读经：彼前一7、19，二4、6~7，三4，彼后一1、4
Scripture Reading: 1 Pet. 1:7, 19; 2:4, 6-7; 3:4; 2 Pet. 1:1, 4
Scripture Reading: 1 Pet. 1:7, 19; 2:4, 6-7; 3:4; 2 Pet. 1:1, 4
壹
在基督里的信徒，该有价值观的改变—太二三16~26，撒上十六7，路十六15，九54~56，彼前三4，腓三7~8：
The believers in Christ should have a change in their concept of value—Matt. 23:16-26; 1 Sam. 16:7; Luke 16:15; 9:54-56; 1Pet. 3:4; Phil. 3:7-8:
The believers in Christ should have a change in their concept of value—Matt. 23:16-26; 1 Sam. 16:7; Luke 16:15; 9:54-56; 1Pet. 3:4; Phil. 3:7-8:
一
信徒正确的价值观，可见于他们对基督和祂完满救恩以下各方面的估计和评价：
The proper concept of value for the believers can be seen in their estimation and assessment of the following aspects of Christ and His full salvation:
The proper concept of value for the believers can be seen in their estimation and assessment of the following aspects of Christ and His full salvation:
１
对于主耶稣是为着召会建造之房角石的估价—诗一一八22，彼前二7。
Their valuation of the Lord Jesus as the chief cornerstone for the building up of the church—Psa. 118:22; 1 Pet. 2:7.
Their valuation of the Lord Jesus as the chief cornerstone for the building up of the church—Psa. 118:22; 1 Pet. 2:7.
２
对于主耶稣与他们亲人之间的估价—太十37~38，路十八26~30，彼前一1、17，二11上。
Their valuation of the Lord Jesus in comparison to their relatives—Matt. 10:37-38; Luke 18:26-30; 1 Pet. 1:1, 17; 2:11a.
Their valuation of the Lord Jesus in comparison to their relatives—Matt. 10:37-38; Luke 18:26-30; 1 Pet. 1:1, 17; 2:11a.
３
对于基督为义的珍宝与属地珍宝之间的估价—伯二二23~28，太十二18~21，赛四二1~4，彼前一18~20。
Their valuation of Christ as the treasure of justice in comparison to earthly treasure—Job 22:23-28; Matt. 12:18-21; Isa. 42:1-4; 1 Pet. 1:18-20.
Their valuation of Christ as the treasure of justice in comparison to earthly treasure—Job 22:23-28; Matt. 12:18-21; Isa. 42:1-4; 1 Pet. 1:18-20.
４
对于基督的认识与万事之间的估价—8节，彼后一2~3、8，二20，三18。
Their valuation of the knowledge of Christ in comparison to all things—v. 8; 2 Pet. 1:2-3, 8; 2:20; 3:18.
Their valuation of the knowledge of Christ in comparison to all things—v. 8; 2 Pet. 1:2-3, 8; 2:20; 3:18.
５
我们需要看见一个异象，新耶路撒冷乃是三一神，神圣的三一，作为三种基本的因素，作到蒙祂救赎的人里面，并与他们结构在一起，成为奇妙珍宝的结构；这是整本圣经的总结—作为城之基础的金预表父神，作为城门的珍珠预表子神，城的碧玉墙预表灵神—启二一18~21，参林前三12。
We need a vision to see that the New Jerusalem is the Triune God, the Divine Trinity, as three basic factors wrought into and structured together with His redeemed as a miraculous structure of treasure to be the conclusion of the whole Bible—the gold as the base of the city typifies God the Father; the pearls as the gates of the city typify God the Son; and the jasper wall of the city typifies God the Spirit—Rev. 21:18-21; cf. 1 Cor. 3:12.
We need a vision to see that the New Jerusalem is the Triune God, the Divine Trinity, as three basic factors wrought into and structured together with His redeemed as a miraculous structure of treasure to be the conclusion of the whole Bible—the gold as the base of the city typifies God the Father; the pearls as the gates of the city typify God the Son; and the jasper wall of the city typifies God the Spirit—Rev. 21:18-21; cf. 1 Cor. 3:12.
