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以赛亚书生命读经 · 第42篇

由以利亚敬所豫表，

What Christ Is As The Steward
1作神家中管家之基督的所是
1In The House Of God, Typified By Eliakim
2读经：以赛亚书22:15，20:24，启示录3:7。
2Scripture Reading: Isa. 22:15, 20-24; Rev. 3:7
3在本篇信息中，我们要来看由以利亚敬所豫表，作神家中管家之基督的所是。以利亚敬是基督最包罗的豫表之一。这个豫表只见于以赛亚二十二章二十至二十四节这五节经文里。虽然这一段话很短，但是非常难以明白和解释。
3In this message we want to see what Christ is as the Steward in the house of God, typified by Eliakim. Eliakim is one of the most all-inclusive types of Christ. This type is seen in only five verses of Isaiah 22—verses 20-24. Although this portion of the Word is short, it is very difficult to understand and interpret
4在这几节里的豫表启示基督的六方面。第一，祂是神家中的管家。第二，祂是父，作神子民的源头和供应者。一家之父总是那个家庭的源头和供应者。第三，基督豫表为握有钥匙者。在启示录三章七节，主耶稣说到祂自己是有大卫钥匙的那一位。祂是握著大卫家钥匙的那一位。家是一个人保藏他一切贵重之物的地方。保藏贵重之物的房子就是宝库。以赛亚三十九章二节记载希西家如何将他的宝库（直译，他贵重之物的房子）给巴比伦来访的人看。大卫的家乃是宝库。希西家把这宝库打开，给巴比伦来访的人看大卫家的丰富。基督是那拿著大卫家钥匙的。
4This type in these verses reveals six aspects of Christ. First, He is the Steward in God’sho use. Second, He is the Father as the Source and Supplier to the people of God. A father of a home is always the source of that family and the supplier. Third, Christ is typified as a key-holder. The Lord Jesus referred to Himself as the One who has the key of David in Revelation 3:7. He is the One who holds the key of the house of David. The house is the place where a person keeps all his precious things. The house which keeps the precious things is the treasury. Isaiah 39:2 records how Hezekiah showed the Babylonian visitors his treasury, which literally means “the house of his precious things” (see note 1 of verse 2—Recovery Version). The house of David was a treasury. Hezekiah opened up this treasury to show the Babylonian visitors the riches of the house of David. Christ is the One who has the key to the house of David
5第四，我们看见基督像钉在坚固处的钉子。撒迦利亚十章四节和以斯拉九章八节也说到钉子。第五，基督是祂父家荣耀的宝座。第六，基督是身上挂著祂父家一切荣耀的那一位。神家中所有的人好比器皿，都挂在祂身上。
5Fourth, Christ is seen as a peg, a nail, driven into a sure place. Zechariah 10:4 and Ezra 9:8 are other verses which refer to the peg, or the nail. Fifth, Christ is a throne of glory for His Father’sho use. Sixth, Christ is the One upon whom hangs all the glory of His Father’sho use. All the people of God’sho use are hanging on Him, and these people are likened to vessels
6我们可以说，新约有关基督的一切，都已经在旧约里题过。原则上这是对的，但我们也需要知道，旧约中有许多细节，是在新约中找不到的。新约没有告诉我们基督是钉子；也没有一节新约经文直接的告诉我们，基督是宝座。新约圣经告诉我们基督是奴仆，神的仆人，但没有直接告诉我们基督是管家。新约圣经说，我们信徒乃是管家，（彼前四10，）但没有用『管家』一辞说到基督。仆人不一定是管家，但管家必定是仆人。
6We may say that whatever is in the New Testament concerning Christ was already referred to in the Old Testament. In principle, this is true. But we also need to realize that there are many details in the Old Testament that cannot be found in the New Testament. The New Testament does not tell us that Christ is a peg, a nail, and no New Testament verse tells us directly that Christ is the throne. The New Testament tells us that Christ is a slave, a servant of God, but it does not tell us directly that Christ is a steward. The New Testament says that we believers are stewards (1 Pet. 4:10), but it does not use the word steward in reference to Christ. A servant may not be a steward, but a steward is surely a servant.
