诗歌：大本593首

读经：太二八20，启十7，提前一4，三9，弗三9，五32，来十一6

Scripture Reading: Matt. 28:20; Rev. 10:7; 1 Tim. 1:4; 3:9; Eph. 3:9; 5:32; Heb. 11:6

　　太二八20 ……看哪，我天天与你们同在，直到这世代的终结。

　　启十7 但在第七位天使发声的日子，要吹号的时候，神的奥秘就完成了……。

　　“这世代的终结”一辞……的原文也可译为“这世代的完成”，或“这世代的总结”。这世代的终结就是指要结束这世代之大灾难的三年半。因此，这世代的终结不是这世代的结束，乃是这世代的末期。

　　我们在马太福音末了一节看见“这世代的终结”一辞（二八20）。因着我们盼望被提，我们就期待主与我们同在，直到这世代的终结，不是直到这世代的结束。在这世代的结束，主要降临到地上，祂的脚要站在橄榄山上。这事发生以前，将有一段时期，圣经称为这世代的终结，这段时期将持续三年半（马太福音生命读经，七九八至七九九页）。

　　Matt. 28:20 ...And behold, I am with you all the days until the consummation of the age.

　　Rev. 10:7 But in the days of the voice of the seventh angel when he is about to trumpet, then the mystery of God is finished...

　　The Greek phrase [for the term the end of the age] can also be translated “the completion of the age” or “the consummation of the age.” The end of the age denotes the three and a half years of the great tribulation that will terminate this age. Therefore, the end (consummation) of the age is not the close of the age, but the very last period of the age.

　　This term the consummation of the age is found in the last verse of Matthew (28:20). Because we hope to be raptured, we expect the Lord to be with us until the end of this age, not until the close of the age. At the close of the age, the Lord will descend to the earth and place His feet on the Mount of Olives. Before this takes place, there will be a period of time which the Bible calls the consummation of the age, a period of time which will last three and a half years. (Life-study of Matthew, pp. 721-722)

　　第七位天使吹号的时候，神的奥秘就结束了〔启十7〕。从亚当到摩西，以及从摩西到基督这两个时代，每件事都是揭示出来的，都是显明的，并没有奥秘。将来在千年国时代和新天新地里，也是这样，一切都是揭示出来的，不再有奥秘。但是从基督到千年国的时代，一切都是奥秘。这奥秘的时代开始于基督的成为肉体（提前三16），然后是基督自己（西二2）、召会（弗三4~6）、诸天的国（太十三11）、福音（弗六19）、基督的内住（西一26~27），最后结束于圣徒要来的复活和改变形状（林前十五51~52），这些都是历世历代所隐藏的奥秘（罗十六25，弗三5，西一26）。第七号吹响时，这一切奥秘都要完成、结束并且过去。在吹第七号时，不仅神忿怒的审判要临到地上，神的奥秘也要完成〔启十7〕。

　　今天内住的基督和召会乃是奥秘。……当我们说，“赞美主，基督在我们里面！”他们也许要说，“拿出来给我们看看！”这时候我们只能回答说，“我无法拿给你们看，但我知道基督在我里面。”基督住在我们里面乃是一个奥秘。在饭馆里，如果出纳员多找了钱，非基督徒会觉得很高兴，认为占了便宜。但是我们会把这些多找的钱归还，这对出纳员是个奥秘。不信主的人无法了解我们到底是什么人。……虽然今天是奥秘的时代，但到第七号吹响的时候，奥秘就要过去。吹第七号的时候，基督要显明出来，全地都要认识祂。那时候，那些出纳员就要明白，为什么我们这些奥秘的人会把多找的钱还给他们。他们也许会说，“我们从前以为他们是傻瓜，现在我们明白了！”他们虽然今天不懂这奥秘，但是有一天就会明白（启示录生命读经，三六五至三六六页）。

　　基督的两次来，就成了这奥秘时代的开端和结束。在这一个奥秘的时代里，神所作的一切都是奥秘。譬如，耶稣基督成为肉体、钉死、复活、成为那灵、进入信祂的人里面，这都是奥秘。还有，救赎、赦罪、重生等，这些是怎么一回事？奥秘哉！不仅基督是奥秘，我们各个人也都是奥秘（神圣分赐的异象与新路实行的指引，二七至二八页）。

　　参读：马太福音生命读经，第六十二篇；启示录生命读经，第二十四、二十六、三十篇；圣经中四个“七”的预言，第一、六篇。

　　When the seventh angel is about to trumpet, the mystery of God will be finished [Rev. 10:7]. In the dispensations from Adam to Moses and from Moses to Christ, everything was unveiled, manifested, and there was no mystery. It will be the same in the dispensation of the millennial kingdom and in the new heaven and the new earth—everything will be unveiled and there will be no more mystery. But in the dispensation from Christ to the millennial kingdom, everything is a mystery. The incarnation of Christ, as the beginning of this dispensation of mystery, is a mystery (1 Tim. 3:16). Christ Himself (Col. 2:2), the church (Eph. 3:4-6), the kingdom of the heavens (Matt. 13:11), the gospel (Eph. 6:19), the indwelling of Christ (Col. 1:26-27), and the coming resurrection and transfiguration of the saints as the ending of this dispensation of mystery (1 Cor. 15:51-52) are all mysteries which were hidden in the times of the ages (Rom. 16:25; Eph. 3:5; Col. 1:26). All these mysteries will be over, completed, and finished at the trumpeting of the seventh trumpet. At the trumpeting of the seventh trumpet, not only God’s judgment of wrath upon the earth, but also “the mystery of God is finished” [Rev. 10:7].

