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希伯来书生命读经 · 第34篇

不能毁坏的生命

THE INDESTRUCTIBLE LIFE
1本篇信息是说到不能毁坏的生命，这生命乃是基督神圣祭司职分的素质、元素和构成成分。说到基督的祭司职分是君尊的，并不难领会，因为其中的逻辑不是那么深。但是说到基督神圣祭司的职分是由生命所构成，有生命为其元素、素质、成分和构成，就非常深。这其中的逻辑是相当深的。我在前一篇信息曾指出，基督的神圣祭司职分，消除了死亡。在我们来看不能毁坏的生命这件事之前，我要多说一点关于基督的神圣祭司职分，消除了死亡。根据圣经，祭司职分有三面的讲究，就是亚伦祭司职分这一面，君尊祭司职分这一面，和神圣祭司职分这一面。亚伦这一面的祭司职分，乃是为我们的罪，向神献祭。因此，亚伦的祭司职分，主要的是与赎罪祭有关。君尊这一面的祭司职分，乃是为著将经过过程的神供应给我们，作我们的生命供应。神圣的祭司职分这面，乃是为著拯救我们到底。所以我们可以用三句话，来形容祭司职分的三方面：亚伦的一面是为献祭，君尊的一面是为供应，神圣的一面是为拯救。献祭，解决了罪的问题；供应，将经过过程的神分赐给我们，作我们每日的供应；拯救，乃是救我们到底。神圣的祭司职分，特别要救我们脱离死亡和一切属死的环境。
1This message is on the indestructible life, the life that is the essence, element, and constituent of Christ’s divine priesthood. To say that Christ’s priesthood is kingly is not too difficult to grasp because the logic there is not that deep. But to say that Christ’s divine priesthood is constituted with life, having life as its element, essence, component, and constituent, is very deep. The logic here is quite deep. As I pointed out in the previous message, Christ’s divine priesthood is the absence of death. Before we consider the matter of the indestructible life, I need to say more about Christ’s divine priesthood being the absence of death. According to the Scriptures, there are three aspects of the priesthood: the aspect of the Aaronic priesthood, the aspect of the kingly priesthood, and the aspect of the divine priesthood. The Aaronic aspect of the priesthood is for offering sacrifices to God for our sins. Hence, the Aaronic priesthood is mainly concerned with the sin offering. The kingly aspect of the priesthood is for ministering the processed God to us as our life supply. The aspect of the divine priesthood is for saving us to the uttermost. Therefore, we have three words to describe the three aspects of the priesthood: offering for the Aaronic aspect, ministering for the kingly aspect, and saving for the divine aspect. Offering solves the problem of sin, ministering imparts the processed God to us as our daily supply, and saving rescues us to the uttermost. The saving of the divine priesthood rescues us especially from death and all of the environment of death
2亚伦的祭司职分解决了罪的问题，君尊的祭司职分把神供应我们，不是作我们敬拜的对象，乃是成为我们的享受，作我们每日的供应。大多数基督徒一题到神，都想到祂是敬拜的对象。但是在目前，我们要忘掉这种观念。每当我们题到神，都必须想到祂是那经过种种过程并分赐给我们，作我们每日供应的一位。最好的敬拜，就是享受祂作你的供应。你可能喜欢向祂跪拜，但祂会对你说，『孩子，不必这样。我喜欢作饼和酒，让你吃喝。你越多吃我喝我，就越多敬拜我了。』吃喝神乃是最好的敬拜。最满足神心意的敬拜，就是享受祂作我们的供应。
2While the Aaronic priesthood solves the problem of sin, the kingly priesthood ministers God to us, not as the object of our worship but as our enjoyment for our daily supply. Whenever you mention God to most Christians, they think of Him as the object of their worship. But, for the time being, we must forget this. When we mention God, we must think of Him as the One who has been processed and imparted to us to be our daily supply. There is no better worship to God than enjoying Him as your supply. Although you may like to kneel down to Him, He may say, “Child, don’t do this. I like to be the bread and wine that you eat and drink. The more you eat and drink of Me, the more worship you render to Me.” Eating and drinking of God is the best worship. The worship that satisfies God’she art desire to the uttermost is that we enjoy Him as our supply
3在神的永远计画里，祂原初的目的是要人吃祂喝祂。（创二9～10。）神永远的计画，就是要将祂自己分赐到人里面，作人的一切，使人能成为祂完满的彰显。神这个目的，惟有藉著基督君尊的祭司职分，把经过过程的神分赐给我们，作我们每日的供应，才能达成。但是在神完成这事之前，罪进来了。因此，罪的问题必须先解决。但是解决罪的问题，并不是神完成祂永远定旨的原初心意；乃是因著人堕落了，罪入了世界，才在后来加添的。因著人的堕落，罪进来拦阻并破坏神要将祂自己供应到人里面，作人每日供应的这个目的。因著撒但把罪带进来，阻挠了神的定旨，所以罪的问题就必须解决。因此，才需要带进亚伦的祭司职分，好解决罪的问题。藉此我们能看见，亚伦的祭司职分，并不是神原初心意的一部分，乃是后来加添的。许多基督徒忘了原初的东西，只注重后来加添的东西；忽略了君尊的祭司职分，只注重亚伦的祭司职分。亚伦的祭司职分，是为著解决罪的问题，而君尊的祭司职分，是为著完成神永远的定旨。亚伦的祭司职分除去罪，君尊的祭司职分把神带来作我们的恩典。