7在古时，一个大家庭必定有管家，把家中的丰富分授给家中所有的人。创世记记载约瑟是法老王家中这样一位管家，分配王家的丰富。以赛亚二十二章说到舍伯那是管理王家(王室)的家宰。一切宝物都在王的屋中，而这屋的钥匙是在他的手中。最终他被以利亚敬所取代；以利亚敬豫表基督是神家中的管家。新约没有说到这么多关于基督的细节。我们需要看见包罗万有的基督是何等的丰富:祂不仅是管家和父，是握有钥匙者和钉子，祂也是荣耀的宝座，并且是身上挂著祂父家中一切荣耀的那一位。
7In ancient times, a large family would have a steward to dispense the riches of the household to all of its members. The book of Genesis records that Joseph was such a steward of Pharaoh’sho use to distribute the riches of this house. Isaiah 22 speaks of Shebna as the steward over the king’sho use, the royal household, the royal family. All the treasures were in the king’sho use, and the key to this house was in his hand. Eventually, he was replaced by Eliakim, a type of Christ as the Steward in the house of God. The New Testament does not relate so many details concerning Christ. We need to see how rich the all- inclusive Christ is. He is not only the Steward and the Father but also the Key-holder and the peg. He is also a throne of glory and the One upon whom hangs all the glory of His Father’sho use
8我们在本篇信息的交通，指出以利亚敬所豫表之基督的各面，这是给我们看见我们需要讲解、说明圣经。圣经若没有正确的讲解和说明，我们就无法明白圣经。达秘（Darby）、司可福（Scofield）、纽伯瑞（Newberry）都承认以利亚敬是基督真实的豫表。今天我们是站在那些走在我们前面的圣经教师的肩头上，使我们能看见并进入包罗万有之基督更多的丰富。
8Our fellowship in this message to point out the aspects of Christ in the type of Eliakim shows that we need the exposition and interpretation of the Bible. Without the proper exposition and interpretation of the Bible, we would not be able to understand it. Darby, Scofield, and Newberry all recognized that Eliakim was a real type of Christ. Today we are standing on the shoulders of the teachers of the Bible who have gone before us so that we can see and enter into more of the riches of the all- inclusive Christ
9壹、是神家中的管家，有行政权柄交在祂手中
9I. The Steward In God’sHo use Into Whose Hand
The Administrative Authority Is Put
10以利亚敬豫表基督是神家中的管家，有行政权柄交在祂手中。（赛二二15，21上。）基督是神家－神圣家庭－的真实管家。神的家庭是宇宙中最大的家，包括历代所有的信徒。在这庞大的神圣家庭中，基督是惟一的管家。祂照料神的家，在凡事上服事我们。
10Eliakim typifies Christ as the Steward in God’sho use (Isa. 22:15, 21a). Christ is the real steward of God’sho use, the divine household. God’sho use hold is the greatest house in the universe, including all the believers throughout the ages. In this vast divine household, Christ is the unique Steward. He takes care of God’sho use hold in every way to serve us
11祂的服事是一种管理，或治理。在祂的服事里有权柄，就是行政的权柄。当我们接受基督的服事时，我们就在祂的行政之下。祂管理我们，治理我们，照料我们。祂越照料我们，我们就越在祂的权柄、祂的行政之下。当我初得救的时候，我没有想到基督在祂神圣的行政里治理我。但是当我越与主往前，并享受祂时，我就越被祂得著。我越享受祂，我就越受祂的管理。
11His service is a kind of governing, or ruling. In His service there is the dominion, the administrative authority. When we a reserved by Christ, we are under His government. He governs us and rules over us, taking care of us. The more He takes care of us, the more we are under His authority, His administ ration. When I was initially saved, I did not consider Christ’s ruling over me in His divine government. But the more I went on with the Lord and enjoyed Him, the more I was caught by Him. The more I enjoyed Him, the more I became governed by Him.
