读经：启十四1~5，创五22~24，来十一5~6，太二四45~51

　　启十四1 我又观看，看哪，羔羊站在锡安山上，同祂还有十四万四千人，额上都写着祂的名，和祂父的名。

　　　　　4 这些人未曾与妇女在一起受到玷污，他们原是童身。羔羊无论往哪里去，他们都跟随祂。他们是从人间买来的，作初熟的果子归与神和羔羊。

　　启示录十四章一至四节启示作为羔羊的基督，乃是得胜的初熟果子所跟随的。在旧约的预表里，美地初熟庄稼的禾捆被带到殿里，直接献给神，让神享受。在新约的实际里，十四万四千得胜者将是神新造里的初熟果子，在天上的至圣所里，直接献给神，使神得满足（新约总论第十四册，二二二页）。

　　这些早期的得胜者在神的田地里是初熟的，……这是说，得胜者要在庄稼收割以先被提到诸天之上，正如美地的初熟果子要在庄稼收割以先被收割，且被带到神的殿中（利二三10~11）。……启示录十四章六至十三节所记的事，都是发生在大灾难期间（太二四21）；这清楚地指明，且有力地证明，首批得胜者，就是启示录十四章一至五节所说初熟的果子，要在大灾难之前被提；十四至十六节的庄稼包括大体信徒，要在大灾难末了被提。

　　这十四万四千初熟的果子，不是被提到空中，乃是被提到天上，也就是天上的锡安山……。初熟之物是庄稼首先成熟的小部分。这表征神的选民在地上长大时，其中有一小部分将成为初熟果子，就是得胜者。

　　十四章的初熟果子是在神的宝座前，他们已经不在这地上。这意思是，他们已经被提了。他们是在天上的锡安山上，在宝座前。他们不是站在空中，乃是站在宝座前，在锡安山上。这是指诸天之上神所住的锡安山。因此，初熟的果子不是到空中……，乃是直接到第三层天上父的家里。

　　十四章一节指明那十四万四千人额上都写着羔羊的名，和祂父的名。他们与那些拜兽的人，额上写着兽的名相对（十三16~17）。这……表明〔得胜者〕与羔羊和父是一，属于羔羊和父。这也表征得胜者成了与羔羊和父一样。这与三章十二节相符，那节经文说，主耶稣要将祂的新名写在得胜者上面。这指明至终得胜者成为基督。照样，得胜者有羔羊基督和祂父的名，含示救赎的三一神与祂所救赎的人联结并调和。这是极深邃的。

　　初熟的果子是羔羊忠信的跟随者〔十四4〕。……羔羊无论往哪里去，得胜者都跟随祂，指明他们一直享受并经历祂。他们跟随耶稣，不被属地的事物玷污。

　　因为这些得胜者是一直跟随着羔羊。羔羊无论往哪里去，他们都跟随着祂〔1〕，……我们……看见他们与羔羊一同站在锡安山上。因为他们早已经在主的同在里，被提对他们而言就不是惊奇的事。他们今天是活在诸天之上，他们将来要与羔羊一同在诸天之上站在锡安山上（新约总论第十四册，二二二至二二七页）。

　　参读：新约总论，第四百二十二篇；启示录生命读经，第四十六篇。

　　来六1 所以，我们既离开了那论到基督之开端的话，就当竭力前进，达到完全、成熟……。

　　弗四13 直到我们众人都达到了信仰上并对神儿子之完全认识上的一，达到了长成的人，达到了基督丰满之身材的度量。

　　在启示录十二章，争战抵挡神仇敌的男孩子被提，乃是为着在神面前所要尽的功用。神需要男孩子被提到天上，与祂的仇敌争战，使仇敌被打败摔到地上，以完成神的定旨。同样的原则，十四章的初熟果子不是仅仅享受被提，乃是满足了神的需要。神和羔羊需要享受。神是又饥又渴，切望尝到初熟果子而得满足。一面，男孩子打败神的仇敌，完成神的定旨；另一面，初熟的果子是为着使神满足。当初熟的果子在殿里献给神，使祂满足时，活着的得胜者享受这个被提，好顾到神的需要（新约总论第十四册，二三一页）。

　　These early overcomers will be the first-ripe ones in God's field…This means that the overcomers will be raptured to the heavens before the harvest, just as the firstfruits of the good land were reaped and brought into the temple of God before the harvest (Lev. 23:10-11)…The events recorded in Revelation 14:6-13, all of which will take place during the great tribulation (Matt. 24:21), indicate clearly and prove strongly that the first overcomers, the firstfruits in Revelation 14:1-5, will be raptured before the great tribulation, and that the harvest in verses 14 through 16, composed of the majority of the believers, will be raptured at the end of the great tribulation.

