诗歌：大本746首 (745)

读经：士二10~18，三7~15，八33~35，十6~7，十三1，十七5~6，十八1、30~31，十九1，二一25

Scripture Reading: Judg. 2:10-18; 3:7-15; 8:33-35; 10:6-7; 13:1; 17:5-6; 18:1, 30-31; 19:1; 21:25

　　士二11~12　　以色列人行耶和华眼中看为恶的事，…离弃了…耶和华他们列祖的神，去随从跪拜别神，就是四围众民的一些神，惹耶和华发怒。

　　二一25　　那些日子，以色列中没有王，各人行自己眼中看为正的事。

　　以色列人进入了美地，但美地上满了仇敌。…然而，神对祂子民的定旨不是仅仅击败仇敌，完全占有美地，乃是要他们建立国度。因着这定旨尚未成就，士师记的结语说，…以色列人行自己眼中看为正的事，因为他们没有君王或国度。

　　神需要一个国度，使祂可以得着彰显。以色列人被领出埃及，经过旷野，他们在那里为神建造帐幕。然后他们进入美地，每一支派都分得一部分美地。在士师记里，仇敌被击败到某种程度，使以色列人可以享受美地。虽然如此，士师记没有神的彰显，因为士师记中没有王，各人都行自己眼中看为正的事（李文集一九八三年第三册，三七七至三七八页）。

　　Judg. 2:11-12 And the children of Israel did what was evil in the sight of Jehovah…. And they forsook Jehovah, the God of their fathers,…and they followed after other gods from among the gods of the peoples who surrounded them; and they worshipped them and provoked Jehovah to anger.

　　21:25 In those days there was no king in Israel; everyone did what was right in his own eyes.

　　The children of Israel entered into the good land, but the good land was filled with enemies…. However, God’s purpose for His people was not merely to defeat the enemies and take full possession of the land but for them to set up a kingdom. Because this purpose had not been fulfilled, the conclusion of Judges says…[that] the children of Israel did whatever was right in their own eyes because there was no king or kingdom.

　　God needs a kingdom so that He may have an expression. The children of Israel were brought out of Egypt and through the wilderness, where they built the tabernacle for God. Then they entered into the good land, and every tribe was allotted a portion of the land. In Judges the enemies were defeated to some extent so that the children of Israel could enjoy the good land. Nevertheless, there was no expression of God in Judges because there was no king. Everyone acted according to what was right in his own eyes. (CWWL, 1983, vol. 3, “The Divine Trinity as Revealed in the Holy Word,” p. 290)

　　从以色列人出埃及，一直到申言者撒母耳，就是到大卫作以色列全国的王为止（撒下五3~4），约有四百五十年（徒十三17~20，参士十一26，王上六1）。这段时期的大部分，可称为士师时代。在这时代内，以色列人因为不能驱尽、灭尽留在迦南地的七族，必然的结果就是：渐渐离弃神，随从外邦的风俗，与外邦人通婚，又拜别神。所以神照着祂以前多次警告的话，把他们交在外邦人手中。但他们一悔改，神就俯允他们的祷告，借着士师拯救他们。…这样循环重复有七次之多。

　　以色列人离弃了领他们出埃及地的耶和华他们列祖的神，去随从跪拜四围之民的一些神，惹耶和华发怒。神就把他们交在抢夺他们的人手中，又将他们交付在仇敌的手中，甚至使他们再不能站立得住。他们无论何时出去，主的手都以灾祸攻击他们（士二11~15）。

　　就是神兴起士师，来拯救他们脱离抢夺他们之人的手，他们也不肯听从，…偏离他们列祖所行的道路。他们行恶比他们的列祖更甚，而且总不断绝顽梗的恶行（16~19）。

　　士师时期可以说是以色列历史中最黑暗的一段，因为在以色列人中满了背叛神、拜偶像（十七~十八）、内战（九）、支派间的对立和争执（二十~二一）、淫乱（十九）、污秽、残酷的杀戮、以及种种恶行，并且各人任意而行（十七6，二一25）。这也是一段惨痛的时期。以色列人因着不信，以致倒毙旷野，在旷野飘流了四十年之久（来三7、19）。他们进迦南以后，因离弃神、拜偶像所带来的失败、灾祸，则不只是四十年，甚至是十倍于四十年（真理课程一级卷一，一五一至一五三页）。

　　参读：真理课程一级卷一，第十课；士师记生命读经，第一、三至四、六至七、九至十篇；圣言中所启示的神圣三一，第九章。

　　From the time the children of Israel left Egypt to the time of the prophet Samuel when David was king of the whole nation of Israel (2 Sam. 5:3-4), it was about 450 years (Acts 13:17-20; Judg. 11:26; 1 Kings 6:1). A major section of this period may be called the age of the judges. During this age, the children of Israel could not utterly drive out and destroy the seven tribes in Canaan. Consequently, they gradually forsook God, followed the customs of the nations, had mixed marriages with the nations, and worshipped other gods. Therefore, God delivered them into the hands of the nations according to His warnings. But whenever they repented, God would listen to their prayers and would deliver them through the hand of a judge….This cycle was repeated, as many as seven times.