3That man should eat and drink of God was the original and initial intention of God in His eternal plan (Gen. 2:9-10). In God’s eternal plan, God intended to dispense Himself into man to be man’se very thing that man might become His complete expression. This intention can only be accomplished by Christ’s kingly priesthood, which ministers the processed God to us as our daily supply. However, before this was accomplished, sin came in. Therefore, the problem of sin had to be solved. But solving the problem of sin was not intended by God to fulfill His eternal purpose; it was added later due to the entrance of sin caused by the fall of man. Because of man’s fall, sin came in to frustrate and damage God’s purpose of ministering Himself into man as man’s daily supply. Since Satan had brought in sin to frustrate God’s purpose, the problem of sin had to be solved. Hence, there was the need of the Aaronic priesthood, which was brought in to solve the problem of sin. By this we can see that the Aaronic priesthood was not a part of God’sin it i al intention but was added later. Many Christians, forgetting the initial things and concentrating on what was added later, neglect the kingly priesthood and concentrate on the Aaronic priesthood. The Aaronic priesthood solves the problem of sin, whereas the kingly priesthood fulfills God’s eternal purpose. The Aaronic priesthood took away sin, and the kingly priesthood brought in God as our grace.
4这样，为甚么还需要有祭司职分的第三面，就是神圣的祭司职分？罪虽然过去了，但造成了严重的后果，就是死。按照罗马五章，罪的结果乃是死。我们对于死的领会，不该照著我们人狭窄的观点。根据圣经对于死的广义领会，死包括了虚空、败坏、叹气、叹息、毁坏等等。一切的事物都在毁坏。你可能身体健壮，但过不久就开始渐渐毁坏。虚空、败坏、辖制、呻吟和毁坏等这些事，在罗马八章有了完全的发展和说明。在罗马五章，我们看见罪和死；在罗马八章，我们有虚空、败坏、辖制、叹息和毁坏。整个宇宙都受到死的污染，这都是因为亚当这旧造的头，把罪带进来所造成的结果。由罪带进的死，所造成的污染是甚么？乃是败坏、虚空、毁坏和叹息。罗马八章二十二节说，整个受造之物都在叹息。今天世人为甚么有这么多的运动和娱乐？因为他们和整个受造之物，都生了病并在叹息中。每一个人深处都在叹息。人为著想要逃避这种叹息，就去跳舞或追逐其他种种属世的娱乐。这一切娱乐乃是麻醉品，像鸦片一样，使你病痛的感觉暂时消除。但是鸦片并不能医病，只能叫你麻醉。跳舞、运动、和其他种种娱乐，都不过是麻醉品。许多人参加了舞会或体育活动，回到家中，发现心中的叹息还在那里。他们惟一的改变，乃是被麻醉而已。学问也是一种麻醉品。也许你得了最高的学位，但是当你毕业的时候，你会说，『这是甚么？』而把文凭扔在一边。这样的叹息，是死所带来的一个结果。
4Why then is there the need for the third aspect of the priesthood, the divine priesthood? Although sin is over, it caused a tremendous result—death. According to Romans 5, the issue of sin is death. We should not understand death according to the narrow view of our human concept. According to the broadest understanding of death in the Bible, death includes vanity, corruption, sighing, groaning, and decay. Everything is decaying. You may have a strong body, but before too long it begins to decay. The matters of vanity, corruption, bondage, groaning, and decay are fully developed and covered in Romans 8. InRo mans 5, we have sin and death; in Romans 8 we have vanity, corruption, bondage, groaning, and decay. The whole universe has been polluted by death, which is the result of the sin that came in through Adam, the head of the old creation. What is the pollution that comes from death, the result of sin? It is corruption, vanity, decay, and groaning. Romans 8:22 says that the entire creation is groaning. Why do people today have so many sports and entertainments? Because they, along with the whole creation, are sick and are groaning. Every person is groaning deep within. Since people want to escape from this groaning, they go dancing or partake of other worldly entertainments. All of these entertainments are drugs, like opium, that take away the feeling of the sickness. But opium does not heal; it merely drugs you. The dancing and all sports and entertainments are drugs. When many people come home from dancing or from a sporting event, they find that the inward groaning is still there. The only thing that has been changed is that they have been drugged. Education is also a drug. Although you may attain the highest degree, once you have graduated, you will say, “What is this?” and will throw away your diploma. This groaning is one of the issues of death.