12在六○年代末期和七○年代初期，在洛杉矶的艾尔登会所，有许多嬉皮得救进到召会生活中。当他们往前追求主并享受主时，他们就被带到主的行政之下。当这些年轻弟兄被带到神的权柄之下时，他们的头上就逐渐不再绑带子，他们剃了胡子，并且脚上穿上鞋袜。大多数年轻人都要自由。我年轻时也是一样，但后来我得救了。我越向主祷告，就越享受祂，而我越享受祂，祂就越限制我。我经历过，并且仍然在经历祂内在的管理。管家服事某个家庭的儿女时，他也管理他们。照样，当基督作管家，在神的家中服事我们时，祂也管理我们。基督是神的管家，照料神的儿女。
12In the late 1960sand early 1970sin Elden Hall in Los Angeles, a number of hippies were saved and came into the church life. As they went on with the Lord and enjoyed the Lord, they were brought under the Lord’s government. Gradually, as these young brothers were brought under the divine authority, they stopped wearing their headbands, they shaved their beards, and they put shoes and socks on their feet. Most young people want freedom. I was the same way as a young person, but I was saved by the Lord. The more I prayed to Him, the more I enjoyed Him, and the more I enjoyed Him, the more He restricted me. I was and still am experiencing His inward governing. While a steward serves the children of a certain family, he or she also governs them. Similarly, while Christ as the Steward serves us in God’sho use, He governs us. Christ is God’s Steward taking care of God’s children
贰 、是父，作神子民的源头和供应者
II. The Father As The Source And Supplier To The People Of God
13以赛亚二十二章二十一节下半说，以利亚敬（豫表基督）必成为耶路撒冷居民和犹大家的父。基督是我们的父。作为父，祂是我们的源头和供应者。我们作神的儿女越往前，就越看见我们的救主基督是我们的源头和供应者。一切都是从祂而来。祂在身体上、心理上、属灵上，每一面都供应我们，支持我们。我们若缺少聪明智慧，我们应当呼求祂、仰望祂、并且等候祂;然后祂会成为我们的聪明智慧。对于一些情形和一些人，我们不该信靠自己的聪明智慧。我们应当凡事仰望基督，使祂能成为我们的聪明和智慧。今天基督是父，作源头和供应者，在凡事上，在每一面都支持我们。
13Isaiah 22:21b says that Eliakim, typifying Christ, will become a father to the inhabitants of Jerusalem and to the house of Judah. Christ is a Father to us. As the Father, He is our Source and Supplier. The more we go on as children of God, the more we realize that our Savior, Christ, is our Source and our Supplier. Everything comes from Him. He supplies us and supports us physically, psychologically, and spiritually in every way. If we are short of understanding and wisdom, we should call on Him, look to Him, and wait on Him. Then He will be our understanding and wisdom. We should not be confident in our own understanding and wisdom concerning certain situations or people. We should look to Christ in everything so that He can be our understanding and wisdom. Today Christ is a Father as the Source and Supplier to support us in everything and in every way
参 、是肩头上放著神家钥匙的那一位
III. The One Upon Whose Shoulder The Key Of The House Of God Is Set
14以利亚敬所豫表包罗万有的基督，也是肩头上放著神家（由为著建造神国的大卫家所豫表）之（宝库的）钥匙的那一位。（赛二二22，启三7。）大卫的家是为著建立大卫的国；神的家是为著建立神的国。撒下七章十六节指明，大卫的家是为著他的国。今天神的家乃是为著神的国。召会就是神的家，（提前三15，）召会也是神的国。（太十六18～19，罗十四17。）今天神的国不是那么显明，因为神的家还没有刚强且充分的建造起来。当召会作神的家充分的建造起来时，召会就显现为神的国。
14The all - inclusive Christ, as typified by Eliakim, is also the One upon whose shoulder the key of (the treasury of) the house of God (typified by the house of David for the building up of the kingdom of God) is set (Isa. 22:22; Rev. 3:7). The house of David was for the establishment of the kingdom of David, and the house of God is for the establishment of the kingdom of God. Second Samuel 7:1 6 indicates that David’s house was for his kingdom. Today God’sho use is for God’skin gdom. The church is God’sho use (1 Tim. 3:15), and the church is also the kingdom of God (Matt. 16:18-19; Rom. 14:17). The kingdom of God is not that evident today because the house of God has not been strongly and adequately built up. When the church as the house of God is adequately built up, the church is manifested as the kingdom of God.
