诗歌：大本589首

读经：申三十11~14，罗十6~9，申八3，太四4，诗一一九1~2、9，申二七1~8

Scripture Reading: Deut. 30:11-14; Rom. 10:6-9; Deut. 8:3; Matt. 4:4; Psa. 119:1-2, 9; Deut. 27:1-8

　　来三12 弟兄们，你们要谨慎，免得你们中间，或有人存着不信的恶心，将活神离弃了。

　　四2 ……只是所听见的话与他们无益，因为这话在听见的人里面，没有与信心调和。

　　诗一○六 24~25 他们……在自己帐棚内发怨言，不听耶和华的声音。

　　那些去窥探那地的人……回来报恶信。……他们主张说，以色列人绝不能征服那地；若是他们尝试的话，必定完全失败，并且被吞吃。

　　许多时候，仇敌，那恶者，在我们里面也是说同样的话。他说，“不要谈包罗万有的基督，祂是美好，又是奇妙，但你要进去是绝对不可能的。……千万不要以为你能进入那美地；这远超过你力所能及的。你绝对无法达到。”……千万不要相信他。……希伯来三章告诉我们，这是不信的恶心（12）。这是被那恶者占有的心，所以称为恶心。我们必须祷告说，“主，我要有一个好的心，一个满了信的心。我不能进入那地，但是你能！”（包罗万有的基督，一八五页）

　　Heb. 3:12 Beware, brothers, lest perhaps there be in any one of you an evil heart of unbelief in falling away from the living God.

　　4:2 ...But the word heard did not profit them, not being mixed together with faith in those who heard.

　　Psa. 106:25 ...They murmured in their tents; they did not listen to the voice of Jehovah.

　　Those who spied out the land of Canaan brought back an evil report....They asserted that Israel could never conquer the land, and if they tried, they would be utterly defeated and devoured.

　　Many times the enemy, the evil one, speaks the very same things within us; he says, “Don’t talk about the all-inclusive Christ. He is good, and He is wonderful. But it is absolutely impossible for you to enter in....Don’t ever think you can enter the good land; it is far beyond your ability. You will never make it.”...Never believe him, ...Hebrews 3 tells us that this is an evil heart of unbelief (v. 12). It is a heart occupied by the evil one, so it is called an evil heart. We must ask the Lord to deliver our heart from the evil one. We must pray, “Lord, I do want a good heart, a heart full of faith. I am not able to enter the land, but You are.” (CWWL, 1961-1962, vol. 4, “The All-inclusive Christ” p. 328)

　　在我们里面的比那在世界上的更大。我无法作到，但是基督作得到，而祂是在我里面。我们必须对祂复活的大能有信心。神能极其充盈地成就一切，超过我们所求所想的，并我们所梦想所想像的。神能作到；神能达到。愿我们跟从迦勒和约书亚的榜样—他们满有信心，他们能告诉百姓说，“我们立刻上去得那地吧，因为我们足能得胜。”（民十三30）

　　诚然，你以自己天然的力量是绝对不可能去达到那美地的，只有靠复活的大能才行。只有那叫基督从死里复活，并使祂作万有元首的能力，才能带你进去。赞美主，这个能力就在我们里面！这个能力继续不断地借着内住的圣灵，传输到我们里面。……阿利路亚，我们够刚强了—不是在我们自己里面，乃是在祂里面；不是在肉体里面，乃是在圣灵里面。在圣灵里面我们能作得到。……我们必须取得那地。不要灰心，那地是我们的。不要以为你太年轻。昨天你是太年轻，但今天你并不年轻。要用满有确据的信心来相信。基督是在你里面，你已经和全能的神联结一起。一天过一天祂的灵将神的一切所是和神的一切所有传输到你里面。你只要维持与祂的交通，你就能进入那地。

　　有一些仗是要打的，但是那些仗是对着仇敌的；对于你却是安息。那个争战对于他是失败，对于你是食物。约书亚和迦勒告诉百姓说，“不要怕……他们是我们的食物。”（十四9）……我们若是不参加争战，我们就必挨饿。有每日的吗哪还是不够；我们必须把仇敌吞吃下去。……你和我必须有活的信心往前去，争战而吞食仇敌。……被打败的仇敌是最好的食物，最好吃的食物。让我们过约但河，征服耶利哥城。……我们就必完全饱足。阿利路亚！我们需要有这么一个信心，为着这样一个争战。……再者，让我们儆醒，绝不向神发怨言，如以色列百姓所作的一样。我们必须唱诗赞美祂。不管道路多么崎岖难走，不管你遭遇什么艰苦，总要向主赞美。这是得胜的路（包罗万有的基督，一八五至一八八页）。

　　参读：申命记生命读经，第一至三、五至七、九、十七、二十七至二十八、三十篇；包罗万有的基督，第十三章。

　　The One who is in us is greater than he who is in the world. I cannot make it, but Christ can make it, and He is in me. We must have faith in the power of His resurrection, God is able to do exceeding abundantly above all that we ask or think and all that we dream or imagine. God will do it; God will make it. Let us follow the example of Joshua and Caleb. They had hearts full of faith. They could tell the people, “Let us go up at once and possess it; for we are well able to overcome it” (Num. 13:30).

