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第四一篇　神的管教

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　　读经：
　　来十二4~13：“你们与罪恶相争，还没有抵挡到流血的地步。你们又忘了那劝你们如同劝儿子的话，说，‘我儿，你不可轻看主的管教，被祂责备的时候，也不可灰心；因为主所爱的祂必管教，又鞭打凡所收纳的儿子。’你们所忍受的，是神管教你们，待你们如同待儿子；焉有儿子不被父亲管教的呢？管教原是众子所共受的，你们若不受管教，就是私子，不是儿子了。再者，我们曾有生身的父管教我们，我们尚且敬重他，何况万灵的父，我们岂不更当顺服祂得生么？生身的父都是暂随己意管教我们；唯有万灵的父管教我们，是要我们得益处，使我们在祂的圣洁上有分。凡管教的事，当时不觉得快乐，反觉得愁苦；后来却为那经练过的人，结出平安的果子，就是义；所以你们要把下垂的手，发酸的腿，挺起来；也要为自己的脚把道路修直了，使瘸子不至歪脚，反得痊愈。”
　
　
　　我们要把希伯来十二章这段圣经，－希伯来一点一点来看一下。4节：“你们与罪恶相争，还没有抵挡到流血的地步。”在这里使徒对希伯来的信徒说，你们与罪恶相争，虽然受了很多的苦，受了很大的试炼，也碰着了各种的难处，遭遇了许多的逼迫，但总还没有抵挡到流血的地步。这一个，如果和我们的主所受的来比较的话，是差得太多了！本章第二节告诉我们说，主耶稣是轻看羞辱，忍受了十字架的苦难。所以，以信徒的经历来说，比主所经过的是差得太多了！主耶稣是轻看羞辱，忍受十字架的苦难，到了－希伯来一个流血的地步。信徒们虽然也受了羞辱，也忍受十字架的苦难，但是还没有到流血的地步。
　
　　一个人作了基督徒，他所要预备遇见的是什么事？我们绝不愿意把一个不正当地盼望，摆在弟兄们面前；乃是要给他们看见，我们将来要碰着许多事，那些事都有神的目的在里面，都有神的意义在里面。我们要遇见许多试炼，我们要遇见许多难处，但那些试炼，那些难处，到底为什么缘故？有什么意义在里面？当主还没有让我们作殉道者之前，无论如何，抵挡罪恶，与罪恶相争，还没有到流血的地步。虽然还没有到流血的地步，但是总是在那里抵挡！到底这一件事的发生，是什么缘故呢？
　　5~6：“你们又忘了那劝你们如同劝儿子的话，说，我儿，你不可轻看主的管教，被祂责备的时候，也不可灰心；因为主所爱的祂必管教，又鞭打凡所收纳的儿子。”
　
　　使徒在写这一段圣经的时候，就引旧约箴言的话对我们说，主如果管教我们，我们不可轻看；主如果责备我们，我们也不可灰心。这两个态度，都是信徒该有的。有的人，当他经过困难的时候，当他受苦的时候，当他有神的管教的时候，他看作平常，以为不是重要的事，很轻易的就让神的管教从他身上过去。也有的人，当他碰着主的责备，有主的手加在他身上，他就灰心了，他觉得说，一个基督徒的环境这样困难，作基督徒是太难了。他是盼望说，这一条路是非常顺的，是穿了洁白的细麻衣，很轻松的走在黄金的街道上，走到珍珠的门里头去。他没有想到，作基督徒要碰着许多为难的事。他没有预备好在这一种环境里作基督徒，他觉得灰心，他觉得这条路不大好走。箴言给我们看见，这两个态度都是错的。
　
　　神的儿女不应该轻看主的管教。主如果管教我们，我们要认真。主叫我们所遭遇的事，都有它的目的，都有它的意义在里面。祂要借着这些遭遇，这些环境，来造就我们。祂所有的管教，都是为着成全我们，都是为着叫我们更圣洁。祂所有的管教，要叫我们在性情上有神的性情，在品格上受神的教育。这是主管教的目的。主不是无缘无故的打我们，主是要把我们打成功一个器皿。主不是没有意义的叫祂的儿女受许多苦。光受苦不是受苦的目的。不是光要你受害，所以给你苦。受苦是有目的的，就是要叫我们与神的圣洁有分，叫我们与神的性情有分。这一个是管教的目的。
　　可是有许多神的儿女，很可能作基督徒作了十年八年，还没有一次重看神的管教，还没有一次在那里说，主是在这里管教我，主是在这里对付我，主是要把我对付到一个地步，打到一个地步，打成功一个器皿，雕刻成功一个器皿。他没有看见神的打，神的对付，神的雕刻的目的，他就是这样马马虎虎的过去。今天碰着一件事，他就是无所谓的让它过去；明天再碰见一件事，他也不知道主的目的到底在那里，也就随便让它过去。好像说，神是一位没有目的的神，是随便给人苦受的。所以，请你们记得，神的儿女，第一个态度就是应该学习重看神的管教。一有遭遇，第一个问题就要问：“这是什么意思？”“为什么要这样作？”我们要学习重看，不轻看。轻看就是马虎，轻看就是说神要怎么作，就怎么作，自己莫名其妙的、迷迷糊糊的过去就是了。
　　一面，轻看是不应该的，但另一面，也不要把管教看得太重。作了基督徒，一天到晚就是受苦，就是不顺利，就不免要灰心了？这是把管教看得太重了。我们要学习接受主的管教，要学习看见主的管教，主的责备是有意义的；同时我们不要灰心。
　
　　六节：“因为主所爱的祂必管教，又鞭打凡所收纳的儿子。”这是箴言的话，给我们看见说，所有的管教到底是为什么缘故。
　
　　神没有那么多空的工夫，去对待世界上许多的人。乃是主所爱的，所以祂必管教。祂管教我们，因为我们是祂所爱的。祂要把我们带到一个地步，能够成功作一个器皿，所以祂才施行管教。神没有工夫来管教世界上的人，可是神为着爱祂自己的儿女的缘故，神才花工夫在那里管教祂自己的儿女。所以管教乃是爱的安排。爱替我们安排这些的遭遇。这一个，我们称它作管教。爱替我们测量我们所该遭遇的；爱替我们在环境中预备我们每天的遭遇。这个叫作管教。是为着最大的好处，是为着达到创造最高的目的，这个才叫作管教。
　　“又鞭打凡所收纳的儿子。”一切被管教的人，都是有凭据说，他是蒙神收纳的人。被鞭打不是被神弃绝的表示，被鞭打是被神悦纳的证明。我再说，神没有工夫去对付许许多多的人，神只花工夫来对付祂自己所爱，祂所收纳的儿子。
　
　　你作了基督徒，你就必须准备在神的手里受祂的管教。如果你不是神的儿女，神就让你去，让你随便生活，让你行走自己的路。如果你接受了主耶稣作你的救主，你是神所生的，你是神的儿女，你就要准备受管教。没有一个作父亲的有工夫去打别人的儿女。邻舍的儿子或好或坏，不是他的事。但是一个好的父亲，对于自己的儿子，必定有一个按部就班的教育。他必定有几件事要认真对付他的儿子，而不是碰巧随便的教训他的儿子。他必是按着自己定规的几件事，来教育他的儿子，叫他的儿子学习诚实，学习殷劝，学习能受苦，学习有高尚的心志。父亲在那里安排一个课程，管教儿子，要儿子作这样的一个人。照样，自从你得救之后，神也起首安排一个课程，叫你学你所该学的功课，要你在性情上与祂相同。有许多事情，要叫你与祂相同，所以祂就有安排，就有管教，就有鞭打，好叫你能够变成功那样的一个人。
　　一个人，一起首作基督徒，就得看见说，我已经是神的儿女了，神就起首预备我的功课，给我在环境上有各种各样的安排，替我安排好些事情，替我安排好些遭遇，替我安排要受的好多苦，为要在我身上造出某一种的性情，某一种的性格。这就是神所要作的。有某一种的品格，神要叫你达到，神要造成在你里面，所以祂在环境里就替你安排。
　　你一作了基督徒之后，你要看见神的手在那里带领你，环境的安排就来，鞭打就来。什么时候你不走在这一条路上，神的鞭子就要来打你、催逼你，把你再推到这一条路上。所以每一个神的儿女，都要准备好来接受神管教的手。因为你是儿子，所以神管教你。神没有工夫管教别人。不是神所爱的儿子，神没有工夫管教他。不是神所收纳的儿子，神没有工夫责备他。有鞭打、有管教，乃是神爱我们，神收纳我们的表示。鞭打和管教，只有基督徒有分。
　
　　我们所得着的，是管教不是刑罚。刑罚是为着责备你的错，管教是有教育的目的。刑罚，不过是因为你错了，只是为着已往；管教，也是因为你错了，却是为着将来。管教，有将来的成分在里面；管教，有目的在里面。你这一个人，今天归在主的名下，是一个属乎主的人，你就得准备说，神要把你造成一个能荣耀祂的人。我可以很有把握的说这话，每一个神的儿女，神都要叫他在某一件事情上荣耀祂。所有神的儿女，都要荣耀祂。不过，各人不一样，有的人是这样荣耀祂，有的人是那样荣耀祂。我们在各种各样的情形里荣耀神，就叫神得着完全的荣耀。每一个人，有他某一个部分，有他某一个特点，神要造成某一种的品格，叫他在那里荣耀神。所以，每一个人，有神管教的手在他身上，为要成功神的事。绝没有一个神的儿女，神在他身上没有管教的手。
　
　　所以，神的儿女如果不明白神的管教，实在是一个大损失。我顶直的说，有许多人，活在神面前多少年，他是糊涂的人，是没有路的人。他不知道主在他身上要作的是什么事。他是任意而行，不受约束，好像一个人在旷野里乱跑，是没有目的地的。神不是这样，神有目的，要使我们有一个专一的品格，能够荣耀祂的名。所以，所有的管教，都是要带我们走到这条路上来。
　
　　使徒写信给希伯来信徒的时候，就提起箴言的话。从七节起，就解释五节、六节的话。刚才所读的，是箴言的话，现在使徒是解释箴言的话。他是这样解释：“你们所忍受的，是神管教你们。”这是新约的第一个解释，非常重要。因为在这里，使徒给我们看见，受苦和管教是一件事。神在那里管教我们，使徒就给我们看见，这一个和我们所忍受的是一样的东西。我们所忍受的，就是神管教我们。
　
　　也许有的人要问，什么叫作神的管教？为什么缘故，二节、三节、四节说轻看羞辱，忍受十字架的苦难，忍受抵挡罪恶，到了五节、六节，又说到管教鞭打；到底这两个有什么关系？五节、六节的管教鞭打，是什么东西？二节、三节、四节所说的羞辱、苦难、抵挡罪恶，是什么东西？请记得，七节就是把二节、三节、四节、，五节、六节合在一起给我们看见说，我们所忍受的，就是神的管教。所以，受苦就是神的管教，受辱就是神的管教，遭苦难就是神的管教。抵挡罪恶虽然没有到流血的地步，但那一个困难，那一个痛苦，就是神的管教。
　　神怎样管教我们？我们要看见，神叫我们所经过的，神叫我们所忍受的，那一个就是神的管教。你不要以为说，神的管教，是什么另外特别的事。不，神的管教，就是你每天所忍受的。一句很刚硬的话语，一个很难看的脸色，一个很尖利的舌头，一个很没有礼貌的待遇，一个很没有理由的批评，一个很出乎意料之外的难处，各种各样的羞辱，家里的人不负责任，不按着本分行事，或者其他更重大的困难。有的时候，有许多的疾病，有许多的贫穷，有许多的困苦，有许多的艰难。你所忍受的有许多，你所遭遇的有许多。使徒说，这就是神的管教！你们所忍受的，就是神的管教。
　
　　所以今天的问题就是说，如果一个人给我不好看的脸色，我是什么种的反应？如果这一个不好看的脸色，是神管教我，我是什么种的反应？如果因为人的记性不好，误了我的事，我要怎样对待它？如果这一个人记性不好，乃是神的管教，我要怎样对待它？如果我这一次的生病，是我受了传染，我要怎样对待它？如果事情不好，乃是命运不济，我怎么说？如果事情不好，乃是神的管教，我怎么说？弟兄姊妹，这一切发生极大的分别！当你在环境里碰着各种各样的事的时候，你以为说，这不过是我的遭遇，你在那里就有一个态度。你如果看见是神的管教，你必定又是一种的态度。所以在这里，使徒告诉我们的话是非常清楚地。他说，你们所忍受的是神管教你们。千万不要以为说，这些事是没有法子忍受的。这些事乃是神的管教。千万不要糊涂的说，这些事不过是偶然的遭遇。要知道这些事是神天天替你安排的，是神所量给你的管教。
　
　　七节底下说，“待你们如同待儿子。”神管教你们如同管教孩子。“焉有儿子不被父亲管教的呢？”我们所遭遇的事，就是神的管教。今天所有的管教临到我们身上，都是因为祂待我们如同待自己的儿子一样。请你们记得，管教是神的优待，不是神的苦待。许多人有一个错误的思想，以为说，我受神的管教乃是被神苦待了。不，我受神的管教是被神优待了，是神待我像儿子一样。焉有儿子不被父亲管教的呢？管教，是神优待你！你们已经作了神的儿子，所以要受管教。神管教你，是为着要把你带到蒙祝福的地位上，要带你到得荣耀的地位上。千万不要以为像是受神苦待的人。那有儿子不被父亲管教的呢？
　
　　在这里有一个很大的分别。每一个人若看见他的遭遇是出乎神，他对自己的遭遇马上就要有一种不同的态度。今天若有人拿着鞭子来打我，也许我可以和他争闹，也许我可以把那鞭子夺过来，折断了，摔在那打我的人的脸上，我都不亏负他。若是我的父亲拿着鞭子来打我，我问你，我能不能把这鞭子夺过来，折断了，也摔在他脸上？必定不能。许多时候，父亲打你一顿，你觉得还是宝贝的。像盖恩夫人说，“我要亲那一个打我的鞭！我要亲那一个打我的手！”请你们记得，这是父亲的手，是一件事；这是父亲的鞭，是另外一件事。如果是普通的遭遇，你可以不在乎。但是，你看见这些遭遇不是普通的，乃是神的手，乃是神的鞭打，目的是要你有分于祂的性情，有分于祂的品格。你如果看见这个，你就不致埋怨不平了。人一知道这是父亲的待遇，感觉就完全改变；因为我的神对待我像儿子一样，祂今天在这里管教我，乃是一件荣耀的事。
　
　　八节：“管教原是众子所共受的，你们若不受管教，就是私子，不是儿子了。”在这里你们要记得：管教乃是作儿子的凭据。谁是神的儿子呢？就是被神管教的人。谁不是神的儿子呢？就是没有被神管教的人。一个人不被神管教，这一个人就没有作儿子的凭据。作儿子的凭据乃是有管教。
　　管教原是众子所共受的。神的儿女个个都要受管教，所以你也不能例外。你如果不是私子，不是私领进来的，不是私抱进来的，你是神的儿子，你就必定要一同受管教！使徒在这里所说的话，是相当的重。管教原是众子所共受的。你们如果是神的儿子，就不能盼望得着另外的待遇。管教是众子所共受的，个个都是这样。活在保罗、彼得时代的人，个个都是这样；今天在全世界各国，个个也都是这样，没有一个能例外。你不能盼望有一条路，是神的儿女所不走的。没有一个神的儿女所走的路，是没有神的管教在他身上的。神的儿女如果愚昧到一个地步，在那里想，他的生活，他的工作，都是顺利的，而不盼望神来管教他，你就明显的看见，这一个人是私子，是外面抱进来的。所以，我们要看见，管教是作神儿女的记号，管教是作神儿女的凭据。没有这一个，就是私子；没有这一个，就是别家的人，不是神家里的人。神不来管你，我们就知道你是另外一家的人。
　　我曾看见过一件事，虽然不是深的，却是相当好的比方。我曾看见五、六个孩子在一起大大玩耍，弄得全身都是泥。有一个作母亲的来了，把自己的三个孩子，每一个打几下手掌，不许他们再弄得这样脏。打完了之后，有一个孩子就问：“为什么不打他们？”作母亲的回答说，“他们不是我的儿子。”你们看，没有一个母亲，要管教别人家的孩子。请我们记得，神若不打我们，就坏了！没有管教的人，都是私生子，不是自己的儿子！你们是真实信主的人，所以从头一天起，就要有责打来到你们身上。你们不能作神的儿女，而没有责打来到你们身上。你们不能接受神儿子的名分，而不接受责打。这两个是合在一起的。你不能接受作神的儿女，而不接受神的管教。不能！所有的儿子，都要受管教，你不能例外。
　
　　九节：“再者，我们曾有生身的父管教我们，我们尚且敬重他，何况万灵的父，我们岂不更当顺服祂得生么？”使徒给我们看见，就是生身的父亲管教我们，我们尚且敬重他，还觉得他的管教是对的，我们应该接受；何况我们万灵的父亲，我们岂不更应当顺服祂来得生么？
　　这给我们看见，儿子的问题，产生管教的问题；管教的问题，产生顺服的问题。因为是儿子，所以有管教；因为有管教，所以我们要顺服。请你们记得，神在环境里所安排的一切，都是要教训我们，要把我们堵到这一条路上，叫我们不能不走在这一条路上。
　
　　我们顺服神，要顺服两件事：一件是顺服神的命令；一件是顺服神的管教。一面，我们顺服神的话，顺服神的命令，顺服神在圣经里所给我们的一切法则。另一面，我们顺服神在环境里所给我们一切的安排，顺服神所有的管教。许多时候，我们顺服神的话，就已经够了；但是许多时候，我们还须顺服神的管教。神既然安排这一件事到你身上来，你就必须得着这一件事的好处，也必须得着这一件事的教训。这就是神要你得着的利益，这就是神要叫你走在正直的路上。所以，人应当学习不只顺服主的命令，也要顺服主的管教。虽然顺服主的管教要付上代价，却能叫你很正直的走在这条路上。
　　但是顺服不是一句空洞的话语。有好些弟兄问我，“你叫我顺服什么？”这是很容易答复的问题。你还怕没有事情需要顺服？我告诉你，神给你半天的管教，也许你就想逃避了。许多人好像没有什么可顺服的事，那是希奇的事！请记得，神要你顺服的时候，是要你顺服祂在你身上所有管教的手。你们也许要问我说，“为什么不说神引导的手，而说神管教的手？为什么不说神在路上引导我，而说神管教我？”我告诉你们，神知道你的脾气，你也知道你自己的脾气。除了管教之外，许多人不知道什么是顺服。
　
　　我们在神面前是什么种的人，我们自己应该知道。许多时候，我们的天性是背叛的，是强项的。我们像一个顽皮的孩子，如果不是父亲把棍子拿在手里，就绝对不想听话。我们个个都是这样。有的儿子是非骂不可，有的儿子是非打不可，要和他说话，先要打他两下再说。请记得，我们就是这样的人！要说话，先打两下再说，不然的话，不要想我们能听话。所以管教是绝对需要的。我们要学习认识我们的自己。我们不是那样简单地人，我们是打了还是不行的人。使徒在这里给我们看见，打，就是劝我们听话；打，就是劝我们顺服。他说，“应当顺服万灵的父，叫我们得生。”所以，顺服、听话是不可少的。要学习顺服神，说，“神啊，你的管教，我肯服！你所作的，都是对的！”
　
　　十节：“生身的父都是暂随己意管教我们。”作父母的人管教自己的儿女，我们知道他们有许多缺欠，因为他们是随着自己的意思作，是随着自己的意思管教。结果也没有多大益处。
　　“唯有万灵的父管教我们，是要我们得益处，使我们在祂的圣洁上有分。”这不是脾气的管教，这不是刑罚的管教。神所有的管教和责备，不是刑罚，乃是教育，乃是要叫我们得益处。不是打痛了就了了，那一个痛是要痛出事情来，那一个痛是有目的的。并不是因你作错了一件事情就刑罚你。谁若这样想，那他的思想根本是律法的思想，是法庭的思想。
　
　　这个益处是什么呢？是要我们在祂的圣洁上有分。这是非常荣耀的事！圣洁，是神的性情，或者说是神的品格。就是为着这一个，神用各种各样的方法，来管教祂的儿女。从信主起头，神一直管教我们，只有一个目的，就是要我们也有祂的圣洁，和祂的性情有分，和祂的品格有分。圣经里所说的圣洁，有好几种。希伯来书里所说的圣洁，是专指着神的品格说的。譬如基督成为我们的圣洁，是另外一件事。譬如在基督里成圣，也是另外一件事。这里所说的圣洁是雕刻出来的，不是赐给的。这就是我们多年来一直注重的两个字──组织。这就是说，神把东西逐渐逐渐作到我们里面来，神把东西逐渐逐渐组织到我们里面来。这里所说的圣洁，乃是借着祂的管教，借着祂的鞭打，借着祂天天在我们里面所作的，而组织成功的圣洁。那么多的管教，那么多的工作，目的就是要我们在祂的圣洁上有分。
　　我经过一次责打之后，我就在祂的圣洁上有分，我又经过一次责打之后，我又学了一点圣洁。我一直在神的管教之下，就看见什么是圣洁。我一直在神的管教之下，我的性格就逐渐逐渐有圣洁的建造。我一直在神的管教之下，我的性格就变作圣洁的性格。我告诉你们，没有一件事，比这个更大！我愿意你们知道，管教的结果，是神的品格造成在我们身上。每一个管教，都有它的功效。每一个管教，我们都得从里面得着果子。我们要求神怜悯我们，叫每一个管教临到我们身上，都产生一点的圣洁；叫每一个管教临到我们身上，都加增一点的圣洁；叫每一个管教，都使我们学得一点的圣洁；叫每一个管教，都使神在我们身上多组织一点圣洁。圣洁总得一直在我们身上增加！
　
　　一个人接受了主，作了神的儿女之后，一天过一天，神在他的环境里预备了许多的遭遇，叫他有许多的管教，叫他有许多的责打。这一些是功课。一课加上一课，是要叫祂的圣洁一点一点的加进来，再加进来。请你们记得：我们需要有多少的管教，才能造出一个圣洁的性格来！我们在神面前作基督徒，至多不过是几十年的工夫，如果我们把神在我们身上的管教白花了，叫这些管教在我们身上失去了功效，这一个损失是永远的损失！
　
　　神不只将祂的圣洁赐给我们，神并且要在管教里叫我们有分于祂的圣洁，在我们里面组织出祂的圣洁来，雕刻出祂的圣洁来。祂要一点一点的把圣洁作到我们里面来。像我们这样属肉体的人，有一天在里面能有祂圣洁的性格，能有祂圣洁的品格，的的确确是需要神多年的管教。的的确确要有多少的打击，要有多少的安排，要有多少的引导，要有多少的拦阻，要有多少的催促，要有多少实际上的责打，才能把我们带到这一个地步，才能逐渐逐渐的，叫我们身上有了神圣洁的性格。这是一件大事！不是说，光把圣洁像一个恩赐赐给你，乃是说，在你身上作出圣洁来。是神在你身上造出祂的圣洁来！
　　这一个是新约救恩的特点。神有一次把一个东西给了我们，然后又要在我们身上造出那一个东西来，在我们里面一点一点的组织出那一个东西来。这两个合在一起的时候，你就看见了完全救恩。一个是从基督来的恩赐，一个是从圣灵的组织所造出来的。这是新约的特点。一个是赐给的，一个是造出的。在新约圣经所给我们重要的话里，很清楚地一句就是说，借着神的管教，叫我们在神的圣洁上有分。
　
　　十一节：“凡管教的事，当时不觉得快乐，反觉得愁苦；后来却为那经练过的人，结出平安的果子，就是义。”
　　在这里，使徒要我们特别注意“当时”，也要我们特别注意“后来”。当时不觉得快乐，当时觉得愁苦，这是事实。当你遇见一件事，是神的管教的时候，你不要以为觉得苦是错的。管教，是应当觉得苦的。圣经没有说十字架是喜乐的，圣经还是说十字架是苦难。十字架是叫我们苦的。主因摆在祂面前的喜乐，就轻看羞辱，这是事实。圣经没有说十字架是喜乐。十字架不是喜乐的，十字架总是苦的。当你受管教的时候，你觉得苦，觉得难，这是不错的。
　　但是，请你们记得，要学习顺服。因为只有这样，你才能有分于神的圣洁。你在当时，的确不觉得快乐，反而觉得愁苦，这是不希奇的，反而是正当地。我们的主，当祂经过试炼的时候，并没有觉得这是可喜乐的。不错，你也可以把它当作可喜乐的。彼得说，我们经过试炼的时候，我们可以把它算作喜乐的，当作喜乐的（彼前一6）。一面你觉得苦，一面你也可以算它是喜乐的。觉得是一件事，算又是一件事。你觉得不快乐，但你可以算是快乐。
　
　　每一个作神儿女的人，眼睛不是一直在那里看当时，眼睛要一直看后来。要注意这两句话：“凡管教的事，当时不觉得快乐，反觉得愁苦；后来却为那经练过的人，结出平安的果子，就是义。”或者说，“后来要结出义的果子。”所以不要看现在我所经过的是何等苦的事，要看后来结出平安的果子，就是义的果子来。
　
　　耶四八11说，“摩押自幼年以来，常享安逸，如酒在渣滓上澄清，没有从这器皿倒在那器皿里，也未曾被掳去；因此，他的原味尚存，香气未变。”你们清楚这一件事么？
　　这就是许多人没有经过试炼的难处。许多人在神面前没有经过责打，没有经过试炼，就是这样。摩押人从幼年起，常享安逸，没有难处，没有痛苦。这一个安逸叫他变作什么种情形呢？像酒在渣滓上澄清。你知道，那些用果汁作的酒，或者是用葡萄汁作的洒，如果只是在渣滓上澄清，下面就都是葡萄的渣滓。酒在上面，渣在下面。要彻底的澄清，需要把酒从这器皿倒到那器皿。如果不倒，渣滓还留在下面，过些日子，渣滓能影响酒的味道。人作酒的时候，先把葡萄发酵；发酵后就要从－耶利米一个缸倒到另一个缸，从－耶利米一个器皿倒到另一个器皿。倒的时候，稍微不小心，渣滓就漏过去了，所以要很小心的倒。但是，倒了一次还不行，因总有渣滓漏过去，所以还要找器皿再倒。再倒一次，还是不行，还有渣滓漏过去，还得拿器皿来倒。－耶利米一直倒，－耶利米一直倒，要倒到酒里一点渣滓都没有。神说，摩押从小就安逸，就像在渣滓上澄清的酒，从小就没有从这一个器皿倒到那一个器皿，所以他的渣滓老跟着他。你如果要除去渣滓，就要从这器皿倒到那器皿。－耶利米一次一次的倒，倒到有一天，你下面的那些渣滓就倒光了。摩押是满了渣滓，虽然上面是清的，下面却从来没有倒过。没有经过试炼，没有受过责打的人，就是没有从这器皿倒到那器皿的人。
　　许多时候，有一种情形，就是神要把你这一个人连根拔起来。有的时候，－耶利米一个弟兄因着奉献，被神连根都拔起来，－耶利米一起都交出来。有的时候，－耶利米一个弟兄是因着痛苦、试炼、疾病，被神连根都拔起来，－耶利米一起都交出来。这就是从这器皿倒到那器皿。神的手在你身上，总得把你彻底的摔碎。这结果没有别的，就是要把你的渣滓弄清楚了！
　　安逸，并不是一件好事。弟兄姊妹，神要洁净我们，所以祂要管教我们；神要洁净我们，所以祂要鞭打我们。千万不要以为安逸就是好。摩押的安逸，不过叫他永远是摩押！
　
　　这里有八个字，是非常好：“他的原味尚存，香气未变。”因为没有从一个缸倒到另外一个缸，没有从一个锅倒到另外一个锅，没有从一个器皿倒到另外一个器皿，没有受神的管教，没有受神的对付，所以摩押的原味都在，摩押的香气从来没有变！
　　弟兄们，所以神要作事，神要把你的原味弄掉，神要把你的香气变过，神不要你的原味和香气。我曾说，许多人是生的人，因为他就是本来的情形，他没有经过改变。你没有信主的时候是这一种味道，到了今天，你信主已经十年了，还是这一种味道。你信主以前的香气如何，现在仍旧是如何。这里的“香气”，在希伯来文里，意思就是“气味”，就是原来的味道。你在没有得救以前，是什么种味道的人，到了今天，仍旧是什么种味道的人，并没有改变。换句话说，就是在你身上没有神的组织，没有神的雕刻。
　　所以，神的管教是可宝贝的！祂要把我们连根拔起，从这器皿倒到那器皿。神给我们许多的管教，神给我们许多的对付，为要叫我失去原来的味道，为要叫我们结出平安的果子。“平安的果子，就是义。”或者可以翻作：“平安的果子，就是义的果子。”
　
　　请你们记得：果子是平安。人必须在神面前是平安的，才能得着果子。最怕的是在管教底下埋怨，在管教底下不平，在管教底下不服。在管教底下觉得愁苦是可以的，但是埋怨、不服，是不应该的。我看见许多人的难处，就是没有平安。所以在管教底下需要有平安的果子。你若是要结出平安的果子来，你就要先学习接受，先学习和神不争，先学习和神不闹意见。平安的果子就是义的果子。有了这个平安的果子，就自然而然有义的果子。所以他说，“结出平安的果子，就是义的果子。”平安，就是义。你里面的果子如果是平安，显出来的情形就是义。你里面如果有平安的果子，就自然而然有分于神的圣洁。
　　所以我盼望说，我们不像摩押一样，少年的时候安逸过日子，像酒在渣滓上澄清，没有从这器皿倒到那器皿，也未曾被掳去，因此原味尚存，香气未变。像有的人已经作了基督徒，却还是和从前一样，虽然过了十年、二十年，神的对付，却没有一个是他接受的；神的对付，也没有一个是他顺服的。因此，他的味道，还是和从前一样。如果过了十年、二十年，我们的香气还是和从前一样，我们在神面前就从来没有平安的果子结出来，也从来没有圣洁的品格造出来。我们是盼望神造一个东西在我们里面，那一个东西就是圣洁的品格。
　
　　12~13：“所以你们要把下垂的手，发酸的腿，挺起来。”好像受了管教，手就垂下来了，腿也发酸了。但是使徒告诉我们说，不要灰心。手虽然是垂的，腿虽然是酸的，但是有平安的果子，也有义的果子。
　
　　我们受了许多的困难，受了许多管教之后，不要以为什么都没有了。受了管教，受了鞭打之后，还要把下垂的手，发酸的腿挺起来，因为管教和鞭打会叫我们结出平安的果子来。平安的果子，就是义的果子。你能够在神面前平安，你就有义。你能够在神面前安静，就是对。你能够服下来，就是是的。你能够服下来，就有圣洁的品格建造在你身上。平安的果子，就是义的果子。你的眼睛不要看义，你只要看平安不平安，只要看服不服，只要看软不软下来。你能够软下来，你能够服，你能够平安，圣洁总是建造在你身上。所以请记得，虽然你在已往的时候，忍受了许多的试炼，碰着了许多的难处，但是今天还要把你下垂的手，发酸的腿挺起来。
　
　　同时，“也要为自己的脚把道路修直了。”（13）今天，好像我们走过了这一条路，把这一条路很正直的摆在你们面前。为要“使瘸子不至歪脚，反得痊愈”。好让那班走不来的人，因着你的路正直的缘故，因着你这样走路的缘故，也能够不至于歪脚，也能够得着痊愈，也能够跟着你一块儿走。所以当你受试炼的时候，你若服在神大能的手下，圣洁的品格就能建造在你身上；并且，你也能够带领别人路走得正直，不至于歪脚，反而得着痊愈。
　　若是一个弟兄是在我们的前面，他稍微走偏一点，他的路一走得不直，就很可能叫别人没有路走。所以，你们自己总得服，你们自己总得结出平安的果子。这样，不只你们自己的路能够正直，并目还能够带领别人走正直的路。所有瘸腿的人，都能走在这条路上。所有瘸腿的人，都能得着医治。在这里，我想起徒三章里的那一个瘸腿的人，当他的脚走路有了力量，他能够站起来，走着跳着赞美神。有一个腿瘸的人，他得着了痊愈。在世界上还有许多人是瘸腿的，要因着你的路是正直的，他们就也能得着痊愈。所以你们要替弟兄们开出一条路来。
　　读经：
　　来十二4~13：“你们与罪恶相争，还没有抵挡到流血的地步。你们又忘了那劝你们如同劝儿子的话，说，‘我儿，你不可轻看主的管教，被祂责备的时候，也不可灰心；因为主所爱的祂必管教，又鞭打凡所收纳的儿子。’你们所忍受的，是神管教你们，待你们如同待儿子；焉有儿子不被父亲管教的呢？管教原是众子所共受的，你们若不受管教，就是私子，不是儿子了。再者，我们曾有生身的父管教我们，我们尚且敬重他，何况万灵的父，我们岂不更当顺服祂得生么？生身的父都是暂随己意管教我们；唯有万灵的父管教我们，是要我们得益处，使我们在祂的圣洁上有分。凡管教的事，当时不觉得快乐，反觉得愁苦；后来却为那经练过的人，结出平安的果子，就是义；所以你们要把下垂的手，发酸的腿，挺起来；也要为自己的脚把道路修直了，使瘸子不至歪脚，反得痊愈。”
　
　
　　我们要把希伯来十二章这段圣经，－希伯来一点一点来看一下。4节：“你们与罪恶相争，还没有抵挡到流血的地步。”在这里使徒对希伯来的信徒说，你们与罪恶相争，虽然受了很多的苦，受了很大的试炼，也碰着了各种的难处，遭遇了许多的逼迫，但总还没有抵挡到流血的地步。这一个，如果和我们的主所受的来比较的话，是差得太多了！本章第二节告诉我们说，主耶稣是轻看羞辱，忍受了十字架的苦难。所以，以信徒的经历来说，比主所经过的是差得太多了！主耶稣是轻看羞辱，忍受十字架的苦难，到了－希伯来一个流血的地步。信徒们虽然也受了羞辱，也忍受十字架的苦难，但是还没有到流血的地步。
　
　　一个人作了基督徒，他所要预备遇见的是什么事？我们绝不愿意把一个不正当地盼望，摆在弟兄们面前；乃是要给他们看见，我们将来要碰着许多事，那些事都有神的目的在里面，都有神的意义在里面。我们要遇见许多试炼，我们要遇见许多难处，但那些试炼，那些难处，到底为什么缘故？有什么意义在里面？当主还没有让我们作殉道者之前，无论如何，抵挡罪恶，与罪恶相争，还没有到流血的地步。虽然还没有到流血的地步，但是总是在那里抵挡！到底这一件事的发生，是什么缘故呢？
　　5~6：“你们又忘了那劝你们如同劝儿子的话，说，我儿，你不可轻看主的管教，被祂责备的时候，也不可灰心；因为主所爱的祂必管教，又鞭打凡所收纳的儿子。”
　
　　使徒在写这一段圣经的时候，就引旧约箴言的话对我们说，主如果管教我们，我们不可轻看；主如果责备我们，我们也不可灰心。这两个态度，都是信徒该有的。有的人，当他经过困难的时候，当他受苦的时候，当他有神的管教的时候，他看作平常，以为不是重要的事，很轻易的就让神的管教从他身上过去。也有的人，当他碰着主的责备，有主的手加在他身上，他就灰心了，他觉得说，一个基督徒的环境这样困难，作基督徒是太难了。他是盼望说，这一条路是非常顺的，是穿了洁白的细麻衣，很轻松的走在黄金的街道上，走到珍珠的门里头去。他没有想到，作基督徒要碰着许多为难的事。他没有预备好在这一种环境里作基督徒，他觉得灰心，他觉得这条路不大好走。箴言给我们看见，这两个态度都是错的。
　
　　神的儿女不应该轻看主的管教。主如果管教我们，我们要认真。主叫我们所遭遇的事，都有它的目的，都有它的意义在里面。祂要借着这些遭遇，这些环境，来造就我们。祂所有的管教，都是为着成全我们，都是为着叫我们更圣洁。祂所有的管教，要叫我们在性情上有神的性情，在品格上受神的教育。这是主管教的目的。主不是无缘无故的打我们，主是要把我们打成功一个器皿。主不是没有意义的叫祂的儿女受许多苦。光受苦不是受苦的目的。不是光要你受害，所以给你苦。受苦是有目的的，就是要叫我们与神的圣洁有分，叫我们与神的性情有分。这一个是管教的目的。
　　可是有许多神的儿女，很可能作基督徒作了十年八年，还没有一次重看神的管教，还没有一次在那里说，主是在这里管教我，主是在这里对付我，主是要把我对付到一个地步，打到一个地步，打成功一个器皿，雕刻成功一个器皿。他没有看见神的打，神的对付，神的雕刻的目的，他就是这样马马虎虎的过去。今天碰着一件事，他就是无所谓的让它过去；明天再碰见一件事，他也不知道主的目的到底在那里，也就随便让它过去。好像说，神是一位没有目的的神，是随便给人苦受的。所以，请你们记得，神的儿女，第一个态度就是应该学习重看神的管教。一有遭遇，第一个问题就要问：“这是什么意思？”“为什么要这样作？”我们要学习重看，不轻看。轻看就是马虎，轻看就是说神要怎么作，就怎么作，自己莫名其妙的、迷迷糊糊的过去就是了。
　　一面，轻看是不应该的，但另一面，也不要把管教看得太重。作了基督徒，一天到晚就是受苦，就是不顺利，就不免要灰心了？这是把管教看得太重了。我们要学习接受主的管教，要学习看见主的管教，主的责备是有意义的；同时我们不要灰心。
　
　　六节：“因为主所爱的祂必管教，又鞭打凡所收纳的儿子。”这是箴言的话，给我们看见说，所有的管教到底是为什么缘故。
　
　　神没有那么多空的工夫，去对待世界上许多的人。乃是主所爱的，所以祂必管教。祂管教我们，因为我们是祂所爱的。祂要把我们带到一个地步，能够成功作一个器皿，所以祂才施行管教。神没有工夫来管教世界上的人，可是神为着爱祂自己的儿女的缘故，神才花工夫在那里管教祂自己的儿女。所以管教乃是爱的安排。爱替我们安排这些的遭遇。这一个，我们称它作管教。爱替我们测量我们所该遭遇的；爱替我们在环境中预备我们每天的遭遇。这个叫作管教。是为着最大的好处，是为着达到创造最高的目的，这个才叫作管教。
　　“又鞭打凡所收纳的儿子。”一切被管教的人，都是有凭据说，他是蒙神收纳的人。被鞭打不是被神弃绝的表示，被鞭打是被神悦纳的证明。我再说，神没有工夫去对付许许多多的人，神只花工夫来对付祂自己所爱，祂所收纳的儿子。
　
　　你作了基督徒，你就必须准备在神的手里受祂的管教。如果你不是神的儿女，神就让你去，让你随便生活，让你行走自己的路。如果你接受了主耶稣作你的救主，你是神所生的，你是神的儿女，你就要准备受管教。没有一个作父亲的有工夫去打别人的儿女。邻舍的儿子或好或坏，不是他的事。但是一个好的父亲，对于自己的儿子，必定有一个按部就班的教育。他必定有几件事要认真对付他的儿子，而不是碰巧随便的教训他的儿子。他必是按着自己定规的几件事，来教育他的儿子，叫他的儿子学习诚实，学习殷劝，学习能受苦，学习有高尚的心志。父亲在那里安排一个课程，管教儿子，要儿子作这样的一个人。照样，自从你得救之后，神也起首安排一个课程，叫你学你所该学的功课，要你在性情上与祂相同。有许多事情，要叫你与祂相同，所以祂就有安排，就有管教，就有鞭打，好叫你能够变成功那样的一个人。
　　一个人，一起首作基督徒，就得看见说，我已经是神的儿女了，神就起首预备我的功课，给我在环境上有各种各样的安排，替我安排好些事情，替我安排好些遭遇，替我安排要受的好多苦，为要在我身上造出某一种的性情，某一种的性格。这就是神所要作的。有某一种的品格，神要叫你达到，神要造成在你里面，所以祂在环境里就替你安排。
