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希伯来书生命读经 · 第68篇

照著神的性情而活

LIVING ACCORDING TO THE NATURE OF GOD
1圣经里神圣启示的中心是儿子的名分。神的目的是要人彰显祂自己。神要得著彰显，就必须得著许多儿子。不要以为神启示的中心是救恩。不，神启示的中心乃是儿子的名分。神要得著许多儿子。神差遣祂的独生子到世上来，目的乃是要藉著祂产生许多儿子，使祂成为长子。虽然主耶稣第一次来的时候，是作神的独生子，但是当祂第二次来的时候，乃是要作长子。（来一6。）作长子的意思，是指在许多的儿子中，祂是为首的，是许多弟兄中的长子。（罗八29。）
1The focus of the divine revelation in the Bible is sonship. God’sin tent i on is to express Himself. In order to have His expression, He must have many sons. Do not think that salvation is the center of God’sr evelation. The center of His revelation is sonship. God wants many sons. When God sent His Only Begotten Son into the world, His intention was to beget many sons through Him, making Him His Firstborn Son. Although the Lord Jesus came the first time as the Only Begotten Son of God, when He comes the second time, He will come as the Firstborn Son (Heb. 1:6). Being the Firstborn Son means that He is the first among many sons, the Firstborn Son among many brothers (Rom. 8:29
儿子名分的意义
THE SIGNIFICANCE OF SONSHIP
2在圣经中，儿子名分的意义就是父的彰显。儿子总是父亲的彰显。我们看一个孩子，就能从他身上看见他父亲的彰显。地上人的父亲，可能只要一个儿子就可以得著彰显；但是这位奥妙、奇特、伟大、神圣的父，却需要千千万万的儿子作祂的彰显。有一天，全地都要充满神的众子，使我们无论到那里，都能看见父的形像，就是神的彰显。你若把新约圣经仔细读过，就会看见神并不是要把一班蒙救赎、被洗净的罪人带到天上；这并没有甚么意义。神乃是要有许多的儿子，作祂团体宇宙的彰显。这些儿子无论在那里，那里就有父的彰显。这就是儿子的名分。『你们看，父赐给我们的是何等的爱，使我们得称为神的儿女。』（约壹三1。）这是圣经中基本的观念。
2In the Bible, the significance of sonship is the expression of the Father. A son always expresses his father. When we look at a boy, we see in him the expression of his father. A human father may need only one son to express him, but the divine Father, who is marvelously and wonderfully great, needs millions of sons to be His expression. One day the earth will be filled with the sons of God, and wherever we go, we shall see the image of the Father, the expression of God. If you read the New Testament carefully, you will see that God does not want a company of sinners who have been redeemed, cleansed, and brought into heaven. This is meaningless. God wants many sons to be His corporate, universal expression. Wherever these sons are, there the Father will be expressed. This is sonship. “Behold, what manner of love the Father hath bestowed upon us, that we should be called the sons of God” (1 John 3:1). This is the basic concept in the Scriptures
3神的儿子有神的性情你若肯花点时间，观察一位父亲和他的儿子，就会发现儿子不仅有父亲的形像，也有父亲的性情。作为父亲的儿子，他有父亲的性情。照样，我们若真是从神而生，我们也必定有神的性情。在生命里的性情，是非常重要的事。每一种生命都有一种性情。一种生命的性情，就是那种生命的本质。若没有性情，就没有生命。无论是那一种生命，如植物、动物、人类或属神的，只要是生命，就必定有一种性情。某种生命的本质和素质，都在其性情里。性情如何，生命就如何。一棵苹果树结出苹果，是因有苹果树的性情。照样，一只狗有狗的生命，是因有狗的性情，而人有人的生命，是因有人的性情。我们能是人而没有人的性情么？当然不能。我们是人，因为我们有人的性情。因著我们有人的性情，凡我们所作、所想、所说的，就都是属人的。照样，一只狗所作的，是照著狗的性情。性情乃是生命之律的源头。
3THE SONS OF GOD HAVING THE DIVINE NATURE If you spend time with a father and his son, you will discover that the son not only bears his father’sim age, but that he also carries his father’s nature. As his father’ss on, he has his father’s nature. Likewise, if we have truly been born of God, then we must have His nature. The nature in life is a very significant thing. Every life has a nature. The nature of a life is the very substance of that life. If there is no nature, then there is no life. Regardless of the kind of life it is—vegetable, animal, human, or divine—as long as it is a life, it has a nature. The substance and essence of a life are in its nature. What the nature is, that is what the life is also. An apple tree produces apples because it has an apple - tree nature. In like manner, a dog has a dog’s life because it has a dog’s nature, and a man has a human life because he has a human nature. Could we be human without having a human nature? Of course not. We are human beings because we have a human nature. Because we have a human nature, whatever we do, think, and say is human. Similarly, whatever a dog does is according to the dog’s nature. This nature is the source of the law of life.
