行为和被称为“堕胎自由”、“选择自由”的现代“摩洛神”相对比，对照可能不明显。但是我们可以将以色列人向偶像烧死自己的孩子与弟兄姐妹终止怀孕流产的做法做有力的对比。圣经知识已经足已让我们明白：（1）怀孕是 神的恩赐。（2）孩子出生以前， 神已经看到了。（3）孩子是 神的产业。唯一的真正差别在于前者在将孩子扔进火堆以前孩子已经从母腹出来了，而后者是孩子在母亲的身体内被处置掉，两种情况都包含对 神所创造的生命的故意摧毁。将孩子仅仅看成是“胚胎” ，这不是圣经使用的语言。我们必须下结论说，有意识地摧毁人的生命，不管根据人的法律合不合法，在 神的眼中是谋杀。
23. Divorce 23．离婚
"To the married I give this command (not I, but the Lord): A wife must not separate from her husband. But if she does, she must remain unmarried or else be reconciled to her husband. And a husband must not divorce his wife" (1 Cor. 7:10,11). “至於那已经嫁娶的，我吩咐他们；其实不是我吩咐，乃是主吩咐说：妻子不可离开丈夫， 若是离开了，不可再嫁，或是仍同丈夫和好。丈夫也不可离弃妻子。”（哥林多前书7：10，11）
In relation to brothers and sisters in Christ, we believe divorce is contrary to the commandments of Christ; and that if a believer is divorced, remarriage to another partner should be out of the question as long as any possibility remains for a reconciliation. 在基督里的弟兄姐妹之间的相互关系中，我们相信离婚是违背基督的命令的；如果一个信主的人离婚，只要复婚的可能性存在，他就不能够和另外的人结婚。
"But for Adam no suitable helper was found. So the Lord God caused the man to fall into a deep sleep; and while he was sleeping, he took one of the man's ribs and closed up the place with flesh. Then the Lord God made a woman from the rib he had taken out of the man, and he brought her to the man. The man said, 'This is now bone of my bones and flesh of my flesh; she shall be called "woman", for she was taken out of man.' For this reason a man will leave his father and mother and be united to his wife, and they will become one flesh. The man and his wife were both naked, and they felt no shame" (Gen. 20:20b-25). “那人便给一切牲畜和空中飞鸟、野地走兽都起了名，只是那人没有遇见配偶帮助他。耶和华 神使他沉睡，他就睡了；于是取下他的一条肋骨，又把肉合起来。耶和华 神就用那人身上所取的肋骨造成一个女人，领她到那人跟前。那人说："这是我骨中的骨，肉中的肉，可以称她为'女人'， 因为她是从男人身上取出来的。" 因此，人要离开父母与妻子连合，二人成为一体。当时夫妻二人赤身露体，并不羞耻。”（创世记2：20-25）
"Some Pharisees came to him to test him. They asked, 'Is it lawful for a man to divorce his wife for any and every reason?' 'Haven't you read,' he replied, 'that at the beginning the Creator made them male and female, and said, "For this reason a man will leave his father and mother and be united to his wife, and the two will become one flesh"? So they are no longer two, but one. Therefore what God has joined together, let man not separate'" (Matt. 19:3-6). “有法利赛人来试探耶稣，说：「人无论什么缘故都可以休妻吗？」耶稣回答说：「那起初造人的，是造男造女，并且说：『因此，人要离开父母，与妻子连合，二人成为一体。』这经你们没有念过吗？既然如此，夫妻不再是两个人，乃是一体的了。所以，神配合的，人不可分开。」”（马太福音19：3-6）
God's purpose was clearly that man and woman joined together in marriage should be joined together for life. Only the death of one of the parties should terminate the bond. It is easy to see various reasons for this. The very method of Eve's formation ("bone of my bones, and flesh of my flesh") laid the basis for this indissolubility; the mental and moral qualities of man call for it; and the purposes of marriage in the increase and nurture of the race demand it. 神的旨意很明显男人和女人要通过婚姻联合在一起共同生活。一方死亡才能将这种联系分开。我们很容易地看出这样的理由。从第一个女人夏娃的创造（这是我骨中的骨，肉中的肉，）就确立了婚姻是永恒的、有约束力的；人的道德召唤稳固的婚姻，家庭教育需要稳定的婚姻。
It is plain that estrangements and separations between husbands and wives, whenever and wherever they exist, are incompatible with the high standard of conduct which the Bible sets forth. In the light of this exalted teaching, it is considered that where estrangement is threatened between husband and wife it is a Christian duty to seek patiently and actively a renewal or resumption of normal relationship. 丈夫与妻子疏远或分离，无论在何时何地发生，都不符合圣经所展现的最理想婚姻状态。为了维持婚姻理想状态，如果丈夫或者是妻子的一方威胁要离开，作为基督徒的一方要耐心地寻求和解，让婚姻回到正常的关系当中。
Not only is this the duty of husband to wife and wife to husband, but also of those who can offer wise counsel with patient understanding. Where estrangement followed by separation has already happened, and while reunion is still a possibility, the pursuit of divorce and remarriage is a definite negation of the teaching of the Lord - because the successful pursuit of such a "solution" removes forever the possibility of reconciliation. These considerations apply with added force where there are children to consider. 这不仅仅是丈夫和妻子之间相互的责任，也是那些能够给人耐心忠告的人的责任。当疏远已经发生，夫妻开始处于分离的状态，重新和好还是有可能的。追求离婚后再婚是完全违背主的教导的。因为这种“解决办法”让分离的夫妻永远失去了和好的可能性。而且也没有为他们的孩子着想。
"It has been said, 'Anyone who divorces his wife must give her a certificate of divorce.' But I tell you that anyone who divorces his wife, except for marital unfaithfulness, causes her to commit adultery, and anyone who marries a woman so divorced commits adultery" (Matt. 5:31,32). “又有话说：'人若休妻，就当给她休书。' 只是我告诉你们：凡休妻的，若不是为淫乱的缘故，就是叫她作淫妇了；人若娶这被休的妇人，也是犯奸淫了。”（马太福音5：31，32）
"'Why then,' they asked, 'did Moses command that a man give his wife a certificate of divorce and send her away?' Jesus replied, 'Moses permitted you to divorce your wives because your hearts were hard. But it was not this way from the beginning. I tell you that anyone who divorces his wife, except for marital unfaithfulness, and marries another woman commits adultery'" (Matt. 19:7-9). “法利赛人说："这样，摩西为甚么吩咐给妻子休书，就可以休她呢？ " 耶稣说："摩西因为你们的心硬，所以许你们休妻，但起初并不是这样。我告诉你们：凡休妻另娶的，若不是为淫乱的缘故，就是犯奸淫了；有人娶那被休的妇人，也是犯奸淫了。"”（马太福音19：7-9）
Divorce obtained by a brother or sister on any ground except that allowed by Jesus is a sin which cannot be overlooked. Nevertheless, the ecclesia should not exclude the possibility of true repentance after the fact. Furthermore, while remarriage by a divorced person, or marriage with a divorced person, are contrary to the highest ideals as expressed by Christ, it is possible to envision circumstances in which it would be unjust for an ecclesia to lay down a course of action without discrimination. 除非离婚能够与耶稣的教导相符合，否则就是一种不可忽视的罪。当然教会也不排除悔罪的可能。进一步来说，与一个离婚的人结婚，或者是离婚以后和另外的人结婚，都是不符合耶稣的教导的最理想的婚姻状态的，但是教会不加区别地采取行动也是不公平的，我们要考虑具体的情况。 In dealing with all who come short of the divine ideal, our aim should be, not only to admonish and rebuke, but also to restore. While trying to maintain to the fullest the high standards of Christ's teaching, we must beware of slipping unconsciously into an attitude toward offenders which the Lord would condemn. To achieve the right balance in these matters in the spirit of our Lord's teaching, calls for prayerful and persistent effort and humility of mind. 在和那些违背了这些神圣的观念的人交往的时候，我们的目标不是要憎恨和斥责，而是要让他们重新回到正确的道路上来。在我们试图实现基督的最崇高的原则的时候，我们一定要清醒，不要陷于主曾经责备的态度之中。在主的这些教导和思想当中寻找平衡的时候，要求我们不停地祷告、不断地努力，带着关怀的态度。 24.
Homosexuality 24．同性恋
"The wrath of God is being revealed from heaven against all the godlessness and wickedness of men who suppress the truth by their wickedness...For although they knew God, they neither glorified him as God nor gave thanks to him, but their thinking became futile and their foolish hearts were darkened. Although they claimed to be wise, they became fools and exchanged the glory of the immortal God for images made to look like mortal man and birds and animals and reptiles. Therefore God gave them over in the sinful desires of their hearts to sexual impurity for the degrading of their bodies with one another. They exchanged the truth of God for a lie, and worshiped and served created things rather than the Creator.... Because of this, God gave them over to shameful lusts. Even their women exchanged natural relations for unnatural ones. In the same way the men also abandoned natural relations with women and were inflamed with lust for one another. Men committed indecent acts with other men, and received in themselves the due penalty for their perversion....They have become filled with every kind of wickedness, evil, greed and depravity. They are full of envy, murder, strife, deceit and malice.... Although they know God's righteous decree that those who do such things deserve death, they not only continue to do these very things but also approve of those who practice them" (Rom. 1:18,21-27,29,32). “原来，神的忿怒从天上显明在一切不虔不义的人身上，就是那些行不义阻挡真理的人。神的事情，人所能知道的，原显明在人心里，因为神已经给他们显明。自从造天地以来，神的永能和神性是明明可知的，虽是眼不能见，但借着所造之物就可以晓得，叫人无可推诿。因为，他们虽然知道神，却不当作神荣耀他，也不感谢他。他们的思念变为虚妄，无知的心就昏暗了。。。男人也是如此，弃了女人顺性的用处，欲火攻心，彼此贪恋，男和男行可羞耻的事，就在自己身上受这妄为当得的报应。......装满了各样不义、邪恶、贪婪、恶毒（或作：阴毒），满心是嫉妒、凶杀、争竞、诡诈、毒恨；.........他们虽知道神判定行这样事的人是当死的，然而他们不但自己去行，还喜欢别人去行。”（罗马书1：18，21-27，29，32）
The above verses clearly include homosexuality (rather pathetically characterized these days as being "gay") with the grossest forms of sin, depravity and even idolatry! There can be no question as to how God views the sort of conduct that certain "liberated" elements of our society boldly dismiss as an "alternative lifestyle". It is a measure of the increasing sinfulness of our world that such a prohibition need even be discussed among believers, when Paul referred to it as the sort of immorality that should not even be mentioned among saints (Eph. 5:3). 这一节经文很明显地告诉我们，同性恋是在那些被 神所愤怒的罪当中！甚至和偶像崇拜并列！这决不是当今社会所呼吁的个人解放问题或者是生活自由选择的问题。一些信仰者也开始讨论同性恋这个被禁止的话题，这是世上罪更加流行的一个尺度。保罗说连提到这样的话题都不合适。（以弗所书5：3）
In this, as in other matters, however, the impulse alone is not a sin. Nevertheless, it can, and must, be controlled and suppressed. With God's help (and the help of brothers and sisters) every sin can be forgiven and overcome. But it must be recognized as a sin, not an "illness" or an "alternative". It has been well said that God never yet forgave an excuse! 这种情况和其它事情一样，欲望或冲动本身并不是罪。但这种冲动必须被压制或被控制。在 神的帮助下，（也在其他的弟兄姐妹的帮助下，）每一种罪都能够被克服，被原谅。但是必须认识到同性恋是一种罪，不是一种疾病或者是可以选择的生活方式。要明白 神从来不会原谅借口的！
25. Politics and Voting 25．参与政治和投票
The ancient Kingdom of God (i.e., the Kingdom of Israel) is gone. The greater, worldwide Kingdom of God is yet to come. We are living in the long period between the ancient and the future Kingdoms - a period that is called in Scripture "the times of the Gentiles". 古时曾经存在过的 神国（以色列王国）已经消失。更伟大的、范围更广大的 神国就要来到。我们生活在二者之间的一段相当长的时期，圣经称这一段时期为“外邦人的时期”。
During "the times of the Gentiles", great empires have come and gone, and kings have conquered and been conquered; nations have destroyed others and been destroyed in their turns. To people who do not know that God has a purpose with the world, it looks as though the whole course of history has been shaped by powerful, evil men. But those who have been enlightened by the Word of God have learned to look at world events in a different light. They know that God is in charge. He is working out a plan that has been revealed in a prophetic program set out beforehand in the Bible. Bible readers know that God sets up kings and removes kings: 在这个期间，一个接着一个庞大的帝国来了又去，国王们征服别人又被别人征服，一个国家摧毁了别的国家，接下来又轮到它们被摧毁了。在那些不明白 神的旨意的人看来，整个历史似乎都是被一系列邪恶的有能力的人所掌控。但是那些接受 神的话语启示的人学会了采用另外一种眼光来看待这些世界事件，他们知道是 神在掌控一切， 神在实现他的旨意，而他的旨意早就通过圣经预言了，圣经读者知道是 神在建立一个国家，也废除一个国家：
"The Most High rules the kingdom of men, and gives it to whom he will, and sets over it the lowliest of men" (Daniel 4:17). “至高者在人的国中掌权，要将国赐与谁就赐与谁，或立极卑微的人执掌国权。”（但以理书4：17） It will not always be like this. Men's greed, oppression, wickedness, and lust for power will only last until God sends Jesus to the earth to set up a righteous government. 但是将来不会永远都是这样。人类的贪婪、压迫、邪恶以及对权力的欲望只能够持续到 神差遣耶稣回到地上建立一个公义的政府为止。
The present is no more than a period of waiting, watching, and witnessing for the people of God. Confident that God is really in charge, and that the promised kingdom is not far away, God's servants do not meddle in the affairs of the nations. They do not fight, and they do not take an active part in politics. They are a people set apart from the rest. 对 神的选民来说，这是一个等待、警醒、还有见证的时期，相信 神真的是在掌控一切，相信已经应许的 神的国不会遥远。 神的仆人不必对人所建立的国家管闲事，他们不参加战争，不参与政治活动，他们是和其他的人是有分别的。
Our Representative 我们的代表
From time to time countries hold elections. People are asked to vote for the political party or the leader they wish to see in power. How can a follower of Christ vote for a party that is not dedicated to serving Christ? How can he vote for any other representative when he has already "voted" for the Lord Jesus as his Leader? 从一个时代到另一个时代，很多国家都采用选举制度。这个制度要求人们投票选举掌权的政党或者是领导人。一个基督的追随者怎么能够投票选择一个不是献身于基督的政党呢？一个人在已经“选择”了耶稣基督做自己的主以后怎么能够再选择其他人做自己的领导？
A follower of Christ recognizes that to vote for another leader would be an act of disloyalty to his real Leader. But in obedience to that Leader's command he is willing to accept whatever human government is in control, knowing that "there is no authority except from God, and those that exist have been instituted by God" (Rom. 13:1). Because he is willing to give loyal and cheerful service to whatever human government is in control, it would be unseemly for a true follower of Christ to take sides, to pick and choose, favoring one and rejecting another. He can assure every ruler of every government in every country that he will obey all the laws of the land (unless, of course, that obedience would mean disobeying God's law). His promise of obedience will have greater weight if he can honestly say that he has never taken sides in politics. 一个跟随基督的人会认识到投票选择另外的领导人就是对他真正的领导者的不忠诚。但他应该服从在地上掌权的人类统治者，因为这是他的真正的领导者的旨意，“没有权柄不是出於神的。凡掌权的都是神所命的。”（罗马书13：1），因为他愿意忠于掌权的人类政府， 一个真正的基督的追随者不应该有自己的政治立场，选择一方而拒绝另外一方，他应该保证他要遵守美一个国家的每一个政府的每一条制度（除非这些制度和 神的律法相违背）。
