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希伯来书生命读经 · 第15篇

基督为使徒，超越摩西

CHRIST AS THE APOSTLE SUPERIOR TO MOSES
1在本篇信息中，我们要来看希伯来书中的第三个对比：基督为使徒，超越摩西。在本书信一开始，我们就看见我们的神与犹太人的神之对比。然后在一、二章里，我们看见基督与天使在两方面的对比。基督无论是神子或是人子，都超越天使。犹太教中第三个夸耀，乃是他们最杰出的领袖摩西。我们在另一篇信息要来看第四个对比，就是基督与亚伦之间的对比，说出基督作大祭司，是超越亚伦的。基督为使徒、为大祭司，超越摩西和亚伦。在三章一节，我们看见基督的这两个称呼；这一节告诉我们：『应当留意思想我们所承认为使徒、为大祭司的耶稣。』耶稣是我们的使徒，也是我们的大祭司。基督作使徒，是由摩西所豫表；祂作大祭司，是由亚伦所豫表。使徒是受差遣，从神并同神到我们这里来的人。（约六46，八16，29。）大祭司是从我们并同我们回到神那里去的人。（弗二6。）基督是使徒，同著神到我们这里，与我们分享神，使我们有分于祂神圣的生命、性情和丰满。基督是大祭司，同著我们到神那里，将我们呈献给神，使我们和我们一切的事件，得到祂完全的照顾。基督是使徒，由那位从神而来，服事神家的摩西（来三2～）所豫表；基督是大祭司，由那位带著以色列家和他们的事件到神那里去的亚伦（四14～七28）所豫表。
1In this message we come to the third comparison found in the book of Hebrews — that Christ as the Apostle is superior to Moses. At the very beginning of this Epistle, we saw the comparison between our God and the God of the Jewish people. Then, in chapters one and two, we saw two aspects of the comparison between Christ and the angels. As both the Son of God and the Son of Man Christ is superior to the angels. The third boast of the Jewish religion is Moses, who was their most outstanding leader. As we shall see in another message, the fourth comparison, that between Christ and Aaron, shows us that Christ as the High Priest is superior to Aaron. As the Apostle and High Priest, Christ is superior to both Moses and Aaron. We see these two titles of Christ in 3:1 where we are told to “consider the Apostle and High Priest of our confession, Jesus.” Jesus is our Apostle and our High Priest. As the Apostle, He was typified by Moses; as the High Priest, He was typified by Aaron. The Apostle is the One who was sent to us from God and with God (John 6:46; 8:16, 29). The High Priest was the One who went to God from and with us (Eph. 2:6). As the Apostle, Christ came to us with God to share God with us that we might partake of His divine life, nature, and fullness. As the High Priest, Christ went to God with us to present us to God that we and all our case might be fully cared for by Him. As the Apostle He was typified by Moses who came from God to serve the house of God (3:2-6), and as the High Priest He was 6 typified by Aaron, who went to God with the house of Israel and their cases (4:14—7:28).
2你可能知道耶稣是我们的大祭司；但我怀疑读本篇信息的人，有多少人听说过耶稣也是使徒。耶稣是新约的第一个使徒。所以我再说，希伯来书是一卷很特别的书。首先，牠告诉我们，主耶稣已经被神立为承受万有者。（一2。）然后又告诉我们，祂甚至是救恩的创始者（元帅）。（二10。）圣经其他各卷都没有像希伯来书这样清楚的启示，基督是承受万有者，也是救恩的创始者。新约也没有别处说到基督是大祭司。现在我们看见，基督乃是使徒。使徒在原文的意思是奉差遣的人，就是被更高权柄所差遣的人。耶稣是奉神差遣的；神差祂到我们这里来。
2Although you might have known that Jesus is our High Priest, I doubt whether many of you reading this message have ever heard that Jesus is also the Apostle. Jesus was the first Apostle in the New Testament. This is why I say once again that the book of Hebrews is quite peculiar. Firstly, it tells us that the Lord Jesus has been appointed by God to be the Heir of all things (1:2). Then it tells us that He is even the Captain of salvation (2:10). Christ as the Heir of all things and as the Captain of salvation is not so clearly revealed as in this book. Even Christ as the High Priest cannot be found elsewhere in the New Testament. Now we see that Christ is the Apostle. The word apostle in Greek means a sent one, one who is sent by higher authority. Jesus is the One who was sent by God. God sent Him to us.