　　你一作了基督徒之后，你要看见神的手在那里带领你，环境的安排就来，鞭打就来。什么时候你不走在这一条路上，神的鞭子就要来打你、催逼你，把你再推到这一条路上。所以每一个神的儿女，都要准备好来接受神管教的手。因为你是儿子，所以神管教你。神没有工夫管教别人。不是神所爱的儿子，神没有工夫管教他。不是神所收纳的儿子，神没有工夫责备他。有鞭打、有管教，乃是神爱我们，神收纳我们的表示。鞭打和管教，只有基督徒有分。
　
　　我们所得着的，是管教不是刑罚。刑罚是为着责备你的错，管教是有教育的目的。刑罚，不过是因为你错了，只是为着已往；管教，也是因为你错了，却是为着将来。管教，有将来的成分在里面；管教，有目的在里面。你这一个人，今天归在主的名下，是一个属乎主的人，你就得准备说，神要把你造成一个能荣耀祂的人。我可以很有把握的说这话，每一个神的儿女，神都要叫他在某一件事情上荣耀祂。所有神的儿女，都要荣耀祂。不过，各人不一样，有的人是这样荣耀祂，有的人是那样荣耀祂。我们在各种各样的情形里荣耀神，就叫神得着完全的荣耀。每一个人，有他某一个部分，有他某一个特点，神要造成某一种的品格，叫他在那里荣耀神。所以，每一个人，有神管教的手在他身上，为要成功神的事。绝没有一个神的儿女，神在他身上没有管教的手。
　
　　所以，神的儿女如果不明白神的管教，实在是一个大损失。我顶直的说，有许多人，活在神面前多少年，他是糊涂的人，是没有路的人。他不知道主在他身上要作的是什么事。他是任意而行，不受约束，好像一个人在旷野里乱跑，是没有目的地的。神不是这样，神有目的，要使我们有一个专一的品格，能够荣耀祂的名。所以，所有的管教，都是要带我们走到这条路上来。
　
　　使徒写信给希伯来信徒的时候，就提起箴言的话。从七节起，就解释五节、六节的话。刚才所读的，是箴言的话，现在使徒是解释箴言的话。他是这样解释：“你们所忍受的，是神管教你们。”这是新约的第一个解释，非常重要。因为在这里，使徒给我们看见，受苦和管教是一件事。神在那里管教我们，使徒就给我们看见，这一个和我们所忍受的是一样的东西。我们所忍受的，就是神管教我们。
　
　　也许有的人要问，什么叫作神的管教？为什么缘故，二节、三节、四节说轻看羞辱，忍受十字架的苦难，忍受抵挡罪恶，到了五节、六节，又说到管教鞭打；到底这两个有什么关系？五节、六节的管教鞭打，是什么东西？二节、三节、四节所说的羞辱、苦难、抵挡罪恶，是什么东西？请记得，七节就是把二节、三节、四节、，五节、六节合在一起给我们看见说，我们所忍受的，就是神的管教。所以，受苦就是神的管教，受辱就是神的管教，遭苦难就是神的管教。抵挡罪恶虽然没有到流血的地步，但那一个困难，那一个痛苦，就是神的管教。
　　神怎样管教我们？我们要看见，神叫我们所经过的，神叫我们所忍受的，那一个就是神的管教。你不要以为说，神的管教，是什么另外特别的事。不，神的管教，就是你每天所忍受的。一句很刚硬的话语，一个很难看的脸色，一个很尖利的舌头，一个很没有礼貌的待遇，一个很没有理由的批评，一个很出乎意料之外的难处，各种各样的羞辱，家里的人不负责任，不按着本分行事，或者其他更重大的困难。有的时候，有许多的疾病，有许多的贫穷，有许多的困苦，有许多的艰难。你所忍受的有许多，你所遭遇的有许多。使徒说，这就是神的管教！你们所忍受的，就是神的管教。
　
　　所以今天的问题就是说，如果一个人给我不好看的脸色，我是什么种的反应？如果这一个不好看的脸色，是神管教我，我是什么种的反应？如果因为人的记性不好，误了我的事，我要怎样对待它？如果这一个人记性不好，乃是神的管教，我要怎样对待它？如果我这一次的生病，是我受了传染，我要怎样对待它？如果事情不好，乃是命运不济，我怎么说？如果事情不好，乃是神的管教，我怎么说？弟兄姊妹，这一切发生极大的分别！当你在环境里碰着各种各样的事的时候，你以为说，这不过是我的遭遇，你在那里就有一个态度。你如果看见是神的管教，你必定又是一种的态度。所以在这里，使徒告诉我们的话是非常清楚地。他说，你们所忍受的是神管教你们。千万不要以为说，这些事是没有法子忍受的。这些事乃是神的管教。千万不要糊涂的说，这些事不过是偶然的遭遇。要知道这些事是神天天替你安排的，是神所量给你的管教。
　
　　七节底下说，“待你们如同待儿子。”神管教你们如同管教孩子。“焉有儿子不被父亲管教的呢？”我们所遭遇的事，就是神的管教。今天所有的管教临到我们身上，都是因为祂待我们如同待自己的儿子一样。请你们记得，管教是神的优待，不是神的苦待。许多人有一个错误的思想，以为说，我受神的管教乃是被神苦待了。不，我受神的管教是被神优待了，是神待我像儿子一样。焉有儿子不被父亲管教的呢？管教，是神优待你！你们已经作了神的儿子，所以要受管教。神管教你，是为着要把你带到蒙祝福的地位上，要带你到得荣耀的地位上。千万不要以为像是受神苦待的人。那有儿子不被父亲管教的呢？
　
　　在这里有一个很大的分别。每一个人若看见他的遭遇是出乎神，他对自己的遭遇马上就要有一种不同的态度。今天若有人拿着鞭子来打我，也许我可以和他争闹，也许我可以把那鞭子夺过来，折断了，摔在那打我的人的脸上，我都不亏负他。若是我的父亲拿着鞭子来打我，我问你，我能不能把这鞭子夺过来，折断了，也摔在他脸上？必定不能。许多时候，父亲打你一顿，你觉得还是宝贝的。像盖恩夫人说，“我要亲那一个打我的鞭！我要亲那一个打我的手！”请你们记得，这是父亲的手，是一件事；这是父亲的鞭，是另外一件事。如果是普通的遭遇，你可以不在乎。但是，你看见这些遭遇不是普通的，乃是神的手，乃是神的鞭打，目的是要你有分于祂的性情，有分于祂的品格。你如果看见这个，你就不致埋怨不平了。人一知道这是父亲的待遇，感觉就完全改变；因为我的神对待我像儿子一样，祂今天在这里管教我，乃是一件荣耀的事。
　
　　八节：“管教原是众子所共受的，你们若不受管教，就是私子，不是儿子了。”在这里你们要记得：管教乃是作儿子的凭据。谁是神的儿子呢？就是被神管教的人。谁不是神的儿子呢？就是没有被神管教的人。一个人不被神管教，这一个人就没有作儿子的凭据。作儿子的凭据乃是有管教。
　　管教原是众子所共受的。神的儿女个个都要受管教，所以你也不能例外。你如果不是私子，不是私领进来的，不是私抱进来的，你是神的儿子，你就必定要一同受管教！使徒在这里所说的话，是相当的重。管教原是众子所共受的。你们如果是神的儿子，就不能盼望得着另外的待遇。管教是众子所共受的，个个都是这样。活在保罗、彼得时代的人，个个都是这样；今天在全世界各国，个个也都是这样，没有一个能例外。你不能盼望有一条路，是神的儿女所不走的。没有一个神的儿女所走的路，是没有神的管教在他身上的。神的儿女如果愚昧到一个地步，在那里想，他的生活，他的工作，都是顺利的，而不盼望神来管教他，你就明显的看见，这一个人是私子，是外面抱进来的。所以，我们要看见，管教是作神儿女的记号，管教是作神儿女的凭据。没有这一个，就是私子；没有这一个，就是别家的人，不是神家里的人。神不来管你，我们就知道你是另外一家的人。
　　我曾看见过一件事，虽然不是深的，却是相当好的比方。我曾看见五、六个孩子在一起大大玩耍，弄得全身都是泥。有一个作母亲的来了，把自己的三个孩子，每一个打几下手掌，不许他们再弄得这样脏。打完了之后，有一个孩子就问：“为什么不打他们？”作母亲的回答说，“他们不是我的儿子。”你们看，没有一个母亲，要管教别人家的孩子。请我们记得，神若不打我们，就坏了！没有管教的人，都是私生子，不是自己的儿子！你们是真实信主的人，所以从头一天起，就要有责打来到你们身上。你们不能作神的儿女，而没有责打来到你们身上。你们不能接受神儿子的名分，而不接受责打。这两个是合在一起的。你不能接受作神的儿女，而不接受神的管教。不能！所有的儿子，都要受管教，你不能例外。
　
　　九节：“再者，我们曾有生身的父管教我们，我们尚且敬重他，何况万灵的父，我们岂不更当顺服祂得生么？”使徒给我们看见，就是生身的父亲管教我们，我们尚且敬重他，还觉得他的管教是对的，我们应该接受；何况我们万灵的父亲，我们岂不更应当顺服祂来得生么？
　　这给我们看见，儿子的问题，产生管教的问题；管教的问题，产生顺服的问题。因为是儿子，所以有管教；因为有管教，所以我们要顺服。请你们记得，神在环境里所安排的一切，都是要教训我们，要把我们堵到这一条路上，叫我们不能不走在这一条路上。
　
　　我们顺服神，要顺服两件事：一件是顺服神的命令；一件是顺服神的管教。一面，我们顺服神的话，顺服神的命令，顺服神在圣经里所给我们的一切法则。另一面，我们顺服神在环境里所给我们一切的安排，顺服神所有的管教。许多时候，我们顺服神的话，就已经够了；但是许多时候，我们还须顺服神的管教。神既然安排这一件事到你身上来，你就必须得着这一件事的好处，也必须得着这一件事的教训。这就是神要你得着的利益，这就是神要叫你走在正直的路上。所以，人应当学习不只顺服主的命令，也要顺服主的管教。虽然顺服主的管教要付上代价，却能叫你很正直的走在这条路上。
　　但是顺服不是一句空洞的话语。有好些弟兄问我，“你叫我顺服什么？”这是很容易答复的问题。你还怕没有事情需要顺服？我告诉你，神给你半天的管教，也许你就想逃避了。许多人好像没有什么可顺服的事，那是希奇的事！请记得，神要你顺服的时候，是要你顺服祂在你身上所有管教的手。你们也许要问我说，“为什么不说神引导的手，而说神管教的手？为什么不说神在路上引导我，而说神管教我？”我告诉你们，神知道你的脾气，你也知道你自己的脾气。除了管教之外，许多人不知道什么是顺服。
　
　　我们在神面前是什么种的人，我们自己应该知道。许多时候，我们的天性是背叛的，是强项的。我们像一个顽皮的孩子，如果不是父亲把棍子拿在手里，就绝对不想听话。我们个个都是这样。有的儿子是非骂不可，有的儿子是非打不可，要和他说话，先要打他两下再说。请记得，我们就是这样的人！要说话，先打两下再说，不然的话，不要想我们能听话。所以管教是绝对需要的。我们要学习认识我们的自己。我们不是那样简单地人，我们是打了还是不行的人。使徒在这里给我们看见，打，就是劝我们听话；打，就是劝我们顺服。他说，“应当顺服万灵的父，叫我们得生。”所以，顺服、听话是不可少的。要学习顺服神，说，“神啊，你的管教，我肯服！你所作的，都是对的！”
　
　　十节：“生身的父都是暂随己意管教我们。”作父母的人管教自己的儿女，我们知道他们有许多缺欠，因为他们是随着自己的意思作，是随着自己的意思管教。结果也没有多大益处。
　　“唯有万灵的父管教我们，是要我们得益处，使我们在祂的圣洁上有分。”这不是脾气的管教，这不是刑罚的管教。神所有的管教和责备，不是刑罚，乃是教育，乃是要叫我们得益处。不是打痛了就了了，那一个痛是要痛出事情来，那一个痛是有目的的。并不是因你作错了一件事情就刑罚你。谁若这样想，那他的思想根本是律法的思想，是法庭的思想。
　
　　这个益处是什么呢？是要我们在祂的圣洁上有分。这是非常荣耀的事！圣洁，是神的性情，或者说是神的品格。就是为着这一个，神用各种各样的方法，来管教祂的儿女。从信主起头，神一直管教我们，只有一个目的，就是要我们也有祂的圣洁，和祂的性情有分，和祂的品格有分。圣经里所说的圣洁，有好几种。希伯来书里所说的圣洁，是专指着神的品格说的。譬如基督成为我们的圣洁，是另外一件事。譬如在基督里成圣，也是另外一件事。这里所说的圣洁是雕刻出来的，不是赐给的。这就是我们多年来一直注重的两个字──组织。这就是说，神把东西逐渐逐渐作到我们里面来，神把东西逐渐逐渐组织到我们里面来。这里所说的圣洁，乃是借着祂的管教，借着祂的鞭打，借着祂天天在我们里面所作的，而组织成功的圣洁。那么多的管教，那么多的工作，目的就是要我们在祂的圣洁上有分。
　　我经过一次责打之后，我就在祂的圣洁上有分，我又经过一次责打之后，我又学了一点圣洁。我一直在神的管教之下，就看见什么是圣洁。我一直在神的管教之下，我的性格就逐渐逐渐有圣洁的建造。我一直在神的管教之下，我的性格就变作圣洁的性格。我告诉你们，没有一件事，比这个更大！我愿意你们知道，管教的结果，是神的品格造成在我们身上。每一个管教，都有它的功效。每一个管教，我们都得从里面得着果子。我们要求神怜悯我们，叫每一个管教临到我们身上，都产生一点的圣洁；叫每一个管教临到我们身上，都加增一点的圣洁；叫每一个管教，都使我们学得一点的圣洁；叫每一个管教，都使神在我们身上多组织一点圣洁。圣洁总得一直在我们身上增加！
　
　　一个人接受了主，作了神的儿女之后，一天过一天，神在他的环境里预备了许多的遭遇，叫他有许多的管教，叫他有许多的责打。这一些是功课。一课加上一课，是要叫祂的圣洁一点一点的加进来，再加进来。请你们记得：我们需要有多少的管教，才能造出一个圣洁的性格来！我们在神面前作基督徒，至多不过是几十年的工夫，如果我们把神在我们身上的管教白花了，叫这些管教在我们身上失去了功效，这一个损失是永远的损失！
　
　　神不只将祂的圣洁赐给我们，神并且要在管教里叫我们有分于祂的圣洁，在我们里面组织出祂的圣洁来，雕刻出祂的圣洁来。祂要一点一点的把圣洁作到我们里面来。像我们这样属肉体的人，有一天在里面能有祂圣洁的性格，能有祂圣洁的品格，的的确确是需要神多年的管教。的的确确要有多少的打击，要有多少的安排，要有多少的引导，要有多少的拦阻，要有多少的催促，要有多少实际上的责打，才能把我们带到这一个地步，才能逐渐逐渐的，叫我们身上有了神圣洁的性格。这是一件大事！不是说，光把圣洁像一个恩赐赐给你，乃是说，在你身上作出圣洁来。是神在你身上造出祂的圣洁来！
　　这一个是新约救恩的特点。神有一次把一个东西给了我们，然后又要在我们身上造出那一个东西来，在我们里面一点一点的组织出那一个东西来。这两个合在一起的时候，你就看见了完全救恩。一个是从基督来的恩赐，一个是从圣灵的组织所造出来的。这是新约的特点。一个是赐给的，一个是造出的。在新约圣经所给我们重要的话里，很清楚地一句就是说，借着神的管教，叫我们在神的圣洁上有分。
　
　　十一节：“凡管教的事，当时不觉得快乐，反觉得愁苦；后来却为那经练过的人，结出平安的果子，就是义。”
　　在这里，使徒要我们特别注意“当时”，也要我们特别注意“后来”。当时不觉得快乐，当时觉得愁苦，这是事实。当你遇见一件事，是神的管教的时候，你不要以为觉得苦是错的。管教，是应当觉得苦的。圣经没有说十字架是喜乐的，圣经还是说十字架是苦难。十字架是叫我们苦的。主因摆在祂面前的喜乐，就轻看羞辱，这是事实。圣经没有说十字架是喜乐。十字架不是喜乐的，十字架总是苦的。当你受管教的时候，你觉得苦，觉得难，这是不错的。
　　但是，请你们记得，要学习顺服。因为只有这样，你才能有分于神的圣洁。你在当时，的确不觉得快乐，反而觉得愁苦，这是不希奇的，反而是正当地。我们的主，当祂经过试炼的时候，并没有觉得这是可喜乐的。不错，你也可以把它当作可喜乐的。彼得说，我们经过试炼的时候，我们可以把它算作喜乐的，当作喜乐的（彼前一6）。一面你觉得苦，一面你也可以算它是喜乐的。觉得是一件事，算又是一件事。你觉得不快乐，但你可以算是快乐。
　
　　每一个作神儿女的人，眼睛不是一直在那里看当时，眼睛要一直看后来。要注意这两句话：“凡管教的事，当时不觉得快乐，反觉得愁苦；后来却为那经练过的人，结出平安的果子，就是义。”或者说，“后来要结出义的果子。”所以不要看现在我所经过的是何等苦的事，要看后来结出平安的果子，就是义的果子来。
　
　　耶四八11说，“摩押自幼年以来，常享安逸，如酒在渣滓上澄清，没有从这器皿倒在那器皿里，也未曾被掳去；因此，他的原味尚存，香气未变。”你们清楚这一件事么？
　　这就是许多人没有经过试炼的难处。许多人在神面前没有经过责打，没有经过试炼，就是这样。摩押人从幼年起，常享安逸，没有难处，没有痛苦。这一个安逸叫他变作什么种情形呢？像酒在渣滓上澄清。你知道，那些用果汁作的酒，或者是用葡萄汁作的洒，如果只是在渣滓上澄清，下面就都是葡萄的渣滓。酒在上面，渣在下面。要彻底的澄清，需要把酒从这器皿倒到那器皿。如果不倒，渣滓还留在下面，过些日子，渣滓能影响酒的味道。人作酒的时候，先把葡萄发酵；发酵后就要从－耶利米一个缸倒到另一个缸，从－耶利米一个器皿倒到另一个器皿。倒的时候，稍微不小心，渣滓就漏过去了，所以要很小心的倒。但是，倒了一次还不行，因总有渣滓漏过去，所以还要找器皿再倒。再倒一次，还是不行，还有渣滓漏过去，还得拿器皿来倒。－耶利米一直倒，－耶利米一直倒，要倒到酒里一点渣滓都没有。神说，摩押从小就安逸，就像在渣滓上澄清的酒，从小就没有从这一个器皿倒到那一个器皿，所以他的渣滓老跟着他。你如果要除去渣滓，就要从这器皿倒到那器皿。－耶利米一次一次的倒，倒到有一天，你下面的那些渣滓就倒光了。摩押是满了渣滓，虽然上面是清的，下面却从来没有倒过。没有经过试炼，没有受过责打的人，就是没有从这器皿倒到那器皿的人。
　　许多时候，有一种情形，就是神要把你这一个人连根拔起来。有的时候，－耶利米一个弟兄因着奉献，被神连根都拔起来，－耶利米一起都交出来。有的时候，－耶利米一个弟兄是因着痛苦、试炼、疾病，被神连根都拔起来，－耶利米一起都交出来。这就是从这器皿倒到那器皿。神的手在你身上，总得把你彻底的摔碎。这结果没有别的，就是要把你的渣滓弄清楚了！
　　安逸，并不是一件好事。弟兄姊妹，神要洁净我们，所以祂要管教我们；神要洁净我们，所以祂要鞭打我们。千万不要以为安逸就是好。摩押的安逸，不过叫他永远是摩押！
　
　　这里有八个字，是非常好：“他的原味尚存，香气未变。”因为没有从一个缸倒到另外一个缸，没有从一个锅倒到另外一个锅，没有从一个器皿倒到另外一个器皿，没有受神的管教，没有受神的对付，所以摩押的原味都在，摩押的香气从来没有变！
　　弟兄们，所以神要作事，神要把你的原味弄掉，神要把你的香气变过，神不要你的原味和香气。我曾说，许多人是生的人，因为他就是本来的情形，他没有经过改变。你没有信主的时候是这一种味道，到了今天，你信主已经十年了，还是这一种味道。你信主以前的香气如何，现在仍旧是如何。这里的“香气”，在希伯来文里，意思就是“气味”，就是原来的味道。你在没有得救以前，是什么种味道的人，到了今天，仍旧是什么种味道的人，并没有改变。换句话说，就是在你身上没有神的组织，没有神的雕刻。
　　所以，神的管教是可宝贝的！祂要把我们连根拔起，从这器皿倒到那器皿。神给我们许多的管教，神给我们许多的对付，为要叫我失去原来的味道，为要叫我们结出平安的果子。“平安的果子，就是义。”或者可以翻作：“平安的果子，就是义的果子。”
　
　　请你们记得：果子是平安。人必须在神面前是平安的，才能得着果子。最怕的是在管教底下埋怨，在管教底下不平，在管教底下不服。在管教底下觉得愁苦是可以的，但是埋怨、不服，是不应该的。我看见许多人的难处，就是没有平安。所以在管教底下需要有平安的果子。你若是要结出平安的果子来，你就要先学习接受，先学习和神不争，先学习和神不闹意见。平安的果子就是义的果子。有了这个平安的果子，就自然而然有义的果子。所以他说，“结出平安的果子，就是义的果子。”平安，就是义。你里面的果子如果是平安，显出来的情形就是义。你里面如果有平安的果子，就自然而然有分于神的圣洁。
　　所以我盼望说，我们不像摩押一样，少年的时候安逸过日子，像酒在渣滓上澄清，没有从这器皿倒到那器皿，也未曾被掳去，因此原味尚存，香气未变。像有的人已经作了基督徒，却还是和从前一样，虽然过了十年、二十年，神的对付，却没有一个是他接受的；神的对付，也没有一个是他顺服的。因此，他的味道，还是和从前一样。如果过了十年、二十年，我们的香气还是和从前一样，我们在神面前就从来没有平安的果子结出来，也从来没有圣洁的品格造出来。我们是盼望神造一个东西在我们里面，那一个东西就是圣洁的品格。
　
　　12~13：“所以你们要把下垂的手，发酸的腿，挺起来。”好像受了管教，手就垂下来了，腿也发酸了。但是使徒告诉我们说，不要灰心。手虽然是垂的，腿虽然是酸的，但是有平安的果子，也有义的果子。
　
　　我们受了许多的困难，受了许多管教之后，不要以为什么都没有了。受了管教，受了鞭打之后，还要把下垂的手，发酸的腿挺起来，因为管教和鞭打会叫我们结出平安的果子来。平安的果子，就是义的果子。你能够在神面前平安，你就有义。你能够在神面前安静，就是对。你能够服下来，就是是的。你能够服下来，就有圣洁的品格建造在你身上。平安的果子，就是义的果子。你的眼睛不要看义，你只要看平安不平安，只要看服不服，只要看软不软下来。你能够软下来，你能够服，你能够平安，圣洁总是建造在你身上。所以请记得，虽然你在已往的时候，忍受了许多的试炼，碰着了许多的难处，但是今天还要把你下垂的手，发酸的腿挺起来。
　
　　同时，“也要为自己的脚把道路修直了。”（13）今天，好像我们走过了这一条路，把这一条路很正直的摆在你们面前。为要“使瘸子不至歪脚，反得痊愈”。好让那班走不来的人，因着你的路正直的缘故，因着你这样走路的缘故，也能够不至于歪脚，也能够得着痊愈，也能够跟着你一块儿走。所以当你受试炼的时候，你若服在神大能的手下，圣洁的品格就能建造在你身上；并且，你也能够带领别人路走得正直，不至于歪脚，反而得着痊愈。
　　若是一个弟兄是在我们的前面，他稍微走偏一点，他的路一走得不直，就很可能叫别人没有路走。所以，你们自己总得服，你们自己总得结出平安的果子。这样，不只你们自己的路能够正直，并目还能够带领别人走正直的路。所有瘸腿的人，都能走在这条路上。所有瘸腿的人，都能得着医治。在这里，我想起徒三章里的那一个瘸腿的人，当他的脚走路有了力量，他能够站起来，走着跳着赞美神。有一个腿瘸的人，他得着了痊愈。在世界上还有许多人是瘸腿的，要因着你的路是正直的，他们就也能得着痊愈。所以你们要替弟兄们开出一条路来。
　　读经：　　希伯来书十二章四至十三节：“你们与罪恶相争，还没有抵挡到流血的地步。你们又忘了那劝你们如同劝儿子的话，说，‘我儿，你不可轻看主的管教，被祂责备的时候，也不可灰心；因为主所爱的祂必管教，又鞭打凡所收纳的儿子。’你们所忍受的，是神管教你们，待你们如同待儿子；焉有儿子不被父亲管教的呢？管教原是众子所共受的，你们若不受管教，就是私子，不是儿子了。再者，我们曾有生身的父管教我们，我们尚且敬重他，何况万灵的父，我们岂不更当顺服祂得生么？生身的父都是暂随己意管教我们；唯有万灵的父管教我们，是要我们得益处，使我们在祂的圣洁上有分。凡管教的事，当时不觉得快乐，反觉得愁苦；后来却为那经练过的人，结出平安的果子，就是义；所以你们要把下垂的手，发酸的腿，挺起来；也要为自己的脚把道路修直了，使瘸子不至歪脚，反得痊愈。”
--------本段经节汇集--------
来12:4  
你们与罪争斗，还没有抵挡到流血；
来12:5  
你们竟全然忘了那劝勉的话，就是对你们如同对儿子所讲论的，说，“我儿，你不可轻看主的管教，被祂责备的时候，也不可灰心；
来12:6  
因为主所爱的，祂必管教，又鞭打凡所收纳的儿子。”
来12:7  
为了受管教，你们要忍受。神待你们如同待儿子；哪有儿子是父亲不管教的？
来12:8  
只是你们若不受众子所共受的管教，就是私生子，不是儿子了。
来12:9  
再者，我们曾有肉身的父管教我们，我们尚且敬重他们，何况万灵的父，我们岂不更当服从祂而得活着么？
来12:10  
肉身的父是在短暂的日子里，照自己以为好的管教我们，惟有万灵的父管教我们，是为了我们的益处，使我们有分于祂的圣别。
来12:11  
一切的管教，当时固然不觉得喜乐，反觉得愁苦；后来却给那借此受过操练的人，结出平安的义果。
来12:12  
所以你们要把下垂的手，瘫弱的膝挺起来；
来12:13  
也要为自己的脚把路径修直了，使瘸子不至脱臼，反得医治。
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　　我们要把希伯来十二章这段圣经，一点一点来看一下。四节：“你们与罪恶相争，还没有抵挡到流血的地步。”在这里使徒对希伯来的信徒说，你们与罪恶相争，虽然受了很多的苦，受了很大的试炼，也碰着了各种的难处，遭遇了许多的逼迫，但总还没有抵挡到流血的地步。这一个，如果和我们的主所受的来比较的话，是差得太多了！本章第二节告诉我们说，主耶稣是轻看羞辱，忍受了十字架的苦难。所以，以信徒的经历来说，比主所经过的是差得太多了！主耶稣是轻看羞辱，忍受十字架的苦难，到了一个流血的地步。信徒们虽然也受了羞辱，也忍受十字架的苦难，但是还没有到流血的地步。
--------本段经节汇集--------
希伯来书十二章（略，若需要被汇集，请勾选“不忽略整章”）
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你们与罪争斗，还没有抵挡到流血；
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　　一个人作了基督徒，他所要预备遇见的是什么事？我们绝不愿意把一个不正当地盼望，摆在弟兄们面前；乃是要给他们看见，我们将来要碰着许多事，那些事都有神的目的在里面，都有神的意义在里面。我们要遇见许多试炼，我们要遇见许多难处，但那些试炼，那些难处，到底为什么缘故？有什么意义在里面？当主还没有让我们作殉道者之前，无论如何，抵挡罪恶，与罪恶相争，还没有到流血的地步。虽然还没有到流血的地步，但是总是在那里抵挡！到底这一件事的发生，是什么缘故呢？　　五至六节：“你们又忘了那劝你们如同劝儿子的话，说，我儿，你不可轻看主的管教，被祂责备的时候，也不可灰心；因为主所爱的祂必管教，又鞭打凡所收纳的儿子。”
　
　　使徒在写这一段圣经的时候，就引旧约箴言的话对我们说，主如果管教我们，我们不可轻看；主如果责备我们，我们也不可灰心。这两个态度，都是信徒该有的。有的人，当他经过困难的时候，当他受苦的时候，当他有神的管教的时候，他看作平常，以为不是重要的事，很轻易的就让神的管教从他身上过去。也有的人，当他碰着主的责备，有主的手加在他身上，他就灰心了，他觉得说，一个基督徒的环境这样困难，作基督徒是太难了。他是盼望说，这一条路是非常顺的，是穿了洁白的细麻衣，很轻松的走在黄金的街道上，走到珍珠的门里头去。他没有想到，作基督徒要碰着许多为难的事。他没有预备好在这一种环境里作基督徒，他觉得灰心，他觉得这条路不大好走。箴言给我们看见，这两个态度都是错的。
　
　　神的儿女不应该轻看主的管教。主如果管教我们，我们要认真。主叫我们所遭遇的事，都有它的目的，都有它的意义在里面。祂要借着这些遭遇，这些环境，来造就我们。祂所有的管教，都是为着成全我们，都是为着叫我们更圣洁。祂所有的管教，要叫我们在性情上有神的性情，在品格上受神的教育。这是主管教的目的。主不是无缘无故的打我们，主是要把我们打成功一个器皿。主不是没有意义的叫祂的儿女受许多苦。光受苦不是受苦的目的。不是光要你受害，所以给你苦。受苦是有目的的，就是要叫我们与神的圣洁有分，叫我们与神的性情有分。这一个是管教的目的。　　可是有许多神的儿女，很可能作基督徒作了十年八年，还没有一次重看神的管教，还没有一次在那里说，主是在这里管教我，主是在这里对付我，主是要把我对付到一个地步，打到一个地步，打成功一个器皿，雕刻成功一个器皿。他没有看见神的打，神的对付，神的雕刻的目的，他就是这样马马虎虎的过去。今天碰着一件事，他就是无所谓的让它过去；明天再碰见一件事，他也不知道主的目的到底在那里，也就随便让它过去。好像说，神是一位没有目的的神，是随便给人苦受的。所以，请你们记得，神的儿女，第一个态度就是应该学习重看神的管教。一有遭遇，第一个问题就要问：“这是什么意思？”“为什么要这样作？”我们要学习重看，不轻看。轻看就是马虎，轻看就是说神要怎么作，就怎么作，自己莫名其妙的、迷迷糊糊的过去就是了。　　一面，轻看是不应该的，但另一面，也不要把管教看得太重。作了基督徒，一天到晚就是受苦，就是不顺利，就不免要灰心了？这是把管教看得太重了。我们要学习接受主的管教，要学习看见主的管教，主的责备是有意义的；同时我们不要灰心。
　
　　六节：“因为主所爱的祂必管教，又鞭打凡所收纳的儿子。”这是箴言的话，给我们看见说，所有的管教到底是为什么缘故。
　
　　神没有那么多空的工夫，去对待世界上许多的人。乃是主所爱的，所以祂必管教。祂管教我们，因为我们是祂所爱的。祂要把我们带到一个地步，能够成功作一个器皿，所以祂才施行管教。神没有工夫来管教世界上的人，可是神为着爱祂自己的儿女的缘故，神才花工夫在那里管教祂自己的儿女。所以管教乃是爱的安排。爱替我们安排这些的遭遇。这一个，我们称它作管教。爱替我们测量我们所该遭遇的；爱替我们在环境中预备我们每天的遭遇。这个叫作管教。是为着最大的好处，是为着达到创造最高的目的，这个才叫作管教。　　“又鞭打凡所收纳的儿子。”一切被管教的人，都是有凭据说，他是蒙神收纳的人。被鞭打不是被神弃绝的表示，被鞭打是被神悦纳的证明。我再说，神没有工夫去对付许许多多的人，神只花工夫来对付祂自己所爱，祂所收纳的儿子。
　
　　你作了基督徒，你就必须准备在神的手里受祂的管教。如果你不是神的儿女，神就让你去，让你随便生活，让你行走自己的路。如果你接受了主耶稣作你的救主，你是神所生的，你是神的儿女，你就要准备受管教。没有一个作父亲的有工夫去打别人的儿女。邻舍的儿子或好或坏，不是他的事。但是一个好的父亲，对于自己的儿子，必定有一个按部就班的教育。他必定有几件事要认真对付他的儿子，而不是碰巧随便的教训他的儿子。他必是按着自己定规的几件事，来教育他的儿子，叫他的儿子学习诚实，学习殷劝，学习能受苦，学习有高尚的心志。父亲在那里安排一个课程，管教儿子，要儿子作这样的一个人。照样，自从你得救之后，神也起首安排一个课程，叫你学你所该学的功课，要你在性情上与祂相同。有许多事情，要叫你与祂相同，所以祂就有安排，就有管教，就有鞭打，好叫你能够变成功那样的一个人。　　一个人，一起首作基督徒，就得看见说，我已经是神的儿女了，神就起首预备我的功课，给我在环境上有各种各样的安排，替我安排好些事情，替我安排好些遭遇，替我安排要受的好多苦，为要在我身上造出某一种的性情，某一种的性格。这就是神所要作的。有某一种的品格，神要叫你达到，神要造成在你里面，所以祂在环境里就替你安排。　　你一作了基督徒之后，你要看见神的手在那里带领你，环境的安排就来，鞭打就来。什么时候你不走在这一条路上，神的鞭子就要来打你、催逼你，把你再推到这一条路上。所以每一个神的儿女，都要准备好来接受神管教的手。因为你是儿子，所以神管教你。神没有工夫管教别人。不是神所爱的儿子，神没有工夫管教他。不是神所收纳的儿子，神没有工夫责备他。有鞭打、有管教，乃是神爱我们，神收纳我们的表示。鞭打和管教，只有基督徒有分。
　
　　我们所得着的，是管教不是刑罚。刑罚是为着责备你的错，管教是有教育的目的。刑罚，不过是因为你错了，只是为着已往；管教，也是因为你错了，却是为着将来。管教，有将来的成分在里面；管教，有目的在里面。你这一个人，今天归在主的名下，是一个属乎主的人，你就得准备说，神要把你造成一个能荣耀祂的人。我可以很有把握的说这话，每一个神的儿女，神都要叫他在某一件事情上荣耀祂。所有神的儿女，都要荣耀祂。不过，各人不一样，有的人是这样荣耀祂，有的人是那样荣耀祂。我们在各种各样的情形里荣耀神，就叫神得着完全的荣耀。每一个人，有他某一个部分，有他某一个特点，神要造成某一种的品格，叫他在那里荣耀神。所以，每一个人，有神管教的手在他身上，为要成功神的事。绝没有一个神的儿女，神在他身上没有管教的手。
　
　　所以，神的儿女如果不明白神的管教，实在是一个大损失。我顶直的说，有许多人，活在神面前多少年，他是糊涂的人，是没有路的人。他不知道主在他身上要作的是什么事。他是任意而行，不受约束，好像一个人在旷野里乱跑，是没有目的地的。神不是这样，神有目的，要使我们有一个专一的品格，能够荣耀祂的名。所以，所有的管教，都是要带我们走到这条路上来。
　
　　使徒写信给希伯来信徒的时候，就提起箴言的话。从七节起，就解释五节、六节的话。刚才所读的，是箴言的话，现在使徒是解释箴言的话。他是这样解释：“你们所忍受的，是神管教你们。”这是新约的第一个解释，非常重要。因为在这里，使徒给我们看见，受苦和管教是一件事。神在那里管教我们，使徒就给我们看见，这一个和我们所忍受的是一样的东西。我们所忍受的，就是神管教我们。
　
　　也许有的人要问，什么叫作神的管教？为什么缘故，二节、三节、四节说轻看羞辱，忍受十字架的苦难，忍受抵挡罪恶，到了五节、六节，又说到管教鞭打；到底这两个有什么关系？五节、六节的管教鞭打，是什么东西？二节、三节、四节所说的羞辱、苦难、抵挡罪恶，是什么东西？请记得，七节就是把二节、三节、四节、，五节、六节合在一起给我们看见说，我们所忍受的，就是神的管教。所以，受苦就是神的管教，受辱就是神的管教，遭苦难就是神的管教。抵挡罪恶虽然没有到流血的地步，但那一个困难，那一个痛苦，就是神的管教。　　神怎样管教我们？我们要看见，神叫我们所经过的，神叫我们所忍受的，那一个就是神的管教。你不要以为说，神的管教，是什么另外特别的事。不，神的管教，就是你每天所忍受的。一句很刚硬的话语，一个很难看的脸色，一个很尖利的舌头，一个很没有礼貌的待遇，一个很没有理由的批评，一个很出乎意料之外的难处，各种各样的羞辱，家里的人不负责任，不按着本分行事，或者其他更重大的困难。有的时候，有许多的疾病，有许多的贫穷，有许多的困苦，有许多的艰难。你所忍受的有许多，你所遭遇的有许多。使徒说，这就是神的管教！你们所忍受的，就是神的管教。
　
　　所以今天的问题就是说，如果一个人给我不好看的脸色，我是什么种的反应？如果这一个不好看的脸色，是神管教我，我是什么种的反应？如果因为人的记性不好，误了我的事，我要怎样对待它？如果这一个人记性不好，乃是神的管教，我要怎样对待它？如果我这一次的生病，是我受了传染，我要怎样对待它？如果事情不好，乃是命运不济，我怎么说？如果事情不好，乃是神的管教，我怎么说？弟兄姊妹，这一切发生极大的分别！当你在环境里碰着各种各样的事的时候，你以为说，这不过是我的遭遇，你在那里就有一个态度。你如果看见是神的管教，你必定又是一种的态度。所以在这里，使徒告诉我们的话是非常清楚地。他说，你们所忍受的是神管教你们。千万不要以为说，这些事是没有法子忍受的。这些事乃是神的管教。千万不要糊涂的说，这些事不过是偶然的遭遇。要知道这些事是神天天替你安排的，是神所量给你的管教。
　
　　七节底下说，“待你们如同待儿子。”神管教你们如同管教孩子。“焉有儿子不被父亲管教的呢？”我们所遭遇的事，就是神的管教。今天所有的管教临到我们身上，都是因为祂待我们如同待自己的儿子一样。请你们记得，管教是神的优待，不是神的苦待。许多人有一个错误的思想，以为说，我受神的管教乃是被神苦待了。不，我受神的管教是被神优待了，是神待我像儿子一样。焉有儿子不被父亲管教的呢？管教，是神优待你！你们已经作了神的儿子，所以要受管教。神管教你，是为着要把你带到蒙祝福的地位上，要带你到得荣耀的地位上。千万不要以为像是受神苦待的人。那有儿子不被父亲管教的呢？
　
　　在这里有一个很大的分别。每一个人若看见他的遭遇是出乎神，他对自己的遭遇马上就要有一种不同的态度。今天若有人拿着鞭子来打我，也许我可以和他争闹，也许我可以把那鞭子夺过来，折断了，摔在那打我的人的脸上，我都不亏负他。若是我的父亲拿着鞭子来打我，我问你，我能不能把这鞭子夺过来，折断了，也摔在他脸上？必定不能。许多时候，父亲打你一顿，你觉得还是宝贝的。像盖恩夫人说，“我要亲那一个打我的鞭！我要亲那一个打我的手！”请你们记得，这是父亲的手，是一件事；这是父亲的鞭，是另外一件事。如果是普通的遭遇，你可以不在乎。但是，你看见这些遭遇不是普通的，乃是神的手，乃是神的鞭打，目的是要你有分于祂的性情，有分于祂的品格。你如果看见这个，你就不致埋怨不平了。人一知道这是父亲的待遇，感觉就完全改变；因为我的神对待我像儿子一样，祂今天在这里管教我，乃是一件荣耀的事。
　