In the same way, it would be wrong for a follower of Christ to lend his support to a political creed or ideology. Men claim to be conservative, liberal, capitalist, socialist, communist, fascist, nationalist, and even racist. How can one who "campaigns" for the coming Kingdom of God show any enthusiasm for these lesser and (to some degree, in every case) misguided political ideas? He knows, of course, that they are all doomed to ultimate failure. He will simply not be interested. 一个基督的跟随者支持一种政治制度或意识形态同样也是错误的。人们声称自己是保守的、自由的、资本主义的、社会主义者、共产主义者、民主主义者、法西斯主义者、甚至是种族主义者。一个人怎么能够为 神国的目标而“奋斗”，但是却对这些迷失的政治目标感到热心？他当然知道，最终这些政治目标都注定要失败。他只需要对它们不敢兴趣就可以了。
In the first century, many Christians had to live in a slave-owning society. Paul's instructions to Christian slaves were that they were to obey their masters - bad masters as well as good. Although Paul's hopes were fixed on better things, he did not condemn the slave society; but he often stressed the need for a spirit of contentment, which would make the hardships much easier to bear. His own personal example was: 公元一世纪，很多基督徒生活在一个可以拥有奴隶的社会，保罗对那些是基督徒的奴隶的指示是：要服从他们的主人，不管他们的主人是好的还是坏的。尽管保罗的盼望是在其他的更美好的事情上，他并没有指责这个允许奴隶存在的社会，而是强调在精神上要满足，有这样的态度各种各困难都能忍受。保罗是我们的榜样：
"I have learned, in whatever state I am, to be content" (Phil. 4:11). “我无论在什麽景况都可以知足，这是我已经学会了。”（腓利门书4：11）
And when he wrote these words, he was in prison! If then Paul taught his fellow believers to accept that sort of society cheerfully, we may be sure that it is our duty to submit to governments today which permit freedom and an easier life. 当他写这些话的时候，他正在监牢里！那时如果保罗告诉他们信徒要对那个时候的社会感到满足，我们可以相信服从当今给我们自由和生活保障的社会更是我们的责任。
Christians have no right to grumble, and they certainly ought not to agitate, demonstrate, or strike. They should not even dream of taking strong action against a bad social or industrial situation. When the Lord Jesus returns, all the evils of human society will be swept away, but until that time comes it is the Christian's duty to render cheerful obedience to those who govern him. 基督徒没有权利发牢骚，也不要挑衅雇主、煽动示威、或者是罢工。他们甚至不能够采取强硬的手段来对付一个不好的社会或实业团体。当主耶稣基督回来的时候，人类社会所有的邪恶都将被清扫一空，但是在此之前基督徒的责任就是要愉快地服从他的统治者。
Of course it is right for a believer to speak out against the blasphemy, the profanity, the wickedness, and the neglect of God's Word which disgraces the world - but that is another matter. 当然，如果一个信徒反对亵渎、邪恶、轻视 神的话语的事情，那当然正确，但那是另外一个问题。 An International Brotherhood 超越国界的弟兄般的友谊
There is another reason why the followers of the Lord Jesus ought not to get involved in the politics of the countries where they live. It is because, as believers, they are members of a great international brotherhood. Speaking to Christians everywhere, Peter said: 基督的追随者不应该陷于所在国家的政治活动当中，还有一个理由，作为信徒他们有遍及全球的信仰上的兄弟姐妹。在对来不同地方的基督徒讲话时，彼得说：
"You are a chosen race, a royal priesthood, a holy nation, God's own people, that you may declare the wonderful deeds of him who called you out of darkness into his marvellous light. Once you were no people but now you are God's people; once you had not received mercy but now you have received mercy. Beloved, I beseech you as aliens and exiles to abstain from the passions of the flesh that wage war within you. Maintain good conduct among the Gentiles, so that in case they speak against you as wrongdoers, they may see your good deeds and glorify God on the day of visitation" (1 Peter 2:9-12). “惟有你们是被拣选的族类，是有君尊的祭司，是圣洁的国度，是属神的子民，要叫你们宣扬那召你们出黑暗、入奇妙光明者的美德。你们从前算不得子民，现在却作了 神的子民；从前未曾蒙怜恤，现在却蒙了怜恤。亲爱的弟兄啊，你们是客旅，是寄居的。我劝你们要禁戒肉体的私欲；这私欲是与灵魂争战的。你们在外邦人中，应当品行端正，叫那些毁谤你们是作恶的，因看见你们的好行为，便在鉴察（或作：眷顾）的日子归荣耀给神。”（彼得前书2：9-12）
Aliens and exiles! When a foreigner visits other countries he does not expect to vote in their elections, and they don't want him to do so. But during his stay in these countries he is expected to keep their laws, pay all debts, and generally keep himself out of trouble. The members of this great international brotherhood must act like this wherever they are - at home or abroad - because they do not really belong to any country! 他们是客旅，是寄居的！当一个人参观访问别的国家的时候，他是不会参加这个国家的投票的，这个国家也不欢迎他来投票。但是当他在别的国家访问的时候，他应该遵守它的法律、缴税，总之不能够让自己陷于麻烦。 这种超越国度的弟兄姐妹之间的关系应该这样表现出来，不管是在自己国家还是在别的国家??因为他们不真正属于地上任何一个国家！
It would obviously be wrong for those who belong to this universal fellowship to adopt any narrow nationalist or racist attitude that would exclude or condemn to a lower place their brethren in other lands. 那些持狭隘的民族主义或者是种族主义观点的人显然是错误的，因为他们排斥其他地方、其他种族的兄弟姐妹！
It is good that the servants of God are able to say both to their brethren in other lands and to the authorities in all countries that, in obedience to Christ, they are also obedient to all human governments. It is good for them to say that they would not set themselves against the policies of any government, at home or abroad. It is good that they are able to say that they have always acted like this. 神的仆人应该能够对他们国外的弟兄也能够对所有国家的统治者说，要服从基督，也要服从掌权的统治者。他们不应该对抗任何政府的任何政策，不管是自己国家还是别的国家。如果他们能够一直这样做，就是一种好的行为。
26. Military and Police 26．参军和当警察
The Lord Jesus never raised a finger to hurt any human being, however great the provocation. The provocations he received would have led a lesser man to fight back, but it was not so with Jesus. When Samaritans denied him hospitality, his disciples spoke of vengeance: 不管面对多么大的挑战，耶稣从来没有用武力伤害过任何一个人。他所面临的就是任何一个地位卑下的人也要奋起反击的，但是耶稣没有。当撒玛利亚人拒绝接待他的时候，他的门徒说到要报复的话：
"Lord, wilt thou that we command fire to come down from heaven, and consume them, even as Elijah did? But he turned, and rebuked them, and said, Ye know not what manner of spirit ye are of. For the Son of Man is not come to destroy men's lives, but to save them" (Luke 9:54-56). “他的门徒雅各、约翰看见了，就说："主啊，你要我们吩咐火从天上降下来烧灭他们，像以利亚所做的吗？" 耶稣转身责备两个门徒，说："你们的心如何，你们并不知道。人子来不是要灭人的性命，是要救人的性命。"说著就往别的村庄去了。”（路加福音9：54-56） Again, when the officers of the High Priest, led by a traitorous disciple, came to arrest him, the Lord could reveal his power and still refuse to take advantage of it: 还有，在叛徒犹大的带领下，当大祭司的差役来逮捕耶稣的时候，他完全可以用他的力量对抗他们，但是他拒绝了：
"Judas then, having received the band of soldiers, and officers from the chief priests and the Pharisees, came thither with lanterns and torches and weapons. Jesus therefore, knowing all the things that were coming upon him, went forth, and saith unto them, Whom seek ye? They answered him, Jesus of Nazareth. Jesus saith to them, I am he... They went backward, and fell to the ground" (John 18:3-6). “犹大领了一队兵和祭司长并法利赛人的差役，拿著灯笼、火把、兵器，就来到园里。耶稣知道将要临到自己的一切事，就出来对他们说："你们找谁？" 他们回答说："找拿撒勒人耶稣。"耶稣说："我就是！"卖他的犹大也同他们站在那里。耶稣一说"我就是"，他们就退后倒在地上。”（约翰福音18：3-6）
He allowed his enemies to rise from the ground and arrest him. When Peter sought to defend him with his courageous but misguided use of a sword that he should not even have been carrying, the Lord resisted that temptation also and rebuked his disciple: 他允许他的敌人从地上爬起来逮扑他。当彼得想用他的勇气来保护耶稣的时候，他使用了宝剑。他根本就不应该拥有这样的东西。主耶稣拒绝了试探并且斥责了这个门徒，他说：
"Put up thy sword into the sheath: the cup which my Father hath given me, shall I not drink it?" (v. 11). "收刀入鞘吧！我父所给我的那杯，我岂可不喝呢？"（11节） "All they that take the sword shall perish with the sword" (Matt. 26:52). “凡动刀的，必死在刀下。”（马太福音26：52）
Long before, he had withstood the temptation to accept kingship from the multitudes (John 6:15). Now, at his trial before Pilate, he declares his resistance in principle to the thought: 在很久以前，他就拒绝了人们想立他为国王的试探（约翰福音6：15），现在，他在比拉多面前又开始了新的考验。他宣告他拒绝那些违背原则的试探，他说：
"My kingdom is not of this world: if my kingdom were of this world, then would my servants fight, that I should not be delivered to the Jews: but now is my kingdom not from hence" (John 18:36). “我的国不属这世界。我的国若属这世界，我的臣仆必要争战，使我不至于被交给犹太人；只是我的国不属这世界。”（约翰福音18：36）
It was at the very time when they were crucifying him that the Lord Jesus revealed how deep and sincere was his desire that no one should needlessly be made to suffer on his account, for in his terrible agony he could cry out: 那时他正在受难的时刻，耶稣像世人展现了他深刻而真诚的感情，他不希望任何人为自己的缘故受苦，在极度的痛苦当中他也能喊道：
"Father, forgive them; for they know not what they do" (Luke 23:34). “父啊，赦免他们！因为他们所做的，他们不晓得。”（路加福音23：34）
This was a prayer which certainly extended beyond the Roman soldiers who were merely doing their duty, to embrace the Jews who had conspired to bring about his crucifixion. In fact Peter puts before us for our imitation the entire manner of life displayed by the Lord Jesus during the period before his death: 他的祷告不仅仅为罗马士兵，他们只是在行使自己的职责，耶稣也为那些故意阴谋陷害他的犹太人祷告。使徒彼得为我们展示了耶稣受难期间生活样式要求我们效法，他说：
"This is acceptable, if for conscience toward God a man endureth griefs, suffering wrongfully. For what glory is it, if, when ye sin, and are buffeted for it, ye shall take it patiently? But if, when ye do well, and suffer for it, ye shall take it patiently, this is acceptable with God. For to this were ye called: because Christ also suffered for you, leaving you an example, that ye should follow in his steps: who did no sin, neither was guile found in his mouth: who, when he was reviled, reviled not again; when he suffered, he threatened not; but committed himself to him that judgeth righteously" (1 Peter 2:19-23). “倘若人为叫良心对得住 神，就忍受冤屈的苦楚，这是可喜爱的。你们若因犯罪受责打，能忍耐，有什麽可夸的呢？但你们若因行善受苦，能忍耐，这在神看是可喜爱的。你们蒙召原是为此；因基督也为你们受过苦，给你们留下榜样，叫你们跟随他的脚踪行。他并没有犯罪，口里也没有诡诈。他被骂不还口；受害不说威吓的话，只将自己交托那按公义审判人的主。”（彼得前书2：19-23）
The Lord's Teaching 主的教导
The very things that Jesus did in his own life, he commends to his disciples in theirs. In the Sermon on the Mount, for example, he said: 彼得所讲的是耶稣用自己生命作的事情，耶稣要求他的门徒也这样做。在山上耶稣对他的门徒说：
"Blessed are the poor in spirit.... they that mourn.... the meek.... the merciful.... the peacemakers.... they that are persecuted for righteousness' sake.... when men shall revile you, and persecute you, and shall say all manner of evil against you falsely, for my sake" (Matt. 5:3-12). “虚心的人......哀恸的人......温柔的人......饥渴慕义的人......怜恤人的人......清心的人......使人和睦的人......为义受逼迫的人有福了......人若因我辱骂你们，逼迫你们，捏造各样坏话毁谤你们，你们就有福了！”（马太福音5：3-12）
He took the commandment "Thou shalt not kill" and extended it to cover even hard words and unwarranted rage (vv. 21-26). He also taught: 他命令他的门徒要遵守“不可杀人”这句律法，并将它扩展到即使是面对毫无根据的愤怒的时候。他还教导他们：
"Resist not him that is evil: but whosoever smiteth thee on thy right cheek, turn to him the other also. And if any man would go to law with thee, and take away thy coat, let him have thy cloak also. And whosoever shall compel thee to go one mile, go with him two" (vv. 39-41). “只是我告诉你们，不要与恶人作对。有人打你的右脸，连左脸也转过来由他打；有人想要告你，要拿你的里衣，连外衣也由他拿去；有人强逼你走一里路，你就同他走二里；”（马太福音5：39-41）
"Love your enemies, and bless them that curse you, do good to them that hate you, and pray for them which despitefully use you, and persecute you: that ye may be the children of your Father which is in heaven: for he maketh his sun to rise on the evil and on the good, and sendeth rain on the just and on the unjust" (vv. 43-45). “「你们听见有话说：『当爱你的邻舍，恨你的仇敌。』只是我告诉你们，要爱你们的仇敌，为那逼迫你们的祷告。这样就可以作你们天父的儿子；因为他叫日头照好人，也照歹人；降雨给义人，也给不义的人。”（马太福音5：43-45）
The Apostles' Teaching 使徒的教导
The apostles certainly took the Lord's words to heart, and under the guidance of the Holy Spirit they recalled for the instruction of the ecclesias what the Lord had said to them (1 Pet. 3:14; 4:14; Rom. 12:14-22). Nowhere is this more plainly taught than in Paul's words: 使徒们一定是将耶稣的话语牢记在心里，在圣灵的指导下回忆起耶稣所对他们说的话，并用这些话来自到教会。最明显地是保罗的教导：
"The Lord's servant must not strive, but be gentle towards all, apt to teach, forbearing, in meekness correcting them that oppose themselves; if perhaps God may give them repentance unto the knowledge of the truth" (2 Tim. 2:24,25). “然而主的仆人不可争竞，只要温温和和的待众人，善于教导，存心忍耐，用温柔劝戒那抵挡的人；或者神给他们悔改的心，可以明白真道，”（提摩太后书2：24，25）
There is much more evidence of the same kind in the writings of the Apostles. The Lord's sufferings, his restraint, his teaching of his disciples, and their own counsel to one another, all create an atmosphere in which anything pertaining to war or bloodshed has no place. If we summarize the impression created by the evidence, it is that, on grounds of principle, the believer is forbidden to participate in war and other acts of violence against others. 使徒书信中有更多同样的观点可以作证据。耶稣的受难、他的节制、他对门徒的教导、他的门徒的告诫共同表达了这样的观点：在任何的情况下我们都不能参加战争或者是流血。如果我们总结这些论据，那就是作为一个根本原则，基督的信仰者不能参加战争，也不能够对他人使用暴力。
27. Unions 27． 关于产业联盟（工会）
In New Testament times, slaves were exhorted to be obedient to their masters, serving with loyalty both good and bad. Likewise, those believers who are "slaves", or servants, for wages today should accept their lot if it cannot peaceably be improved, abiding contentedly in the calling to which they have been called. Anything resembling pressure or threats upon employers is unlawful for a brother or sister in Christ, who is commanded not to strive but to be peaceable toward all men. 在新约时代，奴隶们被告诫要服从他们的主人，不管这个主人是好还是坏的。同样，为工资而工作的人也是他们老板的“奴隶”或“仆人”，他们应该接受自己的报酬，如果不能够和平地让对方增加自己的报酬，任何一个弟兄或者是姐妹针对雇主采取威胁或者是施加压力的手段都是违背基督的命令的，因为基督命令他的追随者不要争竞而要和平地对待任何人。
