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创世记生命读经 · 第87篇

被变化（八）

BEING TRANSFORMED (8)
1我们已经看过，雅各两次在伯特利竖立柱子。（创二八18，22，三五。）他不但竖立柱子，还称那柱子为『神的家。』（国语和合本译为神的殿。）我们曾一再指出，创世记中的每一项目，几乎都是一粒真理的种子，要在圣经以后各卷书中发展。这个原则是我们明白创世记的基础。我们若要明白这卷书，就必须追踪这卷书所包含的项目在圣经以后各卷书中的发展，直到启示录达到终极的完成。在已过的信息中，我们看过列王纪上、历代志下、和耶利米书中柱子的发展。现在我们要追踪这个发展到新约，那里对柱子的三方面有清楚的话：使徒是召会的柱石，召会整体是柱石，以及得胜者在新耶路撒冷里是柱子。
1We have seen that Jacob twice set up a pillar in Bethel (28:18, 22; 35:14). Not only did he set up a pillar, but he called it “the house of God.” As we have pointed 14 out again and again, nearly every item in the book of Genesis is a seed of a truth developed in the following books of the Bible. Knowing this principle is basic to our understanding of the book of Genesis. If we would understand this book, we must follow the development of the items it contains throughout the following books of the Bible until they reach their ultimate consummation in the book of Revelation. In past messages we have considered the development of the pillar in 1 Kings, 2 Chronicles, and Jeremiah. Now we shall trace this development into the New Testament, where we have a clear word regarding three aspects of pillars: the apostles as pillars of the church, the church as a whole being the pillar, and the overcomers as pillars in the New Jerusalem.
《3》与召会的建造有关《a》使徒是召会的柱石
c) Related to the Building of the Church aa. The Apostles Being the Pillars of the Church
2加拉太二章九节说，雅各、矶法、约翰三人被视为召会的柱石。这里彼得称为矶法。我们知道矶法就是彼得，彼得就是矶法。圣经在本节用矶法这名，题醒我们彼得改名的事。当彼得头一次被带到主面前，主把他的名字从西门改为矶法，意思是石头。（约一42。）毫无疑问，改名这件事指明，主的心意是要为著神的建造将他变化成石头。虽然我们习惯说彼得、约翰，但在加拉太二章九节，保罗特意说矶法、约翰，为要给我们看见，如果我们要成为柱子，我们需要被变化。天然的西门必须变化成矶法－石头。
2Galatians 2:9 says that James, Cephas, and John were reputed to be pillars. Here Peter is called Cephas. We know that Cephas was Peter and that Peter was Cephas. In using the name Cephas in this verse, the Bible reminds us of the change of Peter’s name. When Peter was first brought to the Lord, He changed his name from Simon to Cephas, which means a stone (John 1:42). Undoubtedly, this change of name indicated that the Lord’sin tent i on was to transform him into a stone for God’s building. Although we are accustomed to reading of Peter and John, in Galatians 2:9 Paul purposely speaks of Cephas and John to show us that, if we would become pillars, we need to be transformed. The natural Simon must be transformed into a Cephas, a stone
3现在我们必须考虑一个问题：天然的人如何能成为召会的柱石。这只有藉著变化才能完成。按照新约，变化在于重生。藉著重生，我们里面有了新的生命，这生命就是那要变化我们的生命。我们藉天然的出生承受了老旧、罪恶、天然的生命，这生命绝不能使我们成为柱石。但是感谢主，重生所分赐到我们里面的生命，与我们天然的生命不同。这新生命是神圣的生命，是神的生命。在约翰福音，这生命称为永远的生命。（约三16。）那在我们重生时撒在我们里面的永远生命，乃是变化的种子。阿利路亚！一切重生的人都接受了这神圣的生命。我们都有这变化的种子。虽然很多基督徒非常注意重生，但很少人注意变化。很少基督徒听过变化的信息。甚至在我们中间，也可能有些人从来没有为自己的变化祷告过。我很重的劝你们要为著自己的变化祷告。从前我们需要重生，现在我们需要变化。
3Now we must consider the question of how a natural man can become a pillar of the church. This can only be accomplished through transformation. According to the New Testament, transformation depends upon regeneration. By regeneration a new life is put into us. This life is a life that will transform us. By our natural birth we inherited an old, sinful, natural life. This life is absolutely useless in making us pillars. But thank the Lord that regeneration imparts into us a life different from our natural life. This new life is the divine life, the very life of God. In the Gospel of John this life is called eternal life (John 3:16). The eternal life sown into us at the time of our regeneration is the seed of transformation. Hallelujah, all the regenerated ones have received this divine life! We all have this seed of transformation. However, although many Christians devote a great deal of attention to regeneration, very few pay attention to transformation. Few Christians have ever heard a message about transformation, and there may even be some among us who have never prayed for their own transformation. I strongly urge you to pray for your transformation. Formerly, we needed regeneration; now we need transformation.
