读经：弗一9～10，三9～11，二4，约十三1，罗五8，太二二37～38，罗八28，林前二9，八3，林后五14。

Scripture Reading: Eph. 1:9-10, 3:9:11, 2:4, John 13:1, Rom. 5:8, Matt. 22:37-38, Rom. 8:28, 1 Cor. 2:9, 8:3, 2 Cor. 5:14

诗歌：大本333首

　　弗一9～10　 照着祂的喜悦，使我们知道祂意愿的奥秘；这喜悦是祂在自己里面预先定下的，为着时期满足时的经纶，要将万有，无论是在诸天之上的，或是在地上的，都在基督里归一于一个元首之下。

　　　二19 这样，你们不再是外人和寄居的，乃是圣徒同国之民，是神家里的亲人。

　　In eternity God planned a will. This will was hidden in Him; hence, it was a mystery. God's will as a mystery hidden in God issues in God's economy, dispensation (3:9). From God's will issues God's economy through His purpose, good pleasure, and counsel.

　　在永远里，神定了一个意愿。这意愿隐藏在祂里面；因此，这意愿是个奥秘。神的意愿，就是隐藏在神里面的奥秘，结果带来神的经纶，安排（弗三9）。从神的意愿，借着神的定旨、喜悦和决议，出来了一个结果，就是神的经纶。

　　After God's will, purpose, good pleasure, and counsel, there is God's economy. God's economy is God's household administration, God's plan and arrangement. With an administration, there is the need of a plan, and with a plan, there is the need of an arrangement. Based upon God's will, He made a purpose. In His will and purpose, there is His good pleasure. Then the Divine Trinity had a council to make a decision, which is the divine counsel. Based upon that counsel, God made a plan with an arrangement, and this plan with this arrangement is His household administration, His economy. (The Central Line of the Divine Revelation, pp 31-34)

　　在神的意愿、定旨、喜悦和决议之后，就是神的经纶。神的经纶乃是神的家庭行政，神的计划与安排。说到行政，就需要计划；说到计划，就需要安排。神基于祂的意愿，作了定旨。在祂的意愿和定旨里，有祂的喜悦。然后神圣三一举行会议，作成了决定，就是神圣的决议。基于那个决议，神定了计划和安排，而这计划和安排，乃是祂的家庭行政，祂的经纶（神圣启示的中心路线，三一、三四页）。

　　Economy is a translation of the Greek word, oikonomia. This Greek word has been anglicized into the English word economy and is equal to the word dispensation. The basic meaning of this word is a kind of arrangement, a kind of an arranged order. So it may be considered as a plan, as a management, or as an administration. God has a divine arrangement of His administration…. The Greek word, oikonomia, is composed of two words: oikos, meaning house and nomos, meaning law. Hence, it refers to the house arrangement, household management or administration. The word denotes the management and distribution of the wealth of a rich household. (The Divine Dispensing of the Divine Trinity, Volume 1, pp 1, 4)

　　This house is the house of God, including all the saved ones in the whole human race, all those who were chosen by God and have received God as their life (Eph. 2:19). They are a group of people who became the new creation by receiving God's life through God's selection. They are a big family of God. Furthermore, in this big family we are the masters and all the angels are the servants who wait upon us, ministering to us as those who inherit so great a salvation (Heb. 1:14).

　　In this universal house, there is the need for a household administration to arrive at a specific purpose. Whenever there is a household administration, it is necessary to have a dispensation and a plan. This is not a small matter. With the household administration, there is a dispensation; with the dispensation, there is the need for a plan. Hence, when God makes His dispensation, He designs a number of administrative procedures for the carrying out of His economy. For this reason, oikonomia may also be rendered dispensation, which means “arrangement” or “plan,” referring to God's plan for His administration. In God's administration, God's plan, there are many dispensations and many ways. (Revelation and Vision of God, p.103)

　　经纶一辞是从希腊字oikonomia翻译过来的。这个希腊字已经转化成英语的eco-nomy（经济、经营），等于dispensation（经纶）这个字。这字基本的意义是一种管理，一种管理的次序，所以可以看作是计划、安排、行政。神对于祂的行政有神圣的管理。…oikonomia这个希腊字是由两个字组成的：oikos意思是家，nomos意思是法则。所以这个字的意思是指家庭管理、安排或行政，指明一个富有家庭中财富的管理和分配（神圣三一的神圣分赐上册，一、四页）。

