诗歌：补充本424首

读经：提后四7~8、10，提前一4、18，六12，徒二十24，来十二1~2

Scripture Reading: 2 Tim. 4:7-8, 10; 1 Tim. 1:4, 18; 6:12; Acts 20:24; Heb. 12:1-2

　　提后四7 那美好的仗我已经打过了，当跑的赛程我已经跑尽了，当守的信仰我已经守住了。

　　　　二3~4 你要和我同受苦难，好像基督耶稣的精兵。凡当兵的，不让今生的事务缠身，好叫那招他入伍的人喜悦。

　　在提后四章七节保罗提起三件事：打美好的仗，跑当跑的赛程，守住当守的信仰。正确的基督徒生活是三重的：为着神国的权益，打那美好的仗，抵挡撒但及其黑暗的国度（提前六12）；为着照神永远的定旨完成神的经纶，奔跑赛程（来十二1）；为着在神的经纶里有分于神圣的丰富，守住信仰（加三22）。……守住信仰乃是守住整个神新约的经纶，就是关于基督是神的具体化身也是神的奥秘，以及召会是基督的身体也是基督的奥秘等这些信仰（提摩太后书生命读经，七三页）。

　　2 Tim. 4:7 I have fought the good fight; I have finished the course; I have kept the faith.

　　2:3-4 Suffer evil with me as a good soldier of Christ Jesus. No one serving as a soldier entangles himself with the affairs of this life, that he may please the one who enlisted him.

　　In 2 Timothy 4:7 Paul mentions three items: fighting the good fight, finishing the course, and keeping the faith. A proper Christian life is threefold. It involves fighting the good fight against Satan and his kingdom of darkness for the interests of God’s kingdom (1 Tim. 6:12), running the course for the carrying out of God’s economy according to His eternal purpose (Heb. 12:1), and keeping the faith for participation in the divine riches in God’s dispensation (Gal. 3:22). To keep the faith is to keep the entire New Testament economy of God—the faith concerning Christ as the embodiment of God and the mystery of God and the church as the Body of Christ and the mystery of Christ. (Life-study of 2 Timothy, pp. 61-62)

　　使徒认为他们的职事乃是为着基督的争战，正如民数记四章二十三、三十、三十五节，把祭司的事奉看作服役，争战。每当我们将基督供应别人，就发觉自己是在争战。因此，我们不但该是将美好的托付交托别人的教师，也该是为着神的权益争战的精兵。

　　提后二章四节……这里的今生，原文指今世肉身的生命。我们要为着神在地上的权益打那美好的仗（四7），就必须清除一切属地的缠累。我们竭力将基督供应别人时，我们物质、肉身的生命不该缠累我们。这职事是争战，而争战要求我们免于缠累。一面，祭司的事奉是对神的服事；另一面，是对神仇敌的争战。祭司抬见证的柜时，他们必须预备好与可能攻击这见证的人争战（提摩太后书生命读经，二八页）。

　　为信仰打仗，意思是为神新约的经纶打仗；尤其是为基督是神的具体化身，并为召会是基督的身体打仗。……在提前六章十二节，……永远的生命即神圣的生命，神非受造的生命，这生命是永远的。永远的，指神圣生命的性质，过于指其时间的因素。我们在基督徒的生活中，特别在基督徒的工作中，要为信仰打那美好的仗，就需要持定神的生命，而不信靠我们人的生命。……要完成提摩太前书所说神对召会的经纶，对抗提摩太后书所说召会败落的趋势，并维持提多书所说召会中良好的秩序，这生命乃是必要的基本条件。

　　属神的人该追求公义、敬虔、信、爱、忍耐和温柔；他该为神新约的经纶打仗，并持定永远的生命。这一切事乃是新约基本的方面。相对的，启示录十三章的兽和二十章的火湖，不能与这些基本的方面相比。今天我们为信仰打那美好的仗；这就是说，我们必须为基督是神的具体化身，并为召会是基督的身体打仗。……我们不可仅仅打客观的仗，而必须借着持定永远的生命，打主观的仗。我们不该离开这生命作什么。我们对自己的丈夫、妻子和儿女说话，不该凭着天然的生命，而该凭着永远的生命。甚至在买一双鞋的事上，我们也该照着我们已蒙召进入的永远生命而活。作为今日的提摩太，我们必须持定永远的生命（提摩太前书生命读经，一二一至一二三页）。

　　参读：提摩太前书生命读经，第二、十二篇；提摩太后书生命读经，第三、七至八篇；国度的操练为着教会的建造，第七至八篇。

　　The apostles considered their ministry a warfare for Christ, just as the priestly service was considered a military service, a warfare, in Numbers 4:23, 30, 35 (lit.). Whenever we minister Christ to others, we find ourselves in a battle. Hence, we should not only be teachers committing the deposit to others, but we should also be soldiers fighting for God’s interests.