生命之律乃是
THE LAW OF LIFE BEING THE WORKING
生命性情的作用
OF THE NATURE OF LIFE
4生命之律不仅是照著生命的性情，也是出于生命的性情。生命之律是出于生命的性情。某一种生命因有某一种性情，所以就有某一种律。苹果树有苹果树的性情，因此，苹果树的律就是苹果树性情的律。苹果树为甚么结出苹果？乃是因为生命的律照著苹果树生命的性情，而有这样的规律。这给我们看见，生命之律其实就是生命性情的作用。当一种生命的性情发生作用时，那种生命的律也同时发生作用。假设这里有两棵树，一棵是苹果树，一棵是桃树。这两棵树若不结果子，我们就看不见生命的律。若是苹果树自然结出苹果，而桃树也自然结出桃子，我们就看见生命之律的作用，照著各自生命的性情，规律每一棵树结果子。因此，简单的说，生命之律就是生命性情的起作用和发挥功能。
4The law of life is not only according to the nature of life; it is also of the nature of life. The law of life comes out of the nature of life. Because a particular life has a certain nature, it has a certain law. An apple tree has an apple-tree nature; hence, its law is the law of the apple- tree nature. Why does an apple tree bring forth apples? Because the life law regulates it according to its life nature. In this we see that the law of life is actually the working of the nature of life. When the nature of a life works, the law of that life also works. Suppose we have two trees, an apple tree and a peach tree. If these trees fail to bring forth fruit, we cannot see the law of life. But if the apple tree spontaneously produces apples and if the peach tree spontaneously produces peaches, we see the working of the law of life regulating each tree according to the nature of its life. Therefore, the law of life is simply the working, the functioning, of the nature of life
5假若这里有一只狗和一个人站在你面前，他们若站住不动，你就看不出生命之律的功能。若是那个人作出人的举动，那只狗也开始吠叫，他们的动作就指明各自生命性情的作用，也就是那种生命的律。你可以命令那只狗，说，『小狗，你必须模倣这个人。我吩咐你要跟著他，与他完全一样，说他所说的话，作他所作的事。』你越这样对那只狗说，牠的反应就越照著牠性情之律的作用。反过来说，你若要这个人去学狗，他会发现那是不可能的，因为他没有狗的性情。
5Suppose a dog and a man are standing in front of you. If the dog and the man do not move, you will not see the function of the law of life. But if the man behaves in a human way and if the dog begins to bark, these actions will indicate the working of the nature of each life, which is the law of that life. You may command the dog, saying, “Little dog, you must imitate this man. I charge you to follow him and to be one with him, saying and doing whatever he does.” But the more you speak this way to the dog, the more it will react according to the working of the law of its nature. If, on the contrary, you command the man to behave like the dog, he will find it impossible, for he does not have a dog’s nature
6独生子成了原型我们已看过，神的目的是要得著许多的儿子。神得著许多儿子的路，乃是使祂的独生子成为原型。基督教丢失了这件事，他们从来没有看见，神的独生子和神的长子有甚么分别。大多数基督徒，以为独生子和长子是一样的。然而，耶稣是独生子和祂是长子，有很大的分别。作为独生子，祂还不是原型。要成为原型，祂必须成为神的长子。在独生子里，只有神性，而没有人性；但在神的长子里，既有人性，也有神性。这人性已经『子化』了，也就是说，这人性在基督的复活里，从神而生。在诗篇二篇七节，神对子说，『你是我的儿子，我今日生你。』因著基督属人的性情，也就是祂的人性，已经在祂的复活里『子化』了，所以祂不再仅仅是神的独生子，而是具有神性与人性的神的长子。因此，祂是一个原型。
6THE ONLY BEGOTTEN SON BECOMING THE PROTOTYPE We have seen that God’sin tent i on is to have many sons. His way to have the many sons is to make His Only Begotten Son the prototype. Christianity misses this, having never seen the difference between the Only Begotten and the Firstborn Son of God. Most Christians consider the Only Begotten and the Firstborn Son as being the same. However, there is a great difference between Jesus’ being the Only Begotten Son and His being the Firstborn Son. As the Only Begotten Son, He was not the prototype. In order to be the prototype, He had to become the Firstborn Son of God. In the Only Begotten Son there was only divinity, no humanity, but in the Firstborn Son of God there is humanity as well as divinity. This humanity has been “sonized,” that is, it has been begotten of God in Christ’s resurrection. In Psalm 2:7, God said to the Son, “Thou art my Son; this day have I begotten thee.” Because Christ’s human nature, His humanity, has been “sonized” in His resurrection, He is no longer merely the Only Begotten Son of God, but the Firstborn Son of God with divinity and humanity. Hence, He is the prototype.
