希伯来书生命读经 · 第25篇

不信的恶心，将活神离弃了；神活的话；以及人的各部分将活神离弃了

An Evil Heart of Unbelief Deserting the Living God And the Living Word of God and the Parts of Man DESERTING THE LIVING GOD

1在本篇信息中，我们要说到三件事：不信的恶心，将活神离弃了；神活的话；以及人的各部分。希伯来三章十二节说，『弟兄们，你们要谨慎，免得你们中间，或有人存著不信的恶心，将活神离弃了。』不信的心是最恶的心。我们的不信是最得罪神的事。大卫曾犯了一件大罪，谋杀了人，并夺了那人的妻子。然而，按神的行政说，这罪还不算太严重，没有使神放弃大卫。但在旷野的以色列人因著不信，神就放弃了他们。『不信』侮辱并得罪神自己。一切的罪都干犯神公义的律法，但有些罪并不像『不信』的罪那样严重，侮辱到神自己。

1In this message we need to cover three matters: an evil heart of unbelief deserting the living God; the living word of God; and the parts of man. Hebrews 3:12 says, “Beware, brothers, lest there be in any one of you an evil heart of unbelief in withdrawing from the living God.” No heart is more evil than a heart of unbelief. Nothing offends God as much as our unbelief. David committed a dreadful sin, murdering a man and taking his wife. Governmentally speaking, however, this sin was not that serious, for it did not cause God to give up David. But the unbelief of the children of Israel in the wilderness caused God to give them up. Unbelief insults and offends God Himself. Every sin breaks God’s righteous law, but some sins do not insult God Himself, as does the sin of unbelief

壹活神

I. THE LIVING GOD

2我们的神是活神。不信实在太恶了，因为侮辱了这位活的、信实并全能的神。我们若不信神，不信祂的作为，10不信祂的法则，就是侮辱祂。为此，我们必须留意这个不信。三章十节说，『所以我厌烦那一代的人，说，他们心里时常迷糊，竟不晓得我的法则。』神的法则与神的作为不同。神的作为是祂的行动，神的法则是祂作为的原则。以色列人只晓得神的作为，摩西却知道神的法则。（诗一○三7。）在旷野，以色列人几乎每早晨都看见降吗哪的神迹。如果这样的神迹发生在今天，必定是轰动世界的新闻。以色列人虽然经历了这样的神迹，但他们只看见神的作为；他们不像摩西认识神信实、神圣的法则。我们不该像以色列人那样，乃该学习认识我们神的法则、原则。以色人每逢缺食少水就发怨言；当神为他们作事时，他们不过暂时欢喜，不久又再干犯神。我们若看自己的光景，就不会批评他们，因为彼此都是一样。我们可能在晚上的聚会中大声喊说，『赞美主！』第二天早晨却向主发怨言。我们何等需要认识神的法则！我们的神是活的，祂行事是有原则的。祂永不背乎自己。祂是有能、全能、信实的，必信守祂的应许，成就祂所说的话。

2Our God is the living God. Unbelief is so evil because it insults the living, faithful, and almighty God. If we do not believe in God, in His work and in His ways, we insult Him. This is why we must beware of unbelief. Verse says, “Wherefore I was disgusted with this generation, and I said, They always go astray in heart; and they have not known My ways.” God’s ways are different from His acts. His acts are His activities; His ways are the principles by which He acts. The children of Israel only knew His acts, but Moses knew His ways (Psa. 103:7). In the wilderness the children of Israel saw a miracle nearly every morning — the manna. If such a miracle would occur today, it would be publicized in newspapers throughout the world. Although the children of Israel witnessed such a miracle, they, unlike Moses, saw only the acts of God; they did not know God’s faithful, divine ways. We should not be like the children of Israel; we must learn the ways, the principles, of our God. When the children of Israel lacked food and water, they complained and murmured. When God acted on their behalf, they were happy temporarily, but not long after ward they offended God again. If we look at ourselves, we would not criticize them, because we would see that we are the same. We may shout, “Praise the Lord!” one night in a meeting and murmur against the Lord the next morning. How we need to know the ways of God! Our God is living and has His principles in doing things. He will never deny Himself. He is able, almighty, and faithful, always keeping His promises and fulfilling His word.

贰恶心

II. THE EVIL HEART

3虽然神是活的，是信实的，但恶的心向著祂是刚硬的。（来三8。）就著一面的意义说，恶心总有许多理由，有很多道理可说。但就著另一面的意义说，恶心却是顽梗、无理的，因为这心是刚硬的。因此，这样的心偏离正途而迷糊，不认识神的法则或原则，并且以试验试探神。（9。）最终，这样的心是自欺的，使自己也受了迷惑。（13。）这就是恶心的光景。这样的恶心总是因著刚硬而产生的结果。我们的心若刚硬，是何等的危险！我们需要一再的祷告，求主软化我们的心，向祂说，『主阿，怜悯我。软化我的心，永不要让我的心刚硬。』

3Although God is living and faithful, the evil heart is hardened against Him (3:8). In a sense, an evil heart is very reasonable; it reasons a great deal. However, in another sense, it is stubborn and without reason because it is hardened. Hence, it departs from the right track and goes astray, not knowing God’sways or principles. It tries God by putting Him to the test (3:9). Eventually, such a heart is self-deceiving and will be deceived (3:13). This is the condition of an evil heart. Such an evil heart always issues from the hardening. How dangerous it is for our heart to be hardened! We need to pray again and again for the Lord to soften our heart, saying, “Lord, have mercy on me. Soften my heart and never allow it to be hardened

