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路得记生命读经 · 第8篇

结 语

A Concluding Word
1读经：士师记13:24-25;14:6,19;，路得记1:16-17,20-。在本篇关于路得记的结语中，我有负担说到约书亚记、士师记、路得记里一个非常重要的点。
1Scripture Reading: Judg. 13:24-25; 14:6, 19; 15:14; 16:28-30; Ruth 1:16-17, 20-21; 2:10-16; 3:1, 7-13; 15:14; 16:28-30 4:9-15 21; 2:10-16; 3:1, 7-13; 4:9-15 In this concluding word on the book of Ruth, I have the burden to cover a very crucial point in Joshua, Judges, and Ruth.
神在能力之灵里的行动，与神在生命之灵里的行动
GOD’S MOVE IN THE SPIRIT OF POWER AND GOD’S MOVE IN THE SPIRIT OF LIFE
2这个重要的点，就是这几卷书给我们看见一幅图画的两面。一面是关于神在祂经纶之灵，就是能力之灵里的行动；另一面是关于神在祂素质之灵，就是生命之灵里的行动。在一切士师身上，甚至在约书亚和迦勒身上，我们只能看见神在能力里的工作和行动。在约书亚记和士师记里，很难找著一点神在祂生命里的行动。
2This crucial point is that these books show us one picture with two sides. One side concerns God’s move in His economical Spirit, the Spirit of power; the other side concerns God’s move in His essential Spirit, the Spirit of life. With all the judges, and even with Joshua and Caleb, we can see only the work, the move, of God in power. In the books of Joshua and Judges it is hard to find even a hint of God’s move in His life
参 孙是典型的例证
SAMSON AS A TYPICAL ILLUSTRATION
3参孙是在能力之灵里行动，却不在生命之灵里行动的典型例证。参孙非常有能力，甚至在他死的时候也是如此，（士十六28～30，）但在他身上我们看不见任何生命。不错，他是拿细耳人，留长头发以表征他服从神作他的头，不喝酒，也不吃不洁的食物。然而，这不过是他遵守神圣的规条，并不指明他有任何神圣的生命。参孙虽然是拿细耳人，却不知道如何约束他肉体的情欲。性这件事对他是很大的绊脚石，在圣地神的圣民中间，在外邦人中间，他都放纵情欲。这表明他不是一个在生命里的人。
3Samson is a typical illustration of one who moves in the Spirit of power but not in the Spirit of life. Samson was very powerful, even at the time of his death (Judg. 16:28-30), yet with him we cannot see anything of life. Yes, he was a Nazarite, keeping his hair long as a sign that he submitted to God as his Head, not drinking wine, and not eating unclean food. However, this was his following the divine regulations; it did not indicate that he had anything of the divine life. Even though Samson was a Nazarite, he did not know how to restrain the lust of his flesh. The matter of sex was a great stumbling block to him, and both among God’sho ly people in the Holy Land and among the Gentiles, he practiced the indulging of his lust. This shows that he was not a person in life
4不但如此，参孙这最后一位士师的记载，就是众士师总结的记载，指明整个士师的情形终结于运用能力，而没有任何生命。很难领会一个拿细耳人，怎会这样属肉体。他满了能力，也满了情欲。在他的事例中，这两件事是并行的。
4Furthermore, the account of Samson, as the last judge, the conclusion of the judges, indicates that the entire situation of the judges consummated in the exercising of power without anything of life. It is difficult to understand how a Nazarite could be such a fleshly person. He was full of power and also full of lust. In his case, these two things went together
5这幅图画答覆我多年来的一个问题。好些灵恩派的传道人很鲁莽，对他们肉体的情欲没有任何的约束或管制；但同时他们在传讲上真的有能力。一面，他们很有能力的传讲关于神的儿子基督是我们救主的基要福音；另一面，他们活在淫乱里。我知道在中国和美国有好些这样的例子。长久以来，我无法明白怎会有这样的情形。现在我领悟，这些传道人就是今日的参孙。耶和华的灵降在参孙身上；（士十三25，十四6，19；）毫无疑问，他有神真正的能力。然而，他和许多士师，对他们的放纵情欲没有管制，如基甸从许多妻子生了七十二个儿子；（八30～31，九5；）睚珥有三十个儿子；（十3～4；）以比赞有三十个儿子，三十个女儿，又从外乡给他众子娶了三十个女子；（十二8～9；）押顿有四十个儿子，三十个孙子。（13～14。）
5This picture answers a question that I have had for many years. A number of Pentecostal preachers have been reckless, without any restraint, or control, of the lust of their flesh. Yet at the same time they have been genuinely powerful in their preaching. On the one hand, they powerfully preached the fundamental gospel concerning Christ, the Son of God, as our Savior; on the other hand, they were living in fornication. I have known a number of cases like this both in China and in the United States. For a long time I could not understand how there could be such a situation. Now I realize that these preachers are today’sS am sons. Jehovah’s Spirit came upon Samson (Judg. 13:25; 14:6, 19); there is no doubt that he had the real power of God. Nevertheless, he and so many of the judges had no control over their indulgence in lust, such as Gideon, who had seventy-two sons of many wives (8:30-31; 9:5); Jair, who had thirty sons (10:3-4); Ibzan, who had thirty sons and thirty daughters, and brought in thirty foreign daughters from abroad for his sons (12:8-9); and Abdon, who had forty sons and thirty grandsons (12:13-14).
