诗歌：补充本424首

读经：来十二1~2，林前九24，腓三13~14，提后四7~8，罗十二3，歌一4，耶三一3

Scripture Reading: Heb. 12:1-2; 1 Cor. 9:24; Phil. 3:13-14; 2 Tim. 4:7-8; Rom. 12:3; S. S. 1:4; Jer. 31:3

　　来十二1　　…我们既有这许多的见证人，如同云彩围着我们，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。

　　出十三21　　耶和华在他们前面行，日间在云柱中领他们的路；夜间在火柱中光照他们，使他们日夜都可以行走。

　　云彩是为着引导百姓跟随主（民九15~22），并且主是在云彩中与百姓同在（出十三21~22）。以色列人乃是借着云柱跟随主，并在云柱中享受主的同在。所有信心的见证人，和信心的殉道者，都如同云彩。借着这些如同云彩的见证人〔来十二1〕，我们得以跟随主，并享受祂的同在（希伯来书生命读经，六五九页）。

　　Heb. 12:1 …Let us also, having so great a cloud of witnesses surrounding us, put away every encumbrance and the sin which so easily entangles us and run with endurance the race which is set before us.

　　Exo. 13:21 And Jehovah went before them by day in a pillar of cloud to lead them on the way and by night in a pillar of fire to give them light, that they might go by day and by night.

　　The cloud is for leading people in following the Lord (Num. 9:15-22), and the Lord is in the cloud to be with the people (Exo. 13:21-22). The children of Israel followed the Lord by the pillar and enjoyed the Lord’s presence in the pillar of cloud. All the witnesses of faith, even the martyrs of faith, are a cloud. By this cloud of witnesses [Heb. 12:1] we follow the Lord and enjoy His presence. (Life-study of Hebrews, p. 550)

　　旧约的圣徒，只是信心的见证人，没有一个是信心的创始者、源头、成终者或完成者。希伯来十二章一节把信心的见证人看作是“如同云彩围着我们”。主是在云彩中与祂的百姓同在（出十三21~22）。以色列人是照着云彩的行动跟随主。云彩在哪里，主也就在哪里。不仅如此，云彩更是为着引导百姓跟随主。如果你有心要寻找主，…你会立即觉得，借着有信心的人，就能得着主的同在和祂的引导。你若有云彩，你就有了主。你若失去云彩，你就失去了主。所有有信心的人，就是召会里的人，都是云彩。寻求主同在最好的路，就是到召会里来。凡要寻求主引导的人，都必须跟随云彩，就是召会。主在云彩里，意思就是祂与有信心的人同在。我们既是有信心的人，我们就是今天的云彩；人只要跟随我们，就可以跟从主。凡寻求祂的人，都能在我们中间得到祂的同在。主既是在我们这里，所以我们在哪里，哪里就是主今天行动的方向（希伯来书生命读经，六六○页）。

　　希伯来十二章一节所说的“见证人”…按字面看，好像就是指着十一章所说的那些大有信心的人。但是，实在说来，不是指着那些人，乃是指着那些人的事情。…那些人的事情所得的见证如同云彩围着我们。

　　这许多见证…是证明神“这么大的救恩”（二3~4）。…〔这救恩〕不只是罪得赦免，更是指得着国度。国度就是我们奔跑的目标。神给我们这么多的见证，为要鼓励我们过信心的生活，来奔跑这个赛程，来得着国度的荣耀。在十一章里，那些信心的伟人所直接信的虽然不都是为着国度，但他们的信心就是他们的路程…。他们所直接相信的已经得着了，如有的被提，有的得地，有的复活，有的免灭亡；但这些并不是神所应许最后要给他们的。他们因信所得的一切，不过是证据〔或凭质〕，证明他们也要得着神所应许的国度。“这些人都借着信得了美好的见证，却没有得着所应许的；因为神为我们预备了更美的事，叫他们若没有我们，就不能完全。”（十一39~40）这是说…国度。…神证明他们将来必定得着国度。

　　“许多的见证人”，就是神因许多人的信心所赐给的恩典。神已经这样地听祷告、行神迹，来证明他们这样的奔跑赛程是祂所喜悦的，国度是他们所必有的。我们因为有了这许多的见证，就必须奔跑这信心的赛程（倪柝声文集第一辑第十七册，二五○至二五一页）。