15基督今天握有这个家，这个国的钥匙。以赛亚二十二章二十二节说，耶和华要把大卫家的钥匙放在以利亚敬的肩头上。这一节不是说以利亚敬握有钥匙，乃是说钥匙放在他的肩头上;这个说法指明这个钥匙是个大钥匙。小钥匙只能由人握著，而不是放在人的肩头上。神放在基督肩头上的钥匙是一把大钥匙。这样一把大钥匙指明，所打开的门是大而重的。这样的门可以作为保障，保藏神家的宝藏。
15Christ today holds the key of this house, this kingdom. Isaiah 22:22 says that Jehovah would set the key of the house of David upon Eliakim’s shoulder. It does not say that Eliakim holds the key but that the key is set upon his shoulder. This expression indicates that this key is a great key. A small key is merely held by someone; it is not put upon his shoulder. The key that God has put on the shoulder of Christ is a great one. Such a big key indicates that the door which it opens is big and thick. Such a door would be a stronghold to protect and keep the treasures of the house of God
16这钥匙是为著保藏神家的宝藏。今天神家中的宝藏乃是基督一切的丰富。一九六二年我在美国开始尽职时，我大多是说到享受基督的丰富。后来我觉得我应当往前，把新约圣经向圣徒打开。所以，我们从一九七四年开始有新受基督的丰富转为一卷一卷的查读新约圣经。但我们许多人可以作见证，这样的查读充满了包罗万有之基督的丰富。
16The key is for the keeping of the treasures of the house of God. The treasures today in the house of God are all the riches of Christ. In the beginning of my ministry in the United States in 1962, I spoke mostly on the enjoyment of the riches of Christ. Later, I felt that I should go on in the ministry to open up the New Testament to the saints. Therefore, we began to have a subject was seemingly changed from the enjoyment of the riches of Christ to a book-by-book exposition of the New Testament. But many of us can testify that this exposition is full of the riches of the all-inclusive Christ.
17诗歌四百零二首说到经历基督与一切相对，其中说到顶替基督的东西，如字句的律法、哲学和宗教等。这一切实在都是顶替基督的『舍伯那』，按照以赛亚二十二章，舍伯那被『开除』，而由以利亚敬顶替作王家的管家。达秘说，舍伯那豫表假基督。他应当被除去，而以基督顶替。基督不应当被我们顶替。我们反而应当被基督顶替，我们众人都是『舍伯那』，应当被真以利亚敬所顶替。在神的经纶里，基督，我们的以利亚敬，应当顶替每一件事，每一个人。我们唱诗歌四百零二首应当有这样的认识。这首诗歌说：
17Hymn # 5 4 1 in Hymns is concerning the experience of Christ versus all things. It speaks of the things that replace Christ, such as the law of letters, philosophy, and religion. All these things are really “Shebnas” which replace Christ. According to Isaiah 22, Shebna was “fired” and replaced by Eliakim as the steward over the king’sho use. Darby said that Shebna typifies a false Christ. He should be removed and replaced by Christ. Christ should not be replaced by us. Instead, we should be replaced by Christ. All of us are “Shebnas” who should be removed and replaced by the real Eliakim. Christ, our Eliakim, should replace everything and everyone in God’s economy. We should sing Hymn # 5 4 1 with such a realization. This hymn says:
18一 不是字句律法，乃是生命主，神愿赐给我们，救我脱重负；不是任何道理，乃是主基督，使我脱离自己，不再作罪奴。
181. Not the law of letters, But the Christ of life God desires to give us, Saving us from strife; It is not some doctrine, But ‘tis Christ Himself Who alone releases From our sinful self
19二 任何一种仪式，任何的教训，不能点活我灵，不能变化魂；乃是活的基督，赐给我生命，使我活出神命，照神所命定。
192. Any kind of teaching, Any kind of form, Cannot quicken spirits Or our souls transform; It is Christ as Spirit Gives us life divine, Thus thru us to live the Life of God’s design
20三 不是任何哲学，任何的伦理，能照基督模出，祂的众肢体；乃是基督自己，在我人性里，藉祂复活大能，作成祂身体。
203. Not philosophy nor Any element Can to Christ conform us As His complement; But ‘tis Christ Himself who All our nature takes And in resurrection Us His members makes
21四 不是任何宗教，也非基督教，能将神旨成就，彀上神所要；乃是内住基督，作我的一切，成全神的心意，问题全解决。
214. Not religion, even Christianity, Can fulfill God’s purpose Or economy; But ‘tis Christ within us As our all in all Satisfies God’s wishes, And His plan withal
22五 我们从主所得恩赐与功用，全都不能顶替基督的内容；必须基督自己作我的一切，惟有基督自己是我之所缺。
225. All the gifts we’re given By the Lord in grace, All the different functions Cannot Christ replace. Only Christ Himself must Be our all in all! Only Christ Himself in All things, great or small