　　Indeed, in your natural strength you will never be able to attain the good land. It is possible by resurrection power alone. Only the power that raised Christ from the dead and made Him the Head over all things can bring you in. But praise Him, this power is in us. This power is continually being transmitted into us through the indwelling Holy Spirit....Hallelujah, we are strong enough—not in ourselves but in Him; not in the flesh but in the Spirit. We will make it in the Spirit....We must take it. Never be discouraged—it is ours. Never think that you are too young. Yesterday you were too young, but not today. Believe with full assurance of faith. Christ is in you. You have been united with the almighty God. Day by day His Spirit transmits into you all that God is and all that God has. He will make it for you. As long as you maintain your fellowship with Him, you will be able to enter the land.

　　There will be some battles to be fought. But the battle is for the enemy; to you it will be a rest. The battle is a defeat to him but bread to you. Joshua and Caleb told the people, “Nor should you fear...for they are our bread” (Num. 14:9)....If we do not engage in the battle, we will be hungry. Daily manna is not good enough; we must take and swallow up the enemy....You and I must have living faith to go on, to take up the battle, and to swallow the enemy....The defeated enemy is the best bread, the most tasteful bread. Let us cross the Jordan and take over Jericho....We will all be fully satisfied. Hallelujah! We need such a faith for such a battle. Furthermore, let us be watchful never to murmur against the Lord as did the children of Israel. We must always sing His praise. No matter how arduous the way, no matter what hardship you meet, always give praise to the Lord. This is the way of victory. (CWWL, 1961-1962, vol. 4, “The All-inclusive Christ, ” pp. 328-330)

　　Further Reading: Life-study of Deuteronomy, msgs. 1-3, 5-7, 9, 17, 27-28, 30; CWWL, 1961-1962, vol. 4, “The All-inclusive Christ, ” ch. 13

　　林后四16 所以我们不丧胆，反而我们外面的人虽然在毁坏，我们里面的人却日日在更新。

　　罗十二2　 不要模仿这世代，反要借着心思的更新而变化，叫你们验证何为神那美好、可喜悦、并纯全的旨意。

　　以色列人从逾越节到进入美地有两代。第一代由出埃及的人所组成，第二代由进美地的人所组成。这指明在我们信徒身上有两代。……第一代是我们的旧人，第二代是我们的新人。

　　除了另有一个灵的约书亚和迦勒以外，第一代都死了。约书亚和迦勒属于新的一代，不属于旧的一代。那就是他们经历双重的浸的原因。第一次的浸在他们过红海的时候，第二次在他们过约但河的时候。旧的一代经过红海，但过约但河的是新的一代（哥林多前书生命读经，五一二页）。

　　2 Cor. 4:16 Therefore we do not lose heart; but though our outer man is decaying, yet our inner man is being renewed day by day.

　　Rom. 12:2 And do not be fashioned according to this age, but be transformed by the renewing of the mind that you may prove what the will of God is, that which is good and well pleasing and perfect.

　　With the children of Israel from the Passover to the entering of the good land, there were two generations. The first generation was made up of those who came out of Egypt, and the second, of those who entered the good land. This indicates that we believers have two generations….The first generation is our old man, and the second generation is our new man.

　　With the exception of Joshua and Caleb, who had another spirit, the first generation died out. Joshua and Caleb belonged to the new generation, not to the old generation. That is why they experienced a double baptism, the first baptism when they passed through the Red Sea and the second when they crossed the Jordan River. The old generation passed through the Red Sea, but it was the new generation that crossed the Jordan. (Life-study of 1 Corinthians, p. 432)

　　在红海第一次的浸和约但河第二次的浸之间，以色列人在经历变化。……你也许希奇他们怎能作神的子民。……他们一直争吵、发怨言并批评。但在过红海和过约但河之间的四十年里，有许多与变化有关的对付。这就是说，按属灵说，这段期间以色列人被变化。不错，旧的一代倒毙在旷野，这对我们是警告。但新的一代产生了，这是变化。他们过约但河以后，就成为强大的军队。

　　我们若思想以色列人的历史，就不会对自己失望。反之，我们会领悟，我们就好比在茧里经历变化过程的毛毛虫。不要失望，乃要从你的“茧”里敬拜主。……这工作越进展，我们就越从我们的茧里出来。有些年轻人也许只有小部分脱茧而出，而其他的圣徒在茧外的部分比较大。赞美主，毛毛虫正被变化，茧逐渐消失！这是在主恢复里召会生活中真实的情形。

　　我们在主的恢复里需要在生命里长大。长大就是从茧里出来。在生命里长大也是消除旧的一代，并在我们的心思、情感和意志里得更新。这包含变化。变化是消除旧的一代—旧人，穿上新的一代—新人。这就是完全从茧里出来，并且得着释放，像蝴蝶一样。

