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出埃及记生命读经 · 第54篇

藉著爱神和神的话，并藉著与

Keeping the Law of God by Loving Him and
1读经：创世记1:26；耶利米书31:3,32;2:2；约翰福音3:29；马太福音9:15；以弗所书5:25-27；哥林多后书11:2；启示录19:7；约翰福音21:15-17；哥林多后书5:14-15；约翰福音14:21,23；雅歌书1:2-4。
1His Word and Becoming One with Him (1) Scripture Reading: Gen. 1:26; Jer. 31:3, 32; 2:2; John 3:29; Matt. 9:15; Eph. 5:25-27; 2 Cor. 11:2; Rev. 19:7; John 21:15-17; 2 Cor. 5:14-15; John 14:21, 23; S. S. 1:2-4
2在本篇信息中，我们要继续查考出埃及记二十章，神将祂的律法赐给百姓。圣经学者们都知道，律法不论在旧约或是在新约里，都是非常重要的题目。我们若要对圣经中神颁赐律法有正确的领会，就需要认识这件事如何与整本圣经的主题有关。我们要了解任何一卷书，甚至书中的一部分，首先必须晓得那本书的主题是甚么。假定某一本书的主题是爱，但在那本书中也有许多论到律法的主题。倘若该书的读者断章取义，就把该书的主题从爱更改成律法了。许多基督徒想要认识神的律法在圣经中的地位，就作了这样的事。他们没有在整本圣经主题的光中来领会律法，因此对律法就没有正确、平衡的见解。
2In this message we shall continue our consideration of God’s giving His law to the people in Exodus 20. As all students of the Bible realize, the law is a very important subject both in the Old Testament and in the New. If we would have a proper understanding of God’s giving of the law in the Scriptures, we need to know how this matter is related to the main subject of the Bible as a whole. To understand any book, or even part of a book, we must first learn what is the main subject of the book. Suppose the subject of a certain book is love. But in that book suppose there also are a number of references to the subject of law. If a reader of the book takes these references out of context and gives them an improper emphasis, he will change the subject of the book from love to law. In seeking to understand the place of God’s law in the Scriptures many Christians have done this very thing. Failing to understand the law in the light of the main subject of the Bible as a whole, they do not have a proper, balanced view of the law
3我们已多次指出，宇宙中的每样事物实际上都有两边，或两方面。例如，在规律的二十四小时之内，有白天，也有晚上。若是有人坚持只有白天或是只有晚上，不是很可笑么？黑夜消逝，新的一天定规会来临。我们不能延长白天，也不能延长晚上。这个白天和晚上的例子可以用在神颁赐律法的事上。律法有两方面，有两边：『黑夜』的一面，是黑暗的一边，以及『白昼』的一面，是光明的一边。在这些信息中，我们是论到『白昼』的一面，而不是『黑夜』的一面，以后我们会论到『黑夜』的一面。我们需要对两方面都有合式的强调。既然我们是论到律法『白昼』的一面，我们所指出的就是晴朗光明的。但是当我们转到『黑夜』的一面时，我们所指出的就是黑暗的。我不愿没有指出两方面，而欺骗主的百姓。在神颁赐律法的两方面上，我并不矛盾。反之，我只是摆出真理的两面。
3We have pointed out a number of times that virtually everything in the universe has two sides, or two aspects. For example, during a regular twenty - four hour period, we have both day and night. Would it not be absurd for someone to insist that there is only day or only night? As sure as night falls, a new day dawns. We can neither prolong the day nor extend the night. This illustration of day and night may be applied to God’s giving of the law. Concerning the law, there are two aspects, two sides: the aspect of “night,” the dark side, and the aspect of “day,” the bright side. In these messages we are covering the “day” aspect, not the “night” aspect, which we shall cover later. We need to give the proper emphasis to both aspects. Now that we are covering the “day” aspect of the law, we are pointing out what is clear and bright. But when we turn to the “night” aspect, we shall point out what is dark. I do not intend to cheat the Lord’s people by failing to point out both aspects. In considering the two aspects of God’s giving of the law, I am not contradictory. To the contrary, I am simply presenting both sides of the truth.