　　These one hundred forty-four thousand firstfruits will not be taken to the air; rather, they will be taken to the heavens, even to the heavenly Mount Zion…The firstfruits are a small part of the harvest which ripens first. This signifies that as God's chosen people are growing on earth, a small number among them will become the firstfruits, the overcomers.

　　The firstfruits in Revelation 14 are before the throne of God; they are no longer on this earth. This means that they have been raptured. They are on Mount Zion in the heavens, before the throne of God. They are standing not in the air but upon the throne, upon Mount Zion. This refers to Mount Zion in the heavens where God dwells. Thus, the firstfruits go not to the air…but directly to the Father's home in the third heaven.

　　Revelation 14:1 indicates that the one hundred forty-four thousand have the name of the Lamb and the name of His Father written on their foreheads. They are in contrast to those who worship the beast and have the name of the beast written on their foreheads (13:16-17)…[This] signifies that [the overcomers] are one with the Lamb and with the Father and that they belong to the Lamb and to the Father. It also signifies that the overcomers have become the same as the Lamb and the Father. This corresponds with Revelation 3:12, which says that the Lord Jesus will write His new name upon the overcomer. This indicates that eventually the overcomers become Christ. Likewise, the overcomers' bearing the name of Christ, the Lamb, and His Father implies the union and mingling of the redeeming Triune God and His redeemed people. This is exceedingly profound.

　　The firstfruits are the faithful followers of the Lamb [14:4]…The overcomers' following the Lamb wherever He may go indicates that they constantly enjoy and experience Him. They follow Jesus and are not defiled by the earthly things.

　　Because they were always with the Lamb, having followed the Lamb wherever He went, they are seen…standing with the Lamb on Mount Zion [v. 1]. Because they are already in the Lord's presence, the rapture will not come as a surprise to them. They are living in the heavens today, and they will be standing with the Lamb in the heavens on Mount Zion in the future. (The Conclusion of the New Testament, pp. 4301-4305)

　　Further Reading: The Conclusion of the New Testament, msg. 422; Life- study of Revelation, msg. 46

　　我们应当注意我们的成熟，好叫我们能作初熟的果子，满足神的心。……我们若仍是幼嫩，我们怎能成为初熟的果子而被提？

　　我们要作初熟的果子，就必须爱主耶稣。……我们应当把时间用来爱主，说，“主啊，注视你、与你交谈是我所享受的。主啊，我要使你满足，与你是一，停留在你的面前。”我们应当学着花时间亲密地爱主耶稣。……仅仅不犯罪还不够；仅仅很好、很对也不够，我们必须与主相爱。我们都必须与主耶稣相爱，告诉祂说，“哦，主耶稣，我爱你，你也知道我爱你。因为我爱你，主啊，有些事我就不去作。”这是作活着的得胜

　　者的路。主固然需要男孩子去与祂的仇敌争战，但祂更需要初熟的果子，就是爱祂的人，作祂的满足。

　　我们该是初熟的果子，就是那些较早成熟，使主满足的人。我们需要说，“主啊，为着使你满足，我要早日成熟。……主啊，只要能让你满足，我无论在地上或在天上都无妨。”这是活着的得胜者的态度。

　　因为对初熟的果子来说，他们无论在哪里都无妨，所以圣经没有告诉我们，他们被提了；圣经只告诉我们，这十四万四千初熟的果子与羔羊一同站在锡安山上。……这必然不是地上的锡安山，乃是诸天之上的锡安山。……凡被提作初熟果子的人都不会有惊奇的感觉。他们反倒要说，“主耶稣，多年来我一直与你同在。主啊，无论我是在地上，或是在三层天上，都没有差别。我在这里并没有什么特别的感觉，因为我在你面前已经多年了。我活在这光景中已经很久了。”……我们若是真的爱主，活在与祂亲密的交通里，被提就不是令我们惊奇的事，而是寻常的经历。

