读经：启一20，二1，十二1~11，十四1~5，二一9~11、18~21

　　启一20　 论到你所看见在我右手中的七星，和七个金灯台的奥秘，那七星就是七个召会的使者……。

　　彼后一19 我们并有申言者更确定的话，你们留意这话，如同留意照在暗处的灯，直等到天发亮，晨星在你们心里出现……。

　　在启示录里，星是在众召会中发光的人。“那七星就是七个召会的使者。”〔一20〕……这些使者是众召会中属灵的人。他们也许不负责召会的事务，却担负耶稣的见证〔2、9〕。他们应当像星一样，有属天的性质，并在属天的地位上。

　　星可能是长老，也可能不是长老；但肯定是忠信的人、真实属灵的人、召会里圣徒当中的得胜者。在神看来，这样的人乃是发光的星。……所有的信徒都该渴望作星（新约总论第五册，一九三至一九四页）。

　　圣经不只给我们看见，我们如何才能跟随那星；它也给我们看见，我们如何能成为一颗星。有两条路：第一是借着圣经，第二是凭着那灵。

　　彼后一章十九节给我们第一个秘诀。……我们有申言者的话，就是圣经。但申言者的话并不是星。……这节圣经说，因为我们有申言者的话，我们必须留意，我们必须全心关注，直等到天发亮，晨星在我们心里出现。……圣经不该仅仅是白纸黑字；不该是死的字句。我们必须留意圣经的话，直到有些像磷一样的东西在我们里头出现—那就是基督作为晨星。如果我们的读经是活的，是正确的，这话必要转变为活的基督。这就是转变的点—话必须转变为基督；写出来的话必须转变为活的话。我们永远没法把基督与活话分开。我们必须留意申言者的话，直等到有个东西在我们里面出现，那就是基督，就是磷出现，如同在黑暗中晨光发亮一样。

　　在彼得后书我们有申言者的话，而在启示录我们有七灵。启示录三章一节说，“那有神的七灵和七星的，这样说。”耶稣的手不只握着七星，也握着七灵。这意思是，七灵与七星是一，七星与七灵是一。如果我们有活的话像晨星那样在里面出现，并且我们与七灵是一，到末了我们便成了众星。我们不单有星在我们里面照亮，并且借着察看这星，并且在那灵里跟随，我们也成了众星（李文集一九七○年第一册，三八五至三八六、三八八至三八九页）。

　　巴勒雇巴兰去咒诅以色列人，然而巴兰不但没有咒诅神的百姓，反而祝福他们。巴兰代表神，说，“祂未见雅各中有罪孽，也未见以色列中有祸患。”（民二三21）不仅如此，在民数记二十四章五节巴兰说，“雅各啊，你的帐棚何其佳美！以色列啊，你的帐幕何其华丽！”按照这些经节，神未见以色列中有罪孽和祸患。反之，祂只看见美好、佳美和华丽。今天的召会也是这样。

　　不要说召会下沉或发死。你越这样说，就越将自己摆在咒诅之下。然而，你若为着召会生活赞美主，称赞召会生活，你就越将自己摆在神的祝福之下。……凡说召会积极话的，宣告召会是可爱的，并且召会是神的家的人，都蒙了祝福（出埃及记生命读经，九五页）。

　　参读：新约的事奉，第六章；出埃及记生命读经，第七篇。

　　林前三12 然而，若有人用金、银、宝石，木、草、禾秸，在这根基上建造。

　　　　16~17 岂不知你们是神的殿，神的灵住在你们里面么？若有人毁坏神的那殿，神必要毁坏这人，因为神的那殿是圣的，你们就是这殿。

　　一颗正当的星有一定的位置和固定的轨道。它是一直坚定在它的轨道上。但有些星没有固定的位置和轨道，它们是流荡的星。……你若是跟随他们，你就被带迷路了；到头来你都不知道要往哪里去。……他们没有立场，没有立足点，没有确定的路与主一同往前去。他们今天这样说，明天又那样说。……要当心！我们永远无法借着跟随一颗流荡的星来寻得耶稣（李文集一九七○年第一册，三九二页）。