5由于死所带来的结果，我们就需要神圣的祭司职分，好带来生命，消除死亡。有时你到一些亲爱的圣徒家中，你看到的不过是虚空、败坏、叹息和毁坏。你的家若有这些光景，就表明你的家缺少神圣祭司的职分。你的家若满了基督的神圣祭司职分，就必定没有死亡，满有生命。一切的虚空、败坏、叹息、毁坏就都消失。与许多基督徒的观念相反，希伯来七章二十五节的意思不是说，基督要救我们不再赌博，乃是说祂要救我们脱离一切败坏、虚空、叹息和毁坏的情形。哦，我们都需要蒙拯救到底！你进到我的家，应当感觉到满了赞美、实际、建造和长大，而不是叹息、虚空、败坏和毁坏。拯救我们到底的意思，就是拯救我们脱离死所带来的这些结果。这不是指救主的拯救，乃是指神圣祭司职分的拯救。七章二十五节的『到底』，原文与『完全』同字根。因此，拯救到底的意思，是拯救到完全。基督拯救我们到怎样的完全？乃是进到祂的完全。拯救到底，就是被带到基督的完全里。神的神圣儿子，成为肉体，在地上生活，经过死而复活，已经全然得了成全，直到永远。这意思是说，在祂的完全里，没有叹息、虚空、败坏、辖制或毁坏。在基督这位得了成全的神的儿子，这位已经复活并被高举者的里面，是没有叹息的。你认为在祂里面有任何的虚空、辖制、败坏或毁坏么？不，祂已经完全脱离这一切了。虚空、叹息、毁坏、辖制和败坏，都是死亡的副产品。基督这位完全者，能救我们脱离死亡的一切副产品，并带我们进入祂的完全。在这奇妙的完全里，没有虚空、败坏、辖制、叹息或毁坏。这就是拯救到底，拯救到完全。这是基督神圣祭司职分的拯救。
5Because of the issues of death, we need the divine priesthood, which is the presence of life and the absence of death. When you visit the homes of some of the dear saints in the church, you see nothing but vanity, corruption, groaning, and decay. If this is the situation in your home, it means that there is a lack of the divine priesthood in your home. When your home is filled with the divine priesthood of Christ, there is the absence of death and the presence of life. There will be no more vanity, corruption, groaning, and decay. Contrary to the concept of many Christians, Hebrews 7:25 does not mean that Christ will save us from such things as gambling; it mainly means He will save us from all of our corruption, vanity, groaning, and decay. Oh, we need to be saved to the uttermost! When you come to my home, there should be praising, reality, building up, and growth, not groaning, vanity, corruption, and decay. To be saved from these issues of death is what it means to be saved to the uttermost. This is not the saving of the Savior but the saving of the divine priesthood. The Greek word translated uttermost in 7:25 has the same root as the Greek word for perfection. Hence, to be saved to the uttermost means to be saved into perfection. Into what kind of perfection is Christ saving us? Into His perfection. To be saved to the uttermost is to be brought into Christ’s perfection. The divine Son of God was incarnated, lived on earth, passed through death, was resurrected, and has been fully perfected forever. This means that in His perfection there is no groaning, vanity, corruption, bondage, or decay. In Christ, the perfected Son of God, the One who has been resurrected and uplifted, there is no groaning. Do you think that within Him there is any vanity, bondage, corruption, or decay? No, He is absolutely free from these things. Vanity, groaning, decay, bondage, and corruption are all by- products of death. Christ, the perfected One, is able to save us from all of these by-products of death and to bring us into His perfection. In this wonderful perfection there is no vanity, corruption, bondage, groaning, or decay. This is the saving to the uttermost, the saving to perfection. This is the saving of the divine priesthood of Christ.