　　Today, the indwelling Christ and the church are a mystery….When we say, “Praise the Lord! We have Christ in us,” people may say, “Show us.” To this, we can only reply, “I cannot show you, but I know that Christ is in me.” Christ’s dwelling in us is a mystery. When non-Christians receive too much money in change from a cashier in a restaurant, they are pleased and consider it a bargain. But when we receive extra change, we return it. This is mysterious to the cashier. The unbelievers cannot understand what kind of people we are.... Although today is a time of mystery, when the seventh trumpet is sounded, the mystery will be over. At the trumpeting of the seventh trumpet, Christ will be manifested and the whole earth will recognize Him. Then the cashiers will know why we, the mysterious ones, returned the extra change. Perhaps they will say, “We thought they were foolish, but now we understand.” Although they cannot understand this mystery today, one day they will understand it. (Life-study of Revelation, pp. 311-312)

　　The two comings of Christ become the beginning and the end of this age of mystery. During this age of mystery, everything that God does is a mystery. For example, the Lord’s incarnation, crucifixion, resurrection, becoming the Spirit, and entering into the believers are all mysteries. Furthermore, redemption, forgiveness, and regeneration also are mysteries. Not only Christ is a mystery; even all of us are mysteries. (CWWL, 1990, vol. 3, “The Vision of the Divine Dispensing and Guidelines for the Practice of the New Way,” pp. 289-290)

　　Further Reading: Life-study of Matthew, msg. 62; Life-study of Revelation, msgs. 24, 26, 30; CWWL, 1990, vol. 3, “The Prophecy of the Four ‘Sevens’ in the Bible,” chs. 1, 6

　　西二2 要叫他们的心得安慰，在爱里结合一起，以致丰丰富富地在悟性上有充分的确信，能以完全认识神的奥秘，就是基督。

　　　　9 因为神格一切的丰满，都有形有体地居住在基督里面。

　　如果只有宇宙而没有神，宇宙就是虚空的。……这宇宙里若没有神，我们就都要为宇宙的虚空而哭泣。因为有一个大容器，却没有内容。星宿在这里，是因着神。花卉如此美丽，是因着神。走兽如此奇妙，是因着神。人类在这里，也是因着神。神就是答案。无神论者可能说，这完全是迷信荒谬之言。但我们知道为什么有天地。一切花卉、五谷、走兽、飞鸟乃是因着神而存在。宇宙是因着神而有的。这不是迷信（李文集一九七七年第二册，二九四页）。

　　Col. 2:2 That their hearts may be comforted, they being knit together in love and unto all the riches of the full assurance of understanding, unto the full knowledge of the mystery of God, Christ.

　　9 For in Him dwells all the fullness of the Godhead bodily.

　　If you had the universe without God, the universe would be empty.... If there were no God in this universe, we would all have to weep for its emptiness. There would be a big container but no content. The planets are here because of God. The flowers are so beautiful because of God. The animals are so wonderful because of God. Human beings are here because of God. God is the answer. The atheists may say that this is altogether superstitious and nonsensical. However, we know why there are the heavens and the earth. All the flowers, grains, animals, and birds exist because of God. There is a universe because of God. This is not superstition. (CWWL, 1977, vol. 2, “The Two Great Mysteries in God’s Economy,” p. 225)

　　我们知道宇宙的奥秘乃是神，我们知道神创造的奥秘，我们知道人生的奥秘，我们也知道圣经的奥秘。然而，今天这奥秘对许多基督徒而言，仍然是奥秘。……罗马书在第一章开始于堕落的罪人，就是堕落的子民，到了第十二章，他们成了基督的身体。以弗所书却不是这样，以弗所书开始于在永远里的神。……〔以弗所〕书有这样的辞—永远的定旨（三11）。这永远的定旨一直是个奥秘，直到使徒们被兴起。神敞开祂的胸怀，将隐藏在祂里面的奥秘，向祂的众使徒显明了。

　　那么，我们必须问：什么是神的奥秘？神在哪里？犹太人和回教徒都相信神。……只有一位神。犹太人相信旧约圣经，回教徒相信可兰经。可兰经乃是旧约圣经的仿冒品。他们都相信这位独一的神，但他们不知道这位神乃是一个奥秘。他们也不知道，神的这个奥秘就是基督（西二2）。