原型的大量生产
THE MASS PRODUCTION OF THE PROTOTYPE
7神将这原型大量生产的路，与工厂大量生产的方法不同。在工厂里，首先由公司造好一个原型，然后再照著这原型，大量出产同一模型的东西。神的作法乃是把祂活的原型，就是祂的长子，作到我们里面，成为我们的生命和性情。这生命是神圣的生命，这性情就是神圣的性情。现在神正作工，要把这神圣的生命和性情，扩展到我们全人的每一部分，变化我们天然的人，使我们与神的长子一模一样。根据罗马十二章二节和林后三章十八节，这就是变化。在变化的过程中，这个活的原型，就从我们的灵扩展到我们全人的各部分。变化完全在于生命之律分赐到我们的灵里。这分赐到我们灵里的律，乃是神圣生命的功能；这律是出自神圣生命的性情。这律自从进到我们灵里的那一天起，就一直等待机会，要扩展到我们的心思、情感和意志里。最终，这律要扩展到我们整个人里面。当这律扩展时，一个律就变成几个律。因为这律是神圣生命之性情的作用，所以当这律运行时，就产生了儿子的名分。这律一发生作用，必然产生神的形像。
7God’sway to mass-produce this prototype differs from the mass production in a factory. In a factory, a company first produces a prototype and then mass-produces the models according to the prototype. God’sway is to work His living prototype, the Firstborn Son, into our being to be our life and nature. This life is the divine life, and this nature is the divine nature. Now God is working to spread this divine life and nature into every part of our being, transforming our natural being into that of the Firstborn Son of God. According to Romans 12:2 and 2 Corinthians 3:18, this is transformation. In the process of transformation, the living prototype spreads from our spirit into every part of our being. Transformation wholly depends upon the imparting of the law of life into our spirit. The law which has been imparted into our spirit is the function of the divine life; it comes from the nature of the divine life. Since the day this law came into our spirit, it has been awaiting the opportunity to spread into our mind, emotion, and will. Eventually, it will spread throughout our being. As it spreads, the one law will become several laws. Because the law is the working of the nature of the divine life, when it works, it produces sonship. Its working will always produce the image of God
生命之律
the difference between
与膏油涂抹的分别
THE LAW OF LIFE AND THE ANOINTING
8除了极少数以外，几乎所有的基督徒，都从这律岔开、偏离了。一百个基督徒当中，也许不到五个人知道这个律，或听说过这个律。在基督教里，没有甚么人传讲或写到有关生命的律。因为大部分的基督徒都偏离了生命之律，所以就需要膏油涂抹。
8With scarcely one exception, nearly all Christians have been distracted from this law and have gone astray from it. Out of a hundred Christians, probably less than five know this law or have heard about it. In Christianity, there is no word or message on the law of life. Because most Christians have gone astray from the law of life, there is the need of the anointing.
9生命之律与膏油的涂抹有甚么分别？我们曾看过，旧约中有律法和申言者，因此旧约圣经包括这两类神圣的话语。在古时，旧约圣经甚至被称为『律法和申言者』。律法和申言者有甚么分别？为甚么神把律法赐给摩西以后，还要用以利亚、以赛亚、耶利米、以西结、但以理、和其他的申言者？我们曾指出，赐下来作为神见证的律法，是照著赐律法者的性情而颁赐的。你所制定的律法，彰显你是甚么人，所以你的律法就是你的见证。律法所以是神的见证，因为律法见证神是怎样一位神。律法见证神是圣别、公义的神，也是光和爱的神。既然神是这样的一位神，祂的律法就带有祂这样的性质。在性质上，律法是公义的、圣别的、也是满了光和爱的，因此，律法是神的见证。神从万国中拣选以色列人作祂的子民，盼望他们能照著神的所是作祂的子民。律法既然启示了神的所是，以色列人也就应当照著神的律法作神的子民。以赛亚一章给我们看见，以色列人离弃了神和神的律法。（4，10。）以色列人若未离弃神的律法，就不需要申言者。但因为他们走岔了路，神就打发申言者，藉著斥责、嘱咐和指教，呼召他们回到神的见证。神没有意思要把申言者的职事立为标准。祂见证的标准乃是律法，众申言者的职事是把偏离中心的子民带回中心，把离开神的人民带回到神的见证。因此，申言者的职事乃是把神堕落的子民，恢复到祂的律法那里。我们已看过，旧约包含律法和申言者。那么新约是由甚么组成？新约乃是由生命之律和膏油涂抹所组成。生命之律代替了字句的律法，膏油的涂抹代替了申言者。我们在前一篇信息曾指出，律法赐下来，是要见证神的性情，而申言者受差遣，是要代表神的人位。所以众申言者讲话时，便说，『耶和华如此说。』在律法里，我们看见神的性情；在申言者里，我们看见神的人位。
9What is the difference between the law of life and the anointing? As we have seen, in the Old Testament there were the law and the prophets. The Old Testament comprises these two categories of the divine word. In ancient times, the Old Testament was even called “the Law and the Prophets.” What is the difference between the law and the prophets? Why did God, after giving the law to Moses, still need to use Elijah, Isaiah, Jeremiah, Ezekiel, Daniel, and the other prophets? We have pointed out that the law was given to be a testimony of God, having been given according to the nature of the Lawgiver. Since the laws you make express the kind of person you are, your laws are your testimony. The law was the testimony of God because it testified what kind of God He is. It testified that He is a holy, righteous God, a God of light and love. Since He is such a God, His law had such a nature. In nature, the law was righteous, holy, and full of light and love. Hence, the law was God’s testimony. God chose Israel from among the nations to be His people, desiring that they would be His people according to what He is. Because the law revealed what God is, the children of Israel had to be God’s people according to His law. In the first chapter of Isaiah we see that the children of Israel went away from God and His law (Isa. 1:4, 10). If the Israelites had not gone astray from God’s law, there would have been no need for the prophets. But because the people did go astray, God sent the prophets to call them back by rebuking, charging, and directing them to return to God’s testimony. God did not intend to make the ministry of the prophets the standard. The standard of His testimony was the law, and the ministry of the prophets was to bring the off-center people back to the center, to bring God’s straying people back to God’s testimony. Hence, the ministry of the prophets was to recover God’s fallen people to His law. We have seen that the Old Testament comprises the law and the prophets. With what is the New Testament composed? It is composed of the law of life and the anointing. The law of life replaces the law of letters, and the anointing replaces the prophets. In a previous message we pointed out that the law was given to testify of God’s nature and that the prophets were sent to represent God’s Person. Therefore, the prophets spoke, saying, “Thus saith the Lord.” In the law we have the nature of God, and in the prophets we have the Person of God.