参不信

III. UNBELIEF

4恶心产生不信。不信总是照著天然的观念讲理由，而不照著神的原则。请想想以色列人在民数记十三章三十一至三十三节所说的理由。他们的理由甚至还带著谎言，因为他们说，『我们所窥探经过之地，是吞吃居民之地。』这就是谎言。约书亚和迦勒却说，『你们不可背叛耶和华，也不要怕那地的居民，因为他们是我们的食物，并且荫庇他们的已经离开他们，有耶和华与我们同在，不要怕他们。』（十四9。）约书亚和迦勒所说的才是真话。然而，以色列人的理由不是根据真话，乃是根据谎言，不看重神的法则。神当初曾应许摩西，必定把以色列人带进美地。神这一句话，对他们应该足彀了。假如有一位百万富翁，送你一张一万元的支票，并且已经签了名；如果你不相信那张支票的价值，你就是侮辱那位富翁。你不该说，『我不相信我得了一万元。我连买一双鞋的钱也没有。』这种话就是侮辱那富翁。神早已对摩西说，『你去招聚以色列的长老，对他们说，耶和华你们祖宗的神，就是亚伯拉罕的神，以撒的神，雅各的神，向我显现，说，我实在眷顾了你们，我也看见埃及人怎样待你们，我也说，要将你们从埃及的困苦中领出来，往迦南人…的地去，就是到流奶与蜜之地。』（出三～17。）这一句话比那个富翁所签的支票更可靠。以色列人应该相信这话，并认识神的法则，说，『神阿，你不会让我们死在旷野。若是这样，你的话怎能站立得住？我们不管那地有多少伟人，即使那地充满了鬼魔，我们也能把他们吃掉，因为你应许要领我们进入那地。』这才是正确的推想，是照著神的法则、原则、信实和大能而有的推想。但以色列人并不这么推想，反而说，『那地的人民身量高大，在他们眼中我们如同蚱蜢，他们会把我们吞吃了。』这是不信的逻辑，是根据天然观念推想的逻辑，而不看重神的法则，也不信靠神的信实。约书亚和迦勒站起来辩驳那种推想，宣告说，百姓必定能得那地。约书亚和迦勒尊重神，所以神也尊重他们。没有甚么比相信神更尊重神，也没有甚么比不相信神更不尊重神、更侮辱神。

4An evil heart produces unbelief. Unbelief reasons according to the natural concept, not according to God’spr i nciple. Consider the reasoning of the children of Israel in Numbers 13:31-33. Their reasonings included some lies, for they said that “the land through which we have gone to search it, is a land that eateth up the inhabitants thereof.” That was a lie. Joshua and Caleb said, “Re bel not ye against the Lord, neither fear ye the people of the land; for they are bread for us: their defence is departed from them, and the Lord is with us: fear them not” (Num. 14:9). Joshua and Caleb spoke the truth. However, the children of Israel did not reason according to the truth but according to the lie, not counting on the ways of God. In the beginning, God had promised Moses that He would bring the Israelites into the good land. That one word should have been sufficient for them. Suppose a millionaire would give you a check for $10,000 with his signature on it. If you did not believe it, it would be an insult to that millionaire. You should not say, “I don’t believe I have $10,000. I don’t even have enough money to buy a pair of shoes.” This kind of reasoning is an insult to the millionaire. God had spoken to Moses, saying, “Go, and gather the elders of Israel together, and say unto them, The Lord God of your fathers, the God of Abraham, of Isaac, and of Jacob, appeared unto me, saying, I have surely visited you, and seen that which is done to you in Egypt: and I have said, I will bring you up out of the affliction of Egypt into the land of the Canaanites...unto a land flowing with milk and honey” (Exo. 3:16-17). This one word was more reliable than a check signed by a 16 millionaire. The children of Israel should have believed this word and known God’s ways, saying, “God, You should not let us die here in the wilderness. If You do this, how can Your word stand? We don’t care how many giants are in the good land, or even if the good land is filled with evil angels. We will eat them up because You have promised to bring us into the land.” This is proper reasoning, the reasoning that is according to God’sways, principles, faithfulness, and power. But the Israelites did not reason in this way. Instead, the Israelites said, “There are giants in the land, and we are like grasshoppers in their sight. They will eat us up.” This is the logic of unbelief, the logic of reasoning according to the natural concept and not counting on the ways of God or trusting in the faithfulness of God. Joshua and Caleb stood against that kind of reasoning, declaring that the people were well able to take the land. Joshua and Caleb honored God, and God, in turn, honored them for honoring Him. Nothing honors God more than our belief, and nothing dishonors and insults Him more than our unbelief.

5不信产生不服、顽梗、背叛，（来三18，）并惹神发怒。（8，16。）以色列人因著不信，就离弃了活神。三章十二节的『离弃』一辞，原文的意思也可译为，转离、抛弃、离开、远离。虽然神是活的、信实的，不信却能使我们转离神。我们一旦转离神，神还能为我们作甚么？因著以色列人的不信，他们就失去了安息，并且倒毙在旷野。（18～19。）耶和华起誓说，他们必不得进入祂的安息，他们的尸首要倒在旷野。（17。）不信的恶心产生何等严重的后果！神被逼到一个地步，无法再为以色列人作甚么，因祂不能违背自己，也不能违背自己的原则。千万不可干犯神到一个地步，使祂不能为你作甚么。这是非常可怕的。

5Unbelief issues in disobedience, obstinacy, and rebellion (3:18) and provokes God (3:8, 16). Because of their unbelief, the Israelites withdrew from the living God. The Greek word translated “withdrawing” in 3:12 may also be rendered as turning away, deserting, departing, standing aloof. Although God is living and faithful, unbelief causes us to turn away from Him. Once we turn away, what then can He do for us? Because of their unbelief, the Israelites missed the rest and fell in the wilderness (3:18-19). The Lord swore that they would not enter into His rest, and their “carcasses fell in the wilderness” (3:17). How serious is an evil heart of unbelief! God was forced into not doing anything for the Israelites because He could not do anything against Himself or against His principles. Never offend God to the extent that He is unable to do anything for you. That is terrible

肆趁著今日

IV. WHILE TODAY

6过了一段时间，有诗人受神感动，就豫言说，『惟愿你们今天听祂的话。你们不可硬著心，像当日…在旷野…。那时你们的祖宗试我探我。』（诗九五下～9上。）希伯来书著者完全在圣灵的感动下，明白诗篇九十五篇所写的是甚么。『今天』这个小小的辞，把天上的窗户开启了。从前因著以色列人在旷野惹神发怒，天上祝福的窗户关闭了。以色列人惹神发怒到一个起步，使神不能为他们作甚么。但因著神的怜悯，过了一段时候，祂来藉著诗人豫言并劝戒，告诉祂的百姓要听祂的话，不可硬著心；并且豫言，有一日祂要重开天上的窗户。当召会出现时，就是那日来到。那因著他们心里刚硬而被拘留之安息日的祝福，到召会出现的日子，要重新向人开启。希伯来四章七节说，『神就再指定一个日子，就是过了这么长的时间，在大卫书上所说的今日，正如祂前面所说的，『你们今日若听见祂的声音，就不可硬著心。』』这些话是写给希伯来信徒的，他们就是那些心里刚硬，在旷野惹神发怒之人的后代。著者似乎是对他们说，『弟兄们，不可像你们祖宗一样硬著心。现今我们是活在另一个日子，就是诗篇九十五篇所说的『今日』。我们应当抓住今日这个机会，以柔软的心听神的声音。祂的声音在说，基督比天使、摩西和亚伦更美，基督所立的新约比藉著摩西所传的旧约更美。所以我们务必竭力进入这应许的日子，就是在召会生活里的安息日。』我们若在召会时代听祂的声音，而不硬著心，我们就不至惹神发怒，也不会把活神离弃。我们要信靠祂，并进入那安息。