　　神圣的奥秘，第一，是神的奥秘，第二，是基督的奥秘。我们需要阅读、查考并祷读歌罗西书和以弗所书，因为这两卷书向我们揭示神的奥秘，就是基督。犹太人是在名义上有神，不是在实际上有神。他们的神是个奥秘。他们没有神的实际，因为他们不认识神的奥秘。神的奥秘乃是基督！你若不认识神，并且未曾遇见神，你只要到基督这里来，因为神具体化身在基督里。神格一切的丰满，都有形有体地居住在这位基督里面（西二9）。你若不相信基督，你就得不着神。若没有基督，即使你说你信神，你所信的只不过是一些名词而已。你信的神是个奥秘；你永远无法体验神。除了借着基督以外，你永远不能摸着神，得着神，或进入神。回教徒和犹太人有神而没有基督，结果他们什么也没有。这位神乃是在基督里面。你若没有基督，你就没有神。基督是奇妙的，因为祂是神的奥秘、答案、解释、化身和实际。祂一点不差的就是神，然而祂不只是神而已。基督乃是“神加上……”。……祂是一个微小的人，来自加利利这个受人藐视的地区，但这人却是神的奥秘。在祂以外，或没有祂，你永远不能看见神。无论你信或不信，祂乃是神。祂就是神！在整个宇宙里，神是在基督里面。基督在哪里，哪里就有神。离了基督，你永远找不到神（李文集一九七七年第二册，二九四至二九六页）。

　　参读：神经纶中的两大奥秘，第一章；神的奥秘与基督的奥秘，第一至四章。

　　We know that the mystery of the universe is God. We know the mystery of God’s creation. We know the mystery of human life, and we know the mystery of the Bible. However, this mystery is still a mystery today even to so many Christians.... The book of Romans begins in chapter 1 with fallen sinners, even a fallen people, and goes on to chapter 12 where they have become the Body of Christ. The book of Ephesians is different. It begins with God in eternity.... [Ephesians] has such a term—the eternal purpose (3:11). In Greek this term means “the purpose of the ages.” The purpose of the ages was a mystery until the apostles were raised up. God opened His own heart to show His apostles the mystery hidden within Him.

　　We must then ask, what is God’s mystery? Where is God? The Jews and Muslims all believe in God....There is only one God. The Jews believe in the Old Testament, and the Muslims believe in the Koran, which is an imitation of the Old Testament. They all believe in the unique God, but they do not know that this God is a mystery. Neither do they know that this mystery of God is Christ (Col. 2:2).

　　The divine mystery is first the mystery of God and second the mystery of Christ. We need to read, study, and pray over Colossians and Ephesians, for they unveil to us the mystery of God, Christ. The Jews have God in name, but they do not have God in reality. They have God in a mystery. They do not have God in reality, because they do not know the mystery of God. The mystery of God is Christ! If you do not know God and if you have not met God, just come to Christ, because God is embodied in Christ. All the fullness of the Godhead dwells bodily in this Christ (Col. 2:9). If you do not believe in Christ, you miss God. Without Christ, although you may say that you believe in God, you believe only in terms. You believe God as a mystery. You could never realize God. You could never touch God, get God, or get into God except through Christ. The Muslims and Jews have God without Christ, but eventually they have nothing. The very God is in Christ. If you do not have Christ, you do not have God. Christ is wonderful because He is the mystery, the answer, the definition, the embodiment, and the reality of God. He is nothing less than God, but He is God with something more. Christ is God-plus.... He was a little man who came from a despised region called Galilee, yet this man is the mystery of God. Outside of Him and without Him you could never see God. Whether you believe it or not, He is God. He is just God! In the whole universe God is in Christ. Where Christ is, there is God. Apart from Christ, you could never find God. (CWWL, 1977, vol. 2, “The Two Great Mysteries in God’s Economy,” pp. 225-226)

　　Further Reading: CWWL, 1977, vol. 2, “The Two Great Mysteries in God’s Economy,” ch. 1; CWWL, 1961-1962, vol. 4, “The Mystery of God and the Mystery of Christ,” chs. 1-4

　　弗三4~6 你们念了，就能借此明了我对基督的奥秘所有的领悟，这奥秘在别的世代中，未曾给人们的子孙知道，像如今在灵里启示祂的圣使徒和申言者一样；就是外邦人在基督耶稣里，借着福音得以同为后嗣，同为一个身体，并同为应许的分享者。

　　基督是神的奥秘。……历史上从来没有一个名字，像耶稣基督这样奇妙。今天列国无论是赞同祂或是反对祂，都用耶稣的年历。这是耶稣的年代。每一年都是基督这微小之人的纪年。……没有一个名大过耶稣之名。然而祂在哪里？……祂不仅在诸天之上，祂也在地上。……宇宙的奥秘是神，神的奥秘是基督，而基督的奥秘就是召会（弗三4~11）（李文集一九七七年第二册，二九六至二九七页）。

　　Eph. 3:4-6 By which, in reading it, you can perceive my understanding in the mystery of Christ, which in other generations was not made known to the sons of men, as it has now been revealed to His holy apostles and prophets in spirit, that in Christ Jesus the Gentiles are fellow heirs and fellow members of the Body and fellow partakers of the promise through the gospel.