　　八节：“管教原是众子所共受的，你们若不受管教，就是私子，不是儿子了。”在这里你们要记得：管教乃是作儿子的凭据。谁是神的儿子呢？就是被神管教的人。谁不是神的儿子呢？就是没有被神管教的人。一个人不被神管教，这一个人就没有作儿子的凭据。作儿子的凭据乃是有管教。　　管教原是众子所共受的。神的儿女个个都要受管教，所以你也不能例外。你如果不是私子，不是私领进来的，不是私抱进来的，你是神的儿子，你就必定要一同受管教！使徒在这里所说的话，是相当的重。管教原是众子所共受的。你们如果是神的儿子，就不能盼望得着另外的待遇。管教是众子所共受的，个个都是这样。活在保罗、彼得时代的人，个个都是这样；今天在全世界各国，个个也都是这样，没有一个能例外。你不能盼望有一条路，是神的儿女所不走的。没有一个神的儿女所走的路，是没有神的管教在他身上的。神的儿女如果愚昧到一个地步，在那里想，他的生活，他的工作，都是顺利的，而不盼望神来管教他，你就明显的看见，这一个人是私子，是外面抱进来的。所以，我们要看见，管教是作神儿女的记号，管教是作神儿女的凭据。没有这一个，就是私子；没有这一个，就是别家的人，不是神家里的人。神不来管你，我们就知道你是另外一家的人。　　我曾看见过一件事，虽然不是深的，却是相当好的比方。我曾看见五、六个孩子在一起大大玩耍，弄得全身都是泥。有一个作母亲的来了，把自己的三个孩子，每一个打几下手掌，不许他们再弄得这样脏。打完了之后，有一个孩子就问：“为什么不打他们？”作母亲的回答说，“他们不是我的儿子。”你们看，没有一个母亲，要管教别人家的孩子。请我们记得，神若不打我们，就坏了！没有管教的人，都是私生子，不是自己的儿子！你们是真实信主的人，所以从头一天起，就要有责打来到你们身上。你们不能作神的儿女，而没有责打来到你们身上。你们不能接受神儿子的名分，而不接受责打。这两个是合在一起的。你不能接受作神的儿女，而不接受神的管教。不能！所有的儿子，都要受管教，你不能例外。
　
　　九节：“再者，我们曾有生身的父管教我们，我们尚且敬重他，何况万灵的父，我们岂不更当顺服祂得生么？”使徒给我们看见，就是生身的父亲管教我们，我们尚且敬重他，还觉得他的管教是对的，我们应该接受；何况我们万灵的父亲，我们岂不更应当顺服祂来得生么？　　这给我们看见，儿子的问题，产生管教的问题；管教的问题，产生顺服的问题。因为是儿子，所以有管教；因为有管教，所以我们要顺服。请你们记得，神在环境里所安排的一切，都是要教训我们，要把我们堵到这一条路上，叫我们不能不走在这一条路上。
　
　　我们顺服神，要顺服两件事：一件是顺服神的命令；一件是顺服神的管教。一面，我们顺服神的话，顺服神的命令，顺服神在圣经里所给我们的一切法则。另一面，我们顺服神在环境里所给我们一切的安排，顺服神所有的管教。许多时候，我们顺服神的话，就已经够了；但是许多时候，我们还须顺服神的管教。神既然安排这一件事到你身上来，你就必须得着这一件事的好处，也必须得着这一件事的教训。这就是神要你得着的利益，这就是神要叫你走在正直的路上。所以，人应当学习不只顺服主的命令，也要顺服主的管教。虽然顺服主的管教要付上代价，却能叫你很正直的走在这条路上。　　但是顺服不是一句空洞的话语。有好些弟兄问我，“你叫我顺服什么？”这是很容易答复的问题。你还怕没有事情需要顺服？我告诉你，神给你半天的管教，也许你就想逃避了。许多人好像没有什么可顺服的事，那是希奇的事！请记得，神要你顺服的时候，是要你顺服祂在你身上所有管教的手。你们也许要问我说，“为什么不说神引导的手，而说神管教的手？为什么不说神在路上引导我，而说神管教我？”我告诉你们，神知道你的脾气，你也知道你自己的脾气。除了管教之外，许多人不知道什么是顺服。
　
　　我们在神面前是什么种的人，我们自己应该知道。许多时候，我们的天性是背叛的，是强项的。我们像一个顽皮的孩子，如果不是父亲把棍子拿在手里，就绝对不想听话。我们个个都是这样。有的儿子是非骂不可，有的儿子是非打不可，要和他说话，先要打他两下再说。请记得，我们就是这样的人！要说话，先打两下再说，不然的话，不要想我们能听话。所以管教是绝对需要的。我们要学习认识我们的自己。我们不是那样简单地人，我们是打了还是不行的人。使徒在这里给我们看见，打，就是劝我们听话；打，就是劝我们顺服。他说，“应当顺服万灵的父，叫我们得生。”所以，顺服、听话是不可少的。要学习顺服神，说，“神啊，你的管教，我肯服！你所作的，都是对的！”
　
　　十节：“生身的父都是暂随己意管教我们。”作父母的人管教自己的儿女，我们知道他们有许多缺欠，因为他们是随着自己的意思作，是随着自己的意思管教。结果也没有多大益处。　　“唯有万灵的父管教我们，是要我们得益处，使我们在祂的圣洁上有分。”这不是脾气的管教，这不是刑罚的管教。神所有的管教和责备，不是刑罚，乃是教育，乃是要叫我们得益处。不是打痛了就了了，那一个痛是要痛出事情来，那一个痛是有目的的。并不是因你作错了一件事情就刑罚你。谁若这样想，那他的思想根本是律法的思想，是法庭的思想。
　
　　这个益处是什么呢？是要我们在祂的圣洁上有分。这是非常荣耀的事！圣洁，是神的性情，或者说是神的品格。就是为着这一个，神用各种各样的方法，来管教祂的儿女。从信主起头，神一直管教我们，只有一个目的，就是要我们也有祂的圣洁，和祂的性情有分，和祂的品格有分。圣经里所说的圣洁，有好几种。希伯来书里所说的圣洁，是专指着神的品格说的。譬如基督成为我们的圣洁，是另外一件事。譬如在基督里成圣，也是另外一件事。这里所说的圣洁是雕刻出来的，不是赐给的。这就是我们多年来一直注重的两个字──组织。这就是说，神把东西逐渐逐渐作到我们里面来，神把东西逐渐逐渐组织到我们里面来。这里所说的圣洁，乃是借着祂的管教，借着祂的鞭打，借着祂天天在我们里面所作的，而组织成功的圣洁。那么多的管教，那么多的工作，目的就是要我们在祂的圣洁上有分。　　我经过一次责打之后，我就在祂的圣洁上有分，我又经过一次责打之后，我又学了一点圣洁。我一直在神的管教之下，就看见什么是圣洁。我一直在神的管教之下，我的性格就逐渐逐渐有圣洁的建造。我一直在神的管教之下，我的性格就变作圣洁的性格。我告诉你们，没有一件事，比这个更大！我愿意你们知道，管教的结果，是神的品格造成在我们身上。每一个管教，都有它的功效。每一个管教，我们都得从里面得着果子。我们要求神怜悯我们，叫每一个管教临到我们身上，都产生一点的圣洁；叫每一个管教临到我们身上，都加增一点的圣洁；叫每一个管教，都使我们学得一点的圣洁；叫每一个管教，都使神在我们身上多组织一点圣洁。圣洁总得一直在我们身上增加！
　
　　一个人接受了主，作了神的儿女之后，一天过一天，神在他的环境里预备了许多的遭遇，叫他有许多的管教，叫他有许多的责打。这一些是功课。一课加上一课，是要叫祂的圣洁一点一点的加进来，再加进来。请你们记得：我们需要有多少的管教，才能造出一个圣洁的性格来！我们在神面前作基督徒，至多不过是几十年的工夫，如果我们把神在我们身上的管教白花了，叫这些管教在我们身上失去了功效，这一个损失是永远的损失！
　
　　神不只将祂的圣洁赐给我们，神并且要在管教里叫我们有分于祂的圣洁，在我们里面组织出祂的圣洁来，雕刻出祂的圣洁来。祂要一点一点的把圣洁作到我们里面来。像我们这样属肉体的人，有一天在里面能有祂圣洁的性格，能有祂圣洁的品格，的的确确是需要神多年的管教。的的确确要有多少的打击，要有多少的安排，要有多少的引导，要有多少的拦阻，要有多少的催促，要有多少实际上的责打，才能把我们带到这一个地步，才能逐渐逐渐的，叫我们身上有了神圣洁的性格。这是一件大事！不是说，光把圣洁像一个恩赐赐给你，乃是说，在你身上作出圣洁来。是神在你身上造出祂的圣洁来！　　这一个是新约救恩的特点。神有一次把一个东西给了我们，然后又要在我们身上造出那一个东西来，在我们里面一点一点的组织出那一个东西来。这两个合在一起的时候，你就看见了完全救恩。一个是从基督来的恩赐，一个是从圣灵的组织所造出来的。这是新约的特点。一个是赐给的，一个是造出的。在新约圣经所给我们重要的话里，很清楚地一句就是说，借着神的管教，叫我们在神的圣洁上有分。
　
　　十一节：“凡管教的事，当时不觉得快乐，反觉得愁苦；后来却为那经练过的人，结出平安的果子，就是义。”　　在这里，使徒要我们特别注意“当时”，也要我们特别注意“后来”。当时不觉得快乐，当时觉得愁苦，这是事实。当你遇见一件事，是神的管教的时候，你不要以为觉得苦是错的。管教，是应当觉得苦的。圣经没有说十字架是喜乐的，圣经还是说十字架是苦难。十字架是叫我们苦的。主因摆在祂面前的喜乐，就轻看羞辱，这是事实。圣经没有说十字架是喜乐。十字架不是喜乐的，十字架总是苦的。当你受管教的时候，你觉得苦，觉得难，这是不错的。　　但是，请你们记得，要学习顺服。因为只有这样，你才能有分于神的圣洁。你在当时，的确不觉得快乐，反而觉得愁苦，这是不希奇的，反而是正当地。我们的主，当祂经过试炼的时候，并没有觉得这是可喜乐的。不错，你也可以把它当作可喜乐的。彼得说，我们经过试炼的时候，我们可以把它算作喜乐的，当作喜乐的（彼前一6）。一面你觉得苦，一面你也可以算它是喜乐的。觉得是一件事，算又是一件事。你觉得不快乐，但你可以算是快乐。
--------本段经节汇集--------
彼前1:6  
在那时期你们要欢腾，尽管目前在诸般的试炼中，或许必须暂时忧愁，
彼得前书一章（略，若需要被汇集，请勾选“不忽略整章”）
彼得前书一章（略，若需要被汇集，请勾选“不忽略整章”）
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　　每一个作神儿女的人，眼睛不是一直在那里看当时，眼睛要一直看后来。要注意这两句话：“凡管教的事，当时不觉得快乐，反觉得愁苦；后来却为那经练过的人，结出平安的果子，就是义。”或者说，“后来要结出义的果子。”所以不要看现在我所经过的是何等苦的事，要看后来结出平安的果子，就是义的果子来。
　
　　耶利米四十八章十一节说，“摩押自幼年以来，常享安逸，如酒在渣滓上澄清，没有从这器皿倒在那器皿里，也未曾被掳去；因此，他的原味尚存，香气未变。”你们清楚这一件事么？
--------本段经节汇集--------
耶48:11  
摩押自幼年以来，常享安逸，如酒在渣滓上澄清，没有从这器皿倒在那器皿里，也未曾被迁徙；因此，他的原味尚存，香气未变。
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　　这就是许多人没有经过试炼的难处。许多人在神面前没有经过责打，没有经过试炼，就是这样。摩押人从幼年起，常享安逸，没有难处，没有痛苦。这一个安逸叫他变作什么种情形呢？像酒在渣滓上澄清。你知道，那些用果汁作的酒，或者是用葡萄汁作的洒，如果只是在渣滓上澄清，下面就都是葡萄的渣滓。酒在上面，渣在下面。要彻底的澄清，需要把酒从这器皿倒到那器皿。如果不倒，渣滓还留在下面，过些日子，渣滓能影响酒的味道。人作酒的时候，先把葡萄发酵；发酵后就要从一个缸倒到另一个缸，从一个器皿倒到另一个器皿。倒的时候，稍微不小心，渣滓就漏过去了，所以要很小心的倒。但是，倒了一次还不行，因总有渣滓漏过去，所以还要找器皿再倒。再倒一次，还是不行，还有渣滓漏过去，还得拿器皿来倒。一直倒，一直倒，要倒到酒里一点渣滓都没有。神说，摩押从小就安逸，就像在渣滓上澄清的酒，从小就没有从这一个器皿倒到那一个器皿，所以他的渣滓老跟着他。你如果要除去渣滓，就要从这器皿倒到那器皿。一次一次的倒，倒到有一天，你下面的那些渣滓就倒光了。摩押是满了渣滓，虽然上面是清的，下面却从来没有倒过。没有经过试炼，没有受过责打的人，就是没有从这器皿倒到那器皿的人。　　许多时候，有一种情形，就是神要把你这一个人连根拔起来。有的时候，一个弟兄因着奉献，被神连根都拔起来，一起都交出来。有的时候，一个弟兄是因着痛苦、试炼、疾病，被神连根都拔起来，一起都交出来。这就是从这器皿倒到那器皿。神的手在你身上，总得把你彻底的摔碎。这结果没有别的，就是要把你的渣滓弄清楚了！　　安逸，并不是一件好事。弟兄姊妹，神要洁净我们，所以祂要管教我们；神要洁净我们，所以祂要鞭打我们。千万不要以为安逸就是好。摩押的安逸，不过叫他永远是摩押！
　
　　这里有八个字，是非常好：“他的原味尚存，香气未变。”因为没有从一个缸倒到另外一个缸，没有从一个锅倒到另外一个锅，没有从一个器皿倒到另外一个器皿，没有受神的管教，没有受神的对付，所以摩押的原味都在，摩押的香气从来没有变！　　弟兄们，所以神要作事，神要把你的原味弄掉，神要把你的香气变过，神不要你的原味和香气。我曾说，许多人是生的人，因为他就是本来的情形，他没有经过改变。你没有信主的时候是这一种味道，到了今天，你信主已经十年了，还是这一种味道。你信主以前的香气如何，现在仍旧是如何。这里的“香气”，在希伯来文里，意思就是“气味”，就是原来的味道。你在没有得救以前，是什么种味道的人，到了今天，仍旧是什么种味道的人，并没有改变。换句话说，就是在你身上没有神的组织，没有神的雕刻。　　所以，神的管教是可宝贝的！祂要把我们连根拔起，从这器皿倒到那器皿。神给我们许多的管教，神给我们许多的对付，为要叫我失去原来的味道，为要叫我们结出平安的果子。“平安的果子，就是义。”或者可以翻作：“平安的果子，就是义的果子。”
　
　　请你们记得：果子是平安。人必须在神面前是平安的，才能得着果子。最怕的是在管教底下埋怨，在管教底下不平，在管教底下不服。在管教底下觉得愁苦是可以的，但是埋怨、不服，是不应该的。我看见许多人的难处，就是没有平安。所以在管教底下需要有平安的果子。你若是要结出平安的果子来，你就要先学习接受，先学习和神不争，先学习和神不闹意见。平安的果子就是义的果子。有了这个平安的果子，就自然而然有义的果子。所以他说，“结出平安的果子，就是义的果子。”平安，就是义。你里面的果子如果是平安，显出来的情形就是义。你里面如果有平安的果子，就自然而然有分于神的圣洁。　　所以我盼望说，我们不像摩押一样，少年的时候安逸过日子，像酒在渣滓上澄清，没有从这器皿倒到那器皿，也未曾被掳去，因此原味尚存，香气未变。像有的人已经作了基督徒，却还是和从前一样，虽然过了十年、二十年，神的对付，却没有一个是他接受的；神的对付，也没有一个是他顺服的。因此，他的味道，还是和从前一样。如果过了十年、二十年，我们的香气还是和从前一样，我们在神面前就从来没有平安的果子结出来，也从来没有圣洁的品格造出来。我们是盼望神造一个东西在我们里面，那一个东西就是圣洁的品格。
　
　　十二至十三节：“所以你们要把下垂的手，发酸的腿，挺起来。”好像受了管教，手就垂下来了，腿也发酸了。但是使徒告诉我们说，不要灰心。手虽然是垂的，腿虽然是酸的，但是有平安的果子，也有义的果子。
　
　　我们受了许多的困难，受了许多管教之后，不要以为什么都没有了。受了管教，受了鞭打之后，还要把下垂的手，发酸的腿挺起来，因为管教和鞭打会叫我们结出平安的果子来。平安的果子，就是义的果子。你能够在神面前平安，你就有义。你能够在神面前安静，就是对。你能够服下来，就是是的。你能够服下来，就有圣洁的品格建造在你身上。平安的果子，就是义的果子。你的眼睛不要看义，你只要看平安不平安，只要看服不服，只要看软不软下来。你能够软下来，你能够服，你能够平安，圣洁总是建造在你身上。所以请记得，虽然你在已往的时候，忍受了许多的试炼，碰着了许多的难处，但是今天还要把你下垂的手，发酸的腿挺起来。
　
　　同时，“也要为自己的脚把道路修直了。”（13）今天，好像我们走过了这一条路，把这一条路很正直的摆在你们面前。为要“使瘸子不至歪脚，反得痊愈”。好让那班走不来的人，因着你的路正直的缘故，因着你这样走路的缘故，也能够不至于歪脚，也能够得着痊愈，也能够跟着你一块儿走。所以当你受试炼的时候，你若服在神大能的手下，圣洁的品格就能建造在你身上；并且，你也能够带领别人路走得正直，不至于歪脚，反而得着痊愈。　　若是一个弟兄是在我们的前面，他稍微走偏一点，他的路一走得不直，就很可能叫别人没有路走。所以，你们自己总得服，你们自己总得结出平安的果子。这样，不只你们自己的路能够正直，并目还能够带领别人走正直的路。所有瘸腿的人，都能走在这条路上。所有瘸腿的人，都能得着医治。在这里，我想起行传三章里的那一个瘸腿的人，当他的脚走路有了力量，他能够站起来，走着跳着赞美神。有一个腿瘸的人，他得着了痊愈。在世界上还有许多人是瘸腿的，要因着你的路是正直的，他们就也能得着痊愈。所以你们要替弟兄们开出一条路来。
--------本段经节汇集--------
使徒行传三章（略，若需要被汇集，请勾选“不忽略整章”）
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　Scripture Reading: Heb. 12:4-13
　
Ⅰ
　
THE PROPER ATTITUDE OF THOSE UNDER DISCIPLINE
　
A
　
Struggling against Sin, Having Not Yet Resisted unto Blood
　Let us consider Hebrews 12:4-13, point by point.
　Verse 4 says, “You have not yet resisted unto blood, struggling against sin.” In this verse the apostle said that the Hebrew believers had struggled against sin. But even though they had suffered much, gone through great trials, encountered various problems, and met with much persecution, they had not yet resisted unto blood. If we compare these sufferings with that of our Lord, they are quite light! Verse 2 tells us that the Lord Jesus despised the shame and endured the suffering of the cross. What a believer goes through is far less severe than what the Lord went through! The Lord Jesus despised the shame and endured the suffering of the cross unto the shedding of blood. Although the Hebrew believers also suffered some shame and endured the cross, they had not yet resisted unto blood.
　
B
　
Finding the Reasons for Our Sufferings
　What should a person expect after he becomes a Christian? We should never put a false hope before the brothers. We should show them that we will encounter many problems. However, God’s purpose and meaning are behind all of them. We can expect many trials and tribulations, but what is the purpose and meaning behind all these trials and tribulations? Unless the Lord grants us the privilege of becoming martyrs, we will probably not have the chance to resist and struggle against sin “unto blood.” But even though it is not a resistance unto blood, we are nevertheless resisting! Why do these things happen to us?
　
C
　
Not Fainting nor Regarding Lightly
　Verses 5 and 6 say, “You have completely forgotten the exhortation which reasons with you as with sons, ‘My son, do not regard lightly the discipline of the Lord, nor faint when reproved by Him; for whom the Lord loves He disciplines, and He scourges every son whom He receives.’”
　The apostle quoted Proverbs in the Old Testament in this portion of the Word. He said that if the Lord disciplines us, we must not regard it lightly; and if the Lord reproves us, we must not faint. A believer should adopt these two attitudes. Some regard difficulties, sufferings, and God’s discipline as insignificant matters. They do not think much of them and easily allow God’s discipline to slip by. There are also some who faint when they go through the Lord’s reproach and fall into His hand. As Christians they feel that they have suffered too much hardship in their environment and that it is too hard to live the Christian life. They expect their way to be smooth. Their thought is on entering the pearly gates and walking on a golden street wearing fine, white linen garments. It never occurred to them that Christians would experience all kinds of difficulties. They are not prepared to be Christians under such circumstances. They faint and waver at the difficulties along the way. Proverbs shows us that both of these attitudes are wrong.
　
D
　
Not Regarding Lightly the Discipline of the Lord
　God’s children should not regard lightly the discipline of the Lord. If the Lord disciplines us, we have to pay attention to it. Everything the Lord measures to us has a purpose and meaning to it. He wants to build us up through our experiences and environment. All of His discipline is for the purpose of perfecting us and making us holy. All of His discipline works His nature into our nature. As a result, we become disciplined in our character. This is the purpose of the Lord’s discipline. He does not discipline us without reason. He disciplines us for the purpose of making us vessels. The Lord does not allow suffering to come to His children without a cause. We do not suffer for the purpose of suffering. He does not give us tribulation simply to make us suffer. The purpose in all our suffering is that we would partake of God’s holiness and nature. This is the goal of discipline.
　Many children of God have been Christians for eight or ten years, yet they have never given serious consideration to God’s discipline. They never say, “The Lord is disciplining me. He is dealing with me, chastising me, and molding me into a vessel.” They do not see the purpose of God’s chastisement, dealing, and carving work. They go through their experiences capriciously. They are not bothered by what they see today; they let it slip by. They are not bothered by what they see the next day; they are not concerned about what the Lord’s will is, and they disregard it time after time. To them it is as if God purposelessly allows people to suffer. Please bear in mind that the first reaction of God’s children should be to respect and honor God’s discipline. The first thing we should do when we experience something is to find the meaning of our experience: Why have things happened this way? We must learn to respect and honor God’s discipline. We should not regard it lightly. To regard it lightly is to be careless about it. It is to say that God can do whatever He wants to do and that we must simply go through these experiences mindlessly and aimlessly.
　On the one hand, we should not regard the discipline lightly. On the other hand, we should not make too much of it. If the Christian life became nothing but a story of suffering and frustration, it would be too much of a discouragement to us. This is to make too much of our discipline. We must learn to accept the discipline of the Lord and to see that His discipline and reproach are always meaningful. At the same time, we must not be discouraged by discipline.
　
Ⅱ
　
WHOM THE LORD LOVES HE DISCIPLINES
　Verse 6 says, “‘For whom the Lord loves He disciplines, and He scourges every son whom He receives.’” This is a quotation from Proverbs. It reveals the purpose of the Lord’s discipline.
　
A
　
Discipline Being the Arrangement of Love
　God does not have the spare time to deal with all the people of the world. He disciplines only those whom He loves. He disciplines us because He loves us. He disciplines us because He wants to make us vessels. God has no time to discipline everyone in the world, but He disciplines His own children because He loves them. Therefore, discipline is God’s provision of love. Love arranges the environment that we should be in. We call this arrangement His discipline. Love measures everything that comes our way. It orders the things that we encounter in our daily life. This measurement is His discipline. Discipline is for our greatest profit and for bringing us to the loftiest goal in God’s creation.
　“And He scourges every son whom He receives.” All those who are disciplined have the ground to say that they are received by God. Scourging is not a sign of God’s rejection; it is a proof of His acceptance. I say again, God does not have the time to deal with everyone; He wants to spend His time on the sons whom He loves and receives.
　
B
　
Discipline Being the Father’s Education
　Once you become a Christian, you should be prepared to accept discipline from God’s hand. If you are not His child, God will let you go. He will allow you to live an undisciplined life and walk your own way. But once you have accepted the Lord Jesus as your Savior, once you are born of God and have become His child, you have to prepare yourself for His discipline. No father has the time to discipline another man’s child. Whether his neighbor’s son is good or bad is not of his concern. A good father, however, will always discipline his own son in a definite way. He will deal with his son strictly according to guidelines that he has set in his mind. He will not discipline his son in a mindless and haphazard way. He will train his son according to a few objectives, namely, honesty, diligence, long-suffering, and noble aspirations. The father puts together a certain curriculum to discipline his son. He molds his son into a certain character. In the same way, since the day we were saved, God has been arranging a curriculum for us. He wants us to learn certain lessons so that we will be conformed to His nature. He wants us to be like Him in many things. This is why He arranges, disciplines, and scourges. His goal is to make us a certain kind of person.