　　The children of Israel forsook the Lord God of their fathers who brought them out of the land of Egypt, and they followed the gods of the people that were around them. They bowed themselves down to them, and provoked Jehovah to anger. So God delivered them into the hands of spoilers, and He sold them into the hands of their enemies so that they could no longer stand. Whenever they went out, the hand of the Lord was against them for evil (Judg. 2:11-15).

　　Even though God raised up judges to deliver them out of the hands of those who spoiled them, they would not hearken…; they turned quickly out of the way in which their fathers walked. They corrupted themselves more than their fathers and did not cease from their own doings nor from their stubborn way (2:16-19).

　　The age of the judges may be considered the darkest period in the history of Israel. At that time, among the children of Israel there were rebellions against God, idolatry (Judg. 17—18), infighting (ch. 9), hostility and controversy among the tribes (chs. 20—21), fornication (ch. 19), filthiness, brutal killings, and all manner of evil doing. Every man did that which was right in his own eyes (17:6; 21:25). It was also a period of tragedy. The unbelief of the children of Israel caused them to wander for forty years so that even their carcasses fell in the wilderness (Heb. 3:7, 19). But their forsaking God and their idolatry after they entered the land issued in a situation of defeat and tragedy that lasted not merely forty years, but ten times forty years. (Truth Lessons—Level One, vol. 1, pp. 119-120)

　　Further Reading: Truth Lessons—Level One, vol. 1, lsn. 10; Life-study of Judges, msgs. 1, 3-4, 6-7, 9-10; CWWL, 1983, vol. 3, “The Divine Trinity as Revealed in the Holy Word,” ch. 10

　　申十二8　　你们将来不可照我们今日在这里所行的，各人行自己眼中看为正的事。

　　14　　唯独耶和华从你的一个支派中所选择的地方，你要在那里献上燔祭，行我一切所吩咐你的。

　　今天的基督徒，就像士师时代的以色列人一样，在他们中间没有王（士十七6，二一25），也就是没有国。换句话说，没有主权，没有约束，各人任意行事，对自己不公义，对别人不和平，在神面前喜乐不起来。他们讲笑话时笑得很响，等到要祷告，或在祷告聚会，或在擘饼聚会，却一直是愁眉不展，无法在灵里喜乐。

　　一个让神管治，服在神权柄之下的人，即使是在觉得痛苦，或遇见为难的事时，都还能在灵里喜乐。他能说，“虽然心可伤痛，我的灵还能赞颂；…因为我让我的神掌权，我服在祂的主权下；我是一个受约束的人，我是一个受管治的人。因为我是一个得救的人，我已经从撒但黑暗的权势、黑暗的国度里被神救出来，迁到祂爱子的国度里了”（国度之于信徒，一九至二○页）。

　　Deut. 12:8 You shall not do according to all that we do here today, each man doing all that is right in his own eyes.

　　14 But in the place which Jehovah will choose in one of your tribes, there you shall offer up your burnt offerings, and there you shall do all that I am commanding you.

　　Like the children of Israel in the age of the judges, who had no king among them (Judg. 17:6; 21:25), today’s Christians have no kingdom among them. In other words, there is no authority or restraint among them; each one does things according to his or her own will. They are not righteous toward themselves, they have no peace toward others, and they have no joy before God. They can laugh loudly when they tell jokes, but when it is time for them to pray in the prayer meeting or the Lord’s table meeting, they wear a sad expression and cannot be joyful in spirit.

　　One who is ruled by God and submits to God’s authority can be joyful even in his sufferings and difficult situations. He is able to say, “Although my heart is broken, my spirit still praises God….This is because I allow my God to reign in me, and I submit to His authority. I am a person under God’s restriction and rule because I am saved and have been delivered by God from Satan’s authority and kingdom of darkness and transferred into the kingdom of the Son of His love.” (CWWL, 1957, vol. 2, “What the Kingdom Is to the Believers,” pp. 409-410)

　　摩西告诉以色列民，当他们进入美地的时候，不可行那些在自己眼中看为正，而在神眼中看为不正的事。在旷野他们作自己眼中看为正的事，那是不法、不讨神喜欢的。在旷野，神容忍他们，但是一到美地，神不再容忍他们。于是，摩西告诉他们，当他们进到美地献燔祭的时候，必须在神所选择的地点。在美地必须作神眼中看为正的事。而第一样必要作的事，就是把燔祭带到神所选择的地点。

