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歌罗西书生命读经 · 第27篇

基督─我们的生命

CHRIST—OUR LIFE
1读经：歌罗西书3:1-4，罗马书8:30，19，21，腓立比书3:21。在本篇信息的开始，我要进一步说到十字架的道路。为此，请你们参考下页的图表。
1Scripture Reading: Col. 3:1-4; Rom. 8:30, 19, 21; Phil. 3:21 At the beginning of this message I would like to give a further word on the way of the cross. For this, I would ask you to consult the diagram on the last page of the message
经过过程的神
THE PROCESSED GOD
2在已过的永远里，神独自存在。然后在时间里，祂创造了万有。在历史的某一个时间，这位创造的神─万有的创造主─成了一个人。这关键性的步骤叫作『成为肉体』。藉著成为肉体，神穿上了人连同一切受造之物，因为人是一切受造之物的元首。主耶稣，就是成为肉体的神，生活在地上三十三年半之久。当祂被钉在十字架上时，一切受造之物也与祂一同被钉在十字架上。这意思是说，不仅是基督上了十字架，乃是神所亲自穿上的人，带同整个受造之物，与祂一同上十字架。因此基督在十字架上的死，乃是包罗万有的钉十字架。祂被钉死之后，又埋在坟墓里。与基督同钉的人并受造之物，也一同被埋在坟墓里。三天之后，基督在复活里从死人中起来。藉著复活并在复活里，祂成了赐生命的灵。不仅如此，当祂升到第三层天上时，祂被加冠成为万有的元首和主。然后祂作包罗万有的灵降在祂的身体上。因著神完成了创造的工作，经过了成为肉体、人性生活、钉死、复活、升天和降下，我们可以说神是一位经过过程的神。这图表描绘祂所经过的过程。祂经过了成为肉体、钉死与复活之后，就成了赐生命的灵。当祂升上第三层天时，祂登上宝座并被加冠，在那里被立为万有的元首和主，然后降在召会─祂的身体─上。在祂降下时，祂乃是包罗万有的灵。这包罗万有的灵临到神所拣选的人，这些人就构成召会。
2In eternity past God existed alone. Then, in time, He created all things. At a certain point in history, this creating God, the Creator of all, became a man. This crucial step is called incarnation. By means of incarnation, God put on man with all of creation, for man is the head of creation. The Lord Jesus, God incarnate, lived on earth for thirty-three and a half years. When He was crucified, all creation was crucified with Him. This means that not only did Christ go to the cross, but the very man God had put on Himself with the entire creation went to the cross with Him. Therefore, Christ’s death on the cross was an all-inclusive crucifixion. After His crucifixion, Christ was buried in a tomb. The man and the creation which were crucified with Christ were also buried in that tomb. After three days, Christ arose from the dead in His resurrection. Through resurrection and in resurrection He became the life-giving Spirit. Furthermore, in His ascension to the third heaven, He was crowned and became the Head and the Lord over all. Then He descended upon His Body as the all- inclusive Spirit. Because God, after completing the work of creation, passed through incarnation, human living, crucifixion, resurrection, ascension, and descension, we may speak of Him as the processed God. The diagram portrays the process through which He has passed. Through incarnation, crucifixion, and resurrection, He has become the life-giving Spirit. After ascending to the third heaven, where He was enthroned and crowned, and where He was made the Head and Lord of all, He descended upon the church, His Body. In His descension, He is the all-inclusive Spirit. This all-inclusive Spirit has come upon God’select, who make up the church
3当基督成为肉体，生在伯利恒的马槽里，祂乃是亲自穿上了人性。这人性包括了我们，以及一切受造之物。因此甚至在我们出生以前，基督就亲自把我们穿上了。当基督经过人性的生活，我们也与祂一同经过。不仅如此，当祂上了十字架被钉死时，我们也与祂同钉十字架。然后我们与祂一同埋在坟墓里。事实上，一切受造之物都被埋葬在那里。因此，基督的坟墓乃是一个包罗万有的坟墓。我们也已与基督一同复活升天。如今甚至在我们过召会生活时，我们也是与祂一同坐在诸天界里。一面，我们是在地上的召会里，另一面，我们是在诸天界里的基督里。在诸天与召会之间有许多的交通、往来，这种交通比光速还快。事实上，说『交通、往来』，乃是从人的眼光来看。从神的眼光来看，诸天与召会乃是一。因此，在召会里，就是在诸天之上。
3When Christ was incarnated and born in the manger in Bethlehem, He put humanity on Himself. This humanity included us and all of creation as well. Hence, even before we were born, Christ put us on Himself. As Christ passed through human living, we passed through it with Him. Furthermore, when He went to the cross and was crucified, we were crucified with Him. Then we were buried with Him in the tomb. In fact, all of creation was buried there. Thus, Christ’s tomb was an all-inclusive tomb. We have also resurrected and ascended with Christ. Now, even while we are participating in the church life, we are sitting with Him in the heavenlies. On the one hand, we are in the church on earth; on the other hand, we are in Christ in the heavenlies. There is a great deal of traffic between the heavens and the church, traffic that moves faster than the speed of light. Actually, to refer to such traffic is to speak from a human point of view. From God’s point of view, the heavens and the church are one. Therefore, to be in the church is to be in the heavens.