路得记是一卷生命的书
THE BOOK OF RUTH BEING A BOOK OF LIFE
6相反的，路得记不是一卷能力的书，乃是一卷生命的书。
6In contrast, the book of Ruth is a book not of power but of life
拿俄米的榜样
The Example of Naomi
7拿俄米的丈夫以利米勒被神惩罚，因为他没有照著神永远的经纶而活。他没有犯淫乱；似乎他只犯了一点小错，就是离开圣地。但他因著饥荒离开美地时，神就进来对付他，留下一无所有的妻子和两个儿妇，她们都是没有孩子的寡妇。我信以利米勒往摩押去以前，将他一切的财产，包括他两个儿子的产业，都典当了。至终，拿俄米这个寡妇，带著作寡妇的儿妇，一无所有的从摩押地回来。然而，拿俄米没有背叛神的对付。反之，她承认神不但对付她丈夫，也对付她；她说，『全足者使我受了大苦。我满满的出去，耶和华使我空空的回来。』（得一20下～21上。）从她的说话里我们能看见，她是个敬虔的妇人。她相信神，尊重神，并敬畏神。拿俄米回到圣地时，就回到神经纶中的安息，再次有分于神应许之地的享受，在那里有可能联于基督的家谱。她的归回是一件大事，但这不是藉著能力完成的。反之，她回来时就像一个穷乞丐，差遣她的儿妇路得到田里拾取麦穗。
7Elimelech, the husband of Naomi, was punished by God because he did not live according to God’s eternal economy. He did not commit fornication; on the contrary, it seems that he just made a little mistake in leaving the Holy Land. But when he left the good land due to the famine, God came in and dealt with him, leaving his wife and his two daughters - in - law with nothing, as widows without children. I believe that before going to Moab, Elimelech mortgaged all his property, including the inheritance of his two sons. Eventually, Naomi, a widow with two widowed daughters - in - law, returned from the land of Moab, owning nothing. Nevertheless, Naomi did not rebel against God’s dealing. Instead, admitting that God had dealt not only with her husband but also with her, she said, “The All-sufficient One has dealt very bitterly with me. I went out full, but Jehovah has brought me back empty” (Ruth 1:20b-21a). From her speaking we can see that she was a godly woman. She believed in God, regarded Him, and feared Him. When Naomi came back to the Holy Land, she came back to the rest in God’secon o my to participate again in the enjoyment of the God - promised land, where there would be the possibility of being related to Christ’s genealogy. Her returning was a great thing, yet it was not accomplished by power. Rather, she came back as a poor beggar who sent her daughter-in- law Ruth to glean in the field.
路得的榜样
The Example of Ruth
8路得在生命上是特出的。路得记的目的不是要告诉我们任何关于能力的事，乃是要启示生命的事到极点。拿俄米向路得指明，她没有能力为她生出丈夫，能赎回她，并为她公公以利米勒生出后裔。拿俄米觉得情形没有盼望，就鼓励路得为著前途回娘家去。路得的回答满了生命。她要永远与拿俄米同行，在贫穷中与她同在。路得对拿俄米说，『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。你的民就是我的民，你的神就是我的神。你在那里死，我也在那里死，也葬在那里。除非死能使你我相离，不然，愿耶和华加重的惩罚我。』（16～17。）这是新约信徒真实的灵─撇下一切，包括父母、儿女、亲戚、房屋等等，来跟随耶稣。（太十37，十九29，可十29～30，路十四26。）这是新约所启示生命的路。
8Ruth was outstanding in life. The purpose of the book of Ruth is not to tell us anything concerning power but to reveal the things of life to the uttermost. Naomi made it clear to Ruth that she had no capacity to produce a husband for her who could redeem her and bring forth a descendant for her father-in-law, Elimelech. Feeling that the situation was hopeless, Naomi encouraged Ruth to return to her mother’sho use in order to have a future. Ruth’s reply was full of life. She would go with Naomi forever, being with her in poverty. Ruth said to Naomi, “Do not entreat me to leave you and turn away from following after you. For wherever you go, I will go, and wherever you dwell, I will dwell; and your people will be my people, and your God will be my God. Where you die, I will die; and there will I be buried. Jehovah do so to me, and more as well, if anything but death parts me from you” (vv. 16-17). This is the real spirit of the New Testament believers—to follow Jesus by forsaking everything: parents, children, relatives, houses, and so forth (Matt. 10:37; 19:29; Mark 10:29-30; Luke 14:26). This is the way of life revealed in the New Testament
波阿斯的榜样
The Example of Boaz