6After a certain length of time, the psalmist, being inspired by God, prophesied, saying, “Today if ye will hear His voice, harden not your heart, as in the provocation, and as in the day of temptation in the wilderness” (Psa. 95:7-8). The writer of the book of7 Hebrews was fully in the inspiration of the Holy Spirit and understood what was written in Psalm 95. The little word “today” opens the wide window of the sky. Due to the provocation that took place in the wilderness, the window of blessing in heaven was closed. The children of Israel had provoked God to such an extent that He was unable to do anything for them. After waiting, in His mercy He came in to prophesy and advise through the psalmist, telling His people to hear His voice and not to harden their hearts, and prophesying of that day when the heavenly window would be reopened. That day arrived when the church came into being. The blessing of the Sabbath which was withheld due to the hardening of their hearts was opened again on the day the church came into being. Hebrews 4:7 says, “He again designates a certain day, Today, saying in David after so long a time, as He has said before, Today, if you hear His voice, do not harden your hearts.” This was written to the Hebrew believers, the descendants of those who had provoked God in the wilderness by hardening their heart. The writer seemed to be saying to them, “Brothers, do not harden your hearts as your fathers did. We are living in another day, a day which in Psalm 95 is called ‘Today.’ Take today as the opportunity to soften your heart and listen to His voice. His voice is saying that Christ is better than the angels, Moses, and Aaron, and that Christ’s new covenant is much better than the old covenant given through Moses. Be diligent to enter into this promised day, the Sabbath in the church life.” If in the day of the church, we hear His voice and do not harden our heart, we shall never provoke and desert the living God. We shall trust in Him and enter into the rest.

神活的话

the Living Word of God

7希伯来书的著者说了许多关于诗篇九十五篇的话后，在希伯来四章十二节突然说，『因为神的话是活的，是有功效的，比一切两刃的剑更锋利，能以刺入、甚至剖开魂与灵，骨节与骨髓，连心中的思念和主意都能辨明。』开头的『因为』，把本节与上一节连接起来。为何著者突然题起神的话？因为诗篇九十五篇中的应许，乃是神的话。每当我们读圣经时，神的话对我们都该是活的、有能力的，并且锋利到一个地步，足以把我们里面所有的东西剖开并辨明。如果不是这样，我们就还没有摸著神的话，只不过看到白纸黑字而已。白纸黑字既不是活的，也不带有能力。圣经中的每一个字，都必须是神那活的、有功效的话。我们怎么知道所摸著的是神的话，而不是字句？我们之所以知道，是因为我们摸著的话乃是活的，有能力的，并且使我们的灵与魂分开。这是一个重要的原则。

7After speaking so much about Psalm 95, the writer of Hebrews suddenly says in 4:12, “For the word of God is living and operative and sharper than any two-edged sword, and piercing even to the dividing of soul and spirit, both of joints and marrow, and able to discern the thoughts and intents of the heart.” The word “for” at the beginning of this verse connects it with the preceding verse. Why does the writer here suddenly speak of the word of God? Because the promise in Psalm 95 is the word of God. Whenever we read the Bible, it must be living, energizing, and sharp enough to divide and discern all the things within us. If it is not, we have not touched the word of God but only the black and white letters. The printed matter in black and white letters is neither living nor energizing. Every word in the Bible must be the living and operative word of God. How do we know that we have touched the word of God and not just the printed matter? We know it when the word we have touched is living, energizing, and dividing our soul from our spirit. This is an important principle.

8著者似乎是说，『希伯来的弟兄们，你们很宝爱旧约，特别是诗篇。其中有一篇说，『你们今日若听见祂的声音。』这处经节你们不知读了多少遍，为何在你们身上不起作用？现在我要用这一诗篇为基础，与你们谈论。这篇神的话必定是活的、有功效的，能剖开我们的魂与灵。弟兄们，我知道你们现在为甚么徘徊、犹豫；因为你们的魂与灵混在一起。当你们平静的时候，在你们最深处，你们的灵告诉你们，要起来跟随基督，就是今日的弥赛亚往前。虽然在灵里你们对这事很清楚，但你们却从灵里转到魂里。你们魂里的心思就起了疑惑，叫你们的魂飘荡不定。因为你们的魂与灵混在一起，我就引用神活的话；这话比两刃的剑更锋利，能刺入混淆之处，把魂与灵分开，叫你们看见自己的愚昧。你们不该再在魂里飘荡，要从魂转到灵。不要考虑、谈论、怀疑或犹豫。你们谈论考虑越多，就越落在飘荡的心思里。』我们很多人都有这样的经历。当我们来到召会生活中以前，我们是飘荡的。有一天我们受了召会的吸引，我们灵里深处有声音说，『这就是了。』然而，我们的心思起了疑问，说，『真的么？如果是真的，为甚么没有属灵大汉这样实行？』我们受了背景的影响，就开始在旷野飘流。然而，在夜阑人静的时候，有一样比心思更深的东西，在里面搅动我们，说，『召会生活是正确的。』在这段期间，你会寝食难安，也不能好好工作。直到有一天，神活的话进来，把我们里面分开，启示我们甚么是出于灵的，甚么是出于魂的，我们才得了安息。神活的话必须刺入我们里面，剖开魂与灵一切的混杂。召会生活完全是在灵里的。我们却极容易落到宗教里。我们要进入召会生活，就需要神活的话刺入剖开。惟有神的话，能把我们的魂与灵分开。我们的魂好像捕蝇纸一样，是有黏性的，很容易黏住我们的灵。为此，我们需要神活的话来刺入剖开。我们不仅初到召会生活时有这种经历，就是日后也常有这样的经历。许多时候神临到我们，我们的灵就响应。但是我们的魂同时也有反应，而这种反应主要是藉著心思。主可能在我们的灵里说，『应当把你自己交给召会。』但那富有黏性的魂，会藉著心思说，『小心一点，不要过分听信召会。所有带领的弟兄们，和别人一样都会犯错。你看某某弟兄。他虽然好，但还不是十全十美。』我们的心思这样一动，我们立刻就开始游荡。惟有当怜悯、信实的神，带著祂那活的、刺入的话临到我们，我们才会从游荡的心思中蒙拯救。这就是为甚么我们需要圣经。我们读经的时候，如果圣经不是活的，也没有能力，那必定是有甚么不对了。虽然很多基督徒只把圣经当作一本印出来的书，但我们必须天天以活的方式取用这本圣经。