二
我们需要求主给我们亮光，叫我们的价值观有彻底的改变，叫我们不断地拣选基督并祂一切的所是，作我们绝佳的分—可九7~8，林后二10，四7，彼前一8。
We need to ask the Lord to grant us the light to have a thorough change in our concept of value so that we will continually choose Christ and all that He is as our super-excelling portion—Mark 9:7-8; 2 Cor. 2:10; 4:7; 1 Pet. 1:8.
We need to ask the Lord to grant us the light to have a thorough change in our concept of value so that we will continually choose Christ and all that He is as our super-excelling portion—Mark 9:7-8; 2 Cor. 2:10; 4:7; 1 Pet. 1:8.
三
“你若将宝贵的从低贱的分别出来，你就可以作我的口”—耶十五19，参16节：
“If you bring out the precious from the worthless,/You will be as My mouth”—Jer. 15:19; cf. v. 16:
“If you bring out the precious from the worthless,/You will be as My mouth”—Jer. 15:19; cf. v. 16:
１
我们必须看重主的话，过于派定给我们的饮食，在主的话里品尝主作涌流着滋养的奶和新蜜之美地的实际，使我们将其分赐给神的子民，为着他们完满的救恩—伯二三12，彼前二2~5，诗一一九103，申八8，歌四11上。
We must treasure the Lord’s words more than our apportioned food, tasting the Lord in His word as the reality of the good land flowing with nourishing milk and fresh honey for us to dispense to God’s people for their full salvation—Job 23:12; 1 Pet. 2:2-5; Psa. 119:103; Deut. 8:8; S. S. 4:11a.
We must treasure the Lord’s words more than our apportioned food, tasting the Lord in His word as the reality of the good land flowing with nourishing milk and fresh honey for us to dispense to God’s people for their full salvation—Job 23:12; 1 Pet. 2:2-5; Psa. 119:103; Deut. 8:8; S. S. 4:11a.
２
我们必须看重主的话，过于一切地上的财富，使我们能讲神的谕言，分赐基督那追测不尽的丰富，作为神诸般的恩典—诗一一九72、9~16，弗三8，林后六10，彼前四10~11。
We must treasure the Lord’s words more than all earthly riches so that we can speak oracles of God to dispense the unsearchable riches of Christ as the varied grace of God—Psa. 119:72, 9-16; Eph. 3:8; 2 Cor. 6:10; 1 Pet. 4:10-11.
We must treasure the Lord’s words more than all earthly riches so that we can speak oracles of God to dispense the unsearchable riches of Christ as the varied grace of God—Psa. 119:72, 9-16; Eph. 3:8; 2 Cor. 6:10; 1 Pet. 4:10-11.
贰
彼得看见基督自己在信祂的人是宝贵的—二7，参腓三8：
Peter saw that Christ Himself is the preciousness to His believers—2:7; cf. Phil. 3:8:
Peter saw that Christ Himself is the preciousness to His believers—2:7; cf. Phil. 3:8:
一
彼得被主迷住（吸引并夺取）到一个地步，虽然多次受主责备并大大地失败，还是跟定主作他的牧者，直到殉道—路五8~11，可十四67~72，十六7，约二一15~22，彼后一14~15：
Peter was charmed (attracted and captivated) by the Lord to such an extent that even though he was rebuked by the Lord many times and failed miserably, he still followed the Lord as his Shepherd until his martyrdom—Luke 5:8-11; Mark 14:67-72; 16:7; John 21:15-22; 2 Pet. 1:14-15:
Peter was charmed (attracted and captivated) by the Lord to such an extent that even though he was rebuked by the Lord many times and failed miserably, he still followed the Lord as his Shepherd until his martyrdom—Luke 5:8-11; Mark 14:67-72; 16:7; John 21:15-22; 2 Pet. 1:14-15:
１
彼得晓得在主变化形像时，他和雅各、约翰乃是得许可极其完全地进入其中，观看祂的威荣—16~18节，参彼前五1。
Peter realized that he, James, and John had been admitted into the highest degree of initiation at the Lord’s transfiguration, admitted to be the initiated spectators of His majesty—vv. 16-18; cf. 1 Pet. 5:1.
Peter realized that he, James, and John had been admitted into the highest degree of initiation at the Lord’s transfiguration, admitted to be the initiated spectators of His majesty—vv. 16-18; cf. 1 Pet. 5:1.