　　以西结二十五至三十二章说到围绕以色列国的七国。……这七国分为三组。头四国—亚扪、摩押、以东、非利士—形成第一组；推罗、西顿是第二组；埃及单独是一组。

　　亚扪人……高兴三件事：圣所被亵渎，美地变荒凉，犹大家被迁徙离去。这指明他们恨圣所、圣地和犹大家。……按照预表说，……圣所表征基督，美地表征在基督里神一切丰富的恩典，犹大家表征召会。今天的亚扪人恨这三件事；他们恨基督，恨在基督里神的恩典，并且恨召会。

　　摩押人说，“看哪，犹大家与列国无异。”（二五8）……这表征有一种人喜欢把召会拖去与世界联结，喜欢使召会与列国一样。以东人是雅各的哥哥以扫的后裔。因此，在血缘上，以东和以色列的众子是堂兄弟。以东表征旧人；他表征作为旧人的我们。我们未重生的旧人是以东；我们重生的新人是以色列。就一面的意义，我们可以说，我们的旧人和我们的新人是“堂兄弟”，因为他们彼此是很近的。

　　根据以西结书的记载，以东对以色列充满了恨，不断找机会报仇雪恨。我们在我们的旧人里就是这样。我们的旧人恨召会。……你岂没有发现，你是两个人？一面，你是真以色列人，宝爱召会；另一面，你也是真以东人，恨恶召会。有时候你爱召会和所有带领的人，但有时候你恨召会和所有的长老。

　　推罗预表寻求属世财富的人，他们想要赚钱致富。为了买卖，他们愿意牺牲一切与主有关的事。他们不顾主的权益，只顾自己的资财、富有和买卖。

　　我们看〔见有〕七种破坏召会生活的人。有些是反对召会，厌恨基督、神的救恩和神恩典的。这些人是“亚扪人”。另有些人偷进召会，想要把召会拖去与世界联结，使召会与世界一样。这些人是“摩押人”。然后有“以东人”，就是旧人，和“非利士人”，就是天然的人。“推罗人”寻求世界的财富，“西顿人”因着寻求富有，成了召会的荆棘和蒺藜。最后还有“埃及人”，他们向神是独立的，寻求属世的财富，发展自己的资源以致资财丰富，也成为别人供应的来源。这些不同的人，都能破坏召会生活。我们都必须受警惕，好叫我们没有一人成为这七班人（以西结书生命读经，二○三至二○七、二○九、二一一页）。

　　参读：以西结书生命读经，第十五至十六篇。

　　启十二5　 妇人生了一个男孩子，是将来要用铁杖辖管万国的；她的孩子被提到神和祂的宝座那里去了。

　　　　　11 弟兄们胜过他，是因羔羊的血，并因自己所见证的话，他们虽至于死，也不爱自己的魂生命。

　　信徒的另一个象征是由宇宙、光明的妇人所生的男孩子（启十二5）。……历代以来，神子民当中总有一些较刚强的人。在圣经里这些人被视为一个集体单位—男孩子—为神争战，将神的国带到地上。在圣经中，女人象征较软弱的，男人象征较刚强的（彼前三7）；因此启示录十二章五节的男孩子，象征神子民中较刚强的部分（新约总论第五册，一九五至一九六页）。

　　Rev. 1:20 The mystery of the seven stars which you saw upon My right hand and the seven golden lampstands: The seven stars are the messengers of the seven churches…

　　2 Pet. 1:19 And we have the prophetic word made more firm, to which you do well to give heed as to a lamp shining in a dark place, until the day dawns and the morning star rises in your hearts.

　　In the book of Revelation stars are the shining ones in the churches… ”The seven stars are the messengers of the seven churches” [1:20]. These messengers are the spiritual ones in the churches. They may not be responsible for the affairs of the church, but they are responsible for bearing the testimony of Jesus [vv. 2, 9]. As stars, they should be of the heavenly nature and in a heavenly position.

