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希伯来书生命读经 · 第10篇

救恩的元帅（二）

THE CAPTAIN OF SALVATION (2)
1我们必须再有一篇信息讲到救恩的元帅，因为这是一件大事。救恩的元帅乃是率领我们进入荣耀的一位。对于元帅，我们不难领会；但要了解荣耀的真义，就不容易了。我们虽然在前篇信息里，已经说到荣耀，但因为我们许多人对于圣经中所说荣耀的真义还不大清楚，所以我有负担说一些关乎荣耀基本的点。
1We need to devote another message to the Captain of salvation. This is a great matter. The Captain of salvation is the One who leads us into glory. There is no problem with understanding the Captain; the difficulty is in understanding the meaning of glory. Although we spoke about glory in the previous message, because many of us are not clear about the true meaning of glory in the Bible, I am burdened to say something basic regarding glory in this message
荣耀–神彰显出来
GLORY—GOD EXPRESSED
2在圣经中，荣耀就是神彰显出来。甚么时候神彰显出来，那就是荣耀。甚么时候神隐藏、遮藏起来，荣耀也就没有了。甚么时候神被人看见，甚么时候就有荣耀。你不可能看见了神，却没有看见祂的荣耀。看不见的神是神，给人看见的神就是荣耀。以色列人从出埃及一直到进入美地，都有荣耀随著他们。（出十三21。）日间，神显为云柱；夜间，神显为火柱；那就是荣耀。在约翰福音里说到话就是神，而这话成了肉体，支搭帐幕在我们中间，我们也见过祂的荣耀。（一1，14。）十八节说，『从来没有人看见神，只有在父怀里的独生子，将祂表明出来。』神的表明就是荣耀。我们看见神，就看见了荣耀。
2In the Bible, glory is God expressed. Whenever God is expressed, that is glory. But whenever God is hidden, concealed, there is no glory. When God is seen, there is glory. You can never see God without seeing His glory. While the unseen God is God, the seen God is glory. Glory was seen as the children of Israel journeyed from Egypt to the good land (Exo. 13:21). During the day God was seen as the cloud and during the night He was seen as the pillar of fire—that was glory. In the Gospel of John we read that the Word was God, that the Word became flesh and dwelt among us, and that we all beheld His glory (John 1:1, 14). John 1:18 says, “No one has ever seen God; the only begotten Son, Who is in the bosom of the Father, He has declared Him” (Recovery Version). There is glory in the declaration of God. When we see God, we see glory
神团体的彰显
THE CORPORATE EXPRESSION OF GOD
3基于以上对荣耀的认识，我们就要问，神永远的定旨是甚么？神永远的定旨就是要使祂自己得著一个团体的彰显。你若仔细读启示录，就会发现整座新耶路撒冷城满了神的荣耀。（启二一～11。）这意思是说，整座城就是神的团体彰显。在新耶路撒冷，神是在羔羊里，而羔羊就是灯，有神作光在祂里面照耀、并透射出来。（23。）至终，这光要射透以碧玉造成明如水晶的城墙，将神的形像彰显出来。你若问甚么是荣耀？我要说这就是荣耀。被带进荣耀里，就是被带进神那荣耀的彰显里。
3Based upon this understanding of glory, we may ask, What is God’s eternal purpose? God’s eternal purpose is to express Himself in a corporate way. If you read Revelation carefully, you will see that the entire city of New Jerusalem bears the glory of God (Rev. 21:10-11). This means that the whole city will be the corporate expression of God. In the New 10 Jerusalem, God is in the Lamb, and the Lamb is the lamp with God shining in and through Him as the light (Rev. 21:23, Gk.). Eventually, this light will shine through the wall of the city, a wall that is made of jasper, is crystal clear, and expresses God’sim age. If you were to ask me what glory is, I would say that that is glory. To be brought into glory simply means to be brought into that glorious expression of God.
4为著许多新蒙恩的弟兄姊妹也许不熟悉这事，我们要再仔细的来看一些经节。启示录二十一章十一节描绘新耶路撒冷，说，『城中有神的荣耀；城的光辉如同极贵的宝石，好像碧玉，明如水晶。』十八节又说，『墙是用碧玉造的。』整座城的墙是用碧玉造的，彰显神的形像。你读四章三节，就看见那位坐在宝座上的神，显出来的样子也像碧玉：『那位坐著的，显出来的样子好像碧玉…。』神显出来的样子好像碧玉，而城墙是用碧玉造的，显出来的与神一样。这就是城所显出来的荣耀。这样的荣耀不是客观的照耀或光辉，乃是神圣实际的彰显。神圣的实际透过团体的身体彰显出来，就是荣耀。这就是我们要进入的荣耀。我们所要进入的荣耀不是客观的照耀或光辉，乃是神自己从我们里面照耀并透射出来。
4Since many of the new ones might not be familiar with this matter, let us examine the verses in Revelation more carefully. Revelation 2 1:1 1, a description of the New Jerusalem, says, “Having the glory of God: and her light was like unto a stone most precious, even like a jasper stone, clear as crystal.” Verse 18 of the same chapter says, “And the building of the wall of it was of jasper.” The whole wall of the city is made of jasper, expressing the very image of God. If you read Revelation 4:3, you will see that God, the One sitting on the throne, has the appearance of jasper: “And He that sat was to look upon like a jasper.” God’s appearance is like jasper, and the city wall is made of jasper expressing the same appearance as God. This is the glory that the city bears. Such a glory is not an objective shining or brightness. The glory here is the divine reality expressed. The divine reality expressed through the corporate Body is glory. This is the glory that we are going to enter into. The glory into which we shall enter is not an objective shining or brightness; it is God Himself shining from, through, and out of us.