　　参读：希伯来书生命读经，第四十八篇；倪柝声文集第一辑第十七册，奔那摆在前头的路程。

　　The saints of the old covenant were only witnesses of faith. None of them was the author, source, perfecter, or finisher of faith. In Hebrews 12:1 the witnesses of faith are considered as “a cloud of witnesses surrounding us.” The Lord was in the cloud to be with His people (Exo. 13:21-22). The children of Israel followed the Lord according to the move of the cloud. Where the cloud was, there the Lord was also. Furthermore, the cloud is for leading people in following the Lord. If you have a heart to seek out the Lord…, you may immediately have the sense that by the people of faith you can have the Lord’s presence and His leading. If you have the cloud, you will have the Lord. But if you miss the cloud, you will also miss the Lord. All the people of faith, the church people, are the cloud. The best way to seek the Lord’s presence is to come to the church. If anyone is seeking the Lord’s leading, he must follow the cloud, the church. The Lord is in the cloud, meaning that He is with the people of faith. Since we are the people of faith, we are today’s cloud, and people can follow the Lord by following us. Those who seek Him can find His presence with us. The Lord is where we are, and where we are is the direction in which the Lord is moving in these days. (Life-study of Hebrews, p. 551)

　　The “witnesses” mentioned in Hebrews 12:1… apparently… refer… to those who have great faith as mentioned in chapter 11. Actually, it does not refer to the people themselves but to the things they did… The witnesses of the things done by those people are like a great cloud surrounding us.

　　These many witnesses… witness to God’s “great salvation” (2:3-4)… [which] is not only the forgiveness of sins but obtaining the kingdom. The kingdom is the goal of our race. God gave us so many witnesses for the purpose of encouraging us to live a life of faith so that we can run the race and receive the glory of the kingdom. Although the great men of faith in chapter 11 did not have the kingdom directly as their object of faith, their faith was nevertheless their race… Apparently, they obtained what they believed in; some were raptured, some obtained the land, some were resurrected, and some were saved from perishing. But these things are not God’s ultimate promise to them. What they had obtained through faith was only their earnest [or pledge], proving that they would obtain the promised kingdom of God. “And these all, having obtained a good testimony through their faith, did not obtain the promise, because God has provided something better for us, so that apart from us they would not be made perfect” (11:39-40)… This [is] talking about… the kingdom… [and] God’s assurance to them that they would obtain the kingdom in the future.

　　“So great a cloud of witnesses” is the grace given by God through the faith of many people. God answered their prayers and worked miracles; He proved that their running of the race was well pleasing to Him and that they would possess the kingdom. Since we have all these witnesses, we should run the race of faith. (CWWN, vol. 17, pp. 230-231)

　　Further Reading: Life-study of Hebrews, msg. 48; CWWN, vol. 17, pp. 229-240

　　来十二1　　…我们既有这许多的见证人，如同云彩围着我们，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。

　　林前九24　　…在场上赛跑的都跑，…你们应当这样跑，好叫你们得着奖赏。

　　帖后三5　　愿主修直你们心中的途径，引导你们的心，进入神的爱以爱神，并进入基督的忍耐以忍耐。

　　基督徒的一生就是一个赛程，每一个得救的基督徒都必须奔跑这赛程，好赢得奖赏（林前九24）。这奖赏不是指一般的救恩（弗二8，林前三15），乃是指特别的赏赐（来十35，林前三14）。使徒保罗已经跑完这赛程，赢得了奖赏；他几乎是唯一把基督徒生活比作赛跑的人。在希伯来书里，他嘱咐希伯来的信徒要奔跑赛程；他说，要“凭着忍耐奔那摆在我们前头的赛程”（十二1）（希伯来书生命读经，六七○页）。

　　Heb. 12:1 …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.

　　1 Cor. 9:24 …Those who run on a racecourse all run… Run in this way, that you may lay hold.

　　2 Thes. 3:5 And the Lord direct your hearts into the love of God and into the endurance of Christ.

　　The Christian life is a race. Every saved Christian must run the race to win the prize (1 Cor. 9:24). This prize is not salvation in a common sense (Eph. 2:8; 1 Cor. 3:15), but a reward in a special sense (Heb. 10:35; 1 Cor. 3:14). The apostle Paul, who has run the race and won the prize, was nearly the only one who likened the Christian life to a race. In the book of Hebrews he charged the Hebrew believers to run the race, saying, “run with endurance the race which is set before us” (12:1). (Life-study of Hebrews, p. 559)

　　这赛程…不…是得完全或得荣耀，因为那是赛程的目标。也不能说赛程是生命之律内里的运行，因为那是赛程的过程。赛程甚至也不是丧失魂，因为那是奔跑赛程的途径，而不是赛程本身。…主在约翰十四章六节…说…，“我就是道路。”赛程就是道路、行程。因为基督是道路，所以祂也是赛程。我们所奔跑的赛程乃是基督。…在宇宙中，神预备了一条独一的路，是我们必须行走的。…基督显现之前，神用预表来表征基督是神的道路；最显著的预表，就是帐幕。…帐幕…中有一条道路，从祭坛开始，经过洗濯盆、陈设饼的桌子、灯台、香坛，把我们带进约柜，就是生命之律所在之处。帐幕里的道路，就是基督是我们独一道路的图画。…保罗在希伯来六章告诉我们要逃跑〔18〕。我们必须逃离一切事物，而进入至圣所，就是我们的先锋耶稣基督所进入的幔内。这也是奔跑赛程的意思。