　　The stars may or may not be elders. It is certain that they are the faithful ones, the genuinely spiritual ones, the overcoming ones among the saints in the church. In the sight of God such ones are shining stars. All believers should aspire to be stars. (The Conclusion of the New Testament, pp. 1221-1222)

　　要成为妇人里面较刚强的部分，关键就是我们得加强到里面的人〔就是在我们那为圣灵所内住之重生的灵〕里〔弗三16〕。在以弗所三章十八节保罗继续祷告，使我们“满有力量，能和众圣徒一同领略何为那阔、长、高、深”。……我们必须得着加力，以认识我们基督丰富的量度。为了作男孩子，我们不仅要得加强到里面的人里，也要接受基督一切丰富的滋养。

　　成为妇人里面较刚强部分的路，就是得加强到我们里面的人里；得着加力，以经历基督的丰富；并且借着穿戴包罗万有的基督为我们的军装，而成为刚强的人〔16、18，六10~11〕。

　　争战的路就是借着各样的祷告取用神的话。……与仇敌争战最有效的办法就是祷读圣经，祷读经文最好的一段就是以弗所书。……不要想去了解以弗所书，乃要祷读这卷书，甚至以两周时间把整卷书祷读过。若是这样，你就能见证说，你正成为妇人里面较刚强的部分。

　　以弗所六章的话……是剑，……但这把剑并不是杀你，乃是击杀仇敌和你里面一切消极的东西。我们若要与诸天界里执政的、掌权的争战，就先要杀死我们里面所有的“臭虫”。

　　构成男孩子的弟兄们与撒但争战，并且至终胜过他。他们胜过撒但是因着三样东西：羔羊的血、他们所见证的话以及虽至于死也不爱惜自己的魂生命。

　　那为着救赎我们之羔羊的血，在神面前答复魔鬼对我们一切的控告，使我们胜过他。每当我们感觉魔鬼的控告，就需要应用这血。

　　他们胜过仇敌，也是因“自己所见证的话”〔启十二11〕。这就是他们见证魔鬼已经受主审判的话。每当我们感觉魔鬼的控告，就当开口见证主如何对付了他。我们必须发声宣告，主胜过了撒但。我们……要向撒但讲道，说，“撒但，你不知道你已经被钉在十字架上了么？你已经受了审判，你的定命就是火湖！”这就是你口诉的见证。

　　弟兄们胜过仇敌，也是因他们不爱自己的魂生命。因着亚当堕落，撒但就和人的魂生命，就是人的己联合（太十六23~24）。因此，我们要胜过撒但，就当不爱自己的魂生命，倒要恨恶并否认（路十四26，九23）。那些构成男孩子的得胜信徒，“虽至于死，也不爱自己的魂生命。”只有那些不爱自己魂生命的人，才甘心殉道。我们必须恨恶我们的己（启示录生命读经，六○六至六○九、四九八、五○一、五○三至五○四页）。

　　参读：启示录生命读经，第二十九至三十、三十五至三十六、四十五至四十六、四十八篇。

　　In the Bible we see how we may not only follow the star but even become one of the stars. There are two ways: first, by the Bible, and second, by the Spirit.

　　Second Peter 1:19 gives us the first secret…We have the prophetic word, the Bible. However, the prophetic word is not the star…This verse says that since we have the prophetic word, we need to give heed to it, we need to pay full attention to it, until the day dawns and the morning star rises in our hearts. The Bible should not simply be words in black and white; it should not be dead letters. We should give heed to the words of the Bible until something as phosphorous rises within us—that is, Christ as the morning star.

　　If we deal with the Word livingly and properly, it surely will turn into the living Christ. This is the turning point—the Word needs to be turned into Christ; the written word needs to be turned into the living word. We can never separate Christ from the living word. We should give heed to the prophetic word until it rises within us as Christ, as the phosphorous, as the day breaking through the darkness.