6基督在地上的时候，已经解决了罪和死的问题。我们在第三十一篇信息里已经看过，亚伦祭司职分所豫表基督的工作，不过是在第一层。基督君尊的祭司职分，乃是在第二层。现今我们是在第二层，享受祂君尊的祭司职分。君尊的祭司职分不是为著解决罪的问题。罪已经过去了，不再为罪献祭了。这就是十章二十六节所说，『为著罪的…祭物是不再有的了。』我们在第二层这里，享受基督君尊的祭司职分，祂将神供应给我们享受，作我们每天的供应。我们这样享受基督君尊的祭司职分时，就有分于神圣的祭司职分，消减甚至吞灭死亡的一切副产品。当我们享受这位经过过程的神供应到我们里面时，我们就有分于基督神圣的祭司职分；这神圣的祭司职分消减、除去并吞灭死亡的一切副产品，就如虚空、败坏、辖制、叹息和毁坏。一天过一天，我们里面的叹息和虚空渐渐的消减了，被吞灭了。我们越有分于基督神圣的祭司职分，就越少叹息。我们越享受祂神圣的祭司职分，就越少叹气。我们不再叹气，我们乃是欢呼。在某些基督徒的聚会，最显著的特征就是叹气。在整个聚会中，你能听到的就是叹气。当我们来到召会生活中，并开始说『阿们』时，有人就告诉我们：『不可以大声说阿们，不可以大声喊阿利路亚。要守规矩。』那种一直叹气的聚会，甚至还不到第一层，乃是在地下室。我们在聚会中欢呼，因为我们已被提升到第二层。我们越享受基督神圣的祭司职分，就越少叹息，越多欢呼。许多基督徒只有亚伦的祭司职分。他们传福音时，只停留在亚伦祭司职分的水平。赞美主，今天我们已经提高到君尊和神圣祭司职分的水平上！神圣的祭司职分，是由不能毁坏的生命所构成的。因此，这职分能拯救我们到底，使我们脱离死亡的副产品，而进入基督的完全。
6While Christ was on earth, He solved the problems of sin and death. As we saw in message thirty-one, the work of Christ typified by the Aaronic priesthood was only on the first floor, and the ministry of His kingly priesthood is on the second floor. Now we are on the second floor enjoying His kingly priesthood. The kingly priesthood does not solve the problem of sin. Sin is over, and there is no longer an offering for sin. This is what 10:26 means when it says that there “no longer remains a sacrifice for sins.” Here, on the second floor, we are enjoying Christ’s kingly priesthood in which He ministers God as our enjoyment for our daily supply. As we are enjoying His kingly priesthood, we participate in the divine priesthood that diminishes and even swallows up all of the by-products of death. While we enjoy God being ministered into us as the processed One, we partake of the divine priesthood that diminishes, eliminates, and swallows up all of the by-products of death such as vanity, corruption, bondage, groaning, and decay. Day by day, there is within us a diminishing, a swallowing up, of our groaning and vanity. The more we participate in the divine priesthood of Christ, the less groaning we have. The more we enjoy His divine priesthood, the less sighing we have. No longer do we sigh—we shout. The most striking characteristic of certain Christian meetings is their sighing. All you can hear in the meetings is sighing. When we came into the church life and began to say “ Amen,” we were told, “You should not say amen so loudly or shout hallelujah. You must keep a decent order.” Those who sigh all the time in their meetings are not even on the first floor but in the basement. We shout in our meetings because we have been uplifted to the second floor. The more we enjoy the divine priesthood of Christ, the less we shall sigh and the more we shall shout. Many Christians only have the Aaronic priesthood. In their preaching of the gospel they stay on the level of the Aaronic priesthood. Praise the Lord that today our level has been elevated to that of the kingly priesthood and the divine priesthood! The divine priesthood is constituted with the indestructible life. Thus, it is able to save us to the uttermost from the by-products of death into Christ’s perfection
7根据罗马八章，神在我们身上工作的最后一步，乃是使我们得荣耀。甚么是得荣耀？就是被神圣的祭司职分透彻的浸透。当我们被这神圣的祭司职分完全浸透时，就是得了荣耀。得荣耀也是得释放脱离虚空、败坏、辖制、叹息和毁坏。这就是罗马八章得荣耀的真正意义─完全的儿子名分，也就是我们的身体得赎。身体得赎就是身体改变形像，脱离了虚空、败坏、毁坏，而进入另外一个阶段，完全被神圣的祭司职分所充满。那就是我们的得荣耀。亚伦的祭司职分是在罗马三、四章，君尊的祭司职分是在罗马六章和八章的前段，而神圣的祭司职分是在罗马八章的中段和后段。希伯来七章，不是与罗马三、四章相符，乃是先与罗马六章和八章的前段相符，最后完全与八章的中段和末段相符，说到我们得荣耀，以及从虚空、败坏、辖制和毁坏得著释放，而进入荣耀的自由。
7According to Romans 8, the last step of God’s work on us is to glorify us. What does it mean to be glorified? It is to be thoroughly saturated with the divine priesthood. When we have been thoroughly saturated with the divine priesthood, that will be our glorification. To be glorified is also to be delivered from vanity, corruption, bondage, groaning, and decay. This is exactly the meaning of glorification in Romans 8—the full sonship, the redemption of our body. The redemption of our body is its being transfigured out of vanity, corruption, and decay into a stage in which it is completely filled with the divine priesthood. That will be our glorification. The Aaronic priesthood is in Romans 3 and 4, the kingly priesthood is in Romans 6 and in the first part of Romans 8, and the divine priesthood is in the middle and the last part of Romans 8. Hebrews 7 does not correspond with Romans 3 or 4; it firstly corresponds with Romans 6 and the first part of Romans 8, and eventually it corresponds completely with the middle and the last part of Romans 8 dealing with glorification and our deliverance from vanity, corruption, bondage, and decay into the freedom of glory.