　　Christ is the mystery of God.... In history there has never been a name so wonderful as Jesus Christ. Whether they are for Him or not for Him, today all the nations use the calendar of Jesus. This is the year of Jesus. Every year is the year of the chronicle of Christ, of that little man….There is no name bigger than the name of Jesus. Yet where is He?…He is not only in the heavens but right on this earth….The mystery of the universe is God, the mystery of God is Christ, and the mystery of Christ is the church (Eph. 3:4-11). (CWWL, 1977, vol. 2, “The Two Great Mysteries in God’s Economy,” pp. 226-227)

　　甚至说召会是蒙神呼召之人的聚集，也太肤浅了。召会乃是基督的身体。召会是一个生机体，不是一个组织。……召会乃是基督的奥秘。换句话说，召会就是奥秘的基督。召会就是基督（林前十二12）。所以当我们说我们乃是基督，这并不过分。阿利路亚，我们在这里乃是基督！一面说，我们是奇妙的人，另一面说，我们是奥秘的基督。在我们里面，我们有一个奥秘的部分，那个部分就是基督。今天基督就在这里（李文集一九七七年第二册，二九七页）。

　　按照以弗所三章四节，召会有一个特别的名称—基督的奥秘。神是个奥秘，祂是真实的、活的、全能的，却是看不见的。从来没有人见过神（约一18上），所以神是个奥秘。这位奥秘的神具体化身在基督里，因此，基督乃是神的奥秘（西二2）。保罗在以弗所三章四节用了“基督的奥秘”一辞，来说明神永远经纶里作基督身体的召会。指明召会乃是基督的奥秘。

　　信徒有基督这位神的奥秘住在他们里面（西一27），世人却不明白祂在信徒里面。对世人而言，这乃是一个奥秘。包罗万有的基督是奥秘之神的奥秘，这样一位基督作为神的奥秘，产生了一个奥秘的身体，就是召会（弗一23）。因此，召会是基督这奥秘的延续。奥秘产生奥秘，神的奥秘—基督，带进基督的奥秘—召会。召会这奥秘中的奥秘，乃是神经纶中的奥秘。

　　基督的奥秘—召会，在别的世代中，未曾给人们的子孙知道（三5上）。召会，就是基督的身体，在旧约时代是隐藏的。……挪亚虽得着神的吩咐建造方舟，却不知道召会的建造。……摩西虽领受启示建造会幕，但不知道召会的奥秘，所以他也不知道如何建造召会。这奥秘也向撒母耳、大卫和所罗门隐藏起来；他们知道如何建造圣殿，却不知道如何建造基督的身体。

　　作基督之奥秘的召会，在别的世代中未曾给人们的子孙知道；直到新约时代，在四福音书里借由基督，然后在书信里借由圣灵，才启示给众使徒和申言者。保罗在以弗所三章五节说，这奥秘“如今在灵里启示祂的圣使徒和申言者”。这个历世历代隐藏在创造万有之神里，并向旧约圣徒一直隐藏的奥秘，在新约里已经启示出来（真理课程四级卷一，一六二至一六五页）。

　　参读：真理课程四级卷二，第三十一、三十六至三十七课。

　　Even to say that the church is the gathering of God’s called people is too superficial. The church is the Body of Christ. The church is an organism, not an organization....The church is the mystery of Christ. In other words, the church is just Christ in a mysterious way. The church is Christ (1 Cor. 12:12). So, when we say that we are the Christ, this is not too much. Hallelujah, we are the Christ here! On one hand, we are wonderful persons, and on the other hand, we are Christ in a mysterious way. Within us we have a mysterious part, and that part is Christ. Christ today is right here. (CWWL, 1977, vol. 2, “The Two Great Mysteries in God’s Economy,” p. 227)

　　According to Ephesians 3:4, the church has a particular title—the mystery of Christ. God is a mystery. He is real, living, and almighty, but invisible. No one has ever seen God (John 1:18a), and therefore God is a mystery. This mysterious God is embodied in Christ; hence, Christ is the mystery of God (Col. 2:2). In Ephesians 3:4 Paul used the expression the mystery of Christ to explain the church as the Body of Christ in God’s eternal economy, indicating that the church is the mystery of Christ.

　　The believers have Christ, the mystery of God, dwelling in them (Col. 1:27), but worldly people do not realize that He is in the believers. To them, this is a mystery. The all-inclusive Christ is the mystery of the mysterious God. Such a Christ as the mystery of God produces a mysterious Body, the church (Eph. 1:22b-23). Thus, the church is the continuation of the mystery, which is Christ. Mystery surely produces mystery. Christ, who is the mystery of God, brings forth the church, the mystery of Christ. The church, the mystery within a mystery, is the mystery in God’s economy.

　　The mystery of Christ—the church—“in other generations was not made known to the sons of men” (3:5). The church, the Body of Christ, was hidden in the Old Testament age.... Noah received God’s command to build the ark, but he did not know of the building up of the church.... Moses received the revelation to build the tabernacle, but, not knowing the mystery of the church, he did not know how to build the church. This mystery was also hidden from Samuel, David, and Solomon, who knew how to build the temple but not how to build the Body of Christ.

