Books
创世记生命读经 · 第54篇

凭乱伦所生的后裔

The Seed by Incest
1我已经多次指出，一切神圣启示的种子，几乎都可以在创世记里看见。种子是事物的原始形态。种子虽然很小，形态简单，一旦撒在地里，却会生长。当种子生长的时候，就取了另外的形态，首先是苗，然后又长大发展。种子发展的最后形态虽然和种子的形态不同，但一切的原则和主要方面都可以在种子里看见。我们若要明白创世记十九章，必须把这章当作一粒种子，这粒种子在圣经以后的各卷书中逐渐生长、发展而达到收成。创世记十九章三十至三十八节关于罗得和他女儿的记载，是一粒消极的种子，说到乱伦这样的丑事，但这段记载却用于积极的目的，给我们有力、清明的警告。
1As I have pointed out many times, nearly all the seeds of the divine revelation are found in the book of Genesis. A seed is a primitive form of something. Although its size is small and its form is simple, once a seed has been sown into a field, it will grow. As it grows it takes on another form. First it is a sprout and later it is fully developed. Although the final form of its development is different from that of the seed, all the principles and major aspects of it are found within the seed. If we would understand Genesis 19, we must consider it as a seed which has its growth, development, and harvest in the following books of the Bible. Although the record concerning Lot and his daughters in Genesis 19:30- 38 is a negative seed, concerning such an ugly thing as incest, it serves the positive purpose of giving us a strong, sobering warning
（5） 凭乱伦所生的后裔
5) The Seed by Incest
2在本篇信息中，我们必须来看一幅最丑恶的图画，就是乱伦。创世记十九章三十至三十八节，也许是人类历史上最早记载的乱伦事件，这是论到活在与神的交通里这一段的一部分。我们来看这件事时，必须思想六点：家庭、父亲、母亲、女儿、后裔、以及神深远不能追测的怜悯。首先有家庭，就是团体。其次有父亲，就是这团体的领头人。第三有母亲，就是领头人的帮手。任何团体的领头人都需要帮助。家庭中正确的帮手就是妻子。在圣经里，把妻子称为『配助』（helpmeet）。在表号上，家庭中的妻子表征生命里的帮手。这观念是照著圣经的原则。看看撒拉的例子。亚伯拉罕为著神的目的有一个家庭，因为亚伯拉罕独自不能作甚么来达成神的目的。他需要生命里的帮手。虽然他转向夏甲求助，但夏甲不是生命里的帮手，而是肉体里的帮手。撒拉是惟一的帮手，她是在生命里有功用的人。没有她，亚伯拉罕绝不能生出以撒，以成就神的目的。今天召会是属灵的家庭，也需要生命里正确的功用，以生出『以撒，』好成就神的目的。我们会看见，到一个时候，罗得的家庭团体失去了生命里的功用，因为妻子变成了一根盐柱。她应当有咸味，并且保持美好的味道，但由于她的属世，失去了生命里的功用。在表号上，变成一根盐柱表明失去生命里的功用。虽然有团体同领头人，但是缺了具有生命功用的妻子，只有一根羞耻的柱子。今天许多基督教团体就是这样。虽然这些团体有领头人，但他们缺少具有真实生命功用的正确妻子。
2In this message we must see the portrait of a most ugly thing — incest. Genesis 19:30-38, probably the first recorded case of incest in human history, is part of the section on living in fellowship with God. As we consider this matter, we must cover six points: the family, the father, the mother, the daughters, the seed, and the far- reaching and unsearchable mercy of God. Firstly, we have the family, the group, and secondly, we have the father, the leader of this group. Thirdly, we have the mother who was the leader’s helper. The leader of any group needs help. The proper helper in a family is the wife, and in the Bible a wife is called a helpmeet. In figure, the wife in a family signifies a helper in life. This concept is according to the principles of the Bible. Consider the example of Sarah. Abraham had a family for God’s purpose, for Abraham alone could do nothing for the fulfillment of God’s purpose. He needed a helper in life. Although he turned to Hagar for help, she was not a helper in life but a helper in the flesh. Sarah was the unique helper, the one who had the function in life. Without her, Abraham could never have brought forth Isaac for the fulfillment of God’s purpose. The church today is a spiritual family in which there also is the need of the proper function in life to bring forth “Isaac” for the fulfillment of God’s purpose. As we shall see, at a certain point, Lot’s family group lost its function in life because the wife became a pillar of salt. She should have been salty and maintained a good flavor, but due to her worldliness she lost the function in life. In figure, becoming a pillar of salt indicates the loss of the function in life. Although there was a group with a leader, there was no wife with the function in life, only a pillar of shame. This is true of many Christian groups today. Although these groups have leaders, they do not have the proper wife with the genuine function in life.
