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希伯来书生命读经 · 第54篇

不能震动的国

AN UNSHAKABLE KINGDOM
1在本篇信息中，我们要来看一件非常严肃的事─不能震动的国。（来十二25～29。）我们要领受的国，是不能震动的。（28。）既然这国是不能震动的，就不属于地，也不属于天。这是很强有力的话。因为我们有这样讲道理的心思，可能对这个说法不能接受，而说，『那么天国怎么样呢？圣经不是说到天国么？』不错，新约圣经的确说到诸天的国，但是也说到天要被震动。（26，该二6。）天既要被震动，证明我们所要领受的国并不属于天。不能震动的国与诸天的国这两个辞似乎是牴触的，但等一下我们要看见，实际上二者并不牴触。
1In this message we come to a very sober matter—the unshakable kingdom (12:25-29). The kingdom which we are receiving is unshakable (v. 28). Since this kingdom is unshakable, it is neither of the earth nor of the heavens. This is a strong word. Because we have such a doctrinal mind, we may argue with this statement, saying, “What about the kingdom of heaven? Doesn’tt he Bible speak of this?” Yes, the New Testament does speak of the kingdom of the heavens, but it also says that heaven will be shaken (v. 26; Hag. 2:6). That heaven will be shaken proves that the kingdom which we are receiving is not of heaven. Although there seems to be a contradiction between the terms unshakable kingdom and the kingdom of the heavens, later on we shall see that there is actually no contradiction here
I. FOR THE OLD COVENANT, THE EARTH
壹 对于旧约，震动地是给地的警告
BEING SHAKEN AS A WARNING UPON EARTH
2对于旧约，震动地是给地的警告。（来十二25～26，出十九18。）当旧约在西乃山颁布时，地就震动。那次震动，是给地上百姓的警告。
2For the old covenant, the earth was shaken as a warning upon earth (vv. 25-26; Exo. 19:18). When the old covenant was given at Mount Sinai, the earth was shaken. That shaking was a warning to the people on earth
II. FOR THE NEW COVENANT
NOT ONLY THE EARTH
贰 对于新约，不仅要震动地，
BUT ALSO THE HEAVEN TO BE SHAKEN
还要震动天，作为从天来的警告
AS A WARNING FROM HEAVEN
3有一天，对于新约，主不仅要震动地，还要震动天，作为从天来的警告。这乃是根据哈该书二章六节的话。
3One day, for the new covenant, not only the earth but also the heaven will be shaken as a warning from heaven. This is according to the word in Haggai 2:6
III. ONLY THE LORD AND THE THINGS
参 惟有主和出于主的要常存
COMING OUT OF HIMREMAINING FOREVER
4地和诸天都会震动，惟有主和出于主的要永远常存。（来十二27，一11，十三8。）这意思是说，我们所领受的国，乃是出于主自己。希伯来一章十一节论到诸天和地，说，『天地都要灭没，你却长存；一切都要像衣服渐渐旧了。』
4The earth and the heavens are shakable. Only the Lord and the things that come out of Him will remain forever (v. 27; 1:11; 13:8). This means that the kingdom which we are receiving has come out of the Lord Himself. Hebrews 1:11, speaking of the heavens and the earth says, “They shall perish, but You remain; and they all shall become old as a garment
5国度其实就是主自己在我们里面作王。我们已经看见，信心就是主自己在我们里面，作我们信的元素。同样的原则，国度就是主自己作王。为帮助我们领会这事，让我们读但以理二章三十四至三十五节：『你观看，见有一块非人手凿出来的石头，打在这像半铁半泥的脚上，把脚砸碎，于是金、银、铜、铁、泥，都一同砸得粉碎，成如夏天禾场上的糠秕，被风吹散，无处可寻；打碎这像的石头，变成一座大山，充满天下。』那块非人手凿出来的石头，就是天上的基督，祂在十字架上由非人手所凿。四十四节说到那像的脚指头：『当那列王在位的时候，天上的神必另立一国，永不败坏，也不归别国的人，却要打碎灭绝那一切国，这国必存到永远。』四十五节说到那块石头，是『非人手凿出来的一块石头，从山而出』，牠要『打碎金、银、铜、铁、泥』。这些经节指明，那块石头就是基督，最后要变成一座大山，充满天下，而这座大山就是要来的国度。因此，我们要领受的那不能震动的国，就是基督和祂的扩大。