8今天我们正在朝著完全的路上，正在得成全的过程中。基督作我们的先锋，已经率先进入那个完全；我们也要被带到那里。我们必蒙拯救到底。蒙拯救到底，就是被带进基督全然的完全，那里没有虚空、辖制、叹息、毁坏或叹气。这样的拯救我们，乃是基督神圣祭司职分的职事。到希伯来八章我们会看见，这就是那里所说更超特的职任。更超特的职任就是君尊和神圣祭司职分的职事。君尊的祭司职分，是为著神的建造。按照撒迦利亚六章十二至十三节，基督这位君尊的祭司，将君王职分与祭司职分合并为一，目的是为著建造主的殿。因此，君尊的祭司职分是为著建造召会，因为乃是君尊的祭司职分带进了公义和平安。这种公义和平安的秩序，使神建造的工作得以继续。当君尊的祭司职分尽职时，那由不能毁坏之生命为元素所构成的神圣祭司职分，就进来把死亡的所有副产品全都消除。现在我们要来看，神圣祭司职分的这个元素─不能毁坏的生命─是甚么。
8We are now on our way toward this perfection; we are under the process of being perfected. As our Forerunner, Christ has already entered into that complete perfection, and we also shall be brought there. We shall be saved to the uttermost. To be saved to the uttermost is to be brought into Christ’s complete perfection where there is no vanity, corruption, bondage, groaning, decay, or sighing. To save us in this way is the ministry of the divine priesthood. When we come to Hebrews 8, we shall see that this is the more excellent ministry spoken of there. The more excellent ministry is the ministry of the kingly priesthood and the divine priesthood. The kingly priesthood is for God’s building. According to Zechariah 6:12-13, Christ, as the King Priest, combines the kingship and the priesthood together for the purpose of building the Lord’stem ple. Hence, the kingly priesthood is for the building of the church, for it is the kingly priesthood that maintains the order of righteousness and peace. Such an order of righteousness and peace gives the opportunity for God’s building work to go on. While this ministry of the kingly priesthood is taking place, the divine priesthood, being constituted with the element of the indestructible life, comes in to reduce all the by-products of death. Now we need to see what is this indestructible life, the element of the divine priesthood
壹 神的生命
I. THE LIFE OF GOD
9第一，这不能毁坏的生命乃是神的生命。『神的生命』一辞，在整本圣经中，只有以弗所四章十八节用过一次。那里说，『他们在悟性上既然昏暗，就因著那在他们里面的无知，因著他们心里的刚硬，与神的生命隔绝了。』不信的人与神的生命隔绝、断绝，我们却与神的生命连接、结合，因为神已把祂的生命贯联到我们里面。这一种的贯联，如同身上的一个肢体和另一个肢体联络在一起。譬如，我的手联于我的手臂，不仅是位置的相联，更是生命的相联。神的生命既是这样的贯联到我们里面，我们6:17就不再与祂的生命隔绝。林前六章十七节说，『但与主联合的，便是与主成为一灵。』神的生命竟然贯联到我们里面，这不是一件小事。我信主今后在召会生活中，必在这件事上有更多的发展。我们必须忘掉一切出于人的教训说，我们需要有好道德、好行为等，而专注于我们真正的需要，就是神的生命。
9Firstly, this indestructible life is the life of God. This term, “the life of God,” is used only once in the entire Bible, in Ephesians 4:1 8, which says, “Having the understanding darkened, being alienated from the life of God through the ignorance that is in them, because of the blindness of their heart.” While the unbelievers are alienated, cut off, from the life of God, we are attached, joined to it, for God has pledged His life into our being. The English word for this is articulated, meaning that a member of the body is pledged to another member. The hand, for example, is articulated to the arm. This is not merely a positional matter but a matter of life. Since the life of God has been articulated into our being, we are no longer alienated from God’s life. First Corinthians says, “He that is joined unto the Lord is one spirit.” It is not a small thing that God’s life has pledged itself into our being. I believe that the Lord will develop this more and more in the church life in the coming years. We must forget all the human teachings that say we need good ethics and behavior and focus on what we really need— the life of God.
10这生命乃是神圣的生命。请告诉我，你是人还是神？最好的回答乃是说，『不错，我的确是人，但我是一个有神生命的人。』我们应当向众天使宣告：『天使阿，你们岂不知我有神的生命么？你们没有神的生命，我却有。我有创造你们之主的生命！』我们有神圣的生命！没有甚么能比生命更好。在整个宇宙中，最好的乃是生命。你若从地上把生命拿去，地球就是荒废的。地之所以可爱、可喜并美丽，都是由于一件事，就是生命。地上若没有生命，地球就毫无意义。今天我们所有的是最高的生命，不是植物的生命、动物的生命、天使的生命，甚至也不仅是人的生命；我们乃是有神圣的生命！若我们看见这个，我们就会癫狂，满了喜乐和赞美。
10This life is the divine life. Tell me, are you a human being or a divine being? The way to answer this question is to say, “Undoubtedly, I am a human being, but I am a human being with the divine life.” We should make a declaration to all the angels: “ Angels, don’ty ou know that I have the divine life? Angels, you don’th ave the divine life, but I do. I have the life of your Creator.” We have the divine life! Nothing is better than life. In the whole universe the best item is life. If you were to take life away from the earth, this planet would be a desolation. The loveliness, pleasantness, and beauty of the earth all come out of one thing—life. If there were no life on earth, this planet would be meaningless. Today we have the highest life, not the vegetable life, the animal life, the angelic life, or even just the human life—we have the divine life! If we saw this, we would be beside ourselves with joy and praise
贰 永远的生命
II. THE ETERNAL LIFE
11不能毁坏的生命，也是永远的生命。（约三16。）『永远』的意思是甚么？钦定英文译本常把永远的生命（eternallife）译为永久的生命（everlastinglife），这样的繙译并不准确。永远的生命虽然含有永久的意思在内，但不仅是永久的生命。永远的生命是超绝的生命，是无始无终的生命，也是不受时间或空间限制的生命。永远的生命极其高超，无法描述，远超我们所能领会。基督的神圣祭司职分，就是由这样的生命构成的。
11The indestructible life is also the eternal life (John 3:16). What does the term eternal mean? A number of times the King James Version says everlasting life instead of eternal life, but this translation misses the mark. Eternal life is not just everlasting life, although the matter of everlastingness is included in it. Eternal life is a super life, a life without beginning or end, a life without the limitations of time and space. Eternal life is so high that it is beyond description; it far transcends our understanding. The divine priesthood of Christ is constituted with such a life as this.