　　The word for life [in 2 Timothy 2:4] in Greek is bios, indicating the physical life in this age. To fight a good fight (4:7) for the Lord’s interests on this earth we must be cleared of any earthly entanglement. The matters of our material, physical life should not entangle us as we are endeavoring to minister Christ to others. This ministry is a fighting, and the fighting requires that we be free from entanglement. On the one hand, the priestly service is a ministry to God; on the other hand, it is a warfare against God’s enemies. As the priests were bearing the Ark of Testimony, they had to be prepared to fight against those who might attack this testimony. (Life-study of 2 Timothy, pp. 23-24)

　　To fight for the faith means to fight for God’s New Testament economy. In particular, it is to fight for Christ as the embodiment of God and for the church as the Body of Christ. The eternal life in 1 Timothy 6:12 is the divine life, the uncreated life of God, which is eternal. Eternal denotes the nature more than the time element of the divine life. To fight the good fight of the faith in the Christian life, especially in the Christian ministry, we need to lay hold on this divine life and not trust in our human life….To bring forth God’s dispensation concerning the church in 1 Timothy, to confront the process of the church’s decline in 2 Timothy, and to maintain good order in the church life in Titus, this life is a prerequisite.

　　A man of God should pursue righteousness, godliness, faith, love, endurance, and meekness; he should fight for God’s New Testament economy and lay hold on eternal life. All these matters are essential aspects of the New Testament. In contrast, the beasts in Revelation 13 and the lake of fire in Revelation 20 cannot compare with these essential aspects. We today must fight the good fight of the faith. This means that we must fight for Christ as the embodiment of God and for the church as the Body of Christ. Furthermore, we must not merely fight objectively, but fight subjectively by laying hold on eternal life. We should not do anything apart from this life. We should speak to our husband or wife and to our children not by the natural life, but by the eternal life. Even in the matter of buying a pair of shoes, we should live according to the eternal life to which we have been called. As today’s Timothys, we need to lay hold on eternal life. (Life-study of 1 Timothy, pp. 101-102)

　　Further Reading: Life-study of 1 Timothy, msgs. 2, 12; Life-study of 2 Timothy, msgs. 3, 7-8; CWWL, 1978, vol. 1, “The Exercise of the Kingdom for the Building of the Church,” chs. 7-8

　　提前一3~4 我……曾劝你……嘱咐那几个人，不可教导与神的经纶不同的事，……这等事……对于神在信仰里的经纶并无助益。

　　　　　18　 ……我照从前指着你所说的预言，将这嘱咐交托你，叫你凭这些预言，可以打那美好的仗。

　　弗五32　　这是极大的奥秘，但我是指着基督与召会说的。

　　打那美好的仗就是与异议者不同的教训打仗，并照着使徒关乎恩典和永远生命之福音的职事，完成神的经纶（提前一4），叫可称颂的神得着荣耀（11~16）。

　　在保罗第一次坐监期间，众召会受试验。这试验显示败落和堕落开始了。这败落全然是由于不同的教训，就是与职事不同的教训。这是保罗嘱咐提摩太要打美好的仗〔18〕的原因（提摩太前书生命读经，二二、二四页）。

　　1 Tim. 1:3-4 ...I exhorted you...that you might charge certain ones not to teach different things...rather than God’s economy, which is in faith.

　　18 This charge I commit to you...according to the prophecies previously made concerning you, that by them you might war the good warfare.

　　Eph. 5:32 This mystery is great, but I speak with regard to Christ and the church.

　　To war the good warfare is to war against the differing teachings of the dissenters and to carry out God’s economy (1 Tim. 1:4) according to the apostle’s ministry concerning the gospel of grace and eternal life for the glory of the blessed God (vv. 11-16).

　　During Paul’s first imprisonment, the churches were tested. This test showed that decline and degradation had set in. This decline was altogether due to differing teachings, teachings that were different from the ministry. This was the reason Paul charged Timothy to “war the good warfare” [v. 18]. (Life-study of 1 Timothy, pp. 18-19)

　　历世纪以来，召会的堕落和败落有一个根源：与使徒的职事不同的教训。在行传二章四十二节我们看见，在召会生活一开始，信徒乃是持续在使徒的教训里。这些教训就是那职事。使徒所教导、所传讲的，不外乎基督与召会。他们传讲那成为肉体、钉十字架、复活并升天的基督，好叫祂这复活的生命，得以分赐到祂的信徒里面，以产生召会。这是使徒教训的中心点，我们看见这事是很要紧的。毫无疑问，在圣经中有关于许多事的教训。然而，使徒职事的中心乃是成为肉体、钉十字架、复活、升天并得荣的基督，作我们的救主、我们的生命和一切，使我们成为祂的身体，就是召会。这是新约启示极重要的中心，这也是神的经纶。

　　我们需要接触主的话，并借着主的话，凭着那灵接受神。然后我们会有信心。借着来到话面前，我们就被神注入，并且信心自然而然在我们里面运行，将我们带进与神生机的联结里。我们越享受神的注入，就越与祂成为一。然而，这重要的事已经失去了许多世纪。保罗知道这事的重要，就嘱咐提摩太打那美好的仗。

　　一面，提摩太要与异议者不同的教训争战；另一面，他要照着使徒的职事完成神的经纶。我们若愿完成神的经纶，就不可照着传统的基督教，也不可照着系统的神学，而必须照着使徒的职事。