　At the very beginning of his Christian life, a child of God must realize that God has prepared many lessons for him. He has made many provisions in the environment and has ordered many things, experiences, and sufferings for the purpose of producing a certain kind of character and disposition. This is what God is doing today. He wants to build up a certain kind of character in us, and He does it by ordering all kinds of circumstances to come our way.
　The minute we become Christians, we have to realize that God’s hand is guiding us in all things. The ordained circumstances will come, and the scourgings will come. As soon as we get off the right way, His scourges will be upon us and will goad us back to the way. Every child of God should be prepared to accept God’s disciplinary hand. God disciplines us because we are sons. God does not waste His time on others. He has no time to discipline those who are not His beloved sons. God has no time to reprove those who are not yet accepted as sons. Scourging and discipline are expressions of God’s love and acceptance. Only Christians can have a share in God’s scourging and discipline.
　
C
　
Discipline Not Being a Punishment but a Glory
　What we are receiving is discipline; it is not punishment. Punishment is for the retribution of one’s mistakes, while discipline is for the purpose of education. Punishment comes because we have done something wrong; it responds to the past. Discipline is also related to our mistakes, but it is something for the future. Discipline bears an element of the future; it has a purpose. We have been called into the name of the Lord today; we belong to Him. Now we must be prepared to allow God to make us vessels of glory to Him. I can say with much confidence that God wants every one of His children to glorify Him in certain areas. Every child of God should glorify Him. However, each one does it in a different way. Some will glorify Him in one way, some in another way. We glorify God through different circumstances. As a consequence, God is glorified in a full way. Everyone has his own part and his own specialty. God wants to create a certain kind of character in us for the purpose of glorifying Him. No one is exempt from God’s disciplinary hand. Such a hand works to accomplish the things of God. We have never seen a child of God who was exempt from His disciplinary hand.
　
D
　
Ignorance of Discipline Being a Great Loss
　It is indeed a great loss if God’s children do not understand His discipline. Many people live a foolish life in the eyes of God for many years. They have no way to go on. They do not know what the Lord wants to do in them. They walk according to their own will and wander in a wild, unrestrained, and aimless way through the wilderness. God does not operate this way. He is a God of purpose. He does things for the purpose of molding a specific character in us so that we may glorify His name. All discipline is for the purpose of bringing us on in this way.
　
Ⅲ
　
ENDURING FOR GOD’S DISCIPLINE
　The apostle quoted Proverbs when he wrote to the Hebrew believers. In verse 7 the apostle explains the quotation from Proverbs in verses 5 and 6, saying, “It is for discipline that you endure.” This is the first New Testament explanation of the subject; it is a crucial word. Here the apostle shows us that endurance, suffering, and discipline are the same thing. God is disciplining us. The apostle shows us that this disciplining is the same as our endurance. It is for discipline that we endure.
　
A
　
Suffering Being God’s Discipline
　Perhaps some will ask, “What is God’s discipline? Why is He disciplining us?” Verses 2 through 4 speak of enduring the cross, despising the shame, and resisting sin, whereas verses 5 and 6 speak of discipline and scourging. What is the relation between these two things? What are the discipline and scourging in verses 5 and 6, and what are the shame, affliction, and resistance against sin in verses 2 through 4? Verse 7 is a conclusion of verses 2 through 6. It shows us that what we endure is God’s discipline. Thus, suffering, shame, and affliction are God’s discipline. Although our resistance against sin is not unto blood, the pain and tribulation are nevertheless part of God’s discipline.
　How does God discipline us? His discipline has to do with whatever He is bringing us through and whatever He is charging us to endure. Do not consider God’s discipline as anything else. God’s discipline is what we endure every day, things such as harsh words, an unkind face, a sharp tongue, an impolite retort, an unreasonable criticism, unexpected troubles, various kinds of shame, irresponsibility, infractions, and other more serious problems arising in the family. Sometimes it may be sickness, poverty, affliction, or difficulty. We encounter many things and endure many things. The apostle said that all these are God’s discipline! It is for discipline that we endure.
　
B
　
No Experience Coming to Us by Accident
　The question today is: What kind of response do we have when others give us an ugly look? If their look is God’s discipline, how should we react? If our business fails because others have forgotten to do something for us, how should we react? If the poor memory of another person is God’s discipline to us, what should we do? If we become sick through another’s infection, how should we deal with it? If things turn sour through various misfortunes, what do we say? If things do not go our way because God’s discipline is behind them, what should we say? Brothers and sisters, the response to all these things makes a great difference in us! We can consider everything in our environment as being a mere encounter; this is one kind of attitude. We can also consider it to be God’s discipline; this is another kind of attitude. The words of the apostle here are very clear. He says that it is for discipline that we endure. Please do not consider all these things to be unendurable. They are God’s discipline. Do not conclude foolishly that they are mere coincidence. We must realize that God daily arranges these things and measures them for our discipline.
　
C
　
Discipline Being God’s Dealing with Us as with Sons
　Verse 7 continues, “God deals with you as with sons.” God deals with us as with sons. “For what son is there whom the father does not discipline?” What we experience is God’s discipline. Today all discipline comes to us because He deals with us as with sons. Please bear in mind that discipline is God’s way of honoring us, not afflicting us. Many hold the wrong concept that they are disciplined by God because God wants to torture them. No! We are disciplined by God because God is honoring us. He deals with us as with sons. For what son is there whom the father does not discipline? Discipline is God’s honoring of us! We have become God’s sons; therefore, we must be disciplined. God disciplines us in order to bring us to the place of blessing and glory. We should never think that we are tormented by God. For what son is there whom the father does not discipline?
　
D
　
Seeing the Father’s Hand
　We see a big contrast when a person understands that what is happening to him is of God; he will have a different view toward his experience. If someone hits me with a cane today, I may argue with him or snatch the cane from him. I may break it and throw it back in his face. I have not done him any injustice in doing this. However, if my Father chastises me with the cane, can I snatch the cane, break it, and throw it back? I cannot do this. On the contrary, we feel somewhat privileged that our Father would discipline us. Madam Guyon said, “I will kiss the whip that chastises me! I will kiss the hand that buffets me!” Please remember that this is the Father’s hand and the Father’s rod. This is different. If it were some ordinary experience, we would not miss anything by rejecting it. But this is no ordinary encounter; this is God’s hand and God’s chastisement, the goal of which is to make us a partaker of His nature and character. Once we see this, we will not murmur and complain. As soon as a person realizes that his Father is the one who is dealing with him, his feelings change. Our God is dealing with us as with sons. It is a glory that He disciplines us today.
　
E
　
Discipline Being the Proof That We Are Sons
　Verse 8 says, “But if you are without discipline, of which all sons have become partakers, then you are illegitimate and not sons.” Remember that discipline is the proof that one is a son. God’s sons are those who are disciplined by Him, and those who are without discipline are not His sons. A person has no proof that he is a son of God if he is not disciplined by God. The proof that one is a son is the discipline he receives.
　All sons have become partakers of discipline. Every child of God needs to be disciplined, and you are no exception. Unless you are illegitimate, one who is adopted or bought, you must accept the same discipline! The apostle’s word here is strong. All sons have become partakers of discipline. Do not expect to be treated differently if you are a son of God. All sons have become partakers of discipline. Everyone is treated the same way. Everyone who lived in Paul’s time or Peter’s time experienced this. Today this is true for everyone in every nation throughout the world. No one is exempted. You cannot take a way which no other child of God has ever walked. No child of God has ever taken a way that is free from discipline. If any child of God is foolish enough to think that there can be smooth sailing in his living and work and that he can be spared God’s discipline, he is saying that he is illegitimate, that is, one who is adopted. We must see that discipline is the sign and proof that we are God’s children. Those who are without discipline are illegitimate; they belong to other families and are not members of the household of God. If God does not discipline us, it means that we do not belong to His family.
　Let me mention something that I once saw. It may not be that profound, yet it serves as a good illustration. Five or six children were playing rambunctiously together; their bodies were covered in mud. When the mother of three of the children came, she spanked her children on their hands and forbade them to dirty themselves again. After she spanked them, one asked, “Why did you not spank the others?” The mother answered, “They are not my children.” No mother wants to discipline other people’s children. It would be terrible if God did not discipline us! Those who are without discipline are illegitimate, not sons! We have truly believed in the Lord. Since the first day of our Christian life, chastisement has been coming our way. We cannot remain a child of God yet be spared discipline. We cannot receive the sonship of God without receiving chastisement. These two things go together. We cannot receive the sonship without accepting the discipline! All sons must be disciplined, and we are no exception.
　
Ⅳ
　
BEING SUBJECT TO THE DISCIPLINE OF THE FATHER OF SPIRITS
　Verse 9 says, “Furthermore we have had the fathers of our flesh as discipliners and we respected them; shall we not much more be in subjection to the Father of spirits and live?” The apostle pointed out that the fathers of our flesh discipline us and we respect them. We acknowledge that their discipline is right, and we accept it. Shall we not much more be in subjection to the Father of spirits and live?
　This shows us that the matter of sonship leads to the matter of discipline, and discipline issues in submission. Because we are sons, there is discipline; since there is discipline, there must also be submission on our part. God orders everything in our environment for the purpose of teaching us. It walls us in so that we have no choice but to take His way.
　
A
　
Being Subject to God in Two Matters
　We must obey God in two matters: One is to obey God’s commandments, and the other is to obey His discipline. On the one hand, we have to obey God’s word, that is, His commandments. We have to obey all of God’s ordinances written in the Bible. On the other hand, we must subject ourselves to God’s arrangement in the environment. We must obey His discipline. Often, obedience to God’s word is enough. But there are times when we have to subject ourselves to God’s discipline as well. God has ordered many things in our environment, and we must gain profit and learn lessons from these things. This is the profit God has ordained for us. He wants to lead us to the straight path. We must learn to obey not only His commandments but also His discipline. Obedience to God’s discipline may involve a price, but it puts us on the straight path.
　Obedience is not an empty word. Quite a number of the brothers ask, “What should I obey?” The answer to this question is simple. We may think that we have nothing to obey, but when God disciplines us a little, we immediately think of ways of escape. It is strange that many people seem to have no commandment to obey! Please bear in mind that when God’s hand of discipline is upon us, that is the very time we have to obey. Some may ask, “Why do you not call God’s hand the hand of guidance? Why do you call it the hand of discipline? Why do you not say that God is guiding us all the way, rather than God is disciplining us?” God knows how terrible our temper is, and we also know. There are many people to whom obedience will never come without proper discipline.
　
B
　
Learning Obedience through Discipline
　We should know the kind of person we are in the eyes of God. We are rebellious and stubborn by nature. We are like naughty children who will not obey unless their father has a rod in his hand. Every one of us is the same. Some sons will never obey unless they are rebuked or scourged. They have to be spanked before they will pay attention. Please bear in mind that this is the kind of person we are! We pay attention only when we are spanked. If we are not spanked, we turn our face the other way. This is why discipline is absolutely necessary. We should know ourselves. We are not that simple. Even a spanking may not change us that much. The apostle showed us that chastisement is for the purpose of humbling us and making us obedient. He said, “Be in subjection to the Father of spirits and live.” Submission and obedience are indispensable virtues. We must learn to obey God and say, “God, I am willing to subject myself to Your discipline! Whatever You do is right!”
　
Ⅴ
　
DISCIPLINE BEING FOR OUR BENEFIT
　Verse 10 says, “For they disciplined for a few days as it seemed good to them.” Often parents discipline their children in a poor way, because they act and discipline according to their own whims. Not much benefit will come out of this discipline.