　　这个家乃是神的家，包括了全人类中所有得救的人，就是一切蒙神拣选而得着神作他们生命的人（弗二19）。这些人是神所选出来的一班人，他们因着神的拣选而得着神的生命，就成为新造。他们是神的大家庭。不仅如此，在这大家庭里我们是主人翁，所有的天使都是伺候我们的仆役，服事我们这些承受莫大救恩的人（来一14）。

　　在这宇宙的家庭中，必须有家庭行政，为着达到一个特定的目的。有了家庭行政，就必须有安排与计划；这不是一件小事。有家政，就产生出安排来；有安排，就要有计划。因此，当神来安排时，就设计了许多的行政手续，以执行祂的经纶。因这缘故，oikonomia也可译为dispensation，意即安排、计划、打算，指神在祂行政上的计划。在神的行政、神的计划里，有许多种的安排和作法（神的启示与异象，一○三页）。

　　弗三9～11　 并将那历世历代隐藏在创造万有之神里的奥秘有何等的经纶，向众人照明，为要借着召会，使诸天界里执政的、掌权的，现今得知神万般的智慧，这是照着祂在我们的主基督耶稣里，所立的永远定旨。

　　Throughout the ages, God has only one work, and that is to work Himself into man…. Why did God create the universe? Why did He create man? Why did He create you? What is God trying to accomplish? This is an important question. If God wants to do something, and you do not know about it, your Christian life is meaningless. You may think that God's intention is for you to have joy and peace. It is true that God wants you to have joy and peace, but these things are not God's center. God is not merely giving you peace, blessings, forgiveness, eternal life, and so forth; His central thought is to work Himself into man. What is the ultimate goal of God in the old creation as well as in the new? It is to work Himself into man. This is God's goal. God's redemption is for this goal. He created the universe in order to put man in it, and the purpose for Him to have man is to work Himself into him. (Messages Given During the Resumption of Watchman Nee's Ministry, volume 1, pp 101-102)

　　神在历世历代只作一件事，就是要把祂自己作到人里面去。…神为何造宇宙？为何造人类？祂为何造你？神要成就什么事？这个乃是大问题。假如神要作一件事，你不知道，那么你作基督徒，就作得没有意思。或者你想神的心意，乃是要你得到喜乐平安，这些不错，但这不是神的中心。神不光要给你平安、祝福、赦罪、永生等等，神中心的思想乃是要把祂自己作到人里面。神在旧造和新造里最终的目的是什么？乃是要把祂自己作到人里面。这是神的目的，神的救赎乃是为着这个目的。祂造天地宇宙，让人住在其中；祂得着人的目的，乃是要把祂自己作到人里面（倪柝声恢复职事过程中信息记录上册，一○一至一○二页）。

　　God's New Testament economy is His plan to dispense Himself into His chosen people in His trinity. In what way does God dispense Himself into His people in His trinity? This dispensing has three steps. First, it is of God the Father. The Father is the source, the origin. Second, this dispensing is through God the Son, who is the course. Third, God's dispensing is in God the Spirit, who is the instrument and sphere. Through these steps of God the Father, through God the Son, and in God the Spirit God dispenses Himself into His chosen people.

　　神新约的经纶是祂的计划，要在祂的三一里将自己分赐到祂所拣选的人里面。神怎样在祂的三一里将自己分赐到祂的子民里面？这分赐有三个步骤。首先，这是出于父神。父是源头，起源。其次，这分赐是借着子神，祂是流道。第三，神的分赐是在灵神里，祂是凭借和范围。经过出于父神、借着子神、并在灵神里这些步骤，神就将自己分赐到祂所拣选的人里面。

　　神新约的经纶要将神自己分赐到祂所拣选的人里面，乃是为着产生召会（弗三10）。这分赐产生召会，以显明神万般的智慧，是照着祂在基督里所立的永远定旨（9～11）。…借着神在祂三一里的分赐，召会得以产生，展示神诸般的智慧。

　　今天召会就是神的国。…林前四章十七和二十节表明，国度就是今天的召会生活。在十七节，保罗说到他“在基督耶稣里怎样行事，正如我在各处各召会中所教导的”。然后在二十节他说，“神的国不在于言语，乃在于能力。”这些经文表明神的国就是各处的召会，各处的召会就是国度。