　　今天我们在享受基督，但我们还没有据有祂作包罗万有的地。我们若要这样据有基督，我们的旧人必须死去，新人必须出来。……我们许多人能见证，自从我们进到主的恢复里，就有一种改变在我们里面进行。这改变就是旧人死去，新人长大。这就是变化，这就是在生命里的长大。

　　保罗写这封书信给哥林多人的用意，是要帮助他们经历旧人死去，新人长大。他在林前三章用生长这辞，说他栽种了，亚波罗浇灌了，而神叫人生长〔6〕（哥林多前书生命读经，五一三至五一五页）。

　　参读：哥林多前书生命读经，第四十七至四十八篇；一个在灵里之人的自传，第十章。

　　Between the first baptism at the Red Sea and the second baptism at the Jordan River, the children of Israel were experiencing transformation….You may have wondered how they could be God’s people....They were fighting, murmuring, and criticizing. But during the forty years between passing through the Red Sea and crossing the Jordan River, there were many dealings related to transformation. This means that, spiritually speaking, during this time the children of Israel were transformed. Yes, the old generation was strewn in the wilderness, and this is a warning to us. But a new generation came forth. This is transformation. After they crossed the Jordan, they became a mighty army.

　　If we consider the history of the children of Israel, we shall not be disappointed with ourselves. Instead, we shall realize that we can be compared to caterpillars in a cocoon undergoing the process of transformation. Do not be disappointed, but worship the Lord from within your “cocoon.”…The more this work progresses, the more we emerge from our cocoon. Some of the young ones may have only a small part free from the cocoon, whereas other saints have a greater percentage of their being outside the cocoon. Praise the Lord that the caterpillars are being transformed and that the cocoons are gradually disappearing! This is the real situation in the church life in the Lord’s recovery.

　　To grow in life is also to eliminate the old generation and to be renewed in our mind, emotion, and will. This involves transformation. Transformation is a matter of eliminating the old generation, the old man, and putting on the new generation, the new man. This is to fully come out of the cocoon and be released as a butterfly.

　　Today we are enjoying Christ, but we have not yet possessed Him as the all-inclusive land. If we would possess Christ in this way, our old man must die out, and the new man must come forth….Many of us can testify that since we have come into the Lord’s recovery, a change has taken place within us. This change is the dying out of the old man and the growing up of the new man. This is transformation, the growth in life.

　　Paul’s intention in writing this Epistle to the Corinthians was to help them to experience the dying out of the old man and the growing up of the new man. He uses the word grow in chapter 3, saying that he planted, Apollos watered, and God gives the growth. (Life-study of 1 Corinthians, pp. 433-435)

　　Further Reading: Life-study of 1 Corinthians, msgs. 47-48; CWWL, 1967, vol. 2, “An Autobiography of a Person in the Spirit, ” ch. 10

　　申三十11~14 ……这诫命……不是难行的，……不是在天上，使你说，谁要替我们升到天上，取下来给我们，使我们听见可以遵行呢？也不是在海外，使你说，谁要替我们过海，取了来给我们，使我们听见可以遵行呢？这话却离你甚近，就在你口里，也在你心里，使你可以遵行。

　　我们读申命记三十章十一至十四节，若没有罗马十章里保罗的解释，我们就不会应用这些经节说，基督就是话；更不会说，基督就是那成为肉体从天降下，又在死后在复活里从阴间出来的一位。

　　罗马十章六节说，“那本于信的义如此说，你不要心里说，‘谁要升到天上？’就是要领下基督来。”……表面看来，申命记三十章十二节没有说领下基督来。然而，我们若仔细思想这节，就会看见这节的确指着基督。……十二节所说的，是指十一节的诫命。神的诫命是什么？神的诫命就是话。圣经整体来说，就是启示话是基督（约一1）。基督是宇宙中独一的话。祂是真正的话；其他的话都是谎言。照保罗的领会，从天上取下话来，就是领下基督来。按照他对申命记三十章十二节更深意义的看见，这节的主词是话，话就是神的话，而神的话就是基督。因此，取下话来就是领下基督来（申命记生命读经，一二至一三页）。

　　Deut. 30:11-14 …This commandment…is not too difficult…that you should say, Who will ascend to heaven for us and bring it to us to make us hear it and do it? Nor is it across the sea that you should say, Who will go across the sea for us and bring it to us to make us hear it and do it? But the word is very near to you, even in your mouth and in your heart, that you may do it.

　　If we read Deuteronomy 30:11-14 without Paul’s interpretation in Romans 10, we would not apply these verses to Christ as the Word, much less to Christ as the One who came down from the heavens in incarnation and who, after His death, came out of Hades in His resurrection.