5荣耀是在新耶路撒冷里甚么地方？乃是在城的中央、中心。坐在城中心宝座上的神，乃是荣耀的源头。在宝座上的神就是荣耀的本质、素质和元素。在启示录二十一章，荣耀被称作光。（23。）这光不是天然的光，如日光、月光、星光；也不是人造的光，如灯光；乃是神圣的光，就是神自己。这就是荣耀的源头。神是光，在作为灯的羔羊里照耀并透射出来，最终要照透全城，使城满有神自己显出来的样子。我们看新耶路撒冷，就看见神样子的彰显，就是光在灯里透过碧玉照射出来。这就是荣耀。荣耀就是神从祂所救赎的子民身上彰显出来。哦，我们多么需要看见，这荣耀究竟是甚么！在这几篇信息里，我们说了很多过河的事。我们需要过河，过到那边荣耀之地。但这不是说，我们要有形的进入荣耀，行走在黄金街道上。不，关于神和祂永远定旨的事，都是奥秘、属灵、神圣的，不是人的话语能讲明说透的，也不是人的头脑能充分领会的。因此，圣经常用一些象征来代表神圣的实际。譬如圣经说到基督是羔羊，当然并非指祂是一只有四条腿和一条尾巴的羊羔。圣经说基督是神的羔羊，（约一29，）乃是指神圣的救赎说的。整体而言，圣经所启示的就是那位神圣、全能、奥秘的神，要透过一个团体的人，得著完满的彰显。为这缘故，祂创造了宇宙，包括诸天和地，并且特地创造了人，作为团体的容器盛装祂，充满祂，凭祂活著，凭祂行事为人，好把祂彰显出来。至终，这团体人要成为新耶路撒冷，作为神团体的彰显。在那里，神要成为这个团体人的中心、素质、本质、内容、生命和一切。神要在其中照耀。祂要从这团体的人里面照耀并透射出来。神的荣耀在这里，这团体人的所有肢体也都要被带进这荣耀里。
5Where is the glory in the New Jerusalem? It is in the center, in the heart, of the city. God, the source of glory, is on the throne in the center of the New Jerusalem. God on the throne is the substance, essence, and element of glory. In Revelation 21 that glory is called the light (Rev. 21:23). That light is not a natural light, such as the sun, moon, and stars, nor a man-made light, such as a lamp. No, it is the divine light, God Himself. This is the source of glory. God as the light shines in and through the Lamb as the lamp, eventually shining through the entire city, causing the city to bear the appearance of God Himself. When we look at the New Jerusalem, we see the expression of God’s appearance, the light in the lamp shining through the jasper. This is glory. Glory is God expressed through His redeemed people. Oh, how we all need to see what this glory really is! In these messages we have spoken much about crossing the river. We need to cross the river to the glory side, to the region of glory. But this does not mean that we shall enter glory in a physical sense and walk on golden streets. No, the things pertaining to God and to His eternal purpose are so mysterious, spiritual, and divine that no human words can illustrate them adequately and no human mind can comprehend them sufficiently. Because of this, the Bible uses symbols to represent the divine reality. When the Bible says that Christ is the Lamb, it does not mean, of course, that He is literally a lamb with four feet and a tail. When the Bible says that Christ is the Lamb of God (John 1:29), it is referring to the divine redemption. As a whole, the Bible reveals that the Divine Being, the Almighty and mysterious God, wants to have a full expression through a corporate people. For this purpose, He created the universe, including the heavens and the earth. For this purpose, He specifically and especially created man as a corporate entity to contain Him, to be filled with Him, to live by Him, and to have his being by Him in order to express Him. Eventually, this corporate man will be the New Jerusalem as God’s corporate expression. God will be there as the center, essence, substance, content, life, and everything to this corporate man. God will be shining there. He will shine from within this corporate man and through this corporate man. God’s glory will be there, and all the members of this corporate man will be brought into that glory.