8The writer seemed to be saying, “You Hebrew brothers cherish the Old Testament, especially the book of Psalms. One of the psalms says, ‘Today if ye will hear His voice.’ You have read this verse again and again without anything happening to you. Now I amusing this psalm as a base for my talk with you. This word of God must be living and operative and must divide our soul from our spirit. Brothers, I know why you are staggering and hesitating. It is because your soul is mixed with your spirit. Sometimes, when you are calm, deep within, your spirit is telling you to go on and follow Christ as today’s Messiah. Although you may be clear about this in your spirit, you turn from your spirit to your soul. Your mind in your soul begins to wonder and this causes your soul to wander. Because your soul and spirit are mixed together, I have quoted the living word of God which is sharper than a two-edged sword. It will pierce your mixture, divide your spirit from your soul, and show you how foolish you are. You should no longer wander in your soul; you must turn from your soul to your spirit. Don’t consider, talk, hesitate, or stagger. The more you talk and hesitate, the more you are in your wondering mind.” Many of us have had this experience. Before we came into the church life, we were wandering. Then we were attracted by the church and deep within our spirit something said, “This is it.” But then our mind began to wonder, asking, “Is this right? If it is, then why haven’tt he spiritual giants practiced it?” Under the influence of our background, we began wandering in the wilderness. However, in the calm of the night, something deeper than our mind stirred within us, saying, “The church life is right.” During such a time, it was difficult to sleep or work well. We only found rest when one day the living word of God came in to divide our being, revealing what was our spirit and what was our soul. The living word of God must pierce into our being and separate all the mixture of soul and spirit. The church life is absolutely in the spirit. It is very easy to be in religion. However, to enter into the church life we need to be pierced and divided by the living word of God. Only the word of God can divide our soul from our spirit. Our soul, like fly paper, is sticky. Thus, it is easy for our spirit to be stuck to our soul. Because of this, we need the piercing and dividing of God’s living word. We not only experience this upon first coming into the church life but often afterwards. Many times God came in and our spirit responded. However, our soul also reacted, mainly through our mind. The Lord may speak in our spirit and say, “Subject yourself to the church.” But the sticky soul, speaking through the mind, says, “Be careful. Don’t listen to the church so much. All the leading brothers have faults like anyone else. Look at Brother So-and-So. He’s good, but he’s not absolutely good.” When our mind acts like this, we soon begin wandering. Only when the merciful and faithful God comes in with the piercing of the living word of God do we find deliverance from our wandering mind. This is why we need the Bible. If the Bible is not living and energizing whenever we read it, something is wrong. Although many Christians take the Bible only as a printed book, day by day we must take it in a living way

壹是活神的流出

I. THE OUTFLOW OF THE LIVING GOD

9神活的话就是活神的流出。神的话带著神的生命、（约一4、）神的光、（诗一一九105，130、）甚至神的自己（约一1）而流出。因为圣经乃是神的呼出，（提后三16，）所以圣经中神的话，就是神的流出，把神的生命、神的光、甚至神的自己，带到我们里面。

9The living word of God is the outflow of the living God. It flows with the life of God (John 1:4), the light of God (Psa. 119:105, 130), and even with God Himself (John 1:1). Because the Scriptures are breathed by God (2 Tim. 3:16, Gk.), the word of God in the Scriptures is God’so ut flow. It brings the life of God, the light of God, and even God Himself into our being.

贰是活的

II. LIVING

10神的话既是神的流出，是灵又是生命，（约六63，）所以神的话是活的。在我们的经历中，整本圣经必须不是死的字句，而是活的，是灵又是生命。

10Since the word of God is His outflow, being spirit and life (John 6:63), it is living. In our experience the whole Bible must not be dead letters but rather living as spirit and life

参是有功效的

III. OPERATIVE

11神活的话是有功效的，希伯来四章十二节中『有功效』一辞，意思是『有能力』，或是『有动力』。神活的话在我们里面成为动力，要成就神的事。

11The living word of God is operative. The anglicized form of the Greek word translated “operative” in verse 12 is energetic. Hence, operative here means energizing or energetic. The living word of God is energizing within us to work out something for God

12肆比两刃的剑更锋利神活的话比一切两刃的剑更锋利，（弗六17，）能刺入我们里面，剖开我们的魂与灵，并且辨明我们心中的思念和主意。神的话常常能把我们混乱的思念辨明。不要以为我们的思念都是从地狱来的，或者我们的主意都是从自己来的。有些思念是从诸天之上来的，也有些主意是为著神的。但我们的思念和主意大多是混杂的，需要神活的、有功效的、锋利的话刺入我们，并且辨明我们的思念和主意，显示甚么是出乎自己并为著自己的，甚么是出乎神并为著神的。我们若单靠自己，是分辨不出来的。但我们一旦经历神活的话，就不难辨明那些思念不是出于神的，那些主意是出于撒但的。

12IV. SHARPER THAN THE TWO-EDGED SWORD The living word of God is sharper than any two-edged sword (Eph. 6:17), piercing in to our being, dividing our soul from our spirit, discerning the thoughts and intents of our heart. Many times the word of God discerns our mixed-up thoughts. Do not think that all thoughts come from hell or that all intents come from the self. Some thoughts come from the heavens, and some intents are for God. But mostly we have a mixture in our thoughts and intents and need the living, operative, sharp word to pierce into us and discern our thoughts and intents, revealing which are of and for the self and which are of and for God. If we are left by ourselves, we cannot discern these matters. But once we experience the living word of God, it is easy to discern the thoughts that are not of God and the intents that are of Satan.