4人是由灵、魂、体三部分组成的。（帖前五23。）当我们相信主耶稣，呼求祂的名，应用祂的血，并接受祂作我们的救赎主，作我们的生命，圣灵就进入我们灵里作生命的灵。结果，我们重生了，接受了神圣的生命，这生命就是那撒在我们全人深处变化的种子。但我们由心思、意志和情感所组成的魂如何呢？我们在灵里有了神圣的生命，但我们的心思仍需要变化。罗马十二章二节的话证实这点：『藉著心思的更新而变化。』变化是藉著我们的心思、情感和意志的更新而发生的。我们全人里面这些基本的部分需要变化。这种变化要使我们成为神建造所用的石头。藉著重生，加上变化，我们就成为神建造所用的石头。今天神的建造乃是召会，神的家，神的殿。彼前二章四至五节启示，基督是活石，我们重生的人来到祂面前，也成了活石，被建造成为属灵的房屋，就是神的殿－召会。今天神的建造是召会，但将来神的建造是新耶路撒冷。我们若仔细读启示录二十一章，就会看见新耶路撒冷是神殿的扩大。今天神的殿是一个房屋；但在永世里，神的殿是一座城，城当然比房屋大多了。新耶路撒冷是用宝石造成的；（启二一18～；）那里没有灰尘、泥土或木头。我们的定命是要成为宝石，被建造成为新耶路撒冷。现在我们来到一件关键的事，就是泥土怎能变化成石头。我们被造是泥土，（创二7，罗九21，23，）但新约启示我们是石头。这里似乎有矛盾。从天然的角度看，我们是泥土；从属灵、变化的角度看，我们是石头。但从泥土变为石头是怎样发生的？变化乃是基督加到我们全人的里面。变化不仅是基督分赐到我们的灵里，更是基督从我们的灵扩展到里面的每一部分。很少基督徒看到这点。
4A human being is composed of three parts: spirit, soul, and body (1 Thes. 5:23). When we believed in the Lord Jesus, called on His name, applied His blood, and received Him as our Redeemer and our life, the divine Spirit entered into our spirit as the Spirit of life. As a result, we were regenerated and received the divine life, which was sown into the depths of our being as the seed of transformation. But what about our soul, which is composed of the mind, the will, and the emotion? We have the divine life in our spirit, but we still need to be transformed in our mind. Romans 12:2 proves this: “Be transformed by the renewing of the mind.” Transformation takes place through the renewing of our mind, emotion, and will. These basic inner parts of our being need transformation. This transformation will make us stones for God’s building. Through regeneration plus transformation we become stones for God’s building. Today, God’s building is the church, God’sho use, God’stem ple. First Peter 2:4 and 5 reveal that Christ is the living stone and that, when we, the regenerated ones, come to Him, we also become living stones to be built up into a spiritual house, which is the church as the temple of God. Today God’s building is the church, but in the future it will be the New Jerusalem. If we read Revelation 21 carefully, we shall see that the New Jerusalem will be the enlargement of the temple of God. Today, the temple of God is a house, but in eternity the temple of God will be a city, which of course is much greater than a house. The New Jerusalem will be built with precious stones (Rev. 21:18-20); in it there will be 20 no dust, clay, or wood. Our destiny is to be precious stones built into the New Jerusalem. Now we come to the crucial matter of how clay can be transformed into stone. We were made clay (2:7; Rom. 9:21, 23), but the New Testament reveals that we are stones. There seems to be a contradiction here. From the natural perspective we are clay, but from the spiritual, transformed perspective we are stones. But how does this transformation from clay to stone take place? Transformation is the adding of Christ into our being. To be transformed is not only to have Christ imparted into our spirit; it is to have Him spread from our spirit into every inward part of our being. Very few Christians have seen this.
5最近有人告诉我，有一班基督徒极力争辩说，基督只在三层天上，不在我们里面。不错，圣经启示，我们也传讲，基督今天是在三层天上，在神的右边；然而，祂也在我们里面。这两件事都在罗马八章说到。罗马八章三十四节说，基督在神的右边为我们代求；罗马八章十节说，基督在我们里面。因此基督既在天上，也在我们里面。但这些基督徒问说，『基督不是带著有肉有骨的身体复活么？基督既带著有肉有骨的身体复活，怎能进到你里面？』按照圣经，我们确信基督是带著有肉有骨的身体复活。（路二四39。）但是请听，在复活那天，带著有肉有骨之身体的复活基督，进入一间关了门的屋子。（约二十19～20。）祂是怎样进入那屋子的？祂必定不是像鬼魂一样显现。（路二四37，39。）我们必须恭敬的承认，我们无法理解这件事。歌罗西一章二十七节说，『基督在你们里面成了荣耀的盼望。』虽然基督带著骨肉之体复活，祂却在复活里成了赐生命的灵。（林前十五45。）基督这位赐生命的灵就在我们的灵里。（提后四22。）不仅如此，基督还在我们里面长大增加。基督越在我们里面增加，我们就越从泥土变化成石头。我不信那些不承认基督在他们里面的人能变化。他们必然无法释放一篇变化的信息。但我们不仅仅关心信息，我们更关心变化。我们需要被变化，而只有基督每天分赐到我们里面，我们才可能变化。每天早晨我们需要得著更多的基督。基督必须逐日增加到我们里面。想想彼得的例子，他是加利利的渔夫，粗鲁、没有受过教育，又是急性子。他说话快，行动快，犯错快。他却有一个优点，就是悔改回转也快。但福音书里的彼得，至终在书信里改变成另一个称为矶法的人。我们可以用行传十章九至十六节彼得对异象的反应迟慢，作为这事的例证。行传十章里的慢彼得，和福音书中的快彼得，有显著的不同。此外，彼得的两封书信也显示他成了谨慎的人。由此我们看见他的个性改变了，他的全人变化了。他完全成了另一个人。他所说关于保罗的话，（彼后三15～16，）证明他已经变化，已经成了另一个人。