6现在我们都能领会，我们所要进入的荣耀是甚么。这荣耀不是仅仅客观的照耀，乃是神自己的彰显。当神进到我们里面，祂是生命；当神在我们里面工作，祂是光；当神从我们身上彰显出来，祂就是荣耀。这是神永远的目标，是祂要带我们进入的。现今祂正领我们进入荣耀的境地，就是彰显出来的神自己。
6Now we are able to grasp the meaning of the glory into which we are being brought. This glory is not a mere objective shining; it is God Himself expressed. When God Himself comes into us, He is life; when He works in us, He is light; and when He is expressed in us, He is glory. This is God’s eternal goal into which He is leading us. God is now bringing us into the region of glory which is God Himself expressed
过河的需要
THE NEED TO CROSS THE RIVER
7虽然神照著祂原初的心意和目的造了人，人却被毁坏而败坏了。就著一面说，被毁坏的人类沦为迦勒底，巴比伦，偶像之地。圣经常用地和城作为表号，象征人。因此，迦勒底和巴比伦表征被毁坏而败坏的人，充满了偶像。自从人堕落后，就有过河的需要；人需要从败坏之地过河到拔高、全新之地，也就是进入一个拔高、全新的族类。所以神来呼召亚伯拉罕，从那毁坏的人类中出来，也就是脱离迦勒底，使他成为蒙召族类的元首和先祖。亚伯拉罕过了河，成为第一个希伯来人，就是第一个过河的人。亚伯拉罕过河并进入新地，表征他进入了一个拔高、全新的族类，这个族类乃是给神用来作为祂的彰显。
7Although God created man with such an intention and purpose, man has been ruined and corrupted. In a sense, ruined mankind has become Chaldea, Babylon, the land of idolatry. The Bible often uses lands and cities as figures to symbolize man. So Chaldea and Babylon signify the ruined and corrupted man filled with idolatry. Since man has fallen, there is the need to cross the river out of the corrupted land into the elevated, new land, that is, into an elevated, new mankind. So God came in and called Abraham out of that ruined mankind, that is, out of Chaldea, making him the head and father of the called race. Abraham crossed the river and became the first Hebrew, the first river crosser. Abraham’s crossing the river and entering into the new land signified his entering into an uplifted, new mankind which is to be used by God to be His expression
过河的目标
THE GOAL IN CROSSING THE RIVER
8神的彰显乃是以祂的殿，就是祂在地上的居所来表征。神呼召亚伯拉罕的目的，就是要得著这样一个居所。亚伯拉罕蒙召，至终乃是为著产生并建造神的居所。这不是一件小事。我们需要以整体的眼光来看圣经和其中的人物，而不是以个别的眼光来看亚伯拉罕、以撒、雅各、摩西等人。神呼召亚伯拉罕的目的是甚么？祂的目的乃是要亚伯拉罕的子孙都能被建造起来，成为神在地上的居所。所以，亚伯拉罕蒙召最终的结果就是神的殿。过河乃是为著建造神的殿。建造殿的意义是甚么？建造殿的意义乃是使神得著团体的彰显。圣殿–神的居所，乃是神在地上团体的彰显。圣殿充满了神的荣耀。（王上八10～11。）当所罗门王的时代，圣殿建成的时候，神那看得见的荣耀充满在其中。那时，所有的以色列人都被带进荣耀里了。物质的圣殿乃是代表以色列人。神在地上的居所绝不会是石头盖的房子，那不过是象征。那时，神在地上真正的居所乃是以色列人。神的荣耀充满圣殿，表征神的荣耀充满了以色列人；以色列人都被带进荣耀里了。这是过河真正的目标，也是作希伯来人真正的目标。
8God’s express i on was symbolized by His temple, His habitation on earth. God’sin tent i on in calling Abraham was to obtain such a habitation. Abraham’s being called was eventually for the producing, the building up, of God’s habitation. This is not a small thing. We must look at the Bible and the people in it as a whole, and not just consider a few individuals, such as Abraham, Isaac, Jacob, and Moses. What was God’s in tent i on in calling Abraham? His intention was that all of Abraham’s descendants might be built up as a habitation of God on earth. Eventually, the result of Abraham’s being called was the temple. The crossing of the river was for the building of the temple. What is the significance of the building of the temple? It is the corporate expression of God. The temple, the habitation of God, is the corporate expression of God on earth. The temple was filled with the glory of God (1 Kings 8:10-11). When the temple was erected during the reign of Solomon, the shekinah glory filled it. At that time, all the children of Israel were brought into glory. The physical temple symbolized the people of Israel. God’s habitation on earth was not a house made of stone. That was only a symbol. The real habitation of God on earth at that time was the people of Israel. When God’s glory filled the temple, it signified that God’s glory had filled the children of Israel. The children of Israel were brought into glory. This is the real goal of crossing the river, the real goal of being a Hebrew.