5The kingdom is actually the Lord Himself as the kingship within us. We have seen that faith is the Lord Himself as the believing element within us. Now, in the same principle, the kingdom is the Lord Himself as the kingship. As a help in realizing this matter, let us read Daniel 2:34 and 35. “Thou sawest till that a stone was cut out without hands, which smote the image upon his feet that were of iron and clay, and brake them to pieces. Then was the iron, the clay, the brass, the silver, and the gold, broken to pieces together, and became like the chaff of the summer threshingfloors; and the wind carried them away, that no place was found for them: and the stone that smote the image became a great mountain, and filled the whole earth.” The stone cut without hands is the heavenly Christ who was cut on the cross without human hands. Verse 44, referring to the toes of the image, says, “In the days of these kings shall the God of heaven set up a kingdom, which shall never be destroyed: and the kingdom shall not be left to other people, but it shall break in pieces and consume all these kingdoms, and it shall stand forever.” Verse 45 also speaks of the stone, saying, “The stone was cut out of the mountain without hands” and “it brake in pieces the iron, the brass, the clay, the silver, and the gold.” These verses indicate that the stone, which is Christ, will eventually become a great mountain filling the whole earth. This great mountain is the coming kingdom. Hence, the unshakable kingdom which we are receiving is Christ with His enlargement.
肆 从主而出的国
IV. THE KINGDOM, COMING OUT
是不能震动的
OF THE LORD, BEING UNSHAKABLE
一 我们已经为著国度悔改
A. We Having Repented for the Kingdom
6新约所传给我们的福音，乃是国度的福音。（太三1～2，四17，23，十7，二四14。）我们是为著国度悔改。（太三2。）我们得救时，可能没有听到这样清楚的福音。那时我们只是害怕下地狱，也希望上天堂。因此，我们可说是为了天堂悔改。这就是把福音传错了；悔改不是为了天堂，乃是为了国度。二我们已经重生到国度里我们已经重生到国度里。约翰三章五节主耶稣说，『我实实在在的告诉你，人若不是从水和灵生的，就不能进神的国。』我们许多人都听过错误的教训说，重生是为了上天堂。我们在这里清楚的看见，重生是为著进神的国。
6The gospel which the New Testament has preached to us is the gospel of the kingdom (Matt. 3:1-2; 4:17, 23; 10:7; 24:14). We repented for the kingdom (Matt. 3:2). Perhaps when we were saved, we did not hear such a clear gospel. At that time, we were afraid of going to hell and desired to go to heaven. Thus, we repented for heaven. This is the preaching of the wrong gospel, for repentance is not for heaven but for the kingdom. B. We Having Been Reborn into the Kingdom We have been reborn, regenerated, into the kingdom. In John 3:5 the Lord Jesus said, “Truly, truly, I say to you, unless a man is born of water and the Spirit, he cannot enter into the kingdom of God” (Recovery Version). Many of us were wrongly told that regeneration is for going to heaven. Here we see clearly that regeneration is for entering into the kingdom of God
三 我们已经被迁到国度里
C. We Having Been Translated into the Kingdom
7歌罗西一章十三节说，『祂拯救了我们脱离黑暗的权势，把我们迁入祂爱子的国里。』这节经文启示，我们已经从一个国度，就是撒但黑暗的国度，迁入另一个国度，就是神爱子的国里。
7Colossians 1:13 says, “Who hath delivered us from the authority of darkness, and hath translated us into the kingdom of the son of his love” (Gk.). This verse reveals that we have been translated out of one kingdom, Satan’skin gdom of darkness, into another kingdom, the kingdom of the Son of God’s love.