　　Romans 10:6 says, “The righteousness which is out of faith speaks in this way, Do not say in your heart, ‘Who will ascend into heaven?’ that is, to bring Christ down.”…Seemingly, Deuteronomy 30:12 does not speak of bringing Christ down. However, if we consider this verse carefully, we will see that it does refer to Christ….It in verse 12 refers to the commandment in verse 11. What is the commandment of God? The commandment of God is the word. The Bible as a whole reveals that the word is Christ (John 1:1). Christ is the unique word in the universe; He is the real word. The speaking of any other word is a lie. In Paul’s understanding, to bring it (the word) down is to bring Christ down. According to his view of the deeper denotation of Deuteronomy 30:12, the it in this verse denotes the word, the word is the word of God, and the word of God is Christ. Hence, to bring the word down is to bring Christ down. (Life-study of Deuteronomy, pp. 11-12)

　　在罗马十章七节，保罗继续说，“或说，‘谁要下到无底坑？’就是要领基督从死人中上来。”申命记三十章十三节说到海，而在罗马十章七节保罗说到无底坑。……启示录九章指明，敌基督要从无底坑里上来；而十三章告诉我们，敌基督要从海中上来。……所以，海乃是无底坑的出口。在罗马十章七节，保罗的点乃是：基督在祂的复活里从无底坑里上来，从死人中上来。……基督在十字架上死了以后，下到无底坑，就是死亡和撒但黑暗权势的领域。这就是说，祂下到阴间，然后在祂的复活里从那里出来。

　　在罗马十章八节保罗说，“这义到底怎么说？它说，‘这话与你相近，就在你口里，也在你心里。’这就是我们所传信主的话。”在我们心里，在我们口里的话，就是作为气、作为赐生命之灵的基督，因为基督在复活里，成了赐生命的灵（林前十五45下）。

　　我们将申命记三十章十一至十四节和罗马十章六至八节摆在一起，就有一幅关于基督的完满图画。在这幅图画里，我们看见基督成为肉体，祂被钉十字架而且埋葬，祂下到无底坑，祂从死人中起来，祂在复活里成了那气，就是赐生命的灵。现在基督既是那气，祂就像空气一样无所不在。当我们向不信者说到基督，我们可以告诉他们，基督就在他们口里，也在他们心里。

　　我们看见这些经节向我们显示，那成为肉体、钉十字架并复活的基督，成了赐生命的灵。今天祂就是那位说话的神所呼出的气。我很高兴告诉人，基督乃是神成为肉体，作了一个人，名叫耶稣；祂死在十字架上为要救赎我们，祂被埋葬并下到无底坑里；祂从阴间复活，并且在复活里成了赐生命的灵，就是神圣的气。这就是那位现今是神的话，给我们接受作我们生命的基督（申命记生命读经，一三至一五页）。

　　参读：日日在更新，第一至二章；生命信息，第三十七章。

　　In Romans 10:7 Paul continues, “Or, ‘Who will descend into the abyss?’ that is, to bring Christ up from the dead.” Whereas Deuteronomy 30:13 speaks of the sea, Paul in Romans 10:7 speaks of the abyss….Revelation 9 indicates that Antichrist will come out of the abyss, and Revelation 13 tells us that Antichrist will come out of the sea….The sea, therefore, is the mouth of the abyss. Paul’s point in Romans 10:7 is that in His resurrection Christ came up from the abyss, came up from among the dead....After Christ died on the cross, He went to the abyss, to the region of death and of the satanic power of darkness. This means that He went to Hades, from which He came forth in His resurrection.

　　In Romans 10:8 Paul says, “But what does it say? ‘The word is near you, in your mouth and in your heart, ’ that is, the word of the faith which we proclaim.” The word that is in our heart and mouth is Christ as the breath, as the life-giving Spirit, for in resurrection Christ became the life-giving Spirit (1 Cor. 15:45b).

　　When we put together Deuteronomy 30:11-14 and Romans 10:6-8, we have a full picture concerning Christ. In this picture we see that Christ was incarnated, that He was crucified and buried, that He went to the abyss, that He arose from among the dead, and that in His resurrection He became the breath, the life-giving Spirit. Since Christ is now the breath, He, like the air, is everywhere. When we speak to unbelievers about Christ, we can tell them that Christ is in their mouth and in their heart.

　　We see that these verses show us the incarnated, crucified, and resurrected Christ who has become the life-giving Spirit. Today He is the very breath breathed out by the speaking God. I am happy to tell people that Christ is God incarnated to be a man named Jesus, that He died on the cross for our redemption, that He was buried and that He descended into the abyss, that He was resurrected from Hades, and that in resurrection He became the life-giving Spirit as the divine breath. This is the Christ who is now the word of God for us to receive as our life. (Life-study of Deuteronomy, pp. 12-13)

　　Further Reading: CWWL, 1989, vol. 2, “Being Renewed Day by Day, ” chs. 1-2; CWWL, 1978, vol. 2, “Life Messages, volume 1, ” ch. 37