　　〔在〕十二章一节，…重担，也可译为重量，负担，障碍。赛跑的人脱去各样不必要的重量，各样缠累人的重担，使他们没有障碍，以赢得竞赛。请注意，保罗在这里是说“我们”，而不是说“你们”，他将自己也包括在这件事之内。…“容易缠累我们的罪”〔1〕…主要的是指缠累我们，使我们不能奔跑赛程的事，正如十章二十六节所说的故意犯罪，会使希伯来的信徒离开神经纶中新约的路一样。重担和缠累人的罪，都会阻挠并限制希伯来的信徒，使他们不能在新约的路上，跟从被犹太教所弃绝的耶稣，奔跑那属天的赛程。…十二章一节所提的罪，是很独特的，因为在原文里保罗在此加了指定冠词，而称之为“那罪”。这独一的、缠累人的罪，乃是故意犯的罪，指停止与圣徒们的聚集，放弃新约的路，以及回到犹太教去。

　　在这赛程中，会有很大的反对。因此，我们必须凭着忍耐奔跑这赛程（十二1）。这意思是说，我们要奔跑基督的赛程，就必须凭着忍耐忍受反对，绝不可疲倦灰心（希伯来书生命读经，六七○至六七一、六七五至六七七页）。

　　主引导我们的心〔帖后三5〕，是借着那灵的引领；神的爱已经借着那灵浇灌在我们心里（罗八14，五5）。帖后三章五节里神的爱，是我们对神的爱，乃是出自那已经浇灌在我们心里之神的爱（约壹四19）。在积极一面，我们需要享受神的爱，使我们爱祂，为祂活着；在消极一面，我们需要有分于基督的忍耐，使我们像祂一样忍受苦难，抵挡神的仇敌撒但（帖撒罗尼迦后书生命读经，四七页）。参读：希伯来书生命读经，第五十篇。

　　The race [is] not perfection or glorification, for that is the goal of the race. Neither is the race the inward working of the law of life, for that is the process of the race. The race is not even the losing of the soul, because that is the way to run the race; it is not the race itself… The Lord… in John 14:6 [said], “I am the way.” A race is a way, a course. Because Christ is the way, He is also the race. The race we are running is Christ. In the universe God has prepared the unique way which we must take… Before Christ was manifested, God used types to signify this matter of Christ as God’s way, the most striking of which was the tabernacle… [In] the tabernacle there is a way, starting from the altar; passing through the laver, the show-bread table, the lampstand, and the incense altar; and ushering us into the Ark, the place where the law of life is. The way in the tabernacle is a picture of Christ as our unique way. In Hebrews 6 Paul told us to flee [v. 18]. We must flee everything into the Holy of Holies where our Forerunner, Jesus Christ, has entered within the veil. This is what it means to run the race.

　　[In] Hebrews 12:1… encumbrance may also be rendered “weight,” “burden,” “impediment.” The runners in a race must strip off every unnecessary weight, every encumbering burden, that they might have no impediment to winning the race. Notice that here Paul says “us,” not “you,” including himself in this matter. “The sin which so easily entangles us” [v. 1]… refers mainly to the thing which entangles us from running the race, just as the willful sin mentioned in 10:26 would keep the Hebrew believers away from the new covenant way in God’s economy. Both the encumbering weight and the entangling sin would frustrate the Hebrew believers and restrain them from running the heavenly race in the new covenant way of following the Jesus who was rejected by Judaism… The sin mentioned in 12:1 is particular and unique, for Paul uses the definite article, saying, “the sin.” This unique, entangling sin was the willful sin of forsaking the assembling together with the saints, of giving up the new covenant way, and of going back to Judaism.

　　There is much opposition to this race. Thus, we must run it with endurance (12:1). This means that in order to run the race of Christ, we must suffer the opposition with endurance, never growing weary or fainting in our souls. (Life-study of Hebrews, pp. 559-560, 563-564)

　　The Lord directs our hearts [2 Thes. 3:5] by the leading of the Spirit, through whom the love of God has been poured out into our hearts (Rom. 8:14; 5:5). The love of God in 2 Thessalonians 3:5 is our love toward God that issues from the love of God (1 John 4:19) that has been poured out into our hearts. On the positive side, we need to enjoy the love of God so that we may love Him in order to live for Him. On the negative side, we need to participate in the endurance of Christ so that we may endure the sufferings as He did to stand against Satan, the enemy of God. (Life-study of 2 Thessalonians, p. 37)

　　Further Reading: Life-study of Hebrews, msg. 50

　　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。

　　弗二8　　你们得救是靠着恩典，借着信；这并不是出于你们，乃是神的恩赐。

　　在希伯来十二章二节，…望断，原文指转离其他各种目标，以专一的注意力注视。百米竞赛的跑者，不顾别的事物，只专心注视目标。保罗在这节似乎是说，“希伯来弟兄们，不要站着考虑观望。要从基督以外的事物转过来，而专心注视祂。这才是奔跑赛程的秘诀。”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。

　　奇妙的耶稣，在天上登了宝座，并得了荣耀尊贵为冠冕（二9），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。若没有这样迷人的对象，我们怎能望断地上这么多迷惑人的事物？（希伯来书生命读经，六七七、六七九页）。

　　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.