人的各部分

the Parts of Man

13现在我们可以来看人的各部分。我们在『神的经营』这本书中，以及在『人的各部分』这本小册中，已充分的说明了这事。

13This brings us to the parts of man. This is covered adequately in the book The Economy of God and the booklet The Parts of Man

壹身体

I. BODY

14身体是我们外面的器官，用以接触外面的物质世界。身体由许多肢体所组成；在希伯来四章十二节中，以骨节与骨髓为表征。

14Our body is our outward organ by which we contact the outward, physical world. It is composed of all its members and is signified in 4:12 by the joints and marrow

贰魂

II. SOUL

15魂就是人的己。这可由马太十六章二十六节与路加九章二十五节互为比较，得到证明。马太十六章二十六节说，『人若赚得全世界，却赔上自己的魂生命，有甚么益处？人还能拿甚么换自己的魂生命？』路加九章二十五节说，『人若赚得全世界，却丧失自己，赔上自己，有甚么益处？』这给我们看见，我们的魂就是我们的己，就是我们的所是，我们的个格。我们要跟从主，就当否认我们的魂，就是我们的己。（太十六24，路九23。）我们的魂是由心思、意志和情感组成的。箴言二章十节含示，魂需要知识。知识既是心思的功用，就证明心思是魂的一部分。诗篇一百三十九篇十四节说到魂能知道。知道乃是心思的功用，所以这也证明心思是魂的一部分。十三篇二节说到魂在考虑、筹算，这也是指心思。哀歌三章二十节指明，魂也会想念。由这些经节，我们看见魂里面有一部分能知道，会考虑，会想念。这一部分就是心思。魂的第二部分是意志。约伯记七章十五节说到魂会拣选。拣选是意志的动作所作的决定。这证明意志必定是魂的一部分。六章七节说到魂拒绝。拣选或拒绝都是意志的功用。代上二十二章十八节说，『你们应当立定心意（原文，魂），寻求…。』我们立定我们的心思去思想，也立定我们的魂去寻求。这当然是说到魂作决定；这证明意志必定是魂的一部分。诗篇二十七篇十二节，四十一篇二节，以西结十六章二十七节，里面的『愿』或『意』，原文都是『魂』。作诗的人祷告说，『求你不要把我交给敌人，遂其所愿。』本来的意思是，『不要把我交给敌人，遂从他们的魂。』这清楚证明，意志必定是魂的一部分。

15The soul is our very self. This is proved by comparing Matthew 16:26 with Luke 9:25. Matthew 16:26 says, “For what is a man profited, if he shall gain the whole world, and lose his own soul? or what shall a man give in exchange for his soul?” Luke 9:25 says, “For what is a man advantaged, if he gain the whole world, and lose himself, or be cast away?” Here we see that our soul is simply our self, our being, our personality. In following the Lord, we must deny our soul, our self (Matt. 16:24; Luke 9:23). Our soul is composed of the mind, the will, and the emotion. Proverbs 2:10 suggests that the soul needs knowledge. Since knowledge is a function of the mind, this proves that the mind is apart of the soul. Then Psalm 139:14 says that the soul knows. Knowing is a function of the mind, which again proves that the mind is a part of the soul. Psalm 13:2 says the soul considers, or counsels, which refers to the mind. Lamentations 3:20 indicates that remembrance is of the soul. From these verses we can see that there is a part in the soul which knows, considers, and remembers. This part is the mind. The second part of the soul is the will. Job 7:15 says the soul chooses. Choosing is a decision made by an act of the will. This proves that the will must be a part of the soul. Job 6:7 says the soul refuses. To choose and refuse are both functions of the will. First Chronicles 22:19 says, “Set your soul to seek.” Just as we set our minds to think, so we set our souls to seek. This is, of course, the soul making a decision, which proves that the will must be a part of the soul. Psalm 27:12; 41:2, and Ezekiel 16:27 translate the Hebrew word soul into will. The prayer made by the psalmist is, “Do not deliver me to the will of the enemy.” In the original it means, “Do not deliver me to the soul of the enemy.” This proves clearly that the will must be a part of the soul.

16情感是魂的第三部分。情感有许多方面的表现，如爱、恨、喜、忧等等。关于爱，可见于撒上十八章一节，雅歌一章七节，诗篇四十二篇一节等处。这些经节给我们看见，爱是在魂里的东西，所以证明，在魂里有一个器官或功用，就是情2感。至于恨，我们可看撒下五章八节，诗篇一百零七篇十八节，和以西结三十六章五节。喜乐是情感的要素之一，也是魂的一部分，可见于以赛亚六十一章十节和诗篇八十六篇四节。还有苦恼（担忧），也是魂的一种表现，在撒上三十章六节，士师记十章十六节题到。这些经节给我们立场，证明魂有三部分。心思是主要的部分，接著的是意志和情感。

16The emotion is the third part of the soul. With the emotion there are many aspects: love, hate, joy, grief, etc. References to love are found in 1 Samuel 18:1, Song of Songs 1:7, and Psalm 42:1. These verses show that love is something in the soul, proving, therefore, that within the soul there is such an organ or function as the emotion. Concerning hatred, we may note Samuel 5:8, Psalm 107:18 and Ezekiel 36:5. That joy, an element of the emotion, is also a part of the soul is seen in Isaiah 61:10 and Psalm 86:4. Then there is the matter of grief, another expression of the soul, mentioned in 1 Samuel 30:6 and Judges 10:16. These verses establish the ground to verify the three parts of the soul. The mind is the leading part, followed by the will and the emotion.

参灵

III. SPIRIT

17身体是我们外面的器官，为著接触物质的世界；灵是我们里面的器官，为著接触神。（亚十二1，伯三二8，箴二十27，约四24，罗一9，结三六26。）我们的所是乃是魂，带著两个器官─在外面的是体，在里面的是灵。灵是一个完整的单位，由三部分或三种功用，就是良心、交通和直觉所组成。我们对良心的功用都很熟悉，良心辨别对错，从而定罪或称许。交通就是与神来往，这也不难明白。在我们灵里有一种功用，叫我们能与神接触。但我们对于直觉，就不是那么容易明白。直觉的意思是直接的感觉或知道。在我们的灵里，有一种直接的感觉，是没有任何理由的，也不受环境或背景影响的。直觉是直接从神来的感觉，或说从神来的直接知识。因此，我们从良心、交通和直觉，就可以认识灵。

17As the body is our outward organ to contact the physical world, the spirit is our inward organ to contact God (Zech. 12:1; Job 32:8; Prov. 20:27; John 4:24; Rom. 1:9; Ezek. 36:26). We are a being, a soul, with two organs— the body outwardly and the spirit inwardly. The spirit is a complete unit composed of three parts or functions: conscience, fellowship, and intuition. We are all familiar with the function of the conscience, which is to perceive right from wrong and to condemn or justify. It is also easy to comprehend the fellowship. The fellowship is our communion with God. Within our spirit we have a function which makes it possible for us to contact God. It is not very easy, however, to understand the intuition. Intuition means to have a direct sense or knowledge. There is such a direct sense in our spirit, regardless of reason, circumstances, or background. Intuition is a direct sense of God and a direct knowledge from God. Thus, the spirit is known by the conscience, the fellowship, and the intuition

18良心是灵的一部分，这可由罗马九章一节和八章十六节互为比较，得著证明。一面，圣灵同我们的灵见证。另一面，我们的良心在圣灵里同我们作见证。这证明良心必定是我们灵的一种功用。诗篇五十一篇十节说，『里面重新有正直的灵。』这里说到一种灵是正直的，是对的。知道对错既是良心的事，所以这处经节也证明，良心是在灵里。

18That the conscience is a part of the spirit is proved by comparing Romans 9:1 with Romans 8:16. On the one hand, the Holy Spirit bears witness with our spirit. On the other hand, our conscience bears witness with the Holy Spirit. This proves that the conscience must be a function of our spirit. Psalm 51:10 speaks of “a right spirit within me”—that is, a spirit which is right. Since knowing right from wrong is related to the conscience, this verse also proves that the conscience is in the spirit.

