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希伯来书生命读经 · 第24篇

存留之安息日的安息（七）

THE REMAINING SABBATH REST (7)
1圣经是一个完整的启示，新约更是如此。在新约里，我们看见救主如何来临，如何启示给我们，并如何为我们完成救赎；也给我们看见，我们如何才能相信祂，接受救恩，并得著重生。新约也告诉我们，得救的人形成召会，并且我们今天可以在地上过召会生活。此外，新约还警告我们，要我们在得救重生以后，持守神的恩典，享受祂在恩典中为我们所豫备的一切。如果我们不这样生活，不持守神的恩典并享受祂的丰富，我们就会受亏损并受惩罚。
1The Bible, especially the New Testament, is a complete revelation. In the New Testament we see how the Savior came, was revealed to us, and accomplished redemption for us, and how we can believe in Him, receive salvation, and be regenerated. The New Testament also tells us that the saved ones form the church and that we can live the church life on earth today. In addition to all this, the New Testament gives us a warning. After we have been saved and regenerated, we must hold on to God’s grace, enjoying all that God has prepared for us in His grace. If we fail to do this, not holding on to God’s grace and enjoying His riches, we shall suffer loss and punishment
新约给了我们这样清楚而确定的警
The New Testament gives us such a clear and definite
2告，也鼓励我们要赢得奖赏。我们要得著这奖赏，就必须出代价。因此，摆在我们面前的，不是惩罚便是奖赏。我们或是得奖赏或是受惩罚，这不在于我们是否得救，全在于我们得救后如何生活与工作。我们若照著神命定的正确方式生活工作，便会得著奖赏。但我们若轻忽神的恩典，就要受亏损，且要受到某种惩罚。在前面的几篇信息里我们曾指出，马太福音告诉我们，当主耶稣回来时，祂要照我们的行为报应我们。（十六27。）马太二十五章的比喻，也把这事说得很清楚。
2warning. It also encourages us to gain the prize. In order to gain this prize, we must pay the price. Hence, either punishment or a prize are ahead of us. Whether we receive the prize or suffer the punishment does not depend whatsoever on our salvation; it all depends upon how we live and work after being saved. If we live and work in the proper way ordained by God, we shall receive a prize. But if we neglect God’s grace, we shall suffer loss, and a certain punishment will await us. As we pointed out in past messages, the Gospel of Matthew tells us that when the Lord Jesus comes back He will reward us according to our works (16:27). The parables in Matthew 25 also make this matter very clear
3贰柒希伯来书的五个警告希伯来书里有五个警告，每个警告的性质都相同。启示录二、三章的七封书信中，也有一些警告。启示录二、三章里的七个警告与希伯来书里的五个警告，在性质上是相同的。因此我们可以说，一共有十二个警告；五个在希伯来书，七个在启示录二、三章。这些警告，每个又带著相当的应许，因为我们若注重这些警告，就会得著奖赏。希伯来书的第一个警告，是在二章一至四节，告诉我们『必须越发注重所听见的，恐怕我们随流漂去』，并且不可『忽略了3:7这么大的救恩』。第二个警告是在三章七节至四章十三节，告诉我们不要赶不上那应许之安息日的安息，乃要『竭力进入那安息，免得有人随著那不信从的样子跌倒了』。就某种意义说，这几篇论到那存留安息日之安息的信息，都与这第二个警告有关。第三个警告，是说到要竭力前进，达到成熟，（五11～六20，）告诉我们不可像那长出『荆棘和蒺藜』的田地，因为若是这样，『就被废弃，近于咒诅，结局就是焚烧。』第四个警告告诉我们，要向前进入至圣所，不可退缩回到犹太教。（十～39。）第五个警告鼓励我们要奔跑赛程，不可坠落离开恩典。（十二1～。）亚米尼亚派就是根据这五个警告说，得救的人还会失丧。但我们若正确的查读这些经节，就知道这些经节不是说还会失丧，乃是说到报应的问题；正面的报应是奖赏，反面的就是惩罚。
3XXVII. THE FIVE WARNINGS IN HEBREWS In the book of Hebrews there are five warnings, all of which are the same in nature. In the seven epistles in Revelation 2 and 3 we also have some warnings. The seven warnings in Revelation 2 and 3 are the same in nature as the five warnings in Hebrews. Therefore, we may say that altogether there are twelve warnings, five in the book of Hebrews and seven in Revelation 2 and 3. Of course, with each of these warnings there is a certain amount of promise, for if we heed the warnings, we shall receive a prize. The first warning in Hebrews is in 2:1-4, telling us “to give heed more abundantly to the things which were heard, lest at any time we drift away” and not to “neglect so great a salvation.” The second warning, found in through 4:13, tells us not to come short of the promised Sabbath rest but to “be diligent to enter into that rest, lest anyone fall after the same example of disobedience.” In a sense, these message son the remaining Sabbath rest have all been concerned with the second warning. The third warning, regarding being brought on to maturity (5:11-6:20), tells us not to be like the earth that brings forth “thorns and thistles” because “it is disapproved and near a curse, whose end is to be burned.” In the fourth warning we are told to come forward to the Holy of Holies and not to shrink back to Judaism (1 0:1 9-39). And in the fifth warning we are encouraged to run the race and not to fall away from grace (12:1-29). The 19 Arminians use these five warnings as a basis for saying that a saved person can be lost again. But if we look into 29 these portions of the Word in a proper way, we shall see that they do not speak of being lost again but of the matter of reward, either the positive reward of gaining a prize or the negative reward of receiving punishment.