复合膏油的实际
THE REALITY OF THE COMPOUND OINTMENT
4我们也要指出，包罗万有的灵，乃是出埃及三十章所描述之复合膏油的实际。那灵乃是复合的膏油，不再仅仅包含橄榄油所表征之神的灵，也包含香料所表征基督之死和复活的各方面。橄榄油与香料调和，这油就成了复合物，就是一种膏油。橄榄油原来只是一种素质，一种元素；但牠与香料复合之后，就有其他的元素加进来。橄榄油调和四种香料而成的膏油，表征包罗万有的灵。在已过的永远里，神的灵只有一种元素，就是神性的元素。但在基督成为肉体时，神就穿上人性。基督在地上三十三年半的人性生活中，有更多的元素加到神性的元素里。不仅如此，藉著祂的钉死，祂包罗万有、具有功效之死的素质也加给祂。祂的复活也是如此。当基督经过这几个重要的步骤之后，神就经过过程，与人性调和。正如橄榄油与香料调在一起作为豫表，神的灵也照样与基督之死的功效和甜美，以及祂复活的功效和大能调和。因此我们的神现今乃是经过过程的神，祂作为包罗万有的灵，降在祂所拣选的人身上，并进入他们里面，使他们成为召会。
4We also need to point out that the all-inclusive Spirit is the reality of the compound ointment described in Exodus 30. As the compound ointment, the Spirit no longer includes only the Spirit of God typified by the olive oil, but also the aspects of Christ’s death and resurrection typified by the spices. After the olive oil had been blended with the spices, the oil became a compound, an ointment. Formerly the olive oil was of one essence, one element. But after it had been compounded with the spices, other elements had been added to it. The ointment produced by compounding olive oil with the four spices signifies the all-inclusive Spirit. In eternity past the Spirit of God existed with just one element, the element of divinity. But at the time of Christ’sin carnation, God put on humanity. During Christ’s thirty-three and a half years of human living on earth, more was added to the divine element. Furthermore, through His crucifixion, the essence of His all-inclusive, effective death was added to Him. The same was true of His resurrection. As Christ took these crucial steps, God was processed and compounded with humanity. Just as the olive oil was blended with the spices to be a type, the Spirit of God was blended with the effectiveness and sweetness of Christ’s death and with the effectiveness and power of His resurrection. Therefore, our God is now the processed God who descends as the all-inclusive Spirit upon His chosen people and enters into them to make them the church
基督的两次出生
THE TWO BIRTHS OF CHRIST
5按照新约，基督有两次出生。祂的第一次出生是在祂成为肉体时，祂的第二次的出生是在祂复活时。召会乃是藉著基督的复活产生的。在祂第二次的出生里，神的长子和祂的众弟兄一同出生，这些弟兄就是祂身体─召会─的肢体。因此，召会是在复活里生的，也就是在基督第二次出生时生的。召会现今继续在包罗万有的灵里存活著。
5According to the New Testament, Christ has had two births. His first birth took place at His incarnation, and His second birth was in His resurrection. The church came into being through the resurrection of Christ. In His second birth the firstborn Son of God was born with all His brothers, who are the members of His Body, the church. Therefore, the church was born in resurrection, that is, in the second birth of Christ. The church now continues its existence in the all-inclusive Spirit.