It follows that the militant activities of trade unions must be repudiated by believers desiring to live consistently with their faith. It also follows that, since increasing numbers of unions are engaging in such activities, the believer cannot really feel comfortable in voluntarily assuming membership, and is far better outside the union than inside. There are professional associations that do not call themselves trade unions, which refrain from militant attitudes and are much more concerned with matters of ethical practice and continuing education. For such it is reasonable to assume that these are not trade unions, and are not, at least automatically, to be condemned. 因此，一些产业联盟（工会）的好战行为应该受到忠实于自己的信仰的信徒的批判。由于越来越多的产业联盟采取这样的措施，信仰者感到呆在这些联盟不会觉得舒服，所以最好还是不要参加这些联盟。有些专门的协会，他们并不称呼自己为产业联盟（工会），他们并不参与这些激进的活动，而是参加一些伦理实践和教育。 这些协会并不是产业联盟，不应该被谴责。
It is for this reason that precise advice as to whether or not one should join any particular trade associations cannot always be given. However, the believer should make it very plain to both employer and colleague that he or she does not intend to be involved in any agitation of a militant type, whether with a union or not. The believer will not willingly go on strike. He will certainly not engage in picketing. If a member, he will contribute to union funds only those sums exacted from him, and he will make no voluntary contributions whatever, especially to the "political action committee", or its equivalent. 因此我们很难给出一个是不是应该参加一个联盟的明确建议。然而，信仰者应该明确对他的雇主还有同事表明：他并不想参加任何激进的活动组织，不管该组织是不是一个产业联盟， 信仰者也不会自愿参加罢工，不担任罢工时的纠察员，即使是被要求也不参加这些组织的捐款，特别是对政治联盟或相似组织。
28. Jury Duty 28．陪审团义务
The Brotherhood has never unanimously condemned service on juries. The ground for this is the feeling that, in view of our duty to serve the state in every lawful way as part of our service to the Master, we ought to accept the duty of weighing evidence and guiding the judge as to whether we support the view that the person being charged committed the offence alleged. The sentence, or the verdict - so the argument goes - is for the judge alone, and for this the jury has no responsibility. The validity of these arguments strikes different people in different ways. 弟兄之间的手足之情并没有完全妨碍我们对陪审团应尽的义务。问题的实质在于，对法律的责任也是对基督的责任，我们应接受责任提供证据，不管我们是否支持被告人的观点。如何判案是法官的事情，陪审团没有责任。但这个论点的有效性应考虑不同的情况，因此对这个问题会有争议。
Is it, or is it not the case, that a jury merely examines the evidence, and is not concerned with the sentence? In one sense it is the case: the sentence is pronounced by the judge. In another it is not: the judge almost always has no alternative but to pronounce guilty or not guilty as the jury shall determine; the sentence he may pass, though some discretion as to its severity may rest with him, arises as a consequence of the jury's verdict. In many other instances, juries are also commissioned to decide the sentence. Thus the jury is often doing much more than assessing facts; it is in practice judging a person. And it might be thought that we, who are strongly advised against taking our causes before the world's courts, are not consistent if we help make those courts' decisions for them. 有的时候，陪审团仅仅检查证据而不考虑如何判案。如何断案取决于法官。有的时候又不是这样，是陪审团决定被告是否有罪，法官只能按陪审团的建议宣判。在这种情况下，陪审团所作的不仅仅是陈述事实，而且在审判别人。我们还应该考虑到，弟兄姐妹之间的争论是不应该拿到人的法庭上裁决的。帮助法庭判决也是和我们的原则不和谐的。
At the very least, some might decide to inform the authorities of their scruples against pronouncing judgment against a fellowman. It is likely that in such cases the authorities would decide to exempt the believer from jury service. 在后一种情况下信徒可能应该告知当局，他拒绝控告自己的同伴，或许当局可以免除他的陪审团义务。
29. Suing at Law 29．法律诉讼
"If any of you has a dispute with another, dare he take it before the ungodly for judgment instead of before the saints? Do you not know that the saints will judge the world? And if you are to judge the world, are you not competent to judge trivial cases? Do you not know that we will judge angels? How much more the things of this life? Therefore, if you have disputes about such matters, appoint as judges even men of little account in the church! I say this to shame you. Is it possible that there is nobody among you wise enough to judge a dispute between believers? But instead, one brother goes to law against another - and this in front of unbelievers! The very fact that you have lawsuits among you means you have been completely defeated already. Why not rather be wronged? Why not rather be cheated? Instead, you yourselves cheat and do wrong, and you do this to your brothers" (1 Cor. 6:1-8). “你们中间有彼此相争的事，怎敢在不义的人面前求审，不在圣徒面前求审呢？岂不知圣徒要审判世界吗？若世界为你们所审，难道你们不配审判这最小的事吗？岂不知我们要审判天使吗？何况今生的事呢？ 既是这样，你们若有今生的事当审判，是派教会所轻看的人审判吗？我说这话是要叫你们羞耻。难道你们中间没有一个智慧人能审断弟兄们的事吗？你们竟是弟兄与弟兄告状，而且告在不信主的人面前。你们彼此告状，这已经是你们的大错了。为什麽不情愿受欺呢？为什麽不情愿吃亏呢？你们倒是欺压人、亏负人，况且所欺压所亏负的就是弟兄。”（哥林多前书6：1-8）
We believe that the Scriptures forbid going to law against another. This plain command is part of the basic framework of the principles of the Law of Christ, which forbids violence, coercion, resistance and retaliation for evil. We are not to use the law, or the powers of the law, against anyone in any way. To do so in any way is to violate the whole spirit of Christ's teachings. 我们相信这些经文是反对信徒们之间在法庭上互相控诉的。这些命令也是基督的最基本法则，就是禁止暴力、高压政治、以暴易暴。我们不要使用法律或法律力量的任何方式来对抗任何人。谁这样做就违反了基督的教导。
30. Subjection to Authorities 30．服从统治者
Although Christ's true followers live in the world, they should not be "worldly" people. Just before his crucifixion the Lord Jesus prayed for his disciples in these words: 真正的基督追随者生活在世界，但是他们不应该是“属世”的人。主耶稣就在上十字架以前还在为生活在世界上的他的门徒祷告：
"They are not of the world, even as I am not of the world. I do not pray that thou shouldest take them out of the world, but that thou shouldest keep them from the evil. They are not of the world, even as I am not of the world" (John 17:14-16). “我已将你的道赐给他们。世界又恨他们；因为他们不属世界，正如我不属世界一样。我不求你叫他们离开世界，只求你保守他们脱离那恶者（或作：脱离罪恶）。他们不属世界，正如我不属世界一样。”（约翰福音17：14-16）
Similarly, Peter speaks of the followers of Christ as being "aliens and exiles... among the Gentiles" (1 Peter 2:9-12). 彼得也说耶稣的追随者在世界上是“被拣选的族类，是有君尊的祭司，是圣洁的国度，是属神的子民，”（彼得前书2：9-12）
There should be a noticeable difference between Christians and other people. The true Christian is an honest, unselfish, God-fearing person, who does not strive to be more rich or powerful than other men. Because he has separated himself from this present evil world, he refuses to become involved in the sinful practices of the world. Refusing to fight is only a part of the difference between him and other men. If a man who claims to be a Christian refuses to fight, but is worldly and sinful in other respects, he is a hypocrite. The true Christian does not look for great reward or prosperity now. For him, the times of the Gentiles are a period of preparation. A full blessing comes only with the return of Christ and the establishment of his Kingdom. 作为一个基督徒，我们应该和他人保持明显的区别。真正的基督徒应该是诚实的、不自私的、敬畏 神的人，他们奋斗的目标不是挣更多的钱，也不是得到更大的权利。因为他已经将自己从邪恶的世界分别出来。他拒绝参加世界上邪恶的活动。拒绝打仗仅仅是和其他人的区别之一。如果有人声称自己是基督徒，拒绝参军，但在其它方面仍然陷在罪中，他就是假冒为善。真正的基督徒是不会寻求今生赏赐和地上的财宝，对他来说，今生是为了 神国的预备时期，所有的赏赐都来自基督的回来建立他的国的时候。
Various Bible passages tell us that followers of Christ must be altogether different from the people of the world around them: 圣经多处告诫我们：信基督的人不能效法周围世界的人：
"Do not be conformed to this world, but be transformed by the renewal of your mind, that you may prove what is the will of God, what is good and acceptable and perfect" (Rom. 12:2). “不要效法这个世界，只要心意更新而变化，叫你们察验何为神的善良、纯全、可喜悦的旨意。”（罗马书12：2）
"Do not love the world or the things in the world. If any one loves the world, love for the Father is not in him. For all that is in the world, the lust of the flesh and the lust of the eyes and the pride of life, is not of the Father but is of the world" (1 John 2:15,16). “不要爱世界和世界上的事。人若爱世界，爱父的心就不在他里面了。因为凡世界上的事，就像肉体的情欲，眼目的情欲，并今生的骄傲，都不是从父来的，乃是从世界来的。”（约翰1书2：15-16）
Although the followers of the Lord Jesus are not of the world, and although they refuse to fight to defend themselves or their country, it would be a great mistake to think of them as troublesome people. Those who obey the commandments of Christ are the most law-abiding of men. In obedience to their Lord, they do not kill or hurt people, not even in self-defense; they do not commit adultery, steal, or lie. Police forces, law courts and prisons could all be done away with if all men were sincere Christians. The nations would no longer need to spend vast sums of money for the prevention and punishment of crime, and people everywhere would feel more secure and at peace. 耶稣的追随者不属于世界，他们拒绝参军打仗保卫自己和自己的国家，但是决不能认为他们是带来麻烦的人。那些遵守基督的命令的人也是最遵守法律的人，他们不伤害别人，甚至不做自我防卫。他们不偷、不抢，不撒谎，也不妨奸淫。如果所有的人都是真诚的基督徒，国家将不再需要警察，法庭和监狱，国家将不再需要花大笔的钱来防止制止犯罪，每个地方的人都会享受到安全与和平。
Because most people refuse to follow Christ wholeheartedly, we cannot expect these happy conditions until the Kingdom of God comes. But even now, those in authority never have trouble with the true followers of Christ, even in countries where there is a great deal of crime. Real Christians are the most trustworthy of citizens. 但是因为大多数的人都拒绝在他们的内心完全跟随基督，在神国来到之前我们不能够期盼有这样快乐的条件发生。但是即使在现在，那些掌权的统治者从来在那些真正跟随基督的人面前没有遇到过麻烦，即使在一些犯罪率很高的国家。真正的基督徒是最可以信赖的公民。
There is another reason why Christians should be good citizens. It is because they have been instructed by their Master to obey the rulers of their country - who are, of course, whether basically good or basically evil, ordained by God (Rom. 13:1-5). Thus the authorities are His "servants", though usually they are unaware of this fact. This means that when a believer disobeys the rulers of his country, he is really disobeying God: 还有一个理由可以解释为什么基督徒应该是一个好公民。因为有他们的主教导他们服从国家的统治者。这些统治者不管是好的，还是坏的，他们都是 神所安排的。（罗马书13：1-5）。因此当权者是 神的“仆人”，尽管他们通常不会意识到这个事实。这就意味着如果一个信徒遵守这个国家的规章制度，他实际上是在服从 神。
"Remind them to be submissive to rulers and authorities, to be obedient, to be ready for any honest work, to speak evil of no one, to avoid quarrelling, to be gentle, and to show perfect courtesy toward all men" (Titus 3:1,2). “你要提醒众人，叫他们顺服作官的、掌权的，遵他的命，预备行各样的善事。不要毁谤，不要争竞，总要和平，向众人大显温柔。”（提多书3：1，2）
"Be subject for the Lord's sake to every human institution, whether it be to the emperor as supreme, or to governors as sent by him to punish those who do wrong.... Live as free men, yet without using your freedom as a pretext for evil: but live as servants of God. Honor all men. Love the brotherhood. Fear God. Honor the emperor" (1 Peter 2:13-17). “你们为主的缘故，要顺服人的一切制度，或是在上的君王，或是君王所派罚恶赏善的臣宰。因为神的旨意原是要你们行善，可以堵住那糊涂无知人的口。你们虽是自由的，却不可藉著自由遮盖恶毒，总要作神的仆人。”（彼得前书2：13-17）
31. Our Attitude toward Work 31．我们对工作的态度
"Obey them (masters) not only to win their favor when their eye is on you, but like slaves of Christ, doing the will of God from your heart. Serve wholeheartedly, as if you were serving the Lord, not men, because you know that the Lord will reward everyone for whatever good he does, whether he is slave or free" (Eph. 6:6-8). “不要只在眼前事奉，像是讨人喜欢的，要像基督的仆人，从心里遵行神的旨意。甘心事奉，好像服事主，不像服事人。因为晓得各人所行的善事，不论是为奴的，是自主的，都必按所行的得主的赏赐。”（以弗所书6：6-8）
A "water-tight compartment" division of our life into work - when we just work - and leisure, when we can serve the Truth, is a bad thing. The Truth is not a matter of books and speeches and formal meetings; it concerns our living every hour of every day. For that matter, our best opportunities for preaching the Truth are usually with our fellow workers; it would be very sad if we could only preach to strangers. 在生活中将工作时间与为真理服务的时间绝然分开是不好的。真理不仅仅体现在于书本或言谈、教会会议中，也要体现在我们的日常生活中。从这一点来说，我们传递真理的最好机会是和我们的同事在一起的时候。如果我们只能够对陌生人传道，那将是一件很悲哀的事情。
Our daily labor takes up quite a large percentage of our time. We should never shirk our duties, even so as to (supposedly) give more time to the "work of the Truth". Nor should we be "clock-watchers", only interested in finishing our work as quickly and easily as possible. 工作时间占据了我们生活的很大一部分。我们决不应该逃脱自己的工作责任，即使是我们需要更多的时间来做“信心的工作”，我们也不应该成为“看着钟表的人”，希望尽量轻松地完成工作就下班了事。
The only satisfactory approach to our daily work is to consecrate it to God. Labor was not, in fact, a consequence of the curse; instead, it was a part of God's blessings for Adam in the perfect world first created (Gen. 2:2,8,15). Most of our Master's life was spent as a carpenter; later he taught lessons from the tasks of builder, farmer, fisherman, and shepherd for the help of those whose discipleship was mostly to be worked out in such daily toil. 唯一让我们能够从日常工作得到满足的途径就是对 神的贡献。劳动并不是受诅咒的结果，相反，劳动是 神创造了这个美好的世界以后对亚当的祝福（创世记2：2，8，5）。主耶稣生活的大部分时间是作一个木匠，以后他才能从建房子，农场，牧羊人的工作当中吸取教训。
A consecrated attitude toward our work cannot, of course, solve all our problems. The tension never ceases. In practice each must still make new decisions daily about the actual sharing of his time between secular and specifically religious work. But many detailed problems of conduct are solved by the proper attitude. 认真的工作态度并不能够解决我们所有的困难。工作压力不会有停止的时候。在实际生活中，一个人每天都要决定，如何将时间在挣钱的工作和宗教活动之间分配。但很多问题的细节是靠正确的态度来解决。
Such an approach concentrates attention on the job for its own sake, not chiefly as a means to so many dollars and cents, nor even as a matter of duty merely to an employer. He happens to be there, or sometimes not, but our real Master is in heaven, so "eye-service" is ruled out (Eph. 6:6). Certain jobs may not be what we would freely choose, but we can certainly choose the spirit in which we perform them. Such a spirit is in fact a reliable guide to the fitness of any job for a disciple: i.e., Could it be done "as to the Lord"? 这个办法就是要将注意力放在工作的本身，而不是放在挣多少钱上，也不考虑工作仅仅是对雇主的责任。我们的老板有的时候在场，有的时候不在场，但是我们的主却是在天上时时看着我们。因此“不要在眼前侍奉，”（以弗所书6：6）有些工作并不是我们自愿的选择，但是我们能够选择我们的工作态度，这个态度在任何情况下都适用。我们对工作能够做到“甘心事奉，好像服事主”吗？