　　初熟的果子是被主耶稣浸透的圣徒。他们是完全被基督占有，被基督接管，以至于成熟的人。我们该为许多主的儿女心痛，他们对于需要成熟这件事似乎有几分忽视、不在意并且是麻木的。……我们需要思想，我们成熟了多少。……我们需要严肃地接受这话，并且把这事带到主面前。

　　我们都需要祷告说，“主啊，怜悯我，使我成为初熟果子的一部分，使我成为得胜者。”我们需要看见神的定旨和意愿，我们需要看见我们的职责，好与祂合作。我们应当享受基督，有分于祂，将祂接受进来，直到我们成熟（新约总论第十四册，二三一至二三三、二三五至二三六页）。

　　参读：倪柝声文集第三辑第十一册，第二十二篇。

　　创五24　 以诺与神同行，神将他取去，他就不在世了。

　　来十一5 以诺因着信被接去，不至于见死，人也找不着他，因为神把他接去了；原来他被接去以前，已经得了蒙神喜悦的见证。

　　第七代的以诺发现了逃避人类堕落最终结局的路。以诺活一种生活，使他实在地，并且全然地避开了死。在以诺被神取去之先，当他还在地上生活行动时，死已经停止杀害他。

　　以诺是第一个被提的人。……因为圣经头一次提到一件事，就立定了那事的原则。在以诺身上既是第一次提到被提的事，就立定了被提的原则。被提的原则是什么？就是借着与神同行而在生命里成熟。以诺与神同行了三百年，然后神把他取去（创五22~24）（创世记生命读经，四三○页）。

　　We should pay attention to our maturity so that we may be the firstfruits to satisfy the heart of God…If we are still immature, how can we be the firstfruits and be raptured?

　　In order to be the firstfruits, we must love the Lord Jesus…We should spend our time in loving the Lord, saying, “Lord, I enjoy looking at You and talking to You. Lord, I want to satisfy You, to be one with You, and to stay in Your presence.” We should learn to spend time loving the Lord Jesus in an intimate way…It is not adequate merely to be sinless; neither is it sufficient simply to be good or right. We must be in love with the Lord. We all need to fall in love with the Lord Jesus, telling Him, “O Lord Jesus, I love You, and You know that I love You. Because I love You, Lord, there are certain things that I will not do.” This is the way to be a living overcomer. Although the Lord certainly needs the man-child to fight against His enemy, even more He needs the firstfruits, His lovers, to be His satisfaction.

　　We should be firstfruits, those who ripen earlier for the Lord's satisfaction. We need to say, “Lord, for the sake of Your satisfaction, I want to ripen early… Lord, as long as I can satisfy You, it makes no difference to me whether I am on earth or in heaven.” This is the attitude of the living overcomers.

　　Because it does not matter to the firstfruits where they are, we are not told that they are caught up; instead, we are simply told that the one hundred forty-four thousand firstfruits are standing with the Lamb on Mount Zion… This surely is not the Zion on earth but the Zion in the heavens…Those who are raptured as the firstfruits will have no feeling of surprise. Rather, they will say, “Lord Jesus, I have been with You continuously for years. Lord, it makes no difference whether I am on earth or in the third heaven. I have no special feeling about being here because I have been in Your presence for years. I have lived in this atmosphere for a long time.”…If we truly love the Lord and live in intimate fellowship with Him, the rapture will not come as a surprise; it will be an ordinary experience.

　　The firstfruits are the saints who are saturated with the Lord Jesus. They are the ones who have been fully occupied with Christ and taken over by Christ until they are matured. Our heart should ache for many of the Lord's children who seem to be ignorant, careless, and dull concerning the need to be matured…We need to consider how mature we are…We need to take this word seriously and bring this matter to the Lord.

