Books
启示录生命读经 · 第46篇

初熟的果子

The Firstfruit
1在十二章，我们看见了清楚的异象，有一位宇宙妇人生了一个男孩子，并且与一条大龙对抗。我们对这异象都有深刻的印象。在十三章，我们看见两个兽─敌基督和假申言者，他们要和那龙，撒但，合作反对神，阻挠神经纶的完成。接著在十四章，有更重大的事发生。在这章里，不仅有初熟的果子，（启十四1～5，）也说到初熟果子被提后所发生的事，（启十四～13，）就是永远福音的传扬、（启十四6～7、）宗教巴比伦的倾倒、（启十四8、）对拜兽和兽像并受其印记的警戒、（启十四9～12、）和大灾难中的殉道；（启十四13；）此外，十四章还说到庄稼（启十四14～16）和大酒醡。（启十四17～20。）十四章说到四大类的事：初熟果子的被提；初熟果子被提后所要发生的事；庄稼，就是大体信徒的收割；以及大酒醡，就是地上恶人的收割。所以这一章启示，在末期地上还活著的各人要如何受对待。地上的人要归为两类：属神的子民和不属神的子民。属神的子民又包括基督徒和以色列人，就是敬畏神的犹太人。这章没有题到以色列人，因为在七章，那十四万四千个蒙拣选以色列人受印记的异象，已经将以色列人包括在内了；这章揭示神如何对待祂子民中的基督徒。祂子民中的这部分又可分为两大组：初熟的果子，就是那些早期成熟的人；和庄稼，就是那些晚期成熟的人。在初熟的果子被提之后到庄稼被提之前，有四件大事要发生：永远福音的传扬；大巴比伦的倾倒，亦即宗教巴比伦，罗马天主教的倾倒；警戒对兽的敬拜；以及大灾难中的大殉道。在收割庄稼之后，基督徒的情形就完全清理了。但那些不属于神的人仍要留在地上；他们未被看作神田地里的麦子，而被看作长在邪恶田地里的葡萄；这些葡萄要被收集在大酒醡中，为主耶稣所踹。（启十四19～20。）到那时，全地就都清理了。因此，十四章是极其重要的一章，启示地上各人的光景要如何受对待。神是智慧、公义和主宰一切的；因著祂的智慧、公义和主宰，他要在适当的时间，以适当的方式对待地上各人。赞美祂！
1In chapter twelve we have seen a clear vision of a universal woman bearing a man-child and confronting a great dragon. We all have been deeply impressed with this sign. In chapter thirteen we saw two beasts— Antichrist and the false prophet, both of whom collaborate with the dragon, Satan, to oppose God and to hinder the completion of God’secon o my. Following this, we have more crucial matters in chapter fourteen. Here we not only see the firstfruit (vv. 1-5), but the things that follow the rapture of the firstfruit (vv. 6-13): the preaching of the eternal gospel (vv. 6-7), the fall 6 of religious Babylon (v. 8), the warning against the worship of the beast and his image and against the mark (vv. 9-11), and the martyrdom during the great tribulation (vv. 12-13). In addition, chapter fourteen covers the harvest (vv. 14-16) and the great winepress (vv. 17-20). Chapter fourteen has four main categories: the rapture of the firstfruit; the things following the rapture of the firstfruit; the harvest, which is the reaping of the majority of the believers; and the great winepress, which is the reaping of the evil people on earth. Thus, this chapter reveals how everyone living on earth at the end time will be dealt with. Everyone on earth falls into one of two categories: those who are the people of God and those who are not the people of God. The people of God are composed of Christians and Israelites, the God - fearing Jews. Israel is not covered in this chapter, because it was already covered in chapter seven with the vision of the sealing of the one hundred forty - four thousand chosen Israelites. This chapter unfolds God’s dealing with the Christian portion of His people. Among this part of His people, there are also two main sections: the firstfruit, those who ripen early, and the harvest, those who ripen later. Between the rapture of the firstfruit and the rapture of the harvest, four main things will occur: the preaching of the eternal gospel; the fall of Babylon the great, that is, religious Babylon, the Roman Catholic Church; the warning against the worship of the beast; and the great martyrdom during the great tribulation. After the harvest, the situation among the Christians will be cleared up. But those who are not God’sp eople will still be on earth. They are not considered as the wheat in God’s field, but as grapes in the evil field. These grapes will be gathered into the great winepress and trodden by the Lord Jesus (vv. 19-20). At that time the whole earth will be cleared up. Thus, chapter fourteen is a very significant chapter, revealing how the situation of everyone on earth will be dealt with. God is wise, righteous, and sovereign. By His wisdom, righteousness, and sovereignty He will deal with everyone on earth in the proper way and at the proper time. Praise Him!