　　申八3 祂苦炼你，任你饥饿，将……吗哪赐给你吃，使你知道，人活着不是单靠食物，乃是靠耶和华口里所出的一切话。

　　提后三16 圣经都是神的呼出，对于教训、督责、改正、在义上的教导，都是有益的。

　　保罗在罗马十章六至八节进一步指明，申命记里所说的每一句话都是基督，因为保罗将神的呼出应用于基督。基督乃是从神出来的话。……（约一1、14）。这在太初就有，与神同在，就是神，且成了肉体的话，乃是基督。作为神的话的基督自己，就是申命记中所重申的话（申命记生命读经，六页）。

　　Deut. 8:3 And He humbled you and let you go hungry and fed you the manna…so that He might make you know that man lives not by bread alone, but that man lives by everything that proceeds out from the mouth of Jehovah.

　　2 Tim. 3:16 All Scripture is God-breathed and profitable for teaching, for conviction, for correction, for instruction in righteousness.

　　Paul’s writing in Romans 10:6-8 further indicates that every word spoken in Deuteronomy is Christ, for Paul applies the breathing of God to Christ. Christ is the Word who has come out from God….(John 1:1, 14). This Word who was in the beginning, who was with God, who was God, and who became flesh is Christ. As the Word, Christ Himself is the word rehearsed in the book of Deuteronomy. (Life-study of Deuteronomy, p. 5)

　　我们需要看见，申命记中的每一句话，对我们都是生命的供应。以色列人因着从神口中所出的一切话，得以维持。这实际上就是说，他们因着基督得以维持；因为……凡从神口中所出的，都是基督。一面，基督是美地；另一面，祂是我们在往美地的路上维持我们的食物。祂是那能使我们进入美地的一位。神从未想要我们在自己里面达到目的地。祂是借着基督领我们进入美地，也是借着基督来维持我们；基督乃是从神口中所出的一切。这就是说，基督维持我们，使我们进入祂自己。

　　圣经不仅仅是一本历史书、故事书或论到教训的书。圣经乃是基督的具体化。凡基督所是、所有、所完成、正在作、将要作以及所能作的，都具体化在圣经里。所以，读圣经就是有分于基督。圣经既是神的呼出，读圣经最好的路就是将圣经吸入。让我们学习吸入在圣言里之三一神的气！

　　我们不该认为话离我们很远，也不该叫谁升到天上把话取下，或叫谁过海把话取来（申三十11~13，罗十6~7）。这话离我们甚近—就在我们口里，也在我们心里（申三十14，罗十8）。

　　那是话的基督已经成为肉体降下来，也已经在复活里从无底坑，从阴间上来。祂在复活里已经成了赐生命的灵（林前十五45），就是给我们吸入的气。这就是说，祂不仅是话，也是那灵。我们接受祂的话，就接受那灵，因为祂对我们所说的话，就是灵，就是生命（约六63）。

　　要学习吸入父、子、灵的气。我们若呼吸那经过过程的三一神，这样，基督的恩，神的爱，那灵的交通，就要与我们同在（林后十三14）。

　　我们借着吸入圣经接受话时，就能在基督里，作我们在自己里面所不能作的。请看保罗在腓立比书所说的，那就是“申命记”，摩西的话的重申。在腓立比四章十三节，保罗能宣告说，“我在那加我能力者的里面，凡事都能作。”这些事就是八节里所列的，保罗在那里说，“凡是真实的，凡是庄重的，凡是公义的，凡是纯洁的，凡是可爱的，凡是有美名的；若有什么德行，若有什么称赞，这些事你们都要思念。”保罗还未在基督里的时候，这些事他都作不到。但在基督里，在那加他能力者的里面，这一切他就都能作得到。这也能成为我们今天的经历。我们若要有这种经历，就需要借着吸入圣经，就是基督的具体化身，来享受神圣的三一（申命记生命读经，九至一○、二四至二六页）。

　　参读：教师训练，第一至二章。

　　We need to realize that every word in Deuteronomy is a life supply for us. The children of Israel were sustained by everything that proceeded out of the mouth of God. This actually means that they were sustained by Christ, for…whatever proceeds out of God’s mouth is Christ. On the one hand, Christ is the good land; on the other hand, He is the food which sustains us on the way to the good land. He is the One who can make it into the land. God never intended that we make it in ourselves. The Lord is leading us into the good land by Christ, and He is sustaining us also by Christ, who is everything that proceeds out of the mouth of God. This means that Christ is sustaining us to enter into Himself.

　　The Bible is not merely a book of history, stories, and teachings. The Bible is the embodiment of Christ. Whatever Christ is and has and whatever Christ has done, is doing, will do, and can do are embodied in the Bible. To read the Bible, therefore, is to participate in Christ. Since the Bible is God’s breath, God’s exhaling, the best way to study the Bible is to breathe it, to inhale it.

　　We should not think that the word is distant, and we should not ask who will ascend to heaven to bring the word down or who will go across the sea to bring the word to us (Deut. 30:11-13; Rom. 10:6-7). The word is very near—it is in our mouth and in our heart (Deut. 30:14; Rom. 10:8).