10神的同在和神的性情你喜欢有神的性情，还是要神的同在（代表祂的人位）？每一个基督徒都非常宝贵珍爱神的同在。基督教里，关于神的同在有很多的谈论。他们说，神的同在对我们该是一切，我们作任何事都必须有神的同在。在基督教里，信徒受教导要在神的同在中生活行动，并且有许多书说到活在神的同在中。但是你曾否找到一本书，告诉你要照著神的性情而活？我们若有启示，就必定喜欢神的性情，过于喜欢神的同在。我可能在某一位弟兄的同在里生活，爱他，与他同行。但是他毕竟还是一个白种人，而我仍是个中国人；我只不过是生活在他的同在里而已。这有甚么意义？毫无意义。你若只在神的同在中生活行动，而里面没有祂的性情，就没有多少意义。几千年来，天使们都在神的同在中行走，但是他们仍旧不能使神满足。只有一件事能满足神的心，就是祂能得著一班人，照著祂的性情生活行动。要一只虱子在你的同在中生活，那是毫无意义的；但是要一只虱子照著你的人性而活，意义就非常重大了。因此，只是活在神的同在中，意义还小，但是活在祂的性情里，并且凭祂的性情而活，却是意义重大。虽然如此，大部分的基督徒都只知道神的同在，而不知道神的性情。
10THE PRESENCE OF GOD AND THE NATURE OF GOD Which do you prefer to have—the nature of God or the presence of God which represents His Person? Every Christian regards the presence of God as dear and precious. In Christianity there is much talk about the presence of God. We are told that the presence of God should mean everything to us and that we must do all things in God’s presence. In Christianity, the believers are taught to live and walk in God’s presence, and a number of books have been written about living in the presence of God. But where can you find a book telling you to live according to the nature of God? If we have the revelation, we shall prefer the nature of God to the presence of God. I may live in a certain brother’s presence, loving him and walking with him. Nevertheless, he remains a Caucasian and I remain a Chinese who lives in the presence of a Caucasian. What does this mean? Nothing. Simply to live and walk in the presence of God without having His nature in you means very little. For thousands of years, the angels have been walking in the presence of God, but they have never satisfied Him. Only one thing can touch God’she art—to have a people who live and walk according to His nature. For a flea to walk in your presence means nothing, but for a flea to live according to your human nature means a great deal. Thus, walking in the presence of God means little, but living in and by His nature has great significance. However, most Christians only know the presence of God; they do not know His nature
11需要从工作蒙拯救到生命因为大部分基督徒只知道神的同在，而不知道祂的性情，所以他们很容易了解膏油涂抹的事。但要他们进入神的性情，却是非常困难。最近，许多人见证说，他们从前怎样靠著组织在召会中服事，而现在怎样照著膏油的涂抹在召会中服事。譬如有些人说，他们现在是因著膏油的涂抹，来整洁会所。这当然很好。然而，当你因著膏油涂抹的打发而来整洁会所时，你是凭甚么生命作整洁？你可能是在老旧的生命里作整洁。膏油的涂抹是为著行动，而生命之律是为著生活。很少基督徒注意到生命。当他们听到有关生命的事时，他们的反应就像古时的犹太人一样，说，『这话甚难，谁能听呢？』（约六60。）但是每当奋兴布道家来激动人的时候，他们就兴奋起来。膏油涂抹是为著活动，而生命之律是为著人的所是。
11THE NEED TO BE DELIVERED FROM WORK TO LIFE Because most Christians know only the presence of God but not His nature, it is easy for them to grasp the matter of the anointing. However, it is difficult for them to get into God’s nature. Recently, many have testified that formerly they served in the church by organization, but that now they serve by the anointing. For example, some have said that now they come to clean the hall by the anointing. This is wonderful. However, after having been sent by the anointing to clean the meeting hall, with what life do you clean? Perhaps you clean in your old life. While the anointing is for moving, the law of life is for living. Few Christians pay attention to life. When they hear about the things of life, they respond like the Jews in ancient times, saying, “This is a hard word; who can hear it?” (John 6:60, Recovery Version). But whenever a revivalist comes to stir people up, they are excited. Anointing is for activity, but the law of life is for being