4神将律法赐给祂的百姓，主要不是『黑夜』的一面。神创造宇宙不是要有黑夜。黑夜是必须的，但黑夜不是神的目的。神的目的是要有永远的白昼。启示录二十一章二十五节论到永世里的新耶路撒冷，说：『在那里原没有黑夜。』再者，启示录二十二章五节宣告说：『不再有黑夜。』当神的旨意在新耶路撒冷里达到终极的完成时，在那座永远的城里就没有黑夜了。由此我们看见，神的目标是要有白昼，不是要有黑夜。就如保罗说，我们是『属乎白昼』的，甚至就是『白昼之子』。（帖前五8，5。）然而，许多基督教教师谈论神颁赐律法时，过分强调『黑夜』的方面。我绝不是断定他们一点也不注意『白昼』的一面。我只是指出他们强调『黑夜』一面的事实。因此，我们的确需要说到律法『白昼』的一面，也要说到『黑夜』的一面。倘若我们要对神的律法有正确的领会，就需要认识神永远的旨意是甚么。神永远的旨意乃是要得著一班人来彰显祂。为了完成这个旨意，神必须把祂自己分赐到祂的选民里面，并将祂自己作到他们里面。根据创世记一章二十六节，神以非常特别的方式造人─照著祂的形像，按著祂的样式。原因就在这里了。神照著祂自己的形像，按著祂的样式造人，使人能接受神，并盛装神。神要人成为祂的容器。这就是圣经说到人是器皿，是尊贵荣耀之器皿(罗九23)的原因。人是盛装神的器皿。
4Concerning God’s giving the law to His people, the main aspect is not the “night” aspect. God did not create the universe so that there could be night. Night is necessary, but it is not God’s goal. God’s goal is to have an eternal day. A verse which speaks of New Jerusalem in eternity, Revelation 21:25, says, “Night shall not be there.” Furthermore, Revelation 22:5 declares, “Night shall be no more.” When God’s purpose has reached its ultimate fulfillment in the New Jerusalem, there will be no night in that eternal city. By this we see that God’s goal is to have day, not night. As Paul says, we are “of the day,” even “sons of the day” (1 Thes. 5:8, 5). However, in discussing the giving of God’s law, many Christian teachers place too great an emphasis on the aspect of “night.” I am by no means asserting that they pay no attention at all to the “day” side. I am simply pointing out the fact that their emphasis is on the aspect of “night.” Thus, there certainly is the need for us to cover the “day” side of the law as well as the “night” side. If we would have the proper realization of what God’s law is, we need to know what God’s eternal purpose is. God’s eternal purpose is to have a people to express Him. In order for this purpose to be fulfilled, God must impart Himself into His chosen people and work Himself into them. This is the reason that, according to Genesis 1:26, God created man in a very particular way—in His own image and according to His likeness. God created man in His own image and according to His likeness so that man could take God in and contain Him. God wants man to be His container. This is the reason the Bible speaks of man as a vessel, a vessel of honor and of glory (Rom. 9:23). Man is a vessel to contain God
5新约清楚而著重地启示，神在基督里，并藉著基督，已经临到了我们，且将祂自己分赐到我们里头。神不光来眷顾我们。祂渴望与我们一同造一个住处。主耶稣说：『人若爱我，就必遵守我的话，我父也必爱他，并且我们要到他那里去，与他造一个住处。』（约十四23，直译。）在歌罗西一章二十七节保罗说到：『基督在你们里面，成了荣耀的盼望。』（直译。）其它经文也明确说出，基督在我们里面。（罗八10，林后十三5，加二20，四19。）从以弗所四章六节我们知道，父在我们里面；从约翰十四章十七节和罗马八章十一节我们知道，那灵住在我们里面。约翰一书四章十二节说：『神住在我们里面。』同章十五节宣告说：『凡认耶稣为神儿子的，神就住在他里面，他也住在神里面。』住在神里面，和神住在我们里面，这件事在约翰一书重复了好几次。新约一再指出，神住在我们里面。我们甚至称为神的殿（林前三16，六19）和神的居所，神的家。（弗二22，提前三15。）神自己住在我们里面。以弗所三章十七节指明，基督安家在我们心里。只有神将祂自己作到我们的全人里，我们才能彰显祂。
5The New Testament clearly and emphatically reveals that in Christ and through Christ God has come to us to dispense Himself into us. God does not simply come to visit us. He desires to make His abode with us. The Lord Jesus said, “If anyone loves Me, he will keep My word, and My Father will love him, and We will come to him and make an abode with him” (John 14:23). In Colossians 1:27 Paul speaks of “Christ in you, the hope of glory.” Other verses also indicate definitely that Christ is in us (Rom. 8:10; 2 Cor. 13:5; Gal. 2:20; 4:19). We know from Ephesians 4:6 that the Father is in us and from John 14:17 and Romans 8:11 that the Spirit dwells in us. First John 4:12 says, “God abides in us.” Verse 15 of the same chapter declares, “Whoever shall confess that Jesus is the Son of God, God abides in him, and he in God.” This matter of dwelling in God and God dwelling in us is repeated several times in 1 John. Again and again, the New Testament points out that God dwells in us. We are even called God’stem ple (1 Cor. 3:16; 6:19) and His dwelling place, His house (Eph. 2:22; 1 Tim. 3:15). God houses Himself in us. Ephesians 3:17 indicates that Christ is making His home in our hearts. Only when God works Himself into our being are we able to express Him.