　“But He, for what is profitable that we might partake of His holiness.” This is not a discipline driven by temper nor a discipline that is merely a punishment. No discipline or reproach of God is merely a punishment; it is educational in nature, and it is there for our profit. The purpose of discipline is not just to hurt us. The hurt produces something; it is there for a purpose. He does not punish us simply because we have done something wrong. Whoever thinks this way is altogether in the realm of the law and the courtroom.
　
A
　
Partakers of His Holiness
　What is the benefit of such discipline? It is to make us partakers of His holiness. This is glorious! Holiness is God’s nature. We may say that holiness is also God’s character. It is for this that God uses many ways to discipline His children. From the time we believed in the Lord, God has been disciplining us. He disciplines us with the view that we may partake of His holiness, His nature, and His character. The Bible speaks of a few kinds of holiness. The holiness in Hebrews specifically refers to God’s character. For Christ to become our holiness is one thing. For us to be sanctified in Christ is another thing. The holiness spoken of here is something wrought into us; it is not a gift. It has to do with our constitution. This is something we have been emphasizing for years. This means that God works something into us in a gradual way. The holiness here is a holiness that is constituted through His discipline, something constituted through His scourging and daily, inner working. His discipline and operation are for the purpose of making us partakers of His holiness.
　After we suffer a little chastisement, we partake of His holiness. After we suffer more chastisement, we learn more holiness. If we remain under God’s discipline, we will gradually realize what holiness is. If we continue under God’s discipline, there will be a gradual constitution of holiness into our character. If we stay under God’s discipline all the way to the end, we will become holy in our character. Nothing is more crucial than this! We must realize that the result of discipline is the constitution of God’s character into our being. All discipline has results, and we should reap the fruit from all of them. May the Lord be merciful to us so that His discipline, whenever it is upon us, may produce a little more holiness. May it result in more holiness, in more lessons learned, and in more constitution of God. Holiness must continually increase in us!
　
B
　
The Constitution of a Holy Character
　After we accept the Lord and become God’s children, He daily arranges many things in our environment to discipline and chastise us. All these things are lessons to us. Time after time these lessons come to us for the purpose of adding His holiness to us. We need much discipline before God can work out a holy character in us! In the eyes of God we have only a limited number of years to live our Christian life. If we neglect God’s discipline, and if it does not produce the needed effect in us, our loss will be an eternal loss indeed!
　
C
　
Holiness as a Gift and Holiness as a Constitution
　God not only gives us His holiness as a gift, but He also wants us to partake of His holiness through His discipline. He wants us to be constituted with His holiness; He wants to wrought holiness into our being little by little. Carnal persons like us require years of discipline from God before His holy character and nature can become ours. We need all kinds of blows, situations, guidance, frustrations, urgings, and chastisement before we can partake of God’s holy character. This is a great matter! God does not merely give us holiness as a gift. This holiness must be wrought into us. God has to constitute us with His holiness!
　This is one distinctive feature of salvation in the New Testament. God first gives us something, and then He works the same thing into us. He constitutes us with the same thing little by little. When we have both aspects, we have full salvation. One is a gift from Christ, and the other is a constitution of the Holy Spirit. This is a distinctive feature of the New Testament. One is a gift, and the other is a constitution. Among all the crucial things in the New Testament, there is this clear statement: God is making us partakers of His holiness through His discipline.
　
Ⅵ
　
THE PEACEABLE FRUIT OF RIGHTEOUSNESS YIELDED THROUGH DISCIPLINE
　Verse 11 says, “Now no discipline at the present time seems to be a matter of joy, but of grief; but afterward it yields the peaceable fruit of righteousness to those who have been exercised by it.”
　Here the apostle draws special attention to the words at the present time and afterward. It is a fact that one does not feel happy at the time of discipline, but grievous. Do not think that suffering is wrong when you experience God’s discipline. Discipline is surely a suffering. The Bible does not say that the cross is a joy. It says rather that the cross is affliction. The cross brings us suffering. The Lord despised the shame for the joy set before Him. This is a fact. The Bible does not say that the cross is a joy; the cross is not a joy. It is always a suffering. It is not wrong to grieve and feel afflicted when we are disciplined.
　But we must learn obedience. Only through obedience can we partake of God’s holiness. Discipline indeed is not a matter of joy “at the present time.” Instead, it is grief to us. This is not surprising; it is in fact quite normal for us to feel this way. Our Lord did not consider the trials a matter of joy when He passed through them. Of course, we can make it a matter of joy. Peter said that we can exult in various trials (1 Pet. 1:6). On the one hand, they are a suffering. On the other hand, we can reckon them to be a joy. How we feel is one thing, and how we reckon is another thing. We can feel grieved, but at the same time, we can reckon it to be a joy.
　
A
　
Yielding the Peaceable Fruit
　A child of God should fix his eyes not on the present but on the future. Pay attention to this sentence: “Now no discipline at the present time seems to be a matter of joy, but of grief; but afterward it yields the peaceable fruit of righteousness to those who have been exercised by it.” Do not look at the suffering you are going through now. Instead, look at the resulting peaceable fruit of righteousness.
　
B
　
Moab Being at Ease from His Youth and Settling on His Lees
　Jeremiah 48:11 says, “Moab has been at ease from his youth; / And he is settled on his lees / And has not been emptied from vessel to vessel; / Nor has he gone into exile. Therefore his taste remains in him, / And his scent is not changed.” Are you clear what this is saying?
　This is the problem with many who have not passed through trials. The passage describes those who have never suffered any chastisement or sufferings before the Lord. The Moabites had been at ease from their youth. They experienced no suffering or pain. What did such ease produce? They became like wine settled on its lees. If a person brews liquor from grapes or other kinds of fruit, the wine surfaces to the top, while the lees settle to the bottom. The wine floats, while the lees sink. In order to clear the wine, it has to be poured from vessel to vessel. If the lees remain at the bottom, sooner or later they will spoil the taste of the liquor. In making wine, a man must first allow the grapes to ferment. After the grapes ferment, he transfers the wine from one vessel to another. If he is not careful, he will pour the lees out as well. This is why he has to pour carefully. But one pouring is not enough; some lees are bound to escape into the other vessel. This is why he has to do this again. A second time may still not clear the lees, and he has to pour the wine into a third vessel. He has to keep pouring until no lees are left in the wine. God said that Moab had been at ease from his youth and had settled on his lees. He had not been emptied from vessel to vessel, and his lees always followed him. One must be emptied from vessel to vessel if he wants to do away with the lees. He has to be poured out again and again until one day the lees at the bottom are gone. Moab was full of lees; although he was clear at the top, he was not emptied at the bottom. Those who have never gone through trials and chastisement have never been emptied from vessel to vessel.
　Often it seems as if God is digging a person from his roots. A brother may experience God’s uprooting through his consecration; everything that he owns may be completely uprooted. A brother may experience God’s uprooting through his sufferings and trials; he may be stripped of everything he has. This is to be emptied from vessel to vessel. God’s hand will crush us thoroughly. He does this in order to clear away our lees!
　To be at ease is not a good thing. Brothers and sisters, God wants to purify us. This is why He disciplines and scourges us. Never consider ease and comfort to be something good. Moab’s ease caused him to remain Moab forever!
　
C
　
Taste Remaining, Scent Not Changing
　Here are some sobering words: “His taste remains in him, / And his scent is not changed.” Because Moab was not emptied from vat to vat, from pot to pot, and from vessel to vessel, and because he was never disciplined and dealt with by God, his taste remained in him and his scent never changed!
　Brothers, this is why God has to work on you. He wants to take away your taste and change your scent. God does not want your own taste and scent. I once said that many people are “raw” because they are still in their original state. They have never changed. You had a certain kind of taste before you believed in the Lord. Today you may have been a believer for ten years, yet your taste is still the same. Your scent remains the same as it was before you believed in the Lord. The word scent in Hebrew means “smell,” which is the flavor of something in its original state. You had a certain smell before you were saved. Today you have the same smell; there is no change in you at all. In other words, you have not experienced any of God’s constitution and carving.
　God’s discipline is indeed precious! He wants to uproot us and to empty us from vessel to vessel. God disciplines us and deals with us in many ways so that we may lose our original smell and yield the peaceable fruit. The peaceable fruit of righteousness can be translated as “the peaceable fruit, which is the fruit of righteousness.”
　
D
　
The Peaceable Fruit Being the Fruit of Righteousness
　Please remember that the fruit is peaceable. A man must be at peace with God in order to obtain this fruit. The worst thing one can do is to murmur, to lose his peace, and to rebel during times of discipline. One can be grieved by the discipline, but he should not murmur or rebel. The problem with many people is that they have no peace. This is why we need the peaceable fruit when we are under discipline. If you want the peaceable fruit, you must first learn to accept the discipline. You must learn not to fight with God or argue with Him. The peaceable fruit is the fruit of righteousness. Once you have the fruit of peace, you have the fruit of righteousness. This is why the apostle said, “The peaceable fruit, which is the fruit of righteousness.” Peace is righteousness. If the inward fruit is peace, the outward expression is righteousness. If you have the fruit of peace within, you will spontaneously partake of God’s holiness.
　I hope that none of us would be like Moab, who was at ease from his youth and who had settled on his lees. He had not been emptied from vessel to vessel and had never gone into captivity. Therefore, his taste remained in him and his scent was not changed. Some have been Christians for ten or twenty years and have remained the same throughout this time. They have not accepted any of God’s dealings and have not subjected themselves to them. Thus, their taste remains the same. If our scent remains the same for ten or twenty years, it means that we have never yielded any peaceable fruit before God and have never been constituted with a holy character. Our hope is that God would constitute us with something, something called a holy character.
　
Ⅶ
　
CONCLUSION
　Hebrews 12:12-13 says, “Therefore set straight the hands which hang down and the paralyzed knees, and make straight paths for your feet, that what is lame may not be put out of joint but rather may be healed.” Sometimes it seems that discipline makes the hands hang down and the knees paralyzed. But the apostle told us not to be disheartened. The hands may hang down and the knees may be paralyzed, but there is the fruit of peace and the fruit of righteousness.
　
A
　
Setting Straight the Hands and the Knees
　Do not think that after a person suffers much hardship and discipline, there is nothing more to be done. After we are disciplined and scourged, we need to set straight the hands which hang down and the paralyzed knees. Discipline and scourging will yield the fruit of peace. This fruit of peace is the fruit of righteousness. If a person is at peace with God, he will have righteousness. As soon as we calm ourselves down and submit to God, everything becomes right and proper. As soon as we humble ourselves, we become constituted with a holy character. The fruit of peace is the fruit of righteousness. Do not set your eyes on righteousness. Just consider whether or not you are at peace, and whether or not you are obedient and pliable. If you are pliable and obedient, and if you are at peace, you will surely be constituted with holiness. Please bear in mind that even though you may have endured many trials and experienced many hardships in the past, there is still the need for you to set straight your hands which hang down and your paralyzed knees.
　
B
　
Making Straight the Paths
　At the same time, you need to “make straight paths for your feet.” Today we can say that we have somewhat passed through this way. We are presenting this way clearly before you. “That what is lame may not be put out of joint but rather may be healed.” Those who are falling behind do not need to be put out of joint any longer; they can be healed and join the others who have passed the same straight course. If a person goes through trials and humbles himself under God’s mighty hand, he will find his character constituted with holiness. He will also lead many to this straight course; they will no longer be put out of joint but will be healed.
　If a brother is before us and he veers off, his deviation may discourage others from finding the right course. This is why we must be obedient ourselves. We must bear the fruit of peace ourselves. This will not only ensure that we are on the right course, but also will open up the right course for others to follow. All the lame ones can take this way; they can all be healed. I recall the lame man in Acts 3. When his feet were made strong and he began to walk, he stood up, walked, leaped, and praised God. A lame man was healed, but there are many lame ones in this world today. They can all be healed by the straight course we take. We must open a way for all the brothers to follow.
 