过河的意义
THE MEANING OF CROSSING THE RIVER
9你若认识圣经的核仁，就能领会，到处都有一条河要神的子民越过。我早已题过，在会幕之前有一个洗濯盆，好像一道静止的河。（出四十30～32。）每逢祭司要进到神面前，都必须经过那条小河。若说祭司只要把自己洗净一次，就永远洁净了，那是可笑的。祭司到底要洗多少次？这乃是根据他要进到神的面前多少次。照样，我们也不能只洗一次。那么究竟要洗多少次？只要我们沾染了不洁，就要洗。洗就是过河。这个洗要一直继续，直至我们站在玻璃海上。（启十五2～3。）当我们进入新耶路撒冷，那里就不再有尘埃，只有精金、珍珠和宝石。那里也绝不会有污秽。在新耶路撒冷城前，没有洗濯盆，也没有玻璃海；但有一个火湖，一切被洗掉的东西都在那里。现在我们都明白甚么叫作过河，过河就是洗去我们一切老旧、败坏的东西，以及一切与神的荣耀不相配的东西。亚伯拉罕蒙召过河。经过那一次开头的过河之后，接著还有多少次？还有过红海与过约但河。过红海时，埃及军兵被埋葬。（出十四28。）过约但河时，甚么东西被埋葬？我们的己。当以色列人过约但河时，他们把代表老旧以色列的十二块石头，埋在那里；把代表新以色列的另十二块石头，从河里取上来，立在那边的美地上。（书四8～9。）我们都要从埃及出来，脱离埃及的军兵和权势。我们要脱离埃及的时髦和百货公司。最终，我们还要从自己里出来。我们需要过红海，也需要过约但河。然后我们才能建造神的殿。
9If you know the kernel of the Bible, you will realize that everywhere there is a river for God’s people to cross. As I have already mentioned, there was a standing river, the laver, in front of the tabernacle (Exo. 40:30-32). Whenever a priest wanted to come into the presence of God, he had to pass that little river. To say that it was sufficient for the priests to wash themselves once and for all would be ridiculous. How many times did the priests have to be washed? It depended on how many times they went into the presence of God. Likewise, we need to be washed more than once. How many times do we need to be washed? Whenever we are dirty. To wash is just to cross the river. This washing will not be finished until we are on the sea of glass (Rev. 15:2-3). When we get into the New Jerusalem, there will be no more dust, only gold, pearl, and precious stones. There we shall never be dirty again. There will be no laver, no sea of glass, in front of the New Jerusalem. But there will be the lake of fire, and everything that has been washed away will go there. Now we understand what it means to cross the river; it is to wash ourselves from anything old, anything ruined, and anything that does not match God’s glory. Abraham was called to cross the river. After that one, initial crossing of the river, how many crossings followed? Firstly, there was the crossing of the Red Sea and secondly the crossing of the Jordan River. At the time of the crossing of the Red Sea, the Egyptian forces were buried (Exo. 14:28). What was buried under the Jordan River? The self. When the children of Israel crossed the Jordan River, twelve stones, representing the old Israel, were buried there, and another group of twelve stones, representing the new Israel, were brought out of the river and set up in the good land (Josh. 4:8-9). We need to cross out of Egypt. We need to cross out of the Egyptian forces and Egyptian power. We need to cross out of the Egyptian department stores and modern fashions. Eventually, we need to cross out of ourselves. We need to cross the Red Sea and we need to cross the Jordan River. Then we shall have the temple built.
10不要以为过了红海和约但河，就再没有河要过了。你每一次要进入圣殿，都需要经过一道河–洗濯盆。最终你还需要经过玻璃海。每一天，每一刻，你都要过河，进入至圣所，进入神的荣耀显现的地方，就是神的居所。这就是被带进荣耀的意义。我们过了所有的河，就被带进荣耀里，那荣耀就是神自己彰显出来。主耶稣是典型的榜样我们不仅有亚伯拉罕和他的后裔总结于建造圣殿作为清楚的豫表，更有主耶稣作为典型的榜样。作开拓者和先锋的主耶稣，是过河进入神荣耀之人的榜样和模型。祂过了约但河，完全进入了神的荣耀。祂经过了苦难，并且进入了荣耀。（路二四26，彼前一11。）
10Do not think that after crossing the Red Sea and the Jordan River there are no more rivers to cross. Every time you desire to enter into the temple you need to cross the river— the laver. You still need to cross the sea of glass. Day by day and time after time, you need to cross the river to get into the Holy of Holies, into the presence of the shekinah glory, where God dwells. This is what it means to be brought into glory. The crossing of all the rivers brings us into glory, the glory that is God Himself expressed. THE LORD JESUS AS THE TYPICAL EXAMPLE For this, we not only have the clear type of Abraham and his descendants consummating in the building of the temple, but we have a typical example—the Lord Jesus. The Lord as the Pioneer and Forerunner is the example, the model, of a person who has crossed the river and entered into God’s glory. He has crossed the river Jordan and has fully entered into the divine glory. He suffered and entered into glory (Luke 24:26; 1 Pet. 1:11