6今天许多基督徒忽略了神将祂自己分赐到我们里面，以及神将祂自己作到我们里面这件重要的事。我们解释这一点，并强调这事的重要，有些人就指责我们是教导泛神论，甚至是『进化为神』。何等的眼瞎！不错，我们教导人说，神渴望将祂自己作到人里头，但我们绝对没有教导说，人要进化成神，或者人要达到神的身位。那些指责我们有这种教训的人是在黑暗里。我们必须一再强调这件基本的事，就是根据圣经中神圣的启示，神巴望与祂的百姓合一，并且使他们与神合一。我们并没有完全领会，神是何等巴望要与我们合一，并使我们与祂合一。凡认为这就是『进化为神』的人，一点不懂新约中所启示神的经营。在神话语的光中，我们看见祂要进到我们里面，并住在我们里面，使我们也住在祂里面。这样，祂与我们，我们与祂，就成为一了。
6Many Christians today neglect this crucial matter of God dispensing Himself into us and working Himself into us. When we expound this point and emphasize its importance, we are accused by some of teaching pantheism or even “evolution into God.” What blindness! Yes, we teach that God desires to work Himself into man, but we certainly do not teach that man is evolving into the Godhead or that man will ever attain to the status of deity. Those who accuse us of holding such a doctrine are in darkness. Time and time again we must emphasize the basic matter that, according to the divine revelation in the Scriptures, God desires to be one with His people and to make them one with Him. We do not have the full understanding of how intensely God longs to be one with us and to make us one with Him. Those who think this is “evolution into God” are grossly ignorant of God’secon o my revealed in the New Testament. In the light of God’sWord, we see that He wants to come into us and dwell in us and cause us to dwell in Him. In this way, He and we, we and He, become one
7一因著爱神而遵守神的律法虽然神是神圣的，而我们是人，但我们仍然可能与祂成为一。但要使神与我们合一，我们也与神合一，在我们和神中间就必须有爱。若没有彼此的爱，男女不可能住在一起成为夫妻而仍然真实地合一。人和他妻子之间真正的一完全是一件爱的事。爱是这个一的动力和鼓励。如果我不爱我的妻子，我就不能在一里与她同住。要使两个人成为一，他们必须彼此相爱。神和祂百姓之间的关系也是这样。
7I. TO KEEP THE LAW OF GOD BY LOVING HIM Although God is divine and we are human, it is still possible for us to be one with Him. But in order for God to be one with us and for us to be one with Him, there must be love between us and God. Unless there is mutual love, it is not possible for a man and woman to live together as husband and wife and remain truly one. The genuine oneness between a man and his wife is wholly a matter of love. Love is the motive and incentive for such a oneness. If I did not love my wife, I could not live with her in oneness. For two persons to be one, they must love each other. This is also true of the relationship between God and His people.
8没有神，我们是虚空的，一切都是虚空的。倘若我们没有神，我们就必须和传道书的作者一同说：『虚空的虚空；凡事都是虚空。』（一2。）然而我们有神，我们就有实际。我们对神的需要，可以比喻为女人对丈夫的需要。再者，神需要我们就像人需要妻子一样。没有一种爱比人与妻子之间的爱更甜美。这样的爱是遵守神的律法所必须的。我们藉著爱神和神的话，并藉著与神合一，来遵守神的律法。
8Without God, we are empty, and everything is vain. If we did not have God, we would have to say with the writer of Ecclesiastes, “Vanity of vanities; all is vanity” (1:2). But since we have God, we have reality. Our need for God can be compared to the need a woman has for a husband. Moreover, God needs us as a man needs a wife. No love is sweeter than that between a man and his wife. This kind of love is necessary for keeping the law of God. We keep God’s law by loving Him and His Word and by becoming one with Him
9我们对神该有的爱，不是父母对儿女的爱，儿女对父母的敬爱，朋友彼此的爱，也不是富人对穷人同情的爱。我们对主所需要的爱，就像人和妻子之间亲密的爱。我们对主的爱应当是歌中之歌所表明的爱，那里对于良人(主）和祂所爱的人祂的佳偶，祂所爱的寻求者）之间深切亲密的爱，有美丽而动人的描述。这爱如此甜美亲密，过于我们所能尽述。基督徒时常说，圣经是一本爱的书。他们会引用约翰三章十六节，神对世人的爱；约翰一书三章一节，父神对儿女的爱：或以弗所五章二十五节，基督对教会的爱。然而，信徒也许不知道，在这些经文中的爱，不光是神对世人的爱，或父神对儿女的爱，也是基督这位丈夫对祂妻子的爱，就是歌中之歌所启示那亲密的爱。圣经中所揭示神和祂百姓之间的爱，主要就是男女之间亲密的爱。
9The love we should have for God is not the love parents have for their children, the honoring love children have for their parents, the love friends have for each other, nor the pitying love a rich person has toward the poor. The love we need to have for the Lord is affectionate love like that between a man and his wife. Our love for the Lord should be that which is expressed in Song of Songs, where we have a beautiful and touching description of the deep and tender affectionate love between the beloved (the Lord) and the one he loves (His love, His loving seeker). This love is so sweet and intimate that it is beyond our capacity to describe it adequately. Christians often say that the Bible is a book of love. They may quote John 3:16, concerning God’s love for the world, 1 John 3:1 concerning God the Father’s love for His children, or Ephesians 5:25, concerning Christ’s love for the church. However, believers may not realize that the love in these verses is not only the love of God for the world, or the love of God the Father for His children, but also the love of Christ the Husband for His wife, the affectionate love revealed in Song of Songs. The love between God and His people unfolded in the Bible is mainly the affectionate love between man and woman
（一） 神对祂百姓的爱
A. God’s Love for His People
1 向他们求婚
1. Courting Them
10根据旧约，神以这么亲密的爱来爱以色列人。在耶利米三十一章三节，主对祂的选民说：『我以永远的爱爱你，因此我以慈爱吸引你。』这里的爱，不是朋友之间的爱，也不是富人对穷人的爱；这里乃是求婚的爱，是引到订婚和结婚的爱。因著主对祂的百姓有这样的爱，祂就『拉著他们祖宗的手，领他们出埃及地。』（耶三一32。）这也是耶利米二章二节中的爱，那一节说到以色列人订婚的爱情。圣经中所启示的爱，主要就是这个在求婚、订婚和结婚中的爱。
10According to the Old Testament, God loved Israel with such an affectionate love. In Jeremiah 31:3 the Lord said to His chosen people, “Yea, I have loved thee with an everlasting love: therefore with lovingkindness have I drawn thee.” What we have here is not the love between friends, nor the love of a rich person toward the poor; it is a courting love, a love which leads to engagement and marriage. Because the Lord had such a love for His people, He “took them by the hand to bring them out of the land of Egypt” (Jer. 31:32). This is also the love in Jeremiah 2:2, a verse which speaks of the love of Israel’s betrothals. Mainly, the love revealed in the Bible is this love in courtship, engagement, and marriage.