壹 摩西
I. MOSES
3摩西豫表耶稣是使徒，就是受差遣的人。当以色列人在法老的暴政之下受逼迫时，神向摩西显现，吩咐他到以色列人，并到法老那里去。因此，摩西成了旧约的使徒。摩西是神所差遣的使徒，要去把以色列人领出埃及，带他们经过旷野，目的是要使他们构成为神的家，形成神在地上的居所。神的居所可由以色列人在旷野所造的帐幕来象征。那个帐幕只是一个象征；而不是神真正的居所。那时，神在地上真正的居所，乃是以色列人本身。藉著神的使徒摩西，以色列人形成并构成为神的家。这个描绘是非常清楚的。我们读圣经的时候，需要有这种属天的异象，这种在灵里的启示。若不然，我们根本就无法领略旧约中一切故事的真正意义。
3Moses was a type of Jesus as the Apostle, the sent one. When the children of Israel were suffering persecution under the tyranny of Pharaoh, God appeared to Moses and charged him to go to the children of Israel and to Pharaoh. Thus, Moses became an Old Testament apostle. Moses was God’ss entone, the apostle who was to take Israel out of Egypt and lead them through the wilderness for the purpose that they might be constituted as God’sho use and to be formed into a habitation of God on earth. This habitation of God was symbolized by the tabernacle made by the children of Israel in the wilderness. That tabernacle was only a symbol; it was not the real habitation of God. At that time, God’s real habitation on earth was the children of Israel themselves. The children of Israel were formed and constituted into a house of God by Moses, God’s apostle. This portrait is very clear. When we read the Bible we need to have such a heavenly vision, a revelation in the spirit. Without this, we can never apprehend the true significance of all the stories in the Old Testament
一 是神家的一部分
A. A Part of God’sHo use
4然而，摩西与基督之间有程度上的差别。虽然摩西是基督的豫像，但无论如何，摩西不过是神家的一部分，基督却是神家的建设者。（三3。）
4There is, however, a difference in degree between Moses and Christ. Regardless of how much Moses prefigured Christ, he was still only a part of the house, whereas Christ is the Builder of God’sho use (3:3
二 在神的全家忠信
B. Faithful in God’sHo use
5摩西奉神差遣照管神的家，在神的全家向神忠信。这豫表基督也是神差遣的使徒，为著神的家，对那设立祂的神忠信。（2。）
5Moses, as God’ss entone to take care of God’sho use, was faithful to God in all His house. This typifies that Christ, as the Apostle from God, for God’sho use, is faithful to God who constituted Him (v. 2
三 给将来的事作见证
C. For a Testimony of the Coming Things
6三章五节说，『摩西为仆人，…为要给将来传讲的事作见证。』摩西是作见证的；意思是说，摩西就像一张照片。你的照片是你的见证。就如我们从来没有见过某一个人，但却有他的照片，他的照片就是他的见证。照样，摩西乃是那从神差来，实际、典型且真实之使徒的见证、豫像、照片和豫表。
6Chapter three, verse 5, says that Moses was “a servant for a testimony of the things to be spoken later.” Moses was a testimony. Here a testimony means that Moses was a photograph. Your photograph is your testimony. Suppose we have never seen a certain person but we have a photograph of him. His photograph is his testimony. Likewise, Moses was a testimony, a prefigure, a photograph, a type of the real, typical, and genuine Apostle sent from God
贰 基督
II. CHRIST
一 是神家的建设者，是神自己
A. The Builder of God’sHo use, God Himself
7基督不单是神家的一部分，也是神家的建设者。（3～4。）摩西的人性适于神的建设，但他没有那适于作建设者的神性。主耶稣却有神人二性，其人性适于作建设神居所的材料，其神性又是建设者所有的元素。基督在祂的人性里是神居所的石头。祂是基石、（赛二八16、）房角石、（太二一，徒四11、）顶石（亚四7）和活石，（彼前二4，）为产生我们这些活石。（彼前二5。）基督在祂的人性里是神建设的好材料，在祂的神性里又是建设者。摩西是从神差来的使徒，在地上构成神的家；基督也是使徒，作这同样的事；但祂不仅是这建设的一部分，祂也是建设者。基督与摩西不同，就在这里。