　　今天我们也必须对不同的教训有警惕。历世纪以来，召会被这样的教训毒害并败坏了。我们若不儆醒，不同的教训也可能对主的恢复造成破坏。已往我们见过以狡猾、隐藏的方式传播不同的教训所造成的破坏。这帮助了许多召会中的领头人学习谨防不同教训的重要功课。我们绝不允许任何不同的教训进入主的恢复。这恢复完全是为着执行这职事；这不是指我的职事，乃是由彼得开始的使徒职事，今天仍在执行。所有的真使徒都教导并传讲同样的事，就是这一件事—神新约的经纶。我们传讲并教训的中心是基督与召会。教导并传讲神关于基督与召会的经纶，就是打那美好的仗（提摩太前书生命读经，二四至二六页）。

　　参读：诸天之国的要义，第五章；马太福音生命读经，第二十四篇；国度，第四十九章。

　　Throughout the centuries, the degradation and decline of the church has had one source: teachings which differ from the ministry of the apostles. In Acts 2:42 we see that at the beginning of the church life, the believers continued in the teachings of the apostles. These teachings were the ministry. What the apostles taught and preached was nothing other than Christ and the church. They preached a Christ who had been incarnated, crucified, resurrected, and ascended in order that, as resurrection life, He might be imparted into His believers to produce the church. This is the focal point of the teaching of the apostles, and it is crucial for us to see it. No doubt, in the Bible there are teachings concerning many things. However, the focus of the ministry of the apostles was the incarnated, crucified, resurrected, ascended, and glorified Christ to be our Savior, our life, and everything to us so that we may become His Body, the church. This is the vital focus of the New Testament revelation, and this is God’s economy.

　　We need to contact the word and receive God by the Spirit through the word. Then we shall have faith. By coming to the word, we are infused with God, and spontaneously faith operates within us to bring us into an organic union with God. The more we enjoy God’s infusion, the more we become one with Him. However, this vital matter has been lost for centuries. Knowing the importance of this, Paul charged Timothy to fight a good fight, to war a good warfare.

　　On the one hand, Timothy was to war against the differing teachings of the dissenters. On the other hand, he was to carry out God’s economy according to the apostle’s ministry.

　　Today we also must be on the alert for differing teachings. Throughout the centuries, the church has been poisoned and corrupted by such teachings. If we are not on guard, differing teachings may also cause damage to the Lord’s recovery. In the past we have seen the damage caused by differing teachings propagated in a subtle, hidden way. This has helped the leading ones in many churches to learn the important lesson of being watchful for differing teachings. We must not allow any differing teachings to come into the Lord’s recovery. The recovery is strictly for the carrying on of the ministry. By this I do not mean my ministry, but the ministry of the apostles, which began with Peter and is still being carried on today. All true apostles teach and preach the same thing, even the one thing—God’s New Testament economy. The focus of our preaching and teaching is Christ and the church. To teach and preach God’s economy concerning Christ and the church is to war a good warfare. (Life-study of 1 Timothy, pp. 19-21)

　　Further Reading: CWWL, 1963, vol. 3, “A Brief Definition of the Kingdom of the Heavens,” ch. 5; Life-study of Matthew, msg. 24; CWWL, 1972, vol. 2, “The Kingdom,” ch. 49

　　提后四7　 那美好的仗我已经打过了，当跑的赛程我已经跑尽了，当守的信仰我已经守住了。

　　来十二1　 所以，我们……就当脱去各样的重担，和容易缠累我们的罪，凭着忍耐奔那摆在我们前头的赛程。

　　基督徒一生最要紧的事，就是寻找主所命定的道路，并忠心地行走在其中。今天在信主的人中，有一件很不好的事，就是许多信主的人，并没有找出主为他个人所定规的道路；有的人就是找出来了，也不行走在其中；所以在生活上有这么多属灵的死沉和限制；在神的工作中有这么多的冲突和争执。我们每一个人最要紧的工作，就是安静地、等候地、祷告地、奉献地、顺服地，将自己交在神的手里，专心寻求神的指示，愿意顺服祂，愿意只遵行祂的旨意，求祂将祂为我们个人所定规的道路指示我们知道；然后，出一切的代价，一心一意地行走在其中（倪柝声文集第一辑第十册，七至八页）。

　　2 Tim. 4:7 I have fought the good fight; I have finished the course; I have kept the faith.

　　Heb. 12:1 Therefore let us also...put away every encumbrance and the sin which so easily entangles us and run with endurance the race which is set before us.