12神并不在意我们作甚么，却在意我们是甚么。创世记里关于雅各的记载，可以说明这一点。雅各一生并没有作甚么。他虽然没有作过甚么杰出的工作，却一直是在神变化的过程中。甚至当他还在母腹中的时候，神就用以扫来对付他。我们曾在创世记生命读经的信息中指出，他的家人就是一队专门用来变化他的人。当雅各逃离他的家，到了他舅父拉班家里，拉班的手又加在他的身上。你以为雅各的一生是浪费了么？是否该有人到拉班家，对雅各说，『雅各，你为甚么在这里消耗你的生命？你为甚么不去国外布道，或者去建立召会？为甚么不在你家里开个查经班？你何必在拉班手下浪费时间？』但是那些年日并没有荒废。神不要你的工作。如果祂要作甚么，祂只要说一句话就彀了。祂能称无为有。（罗四17。）祂若要甚么，只需说一句话，事就成了，并不需要你帮忙；但是神却不能单说一句，『雅各，你要成为以色列』就行了。要使雅各变成以色列，需要一段很长的过程。这就是生命。我们都必须从工作蒙拯救到生命。事实上，你留在家里，或去整洁会所，并没有多大的关系。我不是说，会所不该整洁。我是说，无论你留在家里，或是来会所，甚至进到天上，都算不得甚么。最要紧的是我们这个人如何。你若是留在家里，这个留不仅是要照著膏油的涂抹，更是要照著生命之律。有些弟兄，可能凭著膏油的涂抹留在家里，但他们留在家里时，却与妻子吵架，因为他们不照著生命之律而活。他们在家时，他们的妻子可能祷告说，『主，怜悯我，拯救我，打发我的丈夫到会所去。我不愿意他留在家里，因他常找我的麻烦。』像这样的弟兄，在家里就给妻子许多麻烦；当他来整洁会所，就给弟兄们许多麻烦。他无论到那里都麻烦别人，因为他的生命没有改变。一只狗无论到那里，都会给人麻烦。不要以为狗在肮脏的地方才麻烦人，若在客厅里就不麻烦人。环境可以改换，狗还是狗。照样，不论我是留在家里，或是到会所去整洁，我还是我这个人。我的妻子可能怕我留在家里，而弟兄们也可能怕我来会所，他们会说，『要小心这个弟兄。不要碰他，他很脆弱，一碰就碎。』这位弟兄可能有膏油的涂抹，却没有照著生命之律而活。能改变我们的不是膏油的涂抹，乃是生命之律。
12God does not care for what we do; He cares for what we are. The record of Jacob in the book of Genesis illustrates this. Throughout his entire life, Jacob did nothing. Although he performed no outstanding work, he was constantly under the process of God’s transformation. Even when he was in his mother’s womb, God used Esau to deal with him. As we have pointed out in some of the life-study messages on Genesis, his family functioned as a team to transform him. After Jacob had fled his home and had come to the home of his Uncle Laban, Laban’s hand was upon him. Do you think that Jacob’s life was a waste? Should someone have gone to Laban’sho me and spoken to Jacob, saying, “Jacob, why are you here wasting your life? Why don’ty ou go to the mission field or establish a church? Why don’ty ou have a Bible study in your home? You are wasting your time living here under Laban’s hand.” But those years were not a waste. God does not want your work. He can do anything He wants simply by speaking. He calls things not being as being (Rom. 4:17). If He wants something, He simply needs to say the word and it will come into being. He does not need you to help Him. But God cannot just say, “Jacob, you must be Israel.” In order for Jacob to become Israel requires a long process. This is life. We all must be delivered from work to life. Actually, it matters little whether you stay home or go to clean the meeting hall. I am not saying that the hall should not be cleaned. I am saying that whether we stay home, come to the meeting hall, or even enter into heaven means nothing. What counts is what we are. If you stay home, you should stay there not only according to the anointing, but also according to the law of life. Some brothers may be guided by the anointing to stay home, but while at home they fight with their wives because they do not live according to the law of life. When they are home, their wives may pray, “Lord, have mercy on me and rescue me. Send my husband to the hall. I don’t want him to stay home because heb others me so much.” When such a brother is at home, heb others his wife; and when he comes to clean the meeting hall, he bothers the brothers. Wherever he goes, he troubles someone because he has no change in life. Consider a dog. A dog will bother people wherever it goes. Do not think that if a dog is in an unclean place, it will bother someone, but if it is in your living room, it will not bother anyone. The environment may change, but the dog remains the same. Like wise, whether I stay home or come to clean the meeting hall, I am still what I am. My wife may be afraid of my being home, and the brothers may be afraid of my coming to the hall, saying, “Be careful with this brother. Don’tt ouch him. He is very fragile. If you touch him, he will break.” This brother may have the anointing, but he does not live according to the law of life. The law of life, not the anointing, is what changes us.