　　Eph. 2:8 For by grace you have been saved through faith, and this not of yourselves; it is the gift of God.

　　In Hebrews 12:2… the Greek word translated “looking away unto” means to look with undivided attention by turning away from every other object. The runners in a race, such as the hundred yard dash, turn away from everything else and look at the goal with undivided attention. In this verse Paul seemed to be saying, “Hebrew brothers, do not stand there considering and looking around. You must turn away from everything other than Christ and look to Him with undivided attention. This is the way to run the race.” 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.

　　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. Without such a charming object, how could we look away from so many distracting things on this earth? (Life-study of Hebrews, pp. 564-566)

　　唯有耶稣是信心的创始者与成终者。我们曾看过，旧约的圣徒不过是信心的见证人，但耶稣乃是信心的创始者与成终者。创始者也可译为起始者，开创者，首领，开拓者，先锋；原文与希伯来二章十节者同。耶稣乃是信心的创始者；祂是信心的发起者、开创者、源头和因由。创始者就是起始者和开创者；祂…是源头和因由。…祂也是开拓者和先锋，…是信心的首领和元帅。我们若把这些名称加在一起，对于耶稣是信心的创始者，就可以得到一个适当的定义。

　　我们需要耶稣作信心的创始者，因为照我们天然的人，我们没有信的能力…。那叫我们得救的信，乃是我们从主所得宝贵的信（彼后一1）。当我们仰望耶稣，祂这赐生命的灵（林前十五45）就将祂自己，将祂信的成分，灌输到我们里面；这样，自然而然的，有一种信在我们里面升起，我们就有信心相信祂。这不是出于我们自己，乃是出于那将自己作信的成分，分赐到我们里面，替我们信者的。因此，乃是主自己作我们的信。我们是因着祂作我们的信而活，是因着祂的信（加二20），不是因着我们自己的信。

　　耶稣是信心的创始者和起始者，主要是就着祂在地上的生活和所行的路程说的。主耶稣在地上时，开创了信心。祂所过的生活是信心的生活，所行的道路是信心的道路。在祂的生活和道路上，祂开创了信心。所以，祂是信心的创始者。…耶稣是开拓者和先锋，开了信心的路。你若再把四福音读过，就会看见祂的生活乃是开辟的生活，就是开辟信心之路的生活。…耶稣…也是信心的首领和元帅。祂开了信心的路，并作了先锋，领先开拓这路。因此，祂这位元帅能带我们随着祂的脚踪，走完信心的路。祂一生在地上的行径里，作了信心的创始者；又在荣耀里，在天上的宝座上，作了信心的成终者；当我们仰望祂时，祂就将所创始并成终的信心，传输甚至注入我们里面（希伯来书生命读经，六六一至六六二页）。

　　参读：希伯来书生命读经，第四十九篇；罗马书的结晶，第九篇。

　　Only Jesus is the Author and Perfecter of faith. As we have seen, the saints of the old covenant were only the witnesses of faith, but Jesus is the Author and Perfecter of faith. The Greek word translated “Author” may also be rendered “Originator,” “Inaugurator,” “Leader,” “Pioneer,” “Forerunner.”… Jesus is the Author of faith; He is the Originator, the Inaugurator, the source, and the cause of faith. The Author is the Originator and the Inaugurator; then He is the source and the cause… He is also the Pioneer and Forerunner… [and] the Leader… If we put all these titles together, we have an adequate definition of Jesus as the Author of faith.

　　We need Jesus as the Author of faith because, according to our natural man, we do not have any believing ability… The faith we have through which we are saved is not of ourselves; “it is the gift of God” (Eph. 2:8). We have “been allotted faith equally precious” by God’s gift (2 Pet. 1:1). When we look unto Jesus, He, as “a life-giving Spirit” (1 Cor. 15:45), transfuses us with Himself, with His believing element. Then, spontaneously, the believing ability arises in our being, and we have the faith to believe in Him. It is not of ourselves, but of Him who imparts Himself into us as the believing element to believe for us. Hence, it is He Himself who is our faith. We live by Him as our faith, by His faith (Gal. 2:20), not by our own faith.

