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希伯来书生命读经 · 第16篇

基督的同伙

PARTNERS OF CHRIST
1在本篇信息中，我们要来看基督的同伙，这同伙乃是团体的。希伯来一至二章给我们看见，我们已经被构成为神长子的众弟兄，而我们这些众弟兄又形成召会。总括来说，这两章圣经向我们启示，神是源头，从祂而出的乃是祂长子的众弟兄，他们又形成召会。所以召会乃是神自己在基督里的彰显。在召会里我们有神，也有神的儿子，就是神所立的承受者（后嗣）。在召会里我们也有救恩的创始者（元帅），神的长子，和人子。在召会里我们有神长子的众弟兄，和祂的同伙，也就是神所立之后嗣的共同承受者。所有这些承受者，乃是这独一后嗣的同伙。以上这一切的结果，乃是神荣耀的彰显。有一天，在新耶路撒冷，这一切都要完全显出。在新耶路撒冷那里，我们要完满的看见神荣耀的彰显。在新耶路撒冷里有神的宝座，全能的神坐在其上。（启二二。）在新耶路撒冷那里有父，有作为羔羊的子，也有作为水河涌流的灵。神长子的众弟兄并神的众子也都在那里。在新耶路撒冷，我们要看见万有的主，创始者和大祭司。这城乃是荣耀之神的完满彰显。这就是我们过了许多河之后所要进入的荣耀、安息、美地和境域。就在我说话的这时刻，有一荣耀的异象显在我面前。哦，我看见了召会！在召会中，我们不仅有因信称义，个人得救和罪得赦免等等，我们有了一切。召会生活是一个小的缩影，从这里可以透视到新耶路撒冷的全景。将来在新耶路撒冷所要达到完满的一切，在今天的召会生活中乃是小影。我觉得这些日子以来，我们进入了荣耀，进入了安息。这正是那要来之全享的豫尝。我们乃是在荣耀里，在美地里。基督不仅是我们的神，也是今日的摩西。祂是更好、更高、更超越的摩西。祂也是我们的亚伦和真约书亚，我们是祂的迦勒，是祂的同伙，是祂的同志与伙伴。
1In this message we come to the partners of Christ, to the corporate partnership. In Hebrews 1 and 2 we have seen that we have been constituted to be the brothers of the Firstborn Son of God, and, as the many brothers, we have been formed into the church. Taken as a whole, these two chapters reveal that God is the source and that out of Him have come the many brothers of the Firstborn Son of God who have been formed into the church. The church is simply the expression of God Himself in Christ. In the church we have God. In the church we also have the Son of God, God’sap pointed Heir. In the church we also have the Captain of salvation, the Firstborn Son of God, and the Son of Man. In the church we have the many brothers of the Firstborn Son of God and the partners, the joint-heirs of the appointed Heir. All of these heirs are the partners of the unique Heir. The issue of all of this is a glorious expression of God. One day, in the New Jerusalem, this will fully come into being. There, in the New Jerusalem, we shall see the glorious expression of God in full. In the New Jerusalem there will be the throne of God with the Almighty God sitting upon it (Rev. 22:1). There in the New Jerusalem will be the Father, the Son 1 as the Lamb, and the Spirit flowing as a river of water. The many brothers of the Firstborn and the many sons of God will also be there. In the New Jerusalem we shall see the Lord of all, the Captain, and the High Priest. That city will be the full expression of the glorious God. This is the glory, the rest, the good land, and the region into which we shall enter after we have crossed many rivers. While I am speaking, I have a glorious vision in front of me. Oh, I have seen the church! In the church we not only have justification by faith, personal salvation, and forgiveness of sins — we have everything. The church life is a small focus through which we can see the whole picture of the New Jerusalem. Everything that will be in the New Jerusalem in a full way we have in the church today in a miniature way. I have the sensation that in these days we have entered into glory, into rest. This is a foretaste of the full taste that is coming. We are in the glory, in the good land. Christ is not only our God but also today’s Moses. He is a better, higher, and more excellent Moses. He is also our Aaron and our real Joshua, and we are His Calebs, His partners, comrades, and companions.