3因为罗得的家庭失去了生命里的功用，所以有了不正当的成员，就是女儿。我不乐意称罗得团体的成员为女儿，因为女儿这辞是很好的称谓。而她们是怎样的人？她们是女儿，是妻子，还是母亲？我简直不知道怎样称呼她们。你若称她们为女儿，你必须说她们是乱伦的女儿。虽然她们能成为母亲，但她们是乱伦的母亲。就是题到她们所作的，我也觉得羞耻。大女儿和父亲同寝后，鼓励小的去作同样的事。何等的可耻！这些就是罗得团体的成员。今天许多基督教的团体也有这样不正当的成员。他们和罗得的女儿一样，渴望得著后裔，却不顾正确的方法。他们也许说，『我们要去得人，』但他们是藉著属灵乱伦的作法去得人。十九章三十至三十八节有团体、领头人、生命里的帮手、成员、以及凭乱伦所生的后裔。但赞美主，最终神深远不能追测的怜悯，却显在来自这乱伦的一个后裔身上。摩押女子路得，就是罗得藉他女儿所生的一个后裔，成了大卫的曾祖母，和基督的先祖。这岂不是神深远不能追测的怜悯么？然而，我们听见这话不该说，『让我们作恶以成善罢。』
3Because Lot’s family had lost its function in life, it had improper members—the daughters. I am not happy to call the members of Lot’s group daughters, for the word daughters is a good term. What kind of people were they? Were they daughters or wives or mothers? I simply do not know what to call them. If you call them daughters, you must say that they were incestuous daughters. Although they might have been mothers, they were incestuous mothers. I feel ashamed to even speak of what they did. After lying with their father, the first daughter encouraged the second to do the same thing. How shameful! These were the members of Lot’s group. Many Christian groups today also have such improper members. They, like Lot’s daughters, desire to have the seed but do not care for the proper means. They may say, “Let us go to win souls,” but they win souls through the way of spiritual incest. In 19:30-38 we have the group, the leader, the helper in life, the members, and the seed by incest. But praise the Lord that eventually the far-reaching and unsearchable mercy of God is seen in one of the descendants who came out of this incest. Ruth, a Moabitess, a descendant of Lot through his daughter, became the great grandmother of David and an ancestress of Christ. Is this not the far- reaching and unsearchable mercy of God? However, when we hear of this, we should not say, “Let us do evil that good may come
（a）家庭－团体
a) The Family—the Group
4现在我们要更详细的来看这六点。基于创世记中每件事都是一粒种子的原则，我们可以说，亚伯拉罕的帐棚，就是他与在人水平上的神有亲密交通的地方，乃是帐幕的雏形；神吩咐亚伯拉罕的后裔建造这帐幕，作祂在地上的居所。亚伯拉罕的帐棚是种子，以色列人在旷野所建立的帐幕是这粒种子的长大，而他们在迦南美地所建造的圣殿是这粒种子进一步的发展。今天的召会，就是神在地上的真居所，乃是旧约里藉亚伯拉罕的帐棚、帐幕和圣殿所描绘之事的应验。最终，新耶路撒冷是这粒种子的终极收成。启示录二十一章三节说，『神的帐幕与人同在，祂要与人同住。』因此，在创世记十八章有种子，在启示录二十一章有收成。
4Let us now consider these six points in more detail. Based upon the principle that everything in the book of Genesis is a seed, we may say that Abraham’st ent, in which he had intimate fellowship with God on the human level, was a miniature of the tabernacle which God commanded Abraham’s descendants to build as His dwelling place on earth. Abraham’s tent was the seed, and the tabernacle erected in the wilderness by the children of Israel was the growth. The temple built in the good land of Canaan was a further development of this seed. Today’s church, as the real dwelling of God on earth, is the fulfillment of what has been portrayed in the Old Testament by Abraham’st ent, the tabernacle, and the temple. Eventually, the New Jerusalem will be the ultimate harvest of this seed. Revelation 21:3 says that “the tabernacle of God is with men, and He shall tabernacle with them.” Thus, in Genesis 18 we have the seed, and in Revelation 21 we have the harvest.
5同样的原则，在亚伯拉罕和罗得的时代，神在地上有一班子民。祂的子民是由两个家组成的，就是亚伯拉罕家和罗得家。这是以后诸世代神子民的一粒种子，一个雏形。首先，以色列人是神子民种子的发展，而今天召会是这发展的延续。最终，在新耶路撒冷我们要看见，历世历代所有蒙救赎的人，是神在地上子民完满的收成。这里再一次有种子、发展和收成。藉此我们看见，凡种子所具有的，在发展中也该看到。起初，亚伯拉罕家和罗得家都是神的子民，他们乃是一。然而，到一个时候，分裂进来了，他们分开了。当他们是一的时候，他们不是『团体；』他们是神的子民，是神的一班子民。等到分裂进来，产生了『自由团体。』古时的自由团体，就是今天自由团体的种子和雏形。今天在神子民中间的自由团体，的确是这粒种子进一步的发展。罗得种下的分裂，在所罗门时代之后有了发展，那时以色列人分裂了，自由团体产生了。那个自由团体，就是以色列国，是神从来不承认的。神只承认犹大，因为犹大是在正确的立场上。在召会时代，原则是一样的。整个召会该是神的一班子民。在早期，召会是惟一的。但一次又一次的分裂进来，产生了许多自由团体。我们赞美主，这分裂不会继续留到新天新地。藉著主的回来，这分裂要被了结。
5In the same principle, during the time of Abraham and Lot, God had a people on earth. His people were composed of two families, the families of Abraham and of Lot. This was a seed, a miniature, of God’sp eople in the following ages. Firstly, the children of Israel were the development of the seed of God’sp eople, and now the church today is the continuation of this development. Eventually, in the New Jerusalem we shall see that all the redeemed ones throughout the generations will be the full harvest of God’sp eople on earth. Once again we have the seed, the development, and the harvest. By this we see that what is present with the seed should also be found with the development. At the beginning, Abraham’s family and Lot’s family, being God’sp eople, were one. At