一个人位和一条道路
ONE PERSON AND ONE WAY
6在前一篇信息里我们指出，在神的经纶中，有一个人位─基督，和一条道路─十字架。这图表实在就是这一个人位和这一条道路的图表。智慧派学说和禁欲主义在此没有地位。柏拉图、苏格拉底、和孔子的教训，以及禁欲主义的实行，都在基督之外，也远离十字架的道路。一切的宗教，包括犹太教和基督教，都在这图表所画的路线之外。然而在主的恢复里，我们被带回到这一个人位和这一条道路上。我们都需要从许多不同的主义、哲学和作法中，恢复到这条线上，就是恢复到基督与十字架的这条线上。今天基督与十字架都在包罗万有的灵里。因此，恢复到基督与十字架，乃是恢复到包罗万有、赐生命的灵里。
6In the foregoing message we pointed out that in God’secon o my there is one Person, Christ, and one way, the cross. The diagram is actually a chart of this one Person and the one way. Things such as Gnosticism and asceticism have no place here. The teachings of Plato, Socrates, and Confucius and the practices of asceticism are all outside of Christ and apart from the way of the cross. All religions, including Judaism and Christianity, are outside of the line depicted on the diagram. But in the Lord’s recovery we are being brought back to the one Person and the one way. We all need to be recovered from so many different kinds of isms, philosophies, and practices to this one line, to Christ and the cross. Today both Christ and the cross are in the all-inclusive Spirit. Therefore, to be recovered to Christ and the cross is to be recovered to the all- inclusive life-giving Spirit
7在我们日常的基督徒经历中，我们需要认识实行禁欲与接受十字架的道路不同。接受十字架，当然不是叫我们受某种苦。也许有些圣徒说，经历十字架就是运用信心，把基督在加略所成就的应用到我们的光景中；但这也可能是禁欲主义的一种诡诈的形式。我刚得救的头几年，很欣赏『效法基督』这本书。至终我知道，那本书中所提倡的，大部分乃是一种禁欲主义。
7In our daily Christian experience we need to know the difference between practicing asceticism and taking the way of the cross. To take the cross is certainly not to cause ourselves to suffer in some way. Some saints may say that to experience the cross is to exercise faith in order to apply what Christ accomplished on Calvary to our situation. But even this may be a subtle form of asceticism. In my early years as a Christian, I appreciated the book, The Imitation of Christ. Eventually I learned that a great deal of what that book advocates is actually asceticism
那灵
THE SPIRIT
8我们若要把十字架应用到我们的光景中，就需要接触包罗万有的灵。基督之死的功效乃是在这灵里，正如某种药物的功效包含在某种药剂里面一样。人吃了那药剂，就会经历那种药物的效力。今天包罗万有的灵乃是包罗万有的药剂。这药剂包含了基督之死的功效和祂复活的大能。不仅如此，基督复活并拔高的人性也在这包罗万有的灵里。
8If we would apply the cross to our situation, we need to contact the all-inclusive Spirit. The effectiveness of the death of Christ is in this Spirit, just as the effectiveness of certain medicines is included in a certain prescribed dose. When a person takes the prescribed dose, he experiences the effectiveness of that medicine. Today the all-inclusive Spirit is an all-inclusive dose. This dose includes the effectiveness of Christ’s death and the power of His resurrection. Furthermore, Christ’s resurrected and uplifted humanity is also in the all-inclusive Spirit.