2在原文里，『同伙』和『有分者』同字。这同一个字在原文里有两种不同的意义；有分者和同伙是完全不同的。我可以是有分于一顿早餐的人，意思就是我是享受那顿早餐的人。但我若说我是某个大公司的同伙，意思就是我是该公司的合伙人之一。因为原文这个字有这两种不同的意义，所以繙译的时候就不太容易繙得正确。在希伯来三章十五节这里的同伙，钦定英文译本译成『有分于基督者』，这是大错。根据上下文，本句不该译为有分者，而该译为同伙。因为从三章七节到十五节这一段，乃是说到进入美地。这是在约书亚率领之下进入美地的事所豫表的。在约书亚进入美地这件事上，迦勒乃是他的同伙。我们不能说迦勒『有分于』约书亚，因为迦勒不能享受约书亚；他乃是在进入迦南占有美地的事上，作约书亚的同志、伙伴和同伙。基督今天是我们的真约书亚，我们必须是祂的迦勒。就这方面说，我们不是有分于基督，我们乃是祂的同伙。当我们享受基督时，我们是有分于祂的人；当我们跟从基督时，我们乃是祂的同伙。在本篇信息中，我的负担乃是要告诉你们，我们不仅是享受基督的有分者，也是跟从基督的同伙。作为祂的同伙，我们乃是与祂一同工作，并且与祂合作。
2In Greek the word partners is the same word as partakers. The same Greek word has these two meanings. A partaker is absolutely different from a partner. I may be a partaker of my breakfast, meaning that I am one who enjoys breakfast, but I am a partner of a corporation, meaning that I am a joint - owner of that corporation. Because these two English words are the same word in Greek, the translators have had difficulty in rendering the correct meaning of the Greek word. The King James Version made a big mistake in Hebrews 3:14, translating it as “partakers of Christ.” But according to the context, here the Greek word should not be translated “partakers” but “partners.” The portion from 3:7 through 3:14 deals with entering into the good land. The type of this entering into the good land was entering into the land under the leadership of Joshua. Joshua entered into the good land, and Caleb was his partner in this matter. We should not consider Caleb as a partaker of Joshua, for Caleb did not enjoy Joshua; he was a comrade, companion, and partner of Joshua in entering into and possessing the good land. Christ today is our real Joshua, and we must be His Calebs. In this respect, we are not His partakers; we are His partners. When we enjoy Christ, we are His partakers; when we follow Him, we are His partners. My burden in this message is to tell you that we are not only partakers enjoying Christ but also partners following Him. As His partners, we are working together and cooperating with Him.
壹 基督，神所立的一位
I. CHRIST, GOD’SAP POINTED
一 为要成就神的计画
A. To Accomplish God’s Plan
3神在宇宙中有一个伟大的经营。这经营的目标，是要得著一个荣耀的彰显。这荣耀的彰显是我们都要进入的目标。我们的眼界需要扩大，看见神在整个宇宙中所经营的，乃是要使祂自己得著一个荣耀的彰显。神的儿子被立，是要成就神的计画。祂已被立来经营这个企业。祂在已过的永远里，就被命定来承当这个职分。
3God has a great operation in the universe. The goal of this operation is to accomplish a glorious expression. This glorious expression is the goal into which we all are going to enter. Our view must be broadened to see that God’so per at i on in the whole universe is to accomplish a glorious expression of Himself. The Son of God was appointed to accomplish God’s plan. He has been appointed to run this corporation. He was appointed to this office in eternity past
二 为神所膏