a certain time, however, division came in and they were divided. When they were one, they were not a group; they were the people of God, God’so ne people. When division came in, it produced a free group. That ancient free group was the seed and the miniature of today’s free groups. The free groups among God’sp eople today are actually a further development of this seed. The division which was sown by Lot was developed after the time of Solomon when the children of Israel were divided and a free group was produced. That free group, the nation of Israel, was never recognized by God. God only recognized Judah because Judah was on the proper ground. The principle is the same in the church age. The whole church should be God’so ne people. In the early days, the church was uniquely one. But division after division came in, producing many free groups. We praise the Lord that this division will not continue into the new heaven and new earth. It will be terminated by the Lord’s coming back
《一》离开神的见证人和见证
1) Apart from God’s Witness and Testimony
6我们已经看见，罗得与亚伯拉罕分开，乃是分裂以及今日自由团体的种子。谁是那次分裂的原因？错不在亚伯拉罕一边，乃在罗得一边。罗得家的人也许会争辩说，『我们不也是神的子民么？为甚么你们亚伯拉罕家的人总说你们是神的子民？』不错，罗得家是神子民的一部分，但他们离开了神的见证人和见证，就是亚伯拉罕和他所作的见证。神的见证人和见证是在希伯仑幔利橡树旁亚伯拉罕的帐棚那里，不是在所多玛城的罗得那里。在十八和十九章我们看见，神和两个天使很高兴的与亚伯拉罕在一起，一同享受午餐和亲密的交通。但天使去邪恶的所多玛城时，神没有与他们同去；祂留在亚伯拉罕那里。两个团体都是神的子民，但神的同在在那里？神的同在只随著亚伯拉罕家。神的同在随著亚伯拉罕家，因为他的家是神典型的子民，并且有神见证的正确地位。罗得虽是神的一个子民，但他不在希伯仑幔利橡树旁的正确立场上；他在所多玛，在分裂和自由团体的立场上。神所有的子民既是祂的家，就该住在希伯仑的幔利橡树旁，在那里神能友好并亲密的访问他们。我们在这里能看见召会和自由团体的不同：一切的自由团体都是神的子民，但召会是在『希伯仑』的『幔利橡树』旁，不断的享受神亲密的同在。那么自由团体如何呢？就和罗得家的情形一样，神没有与他们相聚。他们是神的子民，神关心他们，不忘记他们，但祂的同在没有随著他们。天使离开，去所多玛拯救罗得和他的家之后，神的同在还是随著祂亲爱的朋友亚伯拉罕。你在那里？是与亚伯拉罕的家同在希伯仑呢，还是与罗得的自由团体同在所多玛？圣经岂没有说罗得是义人么？不错，彼后二章七和八节清楚的告诉我们，罗得是义的。自由团体中的人不是得救的么？他们当然是得救的。但看看他们的情况：自由团体中的人，乃是在被神定罪的地方。这点在神圣启示的光照里是很清楚的。假定你活在亚伯拉罕和罗得的时代，你要与那一个团体在一起？也许你会说，『你说罗得的团体是分裂；亚伯拉罕的团体不也是分裂么？亚伯拉罕的团体或罗得的团体都不是整体，他们都是一样的。亚伯拉罕家和罗得家都是神的子民，你为甚么把两家区分得这么大？两家既然都是神的子民，我今天要和罗得在一起，明天要去访问亚伯拉罕。』你可以和罗得在一起，但神不愿意。这有很大的不同。除了那在正确立场上，能与神有亲密交通的家，还有一个自由团体。今天的情况是这粒种子进一步的发展。对于自由团体要诚实公平。他们中间有神的见证么？没有，神在自由团体中没有彰显。他们为所欲为，他们没有见证人或见证。罗得家成了这样一个自由团体，因为这家离开了亚伯拉罕和他所作的见证。倘若我是罗得，有我们今天所有的光，我会说，『亚伯拉罕叔叔，即使你逼我离开你，我也不肯走。你就是不喜欢我，我还要抱你、亲你。我要和你在一起，因为你是神的见证人，并且因为神的见证与你同在。我绝不弃掉这见证。』今天我们该有这种态度。虽然我们也许不高兴召会中的弟兄，但我们该说，『弟兄们，虽然我对你们觉得不愉快，虽然你们会苦待我，但我绝不离开神的见证。』古时自由团体的难处的由来、根源，乃是这团体离开了神的见证人和见证。
6We have seen that Lot’s separation from Abraham was the seed both of division and of today’s free groups. Who was the cause of that division? The fault was not on Abraham’ss i de; it was on Lot’ss i de. The members of Lot’s family might have argued, “Aren’t we also God’sp eople? Why do you, the members of Abraham’s family, always say that you are the people of God?” Yes, Lot’s family was apart of the people of God, but they had left God’s witness and testimony, which were Abraham and what he was testifying. God’s witness and testimony were at the tent of Abraham by the oaks of Mamre in Hebron, not with Lot in the city of Sodom. In chapters eighteen and nineteen we see that God and the two angels were happy to stay with Abraham, enjoying dinner and intimate fellowship with him. But when the angels went to the wicked city of Sodom, God did not go with them; He remained with Abraham. While both groups were God’sp eople, where was God’s presence? Only with Abraham’s family. God’s presence was with Abraham’s family because his family was the typical people of God and had the proper standing of God’s testimony. Although Lot was one of God’s people, he was not on the proper ground by the oaks of Mamre in Hebron; he was in Sodom, on the ground of division and free groups. All God’sp eople, being His family, should dwell by the oaks of Mamre in Hebron, where God can pay them a friendly and intimate visit. Here we can see the difference between the church and the free groups: all the free groups are God’sp eople, but the church is by the “oaks of Mamre” in “Hebron,” continually enjoying God’s intimate presence. What then about the free groups? As it was with the case of Lot’s family, God does not meet with them. They are His people, and He cares for them and does not forget them, but His presence is not with them. After the angels left for Sodom to rescue Lot and his family, God’s presence was with Abraham, His dear friend. Where are you—with Abraham’s family in Hebron or with Lot’s free group in Sodom? Does not the Bible say that Lot was a righteous man? Yes, we are clearly