9根据新约，这包罗万有的灵乃是那灵。约翰七章三十九节告诉我们，那时还没有那灵，因为耶稣尚未得著荣耀。这意思是说，神的灵在那时还没有复合成为那灵就是那包罗万有的灵。但是当耶稣得荣耀时，复合的过程就完成了，那灵也就有了。今天乃是那灵降临到我们身上，进入我们里面并住在我们灵里。在这灵里，我们有基督之死的功效。
9According to the New Testament, the all-inclusive Spirit is the Spirit. In John 7:39 we are told that the Spirit was not yet because Jesus was not yet glorified. This means the Spirit of God had not yet been compounded to become the Spirit, the all-inclusive Spirit. But when Jesus was glorified, the process of compounding was accomplished, and the Spirit came into being. Today it is the Spirit who descends upon us and enters into us to indwell our spirit. In this Spirit we have the effectiveness of the death of Christ
基督之死的应用
THE APPLICATION OF CHRIST’S DEATH
10我们若要应用基督的十字架，就需要向那灵敞开我们自己，接触那灵，并让那灵在我们里面自由的通行。这样，那灵就会自然而然的把基督之死的功效应用到我们身上。这就是应用基督之死的意义。不仅如此，当我们向那灵敞开，并让祂将基督的死应用在我们的光景中时，这样对基督之死的经历，就要在复活里把基督给我们。因此，藉著对基督之死的经历，我们也经历祂的复活。我们越经历这事，就越能和保罗一样的说，『在我，活著就是基督。』（腓一21。）
10If we would apply the cross of Christ, we need to open ourselves to the Spirit, contact the Spirit, and allow the Spirit to have a free way within us. Then the Spirit will spontaneously apply the effectiveness of the death of Christ to us. This is what it means to apply the death of Christ. Furthermore, when we open to the Spirit and allow Him to apply the death of Christ to our situation, this experience of Christ’s death will bring Christ to us in resurrection. Hence, through the experience of Christ’s death, we also experience His resurrection. The more we experience this, the more we can say with Paul, “To me to live is Christ” (Phil. 1:21
11由于传统的影响，我们常常把对的辞用错了。辞句是对的，但我们对这些辞句的领会却是错的。这些辞句中，有一个是『十字架』。当我们说到把十字架应用到我们的光景中时，我们需要有正确的领会。我们需要领悟，基督之死的功效乃是在包罗万有的灵里。基督十字架的实际乃是在那灵里。因此，我们若向那灵敞开，并让那灵在我们里面自由的运行，祂就要在我们里面流通。这内里的流通，会带给我们基督之死的功效。再者，这样应用基督的死，会在复活中带来基督自己。这样，当我们与基督同死，我们就必在复活里与祂同活。在此，基督就实际的成了我们的生命。我们已经在十字架上与基督同死，并且与基督一同复活。现今，在复活里我们有基督作我们的生命。如果我们多花时间思想这图表，我们就会得著帮助，领悟如何以基督作我们的生命。
11Due to the influence of tradition, we often use the right terms in the wrong way. The terms are correct, but our understanding of them is mistaken. One of these terms is the cross. When we speak of applying the cross to our situation, we need to have the proper understanding. We need to realize that the effectiveness of the death of Christ is in the all- inclusive Spirit. The reality of the cross of Christ is in the Spirit. Thus, if we open to the Spirit and allow the Spirit to move freely within us, He will flow within us. This inward flowing will bring to us the effectiveness of the death of Christ. Moreover, this application of Christ’s death will bring Christ Himself in resurrection. Then, as those who have died with Christ, we shall live with Him in resurrection. It is here that Christ becomes our life in a practical way. We have died with Christ on the cross, and we have been raised up together with Christ. Now, in resurrection, we have Christ as our life. If we spend more time considering the diagram, we shall be helped to realize in what way we have Christ as our life
与基督一同复活
raised with Christ
12保罗在歌罗西三章一节说，『所以你们若与基督一同复活，就当寻求在上面的事，那里有基督坐在神的右边。』这里的『复活』是指受浸复活的一面，与禁欲主义完全相反。我们已经与基督一同复活，现今坐在诸天之上，基督所在之处。因此，我们不该行地上的事，如禁欲主义者所作的，乃该寻求在诸天之上的事，如认识基督为我们的一切，以祂为生命，而在祂里面行事为人。
12In 3:1 Paul says, “If therefore you were raised together with Christ, seek the things which are above, where Christ is, sitting at the right hand of God.” The word “raised” here refers to the raising aspect of baptism, which is altogether contrary to asceticism. We were raised together with Christ. We are now where Christ is, sitting in the heavens. Hence, we should not practice the things on earth that ascetics do. Rather, we should seek the things which are in the heavens.