4贰捌警戒故意犯罪我们来看第四个警告。十章二十六节说，『因为我们认识了真理之后，还故意犯罪，为著罪的牛羊祭物是不再有的了。』这『故意犯罪』是甚么意思？我们要明白这个，就必须回头看二十五节，因为二十六节开头用了『因为』一辞，指明是继续上一节说的。二十五节说，『不可放弃我们自己的聚集，好像有些人习惯了一样，倒要彼此劝勉；既看见那日子临近，就更当如此。』二十六节的『故意犯罪』，就是指二十五节里放弃自己的聚集。希伯来信徒必须非常严肃的接受这个警告。写希伯来书的时候，很多希伯来的基督徒，正徘徊于犹太教和召会之间，不确定是要放弃召会回到犹太教，还是放弃犹太教而与召会一同往前。召会在那里？召会是在聚集里，在那些在基督里之信徒的聚集里。希伯来信徒若不与在基督里的信徒一同聚会，就等于放弃了召会。那些犹疑不定的希伯来基督徒，若弃绝了召会的聚会，就等于在认识真理之后，还故意犯罪。著者好像对他们说，『我在这封书信里，已经使你们对真理有认识。你们必须参加召会的一切聚会；若不然，你们就是故意犯罪。你们若故意犯罪，放弃召会的聚会，回到犹太教，再去献为著罪的祭物，你们当知道，为著罪的牛羊祭物已经不再有的了，因为一切作为豫表的祭物，都过去了。』这就是『为著罪的牛羊祭物是不再有的了』的真正意义。这里不是说，我们若犯了罪，就不得赦免，不得宽恕。这里的意思是说，豫表已经过去，都由基督顶替了；并且希伯来信徒必须留在召会里，不可放弃聚会。他们若是放弃召会，回到犹太教去献为著罪的祭物，就是故意犯罪，他们所献的祭物都是徒然的，因为在神的经纶中，不再有那样的为著罪的祭物了。
4XXVIII. A WARNING ABOUT SINNING WILLFULLY Let us now consider the fourth warning. Hebrews 10:26 says, “For when we sin willfully after receiving the full knowledge of the truth, there no longer remains a sacrifice for sins.” What does it mean to “sin willfully”? To understand this we must go back to verse 25 as the word “for” at the beginning of verse 26 indicates. Verse 25 says, “Not forsaking the assembling of ourselves together, as the custom with some is, but exhorting one another, and so much the more as you see the day drawing near.” To sin willfully in verse 26 is to forsake the assembling together in verse 25. This warning had to be taken seriously by the Hebrew believers. When the book of Hebrews was written, many of the Hebrew Christians were on the edge between Judaism and the church, uncertain whether to forsake the church and return to Judaism, or to forsake Judaism and go on with the church. Where is the church? The church is in the assembling, the meetings of the believers in Christ. For the Hebrew believers not to attend the meetings with the believers in Christ meant that they had forsaken the church. If those staggering Hebrew Christians would forsake the meetings of the church, it meant that they were sinning willfully after they had received the knowledge of the truth. The writer seemed to be saying to them, “In this epistle I have presented to you the knowledge of the truth. You must attend all the meetings of the church. If you don’t, it means that you sin willfully. If you sin willfully by forsaking the church meetings and returning to Judaism to offer the sacrifice for sin, you must realize that there no longer remains a sacrifice for sin, for all the types of the offerings are now over.” This is the correct meaning of “there no longer remains a sacrifice for sins.” It does not mean that if we sin we cannot be forgiven or have our sins remitted. It means that the types are over, having been replaced by Christ, and that the Hebrew believers must stay with the church and not forsake the meetings. But if they would forsake the church and return to Judaism to offer the sacrifice for sin, they would be sinning willfully and offering the sacrifice in vain, for no such sacrifice for sin remained any longer in God’secon o my.