四 召会生活就是今天神的国度
D. The Church Life Being the Kingdom of God Today
8我们在召会中，就是生活在今天神的国度里。罗马十四章十七节有力的证明，今天的召会生活就是国度：『神的国不在于吃喝，乃在于公义、和平、并圣灵中的喜乐。』启示录一章九节也证明，我们今天是在神的国里：『我约翰，就是你们的弟兄，和你们在耶稣的患难、国度、忍耐里一同有分的。』当约翰写启示录时，他已经在神的国里。这两节经文是强有力的证明，今天的召会就是国度。然而，我们也要看见，我们现今所在的，以及今天在召会里所有的，乃是在其实际里的国度；那将来随著基督的回来而来的，才是在其实现里的国度。
8In the church, we are living in the kingdom of God today. Romans 14:17 is a strong proof that today’s church life is the kingdom: “The kingdom of God is not eating and drinking, but righteousness and peace and joy in the Holy Spirit” (Recovery Version). Revelation 1:9 also proves that we are in the kingdom of God today: “I John, who also am your brother, and companion in tribulation, and in the kingdom and patience of Jesus Christ.” When John wrote the book of Revelation, he was already in the kingdom of God. These two verses are a strong proof that the church today is the kingdom. However, as we shall see, what we are in now in the church today is the kingdom in its reality, whereas the kingdom in its manifestation will come with Christ’s return in the future
9伍国度的实际和实现我们若要明白新约中关于国度的真理，就必须知道国度的两个主要方面国度实际的一面和实现的一面。今天在召会中的，不是国度的实现，乃是国度的实际。就著外表说，人在召会中还看不见国度。然而，国度在我们中间乃是实际。
9V. The Reality and Manifestation of the Kingdom If we would understand the New Testament truths regarding the kingdom, we must realize the two main aspects of the kingdom—the aspect of its reality and the aspect of its manifestation. In the church today, we do not have the kingdom in manifestation; we have the kingdom in reality. According to the outward appearance, men cannot see the kingdom in the church. Nevertheless, the kingdom is a reality among us
一 国度的实际今天在召会里乃是操练和管教
A. The Reality of the Kingdom Being an Exercise and Discipline in the Church Today
10国度的实际，即在实际里的国度，今天在召会里，对我们乃是操练和管教。（太五3，10，20，七21。）假定你在一个摊位上买了一分食物，而收银员多找了钱给你；你若是有操练并受国度的管治，会立即把多找的钱归还。这就是受国度实际管治的经历，既是操练，又是管教。今天基督教的光景非常可怜，因为许多基督徒受了麻醉，以为凡事都是出于恩典，所以无需训练、操练和管教。但我们知道，我们必须藉著国度实际的管教与操练，来拔高召会生活的标准。多年来，我看见主的恩典，在我们许多人里面作工。我感谢主，在祂的恢复中有了极大的进步。然而，我们还要把标准拔得更高。我们若这样作，为我们欢呼的天使就要更快乐，因为他们看见，有一班信徒对神永远的定旨极其认真。今天我们何等需要国度的管教！
10The reality of the kingdom, the kingdom in its reality, is an exercise and discipline for us in the church today (Matt. 5:3, 1 0, 2 0; 7:2 1). Suppose you purchase a hamburger at a stand and the cashier gives you too much change. If you are exercised and are ruled by the kingdom, you will return this extra change immediately. This is an experience of the rule of the reality of the kingdom, which is both an exercise and a discipline. The situation of today’s Christianity is very poor, for many Christians have been drugged, thinking that everything is of grace and that there is no need for training, exercise, or discipline. But we realize that we must uplift the standard of the church life through the discipline and exercise of the reality of the kingdom. Through the years, I have seen the Lord’s grace working in so many of us. I thank the Lord that there has been a great improvement in His recovery. Nevertheless, we must uplift the standard even higher. If we do this, our cheering angels will be very happy, for they will see a group of believers who are quite serious regarding God’s eternal purpose. How we need the discipline for the kingdom today!