　　召会作神的国要有完成，这完成将是新耶路撒冷，作三一神永远的彰显。启示录二十一章二节说，“我又看见圣城新耶路撒冷由神那里从天而降，预备好了，就如新妇妆饰整齐，等候丈夫。”新耶路撒冷是历代以来所有蒙神救赎的圣徒活的组合。她是基督的新妇，作基督的配偶（约三29）；也是神的圣城，作神的居所，神的帐幕（启二一3）。（新约总论第一册，二○至二一页。）

　　John 1:14 And the Word became flesh and tabernacled among us (and we beheld His glory, glory as of the only Begotten from the Father), full of grace and reality.

　　1 Cor. 15:45 ….the last Adam became a life-giving Spirit.

　　1 John 3:2 Beloved, now we are children of God, and it has not yet been manifested what we will be. We know that if He is manifested, we will be like Him because we will see Him even as He is.

　　约一14 话成了肉体，支搭帐幕在我们中间，丰丰满满地有恩典，有实际。…

　　林前十五45 …末后的亚当成了赐生命的灵。

　　约壹三2 亲爱的，我们现在是神的儿女，将来如何，还未显明；但我们晓得祂若显现，我们必要像祂；因为我们必要看见祂，正如祂所是的。

　　In order to dispense Himself to man, the first step God took was to become flesh and be a man (John 1:14). When He was in the flesh, on the one hand, He was the Lamb of God who took away man's sin (John 1:29). On the other hand, He was the brass serpent, which shows that He became flesh, that is, He was sent in the likeness of the flesh of sin (Rom. 8:3). As the brass serpent, He had only the form of a serpent; He did not have a serpent's poison. While the Lord was in the flesh, He was lifted up on the cross and destroyed Satan, the old serpent (John 3:14; 12:31). Furthermore, He was also a grain of wheat that fell into the ground and died. Through His death He released God's life (John 12:24).

　　神的经纶…是神的目的；神的分赐…是神的手续。神要达到把祂自己作到人里面的这个经纶，神就非要经过分赐的手续不可。所以，神的分赐是为着神的经纶。

　　The second step God took in order to dispense Himself to man was to become the life-giving Spirit (1 Cor. 15:45b)…. As the life-giving Spirit, Christ first regenerated our spirit (John 3:5-6) so that, in addition to our natural life, we might receive the eternal life of God as the new source and the new element of the new man. After this, Christ as the life-giving Spirit spreads out from our spirit to transform our soul. If we set our mind, the main part of our soul, on the spirit and cooperate with the operation and work of the Lord Spirit within us, our mind will be renewed (Rom. 12:2). When our mind is renewed, our will and our emotion as the other parts of our soul will spontaneously be renewed also…. Finally, He will transfigure our bodies so that our bodies may be redeemed to enter into His glory, and our entire being may be like Him in every way (Rom. 8:17, 23; Phil. 3:21; 1 John 3:2). This is the ultimate consummation of God's salvation. (The Economy and Dispensing of God, pp19-21)

　　神为着将祂自己分赐给人，第一步就来成为肉体，成为人（约一14）。祂在肉体里的时候，一面祂是神的羔羊，除去人的罪（29）。一面祂是铜蛇，表明祂成为肉体，乃是成为罪之肉体的样式（罗八3），就是铜蛇的形状，有蛇形而无蛇毒。当祂在肉体里，在十字架上被举起时，就毁坏了古蛇撒但（约三14，十二31）。另一面，祂也是一粒麦子落在地里死了，就将神的生命释放出来（24）。

　　The entire Bible is a book that deals exclusively with the economy of God, and that in particular the New Testament is focused on the consummation of the economy of God. Hence, Paul wrote to Timothy, asking him to charge and exhort certain dissenting ones not to teach different things any longer. What are the “different things”? They are things that have nothing to do with the economy of God (1 Tim. 1:3-4). (A General Outline of God's Economy and the Proper Living of a God-Man, p2)