2圣经中的豫言只是原则，并没有说到细节。主若把要来的事一切的细节都告诉我们，圣经就要有好几千页，我们也无法携带在身边。我们感谢主的智慧。我们已经指出，尼布甲尼撒王在梦中所看见的大像，（但二31～33，）代表从巴比伦到将来复兴的罗马帝国与其十国的一切世上权势；头表征巴比伦，胸膛和膀臂表征玛代波斯，肚腹和腰表征希腊，双腿则表征罗马帝国。罗马帝国分为两部分，就是像的两腿所表征的，这是一个史实。脚踝所指的时期很含糊，现在我们正活在这含糊的时期内。公元四百七十六年罗马帝国灭亡，就造成一段空隙，但这时罗马天主教来填补了这段空隙。当这段漫长的停歇时期到达尾声时，罗马帝国要复兴，总结为十国，就是大像的十个脚指头所表征的。按照但以理二章，这十国要被一块非人手凿出来的石头砸碎。（但二34～35。）这块石头就是基督，祂要从诸天之上而来，击打整个大像，包括从尼布甲尼撒到最后一位该撒之间的一切。神凭祂的智慧，用人体的像清楚描绘出属世权势的各个阶段。这就是圣经里豫言的方式和原则。从某种意义说，圣经里的豫言是很简要的。至于神子民的被提，其原则也是一样。得胜者的被提与大体信徒的被提不同。我们在第二十九篇和第三十篇信息里已经把被提这件事说过了。根据这两种被提的原则，我们现在来看初熟的果子。
2What is prophesied in the Bible is simply a principle. We do not have the details. If the Lord had given us all the details of the things to come, the Bible would have thousands of pages, and we would not be able to carry it around. We thank the Lord for His wisdom. We have pointed out that all the world powers from Babylon to the coming revived Roman Empire with the ten kingdoms are represented by the huge image Nebuchadnezzar saw in a dream (Dan. 2:31-33). The head signifies Babylon; the breast and arms, Medo-Persia; the belly and the thighs, Greece; and the two legs, the Roman Empire. It is a historical fact that the Roman Empire was divided into two sections signified by the legs of the image. The period indicated by the ankle is ambiguous. Presently we are living in this ambiguous period. A gap was created by the termination of the Roman Empire in A.D. 476, but during this time that gap is being filled in by the Roman Catholic Church. At the close of this long interval, the Roman Empire will be revived and consummate in the ten kingdoms signified by the ten toes of the image. According to Daniel 2, these ten kingdoms will be smashed by a stone cut without hands (vv. 34-35). This stone is Christ, who will come from the heavens to smite the entire image, including everything from Nebuchadnezzar to the last Caesar. In His wisdom God has used the image of the human body to give a clear picture of the various stages of the worldly powers. This is the way and the principle of prophecy in the Bible. In a sense, the prophecy in the Bible is very brief. The principle is the same with respect to the rapture of God’sp eople. There is a difference between the rapture of the overcomers and the rapture of the majority of the believers. We have covered this matter of the rapture in messages twenty-nine and thirty. Based upon the principle of these two kinds of rapture, we come now to the firstfruit
壹 初熟的果子
I. THE FIRSTFRUIT
一 归与神和羔羊的初熟果子
A. Firstfruit to God and to the Lamb
3在四节里所题归与神和羔羊的初熟果子，乃是神农作物中最早成熟的一批。这些早期的得胜者在神的田地里是初熟的，因此他们要在庄稼收割以先被收割，作初熟的果子归与神和羔羊。以后到了十四至十六节，庄稼才被收割。这就是说，得胜者要在庄稼收割以先被提到诸天之上，正如美地的初熟果子要在庄稼收割以先被收割，且被带到神的殿中。（利二三10～11，出二三19。）六至十三节所记的事，都是发生在大灾难期间；（太二四21；）这清楚5的指明，且有力的证明，首批得胜者，就是一至五节所说初熟的果子，要在大灾难之前被提；十四至十六节的庄稼包括大体信徒，要到大灾难末了被提。
3The firstfruit to God and to the Lamb mentioned in verse 4 are the ones of God’s crop who mature the earliest. These early overcomers will be the first ripe ones in God’s field. Hence, they will be reaped before the harvest as firstfruit to God and to the Lamb. According to verses 14 through 16, the harvest will be reaped later. This means that they will be raptured to the heavens before the harvest, just as the firstfruit of the good land was reaped and brought into the temple of God before the harvest (Lev. 23:10-11; Exo. 23:19). The events recorded in verses 6 through 13, all of which will transpire during the great tribulation (Matt. 24:21), indicate clearly and prove strongly that the first overcomers as the firstfruit in verses 1 through will be raptured before the great tribulation and that the harvest in verses 14 through 16, which includes the majority of believers, will be raptured towards the end of the great tribulation.
二十四 万四千人
B. A Hundred and Forty-four Thousand
4一节说，『我又观看，看哪，羔羊站在锡安山上，同祂还有十四万四千人。』已过有许多教师曾经争论，究竟这数字是实际的，还是象征的。有人说，这十四万四千不是实在的数字；另有人说，二、三章里的七个城市如何是实际的，十四万四千也必是实在的数字。这数字必是实在的数字，但具有象征的意义。数字是实在的，却有属灵的意义。我们可以运用某一原则来了解这数字的属灵意义。
4Verse 1 says, “And I saw, and behold, the Lamb standing on Mount Zion, and with Him a hundred and forty- four thousand.” In the past many teachers have debated whether this number is literal or figurative. Some said that the number one hundred and forty-four thousand was not a literal number, and others said that just as the seven cities in chapters two and three are literal, so must the number one hundred forty-four thousand be taken literally. This number should no doubt be an actual number, but with a symbolic meaning. Although the number is literal, it has a spiritual significance. By applying a certain principle we can apprehend the spiritual significance of this number