　　In 2 Peter we have the prophetic word, but in Revelation we have the seven Spirits. Revelation 3:1 says, “These things says He who has the seven Spirits of God and the seven stars.” The hand of Jesus holds not only the seven stars but also the seven Spirits. This means that the seven Spirits are one with the seven stars, and the seven stars are one with the seven Spirits. If we have the living word as the morning star rising within us and we are one with the seven Spirits, eventually we will become the stars. We not only have the star shining within us, but by looking to the star and following in the Spirit, we become the stars. (CWWL, 1970, vol. 1, “New Testament Service,” pp. 287-289)

　　Balaam was hired by Balak to curse the children of Israel. But instead of cursing God’s people, Balaam blessed them. Speaking on behalf of God, Balaam said, “He has not beheld iniquity in Jacob, / Nor has He seen trouble in Israel” (Num. 23:21). Furthermore, in Numbers 24:5 Balaam said, “How fair are your tents, O Jacob, / Your tabernacles, O Israel!” According to these verses, God did not see iniquity or trouble in Israel. Instead, He saw only goodness, fairness, and beauty. The same is true regarding the church today.

　　Do not say that the church is low or dead. The more you say this, the more you put yourself under a curse. However, if you praise the Lord for the church life and speak well concerning it, you will put yourself under God’s blessing… Those who speak positively about the church, declaring that the church is lovely and that it is God’s house, receive the blessing. (Life-study of Exodus, pp. 78-79)

　　Further Reading: CWWL, 1970, vol. 1, “New Testament Service,” ch. 6; Life-study of Exodus, msg. 7

　　启一9　 我约翰，就是你们的弟兄，和你们在耶稣的患难、国度、忍耐里一同有分的，为神的话和耶稣的见证，曾在那名叫拔摩的海岛上。

　　西一24　 现在我因着为你们所受的苦难喜乐，并且为基督的身体，就是为召会，在我一面，在我肉身上补满基督患难的缺欠。

　　新约里……很清楚地说到，大卫预表基督（太十二3）；所以大卫的妻子，预表召会。大卫至少有三个妻子，……只有亚比该（撒上二五42），……确实有预表召会的特点。……大卫是预表在苦难中争战的基督，所以他的妻子亚比该，预表在苦难中争战的召会。从撒上二十五章之后，亚比该一直在战士大卫的身边，一直跟着大卫作战。……亚比该原来的丈夫，说出我们的旧人是何等凶恶的人，是不要基督的人。亚比该原来的丈夫名叫拿八，拿八的意思是愚顽（25）。她这丈夫在大卫缺乏时，藐视大卫，拒绝大卫，敌挡大卫（10~11）。这预表我们的天性，乃是拒绝基督，藐视基督，反对基督的。有一天拿八遭灾死了，亚比该就有机会，作了大卫的妻子。这意思是，有一天我们败坏的天性，就是不要基督、拒绝基督、藐视基督的天性，遭灾祸死了，我们就能作基督的配偶，能在苦难中跟随基督，为神的国度争战（李文集一九五六年第二册，一四五页）。

　　1 Cor. 3:12 But if anyone builds upon the foundation gold, silver, precious stones, wood, grass, stubble.

　　16-17 Do you not know that you are the temple of God, and that the Spirit of God dwells in you? If anyone destroys the temple of God, God will destroy him; for the temple of God is holy, and such are you.

　　A proper star has a certain position and fixed orbit. It continues in its course steadfastly. However, there are some stars with no fixed position or orbit; they are wandering stars…If you follow them, you will be misled; eventually, you will not know where to go…They have no ground; they have no standing; they have no certain way to go on with the Lord. Today they say one thing, and tomorrow they will say something different…We need to be careful. We cannot find Jesus by following a wandering star. (CWWL, 1970, vol. 1, “New Testament Service,” p. 292)

　　基甸是很好的士师，极为特别地蒙耶和华呼召；他因着四件事而成功。第一，他仔细听神的话，这在当时以色列人中间是少有的。第二，基甸顺从神的话，照着神的话行动。第三，他拆毁巴力的坛，砍下木像（士六25~28）；这摸着神的心。……神这真丈夫认为，所有的偶像都是与祂妻子以色列行淫的男人。第四，基甸因着拆毁父亲为巴力所筑的坛，砍下木像，就牺牲了他与父亲的关系，以及他在社会的享受。