7Christ is not only a part of the house but also the Builder of the house (vv. 3-4). Moses only had one nature—humanity. This human nature is good for God’s building. But Moses did not have the divine nature which is good for being the builder. The Lord Jesus has two natures, the humanity which is good for the material for the building of God’s habitation and the divinity which is the element of the builder. In His humanity, Jesus is the stone for God’s habitation. He is the foundation stone (Isa. 28:16), the cornerstone (Matt. 21:42; 42 Acts 4:11), the topstone (Zech. 4:7), and the living stone (1 Pet. 2:4) to produce us as living stones (1 Pet. 2:5). In His humanity He is the good material for God’s building and in His divinity He is the Builder. Moses was an apostle sent from God to constitute God’s house on earth, and Christ was also the Apostle doing the same thing. But Christ is not only a part of the building; He is also the Builder. This is the difference between Christ and Moses.
二 治理神的家，就是我们
B. Over Us, the House of God
8希伯来二章说，基督是长子，我们是形成召会的众子。在那一章里，基督是创始者，是长子，是大祭司，为要使众弟兄成为召会。到了三章，却有一点不同，这一章说，基督是使徒，而召会是神的家。在二章，基督是长子，是创始者，是大祭司，众弟兄乃是召会。到三章，基督是使徒，而众弟兄是神的家。召会有双重的作用。对基督来说，召会是身体；对神来说，召会是个家。基督是头，召会是头的身体；这是召会的第一个功用。神是父，召会是祂的家；这是召会的第二个功用。正如基督是头，召会是祂的身体；照样，神是父，召会是祂的家。召会作基督的身体，乃是一个生机体。照样，召会也不是一个物质的房子，乃是一个活的家。
8In Hebrews 2 Christ is the Firstborn Son and we are the many sons who form the church. In that chapter Christ is the Captain, the Firstborn Son, and the High Priest in order for the many brothers to be the church. Chapter three is somewhat different. In this chapter Christ is the Apostle, and the church is the house of God. In Hebrews 2 Christ is the Firstborn, the Captain, and the High Priest, and the brothers are the church. In Hebrews 3 Christ is the Apostle and the brothers are the house of God. The church has a double function. To Christ, the church is the Body; to God, the church is the house. Christ is the Head, and the church is the Body of the Head. This is the first function of the church. God is the Father, and the church is His house. This is the second function of the church. Just as Christ is the Head and the church is His Body, so God is the Father and the church is His house. The church as the Body of Christ is an organism. In like manner, the church as a house is not a physical house; it is a living house
9家在原文有家庭的意思，是指属于这家里的人。神的家不是指物质的房子，乃是指活的家。神的家就是祂的家庭，祂的家庭就是祂的家。祂的家也是祂的家人，因为祂的家人就是祂的住处。假如一个家庭有一所房子。家庭是一回事，房子是另一回事。家庭是活的，房子是物质的。但神的家庭和祂的住家，都是活的。神的家怎样是活的？神的家是活的，乃在于父的名，并父的生命。我们说活在父的名里，意思就是说活在父的实际里。神的家是神的众子在父的生命和实际里活的组成。这是非常奇妙的事。那里有神的家，那里就有神的家庭；那里有神的家庭，那里就有父神同祂的生命和实际。这一点如同召会是基督的身体一样，基督不能与祂身体上的肢体分开，因为基督是身体的头，祂住在所有的肢体里面。基督不可以看作是身体以外的一个肢体，因为祂是在身体所有的肢体里面。照样，神的家也就是神的家庭；父亲不是这个家庭以外的人，乃是在所有的儿女里面。这就是伯特利，神的家，也就是雅各在梦中所看见神的家。（创二八。）所以，那里有召会，那里就是伯特利，就是神的家，其中有人子耶稣基督作天梯。这样的一个召会就是天的门，人能藉此从地通到天。就是现今地与天也是相通的。甚么时候我们在正确的召会生活中，我们就是在天的门。你若有属灵的眼光，就会看见有天使在那天梯上，上去下来。
9As all Greek students know, the Greek word rendered house here may be translated as “household” or, using the modern term, “folks,” “the members of a family.” God’sho use is not a physical house but a living house. God’sho use is His family, and His family is His house. His house is also His household, for His folks are His dwelling place. Suppose a certain family has a house. The family is one thing and the house is another. The family is living and the house is physical. But God’s family and God’sho use are both living. In what way is God’s house living? It is living in the Father’s name and in the Father’s life. When we say that it is living in the Father’s name, this means that it is living in the Father’s reality. This house is a living composition of the many children