5Recently, I was told of a group of Christians who argue strongly that Christ is only in the third heaven and that He is not in us. The Bible reveals and we also preach that Christ today is in the third heaven at the right hand of God. Nevertheless, He is also in us. Both matters are covered in Romans 8. Romans 8:34 says that Christ is at the right hand of God interceding for us, and Romans 8:10 says that Christ is in us. Hence, Christ is both in heaven and in us. But these Christians ask, “Was not Christ resurrected with a body of flesh and bones? Since Christ has been resurrected with a body of flesh and bones, how could He get into you?” According to the Bible, we definitely believe that Christ was resurrected physically with a body of flesh and bones (Luke 24:39). But listen to this: On the day of resurrection the resurrected Christ, having a body of flesh and bones, came into a locked room (John 20:19-20). How did He get into the room? He certainly did not appear as a ghost (Luke 24:37, 39). We must reverently confess that we cannot figure out this matter. Colossians 1:27 says, “Christ in you, the hope of glory.” Although Christ was resurrected with a body of flesh and bones, He became the life-giving Spirit in resurrection (1 Cor. 15:45). As the life - giving Spirit, Christ is in our spirit (2 Tim. 4:22). Furthermore, Christ is growing and increasing within us. The more Christ is added into us, the more we are transformed from clay into stone. I doubt that those who refuse to admit that Christ is in them are able to be transformed. They surely could not deliver a message on transformation. But we are not simply concerned for messages — we are concerned for transformation. We need to be transformed, and transformation is only possible by having Christ imparted into us each day. Morning after morning, we need to gain more of Christ. Each day Christ must be increasingly added into our being. Consider the example of Peter, a Galilean fisherman. Peter was rough, uncultured, and of a quick disposition. He was quick to talk, quick to act, and quick to make mistakes. Peter also had the good point of being quick to repent, to return. The Peter in the Gospels was eventually changed into another person called Cephas in the Epistles. We may take, as an illustration of this, Peter’ss low response to the vision in Acts 10:9-16. There is a marked difference between the slow Peter in Acts 10 and the quick Peter in the Gospels. Furthermore, Peter’st wo epistles reveal that he had become a cautious person. By this we see that his disposition had been changed and that his being had been transformed. He had absolutely become another person. His word concerning Paul (2 Pet. 3:15-16) proves that he had been transformed and had become another person.
6你们记得，有一天保罗当面责备彼得。3（加二11。）我们若把加拉太二章和彼后三章放在一起，就看见受保罗责备的彼得，用亲切的话说到保罗，并对保罗的著作说了积极的话。今天多数的情形是，一位弟兄若受到另一位弟兄的责备，受责备的弟兄就不会原谅责备他的弟兄。因著这是惯例，所以很少弟兄责备别的弟兄。在今天的基督教里，我们很少听到责备，只听到客气的谈话。有些人当面称赞人，背后却批评人。这是今天基督教政治的作法。多数基督徒都是玩弄政治的人。相反的，保罗不是玩弄政冶的人；他是一个坦率、直爽、正直的责备者。他甚至责备彼得。按我们的观念，彼得应当说，『你是谁？当我是领头使徒的时候，你还是一个逼迫召会的年轻人。现在你是新进的人，你没有资格，也没有地位责备我。』然而，彼得没有这样反应。他在彼后三章的话中，承认自己在神经纶的著作上不如保罗。他承认保罗所说的一些事是深奥难懂的。这种态度指明彼得不再是天然的，他已经变化成另一个人。我希望若干年后，你们很多人都这样得著变化，成为诚实、坦率、正直责备别人的人；而那些受责备的也得著变化，能接受这样的责备。我们读新约，清楚看见彼得变化成矶法，成为召会的一根柱石。彼得自己是活石，他说我们也都是活石。这意思就是说，我们要成为柱石，就必须因著基督加到我们里面而被变化。
6Recall that one day Paul rebuked Peter to his face (Gal. 2:11). If we put Galatians 2 together with 2 Peter we see that the Peter who had been rebuked by Paul spoke kind words concerning Paul and positive words concerning his writings. In most situations today, if one brother rebuked another, the brother who received the rebuke would not forgive the brother who rebuked him. Because this is the practice, one brother rarely rebukes another. In today’s Christianity we seldom hear of rebukes, but of political talk. Some may praise others’ to their face, but criticize them behind their back. This is the political practice of today’s Christianity. Most Christians are politicians. Paul, on the contrary, was not a politician; he was a frank, direct, and straight rebuker. He even rebuked Peter. According to our concept, Peter should have said, “Who are you? When I was the leading apostle, you were still a young man persecuting the church. Now, as a newcomer, you have neither the qualifications nor the position to rebuke me.” Peter, however, did not react in this manner. In his word in 2 Peter 3 he acknowledged that he was inferior to Paul in writing of God’s economy. He admitted that some things Paul said were deep and difficult to understand. This attitude indicates that Peter was no longer natural, but that he had been transformed into another person. I hope that after a number of years many of you will be so transformed that you will be honest, frank, and straight in rebuking others, and that those who are rebuked will be transformed to receive such a rebuke. By reading the New Testament we clearly see that Peter was transformed into Cephas, one of the pillars of the church. Peter, who himself was a living stone, said that we also are living stones. This means that in order to be pillars we must be transformed by having Christ added into us.