　　The church as the mystery of Christ was not made known to the sons of men in other generations. In the New Testament age it was revealed first by Christ in the Gospels and then by the Holy Spirit in the Epistles to the apostles and prophets. Paul in Ephesians 3:5 says that this mystery “has now been revealed to His holy apostles and prophets in spirit.” This mystery, which was hidden throughout the ages in God, who created all things, and was hidden from the Old Testament saints, has been revealed in the New Testament. (Truth Lessons—Level Four, vol. 1, pp. 136-138)

　　Further Reading: Truth Lessons—Level Four, vol. 2, lsns. 31, 36-37

　　弗三8~9 这恩典赐给了我这比众圣徒中最小者还小的，叫我将基督那追测不尽的丰富，当作福音传给外邦人，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。

　　保罗说到这奥秘，是隐藏在创造万有之神里面的〔弗三9〕。所以要把创造讲进去，因为这一个奥秘，就是神创造的一个答案。……这奥秘是神创造的解答，不仅如此，这奥秘也是历世历代的一个答案。为什么要有历世历代？为什么要有亚当、亚伯、以挪士、以诺、挪亚、亚伯拉罕、以撒、雅各、约瑟、摩西、约书亚、撒母耳、大卫、所罗门，一个又一个的申言者，并且后来怎么会被掳到巴比伦？又怎么有归回？这就是那奥秘。直到大数的扫罗在大马色路上，遇见主；主小小的一问：“扫罗，扫罗，你为什么逼迫我？”（徒九4）就把保罗抓住了。从那一天起，主就在保罗身上放〔那奥秘的〕录影。不久之后，保罗也到处放录影；他先是在地中海四围，将那历世历代隐藏在创造万有之神里面的奥秘，向众人照明；以后，凡我们所有读新约的人，也都被照明，都一同看见了。……今天我们都看见这异象，并且越看这录影就越被照明，使我们也能去向别人照明（李文集一九八七年第一册，五三六至五三七、五四一页）。

　　Eph. 3:8-9 To me, less than the least of all saints, was this grace given to announce to the Gentiles the unsearchable riches of Christ as the gospel and to enlighten all that they may see what the economy of the mystery is, which throughout the ages has been hidden in God, who created all things.

　　Paul says that this mystery was hidden in God who created all things [Eph. 3:9]. He mentions the creation because this mystery is an answer to God’s creation….This mystery is the explanation of God’s creation, and even more, [it] is an answer to all the ages. What was the reason for all the ages? Why was there an Adam, Abel, Enosh, Enoch, Noah, Abraham, Isaac, Jacob, Joseph, Moses, Joshua, Samuel, David, Solomon, and all the prophets? Why was Israel afterward captured to Babylon, and why was there a recovery? The reason was a mystery. When Saul of Tarsus met the Lord on the way to Damascus, the Lord asked him a little question, “Saul, Saul, why are you persecuting Me?” (Acts 9:4). Paul was captured, and from that day onward the Lord “played a video” [of the mystery] to Paul. Soon afterward Paul also “played the video” in every place. First, he enlightened those around the Mediterranean Sea concerning the mystery that throughout the ages had been hidden in God, who created all things. Then all of us who read the New Testament today have also been enlightened, and now we all see the mystery.... Now the more we “watch this video,” the more we are enlightened and enabled to enlighten others. (CWWL, 1987, vol. 1, “Bearing Remaining Fruit,” pp. 413, 416)

　　以弗所三章的〔一件〕大事，乃是九节里奥秘的经纶。经纶就是分赐，将丰富分配给人。使徒保罗在作一种特别的工作—将基督在其丰富里分配到人里面。我们这些真基督徒可以见证，从我们第一次呼求主名的那天起，就有一个奥秘的东西加到我们里面；基督已经分赐到我们里面。基督的奥秘就是基督在其一切丰富里给我们经历。经历基督的丰富，意思乃是基督的某些东西，祂丰富中的某些元素，已经分赐到我们里面。……我们越经历基督，祂就越分赐到我们里面。祂的丰富分赐到我们里面，就是这奥秘的经纶。有一些永远、奥秘、无法理解，却又甜美、丰富、高超的事物，已经分赐到我们这人里面，并使我们喜乐、活泼、有力、有爱且可爱。这就是享受基督的丰富。

　　每一位信徒里面都有基督。我们一旦接受了基督，就再也请不走祂。有时我们可能试着拒绝祂，但我们无法摆脱祂。我们甚至可能说，“主，我不爱你”；但祂会说，“我仍然爱你。”即使我们对主说我们不爱祂，但我们越对主说话，就越多接受基督。我们不该抗拒主，反该简单地爱祂。对别人来说，基督徒显得很疯狂，就是因为他们爱主并为主所爱。圣徒们经常长途跋涉，来参加召会的特会。特会期间，我们只参加聚会。我们不是来娱乐，却非常喜乐。不信者无法领会我们的喜乐，他们可能认为我们是迷信或误入歧途了，但真正的原因乃是我们得了这奥秘的分赐。

　　在召会生活中，来自许多不同国家的圣徒聚集一起。……当我们看见其他圣徒时，无论他们的国籍为何，我们自然就爱他们。我们彼此相爱的原因和动机……是因为我们每一位里面都有一个东西，与其他圣徒里面的那个东西相呼应。我们甚至不懂彼此的语言，但我们彼此相爱，因为我们经历了这奥秘的分赐。……这爱的原因乃是这奥秘的分赐（李文集一九八一年第一册，五五六至五五八页）。

　　参读：结常存的果子，第二十六篇；神新约经纶中的奥秘，第一至三篇。

　　[A] great matter in Ephesians 3 is the economy of the mystery in verse 9. An economy is a dispensing, a distribution of riches. The apostle Paul was doing a particular kind of work—he was distributing Christ in His riches into people. As genuine Christians, we can testify that since the day we first called on the name of the Lord, something mysterious has been added into our being; Christ has been dispensed into us. The mystery of Christ is Christ experienced in all His riches. To experience the riches of Christ means that something of Christ, some element of His riches, has been dispensed into us….The more we experience Christ, the more He is dispensed into us. The dispensing of His riches into us is the economy of the mystery. Something eternal, mysterious, and incomprehensible yet sweet, rich, and high has been dispensed into our being and makes us joyful, living, powerful, loving, and lovable. This is the enjoyment of the riches of Christ.