of God in the Father’s life and reality. This is wonderful. Where the house of God is, there is the family of God, and where the family of God is, there is God the Father with His life and reality. This is similar to the church as the Body of Christ. Christ is not separate from all the members of the Body, for, as the Head of the Body, Christ indwells all the members. Christ should not be counted as a separate member of the Body because He is in all of the members of the Body. Likewise, God’sho use is God’s family. The Father is not a separate member of the household but is in all of the children. This is Bethel, the house of God, the very house that Jacob saw in his dream (Gen. 28). This is the reason that where the church is, there is Bethel, the house of God with the Son of Man, Jesus Christ, as the heavenly ladder. Such a church is the gate of heaven by which people can communicate from the earth to heaven. There is even now a communication between earth and heaven. When we are in the proper church life, we are in the gate of heaven. If you have the spiritual eyes, you can see the angels ascending and descending upon the heavenly ladder.
10这样的一个家，是谁形成、建造、构成的？是谁在照管？乃是神所差遣的使徒耶稣基督；祂已经构成、建造了祂的家，并且仍在继续作这事。祂不仅建造这家，也带著这家往前去。这家是活动的、能移动的家，是活的、能行动的家。你相信今天组织的基督教是这样的家么？组织的基督教能行动么？我们乃是活的、行走的、行动的。我们是团体的与这位使徒一同行走。神的家是一个团体的身体。我们若要享受这位使徒，并享受父同祂的实际，就必须在这个家里。我很遗憾的说，在宗教里，人不知道有一位使徒。但是我们必须知道，我们有一位使徒。我们救恩的创始者和我们的大祭司乃是使徒，是神差遣来照管神家的那一位。你若不在这家里，你就不能享受祂作使徒的这一面。你也许能享受祂其他的方面，因为祂是那样伟大，又有恩慈，且富有怜悯，又能为你作许多的事；但就著召会是父的家来说，你就不可能享受祂作使徒了。这就是我不信一个人能作单独基督徒的缘故。一旦你是一个单独的基督徒，你就了了。你一单独，你就是一块散开的石头。一块散开的石头是和这个家无关的。我们必须活在召会里。我们许多人能作见证说，自从来到召会之后，我们得著了何等的享受、祝福和恩典。我们不断看见奇妙的事发生在这个家里。
10Who is the one who formed, built, and constituted this house and who takes care of this house? Jesus Christ, the Apostle sent from God, has and still is constituting and building up His house. He is not only building the house but also carrying it on. This house is a movable, portable house; it is a living and walking house. Do you believe that today’s organized Christianity is such a house? Can organized Christianity walk? We are living, walking, and moving. We are walking corporately with the Apostle. God’sho use is a corporate Body. If we are going to enjoy the Apostle and if we are going to enjoy the Father with His reality, we must be in the house. In religion, I am sorry to say, people are not told that they have an Apostle. But we must know that we have an Apostle. Our Captain of salvation and our High Priest is the Apostle, the One sent by God to take care of God’sho use. If you are not in the house, you will not enjoy Him in His aspect of being the Apostle. You may enjoy Him in other aspects, for He is great, kind, and more than merciful, and He will do many things for you. But as far as the church as the house of the Father is concerned, you will not be able to enjoy Him as the Apostle. This is the reason that I do not believe in being an individual Christian. Once you are an individual, you are through. When you are an individual, you are a separated stone. As a separated stone, you have nothing to do with the house. We need to be in the church. Many of us can testify what enjoyment, blessing, and grace we have partaken of since we came into the church. We are going to see wonderful things happen in and to the house.