　　Christ as the word has already come down in His incarnation, and He has already come out of the abyss, out of Hades, in His resurrection. In resurrection He has become the life-giving Spirit (1 Cor. 15:45) as the breath for us to breathe. This means that He is not only the word but also the Spirit. When we receive His word, we receive the Spirit, for the words He speaks to us are spirit and life (John 6:63).

　　Learn to inhale the breath of the Father, the Son, and the Spirit. If we breathe the processed Triune God, the grace of Christ, the love of God, and the fellowship of the Spirit will be with us (2 Cor. 13:14).

　　When we take the word by inhaling the Bible, we will be able to do in Christ what we cannot do in ourselves. Consider what Paul says in the book of Philippians, which is a deuteronomy, a respeaking, of Moses’ words. In Philippians 4:13 Paul could declare, “I am able to do all things in Him who empowers me.” These “things” are itemized in verse 8, where Paul says, “What things are true, what things are dignified, what things are righteous, what things are pure, what things are lovely, what things are well spoken of, if there is any virtue and if any praise, take account of these things.” Before Paul was in Christ, he could not do any of these things. But in Christ, the One who empowered him, he could do them all. This can also be our experience today. If we would have this experience, we need to enjoy the Divine Trinity by inhaling the Bible, the embodiment of Christ. (Life-study of Deuteronomy, pp. 7-8, 22-23)

　　Further Reading: CWWL, 1984, vol. 1, “Teachers’ Training, ” chs. 1-2

　　诗一一九88 求你照你的慈爱将我救活，我就遵守你口中的法度。

　　57~58 耶和华是我的业分；我曾说，我要遵守你的言语。我全心求过你的恩；愿你照你的话恩待我。

　　律法不仅是一系列神圣的诫命，更是神活的话，将神的本质注入到那些爱祂的寻求者里面。我们若将十诫仅仅视为律法，然后试图遵守，我们对待律法的方式就不正确。……反之，我们该是爱神、寻求神的人。在这事上，我们该像腓立比三章里的保罗，他就是出于爱而追求基督，甚至是竭力追求祂的人。因着爱主，我们就该追求祂，接触祂，并且住在祂的面光中，与祂同住。我们若是这样作，就要天天被神注入，也就会自然而然照着神的律法而行。我们会遵守律法的要求，不是靠我们自己的努力，乃是凭那借着我们接触主，从祂所注入到我们里面的一切。一旦神的本质完全注入到我们里面，神就要从我们里面遵守祂自己的律法。……我们不该认为律法仅仅是神的诫命；律法乃是神的话，神的见证，不仅彰显神，更是将神的本质注入到那些在爱里寻求祂的人里面（出埃及记生命读经，七○一至七○二页）。

　　Psa. 119:88 Enliven me according to Your lovingkindness, and I will keep the testimony of Your mouth.

　　57-58 Jehovah is my portion; I have promised to keep Your words. I entreated Your favor with my whole heart; be gracious to me according to Your word.

　　The law is not only a list of divine commandments; it is the living word of God which infuses God’s substance into those who lovingly seek Him. If we consider the Ten Commandments only as laws and then try to keep them, we are not proper in our approach to the law….On the contrary, we should be those who love God and seek Him, In this matter, we should be like Paul in Philippians 3, one who was pursuing Christ out of love and even running after Him. Out of love for the Lord, we should pursue Him, contact Him, and abide in His presence, dwelling together with Him. If we do this, day by day we shall be infused with God. Then automatically we shall walk according to God’s law. We shall keep the requirements of the law, not by our own efforts, but with what has been infused into us of the Lord through our contact with Him. Once we have been thoroughly infused with God’s substance, He Himself from within us will keep His own law....We should not regard the law simply as His commandments, but as the word of God and the testimony of God, which not only express Him but also infuse His substance into those who seek Him in love. (Life-study of Exodus, pp. 607-608)

　　在诗篇一百一十九篇和十九篇，我们看见作为神活话的律法，对于那些爱神的寻求者至少二十六项的功用。……神的话赐给我们光。神的话也赐给人生命（一一九25、50、107、154）。你若仔细读一百一十九篇，会注意到“救活”这辞用了好几次。译为救活的希伯来字，和希腊字一样，意思是赐人生命。神的话赐给我们光，然后将我们救活，使我们活过来，赐给我们生命。因此，我们凭这活的话而活；也就是说，我们凭着神自己而活。

　　神的话另一个功用是苏醒人的魂，快活人的心（十九7~8）。我们不仅需要因神的话活过来，也需要因神的话而苏醒，特别是在我们下沉、受压或郁闷的时候。你一天工作下来，也许就落在撒但的压制之下，需要复苏。在你下班回家的途中，要利用时间读主的话，祷告主的话，并歌唱主的话。你会发现这话会苏醒你的魂，并使你的心快活。