　　Jesus is the Author and the Originator of faith mainly in His life and in His path on earth. The Lord Jesus originated faith when He was here on earth. The life He lived was a life of faith, and the path He walked was a path of faith. In His life and path He originated faith. Hence, He is the Author of faith. Jesus, being the Pioneer and the Forerunner, has cut the way of faith. If you read the four Gospels again, you will see that His life was a cutting life, a life that cut the way of faith. Jesus is also the Leader, the Captain, of faith… Hence, He, as the Leader, can carry us through the pathway of faith in His footsteps. As we look unto Him as the Originator of faith in His life and in His path on earth, and as the Perfecter of faith in His glory and on His throne in heaven, He transfuses and even infuses us with the faith which He has originated and perfected. (Life-study of Hebrews, pp. 551-553)

　　Further Reading: Life-study of Hebrews, msg. 49; CWWL, 1994-1997, vol. 1, “Crystallization-study of the Epistle to the Romans,” ch. 9

　　彼后一1　　…西门彼得，写信给那些因我们的神和救主，耶稣基督的义，与我们分得同样宝贵之信的人。

　　加二20　　我已经与基督同钉十字架；现在活着的，不再是我，乃是基督在我里面活着；并且我如今在肉身里所活的生命，是我在神儿子的信里，与祂联结所活的，祂是爱我，为我舍了自己。

　　当我们仰望耶稣，祂就把祂自己作为信的成分，灌输到我们里面，祂就成了我们的信心。…信是一种质实的能力，好像我们的第六个感官。我们借着福音的传扬，就得了这质实的官能。正确的传福音，不应当只是教训，也必须是一种灌输。…在向〔罪人〕传福音之前，我必须先从主那里得着一些出于主的东西。然后，当我传讲时，我所得着那出于主的东西，会像电一样射入那些听的人里面。…他们也许会摇头，不同意我的说法；然而在他们的深处，对我所说的有了信心。…因为有一种成分灌输到他们里面，所以他们就能相信主（希伯来书生命读经，六六四页）。

　　2 Pet. 1:1 Simon Peter,…to those who have been allotted faith equally precious as ours in the righteousness of our God and Savior, Jesus Christ.

　　Gal. 2:20 I am crucified with Christ; and it is no longer I who live, but it is Christ who lives in me; and the life which I now live in the flesh I live in faith, the faith of the Son of God, who loved me and gave Himself up for me.

　　When we look unto Jesus, He transfuses us with Himself as the believing element and He becomes our faith… Faith, the substantiating ability, is like a sixth sense. We acquired this substantiating sense through the preaching of the gospel. Proper gospel preaching is not merely a matter of teaching; it must also be a matter of transfusion… Before I can preach the gospel to [sinners], I must first receive something of and from the Lord. Then, as I am preaching, what I have received of the Lord will enter, like electricity, into those who are listening… Although they may shake their heads, not consenting to my preaching, deep within they believe what I am saying… Because some element has been transfused into their being, they are able to believe in the Lord. (Life-study of Hebrews, p. 554)

　　尽职不是在于我们的口才，乃在于我们的发表。…正确的职事，完全是在于被神自己灌输充满。首先，我们被神圣的元素充满；然后，在尽职时，我们很有吸引力的把这神圣的元素放射到别人里面。

　　我们若要有信心，就必须望断以及于耶稣这信心的源头。当我们望断一切事物以及于耶稣，祂就会把祂自己放射到我们里面，以祂自己充满我们。结果我们就自然而然地有了信心。信心不是起始于我们，乃是起始于祂。信心乃是基督自己非常主观地替我们相信。祂把自己灌输到我们里面，作到我们里面，直到祂自己在我们里面成了信的成分。因此，不是我们信，乃是祂在我们里面信。这样，祂就使我们成了信的人。表面上，是我们的信；实际上，是祂的信。这就是真正的信心。

　　一旦基督在我们里面起始了这个信心，祂就…要完全、完成并成全这信心。不要以为你靠自己可以成为信心的伟人。…我们所有的信心，就是基督自己在我们里面相信，并且替我们相信。我们是因祂的信活着，凭祂作我们的信而活（加二20）。…基督那信的成分，是借着生命之律灌注到我们里面的。我们越让生命之律在里面运行，就越能相信。我们若给生命之律充分的机会一直在我们的心思、情感和意志里运行，这运行就会在我们里面产生极大的信心（希伯来书生命读经，六六五至六六七页）。

　　有信心，不同于用刚强的意志决定要相信一些事。圣经所启示的信，不是出于我们自己，乃是神所已经分给我们的神圣事物（彼后一1）。信就是神圣灌输的结果。

　　神的灵与神的话并行；在圣经里，那灵与话绝不分开（约六63，弗六17）。当神的话临到我们，那灵就与话同来；当神向我们说话时，那灵就以神的所是注入我们里面。那灵不仅向我们启示主话中的真理，也将神的素质、祂神圣的元素，分赐到我们里面。我们读主的话时，不仅有知识和启示，也有神圣的元素，自然而然且不知不觉地注入并灌输到我们这人里面。这灌输的结果，使一个东西自然而然地在我们里面兴起，成了我们相信的能力，我们就简单地相信。…这就是信（李文集一九七五至一九七六年第三册，九三至九四页）。

　　参读：正常的基督徒信仰，基督与基督徒，第一篇；歌中的歌，一二五至一二七页；李文集一九七五至一九七六年第三册，希伯来书要点简记，第八章。

　　Ministry does not depend upon our eloquence but upon our utterance… The proper ministry is altogether a matter of being fully transfused with God Himself. First, we are charged with the divine element, and then, in the ministry, we radiate that divine element into others in a charming way.