23我们不应当让任何事或任何人，包括我们自己，顶替基督。我们需要被基督顶替。祂在我们里面并向著我们，必须是一切。
23We should not allow anything or anyone, including ourselves, to replace Christ. We need to be replaced by Christ. He Himself must be everything in us and to us
24基督有一把大钥匙，可以打开祂一切丰富的宝库。祂开了宝库，就没有人能关。祂关了宝库，就没有人能开。基督是那能向我们打开具体化身在祂里面之神所有丰富的一位。祂也能把通往这些丰富的门关起来。有时候我们经历到神的宝藏向我们打开，涌进我们里面。但有的时候我们可能作了甚么事得罪主，我们就感觉门关上了，临到我们的丰富停止了。祂的开启和关闭都是为了一件事－享受祂的丰富作宝藏。
24Christ has a big key to open the treasury of all His riches. When He opens the treasury, no one will shut. When He shuts the treasury, no one will open. Christ is the One who can open up to us all the riches of God embodied in Him. He can also shut the door to these riches. Sometimes we experience the door of the divine treasures being open to us to flood into us. But at other times we may do something to offend the Lord. Then we have the sensation that the door is shut and that the riches coming to us are stopped. His opening and His shutting are all for one thing—the enjoyment of His riches as the treasure
2522:22我信以赛亚二十二章二十二节直接的应用乃是这样的：基督有支配神宝库之门的钥匙，在这宝库中有神在基督里的丰富，作我们的享受。我们经历到祂将这些丰富向我们打开，也经历到祂将这些丰富向我们关闭。当祂关闭这些丰富时，我们就感觉枯干，或感觉里面若有所失。我们的经历指明，基督是拿著打开祂一切丰富之钥匙的那一位。
25I believe the direct application of Isaiah is this—Christ has the key to control the door of God’s treasury, in which are the riches of God in Christ for our enjoyment. We have experienced both His opening of these riches to us and His shutting up of these riches. When He shuts up these riches, we have the feeling of being dried up or inwardly deprived. Our experience indicates that Christ is the One who has the key to all of His riches.
肆 、是神将祂像钉子钉在坚固处（就是基督被高举进入的诸天）的那一位
IV . The One Whom God Drives As A Peg (Nail) Into A Sure Place The Heavens Into Which Christ Was Exalted
26基督是神将祂像钉子钉在坚固处的那一位。（赛二二23上。）在豫表上，坚固处豫表第三层天。（参林后十二2下。）基督从死人中复活，被高举到第三层天神所在之处。事实上，被高举到第三层天就是被高举到父神那里，因为父是在第三层天那里。在路加十五章十八节，主耶稣讲到浪子的故事，浪子说，『父亲，我犯罪得罪了天，并得罪了你。』得罪了天等于得罪了你（父神）。得罪了天就是得罪了神，因为父神是在天上。（太六9。）天是指诸天，是父所在的坚固处。
26Christ is the One whom God drives as a peg, or nail, into a sure place (Isa. 22:23a). In typology, the sure place typifies the third heaven (cf. 2 Cor. 12:2b). Christ was raised up from the dead, and He was exalted to the third heaven where God is. Actually, to be exalted to the third heaven is to be exalted to God the Father because the Father is in the third heaven. In Luke 15:18 the Lord Jesus relates the story of the prodigal son saying, “Father, I have sinned against heaven and before you.” Against heaven equals before you (God the Father). Sinning against heaven is sinning before God because God the Father is in heaven (Matt. 6:9). Heaven, referring to the heavens, is the sure place where God the Father is.
27没有以赛亚书，我们就不知道当神高举基督时，神乃是将祂像钉子钉在诸天，就是神所在之处。基督今天是在诸天上，像钉子钉在神里面。祂是钉子，我们都挂在其上。有时候当我搭飞机到别的地方时，魔鬼把一个思想注射到我里面说，我所搭的飞机要坠落。我对这个思想的答覆是：『我事实上不是在这飞机上，我是在基督里。』换句话说，我不是挂在飞机上，我乃是挂在基督上。姊妹们可能以为她们是挂在她们的丈夫身上。她们需要看见，她们的丈夫不是好的、可靠的『挂钩』。最好的挂钩是基督，祂已经在诸天界里钉在神里面。
27Without the book of Isaiah, we would not know that when God exalted Christ, God drove Him as a peg into the place where He is, the heavens. Christ today is in the heavens as a peg driven into God. He is the peg upon which all of us hang. Sometimes when I was in a plane flying to another locality, the devil injected a thought into me that the plane in which I was flying would drop. My response to this thought was, “I am not actually in this plane; I am in Christ.” In other words, I am not hanging on the plane; I am hanging on Christ. Christ is the peg on which I hang. The sisters may think that they are hanging on their husbands. They need to realize that their husbands are not good, trustworthy “hangers.” The best hanger is Christ who has been driven into God in the heavenlies.