11基督所进入的这个荣耀是甚么？就是神完满的彰显。当主在肉体里时，神遮藏在祂里面。在祂里面有神圣荣耀的种子。在这位有血有肉的拿撒勒人耶稣里面，有神神圣荣耀的种子。但这荣耀遮藏在祂里面，就如康乃馨的荣耀遮藏在康乃馨种子里面一样。当康乃馨种子落在地里死了，然后再生长起来，最后达到开花的阶段，康乃馨种子就被带进荣耀里去。耶稣就像这样一粒种子，落在地里死了，然后生长起来。（约十二23～24。）藉著生长，祂的全人，包括祂的人性，以及祂属人的性情，都被带进神荣耀的彰显里。这就是祂的荣耀。这一位主受了死的苦，经过了死河，进入了荣耀，就是进入那位神圣者完满的彰显里。亚伯拉罕和他子孙在建造圣殿时所豫表的，都应验在主耶稣身上。主在地上过了三十三年半的人生，应验了这个豫表。耶稣过河，第一次是在祂受浸的时候，此后三年半，祂还是一直的过河。最终，祂在十字架上，过了那一道死河。祂经过这最终的一道河，就进入了荣耀。祂所进入的荣耀，乃是神的神圣所是彰显出来的实际。在祂复活之后，祂就是神荣耀的彰显。那就是祂所进入的荣耀。祂是一个榜样，一个模型，因为祂是领先进入荣耀的，也是为我们铺路的。
11What is this glory into which Christ has entered? It is the full expression of God. When the Lord was in the flesh, God was concealed within Him. Within Him was the seed of the divine glory. In Jesus, the Nazarene with blood and flesh, was the seed of God’s divine glory. But this glory was concealed within Him just like the glory of a carnation is concealed within the carnation seed. When the carnation seed falls into the earth, dies, and grows again until it reaches the stage of blossoming, the carnation seed will be brought into glory. Jesus was such a seed. He fell into the earth, died, and grew up (John 12:23-24). By His growing up, His whole being, including His humanity and His human nature, was brought into the glorious expression of God. That was His glory. The Lord suffered death, crossing the river of death, and entered into the glory, into the full expression of the Divine Being. What was typified by Abraham and by his descendants at the time of the building of the temple, was fulfilled in the Lord Jesus. After living on earth for thirty-three and a half years, the Lord fulfilled the type. Jesus crossed the river. He firstly crossed the river at the time of His baptism. For three and a half years after His baptism, He was continually crossing rivers. Eventually, on the cross, He crossed the death river. By crossing that ultimate river He entered into glory. The glory into which He entered is the reality of the expression of God’s divine being. After His resurrection, He was God’s glorious expression. That was the glory into which He entered. He is the example, the model, because He was the first One who pioneered into glory, the One who paved the way
进入幔内
WITHIN THE VEIL
12这位开拓者，这位先锋，已经进入幔内。（来六19～20。）幔子是甚么？幔子就是使我们与神的彰显隔开的东西。每一道河都是一幅幔子，把我们与神的彰显隔开。耶稣过了约但死河，进入了幔内。在幔内没有别的，只有神的彰显。现今祂就在幔内在荣耀里。在荣耀里有一人，这意思是说，在神的彰显里有一人；更可以说，有一人就是神的彰显，就是神的荣耀。
12This Pioneer, this Forerunner, entered within the veil Hebrews 6:19-20). What is the veil? The veil is that which separates us from God’sex press i on. Every river is a veil separating us from God’sex press i on. By passing through the Jordan, the river of death, Jesus entered within the veil. There within the veil is nothing but the expression of God. He is there now in glory. There is a man in the glory. This means that there is a man in God’sex press i on. Even more, there is a man who is God’sex press i on, a man who is God’s glory
基督成了我们里面的荣耀
CHRIST AS THE GLORY IN US
13这位奇妙的人耶稣，是我们的模型、榜样、先锋、开拓者和元帅；有一天，祂进到我们里面。我们可能不大觉得，但祂的确已进到我们里面。因为大多数信徒对耶稣的认识，是根据低品的福音传扬，所以我们即使知道祂已经进到我们里面，却仍不知道祂是怎样的一位。这位进入我们里面的耶稣是谁？祂不仅是救主，更是那领先奔入荣耀的一位，也是那已经进入神完满彰显里的一位，并且祂今天就是神完满的彰显。这位是神彰显、是神荣耀之光辉的耶稣，（一3，）就是那进入我们里面的耶稣。因此，歌罗西一章二十七节说，『基督在你们里面成了荣耀的盼望。』过去，我们最多只能说，那在我们里面的耶稣，是永远的生命。我们若没有这一节圣经，就根本不会想到，那在我们里面的耶稣竟是荣耀的盼望。我们荣耀的盼望就是基督自己。这荣耀对我们仍是一个盼望，因为还没有从我们里面透射出来。你把康乃馨种子种到土里，就盼望牠长大开花；虽然你还未见牠开花，但你深信牠必要开花。基督在我们里面是荣耀的盼望。因为这粒荣耀的种子已经种到我们里面，我们都盼望看见这种子长大开花。