5著者警告希伯来信徒，不再有为著罪的祭物，『惟有恐惧等候审判、和那将要吞灭众敌人的烈火。』（十。）希伯来信徒若离弃召会，就会受到原为众敌人所豫备的惩罚。二十八至二十九节继续说，『任何人干犯摩西的律法，凭两三个见证人，尚且不得怜恤而死，何况那践踏神的儿子，将他藉以成圣的立约之血当作俗物，又亵慢恩典之灵的，你们想，他该受怎样更重的刑罚？』『践踏神的儿子』是甚么意思？这意思是说，希伯来的信徒若要回到犹太教去献为著罪的祭物，依赖那种祭物，他们实际上就是践踏神的儿子，藐视了祂。为著罪的祭物乃是基督的豫表。既然基督已经来应验并顶替了为著罪的祭物，希伯来信徒就该留在祂这里，不该回到犹太教去献为著罪的祭物。他们若这样去作，就是将那立约的血当作俗物，如牛羊的血一样。希伯来的基督徒受到警告，不可回到犹太教再去献为著罪的祭物。因为他们这样作，就是藐视他们所相信的神的儿子，轻看那使他们成圣的血，将祂的血当作俗物，好像祭牲的血一样。这样作也就是亵慢恩典的灵。恩典的灵乃是在他们里面作工、运行并涂抹的。他们应当听祂。著者又警告他们说，『因为我们知道谁曾说，『伸冤在我，我必报应。』又说，『主要审判祂的百姓。』落在活神的手里是可怕的。』（30～31。）这里不是主对未得救之人的审判，乃是对『祂的百姓』，就是那些相信的、得救之人的审判。
5The writer warned the Hebrew believers that there no longer remained a sacrifice for sins, “but a certain fearful expectation of judgment and fiery zeal about to consume the adversaries” (10:27). If the Hebrew believers would forsake the church, they would 27 suffer the punishment which is intended for the adversaries. Verses 28 and 29 continue, “And any one who has set at naught Moses’ law dies without mercy on the testimony of two or three witnesses: by how much do you think he shall be thought worthy of worse punishment who has trampled underfoot the Son of God, and has regarded the blood of the covenant by which he was sanctified a common thing, and has insulted the Spirit of grace?” What does it mean to trample underfoot the Son of God? It means that if the Hebrew believers would return to Judaism to offer the sacrifice for sin, trusting in that sacrifice, they would in effect be trampling under foot the Son of God. They would be despising Him. The sacrifice for sin was a type of Christ. Since Christ had come to fulfill and replace the sacrifice for sin, the Hebrew believers had to stay with Him and not return to Judaism to offer the sacrifice for sin. If they were to do that, they would have been regarding the blood of the covenant a common thing, making it the same as the blood of sheep and oxen. The Hebrew Christians were warned not to return to Judaism to offer again the sacrifice for sin. For them to do this would have been to despise the Son of God in whom they believed and whose blood had sanctified them and to make His blood as common as that of the animal sacrifices. To do such a thing is also to insult the Spirit of grace. The Spirit of grace was working, moving, and anointing in them, and they had to listen to Him. Then the writer warned them by saying, “For we know Him Who said, Vengeance is Mine, I will repay. And again, the Lord will judge His people. It is a fearful thing to fall into the hands of the living God” (vv. 30-31). This is not the Lord’s judgment on the unsaved ones; it is His judgment on “His people,” His believers, the saved ones.