11我们在前一篇信息已指出，神领祂的百姓出埃及，并将律法赐给他们，神就向他们求婚，向他们求爱，并寻求得著他们的爱。乍听之下也许很奇怪，神实际上向祂的百姓求婚。因著祂向我们求婚，今天我们才在教会生活中。我们的神不光是经过了过程的神，就是三而一的神经过了道成肉身、为人生活、钉十字架、复活和升天的过程，为要成为包罗万有赐生命的灵，进到我们里面；祂也是求婚的神，这位神临到我们，向我们求爱，寻求得著我们的爱。在出埃及记二十章，当神临到祂的百姓，并将律法赐给他们，就显明了这样的爱。
11As we pointed out in the foregoing message, in bringing His people out of Egypt and giving His law to them, God was courting them, wooing them, and seeking to win their affection. As strange as it may sound at first, God actually courts His people. Because He has courted us, we are in the church life today. Not only is our God the processed God, the Triune God who has passed through incarnation, human living, crucifixion, resurrection, and ascension in order to come into us as the all-inclusive life-giving Spirit; He is also the courting God, the God who comes to us and woos us, seeking to win our affection. This kind of love was displayed in Exodus 20 when God came to His people and gave His law to them
12我们来到圣经中神圣的启示面前，任何叫我们看不见主亮光的东西，都不该霸占我们。反之，我们需要把我们里面全人向主敞开。几年以前，我不像今天这样清楚地看见，神在旧约里以求婚者向一位年轻女子求婚的方式，临到祂的百姓。但最近我读出埃及记二十章，我重新向主敞开。我不管我从前对这一章的认识。我向著主所要对我说的敞开。我能作见证，此后光就来了。早在一九三二年，我就释放过有关这一章的信息。然而，那些信息著重在颁赐律法的『黑夜』一面。最近主所指示我的，是关于『白昼』的一面，尤其是这个事实：出埃及记二十章颁赐律法的功用，乃是当作订婚证书、订婚合同。
12When we come to the divine revelation in the Bible, we should not be occupied by anything that would blind us to the Lord’slight. Rather, we need to open our whole inner being to the Lord. Years ago, I did not see as clearly as I do today that in the Old Testament God came to His people in the way of a suitor courting a young lady. But recently in my reading of Exodus 20 I opened to the Lord in a fresh way. I did not care for what I knew about this chapter. I was open to what the Lord would say to me. I can testify that after this the light came. As early as 1932, I gave messages on this chapter. Those messages, however, emphasized the “night” aspect of the giving of the law. What the Lord has shown me recently concerns the “day” side, in particular the fact that the law given in Exodus 20 functions as an engagement paper, an engagement contract
2 订婚的书
2. A Book of Engagement
13因著神藉著祂话语的光照，我有信心说，全本圣经乃是一本订婚的书。在圣经里，有神如何向祂的选民求婚，最终和他们结婚的记载。在永世里，作丈夫的三一神，要和祂的妻子，就是祂所拣选并救赎的百姓，一同享受甜美的婚姻生活。新耶路撒冷甚至称为羔羊的妻。（启二一9。）圣经的结束就是神和祂百姓的婚姻。既然圣经是这样结束的，它实在能称为一本订婚的书。圣经的主题乃是神和祂的百姓订婚。如果这不是圣经的主题，圣经就不会结束在神和祂所救赎之人的宇宙婚姻上。
13Because of the Lord’s enlightening through His word, I have the confidence to say that the entire Bible is a book of engagement. In the Scriptures we have a record of how God courts His chosen people and eventually marries them. For eternity, the Triune God as the Husband will enjoy a sweet married life with His wife, His chosen and redeemed people. New Jerusalem will even be called the wife of the Lamb (Rev. 21:9). The conclusion of the Bible is the marriage of God and His people. Since the Bible ends in this way, it can truly be called a book of engagement. The main subject of the Scriptures is God’s engagement to His people. If this were not the main subject of the Bible, the Bible would not conclude with a word concerning the universal marriage of God and His redeemed ones
14最近我看见旧约乃是神聘祂百姓归祂自己的约。以西结十六章八节和耶利米三十一章三十二节都说到这事。在以西结十六章八节，神对祂的百姓说：『我从你旁边经过，看见你的时候正动爱情，使用衣襟搭在你身上，遮盖你的赤体；又向你起誓，与你立约，你就归于我；这是主耶和华说的。』（直译。）这16:8里的约乃是以神律法为基础的旧约。以西结十六章八节指明神与祂的百姓立这约的时候，乃是『爱的时候』。这意思是说，神与祂百姓的约是婚约，是订婚。神藉著与祂的百姓立这约，聘他们归祂自己，祂自己也和他们订了婚。耶利米三十一章三十二节证实这事：『不像我拉著他们祖宗的手，领他们出埃及地的时候，与他们所立的约；我虽作他们的丈夫，他们却背了我的约；这是耶和华说的。』请注意这里用了约和丈夫这些词。我们又一次看见，神与以色列人立旧约的时候，祂与百姓订婚，作了他们的丈夫。这证实旧约是订婚证书、订婚合同。新约的原则也是一样。耶利米三十一章论到旧约，就是订婚之约，也论到主要与祂的百姓另立新约。（31。）既然旧约是婚约，新约在本质上定规也是一样。旧约和新约都是婚约。我们将这件事实应用到出埃及记二十章颁赐律法的记载上，就看见神将祂的律法赐给百姓，要他们与祂成为一，作祂的配偶。这样的订婚要发生，像人与妻子之间那样亲密的爱是绝对必须的。