２
基督在祂的升天里是“威严者”—祂是我们的神和救主（彼后一1），是万有的主（彼前三22，徒二36），在神的行政中作我们的审判者、设立律法者和君王（赛三三21~22），好将祂自己分赐到我们里面，作我们的享受，使我们得着完满的救恩（启二二1）。
In His ascension, Christ is “the Majestic”—He is our God and Savior (2 Pet. 1:1) and the Lord of all (1 Pet. 3:22; Acts 2:36) as our Judge, our Lawmaker, and our King in God’s government (Isa. 33:21-22) in order to dispense Himself into us to be our enjoyment for our full salvation (Rev. 22:1).
In His ascension, Christ is “the Majestic”—He is our God and Savior (2 Pet. 1:1) and the Lord of all (1 Pet. 3:22; Acts 2:36) as our Judge, our Lawmaker, and our King in God’s government (Isa. 33:21-22) in order to dispense Himself into us to be our enjoyment for our full salvation (Rev. 22:1).
二
为着神建造的宝石，乃是基督自己—彼前二4、6~8。
The precious stone for God’s building is Christ Himself—1 Pet. 2:4, 6-8.
The precious stone for God’s building is Christ Himself—1 Pet. 2:4, 6-8.
三
基督的宝血已救赎我们脱离虚妄的生活—一14、18~19。
The precious blood of Christ has redeemed us from our vain manner of life—1:14, 18-19.
The precious blood of Christ has redeemed us from our vain manner of life—1:14, 18-19.
四
我们的神和救主，耶稣基督，已将又宝贵又极大的应许赐给我们—彼后一1、4，参赛四二6，来八8~12：
The precious and exceedingly great promises have been granted to us by our God and Savior, Jesus Christ—2 Pet. 1:1, 4; cf. Isa. 42:6; Heb. 8:8-12:
The precious and exceedingly great promises have been granted to us by our God and Savior, Jesus Christ—2 Pet. 1:1, 4; cf. Isa. 42:6; Heb. 8:8-12:
１
我们借着呼求主宝贵的名，就得以饮于祂这救恩的杯，享受祂是神一切又宝贵又极大之应许的实际，目标是为着神的建造—徒四10~12，诗一一六12~13。
By calling on the precious name of the Lord, we drink of Him as the cup of salvation, enjoying Him as the reality of all the precious and exceedingly great promises of God for the goal of God’s building—Acts 4:10-12; Psa. 116:12-13.
By calling on the precious name of the Lord, we drink of Him as the cup of salvation, enjoying Him as the reality of all the precious and exceedingly great promises of God for the goal of God’s building—Acts 4:10-12; Psa. 116:12-13.
２
这些宝贵的应许，具体化于神的话；借着祷读这些应许，我们就有分于并享受神圣的性情，使我们在生命里长大并发展，达到生命的成熟，得以享受丰富的进入我们主和救主耶稣基督永远的国—彼后一4~11。
These precious promises are embodied in the word of God; by pray-reading the promises, we partake of and enjoy the divine nature so that we may grow and develop in life unto the maturity of life to enjoy a rich entrance into the eternal kingdom of our Lord and Savior Jesus Christ—2 Pet. 1:4-11.
These precious promises are embodied in the word of God; by pray-reading the promises, we partake of and enjoy the divine nature so that we may grow and develop in life unto the maturity of life to enjoy a rich entrance into the eternal kingdom of our Lord and Savior Jesus Christ—2 Pet. 1:4-11.
五
神已将同样宝贵的信，分给所有的信徒—1节，罗十二3。
God has allotted to all the believers equally precious faith—v. 1; Rom. 12:3.
God has allotted to all the believers equally precious faith—v. 1; Rom. 12:3.
六
我们信心所受宝贵的试验，乃是借着苦难而来的诸般试炼—彼前一6~7。
The precious proving of our faith is by various trials that come through sufferings—1 Pet. 1:6-7.
The precious proving of our faith is by various trials that come through sufferings—1 Pet. 1:6-7.
叁
以赛亚在沮丧中看见在荣耀里之基督的异象—赛六1~8，参五20，二二1，代下二六1~5：
The vision of Christ in glory was seen by Isaiah in his depression—Isa. 6:1-8; cf. 5:20; 22:1; 2 Chron. 26:1-5:
The vision of Christ in glory was seen by Isaiah in his depression—Isa. 6:1-8; cf. 5:20; 22:1; 2 Chron. 26:1-5:
一
以赛亚所在的时期乃是邪恶的时代，这可见于主警告的话—“祸哉，那些称恶为善，称善为恶，以暗为光，以光为暗，以苦为甜，以甜为苦的人！”—赛五20。
The evil time during Isaiah’s days is seen by the Lord’s warning word—“Woe to those who call evil good, /And good evil; /Who put darkness for light, /And light for darkness; /Who put bitter for sweet, /And sweet for bitter!”—Isa. 5:20.