　　If we would have faith, we must look away unto Jesus, the source of faith. When we look away from all other things unto Him, He will radiate Himself into us, charging us with Himself. As a result, spontaneously we shall have faith. Faith does not originate with us; it originates with Him. Faith is Christ Himself believing for us in a very subjective way. He transfuses us with Himself, working Himself into us, until He, the very Person, becomes the believing element in our being. Thus, it is not we who believe; it is He who believes within us. In this way, He makes us a believing being. Apparently it is our believing; actually it is His believing. This is genuine faith.

　　Once Christ has originated this faith within us,… He will complete, finish, and perfect it. Do not think that you can be a giant of faith on your own… All the faith we have is just Christ Himself believing in us and for us. We live by His faith, by Him as our faith (Gal. 2:20). Christ’s believing element is charged into our being through the law of life. The more we allow the law of life to work in our being, the more we are able to believe. If we give the law of life the opportunity to work continuously in our mind, emotion, and will, its working will produce great faith in us. (Life-study of Hebrews, pp. 555-556)

　　Having faith is not the same as believing in certain things by making a definite decision with a strong will. The faith revealed in the Bible is not of ourselves; it is something holy and divine that has been allotted to us by God (2 Pet. 1:1). It is the result of a divine transfusion.

　　God’s Spirit goes along with God’s word, and in the Bible the Spirit and the word are never separated (John 6:63; Eph. 6:17). When the word of God comes to us, the Spirit comes with the word, and as the word speaks to us, the Spirit infuses us with what God is. The Spirit not only reveals to us the truths in the Word but also imparts God’s essence, His divine element, into us. When we read the Word, there is a spontaneous and unconscious infusion and transfusion not only of knowledge and revelation but also of the divine element into our being. As a result of this transfusion, something spontaneously rises up within us to become our believing ability, and we simply believe… This is faith. (CWWL, 1975-1976, vol. 3, p. 91)

　　Further Reading: CWWN, vol. 27, “The Normal Christian Faith,” ch. 13; CWWN, vol. 23, “The Song of Songs,” pp. 106-107; CWWL, 1975-1976, vol. 3, pp. 89-94

　　来十一1　　信就是所望之事的质实，是未见之事的确证。

　　罗八24~25　　因为我们是在盼望中得救的；只是所见的盼望不是盼望，谁还盼望他所见的？但我们若盼望所不见的，就必忍耐着热切等待。

　　虽然信已经实化在我们里面，但要给信下定义并不容易。…〔希伯来十一章一节说到〕信就是所望之事的质实。因此，信是所望之事的确信、把握、证实、实际、素质、支持的根据，支持所望之事的根基。…信不是一种实质，乃是一个质实的动作。有信心并不是有一种实质的元素，乃是有一种质实的能力。虽然有些东西是看不见、听不到、摸不着的，但是在我们里面有一种能力，把这些东西质实出来。…我们的五官各有一种质实的能力。比如，我们的鼻能质实香味…。信心是在我们五官之外的特别感官。我们借着这一官能，就把一切未见之事和所望之事，都质实出来（希伯来书生命读经，六三八至六四○页）。

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

　　Rom. 8:24-25 For we were saved in hope. But a hope that is seen is not hope, for who hopes for what he sees? But if we hope for what we do not see, we eagerly await it through endurance.

　　Although faith is realized within our being, it is difficult to define… Hebrews 11:1… [says that] faith is the substantiating of things hoped for; it is the assurance, confidence, confirmation, reality, essence, supporting ground of things hoped for, the foundation that supports the things hoped for… Faith is not a substance; it is a substantiating action. To have faith is not to have a substantial element; it is to have a substantiating ability. Although certain things cannot be seen, heard, or touched, we nevertheless have within us the ability to substantiate them. Each of our five senses has a substantiating ability. For instance, our nose substantiates fragrances… Faith is a specific and particular sense in addition to our five senses. It is the sense by which we substantiate the things unseen or hoped for. (Life-study of Hebrews, pp. 532-533)