14Recently I have come to see that the old covenant was a covenant in which God espoused His people to Himself. Both Ezekiel 16:8 and Jeremiah 31:32 refer to this. In Ezekiel 16:8 God said to His people, “Now when I passed by thee, and looked upon thee, behold, thy time was the time of love; and I spread my skirt over thee, and covered thy nakedness: yea, I sware unto thee, and entered into a covenant with thee, saith the Lord God, and thou becamest mine.” The covenant here is the old covenant based on the law of God. Ezekiel indicates that the time God entered into this covenant with His people was “the time of love.” This means that God’s covenant with His people was an engagement covenant, a betrothal. By entering into such a covenant with His people, God betrothed them to Himself, and He betrothed Himself to them. Jeremiah 31:32 confirms this: “Not according to the covenant that I made with their fathers, in the day that I took them by the hand to bring them out of the land of Egypt; which my covenant they brake, although I was a husband unto them, saith Jehovah” (Heb.). Notice that here both the words covenant and husband are used. Once again, we see that in making the old covenant with the children of Israel, God betrothed Himself to the people and became their Husband. This proves that the old covenant was an engagement paper, an engagement contract. With the new covenant the principle is the same. Jeremiah 31 refers to the old covenant, the covenant of betrothal, and also to the new covenant which the Lord would make with His people (v. 31). Since the old covenant was a covenant of betrothal, the new covenant must be the same in nature. Both the old covenant and the new covenant are covenants of engagement. Applying this fact to the account of the giving of the law in Exodus 20, we see that in giving His law to His people, God wanted them to become one with Him, to become His very spouse. In order for such an engagement to take place, an affectionate love like that between a man and his wife is absolutely necessary.
（二） 接受神的生命
B. Receiving God’s Life
1 亚当和夏娃的豫表
1. The Type of Adam and Eve
15当我们与主进入这一种爱的关系时，我们就接受祂的生命，正如夏娃接受了亚当的生命一样。倘若夏娃没有接受亚当的生命，她就不能与亚当成为一。神创造人以后，将『野地各样走兽，和空中各样飞鸟，都带到那人面前看他叫甚么；那人怎样叫各样的活物，那就是他的名字。（创二19。）创世记二章二十节清楚地告诉我们，『那人没有遇见配偶帮助他。』在牲畜、飞鸟和野地的走兽当中，亚当没有遇见配偶；他没有遇见甚么能彀配得上他的。然后神使亚当沉睡；取下他的一条肋骨，就用那条肋骨建造成一个女人。（创一21～22，直译。）当那女人被领到亚当跟前，他宣告说：『这是我骨中的骨，肉中的肉，可以称他为女人，因为他是从男人身上取出来的。』（23。）终于，亚当遇见了他的另一半、他的配偶。无疑地，亚当与夏娃彼此相爱，因为夏娃的生命得自亚当，甚至出于亚当。她和亚当有同一的生命、同一的性情。夏娃的纤维、组织、细胞，都是出于亚当，并且也是亚当的一部分。根据以弗所五章，亚当和夏娃描述出基督与教会。夏娃如何出自亚当，有亚当的生命和性情，教会也照样出自基督，有基督的生命和性情。
15When we enter into such a love relationship with the Lord, we receive His life, just as Eve received the life of Adam. If Eve had not received Adam’s life, she could not have been one with him. After God created man, he brought to him “every beast of the field, and every fowl of the air...to see what he would call them: and whatsoever Adam called every living creature, that was the name thereof” (Gen. 2:19). In Genesis 2:20 we are clearly told that “for Adam there was not found a help meet for him.” Among the cattle, the fowl, and the beasts of the field, Adam did not find a counterpart; he did not find anything to match him. God then caused a deep sleep to fall upon Adam, took one of his ribs, and built the rib into a woman (Gen. 2:21-22, Heb.). When the woman was presented to Ad am, he declared, “This is now bone of my bones, and flesh of my flesh: she shall be called Woman, because she was taken out of man” (v. 23). At last, Adam had found his counterpart, his match. No doubt, Adam and Eve loved each other, for Eve had received her life from Adam and even was of Adam. She and Adam had one life and one nature. Eve’se very fiber, tissue, and cell had its source in Adam and was part of Adam. According to Ephesians 5, Adam and Eve depict Christ and the church. Just as Eve came out of Adam and possessed his life and nature, so the church comes out of Christ and possesses His life and nature.