二 国度的实现是来世千年国里的赏赐和享受
B. The Manifestation of the Kingdom Being a Reward and an Enjoyment in the Millennial Kingdom in the Coming Age
11国度的实现，即在实现里的国度，要在来世的千年国里，对我们成为赏赐和享受。（太十六27，二五21，。）我们今天在国度的实际里，接受操练和管教；来世在国度的实现里，我们要得著赏赐和享受。我们若读马太十六章二十七节的上下文，就看见主来要照各人的行为赏赐各人，与国度的实现有关。在马太二十五章二十一节和二十三节，主对祂忠信的奴仆说，『好，良善又忠信的奴仆，你在不多的事上既是忠信的，我要把许多事派你管理；进来享受你主人的快乐。』进来享受主的快乐，就是得以在千年国的实现里。
11The manifestation of the kingdom, the kingdom in its manifestation, will be a reward and an enjoyment to us in the millennial kingdom in the coming age (Matt. 16:27; 25:21, 23). Today, in the reality of the kingdom, we have 23 the exercise and the discipline. In the coming age, in the manifestation of the kingdom, we shall have a reward and an enjoyment. If we read Matthew 16:27 in its context, we shall see that the Lord’s coming to reward every man according to his work is related to the manifestation of the kingdom. In Matthew 25:21 and 23, the Lord says to His faithful servants, “Well done, thou good and faithful servant: thou hast been faithful over a few things, I will make thee ruler over many things: enter thou into the joy of thy lord.” To enter into the joy of the Lord is to be in the manifestation of the kingdom during the thousand years.
三 今天接受那灵的操练和神的管教，来世就必得著主的赏赐并进入安息日的安息
C. Taking the Spirit’s Exercise and God’s Discipline Today and Receiving the Lord’s Reward and Entering into the Sabbath Rest in the Coming Age
12我们今天在国度的实际里，若接受那灵的操练和神的管教，来世在国度的实现里，就必得著主的赏赐，并享受要来之安息日的安息。（来四9。）我们今天若不接受那灵的操练和神的管教，就会失去要来的国度，无法在主回来时得著国度实现的赏赐，无权进入国度的荣耀，无分于基督在千年国里的掌权，并要失去长子的名分，不能在来世承受地土，也不能在基督显现的荣耀里，作君尊的祭司事奉神和基督，更不能与基督一同作王，用祂神圣的权柄辖管列国。（启二十4，6。）
12If we take the Spirit’s exercise and God’s discipline in the reality of the kingdom today, we shall receive the Lord’s reward and enter into the enjoyment of the coming Sabbath rest (4:9) in the manifestation of the kingdom in the coming age. If we do not accept the Spirit’s exercise and God’s discipline today, we shall miss the coming kingdom in its manifestation as a reward. We shall not be rewarded with the manifestation of the kingdom at the Lord’s coming back; we shall have no right to enter into the glory of the kingdom to participate in Christ’s reign in the millennial kingdom; and we shall lose our birthright to inherit the earth in the coming age, to be the royal priests serving God and Christ in His manifested glory, and to be the co-kings with Christ ruling over all the nations with His divine authority (Rev. 20:4, 6
四 在来世失去要来的国度，丧失长子的名分，意思就是失去赏赐
D. Missing the Coming Kingdom and Losing Our Birthright in the Coming Age Meaning That We Shall Lose the Reward
13在来世失去要来的国度，丧失长子的名分，意思并不是要灭亡，乃是要失去赏赐，但不是失去救恩。虽然我们可能会失去赏赐，却绝不会失去救恩。（林前三14～15。）我们的救恩永远坚定；然而在国度实现时，我们能否得到赏赐和长子的名分，完全在于我们今天的操练。
13To miss the coming kingdom and to lose our birthright in the coming age does not mean that we shall perish, but that we shall lose the reward. Although we may lose there ward, we shall never lose our salvation (1 Cor. 3:14-15). Our salvation is secured forever. But whether or not we receive the reward and the birthright in the manifestation of the kingdom depends upon our exercise today.