Our deliverance from the world still leaves most of us workers in it. Sincerity, conscientiousness, reliability, honesty, and helpfulness will demonstrate our separateness from our fellows in matters of philosophy, and will perhaps earn their respect and attention. Our Master has not set us free from work; but he has set us free from bitterness, false hopes, and wrong and hurtful attitudes. 从工作态度可以体现出我们和世界的区别， 真诚、尽责、可靠、诚实、乐于助人，这些品德能够印证我们与他人在人生观上的区别，并且可能赢得他人的尊敬和注意。我们的主没有让我们免于工作，但是他能让我们免于虚假的希望，以及错误有害的态度。
32. Debts 32．债务
"This is also why you pay taxes, for the authorities are God's servants, who give their full time to governing. Give everyone what you owe him: If you owe taxes, pay taxes; if revenue, then revenue; if respect, then respect; if honor, then honor. Let no debt remain outstanding, except the continuing debt to love one another, for he who loves his fellow man has fulfilled the law" (Rom. 13:6-8). “你们纳粮，也为这个缘故；因他们是神的差役，常常特管这事。凡人所当得的，就给他。当得粮的，给他纳粮；当得税的，给他上税；当惧怕的，惧怕他；当恭敬的，恭敬他。凡事都不可亏欠人，惟有彼此相爱要常以为亏欠；因为爱人的，就完全了律法。”（罗马书13：6-8）
From duty to authorities (Rom. 13:1-5) Paul passes on to the duty of all men. As tribute and taxes are not to be evaded, so neither are any personal obligations. "Owe no man anything." Yet there is one debt which can never be discharged. However often it is paid, it still remains payable. It is a permanent obligation. "Owe no man anything, except to love one another." Love is an unceasing duty, as continuous as the requirements of God's law. And to love is to keep God's law, for as Paul points out, one who loves is beyond the possibility of doing the things prohibited by the law. 保罗从我们对统治者的责任（罗马书13：1-5），谈到了对所有人的义务。我们不能逃税，也不能够逃避任何义务。“凡事都不可亏欠人”，然而有一种债是我们永远也偿还不清的，不管我们如何偿还，这个债还留在那里。它是永久性的义务。“凡事都不可亏欠人，惟有彼此相爱要常以为亏欠；”爱是永不停止的责任，也是 神的律法所一直要求的。也正如保罗所说的，爱就完全了律法，爱超越了不做法律禁止的事情的范围。
"The commandments, 'Do not commit adultery', 'Do not murder', 'Do not steal', 'Do not covet', and whatever other commandment there may be, are summed up in this one rule: 'Love your neighbor as yourself'" (v. 9). “像那不可奸淫，不可杀人，不可偷盗，不可贪婪，或有别的诫命，都包在爱人如己这一句话之内了。”（9节）
Paul, like his Master, resolves all enactments concerning duty to a neighbor into the one duty of love: 耶稣将所有的律法归纳为 爱神和爱人如己这两条当中，保罗也认为对他人的义务都包含在爱的责任当中：
"Love does no harm to its neighbor; therefore love is the fulfillment of the law" (v. 10). “爱是不加害与人的，所以爱就完全了律法。”(10节) 33. Entertainment and Leisure 33．娱乐和休闲
"Do not love the world or anything in the world. If anyone loves the world, the love of the Father is not in him. For everything in the world - the cravings of sinful man, the lust of his eyes and the boasting of what he has and does - comes not from the Father but from the world. The world and its desires pass away, but the man who does the will of God lives forever" (1 John 2:15-17). “不要爱世界和世界上的事。人若爱世界，爱父的心就不在他里面了。因为凡世界上的事，就像肉体的情欲，眼目的情欲，并今生的骄傲，都不是从父来的，乃是从世界来的。这世界和其上的情欲都要过去，惟独遵行神旨意的，是永远常存。”（约翰1书2：15-17）
"You adulterous people, don't you know that friendship with the world is hatred toward God? Anyone who chooses to be a friend of the world becomes an enemy of God" (James 4:4). “你们这些淫乱的人（原文作淫妇）哪，岂不知与世俗为友就是与神为敌吗？所以凡想要与世俗为友的，就是与神为敌了。”（雅各书4：4）
"Do not be yoked together with unbelievers. For what do righteousness and wickedness have in common? Or what fellowship can light have with darkness? What harmony is there between Christ and Belial? What does a believer have in common with an unbeliever? What agreement is there between the temple of God and idols? For we are the temple of the living God. As God has said: 'I will live with them and walk among them, and I will be their God, and they will be my people.' Therefore come out from them and be separate, says the Lord. Touch no unclean thing, and I will receive you" (2 Cor. 6:14-17). “你们和不信的原不相配，不要同负一轭。义和不义有什麽相交呢？光明和黑暗有什麽相通呢？基督和彼列（彼列就是撒但的别名）有什麽相和呢？信主的和不信主的有什麽相干呢？神的殿和偶像有什麽相同呢？因为我们是永生神的殿，就如神曾说：我要在他们中间居住，在他们中间来往；我要作他们的神；他们要作我的子民。又说：你们务要从他们中间出来，与他们分别；不要沾不洁净的物，我就收纳你们。”（哥林多后书6：14-17）
How we behave in the home, how we act at work, how we serve in the ecclesia, and how we relax in leisure are all related to the master principles of the faith. The man who worships on Sunday may be in very different circumstances on Monday, but he is the same man essentially. He discovers that what is easy in the temple is not so easy in the marketplace. This is obvious, but it must still be stressed: sometimes people are tempted to change their manner of life when they change their location or their clothes. It has happened that saints in the ecclesia are rather unsaintly in the home. The fact is that in the home people have no need to put on a performance. As they are, so they behave. It is an old saying that you have to live with people to know them. Where people live the restraint is eased, and the outward show is relaxed. The solemn truth is that when we are not "on show" the truth about us is shown more surely. 我们在家里行为举止如何，我们在工作当中表现如何，我们在教会当中如何做服侍工作，我们在休闲的时候如何休闲，这些问题都和信心的重要原则相关。一个人在星期天做礼拜的时候环境和星期一是不一样的，但是他在本质上还是同一个人。他会发现很多事情在教会中是容易的，但是在市场上就没有那么简单。这是很明显的，肯定是有压力的，很多时候人们在试探中改变了自己的生活方式。有这样的情况，一些在教会行为圣洁的人在家里就改变了，因为在家里就不必表演了，他们是怎么样的人，他们就怎样表现。还是一句老话说的好：日久见人心。在日常生活当中，他们不受拘束，外表就松懈了。当我们展现严肃的真理不是为了“表演”时，真理就会更多地显示出来。
If discipleship fails at home it is not likely to be at its best anywhere else. Of all the tests, perhaps the home is the most severe. But it works both ways - it may be severe but it has wonderful possibilities for right development. There was the case of a young man who came into the Truth from an unbelieving family. One day his mother said to him: "I do not know much about your new religion, but I know this: you are much easier to live with now." 如果信徒在家里表现不好，在别的地方也不会好到哪里去。在所有的考验中，可能在家里是最严肃的。但是这种考验在两个方面都起作用，可以表现在好的方面，也可能表现出不好的方面。有一个例子：一个信主的年轻人，但是他生活在一个不信 神的家庭中，有一天他妈妈对他说：“我不知道你的新信仰，但有一点我知道：你现在比以前更容易相处了。”
The home is a nursery for divine service in the ecclesia. "Let them learn first to show godliness at home" is the instruction of the great apostle (1 Tim. 5:4). So the exercise of true discipleship in the home will seek for good manners, loving patience, admonition without provocation, and strength without bitterness and anger. Home is a place of safety and security, of joy and fellowship. 家庭是教会圣洁的育儿所。保罗说要教导孩子：“先在自己家中学著行孝，报答亲恩，”（提摩太前书5：4）。在家里实践这些教导将会让他们追求好的行为举止、爱的忍耐以及没有愤怒的力量。家庭是一个安全的港湾，充满欢乐和友爱的地方。
It cannot be expected that every form of enjoyment will make us better spiritually, but it should not make us worse. It cannot be said that every kind of play will deepen our reverence for God's Word, but what can be said is that it should never diminish it. The Bible has nothing to say directly about the rightness or wrongness of various leisure-time activities. But it does tell us about purity and fidelity and integrity, and with these things a disciple should be concerned every day. Finally, no leisure is right if it prevents us from being where God wants us to be, or if it leads us where God does not want us to go. 我们不能够指望每种娱乐方式都使我们在属灵的事情上有长进，但至少不应该让我们沦落。并不是每一种游戏都能够使我们加深对 神的话语的爱，但是我们可以说游戏不会减少对 神的爱。圣经并没有直接地说各种各样的闲暇娱乐活动是好是坏，但是圣经确实告诉我们在每天遇到的每件事情上要纯洁、忠诚和正直。最后，如果娱乐妨碍我们做 神希望我们做的事情，或导致我们做 神不希望我们做的事情，这样的娱乐就不好。
34. Gambling 34．赌博
Why should a Christadelphian avoid gambling? First, its motive is a bad frame of mind: greed, or covetousness. Second, gambling exemplifies a bad principle, that wealth should be dependent on "chance" and not on services rendered. The third charge against gambling concerns its bad social effects. The gambler's loss often leads to suffering for his wife and children; debt sometimes follows, and then theft or other illegal activities in an attempt to recoup the losses. 为什么我们不要赌博？第一，赌博的动机来自思想当中的坏念头：贪婪。其次，赌博体现了一种不好的原则：财富可以靠运气而可以不来自工作。第三，赌博会产生很坏的社会影响。一些在赌博中输掉的人甚至妻离子散，债务缠身，很多人采取盗窃等不法手段以求挽回损失。
35. Smoking 35．吸烟
The first consideration to suggest itself is the sizeable expense. But the real disadvantages of smoking are physical and medical: Every athlete, amateur or professional, who takes his pursuit seriously, is a non-smoker. And it is now proven that smoking can cause lung cancer and contribute to other respiratory diseases. 关于吸烟，首先要意识到这个习惯会带来不菲的花费，但真正的坏处是吸烟有害健康。不管是业余的还是专业的运动员，如果想取得好成绩他们都不会吸烟。现在已经证明了吸烟会导致肺癌以及其它呼吸系统疾病。
The nicotine stain on one's fingers can be eradicated by a file or some other means, but the nicotine deposit can hardly be removed from one's lungs except by giving up smoking and by other treatment. 手指上的尼古丁可以采取一些办法来去掉，但是在肺部的尼古丁却不是那么地容易去掉，除非采取戒烟或通过其它医疗手段。
To smoke or not to smoke will probably never be decided by argument. Instead, one who lives in Christ has to ask, "Could I justify it to Jesus?" And can one do as Paul advised young Timothy - "Keep yourself pure" - and smoke? 应不应该吸烟的问题不应该通过讨论解决，那些信基督的人应该自问：“我能够对基督证明吸烟是对的吗？”难道有人像保罗对提摩太建议的那样：“要保守自己清洁”??并且抽烟？
(It should be said that this advice is aimed most directly at those who have not yet begun to smoke, and is not intended as an indictment of the character of those already "addicted". We recognize the great difficulty in breaking a confirmed habit such as smoking, and have every sympathy with the brother or sister who is struggling unsuccessfully to do so.) （应该说明，这条建议主要针对那些还没有开始抽烟的人，不是针对那些“瘾君子”。我们意识到戒掉一些坏习惯如抽烟是很难的，我们非常同情那些正在努力地戒烟却没有成功的弟兄姐妹。）
36. Drinking 36．喝酒
How easy it is, and with what a sense of comradeship (it seems) can one join one's friends in a group for a few drinks. What harm is there, provided one is "temperate"? Did not Paul advise the young Timothy to "use a little wine for thy stomach's sake and thine oft infirmities"? 通常有好朋友来的时候大家会聚集在一起喝上几杯。如果喝酒是“有节制的”，这种行为是不是有害的？保罗不是建议提摩太：“因你胃口不清，屡次患病，再不要照常喝水，可以稍微用点酒”吗？
The trouble with drinking is that it is not in the nature of the young, generally, to be temperate. And drink clouds the mind; it over-stimulates the senses and weakens the self-control. A car can be an instrument of death in the hands of someone who drinks to excess. 喝酒的问题在于年轻人喝酒的时候通常不会有节制，这是人的本性使然。而且喝酒会影响思维，降低人的感知能力和控制能力。饮酒过度甚至会导致死亡。
Drink can arouse excessive merriment in some and bad temper in other. The most violent quarrels occur in bars. 喝酒还会导致过度的嬉闹，对别人耍坏脾气。很多激烈的争吵通常发生在酒吧。
Paul used a phrase which aptly described the weakness of will which can be caused by drinking: "Be not drunk with wine, wherein is excess" (Eph. 5:18). It is in the nature of alcoholic beverages that they encourage "excess" in many different ways - all of which are negative. 保罗曾经恰当地说明了喝酒的坏处：“不要醉酒，酒能使人放荡（以弗所书5：18）”。因为酒精的作用，容易使人在很多方面“放荡”，所有的“放荡”都是不好的。
It is not so much that we should never touch wine and the like, but the company, the places and the dangers must ever be in our minds. 并不是说我们永远不能接触酒精之类的东西，但是我们不要忘记我们是和谁喝酒、在什么地方喝酒，更不要忘记喝酒的危险：
"Be careful, or your hearts will be weighed down with dissipation, drunkenness and the anxieties of life, and that day will close on you unexpectedly like a trap. For it will come upon all those who live on the face of the whole earth. Be always on the watch, and pray that you may be able to escape all that is about to happen, and that you may be able to stand before the Son of Man" (Luke 21:34-36). “「你们要谨慎，恐怕因贪食、醉酒，并今生的思虑累住你们的心，那日子就如同网罗忽然临到你们；因为那日子要这样临到全地上一切居住的人。你们要时时警醒，常常祈求，使你们能逃避这一切要来的事，得以站立在人子面前。」”（路加福音21：34-36）
"Do you not know that the wicked will not inherit the kingdom of God? Do not be deceived: Neither the sexually immoral nor idolaters nor adulterers...nor drunkard...will inherit the kingdom of God" (1 Cor. 6:9,10; cp. Gal. 5:19-21). “你们岂不知不义的人不能承受神的国吗？不要自欺！无论是淫乱的、拜偶像的、奸淫的、作娈童的、亲男色的、偷窃的、贪婪的、醉酒的、辱骂的、勒索的，都不能承受神的国。”(哥林多前书6：9，10；参考 加拉太书5：19-21)
The loathsome effects of excessive strong drink are described - almost humorously - in the book of Proverbs: 箴言书描写了饮酒过度所导致的令人讨厌的结果，甚至带有着几分幽默的成分：
"Who has woe? Who has sorrow? Who has strife? Who has complaints? Who has needless bruises? Who has bloodshot eyes? Those who linger over wine, who go to sample bowls of mixed wine. Do not gaze at wine when it is red, when it sparkles in the cup, when it goes down smoothly! In the end it bites like a snake and poisons like a viper. Your eyes will see strange sights and your mind imagine confusing things. You will be like one sleeping on the high seas, lying on top of the rigging. 'They hit me,' you will say, 'but I'm not hurt! They beat me, but I don't feel it! When will I wake up so I can find another drink?'" (Prov. 23:29-35). “谁有祸患？谁有忧愁？谁有争斗？谁有哀叹？谁无故受伤？谁眼目红赤？就是那流连饮酒、常去寻找调和酒的人。酒发红，在杯中闪烁，你不可观看，虽然下咽舒畅，终久是咬你如蛇，刺你如毒蛇。 你眼必看见异怪的事（或作：淫妇）；你心必发出乖谬的话。你必像躺在海中，或像卧在桅杆上。你必说：人打我，我却未受伤；人鞭打我，我竟不觉得。我几时清醒，我仍去寻酒。”（箴言23：29-35）