活在诸天之上
LIVING IN THE HEAVENS
13我们需要凭基督，不凭世上的蒙学，活在诸天之上。我们既已与基督同死，脱离了在地上的事，特别是与禁欲主义有关的事；并且既已浸入祂的死，（罗六3，）而与基督一同复活，我们就应当活在诸天之上。然而，我们怎么能活在诸天之上？这图表也能帮助我们回答这问题。从这图表我们看见，诸天乃是联于召会的；因此，活在诸天之上就是活在召会中，因为召会和诸天乃是一。这就是为甚么召会中不该有任何世上的蒙学。今天在召会中就是在诸天之上；在诸天之上就是在召会中。在我们基督徒的生活中，召会和诸天乃是一。当我过召会生活时，我就感觉我是在诸天之上。许多基督徒说到将来上天堂，但我们天天在诸天之上。哦！召会今天就在诸天之上！在这属天的范围里，世上的蒙学没有地位。
13We need to live by Christ in the heavens, not by the elements of the world. As those who have died with Christ from the things on the earth, especially to things related to asceticism, as those who have been baptized into His death (Rom. 6:3), and who have been raised together with Christ, we should live in the heavens. But how can we do this? The diagram will help us to answer this question also. By the diagram we see that the heavens are joined to the church; therefore, to live in the heavens is simply to live in the church, for the church and the heavens are one. This is the reason that there should not be any of the elements of the world in the church. Today, to be in the church is to be in the heavens, and to be in the heavens is to be in the church. In our Christian life the church and the heavens are one. As I participate in the church life, I have the sense that I am in the heavens. Many Christians talk about going to heaven in the future, but we are in the heavens daily. Oh, the church is in the heavens today! Here, in this heavenly realm, we have no place for the elements of the world
与基督一同藏在神里面
HIDDEN WITH CHRIST IN GOD
14在歌罗西三章三节保罗继续说，『因为你们已经死了，你们的生命与基督一同藏在神里面。』因我们的生命（不是天然的生命，乃是属灵的生命，就是基督），与基督一同藏在神，就是那在诸天之上的神里面，所以我们不该再顾念在地上的事。在诸天之上的神，该是我们生活的范围。我们该与基督一同活在神里面。在四节保罗继续说，『基督是我们的生命，祂显现的时候，你们也要与祂一同显现在荣耀里。』在神里面，基督是我们的生命；我们的己，我们的魂，不是我们的生命。这生命现今是隐藏的，但将来要显现出来。那时，我们要与这生命一同显现在荣耀里。
14In 3:3 Paul goes on to say, “For you died, and your life has been hidden with Christ in God.” Because our life (not our natural life, but our spiritual life, which is Christ) has been hidden with Christ in God, who is in the heavens, we should no longer care for things on the earth. God in the heavens should be the sphere of our living. With Christ we should live in God. In verse 4 Paul continues, “When Christ our life is manifested, then you also shall be manifested with Him in glory.” In God, Christ, not our self, our soul, is our life. This life is now hidden, but it will be manifested. Then we shall be manifested with this life in glory
15许多基督徒把三章三节视为理所当然。但我们的生命与基督一同藏在神里面，这话是甚么意思？这虽然很难解释，但这张图表能帮助我们有一点领会。这图表所描绘的过程，结果乃是将神、人、诸天、和召会都带在一起。我知道有些圣经教师不相信神、人、诸天、与召会成为一。关于这事，我们需要丰丰富富的在悟性上有充分的确信。当我们思想这图表时，我们首先能说，我们是在神里面。因为神经过了过程，我们相信基督的人现今是在神里面。我们也在诸天之上并在召会中。在神里面就是在诸天之上，在诸天之上就是在召会中。我们也能说，在召会中就是在诸天之上，在诸天之上就是在神里面。赞美主，我们在神里面，在诸天之上，也在召会中。我们若有这样的认识，我们自然就明白，我们的生命乃是与基督一同藏在神里面。我们与基督同在，并且无法与祂分离。在神里面，我们与基督同在；在诸天之上，我们与基督同在；在召会中，我们也与基督同在。我们已经与基督同死，与基督一同复活，也与基督一同藏在神里面。因著我们与基督是一，这一切就都成为可能的。现今在我们，活著就是基督。再者，林前十二章十二节告诉我们，基督就是身体。我们这些信徒既是基督的身体，这就启示出我们与基督乃是一。我们真是与基督在一起。基督在那里，我们也在那里。我们的生命