B. Anointed by God
4基督在已过的永远里被立，而在时间里受膏。（一9。）祂的受膏，乃是属天、神圣任务的开始。神藉著膏立，使祂所立的后嗣，开始就职。灵神将自己如同膏油倒在所立的后嗣身上，膏祂作神神圣经营的执行者。我们既是基督的同伙，也就在祂的受膏里有分。祂是在已过的永远里被立，而在时间里受膏。祂的受膏包括了我们。我要请你们读诗篇一百三十三篇，那里给我们看见，膏油浇在大祭司亚伦的头上，流到全身，又流到他的衣襟。这表征大祭司身上所有的肢体，都有分于他的受膏。我们都是有分于这独一后嗣之受膏的人。我们已经看过，基督的受膏乃是祂就职的开始。所以，我们都有分于祂的就职。在这属天、神圣、永远的就职里，我们是祂的同伙。祂被膏立，我们也在其中有分，因为我们是祂的同伙。这意思是说，我们也都受膏，都要承担这个职任。我们不仅是享受基督，有分于祂的人，我们也是基督的同伙，有分于祂的经营。我有充分的确信，我释放这篇信息就是在祂的经营里有分。基督正在使神得著一个完满的荣耀彰显；我们现今也在这经营中与祂合作。我听见许多人见证如何有分于基督，并享受基督，但我还没有听见有人说，他是基督的同伙。我盼望从现在起，在召会中能有许多人起来，见证如何作基督的同伙，并在祂的经营中有分。近来有许多弟兄姊妹被主摸著，要到校园里去传高品的福音。这种传扬也是在神所膏后嗣的经营中有分。我们是基督的共同承受者和同伙，与祂合作，并有分于祂的经营。祂的职任必须也是我们的职任。
4Christ was appointed in eternity past and anointed in time (1:9). That anointing was the initial heavenly, divine inauguration. God has initially inaugurated His appointed Heir into His office by anointing Him. God the Spirit poured Himself out as the anointing oil upon this appointed Heir, anointing Him to be the operator of God’s divine operation. As the partners of Christ, we are partners in His anointing. He was appointed in eternity past and anointed in time. His anointing includes us. I would refer you to Psalm 133 where we see that the ointment poured out upon the head of Aaron, the high priest, flows down upon the whole body to the skirts of his robe. This signifies that all the members of the body of the high priest share his anointing. We, the partakers, share the anointing of the unique Heir. As I have already mentioned, the anointing was the initial inauguration. Therefore, we all share in His inauguration. In this heavenly, divine, and eternal inauguration, we are His partners. He has obtained the anointing, and we share it with Him because we are His partners. This means that we all have been anointed. We all have been put into office. We are not only the partakers of Christ who enjoy Him but also the partners of Christ who share in His operation. I have the full assurance that in giving this message I am sharing in His operation. He is going to accomplish a full expression of God in glory, and we are now cooperating with Him in this operation. I have heard many testimonies concerning being a partaker of Christ and enjoying Him, but I have not heard one concerning being a partner of Christ. From now on, in the churches we need to hear more testimonies concerning being partners of Christ and sharing in His operation. Recently, many of us have been touched to go to the campuses and preach the high gospel. That kind of preaching should be the sharing in the operation of the anointed Heir. We are Christ’s joint-heirs and partners, cooperating with Him and sharing in His operation. His office must also be our office.