13This wonderful man Jesus, who is the model, example, Forerunner, Pioneer, and Captain, one day entered into us. We might have been unconscious of it, but He entered into us. Although we may know that Jesus has entered into us, we probably do not know what kind of Jesus He is, for most believers understand Him according to a low level of gospel preaching. Who is this Jesus who has come into us? He is not only the Savior, He is the One who took the lead to run the race into glory, the One who has entered into the full expression of God, the One who, even today, is this full expression of God. This Jesus, who is God’sex press i on, the effulgence of God’s glory (Heb. 1:3), is the Jesus who has come into us. Therefore, Colossians 1:27 says, Christ in you, the hope of glory.” In the past, probably the most we could say was that Christ was the eternal life in us. If we did not have Colossians 1:27, we would never imagine that the Jesus who is in us is the hope of glory. Our hope of glory is just Christ Himself. This glory is still a hope to us because, as yet, it has not come out of us. Once you sow a carnation seed into the earth, you have the hope of its blossoming. Though you cannot see it blossoming yet, you believe that it is going to blossom. Christ within us is the hope of glory. Since the seed of glory has been sown into us, we all hope to see it blossoming
14一面，这位奇妙者是在幔内，住在神的彰显里，并且祂也就是神的彰显。另一面，祂已经进到我们里面。我们不该用有限的头脑领会说，『基督在幔内，现在又进到我里面。祂既然在我里面，就一定不再在幔内。』这是我们天然的想法。我们不该留在我们小小的头脑里，而要过河。我们可以用电为例来说明，基督如何能同时在幔内，也在我们里面。电在发电厂里，也在我们房间里。电来到房间里，并没有离开发电厂。照样，基督一面是在幔内，一面又在我们里面。祂不必离开荣耀，然后才进到我们里面。当祂在幔内时，祂也在我们里面，祂乃是从那边供应到我们这边。祂是开拓者，是先锋，率先进入幔内，进入了荣耀，就是神那完满荣耀的彰显。现今祂在荣耀里作了我们救恩的元帅。有一天，这位救恩的元帅进到我们里面，但祂并没有离开荣耀，反而把荣耀带到我们里面来。何等奇妙！当救恩的元帅进到我们里面，荣耀也随祂而来。换句话说，救恩的元帅进到我们里面，成了我们的荣耀。最低限度，祂进到我们里面，是一粒荣耀的种子。现今，我们每个人里面都有这荣耀的种子，就是那位救恩的元帅自己。为甚么祂被称作元帅？因为祂领先开拓了进荣耀的路。祂是第一个进入荣耀的，所以祂是我们的先锋，足彀资格作我们的元帅。
14On the one hand, this wonderful One is within the veil, dwelling there in the expression of God and as the expression of God. On the other hand, He has come into us. We should not try to understand this with our little mind, saying, “Christ was within the veil and now He has come into me. Since He is in me, He must no longer be there.” That is our natural thought. We should not stay in our small mind—we must cross the river. We may use the example of electricity to illustrate how Christ can be there within the veil and here within us at the same time. The electricity is in the power plant as well as in our room. When the electricity comes into the room, it does not leave the power plant. Likewise, on the one hand, Christ is there within the veil and, on the other hand, He is within us. He does not have to leave the glory in order to come into us. While He is within the veil and within us, He is ministering from there to here. He entered within the veil as the Pioneer, the Forerunner, entering into the glory which is the full, glorious expression of the Divine Being. Now He is in glory as the Captain of our salvation. One day this Captain of salvation came into us. But in His coming into us He never left the glory. Rather, He brought the glory into us. This is wonderful. When the Captain of salvation came into us, the glory came with Him. In other words, the Captain of salvation came into us to be the glory. At the very least, He came in to be the seed of glory. Now we all have this seed of glory, that is, the Captain of salvation Himself, within us. Why is He called the Captain? Because He took the lead to pioneer the way into glory. Since He was the first to enter into glory, He, as our Forerunner, is fully qualified to be our Captain.