五 希伯来书中的警告，是指失去国度的赏赐并受神的刑罚
E. The Warnings in Hebrews Referring to the Suffering of the Loss of the Kingdom Reward and to Being Punished by God
14我们已经说过，在要来的国度里失去赏赐，丧失长子的名分，意思并不是要灭亡，乃是说我们要失去赏赐，受亏损，却仍要得救，只是这样得救，要像从火里经过的一样。（林前三14～15。）这是希伯来书记载五个警告所依据的基本观念，也是五个警告中随处可见的。（2:3;4:1-11;6:8;10:27,29-31;12:25。）这些警告中一切消极的点，都与失去要来国度的赏赐有关，也与受神的刑罚有关；而一切积极的点，都与国度的赏赐和享受有关。启示录二、三章里的七封书信，也都结束于同样的观念─得著或失去国度的赏赐。我们惟7:21-有凭这个观念，才能正确的领会并应用26-马太5:20;7:21-23;16:24-27;19:23-30;26-30，路加22-27，罗马14:10,12，林前3:8,13-15;4:5;9:24-27，林后，提后4:7-8，希伯来2:3;4:1,9,11;，以及启示录2:7,10-11,17,26-27;3:4-5,22:12。如果我们没有这个观念，对以上这些经文的解释，不是落到喀尔文派（Calvinist）极端的客观论，就是落到阿米尼亚派（Arminian）极端的主观论。这两派都没有看见国度的赏赐，更没有看见失去国度赏赐的亏损。因此，这两派都认为以上经文里一切消极的点，都是指沉沦。喀尔文派相信永远的救恩（人一得救，就永不灭亡）；他们认为这些消极的点，都是指假信徒的沉沦。阿米尼亚派相信得救的人若堕落了，仍会灭亡；他们认为这些消极的点，都是指得救后又堕落之人的沉沦。但圣经完整的启示指出，这些消极的点乃是指失去国度赏赐的亏损。神的救恩是永远的，我们一旦得著，就永不会失去，（约十28～29，）但我们可能会失去国度的赏赐，尽管仍会得救。（林前三8，14～15。）希伯来书一切的警告，都不是指失去永远的救恩，乃是指失去国度的赏赐。希伯来的信徒已经得著国度，但他们若从神的恩典，从神新约的路退缩，就会失去国度实现里的赏赐。这就是作者对徘徊不前之希伯来信徒的警告中主要的关切。
14As we have seen, the loss of the reward in the coming kingdom, the forfeiture of our birthright, does not mean that we shall perish. It means that we shall lose there ward and suffer loss, but still “be saved, yet so as through fire” (1 Cor. 3:14-15, Gk.). This is the basic concept upon which all the five warnings of this book are given and with which they all are pervaded (2:3; 4:1-11; 6:8; 10:27, 29-31; 12:25). All the negative points of these warnings are related to suffering the loss of the reward in the coming kingdom and to being punished by God, whereas all the positive points are related to the reward and enjoyment of the kingdom. All the seven epistles in Revelation 2 and 3 are concluded with the same concept—the reward of the kingdom or the loss of it. Only with this concept can the word in Matthew 5:20; 23; 16:24-27; 19:23-30; 24:46-51; 25:11-13, 21, 23, 30; Luke 12:42-48; 19:17, 19, 22-27; Romans 14:10, 12; 1 24:46-51; 25:11-13, 21, 23, Corinthians 3:8, 13-15; 4:5; 9:24-27; 2 Corinthians 5:10; 12:42-48; 19:17, 19, 2 Timothy 4:7-8; Hebrews 2:3; 4:1, 9, 11; 6:4-8; 10:26-31, 35-39; 12:16-17, 28-29; Reve lation 2:7, 10-11, 17, 5:10 26-27; 3:4-5, 11-12, 20; and 22:12 be rightly understood 6:4-8; 10:26-31, 35-39; 12:16-17, 28-29 and properly applied. Apart from this concept, the interpretation of these verses will fall either into the 11-12, 20; extreme objectiveness of the Calvinist school, or the extreme subjectiveness of the Arminian school. Neither of these schools has seen there ward of the kingdom, and even the more they have not seen the suffering of the loss of the kingdom reward. Hence, both consider all the negative points in these verses as perdition. The Calvinist school, believing in eternal salvation (that is, once a person is saved, he shall never perish), refers all these negative points to the perdition of false believers; while the Arminian school, believing that a saved person shall perish if he falls, applies them to the perdition of fallen saved persons. But the complete revelation of the Bible refers these negative points to the suffering of the loss of the kingdom reward. Salvation is eternal: once we get it, we shall never lose it (John 10:28-29). But we may suffer the loss of the kingdom reward, even though we still shall be saved (1 Cor. 3:8, 14-15). All the warnings in Hebrews do not refer to the loss of eternal salvation, but to the loss of the kingdom reward. The Hebrew believers had received the kingdom, but they would have lost there ward in the manifestation of the kingdom if they shrank back from the grace of God, from God’s new covenant way. This was the main concern of the writer’s warning regarding the staggering Hebrew believers.