5希伯来一章九节说，『你爱公义，恨恶不法；所以神，就是你的神，用欢乐的油膏你，胜过膏你的同伙。』注意这一节说，『神…你的神。』这里这位神是谁的神？我们曾看过，子就是神。那么到底有几位神？只有一位。读本篇信息的人中间，可能还有人下意识的持有一个观念，以为有三位神，只是不敢说出来。根据圣经的真理，只有一位神。（林前八4。）我们绝不能说神有多位。虽然如此，还有许多基督徒，下意识里持有一种观念，认为有三位神，这就是所谓的三神论（tritheism）。我要请你们忘掉传统的教训，我们并没有多位神。神只有一位，却是父、子、灵。（太二八19。）但这不是说有三位不同的神。以赛亚九章六节和林后三章十七节证明，父、子、灵乃是一。以赛亚九章六节说，『有一婴孩为我们而生，有一子赐给我们；…祂名称为…全能的神，永在的父。』你若相信那生在马槽里的婴孩是全能的神，你也必须相信那赐给我们的子就是永在的父。在以赛亚九章六节这里有两条线，一条线是那为我们而生的婴孩就是全能的神，另一条线是那赐给我们的子就是永在的父。所有基要的基督徒，包括我们在内，都相信那婴孩就是全能的神。但是，请原谅我说，许多基督徒只相信九章六节的前一条线，却不相信后一条线。
5Hebrews 1:9 says, “You have loved righteousness and hated lawlessness; there fore God, Your God, has anointed You with the oil of exultant joy above Your partners.” Notice that this verse says, “God...Your God.” Whose God is this? We have seen that the Son is God. How many gods are there? There is only one. Some of those reading this message may unconsciously still hold the concept that there are three gods, but they dare not say that there are three gods. According to the truth of the Bible, there is only one God (1 Cor. 8:4). We cannot say that there is more than one God. Nevertheless, deep within, many Christians unconsciously hold on to the concept of three gods, the so-called tritheism. I ask you to forget about your traditional teachings. We do not have more than one God. God is one, yet He is the Father, the Son, and the Spirit (Matt. 28:19). But this does not mean that there are three different gods. Isaiah 9:6 and 2 Corinthians 3:17 prove that the Father, Son, and Spirit are one. Isaiah 9:6 says, “Unto us a child is born, unto us a son is given...and his name shall be called... The Mighty God, the everlasting Father.” If you believe that the child born in the manger was the Mighty God, then you must also believe that the Son given to us is the everlasting Father. There are two lines in Isaiah 9:6: the child born to us is the Mighty God, and the Son given to us is the everlasting Father. All fundamental Christians, including us, believe that that child was the Mighty God. But, sorry to say, many Christians only believe the first line in 9:6 but do not believe the second.
6有些基督徒，对于子称为永在的父这件事，不敢深究。有些人将其扭曲，好迎合他们的传统观念。我们不是那么聪明，能完全明白神圣的三一；神也没有使我们这么聪明。神圣的三一这事，远超我们所能理解。我们甚至对自己是三部分的人，也不很了解。譬如，你的心在那里？你的良心在那里？许多人以为他们懂得神圣的三一，但他们对自己还搞不清楚。你的魂在那里？你的灵、魂、心、心思、意志、情感、良心有甚么分别？如果你对自己都不明白，你怎么可以说你能明白神？我们必须忘掉传统，回到圣经。我劝你接受整本的圣经。从第一世纪末，基督论（Christology）一直是争论的主题。没有人能解决这个问题，也没有人对此认识得透彻。我们应当谦卑的接受圣经所说的一切，而不管是否与我们的观念相合。以赛亚九章六节说，有一婴孩称为全能的神，那子称为永在的父，而林后三章十七节说，『主就是那灵。』我年轻时，受过弟兄会教师照著他们对圣经之认识而有的教导。他们教导说，不可向子祷告，乃要奉子的名，凭圣灵的能力，向父祷告。他们告诉我们，不能向圣灵祷告。他们说，只有在某种情况之下，才可以向主耶稣祷告，但不可以经常这样。我们必须奉主耶稣的名，凭圣灵的能力，向父祷告。后来主带领我与倪弟兄在一起。有一天，他请了一位内地会的中国传道人，到我们中间讲道。在那一篇信息里，那位传道人说，『不要把主耶稣当作是圣灵以外的一位。』当他继续说主耶稣就是圣灵的时候，倪弟兄说，『阿们。』会后，我去见倪弟兄，他说，『这正是我们所需要的；这是我们所应当接受的。』这对我是一大改变。那一天，我就过了弟兄会教训的河，进到真理的美地。不久之后，倪弟兄和我们少数人交通到约翰十四章，指出今天主耶稣就是圣灵。他说，『十七节的「祂」就是十八节的「我」。』我的眼睛得了开启，有了亮光。十七节说那灵要在我们里面，二十节则说主要在我们里面。在我们里面的究竟是两位，还是一位？当然只有一位。那么这一位是谁？是主耶稣，还是那灵？二者都是，因为二者乃是一。此外，九至十一节告诉我们，主耶稣不仅是那灵，祂也是父。我们今天实在不必像腓力那么愚昧。当腓力求主将父显给他们看时，主回答说，『人看见了我，就是看见了父。』因为主与父原是一。（十30。）