贰 玖父的管教
XXIX. THE FATHER’S DISCIPLINE
6现在我们来看希伯来十二章里的第五个警告。五节说，『你们竟全然忘了那劝勉的话，就是对你们如同对儿子所讲论的，说，『我儿，你不可轻看主的管教，被祂责备的时候，也不可灰心。』』这里的『管教』是指著某种的惩罚。六节说，『因为主所爱的，祂必管教，又鞭打凡所收纳的儿子。』我们许多人小时候都被父母打过。照样，我们的父也鞭打祂的儿女。七节7说，『为了受管教，你们要忍受。神待你们如同待儿子；那有儿子是父亲不管教的？』父亲鞭打的是自己的孩子，而不是街上的孩子。神鞭打我们，不是说我们失去了永远的稳妥。一个越受管教的孩子，就越稳妥。八节说，『只是你们若不受众子所共受的管教，就是私生子，不是儿子了。』若是父神不管教我，我恐怕就是私生子，不是儿子了。九节说，『再者，我们曾有肉身的父管教我们，我们尚且敬重他们，何况万灵的父，我们岂不更当服从祂而得活著么？』服从万灵的父，乃是叫我们得著更多的生命。十节说，『肉身的父是在短暂的日子里，照自己以为好的管教我们，惟有万灵的父管教我们，是为了我们的益处，使我们有分于祂的圣别。』有分于祂的圣别，就是有分于祂圣别的性情。这含示生命的长大；我们从父所受的管教，要帮助我们长大。
6We come now to the fifth warning in chapter twelve of Hebrews. Verse 5 says, “And you have completely forgotten the exhortation which reasons with you as with sons, My son, do not make light of the discipline of the Lord, nor faint when reproved by Him.” The word discipline in this verse points to some kind of punishment. Verse 6 continues, “For whom the Lord loves He disciplines and scourges every son whom He receives.” To scourge here means to whip. Most of us received some kind of scourging from our parents when we were children. In like manner, our Father scourges His children. Verse says, “It is for discipline that you are enduring; God is dealing with you as with sons; for what son is there whom the father does not discipline?” A father will scourge his own children, not the children on the street. For God to scourge us does not mean that we lose our eternal security. The more a child is disciplined by his parents, the more secure he is. Verse 8 says that “if you are without discipline, of which all have become partakers, then you are bastards and not sons.” I am afraid that if God the Father would not discipline me, it would mean that I am a bastard, not a son. Verse 9 says that “we have had the fathers of our flesh as discipliners and we respected them; shall we not much rather be in subjection to the Father of spirits and live?” Being in subjection to the Father of spirits gives us more life. Verse 10 says, “For they indeed disciplined us for a few days as it seemed good to them, but He for our profit that we might partake of His holiness.” To partake of His holiness means to partake of His holy nature. This implies the growth in life. The discipline that we receive of our Father helps us to grow.
7受管教并不是灭亡。父亲可能对儿子说，『如果你行为不好，我会责罚你。』这并不是说儿子会失丧；因为父亲责罚儿子，不是要杀死他。不要以为受天父的责罚，会影响我们永远的救恩。祂管教的时候，我们永远的救恩反而更稳妥，因为祂待我们如同儿子，而不是如同私生子。你想我们的父只在今世对付我们，不会在来世对付我们么？我们很多人受了不正确教训的影响，所以我必须一再的指出，我们若不好好的行事为人，我们的父会责罚我们，或在今世，或在来世。不要以为只要主一回来，我们一复活，一切都自动的好了，再没有管教或惩治了。这是不正确的教训。在上一篇信息里我们看见，马太福音和路加福音都确定的告诉我们，当主回来之后，就是在来世里，祂要惩罚一些懒惰的奴仆。这是神纯净话语中清楚启示的。你愿意现在受管教，还是愿意以后受惩罚？我不喜欢受任何惩罚，我愿意靠著神的怜悯和恩典，好好的行事为人。若是我必须受惩罚，我也情愿在今世，而不在来世受惩罚。参拾警戒放弃长子的名分十二章十五至十六节说，『要监察，免得有人坠落离开神的恩典；免得有苦根长起来缠扰你们，许多人便因此沾染污秽；免得有淫乱的、或贪恋世俗如以扫的，他因一口食物把自己长子的名分卖了。』『坠落离开神的恩典』是甚么意思？乃是说我们已经有了神的恩典，现在必须竭力不失去这恩典，不坠落离开我们所享受的恩典。希伯来信徒若回到犹太教，就坠落离开了所有相信基督的人所享受的恩典。他们要监察，免得有苦根缠扰他们，就是某些热中犹太教的人，用犹太教苦毒的教训破坏他们。在召会生活中，有时也会发生同样原则的事。
7To be disciplined is not to be lost. A father may say to his son, “If you don’t be have yourself, I shall punish you.” But this does not mean that the son will be lost. When a father punishes his son, he does not kill him. Do not think that being punished by our heavenly Father affects our eternal salvation. When He disciplines us, our eternal salvation is even more secure because He is dealing with us as His dear sons, not as bastards. Do you believe that our Father only deals with us in this present age, not in the coming age? Since so many of us have been influenced by inaccurate teachings, I must point out once again that if we do not behave ourselves, our Father will punish us either in this age or in the age to come. Do