　　神为着将祂自己分赐给人，第二步乃是成为赐生命的灵（林前十五45下）。…基督作为赐生命的灵，在我们里面先来重生我们的灵（约三5～6），使我们在人天然的生命之外，得着神永远的生命，作为新人的新源头和新元素。接着，基督作为赐生命的灵，在我们的灵里向外扩展，变化我们的魂。我们若将心思—魂的主要部分—置于灵，而与主灵在我们里面的运行和工作配合，我们的心思就会得以更新（罗十二2）。我们的心思既被更新，与心思同作魂其他部分的意志与情感，也自然随着更新。…最终，祂还要变化我们的身体，使我们的身体得赎进入祂的荣耀，叫我们全人和祂完全相似（八17，23，腓三21，约壹三2）。这是神救恩的终极完成（神的经纶与分赐，一九至二一页）。

　　 “God became man that man may become God”.… are the essence of the entire Bible. The entire Bible is an explanation of the eternal economy of God…. God is God, and He Himself has begotten us as His children…. Since God has begotten us, we are the children of God. Furthermore…. God will work on us to such an extent that we will be like Him completely (1 John 3:2)…. Adam was created with God's image and likeness. Then God set man before the tree of life, meaning that He wanted man, who had God's image, to receive God as his life…. But the Lord also shows us clearly that we are God in life and nature (but not in Godhead)…. Suppose the father is an emperor. We cannot say that all his children are emperors…. God did this that He might produce a Body for Christ, that is, that He might produce an organism for the Triune God, the ultimate manifestation of which is the New Jerusalem. (The High Peak of the Vision and the Reality of the Body of Christ, pp 14-15, 11-12)

　　整本圣经是专讲神经纶的书，而新约乃是专注于神经纶的完成。所以新约对于神的经纶，讲得特别透彻。保罗因此写信给提摩太说，要嘱咐、规劝那几个讲不同之道的人，不可再教导不同的事。什么是不同的事？就是与神的经纶无分无关的事（提前一3）。（神经纶的总纲与神人该有的生活，二页。）

　　“神成为人，人成为神”，…就是全部圣经的纲要。全部圣经就是神永远经纶的说明。…神是神，祂亲自生了我们作祂的儿女。…神生了我们，我们就是神的儿女。而且…神要把我们作到一个地步，和祂完全一样（约壹三2）。…亚当被造有神的形像，有神的样式；而后神把生命树摆出来，就是叫这个有神形像的人接受神作他里面的生命。…但是主也给我们看得很清楚，我们乃是在生命和性情上是神〔，却没有神的神格〕。…假使父亲是皇帝，不能说他的儿女个个都是皇帝。…神所以这样作，就是要为基督产生一个身体，也就是为三一神产生一个生机体，最终的出现就是新耶路撒冷（异象的高峰与基督身体的实际，一四至一五、一一至一二页）。

　　1 Cor. 6:20 For you have been bought with a price. So then glorify God in your body.

　　2 Cor. 5:14 For the love of Christ constrains us because we have judged this, that One died for all, therefore all died;

　　Rom. 12:1 I exhort you therefore, brothers, through the compassions of God to present your bodies a living sacrifice, holy, well pleasing to God, which is your reasonable service.

　　林前六20 因为你们是重价买来的。…

　　林后五14 原来基督的爱困迫我们，因我们断定：一人既替众人死，众人就都死了。

　　罗十二1 所以弟兄们，我借着神的怜恤劝你们，将身体献上，当作圣别并讨神喜悦的活祭，这是你们合理的事奉。

　　First Corinthians 6:20 says: “Ye were bought with a price.” Our consecration is based on this purchase of God. For instance, you may go to the Gospel Bookroom and see a great number of books on display, but you cannot help yourself to any of them, because you have no basis for doing so. But if you pay three dollars for one of the volumes, then you can demand that the book be turned over to you and claim that it belongs to you. This demanding is based upon your purchase. The basis of consecration is exactly the same…. In Exodus 13:2 we see that after the Passover, God commanded the Israelites, saying, “Sanctify unto me all the first-born.” The reason for this command is that all these first-born were redeemed by God through the death of the lamb.... The basis of consecration, therefore, is God's purchase.