Present-day abstainers are in very good Scriptural company: John the Baptist was one of the greatest men who ever lived (Matt. 11:11), and he was a teetotaler (Luke 1:15; 7:33). The bishops of the early ecclesias were commanded to be "sober", "not given to wine" (1 Tim. 3:1,2; Titus 1:7). Daniel also purposed in his heart that he would not defile himself with the portion of the king's wine (Dan. 1:8). The Nazarites also vowed to separate themselves from every product of the grape (Num. 6:3). 当今不喝酒的人也可以相互之间保持良好的伙伴关系。施洗约翰是世上最伟大的人物之一（马太福音11：11），他就是一个绝对禁酒的人（路加福音1:15; 7:33）。早期的长老也要求“自守”（自我控制），“不因酒滋事”（提摩太前书3:1,2;提多书1:7）。但以理也曾经“立志不以王的膳和王所饮的酒玷污自己”（但以理书1：8），拿细耳人（拿细耳就是归主的意思）也要起誓不能喝酒，不能吃任何葡萄做的产品。（民数记6：3）
The moral issue from the Biblical standpoint is therefore simply this: A brother under the influence of alcohol is a brother who deliberately deprives himself of the ability to "serve the law of God with his mind" (Rom. 7:25). God has graciously given us a knowledge of the Truth: an understanding of His laws, as well as a spirit "of power, and of love, and of a sound mind" (2 Tim. 1:7). Are we acting lawfully when we knowingly engage in a practice which will deprive us of soundness of mind, and bring us under its power (1 Cor. 6:2), exposing us to the uncontrolled workings of the flesh? Is this the way to "flee from sin"? 从圣经的观点出发，对这个与道德有关的问题的回答非常简单：一个不能够摆脱酒精的弟兄实际上是剥夺了自己“以内心顺服 神的律”的能力（罗马书7：25）。 神慷慨地将真道交给我们，给我们明白他的法则的能力，也给我们“刚强、仁爱、谨守的心”（提摩太后书1：7）。难道我们在知道醉酒会剥夺我们“谨守的心”，却依然将自己叫托在它的权力之下（哥林多前书6：2），将我们暴露在不加控制的肉体情欲当中，这是合乎律法的吗？ 这是“逃离罪”的方式吗？
37. Drugs 37．毒品
It is a good rule that the saint should keep his body pure from smoking and excess drinking. And he should certainly keep his body clean of drugs either of the narcotic or stimulant types unless it be under proper medical attention. 圣徒不应该吸烟、过度饮酒以保持身体的纯洁。当然更不应该吸毒，不管是哪一种形式的毒品，除非是为了治病。
In such a drug-accustomed world as ours, is it any wonder that foolish young people, scared of the violence and uncertainties of the world into which they have been born, should turn to drugs that will take them into a dream world? Unfortunately there is always the awakening to an even more terrible mental state as one becomes addicted to drugs. 在我们这个毒品泛滥的社会，有一些愚蠢的年轻人，因为害怕暴力和世界不确定的因素，就沉浸在毒品当中，进入他们梦幻中的世界。很不幸的是，沉溺于毒品世界的人通常都有可怕的精神问题。
What is not realized even by the habitual user of "hard" drugs, is that he has set himself on a course of moral, spiritual, and physical deterioration which may result in irreparable damage to the brain, lungs, liver, kidneys, and bladder. Or the victim may find himself suffering from asthma, heart disease, or other serious ailments. 那些使用毒品的人可能没有意思到，他们正走在一条道德、精神、和身体堕落道路上，吸毒对他们的大脑、肺、肝、肾、膀胱等都会造成不可挽回的伤害。他们将发现自己受心脏病、哮喘等严重疾病的痛苦折磨。
One of the worst dangers of drugs is that different people react to them in different ways. A few "pep" pills have made some people feel over-confident and led them into silly actions. Others have become vicious and brutal, in a few cases to the extent of murder; whilst others have become so depressed by the pills as to commit suicide. 还有一个危险是吸毒者对毒品的反应。一小颗的“活力丸”就能让一些人过于自信，做出一些傻事。有些人表现出兽性，甚至成为杀人者；另外一些人却在服药以后非常气馁，甚至自杀。
We have to work in the world, or we may have to leave home for further study. But wherever we find ourselves, and however young we may be, we are ministers of the Word and lights in the world. It should be our business to expose the unfruitful works of darkness, meanwhile keeping ourselves "unspotted from the world". 我们不得不工作在世界，有的时候要离开家庭去学习，但不管我们在哪里，无论我们多么年轻，我们都应该是宣传 神道的使者，是世上的光明。我们的责任是在暴露黑暗的同时，自己也要“远离世俗的污染。”
The world can be a cruel place; it is also a testing ground. But we have the assurance that, if we are loyal to our spiritual heritage, we shall with the Father's help conquer the world: 世界可能是一个残酷的地方，也可以是我们的试验地。但我们应该坚信：如果我们忠于信仰，在 神的帮助下我们可以征服这个世界:
"Whosoever is born of God overcometh the world: and this is the victory that overcometh the world, even our faith." “因为凡从神生的，就胜过世界；使我们胜了世界的，就是我们的信心。”
38. Christmas and Other Holidays 38．圣诞节和其它节日
This is an area in which various Christadelphians hold a wide spectrum of opinions. We confine ourselves, therefore, to the simplest facts - and, as much as possible here as elsewhere, refrain from judging others in what their consciences allow. 这是一个在基督弟兄会成员当中存在不同的看法的领域。当然我们在这里的讨论只局限于一些简单的方面，尽可能使做出的判断在他人良心允许的范围内。 As men and women baptized into Christ, we have been called out of this pagan, apostate world, and sanctified by the Word of God. In consequence we are "a peculiar people", a holy nation, no longer walking in the careless ways of men, but in the narrow yet joyous way of God. The faithful men of old who worshiped God acceptably were most careful to shun the false religions and false religious practices around them. 通过受洗归于基督，我们被 神召唤脱离这个变节的世界，是 神的话语让我们和世界分离，我们成为“不同的人”，是圣洁的族类，不再走在人的道路上，而是行走在狭窄的充满欢乐的 神的道路上。
"This do in remembrance of me", said Jesus, as he passed the bread and the wine to our brethren with him in that upper room. He commanded them to remember his death and resurrection. No instruction has been given us to remember his birth in any special way, or at any particular time of the year. In history, there is no record of Christ's birth being kept as a feast before the third century, nor was the feast at all popular until the fourth century. Christmas (which, of course, is literally "Christ-Mass" - betraying its Catholic origins) was introduced into the "Christian Church" at the same time as all the other gross pagan beliefs and practices now held by the Roman Church and others. The "christianizing" of these pagan rites was in the spirit of the famous advice given by Pope Gregory I to his followers, that by all means they should meet the "pagans" halfway and so bring them into the Church. “你们也要如此行，为的是记念我”，耶稣说，接着又将酒和饼传递给门徒，他命令他们要记念他的死与复活。耶稣从来没有要求他的门徒用特别的方式来记念他的生日，更没有指明是在一年的某个特定时间。从历史来看，公元3世纪以前从来没有为耶稣主办生日宴会的记载。宴席是直到公元4世才盛行。就在这个时期，圣诞节及其它异教信仰和实践被引入了“基督教教会”，这些信仰和实践还在被罗马天主教和其他教会所坚持。将异教仪式“基督教化”是教皇格雷戈里一世向他的追随者提出的建议精神，就是用尽一切手段将异教徒带到基督教的教堂。
That Christmas is to some degree a pagan festival is, then, without doubt. Many of its customs are directly traceable to the ancient idolatries of various European peoples. The real question is: Given these associations, to what extent do we, as disciples of Christ, feel justified in observing its less pagan elements? 圣诞节从某种程度来说是一个异教徒的节日，这一点大家都没有疑问。可以考证很多习俗直接来自古代某些欧洲人的偶像崇拜。真正的问题在于：我们作为耶稣的信仰者，能够从多大的程度上看出它的异教成分在减少？
Much of what might be stated in regard to the commemoration of Christmas applies with equal force to "Easter" and other official "church" holidays: Most of them have little or no Bible connections, but are primarily fabrications of myth and superstition with the thinnest veneer of Scriptural justification. 我们对圣诞节的看法也大部分适用于“复活节”等其它正式的“教会”节日。大多数节日与圣经没有关系，而是人的编造或者是根据传说，然后用圣经加以掩饰。
Under this heading might be mentioned the display of the "cross", supposedly a Christian symbol - but in actual fact appropriated from pagan religious sources and made to do service in the "Church": another example of the Catholic Apostasy's use of idolatrous symbols. The true believer understands the teaching of the cross of Christ, but he does not revere it, flaunt it, or worship it - as those in the false churches so often do. 还有必要提及“十字架”，据说它是基督徒的标志，但实际上是从那些不信仰基督的异教徒那里来的，现在摆放在教堂中。另一个例子就是天主教会使用异教的带偶像崇拜的标志。真正的耶稣信仰者明白十字架的含义，但不会崇拜它，也不会用这个标志来张扬自己。有的教会却喜欢这样做。
39. Dress, Makeup, and Jewelry 39．衣着打扮和妆饰
"In like manner also, (I command) that women adorn themselves in modest apparel, with restraint and sobriety; not with broided hair, or gold, or pearls, or costly array..." (1 Tim. 2:9). “又愿女人廉耻、自守，以正派衣裳为妆饰，不以编发、黄金、珍珠，和贵价的衣裳为妆饰；”（提摩太前书2：9）
This word "apparel" includes more than dress. It may be translated "deportment" or "bearing". Actions are very much a part of this "apparel"! This reminds us of so many Biblical passages showing clothing as a symbol of our life in the Truth (Job 29:14; Psa. 132:9; 1 Pet. 5:5; Isa. 11:5; Rev. 19:7,8). Paul is looking for modesty that is firmly rooted in the character - not the "modesty" of a showy affectation. "Sobriety" denotes soundness of mind and judgment. It is a habitual, inner self-government, which puts a constant rein upon the natural desires and passions. Sobriety puts into action what the "modesty" recognizes to be proper. 圣经中“妆饰”这个词这里的含义远不止衣着打扮，也可以翻译成“行为举止”。自己的行为就是一项非常重要的“妆饰”！圣经多处经文告诉我们：恰当的衣着打扮是我们生活在真理中的一个重要标志(约伯记 29:14; 诗篇. 132:9;彼得前书.5:5;以赛亚书 11:5;启示录19:7,8)。保罗在这里要求的是品德上的有节制和谦虚，而不是外表上的虚假做作。“自守”指一个人的自我控制、自我省查。
With such qualities of modesty and restraint the sister must adorn herself, so as to be pleasing in God's sight. 教会中的姐妹只有按照这样的要求来装饰自己，这样才能在 神的眼中被看为是可喜悦的：
"The Lord seeth not as man seeth; for man looketh on the outward appearance, but the Lord looketh on the heart" (1 Sam. 16:7). “耶和华不像人看人：人是看外貌；耶和华是看内心。”（撒母耳记上16：7）
God sees the thoughts and intents of our hearts (Heb. 4:12), and our "adornments" must be those characteristics in which He finds delight. These verses are specially for the women, but the ultimate application is for all: 神能够看透人的心思意念（希伯来书4：12），我们的“妆饰”也在 神所喜悦的我们的品德当中。这些经文是特指妇女的，但是从最终意义上来说适合于所有的人：
"Whose adorning let it not be that outward adorning of plaiting the hair, and of wearing of gold, or of putting on of apparel; but let it be the hidden man of the heart, in that which is not corruptible, even the ornament of a meek and quiet spirit, which is in the sight of God of great price" (1 Pet. 3:3,4). “你们不要以外面的辫头发，戴金饰，穿美衣为妆饰，只要以里面存著长久温柔，安静的心为妆饰；这在神面前是极宝贵的。”（彼得前书3：3，4） Paul is commending the virtue of self-restraint: the refusal to conform to the foolish fashions of a vain and changing world. How closely should a brother or sister conform to the fashions of the world, as to dress, makeup, and so forth? Men and women are born, make changes while they live, grow old and die; and others come to take their places. This world's fashions come and go, and the only sure thing about them is that nothing will remain the same for long. But the Almighty God of heaven never changes. In this is sufficient reason to shun (as much as is practical and reasonable) the passing fancies of a godless world. 保罗在赞美自我控制的美德：对空虚而且不断变化的世俗潮流说不。一个弟兄（或姐妹）应该在衣着打扮上和世界流行时尚保持多大的一致？一个人出生、长大、变老然后死亡，接下来又有新人出生来代替他，流行时尚来来往往，关于时尚唯一可知的事就是：没有一个时尚可以维持很长的时间。但是全能的 神是永远不变的，这就给出了足够的理由来鄙视时尚的变化。
By slavishly following the fashions of this world, we are showing our misplaced dependence upon it. We are showing that we regard the favor of the world as of greater value than the favor of God. We think more of the world's fellowship than we do of God's fellowship. 盲目地跟随时尚，错误地依赖潮流，表示我们喜欢世界超过喜欢 神。我们更喜欢与世界 超过我们与世界的联系。世界对我们的价值超过 神对于我们的价值。
Furthermore, stylish dress, elaborate hair-styles and excessive makeup, which imitate the changing fashions of today, give the impression to others of a similarity of thought and behavior. This is not something which a believer in Christ should wish to imply. As much as is practical we must show our separateness from the world. Thus we should be modest, neat, and tasteful - not skimpy on the clothes, not excessive in our spending, not elaborate and time-consuming in our personal grooming. The overall key - and especially is this true for the sisters - is modesty (not seductiveness) in apparel, and in deportment. 进一步地说，时髦的打扮、精美的发辫、过分的装饰，摹仿着当今的不断变化的潮流，给人这样的一个印象：这个人的思想和举止和世界上的其他人类似。这不是一个基督的信仰者所希望表达的，因为我们应该和世界分离。我们应该谦让、得体、整洁，不在衣服上吝啬，也不过分地花费，也不要过分地花费时间在个人的修饰上。总体的要求（特别是对于姐妹来说），就是要在衣着打扮和行为举止上得体。
40. Hair Length of Brothers 40．弟兄头发的长度
There is a passage in Scripture that clearly shows that God regards long hair on a male as something shameful and disgraceful: 下面这节经文明确地告诉我们： 神认为男人留长头发是不体面的、羞耻的： "Does not nature itself teach you that for a man to wear long hair is degrading to him, but if a woman has long hair, it is her pride? For her hair is given to her for a covering" (1 Cor. 11:14,15). “你们的本性不也指示你们，男人若有长头发，便是他的羞辱吗？但女人有长头发，乃是他的荣耀，因为这头发是给他作盖头的。”（哥林多前书11：14，15）
The contrasts between the hair lengths of males and females is part of the divinely intended distinction God has placed between the sexes. Males wearing very long hair, in effect, are appearing womanish, or effeminate. They are blurring God's guidelines. This conclusion ought not to be dismissed lightly. Persons guilty of womanish conduct - effeminacy - were regarded as an abomination in Israel (Deut. 22:5). In the New Testament effeminacy is regarded as a sin so serious as to be placed alongside fornication and homosexuality (1 Cor. 6:9). 男人和女人头发的长度是 神所用来区分不同性别的。如果男人有长头发，看起来女人气，就模糊了 神规定的男女区别。这个结论应该不会让人感到轻松。在以色列，如果一个男人的行为或打扮像女人，就会被认为是可憎恨的（申命记22：5）。在新约时代，女人气被认为是一种和通奸、同性恋并列的一种罪。（哥林多前书6：9）
41. Sisters in the Ecclesia 41．姐妹在教会当中
"I want you to understand that the head of every man is Christ, the head of a woman is her husband, and the head of Christ is God.... A man ought not to cover his head, since he is the image and glory of God; but the woman is the glory of man. For man was not made from woman, but woman from man; neither was man created for woman, but woman for man" (1 Cor. 11:3,7-9). “我愿意你们知道，基督是各人的头；男人是女人的头；神是基督的头。。……男人本不该蒙著头，因为他是神的形像和荣耀；但女人是男人的荣耀。起初，男人不是由女人而出，女人乃是由男人而出。并且男人不是为女人造的；女人乃是为男人造的。”（哥林多前书11：3，7-9）