膏油涂抹的功用
THE FUNCTION OF THE ANOINTING
13虽然膏油涂抹不能改变我们，却有很好的功用。第一，膏油涂抹会责备我们。第二，膏油涂抹告诉我们要回到生命的律里。我们可能把约壹二章二十七节的话领会错了，那一节说，『乃有祂的膏油涂抹，在凡事上教导你们。』膏油涂抹不是教导我们作每一件事，乃是教导我们住在基督里。有一些弟兄姊妹，不知道应否上街买东西，就向主祷告说，『主阿，我是上街买东西好呢，还是要留在家里？主，给我膏油的涂抹。』但是主可能说，『我的膏油涂抹并不在意你上街或是留在家里，我的膏油涂抹只愿意你住在我里面。只要你住在我里面，你那里都能去。你若住在我里面，无论作甚么都对。』我们若住在基督里，我们那里都可以去。但要记住这句重要的话：『住在基督里。』只要我们住在基督里，神不在意我们往那里去，或作甚么事情。有些想要结婚的人向主祷告说，『主，我可以和这人结婚么？』有些人能见证，虽然他们这样祷告，主却从来没有答覆他们的祷告。许多年轻弟兄曾祷告说，『主，让我知道这位姊妹是不是你为我拣选的？』但他们越是这样祷告，反而越糊涂。我认识一些姊妹，为婚姻祷告十年了，还没有得著答应。若是主真的答覆他们，主或许会说，『我并不在意你的婚姻，我只在意你是否住在我里面。你若住在我里面，你可以结婚；但你若不住在我里面，即使有最好的弟兄，你也不应该与他结婚。』惟一算得数的，就是我们是否住在主里面。在神的经纶里，并不在于我们所作的，乃完全在于我们所是的。我们是甚么才是重要的；而我们的所是，又在于我们天天所凭以活著的生命。
13Although the anointing does not change us, it has a good function. Firstly, it rebukes us, and secondly, it tells us to return to the law of life. Perhaps all of us have misunderstood 1 John 2:27, which says that “the same anointing teacheth you of all things.” The anointing does not teach us to do everything; it teaches us to abide in Christ. Some brothers and sisters may wonder whether or not to go shopping and they pray to the Lord, saying, “O Lord, should I go shopping or stay home? Lord, grant me the anointing.” But the Lord may say, “My anointing doesn’t care for your going shopping or staying home. My anointing only cares that you abide in Me. As long as you abide in Me, you may go anywhere. If you abide in Me, whatever you do will be all right.” If we abide in Christ, we may go anywhere. But remember this crucial clause—“if we abide in Christ.” As long as we abide in Christ, God does not care where we go or what we do. Many who are concerned about marriage pray to the Lord regarding it, saying, “Lord, should I marry this one?” Some can testify that although they prayed in this way, the Lord never answered their prayers. Many young brothers have prayed, saying, “Lord, let me know whether this sister is the dear one You have chosen for me.” But the more the brothers pray like this, the more confused they will be. I know of some sisters who have prayed for ten years about getting married without receiving an answer. If the Lord were to answer them, He would probably say, “I don’t care about your marriage. I only care whether or not you abide in Me. If you abide in Me, you may get married. But if you do not abide in Me, you should not even marry the best brother.” The only thing that counts is whether or not we abide in the Lord. In God’secon o my, it is not a matter of our doing; it is absolutely a matter of our being. It is a matter of what we are. And what we are depends upon the life according to which we live day by day
被恢复到生命之律里
BEING RECOVERED TO THE LAW OF LIFE
14在古时，以色列民若离开了中心，就是离开了神的律法，神就打发申言者去把他们带回来。今天，大部分的基督徒也离开了神的中心，就是生命之律。所以约翰一书是写给那些堕落的基督徒，呼召他们回到膏油的涂抹里。生命之律是基本的事。因为是基本的事，所以在罗马书这卷基本教训的书里，题及这事。相反的，膏油涂抹没有在任何一卷基本的书里题及，乃是在一本对付堕落的书里题及，因为有许多基督徒被敌基督者的教训打岔而偏离了。在约翰一书里，约翰告诉他们要注意膏油的涂抹。约翰似乎是说，『膏油的涂抹告诉你们该作甚么，和往那里去。不要听敌基督者的教训，只要顺从膏油的涂抹。膏油的涂抹会把你带回到生命之律。』约壹二章把我们带回到罗马八章。但我们若确实的活在罗马八章里，就不需要约壹二章。照样，以色列人若从来没有离开神的律法，就不需要有申言者。从现在起，我们不仅要照著膏油的涂抹行动，更要照著生命之律而活。
14In ancient times, the people of Israel got off the center, which is God’s law, and God sent the prophets to bring them back. Today most Christians are away from God’scent er, which is the law of life. Therefore, the epistle of 1 John was written to the degraded Christians, calling them back to the anointing. The law of life is a basic matter. Because it is basic, it is mentioned in the book of Romans, a book of basic teachings. The anointing, on the contrary, is not mentioned in any of the basic books. Rather, it is mentioned in a book dealing with degradation, because many Christians had been distracted by the teachings of the antichrists. In the First Epistle of John, John told them to care for the anointing. John seemed to be saying, “The anointing tells you what to do and where to go. Don’t listen to the teachings of the antichrists—obey the anointing. The anointing will bring you back to the law of life.” First John 2 brings us back to Romans 8. But if we are truly living in Romans 8, we do not need 1 John 2. Likewise, if the Israelites had never gone astray from God’s law, there would have been no need for the prophets. From now on, we should live according to the law of life and not just move according to the anointing.