　　当神的话滋养我们，它就扶持我们。这话使我们得到扶持，也使我们得救，并使我们有盼望（一一九116~117、49）。当我们经历这活话的功用，我们就不会没有盼望。反之，我们在凡事上都有盼望。在腓立比一章二十节，保罗能说出他的专切期待和盼望。

　　神的话也使我们享受神作我们的业分（诗一一九57）。我们若要在神的话中，享受基督作我们的业分，就不仅该研读这话，也该借着祷告、歌唱、颂咏和感谢，以活的方式接受这话。

　　借着神的话，我们享受神的面（58—直译），以及祂脸上的光照（135）。以色列人在西乃山下恐惧战兢的时候，摩西却在山顶上享受主脸面的光照。我们的光景该是摩西在山顶上的光景，而不是以色列人在山下的光景。我们该在山顶上，在神脸的光照之下。

　　神的话也保守我们不绊跌（165），使我们的脚步稳当，并使我们胜过罪孽（133）。没有什么罪孽会辖制我们。反之，我们要征服一切的恶事，因神的话使我们成为征服者，得胜者（出埃及记生命读经，七九七至八○一页）。

　　参读：出埃及记生命读经，第五十二、五十六至六十篇；诗篇生命读经，第四十篇。

　　In Psalms 119 and 19 we see at least twenty-six functions of God’s law as His living word to those who lovingly seek Him….The Word of God gives us light. It also gives life (119:25, 50, 107, 154). if you read Psalm 119 carefully, you will notice that the word enliven is used a number of times. The Hebrew word rendered “enliven” like the Greek word, means to give life. The Word of God gives us light; then it enlivens us, quickens us, gives us life. Therefore, we live by the living Word; that is, we live by God Himself.

　　Another function of the Word of God is to restore man’s soul and rejoice man’s heart (Psa. 19:7-8). We need to be not only enlivened by the Word, but also restored by it, especially when we are depressed, suppressed, or oppressed. After working all day at your job, you may be under the oppression of Satan and may be in need of restoration. On your way home from work, take time to read, pray, and sing the Word. You will find that the Word will restore your soul and cause your heart to rejoice.

　　As the Word of God nourishes us, it upholds us. The Word holds us up. It also keeps us safe and causes us to hope (119:116-117, 49). When we experience the function of the living Word, we shall not be without hope. Rather, we shall be hopeful in all things. In Philippians 1:20 Paul could speak of his earnest expectation and hope.

　　The Word of God also causes us to enjoy God as our portion (Psa. 119:57). If we would enjoy Christ as our portion in the Word, we should not only study the Word, but receive the Word in a living way by praying, singing, psalming, and thanking.

　　Through the Word we enjoy God’s countenance (v. 58) and the shining of His face (v. 135). While the children of Israel were in fear and trembling at the foot of Mount Sinai, Moses was on the mountaintop enjoying the shining of the Lord’s countenance. Our situation should be that of Moses on the mountaintop, not that of the children of Israel at the foot of the mountain. We should be on the mountaintop under the shining of the face of God.

　　The Word of God also keeps us from stumbling (v. 165), establishes our footsteps, and causes us to overcome iniquity (v. 133). No iniquity will have dominion over us. Instead, we shall conquer all evil things, for the Word of God will make us conquerors, overcomers. (Life-study of Exodus, pp. 686-688)

　　Further Reading: Life-study of Exodus, msgs. 52, 56-60; Life-study of the Psalms, msg. 40

　　申二七6~8 要用没有凿过的石头筑耶和华你神的坛，然后在坛上将燔祭献给耶和华你的神。又要献平安祭，且在那里吃，在耶和华你的神面前欢乐。你要将这律法的一切话清清楚楚地写在石头上。

　　在申命记二十七章一至七节，摩西吩咐以色列人要立起几块大石头，筑一座坛，并在这坛上献燔祭和平安祭。他们过约但河，进入耶和华所赐给他们的地，当天在美地的入口要立起几块大石头，墁上石灰，把十诫写在石头上。这些石头可视为碑。在这碑旁边要筑一座坛。这样，就立起了两样东西：碑和祭坛。

　　写在碑上的十诫，乃是神的要求。十诫既是神的要求，就是神自己的彰显，是神所是的描绘。十诫特别启示神是爱、光、圣、义。因此，在美地入口立的碑，实际上就是神自己。神立在那里，向以色列人启示祂自己，让他们知道祂的要求。神按着祂的所是有所要求，百姓必须满足这些要求（申命记生命读经，二○八至二○九页）。

　　Deut. 27:6-8 With unhewn stones you shall build the altar of Jehovah your God. Then you shall offer up burnt offerings upon it to Jehovah your God; and you shall sacrifice peace offerings and eat there, and you shall rejoice before Jehovah your God. Then you shall write upon the stones all the words of this law very clearly.