15现在我们可以明白耶稣藉著苦难得著成全这件事。（来二10。）为甚么祂的苦，使祂彀资格作元帅？因为不经过苦难，祂就不能进入荣耀；祂若不能进入荣耀，就不完全，不合格。但藉著苦难，祂进入了荣耀，就完全彀资格、被成全，来承担元帅的职分。因此，祂能进到我们里面作元帅，也作荣耀。此时，祂正不断的从祂那一边供应到我们这一边。因著祂这样的供应，祂不仅是元帅，更是大祭司。祂是大祭司，祂自己作为饼和酒供应我们。主不断的以祂自己作恩典供应我们。彼前五章十节说全般恩典的神。保罗因著肉体上的一根刺，曾三次求主为他挪去。（林后十二7～8。）但是主说，『我的恩典彀你用的。』（9。）主似乎对保罗说，『我不会愚笨到把刺除去，我是要把彀用的恩典供应给你。在你经过所有的苦难时，我要以我自己作供应，作恩典，作饼和酒来扶持你，帮助你。这些苦难会在你里面产生荣耀。』
15Now we are prepared to understand the matter of Jesus’ being perfected through sufferings (2:10). How is it that His sufferings qualified Him to be the Captain? Because without passing through sufferings He could not be in the glory, and, if He were not in the glory, He would not be perfected or qualified. But by passing through the sufferings He entered into glory. He is now fully qualified, fully perfected, to fulfill His office of Captain. Therefore, He can come into us as the Captain as well as the glory. At this very moment, He is ministering from there to here. As He ministers to us in this way, He is not only the Captain but also the High Priest. He is the High Priest ministering Himself to us as bread and wine. The Lord continually ministers Himself to us as grace. First Peter 5:10 speaks of the God of all grace. When Paul was suffering because of a thorn in the flesh, he asked the Lord three times to remove it (2 Cor. 12:7-8). But the Lord answered Paul, saying, “My grace is sufficient for thee.” The Lord seemed to be telling Paul, “I shall not be so foolish as to take away the thorn. Rather, I shall afford you My sufficient grace. I shall minister Myself to you as the supply, as the grace, as the bread and wine, that will sustain and support you as you pass through all the sufferings. These sufferings will produce glory in you
永远重大的荣耀
the eternal weight of glory
16保罗深知苦难能帮助我们进入荣耀，因此他说，『所以我们不丧胆，反而我们外面的人虽然在毁坏，我们里面的人却日日在更新。因为我们这短暂轻微的苦楚，要极尽超越的为我们成就永远重大的荣耀。』（四16～17。）在十七节，保罗作了一个比较，把『短暂轻微的苦楚』与『永远重大的荣耀』相比。他说，那永远重大的荣耀远超过这短暂轻微的苦楚。他作了三个比较：苦楚对荣耀，轻微对重大，短暂对永远。我们所受的一切苦楚，都是轻微的。这短暂轻微的苦楚无法与永远重大的荣耀相比。不要被你的苦难所困，反要对撒但说，『撒但，不管我现在经过怎样的苦难，我还是喜乐。这不是重担，乃是轻省的。』弟兄姊妹，你感到受压么？许多姊妹来对我说，『弟兄，你不了解我的处境多苦多重；你不知道我身上的担子多么沉重。』姊妹们，你们说错了。你们的苦难不重，反而是轻微的。真正重大的乃是荣耀。我们所有的苦难都是轻微的。这短暂轻微的苦楚，要为我们成就永远重大的荣耀。我们要再问：荣耀是甚么？荣耀就是神的彰显。我们不必等到永世才看见神的彰显。就在今天，当一些圣徒经历了一些轻微的苦楚，我们在他们身上，就能看见荣耀。我能见证我曾见过许多亲爱的圣徒就是这样。他们经过了苦难，至终神的彰显就从他们身上透射出来。苦难越重，他们就越被带进神的彰显里。不必等到将来，就是现在，苦难就能把我们带进神的彰显里。这就是重大的荣耀。
16Paul knew that sufferings help to bring us into glory and so he could say, “For which cause we faint not; but though our outer man is consumed, yet the inner man is being renewed day by day. For the present lightness of the affliction worketh for us a far more exceeding and eternal weight of glory” (2 Cor. 4:16-17, Gk.). In 2 Corinthians 4:17 Paul made a comparison, comparing the “present lightness of the affliction” with the “far more exceeding and eternal weight of glory.” He was saying that the eternal weight of glory far surpasses the present lightness of the affliction. Here we see three comparisons: affliction with glory, lightness with weight, and present with eternal. Whatever sufferings we pass through are the lightness. This present lightness of affliction cannot compare with the eternal weight of glory. Do not be troubled by your sufferings. Rather, you must tell Satan, “Satan, regardless of the sufferings that I am passing through, I am happy. This is not a weight; it is lightness.” Brothers and sisters, do you feel that you are under a heavy weight? Many sisters have come to me saying, “Brother, you don’t know how hard and heavy my situation is. You don’t know what a weight i son me.” Sisters, it is wrong to say this. Your suffering is not a weight; it is a lightness. The real weight is the glory. All our sufferings are just the lightness, the present lightness of the affliction that works for us the eternal weight of glory. Once again we need to ask, “What is glory?” Glory is the expression of God. There is no need to wait for eternity to have the expression of God. Even today, after the saints have experienced a certain lightness of affliction, we may see the glory in them. I can testify that I have seen many dear saints who are like this. They have passed through sufferings and eventually the expression of God has come out of them. The more they suffer, the more they are brought into the expression of God. Not only in the future, but even now, the sufferings bring us into the expression of God. This is the weight of glory.