　　这意思是说，当我们还未活在基督里，还未安息在基督里，也未承受在基督里那分产业的时候，我们可以按着自己的选择，随便行动。但是一旦我们安息在基督里，承受祂作我们的分，就不应该凭着自己的看法作事，乃要按照神的选择。赞美主，现在我们是在基督里，我们是在美地。…因此，为着献上祭物，需要有正确的地点，就是保守神子民合一的地点。如果以色列民进了美地之后，仍然自由选择他们敬拜神的地点，那么，不久他们就要分裂了。多少世纪以来，以色列民在敬拜神的事上，一直保持在一里。这独一敬拜的地点，保守了他们的一。神的选择是唯一的选择，神的选择也就是他们的选择。

　　今天基督徒太随便了，他们有太多的选择，几乎每个人都按着自己的选择，而有某种样式的会。常听人说，“我不喜欢那样的聚会。”或说，“我赞成这样的聚会。”…我们都需要说，“主，什么是你的选择？我不喜欢我的选择。我不喜欢作我自己眼中看为正的事，只要作在你眼中看为正的事。我不喜欢按我的口味聚会，我只要在你选择的地点聚会。”

　　只有一个正确的口味，和一个正确的选择，那就是神所选择一的立场，是独一无二的。…我们都需要在一的独一立场上（李文集一九七一年第二册，二七至二九页）。

　　参读：基督是实际，第三篇；国度之于信徒，第一至四、六篇。

　　Moses told the people of Israel that when they entered the good land, they should not do things that were right in their own eyes but not right in the eyes of God. In the wilderness they did whatever was right in their own eyes. That was lawlessness; it was something that could never please God. He tolerated it in the wilderness, but He would not tolerate it in the good land. Then Moses told them that when they entered into the good land, they must present their burnt offerings in the very place of God’s choice. If it was according to their choice, it would again be something that was right in their own eyes. But in the good land they must do what is right in the eyes of God. The first thing they must do is to bring their offerings to the place of God’s choice.

　　This means that when we are not living in Christ, not resting in Christ, and not inheriting our portion in Christ, we may act in a loose way according to our choice. But once we are resting in Christ, inheriting Him as our portion, we should not do things according to what is right in our eyes but according to the choice of God. Praise the Lord that we are now in Christ! We are in the good land….Thus, for the presenting of the offerings, there is the need of a proper place, a place that will keep the oneness of the people of God. If the people of Israel had the liberty to choose a place for their worship to God when they went into the good land, it would not be long before they would be divided. Through all the centuries the people of Israel have been kept as one as far as their worship to God is concerned. The oneness has been kept by this unique place of worship. The only choice was God’s choice, and God’s choice was their choice.

　　Today Christians are too free; they have too many choices. Almost everybody has a certain kind of church according to his or her choice. People say, “I don’t like that kind of meeting,” or “I prefer this kind of meeting.”…We all need to say, “Lord, what is Your choice? Where is the place You have chosen?…I do not like to do anything that is right in my own eyes, but everything that is right in Your eyes. I do not like to meet according to my taste; I want to meet in the place of Your choice.”

　　There is only one proper taste and one proper choice; that is God’s choice of the one unique ground of oneness….We all need to be on the unique ground of oneness. (CWWL, 1971, vol. 2, “Christ as the Reality,” pp. 20-21)

　　Further Reading: CWWL, 1971, vol. 2, “Christ as the Reality,” ch. 3; CWWL, 1957, vol. 2, “What the Kingdom Is to the Believers,” chs. 1-4, 6

　　提前一17　　但愿尊贵荣耀归与那永世的君王，就是那不能朽坏、不能看见、独一的神，直到永永远远。阿们。

　　赛十六5　　那时必有宝座因慈爱坚立，必有一位凭真实坐在其上，在大卫的帐幕中施行审判，寻求公平，速行公义。

　　在提前一章十七节…的“永世”，实际上就是永远的意思。这辞需要在召会的败落上来领会。保罗在狱中时，召会开始败落，情况非常令人失望。许多人感到沮丧，甚至保罗的一些同工也离开他。但他有坚强的信心同绝对的把握：他所相信、那将荣耀的福音托付给他的神，乃是永世的君王，就是那有绝对权柄直到永远的一位，祂绝不改变。没有一位属地的君王能称为永世的君王。…保罗所事奉的神的确是永世的君王，永远的君王。我们所事奉，并且正分赐到我们里面的，乃是永世的君王（新约总论第一册，六一至六二页）。

　　1 Tim. 1:17 Now to the King of the ages, incorruptible, invisible, the only God, be honor and glory forever and ever. Amen.

　　Isa. 16:5 Then will a throne be established in lovingkindness, and upon it One will sit in truth in the tent of David, judging and pursuing justice and hastening righteousness.