　　Every believer has Christ within. Once we receive Christ, we can never send Him away. We may sometimes try to reject Him, but we cannot get rid of Him. We may even say, “Lord, I do not love You,” but He will say, “I still love you.” The more we talk to the Lord, even in this way, the more of Christ we will receive. Instead of resisting the Lord, we should simply love Him. Loving the Lord and being loved by Him is the reason that Christians may appear to be crazy to others. Saints often travel from a long distance to come to church conferences. At the conferences we only attend meetings. We do not come for entertainment, yet we are happy. Unbelievers cannot understand our joy and may think that we are superstitious or misled, but the real reason is that we have the dispensing of the mystery.

　　Saints from many different nations meet together in the church life….When we see the other saints, regardless of their nationality, we spontaneously love them. The reason and motive for our mutual love is…that something within each of us corresponds to something within the other saints. Even if we cannot understand one another’s language, we love one another because we experience the dispensing of the mystery. The reason for this love is the dispensing of the mystery. (CWWL, 1981, vol. 1, “Crucial Aspects of the Experience of Christ Revealed in Paul’s Epistles,” pp. 426-427)

　　Further Reading: CWWL, 1987, vol. 1, “Bearing Remaining Fruit,” ch. 26; CWWL, 1990, vol. 2, “The Mysteries in God’s New Testament Economy,” chs. 1-3

　　弗三17　　使基督借着信，安家在你们心里……。

　　来十一6 人非有信，就不能得神的喜悦；因为到神面前来的人，必须信有神，且信祂赏赐那寻求祂的人。

　　灵的事是凭信领略的。……我们知道，基督借着信，安家在我们心里〔弗三17〕。照样，借着信我们知道神有一个经纶，并且若没有信，我们就不能认识神的经纶。关于新约里的一切事，神对我们的要求乃是信。我们若不信，就不能领略任何属灵的事。我们借着信知道有神、基督和灵。因着信，我们知道基督在天上，也在我们灵里。因着信，我们知道圣经是神的话；因着信，我们也知道我们得救了、重生了并蒙神赦免了。因着信，我们得以圣别、变化、更新，至终还要得荣耀。因着信，我们也是得胜者。一切属灵的事都是凭信领略的（一九九○年秋全时间训练信息合辑，六三至六四页）。

　　Eph. 3:17 That Christ may make His home in your hearts through faith...

　　Heb. 11:6 But without faith it is impossible to be well pleasing to Him, for he who comes forward to God must believe that He is and that He is a rewarder of those who diligently seek Him.

　　The things of the Spirit are apprehended by faith....We know that Christ is making His home in our hearts through faith [Eph. 3:17]. Likewise, through faith we realize that God has an economy, and without faith we cannot realize God’s economy [cf. 1 Tim. 1:4]. God’s requirement for us related to everything in the New Testament is faith. If we do not believe, we cannot apprehend anything spiritual. We know there is a God, Christ, and the Spirit through faith. By faith we know that Christ is in the heavens and also in our spirit. By faith we know that the Bible is the Word of God, and by faith we know that we have been saved, regenerated, and forgiven by God. By faith we are sanctified, transformed, renewed, and eventually glorified. By faith we also are overcomers. Everything spiritual is apprehended by faith. (CWWL, 1990, vol. 2, “Messages to the Trainees in Fall 1990,” pp. 490-491)

　　凡凭信领略的事，都是奥秘。为这缘故，现今的时代是信的时代，也是奥秘的时代。不仅如此，凡是奥秘的事都是恩典的事。……神是奥秘的，神的灵也是奥秘的。基督在我们里面是奥秘的，我们的得救、重生、称义、圣别，都是奥秘的。基督的身体也是一个奥秘。因着信，我们知道召会不仅是一个聚集或一个会众，乃是基督的身体；并且因着信，我们知道我们都是弟兄。……我们在关于神的灵和人的灵这事上不该信靠我们的感觉。照着我们的感觉，我们可能以为没有神的灵和人的灵。当我们说到这二灵的时候，我们必须是在信心里。保罗宣告说，“并且照经上所记：‘我信，所以我说话；’我们既有这同样信心的灵，也就信，所以也就说话。”（林后四13）保罗不是在知识或感觉的灵里说话，乃是在信心的灵里说话。