5十四万四千是十二乘十二的一千倍。十二是神永远行政里完整的数字。一百四十四（启二一17）是十二乘十二，表征完整的完整，最丰满的终极完整。这里是这个终极完整的一千倍。十二这数字不是六加六，乃是三乘四。我这样说，不是随便或没有根据的。圣经的数字，十二是三乘四组成的。新耶路撒冷是一座十二的城─十二根基，十二使徒的名，（启二一14，）十二个门，十二天使，以色列十二支派的名字，（启二一12，）十二颗珍珠，（启二一21，）十二个月，十二样的果子，（启二二2，）城墙高一百四十四肘，（十二乘十二─启二一17，）其长宽高是一万二千斯泰底亚。（一千乘十二─启二一16。）从每一面来说，新耶路撒冷都是一座十二的城。我们从新耶路撒冷城有四面，每面有三个门（启二一13）就可以知道，新耶路撒冷的十二是三乘四组成的。无疑的，三表征三一神。二十一、二十二章所描绘的新耶路撒冷启示了三一神。在二十二章一节，我们看见神和羔羊的宝座，从这宝座流出一道生命水的河。这里我们看到父、子、灵将自己分赐到城里。这就是三一神。这城的本身代表神的造物，这由四（四活物─启四6）所表征。在新耶路撒冷里不是三加四，乃是三乘四。今天我们的数字是七，诸如七个召会，七个灯台；但在永远里我们的数字将是十二，是三乘四，表征三一神与人的调和。因此，十二表征神性与人性的调和。何等的奇妙！这调和是为著神经纶的完整，为著神经纶行政的完整。所以，十二这数字指明神为著完成祂经纶之行政的完整。在十四章里不是单单十二这数字，乃是一千个十二乘十二。十二乘十二的意思是在神经纶的行政中，完整中的完整。这就像歌中之歌，主中之主，王中之王等称号一样。十二乘十二的意思是完整中的完整。这完整不是暂时的，乃是永远的；这是神为著完成祂经纶之行政的完整。新耶路撒冷要向全宇宙宣告，神所救赎的人是十二中的十二，是完整中的完整。我们在新耶路撒冷的时候，将是神行政中的完整，为著完成神的经纶，直到永远。十四章有一千倍的十二乘十二，有一千倍完整中的完整。这就是十四万四千这数字的意义。这十四万四千初熟的果子就是那些完成神永远定旨的信徒。我们现在有幸站在那许多走在我们前面的伟大教师的肩上，我们要为著他们感谢主。我们所看见关于这数字的意义，乃是根据他们的领会。不过主向我们显示的，比向他们显示的更多。十四万四千虽然是实在的数字，却有属灵的意义，指明每个活著的得胜者都是神行政之完整的一部分，来完成神的经纶，直到永远。作活著的得胜者是一件大事。作初熟的果子就是为著神行政的完整，以完成神的经纶，直到永远。
5One hundred forty - four thousand is one thousand multiplied by twelve times twelve. Twelve is the number of completion in God’s eternal administration. One hundred forty-four (21:17) is twelve times twelve, which signifies the completion of completions, the ultimate completion in the fullest way. Here it is one thousand times this ultimate completion. The number twelve is not composed of six plus six, but of three times four. I do not say this lightly or without a basis. The biblical number twelve is composed of three times four. The New Jerusalem is a city of twelves— twelve foundations, the names of twelve apostles (21:14), twelve gates, twelve angels, the names of the twelve tribes of Israel (21:12), twelve pearls (21:21), twelve months, twelve kinds of fruit (22:2). The height of its wall is one hundred forty - four cubits (twelve times twelve, 21:17), and its dimensions are twelve thousand stadia (a thousand times twelve, 21:16). In every aspect the New Jerusalem is a city of twelves. That the number twelve in the New Jerusalem is composed of three times four we know by the fact that the city has three gates on each of its four sides (21:13). Undoubtedly, the number three signifies the Triune God. The portrait of the New Jerusalem in chapters twenty - one and twenty - two reveals the Triune God. In 22:1 we see the throne of God and the Lamb, out of which proceeds the river of water of life. Here we have the Father, the Son, and the Spirit dispensing Himself into the city. This is the Triune God. The city itself represents God’s creature signified by the number four (four living creatures, 4:6). In the New Jerusalem it is not a matter of three plus four, but of three times four. Today our number is seven, as in the seven churches, the seven lampstands. But in eternity our number will be twelve, three multiplied by four, signifying the mingling of the Triune God with man. Hence, the number twelve signifies the mingling of divinity with humanity. How wonderful! This mingling is for the completion of God’secon o my, the completion of God’s economic administration. Therefore, the number twelve indicates completion in God’sad ministration for the fulfillment of His economy. Here it is not simply the number twelve, but a thousand of twelve times twelve. Twelve times twelve means completion in God’sad ministration for God’secon o my in completion in God’sad ministration for God’secon o my. This is similar to the titles Song of Songs, Lord of lords, and King of kings. Twelve multiplied by twelve means completion of completions. This completion is not temporary, but eternal. It is the completion in God’sad ministration for the fulfillment of God’s economy. The New Jerusalem will declare to the whole universe that God’s redeemed people will be twelve among twelve, completion among completions. When we are in the New Jerusalem, we will be the completion in God’sad ministration for the fulfillment of God’secon o my for eternity. But in chapter fourteen we have a thousand of twelve multiplied by twelve, a thousand times of completion in completion. This is the significance of the number one hundred forty-four thousand. The one hundred forty-four thousand firstfruit are believers who are for the accomplishment of God’s eternal purpose. We are fortunate to be standing upon the shoulders of so many great teachers who have gone before us. We thank the Lord for them. What we have seen concerning the significance of this number is based upon their understanding. However, the Lord has shown us something more than He showed them. Although the number one hundred forty-four thousand is literal, it has a spiritual significance, indicating that every living overcomer is a part of the completion of God’sad ministration in the fulfillment of His economy for eternity. To be a living overcomer is a great matter. To be a firstfruit is to be for the completion of God’sad ministration to fulfill His economy for eternity.