　　In Deuteronomy 27:1-7 Moses gave commandments to the children of Israel regarding erecting large stones, building an altar, and offering burnt offerings and peace offerings on this altar. In the day they crossed over the Jordan into the land which Jehovah was giving to them, at the entry of the good land, they were to erect large stones, coat them with plaster, and write upon them the Ten Commandments. These stones may be considered a monument. Beside this monument, they were to build an altar. Thus, two things were set up—a monument and an altar.

　　As God’s requirements, the Ten Commandments are an expression of God Himself; they are a portrait of what God is. In particular, the Ten Commandments reveal that God is love and light and that He is holy and righteous. Thus, the monument at the entry to the land was actually the very God Himself. God was standing there, revealing Himself to the children of Israel and making His requirements known to them. God, according to what He is, had His requirements, and the people had to satisfy these requirements. (Life-study of Deuteronomy, pp. 181-182)

　　我们需要祭坛，因为我们够不上写在碑上的要求。这指明要我们与基督相配是不可能的。基督就是神，乃是圣别、公义的，也是满了爱和光的。我们配不上祂；所以，我们需要祭坛，也就是说，我们需要十字架。……祭坛乃是焚烧供物献给神作祭物的地方；这位神对百姓有所要求，也把要求加诸他们身上；祭物的焚烧满足了这位要求的神。

　　供物烧在祭坛上，作为使神满足的祭物，表征基督。一面，基督是要求的一位；另一面，基督是应付并满足这些要求的一位。我们无法应付祂的要求，但祂自己来作我们的代替以顶替我们，并满足祂对我们的要求。这启示祂是要求的一位，也是满足要求的一位。

　　今天在宇宙中有一幅美妙的景象，向我们揭示了基督。……首先，在这景象中，我们看见作神具体化身的基督，立在我们面前，按着神的所是要求我们。其次，我们看见表征基督十字架的祭坛。因着我们无法满足祂的要求，祂就来作我们的救赎主，成为在十字架上为我们受咒诅的那位（加三13）。因此，要求的一位就是满足的一位。当这一位被钉十字架时，祂就作为祭物被火烧尽，以满足神，并满足神的要求。

　　这景象显示，我们乃是借着碑、祭坛和供物，就是借着要求的神、基督的十字架和作供物的基督自己，得以进入美地。我们也是借着碑、祭坛和供物，才得以领受神在基督里所给我们的一切福分。这一切福分实际上就是具体化身在基督里经过过程的三一神自己。

　　我们都要看见，这带着要求立在我们面前的一位，乃是在基督里的三一神，而祭坛乃是基督的十字架，并且就如供物所表征的，基督乃是我们的救赎主。……愿我们都看见这个有碑、祭坛和供物的美妙景象。我们若有这异象，就必会说，“为着神，为着基督的十字架，为着基督作我们的救赎主和代替，阿利路亚！”（申命记生命读经，二○九至二一二页）

　　参读：倪柝声文集第二辑第十七册，第三篇；第一辑第九册，耶和华。

　　We need an altar because we cannot measure up to the requirements of what is written on the monument....Christ, the very God, is holy and righteous, and He is full of love and light. We cannot match Him. Therefore, we need an altar—we need the cross….[The altar] was the place where the offerings were burned as sacrifices to the God who made requirements of the people and who placed demands upon them. The burning of the sacrifices satisfied the requiring God.

　　The offerings burned on the altar as sacrifices for God’s satisfaction signify Christ. On the one hand, Christ is the One who makes the requirements; on the other hand, Christ is the One who meets and satisfies these requirements. We cannot meet His requirements, but He Himself has come to be our Substitute to replace us and to fulfill what He requires of us. This reveals that He is both the requiring One and the fulfilling One.

　　In the universe today there is a wonderful scene unveiling Christ to us….First, in this scene we see Christ as the embodiment of God standing before us with His demands and requirements according to what He is. Second, we see the altar, which signifies the cross of Christ. Because we cannot fulfill His requirements, He came to be our Redeemer, to be the One cursed for us on the cross (Gal. 3:13). The requiring One is thus the fulfilling One. When this One was crucified, He was consumed by fire as the sacrifice to satisfy God and to fulfill His requirements.

　　This scene reveals that it is through the monument, the altar, and the offerings—through the requiring God, the cross of Christ, and Christ Himself as the offerings—that we enter into the good land. It is also through the monument, the altar, and the offerings that we receive all the blessings which God would give us in Christ. All these blessings are actually the processed Triune God Himself embodied in Christ.

　　We all need to see that the One who stands before us with His requirements is the Triune God in Christ, that the altar is the cross of Christ, and that, as signified by the offerings, Christ is our Redeemer....May we all see this wonderful scene with the monument, the altar, and the offerings, if we have this vision, we will surely say, “Hallelujah for God, for the cross of Christ, and for Christ, our Redeemer and Substitute!” (Life-study of Deuteronomy, pp. 182-184)

　　Further Reading: CWWN, vol. 37, ch. 3; CWWN, vol. 9, pp. 275-283