not think that after the Lord comes back and you are resurrected, everything will automatically be all right and there will be no further discipline or chastisement. This is an inaccurate teaching. As we saw in the last message, both Matthew and Luke tell us definitely that when the Lord comes back, He will punish some of His slothful servants in the next age. This is clearly revealed in the pure Word. Which do you prefer— to be disciplined now or punished later? I do not like to have any punishment. By the Lord’s mercy and grace I would rather be have myself. But if I must be punished, I would rather undergo it in this age, not in the next. XXX. A WARNING ABOUT GIVING UP THE BIRTHRIGHT Verses 15 and 16 say, “Looking care fully lest any one be falling away from the grace of God, lest any root of bitterness springing up trouble you, and through this many be defiled; lest there be any fornicator or profane person as Esau, who for one meal gave up his birthright.” What does it mean to be “falling away from the grace of God”? It means that we have the grace already and that we must be diligent not to lose it, not to fall from the grace that we are already enjoying. If the Hebrew believers would go back to Judaism, they would fall away from the grace which all the believers in Christ were enjoying. They had to be careful lest any root of bitterness would trouble them, that is, some Judaizers would damage them with the bitterness of their Judaistic teachings. In the church life, things in the same principle occasionally happen.
8十六节说，以扫因一口食物把自己长子的名分卖了。在基督里的长子名分，包括要来国度里的王权，对于信徒的关系是太大了。但我们可能会因著一点物质的享受，把我们长子的名分卖了，如同以扫为了一口食物把他长子的名分卖了一样。希伯来的基督徒若为了犹太教的一点东西，离弃了基督里的恩典，就会失去他们在基督里的长子名分。失去在基督里长子的名分并不是失去永远的生命，乃是失去了生命的权利，就是失去要来国度的享受作为奖赏。二十八至二十九节说，『所以我们既领受了不能震动的国，就当接受恩典，藉此得以照神所喜悦的，以虔诚和畏惧事奉神；因为我们的神乃是烈火。』我们现今是在领受这不能震动之国的过程中，所以必须持守恩典，不可坠落离开恩典。二十九节说，我们的神乃是烈火。虽然神是爱，在这里祂却是烈火。这是一个严肃的警告。参壹安息于正确的召会生活中在这七篇信息里，我们看过进入安息日的安息是甚么意思。我们何等需要进入为我们存留之安息日的安息！我们的基督所作成的何其多。正如希伯来书好几次告诉我们的，祂在诸天之上坐下了。坐下的意思就是安息。基督今天坐在诸天之上享受安息日的安息，因为祂已作成了一切，产生了召会，使神得著满足与安息。我们必须受警告，不要离弃召会生活。我们若离弃召会生活，就会在旷野飘流。我们几乎都可以见证，我们在过召会生活以前，都是在旷野飘流。我们周游在不同的基督教团体中间，直至来到召会中才得著安息。因著这些希伯来的基督徒正在流荡，所以著者鼓励他们，要在正确的召会生活中，进入当前安息日的安息。我们已经指出，召会乃是今天安息日的安息，这由以下这事实得著证明：召会是神的家，神的长子在其中向祂的众弟兄宣告父的名，并在其中歌颂父。你们要得鼓励来过召会生活，这是今天的安息日。
8Verse 16 says that for one meal Esau gave up his birthright. The birthright in Christ, which includes the kingship in the coming kingdom, means a great deal to the believers. But we may sell our birthright for just a small enjoyment of the material things just as Esau sold his for the enjoyment of a morsel of meat. If the Hebrew Christians would forsake the grace in Christ for a little morsel of Judaism, they would lose their birthright in Christ. To lose the birthright in Christ is not to lose eternal life; it is to lose the right of life, that is, to lose the enjoyment of the coming kingdom as a prize. Verses 28 and 29 say, “Wherefore, receiving an unshakable kingdom, let us have grace, through which we may serve God well-pleasingly with godly fear and awe; for our God is also a consuming fire.” Since we are in the process of receiving such an unshakable kingdom, we must hold fast to grace and not fall from it. Verse 29 tells us that our God is a consuming fire. Although our God is love, here He is a consuming fire. This is a serious warning. XXXI. RESTING IN THE PROPER CHURCH LIFE In these seven messages we have seen what it means to enter into the Sabbath rest. How we need to enter into the remaining Sabbath rest! Our Christ has accomplished so much. As the book of Hebrews tells us a number of times, Christ is sitting in the heavens. To sit means to rest. Today