三 从地上买来的
C. Purchased from the Earth
6三节说，这十四万四千人是『从地上买来的。』这证明他们已不在地上，乃是被提到诸天之上了。1在一至五节的时候，初熟的果子已经不在地上了，因为他们已经『从地上』买来了。他们是羔羊的血所买回的，并且已经从地上被提到天上。
6Verse 3 says that the one hundred forty-four thousand “have been purchased from the earth.” This proves that they are no longer on earth, but had been raptured to the heavens. At the time of verses through 5 the firstfruit are no longer on earth because they have been purchased “from the earth.” They were purchased with the blood of the Lamb and have been taken away from earth to heaven.
四 从人间买来的
D. Purchased from among Men
7四节说，初熟的果子『是从人间买来的，』这指明他们不再在人间，乃是在诸天之上。
7Verse 4 says that the firstfruit “were purchased from among men.” This indicates that they are no longer among men, but are in the heavens
五 同羔羊站在锡安山上
E. Standing with the Lamb on Mount Zion
8初熟的果子与羔羊一同站在锡安山上。（启十四1。）一节里的锡安山不是地上的，乃是天上的。（来十二。）那些同羔羊站在锡安山上的人，是在敌基督迫害宗教之前就被提到诸天之上的；在他们被提之后，敌基督要逼迫人，强迫人拜他。从这个事实我们得知，活著的得胜者是在大灾难之前就被提了。
8The firstfruit stand with the Lamb on Mount Zion (v. 1). The Zion mentioned in verse 1 is not the earthly one but the Zion in the heavens (Heb. 12:22). Those who stand with the Lamb on Mount Zion are raptured to 22 the heavens before Antichrist’s persecution of religion. After this rapture, Antichrist will persecute people and compel them to worship him. By this fact we know that the living overcomers are raptured before the great tribulation.
六 有羔羊的名和父的名写在他们的额上
F. Having the Lamb’s Name and the Father’s Name on Their Foreheads
9一节也指明，这十四万四千人额上都写著羔羊的名和父的名，这表明他们与羔羊和父是一，属于羔羊和父。羔羊和父的名写在这些早期得胜者的额上，与那些拜兽的人，额上写著兽的名相对。（启十三16～17。）
9Verse 1 also indicates that the one hundred forty-four thousand have the name of the Lamb and the name of His father written on their foreheads. This is the designation of their being one with the Lamb and with the Father and of their belonging to Them. The name of the Lamb and the name of the Father written on the foreheads of these early overcomers is in contrast to the name of the beast written on the foreheads of his worshippers (13:16-17
七 唱新歌
G. Singing a New Song
10三节说，『他们在宝座前，并在四活物和众长老前唱新歌；除了从地上买来的那十四万四千人以外，没有人能学这歌。』这十四万四千人在宝座前，并在四活物和众长老前唱新歌；除了这初熟的果子之外，没有人能学这歌，因为别的人都没有这不可缺少的经历。歌总是出于经历，你若没有经历，就没有可唱的。因著这十四万四千个得胜者对基督有特殊、特别的经历，他们便能唱别人所不懂的歌。有些基督徒不懂我们所唱的歌，他们觉得这些歌很怪，但我们要说这些歌甘甜又有味。每次唱到某些诗歌的时候，我们真要发疯了；但是那些没有经历的人，却不懂我们在唱甚么。只有经历过的人，才能学唱这十四万四千人所唱的歌。
10Verse 3 says, “And they sing a new song before the throne and before the four living creatures and the elders; and no one could learn the song except the hundred and forty-four thousand who have been purchased from the earth.” The one hundred forty-four thousand sing a new song before the throne, the four living creatures, and the elders. Apart from the firstfruit, no one is able to learn this song, because no one else has the necessary experience. Songs always come out of experience. If you have no experience, you have nothing to sing about. Because the hundred forty-four thousand overcomers have specific and particular experiences of Christ, they can sing a song that others do not understand. Some Christians do not understand our songs. Although they may say that these songs are strange, we say that they are sweet and tasteful. Whenever we sing certain songs, we are beside ourselves. But those who do not have the experience do not understand what we are singing about. Only the experienced ones can learn to sing the song of the hundred forty-four thousand
11二节说，『我听见从天上有声音，像众水的声音，又像大雷的声音，并且我所听见的，好像弹琴的所弹的琴声。』众水表征声音哄嚷，大雷表征声音庄严，琴声表征声音悦耳。大雷声音的庄严使撒但惊怕。既然在那日十四万四千人的歌声是喧闹的，今天我们的歌声岂不也该喧闹？我们唱得越喧闹越好；宗教徒当然会定罪这事。这十四万四千人的歌声听起来有几分像尼加拉瀑布的水声；事实上，我信那声音之大，要好几倍于尼加拉瀑布的水声。今天的基督教又死沉、又规矩；但我们该喧闹而不死沉。不过我们喧闹的歌声不该是一种表演，乃该发自我们的灵。诗篇至少有八次告诉我们，当向神欢呼。（诗九五1～2，九八4，一○○l。）这哄嚷、欢呼的声音该从我们的灵里自动发出。当我们对主满了甜美的经历时，我们的灵就要满溢出来。惟一能表达我们喜乐的方法就是向主欢呼。尼加拉瀑布充满水，冲击力很大，所发出的声音不是一种表演；我们聚集的时候，也该这样。我们只有经历过，才能了解。我能见证说，我已经经历过了。有时候当我们在灵里响起了哄嚷的声音，唱诗赞美主的时候，甜美的音乐就从这哄嚷的声音产生了。你若经历过，必能阿们我所说的；但这却冒犯了那些不能忍受这欢声的人。然而这不是我的作法─这是主的作法，圣经的作法。今天你若不这样操练自己，将来还是要学的。
11Verse 2 says, “And I heard a voice out of heaven like the sound of many waters and like the sound of loud thunder; and the voice which I heard was like the sound of harp - singers playing on their harps.” The many waters signify the tumultuousness of the sound, the loud thunder signifies the solemnity of the sound, and the sound of harp - singers signifies the pleasantness of the sound. The solemnity of the loud thunder will terrify Satan. Since the singing of the one hundred forty - four thousand will be noisy in that day, should not our singing be somewhat noisy today? The more noisy our singing is, the better. Of course, the religious ones will condemn this. The singing of the one hundred forty-four thousand sounds somewhat like the waters of Niagara Falls. In fact, I believe that it may be many times more noisy than Niagara Falls. Today’s Christianity is dead and legal. But we must be noisy, not dead. However, our noisy singing should not be a performance; rather, it should issue from our spirit. At least eight times in the book of Psalms we are told to make a joyful noise unto the Lord (Psa. 95:1-2; 98:4; 100:1). This tumultuous, joyful noise should come automatically from our spirit. When we are filled with the sweet experience of the Lord, our spirit will be filled to the brim. The only way to express our joy is to make a joyful noise to the Lord. Because Niagara Falls is filled with water that has great impact, its sound is not a performance. This is the way we must be when we gather together. Only by experience can we understand this. I can testify that I have experienced this. Sometimes, as we are making a tumultuous noise in the spirit, singing and praising the Lord, sweet music comes forth from this tumultuous sound. If you have experienced this, you will be able to say “Amen” to what I am saying. But this has offended some who said that they were not able to bear the noise. However, this is not my way—it is the Lord’sway, the biblical way. If you do not exercise yourself in this manner today, you will have to learn to do so later.