《b》召会是真理的柱石
bb. The Church Being the Pillar of the Truth
7新约也告诉我们，整体的召会是柱石。提前三章十五节说，『倘若我耽延，你也可以知道在神的家中当怎样行；这家就是活神的召会，真理的柱石和根基。』这一节的真理这辞很难领会。有人说真理的意思就是道理，这虽然是正确的，但还不彀。在希腊文里，真理这辞是指真实、具体的东西。因此，真理的意思就是实际。然而，真理不仅仅是具体的实际，更是这实际的彰显。真理不是空洞的道理，乃是实际的彰显，乃是由实际所构成，且传达这实际的道理。召会是柱石，托住真理，就是托住实际的彰显。提前三章十六节启示出召会所托住的实际是甚么：『并且，大哉！敬虔的奥秘！这是众所公认的，就是：祂显现于肉体，被称义于灵里，被天使看见，被传于万邦，被信仰于世人中，被接去于荣耀里。』十五节的真理，实际的彰显，就是十六节敬虔的奥秘。敬虔的奥秘就是神显现于肉体。当基督在地上，祂是神显现于肉体。在外面，祂是成为肉体的人；在里面，在真实和实际里，祂是神。神的实际显现于耶稣这人。神是实际，耶稣这位成为肉体的人，就是神的显现。这就是十五节所说的真理，这就是敬虔的奥秘。敬虔就是像神，敬虔的奥秘就是像神的奥秘。当主耶稣这成为肉体的人活在地上，观看祂的人在祂身上看见神的像。祂虽然是人，却彰显神。这种像神是个奥秘。敬虔的奥秘今天必须继续存在召会中。
7In the New Testament we are also told that the whole church is the pillar. First Timothy 3:15 says, “But if I delay, that you may know how one ought to conduct himself in the house of God, which is the church of the living God, the pillar and base of the truth.” It is difficult to understand the word truth in this verse. Some say that truth means doctrine. Although this is correct, it is inadequate. In Greek, the word truth denotes something real and solid. Hence, truth means reality. However, truth is not simply a solid reality, but also the expression of this reality. Truth is not vain doctrine; it is the expression of reality, doctrine constituted with reality and conveying that reality. The church is the pillar bearing the truth, that is, bearing the expression of the reality. The reality borne by the church is revealed in l Timothy 3:16: “And confessedly, great is the mystery of godliness, who was manifested in the flesh, vindicated in the Spirit, seen by angels, preached among the nations, believed on in the world, taken up in glory.” The truth in verse 15, the expression of the reality, is the mystery of godliness in verse 16. The mystery of godliness is God manifested in the flesh. When Christ was on earth, He was God manifested in the flesh. Outwardly, He was a man in the flesh; inwardly, in actuality and in reality, He was God. God in His reality was manifested in the man Jesus. God was reality, and Jesus as a man in the flesh was the manifestation of God. This is the very truth mentioned in verse 15, and this is the mystery of godliness. Godliness means God- likeness. The mystery of godliness is the mystery of God-likeness. When Jesus lived on earth as a man in the flesh, the people who beheld Him saw in Him the likeness of God. Although He was a man, He expressed God. This God-likeness was a mystery. The mystery of godliness must be continued in the church today.
8召会是敬虔之奥秘的延续。在第八十六篇信息我们看见，基督徒里面有一个奥秘的部分。原则上，整个召会应该是个奥秘。倘若一些不信的人来到我们的聚会中，观察我们的光景，他们无法懂得。虽然我们自认很平常、很简单，但不信的人会说，『这是甚么？甚么把他们吸引到这些聚会中？这里没有娱乐，没有杰出的讲员。这些人是谁？他们看起来既不摩登，也不古板。我们说不出他们是怎样的人。』这原因就是我们是奥秘的。不要以为我是说到我们的外表，我乃是说到神显现于我们的事。因为这是真实的，却是看不见的，所以很难解释。如果召会不过是纯净、清洁、温柔、谦卑、圣洁的，我们就偏离了目标。召会必须是神显现于肉体的延续。有些批评者以为说神显现于召会的延续，是说进化成为神。指控我们教导进化，这对我们是毁谤，对主是亵渎。正当的召会生活是神显现于肉体的延续。这显现就是召会作柱石所托住的真理。倘若我们召会托住这个见证，我们就能说，我们是敬虔之奥秘的延续。
8The church is the continuation of the mystery of godliness. In message eighty-six we saw that Christians have a mysterious part in their being. In principle, the whole church should be a mystery. If some unbelievers come into our meetings and survey the situation, they will not be able to understand it. Although we consider ourselves common and simple, the unbelievers will say, “What is this? What attracts them to these meetings? There is no entertainment or outstanding speaker. Who are these people? They seem to be neither modern nor old-fashioned. We cannot say what kind of people they are.” The reason for this is that we are mysterious. Do not think that I am referring to our outward appearance. I am referring to something of God manifested in us. Because this is real yet invisible, it is difficult to define. If the church is merely pure, clean, gentle, humble, and holy, we have missed the mark. The church must be the continuation of the manifestation of God in the flesh. To some of our critics, the continuation of the manifestation of God in the church is a form of evolution into God. To accuse us of teaching evolution is a slander to us and a blasphemy to the Lord. The proper church life is a continuation of the manifestation of God in the flesh. This manifestation is the truth held by the church as the pillar. If as the church we hold this testimony, we shall be able to say that we are the continuation of the mystery of godliness
9我们不愿彰显自己的圣别，或自己的甚么。我们只要彰显神，并看见祂显现于我们的肉体。我们承认我们还是肉体，但那位住在我们灵里的神，要显现并彰显于我们的肉体。这显现不该仅仅是个人的，更是团体的。正当的召会生活乃是神显现于团体的肉体。召会能成为神在肉体的团体彰显，惟一的路是藉著变化。在召会中，每个人都必须被变化。有时我们说到年长弟兄或年轻弟兄，然而在召会中，我们不该以为有些是年长的，有些是年轻的，因为我们都在变化。我们虽然还没有完全被变化，但至少是在变化的过程中。忘了你的年龄，只注意你在变化过程中这个事实。如果我还认为自己是中国人，我就了了。在召会中没有年老或年少，中国人或美国人，犹太人或希利尼人。（西三11。）在召会中，我们藉著基督加到我们里面而改变。你不该是年长弟兄或年轻弟兄，只该是让基督每天加多的弟兄。年长的人需要题醍年轻的，不要称他们为年长弟兄；年轻的人也需要请求年长的，不要说他们是年轻弟兄。此外，我们不该称一些弟兄为北方佬，称一些弟兄为南方佬。在召会中既无北方佬，也无南方佬，只有变化过的弟兄。没有黑、白、黄、红、犹太人或希利尼人，只有变化过的人。基督天天加到他们里面，并且他们在基督里是神的彰显。这就是召会作柱石，支持并托住敬虔的奥秘。