　　今天，神的奥秘是凭信而得知的。奥秘的时代开始于主成为肉体时，但当祂再次显现时，奥秘的时代就要过去。……凡今天不信主耶稣的人，那时候都要看见祂。然而今天一切属灵的事都是奥秘。……所以，我们必须运用神所赐给我们的信。每一个基督徒里面都有一个称为信的东西。我们无法加以解释，但我们有这东西。我们越信神、基督和圣经，我们就越快乐。我们越信基督在我们里面，并安家在我们里面，我们就越乐、越活……。我们越信神的灵在我们灵里内住、工作、感动并运行，我们就越快乐。……我们必须有完全的信心和充分的确信，相信我们有灵，并且神的灵住在我们里面。

　　信总是有一个对象。我们信心的对象乃是神的话。因着信，我们知道有神，因为圣经告诉我们有神。照样，因着信，我们知道神有一个经纶，因为提前一章四节这么说。……那灵在我们全人里面乃是一个事实。但按照我们的经历和操练，那灵有时候甚至似乎不在我们灵里。我们必须清楚圣经所说的。若单独靠我们的经历，我们就不需要启示；但信圣经所说的，就需要很多的启示。这就是为什么我们必须常来到主的话前。我们越来到主的话前，并认识其中所说的，我们就越自然而然地相信（参罗十17）（一九九○年秋全时间训练信息合辑，六四至六五、六七页）。

　　参读：帖撒罗尼迦前书生命读经，第十四篇；神圣分赐的异象与新路实行的指引，第三篇。

　　Anything that is apprehended by faith is a mystery. For this reason the present age is the age of faith and the age of mystery. Furthermore, anything that is a mystery is of grace.... God is mysterious, and the Spirit of God is mysterious. Christ in us is mysterious, and our salvation, regeneration, justification, and sanctification are mysterious. The Body of Christ is also a mystery. It is by faith that we know that the church is not merely a gathering or a congregation but the Body of Christ, and it is by faith that we know that we are brothers.... We should not trust in our feelings concerning the divine Spirit and the human spirit. According to our feelings, there may be no divine Spirit and no human spirit. When we come to the matter of the two spirits, we must be in faith. Paul declares, “Having the same spirit of faith according to that which is written, ‘I believed, therefore I spoke,’ we also believe, therefore we also speak” (2 Cor. 4:13). Paul spoke not in the spirit of knowledge, feeling, or sensation, but in the spirit of faith.

　　Today God’s mysteries are known by faith. The age of mystery began at the time of the Lord’s incarnation, but when He appears again, the age of mystery will be over….Those who do not believe in Jesus today will see Him at that time. However, today everything spiritual is a mystery….Therefore, we must exercise our God-given faith. Every Christian has something within him called faith. We cannot explain it, but we have it. The more we believe in God, Christ, and the Bible, the happier we are. The more we believe that Christ is in us and is making His home in us, the happier we are and the more living we are….The more we believe that the divine Spirit indwells, works, moves, and operates in our spirit, the happier we are….We must have a complete faith and full assurance that we have a spirit and that the Spirit of God indwells us.

　　Faith always has an object. The object of our faith is the Word of God. By faith we know that there is a God because the Bible tells us that there is a God. Likewise, by faith we know that God has an economy because 1 Timothy 1:4 says so....It is a fact that the Spirit is in our entire being. According to our experience and exercise, however, the Spirit sometimes seems to not even be in our spirit. We must be clear about what the Bible says. To depend solely upon our experience we do not need revelation, but to believe what the Bible says requires much revelation. This is why we all have to come to the Word often. The more we come to the Word and know what is in it, the more we spontaneously believe (cf. Rom. 10:17). (CWWL, 1990, vol. 2, “Messages to the Trainees in Fall 1990,” pp. 491, 493)

　　Further Reading: Life-study of 1 Thessalonians, msg. 14; CWWL, 1990, vol. 3, “The Vision of the Divine Dispensing and Guidelines for the Practice of the New Way,” ch. 3

　　来十一1 信就是所望之事的质实，是未见之事的确证。

　　林后四18 我们原不是顾念所见的，乃是顾念所不见的，因为所见的是暂时的，所不见的才是永远的。

　　在整个宇宙中有两类的事物：看得见的事物与看不见的事物（西一16）。按照历史并按照宇宙的实情，看不见的事物管制看得见的事物。例如，我们这人看得见的部分—身体—不是我们全人管制的因素。反之，看不见的部分才是管制的因素。我们不是受身体的管制，乃是受里面看不见却实在的东西管制。不仅如此，我们的定命，我们的未来，不是根据看得见的事物，乃是根据看不见的事物。神是看不见的（15，提前一17），而整个宇宙都在祂的管制之下（诗一○三19，但四26）。如果我们根据圣经考量人类历史，就知道整个人类历史不是受看得见的人事物，乃是受一位看不见者，管制并指引（徒十七26）（李文集一九七五至一九七六年第三册，九○至九一页）。

　　Heb. 11:1 Now faith is the substantiation of things hoped for, the conviction of things not seen.

　　2 Cor. 4:18 Because we do not regard the things which are seen but the things which are not seen; for the things which are seen are temporary, but the things which are not seen are eternal.