八 未曾与妇女在一起受到玷污
H. Not Defiled with Women
12四节说，初熟的果子『未曾与妇女在一起受到玷污，他们原是童身。』就如人争论十四万四千这数字是实在的还是象征的，这一节所说的童身，也曾引起争论。按照这一段圣经所载，这十四万四千个活著的得胜者都是童身。有人说这是实在的童身，也有人说这是属灵的童身。这里的童身该是主在马太十九章十一至十二节所说的童身。然而，同样的原则也可适用于姊妹。（林前七7～34，37。）童身的原则就是我们不该受任何属地事物的玷污。我们若只照字面来看，那么所有的姊妹都不包括在内了；但是把姊妹排斥在这些活著的得胜者之外是不对的。
12Verse 4 says of the firstfruit that they “were not defiled with women, for they are virgins.” Just as there has been a debate about whether the number one hundred forty-four thousand is literal or figurative, there has also been a debate regarding the understanding of virginity mentioned in this verse. According to this portion of the Word, all the one hundred forty-four thousand living overcomers are virgins. Some say that this virginity is literal, and others say that it is spiritual. The virginity here should be the virginity mentioned by the Lord in Matthew 19:11-12. However, the same principle can be applied to the sisters (1 Cor. 7:7, 34, 37). The principle of virginity is that we should not be defiled by anything earthly. If we take this only literally, then all the sisters will be excluded. But it is not right to exclude the sisters from being among the living overcomers
13为了作活著的得胜者，我们必须蒙主恩典的保守，不受任何的玷污和污染，像童女一样活在地上。在世人眼中，我们看不看电影，并没有甚么大不了；但在得救的人看来，我到电影院看电影则是件严肃的事，我若是去了，就受到玷污。我们必须过童身的生活，过贞洁的生活。我之所以不抽烟也不喝酒，是因为我不愿被玷污。有时弟兄给我一杯啤酒，我总是拒绝。五十多年来，主的怜悯和恩典一直保守我，我不愿因喝啤酒受玷污而把自己贱卖了。虽然喝啤酒并不是犯罪，我却不容许喝啤酒玷污了我的童身。但是对这样的事也不是要墨守成规。我能坐在喝啤酒的弟兄们中间而丝毫不受搅扰。这完全不是墨守成规的问题，这是我们有心愿为主保守自己贞洁的问题。我们都必须说，『主耶稣，我爱你。因为我爱你，我愿为你保守童身。主阿，我不要受任何东西的玷污或污染；主，我愿意为你保守自已。』当我年轻的时候，天天都这样祷告。我何等感谢主，祂真的答应了我的祷告。
13In order to be a living overcomer we must be kept by the Lord’s grace from every defilement and pollution and live on earth like virgins. In the eyes of the worldly people it means little whether we go to the movies or not. But in the eyes of the saved ones it is serious for me to go to a movie theater. If I did, I would be defiled. We must live a life of virginity, a life of chastity. The reason I neither smoke nor drink is that I do not want to be defiled. On occasion some brothers have offered me a drink of beer. But I have always refused. The Lord’s mercy and grace have preserved me for more than fifty years. I will not sell myself so cheaply as to be contaminated by drinking beer. Although it may not be sinful to drink beer, I will not allow the drinking of beer to defile my virginity. But do not be legal about things like this. I can sit in the presence of brothers who are drinking beer and not be bothered at all. It is absolutely not a matter of legality; it is a matter of our desire to preserve ourselves as virgins for the Lord. We all must say, “Lord Jesus, I love You. Because I love You, I will remain as a virgin for You. Lord, I don’t want to be defiled or polluted by anything. Lord, I want to keep myself for You.” As a young man, I prayed this way day by day. How I thank the Lord that He has truly answered my prayer.