　　The most important thing in the Christian life is to seek out the journey which the Lord has ordained and faithfully walk on it. A poor phenomenon among believers today is that many have not found the journey that the Lord has ordained for them. Some, even though they have found it, do not walk on it. This is the reason that their living is filled with so much spiritual death, gloom, and restriction, and this is the reason that there are so many conflicts and arguments in God’s work. The most important task for each of us is to put ourselves into God’s hand in a quiet, patient, prayerful, consecrated, and obedient way and wholeheartedly seek after His leading. We should be willing to obey Him and act only in accordance with His will. We should pray that He reveal to us the journey He has designated for us. After this, we should pay any price to wholeheartedly walk on it. (CWWN, vol. 10, p. 424)

　　基督徒的一生，乃是一个赛跑。这个赛跑并不是为着得永生，并不是说赛胜的人才能有永生，反之，乃是已经得永生的人才能赛跑。这个赛跑的结局，就是有的人得着冠冕，有的人得不着冠冕（林前九24~25）。

　　得着冠冕，意思就是得了国度，与主耶稣一同作王、掌权、得荣耀。……基督徒的得永生，是没有问题的了；但是，他们的得国度，是要看他们如何奔跑而定。……他的言语，他的行为，他的思想，他的生活，他的一切，都与他将来能否得到国度有关。……他的舍弃，他的奉献，他的忠心，他的得胜，要帮助他作个得冠冕的人。而那些贪恋世俗，随从肉体的人，都要看见他们虽然已经靠着主耶稣得了永生，然而天国还不是他们的。

　　神把国度放在我们面前，神把一个赛程给我们去跑。跑完了，就要看见或是失败，或是得胜。得胜的就要与主一同作王；失败的，得救是得救了，但荣耀与他无分。……路已经摆在这里了，要跑的人，“就当脱去各样的重担，和容易缠累我们的罪。”〔来十二1〕奔跑有两件最要紧的事，就是：第一，放下重担；第二，脱去罪。

　　在这条路上跑的人，不只应当脱去容易缠累的罪，不只应当脱去各样的重担，还应当凭着忍耐奔那摆在前头的赛程。何以须凭着忍耐呢？因为赏赐不是在一起头就给你，也不是在中途就给你，乃是在路终才给你，乃是在跑完最后一步才给你。起头虽好，中途虽好，但未必至终能跑得好。起头得胜，中途得胜，最后也得胜，才算得胜。没有到终点以先，没有一个人敢担保他是必定得赏赐的。也许在最后的五步失败了。有一次二百公尺的赛跑，有一个人起头比别人快了二十公尺，岂知跑到离终点不过只有二公尺，竟然跌倒了。如果要得胜，你就当小心。没有到终局，就不能说你必定得着。保罗尚且说，“这不是说，我已经得着了，或已经完全了，我乃是竭力追求”（腓三12），何况我们呢！（倪柝声文集第一辑第十七册，二四九至二五一、二五四至二五五页）

　　参读：倪柝声文集第一辑第十册，末了一段道路；在旧造里撒但的混乱以及为着新造的神圣经纶，第一至四篇。

　　The entire Christian life is a race. This race is not for obtaining eternal life. On the contrary, only those who already have eternal life are qualified to run the race. At the end of the race, some will receive a crown, while others will not receive a crown (1 Cor. 9:24-25).

　　Receiving the crown means to obtain the kingdom, which is to become kings to reign and receive glory with the Lord Jesus….There is no problem with a Christian obtaining eternal life. However, his obtaining of the kingdom depends on how he runs the race…. All his words, conduct, thoughts, living, and everything about him have to do with whether or not he will obtain the kingdom in the future….Our abandon, consecration, faithfulness, and victory will make us those that receive the crown. But those who desire the world and walk according to their flesh will see that although they have eternal life through the Lord Jesus, the kingdom of heaven is still not theirs.

　　God has put the kingdom before us, and He has given us a race to run. At the end of the race, we will see if we have failed or won. The winner will reign with the Lord, while the loser, though saved, will have nothing to do with the glory of the kingdom. The race is already set, and those who want to run have to “put away every encumbrance and the sin which so easily entangles us” [Heb. 12:1]. There are two crucial things in running a race. First, we have to lay aside every weight, and second, we have to put away our sin.

　　Those who run the race should not only lay aside the sin which so easily entangles them and every weight but should also run the race that is set before them with endurance. Why with endurance? Because the prize is not given at the beginning of the race, nor is it given in the middle of the race. Rather, it is given at the end—the very last step—of the race. We may run well at the start, and we may even run well at the midpoint, but we will not necessarily run well at the end. A victory involves winning at the beginning, at the midpoint, and at the end. Before reaching the end, we cannot guarantee that we will win the prize. We may fail in the last five steps. Once in a two hundred meter running race, a man was ahead of the other competitors by twenty meters at first. No one expected that he would fall down just two meters before the finish line. If we want to win the race, we have to be careful. We cannot say that we will surely win the prize before reaching the end. Even Paul said, “Not that I have already obtained or am already perfected, but I pursue” (Phil. 3:12). How about us? (CWWN vol. 17, pp. 229-231, 234)

　　Further Reading: CWWN, vol. 10, issue no. 24; CWWL, 1991-1992, vol. 3, “The Satanic Chaos in the Old Creation and the Divine Economy for the New Creation,” chs. 1-4