19我们说交通是在灵里，有何圣经的根据？约翰四章二十四节说，我们要在灵里敬拜神。敬拜神就是接触神，并与神交通；这证明敬拜或交通的功用乃是在1:9我们的灵里。使徒保罗在罗马一章九节说，他是在灵里事奉神。事奉神也是一种与神的交通。这也证明交通的器官是在我们的灵里。路加一章四十七节说，『我灵曾以神我的救主为乐，』意思是说，人的灵接触了神。这再次说明，与神交通是在灵里的一种功用。林前六章十七节说，『与主联合的，便是与主成为一灵。』真正的交通，乃是与主成为一灵。这种交通是在灵里的。至于直觉，林前二章十一节启示，人的灵能知道魂所不知的事。这证明我们灵里有一个特别的东西。我们的魂能凭理由、或环境上的经验来知道事情，但我们的灵能不凭那些而辨明事情。这种直接的意识，显示直觉是在我们的灵里。马可二章八节说，主在祂的灵里知道。在灵里的知道，是一种直接的辨明感觉，并不基于任何理由。这就是直觉，也就是我们灵的第三种功用。因此，我们确实有圣经的根据说，良心、交通和直觉是人灵的三个功用。灵是我们全人最深的部分，是我们接触神的属灵器官。在我们的灵里，我们蒙了重生；（约三6；）在我们的灵里，圣灵居住并作工；（罗八16；）在我们的灵里，我们享受基督和祂的恩典。（提后四22，加六18。）因此，希伯来书的作者劝勉希伯来的信徒，不要留在魂里游荡，乃要竭力进入灵里，有分于并享受属天的基督。

19What is the scriptural ground for saying that the fellowship is in the spirit? John 4:24 says that we must worship God in our spirit. To worship God is to contact God and fellowship with Him, proving that the function of worship or fellowship is in our spirit. In Romans the Apostle Paul says, “I serve God with my spirit.” To serve God is also a type of fellowship with God. This also proves that the organ for fellowship is in our spirit. Luke 1:47 says, “My spirit hath rejoiced in God,” meaning that the human spirit has contacted God. Once a gain, fellowship with God is a function in the spirit. First Corinthians 6:17 says, “He that is joined unto the Lord is one spirit.” Real fellowship means that we become one spirit with the Lord. This fellowship is in the spirit. How about the intuition? First Corinthians 2:11 reveals that the spirit of man can know what the soul cannot. This proves that something extra is in our spirit. Our soul can know things by reason and by circumstantial experiences, but the human spirit can discern things without these. This direct sense shows that the intuition is in our spirit. Mark 2:8 says that the Lord perceived in His spirit. To perceive in our spirit comes from a direct sense of discernment which is not dependent upon reason. This is the intuition, the third function of our spirit. Therefore, we do have the scriptural ground for saying that the conscience, fellowship, and intuition are the three functions of the human spirit. Our spirit is the deepest part of our being, a spiritual organ by which we contact God. It is in our spirit that we are regenerated (John 3:6). It is in our spirit that the Holy Spirit dwells and works (Rom. 8:16). It is in our spirit that we enjoy Christ in His grace (2 Tim. 4:22; Gal. 6:18). Hence, the writer of the book of Hebrews advised the Hebrew believers not to stagger in the wandering of their soul, but to press on into their spirit to partake of and to enjoy the heavenly Christ.

肆心

IV. HEART

20我们的灵是我们接触神的器官，我们的心是我们爱神的器官。（可十二30。）我们的灵接触、接受、盛装并经历神，但需要我们的心先爱神。

20Our spirit is the organ by which we contact God, while our heart is the organ by which we love God (Mark 12:30). Our spirit contacts, receives, contains, and experiences God. However, it requires that our heart love God first.

21心并不是在魂与灵之外，分开的另一部分，乃是由魂的各部分加上灵的第一部分─良心，所组成的。所以心是由良心、为著思念的心思、为著主意的意志、以及情感所组成。一个人的全人，只有三个主要的部分。作为人，我们有灵、魂、体。我们并没有另一个分开的，称为心的第四部分。我们说心是由心思、意志、情感和良心所组成，有何圣经根据？希伯来四章十二节和创世记六章五节，都说到心中的思念。因为思念是在心思里，所以心思必是心的一部分。行传十一章二十三节，证明意志也是心的一部分；那里说到『立定心志』或『心中定意』。立志或定意是意志的功用，表明意志也是心的一部分。希伯来四章十二节说到心中的主意。主意相当于定意，都是属于意志。这又证明，意志是心的一部分。约翰十六章二十二节说，心就喜乐。喜乐当然是我们魂里情感的要素，但这里却告诉我们，心就喜乐。所以情感也是心的一部分。主在约翰十六章六节说，门徒满心忧愁；这又证明，情感是在心里的。关于良心，希伯来十章二十二节说，我们已经被基督的血洒过，脱开了邪恶的良心。良心是与心极有关联的。我们若要有清洁的心，就必须有无亏的良心。我们的良心若为宝血所洒而洁净，心自然就清洁。约壹三章二十节说，我们的心会责备我们，也证明这事。责备是良心的一种功用，所以这一节也证明，良心毫无疑问是心的一部分。因此，我们有充分的圣经根据，证明魂的三部分加上灵的一部分，就组成了心。