told in 2 Peter 2:7 and 8 that Lot was righteous. Are not the people in the free groups saved? Certainly they are. But look at the situation: the people in the free groups are in a place which is under God’s condemnation. This is clear in the enlightenment of the divine revelation. Suppose you were alive during the days of Abraham and Lot. With which group would you have been? Perhaps you would have said, “You say that Lot’s group is a division. Isn’t Abraham’s group also a division? Neither Abraham’s group nor Lot’s group is the whole body. They both are the same. Why do you make so much of the difference between Abraham’s family and Lot’s family when both of them are God’sp eople? Since both are God’sp eople, today I will be with Lot and tomorrow I will visit Abraham.” Although you might stay with Lot, God would not. This makes a great difference. Besides the family which was on the ground where they could have intimate fellowship with God, there was a free group. Today’s situation is a further development of this seed. Be honest and fair about the free groups. Is there the testimony of God among them? No, God is not expressed in the free groups. They do whatever they like, and there is no witness or testimony with them. Lot’s family became such a free group because it was apart from Abraham and what he was testifying. If I had been Lot, having the light which we have today, I would have said, “Uncle Abraham, even if you force me to leave you, I would refuse to go. If you don’t like me, I would still embrace and kiss you. I would stay with you because you are God’s witness and because the testimony of God is with you. I will never forsake this testimony.” We should have this attitude today. Although we may not be happy with the brothers in the church, we should say, “Brothers, although I don’t feel happy with you and although you may mistreat me, I will never leave God’s testimony.” The source, the root, of the problem of the ancient free group was its departing from God’s witness and testimony.
7我们许多人能作见证，我们离开公会的时候，我们很喜乐，觉得好像在天上。但是离开召会就完全不同了。你若弃绝召会，你的喜乐就必消失，直等你回到神的见证，喜乐才会回来。我不是轻易的说这话。没有一个例外，那些离开召会的人，就失去了喜乐。一旦人离开了召会，他就很难回来。看看罗得：虽然诸王被杀败以后，他得了拯救，但他不肯回到亚伯拉罕那里。甚至他从所多玛的毁灭中得救以后，仍然没有回到亚伯拉罕那里。以后我们会看见，罗得仍有他自己的拣选。我们离开公会以后很喜乐，但离开召会以后不喜乐；这证明甚么是有神同在的召会，甚么是没有神同在的公会。我们也许不能凭思想分辨其间的不同，但我们能凭灵里生命的感觉分辨其间的不同。
7As many of us can testify, when we departed from the denominations, we were happy and felt as though we were in the heavens. But it is quite a different matter to leave the church. If you forsake the church, your joy will disappear and will not return until you return to God’s testimony. I do not say this lightly. Without exception, those who have left the church have lost their joy. Once a person leaves the church, it is very difficult for him to come back. Look at Lot: although he was rescued after the slaughter of the kings, he refused to return to Abraham. Even after he had been delivered from the destruction of Sodom, he still did not go back to him. Later on, we shall see that Lot still had his self-choice. That we are joyful after leaving the denominations but joyless after leaving the church proves what is the church, which has God’s presence, and what is a denomination, which does not have God’s presence. Although we may not be able to discern the difference between them by our thought, we can discern it by the sense of life deep in our spirit
《二》漂进邪恶的城
2) Drifted into the Wicked City
8罗得的团体离开了神的见证人和见证以后，漂进了邪恶的所多玛城。（创十三12～13，十九1。）你若离开召会生活，你就会被击败。就像一块不能控制方向，只好随波逐流的浮木，你会随著这世代的潮流往下漂流，直到你发现自己在邪恶的城里。
8After Lot’s group had left God’s witness and testimony, they drifted into the wicked city of Sodom (13:12-13; 19:1). If you leave the church life, you will be defeated. Like a piece of driftwood that cannot control its direction but is carried along by the current, you will drift with the tide of this age and float downward until you find yourself in a wicked city
《三》虽然得救仍有自己的喜好
3) Rescued Yet Still Having Self-preference
9罗得从所多玛的毁灭中得救以后，仍有自己的喜好。（创十九20～23。）他请求救他的天使许他去一个名叫琐珥的小城。神是满有怜悯的，天使应允了罗得的请求。你若追溯许多有异议的团体的历史，你会看见同样的情形。首先，他们在大城里，神没有给他们祝福。于是，在神干豫以后，他们迁到一个远离神见证的小城琐珥。他们首先离开神的见证，漂进神所定罪的情况，然后仍有自己的拣选，到一个小地方去。