14过去这些年来，在我的旅行中，我曾处在种种不同的景况里，其间有极多的试诱。但是即使在那控告者面前，我也能见证说，主的恩典保守了我。有许多旅馆的房间里都装设了电视机，然而主能为我作见证，我从来没有开过电视。看电视并不犯罪，但会使我受到玷污。当我在房间里的时候便说，『主，我不要受玷污，我要为你保守童身。主阿，我不是为电视到这个城市来的，我到这里是为著你的见证。我知道弟兄姊妹看不到我在旅馆房间里作甚么，但是鬼能看见。』我若开了电视，我为著主耶稣的见证就没有力量了。但因著我的良心见证我没有受玷污，我为主耶稣保守了童身，所以我的说话有能力。把主的救恩弄成律法就太可怜了！我们绝不要说，因为召会不许可作某事，我们就不能作。这是何等可怜的态度！对我们而言，这不是守法的问题，乃是对主爱的心愿；我们爱主耶稣，迫切愿意为著祂保守自己如同贞洁的童女。每逢我到百货公司的时候便仰望主，保守我不被玷污。这就是作童女的意义。无论是弟兄或姊妹，都能为主耶稣作童女。你若这样向主祷告，渴慕生活如童女，所有的『臭虫』就都踏在你的脚下了。这就是作活著的得胜者，作初熟果子的路。你也许不解，十二章的得胜者与十四章的得胜者有甚么不同。十二章有男孩子，十四章有初熟的果子。在论到十二章的几篇信息里，我们清楚看见男孩子是为著与撒但争战并击败撒但；因此，男孩子是对付仇敌的。初熟的果子不是为著争战，乃是为著叫神和羔羊得满足。神和羔羊需要享受；我们这些活著的得胜者要作初熟的果子，满足祂们要得享受的需要。
14In my travels throughout the years, I have found myself in many different situations. In these situations there have been a great many temptations. But I can testify, even before the accuser, that the Lord’s grace has preserved me. Although there have been television sets in many of the hotel rooms, the Lord can testify for me that not once did I turn on the tele vision. It would not have been sinful for me to watch television, but I would have been defiled. As I was in my room I said, “Lord, I don’t want to be defiled. I want to be kept as a virgin for You. Lord, I did not come to this city for television, but for Your testimony. I know the brothers and sisters cannot see what I am doing in my hotel room, but the demons can see.” If I had turned on the television set, my testimony for the Lord Jesus would not have had impact. But because my conscience testified that I was not defiled and that I was kept as a virgin for the Lord Jesus, my speaking had an impact. It is deplorable to make the Lord’ss alvation a matter of legality. We should never say that we cannot do certain things because our church forbids us to do them. What a pitiful attitude! With us, it is not a matter of legality, but of a loving desire for the Lord. We love the Lord Jesus and earnestly desire to be preserved as chaste virgins for Him. Whenever I am in a department store, I look to the Lord that He would keep me from becoming defiled. This is what it means to be a virgin. Both the brothers and the sisters may be virgins for the Lord Jesus. If you pray to the Lord in this manner and desire to live like a virgin, all the “bugs” will be under your feet. This is the way to be a living overcomer, one of the firstfruit. You may be wondering about the difference between the overcomers in chapter twelve and the overcomers in chapter fourteen. In chapter twelve we have the man - child, and in chapter fourteen we have the firstfruit. In the messages on chapter twelve we saw clearly that the man-child is for fighting and defeating Satan. Hence, the man - child deals with the enemy. The firstfruit is not for fighting; it is for the satisfaction of God and the Lamb. God and the Lamb need enjoyment. We, the living overcomers, shall be the firstfruit to satisfy Their need for enjoyment.
15男孩子要在神仇敌身上执行神的审判，把在天上的仇敌，魔鬼，摔下去。这是男孩子的功用。但在诸天之上还有另一种需要─神必须得满足。神是又饥又渴，祂切望尝到初熟的果子而得满足。
15The enemy, the Devil, in heaven must be cast down by the man-child, who will execute the Lord’s judgment over him. This is the function of the man-child. But there is another need in the heavens — God must be satisfied. God is hungry and thirsty. He desires some firstfruit to taste for His satisfaction.
16在这里我们再次看到主主宰的智慧。历代以来逝去的得胜者要成为男孩子，作战士。虽然我们活在地上的人也必须与仇敌争战，但是不必一直与他争战。你对撒但传讲了一会儿之后，就该忘了他。仇敌是很狡猾的。你一开始向他讲道，他就要引诱你不断的向他讲道；他要说，『我的脸皮已经变得很厚，没有羞耻感了。我很乐意一直听你对我讲道。』他这样作是要使你分心不爱主。所以你对魔鬼讲道了一段时间之后，就该说，『魔鬼，我没有时间再对你讲道了，我要用我的时间告诉我的主，我何等爱祂。我要与我的主亲密的在一起。撒但，你是主的仇敌，也是我的仇敌，我对你讲得已经彀多了。走开─现在是我与主享受蜜月的时候。』要学会用这个策略。不要花太长的时间对撒但讲道。你讲了一会儿之后就该停下来，把时间用来爱主，说，『主阿，注视你、与你交谈是我所享受的。主阿，我要使你满足，与你是一，停留在你的面前。』要学著花时间亲密的爱主耶稣。你若从来没有过这样的时间，就有所缺欠。仅仅不犯罪还不彀，仅仅很好、很对也不彀，我们必须和主恋爱。虽然我不喜欢『恋爱』这辞，但我不得不用。我们都必须和主耶稣恋爱，告诉祂说，『哦，主耶稣，我爱你，你也知道我爱你。因为我爱你，主阿，有些事我就不去作。』这是作活著的得胜者的路。主固然需要男孩子去与祂的仇敌争战，但祂更需要初熟的果子，祂的爱人，作祂的满足。在豫表中，初熟的果子不是带到农夫的家中，乃是带进神的家里，神的殿中，作祂的满足。主耶稣作初熟的果子也是这样。（林前十五，23。）在主复活的早晨，祂不准马利亚摸祂，祂说，『不要摸我，因我还没有升到父那里。』（约二十17。）主好像说，『不要摸我，因为我必须将我复活的新鲜献给父。我父必须首先尝到我复活的新鲜。』我们都必须学习在新鲜、亲密、爱的关系里将自己献给主，作祂的享受。如果你只是因为害怕而不作某些事或不碰某些事，你就不是在主爱人的高水平上，乃是在最低的水平上。我们必须在最高的水平上，不是因为害怕才拒绝作某些事情，乃是因爱主而不作。姊妹们渴望和丈夫在一起，而不是回家和父母在一起，因为她们爱她们的丈夫。照样，因为我爱主，所以我制止自己不作某些事。我有自由作那些事，并且作了也不是犯错；然而只因我爱主耶稣，我就不愿作。这是这段圣经的真正意义。