Christ is sitting in the heavens enjoying a Sabbath rest because He has accomplished everything to produce the church which is the satisfaction and rest to God. We must be warned not to forsake the church life. If we were to forsake the church life, we would be wandering in the wilderness. Nearly all of us can testify that before we came into the church life, we were wandering in the wilderness. We were traveling among many different Christian groups and had no rest until we came home to the church. Here, in the church, we are at rest. Since the Hebrew Christians were wandering, the writer encouraged them to enter into this present Sabbath rest in the proper church life. As we have already pointed out, that the church is today’s Sabbath rest is proved by the fact that the church is the house of God in which the Son of God declares the Father to His brothers and in the midst of which He sings hymns to the Father. Be encouraged to be in the church life, today’s Sabbath
9这个安息日要把我们带进国度。召会生活要𫗪养我们，造就我们，建造我们，使我们有资格进入下一个安息日，就是国度时代。国度所要求的，乃是成熟的人。我们里面虽然已经有了生命的种子，并且也在生长，但我们还需要成熟。我们在那里才能成熟？乃是在召会里。召会是那合式的田地、农场，是我们能长大成熟的地方。在召会里，我们得享今日生长之安息日的益处。在召会里，我们也能被带进收成的安息日。因此，著者告诉那些流荡的希伯来信徒，快停止流荡，进入召会生活，并进入今日的安息日，这会带他们进入千年国更美的安息日。他们若错过召会生活，就会像他们的祖宗一样，飘流旷野，最后倒毙在那里。今天我们何等需要竭力进入那安息日的安息，过正确的4:9召会生活！希伯来四章九节对我从来没有像今天这么清楚。靠著主的怜悯，愿我们在要来的国度的时代里，不是受惩罚，乃是得奖赏。
9This Sabbath will usher us into the kingdom. The church life will feed us, edify us, build us up, and qualify us for the next Sabbath, which will be the kingdom age. The kingdom requires people who have matured. Although we have the seed of life within us and are growing, we need to mature. Where can we mature? In the church. The church is the proper field, the proper farm, where we can grow into maturity. In the church we enjoy the benefits of today’s growing Sabbath. In the church we shall also be brought into the harvest Sabbath. Thus, the writer told the wandering Hebrew Christians to stop wandering, come into the church life, and enter into today’s Sabbath which would bring them into the better Sabbath of the millennial kingdom. If they missed the church life, they would be like their fathers who wandered in the wilderness, fell there, and died. How we need to be diligent to enter into the Sabbath rest and be in the proper church life today! Hebrews has never been as clear to me as it is in these days. By the Lord’s mercy, may we all avoid the punishment and gain the prize in the coming age.
参 贰召会生活是我们的避难所
XXXII. THE CHURCH LIFE AS OUR REFUGE
10召会生活也是避难所。我们必须从犹太教、更正教、世俗和旷野中逃出来，逃入召会生活这个避难所。不要以为天上是我们的避难所。我们今天身处狂风骇浪的海上，情势窘迫，而天离我们太远了，无法作我们的避难所。召会生活对我们乃是生死攸关的事。如果要等到天上去避难，恐怕早已淹死了。要逃入召会生活里避难。希伯来书是一卷美妙的书，包含许多新观念。读本篇信息的人，可能从来没有听说召会生活是避难所。但我们中间很多人对召会生活都有这样的经历。试想若是美国没有召会生活，我们会在那里？恐怕很多人会淹死在风暴的海里了。阿利路亚，在风暴的海边有避难所！召会生活就是我们今天的避难所。
10The church life is also a refuge. We need to escape Judaism, Protestantism, worldliness, and the wilderness, and flee into the refuge of the church life. Do not think that heaven is your refuge. Heaven is too faraway to be a refuge for us who face a desperate situation on a stormy sea today. For us, the church life is a matter of life or death. If you wait until you go to heaven to find refuge, you may drown. Flee into the church life for refuge. Hebrews is a wonderful book containing many new concepts. Perhaps no one reading this message has ever heard that the church life is a refuge. But many of us have experienced the church life in this way. Suppose there were no church life in the United States. Where would we be? Most of us would have drowned in the stormy sea. Hallelujah for a refuge alongside of the stormy sea! The church life is our refuge today.