　　读经：

　　希伯来书十二章四至十三节：“你们与罪恶相争，还没有抵挡到流血的地步。你们又忘了那劝你们如同劝儿子的话，说，‘我儿，你不可轻看主的管教，被祂责备的时候，也不可灰心；因为主所爱的祂必管教，又鞭打凡所收纳的儿子。’你们所忍受的，是神管教你们，待你们如同待儿子；焉有儿子不被父亲管教的呢？管教原是众子所共受的，你们若不受管教，就是私子，不是儿子了。再者，我们曾有生身的父管教我们，我们尚且敬重他，何况万灵的父，我们岂不更当顺服祂得生么？生身的父都是暂随己意管教我们；唯有万灵的父管教我们，是要我们得益处，使我们在祂的圣洁上有分。凡管教的事，当时不觉得快乐，反觉得愁苦；后来却为那经练过的人，结出平安的果子，就是义；所以你们要把下垂的手，发酸的腿，挺起来；也要为自己的脚把道路修直了，使瘸子不至歪脚，反得痊愈。”
 
　Scripture Reading: Heb. 12:4-13
　　我们要把希伯来十二章这段圣经，一点一点来看一下。四节：“你们与罪恶相争，还没有抵挡到流血的地步。”在这里使徒对希伯来的信徒说，你们与罪恶相争，虽然受了很多的苦，受了很大的试炼，也碰着了各种的难处，遭遇了许多的逼迫，但总还没有抵挡到流血的地步。这一个，如果和我们的主所受的来比较的话，是差得太多了！本章第二节告诉我们说，主耶稣是轻看羞辱，忍受了十字架的苦难。所以，以信徒的经历来说，比主所经过的是差得太多了！主耶稣是轻看羞辱，忍受十字架的苦难，到了一个流血的地步。信徒们虽然也受了羞辱，也忍受十字架的苦难，但是还没有到流血的地步。
 
　Let us consider Hebrews 12:4-13, point by point.

　Verse 4 says, “You have not yet resisted unto blood, struggling against sin.” In this verse the apostle said that the Hebrew believers had struggled against sin. But even though they had suffered much, gone through great trials, encountered various problems, and met with much persecution, they had not yet resisted unto blood. If we compare these sufferings with that of our Lord, they are quite light! Verse 2 tells us that the Lord Jesus despised the shame and endured the suffering of the cross. What a believer goes through is far less severe than what the Lord went through! The Lord Jesus despised the shame and endured the suffering of the cross unto the shedding of blood. Although the Hebrew believers also suffered some shame and endured the cross, they had not yet resisted unto blood.
　　一个人作了基督徒，他所要预备遇见的是什么事？我们绝不愿意把一个不正当地盼望，摆在弟兄们面前；乃是要给他们看见，我们将来要碰着许多事，那些事都有神的目的在里面，都有神的意义在里面。我们要遇见许多试炼，我们要遇见许多难处，但那些试炼，那些难处，到底为什么缘故？有什么意义在里面？当主还没有让我们作殉道者之前，无论如何，抵挡罪恶，与罪恶相争，还没有到流血的地步。虽然还没有到流血的地步，但是总是在那里抵挡！到底这一件事的发生，是什么缘故呢？

　　五至六节：“你们又忘了那劝你们如同劝儿子的话，说，我儿，你不可轻看主的管教，被祂责备的时候，也不可灰心；因为主所爱的祂必管教，又鞭打凡所收纳的儿子。”
 
　What should a person expect after he becomes a Christian? We should never put a false hope before the brothers. We should show them that we will encounter many problems. However, God’s purpose and meaning are behind all of them. We can expect many trials and tribulations, but what is the purpose and meaning behind all these trials and tribulations? Unless the Lord grants us the privilege of becoming martyrs, we will probably not have the chance to resist and struggle against sin “unto blood.” But even though it is not a resistance unto blood, we are nevertheless resisting! Why do these things happen to us?
　　使徒在写这一段圣经的时候，就引旧约箴言的话对我们说，主如果管教我们，我们不可轻看；主如果责备我们，我们也不可灰心。这两个态度，都是信徒该有的。有的人，当他经过困难的时候，当他受苦的时候，当他有神的管教的时候，他看作平常，以为不是重要的事，很轻易的就让神的管教从他身上过去。也有的人，当他碰着主的责备，有主的手加在他身上，他就灰心了，他觉得说，一个基督徒的环境这样困难，作基督徒是太难了。他是盼望说，这一条路是非常顺的，是穿了洁白的细麻衣，很轻松的走在黄金的街道上，走到珍珠的门里头去。他没有想到，作基督徒要碰着许多为难的事。他没有预备好在这一种环境里作基督徒，他觉得灰心，他觉得这条路不大好走。箴言给我们看见，这两个态度都是错的。
 
　Verses 5 and 6 say, “You have completely forgotten the exhortation which reasons with you as with sons, ‘My son, do not regard lightly the discipline of the Lord, nor faint when reproved by Him; for whom the Lord loves He disciplines, and He scourges every son whom He receives.’”

　The apostle quoted Proverbs in the Old Testament in this portion of the Word. He said that if the Lord disciplines us, we must not regard it lightly; and if the Lord reproves us, we must not faint. A believer should adopt these two attitudes. Some regard difficulties, sufferings, and God’s discipline as insignificant matters. They do not think much of them and easily allow God’s discipline to slip by. There are also some who faint when they go through the Lord’s reproach and fall into His hand. As Christians they feel that they have suffered too much hardship in their environment and that it is too hard to live the Christian life. They expect their way to be smooth. Their thought is on entering the pearly gates and walking on a golden street wearing fine, white linen garments. It never occurred to them that Christians would experience all kinds of difficulties. They are not prepared to be Christians under such circumstances. They faint and waver at the difficulties along the way. Proverbs shows us that both of these attitudes are wrong.
　　神的儿女不应该轻看主的管教。主如果管教我们，我们要认真。主叫我们所遭遇的事，都有它的目的，都有它的意义在里面。祂要借着这些遭遇，这些环境，来造就我们。祂所有的管教，都是为着成全我们，都是为着叫我们更圣洁。祂所有的管教，要叫我们在性情上有神的性情，在品格上受神的教育。这是主管教的目的。主不是无缘无故的打我们，主是要把我们打成功一个器皿。主不是没有意义的叫祂的儿女受许多苦。光受苦不是受苦的目的。不是光要你受害，所以给你苦。受苦是有目的的，就是要叫我们与神的圣洁有分，叫我们与神的性情有分。这一个是管教的目的。

　　可是有许多神的儿女，很可能作基督徒作了十年八年，还没有一次重看神的管教，还没有一次在那里说，主是在这里管教我，主是在这里对付我，主是要把我对付到一个地步，打到一个地步，打成功一个器皿，雕刻成功一个器皿。他没有看见神的打，神的对付，神的雕刻的目的，他就是这样马马虎虎的过去。今天碰着一件事，他就是无所谓的让它过去；明天再碰见一件事，他也不知道主的目的到底在那里，也就随便让它过去。好像说，神是一位没有目的的神，是随便给人苦受的。所以，请你们记得，神的儿女，第一个态度就是应该学习重看神的管教。一有遭遇，第一个问题就要问：“这是什么意思？”“为什么要这样作？”我们要学习重看，不轻看。轻看就是马虎，轻看就是说神要怎么作，就怎么作，自己莫名其妙的、迷迷糊糊的过去就是了。

　　一面，轻看是不应该的，但另一面，也不要把管教看得太重。作了基督徒，一天到晚就是受苦，就是不顺利，就不免要灰心了？这是把管教看得太重了。我们要学习接受主的管教，要学习看见主的管教，主的责备是有意义的；同时我们不要灰心。
 
　God’s children should not regard lightly the discipline of the Lord. If the Lord disciplines us, we have to pay attention to it. Everything the Lord measures to us has a purpose and meaning to it. He wants to build us up through our experiences and environment. All of His discipline is for the purpose of perfecting us and making us holy. All of His discipline works His nature into our nature. As a result, we become disciplined in our character. This is the purpose of the Lord’s discipline. He does not discipline us without reason. He disciplines us for the purpose of making us vessels. The Lord does not allow suffering to come to His children without a cause. We do not suffer for the purpose of suffering. He does not give us tribulation simply to make us suffer. The purpose in all our suffering is that we would partake of God’s holiness and nature. This is the goal of discipline.

　Many children of God have been Christians for eight or ten years, yet they have never given serious consideration to God’s discipline. They never say, “The Lord is disciplining me. He is dealing with me, chastising me, and molding me into a vessel.” They do not see the purpose of God’s chastisement, dealing, and carving work. They go through their experiences capriciously. They are not bothered by what they see today; they let it slip by. They are not bothered by what they see the next day; they are not concerned about what the Lord’s will is, and they disregard it time after time. To them it is as if God purposelessly allows people to suffer. Please bear in mind that the first reaction of God’s children should be to respect and honor God’s discipline. The first thing we should do when we experience something is to find the meaning of our experience: Why have things happened this way? We must learn to respect and honor God’s discipline. We should not regard it lightly. To regard it lightly is to be careless about it. It is to say that God can do whatever He wants to do and that we must simply go through these experiences mindlessly and aimlessly.

　On the one hand, we should not regard the discipline lightly. On the other hand, we should not make too much of it. If the Christian life became nothing but a story of suffering and frustration, it would be too much of a discouragement to us. This is to make too much of our discipline. We must learn to accept the discipline of the Lord and to see that His discipline and reproach are always meaningful. At the same time, we must not be discouraged by discipline.
　　六节：“因为主所爱的祂必管教，又鞭打凡所收纳的儿子。”这是箴言的话，给我们看见说，所有的管教到底是为什么缘故。
 
　Verse 6 says, “‘For whom the Lord loves He disciplines, and He scourges every son whom He receives.’” This is a quotation from Proverbs. It reveals the purpose of the Lord’s discipline.
　　神没有那么多空的工夫，去对待世界上许多的人。乃是主所爱的，所以祂必管教。祂管教我们，因为我们是祂所爱的。祂要把我们带到一个地步，能够成功作一个器皿，所以祂才施行管教。神没有工夫来管教世界上的人，可是神为着爱祂自己的儿女的缘故，神才花工夫在那里管教祂自己的儿女。所以管教乃是爱的安排。爱替我们安排这些的遭遇。这一个，我们称它作管教。爱替我们测量我们所该遭遇的；爱替我们在环境中预备我们每天的遭遇。这个叫作管教。是为着最大的好处，是为着达到创造最高的目的，这个才叫作管教。

　　“又鞭打凡所收纳的儿子。”一切被管教的人，都是有凭据说，他是蒙神收纳的人。被鞭打不是被神弃绝的表示，被鞭打是被神悦纳的证明。我再说，神没有工夫去对付许许多多的人，神只花工夫来对付祂自己所爱，祂所收纳的儿子。
 
　God does not have the spare time to deal with all the people of the world. He disciplines only those whom He loves. He disciplines us because He loves us. He disciplines us because He wants to make us vessels. God has no time to discipline everyone in the world, but He disciplines His own children because He loves them. Therefore, discipline is God’s provision of love. Love arranges the environment that we should be in. We call this arrangement His discipline. Love measures everything that comes our way. It orders the things that we encounter in our daily life. This measurement is His discipline. Discipline is for our greatest profit and for bringing us to the loftiest goal in God’s creation.

　“And He scourges every son whom He receives.” All those who are disciplined have the ground to say that they are received by God. Scourging is not a sign of God’s rejection; it is a proof of His acceptance. I say again, God does not have the time to deal with everyone; He wants to spend His time on the sons whom He loves and receives.
　　你作了基督徒，你就必须准备在神的手里受祂的管教。如果你不是神的儿女，神就让你去，让你随便生活，让你行走自己的路。如果你接受了主耶稣作你的救主，你是神所生的，你是神的儿女，你就要准备受管教。没有一个作父亲的有工夫去打别人的儿女。邻舍的儿子或好或坏，不是他的事。但是一个好的父亲，对于自己的儿子，必定有一个按部就班的教育。他必定有几件事要认真对付他的儿子，而不是碰巧随便的教训他的儿子。他必是按着自己定规的几件事，来教育他的儿子，叫他的儿子学习诚实，学习殷劝，学习能受苦，学习有高尚的心志。父亲在那里安排一个课程，管教儿子，要儿子作这样的一个人。照样，自从你得救之后，神也起首安排一个课程，叫你学你所该学的功课，要你在性情上与祂相同。有许多事情，要叫你与祂相同，所以祂就有安排，就有管教，就有鞭打，好叫你能够变成功那样的一个人。

　　一个人，一起首作基督徒，就得看见说，我已经是神的儿女了，神就起首预备我的功课，给我在环境上有各种各样的安排，替我安排好些事情，替我安排好些遭遇，替我安排要受的好多苦，为要在我身上造出某一种的性情，某一种的性格。这就是神所要作的。有某一种的品格，神要叫你达到，神要造成在你里面，所以祂在环境里就替你安排。

　　你一作了基督徒之后，你要看见神的手在那里带领你，环境的安排就来，鞭打就来。什么时候你不走在这一条路上，神的鞭子就要来打你、催逼你，把你再推到这一条路上。所以每一个神的儿女，都要准备好来接受神管教的手。因为你是儿子，所以神管教你。神没有工夫管教别人。不是神所爱的儿子，神没有工夫管教他。不是神所收纳的儿子，神没有工夫责备他。有鞭打、有管教，乃是神爱我们，神收纳我们的表示。鞭打和管教，只有基督徒有分。
 
　Once you become a Christian, you should be prepared to accept discipline from God’s hand. If you are not His child, God will let you go. He will allow you to live an undisciplined life and walk your own way. But once you have accepted the Lord Jesus as your Savior, once you are born of God and have become His child, you have to prepare yourself for His discipline. No father has the time to discipline another man’s child. Whether his neighbor’s son is good or bad is not of his concern. A good father, however, will always discipline his own son in a definite way. He will deal with his son strictly according to guidelines that he has set in his mind. He will not discipline his son in a mindless and haphazard way. He will train his son according to a few objectives, namely, honesty, diligence, long-suffering, and noble aspirations. The father puts together a certain curriculum to discipline his son. He molds his son into a certain character. In the same way, since the day we were saved, God has been arranging a curriculum for us. He wants us to learn certain lessons so that we will be conformed to His nature. He wants us to be like Him in many things. This is why He arranges, disciplines, and scourges. His goal is to make us a certain kind of person.