15Many Christians take 3:3 for granted. But what does it mean to say that our life has been hidden with Christ in God? Although this is difficult to explain, the diagram will help us to gain some understanding of it. As a result of the process outlined in this diagram, God, man, the heavens, and the church have been brought together. I realize that some Bible teachers do not believe that God, man, the heavens, and the church have become one. Concerning this, we need to have all the riches of the full assurance of understanding. As we consider the diagram, we can say first that we are in God. Because God has been processed, we who believe in Christ are now in God. We are also in the heavens and in the church. To be in God is to be in the heavens, and to be in the heavens is to be in the church. We can also say that to be in the church is to be in the heavens and that to be in the heavens is to be in God. Praise the Lord that we are in God, in the heavens, and in the church. If we realize this, we shall spontaneously understand that our life is hidden with Christ in God. We are with Christ and cannot be separated from Him. In God we are with Christ, in the heavens we are with Christ, and in the church we are with Christ. We have died with Christ, we have been raised with Christ, and we are hidden in God with Christ. All this is possible because we and Christ have become one. Now for us to live is Christ. Moreover, 1 Corinthians 12:12 tells us that Christ is the Body. Since we, the believers, are the Body of Christ, this reveals our oneness with Christ. We truly are with Christ. Where Christ is, there we are also. With Christ, our life is hidden in God
16乃是与基督一同藏在神里面。
16
在神里面并在神的右边
IN GOD AND AT THE RIGHT HAND OF GOD
17在歌罗西三章一节和三节，有一件事值得我们注意。一节说到基督坐在神的右边；但按照三节看，基督是在神里面。这样，基督到底在那里？在神的右边，还是在神里面？我不知道那些精通分析神学的人如何回答这个问题。不管我们怎样分析，我们的头脑还是太有限，无法明白。三一神是无限的，远超我们所能领会。不要想用你有限的头脑去认识祂。基督既在神的右边，同时也在神里面。然而，以我们有限的头脑，我们无法使这两种说法一致。
17In verses 1 and 3 we have a matter that deserves our attention. In verse 1 we are told that Christ is at the right hand of God. But according to verse 3, Christ is in God. Where then is Christ, at the right hand of God or in God? I wonder how those who specialize in analytical theology would answer this question. No matter how much we may try to analyze this, our minds are too limited to comprehend it. The Triune God is unlimited, far beyond our understanding. Do not try to understand Him with your limited mentality. At the same time, Christ is both at the right hand of God and in God. However, according to our limited mentality, we cannot reconcile these statements
18关于这样的事，我们不能跟随所谓历史的召会传统的教训；我们乃是跟随神纯正的话语。许多信徒说他们认识圣经，但实际上，他们对圣经的领会受了传统教训的蒙蔽；传统的教训，具体表现于奈西亚信经这类的信条上。然而，就如我们所指出的，我们乃是跟随神纯正并全备的话语。根据圣经，基督坐在神的右边，同时也藏在神里面。我们也许无法使这样的说法一致，但我们相信这些话，因为这是圣经所告诉我们的。
18Regarding matters such as this, we do not follow the traditional teachings of the so-called historic church; we follow the pure Word of God. Many believers claim to know the Bible, whereas actually their understanding of the Scriptures has been blinded by traditional teachings embodied in creeds such as the Nicene Creed. However, as we have pointed out, we follow the pure and complete Word of God. According to the Bible, Christ is at the right hand of God and also hidden within God. We may not be able to reconcile these statements, but we believe them because of what the Bible tells us.