　　We all need to pray, “Lord, have mercy upon me that I would be a part of the firstfruits and that I would be an overcomer.” We need to see God's purpose and intention, and we need to see our responsibility to cooperate with Him. We should enjoy Christ, participate in Him, and take Him in until we are matured. (The Conclusion of the New Testament, pp. 4308-4310, 4312)

　　Further Reading: CWWN, vol. 57, ch. 22

　　你盼望被提么？若是，你就需要与神同行。我们不仅该呼求主名，还该与神同行。呼求之后必须接着同行。与神同行就是不越过神，不自以为是，不照着自己的观念和愿望行事，也不在神以外作任何事。与神同行乃是以神为我们的中心和一切，照着祂的启示和引导作事，并且与祂同作一切事。这不仅是为神生活，为神作事，更是照着神并同着神生活行事。以诺就是这样与神同行，照着神并同着神生活行事；他不照着自己的喜好或观念，也不照着当时的时代潮流。

　　请告诉我，是神与你同行呢，还是你与神同行？是神与以诺同行呢，还是以诺与神同行？圣经没有说神与以诺同行，乃是说以诺与神同行。

　　我们要与神同行，就必须与神同在。我们必须在思想、爱好和选择上，与祂是一。……与别人同行并不容易。假定我与你同行，而我有的看法和你不同，我对你说，“弟兄，我爱你，我要与你同行。但不要走那条路，请转到这条路。我不要走那条路。”我若这样说，我就不是与你同行，乃是与你辩论。然而，这正是许多爱主耶稣的人所作的。他们说，“主，我爱你，我愿意跟随你，我要与你同行。”然而，等实际的时刻临到时，许多人不与主同行，却与主辩论。与主同行，含示很多的事：否认自己，否认自己的思想和爱好，否认出于自己的一切。这含示你把自己交给祂，你愿意降服祂，让祂引导。……与主同行要杀死你。每当我的妻子与我同行，她就要受苦。你若要与我同行，就必须否认你自己；另一面，我若要与你同行，也必须忘掉我自己，定罪我自己，弃绝我自己，使我可以与你是一。我若不愿意这样作，我就不能与你，或与任何人同行。

　　以诺与神一同走上行路。不要以为以诺被神取去是突然发生的，他这一刻在地上，下一刻就在天上了。以诺不是与神走上又走下，也不是走曲折的路。他是一直往上走，直到摸着了天。他在三百六十五岁时，几乎已经摸着天，神就对他说，“亲爱的孩子，我在这里，来与我同在吧！”因此以诺被取去了（创世记生命读经，四三一、四三三、四三二页）。

　　参读：创世记生命读经，第二十六篇。

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

　　路九23　 ……若有人要跟从我，就当否认己，天天背起他的十字架，并跟从我。

　　到神面前来的人，必须信神是（来十一6下，直译）。这是很简单的。神要你只信祂是。“是”这个动词，事实上乃是我们三一神的神圣名称。……摩西问神，祂的名是什么。神回答说，祂的名是我是那我是（出三13~14）。我们神的名乃是动词“是”。祂是“我是那我是”。祂是那独一的一位。

　　在整个宇宙中，……唯有祂是。祂是，因为祂是真实的。祂所造的一切，都不是真实的。这就是为什么智慧的王所罗门说，“凡事都是虚空。”（传一2）……太阳、月亮、活物、诸天和地，全都是虚空；唯有一位才是。这个“是”，这个动词“是”，含示存在。祂是那从前存在、现在存在、将来还要存在的一位（李文集一九九四至一九九七年第一册，三三九至三四○页）。

　　Do you expect to be raptured? If you do, you need to walk with God. We should not only call upon the name of the Lord but should also walk with God. The calling must be followed by the walking. To walk with God is not to override God, not to be presumptuous, not to do things according to our own concept and desire, nor is it to do anything without God. To walk with God is to take Him as our center and everything, to do things according to His revelation and leading, and to do everything with Him. It is not only to live for God and to do things for God but to live and to do things according to God and with God. Enoch walked with God in such a way, living and doing things according to God and with God, not according to his own desire or concept or according to the current of the age in which he lived.

　　Please tell me, is God walking with you, or are you walking with God? Was God walking with Enoch, or was Enoch walking with God? The Bible does not say that God walked with Enoch; it says that Enoch walked with God.