2 爱与生命
2. Love and Life
16因为这样的关系存在基督和教会中间，每当我们告诉主，我们爱祂，我们就得著主的生命。我们从经历中得知，当我们说：『主耶稣，我爱你』，我们就被祂的生命所注入。许多基督徒不知道，他们若爱主耶稣，祂就要进到他们里头，作他们的生命和生命的供应。小孩子时常唱；『哦，我何等爱耶稣！』而青年人会呼喊主，表达他们对主的爱。但这样表达对主的爱不该限于小孩子和青年人。甚至年长的也需要说：『主耶稣，我爱你。』我们甚至比青年人更需要这样来表达对主的爱。我们需要多而又多地告诉主，我们何等的爱祂。在已过的几个月中，我为著活出主的正确方法，迫切地寻求主。我天天祷告，求祂指示我活出祂的秘诀。无疑地，部分的秘诀乃是一再告诉主，我们爱祂。每当我们告诉主，我们爱祂，祂就用祂的生命来供应我们。就是这个生命使我们能与神成为一，并使祂与我们成为一。
16Because such a relationship exists between Christ and the church, we receive the Lord’s life whenever we tell Him that we love Him. From our experience we know that when we say, “Lord Jesus, I love you,” we are infused with His life. Many Christians do not realize that if they love the Lord Jesus, He will come into them to be their life and their life supply. Little children often sing, “Oh, how I love Jesus!” and young people may call to the Lord, expressing their love for Him. But such expressions of love for the Lord should not be limited to children and young people. Even those who are older also need to say, “Lord Jesus, I love you.” Our need to express our love for the Lord in this way may even be greater than that of the young people. More and more, we need to tell the Lord how much we love Him. During the past several months, I have been earnestly seeking the Lord for the proper way to live Him. Day by day, I have been praying, asking Him to show me the secret of living Him. No doubt, part of the secret is telling the Lord again and again that we love Him. Whenever we tell the Lord that we love Him, He supplies us with His life. It is this life which enables us to become one with God and makes Him one with us.
3 神圣孕育的过程
3. A Process of Divine Conception
17因为圣经中的真理非常深奥，若不是用例子和比喻，我们便无法了解。圣经所说，神的生命如何进到我们里面，就是这样。神的生命进到我们里面。不像水倒在杯子里。我们得著神的生命，乃是藉神圣孕育的过程。我们从神而生的事实，（约一12～13，）指明神的生命藉著孕育进到我们里面。出生总是包含生命的孕育。我教导神人调和而被人定罪。让我请问，若没有与神调和，我们怎能被神孕育，并从神而生呢？约翰三章六节说：『从肉身生的，就是肉身，从灵生的，就是灵。』我们肉身的生命是属灵生命的一幅图画。原则上，属灵的出生和肉身的出生是一样的。两种出生都包含生命的孕育。藉著孕育和出生，我们得著了神的生命。在主的恢复里，我们强调圣经真理的主观一面。许多宗教人士因此被激怒。他们指出基督是伟大的事实，便问说，祂已得了荣耀，并在天上登了宝座，这样一位被高举的基督，如何能成为我们的食物？有些人甚至讥诮我们，质问我们根据甚么说基督是可吃的。他们瞎眼，不懂主观的真理，就是基督这生命的饼，的确是可吃的。祂自己说：『吃我的人，也要因我活著。』（约六57。）吃基督和因祂活著，实在是非常主观的事。
17Because the truths in the Bible are so profound, we cannot understand them unless we use illustrations and parables. This is true of what the Bible says about how the life of God enters into us. God’s life does not come into us like water poured into a glass. We receive God’s life through a process of divine conception. The fact that we are born of God (John 1:12-13) indicates that God’s life comes into us through conception. Birth always involves the conceiving of life. I have been condemned for teaching the mingling of God with man. Let me ask, how could we be conceived of God and born of God without being mingled with God? John 3:6 says, “That which is born of the flesh is flesh, and that which is born of the Spirit is spirit.” Our physical life is a portrait of spiritual life. In principle, spiritual birth is the same as physical birth. Both kinds of birth involve the conceiving of life. Through conception and birth, we have received the life of God. In the Lord’s recovery we emphasize the subjective aspects of the truth in the Bible. Many religious ones are offended by this. Pointing to the fact that Christ is great, that He has been glorified and enthroned in the heavens, they ask how such an exalted Christ could be our food. Some even mock us, asking what is our basis for saying that Christ is edible. In their blindness, they ignore the subjective truth that Christ, the bread of life, is indeed edible. He Himself said, “He who eats Me shall also live because of Me” (John 6:57). Eating Christ and living because of Him certainly are very subjective matters
（三） 两个一的例子
C. Two Illustrations of Oneness
1 接枝
1. Grafting
18我们已经看见，神的生命使我们与神成为一。这生命里的一，能用一棵树的枝子接在另一棵树上来说明。接枝包含新陈代谢的过程。枯枝能钉在一起，黏在一起，或是绑在一起，但枯枝不能接枝在一起。只有活的东西才能彀接枝。
18We have seen that it is God’s life which makes us one with God. This oneness in life can be illustrated by the grafting of a branch from one tree into another tree. Grafting involves a metabolic process. Dead sticks can be nailed together, glued together, or tied together, but they cannot be grafted together. Only living things can be grafted
19两种东西要接在一起，生命必须相同。我们知道，天然人的生命与神圣的生命不同。这是根据创世记第一章，每种生命都各从其类的原则。尽管人的生命不是神圣的生命，但人的生命却是照著神圣的生命造的，因为人是照著神的形像，按著神的样式造的。只有人的生命是照著神造的，别的生命都不是。因为人的生命和神圣的生命在某些方面是相同的，所以就能接在一起。一旦这个接枝发生了，神圣生命的汁浆就流入人的生命里，并产生神人之间奇妙的一。那么我们如何能与神成为一，神也与我们成为一呢？这一来自人的生命接在神圣的生命里，以及神圣的生命接在人的生命里。约翰十五章清楚地说，基督是葡萄树，我们是在基督里的枝子。根据保罗在罗马十一章所用的例子，我们乃是接在基督里的枝子。如今因我们住在基督里，祂也住在里面，我们和祂，祂和我们，就同有一个生命，一个生活。这在生命和生活里的一，使我们真正地成为一。
19Two substances that are to be grafted together must be similar in life. We know that our natural human life is not the same as the divine life. It is a principle according to Genesis 1 that each life is according to its kind. But even though the human life is not the divine life, it was created according to the divine life, for man was made in God’sim age and according to His likeness. Only the human life, not any other kind of life, was made according to God. Because the human life and the divine life are similar in certain respects, they can be grafted together. Once this grafting takes place, the life juice of the divine life flows into the human life and produces a marvelous oneness between God and man. How, then, can we be one with God and God one with us? This oneness comes by the grafting of the human life into the divine life and the divine life to the human life. John 15 says clearly that we are branches in Christ, who is the vine. According to the illustration used by Paul in Romans 11, we are branches grafted into Christ. Now as we abide in Christ and He abides in us, we and He, He and we, share one life and one living. This oneness in life and living makes us truly one.