6Some Christians dare not to touch the matter that the Son is called the everlasting Father. Some have twisted it to fit in with their traditional concept. We are not smart enough to understand the Trinity fully. God did not make us that smart. This matter of the Trinity is beyond our understanding. We cannot even understand ourselves as tripartite men. For instance, where is your heart? Where is your conscience? People think that they are clear about the Trinity, but they are not even clear about themselves. Where is your soul? What is the difference between your spirit, soul, heart, mind, will, emotion, and conscience? If you do not even understand yourself, how can you think that you are able to understand God? We need to forget about tradition and return to the Bible. I beg you to take the whole Bible. This matter of Christology has been the subject of debate since the last part of the first century. No one can solve this problem. No one can understand it thoroughly. We should just humbly accept everything that is in the Bible whether or not it fits in with our concept. Isaiah 9:6 says that a child is called the Mighty God and the Son is called the everlasting Father, and 2 Corinthians 3:17 says, “Now the Lord is that Spirit.” When I was young, I was under the Brethren teachers who taught the truth according to their knowledge of the Bible. They taught us not to pray to the Son but to the Father in the name of the Son by the power of the Holy Spirit. We were told not to pray to the Spirit. They said that under certain circumstances we might pray to the Lord Jesus but that it should not be often. We must pray to the Father in the name of the Lord Jesus by the power of the Holy Spirit. Later the Lord led me to stay with Brother Nee. One day he invited a Chinese preacher from the China In land Mission to speak in our meetings. In his message the preacher said, “Don’t consider that the Lord Jesus is another One from the Holy Spirit.” When that speaker went on to say that the Lord Jesus is the Holy Spirit, Brother Nee said, “Amen.” After the meeting, I went to Brother Nee, and he said, “This is just what we need. This is what we should take.” That was revolutionary to me. At that time I certainly crossed the river of the Brethren teaching into the good land of the truth. Not long afterward, Brother Nee spoke to a small group of us on John 14, pointing out that today the Lord Jesus is the Holy Spirit. He said, “The ‘He’ in verse 17 is the ‘I’ in the next verse.” My eyes were opened and the light shone. Then verse 17 says that the Spirit will be in us and verse 20 says that the Lord will be in us. Are there two or one in us? Surely one. Who is this One—the Lord Jesus or the Spirit? Both, for They are one. Then verses 9 through 11 tell us that the Lord Jesus is not only the Spirit but also the Father. We should not be so foolish as to be today’s Philip. When Philip asked the Lord to show them the Father, the Lord said, “He who has seen Me has seen the Father,” for He and the Father are one (John 10:30).