　　拣选三百人这件事〔七2~7〕也强调，为着神的定旨牺牲我们个人的权益和享受。基甸吹号招聚百姓攻打米甸人时，三万二千人响应。神说，跟随基甸的人太多，神不能将米甸人交在他们手中，免得以色列人向神夸大，说，“是我们自己的手救了我们。”（2）神告诉基甸，跟随他的人太多，指明神要为以色列人争战。首先，二万二千人回去，因为他们惧怕（3）。然后耶和华试验剩下的一万人，带他们到水旁喝水。凡……舔水像狗舔的，就被打发回家（5）。只有用手捧到嘴边舔水的三百人，蒙神拣选来与米甸人争战（6）。……这三百人和基甸一样，甘愿牺牲，为神所用（士师记生命读经，二九至三○页）。

　　基甸和那三百人，举动一致，作法一样。肉体都割去了，所以能一样。这是在圣灵里的合一，在身体上的生活。新约的记载，是聚会，不是作工。

　　三百人打仗，全体都来赶仇敌。……我们得胜，全体复兴。站在河底，不为自己，乃为全体。“为基督的身体，就是为召会，在我一面，在我肉身上补满基督患难的缺欠。”（西一24）（倪柝声文集第一辑第十一册，一四○页）

　　参读：倪柝声文集第一辑第十一册，一三七至一四○页；士师记生命读经，第四至五篇。

　　Ezekiel 25—32 speaks of seven nations that surrounded the nation of Israel…These seven nations are divided into three groups. The first four nations—Ammon, Moab, Edom, and Philistia—form the first group; Tyre and Sidon make up the second group; and Egypt stands alone.

　　The Ammonites…were happy about three things: the sanctuary being desecrated, the good land being desolated, and the house of Judah being carried away. This indicates that they hated the sanctuary, the Holy Land, and the house of Judah. According to typology…the sanctuary signifies Christ, the good land signifies all of God’s rich grace in Christ, and the house of Judah signifies the church. Today’s Ammonites hate these three things. They hate Christ, they hate the grace of God in Christ, and they hate the church.

　　The Moabites said, “Look, the house of Judah is just like all the other nations!” (25:8)…Thus, they signify those who desire to bring the church into an association with the world and to make the church the same as the nations.

　　Edom was the son of Esau, the brother of Jacob. Therefore, Edom and the sons of Israel were cousins. Edom signifies the old man; he signifies us as the old man. Our unregenerated old man is Edom, and our regenerated new man is Israel. We may say that, in a sense, our old man and our new man are “cousins,” for they are quite close to each other.

　　According to the record of Ezekiel, Edom was full of hatred toward Israel, continually seeking revenge and vengeance. This is the way we are in our old man. Our old man hates the church…Have you not discovered that you are two men? On the one hand, you are a real Israelite loving the church; on the other hand, you are also a real Edomite, hating the church. Sometimes you love the church and all the leading ones, but at other times you hate the church and all the elders.

　　Tyre typifies those who are seeking worldly wealth, those who desire to make a great deal of money and to be rich. They will sacrifice everything related to the Lord for the sake of their business. They do not care for the Lord’s interest but care only for their wealth, riches, and business.

　　[These] seven kinds of people…can damage the church life. Some are against the church, hating Christ, God’s salvation, and God’s grace. These are the “Ammonites.” Others creep into the church and try to bring the church into association with the world and to make the church the same as the world. These are the “Moabites.” Then there are the “Edomites,” the old man, and the “Philistines,” the natural man. The “Tyrians” seek the riches of the world, and the “Sidonians” become briers and thorns to the church due to the seeking of riches. Finally, there are the “Egyptians,” those who, independent of God, seek worldly riches by developing their own resources to be rich in supply and to be a source of supply for others. These are the different people who can be a damage to the church life. We all need to be on the alert that none of us would become these kinds of persons. (Life-study of Ezekiel, pp. 164-168, 170)

　　Further Reading: Life-study of Ezekiel, msgs. 15—16

　　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……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。

　　〔在启示录十四章一节和四节，〕这些是早期的得胜者，……要在庄稼收成以先被收割，作初熟的果子归与神和羔羊。……庄稼要较晚被收割。这就是说，初熟的果子要在庄稼收成以先被提到诸天之上，正如美地的初熟果子要在庄稼收成以先被收割，且被带到神的殿中（利二三10~11，出二三19）。

　　男孩子是指一切时代中死了的得胜者，而初熟的果子是指今世末了活着的得胜者（新约总论第五册，一九九页）。

　　Rev. 12:5 And she brought forth a son, a man-child, who is to shepherd all the nations with an iron rod; and her child was caught up to God and to His throne.