16Here again we see the sovereign wisdom of the Lord. The overcomers who have died throughout the centuries will be the man-child, the fighters. Although we who are living on earth must also fight against the enemy, there is no need to fight him all the time. After you have preached to Satan for a while, you should forget about him. The enemy is subtle. Once you begin to preach to him, he will attract you to preach to him constantly, saying, “My face has become very thick, and I have no sense of shame. I would like to hear you preach to me all the time.” He would do this in order to distract you from loving the Lord. Therefore, after preaching to the Devil for a period of time, you should say, “Devil, I have no more time to preach to you. Rather, I would use my time to tell my Lord how much I love Him. I want to remain with my Lord in a loving way. Satan, you are the Lord’se ne my and you are my enemy too. I have preached enough to you. Get away— now is the time for me to enjoy a honeymoon with my Lord.” Learn this strategy. Do not preach to Satan for too long a time. After preaching for a certain period of time, you must stop and spend your time in loving the Lord, saying, “Lord, I enjoy looking at You and talking to You. Lord, I want to satisfy You, to be one with You, and to stay in Your presence.” Learn to spend time loving the Lord Jesus in an intimate way. If you have never had such a time, you are short. It is not adequate merely to be sinless. It is not sufficient simply to be good or right. We must be in love with the Lord. Although I do not like the term in love, I am forced to use it. We all need to fall in love with the Lord Jesus, telling Him, “O Lord Jesus, I love You, and You know that I love You. Because I love You, Lord, there are certain things that I will not do.” This is the way to be a living overcomer. Although the Lord certainly needs the man-child to fight against His enemy, He needs the firstfruit, His lovers, even more to be His satisfaction. In type, the firstfruit were brought not to the farmer’sho me, but into God’s house, the temple, for His satisfaction. This was even true of the Lord Jesus as the firstfruit (1 Cor. 15:20, 23). On the morning of His resurrection, the Lord did not allow Mary to 20 touch Him. He said, “Do not touch Me, for I have not yet ascended to the Father” (John 20:17). The Lord seemed to be saying, “Do not touch Me, because I must present My freshness in My resurrection to My Father. My Father must be the first to taste the freshness of My resurrection.” We all need to learn to present ourselves in a fresh, intimate, and loving way to the Lord for His enjoyment. If you decline to do certain things or to touch certain things simply because you are afraid of something, you are not on the high plane of being a lover of the Lord. Rather, you are down on the lowest level. We must be on the highest plane, refusing to do certain things, not out of fear, but out of love for the Lord. The sisters desire to be with their husbands instead of going home to their parents because they love their husbands. Likewise, because I love the Lord, I shall refrain from doing certain things. I may have the liberty to do them, and it may not be wrong to do them, but simply because of my love for the Lord Jesus, I would not do them. This is the true significance of this portion of the Word.
17我们必须跟上四节的原则，这原则乃是：我们（弟兄姊妹都一样）必须持守我们的童贞，仰望主藉著祂的恩典，为著祂自己的缘故保守我们。我们不该只是战士，也该是初熟的果子，就是那些较早成熟，使主满足的人。我们需要说，『主阿，为著使你满足，我要早日成熟。主阿，我不在乎我的被提─我只在乎你的满足。我要被提到诸天之上使你得满足。主阿，只要能让你满足，我无论在地上或在天上都无妨。』这是活著的得胜者的态度。因为对初熟的果子来说，他们无论在那里都无妨，所以圣经没有告诉我们他们被提了。圣经只告诉我们，这十四万四千初熟的果子与羔羊一同站在锡安山上。我们已经指出，这必然不是地上的锡安山，乃是诸天之上的锡安山。如果你也是活著的得胜者，被提与否对你就没有甚么差别了。因为你已经在主的同在中，被提对你并不突然。你是在地上与祂同在，或是在锡安山上与祂同在，对你都没有两样。当你到了那里，并不感到惊奇。你若说，『哦！我竟在这里与主同在！我竟在祂的面前！』这就错了。凡被提作初熟果子的人都不会有惊奇的感觉。他们反倒要说，『主耶稣，多年来我一直与你同在。主阿，无论我是在安那翰，或是在三层天上，都没有差别。』对局外人来说，你能站在锡安山上是件令人惊奇的事；但对你而言不该如此，那该是平常的经历。你若和丈夫分别多年，等你再见他时一定会激动得『发狂。』但你若经常与他同在，就不会这么『发狂。』你是真的爱主么？此刻你正和祂有亲密的交通，在祂里面蒙保守如童女么？你若是这样，被提就不是令你惊奇的事，而是寻常的经历。