　　In the whole universe there are two categories of things: the visible things and the invisible things (Col. 1:16). According to history and according to the real situation of the universe, the unseen things control the seen things. For instance, the visible part of our being, our body, is not the controlling factor of our being. Rather, the invisible part, the part that cannot be seen, is the controlling factor. We are controlled not by our body but by something within that is invisible yet real. Furthermore, our destiny, our future, is not according to the things that are seen but according to the unseen things. God is invisible (v. 15; 1 Tim. 1:17), and the entire universe is under His control (Psa. 103:19; Dan. 4:26). If we consider human history in light of the Bible, we will realize that all human history is controlled and directed not by visible things or by visible persons but by Someone who cannot be seen (Acts 17:26). (CWWL, 1975-1976, vol. 3, p. 89)

　　只有圣经，书中之书，告诉我们看不见的事物。……那些有智慧的人顾念看不见的事物，就是那些看不见却启示在圣经里的事物（林后四18）。在基督里的信徒从来没有看见神，但他们相信祂并且爱祂，因为圣经启示祂（彼前一8）。照样，我们从来没有看见永远的生命或我们的灵，但我们相信这些看不见的事物，因为圣经将其启示给我们。

　　基督徒的生活不是出于看得见的事物，乃是出于看不见的事物。任何属于基督徒生活的事物都是看不见的。召会的堕落，乃是由于基督徒从看不见的事物转向看得见的事物；而主的恢复是要将祂的召会从所见的事恢复到所不见的事。当我们只顾到看得见的事物，我们就堕落了。然而，当我们照着调和的灵而行（罗八4）以顾到活神（二者都是看不见的），我们就被恢复到正常的基督徒生活和召会生活。

　　我们要顾念看得见的事物，并不需要信。……凭信心行事为人，意思是顾念看不见的事物。在召会生活中，我们不是凭眼见、凭外表行事为人，乃是凭信心行事为人（林后五7）。我们借着信知道我们得救了（弗二8）。这信使我们经历神圣的出生，而有神圣的生命。当我们重生时，天然感官所看不见的神圣生命，就分赐到我们里面。这生命分赐的结果，使我们成了主里的弟兄姊妹。即使神圣出生和神圣生命都是看不见的，我们里面却有能力能质实彼此里面的神圣生命。这质实的能力，能感知我们里面看不见的神圣生命，这就是信（来十一1）。

　　信不是照着我们的感觉。信乃是那灵借着神的话，将神圣的元素注入到我们这人里面。当我们从圣经的话、书刊或我们的灵得着异象，神圣的元素就借着这异象注入到我们里面，这时，有些东西自然而然从我们里面兴起，相信神所说的一切。这就是信。

　　我们都需要学习向神、祂的话、祂的说话和祂的异象敞开自己。这样，祂的灵就会在祂的话上盖上印记，并会将神圣的元素灌输到我们里面，作我们相信的能力。这就是信，就是所望之事的质实，是未见之事的确证（李文集一九七五至一九七六年第三册，九一至九三、九六至九七页）。

　　参读：罗马书的结晶，第七至十一篇；基础训练，第一章。

　　Only the Bible, the book of books, tells us of the unseen things….Those who are wise regard the invisible things, the things that are unseen and yet are revealed in the Bible (2 Cor. 4:18). The believers in Christ have never seen God, yet they believe in Him and love Him because the Bible reveals Him (1 Pet. 1:8). Likewise, we have never seen eternal life or our spirit, but we believe in these unseen things because the Bible reveals them to us.

　　The Christian life is a life not of seen things but of unseen things. Anything that belongs to the Christian life is invisible. The degradation of the church is due to the fact that Christians have moved from the unseen things to the seen things, whereas the Lord’s recovery is the recovery of His church from the seen things to the unseen things. When we care only for things that are seen, we are fallen. But when we care for the living God by walking according to our mingled spirit (Rom. 8:4), both of which are unseen, we are being recovered to the normal Christian life and church life.

　　In order to regard the visible things, we do not need faith.... To walk by faith means that we regard the invisible things. In the church life we are walking not by sight, by appearance, but by faith (2 Cor. 5:7). We know that we are saved through faith (Eph. 2:8). This faith causes us to experience the divine birth with the divine life. When we were regenerated, the divine life, something invisible to the natural senses, was imparted into us. As a result of this impartation of life, we became brothers and sisters in the Lord. Even though neither the divine birth nor the divine life can be seen, we have an ability within that is able to substantiate the divine life in one another. This substantiating ability that is able to sense the invisible divine life within us is faith (Heb. 11:1).

　　Faith is not according to our feeling. Faith is the divine element infused into our being by the Spirit through the word of God. When the divine element is infused into us through a vision received from the word of the Bible, from a printed message, or from our spirit, something will spontaneously rise up within us to believe whatever God says. This is faith.

　　We all need to learn to open ourselves to God, His word, His speaking, and His vision. Then His Spirit will put a seal upon His word and will transfuse the divine element into our being as our believing ability. This is faith, the substantiation of things hoped for and the conviction of things not seen. (CWWL, 1975-1976, vol. 3, pp. 90-91, 93-94)

　　Further Reading: CWWL, 1994-1997, vol. 1, “Crystallization-study of the Epistle to the Romans,” chs. 7-11; CWWL, 1978, vol. 1, “Basic Training,” ch. 1