　　11 And they overcame him because of the blood of the Lamb and because of the word of their testimony, and they loved not their soul-life even unto death.

　　Another symbol of the believers is that of the man-child (Rev. 12:5) brought forth by the universal, bright woman. Throughout all generations there have been some stronger ones among God’s people. In the Bible these are considered a collective unit—the man-child—fighting the battle for God and bringing God’s kingdom down to earth. In the Bible the woman signifies the weaker one and the man the stronger one (1 Pet. 3:7). Hence, the man-child in Revelation 12:5 signifies the stronger part of God’s people. (The Conclusion of the New Testament, pp. 1223-1224)

　　被提是什么意思？被提就是被接到主的同在里。你要被提到祂的同在里，今天就要活在祂的同在里。你许多的赞美和交通未必是在主的同在中，可能只是照着你自己的喜欢。你不是在主的同在里，乃是在你的喜好和口味里。当你想交通时，主可能会说，“去工作或读书吧。”

　　男孩子是为着与撒但争战并击败撒但；因此，男孩子是对付仇敌的。初熟的果子不是为着争战，乃是为着叫神和羔羊得满足。神和羔羊需要享受；我们这些活着的得胜者要作初熟的果子，满足祂们要得享受的需要。

　　〔你要〕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。”要学着花时间亲密地爱主耶稣。你若从来没有过这样的时间，就有所缺欠。仅仅不犯罪还不够，仅仅很好、很对也不够，我们必须和主恋爱。虽然我不喜欢“恋爱”这辞，但我不得不用。我们都必须和主耶稣恋爱，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，祂的爱人，作祂的满足。

　　我们不该只是战士，也该是初熟的果子，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，我不在乎我的被提—我只在乎你的满足。我要被提到诸天之上使你得满足。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（启示录生命读经，四○四至四○五、六二六至六二八页）。

　　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……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）。

　　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，不自作主张，不照自己的观念和愿望作事，也不在神以外作事。与神同行乃是以神为我们的中心和一切，按着祂的启示和带领作事，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（创世记生命读经，四三○至四三一页）。

　　参读：创世记生命读经，第二十六篇。

　　The key to becoming the stronger part within the woman is being strengthened into our inner man [Eph. 3:16], [which is our regenerated spirit indwelt by the Holy Spirit]. In verse 18 Paul continues to pray that we would “be full of strength to apprehend with all the saints what the breadth and length and height and depth are.” We must be empowered to know the dimensions of the riches of our Christ. In order to be the man-child, we must be not only strengthened into our inner man but also nourished with all the riches of Christ.

　　The way to become the stronger part within the woman is to be strengthened into our inner man, to be empowered to experience the riches of Christ, and to be strong through putting on the all-inclusive Christ as our armor [vv. 16, 18; 6:10-11].

　　The way to fight is to take the word of God by means of all prayer…The most effective way to war against the enemy is to pray-read the Word, and the best portion of the Word to pray-read is the book of Ephesians…Instead of trying to understand the book of Ephesians, you should pray-read it, even covering the whole book in two weeks. If you do this, you will be able to testify that you are becoming the stronger part within the woman.

　　The word in Ephesians 6 is a sword…This sword does not kill you—it slays the enemy and all the negative things within you. If we would fight against the rulers and authorities in the heavenlies, we must first kill all the “bugs” within us.

　　The brothers who constitute the man-child fight Satan and eventually overcome him. They overcome Satan by three things: by the blood of the Lamb, by the word of their testimony, and by loving not their soul-life even unto death.