参 非受造的生命
III. THE UNCREATED LIFE
12这不能毁坏的生命，也是非受造的生命。（约一4。）每一种的生命，从天使的生命到植物的生命，都属于受造的生命；惟独不能毁坏的生命是非受造的生命。这生命虽然是非受造的，却能创造。在我们的召会生活、家庭生活、和基督徒生活中，这生命一直在创造许多正面的东西。一天过一天，我们可以享受这能创造而又是非
12This indestructible life is the uncreated life (John 1:4). Every kind of life, from the angelic life to the vegetable life, is a created life. Only the indestructible life is uncreated. Although it is uncreated, it is creating. This life is always creating something positive in our church life, family life, and Christian life. Day by day we may enjoy this creating, yet uncreated, life. This is our life today.
13受造的生命。这就是我们今天的生命。
13
肆 就是基督自己的生命
IV. THE LIFE WHICH IS CHRIST HIMSELF
14这不能毁坏的生命，就是基督自己。（约十四6上，约壹五12，西三4上。）基督就是神自己，凡少于基督的，都不是不能毁坏的生命。不能毁坏的生命不仅有功用和能力，更是一个奇妙的人位。我们天天都需要经历这生命。
14This indestructible life is just Christ Himself (John 14:6a; 1 John 5:12; Col. 3:4a). Anything less than Christ, who is God Himself, is not the indestructible life. The indestructible life not only has functions and abilities—it has a wonderful Person. We need to experience this life day after day
伍 在基督的人性生活里
V. THE LIFE WHICH HAS BEEN TESTED
受过试验的生命
IN CHRIST’S HUMAN LIVING
15不能毁坏的生命，曾在基督的人性生活中经过试验。（约十八38，十九4，6。）这生命于基督在地上的三十三年半之间，受过了试验。在主地上生活的末了，罗马总督彼拉多三次试验祂，每次试验之后，彼拉多都宣告说，『我查不出祂有甚么该定罪的。』你能找出另一个人，使你能从良心里说，这人是没有甚么可定罪的么？虽然我的妻子非常爱我，但她不得不承认，她在我身上找得到可定罪的。我信每一位作妻子的，都能从丈夫身上找出错来。我们没有一个人通得过试验，但主耶稣通过了每一个试验。今天我们所得著的生命，乃是通过了一切试验的生命；这生命是完全的。
15The indestructible life has been tested in Christ’s human living (John 18:38; 19:4, 6). This life was tested during Christ’s thirty-three and a half years on earth. At the end of the Lord’s earthly life, Pilate, a governor of the Roman Empire, made the last three tests, and at the end of every test he declared, “I find no fault in this man.” Can you find another person concerning whom your conscience can say that he has no fault? Although my dear wife loves me very much, she would have to admit that she has found fault with me. I believe that every wife has found fault with her husband. Although none of us can stand the test, the Lord Jesus withstood every test. The kind of life that we have today is a life that has passed through every test. This life is perfect
16陆通过了死的生命不能毁坏的生命，乃是通过了死的生命。（启一18。）死是非常有能力的，牠若临到，没有人能抵挡。在全宇宙中，只有一样比死更有能力，就是神圣的生命。只有真正的生命，在实际里（而不是在影儿里）的生命，才比死更有能力。黑暗与光，何者更有能力？光比黑暗更有能力，因为光一照耀出来，就胜过了黑暗。生命和死，何者更有能力？赞美主，生命比死更有能力。这就是为甚么生命能通过死。这生命不是勉勉强强的通过死，乃是像游客在游览一般的通过死。主在十字架上受死后，就到死的范围里游历。祂在死的范围里游历完毕，就从死里从从容容的走出来；死对祂毫无办法。我们不该仅仅在道理上领会这事。我们必须看见，通过了死的这生命，今天乃是属于我们的，并且现今就在我们里面。
16VI. THE LIFE WHICH HAS PASSED THROUGH DEATH The indestructible life is a life that has passed through death (Rev. 1:18). Death is powerful. When it comes, no one can resist it. In the whole universe there is only one thing that is more powerful than death—the divine life. The life in reality, the real life, not the life in shadow, is more powerful than death. Which is more powerful— darkness or light? Light is more powerful than darkness because whenever it shines it overcomes darkness. Which is more powerful—life or death? Praise the Lord that life is more powerful than death. This is the reason that life was able to pass through death. This life did not just scarcely pass through death; it passed through death like a tourist on a sightseeing tour. After the Lord Jesus died on the cross, He went to take a tour of the region of death. After visiting the region of death and having a good sightseeing tour, the Lord simply walked away from death. Death could do nothing with Him. This should not merely be a doctrinal understanding to us. We must see that the very life that has passed through death is ours today; it is in us right now.