15有些基督教教师说，马太二十五章那个懒惰的奴仆，是假奴仆。这种说法完全不合逻辑。就如你的孩子有一个是懒惰的，但不能因此就说他是假孩子。有些基督教教师因为没有看见国度赏罚的事，所以只好说那个懒惰的奴仆是假奴仆。另一面，有的教师则说，懒惰的奴仆是真奴仆，却堕落而失去了救恩。我们已经看过，神原初的目的是要得著一个团体的人，有祂的形像而彰显祂，有祂的管治权而代表祂，并得著这地。这是正确的人生。因著人从神原初的目的堕落，神就来救赎并拯救我们。这是神的救恩，其中有长子的名分，包括三方面：作祭司，有神的形像而彰显神；作王，有神的管治权而代表神；并且为著神永远的定旨，得回全部失去的地土。我们若活在这长子名分里，自然就在神国的实际里，因为神国的实际就是长子名分的活出，就是完满长子名分的实化。因为不是所有的基督徒都愿意在这事上与神合作，神就凭祂的智慧决定，要把长子名分当作赏赐。我们若接受恩典，进入至圣所，并与神合作，就必定活出这长子名分。这样，我们所活出的，就是今天国度的实际。我们今天所活出的实际，到了国度实现时，就要成为我们的赏赐。这是神原初目的的完成，也是我们在来世的得完全、得荣耀、以及得著魂。结果，我们就会有正当的人生，有拔高、复活的人性。这是整本圣经极重要的中心点，而圣经在这事上也是一贯的。这一切如何才能作出？惟有藉著我们转向灵，进入至圣所，经历基督一切的丰富，让生命的律带我们从一个阶段的荣耀，进到另一阶段，而浸透我们、充满我们，把我们模成祂的形像。
15Some Christian teachers say that the slothful servant in Matthew 25 is a false servant. But this is altogether illogical. Although one of your children may be slothful, this does not mean that he is false. Since some Christian teachers do not see the matter of the kingdom reward, they must say that the slothful servant is a false servant. On the contrary, some say that the slothful servant is a real servant who has fallen away and lost his salvation. We have seen that God’s original intention was to have a corporate man to express Him with His image, to represent Him with His dominion, and to take possession of the earth. This is the proper human living. Because man fell from God’s original intention, God came in to redeem and save us. This is God’ss alvation, in which there is the birthright having three aspects: being the priests to express God with His image, being the kings to represent God with His dominion, and taking full possession of the lost earth for God’s eternal purpose. If we live in this birthright, we shall spontaneously be in the reality of the kingdom of God, for the reality of the kingdom of God is the living out of the birthright, the realization of the full birthright. Since not all Christians are willing to cooperate with God in this matter, He, in His wisdom, has decided to make the birthright a reward. If we take grace, enter into the Holy of Holies, and cooperate with God, we shall certainly live out the birthright. Then whatever we live out will be the reality of the kingdom today. The reality which we are living out today will become our reward in the manifestation of the kingdom. This is the fulfillment of God’s original intention. It is also our perfection, glorification, and the gaining of our soul in the coming age. As a result, we shall have the proper human living with an uplifted and resurrected humanity. This is the crucial focus of the entire Bible, and the Bible is very consistent about it. How can all this be worked out? Only by our turning to the spirit, entering into the Holy of Holies, experiencing Christ in all His riches, and allowing the law of life to take us from one stage of glory to another as it permeates us, saturates us, and conforms us to His image
16希伯来十二章二十九节说，『我们的神乃是烈火。』神是圣别的，圣别是祂的性情。凡与祂圣别性情不符的，祂这烈火就要烧尽。希伯来的信徒若偏向神所看为凡俗（不圣）的犹太教，就会成为不圣的，圣别的神既是烈火，就要把他们烧尽。神不仅是公义的，也是圣别的。我们要满足神的公义，就需要藉基督的救赎得称义。我们要满足神圣别的要求，就需要成为圣别，就是被这位属天的、现今的、活的基督圣别。罗马书是为著神的公义，（罗三25～26，）著重称义；（24；）希伯来书是为著神的圣别，（十二14，）强调圣别。（二11，十，14，29，十三12。）为此，希伯来的信徒必须从不圣的犹太教圣别出来，归与这位在新约下，在子里已经将自己完全彰显出来圣别的神。不然他们就会因世俗的老宗教受到玷污，而受这位是烈火圣别之神的对付。那真是可怕！（十.31。）难怪保罗极其关切主的可畏。（林后五11。）