The evil time during Isaiah’s days is seen by the Lord’s warning word—“Woe to those who call evil good, /And good evil; /Who put darkness for light, /And light for darkness; /Who put bitter for sweet, /And sweet for bitter!”—Isa. 5:20.
二
尽管神所拣选、所爱的百姓背叛，满有罪孽和败坏，基督作为主、君王、万军之耶和华，仍在荣耀里坐在高高的宝座上—六1~5，哀五19，启二二1。
In spite of the rebellion, iniquities, and corruptions of God’s chosen and beloved people, Christ, as the Lord, the King, Jehovah of hosts, is still sitting on a high and lofty throne in glory—6:1-5; Lam. 5:19; Rev. 22:1.
In spite of the rebellion, iniquities, and corruptions of God’s chosen and beloved people, Christ, as the Lord, the King, Jehovah of hosts, is still sitting on a high and lofty throne in glory—6:1-5; Lam. 5:19; Rev. 22:1.
三
以赛亚所见的一位乃是基督—赛六5下，约十二38~41：
The One who was seen by Isaiah was Christ—Isa. 6:5b; John 12:38-41:
The One who was seen by Isaiah was Christ—Isa. 6:5b; John 12:38-41:
１
约翰叙述基督在地上的生活工作时，说以赛亚“看见了祂的荣耀，就指着祂说”—41节。
John, in his account of Christ’s living and working on earth, said that Isaiah “saw His glory and spoke concerning Him”—v. 41.
John, in his account of Christ’s living and working on earth, said that Isaiah “saw His glory and spoke concerning Him”—v. 41.
２
我们要看见登宝座之荣耀基督的异象，就需要注意以赛亚警告的话（赛六9~10），操练我们的灵祷告，求主开启我们里面的眼睛，柔软我们的心，使我们的心转向祂，好接受祂内里的医治，除去我们的瞎眼和疾病（约十二40，太十三14~17，徒二八25~27，启三18，四2，林后三16~18）。
In order to see the vision of the glorious enthroned Christ, we need to take heed to Isaiah’s warning word (Isa. 6:9-10) by exercising our spirit to pray that the Lord would open our inner eyes, soften our heart, and keep our heart turned to Him so that we may receive His inner healing of our blindness and sickness (John 12:40; Matt. 13:14-17; Acts 28:25-27; Rev. 3:18; 4:2; 2 Cor. 3:16-18).
In order to see the vision of the glorious enthroned Christ, we need to take heed to Isaiah’s warning word (Isa. 6:9-10) by exercising our spirit to pray that the Lord would open our inner eyes, soften our heart, and keep our heart turned to Him so that we may receive His inner healing of our blindness and sickness (John 12:40; Matt. 13:14-17; Acts 28:25-27; Rev. 3:18; 4:2; 2 Cor. 3:16-18).
四
基督的长袍，表征基督在祂美德上的荣美；这荣美主要是在祂的人性里，并借着祂的人性彰显出来；基督穿着长袍，指明祂是以人的形像向以赛亚显现；基督是登宝座的神人，有神圣的荣耀彰显在祂人性的美德里—赛六1，参结一26、22，徒二36，来二9上。
Christ’s long robe signifies His splendor in His virtues, expressed mainly in and through His humanity; that Christ was wearing a long robe indicates that He appeared to Isaiah in the image of a man; Christ is the enthroned God-man with the divine glory expressed in His human virtues—Isa. 6:1; cf. Ezek. 1:26, 22; Acts 2:36; Heb. 2:9a.
Christ’s long robe signifies His splendor in His virtues, expressed mainly in and through His humanity; that Christ was wearing a long robe indicates that He appeared to Isaiah in the image of a man; Christ is the enthroned God-man with the divine glory expressed in His human virtues—Isa. 6:1; cf. Ezek. 1:26, 22; Acts 2:36; Heb. 2:9a.