17柒不能被死拘禁的生命不能毁坏的生命，乃是不能被死拘禁的生命。（徒二24。）当基督在阴间，在死域游历的时候，死尽了一切的力量，也不能拘禁祂。虽然死尽其全力要拘禁祂，却无能为力，因为生命比死更有能力。今天在我们里面，同时有生命也有死。甚至你发脾气，或对弟兄姊妹感到不满，都是死。在聚会中不能赞美，不能祷告，或不能尽功用，也都是死。生命从不说，『我不能。』在『生命』的字典里，没有『不能』这个辞。生命总是说，『我能。凡事我都能：我能尽功用，我能祷告，我能欢呼，我能说阿们，我也能赞美。』甚么时候你说，『我能，』那就是生命。甚么时候你说，『我不能，』那就是死。从今以后，在召会生活中，我们要避免说，『我不能。』如果要你在聚会中说话，你要回答说，『阿利路亚，没有问题，我能说。』每当有弟兄或是姊妹说『我不能』时，我们都应当题醒他，那是死。死总是说，『我不能，』但生命总是说，『我能。』对生命来说，没有甚么是不能的。生命凡事都能。在地方召会中，生命能使弟兄姊妹彼此相爱到底，彼此相爱到完全。在以赛亚六章八节，耶和华说，『我可以差遣谁呢？谁肯为我们去呢？』申言者以赛亚就回答说，『我在这里，请差遣我。』当我们听到主呼召说，『我可以差遣谁？』我们不该说，『主阿，不要找我；』而该说，『主，我在这里，请差遣我。』众地方召会若都在生命里，召会生活就会高于诸天。我盼望不久后，众召会都像这样。愿众召会都在生命里！
17VII. THE LIFE WHICH DEATH CANNOT HOLD The indestructible life is a life which death cannot hold (Acts 2:24). When Christ was in Hades, taking a sightseeing tour of the region of death, death energized all of its power in an attempt to hold Him, but death could not do anything. Although death tried its best to hold Him, it could not do it because life is more powerful than death. We all have both death and life within us. Even your losing your temper or feeling unhappy with the brothers and sisters is death. Your inability to praise, pray, or function in the meetings also is death. Life never says, “I can’t.” In life’s dictionary there are no such words as “I can’t.” Life always says, “I can. I can do everything: I can function, I can pray, I can shout, I can say amen, and I can praise.” Whenever you say, “I can,” that is life. Whenever you say, “I can’t,” that is death. In the church life from now on we must avoid saying, “I can’t.” If you are asked to give a word, you must reply, “Hallelujah, I can do it. There’s no problem.” Whenever a brother or sister says, “I can’t,” we should remind them that that is death. Death says, “I can’t,” but life says, “I can.” There is no impossibility with life. Life can do anything. Life can enable the brothers and sisters in the local churches to love one another to the uttermost, to perfection. In Isaiah 6:8 the Lord said, “Whom shall I send, and who will go for us?” Isaiah, the prophet, responded, “Here am I; send me.” When we hear the Lord asking us, “Whom shall I send?” we should not say, “No, Lord, not me”; we should say, “Lord, here I am—send me.” If all the local churches will get into life, the church life will be higher than the heavens. I hope that soon the churches will be like this. May all the churches be in life
捌 复活的生命
VIII. THE RESURRECTION LIFE
18不能毁坏的生命就是复活的生命。（约十一25。）生命和复活的生命，有甚么不同？生命还没有经过死的试验，还没有通过死。复活的生命是受过死的试验，并通过死的生命，证明死对生命是毫无作用。今天我们的生命，乃是复活的生命，就是通过了死的生命，是经过证明不能被死拘禁的生命。
18The indestructible life is the resurrection life (John 1 1:2 5). What is the difference between life and resurrection life? Life has not been tested by death; it has never passed through death. Resurrection life is life that has been tested by and has passed through death, proving that death is unable to do anything with it. Our life today is the resurrection life, the life that has passed through death and has proved that death cannot hold it down.