　　神的目标就是要将祂自己作到祂所救赎的人里面。神要将祂自己作到祂所拣选的人里面，使祂可以在永远里有个完满的彰显。这就是神完全救恩的目标，神的经纶就是向着这目标去的。我们不只要看见神的经纶，也必须看见神经纶的目标，就是神一直要把祂自己作到祂所拣选的人里面（神圣三一的神圣分赐上册，二至三页）。

　　If we were to investigate the consecration experiences of Christians, we would discover that most were constrained by the love of the Lord.... But if we were to consecrate ourselves to the Lord only because of the constraint of the Lord's love, would this consecration be sufficiently stable? Experience tells us that it is not. The reason is that love is the story of our heart's mood and desire…. Therefore, if consecration is purely a matter of love, it will not be sufficiently stable. It will be subject to as much change as our unstable mood. When we understand the basis of consecration and realize that consecration is based on the matter of purchase, our consecration will then be stable and secure…. God has already bought us and has the right to own us. Therefore, whether we are happy or not, we must consecrate ourselves.

　　The motive of consecration is the love of God…. This kind of consecration, motivated by the love of God, is mentioned very clearly in two places in the Scriptures: 2 Corinthians 5:14-15 and Romans 12:1.

　　Second Corinthians 5:14-15 says: “For the love of Christ constraineth us (constraineth in the original has the meaning of the rushing of waters)…and He died for all, that they that live should no longer live unto themselves, but unto him who for their sakes died and rose again.”…. The dying love of Christ is like the rushing of great waters toward us, impelling us to consecrate ourselves to God and to live for Him beyond our own control.

　　In Romans 12:1 …. the mercies referred to here are the love of God. Therefore, in this place also, Paul is seeking to move our hearts with the love of God. He would cause us to have the motive of love, so that we might consecrate ourselves willingly to God as a living sacrifice.

　　In a normal consecration this motive of love is very necessary. If our consecration rests solely on the basis of consecration, the realization of God's right to us, this consecration will only be based on reason; it will lack sweetness and intensity. But if our consecration has love as its motive, if our feelings have been touched by the love of God, the constraint of this love will cause us to consecrate ourselves willingly to God. This consecration will then be sweet and intense. (The Experience of Life, pp 25-26, 28, 31-32)

　　林前六章二十节说，“你们是重价买来的。”我们的奉献，就是根据神的这个买。比方说，你到福音书房去，看见那里摆着千百本的书，但是你一本都不能拿，因为你没有根据。假使你拿出十元买了其中的一本，你就能要求那本书归于你，属于你。你这个要求，乃是根据你那个买。奉献的根据，也是这样。…我们在出埃及十三章二节看见，逾越节过后，神就吩咐以色列人说，凡头生的都要分别为圣归给祂。这就是因为这些头生的，乃是祂借着羊羔的死所救赎的，是祂用羊羔的血所买来的。…所以奉献的根据，就是神的买。

　　我们若来追查基督徒奉献的经历，绝大多数都是由于主爱的激励。…但一个人若单因着主爱的激励，而把自己奉献给主，这个奉献够不够稳妥？经历告诉我们，是不够稳妥的。因为爱是一个心情高兴的故事。…所以奉献若单纯是一个爱的故事，就不够稳妥，常会随着不稳的心情而变动。只有当我们看见了奉献的根据，知道奉献是根据一个买的故事，这个奉献才稳妥，才牢靠。…神已经把我们买了，我们的主权已经属于祂了，所以我们高兴也得奉献，不高兴也得奉献。

　　奉献的动机，就是神的爱。…这种因着神的爱而有的奉献，在圣经中有两处说得非常清楚，就是林后五章十四至十五节，和罗马十二章一节。

　　林后五章十四至十五节说，“原来基督的爱困迫〔困迫，原文有大水冲激的意思〕我们，…祂替众人死，是叫那些活着的人，不再向自己活，乃向那替他们死而复活者活。”…主为我们受死的爱，像大水一样的冲激我们，使我们不由自主的把自己奉献给祂，为祂而活。

　　罗马十二章一节…所说神的怜恤，也就是神的爱。所以使徒保罗在这里也是以神的爱来打动我们的心情，叫我们有了爱的动机，而肯把自己献给神作为活祭。

　　这个爱的动机，对于一个正常的奉献，是非常必需的。因为我们的奉献，若是单因着看见奉献的根据，单因着认识神的主权而有的，这种奉献，就可能只是理智的，并不能甜美，也难能厉害。我们的奉献，若有爱的动机，就是在感觉里碰着了神的爱，因着神这爱的冲激，我们就甘心情愿的将自己奉献给神。这样的奉献，才能甜美，才能厉害（生命的经历，二五至二六、二八、三一至三二页）。

　　Matt. 22:37-38 And He said to him, “You shall love the Lord your God with all your heart and with all your soul and with all your mind.” This is the great and first commandment.