五
以赛亚看见圣别里的基督，那圣别乃是基于祂的公义—赛六2~3：
Isaiah saw Christ in His holiness based on His righteousness—Isa. 6:2-3:
Isaiah saw Christ in His holiness based on His righteousness—Isa. 6:2-3:
１
撒拉弗表征或代表那作三一神具体化身之基督的圣别；他们是为着基督的圣别站立在那里。
The seraphim signify or represent the holiness of Christ, the embodiment of the Triune God; they were standing there for Christ’s holiness.
The seraphim signify or represent the holiness of Christ, the embodiment of the Triune God; they were standing there for Christ’s holiness.
２
基督的圣别是基于祂的义；基督一直是公义的，所以祂是圣别的，与凡俗的人有分别—五16。
Christ’s holiness is based on His righteousness; because Christ was always righteous, He was sanctified, separated, from the common people—5:16.
Christ’s holiness is based on His righteousness; because Christ was always righteous, He was sanctified, separated, from the common people—5:16.
六
以赛亚看见这异象，结果就被了结、被结束了，领悟他是嘴唇不洁的人，又住在嘴唇不洁的民中—六5：
As a result of seeing this vision, Isaiah was terminated, finished, realizing that he was a man of unclean lips, dwelling in the midst of a people of unclean lips—6:5:
As a result of seeing this vision, Isaiah was terminated, finished, realizing that he was a man of unclean lips, dwelling in the midst of a people of unclean lips—6:5:
１
按新约的意义说，看见神等于得着神；得着神就是在神的元素、生命和性情上接受神，使我们被神构成—参创十三14~15，加三14，太五8。
In the New Testament sense, seeing God equals gaining God; to gain God is to receive God in His element, in His life, and in His nature so that we may be constituted with God—cf. Gen. 13:14-15; Gal. 3:14; Matt. 5:8.
In the New Testament sense, seeing God equals gaining God; to gain God is to receive God in His element, in His life, and in His nature so that we may be constituted with God—cf. Gen. 13:14-15; Gal. 3:14; Matt. 5:8.
２
看见神使我们变化，因为我们看见神时，就得着神，把祂的元素接受到我们里面，我们旧的元素也被排除了；这新陈代谢的过程就是变化—林后三16~四1，罗十二2，腓三8。
Seeing God transforms us, because in seeing God we gain God and receive His element into us, and our old element is discharged; this metabolic process is transformation—2 Cor. 3:16—4:1; Rom. 12:2; Phil. 3:8.
Seeing God transforms us, because in seeing God we gain God and receive His element into us, and our old element is discharged; this metabolic process is transformation—2 Cor. 3:16—4:1; Rom. 12:2; Phil. 3:8.
３
我们越看见神、认识神并爱神，就越厌恶自己，越否认自己—伯四二5~6，太十六24，路九23，十四26。
The more we see God, know God, and love God, the more we abhor ourselves and the more we deny ourselves—Job 42:5-6; Matt. 16:24; Luke 9:23; 14:26.
The more we see God, know God, and love God, the more we abhor ourselves and the more we deny ourselves—Job 42:5-6; Matt. 16:24; Luke 9:23; 14:26.
七
以赛亚看见自己是不洁的，之后就由一位撒拉弗，用来自坛上的红炭使他得了洁净；撒拉弗表征神的圣别：
After Isaiah realized that he was unclean, he was purged by one of the seraphim, signifying the holiness of God, with an ember from the altar:
After Isaiah realized that he was unclean, he was purged by one of the seraphim, signifying the holiness of God, with an ember from the altar:
１
撒拉弗应用这红炭，表征基督在十字架上所完成之救赎的功效，借着“那灵那圣的”在其审判、焚烧并圣别的大能里得以应用—赛六6~7，四4，参路十二49，启四5。
The application of this ember by one of the seraphim signifies the effectiveness of Christ’s redemption accomplished on the cross and applied by “the Spirit the Holy” in His judging, burning, and sanctifying power—Isa. 6:6-7; 4:4; cf. Luke 12:49; Rev. 4:5.
The application of this ember by one of the seraphim signifies the effectiveness of Christ’s redemption accomplished on the cross and applied by “the Spirit the Holy” in His judging, burning, and sanctifying power—Isa. 6:6-7; 4:4; cf. Luke 12:49; Rev. 4:5.