28伍、是祂父家荣耀（行政权柄
28V. A Throne Of Glory (The Glory Of The Administrative
的荣耀）的宝座
Authority) For His Father’sHo use
29基督这钉子要变成祂父家荣耀的宝座。（赛二二23下。）这里的荣耀，原文意尊贵和荣耀。基督是尊贵的宝座，荣耀的宝座。按照以赛亚二十二章二十四节，荣耀就是神的儿女，是神的后裔和流出，而这些神的儿女乃是基督的器皿，挂在祂这钉子上。基督作祂父家荣耀的宝座，乃是祂子民作为器皿挂在祂这钉子上所产生的结果，这些器皿乃是为著盛装祂，并将祂供应给人。这些子民，神的儿女，乃是基督的荣耀。同著荣耀有一个宝座，这宝座实际上就是基督自己。宝座表征行政权柄和国度。基督在祂行政的权柄里，乃是在神家中管理一切的宝座。
29Christ as a peg will become a throne of glory for His Father’sho use (Isa. 22:23b). In Hebrew the word for glory here means both honor and glory. Christ is a throne of honor, a throne of glory. According to Isaiah 22:24 the glory is the children of God as the offspring and issue of God, and these children of God are the vessels of Christ, hanging upon Him as the peg. Christ being a throne of glory for His Father’sho use is the issue of His people, who are vessels, hanging upon Him as the peg in order to contain Him and minister Him to others. These people, the children of God, are the glory of Christ. With the glory there is a throne, and this throne is actually Christ Himself. The throne signifies the administrative authority and the kingdom. Christ in His administrative authority is the throne governing everything within the house of God
陆 、是身上挂著祂父家
VI. The One Upon Whom Hangs
一切荣耀的那一位
all the glory of His Father’sho use
30基督是身上挂著祂父家一切荣耀（父的儿女带子孙－后裔，好像一切最小的器皿，从杯子到缾罐）的那一位。（赛二二24。）荣耀是指神的后裔，神所有的子民。儿女是父母的荣耀。作为神的儿女，我们都是祂的儿女和子孙。儿女含示第二代，子孙含示以后几代。有些参考书指明，『儿女』（offspring）就是『苗』（shoot），而『子孙』（issue）就是『增长』（growth）。作为神的儿女，我们是神的苗裔，也是神的增长。神的儿女和子孙，乃是神家中的荣耀。在以赛亚二十二章二十四节里的『荣耀』与『儿女带子孙』是同位词。因此，牠们都是指同一件事。
30Christ is the One upon whom hangs all the glory of His Father’sho use—the Father’so ff spring and issue (descendants), like all the smallest vessels, from the bowls to all the jars (Isa. 22:24). Glory refers to God’s descendants, all of God’sp eople. Children are the parents’ glory. As the children of God, we are His offspring and issue. Offspring implies the second generation, and issue implies the later generations. Some reference books indicate that offspring is the word for shoot and issue is the word for growth. As the children of God, we are God’s shooting out and also God’s growth. The children of God as the offspring and the issue are glory in the house of God. In Isaiah 22:24 “the glory” is in apposition with “the offspring and the issue.” Hence, they refer to the same thing
31不仅如此，『儿女带子孙』与『一切最小的器皿，从杯子到缾罐』是同位语。荣耀是指神的儿女，而神的儿女乃是器皿。今天我们在神的家中，一面说，我们是神的儿女;另一面说，我们是器皿。『杯子』的原文也可以繙作『碗』，『缾罐』的原文是指大肚瓶或水罐。有些神的儿女比较小，好像杯子;有些比较大，好像缾罐、大肚瓶或水罐。无论我们是小杯或大肚瓶，我们都是器皿。
31Furthermore, “the offspring and the issue” is in apposition with “all the smallest vessels, from the bowls to all the jars.” The glory refers to the children of God, and the children of God are the vessels. Today in God’sho use, on the one hand, we are God’s children, and on the other hand, we are the vessels. The Hebrew word for bowls may also be translated cups, and the Hebrew word for jars refers to large, bulging bottles or pitchers. Some of the children of God are smaller, like cups, and others are bigger, like jars, bulging bottles, or pitchers. Whether we are small cups or bulging bottles, we are all vessels.