Here Paul is declaring that there are in the divine order degrees of authority: first God, then Christ, then the man, and finally the woman. He has no need to establish the first two degrees; no one is going to dispute the ultimate supremacy of the Father and then the Son. He establishes the last two degrees, not simply by decree, but by an appeal to Scripture: the man was first created, and the woman was made "an help meet" for him. 在这里保罗宣告了 神所命定的权威次序：第一位是 神，然后是基督，然后是男人，然后是女人。他没有争论 神和他的儿子之间的次序问题。他讨论了男人和女人的次序，根据圣经，先造的是男人，女人是男人的帮手。 To the Corinthians, whose ecclesial peace was being shattered by many disparate voices, some of them feminine, Paul writes: 在哥林多教会，很多不一致的声音打搅了教会的平静，不少妇女也发表议论。保罗在信中说：
"As in all the churches of the saints, the women should keep silence in the churches. For they are not permitted to speak, but should be subordinate, as even the law says. If there is anything they desire to know, let them ask their husbands at home.... It is a shocking thing that a woman should address the congregation" (1 Cor. 14:34-36). “妇女在会中要闭口不言，像在圣徒的众教会一样，因为不准他们说话。他们总要顺服，正如律法所说的。他们若要学什麽，可以在家里问自己的丈夫，因为妇女在会中说话原是可耻的。神的道理岂是从你们出来吗？岂是单临到你们吗？”（哥林多前书14：34-36）
So much does this run counter to the outlook and inclinations of this century that it is vital to remind ourselves that the apostles were appointed leaders, inspired by the Holy Spirit to give guidance to the early ecclesias, and that their words have divine authority. Paul next says, 在这个世风日下、弯曲背道的世纪，保罗说讲的话和当今的潮流正好相反。强调使徒是 神所命定的教会领导，受圣灵的感动来指导教会，他们的话有来自 神的权威是非常重要的。保罗接下来说： "If any one thinks that he is a prophet or spiritual, he should acknowledge that what I am writing to you is a command of the Lord" (v. 37). “若有人以为自己是先知，或是属灵的，就该知道，我所写给你们的是主的命令。”（37节）
For us then in this important subject there can be no modernist views about a "Pauline theology", allegedly differing from the teaching of Christ and putting forth no longer acceptable views on the place of women. Rather, what we are reading is the holy and sober counsel of men of God. To reject that counsel is to set up another, a human authority in place of theirs, one more in tune with "modern thinking". It needs little thought to realize what a disaster that would be. 对我们来说，另外还有一个很重要的课题，我们决不能够认同某些现代学者所认为的“保罗的神学观，”他们认为保罗的教导与基督的教义是不同的，他们宣布不再接受保罗关于妇女地位的陈述。我们刚才阅读到的话来自一位圣洁的充满 神的智慧的使徒。如果我们拒绝这个智慧，我们就是在树立另外一种属于人的权威，一个打着“现代思想”幌子的权威。要想一想这种思想可能带来的危害。
Our sisters, then, are called upon not to seek prominence in the organized meeting of our ecclesias, but to accept a subordinate role. Many ecclesias have adopted a rule that sisters should wear a head covering at the memorial meeting, as a sign of this subordination (1 Cor. 11:5,6,10). The true sister of the Lord will wear her head covering not in a spirit of resentment because she feels unfashionable, or rebellion because she has her own ideas of women's rights, but rather as a sign that she acknowledges the authority of the ecclesial elders. 教会中姐妹们应该处于从属的地位，而不是站主导地位。很多姐妹都在不同的仪式上蒙头表示服从 神的权柄（哥林多前书11：5，6），教会中的姐妹应该这样，而不应觉得这样做太不现代了，或者是要主张妇女的权利不服从这个规定，姐妹们应该将蒙头作为她服从 神所命定的权威的一个记号。
Members of the ecclesia will meet for purposes other than the memorial service, as for example to study the Bible informally, where the wearing of hats by sisters is most likely a matter of personal choice and not ecclesial rule. 除了记念仪式及正式的圣经学习场合以外，教会成员的会面的时候姐妹们是否戴蒙头是她们自己的事，不是教会所规定的范围。
Similarly, in the matter of public speaking, the sisters are to play a subordinate role, not seeking to be teachers in the ecclesia, but to be "quiet". The conclusion to be drawn, that the man is by nature better fitted to assume this role, is one which few sisters will dispute. Again, there may be informal occasions when it is agreed that sisters may comment upon the study subject; but the reverent sister in Christ will not abuse this opportunity, and will never be found "laying down the law". (For that matter, neither will the reverent brother!) The matter certainly becomes a problem to the highly intelligent and well-educated sister, who may find a lack of the right sort of leadership among the brothers in her ecclesia. There will be a real need for her to exercise discretion and wise judgment, so that the community is upbuilt in unity and faith, and not divided because of her attitude. 类似地，在公开讲话的时候，姐妹们应该扮演一个从属的角色，不要寻求作在教会中作先生，而是要“安静”。如果我们下结论说，男人的天性更适合这个角色，一些姐妹会有争议。在非正式的场合下，姐妹们可以就一些学习话题发表评论，一个虔诚的姐妹是不会浪费机会的，也不会“放弃法则”。（在这种事情上，一个虔诚弟兄也不会！）但是这个情况可能够发生在一个很聪明的受过良好教育的姐妹身上，因为她会体会到在自己的教会的弟兄缺乏领导能力。在这种情况下真的需要发挥她的聪明和判断力，让团体建立在和睦和信仰的基础上，不要因她的态度而分裂。
42. Divisions Among Christadelphians 42．当我们有分歧的时候
It is a sad fact that the independence (you will hear the word "autonomy" quite often in this context) of each Christadelphian ecclesia has led, in the past, to some disunity among various ecclesias. Even today, after many efforts at reconciliation and reunion (some successful), the Christadelphian body worldwide is to some extent still divided. It is quite possible for new believers to become aware of such problems and thereby receive a serious setback to their faith. They should be aware that, despite our high professions, we are all - individually and collectively - something less than perfect, and that divisions among the brothers, where they still exist, are only one melancholy reminder of our imperfections. The new believer should also be aware that many well-meaning and responsible brethren are working and praying that God may grant His children a better and more Scriptural unity of fellowship before the return of His Son. 因为各个基督弟兄会教会的独立性，在过去导致了一些不统一。这是一件令人悲哀的事情。即使在今天经过很多的努力以后，有一些成功地联合在一起，可是从整个世界来说，今天的基督弟兄会在某种程度上是分离的。这种状况完全有可能让一个新的成员在意识到这个问题以后会感到信心上的打击。他们应该意识到，尽管我们从事圣经研究很久，但是我们??不管是个人还是团体都离圣经所要求的“完全”还差的很远。在弟兄之间有分歧，对我们来说是我们还不“完全”的一个提醒。对于一个新人来说，他应该意识到有很多负责任的弟兄姐妹正在工作，也在祷告，希望 神在耶稣回来以前能够让他的孩子们在属灵的事情上合而为一。
43. "Rules" Alone are Not the Answer 43．只有“规则”并不是答案
It should be stressed once again, as at the first of this manual, that our faith is not one of rules and regulations, nor of bondage, nor of any presumed "salvation by works". Our faith, not our works, is reckoned by God for righteousness. We have become "a new creation" in Christ through the mercy and forgiveness that his sacrifice made possible. 正如这本书一开始就已经强调过的，应该再一次强调，我们的信仰并不是一套规则和规章制度，也不是束缚，也不是说“因为你已经这样做了，所以你就能够得救”。 神算我们为义，是根据我们的信心，而不是我们的行为。在基督里我们成为的“新造的人”是因为 神的恩慈，通过耶稣的献祭才能使得救成为可能。
"Rules", no matter how rigidly enforced, will not make us pleasing to God. Surely the example of the Pharisees as to their keeping of the law will teach us this: 无论多么刻苦地遵守“规则”，也不能够使我们被 神所喜悦，法利赛人遵守律法的例子就是一个深刻的反面教训：
"Woe to you, teachers of the law and Pharisees, you hypocrites! You give a tenth of your spices - mint, dill and cummin. But you have neglected the more important matters of the law - justice, mercy and faithfulness. You should have practiced the latter, without neglecting the former. You blind guides! You strain out a gnat but swallow a camel. Woe to you.... you hypocrites! You clean the outside of the cup and dish, but inside they are full of greed and self-indulgence. Blind Pharisee! First clean the inside of the cup and dish, and then the outside also will be clean. Woe to you.... you hypocrites! You are like whitewashed tombs, which look beautiful on the outside but on the inside are full of dead men's bones and everything unclean. In the same way, on the outside you appear to people as righteous but on the inside you are full of hypocrisy and wickedness" (Matt. 23:23-28). “「你们这假冒为善的文士和法利赛人有祸了！因为你们将薄荷、茴香、芹菜，献上十分之一，那律法上更重的事，就是公义、怜悯、信实，反倒不行了。这更重的是你们当行的；那也是不可不行的。你们这瞎眼领路的，蠓虫你们就滤出来，骆驼你们倒吞下去.「你们这假冒为善的文士和法利赛人有祸了！因为你们洗净杯盘的外面，里面却盛满了勒索和放荡。你这瞎眼的法利赛人，先洗净杯盘的里面，好叫外面也乾净了。「你们这假冒为善的文士和法利赛人有祸了！因为你们好像粉饰的坟墓，外面好看，里面却装满了死人的骨头和一切的污秽。你们也是如此，在人前，外面显出公义来，里面却装满了假善和不法的事。”（马太福音23：23-28）
The points discussed in this manual - matters like money, entertainment, smoking, drinking, dress, and the like - are not to be understood as so many Christadelphian/Pharisaical laws. They are only (and we are repeating) guidelines by which every individual should test his or her own thoughts and deeds. It may be very well for a believer to make rules for himself - and as rigid and uncompromising as he pleases; but it is quite another thing to make such rules in non-essential matters for his brethren. In essential things there must be unity; in doubtful things, however, there must be liberty. And in all things there must be love! 在本书中讨论过的问题，如对金钱的态度，在娱乐、吸烟、喝酒、穿戴等问题的提出一些看法，但是请不要将这些看法等同于基督弟兄会的法则或者是法利赛人的律法，它们仅仅是一些指导方针（我在重复），每一个人对此应该自我检查他们的思考和行为。如果一个信主的人自己愿意为自己设定法则，那是一件非常好的事情，他可以按照自己的想法严格地要求自己；但是如果他将律法严格地套在其他的弟兄的头上，那就是另外的一种情况了。一切事情都应该包含着爱！
44. Discouragement, Sin and Failure 气馁、罪、失败
It is quite possible that a continuing contemplation of the holiness of God, and His calling of us to be like Him, may lead us to be discouraged at our all-too-evident failures. We may find ourselves going about in a downcast, mournful state, thinking "I'm simply not good enough to be in God's Kingdom." It is at just such a time as this that we need to be reminded that God is aware of our failures, and that if we are sincerely sorry for them, He will forgive us - provided we keep trying to serve Him! The only truly "unforgivable sin" is a lack of faith that God can forgive us. We must not limit His potential for mercy. 如果不断地强调 神的圣洁、 神召唤我们成为圣洁，很可能让我们对自己经常的状态感到气馁。我们可能经常处于气馁悲伤的状态，总是在想“我这个人不好，肯定进不了 神国”，在这个时刻，我们一定要记住 神知道我们的缺点，如果我们是真诚地对我们所犯的错误感到痛心，并且愿意继续努力地服侍 神， 神就愿意原谅我们。“不可原谅的罪”这个说法实际上是没有信心相信 神会宽恕人的人身上，我们不可以对 神的怜悯的深度限定一个范围。
In the last analysis, then, discouragement at our own sins is in itself a sin! And it must give way to rejoicing that God has forgiven us. The way to achieve this state of mind is never to lose sight of the infinite love of God. As John writes, "Perfect love casts out fear". And as Paul asks: 然而，对自己的罪感到气馁这种行为也是一种罪！这种气馁必须让步于自己的罪被 神原谅的快乐当中。要达到这种精神状态，我们的注意力永远不要脱离 神的爱是无限的，正如约翰所写的：“爱里没有惧怕；爱既完全，就把惧怕除去”。保罗也要我们相信：
"If God is for us, who can be against us? He who did not spare his own Son, but gave him up for us all - how will he not also, along with him, graciously give us all things? Who will bring any charge against those whom God has chosen? It is God who justifies. Who is he that condemns? Christ Jesus, who died - more than that, who was raised to life - is at the right hand of God and is also interceding for us. Who shall separate us from the love of Christ? Shall trouble or hardship or persecution or famine or nakedness or danger or sword?....No, in all these things we are more than conquerors through him who loved us. For I am persuaded that.... nothing will be able to separate us from the love of God that is in Christ Jesus our Lord" (Rom. 8:31-39). “既是这样，还有什么说的呢？神若帮助我们，谁能敌挡我们呢？神既不爱惜自己的儿子，为我们众人舍了，岂不也把万物和他一同白白的赐给我们吗？谁能控告神所拣选的人呢？有神称他们为义了。谁能定他们的罪呢？有基督耶稣已经死了，而且从死里复活，现今在神的右边，也替我们祈求.谁能使我们与基督的爱隔绝呢？难道是患难吗？是困苦吗？是逼迫吗？是饥饿吗？是赤身露体吗？是危险吗？是刀剑吗？如经上所记：我们为你的缘故终日被杀；人看我们如将宰的羊。然而，靠着爱我们的主，在这一切的事上已经得胜有余了。因为我深信无论是死，是生，是天使，是掌权的，是有能的，是现在的事，是将来的事，是高处的，是低处的，是别的受造之物，都不能叫我们与神的爱隔绝；这爱是在我们的主基督耶稣里的。”（罗马书8：31-39）
45. The Importance of Prayer 45．祷告的重要性
This leads to a consideration of prayer. Prayer is the means by which we can communicate with, and have communion with, God. Prayer is the means by which we can find a covering for our sins. It is indispensable, therefore, to the believer. 这一章我们要思考一些有关祷告的问题。祷告是我们和 神沟通的方式，也是我们的罪能够被 神所宽容的方式。因此，祷告对信徒来说是必不可少的。
Sporadic prayer is not sufficient for the urgent and recurring needs of today. The tendency to evil is with us always, and if we are not to succumb repeatedly to its power, God must always be with us too. Prayer and evil cannot live together; if one is present, the other must die. Obviously then it is not enough to call God into a situation where our own ingenuity has failed us, or where we feel particular need of comfort; we must so order our life that we are constantly in touch with God throughout our waking hours. 偶尔的祷告相对于我们当天迫切的需要来说是远远不够的。我们永远摆脱不掉有犯罪的倾向的天性。如果我们想不屈从它的力量，我们就必须一直与 神同在。祷告与邪恶是不能同在的，如果一方存在，另外一方就会死亡。很显然，如果我们只在我们依靠自己失败了以后、或者是我们觉得需要特别的安慰的时候才向 神祷告的话，这样的祷告是远远不够的。在所有清醒的时刻我们都要一直密切地与 神保持联系。 Our first waking thought shall be of our Heavenly Father, our first impulse shall be to worship Him, and our first action will be to bow before Him in prayer. We shall be moved to acknowledge His majesty, His wisdom and His goodness. We shall confess our need of Him and ask for His promised protection, guidance, and help through an approaching day. We shall remember before Him His promise never to leave or forsake us, and the assurance of His Son to be with us always. ` 在清醒的时候， 神的事应该摆在我们思考的第一位，我们最大的欲望是敬拜他，第一件事是在他面前屈膝祷告。我们要被他的伟大和尊严、良善、智慧所感动，向他承认我们的需要，寻求他每天的保护、指导、帮助，我们应该记得，他已经应许决不抛弃我们，丢下我们。他的儿子也一直与我们同在。