与基督一同藏著，并与祂一同显现
HIDDEN WITH CHRIST AND MANIFESTED WITH HIM
19我珍赏三章三节的『藏』这个字。今天我们的生命与基督一同藏在神里面。但有一天基督要显现，我们也要与祂一同显现在荣耀里。虽然我们将来要与基督一同显现，现今却是我们藏著的时候。为这缘故，我们不应该宣传我们自己。
19I appreciate the word “hidden” in 3:3. Today our life is hidden with Christ in God. But one day Christ will appear, and we shall be manifested with Him in glory. Although we shall be manifested with Christ in the future, now is the time for us to be hidden. For this reason, we should not advertise ourselves
20隐藏生活的重要，在我撰写倪弟兄传记的事上，又重新成为我的题醒。虽然这本书已经写好了，我还在寻求主的意思，到底要不要付印。我这样迟疑未决，原因是写一个人的传记时，很难不暴露这个人。这多少违反了隐藏生活的原则。今天基督徒的生活应该是隐藏的生活。今天，甚至基督也是隐藏的。想想看祂受到多少批评、反对和攻击。人背叛祂到一个地步，好像祂不存在了。虽然基督受到这种攻击和背叛，祂仍是默然不语，隐藏不露。我们与基督教的作法相反，我们的生活不该是暴露的。我们应该作许多不为人知的事。我们基督徒的生命该是隐藏的生命，是一种与基督一同藏在神里面的生命。我们的召会生活也该隐藏在神里面，并在诸天之上。今天基督教的作法，乃是用广告高举人和人的工作。至少我们可以这么说，这种作法乃是属巴比伦的。召会生活是一种与基督一同藏在神里面、藏在诸天之上的生活。只要我们是隐藏的，我们就是与基督一同在神里面，在诸天之上，并在召会里。但是当我们宣传并高举自己，我们就在基督之外，不与祂同在了。当基督显现时，我们要与祂一同显现；那才是我们与基督一同显现的时候。现今却是我们隐藏并受苦的时候。
20The importance of a hidden life was impressed upon me a fresh in my work on the biography of Brother Nee. Although this book has been completed, I am still seeking the Lord’s mind whether or not it should be published. The reason for my hesitation is that it is difficult to print a biography of someone without exposing that person. This is somewhat opposed to the principle of a hidden life. The life of a Christian today should be a hidden life. At present, even Christ is hidden. Think of how much He is criticized, opposed, and attacked. People rebel against Him to such an extent that it almost seems as if He does not exist. Although Christ is suffering from this attack and rebellion, He continues to be silent and hidden. In contrast to the practice of Christianity, our life should not be exposed. We should do many things that are not known by others. Our Christian life should be a hidden life, a life hidden with Christ in God. Our church life should also be hidden in God and in the heavens. The practice of today’s Christianity is to promote people and their work by advertising them. Such a practice is Babylonian, to say the least. The church life is a life hidden with Christ in God and in the heavens. As long as we are hidden, we are with Christ in God, in the heavens, and in the church. But when we advertise and promote ourselves, we are outside of Christ and are not with Him. When Christ appears, we shall appear with Him. That will be the time of our manifestation with Christ. But now is our time to be hidden and to suffer.
21按照罗马八章，有一天我们要与基督一同得荣耀。十九节告诉我们：『受造之物正在专切期望著，热切等待神的众子显示出来。』因为那时受造之物『要从败坏的奴役得著释放，得享神儿女之荣耀的自由』。（21。）我们与我们的基督一同显在荣耀里的那一天，将是何等美妙！到那日，连我们卑贱的身体也要改变形状，成为荣耀的身体。但是当我们在等待那奇妙日子的时候，我们必须一直与基督一同藏在神里面，在诸天之上，并在召会里。
21According to Romans 8, we shall one day be glorified with Christ. In Romans 8:19 we are told that the “creation eagerly expects the revelation of the sons of God,” at which time it will “be freed from the slavery of corruption into the freedom of the glory of the children of God” (v. 21). What a wonderful day it will be when we appear with our Christ in glory! At that time, even our vile body will be transfigured into a glorious body. But as we await that wonderful day, we must remain hidden with Christ in God, in the heavens, and in the church