　　信徒的生活就是所望之事的生活，这盼望是与信并行、并存的（彼前一21，林前十三13，罗四18）。不信的人，因为没有基督，就没有指望（弗二12，帖前四13）。但我们在基督里的信徒，是有指望的人。我们从神所接受的呼召，带给我们盼望（弗一18，四4）。我们蒙了重生，有活的盼望（彼前一3）。基督在我们里面，是那荣耀的盼望（西一27，提前一1），结果我们的身体要在荣耀中得赎，改变形状（罗八23~25）。这就是救恩的盼望（帖前五8），有福的盼望（多二13），美好的盼望（帖后二16），永远生命的盼望（多一2，三7），也是神之荣耀的盼望（罗五2），福音的盼望（西一23），给我们存在诸天之上的盼望（5）。我们该一直持定这盼望（约壹三3），因这盼望而夸耀（罗五2）。我们的神是赐盼望的神（十五13），使我们借着经书的鼓励（4），可以一直因神有盼望（彼前一21），并在指望中喜乐（罗十二12）。

　　希伯来书嘱咐我们将因盼望而有的胆量和夸耀坚守到底（三6），显出殷勤，以致对所盼望的有充分的确信，一直到底（六11），并持定摆在前头的盼望（18）。希伯来书也告诉我们，新约带进了更美的盼望，借此我们可以亲近神（七19）。我们的生活该充满盼望，这盼望是与信并行、并存的（彼前一21，林前十三13）。我们当效法亚伯拉罕，在无可指望的时候，仍靠指望而信（罗四18）。…一切所望之事，都因我们的信而被质实。因着信，一切所望之事就都是实在的；若没有信，一切所望之事似乎都是空的。我们必须接触神，让祂把信注入我们里面，使我们能把祂所应许而成为我们盼望的一切事，都质实出来。

　　希伯来十一章一节又说，信是“未见之事的确证”。“确证”这辞也可译为证据或证明。“确证”这辞含示行动。因此，信心不是实质，乃是未见之事的确证、行动、证据和证明。凡盼望之事，都是未见之事（罗八24~25）。任何事情若是看见了，就不必盼望。我们是有盼望的人，生活的目标不该放在所见的，乃该放在所不见的；因为所见的是暂时的，所不见的才是永远的（林后四18）。因此，我们行事为人，是凭着信心，不是凭着眼见（五7）。我们的目标是至圣所和新耶路撒冷，这两样都是看不见的。然而，对这些未见之事，我们有充足的确证。信心使我们对未见之事有把握，证实我们所没有看见的。因此，信是未见之事的证据、证明（希伯来书生命读经，六四○至六四一页）。

　　参读：希伯来书生命读经，第四十七篇。

　　The believer’s life is a life of things hoped for, a life of hope which goes together and abides with faith (1 Pet. 1:21; 1 Cor. 13:13; Rom. 4:18). The unbelievers, being without Christ, have no hope (Eph. 2:12; 1 Thes. 4:13). But we, the believers in Christ, are a people of hope. The calling which we received from God brings us hope (Eph. 1:18; 4:4). We are regenerated to “a living hope” (1 Pet. 1:3). Our Christ, who is in us, is “the hope of glory” (Col. 1:27; 1 Tim. 1:1), which will issue in the redemption, the transfiguration of our body in glory (Rom. 8:23-25). This is “the hope of salvation” (1 Thes. 5:8), a “blessed hope” (Titus 2:13), a “good hope” (2 Thes. 2:16), “the hope of eternal life” (Titus 1:2; 3:7), which is the “hope of the glory of God” (Rom. 5:2), “the hope of the gospel” (Col. 1:23), “the hope laid up for [us] in the heavens” (Col. 1:5). We should always keep “this hope” (1 John 3:3), and “boast” in it (Rom. 5:2). Our God is “the God of hope” (Rom. 15:13), and “through the encouragement of the Scriptures we might have hope” (Rom. 15:4) all the time “in God” (1 Pet. 1:21) and “rejoice” in it (Rom. 12:12). This book of Hebrews charges us to “hold fast… the boast of hope firm to the end” (3:6), show “diligence unto the full assurance of… hope until the end” (6:11), and “lay hold of the hope set before us” (6:18). It also tells us that the new covenant brings in “a better hope, through which we draw near to God” (7:19). Our life should be a life of hope, which goes together and abides with faith (1 Pet. 1:21; 1 Cor. 13:13). We should follow Abraham who “beyond hope believed in hope” (Rom. 4:18). All the things which we are hoping for are substantiated by our faith. With faith, they all are real; without faith, they seem vain. We need to contact God for His infusion of faith that we may substantiate all the things which He has promised as our hope.