To begin our day with God in this manner is to begin victoriously. We have the confidence, even before we meet the problems of the day, that "everything that will happen will fit into a pattern for good". We shall begin to know the power and tranquility of the promise: "Fear thou not; for I am with thee.... yea, I will help thee; yea, I will uphold thee with the right hand of my righteousness." When we ask God to take this early initiative each day, the power of evil will be given little encouragement. 以这样的态度开始的一天将是胜利开始的一天。因为在困难来到之前，我们就已经得到了信心， “我们晓得万事都互相效力，叫爱神的人得益处，”（罗马书8：28）。我们就会体会到 神的应许当中所包含的力量和宁静：“你不要害怕，因为我与你同在；不要惊惶，因为我是你的神。我必坚固你，我必帮助你；我必用我公义的右手扶持你。”每天一早就主动来寻求 神的帮助，做坏事的力量就会减少很多。
But worship does not end with morning prayers; few of us would be so bold as to say that our early communion with God will sustain us in our struggles with the demands, the temptations and the problems of even the twelve hours that follow it. And yet most of us must confess that all too often our brief moments with God in the morning are followed by hours of forgetfulness. However busy we may be, we shall have opportunities of recollection; sudden temptation will bring a silent cry for help; consciousness of the need or sorrow of a friend will evoke our unspoken intercession. And to the discerning eye there will be so many sights that will be a source of thanksgiving. So amid the worry of the day's business with all its confusing noise, we shall be able to turn aside and find inner quietness and strength in the presence of God. 但是崇拜 神并不是以每天早晨的祷告而结束，只有少数的人勇敢地承认我们早晨的祷告只是在要求 神提供我们的需要，以及接下来的十二小时所面对的困难和诱惑。尽管我们中间的大多数人必须承认我们上午祷告的事情接下来的几个小时就忘记了。不管我们是多么忙碌，我们都会有回忆的机会，突然遇到的试探会让我们发出求救的哭喊，良心的发现以及对朋友的抱歉回让我们感到无名的痛悔。在工作的烦恼和各种世俗的噪音中，我们能够发现 神为我们的内心预备的安宁和力量。
And when the day is over we can bow before Him once more in the confidence that He is waiting to meet with us, more ready to hear than we are to speak. We shall rejoice in the certainty that He is offering us His blessing and fellowship in spite of our failures. We shall have sins to confess and forgiveness to seek in the name of His Son. There will be much to thank our Father for, so many to pray for, and a glorious hope to acknowledge gratefully. And thus refreshed we can lie down, knowing the peace of sins forgiven and the joy of a life surrendered to the grace of God. 在一天就要结束的时候，我们能够又一次敬拜 神，带着信心相信 神已经准备好了与我们见面，他在我们准备说话以前已经听见了我们要说的话。尽管我们有缺点和不足，但是我们有信心地相信 神愿意给我们祝福，愿意和我们交流。我们要承认我们有罪，奉基督的名寻求我们的罪得到宽恕。我们对 神有那么多的感恩要说，有那么多的事情要祷告，带着他给我们的盼望，我们睡觉时就会感到轻松，这一切都在我们的罪被赦免的快乐和平安当中。
46. Love One Another 46．彼此相爱
This should, of course, be first on the list of the concerns of the saint. And most of what has been said to this point is obviously related to love. But, as we near the conclusion of these matters, we must make a special effort to consider love once again. 彼此相爱应该在圣徒最优先考虑的事情当中。彼此相爱和爱存在着非常明显的联系。但是在下结论以前，我们要再次认识什么是爱：
"Love is patient, love is kind. It does not envy, it does not boast, it is not proud. It is not rude, it is not self-seeking, it is not easily angered, it keeps no record of wrongs. Love does not delight in evil but rejoices with the truth. It always protects, always trusts, always hopes, always perseveres" (1 Cor. 13:4-7). “爱是恒久忍耐，又有恩慈；爱是不嫉妒；爱是不自夸，不张狂，不做害羞的事，不求自己的益处，不轻易发怒，不计算人的恶，不喜欢不义，只喜欢真理；凡事包容，凡事相信，凡事盼望，凡事忍耐。”（哥林多前书13：4-7）
God is a jealous God. He demands all our love and attention. But because we love God the more, do we love our brethren less? Our love for God is different from our love for another person. If we truly love God, we will show our love for Him in practical expressions of love for others. True divine love does not exclude human love; rather, it enhances it. 神是嫉邪的 神。他要求我们全部的爱和全部的注意力。但是我们能够说因为我们爱 神多，我们爱我们的弟兄就少？我们爱 神与我们爱他人是不同的。如果我们真的爱 神，就要把对 神的爱在实践当中对他人表现出来。真正神圣的爱并不排除对人的爱，而是加强了对 神的爱。
Verses 4-7 above contain a dozen or so characteristics of Scriptural "love". We shall consider each one in turn: 上面的4-7节经文包含了一系列的圣经意义上的“爱”的特征，我们将依次来思考这些特征：
"Love is Patient" “爱是恒久忍耐” We have the example of Christ, who patiently taught his disciples and time after time helped them when they stumbled and lacked faith. Undoubtedly there were times when he wanted to throw up his hands and abandon the effort altogether, for they were so slow to learn and so bent on maintaining their own natural affections. But he loved them dearly; he loved them despite their inadequacies; he prayed for them; and he persisted until his efforts began to bear fruit. Can we do any less for our brethren? 我们有基督做我们的榜样。门徒缺乏信心的时候，基督依然反复地、耐心地教导他们。毫无疑问，他曾经多次希望他们不用搀扶自己去做，然而他们总是缓慢地领会他的话，而且一直固执地保留他们的天性。但是他还是那么爱他们，尽管他们有那么多的不足，他为他们祷告；他一直坚持，直到他的努力结出果实。我们为弟兄做的能够少一点吗？
"Love is Kind" “有恩慈” This English word "kind" is one of those pale, sentimental words that just does no justice to the original. We should say, instead, that love is considerate - showing an active, involved concern for the needs of others, even to the detriment of one's own comfort. We probably all think of ourselves as being "kind", for we certainly are never "unkind"! Are we? “有恩慈”这个词汇并没有表达圣经的原始意义，我们可以用“考虑周到”来代替“有恩慈”，“考虑周到”就是积极地考虑到别人的需要，即使是给自己带来了很多的不便。可能我们都认为自己“友善”，因为我们决不会认为自己不“友善”。真的是这样吗？
"If a brother or sister is ill-clad and in lack of daily food, and one of you says to them, 'Go in peace, be warmed and filled,' without giving them the things needed for the body, what does it profit?" (James 2:15,16). “若是弟兄或是姐妹，赤身露体，又缺了日用的饮食；你们中间有人对他们说：「平平安安的去吧！愿你们穿得暖，吃得饱」；却不给他们身体所需用的，这有什幺益处呢？”（雅各书2：15，16）
There are times when a "kind word" is no more than hypocrisy, because it masks a failure to help in any practical way. Have we ever been guilty of such an act, in a benign, "friendly" indifference to the circumstances of others? Then we may have been courteous and civil and pleasant, but we have not been "kind" in the Scriptural sense, and we have not been loving. 很多的时候，说“客气话”其实是假冒为善，因为在实质上没有帮助到别人。我们是否曾经为这样的行为感到过内疚？我们可能是谦恭的，令人愉快的，但是我们并不是圣经意义上的“有恩慈”，并不真正有爱在心里头。 "Love Does Not Envy" “爱是不嫉妒” The divergence of gifts among the Corinthians was a cause of envy. Likewise, envy can result today from comparisons between brethren: "Who is the better speaker?" "Why was he elected Arranging Brother?" "So-and-so wants to run everything. Who put him (or her) in charge?" The person who can ask such questions does not have at heart the best interests of the whole body. 嫉妒造成了哥林多教会的分裂。今天嫉妒也会让同伴之间互相攀比：“谁的演讲会更好？”，“为什么选择这个人来主持仪式？”，“某人老是想控制一切，谁让他（她）负责的？”等等之类的话题。提出此类问题的人在心中没有将教会作为一个肢体看待。 Jealousy, or envy, is a terrible disease, and often fatal in the spiritual sense. It destroys its originator much more quickly than the one at whom it is directed. 嫉妒是一种可怕的疾病，在精神上来说是致命的。嫉妒对那些创造性的人的伤害远远超过那些只是听从别人指示的人。
"Love Does Not Boast.... is Not Proud" “爱是不自夸，不张狂，” Envy and boasting are quite closely related. They both stem from the same basic problem: love of self rather than love of others. True love does not have to be pushy. It does not need attention. It can afford to wait. Remember what Jesus said of the arrogant Pharisees - who did their works to be seen of men: "They already have their reward." Let this not be said of us. 嫉妒和张狂是紧紧相连的。它们都来自一个基本的问题：爱自己过于爱他人。真正的爱并不是为出风头，不需要引起别人的注意，而是耐心等待。耶稣曾经评论过一些法利赛人：“他们已经得到了他们的赏赐”，因为他们做好事是为了给别人看。我们不要这个样子。 "Love is Not Rude" “爱是不张狂” There is a right way and a wrong way to do almost anything. Sometimes a gentle admonition or even a stern rebuke needs to be administered. It is possible to be in the right - even to say the right thing - but to say it in absolutely the wrong way. A criticism may be correct in every particular, but if it is delivered with a superior or proud or overbearing manner it will not achieve a good result. As always, the principle is consideration for others: Do unto others as you would have them do unto you. In short.... love. 几乎做任何事都有正确的方法，也有错误的方法。即使是做正确的事情，如果采取完全错误的方法，也很难说这种行为是好的。批评可能是正确的，但是如果采用一种居高临下的语气或者是骄傲的态度来说话，就不会有好的结果。通常做事的原则是要为别人考虑：你喜欢别人怎样对待你，你也要怎样对待别人。一句话，爱人如己。
"Love is Not Self-Seeking" “不求自己的益处” Have you ever participated in a three-legged race? You may be the fastest runner at the picnic, but you'll wind up sprawled on the grass unless you can adapt yourself to the style of your partner. This principle also holds true in the ecclesia. We are all members of the one body, and we must learn to function as a unit. We are "yoked together" with our brethren in many endeavors; we cannot always choose the way that pleases us most. 你参加过三条腿的比赛吗？你可能是跑得最快的一位，但是如果这样你就可能四脚朝天地躺在草地上，除非你和你的同伴协调一致。这个原则也适合于教会。我们都是教会的肢体，在功能上是一个整体。我们在很多的方面都要和其他弟兄姐妹“共负一轭”，不能总是选择我们最喜欢的方式做事。
Your way of doing things may always be the best, but it won't always be the one chosen by the majority. Then what do you do? Go along or "drop out"? There have been cases of members leaving meetings because of absolutely trivial disagreements, in which they failed to get their own way and just could not bend enough to go along with others. And they, and sometimes their families, have paid for that stubbornness with twenty or thirty years of self-imposed isolation. 你自己做事的方式可能是最好的，但并不总是被大多数人所采纳。那么你会怎么做？是继续下去还是“走开”？曾经有过这样的事情，有人仅仅为了一些很小的事情产生了不同的意见就离开了会议，原因是他很难与别人相处。他们还有他们的家人从此与教会隔绝了二三十年，而这种隔绝是他们自己造成的。
There is an extremely illuminating passage in this connection: 有一处极端的经文可以表明这样的联系： "For even Christ pleased not himself" (Rom. 15:3). “因为基督也不求自己的喜悦，”（原文是：因为甚至基督也不喜欢自己）（罗马书15：3）
Just six little words, but a world of exhortation and self-examination. If even Christ did not please himself, who are we to think that things should always go our way? Who are we to please ourselves in everything? 这句简单的话包含了自我检查和劝勉教诲的所有方面。即使是基督也不喜悦自己，谁能够总是喜欢按照自己的方式行事呢？我们是谁，能够在每一件事情上都喜欢自己呢？
"Love is Not Easily Angered" “不轻易发怒” A person possessing the true love of God has a peace of mind that no other has. In the midst of strife and controversy, he maintains a calm and reasoning mind, and a disposition to peacemaking. He has that same inner serenity that sustained Christ through his great trials. 真正拥有来自 神的爱的人，有平安在他们的心里面。在争论和论战当中也能够保持安静和有理性的心，使人和平。基督靠自己内在的平静经受了试验，那些拥有 神的爱的人他的内心也有这种平静。
A person in such a frame of mind cannot be offended by others. He is not provoked to backbiting or vengeance. He relies upon the grace of God, he knows that there is a final judgment that will right all wrongs, and he is not concerned about what man may do to him in the meanwhile. If God is for him, who can be against him? 如果一个人能够怀着这样的意念，他就不会伤害别人，也不会恨别人或者是报复别人。他靠着 神的恩典，他知道有末世的审判，所有的弯曲都会矫正，因此他不计较在今世会有多少委屈。如果 神和他在一起，人又能够把他怎么样？ "Love Delights Not in Evil, But in Truth" “不喜欢不义，只喜欢真理；”
If ever a thought might be coupled with "Let a man examine himself", surely this is it! Don't we all do this? Don't we all listen to gossip and rumors and evil insinuations? Don't we all - sometimes - derive pleasure from the shortcomings of others, especially those who have previously appeared to be models of uprightness? “人应该自己省察自己，”这是理所当然的事情。但是我们都能够这样做吗？我们听到过谣言碎语和挑拨离间的话吗？我们喜欢笑话别人的缺点吗？喜欢对别人的失足，特别是那些以前比我们更加正直的人幸灾乐祸吗？
We judge ourselves by the standards of others, and when we do this we are glad to see them fall. We tend to think we are lifted up in proportion as our brother is cast down. But when we live by this standard we are completely corrupting Paul's teachings of the unity of Christ's body and the dependence of one member upon another. These lofty ideas lose their meaning when cooperation is replaced by competition. 我们按照别人的标准来判断自己，当我们这样做时我们喜欢看别人的笑话。我们喜欢抬高自己，贬低别人。但是我们如果这样生活，我们的标准就是朽坏的，保罗教导我们，我们都是基督的身体，互相依赖。如果争论取代了合作，这些高尚的理想就失去了原有的意义。
"Love Always Protects" “凡事包容” We need go no further than Christ's example. Christ bore our sins in his body on the tree, and more than that he bore our sorrows that he might be a perfect mediator. 除了基督，我们不需要另外的榜样。耶稣在十字架上用他的身体担负我们的罪，担负我们的愁苦，他是 神与人之间完美无缺的中保。
The mind lingers on a picture, perhaps well-known to many. One boy with a younger one on his back. "He ain't heavy. He's my brother!" Strain is obviously there, but he bears his burden gladly. All things are relative, aren't they? Yes, in more ways than one! We are willing to do for our families what seems intolerable if done for others. Do we sit in the meeting on Sunday morning, and feel that those with whom we break bread are really our family? Or are our expressions of "Brother Smith" and "Sister Jones" merely a formal, stylized address? Let us live that family relationship of which the Bible speaks so often; let us rejoice with them that rejoice, and weep with them that weep. Let us "bear one another's burdens, and so fulfill the law of Christ" (Gal. 6:2). 可能有很多人头脑中都有这样的一幅画面：哥哥将弟弟背在背后，说：“他不重，他是我弟弟！”负担很明显地摆在那里，但是他能够轻松地看待。所有的事情都是有联系的，都是相对的。是的！事物的联系有很多种方式。我们愿意对家人做很多事情，可是如果我们要对别的人这样做，我们就觉得很别扭。当我们在星期天坐在一起的时候，我们感觉到那些和我们一起掰饼的人真的和我们是一家人吗？难道“某某弟兄”“某某姐妹”仅仅是一种正式的、礼貌的称呼吗？让我们按照圣经上所说的样式保持家庭般的联系，同欢喜，共患难。“你们各人的重担要互相担当”。（加纳太书6：2） "Love Always Hopes... Always Perseveres" “凡事相信，凡事盼望，凡事忍耐。”
The Christian's life of love is a joyful existence. In the midst of sorrows and pains, he rejoices in the great gifts of the Creator. 在基督里的爱的生活充满了快乐。即使是在痛苦和悲伤时期，他也会对来自造物者那里的恩赐感到快乐。 His eye is firmly set upon the hope that rises as a mountain before him. There may be a valley to traverse before he reaches that distant peak. But he never takes his eye off that glorious future; and all life's little annoyances and inconveniences are seen for what they are - stepping stones en route to the Kingdom. Paul says in another place: 他的眼睛关注眼前的希望，就像是看到眼前的高山，在到达远处的山顶之前他要跨越山谷，但是他永远关注到的是充满荣耀的未来。在他看来生活当中的种种不便和困难就像神国的道路的一些陡峭的岩石。保罗在另一处说：