9After Lot was rescued from the destruction of Sodom, he still had his self-preference (19:20-23). He begged the rescuing angels to allow him to go to a little city named Zoar. God was merciful, and the angels granted Lot his request. If you trace the history of many dissenting groups, you will see that it is the same. At first, they were in a big city, and God gave them no blessing. Then, after God intervened, they moved to a Zoar, a little city far away from God’s testimony. They firstly left God’s testimony and drifted into a God- condemned situation, and then, still having their own choice, went to a little place
《四》从神的见证人和见证进一步被孤立
(4) Isolated Farther Off from God’s Witness and Testimony
10最终罗得去住在山洞里。（创十九30。）有些自由团体像罗得一样，离开大城往小城去以后，就去住在山洞里。他们把自己从神其余的子民孤立起来，不肯与他们有交通。他们会说，『为甚么说你们是召会，而我们不是？』他们若是召会，就不该住在山洞里，乃该出来与神的子民交通。但他们只关心自己在山洞里小的团体。他们所有的是山洞生活，不是召会生活。
10Eventually Lot went to dwell in a cave (19:30). Like Lot, some free groups, after leaving a large city and going to a small one, have gone to live in a cave. They have isolated themselves from the rest of God’sp eople, refusing to have fellowship with them. They may say, “Why do you say that you are the church and that we are not?” If they are the church, they should not dwell in a cave but come out to fellowship with God’sp eople. But they only care for their little group in that cave. What they have is the cave life, not the church life
（b）父亲－领头人
b) The Father—the Leader
《一》因渴望得著后裔喝醉了属世的酒
(1) Being Drunk with Worldly Wine by the Desire of Securing Seed
11现在我们来看父亲，就是领头人。在山洞里，罗得喝醉了酒。（创十九～35。）我先前已经指出，这些逃难的人在山洞里有酒，是非常希奇的。他们酒瘾太大了，以致在逃离所多玛的时候，还带著酒。酒是麻醉他们的药。他们在山洞里，罗得的女儿没有与罗得正确的交通说，『父亲，我们的母亲变成了一根盐柱，而我们没有丈夫，我们怎样才能得著后裔？我们必须作一些事。我们大家能一起祷告么？』他们若这样作，就不会有乱伦了。但他们没有在灵里交通，也没有向主祷告。大女儿对所多玛的药更有经历，也更多受到麻醉，她向小女儿题议，叫她们的父亲喝醉酒，并和他同寝，使她们能藉他得著后裔。你若察验今天的情况会发现，几乎每个自由团体的领头人，都喝了一些『酒。』正确的领头人必须是清醒的。罗得该对拿著酒到他面前的女儿说，『你在作甚么？把那个丢掉。』但罗得不是清醒的人；他喝了，甚至暍得没有自制。他醉到一个地步，女儿和他同寝，他竟不知道。多数自由团体的领头人，也是喝醉了『酒，』在麻醉的情况下说话、行动并断事。因著许多领头人沉醉的光景，他们团体中的人就多半被麻醉了。
11Now we come to the father, the leader. In the cave, Lot became drunk with wine (19:32-35). As I have pointed out previously, it was very strange that these escapees 32 had wine with them in the cave. They were so addicted to wine that they must have brought it with them when they fled Sodom. Wine was the drug that befuddled them. When they were in the cave, Lot’s daughters did not have proper fellowship with him, saying, “Father, our mother has become a pillar of salt, and we don’th ave husbands. How can we have seed? We must do something about it. May we all pray together?” If they had done this, there would have been no incest. But they did not fellowship in the spirit, nor pray to the Lord. The older daughter, the one who was more experienced with the drugs of Sodom and who had been more befuddled by them, proposed to the other that they make their father drunk with wine and lie with him that they might have seed by him. If you examine today’s situation, you will find that the leader of nearly every free group has been drugged and befuddled with some wine. A proper leader must be sober. Lot should have said to the daughter who came to him with wine, “What are you doing? Throw that away.” But Lot was not a sober person; he drank, and he even drank without self-control. He became drunk to such an extent that his daughters laid with him and he had no awareness of it. Most of the leaders of the free groups, being drunk with some wine, say, do, and decide things in a befuddled way. Because of the befuddled condition of so many leaders, most of the members of their groups have been drugged.
《二》沉睡不醒
2) Slumbering and Sleeping
12罗得喝醉以后沉睡不醒。同样的情形也弥漫在今天的自由团体中间。关于神的见证，领头人沉睡不醒。他们在自己追求的事上，也许非常活跃，但就神的见证而论，他们是沉睡的。
12After Lot became drunk, he slumbered and slept. The same condition prevails among the free groups today. Concerning the testimony of God, the leaders are slumbering and sleeping. They may be very active in the things which they are pursuing, but they are asleep as far as God’s testimony is concerned
《三》被麻醉
3) Being Befuddled
13不仅如此，罗得还被麻醉，失去了生命的感觉。（创十九33下，35下。）大女儿进来和他同寝，『她几时躺下，几时起来，父亲都不知道。』次日晚上，小女儿也作同样的事。甚么罪能越过这罪？他甚至对女儿和他同寝都没有感觉！今天许多自由团体的领头人也失去了生命的感觉。他们违反了神所命定的一些管治原则也不知道。
13Furthermore, Lot was befuddled, having lost the sense of life (19:33b, 35b). When the first daughter came in to lie with him, “he perceived not when she lay down, nor when she arose.” The same occurred with the second daughter the next night. What sin can surpass this? He even had no sense about his daughters’ lying with him! The leaders of many free groups today have also lost the sense of life. They are not aware of the violation of some of the governing principles ordained by God