9波阿斯与拿俄米和路得一样，是个极其在生命里的人。拿俄米对路得说，『女儿阿，我不当为你找个安身之处，使你享福么？』（得三1。）然后拿俄米嘱咐她沐浴、抹膏，换上最好的衣服，下到禾场上，并在合式的时候，使波阿斯认出她来。至终，路得向波阿斯表明自己，说，『我是你的婢女路得，求你用你的衣襟遮盖婢女，因为你是一个亲人。』（9。）那晚在禾场上，波阿斯接触路得时，完全受约束，丝毫不动情欲，与放纵情欲的士师完全不同。波阿斯祝福路得，并且非常称赞她。然后他告诉她，他愿意照著神的律例，背负他的责任，赎回以利米勒的产业，但他在这事上不愿越过比他优先的人。（12～13。）这里波阿斯似乎在说，『女儿阿，要等到明天。不错，我是你的亲人，我们在神里面也是自由的。只是还有一个亲人比我更近，必须让他比我优先。在这事上我若不顾到他，神的圣民会定罪我越分。让这另一位亲人比我优先。他若不愿为你尽亲人的本分，我必为你尽本分。』波阿斯在各方面都守法；他的守法不是基于能力，乃是基于生命。这表明波阿斯有最高生命的标准。在主的恢复里走生命的路在主的恢复里，我们该走士师的路，有能力作大工么？我们若走士师的路，不走生命的路，那么无论我们成就甚么，都算不得甚么。没有一位士师是基督的先祖。士师与保守人性的线，带进神的成为肉体无关。有分于保守这条线的，乃是路得与波阿斯。然而，他们没有争战，也没有运用任何能力。
9Like Naomi and Ruth, Boaz was a person in life to the uttermost. Naomi said to Ruth, “My daughter, I must seek some resting place for you, that it may go well with you” (Ruth 3:1). Then Naomi charged her to wash herself, anoint herself, put on her best clothes, go down to the threshing floor, and, at the proper time, make herself known to Boaz. Eventually, Ruth identified herself to Boaz, saying, “I am Ruth, yourmaidservant. Spread your cloak over yourmaidservant, for you are a kinsman” (v. 9). In his contact with Ruth at the threshing floor that night, Boaz was absolutely restrained, not moved, in his lust, absolutely different from the lust-indulging judges. Boaz blessed Ruth and highly appraised her. Then he told her that he was willing to bear his responsibility according to God’s ordinance to redeem Elimelech’s inheritance, yet he would not overstep the one who was ahead of him in this matter (vv. 12-13). Here Boaz seemed to be saying, “Daughter, wait until tomorrow. Yes, I am your kinsman, and we are free in God. But there is another kinsman who is closer to you than I am, and he must be allowed to go ahead of me. If I do not care for him in this matter, the holy people of God will condemn me for overstepping. Let the other kinsman go ahead of me. If he is not willing to do the kinsman’s duty for you, I will do it for you.” Boaz was lawful in every way, and his being lawful was based not on power but on life. This shows that Boaz had the highest standard of life. TAKING THE WAY OF LIFE IN THE LORD’S RECOVERY In the Lord’s recovery, should we take the way of the judges to be powerful and to do a great work? If we take the way of the judges instead of the way of life, whatever we accomplish will mean nothing. Not one judge was a forefather of Christ. The judges had nothing to do with keeping the line in humanity to bring in God in His incarnation. It was Ruth and Boaz who participated in keeping this line. However, they did not fight a war; they did not exercise any power.
10看见惟有生命才能生出基督，对我们是很重要的。惟有生命能保守谱系，维持这细微的线，将神带到人性里，产生基督，供应基督，并以基督供应全人类。这不是藉著士师作成的，乃是藉著走生命之路的波阿斯和路得作成的。在主的恢复里，我大力推动扩增的事，但我不是说，我们该作参孙或基甸，努力得著扩增。我宁愿没有扩增，而保守自己真正在生命里；我宁愿没有任何能力，没有任何工作的果效，而留在将基督从永远带到时间里，将基督的神性带到人性里这条线上。
10It is crucial for us to see that only life can bring Christ forth. Only life can keep the lineage, maintaining the thin line to bring God into humanity, to produce Christ and to minister Christ and to supply the entire human race with Christ. This was done not by the judges but by Ruth and Boaz, who took the way of life. In the Lord’s recovery, I have very much promoted the gaining of the increase, but I do not mean that we should try to gain the increase by being a Samson or a Gideon. I would rather have no increase and keep my genuineness in life. I would rather be without any power, without any result from the work, and remain in the line that brings forth Christ out of eternity into time, that brings forth Christ with His divinity into humanity