　At the very beginning of his Christian life, a child of God must realize that God has prepared many lessons for him. He has made many provisions in the environment and has ordered many things, experiences, and sufferings for the purpose of producing a certain kind of character and disposition. This is what God is doing today. He wants to build up a certain kind of character in us, and He does it by ordering all kinds of circumstances to come our way.

　The minute we become Christians, we have to realize that God’s hand is guiding us in all things. The ordained circumstances will come, and the scourgings will come. As soon as we get off the right way, His scourges will be upon us and will goad us back to the way. Every child of God should be prepared to accept God’s disciplinary hand. God disciplines us because we are sons. God does not waste His time on others. He has no time to discipline those who are not His beloved sons. God has no time to reprove those who are not yet accepted as sons. Scourging and discipline are expressions of God’s love and acceptance. Only Christians can have a share in God’s scourging and discipline.
　　我们所得着的，是管教不是刑罚。刑罚是为着责备你的错，管教是有教育的目的。刑罚，不过是因为你错了，只是为着已往；管教，也是因为你错了，却是为着将来。管教，有将来的成分在里面；管教，有目的在里面。你这一个人，今天归在主的名下，是一个属乎主的人，你就得准备说，神要把你造成一个能荣耀祂的人。我可以很有把握的说这话，每一个神的儿女，神都要叫他在某一件事情上荣耀祂。所有神的儿女，都要荣耀祂。不过，各人不一样，有的人是这样荣耀祂，有的人是那样荣耀祂。我们在各种各样的情形里荣耀神，就叫神得着完全的荣耀。每一个人，有他某一个部分，有他某一个特点，神要造成某一种的品格，叫他在那里荣耀神。所以，每一个人，有神管教的手在他身上，为要成功神的事。绝没有一个神的儿女，神在他身上没有管教的手。
 
　What we are receiving is discipline; it is not punishment. Punishment is for the retribution of one’s mistakes, while discipline is for the purpose of education. Punishment comes because we have done something wrong; it responds to the past. Discipline is also related to our mistakes, but it is something for the future. Discipline bears an element of the future; it has a purpose. We have been called into the name of the Lord today; we belong to Him. Now we must be prepared to allow God to make us vessels of glory to Him. I can say with much confidence that God wants every one of His children to glorify Him in certain areas. Every child of God should glorify Him. However, each one does it in a different way. Some will glorify Him in one way, some in another way. We glorify God through different circumstances. As a consequence, God is glorified in a full way. Everyone has his own part and his own specialty. God wants to create a certain kind of character in us for the purpose of glorifying Him. No one is exempt from God’s disciplinary hand. Such a hand works to accomplish the things of God. We have never seen a child of God who was exempt from His disciplinary hand.
　　所以，神的儿女如果不明白神的管教，实在是一个大损失。我顶直的说，有许多人，活在神面前多少年，他是糊涂的人，是没有路的人。他不知道主在他身上要作的是什么事。他是任意而行，不受约束，好像一个人在旷野里乱跑，是没有目的地的。神不是这样，神有目的，要使我们有一个专一的品格，能够荣耀祂的名。所以，所有的管教，都是要带我们走到这条路上来。
 
　It is indeed a great loss if God’s children do not understand His discipline. Many people live a foolish life in the eyes of God for many years. They have no way to go on. They do not know what the Lord wants to do in them. They walk according to their own will and wander in a wild, unrestrained, and aimless way through the wilderness. God does not operate this way. He is a God of purpose. He does things for the purpose of molding a specific character in us so that we may glorify His name. All discipline is for the purpose of bringing us on in this way.
　　使徒写信给希伯来信徒的时候，就提起箴言的话。从七节起，就解释五节、六节的话。刚才所读的，是箴言的话，现在使徒是解释箴言的话。他是这样解释：“你们所忍受的，是神管教你们。”这是新约的第一个解释，非常重要。因为在这里，使徒给我们看见，受苦和管教是一件事。神在那里管教我们，使徒就给我们看见，这一个和我们所忍受的是一样的东西。我们所忍受的，就是神管教我们。
 
　The apostle quoted Proverbs when he wrote to the Hebrew believers. In verse 7 the apostle explains the quotation from Proverbs in verses 5 and 6, saying, “It is for discipline that you endure.” This is the first New Testament explanation of the subject; it is a crucial word. Here the apostle shows us that endurance, suffering, and discipline are the same thing. God is disciplining us. The apostle shows us that this disciplining is the same as our endurance. It is for discipline that we endure.
　　也许有的人要问，什么叫作神的管教？为什么缘故，二节、三节、四节说轻看羞辱，忍受十字架的苦难，忍受抵挡罪恶，到了五节、六节，又说到管教鞭打；到底这两个有什么关系？五节、六节的管教鞭打，是什么东西？二节、三节、四节所说的羞辱、苦难、抵挡罪恶，是什么东西？请记得，七节就是把二节、三节、四节、，五节、六节合在一起给我们看见说，我们所忍受的，就是神的管教。所以，受苦就是神的管教，受辱就是神的管教，遭苦难就是神的管教。抵挡罪恶虽然没有到流血的地步，但那一个困难，那一个痛苦，就是神的管教。

　　神怎样管教我们？我们要看见，神叫我们所经过的，神叫我们所忍受的，那一个就是神的管教。你不要以为说，神的管教，是什么另外特别的事。不，神的管教，就是你每天所忍受的。一句很刚硬的话语，一个很难看的脸色，一个很尖利的舌头，一个很没有礼貌的待遇，一个很没有理由的批评，一个很出乎意料之外的难处，各种各样的羞辱，家里的人不负责任，不按着本分行事，或者其他更重大的困难。有的时候，有许多的疾病，有许多的贫穷，有许多的困苦，有许多的艰难。你所忍受的有许多，你所遭遇的有许多。使徒说，这就是神的管教！你们所忍受的，就是神的管教。
 
　Perhaps some will ask, “What is God’s discipline? Why is He disciplining us?” Verses 2 through 4 speak of enduring the cross, despising the shame, and resisting sin, whereas verses 5 and 6 speak of discipline and scourging. What is the relation between these two things? What are the discipline and scourging in verses 5 and 6, and what are the shame, affliction, and resistance against sin in verses 2 through 4? Verse 7 is a conclusion of verses 2 through 6. It shows us that what we endure is God’s discipline. Thus, suffering, shame, and affliction are God’s discipline. Although our resistance against sin is not unto blood, the pain and tribulation are nevertheless part of God’s discipline.

　How does God discipline us? His discipline has to do with whatever He is bringing us through and whatever He is charging us to endure. Do not consider God’s discipline as anything else. God’s discipline is what we endure every day, things such as harsh words, an unkind face, a sharp tongue, an impolite retort, an unreasonable criticism, unexpected troubles, various kinds of shame, irresponsibility, infractions, and other more serious problems arising in the family. Sometimes it may be sickness, poverty, affliction, or difficulty. We encounter many things and endure many things. The apostle said that all these are God’s discipline! It is for discipline that we endure.
　　所以今天的问题就是说，如果一个人给我不好看的脸色，我是什么种的反应？如果这一个不好看的脸色，是神管教我，我是什么种的反应？如果因为人的记性不好，误了我的事，我要怎样对待它？如果这一个人记性不好，乃是神的管教，我要怎样对待它？如果我这一次的生病，是我受了传染，我要怎样对待它？如果事情不好，乃是命运不济，我怎么说？如果事情不好，乃是神的管教，我怎么说？弟兄姊妹，这一切发生极大的分别！当你在环境里碰着各种各样的事的时候，你以为说，这不过是我的遭遇，你在那里就有一个态度。你如果看见是神的管教，你必定又是一种的态度。所以在这里，使徒告诉我们的话是非常清楚地。他说，你们所忍受的是神管教你们。千万不要以为说，这些事是没有法子忍受的。这些事乃是神的管教。千万不要糊涂的说，这些事不过是偶然的遭遇。要知道这些事是神天天替你安排的，是神所量给你的管教。
 
　The question today is: What kind of response do we have when others give us an ugly look? If their look is God’s discipline, how should we react? If our business fails because others have forgotten to do something for us, how should we react? If the poor memory of another person is God’s discipline to us, what should we do? If we become sick through another’s infection, how should we deal with it? If things turn sour through various misfortunes, what do we say? If things do not go our way because God’s discipline is behind them, what should we say? Brothers and sisters, the response to all these things makes a great difference in us! We can consider everything in our environment as being a mere encounter; this is one kind of attitude. We can also consider it to be God’s discipline; this is another kind of attitude. The words of the apostle here are very clear. He says that it is for discipline that we endure. Please do not consider all these things to be unendurable. They are God’s discipline. Do not conclude foolishly that they are mere coincidence. We must realize that God daily arranges these things and measures them for our discipline.
　　七节底下说，“待你们如同待儿子。”神管教你们如同管教孩子。“焉有儿子不被父亲管教的呢？”我们所遭遇的事，就是神的管教。今天所有的管教临到我们身上，都是因为祂待我们如同待自己的儿子一样。请你们记得，管教是神的优待，不是神的苦待。许多人有一个错误的思想，以为说，我受神的管教乃是被神苦待了。不，我受神的管教是被神优待了，是神待我像儿子一样。焉有儿子不被父亲管教的呢？管教，是神优待你！你们已经作了神的儿子，所以要受管教。神管教你，是为着要把你带到蒙祝福的地位上，要带你到得荣耀的地位上。千万不要以为像是受神苦待的人。那有儿子不被父亲管教的呢？
 
　Verse 7 continues, “God deals with you as with sons.” God deals with us as with sons. “For what son is there whom the father does not discipline?” What we experience is God’s discipline. Today all discipline comes to us because He deals with us as with sons. Please bear in mind that discipline is God’s way of honoring us, not afflicting us. Many hold the wrong concept that they are disciplined by God because God wants to torture them. No! We are disciplined by God because God is honoring us. He deals with us as with sons. For what son is there whom the father does not discipline? Discipline is God’s honoring of us! We have become God’s sons; therefore, we must be disciplined. God disciplines us in order to bring us to the place of blessing and glory. We should never think that we are tormented by God. For what son is there whom the father does not discipline?
　　在这里有一个很大的分别。每一个人若看见他的遭遇是出乎神，他对自己的遭遇马上就要有一种不同的态度。今天若有人拿着鞭子来打我，也许我可以和他争闹，也许我可以把那鞭子夺过来，折断了，摔在那打我的人的脸上，我都不亏负他。若是我的父亲拿着鞭子来打我，我问你，我能不能把这鞭子夺过来，折断了，也摔在他脸上？必定不能。许多时候，父亲打你一顿，你觉得还是宝贝的。像盖恩夫人说，“我要亲那一个打我的鞭！我要亲那一个打我的手！”请你们记得，这是父亲的手，是一件事；这是父亲的鞭，是另外一件事。如果是普通的遭遇，你可以不在乎。但是，你看见这些遭遇不是普通的，乃是神的手，乃是神的鞭打，目的是要你有分于祂的性情，有分于祂的品格。你如果看见这个，你就不致埋怨不平了。人一知道这是父亲的待遇，感觉就完全改变；因为我的神对待我像儿子一样，祂今天在这里管教我，乃是一件荣耀的事。
 
　We see a big contrast when a person understands that what is happening to him is of God; he will have a different view toward his experience. If someone hits me with a cane today, I may argue with him or snatch the cane from him. I may break it and throw it back in his face. I have not done him any injustice in doing this. However, if my Father chastises me with the cane, can I snatch the cane, break it, and throw it back? I cannot do this. On the contrary, we feel somewhat privileged that our Father would discipline us. Madam Guyon said, “I will kiss the whip that chastises me! I will kiss the hand that buffets me!” Please remember that this is the Father’s hand and the Father’s rod. This is different. If it were some ordinary experience, we would not miss anything by rejecting it. But this is no ordinary encounter; this is God’s hand and God’s chastisement, the goal of which is to make us a partaker of His nature and character. Once we see this, we will not murmur and complain. As soon as a person realizes that his Father is the one who is dealing with him, his feelings change. Our God is dealing with us as with sons. It is a glory that He disciplines us today.
　　八节：“管教原是众子所共受的，你们若不受管教，就是私子，不是儿子了。”在这里你们要记得：管教乃是作儿子的凭据。谁是神的儿子呢？就是被神管教的人。谁不是神的儿子呢？就是没有被神管教的人。一个人不被神管教，这一个人就没有作儿子的凭据。作儿子的凭据乃是有管教。

　　管教原是众子所共受的。神的儿女个个都要受管教，所以你也不能例外。你如果不是私子，不是私领进来的，不是私抱进来的，你是神的儿子，你就必定要一同受管教！使徒在这里所说的话，是相当的重。管教原是众子所共受的。你们如果是神的儿子，就不能盼望得着另外的待遇。管教是众子所共受的，个个都是这样。活在保罗、彼得时代的人，个个都是这样；今天在全世界各国，个个也都是这样，没有一个能例外。你不能盼望有一条路，是神的儿女所不走的。没有一个神的儿女所走的路，是没有神的管教在他身上的。神的儿女如果愚昧到一个地步，在那里想，他的生活，他的工作，都是顺利的，而不盼望神来管教他，你就明显的看见，这一个人是私子，是外面抱进来的。所以，我们要看见，管教是作神儿女的记号，管教是作神儿女的凭据。没有这一个，就是私子；没有这一个，就是别家的人，不是神家里的人。神不来管你，我们就知道你是另外一家的人。

　　我曾看见过一件事，虽然不是深的，却是相当好的比方。我曾看见五、六个孩子在一起大大玩耍，弄得全身都是泥。有一个作母亲的来了，把自己的三个孩子，每一个打几下手掌，不许他们再弄得这样脏。打完了之后，有一个孩子就问：“为什么不打他们？”作母亲的回答说，“他们不是我的儿子。”你们看，没有一个母亲，要管教别人家的孩子。请我们记得，神若不打我们，就坏了！没有管教的人，都是私生子，不是自己的儿子！你们是真实信主的人，所以从头一天起，就要有责打来到你们身上。你们不能作神的儿女，而没有责打来到你们身上。你们不能接受神儿子的名分，而不接受责打。这两个是合在一起的。你不能接受作神的儿女，而不接受神的管教。不能！所有的儿子，都要受管教，你不能例外。
 
　Verse 8 says, “But if you are without discipline, of which all sons have become partakers, then you are illegitimate and not sons.” Remember that discipline is the proof that one is a son. God’s sons are those who are disciplined by Him, and those who are without discipline are not His sons. A person has no proof that he is a son of God if he is not disciplined by God. The proof that one is a son is the discipline he receives.

　All sons have become partakers of discipline. Every child of God needs to be disciplined, and you are no exception. Unless you are illegitimate, one who is adopted or bought, you must accept the same discipline! The apostle’s word here is strong. All sons have become partakers of discipline. Do not expect to be treated differently if you are a son of God. All sons have become partakers of discipline. Everyone is treated the same way. Everyone who lived in Paul’s time or Peter’s time experienced this. Today this is true for everyone in every nation throughout the world. No one is exempted. You cannot take a way which no other child of God has ever walked. No child of God has ever taken a way that is free from discipline. If any child of God is foolish enough to think that there can be smooth sailing in his living and work and that he can be spared God’s discipline, he is saying that he is illegitimate, that is, one who is adopted. We must see that discipline is the sign and proof that we are God’s children. Those who are without discipline are illegitimate; they belong to other families and are not members of the household of God. If God does not discipline us, it means that we do not belong to His family.

　Let me mention something that I once saw. It may not be that profound, yet it serves as a good illustration. Five or six children were playing rambunctiously together; their bodies were covered in mud. When the mother of three of the children came, she spanked her children on their hands and forbade them to dirty themselves again. After she spanked them, one asked, “Why did you not spank the others?” The mother answered, “They are not my children.” No mother wants to discipline other people’s children. It would be terrible if God did not discipline us! Those who are without discipline are illegitimate, not sons! We have truly believed in the Lord. Since the first day of our Christian life, chastisement has been coming our way. We cannot remain a child of God yet be spared discipline. We cannot receive the sonship of God without receiving chastisement. These two things go together. We cannot receive the sonship without accepting the discipline! All sons must be disciplined, and we are no exception.
　　九节：“再者，我们曾有生身的父管教我们，我们尚且敬重他，何况万灵的父，我们岂不更当顺服祂得生么？”使徒给我们看见，就是生身的父亲管教我们，我们尚且敬重他，还觉得他的管教是对的，我们应该接受；何况我们万灵的父亲，我们岂不更应当顺服祂来得生么？

　　这给我们看见，儿子的问题，产生管教的问题；管教的问题，产生顺服的问题。因为是儿子，所以有管教；因为有管教，所以我们要顺服。请你们记得，神在环境里所安排的一切，都是要教训我们，要把我们堵到这一条路上，叫我们不能不走在这一条路上。
 
　Verse 9 says, “Furthermore we have had the fathers of our flesh as discipliners and we respected them; shall we not much more be in subjection to the Father of spirits and live?” The apostle pointed out that the fathers of our flesh discipline us and we respect them. We acknowledge that their discipline is right, and we accept it. Shall we not much more be in subjection to the Father of spirits and live?

　This shows us that the matter of sonship leads to the matter of discipline, and discipline issues in submission. Because we are sons, there is discipline; since there is discipline, there must also be submission on our part. God orders everything in our environment for the purpose of teaching us. It walls us in so that we have no choice but to take His way.
　　我们顺服神，要顺服两件事：一件是顺服神的命令；一件是顺服神的管教。一面，我们顺服神的话，顺服神的命令，顺服神在圣经里所给我们的一切法则。另一面，我们顺服神在环境里所给我们一切的安排，顺服神所有的管教。许多时候，我们顺服神的话，就已经够了；但是许多时候，我们还须顺服神的管教。神既然安排这一件事到你身上来，你就必须得着这一件事的好处，也必须得着这一件事的教训。这就是神要你得着的利益，这就是神要叫你走在正直的路上。所以，人应当学习不只顺服主的命令，也要顺服主的管教。虽然顺服主的管教要付上代价，却能叫你很正直的走在这条路上。

　　但是顺服不是一句空洞的话语。有好些弟兄问我，“你叫我顺服什么？”这是很容易答复的问题。你还怕没有事情需要顺服？我告诉你，神给你半天的管教，也许你就想逃避了。许多人好像没有什么可顺服的事，那是希奇的事！请记得，神要你顺服的时候，是要你顺服祂在你身上所有管教的手。你们也许要问我说，“为什么不说神引导的手，而说神管教的手？为什么不说神在路上引导我，而说神管教我？”我告诉你们，神知道你的脾气，你也知道你自己的脾气。除了管教之外，许多人不知道什么是顺服。
 
　We must obey God in two matters: One is to obey God’s commandments, and the other is to obey His discipline. On the one hand, we have to obey God’s word, that is, His commandments. We have to obey all of God’s ordinances written in the Bible. On the other hand, we must subject ourselves to God’s arrangement in the environment. We must obey His discipline. Often, obedience to God’s word is enough. But there are times when we have to subject ourselves to God’s discipline as well. God has ordered many things in our environment, and we must gain profit and learn lessons from these things. This is the profit God has ordained for us. He wants to lead us to the straight path. We must learn to obey not only His commandments but also His discipline. Obedience to God’s discipline may involve a price, but it puts us on the straight path.

　Obedience is not an empty word. Quite a number of the brothers ask, “What should I obey?” The answer to this question is simple. We may think that we have nothing to obey, but when God disciplines us a little, we immediately think of ways of escape. It is strange that many people seem to have no commandment to obey! Please bear in mind that when God’s hand of discipline is upon us, that is the very time we have to obey. Some may ask, “Why do you not call God’s hand the hand of guidance? Why do you call it the hand of discipline? Why do you not say that God is guiding us all the way, rather than God is disciplining us?” God knows how terrible our temper is, and we also know. There are many people to whom obedience will never come without proper discipline.
　　我们在神面前是什么种的人，我们自己应该知道。许多时候，我们的天性是背叛的，是强项的。我们像一个顽皮的孩子，如果不是父亲把棍子拿在手里，就绝对不想听话。我们个个都是这样。有的儿子是非骂不可，有的儿子是非打不可，要和他说话，先要打他两下再说。请记得，我们就是这样的人！要说话，先打两下再说，不然的话，不要想我们能听话。所以管教是绝对需要的。我们要学习认识我们的自己。我们不是那样简单地人，我们是打了还是不行的人。使徒在这里给我们看见，打，就是劝我们听话；打，就是劝我们顺服。他说，“应当顺服万灵的父，叫我们得生。”所以，顺服、听话是不可少的。要学习顺服神，说，“神啊，你的管教，我肯服！你所作的，都是对的！”
 
　We should know the kind of person we are in the eyes of God. We are rebellious and stubborn by nature. We are like naughty children who will not obey unless their father has a rod in his hand. Every one of us is the same. Some sons will never obey unless they are rebuked or scourged. They have to be spanked before they will pay attention. Please bear in mind that this is the kind of person we are! We pay attention only when we are spanked. If we are not spanked, we turn our face the other way. This is why discipline is absolutely necessary. We should know ourselves. We are not that simple. Even a spanking may not change us that much. The apostle showed us that chastisement is for the purpose of humbling us and making us obedient. He said, “Be in subjection to the Father of spirits and live.” Submission and obedience are indispensable virtues. We must learn to obey God and say, “God, I am willing to subject myself to Your discipline! Whatever You do is right!”
　　十节：“生身的父都是暂随己意管教我们。”作父母的人管教自己的儿女，我们知道他们有许多缺欠，因为他们是随着自己的意思作，是随着自己的意思管教。结果也没有多大益处。

　　“唯有万灵的父管教我们，是要我们得益处，使我们在祂的圣洁上有分。”这不是脾气的管教，这不是刑罚的管教。神所有的管教和责备，不是刑罚，乃是教育，乃是要叫我们得益处。不是打痛了就了了，那一个痛是要痛出事情来，那一个痛是有目的的。并不是因你作错了一件事情就刑罚你。谁若这样想，那他的思想根本是律法的思想，是法庭的思想。
 
　Verse 10 says, “For they disciplined for a few days as it seemed good to them.” Often parents discipline their children in a poor way, because they act and discipline according to their own whims. Not much benefit will come out of this discipline.