（c）母亲－生命里的帮手
c) The Mother—the Helper in Life
14我们已经看见，母亲，就是作妻子的，该是生命里的帮手，却因她的属世变成一根盐柱。（创十九26。）罗得家进入山洞的时候，没有生命的功用，因为没有正确妻子的功用。结果，他们转去乱伦，用这样罪恶的事顶替已失去的生命功用。这也是许多所谓的基督教团体中间的情况。他们失去了基督身体的功用，就是生命正确的功用，而用属世的方法填补缺陷。他们像罗得的团体一样，不能产生正确的『以撒，』来成就神的目的。因为他们利用乱伦得著后裔，他们就产生了『摩押人』和『亚扪人。』
14We have seen that the mother, who, as the wife, should have been the helper in life, became a pillar of salt because of her worldliness (19:26). When Lot’s family came into the cave, there was no function of life, for there was no function of the proper wife. As a result, they turned to incest, using such a sinful thing to replace the lost function of life. This is also the situation among many so-called Christian groups. They have lost the function of the Body of Christ, the proper function of life, and use worldly methods to fill the gap. Like Lot’s group, they cannot produce the proper “Isaac” for the fulfilling of God’s purpose. Because they use incest to secure seed, they produce “Moabites” and “Ammonites
（d）女儿－成员
d) The Daughters—the Members
15我们已经看见，领头人受了麻醉，麻木了，并且生命的功用也失去了。但女儿们，就是这自由团体的成员，仍要结果子，有扩增。虽然她们没有正确的领头，也没有生命的功用，但她们有得著后裔的邪恶作法。今天在许多自由团体中间也是一样。我们要结果子，应当凭基督而活，活出基督，祷告，并帮助人接受神活的话，使他们得重生。要结正确的果子，成为『以撒，』来成就神的目的，这才是路。但看看今天的情况：有些团体用摇滚乐、舞蹈、戏剧、电影和游戏，满足他们得著扩增的愿望。在神眼中，这就是属灵的乱伦。自由团醴采取这些方法，因为『妻子』属世，失去了功用。在众召会中，我们需要生命的功用来产生后裔。一旦人失去了有生命功用的正确妻子，他们就用丑恶的属世方法来得著扩增。这是『乱伦』的作法，生出『摩押人』和『亚扪人。』
15We have seen that the leader was drugged and befuddled and that the function of life was lost. But the daughters, the members of this free group, still wanted to bear fruit and have the increase. Although they had neither the proper leadership nor the function of life, they had an evil way of acquiring the seed. The same is true among many free groups today. In order to bear fruit, we should live by Christ, live out Christ, pray, and help people to receive the living word of God so that they might be reborn. This is the way to bring forth the proper fruit to be the “Isaac” for the fulfilling of God’s purpose. But look at today’s situation: some groups use rock music, dancing, drama, movies, and games to satisfy their desire of securing the increase. In the eyes of God, this is spiritual incest. The free groups adopt these methods because the wife, being worldly, has lost her function. In the churches we need the function of life to produce seed. Once people have lost the proper wife with the function in life, they use ugly and worldly means for securing the increase. This is the way of “incest” which brings forth “Moabites” and “Ammonites.”
《一》失去了道德感
1) Having Lost the Sense of Morality
16罗得的女儿已经失去了道德感，已经被邪恶世界的邪恶潮流所麻醉。她们若有道德感，绝不会考虑和父亲同寝。大女儿没有羞耻感，和父亲同寝，并且鼓励妹妹作同样的事。她们没有罪恶感，平平安安的彼此谈论这事。当他们都在所多玛的时候，罗得甚至题议牺牲他的女儿，来满足那些沉湎于所多玛式情欲的所多玛人。有正确属灵道德感的人，怎能题议这样的事？他应当说，『让他们杀了我和我的客人，但我绝不愿对我的童贞女儿这样作。』罗得的道德感在那里？罗得已经被麻醉了。结果他的女儿也没有道德感，她们的人性堕落到最低的水平。今天有些自由团体也已经被邪恶世界的邪恶潮流所麻醉。只求成功，不择手段。他们需要神清明的话来解毒。
16Lot’s daughters had lost their sense of morality, having been drugged with the wicked current of the evil world. If they had had any sense of morality, they never would have considered lying with their father. The first daughter laid with her father without any sense of shame and encouraged her sister to do the same. They talked peacefully with one another about this without any feeling of guilt. When they were all in Sodom, Lot even proposed sacrificing his daughters to satisfy the Sodomites who were indulging in their sodomitical lust. How could a man with a proper sense of spiritual morality have proposed such a thing? He should have said, “Let them kill me and my guests, but I will never do this to my virgin daughters.” Where was Lot’s sense of morality? Lot had been drugged. The result was that his daughters had no sense of morality and that their humanity was degraded to the lowest level. Some free groups today have also been drugged with the wicked current of the evil world and only care for success, not for the means. They need the de-drugging of God’ss o be ring word
《二》不择手段要得著后裔
2) Desiring to Have the Seed Regardless of the Means
17罗得两个被麻醉的女儿不择手段要得著后裔。（创十九31～35。）她们只顾到目标，不顾到作法。许多基督教团体就像这样。他们说，『只要我们领人归向基督，这样传福音有甚么不对？我们已经得著了许多人。你们得著了多少灵魂？』他们顾到得著灵魂，但他们不顾正确的作法。