9We do not want to express our own holiness or anything of ourselves. We want only to express our God and to see Him manifested in our flesh. We admit that we are still flesh, but the very God who lives in our spirit will be manifested, expressed, in our flesh. This manifestation must not merely be individual, but corporate. The proper church life is the corporate manifestation of God in the flesh. The only way the church can be the corporate expression of God in the flesh is by transformation. Everyone in the church must be transformed. Occasionally we refer to the older brothers or to the younger brothers. However, in the church we should not think of some as older ones and of others as younger, for we all are being transformed. Although we may not yet be fully transformed, we are at least in the process of transformation. Forget your age and concentrate upon the fact that you are in the process of transformation. If I still think of myself as a Chinese, I am finished. In the church there is neither old nor young, Chinese nor American, Jew nor Greek (Col. 3:11). In the church we are being changed by having Christ added into us. You should not be an old brother or a young brother, but a brother into whom Christ is being added daily. The older ones may need to remind the younger ones not to call them older brothers, and the younger ones may need to ask the older ones not to speak of them as young brothers. Furthermore, we should not refer to some brothers as “Yankees” and to others as Southerners. There are neither “Yankees” nor Southerners in the church; there are only transformed brothers. There is no black, white, yellow, red, Jew, or Greek; instead, there are only the transformed people — people into whom Christ is being added daily and who are the expression of God in Christ. This is the church as the pillar supporting and bearing the mystery of godliness.
10许多青年人听了『户兰－柱子的建造者』那些信息，就满心盼望多受教育，这非常好。你若要成为能干的柱子建造者，就需要受良好的教育，并且经历教育源头的了结。然而，你若得了最高的学位而缺少基督，仍算不得甚么。那能把你构成柱子的基本元素，不是大学学位，乃是加到你里面的基督。你无论有多少学位，若缺少基督，就无法成为柱子。成为柱子的基本元素，既不是教育，也不是才能，乃是基督，就是那位加到你里面的基督。这是构成柱子的基本因素。柱子必须是神显现于肉体的延续。
10After hearing the messages on Hiram, the builder of the pillars, many young people have been motivated to further their education. This is excellent. In order to be a capable pillar builder you need to acquire a good education and to experience the termination of the source of that education. However, if you earn the highest degree but are lacking Christ, you are still nothing. The basic element that can constitute you into a pillar is not a college degree; it is Christ added into you. No matter how many degrees you have, if you are short of Christ, you cannot be a pillar. The basic element in being a pillar is neither your education nor capability, but your Christ, the very Christ added into your being. This is the essential factor in being constituted as a pillar. A pillar must be the continuation of the manifestation of God in the flesh.
《4》完成于新耶路撒冷
d) Consummated in the New Jerusalem
11现在我们必须接著看新耶路撒冷里的柱子。启示录三章十二节说，『得胜的，我要叫他在我神殿中作柱子，他也绝不再从那里出去；我又要将我神的名，和我神城的名，（这城就是由天上从我神那里降下来的新耶路撒冷，）并我的新名，都写在他上面。』我们在这一节看到新耶路撒冷里柱子的完成。《a》遵守主话，
11Now we must go on to the pillars in the New Jerusalem. Revelation 3:12 says, “He who overcomes, I will make him a pillar in the temple of My God, and he shall by no means go out anymore, and I will write upon him the name of My God and the name of the city of My God, the New Jerusalem, which descends out of heaven from My God, and My new name.” In this verse we see the consummation of the pillar in the New Jerusalem. aa. The Overcomer Who Keeps the Lord’sWord
没有否认主名的得胜者，在神扩大的殿中作柱子
and Denies Not His Name Being Made a Pillar in God’s Enlarged Temple
12按照启示录三章十二节，我们都可能成为新耶路撒冷里的柱子。在启示录三章八节，主耶稣说，『你稍微有一点能力，也曾遵守我的话，没有否认我的名。』然后在启示录三章十一节祂说，『你要持守你所有的，免得有人夺去你的冠冕。』首先，主告诉那些在非拉铁非召会的人说，他们稍微有一点能力，也曾遵守祂的话，没有否认祂的名。然后祂告诉他们要持守他们所有的。他们必须遵守主的话，不否认主的名。如果我们这样作，我们就是得胜者，主要把祂神的名，新耶路撒冷的名，并祂的新名，都写在我们上面。现在我们必须来看，遵守主的话，不否认主的名，究竟是甚么意思。这些事是很深奥难解的。
12According to Revelation 3:12, we all may become pillars in the New Jerusalem. In Revelation 3:8 the Lord Jesus said, “You have a little power and have kept My word and have not denied My name.” Then in Revelation 3:11 He said, “Hold fast what you have that no one take your crown.” Firstly, the Lord tells those in the church in Philadelphia that they have a little power, that they have kept His word, and that they have not denied His name. Then He tells them to hold fast what they have. They must keep the word of the Lord and not deny the name of the Lord. If we do this, we shall be overcomers, and the Lord will write upon us the name of His God, the name of the New Jerusalem, and His new name. Now we must consider what it means to keep the word of the Lord and not to deny the name of the Lord. These matters are deep and difficult to explain.