　　Mark 14.9 And truly I say to you, Wherever the gospel is proclaimed in the whole world, what this woman has done shall also be told as a memorial of her.

　　太二二37～38 耶稣对他说，“你要全心、全魂并全心思，爱主你的神。”这是最大的，且是第一条诫命。

　　可十四9 我实在告诉你们，普天之下，无论在什么地方传扬这福音，也要述说这女人所行的，作为对她的记念。

　　"A woman came [Mary—John 12:3], having an alabaster flask of ointment, of very costly pure nard." Pure nard is precious enough, whereas a very costly, pure nard is unmatched in excellence. This very costly, pure nard was inside an alabaster flask. The alabaster flask was also very precious. Not only was Mary offering to the Lord a costly ointment, but the flask that contained the ointment was also very precious. We can offer to the Lord only what is most precious.

　　我们都是信徒，因此，我们都当爱神。世界上没有第二种宗教像信耶稣说到爱神的。爱神，是基督徒所独有的〔特征〕。

　　圣经上说，信子的有永生；信就够了，没有说到要尽心相信。…但是，爱神是要全心、全魂并全心思。这是诫命中的第一，〔参太二二37～38，〕就是无论放在那里，这总是第一。且是最大的，就是无论放在那里，这总是最大的。我们今天要赞美神，祂命令我们爱祂。…神不只要我们信祂，并且也要我们爱祂（倪柝声文集第一辑第十八册，一三三至一三四页）。

　　"And poured it over His head." When she did this, the house was filled with the fragrance of the ointment (John 12:3). Not only was the house filled with the fragrance then; even now as we read this passage, we can sense the fragrance! ….This love to the Lord and this consecration to Him indeed is a fragrance that has lasted until now and will last until eternity.

　　“有一个女人〔马利亚—约十二3〕，拿着一玉瓶至贵的真哪哒香膏来。”（可十四3中。）真哪哒香膏，已经是很好的了；至贵的真哪哒香膏，是好得无可再好了。这至贵的真哪哒香膏，是盛在玉瓶里，玉瓶，也是顶宝贵的。可见马利亚所奉献给主的，不但香膏是至贵的，而且盛香膏的瓶也是顶宝贵的。所以，凡是献给主的，都得是顶宝贵的才可以。

　　"She has done a noble deed on Me" (v. 6). The Lord was opposed to the disciples' concept, who thought that such an anointing and consecration to Him was a waste. The Lord said that it was a noble deed and not a waste. It is a noble deed to love Him too much, to obey Him too much, and to be spent on Him too much; it is not a waste. It is a noble deed to love Him to the extent that we forget about the criticism of those who are older in the Lord. It is a noble deed to love Him to the extent that we forget about the need of the poor outside. It is not a waste. It is a noble deed to love Him to the extent that we waste everything on Him. This is not a waste…. The result of the preaching of the gospel is not only to send sinners to heaven but to make every saved person a lover of Christ. (The Collected Works of Watchman Nee, Set 1, Volume 19, pp 211-212, 215-216)

　　“把膏浇在祂〔耶稣〕的头上。”（3下。）她这样一作，屋里就满了香气！（约十二3。）不但在当时屋里是满了香气，就是现在，当我们读这段圣经的时候，好像也满了香气！…这样的爱主，这样的奉献给主，真是香气四溢，会一直存留到如今、到永远的。

　　“她在我身上作的，是一件美事。”（可十四6。）主耶稣反对门徒的想法，以为这样的膏祂，这样的奉献给祂，是一种的“枉费”。主说，是一件美事，不是枉费。太过的爱祂，太过的顺服祂，太过的为祂费财费力，乃是一件美事，不是枉费。爱祂到忘记了在主里面先进者的批评，爱祂到忘记了外面穷人的需要，乃是一件美事，不是枉费。爱祂到肯枉费一切在祂身上，乃是一件美事，不是枉费。…传福音所要得的果子，并不只叫罪人上天堂而已；乃是要叫每一个蒙恩者成功作基督的情人（倪柝声文集第一辑第十九册，二一一至二一二、二一五至二一六页）。

　　Rom. 8:28 …. all things work together for good to those who love God, ….