16Hebrews 12:29 says, “Our God is also a consuming fire.” God is holy. Holiness is His nature. Whatever does not correspond with His holy nature, He, as the consuming fire, will consume. If the Hebrew believers had turned aside to Judaism, which was common (unholy) in the sight of God, it would have made them unholy, and the holy God, as the consuming fire, would have consumed them. God is not only righteous but also holy. To satisfy God’s righteousness we need to be justified through the redemption of Christ. To meet the demands of His holiness we need to be sanctified, to be made holy, by the heavenly, present, and living Christ. Romans stresses the matter of justification (Rom. 3:24) for God’s righteousness (Rom. 3:25-26), whereas Hebrews emphasizes the matter of sanctification (2:11; 10:10, 14, 29; 13:12) for God’s holiness (12:14). For this, the Hebrew believers had to 10 separate themselves from unholy Judaism unto the holy God who has fully expressed Himself in the Son under the new covenant; otherwise, they would have defiled themselves with their old, profane religion and suffered the holy God as the consuming fire. That would have been “fe arful” (10:31)! No wonder Paul was very much concerned about “the terror [fear] of the Lord” (2 Cor. 5:11).
17希伯来书的中心点，是要把我们带进神的圣别性情。我们在这一点上若不与神合作，就会干犯祂的行政。干犯神的行政，是神管理行政的事。干犯神的律法，不如干犯祂管理的行政那么严重。神已经启示，我们若不在祂行政的经纶中与祂合作，反而干犯祂的行政，祂就要惩罚我们。这意思是说，在积极一面我们会失去国度的赏12赐；在消极一面我们要受刑罚。在希伯来十章和十二章，我们看见有道路要走，有赛程要奔跑，也有路径要通过。在这两章中，也有刑罚、赏赐和国度。这三件事，是构成本书基本观念极重要的部分。新约圣经中，没有一卷像希伯来书这样清楚启示出神经纶的中心点，因为其他各卷都没有把我们指向至圣所，和约柜内的生命之律。虽然罗马八章二节题到生命之灵的律，但希伯来书讲到生命之律，远比罗马书更为透彻。希伯来书的作者警告我们，要接受这书中神经纶的启示。我们若肯接受，在国度实现时就会得赏赐。我们若不接受，就会因干犯神行政的经纶，而受刑罚。那些没有质实之官能的人，或不会运用这官能的人，就无法看见这事。我们对这事极其认真而严肃，但许多别的基督徒并不是这样。我们在这些信息中所看见属天启示的亮光下，必须认真严肃的按正直的路径奔跑赛程。我们今天所奔跑的路，要决定我们将来的定命。
17The focal point of the book of Hebrews is to bring us into the holy nature of God. If we do not cooperate with God in this, we shall break His administration. To break God’sad ministration is a governmental matter. Breaking God’s law is not as serious as breaking His government. God has revealed that if we do not cooperate with Him in His administrative economy but rather break His government, He will punish us. This means that we shall lose the kingdom reward on the positive side and suffer punishment on the negative side. In Hebrews 10 and we see the way, the race, and the pathway that we must take, run on, and pass through. In these chapters we also see the punishment, the reward, and the kingdom. These three things are crucial aspects of the basic concept in the composition of this book. No other book in the New Testament reveals the focal point of God’secon o my as clearly as the book of Hebrews does, for no other book points us to the Holy of Holies and to the law of life in the ark. Although Romans 8:2 does mention the law of the Spirit of life, Hebrews covers the law of life much more thoroughly than Romans does. The writer of Hebrews warns us to take the revelation of God’secon o my as found in this book. If we take it, we shall receive a reward in the manifestation of the kingdom. If we do not take it, we shall suffer some punishment due to our breaking of God’s administrative economy. Those who do not have the substantiating sense, or who fail to exercise it, cannot see this. While we are so serious and sober about this matter, many other Christians are not. Under the enlightening of the heavenly revelation we have been seeing in these messages, we must be serious and sober about running the race on the straight paths. The way we run today will determine our future destiny.