　　来十二2　 望断以及于耶稣，就是我们信心的创始者与成终者；祂为那摆在前面的喜乐，就轻看羞辱，忍受了十字架，便坐在神宝座的右边。

　　诗二七4　 有一件事，我曾求耶和华，我仍要寻求；就是一生一世住在耶和华的殿中，瞻仰祂的荣美，在祂的殿里求问。

　　但愿我们都作赛跑的人……奔跑一直到路终。就是在我们奔跑的时候，受了伤，受了人的顶撞，受了人的误会，受了人的厌弃，我们还应当因着主耶稣的缘故，打起精神，不疲倦地依然往前奔去。在赛跑中，有谁最得人的称赞呢？就是那受了伤，起来再跑，结果得了第一的人。……受伤不成问题，受苦不成问题，就是好像要失败了也不成问题。……今天我们都在路上，什么都算不得数，到了路终才有定评，我们不必因任何的缘故而自暴自弃，而疲倦灰心。我们要仰望那作我们信心创始者与成终者的耶稣，奔那摆在我们前头的赛程！（倪柝声文集第一辑第十七册，二六一至二六二页）。

　　Heb. 12:2 Looking away unto Jesus, the Author and Perfecter of our faith, who for the joy set before Him endured the cross, despising the shame, and has sat down on the right hand of the throne of God.

　　Psa. 27:4 One thing I have asked from Jehovah; that do I seek: to dwell in the house of Jehovah all the days of my life, to behold the beauty of Jehovah, and to inquire in His temple.

　　May we all be persons who run the race...until the end. Even if we are hurt, offended, misunderstood, and rejected while running, we still have to cheer up and run the race unwearily for the sake of the Lord Jesus. Who receives the most praises in a race? It is the one who is hurt, who rises up again, and who finally wins the first place…. Being hurt and suffering are not a problem; even failing is not a problem….Today we are all in the race. Nothing counts today; everything will receive its final judgment at the end of the race. We should not give up, become weary, or faint in our soul for any reason. We ought to look unto Jesus, the Author and Perfecter of our faith and run the race set before us! (CWWN, vol. 17, pp. 239-240)

　　保罗在希伯来十二章二节告诉希伯来的信徒，要望断以及于耶稣，就是我们信心的创始者与成终者。望断，原文指转离其他各种目标，以专一的注意力注视。……希伯来的信徒必须望断他们环境中一切的事物，望断他们老旧的宗教—犹太教，望断犹太教的逼迫，望断一切属地的事物，好望断以及于、以达到这位现今在诸天之上，坐在神宝座右边的耶稣。

　　保罗在别的书信中，主要的是向我们陈明，基督作赐生命的灵（林前十五45），住在我们灵里（罗八10，提后四22），作了我们的生命和一切。但在希伯来书，他特别将我们指向这坐在天上、具备多面、在各面照顾我们的基督。在保罗别的书信里，内住的基督与我们的肉体、己、和天然的人相对。在希伯来书，天上的基督与地上的宗教并一切地上的事物相对。我们要经历内住的基督，就需要转到灵里接触祂；我们要享受天上的基督，就需要望断一切地上的事物，而及于这位坐在神宝座右边的基督。祂借着死与复活，已经成就了神和人所需要的一切；现今祂在升天里，坐在诸天之上，乃是在神子（来一5）和人子（二6）的身位里，也就是在神（一8）和人（二6）的身位里，作了神所立的承受万有者（一2）、神的受膏者（9）、我们救恩的创始者（二10）、那圣别人者（11）、常时的救援者（16）、应时的帮助者（四16）、从神来的使徒（三1）、大祭司（二17，四14，七26）、真帐幕的执事（八2），有更超特的职任（6），是更美之约的保证和中保（七22，八6，十二24）、新约的执行者（九16~17）、先锋（六20）、信心的创始者与成终者（十二2）以及群羊的大牧人（十三20）。我们若仰望祂这奇妙且包罗万有的一位，祂就要把天、生命和力量供应我们，将祂的所是传输并灌注到我们里面，使我们能奔跑属天的赛程，在地上过属天的生活，带我们走完一生的路途，领我们进荣耀里去（二10）。

　　奇妙的耶稣，在天上登了宝座，并得了荣耀尊贵为冠冕（9），祂是宇宙中最大的吸引，就像巨大的磁石，吸引所有寻求祂的人归向祂。我们乃是受祂迷人的美丽所吸引，才望断祂以外一切的事物（希伯来书生命读经，六七七至六七九页）。

　　参读：希伯来书生命读经，第五十篇；使徒的教训，第十篇；马太福音生命读经，第二十四篇。

　　In Hebrews 12:2 Paul told the Hebrew believers to look away unto Jesus, the Author and Perfecter of faith. The Greek word translated “looking away unto” means to look with undivided attention by turning away from every other object….The Hebrew believers had to look away from all the things of their situation, away from their old religion and its persecution, and away from all earthly things that they might look unto Jesus who is now seated at the right hand of the throne of God in the heavens.