　　In order to walk with God, we must be with Him. We must be one with Him in our thinking, loving, and choosing…It is not easy for one person to walk with another. Suppose, while I am walking with you, I have a different concept from you and say, “Brother, I love you, and I want to walk with you, but don't go that way. Turn this way. I don't want to go that way.” If I say this, I am not walking with you; I am arguing with you. However, this is exactly what so many lovers of Jesus do. They say, “Lord, I love You and I like to follow You. I want to go with You.” However, when the actual time comes, many do not walk with Him but argue with Him. For you to walk with the Lord implies a great deal: the denial of yourself, the denial of your thinking and your loving, the denial of everything that is of you. It implies that you have given yourself to Him, that you will give in to Him and let Him take the lead…Walking with Him will kill you. My wife suffers whenever she walks with me. Nevertheless, if you are going to walk with me, you have to deny yourself. On the other hand, if I am going to walk with you, I must forget myself, condemn myself, and renounce myself that I may be one with you. If I am unwilling to do this, I cannot walk with you or with anyone else.

　　Enoch walked upward with God. Do not think that Enoch's being taken away by God happened suddenly. Do not think that one moment he was on earth and that the next he was in heaven. Enoch did not walk up and down with God; neither did he walk in a zigzag pattern. He continually walked upward until he touched heaven. At the age of three hundred sixty-five, as he was nearly touching heaven, God said to him, “Dear child, I am here. Come with Me.” And Enoch was taken away. (Life-study of Genesis, 2nd ed., pp. 350- 352, 351-352)

　　Further Reading: Life-study of Genesis, msg. 26

　　耶稣是那“伟大”的我是。祂告诉我们说，“我就是……生命。”（约十四6上）“我是复活。”（十一25）“我就是门。”（十7、9）“我是好牧人。”（11）“我就是生命的粮。”（六35）祂是真粮食。……祂是气（二十22）、活水（四10、14）和生命树（十五1，十四6上，启二7）。祂是神（约一1，二十28~29，罗九5）、父（赛九6，约十四9~10）、子（可一1，约二十31）、灵（林后三17，林前十五45下）。祂对我们乃是一切。……我们的生命是虚假的，……我们今天是，但至终明天就不是了。所以在整个宇宙中，我们什么也不是。

　　作丈夫的如果看见唯有神是，他自己不是，他就不会凭自己，并在自己里面来爱他的妻子。……弟兄们必须问自己：“是我，还是基督，作我妻子的丈夫？”……如果她的丈夫是基督，她就只有一个丈夫，就是那位独一的丈夫。唯独基督是丈夫，没有一个丈夫是真正的丈夫，所有的丈夫都是虚空。你要到神面前来么？你若回答是，你就必须信神是，这含示说，你什么也不是，你已经了了。……如果在婚礼上讲这样的话，那是多么的好。主婚人可以向这一对新人说，“你是亲爱的新妇，你是亲爱的新郎么？”新郎应当说，“不，我不是。基督才是。”新妇应当说，“我不是新妇。……我不美丽。基督才是荣美的一位。我不是新妇，祂才是。”这就是信徒。……当你像保罗一样说，“不再是我，乃是基督”，你就是信神是。信神是，……这含示你看见你不是，祂才是。“你不是”的意思是说，你不存在。这就是圣经所说否认己的意思。……一个将要结婚的信徒应当说，“主啊，我将要嫁给这个人。主，你知道我什么也不是。我不能作好妻子。主，我什么也不是。”……这是在凡事上否认己的福。

　　否认己等于信神是，信神是等于否认己。这是因为你信唯独祂才是。在整个宇宙中祂是，我们众人什么也不是。我应当什么都不是，我应当不存在；唯独祂应当是一切，唯独祂应当存在。所以保罗说，“我已经……钉十字架；……不再是我，乃是基督。”……我愿意……提到达秘所说的话：“哦，何等喜乐，能够一无所有，一无所是，一无所见，唯见在荣耀里活的基督！并且一无所顾，唯顾祂在此地的权益。”这就是信。我们什么也不顾，只顾祂的权益。我们应当一直地说，“不是我，不是我自己，不是我的；乃是祂，祂自己，祂的。祂是首先，祂是末后，祂也是中间的一切。”（李文集一九九四至一九九七年第一册，三四一至三四五页）