　　In 1 Timothy 1:17…“ages” actually means eternity. This word needs to be understood in relation to the decline of the church. When Paul was in prison, the churches began to decline, and the situation was very disappointing. Many were discouraged. Even some of Paul’s co-workers left him. But he had a strong faith with an absolute assurance that the very God in whom he believed, the One who had entrusted him with the gospel of glory, is the King of the ages, the One with the absolute authority for eternity, who never changes. No earthly king can be called the King of the ages….The God whom Paul served truly is the King of the ages, the King of eternity. The One whom we serve and who is being dispensed into us is the King of the ages. (The Conclusion of the New Testament, pp. 51-52)

　　按照以赛亚十六章五节，包罗万有的基督乃是在大卫帐幕中掌权的王。我们可能会认为，基督的这一面和我们没有什么关系，因为基督乃是在来世以色列国复兴期间，在大卫帐幕中作王掌权的。但我们必须知道，我们也能在恩典时代，享受基督作在大卫帐幕里的掌权者。

　　我们必须看见，按照希伯来六章五节，恩典时代，就是新约时代，乃是来世的预尝。…因此，我们今日所享受的，乃是在复兴时代里，要来之国度的预尝。

　　因此，我们必须看见，今天基督是我们的王。祂不仅在我们心中掌权，也在大卫的帐幕里掌权。在旧约里，当大卫的帐幕立起，大卫的国度完全建立时，那对以色列人是极大的安慰和喜乐。在来世，当基督在大卫帐幕中掌权时，那对以色列人要成为更大的安慰。基督在大卫的帐幕中掌权，表征安慰、鼓励和复兴。…祂在大卫帐幕中，在我们里面掌权，意思就是，祂带着国度在我们里面掌权。

　　以赛亚十六章五节说，…基督的宝座必因慈爱坚立。慈爱的意思是柔细的情爱。我们都能就近祂的宝座，因为在那里有慈爱。…基督凭真实坐在宝座上，真实在这里的意思是真诚和信实。基督不仅是活泼、慈仁的，也是真诚、信实的；祂是配得的一位。祂是那坐在大卫帐幕中宝座上的，祂是真大卫。祂施行审判，寻求公平。审判乃是调整、改正，以制造和平。基督是整个宇宙中独一的审判官。按照我们天然的人，我们并不按公平对待别人。作丈夫的不按公平对待妻子，作妻子的也不按公平对待丈夫。但基督对每一个人都是完全公平的，并且祂在一切的审判中，寻求公平；祂也是速行公义的那一位。…五节给我们看见，基督有慈爱、真实、信实、公平和公义。今天基督在大卫的帐幕中，在我们里面掌权，带进国度以及慈爱、真实、信实、公平和公义。我们若在祂的管理、掌权之下，我们也会象祂一样，有这些美德。

　　当基督在千年国作王时，甚至最明亮的东西也要“蒙羞”（赛二四23）。但即使在今天，我们也能享受基督在我们里面作王，作为祂在来世作王的预尝（以赛亚书生命读经，三五七至三六○页）。

　　参读：新约总论，第五、三百六十六篇；以赛亚书生命读经，第四十一篇；圣经的十条路线，第十篇。

　　According to Isaiah 16:5, the all-inclusive Christ is the King reigning in the tent of David. We may wonder what this aspect of Christ has to do with us since Christ will reign as a king in the tent of David in the coming age during the restoration of the nation of Israel. We need to realize, however, that we can also enjoy Christ as the reigning One in the tent of David in the age of grace.

　　We have to realize that, according to Hebrews 6:5, the age of grace, the New Testament age, is a foretaste of the coming age….Thus, what we are enjoying today is a foretaste of the coming kingdom in the age of restoration.

　　Thus, today we have to realize that Christ is our King. He reigns not only in our hearts but also in the tent of David. In the Old Testament, when the tent of David was setup, when David’s kingdom was fully established, that was a great consolation and joy to the Israelites. In the coming age, when Christ reigns in the tent of David, that will be a greater consolation to Israel. Christ reigning in the tent of David signifies consolation, encouragement, and restoration…. For Him to reign in us in the tent of David means that He reigns in us with a kingdom.

　　[Isaiah 16:5 says that] Christ’s throne will be established in lovingkindness. Lovingkindness means tender affection. All of us can approach His throne because lovingkindness is there. Christ sits upon His throne in truth. Truth here means truthfulness and faithfulness. Christ is not only loving and kind but also truthful and faithful. He is the worthy One. As the One sitting upon the throne in the tent of David, He is the real David. He judges and pursues justice. To judge is to adjust and correct in order to make peace. Christ is the unique Judge in the whole universe. In our natural being, we do not treat others justly. The husbands do not treat the wives in justice, nor do the wives treat the husbands in justice. But Christ is perfectly just with everyone and pursues justice in all of His judgments. He is also the One hastening righteousness. Isaiah 16:5 shows that with Christ there is lovingkindness, truthfulness, faithfulness, justice, and righteousness. Today Christ reigns in us in the tent of David, bringing in the kingdom with lovingkindness, truthfulness, faithfulness, justice, and righteousness. If we are under His ruling, His reigning, we will be the same as He is in these virtues.