11许多青年弟兄姊妹受了激励要出去传扬高品福音。他们一受了激励，甚至连半分钟都等不及。他们盼望知道下一步要作甚么。青年人，下一步就是进到这个家里，并留在这个家里。这一步之后，还要与这个家一同往前去。我们必须先有这个家，才能传扬高品的福音。我们必须先有活神的家，然后才能有最高品的福音传扬，并对那些有思想的人宣告说，『请来看，这里才是人生的意义。请来看已往多少哲学家一直寻找不到的生活。请来看召会生活。』我们必须有召会生活；若没有召会生活的模型，高品的福音还是传不出去。人总是要实际。他们不要听一些将来会发生的事，他们要现在就能拥有。他们会问说，『你们所说的在那里？』我们可以回答说，『请来看。』若没有一个最高水准的召会生活，就不可能传扬高品的福音。就一面说，高品的召会生活就是福音的传扬。我们只要把人带进来，让他们看一看，尝一尝，他们就能说，『现在我知道了。』我们有了这个模型，福音就容易传扬。推销员都知道，若要推销一种货品，就需要有样品，不然很难卖出去。向人推销东西的最好方法，就是把那个东西展示给人看。在上一篇信息我曾告诉你们，以前在北平一所著名的医院里，有很多护士被召会生活得著。她们都是受过高等教育的合格护士。许多时候，她们一下了班，仍旧穿著白色制服，就赶著来参加召会的聚会。这种光景影响许多人，他们问说，『甚么东西这样的吸引你们，叫你们不顾吃，也不顾别的，就是去聚会？究竟是甚么？』结果，很多人也被吸引到召会里来。我们必须有最高的召会生活，这是最吸引人的东西。我们总要让人知道，甚么是真实的人性，甚么是真正的人类社会。召会生活必须是最美好的社会，最高尚的团体生活。有一天，这种光景必定会实现。我的确对主的生命有信心。在不久的将来，有一天，全世界要看见，宗教界要惊奇。那时候他们才知道其间的不同。今天他们可以批评，甚至反对我们，但时间要表白一切。
11Many of the young people are stirred up to preach the high gospel. After being stirred up, they may be unable to wait for even half a minute. They want to know the next step. Young people, the next step is to get into the house and stay with the house. The step after that is to go on with the house. We cannot preach the high gospel unless we have the house. In order to have the highest preaching of the gospel we must have the church as the house of the living God. Then we shall be able to declare to all the thoughtful people, “Come and see. Here is the meaning of life. Come and see the life that so many philosophers have been seeking for in the past but failed to find. Come and see the church life.” We need to have the church life. We cannot preach the high gospel if we do not have a model. People want to be practical. They don’t want to hear about something that will happen by and by; they want to have it now. Then people will ask, “Where is this thing that you are talking about?” and we shall be able to say, “Come and see.” Without having the church life on the highest plane there is no possibility of preaching the high gospel. In a sense, the high church life is the preaching. We simply need to bring people in and let them see and taste. Then they will say, “Now I know.” It is easy to preach the gospel when we have a model. Every salesman knows that it is difficult to sell a product unless you have a sample. The best way to sell something to people is to show it to them. In the last message I told you about the many nurses from the great hospital in Peking who were captured for the church life. They were highly educated and qualified nurses. Many times they attended the church meeting in their white uniforms, coming to the meeting as soon as they got off duty. This influenced others, who asked them, “What is this thing that has captured you? You don’t care for eating or anything else — you just go to those meetings. What is this?” As a result of this, many others were caught. We need to have the highest church life, something that is so attractive to people. We need to let people know what is the real humanity and what is the genuine human society. The church life must be the best society, the highest communal living. Be assured that one day this will happen. I do believe in the Lord’s life. Someday, not long from now, the whole world will see and religion will be surprised. By then they will see the difference. They may criticize and oppose us today, but time will vindicate.