　　1 Cor. 2:9-10 …..Things which eye has not seen and ear has not heard and which have not come up in man's heart; things which God has prepared for those who love Him.' But to us God has revealed them through the Spirit, ….

　　1 Pet. 1:8 Whom having not seen, you love; into whom though not seeing Him at present, yet believing, you exult with joy that is unspeakable and full of glory,

　　罗八28 …万有都互相效力，叫爱神的人得益处…。

　　林前二9～10 …神为爱祂的人所预备的，是眼睛未曾看见，耳朵未曾听见，人心也未曾想到的。’但神借着那灵向我们启示了…。

　　彼前一8 你们虽然没有见过祂，却是爱祂，如今虽不得看见，却因信入祂而欢腾，有说不出来、满有荣光的喜乐。

　　First Corinthians 2:9-10 says, "But as it is written, 'Things which eye has not seen and ear has not heard and which have not come up in man's heart; things which God has prepared for those who love Him.' But to us God has revealed them through the Spirit." …. What God has prepared for those who believe is eternal life, yet the thing which God has prepared for those who love Him is in the future. Only those who love God can know of this coming blessing. If someone tells you about a marvelous thing he saw, it surely will not be comparable because the coming blessing has not yet been seen by eyes. If someone tells you about a wonderful thing he heard, it also must be a lesser thing than the coming blessing because no ears have heard it. If someone can indeed imagine the unsurpassable best, it still cannot compare to the coming blessing because it has not yet entered into the heart of man. Nevertheless, God has revealed to us by His Spirit this thing which no eyes have seen, no ears have heard, and what has not entered into man's heart. In other words, a lover of the Lord may enjoy what men have not seen, heard, nor dreamed of in this life. When God discloses His glory to you, you will exclaim, "Oh, what joy!" This heavenly glory is so much that you will find it hardly bearable.

　　罗马八章二十八节：“万有都互相效力，叫爱神的人得益处。”这一节许多人都晓得。惟独有一种人，能得着益处，就是爱神的人。如果你不爱神，就恐怕没有一件事给你效力。神没有改变万事，神乃是改变你的心。如果你爱神，就虽然万事仍是那样，却于你有益处。有时我们一碰见什么，就觉得可怪，东也怪，西也怪。如果有了爱，就都算不得什么了。即使环境叫你不满意，如果你爱神，就都有益处。

　　Ephesians 6:24 says, "Grace be with all those who love our Lord Jesus Christ in incorruptibility." To whom is grace given here? God gives it to those who love the Lord in incorruptibility. If others would ask you, "Do you believe in the Lord?", the whole world would marvel if you answer, "I am one who loves the Lord."

　　林前二章九至十节：“‘神为爱祂的人所预备的，是眼睛未曾看见，耳朵未曾听见，人心也未曾想到的。’但神借着那灵向我们启示了。”…神为信祂的人所预备的是永生，神为爱祂的人所预备的，是将来的。这将来的福，惟独爱神的人能知道。如果有人说，他看见了怎样怎样好的东西；但是那东西还不及这个，因这是人眼睛所未曾看见的。如果有人说，他听见了怎样怎样好的东西；但是那东西，也不及这个，因这是人耳朵所未曾听见的。如果有人想到极顶好的，想到再没有比它好的，仍不及这个，因这是人心所未曾想到的。但是，这样一种人眼睛未曾看见，耳朵未曾听见，心也未曾想到的好，惟有那灵向我们启示了。换一句话说，一个爱主的人，能在今生就享受人所未曾看见、未曾听见、未曾想到的好处。神把祂的荣耀向你显明时，你要说，哦！这是何等的快乐！天上的荣耀太多了，你好像受都受不住了。

　　First Peter 1:8 says, "Whom having not seen, you love; into whom though not seeing Him at present, yet believing, you exult with joy that is unspeakable and full of glory." This verse says that we love Him because we believe in Him. What is born out of this love through believing? It is joy that is unspeakable and full of glory.

　　Finally, brothers and sisters, …. "May you be a passionate lover of the Lord Jesus!" (The Collected Works of Watchman Nee, Set 1, Volume 18, pp 138-139, 142)