17Lot’s drugged daughters were desirous of having seed regardless of the means (19:31-35). They cared only for the goal, not for the way. Many Christian groups are like this. They say, “What is wrong with preaching the gospel in this way as long as we bring people to Christ? We have won a great many people. How many souls have you won?” They care for soul-winning, but they do not care for the proper way of doing it
《三》犯了乱伦
(3) Having Committed Incest
18罗得的女儿犯了乱伦，违反了神所命定的管治原则。（创十九36。）在这里我们需要说到马太七章二十一至二十三节。主说，祂回来的时候，有些所谓的基督教工人会说，『主阿，主阿，我们不是在你的名里豫言过，在你的名里赶鬼过，并在你的名里行过许多异能么？』（太七22。）他们若没有作过这些事，就不能这样说。主不否认他们作过这样的工作。但在马太七章二十三节主说，祂要『向他们宣告：我从来不认识你们，你们这些行不法的人，离开我去罢。』主说『我从来不认识你们，』意思就是『我从来不称许你们，因为你们是不法的工人。』赛跑的人必须留在跑道上。他们无论跑得多快，都不得在跑道的线外不按规矩而跑。照样，我们属灵的活动也需要管治的原则。不是豫言、赶鬼或行神迹的问题，乃是父旨意的问题。（太七21。）我们属灵的活动必须是遵行父的旨意。我们的传福音、彼此相爱、以及所作的一切，必须是父的旨意。我们所作的，在我们灵里深处若没有把握是父的旨意，我们就不该作。倘若没有把握而作，我们就违反了管治的原则，并且犯了属灵的乱伦。在神眼中，这就是不法。主绝不称许这样不法的工人。
18Lot’s daughters committed incest, breaking the governing principle ordained by God (19:36). Here we need to refer to Matthew 7:21-23. The Lord said that when He comes back, some so - called Christian workers will say, “Lord, Lord, did we not prophesy in Your name, and in Your name cast out demons, and in Your name do many works of power?” (Matt. 7:22). If they had not done these things, they would be unable to talk like this. The Lord will not deny that they did such works. But in Matthew 7:23 the Lord said that He will “declare to them, I never knew you; depart from Me, workers of lawlessness.” For the Lord to say, “I never knew you” means “I never approved of you because you are a worker of lawlessness.” The runners in a race must stay in their lane. However fast they run, they are not permitted to run lawlessly outside the boundaries of their lane. Likewise, we need a governing principle for our spiritual activity. It is not a matter of prophesying, casting out demons, or working miracles. It is a matter of the Father’s will (Matt. 7:21). Our spiritual activities must be the doing of the Father’s will. Our preaching, loving one another, and all we do must be the Father’s will. If we lack the assurance deep in our spirit that what we are doing is the Father’s will, we should not do it. If we do things without this assurance, we shall break the governing principle and commit spiritual incest. This is lawlessness in the eyes of God. The Lord will never approve of such lawless workers.
（e）凭乱伦所生的后裔
e) The Seed by Incest
19罗得的女儿凭乱伦产生了后裔。她们两个儿子的名字非常有意义。第一个是摩押，意思是『从父亲。』（创十九37。）大女儿给她儿子取名叫『从父亲，』意思就是说，『我从父亲得了一个孩子。』她甚至给孩子取一个名字，使她想起这事。小女儿生了儿子，名叫便亚米，意思是『我亲人的儿子。』（创十九38。）就这些女儿而论，只要她们的家族有后裔，一切就都好了。倘若她们没有后裔，她们的『自由团体』就会了结。今天的情况完全一样。许多自由团体只顾到他们亲人的延续，就是他们团体的延续。他们不顾到神的旨意，也不顾到正确的作法，却凭乱伦的活动生出后裔。
19The daughters of Lot produced seed by incest. The names of their two sons are very meaningful. The first, Moab, means “from father” (19:37). When the first sister named her boy “from father,” she was saying, “I have a child from my father.” She even gave her child a name to remind her of this. The second daughter gave birth to a boy named Ben-ammi, which means “son of my kin” (19:38). As far as these daughters were concerned, as long as they had seed for their race, everything was all right. If they had had no seed, their free group would have been terminated. Today’s situation is absolutely the same. Many free groups only care for the continuation of their kin, that is, of their group. They do not care for God’s will nor for the proper way, but bring forth seed by incestuous activities
20凭乱伦所产生的后裔，藉著淫乱加给25:1-神子民莫大的损害。（民二五1～5。）当神的子民在旷野飘流时，摩押人进来了。首先，他们雇用外邦的申言者巴兰，咒诅神的子民，（民二二2～，）但神将咒诅转成祝福。（民二三，二四10。）其次，巴兰劝导摩押人引诱以色列人拜偶像，并且犯淫乱。（民三一16。）拜偶像总是带进淫乱，因为这两个邪恶的『姊妺』是行在一起的。今天在基督教里，有启示录二章十四节所说『巴兰的教训。』主告诉在别迦摩的召会，就是堕落、属世的召会，他们中间有些人持守巴兰的教训，这些教训藉著拜偶像和淫乱破坏了神的子民。
20The seed produced by incest became a great damage to the people of God through fornication (Num. 5). As God’sp eople were wandering in the wilderness, the Moabites came in. Firstly, they hired the Gentile prophet Balaam to curse God’sp eople (Num. 22:2-7), but God turned that curse into blessing (Num. 23:11; 7 2 4:1 0). Secondly, Balaam counseled the Moabites 11 to seduce the children of Israel to worship idols and commit fornication (Num. 31:16). Idolatry always brings in fornication, for these two evil “sisters” go together. In Christianity today there are the teachings of Balaam mentioned in Revelation 2:14. The Lord told the church in Pergamos, a degraded, worldly church, that some among them held the teachings of Balaam, the teachings which damaged God’s people through idolatry and fornication.