12有人把很多不好的名声加给我们，甚至说我们是邪教。最近，我接到一位在海军的弟兄的来信说，他在船上遇见一些基督徒，发现他们像中了毒似的反对我们。但让我们等著由时间来说明，我们不要受谣言的影响。今天在地上，没有人比我们更为基要，更尊重神的圣言，更实际的相信三一之神。我们不是仅仅相信道理而已，那不过是虚浮的，我们是实际的。我们若相信因信称义，就必是实际而有经历的。我们在经历上相信圣经所说的每一方面。我们不要任何虚空的道理。虚空的道理能给你甚么？甚么都没有。我们是生在道理的虚空世界里，其中甚么都没有，所有的不过是一些名词而已。我自己也是生在那样的虚空世界里面，我花了二十多年的工夫才把那些虚空的东西卸除。我们今天所相信的必须是实际的。我们相信父、子、灵三一神，这是根据神纯净话语的白纸黑字，而不是根据传统的说法。主在这里，祂遮护著我们。任何攻击这个见证的人是站不住的，迟早会暴露出他们的愚妄来。时间会说明，时间会证明。这个见证不是新有的，已经经过五十多年的考验。这个见证无论到那里，没有甚么能抵挡得住。你若问那些到过台湾的西教士，他们会告诉你，在台湾没有一个工作能挡得住这个见证的工作。所有的西教士都承认，在台湾岛上这是最领先的工作。一九六八年，有一百三十多位美国弟兄姊妹访问台湾，他们在那里遇见了一位反对我们的西教士。他虽然不喜欢这个见证，但他不得不承认这是最有效能的工作。这个工作为甚么这样有效能？因为这是主的见证。这不在于我们，而是在于祂。但我们必须与祂是一，不持守任何的事物。我愿意告诉你们一个反对者的事。一九五八年，我被邀请到英国，访问一个属灵的地方。我去的目的，既不是要得甚么帮助，也不是要帮助人，只是看看那边的情形。那位领头者很尊重我，接待我在一所特别的房子里，并且安排人来服事我。足足有一个月之久，那位领头者把所有的聚会都让给我，不仅是特别聚会，连经常性的聚会也是如此。我留在那里的期间，发现那个地方不是为著召会，而是完全为著那里的职事。一九五八年以前，有二、三十年时间，那个职事在那地方相当占优势。很多人承认那是个属灵的职事。我在那里住了一个月后，那位领头者把我带到他在苏格兰的一所别墅去。我和他住在那里有一周的时间，目的是要好好的同他坐下来，面对面的谈论主的经纶，谈论主今天所作的是甚么。他的看法是，主要用他的职事在全地建立一些职事中心。但我告诉他，主的经纶乃是要在一城一城建立地方召会。虽然我们是好朋友，但在这一点上我们却谈不拢。他看出我在这件事上非常的坚决；我发现叫他改变也是不可能。我们并没有争吵，但我们里头都知道，在对主经纶的领会上，我们之间实在有很大的差别。后来，我们从苏格兰那个寓所返回伦敦。在我离开英国之前，他还请我在一个例常聚会里说一些话。直到我站在讲台上，我还不晓得要说甚么，然后，主的话就来了。在那篇信息里，我告诉大家，职事不是为著职事的本身，每一个职事都该为著众地方召会。我很强的说，『你们看使徒约翰的职事。虽然那是当时最属灵的职事，但还不成为一个灯台。你看在启示录里的众地方召会，虽然她们大部分都很糟糕，然而，众地方召会都是灯台。』在那篇信息里，我著重的说，地方召会不该为著职事，但是职事必须为著地方召会。
12We have been given many bad names. Some even call us a cult. Recently I received a letter from a brother who was on a ship in the navy. He met some other Christians on board ship and saw how poisoned they were against us. But let us wait and see what time will say. Do not be influenced by the rumors. No one on earth today is as fundamental as we are. No one honors God’s divine oracles as we do. No one believes in the Triune God as practically as we do. We do not believe merely in a doctrinal way—that is a Vanity Fair. We are practical. If we believe in justification by faith, it must be practical and experiential. We believe in every aspect of the Bible in the way of experience. We do not want to have any vain doctrines. What does vain doctrine do for you? Nothing. We were born into a doctrinal Vanity Fair, but there is nothing in it, only terms. I was born into such a Vanity Fair and it took me more than twenty years to unload all of those vanities. Whatever we believe in today must be practical. We do believe in the Triune God, the Father, the Son, and the Spirit, and we believe according to the black and white letters of the pure Word, not according to tradition. The Lord is here and He is covering us. Anyone who opposes this testimony does not have a case. Sooner or later his follies will be exposed. Time will tell. Time will prove. This testimony is not something new; it has been tested for over fifty years. Wherever this testimony has gone, nothing has been able to stand against it. If