　　The blood of the Lamb, which is for our redemption, answers before God all the accusations of the devil against us and gives us the victory over him. We need to apply this blood whenever we sense the accusation of the devil.

　　They also overcame the enemy by “the word of their testimony” [Rev. 12:11]. This is their word testifying that the devil has been judged by the Lord. Whenever we sense the devil’s accusation, we should verbally testify how the Lord has already dealt with him. We must declare the Lord’s victory over him with the uttered word…You need to preach to Satan, saying, “Satan, don’t you know that you have been crucified on the cross? You have been judged, and your destination is the lake of fire.” This is the testimony of your verbal word.

　　The brothers also overcame the enemy by not loving their soul-life. Because of Adam’s fall, Satan has joined himself to man’s soul-life, man’s self (Matt. 16:23-24). Hence, to overcome him we must not love our soul-life but rather hate it and deny it (Luke 14:26; 9:23). The overcoming believers who constitute the man-child do not love their soul-life even unto death. Those who do not love their soul-life are willing to be martyred. We must hate our self. (Life-study of Revelation, pp. 499-501, 407, 409-412)

　　Further Reading: Life-study of Revelation, msgs. 29—30, 35—36, 45—46, 48

　　启四3 那位坐着的，显出来的样子好像碧玉……。

　　 二一11 ……城的光辉如同极贵的宝石，好像碧玉，明如水晶。

　　　　18~19 墙是用碧玉造的，城是纯金的……。城墙的根基是用各样宝石装饰的。第一根基是碧玉……。

　　现在我们来到新约所说信徒末了、完成、最显著的象征—碧玉和其他宝石。……至终所有的信徒都要变化成为宝石。我们天生是泥土，然而从我们得重生的时候起，我们就开始变化。

　　碧玉表征神显出来的样子，凭神的荣耀作新耶路撒冷的光照耀，以彰显神。启示录四章三节清楚告诉我们，坐在宝座上的神显出碧玉的样子。照二十一章十一节看，碧玉乃是“极贵的宝石……明如水晶”。它必是深绿色的，表征丰盛的生命。这里的碧玉，就如十一节所指明的，表征神在祂丰盛生命里可传输的荣耀（约十七22、2）。碧玉是神显出来的样子，也是圣城新耶路撒冷显出来的样子。城墙和第一根基也是用碧玉造的（启二一18~19）（新约总论第五册，二○四至二○五页）。

　　Rev. 1:9 I John, your brother and fellow partaker in the tribulation and kingdom and endurance in Jesus, was on the island called Patmos because of the word of God and the testimony of Jesus.

　　Col. 1:24 I now rejoice in my sufferings on your behalf and fill up on my part that which is lacking of the afflictions of Christ in my flesh for His Body, which is the church.

　　The New Testament…clearly reveals that David typifies Christ (Matt. 12:3). Hence, David’s wife is a type of the church. David had at least three wives…Only Abigail (1 Sam. 25:42) possesses a feature typifying the church. David typifies the warring Christ in the midst of sufferings; thus, his wife Abigail typifies the warring church in the midst of sufferings. From 1 Samuel 25 onward, Abigail was always at the side of David the warrior and followed him in his wars…Abigail’s previous husband shows how evil our old man is in forsaking Christ. Abigail’s previous husband was Nabal, which means “fool” (25:25). Nabal despised, rejected, and opposed David at the time of his destitution (vv. 10-11). This typifies that our nature rejects Christ, despises Christ, and opposes Christ. One day, however, Nabal was struck down, and he died. This provided Abigail the opportunity to become David’s wife. This indicates that when our corrupted nature, which forsook Christ, rejected Christ, and despised Christ, was struck down, we became Christ’s counterpart who follows Him in the midst of sufferings, fighting for the kingdom of God. (CWWL, 1956, vol. 2, “Three Aspects of the Church, Book 1: The Meaning of the Church,” p. 109)