　　When Christ reigns in the millennium, even the brightest things “will be ashamed” [Isa. 24:23]. But even today we can enjoy Christ reigning in us as a foretaste of His reign in the coming age. (Life-study of Isaiah, pp. 283-285)

　　Further Reading: The Conclusion of the New Testament, msgs. 5, 366; Life-study of Isaiah, msg. 41; CWWL, 1959, vol. 3, “Ten Lines in the Bible,” ch. 10

　　约壹三4　　凡犯罪的，也行不法；罪就是不法。

　　多二14　　祂为我们舍了自己，要赎我们脱离一切的不法，并洁净我们，归祂自己成为独特的子民，作祂特有的产业，热心行善。

　　人照着己意而行，人不顺服在神的权柄之下，就是犯罪。…人凭着自己的血气行善，乃是不蒙神悦纳的。人的行为即使是良善的，只要是凭血气作的，都是被定罪的。…人行善仍然被定罪，原因乃是人的善行并不是行在神的权柄之下。罪就是人任性而行。人不服在权柄底下，即使所行的是好的、良善的，仍是犯罪。神看人这样凭着己意所行的善，乃是不法的。神不是看人所献的羊、牛、脂油有多少，…听命与顺服的对面就是权柄（倪柝声文集第三辑第十三册，一二二页）。

　　1 John 3:4 Everyone who practices sin practices lawlessness also, and sin is lawlessness.

　　Titus 2:14 Who gave Himself for us that He might redeem us from all lawlessness and purify to Himself a particular people as His unique possession, zealous of good works.

　　A man sins when he walks according to his self-will and rebels against God’s authority….Those who do good according to their own flesh do not please God. Even if a man’s conduct is approved, his very person is condemned as long as he acts according to the flesh….Man is condemned for doing good because this good is not performed under God’s authority. Sin means to act presumptuously. If a man does not come under authority, he sins even when his conduct is good. In God’s eyes all goodness performed by self-will is lawlessness. God is not concerned with the number of sheep and cattle and the amount of fat that man offers to Him….Obedience and submission are man’s responses to authority. (CWWN, vol. 59, p. 110)

　　马太七章二十一至二十三节，主责备那些奉祂名预言、赶鬼、行异能的人。…这乃是因为他们是出于自己而作，不是因顺服神的旨意而作。所以主接着就说，“唯独实行我诸天之上父旨意的人，才能进去”（21）。现今的时代，乃是充满不法，充满背叛。…罪就是不法，罪也就是悖逆。…（根据约壹三章四节，）不法的意思就是没有律法；没有律法就是罪。撒但是干犯权柄而犯罪；人是有律法就犯律法，没有律法就随意。…干犯律法是行为问题，固然是罪；不法，乃是存心问题，也是罪。不只不服在权柄之下，乃是没有权柄。在这末后的时代，因着不法者在这里，堕落的人要把一切的权柄都推翻，随己意作事，不法要掌权。…从撒但犯罪的起头，从人类犯罪的起头，一直到世代的末了，撒但一直与神的权柄作对，人也一直与神的权柄作对。…背叛乃是这世界的原则。我们如果要事奉神，就要碰着权柄。我们必须脱离这世界的这两个原则：不法与背叛。

　　我们要看见，宇宙中有两个原则：一是神权柄的原则，一是撒但背叛的原则。我们不能一面事奉神，一面又走背叛的路。…背叛的人虽能讲道，但撒但要在那里笑，因为这人里头有撒但的原则。事奉的对面就是权柄。这个问题若没有好好解决，就在事奉、生活上，各种样的问题、难处都会发生。我们要问：我们是不是服神的权柄？我们要事奉神的人，必须得着一个基本的启示，就是认识神的权柄。…我们要知道，任何的悖逆都是顺着撒但而来的。没有遇见权柄的人，就自己拆毁自己的工作。你反对撒但的工作，但是你还顺着撒但的原则，你就一点路都没有。我们没有碰着权柄，没有碰着里头的根，就神在各地没有工作，在中国没有工作，在世界也没有工作。背叛的根不除掉，我们就没有前途，没有工作。求神怜悯我们，叫我们实在碰见权柄，脱离背叛的原则，不走背叛的路。求神使我们的事奉，乃是在顺服权柄的原则里（倪柝声文集第三辑第十三册，一一九至一二○页）。

　　参读：新约圣经中奇妙的基督，第二、六章；国度与召会，第一至三章。

　　In Matthew 7:21-23 the Lord rebuked those who prophesied, cast out demons, and did works of power in His name…. They were rebuked because they were doing these things out of themselves, not out of obedience to God’s will. This is the reason the Lord said that only “he who does the will of My Father who is in the heavens” [v. 21] can enter the kingdom of the heavens. The present age is full of lawlessness and rebellion….Sin is lawlessness and rebellion according to 1 John 3:4. Being lawless is being without the law, and being without the law is sin. Satan sinned by trespassing against authority. Man breaks the law when the law is present and acts irresponsibly when no law is present…. Breaking the law is a matter of conduct, and it is sin. Being lawless is a matter of motive, and it is sin as well. In lawlessness one not only rebels against authority but acts as if there is no law. In the end times the presence of the lawless one will result in fallen man overturning all forms of authority. He will act according to his self-will and lawlessness will reign…. From the time of Satan’s fall, throughout man’s history of transgression to the end of this age, Satan is continually fighting against God’s authority. Man is also standing against God’s authority…. Rebellion constitutes the underlying principle of this world. In order to serve God, we have to experience authority. We have to free ourselves from these two worldly principles—lawlessness and rebellion.