基督从外面
CHRIST’S COMING FROM WITHOUT
并从里面再来
AND FROM WITHIN
17罗马八章三十节说，『所称为义的人，又叫他们得荣耀。』这意思不是说，要把我们摆进荣耀里。把我们摆进荣耀里是一回事，叫我们得荣耀，是另一回事。帖后一章九节说，『当主来，在祂圣徒身上得荣耀。』有一天，时候将到，基督要来，在我们身上得荣耀。这意思是说，祂要从我们身上出来。你若认识圣经，就知道从一面说，基督是从外面再来；从另一面说，祂乃是从我们里面再来。祂是那荣耀的种子，已经种到我们里面。这种子要生长，直到开花的阶段，那时荣耀就出来了。我深信，主的再来有外面的一面，但圣经对于主再来的观念，并不是那么肤浅。为甚么到现在主还不来？祂要从上面下来太容易了，随时都可以。但祂要从我们里面出来，却不是那么容易。虽然祂能随时从上面下来，但在地上那里有一班人能让祂出来？祂从外面照耀我们非常容易，但祂要从我们里面得荣耀却十分困难。祂把我们摆在荣耀里非常容易，但要叫我们得荣耀却不容易。譬如，一个人面色苍白，你在他脸上涂点颜色非常容易；但若要他的脸色从里面变化，从苍白变成红润，就需要生长的时间。圣经的确说，神要领众子进荣耀里去；但圣经也说，祂要叫我们得荣耀。叫我们得荣耀，意思就是使我们全人被那种在我们里面的荣耀浸透。当我们全人被荣耀的元素所占有并浸透时，荣耀就要从我们里面出来。这就是叫我们得荣耀的意义。当我们经历这样的得荣耀，我们就在神的彰显里。那时，我们就完全站在彼岸，完全在神的彰显里。这就是我们的荣耀。
17Romans 8:30 says that those “whom He justified, these He also glorified.” This does not mean to put us into glory. To put us into glory is one thing and to glorify us is another. Then 2 Thessalonians 1:10 says, “When He shall come to be glorified in His saints.” One day, at the right time, Christ will come to be glorified in us. This means that He will come out of us. If you know the Bible, you will realize that, on the one hand, Christ is coming from without, and that, on the other hand, He is coming from within us. He has been sown into us as the seed of glory. This seed will grow until it reaches the stage of blossoming. Then the glory will come out. I do believe in the literal second coming of the Lord. But in the Bible the concept of His coming is not that shallow. Why has the Lord not yet come? It is very easy for Him to come down from above. He can do it at any time. But it is not easy for Him to come out of us. Although He can come down from above at any time, where is the people out of whom He can come? It is very easy for Him to shine upon us, but it is difficult for Him to be glorified in us. It is easy for Him to put us into glory, but it is not so easy to glorify us. For example, if a person has a pale complexion, it is easy to color it by adding some outward coloring. But for his paleness to be inwardly transformed to pinkness needs time for growth. The Bible does say that God is leading many sons into glory, but it also says that He will glorify us. To glorify us means to have the glory that has been sown into us saturate our whole being. When our whole being has been permeated and saturated with the element of glory, that glory will come out of us. This is what it means to glorify us. When we experience this glorification, we shall be in the expression of God. At that time we shall be fully on the other shore, fully in the expression of God. This is our glory.
18现在我们都明白，进入荣耀是甚么意思，神领我们进荣耀里去是甚么意思。赞美主，我们都在过河！我们要一直的过河，从老旧的基督教里过到新鲜的召会生活里，从老旧的自己里过到新鲜的灵里，从一切神之外的东西里过到神的彰显里。我们天天都是真正的过河者。一天过一天，我们都在过河。我们的元帅已经过了所有的河，祂已经开了路；如今祂是开拓者、先锋和元帅，率领我们进荣耀里去。为此，祂已进到我们里面作元帅，并作荣耀的种子。现今祂从神的荣耀那里不断的供应我们，把祂自己当作饼和酒来扶持并帮助我们。这就是救恩的元帅。当我们朝著荣耀迈进的时候，荣耀也就在我们里面。赞美主！
18Now we understand what it means to enter into glory, what it means for God to lead us into glory. Praise the Lord that we are crossing the river! We are still crossing the river—crossing the river from old Christianity into the new church life, crossing the river from the old self into the new spirit, crossing the river from all things other than God Himself into the expression of God. Every day we are the real river crossers. Day by day we are crossing the river. Our Captain has passed over all the rivers. He has cut the way and now He is the Pioneer, the Forerunner, and the Captain leading us into glory. For this, He has come into us as the Captain and as the seed of glory. Even now He is ministering to us from God’s glory, ministering Himself into us as the bread and wine to sustain and support us. This is the Captain of salvation. While we are heading toward glory, the glory is within us. Praise Him