　“But He, for what is profitable that we might partake of His holiness.” This is not a discipline driven by temper nor a discipline that is merely a punishment. No discipline or reproach of God is merely a punishment; it is educational in nature, and it is there for our profit. The purpose of discipline is not just to hurt us. The hurt produces something; it is there for a purpose. He does not punish us simply because we have done something wrong. Whoever thinks this way is altogether in the realm of the law and the courtroom.
　　这个益处是什么呢？是要我们在祂的圣洁上有分。这是非常荣耀的事！圣洁，是神的性情，或者说是神的品格。就是为着这一个，神用各种各样的方法，来管教祂的儿女。从信主起头，神一直管教我们，只有一个目的，就是要我们也有祂的圣洁，和祂的性情有分，和祂的品格有分。圣经里所说的圣洁，有好几种。希伯来书里所说的圣洁，是专指着神的品格说的。譬如基督成为我们的圣洁，是另外一件事。譬如在基督里成圣，也是另外一件事。这里所说的圣洁是雕刻出来的，不是赐给的。这就是我们多年来一直注重的两个字──组织。这就是说，神把东西逐渐逐渐作到我们里面来，神把东西逐渐逐渐组织到我们里面来。这里所说的圣洁，乃是借着祂的管教，借着祂的鞭打，借着祂天天在我们里面所作的，而组织成功的圣洁。那么多的管教，那么多的工作，目的就是要我们在祂的圣洁上有分。

　　我经过一次责打之后，我就在祂的圣洁上有分，我又经过一次责打之后，我又学了一点圣洁。我一直在神的管教之下，就看见什么是圣洁。我一直在神的管教之下，我的性格就逐渐逐渐有圣洁的建造。我一直在神的管教之下，我的性格就变作圣洁的性格。我告诉你们，没有一件事，比这个更大！我愿意你们知道，管教的结果，是神的品格造成在我们身上。每一个管教，都有它的功效。每一个管教，我们都得从里面得着果子。我们要求神怜悯我们，叫每一个管教临到我们身上，都产生一点的圣洁；叫每一个管教临到我们身上，都加增一点的圣洁；叫每一个管教，都使我们学得一点的圣洁；叫每一个管教，都使神在我们身上多组织一点圣洁。圣洁总得一直在我们身上增加！
 
　What is the benefit of such discipline? It is to make us partakers of His holiness. This is glorious! Holiness is God’s nature. We may say that holiness is also God’s character. It is for this that God uses many ways to discipline His children. From the time we believed in the Lord, God has been disciplining us. He disciplines us with the view that we may partake of His holiness, His nature, and His character. The Bible speaks of a few kinds of holiness. The holiness in Hebrews specifically refers to God’s character. For Christ to become our holiness is one thing. For us to be sanctified in Christ is another thing. The holiness spoken of here is something wrought into us; it is not a gift. It has to do with our constitution. This is something we have been emphasizing for years. This means that God works something into us in a gradual way. The holiness here is a holiness that is constituted through His discipline, something constituted through His scourging and daily, inner working. His discipline and operation are for the purpose of making us partakers of His holiness.

　After we suffer a little chastisement, we partake of His holiness. After we suffer more chastisement, we learn more holiness. If we remain under God’s discipline, we will gradually realize what holiness is. If we continue under God’s discipline, there will be a gradual constitution of holiness into our character. If we stay under God’s discipline all the way to the end, we will become holy in our character. Nothing is more crucial than this! We must realize that the result of discipline is the constitution of God’s character into our being. All discipline has results, and we should reap the fruit from all of them. May the Lord be merciful to us so that His discipline, whenever it is upon us, may produce a little more holiness. May it result in more holiness, in more lessons learned, and in more constitution of God. Holiness must continually increase in us!
　　一个人接受了主，作了神的儿女之后，一天过一天，神在他的环境里预备了许多的遭遇，叫他有许多的管教，叫他有许多的责打。这一些是功课。一课加上一课，是要叫祂的圣洁一点一点的加进来，再加进来。请你们记得：我们需要有多少的管教，才能造出一个圣洁的性格来！我们在神面前作基督徒，至多不过是几十年的工夫，如果我们把神在我们身上的管教白花了，叫这些管教在我们身上失去了功效，这一个损失是永远的损失！
 
　After we accept the Lord and become God’s children, He daily arranges many things in our environment to discipline and chastise us. All these things are lessons to us. Time after time these lessons come to us for the purpose of adding His holiness to us. We need much discipline before God can work out a holy character in us! In the eyes of God we have only a limited number of years to live our Christian life. If we neglect God’s discipline, and if it does not produce the needed effect in us, our loss will be an eternal loss indeed!
　　神不只将祂的圣洁赐给我们，神并且要在管教里叫我们有分于祂的圣洁，在我们里面组织出祂的圣洁来，雕刻出祂的圣洁来。祂要一点一点的把圣洁作到我们里面来。像我们这样属肉体的人，有一天在里面能有祂圣洁的性格，能有祂圣洁的品格，的的确确是需要神多年的管教。的的确确要有多少的打击，要有多少的安排，要有多少的引导，要有多少的拦阻，要有多少的催促，要有多少实际上的责打，才能把我们带到这一个地步，才能逐渐逐渐的，叫我们身上有了神圣洁的性格。这是一件大事！不是说，光把圣洁像一个恩赐赐给你，乃是说，在你身上作出圣洁来。是神在你身上造出祂的圣洁来！

　　这一个是新约救恩的特点。神有一次把一个东西给了我们，然后又要在我们身上造出那一个东西来，在我们里面一点一点的组织出那一个东西来。这两个合在一起的时候，你就看见了完全救恩。一个是从基督来的恩赐，一个是从圣灵的组织所造出来的。这是新约的特点。一个是赐给的，一个是造出的。在新约圣经所给我们重要的话里，很清楚地一句就是说，借着神的管教，叫我们在神的圣洁上有分。
 
　God not only gives us His holiness as a gift, but He also wants us to partake of His holiness through His discipline. He wants us to be constituted with His holiness; He wants to wrought holiness into our being little by little. Carnal persons like us require years of discipline from God before His holy character and nature can become ours. We need all kinds of blows, situations, guidance, frustrations, urgings, and chastisement before we can partake of God’s holy character. This is a great matter! God does not merely give us holiness as a gift. This holiness must be wrought into us. God has to constitute us with His holiness!

　This is one distinctive feature of salvation in the New Testament. God first gives us something, and then He works the same thing into us. He constitutes us with the same thing little by little. When we have both aspects, we have full salvation. One is a gift from Christ, and the other is a constitution of the Holy Spirit. This is a distinctive feature of the New Testament. One is a gift, and the other is a constitution. Among all the crucial things in the New Testament, there is this clear statement: God is making us partakers of His holiness through His discipline.
　　十一节：“凡管教的事，当时不觉得快乐，反觉得愁苦；后来却为那经练过的人，结出平安的果子，就是义。”

　　在这里，使徒要我们特别注意“当时”，也要我们特别注意“后来”。当时不觉得快乐，当时觉得愁苦，这是事实。当你遇见一件事，是神的管教的时候，你不要以为觉得苦是错的。管教，是应当觉得苦的。圣经没有说十字架是喜乐的，圣经还是说十字架是苦难。十字架是叫我们苦的。主因摆在祂面前的喜乐，就轻看羞辱，这是事实。圣经没有说十字架是喜乐。十字架不是喜乐的，十字架总是苦的。当你受管教的时候，你觉得苦，觉得难，这是不错的。

　　但是，请你们记得，要学习顺服。因为只有这样，你才能有分于神的圣洁。你在当时，的确不觉得快乐，反而觉得愁苦，这是不希奇的，反而是正当地。我们的主，当祂经过试炼的时候，并没有觉得这是可喜乐的。不错，你也可以把它当作可喜乐的。彼得说，我们经过试炼的时候，我们可以把它算作喜乐的，当作喜乐的（彼前一6）。一面你觉得苦，一面你也可以算它是喜乐的。觉得是一件事，算又是一件事。你觉得不快乐，但你可以算是快乐。
 
　Verse 11 says, “Now no discipline at the present time seems to be a matter of joy, but of grief; but afterward it yields the peaceable fruit of righteousness to those who have been exercised by it.”

　Here the apostle draws special attention to the words at the present time and afterward. It is a fact that one does not feel happy at the time of discipline, but grievous. Do not think that suffering is wrong when you experience God’s discipline. Discipline is surely a suffering. The Bible does not say that the cross is a joy. It says rather that the cross is affliction. The cross brings us suffering. The Lord despised the shame for the joy set before Him. This is a fact. The Bible does not say that the cross is a joy; the cross is not a joy. It is always a suffering. It is not wrong to grieve and feel afflicted when we are disciplined.

　But we must learn obedience. Only through obedience can we partake of God’s holiness. Discipline indeed is not a matter of joy “at the present time.” Instead, it is grief to us. This is not surprising; it is in fact quite normal for us to feel this way. Our Lord did not consider the trials a matter of joy when He passed through them. Of course, we can make it a matter of joy. Peter said that we can exult in various trials (1 Pet. 1:6). On the one hand, they are a suffering. On the other hand, we can reckon them to be a joy. How we feel is one thing, and how we reckon is another thing. We can feel grieved, but at the same time, we can reckon it to be a joy.
　　每一个作神儿女的人，眼睛不是一直在那里看当时，眼睛要一直看后来。要注意这两句话：“凡管教的事，当时不觉得快乐，反觉得愁苦；后来却为那经练过的人，结出平安的果子，就是义。”或者说，“后来要结出义的果子。”所以不要看现在我所经过的是何等苦的事，要看后来结出平安的果子，就是义的果子来。
 
　A child of God should fix his eyes not on the present but on the future. Pay attention to this sentence: “Now no discipline at the present time seems to be a matter of joy, but of grief; but afterward it yields the peaceable fruit of righteousness to those who have been exercised by it.” Do not look at the suffering you are going through now. Instead, look at the resulting peaceable fruit of righteousness.
　　耶利米四十八章十一节说，“摩押自幼年以来，常享安逸，如酒在渣滓上澄清，没有从这器皿倒在那器皿里，也未曾被掳去；因此，他的原味尚存，香气未变。”你们清楚这一件事么？

　　这就是许多人没有经过试炼的难处。许多人在神面前没有经过责打，没有经过试炼，就是这样。摩押人从幼年起，常享安逸，没有难处，没有痛苦。这一个安逸叫他变作什么种情形呢？像酒在渣滓上澄清。你知道，那些用果汁作的酒，或者是用葡萄汁作的洒，如果只是在渣滓上澄清，下面就都是葡萄的渣滓。酒在上面，渣在下面。要彻底的澄清，需要把酒从这器皿倒到那器皿。如果不倒，渣滓还留在下面，过些日子，渣滓能影响酒的味道。人作酒的时候，先把葡萄发酵；发酵后就要从一个缸倒到另一个缸，从一个器皿倒到另一个器皿。倒的时候，稍微不小心，渣滓就漏过去了，所以要很小心的倒。但是，倒了一次还不行，因总有渣滓漏过去，所以还要找器皿再倒。再倒一次，还是不行，还有渣滓漏过去，还得拿器皿来倒。一直倒，一直倒，要倒到酒里一点渣滓都没有。神说，摩押从小就安逸，就像在渣滓上澄清的酒，从小就没有从这一个器皿倒到那一个器皿，所以他的渣滓老跟着他。你如果要除去渣滓，就要从这器皿倒到那器皿。一次一次的倒，倒到有一天，你下面的那些渣滓就倒光了。摩押是满了渣滓，虽然上面是清的，下面却从来没有倒过。没有经过试炼，没有受过责打的人，就是没有从这器皿倒到那器皿的人。

　　许多时候，有一种情形，就是神要把你这一个人连根拔起来。有的时候，一个弟兄因着奉献，被神连根都拔起来，一起都交出来。有的时候，一个弟兄是因着痛苦、试炼、疾病，被神连根都拔起来，一起都交出来。这就是从这器皿倒到那器皿。神的手在你身上，总得把你彻底的摔碎。这结果没有别的，就是要把你的渣滓弄清楚了！

　　安逸，并不是一件好事。弟兄姊妹，神要洁净我们，所以祂要管教我们；神要洁净我们，所以祂要鞭打我们。千万不要以为安逸就是好。摩押的安逸，不过叫他永远是摩押！
 
　Jeremiah 48:11 says, “Moab has been at ease from his youth; / And he is settled on his lees / And has not been emptied from vessel to vessel; / Nor has he gone into exile. Therefore his taste remains in him, / And his scent is not changed.” Are you clear what this is saying?

　This is the problem with many who have not passed through trials. The passage describes those who have never suffered any chastisement or sufferings before the Lord. The Moabites had been at ease from their youth. They experienced no suffering or pain. What did such ease produce? They became like wine settled on its lees. If a person brews liquor from grapes or other kinds of fruit, the wine surfaces to the top, while the lees settle to the bottom. The wine floats, while the lees sink. In order to clear the wine, it has to be poured from vessel to vessel. If the lees remain at the bottom, sooner or later they will spoil the taste of the liquor. In making wine, a man must first allow the grapes to ferment. After the grapes ferment, he transfers the wine from one vessel to another. If he is not careful, he will pour the lees out as well. This is why he has to pour carefully. But one pouring is not enough; some lees are bound to escape into the other vessel. This is why he has to do this again. A second time may still not clear the lees, and he has to pour the wine into a third vessel. He has to keep pouring until no lees are left in the wine. God said that Moab had been at ease from his youth and had settled on his lees. He had not been emptied from vessel to vessel, and his lees always followed him. One must be emptied from vessel to vessel if he wants to do away with the lees. He has to be poured out again and again until one day the lees at the bottom are gone. Moab was full of lees; although he was clear at the top, he was not emptied at the bottom. Those who have never gone through trials and chastisement have never been emptied from vessel to vessel.

　Often it seems as if God is digging a person from his roots. A brother may experience God’s uprooting through his consecration; everything that he owns may be completely uprooted. A brother may experience God’s uprooting through his sufferings and trials; he may be stripped of everything he has. This is to be emptied from vessel to vessel. God’s hand will crush us thoroughly. He does this in order to clear away our lees!

　To be at ease is not a good thing. Brothers and sisters, God wants to purify us. This is why He disciplines and scourges us. Never consider ease and comfort to be something good. Moab’s ease caused him to remain Moab forever!
　　这里有八个字，是非常好：“他的原味尚存，香气未变。”因为没有从一个缸倒到另外一个缸，没有从一个锅倒到另外一个锅，没有从一个器皿倒到另外一个器皿，没有受神的管教，没有受神的对付，所以摩押的原味都在，摩押的香气从来没有变！

　　弟兄们，所以神要作事，神要把你的原味弄掉，神要把你的香气变过，神不要你的原味和香气。我曾说，许多人是生的人，因为他就是本来的情形，他没有经过改变。你没有信主的时候是这一种味道，到了今天，你信主已经十年了，还是这一种味道。你信主以前的香气如何，现在仍旧是如何。这里的“香气”，在希伯来文里，意思就是“气味”，就是原来的味道。你在没有得救以前，是什么种味道的人，到了今天，仍旧是什么种味道的人，并没有改变。换句话说，就是在你身上没有神的组织，没有神的雕刻。

　　所以，神的管教是可宝贝的！祂要把我们连根拔起，从这器皿倒到那器皿。神给我们许多的管教，神给我们许多的对付，为要叫我失去原来的味道，为要叫我们结出平安的果子。“平安的果子，就是义。”或者可以翻作：“平安的果子，就是义的果子。”
 
　Here are some sobering words: “His taste remains in him, / And his scent is not changed.” Because Moab was not emptied from vat to vat, from pot to pot, and from vessel to vessel, and because he was never disciplined and dealt with by God, his taste remained in him and his scent never changed!

　Brothers, this is why God has to work on you. He wants to take away your taste and change your scent. God does not want your own taste and scent. I once said that many people are “raw” because they are still in their original state. They have never changed. You had a certain kind of taste before you believed in the Lord. Today you may have been a believer for ten years, yet your taste is still the same. Your scent remains the same as it was before you believed in the Lord. The word scent in Hebrew means “smell,” which is the flavor of something in its original state. You had a certain smell before you were saved. Today you have the same smell; there is no change in you at all. In other words, you have not experienced any of God’s constitution and carving.

　God’s discipline is indeed precious! He wants to uproot us and to empty us from vessel to vessel. God disciplines us and deals with us in many ways so that we may lose our original smell and yield the peaceable fruit. The peaceable fruit of righteousness can be translated as “the peaceable fruit, which is the fruit of righteousness.”
　　请你们记得：果子是平安。人必须在神面前是平安的，才能得着果子。最怕的是在管教底下埋怨，在管教底下不平，在管教底下不服。在管教底下觉得愁苦是可以的，但是埋怨、不服，是不应该的。我看见许多人的难处，就是没有平安。所以在管教底下需要有平安的果子。你若是要结出平安的果子来，你就要先学习接受，先学习和神不争，先学习和神不闹意见。平安的果子就是义的果子。有了这个平安的果子，就自然而然有义的果子。所以他说，“结出平安的果子，就是义的果子。”平安，就是义。你里面的果子如果是平安，显出来的情形就是义。你里面如果有平安的果子，就自然而然有分于神的圣洁。

　　所以我盼望说，我们不像摩押一样，少年的时候安逸过日子，像酒在渣滓上澄清，没有从这器皿倒到那器皿，也未曾被掳去，因此原味尚存，香气未变。像有的人已经作了基督徒，却还是和从前一样，虽然过了十年、二十年，神的对付，却没有一个是他接受的；神的对付，也没有一个是他顺服的。因此，他的味道，还是和从前一样。如果过了十年、二十年，我们的香气还是和从前一样，我们在神面前就从来没有平安的果子结出来，也从来没有圣洁的品格造出来。我们是盼望神造一个东西在我们里面，那一个东西就是圣洁的品格。
 
　Please remember that the fruit is peaceable. A man must be at peace with God in order to obtain this fruit. The worst thing one can do is to murmur, to lose his peace, and to rebel during times of discipline. One can be grieved by the discipline, but he should not murmur or rebel. The problem with many people is that they have no peace. This is why we need the peaceable fruit when we are under discipline. If you want the peaceable fruit, you must first learn to accept the discipline. You must learn not to fight with God or argue with Him. The peaceable fruit is the fruit of righteousness. Once you have the fruit of peace, you have the fruit of righteousness. This is why the apostle said, “The peaceable fruit, which is the fruit of righteousness.” Peace is righteousness. If the inward fruit is peace, the outward expression is righteousness. If you have the fruit of peace within, you will spontaneously partake of God’s holiness.

　I hope that none of us would be like Moab, who was at ease from his youth and who had settled on his lees. He had not been emptied from vessel to vessel and had never gone into captivity. Therefore, his taste remained in him and his scent was not changed. Some have been Christians for ten or twenty years and have remained the same throughout this time. They have not accepted any of God’s dealings and have not subjected themselves to them. Thus, their taste remains the same. If our scent remains the same for ten or twenty years, it means that we have never yielded any peaceable fruit before God and have never been constituted with a holy character. Our hope is that God would constitute us with something, something called a holy character.
　　十二至十三节：“所以你们要把下垂的手，发酸的腿，挺起来。”好像受了管教，手就垂下来了，腿也发酸了。但是使徒告诉我们说，不要灰心。手虽然是垂的，腿虽然是酸的，但是有平安的果子，也有义的果子。
 
　Hebrews 12:12-13 says, “Therefore set straight the hands which hang down and the paralyzed knees, and make straight paths for your feet, that what is lame may not be put out of joint but rather may be healed.” Sometimes it seems that discipline makes the hands hang down and the knees paralyzed. But the apostle told us not to be disheartened. The hands may hang down and the knees may be paralyzed, but there is the fruit of peace and the fruit of righteousness.
　　我们受了许多的困难，受了许多管教之后，不要以为什么都没有了。受了管教，受了鞭打之后，还要把下垂的手，发酸的腿挺起来，因为管教和鞭打会叫我们结出平安的果子来。平安的果子，就是义的果子。你能够在神面前平安，你就有义。你能够在神面前安静，就是对。你能够服下来，就是是的。你能够服下来，就有圣洁的品格建造在你身上。平安的果子，就是义的果子。你的眼睛不要看义，你只要看平安不平安，只要看服不服，只要看软不软下来。你能够软下来，你能够服，你能够平安，圣洁总是建造在你身上。所以请记得，虽然你在已往的时候，忍受了许多的试炼，碰着了许多的难处，但是今天还要把你下垂的手，发酸的腿挺起来。
 
　Do not think that after a person suffers much hardship and discipline, there is nothing more to be done. After we are disciplined and scourged, we need to set straight the hands which hang down and the paralyzed knees. Discipline and scourging will yield the fruit of peace. This fruit of peace is the fruit of righteousness. If a person is at peace with God, he will have righteousness. As soon as we calm ourselves down and submit to God, everything becomes right and proper. As soon as we humble ourselves, we become constituted with a holy character. The fruit of peace is the fruit of righteousness. Do not set your eyes on righteousness. Just consider whether or not you are at peace, and whether or not you are obedient and pliable. If you are pliable and obedient, and if you are at peace, you will surely be constituted with holiness. Please bear in mind that even though you may have endured many trials and experienced many hardships in the past, there is still the need for you to set straight your hands which hang down and your paralyzed knees.
　　同时，“也要为自己的脚把道路修直了。”（13）今天，好像我们走过了这一条路，把这一条路很正直的摆在你们面前。为要“使瘸子不至歪脚，反得痊愈”。好让那班走不来的人，因着你的路正直的缘故，因着你这样走路的缘故，也能够不至于歪脚，也能够得着痊愈，也能够跟着你一块儿走。所以当你受试炼的时候，你若服在神大能的手下，圣洁的品格就能建造在你身上；并且，你也能够带领别人路走得正直，不至于歪脚，反而得着痊愈。

　　若是一个弟兄是在我们的前面，他稍微走偏一点，他的路一走得不直，就很可能叫别人没有路走。所以，你们自己总得服，你们自己总得结出平安的果子。这样，不只你们自己的路能够正直，并目还能够带领别人走正直的路。所有瘸腿的人，都能走在这条路上。所有瘸腿的人，都能得着医治。在这里，我想起行传三章里的那一个瘸腿的人，当他的脚走路有了力量，他能够站起来，走着跳着赞美神。有一个腿瘸的人，他得着了痊愈。在世界上还有许多人是瘸腿的，要因着你的路是正直的，他们就也能得着痊愈。所以你们要替弟兄们开出一条路来。
 
　At the same time, you need to “make straight paths for your feet.” Today we can say that we have somewhat passed through this way. We are presenting this way clearly before you. “That what is lame may not be put out of joint but rather may be healed.” Those who are falling behind do not need to be put out of joint any longer; they can be healed and join the others who have passed the same straight course. If a person goes through trials and humbles himself under God’s mighty hand, he will find his character constituted with holiness. He will also lead many to this straight course; they will no longer be put out of joint but will be healed.

　If a brother is before us and he veers off, his deviation may discourage others from finding the right course. This is why we must be obedient ourselves. We must bear the fruit of peace ourselves. This will not only ensure that we are on the right course, but also will open up the right course for others to follow. All the lame ones can take this way; they can all be healed. I recall the lame man in Acts 3. When his feet were made strong and he began to walk, he stood up, walked, leaped, and praised God. A lame man was healed, but there are many lame ones in this world today. They can all be healed by the straight course we take. We must open a way for all the brothers to follow.

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