　　In all his other epistles, Paul mainly presents to us the Christ who dwells in our spirit (Rom. 8:10; 2 Tim. 4:22) as the life-giving Spirit (1 Cor. 15:45) to be our life and our everything. But in Hebrews, he points us particularly to the Christ seated in heaven with so many aspects to care for us in every way. In Paul’s other epistles, the indwelling Christ is versus our flesh, self, and natural man. In this book, the heavenly Christ is contrasted with the earthly religion and all earthly things. To experience the indwelling Christ we need to turn to our spirit and contact Him. To enjoy the heavenly Christ we need to look away from all things on earth unto Him who is seated at the right hand of the throne of God. By His death and resurrection He has accomplished everything that is needed for both God and us. Now in His ascension He is sitting in the heavens, in the person of the Son of God (Heb. 1:5) and the Son of Man (2:6), in the person of God (1:8) and man (2:6), as the appointed Heir of all things (1:2), the Anointed One of God (1:9), the Captain of our salvation (2:10), the Sanctifier (2:11), the instant Helper and constant Succor (2:18), the Apostle from God (3:1), the High Priest (2:17; 4:14; 7:26), the Minister in the true tabernacle (8:2) with a more excellent ministry (8:6), the surety and the Mediator of a better covenant (7:22; 8:6; 12:24), the Executor of the new testament (9:16-17), the Forerunner (6:20), the Author and Perfecter of faith (12:2), and as the great Shepherd of the sheep (13:20). If we look unto Him as such a wonderful and all-inclusive One, He, ministering heaven, life, and strength to us, will transfuse and infuse us with all that He is to enable us to run the heavenly race and to live the heavenly life on earth, carrying us through all the lifelong pathway and leading and bringing us into glory (2:10).

　　The wonderful Jesus, who is enthroned in heaven and “crowned with glory and honor” (2:9), is the greatest attraction in the universe, like an immense magnet drawing all His seekers unto Him. It is by being attracted by His charming beauty that we look away from all things other than Him. (Life-study of Hebrews, pp. 564-566)

　　Further Reading: Life-study of Hebrews, msg. 50; CWWL, 1990, vol. 1, “The Apostles’ Teaching,” ch. 10; Life-study of Matthew, msg. 24

　　提后四1　 我在神并……基督耶稣面前，凭着祂的显现和祂的国度，郑重地嘱咐你。

　　　　　8　 ……有公义的冠冕为我存留，就是主，那公义的审判者，在那日要赏赐我的；不但赏赐我，也赏赐凡爱祂显现的人。

　　　　　18　 主必……救我进入祂属天的国。愿荣耀归与祂，直到永永远远。阿们。

　　爱主的显现和爱主自己是分不开的。如果我们真是爱主，就必爱祂的显现。所有爱主、为主舍弃一切的人，都爱主的显现，好得着主的赏赐；不爱主，而爱世界，或贪恋罪恶的人，就怕主来到。所以爱主的显现，乃是我们今天爱主、为主活着的证明；因此也就成了我们将来得着主奖赏的条件（真理课程二级卷一，一七四页）。

　　2 Tim. 4:1 I solemnly charge you before God and Christ Jesus...and by His appearing and His kingdom.

　　8 …There is laid up for me the crown of righteousness, with which the Lord, the righteous Judge, will recompense me in that day, and not only me but also all those who have loved His appearing.

　　18 The Lord...will save me into His heavenly kingdom, to whom be the glory forever and ever...

　　To love the Lord’s appearing and to love the Lord Himself are inseparable. If we truly love the Lord, we will love His appearing. All those who love the Lord and forsake everything for Him love also His appearing, that they may receive His reward; those who do not love the Lord, but love the world or love sin, are afraid of the Lord’s coming. Therefore, loving the Lord’s appearing is a proof that we love the Lord and live for Him today; hence, it also becomes a condition for us to receive His reward. (Truth Lessons—Level Two, vol. 1, p. 157)

　　冠冕象征荣耀，是在主的救恩之外，当作奖赏赐给奔跑赛程的得胜者（林前九25）。这奖赏乃是本于公义并借着行为（太十六27，启二二12，林后五10），不像救恩是本于恩并借着信（弗二5、8~9）；……因此是公义的冠冕。这冠冕的赏赐者，乃是主这公义的审判者，不是怜悯的神或恩惠的救赎主。保罗确信这样的奖赏已经为他存留，到主第二次显现的那日要赏赐给他。

　　保罗说，这样的赏赐要赐给凡爱主显现的人。主的显现，主的回来，乃是我们的警告、鼓励和激励。我们应当爱主的显现，并以热切的期待和喜乐盼望这事。凭着主的显现，使徒嘱咐提摩太要尽他的职事（提后四1~2、5）。

　　保罗所确信的公义冠冕是对预防者的鼓励。我们若对真理健康的话忠信，并且我们若是忠信的预防者，将〔那对抗召会败落之〕神圣预防剂的成分分赐到今天的基督徒里面，使他们回转，完全认识真理，这赏赐就要在主显现的时候赐给我们。这就是说，我们若对主的职事忠信，就要得着公义的冠冕作我们的赏赐。

　　今天基督徒中间有许多关于主第二次来临的谈论。但很少信徒晓得，主耶稣回来时，不会是怜悯的神或恩惠的救主，乃是公义的审判者。基督徒该受警告并鼓励，预备自己站在这位审判者面前。我盼望我们中间许多人会在这黑暗的世代接受负担，将这样郑重的嘱咐带给主的子民。我们都需要在神面前，并在那将要审判活人死人的主耶稣面前，接受这嘱咐。我们必须宣告这事实，主回来时将是所有人（信徒和不信者）的审判者。根据马太二十五章，所有主的仆人都必须向祂交账。主或者要说，“好，良善又忠信的奴仆。”（21）或者说，“又恶又懒的奴仆。”（26）主要凭祂的公义断定我们是否得赏赐。