　　Hebrews 11:1 also says that faith is the “conviction of things not seen.” The Greek word rendered “conviction” may also be translated “evidence” or “proof.” The word conviction implies action. Thus, faith is not the substance, but the conviction, action, evidence, and proof of things not seen. All things hoped for are things not seen (Rom. 8:24-25). If anything is seen, we do not need to hope for it. As people of hope, we should not aim our life at “the things which are seen,” but at “the things which are not seen; for the things which are seen are temporary, but the things which are not seen are eternal” (2 Cor. 4:18). Hence, “we walk by faith, not by appearance” (5:7). We are aiming at the Holy of Holies and the New Jerusalem, neither of which can be seen by us. Nevertheless, we have the full conviction of these unseen things. Faith assures us of the things not seen, convincing us of what we do not see. Therefore, it is the evidence, the proof, of things unseen. (Life-study of Hebrews, pp. 533-535)

　　Further Reading: Life-study of Hebrews, msg. 47

　　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。

　　二9　　唯独看见耶稣得了荣耀尊贵为冠冕，祂为着受死的苦，成为比天使微小一点的，好叫祂因着神的恩，为样样尝到死味。

　　耶稣是信心的成终者，主要是就着祂在荣耀里和在天上的宝座上说的。祂在荣耀里坐在宝座上，要完成祂在地上所起始的信心。祂是信心的完成者和完全者，必能完成并完全祂所起始并开创的信心（希伯来书生命读经，六六三页）。

　　我们因着信，不但叫我们的生活有大改变，…这里还有一个很大的能力，产生出很多传道人和殉道者来。因为有这个大的能力在里面，是你没有法子压制，也没有法子困住的，叫人能坦然为主受苦难，经过危险，以致泰然地去殉道。这一切都是因着信，和基督一碰，基督里面的一切，就都到你里面来了（倪柝声文集第二辑第七册，二一二页）。

　　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.

　　2:9 But we see Jesus, who was made a little inferior to the angels because of the suffering of death, crowned with glory and honor…

　　Jesus is the Perfecter of faith mainly in His glory and on His throne in heaven. He is sitting on the throne in glory to complete the faith which He originated while He was on earth. Being the Finisher and the Completer of faith, He will finish and complete what He has originated and inaugurated. (Life-study of Hebrews, p. 553)

　　Not only are our lives changed by faith, but there is a very great power within this faith which motivates thousands to become missionaries and martyrs. This great power within is irrepressible and unlimited. It makes man willing to suffer for the Lord, ride through danger, and eventually be martyred. All these abilities come from faith. When we touch Christ, everything of Him will be transmitted into us. (CWWN, vol. 27, “The Normal Christian Faith,” pp. 158-159)

　　按照希伯来十二章二节，耶稣为那摆在前面的喜乐，就轻看羞辱，忍受了十字架。主耶稣知道祂要借着死，在复活里得荣耀（路二四25~26），并要释放祂神圣的生命，以产生许多弟兄作祂的彰显（约十二23~24，罗八29）。祂为那摆在前面的喜乐，就轻看羞辱（来十二2），自愿被交与撒但所霸占的犹太首领，被他们定罪以至于死。所以神将祂升到诸天之上，使祂坐在自己右边（可十六19，徒二33~35），赐给祂那超乎万名之上的名（腓二9~10），立祂为主为基督（徒二36），并赐祂荣耀尊贵为冠冕（来二9）。…基督在祂的升天里，坐在神行政的宝座上。祂…在天上登了宝座〔十二2〕。

　　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（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；如此，祂要带我们走完一生的路途，领我们进荣耀里去（二10）（新约总论第十三册，一六四至一六六页）。

　　参读：新约总论，第三百八十篇。

　　According to Hebrews 12:2, for the joy set before Him, Jesus endured the cross, despising the shame. The Lord Jesus knew that through His death He would be glorified in resurrection (Luke 24:25-26) and that His divine life would be released to produce many brothers for His expression (John 12:23-24; Rom. 8:29). For the joy set before Him, He despised the shame (Heb. 12:2) and volunteered to be delivered to the Satan-usurped leaders of the Jews and condemned by them to death. Therefore, God exalted Him to the heavens, seated Him at His right hand (Mark 16:19; Acts 2:33-35), gave Him the name which is above every name (Phil 2:9-10), made Him both Lord and Christ (Acts 2:36), and crowned Him with glory and honor (Heb. 2:9). In His ascension Christ was seated on the throne of God’s government… in heaven [12:2].

　　In all his other Epistles Paul presents to us mainly 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 who has sat down in heaven and who is of so many aspects, that He may care for us in every way… In this book the heavenly Christ is contrasted to 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 has sat down on the right hand of the throne of God. By His death and resurrection He accomplished everything that is needed by both God and man. 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 (v. 9), the Author of our salvation (2:10), the Sanctifier (v. 11), the constant Succor (v. 16), the instant Helper (4:16), the Apostle from God (3:1), the High Priest (2:17; 4:14; 7:26), the Minister of the true tabernacle (8:2) with a more excellent ministry (v. 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 the great Shepherd of the sheep (13:20). If we look to Him as such a wonderful and all-inclusive One, He will minister heaven, life, and strength to us, transfusing and infusing us with all that He is, that we may be able to run the heavenly race and live the heavenly life on earth. In this way He will carry us through all the lifelong pathway and lead and bring us into glory (2:10). (The Conclusion of the New Testament, pp. 3832-3833)

　　Further Reading: The Conclusion of the New Testament, msg. 380