　　We must realize that there are two principles in this universe. One is the principle of God’s authority, and the other is the principle of Satan’s rebellion. We cannot serve God on the one hand and take the way of rebellion on the other hand…. A rebellious man can give a message, but Satan will laugh at such a man because he is operating under Satan’s principle. Service is directly linked to authority. If we do not settle the matter of authority, we will have problems in all areas of our service and living. We have to ask ourselves if we are under God’s authority. As servants of God we have to have a fundamental revelation, a revelation of His authority….We have to know that any kind of rebellion is from Satan. Those who have not seen authority are destroying their own work. We may say that we are destroying Satan’s work, but actually we are working according to Satan’s principle. This will lead us nowhere. Unless we touch authority and its underlying root, God will not be able to have any work in China, in other places, and in the entire world. If we do not remove the root of rebellion, we will have no future and no work. May the Lord be merciful to us and grant us a real touch with authority. May we turn away from the principle of rebellion and reject the way of rebellion. May the Lord preserve our service in the principle of submission. (CWWN, vol. 59, pp. 106-108)

　　Further Reading: CWWL, 1973-1974, vol. 2, “The Wonderful Christ in the Canon of the New Testament,” chs. 2,6; CWWL, 1957, vol. 3, “The Kingdom and the Church,” chs. 4, 6-7

　　太七21~23　　不是每一个对我说，主啊，主啊的人，都能进诸天的国，唯独实行我诸天之上父旨意的人，才能进去。当那日，许多人要对我说，主啊，主啊，我们不是在你的名里预言过，在你的名里赶鬼过，并在你的名里行过许多异能么？那时，我要向他们宣告：我从来不认识你们，你们这些行不法的人，离开我去吧。

　　马太七章二十一节说，“不是每一个对我说，主啊，主啊的人，都能进诸天的国，唯独实行我诸天之上父旨意的人，才能进去。”这不是指今天诸天之国的实际，乃是指将来国度的实现。我们要进诸天的国，需要作两件事：呼求主，并实行天父的旨意。呼求主够叫我们得救（罗十13），但要进诸天的国，还需要实行天父的旨意。因此，不是每一个说主啊，主啊的人，都能进诸天的国，唯独那些呼求主，且实行天父旨意的人，才能进去。

　　进诸天的国，既然还要实行天父的旨意，就显然与借着重生进神的国不同（约三3、5）。进神的国是借着神圣生命的出生，进诸天的国是借着神圣生命的生活（马太福音生命读经，三三六页）。

　　Matt. 7:21-23 Not everyone who says to Me, Lord, Lord, will enter into the kingdom of the heavens, but he who does the will of My Father…. Many will say to Me in that day, Lord, Lord, was it not in Your name that we prophesied, and…cast out demons, and…did many works of power? And then I will declare to them: I never knew you. Depart from Me, you workers of lawlessness.

　　[Matthew 7:21] does not refer to the reality of the kingdom of the heavens today, but to the coming manifestation of the kingdom in the future. To enter into the kingdom of the heavens we need to do two things: call on the Lord and do the will of the heavenly Father. To call on the Lord suffices for us to be saved (Rom. 10:13), but to enter into the kingdom of the heavens we also need to do the will of the heavenly Father. Hence, “Not everyone who says…Lord, Lord, will enter into the kingdom of the heavens,” but those who call on the Lord and do the will of the heavenly Father.

　　Since entering into the kingdom of the heavens also requires doing the will of the heavenly Father, it is clearly different from entering into the kingdom of God by being regenerated (John 3:3, 5). This latter is by the birth of the divine life; the former is by the living of that life. (Life-study of Matthew, p. 302)

　　在马太七章二十一节，主不是说，“你们…父，”乃是说，“我…父。”这里主似乎说，“我是人子，是神子，我一直实行我父的旨意。你们也是神的儿子，是我的弟兄。因此，你们必须是我的同伴，并走我所走的路。…你们是我的弟兄、我的同伴、我的同伙。你们和我走同样的路，实行同样的旨意。你们照着我父的旨意与我同活。”…要实行父的旨意，我们需要走狭路。…我们的父有一个旨意要成就，但这旨意只能借着祂的生命才能成就。我们需要活在天父的生命里，并且凭着这生命而活。这种生活乃是为着实行父的旨意。