　　我们不该以为主的显现仅仅是被提和兴奋的时候；主的显现对每个在基督里的信徒也是极其严肃的时候。这就是保罗凭着主的显现和祂的国度嘱咐提摩太的原因。愿我们都留意这严肃的警告（提摩太后书生命读经，七三至七五页）。

　　参读：神圣分赐的异象与新路实行的指引，第四篇；真理课程二级卷一，第十二课。

　　The crown is a symbol of glory given as a prize, in addition to the Lord’s salvation, to the triumphant runner of the race (1 Cor. 9:25). This prize is neither of grace nor by faith as salvation is (Eph. 2:5, 8-9), but of righteousness through works (Matt. 16:27; Rev. 22:12; 2 Cor. 5:10)…. Hence, it is the crown of righteousness. The One who awards it is the Lord as the righteous Judge, not as the merciful God or the gracious Redeemer. Paul was assured that such a prize was reserved, laid up, for him and would be awarded to him at the day of the Lord’s second appearing.

　　Paul says that such an award will be given to all who love the Lord’s appearing. The Lord’s appearing, His coming back, is a warning, an encouragement, and an incentive to us. We should love it and look forward to it with earnest expectation and joy. By it, the apostle charged Timothy to fulfill his ministry (2 Tim. 4:1-2, 5).

　　The crown of righteousness of which Paul was assured is the incentive to the inoculator. If we are faithful to the healthy word of the truth and if we are faithful inoculators to dispense the ingredients of the divine inoculation [against the decline of the church] into Christians today that they may return to the full knowledge of the truth, this reward will be given to us at the time of the Lord’s appearing. This means that if we are faithful to the Lord’s ministry, we shall receive the crown of righteousness as our reward.

　　There is a great deal of talk among Christians today concerning the Lord’s second coming. But not many believers realize that when the Lord Jesus comes back, He will not come as the merciful God or as the gracious Savior, but as the righteous Judge. Christians should be warned and encouraged to prepare themselves to stand before this Judge. I hope that many among us will take up the burden in this dark age to bring such a solemn charge to the Lord’s people. We all need to receive this charge before God and before the Lord Jesus, the One who will judge the living and the dead. We must declare the fact that when the Lord comes back, He will be the Judge of all, both believers and unbelievers. According to Matthew 25, all of the Lord’s servants will have to give an account to Him. The Lord will either say, “Well done, good and faithful slave” (v. 21), or, “Evil and slothful slave” (v. 26). In His righteousness the Lord will decide whether or not we receive a reward.

　　We should not think that the Lord’s appearing will merely be a time of rapture and excitement. It will also be a time of great solemnity for every believer in Christ. This was the reason Paul charged Timothy by the Lord’s appearing and His kingdom. May we all give heed to this solemn warning. (Life-study of 2 Timothy, pp. 62-63)

　　Further Reading: CWWL, 1990, vol. 3, “The Vision of the Divine Dispensing and Guidelines for the Practice of the New Way,” ch. 4; Truth Lessons—Level Two, vol. 1, lsn. 12

　　帖前一10 并且等候祂的儿子从诸天降临，就是祂从死人中所复活，那拯救我们脱离要来忿怒的耶稣。

　　启二二20 见证这些事的说，是的，我必快来！阿们。主耶稣啊，我愿你来！

　　我的负担在这里：使徒们写新约的时候，在他们的心目中，主就要来了；所以，从新约的教训看，他们所过的生活，就是在预备主的再来。这好比久别的亲人，即将回来，全家都准备好去迎接。又像待嫁的女子，知道结婚的日子，一心一意等待那天的来到。……帖撒罗尼迦前书……每一章末了都是以主的来临作结束。可想而知，〔该书的著者保罗〕是一个爱主显现的人（提后四8）。我们也当如此（神圣分赐的异象与新路实行的指引，三五至三六页）。

　　1 Thes. 1:10 And await His Son from the heavens, whom He raised from the dead, Jesus, who delivers us from the wrath which is coming.

　　Rev. 22:20 He who testifies these things says, Yes, I come quickly. Amen. Come, Lord Jesus!