２
看见神，结果乃是被神炼净并洁净；被神洁净，结果乃是受神差遣，要将祂所拣选的人带到一种活基督的光景里，使他们在祂的荣耀里彰显祂，被祂的圣别浸透，并活在祂的义里—赛六6~8，约壹一7~9，徒十三47，腓一21上。
Seeing God issues in being purged and cleansed by God, and being cleansed by God issues in being sent by God to bring His chosen people into a state of living Christ so that they may express Him in His glory, be saturated with His holiness, and live in His righteousness—Isa. 6:6-8; 1 John 1:7-9; Acts 13:47; Phil. 1:21a.
Seeing God issues in being purged and cleansed by God, and being cleansed by God issues in being sent by God to bring His chosen people into a state of living Christ so that they may express Him in His glory, be saturated with His holiness, and live in His righteousness—Isa. 6:6-8; 1 John 1:7-9; Acts 13:47; Phil. 1:21a.
肆
超越的基督在祂无上的宝贵里向但以理显现为一个人，这异象供但以理珍赏，叫他得着安慰、鼓励和坚定—但十4~9：
The vision of the excellent Christ, who appeared to Daniel in His supreme preciousness as a man, was for Daniel’s appreciation, consolation, encouragement, and stabilization—Dan. 10:4-9:
The vision of the excellent Christ, who appeared to Daniel in His supreme preciousness as a man, was for Daniel’s appreciation, consolation, encouragement, and stabilization—Dan. 10:4-9:
一
基督在人性里显现为祭司（由细麻衣袍所表征），照顾祂被掳的选民—5节上，出二八31~35。
Christ appeared as a Priest in His humanity, signified by the linen robe, to care for His chosen people in their captivity—v. 5a; Exo. 28:31-35.
Christ appeared as a Priest in His humanity, signified by the linen robe, to care for His chosen people in their captivity—v. 5a; Exo. 28:31-35.
二
基督在神性里显现为君王（由精金带所表征），为要掌管万民—但十5下。
Christ appeared in His kingship in His divinity, signified by the girdle of gold, for ruling over all the peoples—Dan. 10:5b.
Christ appeared in His kingship in His divinity, signified by the girdle of gold, for ruling over all the peoples—Dan. 10:5b.
三
基督在祂的宝贵和尊荣里显现（由祂身体如水苍玉所表征），供祂的子民珍赏；“水苍玉”原文可指一种蓝绿色或黄色的宝石，表征基督在祂的具体化身里是神圣的（黄色），满了生命（绿色），并且是属天的（蓝色）—6节上。
For His people’s appreciation, Christ appeared in His preciousness and dignity, as signified by His body being like beryl; the Hebrew word for beryl could refer to a bluish-green or yellow precious stone, signifying that Christ in His embodiment is divine (yellow), full of life (green), and heavenly (blue)—v. 6a.
For His people’s appreciation, Christ appeared in His preciousness and dignity, as signified by His body being like beryl; the Hebrew word for beryl could refer to a bluish-green or yellow precious stone, signifying that Christ in His embodiment is divine (yellow), full of life (green), and heavenly (blue)—v. 6a.
四
基督也在祂的光明里显现，为要光照人（由祂的面貌如闪电所表征），并在祂光照的眼光里显现，为要搜寻并审判（由祂眼目如火把所表征）—6节中。
Christ also appeared in His brightness for shining over the people, as signified by His face being like the appearance of lightning (v. 6b), and in His enlightening sight for searching and judging, signified by His eyes being like torches of fire (v. 6c).
Christ also appeared in His brightness for shining over the people, as signified by His face being like the appearance of lightning (v. 6b), and in His enlightening sight for searching and judging, signified by His eyes being like torches of fire (v. 6c).
五
基督在祂工作和行动的闪耀里向但以理显现（由祂的手和脚如闪耀发亮的铜所表征）—6节下。
Christ appeared to Daniel in the gleam of His work and move, as signified by His arms and His feet being like the gleam of polished bronze—v. 6d.
Christ appeared to Daniel in the gleam of His work and move, as signified by His arms and His feet being like the gleam of polished bronze—v. 6d.