you were to ask the missionaries who have gone to Taiwan, they will tell you that no work in Taiwan can stand against the work of this testimony. All the missionaries admitted that this is the leading work on the is land of Taiwan. In 1968, over one hundred thirty American brothers and sisters visited Taiwan. While they were there, they met a missionary who spoke against us. Although he did not like this testimony, he had to admit that it was the most prevailing work. Why is this work prevailing? Because it is the Lord’s testimony. It is not up to us; it is up to Him. But we must be one with Him. Do not hold on to anything. Let me give you a testimony of what happened to one of the opposers. In 1958, I was invited to visit a spiritual place in England. I went there neither to receive help nor to give help to others but to see the situation there. The leader honored me by putting me in a special house and assigning a person to take care of me. For a month’st i me the leader turned all of the meetings over to me, not only the meetings of the conference but even the regular meetings. During my stay there I discovered that that place was not for the church; it was absolutely for its ministry. During the twenty or thirty years prior to 1 9 5 8, the ministry in that place was prevailing. Many admitted that it was a spiritual ministry. After I stayed there for a month, the leader brought me to his retreat in Scotland. I stayed with him there for a week with the purpose of sitting down with him face to face to have a talk about the Lord’secon o my, about what the Lord is doing today. His opinion was that the Lord would use his ministry to establish ministry centers throughout the earth. I told him that the Lord’secon o my is to establish local churches in city after city. Although we were good friends, we could not get along. He found that I was more than stubborn in this matter, and I learned that he could not be changed one bit. We did not fight with each other, but within we realized that there was a great discrepancy between our understandings of the Lord’s economy. Were turned from his retreat house in Scotland to England. Before I left, he asked me to speak again in one of the regular meetings. I did not know what to speak until I got on the platform. Then the message came. In that message I told the people that the ministry is not for the ministry, but that every ministry must be for the local churches. I was very strong, saying, “Look at the ministry of the apostle John. Although it was the most spiritual ministry, it was not the lampstand. Look at all the local churches in Revelation—most of them were a mess. But the local churches are the lampstands.” In that message I emphasized strongly that the local churches should not be for the ministry but that the ministry must be for the local churches.