21The heart is not a separate part in addition to the soul and the spirit, but rather a composition of all the parts of the soul plus the conscience, the first part of the spirit. It is composed of the conscience, the mind for thoughts, the will for intents, and the emotion. Man does not have more than three main parts in his whole being. As a human being, we have a body, a soul, and a spirit. We do not have a fourth and separate part called the heart. What is the scriptural ground for saying that the mind, will, emotion, and conscience compose the heart? Hebrews 4:12 and Genesis 6:5 speak of the thoughts of the heart. Since thoughts are in the mind, the mind must be apart of the heart. That the will is apart of the heart is proved by Acts 1 1:2 3, which speaks of “purpose of heart” or “purpose in the heart.” Purpose is a function of the will, showing that the will is also part of the heart. Hebrews 4:12 speaks of the intents of the heart. The intents correspond to the purposes, which are of the will. This again proves that the will is part of the heart. John 16:22 says that the heart rejoices. To rejoice is surely an element of the emotion in our soul, but here we are told that the heart rejoices. Therefore, the emotion is also part of the heart. In John 16:6 the Lord speaks of sorrow filling the disciples’ hearts, again proving that emotion is found in the heart. Concerning the conscience, Hebrews 10:22 says that our hearts have been sprinkled from an evil conscience. The conscience has much to do with the heart. If we would have a pure heart, we must have a conscience that is without offense. Our conscience must be sprinkled in order that we might have a pure heart. First John 3:20, which speaks of our heart condemning us, also proves this. Since to condemn is a function of the conscience, this verse proves that the conscience is undoubtedly apart of the heart. Thus we have adequate scriptural ground to prove that the three parts of the soul and the first part of the spirit compose the heart.

伍人的三部分

V. MAN’ST HREE PARTS CORRESPONDING

相当于神殿的三部分

TO THE THREE SECTIONS OF GOD’STEM PLE

22人的三部分相当于神殿的三部分。神的殿，或会幕，是由三部分组成的，就是外院、圣所和至圣所。林前三章十六节说，我们是神的殿。我们的身体相当于外院，里面的魂相当于圣所，最里面的灵相当于神的殿最内层的至圣所。我们的心里有带著思念的心思，以及带著主意的意志。思念影响主意，而主意实现思念。神活的话能辨明我们心思里的思念，和意志里的主意。当希伯来的信徒在救恩的过程中徘徊时，作者在三章和四章所引用神的话，能把他们的思念和主意显露出来。

22Man’st hree parts correspond to the three sections of God’stem ple. God’stem ple, or tabernacle, is composed of three sections: the outer court, the Holy Place, and the Holy of Holies. First Corinthians 3:16 says that we are God’stem ple. Our body corresponds to the outer court; our soul, which is somewhat inward, corresponds to the Holy Place; and our spirit, the innermost part of our being, corresponds to the innermost part of God’s temple, the Holy of Holies. In our heart is the mind with the thoughts and the will with the intents. The thoughts affect the intents, and the intents carry out the thoughts. The living word of God is able to discern the thoughts in our mind and the intents in our will. What was quoted from the word of God by the writer in chapters three and four is able to expose what the thoughts and intents of the Hebrew believers were while they were staggering in the process of their salvation.

23现在我们明白，作者为甚么在四章十二节说到神活的话刺入我们里面，剖开我们的魂与灵，辨明我们心中的思念和主意。他知道那些犹豫徘徊的希伯来基督徒，是在他们的魂里游荡，而忽略了他们的灵。但新约完全是灵里的事，而不是在魂里。新约完全是属天的，一点也不是属地的。一切属地的事，都属于肉身和心思。犹太教是属地的，是一种属地的宗教，适合我们天然心思的想法。相反的，新约是属天的，也是属于灵的。我们要摸属天的事，就必须在灵里。以弗所二章六节说，我们乃是与基督一同坐在诸天界里。但我们若在心思里，就永远经历不到在诸天界里。我们在心思里，虽然能在想像中遍历地上各处，却摸不著诸天界。我们要摸著诸天界，就必须在灵里。有人批评我们在聚会中呼喊，但是有经历的人，就知道为甚么我们呼喊。我们若不呼喊，就会留在心思里。只要短短的呼喊几声，我们就在诸天之上，因为我们从心思转到了灵里。我虽然不是一个容易激动的人，有的时候我也需要这样喊。我若不呼喊，就会困在『己』或『理由』的囚牢里。我们如何止住那些恶者来的理由？乃是藉著大声赞美主，释放我们的灵。有时候我晚上睡不著，就小声呼喊，直到被释放脱离一切的思念，很快就睡著了。摸著诸天最好的方法，就是呼喊。希伯来书说到天的门。在这卷书里，我们看见召会如同伯特利，就是神的家，有基督作天梯。那里有伯特利，那里就有天的门和作为天梯的基督，祂把地联于天，也把天带到地。我们在何处可以享受这样奇妙的景色？只有在我们的灵里。今日天的门就联于我们的灵。以弗所二章二十二节说，我们的灵是神今天在地上的居所；提后四章二十二节也说，这作天梯的基督与我们的灵同在。因此，我们的灵与天的门乃是一。我们不可再在心思中徘徊，乃要进入灵里；在灵里有神的家，有属天的基督，也有天的门。

23Now we can understand why the writer of Hebrews spoke in 4:12 of the living word of God piercing into us, dividing our spirit from our soul, and discerning the thoughts and intents of our heart. He realized that the staggering Hebrew Christians were wandering in their soul and had neglected their spirit. But the new testament is absolutely a matter in our spirit, not in our soul. The new testament is altogether heavenly, not at all earthly. The earthly things belong to the physical body and to the mind. Judaism is earthly. As an earthly religion, it suits the thinking of our natural mind. The new testament, on the contrary, is heavenly and belongs to the spirit. In order to touch the heavenly things, we must be in our spirit. Ephesians 2:6 says that we are sitting with Christ in the heavenlies. But if we are in our mind, we can never experience being in the heavenlies. In our mind we may mentally visit various place son earth, but we cannot touch the heavenlies. To touch the heavenlies, we must be in our spirit. Some criticize us for shouting in the meetings, but we who have experience know why we shout. If we would not shout, we would stay in the mind. After just a brief shout, we are in the heavens because we have turned from the mind to the spirit. Although I am not an easily excited person, I sometimes have the need to shout. If I do not shout, I will be in the low dungeon of self and reasoning. How can we stop our devilish reasonings? By releasing our spirit in shouting praises to the Lord. Occasionally, when I have difficulty falling asleep at night, I shout silently and am freed from my thoughts and am soon asleep. The best way to touch the heavens is to shout. In the book of Hebrews we have the gate of heaven. In this book we have the church as Bethel, the house of God with Christ as the heavenly ladder. Wherever there is Bethel, there is the gate of heaven with Christ, the heavenly ladder, joining earth to heaven and bringing heaven to earth. Where can we enjoy such a wonderful sight? In our spirit. Today the gate of heaven is joined to our spirit. Ephesians 2:22 says that God’s habitation on earth today is in our spirit, and 2 Timothy 4:22 says that Christ, the heavenly ladder, is with our spirit. Thus, our spirit is one with the gate of heaven. We should no longer stagger in our mind but get into our spirit where we have the house of God, the heavenly Christ, and the gate of heaven.