　　参读：罗马书的结晶，第七篇。

　　太二四45~47 这样，谁是那忠信又精明的奴仆，为主人所派，管理他的家人，按时分粮给他们？主人来到，看见他这样行，那奴仆就有福了。我实在告诉你们，主人要派他管理一切的家业。

　　马太二十四章四十五节所说的家人，指信徒（弗二19），即召会（提前三15）。分粮给他们，是指在召会里，将神的话和基督当作生命的供应，供应给信徒。我们都必须学习，如何按时将生命的供应，供应主的家人。……马太二十四章四十六、四十七节……的有福，是在国度的实现里，得着管理的权柄为赏赐。对于忠信的奴仆，主在诸天之国的实现里，要派他管理一切的家业，作为赏赐（马太福音生命读经，八一九至八二○页）。

　　Jesus is the great I Am. He told us, “I am…the life” (John 14:6a). “I am the resurrection” (11:25). “I am the door” (10:7, 9). “I am the good Shepherd” (v. 11). “I am the bread of life” (6:35). He is the real food…He is the breath (20:22), the living water (4:10, 14), and the tree of life (15:1; 14:6a; Rev. 2:7). He is God (John 1:1; 20:28-29; Rom. 9:5), the Father (Isa. 9:6; John 14:9-10), the Son (Mark 1:1; John 20:31), and the Spirit (2 Cor. 3:17; 1 Cor. 15:45b). He is everything to us. Our life is a false one…We are today, but eventually, we will not be tomorrow. So in the whole universe we are nothing.

　　If a husband realized that only God is and he is not, then he would not love his wife by himself and in himself. The brothers need to ask themselves, “Is it me or Christ who is the husband to my wife?”…If her husband is Christ, she has the only Husband, the unique Husband. Only Christ is the Husband. No husbands are real husbands. They are all vanity. Do you come forward to God? If you say yes, then you have to believe that God is, implying that you are nothing. You are finished. It would be good to speak a word like this at a wedding. The person marrying a couple could say to them, “Are you the dear bride, and are you the dear bridegroom?” The bridegroom should say, “No. I am not. But Christ is.” The bride should say, “I am not the bride…I am not pretty. Christ is the beautiful One. I am not the bride, but He is.” This is a believer. When you say what Paul said, “It's no longer I, but Christ,” you believe that God is. To believe that God is…implies that you realize that you are not, but He is. You are not means that you do not exist. This is what the Bible means when it says to deny yourself…A believer who is about to be married should say, “Lord, I am going to marry this man. Lord, You know I am nothing. I cannot be the proper wife. I am nothing, Lord.”…This is the blessing of denying yourself in everything.

　　To deny yourself equals to believe that God is, and to believe that God is equals to deny yourself. This is because you believe that only He is. In the whole universe He is, and all of us are nothing. I should not be anything. I should not exist. Only He should be everything. Only He should exist. So Paul says, “I have been crucified. It is no longer I, but Christ.” I would like…to refer to what Darby said: “O the joy of having nothing and being nothing, seeing nothing but a living Christ in glory, and being careful for nothing but His interests down here.” This is faith. We care for nothing but His interest. We should always say, “Not I, not me, not my, not mine; but He, Him, His. He is the first and the last and everything in between.” (CWWL, 1994-1997, vol. 1, “Crystallization-study of the Epistle to the Romans,” pp. 277-280)

　　Further Reading: CWWL, 1994-1997, vol. 1, “Crystallization-study of the Epistle to the Romans,” ch. 7

　　在马太二十四章四十五至五十一节，……主嘱咐我们，托付我们，要供应祂的家人，就是供应召会里的信徒。……我们必须按时分粮，就是分配生命的供应给主的子民。不要说别人有教导的恩赐，能教导你神的话，供应你属灵的食物，但你没有那样的恩赐。……所有主的仆人都为着他们的使命，领受了恩赐。