13在那里领头的亲爱弟兄，触犯了神的行政。在神的行政上犯错是件严重的事。若这个见证是主的恢复，这里必定也有神圣的行政。若有人触犯这个见证，而在他身上并不发生甚么事，就证明这个见证不算甚么。但这是主的恢复，所以我们都必须谨慎。触犯主的恢复是件严重的事！那位邀请我去英国的亲爱弟兄，曾先受我们邀请到过台湾。第一次是在一九五五年，第二次是在一九五七年。他第一次来访问我们时，并没有摸召会的问题，但是第二次他特意的来摸这个问题，以致引起他与我们之间激烈的辩论。那位弟兄和在台湾领头的弟兄们中间起了辩论。在头两次的聚会中，我替他们作繙译的工作，并没有参与辩论。但是在第三次聚会里，我也加进来了。虽然我们与这位亲爱的弟兄一直很友好，甚至很亲密，但论到主的经纶，我们持不同的观点。一九五七年四月，这位弟兄离开台湾。十六个月后，就是在一九五八年八月，当我去英国看望他时，他告诉我说，当飞机从台北起飞往香港时，他里面的流切断了，而且一直没有再恢复过。他还说，就在他与我谈话的那个清早，他还向主呼求，问主那个流为甚么切断了。
13The dear brother who was the leader in that place had touched God’s government. To be governmentally wrong with God is a serious thing. If this testimony is the Lord’s recovery, then it is something that is divinely governmental. If any man can touch this testimony without anything happening to him, it proves that this testimony is nothing. But this is the Lord’s recovery, and we all must be careful. How serious it is to touch the Lord’s recovery! The dear one who invited me to England had firstly been invited by us to come to Taiwan. He came in 1955 and again in 1957. During his first visit he did not touch the church matter, but in his second visit he purposely touched it. This set off a strong debate between him and us. The debate was between this brother and the leading one son the is land of Taiwan. During the first two of these meetings I was doing the interpretation and did not speak in the debate. However, in the third meeting I joined in. Although we were friends with this dear brother, even intimate friends, we held different concepts regarding the Lord’secon o my. This brother left Taiwan in April of 1957. When I visited him in England sixteen months later, in August, 1958, he told me that when the plane took off from Taipei for Hong Kong, the flow within him was cut off and that it had not been recovered. On the very day he told me this, he said that he had cried to the Lord early in the morning, asking Him why the flow had been cut off.
三 对那设立祂的神忠信
C. Faithful to God Who Constituted Him
14由摩西所豫表的基督，在照顾神家的事上向神忠信。（来三2。）二章十七节告诉我们，祂是忠信的大祭司。这里说，基督是神差遣到我们这里的使徒，对神忠信。
14Christ, typified by Moses, was faithful to God in taking care of God’sho use (v. 2). Chapter two verse 17 tells us that He is faithful as the High Priest. Here it says that He is faithful as the Apostle sent from God to us
四 比摩西被断为配得更多的荣耀和尊贵
D. Counted Worthy of More Glory and Honor Than Moses
15摩西只是房屋的一部分，但基督不只是房屋，也是这房屋的建设者。所以基督比摩西被断为配得更多的荣耀和尊贵。（三3。）我们必须看见，基督是这家的建设者，比摩西更有荣耀和尊贵。因此，基督远远超越摩西。
15Moses was only a part of the house, whereas Christ is both the house and the Builder of the house. So Christ is counted worthy of more glory and honor than Moses was (3:3). We need to see that Christ as the Builder of the house has more glory and honor than Moses. Hence, Christ is much superior to Moses