13遵守主的话，表面的领会是主说了一些话，而我们遵守这些话；祂叫我们作一件事，我们就去作这件事。这是正确的，但太肤浅。要遵守主的话，我们必须作两件事：在积极方面，需要把祂一切的所是接受到我们里面；在消极方面，需要杀死我们一切的观念和意见。这不仅仅是主叫我们彼此相爱，或彼此洗脚，我们就去爱人，为人洗脚。这种领会太肤浅了。主的话代表主自己。我们若要接受彰显主自己的话，就必须丢弃自己的意见和观念。你的意见阻挠你遵守主的话。你可能很少遵守主的话，因为你的意见拦阻了你。在本篇信息中，我们一直说到变化。罗马十二章二节指明，变化主要是对付心思。我们乃是藉著心思的更新而变化；心思是我们意见和观念的源头。变化就是把我们的观念和意见杀死。我们没有一个人能说自己没有意见或观念。有人也许会问：『难道我们该作木头，毫无感觉、知识和知觉么？』当然不是。我们必须是活的。但我们越活，就越充满意见和观念。我越为这事祷告，并想到自己的经历，越觉得遵守主的话其实就是被变化。被变化的路乃是接受主的话到我们里面，并且遵守这话。我们多半没有遵守主的话，因为我们的意见和观念拦阻了我们。每个人都坚持己见。服事话语的人常常祷告，求主除去听话之人的意见，并挪去他们观念的帕子。一句话可能说得很清楚，但你的观念和意见会拦阻你遵守这话。我们若要遵守主的话，首先必须丢弃我们的意见，然后让主耶稣加到我们全人里面。
13A superficial understanding of keeping the Lord’s word is that the Lord speaks a certain word and we keep it; He tells us to do something and we do it. This is correct, but it is shallow. In order to keep the Lord’sword we must do two things: on the positive side we need to receive all that He is into us, and, on the negative side, we need to kill all our concepts and opinions. It is not simply a matter of the Lord telling us to love one another or to wash one another’s feet and of our proceeding to love others and to wash their feet. This understanding is too superficial. The Lord’sword represents the Lord Himself. If we would receive the word as the expression of the Lord Himself, we must drop our opinions and concepts. Your opinions frustrate you from keeping the Lord’s word. Probably, you have rarely kept the word of the Lord because you have been hindered by your opinions. In this message we have been speaking about transformation. As Romans 12:2 indicates, transformation primarily deals with the mind. We are transformed by the renewing of the mind, which is the source of our concepts and opinions. To be transformed is to have our concepts and opinions slain. None of us can say that he has no opinions or concepts. Some may ask, “Should we be wooden boards without any feeling, knowledge, or sense?” Of course not. We need to be living. But the more living we are, the more we are filled with opinions and concepts. The more I have prayed about this matter and considered my experience, the more I have realized that to keep the word of the Lord is actually to be transformed. The way to be transformed is to receive the word of the Lord into us and to keep it. Most of us do not keep the Lord’sword because we are hindered by our opinions and our concepts. Everyone is opinionated. Those who minister the Word often pray that the Lord would remove the opinions of those hearing the Word and take away the veils of their concepts. A word may be clearly uttered, but your concepts and opinions may frustrate you from keeping it. If we would keep the Lo rd’sword, we must firstly drop our opinions and then have the Lord Jesus added into our being.