7倪弟兄被囚之前，出版过一本厚厚的诗歌，共有一千零五十二首。我们现今用的诗歌，有多首好诗是从其中选出来的。其中有一首，即现今的诗歌三百六十八首，是倪弟兄所写的，我们后来又繙译成英文。第五节说：
7Prior to his imprisonment, Brother Nee published a large hymnal containing a thousand and fifty-six songs. Some of the best hymns in our hymnal were taken from that source. One of the hymns in our hymnal, number 490, was written by Brother Nee and translated by us for inclusion in our hymnal. The fifth stanza says
8曾有一次你就是父，现今的你就是圣灵，祂是你的另一态度，祂是你的第二情形。
8Thou, Lord, the Father once wast called, But now the Holy Spirit art; The Spirit is Thine other form, Thyself to dwell within our heart
9这里清楚的说，曾有一次主就是父，现今的主就是那灵。现在你们知道，我是从那里承受基督就是那灵的真理。这个真理，已经从我个人的经历得著实行、见证、并完全的证实了。我再说，我们所在意的不是道理；我们所在意的乃是经历。
9The original Chinese, which is much clearer than the English, says “Once You were the Father; now You are the Spirit.” Now you know from where I derived the truth that Christ is the Spirit. This truth has been practiced, testified, and fully proved by my own experience. I say once again that we don’t care for doctrine; we care for experience
10希伯来一章八、九两节所说，『神阿，…你的神，』是指著子说的。子既是神自己，祂当然是神；所以这里称祂作『神阿』。但是子又是人，神
10The word, “O God...Your God,” in 1:8-9 refers to the Son. Since the Son is God Himself, He is God; therefore, it says, “O God.” Since the Son is also man, God is His God; therefore, it says, “Your God
11是祂的神；所以这里又说『你的神』。
11
贰 救恩的创始者
II. THE CAPTAIN OF SALVATION
一 祂是先锋和开拓者，进入了安息和荣耀
A. He, as the Forerunner, the Pioneer, Having Entered into Rest and Glory
12神所膏的后嗣，也就是救恩的创始者（元帅），藉著死与复活，进入了安息和荣耀。（六20。）祂乃是以开拓者和先锋的身分，作成了这事。祂领头通过了十字架的道路，进入了安息和荣耀，现今坐在神的右边，（一3，，）得著了荣耀尊贵为冠冕，（二9，）彀资格作我们救恩的创始者（元帅），好率领我们通过十字架的道路，进入安息与荣耀的美地。
12The anointed Heir of God, as the Captain of salvation, has entered into rest and glory through death and resurrection (6:20). He did this as the Pioneer and Forerunner. He took the lead to pass through the pathway of the cross and entered into rest and glory. He is now sitting at the right hand of God (1:3, 13) crowned with glory and honor (2:9) to be the 13 qualified Captain of our salvation that He may bring us through the pathway of the cross into the good land of rest and glory.
二 我们是祂的同伙，同享祂所达到并得著的
B. We, as His Partners, Sharing with Him in What He Has Attained and Obtained
13神按照祂的先见，定意祂独一的后嗣要得著一班共同承受者。神已经定意，若让基督独自进入美地，并不彀好。神要这独一的后嗣与一班共同承受者，一同进入美地，就是神所是的荣耀彰显。共同承受者越多，所彰显的荣耀就越多。我们来看约书亚与以色列百姓一同进入美地的这件事。神当然能把约书亚一个人带进美地。倘若只有约书亚一个人迈进美地，喊著说，『我靠著全能的神来得这地。』这事虽然有可能，却没有荣耀。当约书亚领头进入美地时，至少有二百万人跟随在后迈进。这使迦南居民吓破了胆。进入美地的，不是独一的后嗣，乃是一支共同承受者的军队。我们都知道发生在耶利哥城的事。神当然能用约书亚一个人行同样的神迹，但祂若这样作，就没有甚么荣耀可言。大军围绕耶利哥而行，一切鬼魔无不惊惶失措。他们乃是荣耀的取得美地；他们进入美地是很荣耀的进去。我们也正迈进美地。我们有真约书亚作元帅；我们都必须作祂的同伙，好取得美地。我们必须先有分于祂并享受祂，才能作祂的同伙。当我们享受祂并有分于祂的时候，祂不称作基督乃称作圣灵。我们乃是有分于圣灵的人。（六4。）但是当祂作创始者（元帅）的时候，祂就称为耶稣基督而不称作圣灵。祂给我们享受的时候，祂是圣灵；祂作我们的元帅来率领我们的时候，祂乃是基督。