　　既然碧玉是神显出来的样子，是祂的彰显，既然我们要变化成为碧玉，那么这就是说，我们要成为三一神团体的彰显。……整座城要有神显出来的样子，神的彰显。这符合约壹三章二节的话：“我们晓得祂若显现，我们必要像祂；因为我们必要看见祂，正如祂所是的。”神与信徒要有同样的样子—碧玉的样子。这将是创世记一章二十六节终极的应验，因为这是三一神光辉、团体的彰显。在启示录二十一章十九至二十节，信徒由碧玉以外其他十一种宝石所象征。其他宝石表征基督的荣美在不同方面的丰富，作神永远居所的根基。基督是神在永世之建造的基石，所有的宝石是基督作根基之丰富的不同方面。

　　十九至二十节里宝石的颜色，显出一道彩虹的样子。这表征新耶路撒冷城是建造在神守约的信实上，并借着神这信实得以稳固（创九8~17）。因为根基建造在神用以守约的信实上，根基就是可信可靠的。所以，新耶路撒冷的根基乃是一道永远的彩虹担保神的信实。……神的信实是新耶路撒冷建造在其上的稳固根基（新约总论第五册，二○五至二○六页）。

　　〔启示录二十一章十九至二十节〕列出十二样宝石的名字，这十二样宝石是羔羊的十二使徒，每位使徒由一样宝石所表征。十二使徒的头一位，彼得，原名西门；当他被带到主面前时，主将他改名为彼得，意思就是石头（约一42）。后来，主说到召会的建造时，就以这名称呼他（太十六18）。……所有的使徒都是受造的泥土，但他们蒙了重生，并且变化成了为着神永远建造的宝石。每一位信徒都需要经过这样的重生和变化，才能成为新耶路撒冷的一部分。

　　城墙的第一层根基和新耶路撒冷的整个城墙一样，都是用碧玉造的。这指明在圣城的建造里，主要的材料是碧玉。既然碧玉表征神彰显在祂可传输的荣耀里，圣城主要的功用也就是带着神的荣耀彰显神（启二一11）（启示录生命读经，八三○页）。

　　参读：新约总论，第一百一十三篇。

　　Gideon, a marvelous judge who was called by Jehovah in a very particular way, was successful because of four things. First, he listened carefully to the word of God, something that was rare among the children of Israel at that time. Second, Gideon obeyed God’s word and acted on it. Third, he tore down the altar of Baal and cut down the Asherah (Judg. 6:25-28). This touched God’s heart…God as the genuine Husband regarded all the idols as men with whom His wife Israel had committed harlotry. Fourth, by tearing down the altar of Baal and cutting down the Asherah that belonged to his father, Gideon sacrificed his relationship with his father and his enjoyment of society.

　　The selection of the three hundred [7:2-7]…stresses the sacrifice of our personal interests and enjoyment for God’s purpose. When Gideon blew the trumpet to call the people to fight against the Midianites, thirty-two thousand responded. God said that those who were with Gideon were too many for God to deliver Midian into their hand, for Israel might have vaunted himself against God, saying, “My own hand has saved me” (v. 2). By telling Gideon that he had too many people, God was indicating that He would fight for them. First, twenty-two thousand went home because they were afraid (v. 3). Then Jehovah tested the remaining ten thousand by bringing them to the water to drink. Those who…lapped as a dog laps were sent home (v. 5). Only the three hundred who lapped the water into their mouths with their hands were chosen by God for the battle against Midian (v. 6)…Like Gideon, these three hundred were willing to sacrifice in order to be used by God (Life-study of Judges, pp. 23-24).

　　Gideon and those three hundred men moved together and acted in one accord. All of their flesh was cut off, so they could be one. This is the oneness in the Spirit and a living in the Body. The record in the New Testament is a record of meetings rather than a record of working.

　　The three hundred men fought the battle, yet the whole congregation chased the enemy…When we overcome, the whole body is revived. To stand at the bottom of the river is not for ourselves, but for the whole body. “I…fill up on my part that which is lacking of the afflictions of Christ in my flesh for His Body, which is the church” (Col. 1:24). (CWWN, vol. 11, p. 774)

　　Further Reading: CWWN, vol. 11, pp. 771-775; Life-study of Judges, msgs.4—5