17We need to follow the principle in verse 4. This principle is that we, sisters and brothers alike, must keep our virginity, looking to the Lord that, by His grace, He would preserve us for Himself. We should be not only fighters, but also firstfruit, those who ripen earlier for the Lord’s satisfaction. We need to say, “Lord, for the sake of Your satisfaction, I want to ripen early. Lord, I don’t care for my rapture—I care for Your satisfaction. I want to be taken to the heavens to satisfy You. Lord, as long as I can satisfy You, it makes no difference to me whether I am on earth or in heaven.” This is the attitude of the living overcomers. Because it does not matter to the firstfruit where they are, we are not told that they are caught up; instead, we are simply told that the one hundred forty - four thousand firstfruit are standing with the Lamb on Mount Zion. As we have pointed out, this surely is not the Zion on earth, but the Zion in the heavens. If you are one of the living overcomers, it will make no difference to you whether or not you are raptured. Because you are already in the Lord’s presence, the rapture will not come as a surprise. It does not matter to you whether you are in His presence here on earth or there on Mount Zion. When you get there, you will not be surprised. It would be wrong to say, “Oh, I’m here with the Lord. I’min His presence!” Those who will be raptured as the firstfruit will have no feeling of surprise. Rather, they will say, “Lord Jesus, I have been with you continuously for years. Lord, it makes no difference whether I’min Anaheim or in the third heaven.” To the outsiders, it will come as a surprise for you to be standing on Mount Zion, but it should not be a surprise to you. It should be a common experience. If you have been away from your husband for many years, you will be “crazy” with excitement when you see him. But if you are with him all the time, you will surely not be so “crazy.” Are you truly loving the Lord? Are you in intimate fellowship with Him right now, being kept in Him as a virgin? If you are, then the rapture will not come as a surprise; it will be an ordinary experience.
18虽然这些论到初熟果子的经节，是指一种被提，事实上这些经节并没有说到任何有关被提的事。圣经告诉我们男孩子被提了，但圣经却告诉我们初熟的果子同羔羊站在锡安山上。你若问他们甚么时候到那里的，他们也许要说，『我们就是在这里。我们在这里并没有甚么特别的感觉，因为我们在主的面前已经多年了。我们活在这光景中已经很久了。』这就是活著得胜者的被提。这些乃是初熟的果子，满足了父神和救赎主羔羊的饥饿。神农作物中最早成熟的一批不是为著争战，乃是为著满足。
18Although these verses on the firstfruit point to one kind of rapture, they actually say nothing about rapture. We are told that the man-child is “caught- up,” but we are told that the firstfruit are standing on Mount Zion with the Lamb. If you were to ask them when they got there, they might say, “We are simply here. We have no special feeling about being here because we have been in the Lord’s presence for years. We have lived in this atmosphere for a long time.” This is the rapture of the living overcomers. These are the firstfruit, those who satisfy the hunger of God the Father and the Lamb, the Redeemer. The earliest ones of God’s crop to mature are not for fighting; they are for satisfaction
九 在他们的口中找不著谎言
I. No Lie Being Found in Their Mouth
19五节说到初熟的果子，『在他们口中找不著谎言。』谎言是撒但的彰显和代表。魔鬼是所有说谎之人的父，谎言是从他而出。（约八44。）在得胜者口中找不著谎言，指明在他们的表现里毫无撒但的成分。我们若过爱主的生活，谎言和虚假就不会从我们的口中出来。我实在不愿意说，但我多年来深受那些真基督徒的谎言之苦，真是羞耻！在主的恢复里，我们的口中不该有谎言或虚假。我们说『是』就是是，说『不是』就是不是；若不能清楚确定是或不是，就不该说甚么。在这时候我们该运用智慧闭口不言，好使我们的口不出谎言或虚假。我们与撒但这说谎者并一切谎言的源头无分无关。
19Verse 5 says of the firstfruit that “In their mouth no lie was found.” Lies are the expression and representation of Satan. The Devil is the father of all liars, and lies come out of him (John 8:44). That no lie was found in the overcomers’ mouth indicates that there is nothing of Satan in their expression. If we live a life of loving the Lord, then no lie or falsehood will proceed out of our mouth. Although I hate to say it, for years I have suffered the lies of genuine Christians. What a shame! In the Lord’s recovery there should be no lies and no falsehood in our mouth. When we say “Yes,” we mean yes, and when we say “No,” we mean no. If we cannot answer with a clear yes or no, we should not say anything. In such a case we should exercise our wisdom to say nothing, so that no lies nor falsehood would come out of our mouth. We have nothing to do with Satan, the liar and the source of the lies
十 没有瑕疵
J. Without Blemish
20五节又说，初熟的果子是没有瑕疵的。这指明他们没有斑点、皱纹，在神的圣别里是完全的，（弗五27，）是绝对圣别归神，且完全被神浸透的。（帖前五23。）
20Verse 5 also says that the firstfruit are without blemish. This indicates that they are without spot or wrinkle, but are perfect in the holiness of God (Eph. 5:27), absolutely sanctified to God and fully saturated with God (1 Thes. 5:23
十一 羔羊无论往那里去都跟随
K. Following the Lamb Wherever He May Go
21这十四万四千初熟的果子，『羔羊无论往那里去，他们都跟随祂。』（启十四4。）不是羔羊跟随我们，乃是祂无论往那里去，我们都跟随祂。我们都必须学这功课，祂无论往那里去，我们都跟随祂。
21The one hundred forty-four thousand firstfruit “follow the Lamb wherever He may go” (v. 4). It is not that the Lamb follows us, but that we follow Him wherever He goes. We all must learn the lesson of following Him wherever He goes.