14现在让我们来看不否认主的名是甚么意思。名总是指人。当我呼喊一位弟兄的名字，那位弟兄就来了。因此不否认主的名，意思就是不否认主的人位。
14Now let us consider what it means not to deny the Lord’s name. A name always denotes a person. When I call a brother’s name, the brother himself comes. Therefore, not to deny the name of the Lord means not to deny the Person of the Lord
15一切公会的名称，就如浸信会，美以美会，路德会，长老会，都必须弃绝。名字非常重要。虽然你不认识这点，但你若接受公会的名称，实际上就是弃绝基督的名，因而弃绝主的人位。虽然你可能无意这么作，事实却是这样。你若无意否认基督的名，就不该有任何公会的名称。过去有些传教士和牧师曾和我商量这件事。他们都告诉我，他们不在意公会的名称。我就告诉他们，既然不在意这些名称，就该弃绝这些名称。在主名之上另取一名，是一件严重的事。很明显的，对于很多人光是基督徒还不彀，他们取了其他的名称，『我是路德会的，』『我是长老会的，』或『我是浸信会的。』这样作就是否认主的名。一百五十年前，弟兄们在这件事上看见光，就弃绝了一切别的名，宣告他们只持守一个名，就是主耶稣基督的名。这是独一的名。然而这不是仅仅字句的名，而是有人位的名。我们若没有否认主的名，我们就有主的人位作我们的人位，祂的人位也就成了我们的标记。你也许在一家大公司上班，里面有几百位职员；但你无须标榜自己是基督徒，你只需要彰显基督的人位。没有彰显基督的人位，实际上的意思就是否认祂的名。我们必须过一种生活，使基督藉著我们彰显出来。我们若彰显基督，我们所彰显的那位，在别人的话里就成了我们的标记；别人会说我们是基督徒。我们所彰显的人位，成了我们的名字，成了我们的标记。别人不会说你是中国人或北方佬，他们给你的惟一名称是基督徒。约在四十年前，一位弟兄是一家大公司的职员，他的同事称他为『耶稣。』他们看见他就很藐视的说，『这是耶稣。』当日本侵略中国时，这家公司的许多职员计画逃走。他们有钱财和其他的贵重物品必须留下，要找一个能将财物信托给他的人。他们考虑了很多种可能性，最后决定把财物托给他们称为『耶稣』的那位弟兄。这表明他们信任耶稣。那位弟兄当然从未说过他的名字是耶稣，但他在生活里彰显了基督的人位，他的生活就是他的标记。这是不否认主名的真实意义。在非拉铁非的召会凭主而活，而主的生命藉著那个召会活出来，因此祂的人位成了那些圣徒的名称。
15All denominational names, such as Baptist, Methodist, Lutheran, and Presbyterian, must be forsaken. A name means a great deal. Although you may not realize it, if you take a denominational designation, you are actually rejecting the name of Christ, and thus you are rejecting the Person of Christ. Although you may not intend to do this, this is nonetheless the fact. If it is not your intention to deny the name of Christ, then you should not have any denominational name. In the past some missionaries and pastors have consulted me about this matter. They have all told me that they do not care for the denominational names. I told them that, since they did not care for these names, they should forsake them. It is a serious matter to take another name above the Lord’s name. Apparently, for many, it is insufficient merely to be a Christian. They take on other names and say, “I am a Lutheran,” “I am a Presbyterian,” or, “I am a Baptist.” To do this is to deny the Lord’s name. One hundred and fifty years ago the Brethren saw the light on this matter and forsook every other name and declared that they held just one name—the name of the Lord Jesus Christ. This is the unique name. However, it is not merely a name in letters, but a name in Person. If we do not deny the name of the Lord, then we have His Person as ours, and His Person becomes our designation. When you go to work, perhaps in a large corporation with hundreds of employees, there is no need for you to label yourself as a Christian. You simply need to express the Person of Christ. To fail to express the Person of Christ actually means to deny His name. We must live in such a way that Christ is expressed through us. If we express Christ, the One we express will, in the words of others, become our designation. Others will say that we are Christians. The Person we express becomes our name, our designation. People will not say that you are Chinese or a “Yankee.” The only designation they will give you is that of being a Christian. Approximately forty years ago, a brother was an employee in a large company. His fellow workers called him “Jesus.” When they saw him, they said, “This is Jesus,” apparently in a despising way. At the time of the Japanese invasion of China, many of the employees in this company were planning to escape. Having money and other valuables that had to be left behind, they looked for someone to whom they could entrust their possessions. After considering a number of possibilities, they finally decided to entrust their money and belongings to the brother, the one they called “Jesus.” This shows that they were trusting in Jesus. The brother, of course, never said that his name was Jesus. Rather, he expressed the Person of Christ in his living, and his life was his designation. This is the true significance of not denying the name of the Lord. The church in Philadelphia lived by the Lord, and His life was lived out by that church. Therefore, His Person became the name of those saints.
16遵守主的话，不否认主的名，意思就是弃绝我们的观念和意见，接受主的话到我们里面，并且更多得著主自己。我们若这样作，就活出祂这人位。这人位的名字就是耶稣。遵守主的话不仅是道理上的事，承认祂的名也不仅是说几句话。遵守祂的话，意思就是接受祂到我们全人里面，放下我们的观念和意见，使祂在我们里面有地位。不否认祂的名，乃是活出基督作人位，使祂成为我们的标记。这些都指明变化。
16To keep the word of the Lord and not to deny the name of the Lord means to forsake our opinions and concepts, to receive the Lord’sword into us, and to gain more and more of the Lord Himself. If we do this, we shall live Him out as a Person. The name of this Person is Jesus. To keep the Lord’sword is not merely a doctrinal matter, and to confess His name is not simply to utter a few statements. To keep His word means to receive Him into our being, letting go of our concepts and opinions that He may have the ground within us; and not to deny His name is to live out Christ as a Person so that He becomes our designation. This indicates transformation
《b》有基督之神的名，基督之神城的名，并基督的新名
bb. Bearing the Name of Christ’s God, the Name of the City of Christ’s God, and Christ’s New Name