15神看重祂的性情，但祂的同在是我们的保障。神的性情在我们里面，我们必须照著这性情而活。这意思是说，我们必须照著生命之律而活。然而，我们常常受打岔。当我们受打岔时，神的同在就会监督、察看、并警告我们。我们若离开生命之律，膏油的涂抹就会说，『不！』我们若说，『主，我悔改，』膏油的涂抹就告诉我们，要回到生命之律这里。在前面的一篇信息里我曾说过，我们必须照著生命之律而活，并照著膏油的涂抹行动。膏油涂抹代表神的同在，指引我们，改正我们，并把我们带回到祂的性情里。我们必须照著生命之律而活。这意思是说，我们必须照著神的性情生活行动。为甚么了解膏油涂抹比较容易，而了解生命之律很难？要凭一位弟兄的同在认识他很容易，我们只要眼睛一瞄就知道他是否在现场。但要透彻了解他的性情，就需要很长的时间。或许只有和他相处多年的妻子，才是惟一了解他性情的人。我们可能认识这位弟兄的面貌，却不知道他的性情。照样，体会神的同在很容易，但要认识在我们里面神的性情就很难。仅仅告诉人要行走在神的同在中，是相当天然的，且有点属于宗教，而不是生命。但要认识在我们里面神的性情，并且照著这性情而活，就极其深奥。这乃是神所要的。
15God cares for His nature, but His presence is our safeguard. God’s nature is within us, and we must live according to it. This means that we must live according to the law of life. However, we are often distracted. In times of distraction, God’s presence will watch over us, observe us, and warn us. If we stray from the law of life, the anointing will say, “No!” After we say, “Lord, I repent,” then the anointing will tell us to return to the law of life. In a foregoing message, I said that we must live according to the law of life and move according to the anointing. The anointing represents God’s presence directing us, correcting us, and bringing us back to His nature. We must live according to the law of life. This means that we must live and walk according to God’s nature. Why is it easy to grasp the matter of the anointing but difficult to get into the law of life? It is easy to know a brother by his presence. With even a short glimpse, we can easily recognize his presence. But it takes a great deal of time to get into his nature. Perhaps his wife, who has lived with him for many years, is the only one who has gotten into his nature. We may know this brother’s face, but we do not know his nature. In like manner, it is easy to apprehend God’s presence, but it is difficult to know His nature in our being. Merely to tell people to walk in the presence of God is rather natural and religious. It is not life. But to know God’s nature within our being and to live according to it is exceedingly deep. This is what God desires.
神所关心的事
GOD’S CONCERN
16神并不关心我们所作的，祂关心我们的所是有否照著祂在我们里面的性情。祂不太在意我们对妻子说了甚么话，却在意我们凭著甚么生命对妻子说话。你是照著那一种性情对你的妻子说话？有时你可能对妻子说，『亲爱的，我爱你。』这是句好话，但你说的时候，可能是在耍手腕。任何一种耍手腕的话，即使是说到爱，也都像腐臭的蜂蜜，因为那是出自我们败坏的天性，而不是出自我们里面神圣的性情。照样，神不看重我们是否去国外布道；祂看重的是我们凭著甚么生命去布道。我不去任何罪恶的地方，因为在我里面的神圣性情不容许我去。我不照著宗教或教规活著，乃照著里面的神圣性情活著。一天过一天，当我们照著神圣的性情活著，我们就要被基督充满，而变化成为祂的形像。雅各在拉班家里二十年并没有作甚么，但他却经历了许多的变化。雅各不是顷刻间变化完成；这变化需要二十多年的时间。召会事奉不仅是照著膏油涂抹而事奉的事，也不仅是不照著组织而事奉的问题。我们的事奉若仅仅是这样，不要多久我们就会彼此争吵。我们甚至在整洁椅子的事上，都可能起争执。一位弟兄会说，『你知不知道这是我整洁的范围？不要过来，不要惹我。你到别的地方去整洁。』这位弟兄的整洁，就是照著他那败坏的性情。虽然他可能是受膏油涂抹的打发而来，却是照著他堕落的天性作整洁。随从膏油的涂抹，不如照著生命之律而活更重要。我们可能都是因著膏油的涂抹而来整洁会所，但在我们中间可能仍没有甚么建造。每一个人可能都很单独，说，『不要惹我，我们是在新的召会事奉里。从前老的事奉中，我们有等次和顺序；按照那个等次，我排在末尾，没有资格说话。但是现在我和你们大家一样，你不必告诉我怎样作。我不在你之下，我是在膏油涂抹之下。』这种态度若未立即表现出来，也会在几周之后出现。一位弟兄自称随从膏油涂抹，却不照著生命之律而活，他会说，『我们不在组织里，我们是在生机体里。』但是这个『生机体』乃是出自败坏的天性。我们若是这样生活，就不可能有建造。我在新约圣经找不到一节圣经，说到建造是出于所谓的膏油涂抹。但在罗马书和以弗所书中，我们看见建造乃是出于生命的长大。我们越长大，就越有建造。
16God is not concerned with what we do; He is concerned with what we are according to His nature within us. He does not care much about what we say to our wives, but He does care about the life by which we speak to them. According to what nature do you speak to your wife? Sometimes you may say, “Dear, I love you.” This is a good word, but in saying it you might be playing politics. Any kind of political talk, even if it is about love, is like rotten honey because it originates from our corrupted nature. It does not issue from the divine nature in your being. Likewise, God does not care whether or not you go to the mission field. He cares about the life by which you go to the mission field. I do not go to any sinful place, because the divine nature in my being does not allow me to go. I do not live according to religion or regulations; I live according to the divine nature in my being. When we live day by day according to the divine nature, we shall be saturated with Christ and transformed to His image. During the twenty years he was in Laban’sho me, Jacob did nothing, but he underwent a good deal of transformation. Jacob was not instantly transformed; it took more than twenty years. In the church service, it is not just a matter of serving according to the anointing and of not serving according to organization. If our service is merely like this, before long we shall be fighting with one another. We may even fight over cleaning the chairs. One brother may say, “Don’t you know that this is my territory? Don’t touch it and don’t bother me. Go some place else to clean.” This brother’sway of cleaning is according to his corrupted nature. Although he might have been sent by the anointing, he cleans according to his fallen nature. Following the anointing is not as important as living according to the law of life. We may all be sent by the anointing to clean the meeting hall, but still not have any building among us. Everyone may become independent, saying, “Don’t bother me. We are in the new church service. In the old service we had an order and a sequence. According to that order, I was last and could not say anything. But now I’ mt he same as everyone else. Don’t tell me what to do. I’m not under you—I’m under the anointing.” If this attitude does not come out immediately, it will come out after a few weeks. A brother who claims to be following the anointing but who does not live according to the law of life may say, “We are not in the organization — we are in the organism.” But this is the “organism” of a corrupted nature. If we live this way, there can be no building. I cannot find a verse in the New Testament which says that the building comes from the so - called anointing. But in Romans and Ephesians we see that the building issues from the growth of life. The more we grow, the more of the building we shall see.