21因著以色列人同摩押人拜偶像并且犯淫乱，神就重重的审判以色列人。祂吩咐摩西『将百姓中所有的族长，在我面前对著日头悬挂，使我向以色列人所发的怒气，可以消了。』（民二五4。）不仅如此，神还用圣别并神圣的憎恨弃绝摩押人和亚扪人，吩咐以色列人『一生一世永不可求他们的平安，和他们的利益，』并且宣告『亚扪人，或是摩押人，不可入耶和华的会；他们的子孙虽过十代，也永不可入耶和华的会。』（申二三3～6。）凡与摩押人和亚扪人有关的，都在神的定罪之下，并且以色列人不可求他们的平安或利益。创世记十六至二十一章有三种出生：以实玛利的出生，摩押和便亚米的出生，以及以撒的出生。以实玛利的出生是凭肉体的努力，摩押和便亚米的出生是凭乱伦。但以撒的出生是凭神的恩典。凭肉体的努力所生出的以实玛利，为神所弃绝。凭乱伦所生出的摩押和便亚米，是历史上的羞耻。惟有凭神的恩典所生出的以撒，被用以成就神的目的。我们都必须试验自己，看看我们生出怎样的后裔－以实玛利、摩押或以撒？我们也许有一些扩增，有一些果子，但他们是以实玛利，摩押，还是以撒？
21God severely judged the Israelites for their idolatry and fornication with the Moabites, telling Moses to “take all the heads of the people, and hang them up before the Lord against the sun, that the fierce anger of the Lord may be turned away from Israel” (Num. 25:4). Furthermore, God rejected the Moabites and the Ammonites with a holy and divine hatred, commanding the Israelites not to “seek their peace nor their prosperity all thy days forever” and declaring that no “Ammonite or Moabite shall enter into the congregation of the Lord; even to their tenth generation shall they not enter into the congregation of the Lord for ever” (Deut. 23:3-6). Everything relating to the Moabites and Ammonites was under God’s condemnation, and the children of Israel were forbidden to seek their peace or prosperity. In Genesis 16 through 21, there are three kinds of births: the birth of Ishmael, the birth of Moab and Ben-ammi, and the birth of Isaac. The birth of Ishmael was by fleshly effort, and the birth of Moab and Ben-ammi was by incest. But the birth of Isaac was by the grace of God. Ishmael, brought forth by fleshly effort, was rejected by God. Moab and Ben-ammi, brought forth by incest, were a shame in history. Only Isaac, brought forth by God’s grace, was used to fulfill the purpose of God. We all must test ourselves to see what kind of seed we are bringing forth—Ishmael, Moab, or Isaac. We may have some increase, some fruit, but are they Ishmaelites, Moabites, or Isaacs
（f）神深远不能追测的怜悯
f) The Far-reaching and Unsearchable Mercy of God
22虽然摩押人被弃绝至十代，但在路得的事例中，我们看见神深远不能追测的怜悯。（得一2，4～5，8，15～19，22，四13，17。）拿俄米的丈夫以利米勒带著他的家人，从犹大去寻求摩押人的平安和利益。以利米勒死后，他的两个儿子『娶了摩押女子为妻。』（得一4。）两个儿子死了，拿俄米与两个儿妇留在摩押。当拿俄米要归回犹大时，路得不肯离开她，说，『不要催我回去不跟随你，你往那里去，我也往那里去；你在那里住宿，我也在那里住宿；你的国就是我的国，你的神就是我的神。』（得一。）摩押的寡妇路得，藉著绝对的寻求神，进入神子民的圣会，嫁给波阿斯。成了大卫王的曾祖母。最终，她不仅进入了神子民的圣会，也进入了基督的家谱，成了基督的先祖，有分于祂的成为肉体。（太一1，5。）这是神深远不能追测的怜悯。神的怜悯等候我们寻求祂和祂的子民。不要留在摩押，要来到犹大。神的会众和基督的成为肉体乃是随著祂在犹大的子民。正确的地位极其重要。你必须改变你的地位和立场。你若要在圣会中，并有分于基督的成为肉体，你就必须从摩押出来，并与神的子民同在犹大。罗得是神的一个子民，他和他的家离开了神的见证人和见证。他生活的结果乃是生出摩押人和亚扪人。路得是摩押的寡妇，她寻求神，来到神的子民和神的见证这里。她一生的结果乃是生出基督。神美妙的怜悯对寻求祂的人是便利的！甚至摩押的后裔，一个藉乱伦的源头所生的人，竟能藉著救赎有分于基督的成为肉体。
22Although the Moabites were rejected to the tenth generation, in the case of Ruth we see the far-reaching and unsearchable mercy of God (Ruth 1:2, 4-5, 8, 15-19, 22; 4:13, 17). Elimelech, the husband of Naomi, brought his family from Judah to seek the peace and prosperity of the Moabites. After Elimelech died, his two sons “took them wives of the women of Moab” (Ruth 1:4). When the two sons died, Naomi was left in Moab with her two daughters - in - law. As Naomi was returning to Judah, Ruth, refusing to depart from her, said, “Entreat me not to leave thee, or to return from following after thee: for whither thou goest, I will go; and where thou lodgest, I will lodge: thy people shall be my people, and thy God my God” (Ruth 1:16). Through seeking God absolutely, Ruth, a widow Moabitess, entered into the holy congregation 16 of God’s people, married Boaz, and became the great grandmother of King David. Eventually, she not only entered into the holy congregation of God’sp eople, but also entered into the genealogy of Christ, becoming an ancestress of Christ and having a part in His incarnation (Matt. 1:1, 5). This is the far-reaching and unsearchable mercy of God. God’s mercy is waiting for us to seek Him and His people. Do not stay in Moab—come to Judah. God’s congregation and Christ’sin carnation are with His people in Judah. The right standing means a great deal. You must change your standing and your ground. If you would be in the holy congregation and have a part in the incarnation of Christ, you must come out of Moab and be with the people of God in Judah. Lot, who was one of God’s people, and his family left God’s witness and testimony. The issue of his life was the bringing forth of Moabites and Ammonites. Ruth, a widow Moabitess who was seeking after God, came to God’sp eople and God’s testimony. The issue of her life was the bringing forth of Christ. What a wonderful mercy of God is available to His seekers! Even a descendant of Moab, a man born through incest, could participate, through redemption, in the incarnation of Christ.