17在启示录三章十二节主说，祂要将『我神的名，和我神城的名，（这城就是由天上从我神那里降下来的新耶路撒冷，）并我的新名，』都写在得胜者上面。在启示录，基督称神为『我的神，』因为在这卷书中祂是站在受差遣者的地位上，受神差遣以完成神的经纶。主在四福音中也持守这个地位，总是站在受神差遣者的立场上。祂曾受神差遣，从神并同神而来，以完成神的定旨。祂从未照自己的意思行，总是照神的意思行。（约六38。）甚至祂在十字架上，祂还说，『我的神，我的神，你为甚么弃绝我？』（太二七46。）今天我们也必须站在这个地位上，说，『我是受差遣的，我受主差遣来完成祂的定旨。我没有别的地位、意见或观念。必须成全的不是我的意思，乃是祂的旨意。』说『我的神，』指明我们不凭著自己行；这指明我们在遵行神的旨意。我们不是为自己的事业工作，我们是在完成神的定旨。有『我的神』这名写在你上面，就标明你是这样的人。你就像主耶稣在地上的时候一样，不是实行自己的意思，乃是完成神的旨意。你不凭著自己行，乃是一直行在神的旨意中，这就是『我的神』这名的意义。
17In Revelation 3:12 the Lord said that He would write upon the overcomer “the name of My God and the name of the city of My God, the New Jerusalem, which descends out of heaven from My God, and My new name.” In Revelation Christ called God, “My God” because in this book He stands on the position of a sent One, as One sent by God to accomplish His economy. The Lord also he ld to this position in the four Gospels, always standing on the ground of One who had been sent by God. He had been sent by God and from with God to accomplish God’s purpose. He never acted according to His own will, but always according to God’s will (John 6:3 8). Even when He was on the cross, He said, “My God, My God, why have You forsaken Me?” (Matt. 27:46). We also must stand on this position today, saying, “I am a sent one. I have been sent by the Lord to accomplish His purpose. I have no other position, opinion, or concept. It is His will, not my will, that must be done.” To say, “My God,” indicates that we do not act on our own; it indicates that we are doing the will of God. We are not working for our career; we are accomplishing His purpose. Having the name “My God” written upon you designates you as this kind of person. You, like the Lord Jesus when He was on earth, are not doing your own will, but are accomplishing God’s will. You do not act on your own, but constantly walk in God’s will. This is the significance of the name of “My God.”
18主也应许将祂神的城新耶路撒冷的名，写在得胜者上面。这很深奥，意思就是新耶路撒冷这个建造，不是照著任何人的意思，乃是照著神的旨意。那些建造到这座城里的人，就像四福音里所启示的耶稣。他们不照著自己的意思行，乃照著神的意思行。惟有这样的人，才有资格标上基督之神的城新耶路撒冷的名。最后，主在启示录三章十二节应许，将祂的新名写在得胜者上面。我们若是本篇信息所描述的人，必定会对基督有新的经历。多数基督徒只有基督作他们救赎主的有限经历，没有多少人有基督作生命的经历，即便有，也很肤浅。你对基督的经历有多长？你对祂的经历不该不到一寸而已；必须有许多里长。基督不仅是我们的救赎主和我们的生命，祂也是我们的君王、申言者、祭司、亮光、能力、公义、圣别、变化、以及许多别的事物。我们的诗歌本有些诗歌列出五十多项基督对我们的所是。你越经历基督，祂对你就越新，祂的名也越写在你上面。首先基督是救赎主，写在你上面；后来基督是生命、亮光、谦卑、忍耐和仁爱，也写在你上面。祂的名是无穷尽的。祂的名写在你上面，是在于你的经历。你越经历祂，这名就写得越长。这就像摄影师坐在汽车里，一面开动汽车，一面拍照。汽车一停，拍照也停了。没有人能说出这节所说基督的新名是甚么，因为这名就是你对基督新经历的标明。当你在某一面经历了基督，基督的那一面就成了你的标记，就是写在你上面的新名。我们若要成为柱子，就需要因著基督一再加到我们里面而被变化。这样我们对基督的经历就要延长，我们就会说，『不是我的意思，乃是祂的意思。』我们不凭著自己而行，乃照著祂的心愿而行。然后，神的名，神城的名，并主的新名，就要写在我们上面。
18The Lord also promised to write upon the overcomer the name of the New Jerusalem, the city of His God. This is deep. It means that the New Jerusalem is a building, not according to any man’s will, but according to the will of God. All those built into this city are people like the Jesus revealed in the four Gospels. They do not act according to their own will, but according to God’s will. Only those who are like this are qualified to be labeled with the name of the city of Christ’s God, the New Jerusalem. Finally, in Revelation 3:12 the Lord promised to write upon the overcomer His new name. If we are the kind of person described in this message, we shall surely have new experiences of Christ. Most Christians have only the limited experience of Christ as their Redeemer. Not many have the experience of Christ as their life. Most of those who do experience Christ as life experience this in a shallow way. How long is your experience of Christ? Your experience of Him should not be a mere fraction of an inch; it must be many miles in length. Christ is not only our Redeemer and our life—He is our King, Prophet, Priest, light, power, righteousness, holiness, transformation, and many other things. Some hymns in our hymnal list more than fifty items of what Christ is to us. The more you experience Christ, the newer He will be to you, and the more His name will be written upon you. Firstly, Christ as Redeemer is written upon you. Later, Christ as life, light, humility, patience, and love will also be written upon you. His name is inexhaustible. The writing of His name upon you depends upon your experience. The more you experience Him, the longer will be the writing of this name. This is like a movie camera that operates as long as the automobile in which the photographer sits is moving. When the automobile stops, the camera stops as well. No one can say what is the new name of Christ spoken of in this verse because it is simply the designation of your new experience of Christ. When you experience Christ in a certain way, that aspect of Christ will become your designation, the new name written upon you. If we would become pillars, we need to be transformed by having Christ added into us again and again. In this way our experience of Christ will be lengthened, and we shall say, “Not my will, but His will”; we shall not act on our own, but according to His heart’s desire. Then the name of God, the name of the city of God, and the Lord’s new name will be written upon us.