　　主从来不称许那些在祂的名里，却不照着天父的旨意（21）预言、赶鬼、并行许多异能的人（22）。主不否认他们作了那些事，但祂认为那些事是不法的，因为不是照着天父的旨意作的，与神圣的旨意不一致。主似乎说，“你们在我的名里预言过，在我的名里赶鬼过，并在我的名里行过许多异能，但我从来不认可你们作那些事。我从来不称许你们，因为你们不法地作那一切的事。你们在己里，在自己的欲望里，照着自己的心意，不照着我父的旨意作那些事。”因此，他们即使在主的名里作了那些事，也不能进诸天的国，却要“离开”主，就是在来世被拒于国度的实现之外，不能得国度的赏赐。

　　无论哪一种赛跑，跑者必须跑在正确的跑道上。你也许跑得比别人快，但你若跑出你跑道的线外，你就不被承认了。这种赛跑会被视为不法。你必须在跑道上赛跑，这就是说，你必须跑在狭路上。今天许多基督教工人的工作，不受属天跑道的约束。在他们自己眼中，他们在主的名里，并为着主作了许多的事。然而，在主眼中，他们的工作是一种过犯，违犯了属天的跑道。因此他们的工作是不法。…在主的恢复里，有限制的跑道，我们奔跑时必须受限制。我们若跑在跑道上，没有跑出去，我们就要蒙主称许（马太福音生命读经，三三六至三四○页）。

　　参读：马太福音生命读经，第二十四篇；圣经要道，第二十五至二十六题。

　　In Matthew 7:21 the Lord does not say “your Father,” but “My Father.” Here the Lord seems to be saying, “I, the Son of Man and the Son of God, have been doing the will of My Father. You also are sons of God and My brothers. Therefore, you must be My companions and take the same way that I take….You are My brothers, My companions, and My partners. You and I are walking the same way and doing the same will. You are living with Me according to the will of My Father.”…In order to do the will of the Father, we need to walk in the constricted way….Our Father has a will to accomplish, but we can accomplish it only by His life. We need to live in the life of the heavenly Father and also by that life. This kind of living is for the doing of the Father’s will.

　　The Lord never approved those who prophesied, cast out demons, and did many works of power in His name, but not according to the will of the heavenly Father (v. 21). The Lord did not deny that they did those things, but He considered those things as lawlessness because they were not done according to the will of the heavenly Father. They were not done in the line of the divine will. The Lord seemed to be saying, “You prophesied in My name, you cast out demons in My name, and you did many works of power in My name, but I never allowed you to do them. I never approved you because you did all those things in a lawless way. You did them in yourself, in your own desire, and according to your own intention, not according to the will of My Father.” Thus, those who do such things, even in the Lord’s name, will not enter into the kingdom of the heavens, but will depart from the Lord; that is, they will be rejected from the manifestation of the kingdom in the coming age.

　　The runners in any race must run in the proper lanes. Although you may run faster than others, your running will not be recognized if you run outside the lines of your lane. Rather, that type of running will be considered lawlessness. You must run the race between the lines; that is, you must run in a constricted way. Today the work of many Christian workers is not restricted by the heavenly lines. In their own eyes, they have done a great deal in the Lord’s name and for the Lord. In the eyes of the Lord, however, their work is a kind of transgression, a violation of the heavenly lines. Hence, their work is lawlessness….There are constricting lines in the Lord’s recovery, and we must be constricted in our running. If we run between the lines, not outside of them, we shall be approved by the Lord. (Life-study of Matthew, pp. 303-305)

　　Further Reading: Life-study of Matthew, msg. 24; CWWL, 1932-1949, vol. 3, “Crucial Truths in the Holy Scriptures, Volume 2,” chs. 25-26

　　提后二1　　所以，我的孩子，你要在基督耶稣里的恩典上得着加力。

　　四8　　从此以后，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。

　　今天地上满了混乱，到处都是混乱。社会里的每一部分都是混乱。然而，我们不该沮丧。除了撒但的混乱之外，还有神圣的经纶。撒但的混乱要结束，神圣的经纶要达到终极的完成。撒但混乱的结局乃是火湖，神圣经纶的终极完成乃是新耶路撒冷。

　　在圣经里，并在我们的经历中，撒但的混乱总是与神圣的经纶并行的。我们似乎是交替地在经纶和混乱之间，在混乱和经纶之间。什么地方有神圣的经纶，什么地方就有撒但的混乱。什么地方有神，什么地方也就有撒但（在旧造里撒但的混乱以及为着新造的神圣经纶，一三页）。

　　2 Tim. 2:1 You therefore, my child, be empowered in the grace which is in Christ Jesus.

　　4:8 Henceforth 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.

　　Today the earth is filled with chaos. Chaos is everywhere. Every part of society is chaotic. However, we should not be discouraged. In addition to the satanic chaos, there is the divine economy. Whereas the satanic chaos will come to an end, the divine economy will reach a consummation. The end of the satanic chaos will be the lake of fire, and the consummation of the divine economy will be the New Jerusalem.