2 丈夫和妻子
2. Husband and Wife
20我们与主的一，在圣经里也用人和妻子之间的一来说明。丈夫和妻子在性情上和生命上都是一。最终，男女享受真实的婚姻生活多年以后，甚至在表现上也成为一。在蜜月期间，丈夫和妻子在爱里是一。时间久了，他们在生命上也成为一。但最终那些过著正确婚姻生活的人，连在表现上也成为一。这是我们与主关系的一幅图画。首先我们在爱里与祂成为一；此后，我们在生命和性情上与祂成为一；最终我们在表现上与祂成为一。当我们在爱里与祂成为一，我们经历祂的生命，并享受祂的性情。当我们活出祂的生命，并照著祂的性情而行，我们就成为祂的彰显。我们在前一篇信息中指出，律法是神之所是的描述。这意思是说，律法乃是神的彰显。倘若我们在爱里、在生命上、性情上和表现上，与神成为一，我们会自动地遵守祂的律法。我们无需下决心要遵守律法，因我们自然而然就会照著神的律法而活。
20Our oneness with the Lord is also illustrated in Scripture by the oneness between a man and his wife. A husband and his wife are one both in nature and in life. Eventually, after many years, a man and woman who have enjoyed a genuine married life will become one even in expression. During the honeymoon, a husband and wife are one in love. With more time, they become one in life. But ultimately those who develop a proper married life become one in expression. This is a picture of our relationship with the Lord. First we are one with Him in love; then we become one with Him in life and nature; and finally we shall be one with Him in expression. When we are one with Him in love, we experience His life and enjoy His nature. When we live His life and walk according to His nature, we become His expression. We pointed out in a foregoing message that the law is a description of what God is. This means that the law is the expression of God. If we become one with God in love, life, nature, and expression, we shall automatically keep His law. There will be no need for us to make up our mind to keep it, for we shall spontaneously live according to God’s law
（四） 律法被拔高，不是被更改
D. The Law Uplifted, Not Changed
21在新约里，十诫得以重申、发展并拔高，看见这件事是很重要的。事实上，新约里的教训超过旧约。凡弃绝神律法的人，定规也弃绝整本新约。新约扩大叙述旧约所颁布的律法。在马太五章，主耶稣成全，并拔高了律法。祂不只一次地说：『你们听见有话说…只是我告诉你们…』（太五21～22，27～28，31～32，33～34，43～44。）主耶稣来，无意要废掉律法。祂自己说：『莫想我来要废掉律法和先知；我来不是要废掉，乃是要成全。』（太五。）新约中论到律法的教训在本质上和十诫是一样的。
21It is important to see that in the New Testament the Ten Commandments are repeated, developed, and uplifted. In fact, the teaching in the New Testament goes beyond the Ten Commandments. Anyone who rejects God’s law must also reject the entire New Testament, which reiterates in an expanded way the law decreed in the Old Testament. In Matthew 5 the Lord Jesus complemented the law and uplifted it. More than once He said, “You have heard that it was said...but I say to you...” (Matt. 5:21-22, 27-28, 31-32, 33-34, 43-44). The Lord Jesus came with no intention of abolishing the law. He Himself said, “Do not think that I came to abolish the law or the prophets; I did not come to abolish, but to fulfill” (Matt. 5:17). Concerning the law, the teaching of the New Testament is thus 17 essentially the same as that of the Ten Commandments.