17我们如何能在生命里长大？乃是靠著顺从膏油涂抹所教导的，叫我们住在基督里。住在基督里，就是照著祂的性情活著。祂的性情一直在我们里面起作用，并发挥功能。我们曾看过，这生命性情所发挥的功能，就是生命之律。我们越照著这生命之律而活，就越变化成为神所要的人。
17How can we grow in life? By obeying the anointing which teaches us to abide in Christ. To abide in Christ is to live according to His nature. His nature is working and functioning within us. As we have seen, the functioning of the nature of life is the law of life. The more we live according to this law of life, the more we become the kind of being God desires
神工作的终极完成
THE CONSUMMATION OF GOD’S WORK
18根据圣经，神在历世历代的工作，要终极完成于新耶路撒冷。神的工作不是终极完成于一个工作，因为在新耶路撒冷里没有工作。新耶路撒冷的所是，乃是有神的形像。因此，新耶路撒冷的所是乃是神的彰显。今天的召会生活，必须是新耶路撒冷的小影。
18According to the Bible, God’s work throughout the centuries will consummate in the New Jerusalem. It will not consummate in a work, for there will be no work in the New Jerusalem. The New Jerusalem will be a being bearing God’sim age. Hence, the very being of the New Jerusalem will be God’sex press i on. The church life today must be a miniature of the New Jerusalem
19我们不该过于注意工作，而必须注意我们的所是，注意我们照著里面神性情而有的所是。我喜欢听见有弟兄或姊妹起来见证说，『感谢神，这些日子我一直是照著里面生命之律而活。昨天晚上，我曾受打岔离开了生命之律，但是膏油的涂抹题醒我，告诉我要回到里面神圣的性情。几分钟以后，我就回到生命之律，现在我又照著生命之律而活。』我也喜欢听到另一位弟兄见证说，『今天早上，我正要对妻子说些很动听、却带著手腕的话，但因为这些话不符合我里面神圣的性情，所以我一句话还没有说完，就说不下去了。』我们都当学习照著生命之律而活。膏油的涂抹是神的同在，为要指引我们，改正我们，并把我们带回到生命之律。乃是生命之律在我们里面运行，变化我们。各地召会的弟兄姊妹，若都照著里面神圣的性情而活，主今天在地上就会有得胜的见证。这见证要使仇敌蒙羞，并且把主带回来。这就是主今天所等待的。我们都必须看见，这不是仅仅随从膏油涂抹的事；这完全是照著生命之律，照著我们里面神圣性情的功能而活的事。当神的性情在我们里面起作用，就使我们与祂一模一样，将我们变化并模成神长子的形像。这样，神就得著完全的儿子名分，作祂团体的彰显。
19We should not care much for work, but we should care for our being, for what we are according to the nature of God within us. I would like to hear a brother or sister testify, saying, “I thank God that in recent days I have been living according to the inner law of life. Last night I was distracted from the law of life, but the anointing checked me and told me to return to the divine nature within me. After a few minutes I did return, and now, once again, I am living according to the law of life.” I would also like to hear a brother testify, saying, “This morning I began to speak to my wife in a nice, yet political, way, but because my speaking did not correspond with God’s divine nature within me, I could not even complete one sentence.” Learn to live according to the law of life. The anointing is God’s presence to direct us, to correct us, and to bring us back to the law of life. It is the law of life which works in us to transform us. If the brothers and sisters in the churches live according to God’s divine nature in their being, the Lord will have a prevailing testimony on earth today. This testimony will shame the enemy and bring the Lord back. This is what the Lord is waiting for. We all must see that it is not merely a matter of following the anointing; it is absolutely a matter of living according to the law of life, according to the functioning of the divine nature of God in our being. As God’s nature works within us, it makes us exactly the same as He is, transforming us and conforming us to the image of the Firstborn Son of God. In this way, God will have the complete sonship for His corporate expression.