　　Both in the Bible and in our experience, the satanic chaos always goes along with the divine economy. It seems that we alternate between economy and chaos, between chaos and economy. Where there is the divine economy, there is the satanic chaos. Where God is, Satan is also. (CWWL, 1991-1992, vol. 3, “The Satanic Chaos in the Old Creation and the Divine Economy for the New Creation,” pp. 201-202)

　　得胜者乃是那些忍受混乱，却不失望也不沮丧的人。他们反而得了加强，能够为着神圣的经纶站住，且活出神圣的经纶。撒但的混乱仍然在基督教国里，在我们四围继续进行着。甚至在主的恢复里，我们也经历这样的混乱。…我们若得主的加强，能征服一切毁坏的混乱，我们就要得胜地进到国度里。我们要成为那些在独一建造的经纶里得胜的人。

　　我们必须借着经过过程并终极完成之三一神作全足的恩典，征服撒但的混乱（林前十五10，林后十二9，提后四22）。在林前十五章十节保罗说，神的恩与他同在。在加拉太六章十八节他说，主耶稣基督的恩与我们的灵同在；在提后四章二十二节他说，主与我们的灵同在。主这全足的恩典与我们的灵同在。我们借着祂作我们全足的恩典，就能征服一切撒但的混乱，并完成独一的神圣经纶。

　　我们按照真理就能征服一切撒但的混乱，并完成神圣的经纶；召会，就是神在肉体的显现，乃是这真理的柱石和根基（提前三15~16）。背叛的人不能摇动在主恢复里的召会，因为召会是真理的柱石和根基。柱石支持建筑物，而根基托住柱石。召会是支持真理的柱石，也是托住真理的根基。因为召会是真理的柱石和根基，我们就必须是教导真理的人。我们教导真理，就会点亮在黑暗中的人，给人注射抵抗毒素，吞灭死亡，并将走岔的人带回到正路上。

　　启示录二章和三章启示，我们必须在某些情形里，来征服一切撒但的混乱，并完成独一的神圣经纶。…我们必须是以起初的爱爱主的人（二4）。起初的爱可以比作新婚的爱。…我们必须恢复我们向我们的丈夫基督那新婚的爱。…我们也必须在召会这今日的乐园里，享受基督作生命树，使我们能成为发光的灯台（7、5）。主…告诉得胜者，祂要给他们吃整个的生命树。…我们该吃一棵树，宇宙的树，独一的树，就是生命树，也就是基督作神圣生命的具体化身（在旧造里撒但的混乱以及为着新造的神圣经纶，八七至九○页）。

　　参读：在旧造里撒但的混乱以及为着新造的神圣经纶，第一至三章。

　　The overcomers are those who suffer the chaos, but they are not disappointed or discouraged. Instead, they are strengthened and enabled to stand for and live out the divine economy. The satanic chaos is still going on around us in Christendom. Even within the Lord’s recovery, we have experienced this chaos…. If we are enabled by the Lord to conquer all the destructive chaos, we will triumphantly enter into the kingdom. We will be those who triumph in the unique constructive economy.

　　We have to conquer the satanic chaos by the processed and consummated Triune God as the all-sufficient grace (1 Cor. 15:10; 2 Cor. 12:9; 2 Tim. 4:22). In 1 Corinthians 15:10 Paul says that the grace of the Lord was with him; in Galatians 6:18 he says that the grace of the Lord Jesus Christ is with our spirit; and in 2 Timothy 4:22 he says that the Lord is with our spirit. The Lord as the all-sufficient grace is with our spirit, and we can conquer all the satanic chaos and carry out the unique divine economy by Him as our all-sufficient grace.

　　We can conquer all the satanic chaos and carry out the divine economy according to the truth, of which the church, the manifestation of God in the flesh, is the pillar and base (1 Tim. 3:15-16). The rebellious ones cannot shake the church in the Lord’s recovery, because the church is the pillar and base of the truth. The pillar supports the building, and the base holds the pillar. The church is the pillar supporting the truth, and it is the base holding the truth. Because the church is the pillar and base of the truth, we need to be those who teach the truth. Our teaching of the truth will enlighten the darkened people, inoculate against the poison, swallow up the death, and bring the distracted back to the proper track.

　　Revelation 2 and 3 reveal that we need to conquer all the satanic chaos and carry out the unique divine economy in certain conditions. We need to be those who love the Lord with the first love (2:4). The first love may be compared to the love of newlyweds….We must recover the wedding, bridal love toward our Husband, Christ. We also need to enjoy eating Christ as the tree of life in the church as today’s Paradise so that we can be a shining lamp-stand (vv. 7, 5). The Lord…tells the overcomers that He will give them to eat of the entire tree of life….We should eat one tree, the universal tree, the unique tree, that is, the tree of life, which is Christ as the embodiment of the divine life. (CWWL, 1991-1992, vol. 3, “The Satanic Chaos in the Old Creation and the Divine Economy for the New Creation,” pp. 256-258)

　　Further Reading: CWWL, 1991-1992, vol. 3, “The Satanic Chaos in the Old Creation and the Divine Economy for the New Creation,” chs. 1-3