18虽然我们关心将来的定命，我们还必须有恩典对主说，『主，靠著你的恩典，我不管我的定命，我只要顾到你的经纶。求你顾到我的定命，我要顾到你的经纶。主阿，我要与你合作，不是为著我将来的定命，乃是为著你今天的经纶。我愿意看见，历世纪以来你所未曾实现的经纶，能在这些日子得以完成。』我们都必须有这样清楚的异象，并一直被带往前，使神的定旨能在我们中间完成。神要带领一班忠诚寻求祂的人进入至圣所，使他们经历生命之律的运行，好成为祂长子这标准模型的团体复制。主的回来是根据于这个团体的复制。这个团体的复制若没有完成，主是不可能回来的。主能否得著这标准模型的复制，乃在于生命之律在我们里面的运行。我们已经看过，生命之律既不在外院子，也不在圣所，乃在至圣所见证的柜里。因此，我们必须进入至圣所，深入见证柜内，经历生命之律。我们知道生命之律在那里─就在我们的灵里。现在只要我们说，『主，靠著你的怜悯和恩典，我在这里与你合作。我已豫备好，要与你一同往前。主，求你随意照你所能、照你所愿的来作。我不在意我将来的定命；我只在意你今天经纶中的恢复，只在意召会生活正当的恢复。主阿，愿一切寻求你的人都被带到这条路上，好成就你的旨意！』这就是主今天在祂经纶中的恢复。
18Although we are concerned about our future destiny, we must have the grace to say to the Lord, “Lord, by Your grace I do not care for my destiny—I care for Your economy. You take care of my destiny, and I’ll take care of Your economy. Lord, I want to cooperate with You, not for the sake of my future destiny, but for the sake of Your economy today. I want to see that Your economy, which has not been carried out through the centuries, will be fulfilled in these days.” We all need to have such a clear vision and be brought on so that God’s purpose might be fulfilled among us. God wants to bring a group of His sincere seekers into the Holy of Holies that they might experience the working of the law of life and thus become the corporate reproduction of the standard model, His Firstborn Son. The Lord’s coming back depends upon this corporate reproduction. It is impossible for the Lord to come back until this has been accomplished. His having the reproduction of the standard model depends upon the working of the law of life within us. As we have seen, the law of life is neither in the outer court nor in the Holy Place; it is in the ark of testimony in the Holy of Holies. Therefore, we must enter into the Holy of Holies, plunge into the ark of testimony, and experience the law of life. We know where the law of life is—it is in our spirit. Now we just need to say, “Lord, by Your mercy and grace, I am here to cooperate with You. I am ready for You to go on. Lord, do everything You can and whatever You like. I don’t care for my future destiny. I only care for Your recovery in today’secon o my, for the proper recovery of the church life. Lord, may all Your seekers be brought into this way for the fulfillment of Your will!” This is the Lord’s recovery in His economy today