22有些人读到这里，对于第四条守安息日的诫命，会感到疑惑。就连安息日，新约在原则上也没有更改。在旧约里，第七日是一个记念，是神创造的标记。但因为我们在教会中的圣徒，已在基督的复活里重生了，（彼前一3，）我们就不光是神的创造，更是神的复造。我们和亚当不同，我们不是活在神创造里的人；我们乃是活在基督复活里的人。因此，我们的记念日不再是第七日；乃是第八日，七日的头一日，就是复活的日子。根据使徒行传二十章七节，门徒在这一天聚会擘饼，不是在第七日。根据哥林多前书十六章二节，将物质的东西留给神使用，也是在这一天。再者，在启示录一章十节约翰说，当主日他在灵里，主日就是七日的第一日。既然在旧约和新约都有一个记念日，说第四条诫命在原则上没有更改，就没有错。因为旧约的圣徒活在神的创造里，他们的记念日就是第七日。但我们新约的圣徒在复活里，我们的记念日就是第八日。实际的日子从第七日更改为第八日。然而，神并没有废掉将一天分别归主的原则。我们又一次看见，全本圣经论到律法时，不论在新约，或是在旧约，原则上都是一样的。
22When some read this, they may wonder about the fourth commandment, concerning keeping the Sabbath. Even with respect to the Sabbath, the New Testament does not change in principle. In the Old Testament, the seventh day was a memorial, a mark of God’s creation. But because we, the saints in the church, have been regenerated in Christ’s resurrection (1 Pet. 1:3), we are not merely of God’s creation, but also of His re- creation. Unlike Adam, we are not those living in God’s creation; we are the ones living in Christ’s resurrection. Hence, our memorial day is no longer the seventh day; it is the eighth day, the first day of the week, the day of resurrection. According to Acts 20:7, the disciples came together on this day, not on the seventh day, to have the Lord’stable. According to 1 Corinthians 16:2, also on this day material things were set apart for God’su se. Furthermore, in Revelation 1:10 John says that he was in spirit on the Lord’s day, which was the first day of the week. Since there is a memorial day both in the Old Testament and in the New, it is correct to say that concerning the fourth commandment there is no change in principle. Because the Old Testament saints lived in God’s creation, their memorial day was the seventh day. But because we, the New Testament saints, are in resurrection, our memorial day is the eighth day. The actual day has changed from the seventh day to the eighth day. However, God has not annulled the principle of setting apart a day unto the Lord. Again we see that, in principle, the whole Bible, the Old Testament as well as the New, is the same concerning the law
（五） 神终极的目标
E. God’s Ultimate Goal
23神终极的目标是使我们与祂成为一。我们与神成为一的路是藉著爱、生命、性情和彰显。我们对神的爱该像女人对丈夫的爱，就是歌中之歌所描述的爱。我们这样爱主，就得著祂生命的供应。我们根据歌中之歌，释放了许多篇生命和建造的信息（参看雅歌书中的生命和建造）。由于我们对主亲密的爱，我们就得著生命的供应。当这生命长大，就产生建造。事实上，生命的长大就是建造。爱这位作我们丈夫的主，并且经历享受祂的生命和性情，我们就要成为祂的彰显。歌中之歌描述这个顺序。最终，实在说来，歌中之歌的寻求者就成了她的良人。这两个男女绝对地成为一，甚至在表现上，他们活像一个人。
23God’s ultimate goal is to make us one with Him. The way for us to become one with Him is by love, life, nature, and expression. Our love for God should be like that of a woman for her husband, the very love portrayed in Song of Songs. Loving the Lord in this way, we receive His life supply. We have given a number of messages on life and building based on Song of Songs (see Life and Building in the Song of Songs). Through our affectionate love for the Lord Jesus, we are supplied with life. As this life grows, the building takes place. Actually, the growth of life is the building. Loving the Lord as our Husband and experiencing and enjoying His life and nature, we shall become His expression. Song of Songs depicts this sequence. Eventually, in a very real sense, the seeking one in Song of Songs becomes her beloved. The two, the man and the woman, become one absolutely, even in expression, living as if they were one person.
24在人与妻子的一里，我们看见遵守律法正确的路，我们不是运用心思和意志来遵守律法。我们遵守律法，乃是藉著爱这位作我们丈夫的主。在我们和主之间，我们都需要这样甜美、亲密、深挚的爱。我们爱主该像女人爱丈夫一般。不论我们年轻或是年长，都需要这样的爱。我们愈这样爱主，愈有分于祂的生命，并且自然而然地，照著祂的性情活出祂来。而后我们的生活将自动地遵守祂的律法。我们所活出来的，就是照著作为祂之描述、阐释和彰显的律法。我们在以后的信息中会看见，如果我们想要遵守神的律法，而没有这样对祂亲密的爱，我们就会在黑暗里，被定罪、暴露，甚至被神的律法所杀死。是律法黑暗的方面，就是『黑夜』的一面。在本篇信息中，我们所关切的乃是光明的一面，就是『白昼』的一面。论到这方面，我们看见，我们只有藉著爱神并与神合一，才能遵守神的律法。
24In the oneness between man and wife we see the proper way to keep the law. We do not keep the law through the exercise of our mind and will. We keep it by loving the Lord as our Husband. We all need such a sweet, intimate, affectionate love between us and the Lord. We should love Him as a woman loves her husband. We all, young and old alike, need this kind of love. The more we love the Lord in this way, the more we shall partake of His life and spontaneously live Him in accordance with His nature. Then our living will automatically become the keeping of His law. What we live out will be according to the law as His description, definition, and expression. As we shall see in a later message, if we try to keep God’s law without having such an affectionate love for Him, we shall be in darkness, condemned, exposed, and even slain by the law of God. That is the dark aspect of the law, the “night” aspect. In this message our concern has been to consider the bright aspect, the “day” aspect. Considering this aspect, we see that we can keep the law of God only by loving Him and becoming one with Him