　　供应食物的人知道要按时供餐。你若每天供应食物，你就必须作早餐、午餐和晚餐。……同样，每当我们聚在一起，这就是你按时供应合式的食物给主的家属的时间。……如果我在主的话上没有够多的殷勤劳苦，就来对你们说话，我就只能供应你们“一杯咖啡和几个甜甜圈”。烹煮一顿滋养、美味的早餐，需要你的殷勤。照二十五章十四至三十节这个比喻的上下文，忠信的人就是殷勤的人。忠信在此等于殷勤，懒惰等于怠惰。

　　我们必须殷勤寻求主的话，使我们预备好，来到聚会时能供应美好的食物。吃的时候就是“按时”；聚会的时候就是“按时”。在主日上午、主日晚上、周二晚上、周五晚上，我们都有指定的时候。聚会的时间，就是指定的时候，我们众人必须将一些生命的供应，供给神家的人，供给同作信徒的人。

　　照顾他们就是去喂养他们，把食物供应给他们。对于罪人，我们所供应合式的食物，乃是基督的福音。医院里的护士知道，他们必须用不同的食物供应病人。不同的食物供应给不同的病人，是为了应付他们特殊的需要。对我们来说也是一样。全地就是医院，满了疾病和各式各样有病的人。实在说来，甚至召会也是医院，满了有病的人。所以，我们必须按时供应不同的话语给他们。……信徒、召会甚至所有的罪人都在你身边。你的责任，你的职责，乃是供应食物给他们。他们若是罪人，你必须供应他们恩典的福音，作他们所需要的食物。他们若是信徒，患了某种疾病，那么你就要从圣经上供应适合他们情形的话，来喂养、医治、加强或唤醒他们。……当你进到办公室，必须领悟这就是指定的时候，让你供应合式的福音食物给不信的人（李文集一九八五年第五册，六二六、六三二、六三四至六三六页）。

　　在好几节经文里，诗篇一百一十九篇的作者告诉我们，他默想神的话（15、23、48、78、99、148）。默想话乃是借着仔细揣摩而品尝它。因此，默想是一种享受。我能见证，我所得着的光照，多半是借着清晨默想主的话来的。我默想主的话时，是以许多的揣摩来详细思考（诗篇生命读经，五六一页）。

　　参读：马太福音生命读经，第六十三、六十七篇。

　　太二十27~28 你们中间无论谁想要为首，就必作你们的奴仆。正如人子来，不是要受人的服事，乃是要服事人，并且要舍命，作多人的赎价。

　　彼前五3　 ……不是作主辖管所委托你们的产业，乃是作群羊的榜样。

　　马太二十四章四十八节说，“若是那恶仆心里说，我的主人必来得迟。”恶仆是信徒，因他是主所派的（45）；他称主为“我的主人”；他相信主要来。四十九节说，那恶仆动手打那些和他同作奴仆的，又和酒醉的人一同吃喝。动手打同作奴仆的，就是虐待作同伴的信徒；和酒醉的人一同吃喝，就是与沉醉在属世事物里的世人为伴（马太福音生命读经，八二○页）。

　　In Matthew 24:45-51…the Lord charged us, commissioned us, to minister something to His household, that is, to the believers in the church…At the proper time we have to minister food, the life supply, to the Lord's people. Do not say that others have a gift of teaching to teach you the Word of God and minister spiritual food to you but that you do not have such a gift…All of the Lord's servants received the gift for their commission.

　　Whoever serves food knows the proper time. If you are serving food every day, you have to make breakfast, lunch, and dinner…In like manner, whenever we meet together, this is one of the proper times, the appointed times, for you to minister the proper food to the Lord's folks…If I did not labor adequately in the Word and came to speak to you, I would just be ministering to you “a cup of coffee and some doughnuts.” To cook a nourishing, good breakfast requires your diligence. According to the context of this parable, the faithful one is the diligent one. Faithful here equals diligent, and slothful equals lazy. We must be diligent in seeking the Word so that we could prepare to serve good food when we come to the meeting. The eating time is the proper time, and the meeting time is the proper time. We have the proper time on the Lord's DAY morning, on the Lord's DAY evening, Tuesday evening, and Friday evening. The meeting times are the proper times when we all have to minister some portion of the life supply to our folks, to our fellow believers.