六
基督在祂刚强的说话里显现，为要审判人（由祂说话的声音如大众的声音所表征）—6节末：
Christ appeared in His strong speaking for judging people, as signified by the sound of His words being like the sound of a multitude—v. 6e:
Christ appeared in His strong speaking for judging people, as signified by the sound of His words being like the sound of a multitude—v. 6e:
１
整个世界局势都在天上之神的诸天掌权之下，好叫基督在万有中居首位，使祂在凡事上得着首位—二34~35，七9~10，四34~35，西一15、18，启二4~5。
The entire world situation is under the rule of the heavens by the God of the heavens in order to give Christ the preeminence in all things, to cause Christ to have the first place in everything—2:34-35; 7:9-10; 4:34-35; Col. 1:15, 18; Rev. 2:4-5.
The entire world situation is under the rule of the heavens by the God of the heavens in order to give Christ the preeminence in all things, to cause Christ to have the first place in everything—2:34-35; 7:9-10; 4:34-35; Col. 1:15, 18; Rev. 2:4-5.
２
在我们个人的宇宙中，基督必须是第一位，必须居首位；今天，基督这居首位者必须是我们召会生活、家庭生活和日常生活的中心与普及—西一17下、18下，三17，林前十31。
Christ must have the first place, the preeminence, in our personal universe; today Christ, the preeminent One, must be the centrality and universality in our church life, family life, and daily life—Col. 1:17b, 18b; 3:17; 1 Cor. 10:31.
Christ must have the first place, the preeminence, in our personal universe; today Christ, the preeminent One, must be the centrality and universality in our church life, family life, and daily life—Col. 1:17b, 18b; 3:17; 1 Cor. 10:31.
３
在神属天的掌权下，祂正在使用环境，使基督成为我们的中心（第一位）与普及（一切）—罗八28，西一18、27，三4、10~11。
Under His heavenly rule God is using the environment to make Christ the centrality (the first) and the universality (everything) to us—Rom. 8:28; Col. 1:18, 27; 3:4, 10-11.
Under His heavenly rule God is using the environment to make Christ the centrality (the first) and the universality (everything) to us—Rom. 8:28; Col. 1:18, 27; 3:4, 10-11.
４
我们蒙神拣选作祂的子民，为叫基督居首位；我们乃是在神属天的掌权之下，使基督得以居首位，使祂在万有中居第一位—但四26下、35，西一18，三4、10~11，诗二七4。
As those who have been chosen by God to be His people for Christ’s preeminence, we are under God’s heavenly rule to make Christ preeminent, to cause Him to have the first place in everything—Dan. 4:26b, 35; Col. 1:18; 3:4, 10-11; Psa. 27:4.
As those who have been chosen by God to be His people for Christ’s preeminence, we are under God’s heavenly rule to make Christ preeminent, to cause Him to have the first place in everything—Dan. 4:26b, 35; Col. 1:18; 3:4, 10-11; Psa. 27:4.
伍
我们必须赎回光阴，享受基督作神无上的宝贝，使我们被祂构成，成为宝贵的人，作祂自己的珍宝；当我们活在祂宝贵的同在里，享受祂作我们的分，正如祂享受我们作祂的珍宝，祂就将自己建造到我们里面，把我们作成祂属灵的殿和祂圣别、君尊的祭司体系，以完成祂心头的渴望—彼前三4，但九23，十11、19，林后二10，诗十六5，出十九4~6，彼前二1~9，彼后三8、11~12。
We must redeem the time to enjoy Christ as the supreme preciousness of God so that we can be constituted with Him to be men of preciousness as His personal treasure; as we live in His precious presence, enjoying Him as our portion, even as He enjoys us as His treasure, He builds Himself into us to make us His spiritual house and His holy and royal priesthood for the accomplishment of His heart’s desire—1 Pet. 3:4; Dan. 9:23; 10:11, 19; 2 Cor. 2:10; Psa. 16:5; Exo. 19:4-6; 1 Pet. 2:1-9; 2 Pet. 3:8, 11-12.
We must redeem the time to enjoy Christ as the supreme preciousness of God so that we can be constituted with Him to be men of preciousness as His personal treasure; as we live in His precious presence, enjoying Him as our portion, even as He enjoys us as His treasure, He builds Himself into us to make us His spiritual house and His holy and royal priesthood for the accomplishment of His heart’s desire—1 Pet. 3:4; Dan. 9:23; 10:11, 19; 2 Cor. 2:10; Psa. 16:5; Exo. 19:4-6; 1 Pet. 2:1-9; 2 Pet. 3:8, 11-12.