13In His foresight, God decided that this unique Heir needed a group of joint-heirs. God decided that it was not good enough for Christ to enter into the good land alone. God wanted this unique Heir to enter into the good land of the glorious expression of the Divine Being with a group of joint-heirs. The more joint-heirs there are, the more glory there is. Consider Joshua’se ntering into the good land with the children of Israel. Certainly God was able to bring Joshua alone into the good land. Suppose Joshua, a single person, marched into the good land, saying, “I have come here by the Almighty God to take over the land.” Although that would have been possible, it would not have been glorious. When Joshua took the lead to enter into the good land, at least two million people marched after him. That frightened all the Canaanites to death. It was not a single heir who entered into the good land but an army of joint- heirs. We all know what happened at Jericho. God could have performed the same miracle with just Joshua, but if He had done this, there would have been no glory. An army marched around Jericho, and all the demons were terrified. That was the glorious taking of the good land. The entrance into the good land was a glorious entrance. We are going to march into the good land. We have a Captain, the real Joshua. We all must be His partners in taking the good land. Before we can be His partners, we must firstly be His partakers enjoying Him. When we enjoy Him and partake of Him, His title is not Christ but the Holy Spirit. We are partakers of the Holy Spirit (6:4). But when He is the Captain, He is Jesus Christ, not the Holy Spirit. When He is our enjoyment, He is the Holy Spirit. When He is our Captain, the One leading us, He is Christ
14不要因这些不同的名称而受搅扰。我已经指给你们看见，希伯来书头二章告诉我们，这位神就是神的儿子。这位神的儿子，也是创始者和大祭司。这与撒迦利亚二章类似，我们在那里看见，万军之耶和华差遣万军之耶和华。差遣者和被差遣者都是万军之耶和华。照样，希伯来一章告诉我们，神说话了，神是在子里说话，末了又称子为『神阿』。接著又说，祂是我们救恩的创始者，又是我们的大祭司。这是多么奇妙，令人惊奇不已！作为我们的创始者，祂是基督。作为我们的享受，祂是圣灵。祂带领我们向前迈进的时候，是我们的创始者。祂进到我们里面，作我们的享受和供应的时候，乃是圣灵。
14Do not be bothered by all these different titles. As I have showed you already, in the first two chapters of Hebrews we see that the very God is the Son of God. This Son of God is also the Captain and the High Priest. This is similar to Zechariah 2 where we see that the Lord of hosts sent the Lord of hosts. The Lord of hosts is both the Sender and the Sent One. Likewise, in the first chapter of Hebrews we are told that God has spoken, that God has spoken in the Son, and that, eventually, the Son is addressed, “O God.” Following this, we are told that He is the Captain of our salvation and our High Priest. How wonderful and marvelous this is! As our Captain, He is the Christ. As our enjoyment, He is the Holy Spirit. When He takes the lead to march on, He is our Captain. When He comes into us to be our enjoyment and nourishment, He is the Holy Spirit.