　　To care for them is simply to feed them, to minister food to them. To the sinners the proper food that we minister is the gospel of Christ. The nurses in the hospitals know that they must serve the patients with different meals. Different food is ministered to different patients to meet their specific needs. It is the same with us. The entire earth is a hospital, full of sickness and full of all kinds of sick people. The church in a good sense is also a hospital, full of sick people. Therefore, we have to minister different words to them at the proper time…The believers, the churches, and even the more all the sinners are around you. It is your duty, your obligation, to minister food to them. If they are sinners, you have to minister the gospel of grace to them as the food they need. If they are believers sick of something, then you need to minister some word from the Bible that suits their condition, either to nourish them, to heal them, to strengthen them, or to wake them up…When you enter into your office, you must realize that this is one of the proper times to minister the proper food of the gospel to the unbelieving ones. (CWWL, 1985, vol. 5, “The Way to Practice the Lord's Present Move,” pp. 514-517)

　　In several verses the writer of Psalm 119 tells us that he mused upon God's word (vv. 15, 23, 48, 78, 99, 148). To muse on the word is to taste it through careful considering. Thus, musing is a kind of enjoyment. I can testify that most of the enlightenment I receive comes by musing on the Word early in the morning. As I muse on the Word, I think about it with much consideration in a detailed way. (Life-study of the Psalms, 2nd ed., p. 461)

　　Further Reading: Life-study of Matthew, msgs. 63, 67

　　我们众人都应该按时分粮给主的子民（太二四45），并且充分使用主的恩赐（二五20、22）。在消极一面，我们不该动手打那些和我们同作奴仆的人（二四49）。你可能没有尽你的责任去完成你的事奉，反而在批评，有时甚至强烈地和弟兄们作对。你不是在作工，乃是动手打同作奴仆的。有些姊妹总是忙于打电话。……当她们听见关于某些弟兄们（特别是长老们）不好的事，她们就忙于讲电话。……这些电话上的谈论都是在动手打人。

　　有些时候在祷告聚会里，为着一个在消极情形里的圣徒，你也许用一种巧妙的方式为他祷告。……你为人祷告，但你的祷告大约百分之十是一种论断。这就是动手打人。

　　你把你事奉的时间浪费在动手打人的事上。你没有事奉，反而动手打了弟兄，就是和你同作奴仆的。许多弟兄都能见证，

　　他们从未听见我借着批评人或暴露人而动手打人。我唯一的负担乃是释放信息。虽然我无意暴露任何人，许多人却借着我所释放信息里的光被暴露。那不是我的工作，乃是主的工作。我们都必须停下我们的批评、论断、反对和怨言，那些都是在动手打人。我们必须花费我们的时间、我们的精力和我们的一切，为着主的权益有积极的事奉（李文集一九八五年第五册，六六四至六六六页）。

　　我们也不该给别人建议或指示。我们没有一个人够资格这么作。在使徒行传的时代，彼得、保罗和其他的使徒，都没有资格凭自己下断案或给人指示。那么我们如何？我们必须尊重主。我们不是主，不是主人，也不是庄稼的主。唯有主耶稣才是庄稼的主，祂是主人；我们必须尊重祂，而不凭自己下断案。……然而，我们已往在这方面都犯了错，因为在我们中间作了许多定规。有些是个人定规的，有些是团体定规的。在有些事例中，有的人甚至替别人作决定。但主在哪里？当我们这样作决定时，好像我们中间没有主，似乎我们没有那灵，只有我们自己可依赖。我们有所定规，也给人指示。我们不可以这么作，我们必须祷告、禁食、等候主。我们必须尊重主。祂是我们的主人，我们是祂的奴仆。我们应当对祂说，“主啊，你是我的主人。我没有资格，也没有地位和权柄作决定或吩咐别人。主，我等候你。我要知道你的旨意和心意。主，我要晓得你要我作什么，要我的同工作什么。主，我求问你，你要众召会作什么。”我们都必须有这种态度；否则，我们就会侮辱主，至终祂会把我们放弃（李文集一九七七年第二册，三七八至三七九页）。

　　参读：那灵与基督的身体，第一章。