　　My burden is this: When the apostles wrote the New Testament, to them the Lord was coming soon. Hence, the teaching of the New Testament shows us that their living was in preparation for the Lord’s return. This is like the situation in which some long-separated relatives are soon to return. The entire family is prepared to welcome them. It is also like a girl waiting to be married, who knows of the wedding day and who is waiting wholeheartedly for that day to arrive….Each chapter of 1 Thessalonians concludes with the Lord’s coming back. From this we can see that Paul was one who loved the Lord’s appearing (2 Tim. 4:8). We also should be this way. (CWWL, 1990, vol. 3, “The Vision of the Divine Dispensing and Guidelines for the Practice of the New Way,” p. 297)

　　我们既爱祂的显现，就热切等待祂的来临（腓三20，帖前一10）。因此，我们的将来就集中在祂身上；我们的生活表明我们在地上没有盼望，我们的盼望是要来的主，祂是我们永远的定命。保罗在林前七章这样说，“弟兄们，我对你们说，时候缩短了。从此以后，那有妻子的，要像没有妻子；哀哭的，要像不哀哭；喜乐的，要像不喜乐；置买的，要像无所拥有；使用世物的，要像不浪费使用；因这世界的样子正在逝去。”（29~31）祂才是我们真实的盼望。

　　我们可以把对主再来的渴望发表成为对祂的祷告，呼求说，“主耶稣啊，我愿你来！”（启二二20）我们常常这样呼求祂来，好作为我们对祂再来的响应（神圣分赐的异象与新路实行的指引，三六至三七页）。

　　圣经末了结束在：“主耶稣啊，我愿你来！”（启二二20）从新约的记载，我们不难发现在使徒们的心目中，他们一直认定，主必快来，他们也过着预备主再来的生活。……在一九二五年最后一天，倪弟兄去找〔和受恩教士〕一同祷告，她祷告说，“主啊，难道你真要让一九二五年过去么？难道你真要等到一九二六年才再来么？然而，在这末了的一天，我还求你今天就来！”不久倪弟兄在路上遇见她，她又向他说，“真希奇，为何到今天，祂还没有来！”……在路加十二章主说了一个比喻。有一个财主努力积攒钱财，要叫魂享用快乐；神却对他说，无知的人哪，今夜必要你的魂（路十二16~20）。我们能有每一个今天，实在都是主的恩典。所以只要还有今天，只要气息尚存，我们就当爱主，爱祂的显现，热切等待主来（腓三20），并且常以此事为勉。

　　保罗……说那美好的仗他已经打过了，当跑的赛程他已经跑尽了，当守的信仰他也已经守住了；在审判台前他必要得公义冠冕的赏赐；这冠冕也是赐给凡爱主显现的人（提后四6~8）。他以审判和国度提醒提摩太，也提醒我们，要过一个爱主显现的生活，这会叫我们不灰心、不退后、不软弱，忠心到底（神命定之路最新的陈明与基督来临的兆头，六四至六六页）。

　　参读：新约总论，第一百一十一至一百一十二、一百八十六、二百二十六、二百二十八至二百二十九、二百四十三篇。

　　Since we love the Lord’s appearing, we should earnestly wait for His coming (Phil. 3:20; 1 Thes. 1:10). Hence, our future is with Him. Our living should indicate that we have no other hope on this earth. Our hope is in the coming Lord. He is our eternal destiny. In 1 Corinthians 7 Paul says, “…The time is shortened. Henceforth both those who have wives should be as though they had none, and those who weep as though they did not weep, and those who rejoice as though they did not rejoice, and those who buy as though they did not possess, and those who use the world as though they did not abuse it; for the fashion of this world is passing away” (vv. 29-31). Christ is our real hope.

　　We may express our desire for the Lord’s return in the way of a prayer to Him, calling, “Come, Lord Jesus!” (Rev. 22:20). We should always call for His coming. This becomes our response to His return. (CWWL, 1990, vol. 3, “The Vision of the Divine Dispensing and Guidelines for the Practice of the New Way” pp. 297-298)

　　The Bible concludes with “Come, Lord Jesus!” (Rev. 22:20). From the record in the New Testament, it is not difficult to discover that in their hearts the apostles firmly believed that the Lord would come quickly, and they also lived a life in preparation for the Lord’s second coming….On the last day of 1925, Brother Nee went to pray with Miss M. E. Barber, and she prayed, “Lord, do You really mean to say that You will let 1925 pass by, that You will wait until 1926 before You come back? However, on this last day I still pray that You will come back today!” Not long afterward, Brother Nee met her on the street, and again she said to him, “It is really strange that up to this day He has not yet come back.”... In Luke 12 the Lord gave a parable concerning a rich man who endeavored to lay up wealth for himself so that his soul might enjoy itself and be merry. But God said to him, “Foolish one, this night they are requiring your soul from you” (vv. 16-20). Every “today” that we have is truly the Lord’s grace. Therefore, as long as we have today, as long as we still have breath, we should love the Lord and His appearing, await the Lord’s coming (Phil. 3:20), and always take His coming as an encouragement.

　　Paul... said that he had fought the good fight, he had finished the course, and he had kept the faith, and that at the judgment seat he would be awarded the crown of righteousness, which would be awarded to all those who have loved His appearing (2 Tim. 4:6-8). He reminded Timothy, and also us, by the Lord’s judgment and kingdom, that we should have a living that loves the Lord’s appearing. This will cause us not to be discouraged, not to backslide, not to become weak, but to remain faithful to the end. (CWWL, 1990, vol. 3, “The Up-to-date Presentation of the God-ordained Way and the Signs concerning the Coming of Christ,” pp. 587-588)

　　Further Reading: The Conclusion of the New Testament, msgs. 111-112, 186, 226, 228-229, 243