15我们是有分于基督的人，也是祂的同伙。当我们享受祂的时候，我们是有分于祂的人。当我们跟从祂的时候，我们乃是祂的同伙。你是不是一个有分于基督的人？这意思是说，即使在艰难的环境中，我们仍然享受祂，有分于祂的丰富和滋养。我们这样享受祂之后，祂就成为元帅率领我们，而我们跟从祂，作祂的同伙。祂前进，我们也与祂一同前进。祂是元帅，我们是祂的军队。这样，我们必要进入祂的安息，（四8～9，）
15We are Christ’s partakers and partners. When we enjoy Him, we are His partakers. When we follow Him, we are His partners. Are you a partaker of Christ? This means that even in troublesome times we enjoy Him, partaking of His riches and nourishment. After we have enjoyed Him in such a way, He becomes the Captain who takes the lead, and we follow Him as His partners. When He marches, we march with Him. He is the Captain and we are the army. By this, we shall enter into His rest (4:8-9) and be brought into His glory (2:10
16也必被带进祂的荣耀。（二10。）
16
参 今日的约书亚和迦勒
III. TODAY’S JOSHUA AND CALEB
17基督是救恩的创始者（元帅），乃是真约书亚，率领神的子民取得并占有美地。我们是祂的同伙，乃是真迦勒，与祂一同有分于取得并占有那地。我们需要花许多时间来看取得美地这件事，因为还有许多人对这事不彀清楚。对于美地最低浅的看见，乃是以为当一个圣徒去世的时候，他就越过约但河，而进入美地。许多诗歌都说到越过约但河死亡的寒波。甚至本仁约翰（JohnBunyan）在『天路历程』中，也是这样解说美地。内里生命派的人，也就是所谓属灵派的人说，迦南并不是指第三层天说的，因为迦南地满了鬼魔、巨人、仇敌和迦南族。第三层天里并没有仇敌，因此内里生命派就反驳了那些以为美地就是天堂的低浅观念。但内里生命派也不能确定说明，迦南地到底是指甚么。他们中间有人说，迦南表征空中，也就是诸天界，其中有执政的、有能的和邪灵。我年轻的时候，对迦南就是天堂这个说法也不满意。我在主面前寻求，我就接受第二个说法，认为迦南是指空中，其中有迦南族类、执政的、和有能的。可是过了一段时期，我对这个说法又起了怀疑。若迦南是指诸天界，是邪灵所在之处，那么安息在那里？我所以说到这些，是要指出，基督的经营乃是要得著并占有迦南美地。若没有迦南这块美地，神的定旨就不能实现。基督的事业就是要取得并占有迦南这块美地，好在其上建造神的居所。这美地就是神在基督里之定旨的实现，就是要使祂自己得著完满的彰显。为此，基督是执行者，我们是祂的同伙。我们乃是祂在这事业中的同伙。我们已经为这定旨与基督一同就职。我们与基督一同就职，有分于祂的职任，使我们与祂一同取得这地，占有这地，并建造神的居所。最终，这地要成为荣耀之地。赞美主！我们都是祂的同伙。我们有分于祂，目的乃是叫我们能作祂的同伙。我们不仅是有分于基督的人，也是祂的同伙！
17Christ, the Captain of salvation, is the real Joshua leading God’s people to take and possess the land. We, His partners, are the real Calebs sharing with Him in the taking and possessing of the land. We need to spend much time to consider this matter of taking the good land, for it is not as clear as it should be. The lowest view of the good land is that when a saint dies he crosses the river Jordan and enters the good land. Many songs speak about crossing the cold waves of Jordan. Even John Bunyan interpreted the good land this way in Pilgrim’s Progress. The inner life people, the so - called spiritual people, say that Canaan is not the third heaven, because Canaan is filled with demons, giants, enemies, and Canaanites. Since there are no enemies in the third heaven, the inner life people rejected the low concept of the good land being heaven. But the inner life people did not tell us clearly what Canaan is. Some of them say that Canaan signifies the air, the heave nlies, where the principalities, powers, and evil spirits are. From my youth I was not satisfied with the concept that Canaan was heaven, but as a young seeker of the Lord I did accept the concept that Canaan was the heavenlies full of Canaanites, principalities, and powers. However, after a certain period of time, I began to doubt this. If Canaan is the heavenlies where the wicked spirits are, then where is the rest? My point in mentioning this is that Christ’s operation is to gain and possess the good land of Canaan. Without the good land of Canaan, God’s purpose cannot be fulfilled. Christ’s enterprise is to take the good land of Canaan, possess it, and build God’sho use in it. The good land is the fulfillment of God’s purpose in Christ, which is to have a full expression of Himself. For this, Christ is the Operator, and we are His partners. We are His partners in this enterprise. We have been inaugurated with Christ for this purpose. We have been inaugurated with Christ to share His office that, with Him, we might take the land, possess it, and build the house of God. Eventually, this will be the land of glory. Praise the Lord that we are His partners. Being a partaker is for the purpose of being a partner. We are not only partakers of Christ but also His partners!