玖 是那灵所属于的生命
IX. THE LIFE OF WHICH THE SPIRIT IS
19不能毁坏的生命，乃是那灵所属于的生命。（罗八2。）罗马八章二节说到生命的灵。那里有生命，那里就有那灵，因为那灵是这生命在素质一面的实化、实际和实行。你有了生命，就有那灵；你有了那灵，也就有生命。生命与那灵是永远不能分开的。
19The indestructible life is the life of which the Spirit is (Rom. 8:2). Romans 8:2 speaks of the Spirit of life. Where life is, there the Spirit is because the Spirit is the essential reality, actuality, and practicality, of this life. When you have life, you have the Spirit, and when you have the Spirit, you have life. Life and the Spirit can never, never be separated
拾 是基督那叫人得救的生命
X. THE SAVING LIFE OF CHRIST
20不能毁坏的生命，乃是基督那叫人得救的生命。（罗五10。）这样能叫人得救的生命，能拯救我们到底。罗马五章十节说，我们藉著基督的死得与神和好，就要在基督那能施行拯救的生命里得救。
20The indestructible life is the saving life of Christ (Rom. 5:10). As such a saving life, it is able to save us to the uttermost. Romans 5:10 says that we have been reconciled through the death of Christ and shall be saved by the saving life of Christ
拾 壹作王的生命
XI. THE REIGNING LIFE
21这生命也是作王的生命。（罗五17。）我们不仅要在生命里得救，我们也要在生命中作王。我们所得的生命，使我们登宝座作王。这是作王的生命。
21This life is also the reigning life (Rom. 5:17). We are not only being saved in life, but we are also reigning in life. We have a life that enthrones us, that puts us on the throne as a king. This is the reigning life
拾 贰生命树的生命
XII. THE LIFE OF THE TREE OF LIFE
22不能毁坏的生命，乃是生命树的生命。（创二9，启二7，二二2，14。）生命树是在起初的生命，因为在圣经的开头，我们看见生命树。这生命树也是在永远里的生命。在创世记二章，我们有起初的生命，在启示录二十二章，我们有直到永远的生命。这个无始无终的永远生命，就是生命树的生命。
22The indestructible life is the life of the tree of life (Gen. 2:9; Rev. 2:7; 22:2, 14). The tree of life was the life at the beginning, for in the beginning of the Bible there was the tree of life. This tree of life will also be the life in eternity. In Genesis 2 we have the life at the beginning, and in Revelation 22 we have the life that is for eternity. This life, the eternal life without beginning or ending, is the life of the tree of life
拾 参不朽坏的生命
XIII. THE LIFE WHICH IS WITH INCORRUPTION
23不能毁坏的生命，也是不朽坏的生命，这生命是永不朽坏的。（提后一10。）那里有这个生命，那里就没有朽坏。朽坏是死的一个副产品，但神圣的祭司职分既是由不能毁坏的生命
23The indestructible life is a life that is without corruption but is always with incorruption (2 Tim. 1:10). Where this life is, there is no corruption. Corruption is a by-product of death, but the divine priesthood, being constituted with the indestructible life, diminishes all corruption
24所构成，就能消杀一切的朽坏。
24
拾 肆不能消除、
XIV. THE LIFE WHICH IS INDISSOLUBLE,
25不能毁坏的生命，是不能消除的。（来七16。）这生命永不会被销化。某些化学合成物放在一种特别的液体里，就会被溶化；但无论甚么都不能使这生命溶化，这生命要存到永远。这就是今天我们里面所有的、并能享受的生命。这个生命称为不能朽坏的生命，因为没有甚么能毁坏牠或销化牠。无论火烧或水淹，牠仍然存在。牠越遭杀害，就活得越长久。将其放进坟墓，坟墓会裂开；将其放到阴间，阴间也无力拘禁。我们既有这样奇妙的生命在我们里面，就该停止叹息，不再看我们的软弱。我们所得著的生命，是不能毁坏的生命，是无论天上、地上、甚至阴间的一切，都无法对付的。这就是构成神圣祭司职分的生命。基督的神圣祭司职分，是由这奇妙的生命所构成的。所以这神圣的祭司职分能拯救我们到底，救我们脱离死的一切副产品，使我们进入基督完满的完全，也就是得荣耀。
25The indestructible life is indissoluble (Heb. 7:16). It can never be dissolved. Certain chemical compounds can be dissolved by placing them in a particular liquid, but nothing can dissolve this indestructible life. It will remain the same forever. This is the kind of life that we have within us and that we may enjoy today. This life is called the indestructible life because nothing can destroy or dissolve it. If you burn it or pour water on it, it still remains. If you kill it, it lives all the more. If you put this life into the grave, the grave will burst, and if you place it into Hades, Hades will be powerless to hold it down. Since we have this wonderful life in us, we should stop groaning and looking at our weaknesses. The life that we have received is an indestructible life, and nothing on earth, in heaven, or in hell can deal with it. This is the life that constitutes the divine priesthood. The divine priesthood of Christ is constituted with such a wonderful life. This is the reason why the divine priesthood is able to save us to the uttermost, saving us from all the by-products of death into Christ’s complete perfection—glorification.