"I know both how to be abased, and I know how to abound; everywhere and in all things I am instructed both to be full and to be hungry, both to abound and to suffer need. I can do all things through Christ who strengthens me" (Phil. 4:12,13). “我知道怎样处卑贱，也知道怎样处丰富；或饱足，或饥饿；或有余，或缺乏，随事随在，我都得了秘诀。我靠著那加给我力量的，凡事都能做。”（腓利门书4：12，13）
All that God has given us - riches, talents, intelligence, health - diminishes with the passing of time. Man grows old and dies. Only love remains, as a bridge between this life and the life to come, a bridge over the chasm of eternal nothingness. Every other gift or talent will fail, just as the Holy Spirit gifts finally ceased. The only thing that endures is the character of man, engraven in the infinite mind of God. 神所给我们的每一样东西??财富，智慧，健康都会随着时间的流逝而消失。人会变老、死亡。只有爱会永远流传，作为一个生命延伸到另外一个生命的桥梁，也是追求永生的桥梁。任何其他的天分或者是财富都会消失，正如圣灵的恩赐会消失一样。能够存留的是一个人的品德，是按照 神的无穷智慧所刻画出来的。
47. Preaching the Gospel 47．传福音
In various places, and with varying degrees of success, Christadelphians undertake elaborate, advertised, public gospel proclamation. Often it seems that the degree of success - humanly speaking - leaves us disappointed. But, oddly enough, the one method of gospel proclamation that outdoes all others in efficiency, which costs exactly nothing, and which can be done by absolutely everyone, suffers serious neglect. Personal witness for the faith, which built up the struggling Christadelphian body at a remarkable rate in the last quarter of the last century, is now often passed over for the "flashier" methods. 基督弟兄会承担着策划、宣传、公开讲课等传福音的使命。在不同的地方，这个使命有着程度不同的成功，但是成功的程度??用人的话说，似乎会使我们感到失望。但是让人感到奇怪的是，有一种传递福音的方式现在通常被忽略，仅仅作为辅助的方式，但是它在效率上胜过别的方式，花费很小，而且每一个人都可以做到，受苦可以忽略不计。 这种方式就是通过个人的生活为真理做见证，在上个世纪基督弟兄会形成的中这种方式担当了很重要的角色。
Yet this is how the gospel was first proclaimed: 下面的经文描绘了最早传递福音的过程
"One of the two which.... followed him, was Andrew, Simon Peter's brother. He first findeth his own brother Simon, and saith unto him, We have found the Messiah" (John 1:39-41). “耶稣说：「你们来看。」他们就去看他在那里住，这一天便与他同住；那时约有申正了。听见约翰的话跟从耶稣的那两个人，一个是西门彼得的兄弟安得烈。他先找著自己的哥哥西门，对他说：「我们遇见弥赛亚了。」”（约翰福音1：39-41） And then a few verses further on: 接下来的几节经文说： "Philip findeth Nathaniel, and saith unto him, We have found...." (v. 45). “腓力找著拿但业，对他说：「摩西在律法上所写的和众先知所记的那一位，我们遇见了，」”（45节）
He hadn't really. Jesus had found him instead. But the two processes are not to be separated. The disciple's job is to go and "find" his fellow. But in his "looking" it is really God who does the "finding"! 其实不是他在找耶稣，而是耶稣找到了他们。但是这两个过程并不是孤立的。使徒们的工作就是出去“发现”他的同伴，但是他的“发现”实际上是 神在“寻找”他们！
Paul, the master preacher, had none of the modern devices of publicity that we lean on so heavily. His familiar simple recipe was: 保罗是福音的最主要传播者之一，他没有我们现在所依靠的现代工具。他说的关于传道的处方就是：
"Faith cometh by hearing, and hearing by the word of God" (Rom. 10:17). “可见信道是从听道来的，听道是从基督的话来的。”（罗马书10：17）
To be sure, we say, a man cannot receive the gospel without a Bible. Right enough! But that is not what Paul is saying there. His phrase means: "Hearing comes by the spoken word about God", as the next verse plainly confirms. "How shall they hear without a preacher?" (v. 14) They can hear without an advertisement or other clever modern eye-catcher. But not without a preacher. Sooner or later, someone has to do the talking, and the sooner the better. 一个人没有圣经就不可能接受福音。但保罗并不是说：有圣经就够了！他是说：“信道是从听道来的，”接下来又说：“未曾听见他，怎能信他呢？没有传道的，怎能听见呢？”（14节），他们没有现代的传播手段，也没有广告，但是他们能够听见，因为他们有传道的人。传福音迟早要通过谈话的方式，但是早比晚好。
Nor is there any picking and choosing as to who shall hear our good news. Who are we to discriminate and decide before for God who is and who is not fit for His blessing? 我们不能够选择听福音的人。我们不能够代替 神来决定哪些人适合得到 神的祝福，更不能带着偏见看待人。 "In the morning sow thy seed, and in the evening withhold not thy hand: for thou knowest not whether shall prosper, whether this or that, or whether they both shall be alike good" (Eccl. 11:6). “早晨要撒你的种，晚上也不要歇你的手，因为你不知道哪一样发旺；或是早撒的，或是晚撒的，或是两样都好。”（传道书11：6）
And because "thou knowest not", thou shalt not make contemptuous pre-judgment as to which mode of preaching is the best. Agreed, some methods seem relatively less efficient than others, to the extent of appearing more wasteful of time or energy or resources. But none is to be despised, for at one time or another the grace of God has made use of them all. 正是因为“你不知道”，所以就不能够预先判断那种传福音方式最好。有些方式相比较而言缺乏效率，显得浪费时间、精力或者是资源。但是我们不能够排斥任何一种方式，因为 神最终会眷顾每一种方式。
So why don't we bring our personal witness for the faith into daily life more than we do? Reason number one is: "Behold, I cannot speak; for I am a child" (Jer. 1:6). There is a paralyzing feeling of incompetence. "I am not quick-witted enough to cope with the arguments people may fire at me, not sufficiently well-acquainted with the Bible to be able to go to the very passage that is needed, etc., etc." 为什么我们不能将自己为信心所做的见证更多地带于日常生活中？第一个理由是：“主耶和华啊，我不知怎样说，因为我是年幼的。”（耶利米书1：6）这是一种麻痹的态度。“我现在没有充足的智慧，还不能解释别人可能对我提出的问题，我还没有足够的圣经知识能够找到所需要的圣经段落。等等”
Such a poor attitude should be set right once and for all. With the more conscientious, it springs out of a pathetic line of reasoning of this kind: "The Truth must never be let down. I am not competent to start talking on the subject. Therefore I'd better not say anything." 这种不好的态度要矫正。要带着尽职尽责的态度，而不能这样想：“真理既然是不倒的，现在我没有能力来谈论这个话题，因此我宁愿什么也不说。”
With many this way of thinking is quite probably an excuse, more than a reason. 这种思考方式与其说是给自己找理由，还不与说是为自己找借口。
There is a very simple way of coping with one's inadequacy in discussion, and that is to admit it: "I can't answer your argument right now, but I'm sure it can be answered. Next time I see you, I shall have an answer for you." None except Christadelphians think it shameful not to be able to come up with a full explanation of every problem passage. Others are highly unlikely to think the worse of us for admitting ignorance on one point or another. Besides, that "next time I see you" leaves the door wide open for a point-blank return to the topic some time later! So that is a positive gain. 如果我们在讨论中遇到不能回答的问题，我们可以承认：“我现在回答不了你的问题，但是我相信会找到答案的，下一次见到你的时候，我会回答你的问题的。”没有人认为作为一个基督弟兄会的成员就能够回答所有的问题。如果我们承认在一些问题上的无知，别人不大可能就因此认为我们不好。“下次见面的时候”为我们在以后在谈论这个问题找到理由，这是一种积极有用的态度。
On the road that goes down from Jerusalem to Gaza, Philip did not wait for his new acquaintance to ask him: "Do you happen to know what Isaiah 53 is all about?" Instead, he was ready with his own question: "Can you make sense of what you are reading?" This is a fairly obvious example of what we are talking about. But every day a number of opportunities may come along, to speak the right word at the right time. We must learn to be alert to such openings. "Be instant, in season, out of season," exhorts Paul. Be ready, on the alert, even in the most unlikely circumstances, for you never know! 在从耶路撒冷到迦萨的路上，腓利并不是等着某一位人来问他：“你知道以赛亚书53章写的是关于谁的故事？”实际上他已经准备好自己的问题：“你所念的，你明白吗？”腓利的故事是我们要谈到的一个非常明显的例子。每天我们都有这样传福音的机会。要像保罗所讲的，我们应该“务要传道，无论得时不得时，总要专心”。要准备好，要警醒，因为我们都有非常类似的机会，但是你永远不知道机会什么时候来！
Jesus sat by the well at Sychar, weary, hungry and thirsty. But when his disciples returned with the food they had bought, they found him alert and vigorous and not interested in food at all. While they were away he had a better meal than they could provide - the spiritual strengthening of an open, inquiring mind with which to hold communion. 耶稣坐在叙加的雅各井边，感到很累，又饥又渴。但是当他的门徒回来带着他们买来的食物，他们发现他根本对食物没有兴趣，因为他们发现他机警且精力充沛。当门徒们出去的时候，耶稣已经享受了一顿丰盛的精神食粮，就是在思想上和他的父亲进行了沟通。
He sent out his disciples in pairs, and they set off, one may be sure, nervous and ill at ease at the unaccustomed responsibility he had laid on them. But the men who returned were hardly to be recognized as the same persons. They bubbled over with excitement and pleasure. What was it that had made the difference? 耶稣差遣他的门徒两个人一组地出发传福音。有的人可能认为，这是将不现实的责任加在他们身上，门徒甚至还会受到疾病的困扰。但是他们回来时几乎变成了另外的人，快乐和喜悦在他们脸上流淌。是什么给他们带来了这么大的变化？
48. A Cheerful Doer 48．愉快地做
Life is filled with opportunities for service to God; all we have to do is open our eyes. Sometimes a new believer is guilty of thinking to himself that "the 'elders' will take care of everything for me - I'll just receive instruction and help from them!" This attitude is totally wrong. While it is true that certain areas of service are closed (and rightly so) to sisters and to brothers who are "novices" (the Greek word means "tender plants"), it is equally true that many other areas are available to all. It only takes the opening of one's eyes to the almost infinite possibilities. (Just one example: "visiting the fatherless and widows in their affliction" : James 1:27. There are tremendous possibilities here. And be advised that that word "visit" means a lot more than making a brief and perfunctory social call!) 在生活当中到处充满着服侍 神的机会，只要我们挣开我们的眼睛。有的时候一个新人会觉得“内疚”，因为有“年长者” 照看他的每一件事情，自己只是接受指示帮助去做就行！这个态度是完全错误的。确实有一些事情是不让新人去做的，但是很多别的领域的事情是每个人都可以去做的。只要留心观察就可以找到自己要做的事情。（组一个例子说明：“就是看顾在患难中的孤儿寡妇”是每个人都可以做的。（雅各书1：27）） Don't wait to be asked. Find the jobs left undone, and do them! Volunteer! Get involved! Make a difference! Take the first step to put yourself in God's hands, and be assured that He will then use you as His instrument. 不要等待，只在被要求以后才做。要找到没有做的工作，然后来做！要心甘情愿地做！要当成很重要的事情来做！首先要将自己交托在 神的手中，相信 神会用你作他的器具。
49. A Final Word 49．结束语
It can be done! If we stand at the beginning of our probation and look right to the end, seeing Christ in his perfection, it may seem an impossible task! But even a marathon is the sum total of so many single steps, and God has commanded us to follow His Son, promising us strength all along the way. Growing up in Christ is not an immediate action, it is a slow process - by stops and starts, most likely - learning obedience, as our Master did, through sufferings. And to those who obey, whether they be wise or simple, God will reveal Himself in the toils, the conflicts, and the trials through which they pass in the "fellowship" of His Son. More and more, step by step, they will learn who Christ truly is, and become more conformed to that image. 这本书终于写完了！我们如同被判处死缓的罪人，如果站在我们死缓的开始看结尾，看到在完全的基督，似乎是一件不可能的任务！但是马拉松运动也是一步一步地跑过来的，而且 神已经命令我们要跟从他的儿子，他已经应许一路上他都要赐予我们力量。在基督里成长并不是立竿见影的行为，而是一个缓慢的步骤，有时候停下来，有时候接着开始，大多数的时候在学习顺从，像我们的主在患难当中学会的。对遵守他的教导的人，不管是聪明人还者是普通人，神愿意让他们在基督相交的过程中，在内心的冲突、劳苦、和试验中显现自己。 一步一步地、越来越多地让他们学到真正的基督的样式，最终与基督的形像一致。
Notes注释
Chapter 1
Marshall, John: "The Living Ecclesia", The Christadelphian, July 1971, pp. 295,296.
Eyre, Alan: At Last True Christianity (Christadelphians Worldwide), p. 138.
Chapter 2
Growcott, G.V.: "Our Old Man is Crucified with Him", The Berean Christadelphian, February 1957, pp. 57-61.
Chapter 6
Whittaker, Harry: "Forsake Not", The Testimony, February 1979, p. 42.
Chapter 7
Tennant, Harry: Ye Servants of the Lord, pp. 11-14.
Chapter 8
Richardson, L.W.: "Shall We Do our Readings?", The Christadelphian, July 1973, p. 318.
Chapter 15
Abel, Ron: The Way of a Man with a Maid, pp. 43,44.
Norris, Alfred: "Tithing", The Christadelphian, February 1979, pp. 51-53.
Chapter 16
Abel, Ron: op. cit. pp. 21,22.
Tennant, Harry: cited in Family Life in the Lord, by Don Styles, p. 72.
Marshall, John: The New Life, pp. 45,46,78,80.
Styles, Don: Family Life in the Lord, pp. 54,56.
Chapter 17
Carter, James: "The Discussion Class", The Testimony, November 1971, pp. 436,437.
Chapter 18
Abel, Ron: op. cit. pp. 48,49.
Styles, Don: op. cit. pp. 85,86.
Chapter 19
Luke, Brian: cited in Family Life in the Lord, pp. 10-13.
Chapter 20
Burt, Bernard: "1 Corinthians 7", The Bible Student, September-October 1983, pp. 110-112.
Chapter 21
Eyre, Alan and Mary: Christian Marriage, pp. 18,19.
Chapter 22
Burt, Bernard: "Abortion", The Bible Student, July-August 1980, pp. 99-103.
Chapter 23
Carter, John: Marriage and Divorce, pp. 12,13.
Chapter 25
Watkins, Peter: War and Politics - The Christian's Duty (Christadelphian Bible Mission), pp. 9,16-18.
Chapter 26
Norris, Alfred: The Gospel and Strife, pp. 9-13.
Chapter 27
Ibid., pp. 33,34.
Chapter 28
Ibid., pp. 36,37.
Chapter 30
Watkins, Peter: op. cit., pp. 10-12.
Chapter 31
Twelves, H.A.: Freedom in Christ, pp. 22-25.
Chapter 32
Carter, John: Paul's Letter to the Romans, pp. 138,139.
Chapter 33第章
Gillett, Dennis: The Genius of Discipleship, pp. 118-121.
Chapter 34第章
Twelves, H.A.: op. cit. pp. 40-42.
Chapter 35第章
Marshall, John: op. cit. p. 43.
Chapter 36第章
Ibid. pp. 43,44.
Farrar, E.W.: Why Christadelphians Shouldn't Drink, pp. 11-13.
Chapter 37 第37章
Marshall, John: op. cit. pp. 47-49.
Chapter 40 第40章
Abel, Ron: The Hair Length of Christadelphian Brethren, pp. 3,4.
Chapter 41 第41章
Pearce, Fred: "Sisters in the Lord in the Twentieth Century", The Christadelphian, December 1971, pp. 546,547.
Chapter 45 第45章
Purkis, Melva and Tennant, Cyril: Prayer: Studies in Principles and Practice, pp. 62-65.