24今天在世上，任何人都难逃细菌的传染。但我们有一个地方可以逃避世界的细菌，那就是我们的灵。就一面说，我们的灵是我们今天的避难所，是高台。我们在上一篇信息曾指出，召会生活是我们的避难所，因为召会是神在灵里的居所。我们都像在暴风雨的海上，有许多思念的风暴来袭。我们如何才能逃避风暴而进到避难所？惟有转到灵里。我们怎能抵挡谣言和消极的话？惟有进到灵里，就是召会、神的家、和天梯所在的地方。召会乃是医院。在医院里，一切病菌都被杀死，凡物都处理得很干净。照样，在召会中，所有鬼魔的病菌都被杀死。在主恢复中的众召会，都非常的健康。为著保持健康，我们必须不断运用灵。如果你感染了一些消极的思想，并留在你的心思里，你就会生病。但你若转到灵里，病菌会被消杀，你在召会生活中就会健康强壮。希伯来书的作者似乎说，『我亲爱的希伯来弟兄阿，你们要藉著神活的话，从魂转入灵。你们若藉著神活的话转到灵里，你们必定健康，而没有难处。弟兄们，你们还在魂里徘徊，快转到灵里罢。你们一旦进到灵里，就进到神的家里，享受天的门一切的丰富。』这一处圣经比较难懂，因为需要我们有彀多的经历。我多年来对作者突然题到神活的话，以及魂与灵的分开，感到困惑，不领会其中的意义。最后，我考量自己的经历，就看见每当我们和召会出了问题，原因总出在我们心思中所思念的。因此，我们需要活的话刺入我们的深处，把魂与灵分开。这样，我们就不会站在属鬼魔的魂那边，而站在属天的灵这边。我们若肯如此行，就会立即好好的活在召会生活中。每一个过召会生活的人，多少都会与召会发生一些难处。我们可能不喜欢某个长老，或是某个弟兄或姊妹，觉得他们不彀资格，或是太强，或是太大声。我们怎样才能从这种思念中蒙拯救？活的话会刺入我们的深处，把我们的灵从心思分出来。当我们这种属鬼魔的心思被暴露时，我们该宣告：我们爱所有的弟兄姊妹，因为在灵里他们都是可爱的。我们在心思里看弟兄姊妹时，没有一个是可爱的，只有我们自己最好。我们实在需要活的话来剖开我们的魂与灵，使我们能过召会生活！这是进入今天安息日之安息的路，也是一直留在安息日里不干犯安息日的路。干犯安息日，意思就是离开召会生活。那些曾经放弃召会生活，离开了今天之安息日的人能见证，在召会之外，没有安息。我们惟有在灵里，才享受到召会这安息日的安息。这就是希伯来书把四章十二节放在这个地方的原因。

24It is very difficult for any of us to be unaffected by the contagious germs in today’s world. But we have a place of refuge from the germs of the world—our spirit. In a sense, our spirit is our refuge today; it is a high tower. As we pointed out in the last message, the church life is our refuge because the church is God’s habitation in our spirit. As we are on the stormy sea, many thoughts may come. How can we escape the storm and come into the refuge? Only by turning to the spirit. How can we withstand the rumors and the negative talk? Only by getting in to our spirit, where the church, the house of God, and the heavenly ladder are. The church is a hospital. In a hospital all the germs are killed and everything is cleansed. Likewise, in the church, all the demonic germs are killed. The churches in the Lord’s recovery are very healthy. In order to remain healthy, we must continually exercise our spirit. If you are infected with some negative thoughts and remain in your mind, you will be sick. But if you turn to your spirit, the germs will be killed and you will be healthy and strong in the church life. The writer of Hebrews seemed to be saying, “My dear Hebrew brothers, you must turn from your soul to your spirit through the living word of God. If you will turn to the spirit by the living word, you will be healthy and have no problems. Brothers, you are staggering in your soul and must get into the spirit. Once you get into the spirit you will be in the house of God and will enjoy all the riches of the gate of heaven.” It is not easy to understand this portion of the Holy Word because it requires a good deal of experience on our part. For years I was troubled by the writer’s sudden mention of the living word of God and the dividing of the soul and spirit. I could not understand it. Eventually, I considered my experience. I realized that whenever we have problems with the church, it is always due to the thoughts in our mind. Thus, we need the living word to pierce into the depths of our being, dividing our soul from our spirit. Then we would not stand with the devilish soul but with the heavenly spirit. If we will do this, we will immediately find ourselves in the church life. Everyone in the church life has had some problems with the church. We may not like a particular elder or a certain brother or sister, thinking that they are unqualified, too strong, or too loud. What can deliver us from such thoughts? The living word which pierces into the depths of our being and divides our spirit from our mind. When our devilish mind is exposed, we shall declare that we love all the brothers and sisters because they are all so lovely in the spirit. When we are in our mind thinking about the brothers and sisters, none of them is lovely. We think that we are the only ones who are any good. How we need the living word to divide our soul from our spirit that we may be in the church life! This is the way to enter into today’s Sabbath rest. And this is also the way tore main in the Sabbath and not to break it. To break the Sabbath is to leave the church life. Those that have forsaken the church life, having left today’s Sabbath, can testify that there is no rest outside the church. It is in the spirit that we enjoy the rest of the church Sabbath. This is why 4:12 is placed where it is in the book of Hebrews.

25没有甚么像神活的话一样，能以辨明我们心中的思念和主意。活的话进来以先，我们还以为自己是对的，是完全为著主的。但活的话一刺到我们深处，我们就看见自己的思念和主意都是自私的；我们就审判自己。若没有活的话辨明我们的思念和主意，我们就很难留在召会的安息里。召会的安息是在于神活的话刺入、剖开和辨明。我们乃是藉此才得以进入召会生活的安息，停留在其中并持守这安息。

25Nothing can discern the thoughts and intents of our heart like the living word of God. Before the living word comes in, we think that we are right and altogether for the Lord. But when the word pierces our depths, we see that our thoughts and intents are altogether selfish and we judge ourselves. Without the living word to discern our thoughts and intents, it is difficult to remain in the church Sabbath. The church Sabbath depends upon the piercing, dividing, and discerning of the living word of God. It is by this that we enter into, remain, and keep the Sabbath of the church life