32杯子或碗是装水的小器皿，而大肚瓶、水罐、或缾罐是装酒的大器皿。水豫表基督的灵，酒豫表神的生命。这表征在神的家中，祂所有的儿女都是器皿，装祂的灵（如同水）解人干渴，也装祂的生命（如同酒）使人欢喜快乐。当我们得救时，我们就得著基督作活水。然后那水成为我们的酒。我们每一人都应当充满神圣的水和神圣的酒。
32Cups, or bowls, are small vessels to contain water, and bulging bottles, pitchers, or jars are big vessels to contain wine. Water typifies the Spirit of Christ, and wine typifies the divine life. This signifies that in the house of God all His children are vessels to contain His Spirit as water to quench people’s thirst and His life as wine to cheer people unto rejoicing. When we were saved, we received Christ as the living water. Then that water became wine to us. Every one of us should be filled with the divine water and the divine wine
33有时我们在聚会中太安静了，因为我们没有被神圣的生命充满。我们应当『饮』神圣的酒，就是神的生命。我们需要作大肚瓶，满了神的生命（如同新酒。）当我们这样『喝醉』时，我们就无法静默。不仅如此，我们有些人太受压了。当我们充满了新酒时，我们就会快乐兴奋。我们会巴望听见职事的话语，并从职事接受帮助。新酒，按著正确的意义说，会使我们『癫狂』。当我们都被新酒充满而癫狂时，我们也享受灵的浇灌。我们会满了喜乐欢腾。我们甚至会兴奋到一个地步，在神面前跳跃。
33At times we are too silent in the meetings because we are not filled with the divine life. We should be “drunk” with the divine wine, the life of God. We need to be the bulging bottles full of God’s life as the new wine. When we are “drunk” in this way, we cannot be silent. Furthermore, some of us are too depressed. When we are filled with the new wine, we will be happy and excited. We will be eager to hear the word of the ministry and to receive help from the ministry. The new wine, in a proper sense, will make us “crazy.” When we are all “crazy” by being filled with the new wine, we will also enjoy the outpouring of the Spirit. We will be full of joy and rejoicing. We may even be so excited that we will jump before the Lord
34但我们没有被神圣的酒充满到这个地步，我们只是很好、很有礼貌、很守规矩而已。这样很好、很有礼貌、很守规矩，乃是死。我们可能会『死得僵硬』，而不是基督身体活的肢体。如果我们觉得自己是死的，我们就需要喝活水，饮新酒。活水会解我们的渴，新酒会使我们欢喜快乐。
34Instead of being filled with the divine wine to such an extent, we may merely be nice, polite, and regulated. To be nice, polite, and regulated in this way is to be dead. Instead of being living members of the Body of Christ, we may be “dead as a doornail.” If we feel that we are dead, we need to drink the living water and drink the new wine. The living water will quench our thirst, and the new wine will cheer us unto rejoicing
35以赛亚二十二章二十四节指明，盛装水和酒的器皿，都是挂在基督这钉子上。这含示在神家中，给神儿女享受的全备供应的丰富，都是挂在基督这钉子，这托住者的身上。这也含示，在神家中祂所有的儿女，就是挂在包罗万有之基督身上的，并盛装这基督里之神的丰富的，应当也是为著将基督供应给人的器皿。我们作为器皿，乃是为著盛装活水和新酒给我们自己享受，也是为著将基督的丰富供应给人。
35Isaiah 22:24 indicates that the vessels, which are for containing water and wine, are hanging upon Christ as the peg. This implies that in the house of God all the riches of the bountiful supply for the enjoyment of God’s children are hanging on Christ as the peg, the holder. This implies too that in the house of God all His children who hang on the all-inclusive Christ and who are the containers of the riches of God in this Christ should also be the vessels for ministering Christ to others. As the vessels we are for containing the living water and the new wine for our enjoyment, and we are also for the ministry of the riches of Christ to others.