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第四四篇　蒙头的问题

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　　读经：
　　林前十一2~16：“我称赞你们，因你们凡事记念我，又坚守我所传给你们的。我愿意你们知道，基督是各人的头；男人是女人的头，神的基督的头。凡男人祷告或是讲道，若蒙着头，就羞辱自己的头。凡女人祷告或是讲道，若不蒙着头，就羞辱自己的头；因为这就如同剃了头发一样。女人若不蒙着头，就该剪了头发；女人若以剪发剃发为羞愧，就该蒙着头。男人本不该蒙着头，因为他是神的形像和荣耀，但女人是男人的荣耀。起初，男人不是由女人而出；女人乃是由男人而出。并且男人不是为女人造的；女人乃是为男人造的。因此，女人为天使的缘故，应当在头上有服权柄的记号。然而照主的安排，女也不是无男，男也不是无女。因为女人原是由男人而出，男人也是由女人而出；但万有都是出乎神。你们自己审察，女人祷告神，不蒙着头，是合宜的么？你们的本性不也指示你们，男人若有长头发，便是他的羞辱么？但女人有长头发，乃是她的荣耀；因为这头发是给她作盖头的。若有人想要辩驳，我们却没有这样的规矩，神的众教会也是没有的。”
　　今天我们要提起的一个相当重要的问题，就是蒙头。
　　林前十一2~16，没有一次提起弟兄的问题，也没有一次提起姊妹的问题。在这几节圣经里，你所看见的，乃是男人和女人的问题。因为在这里不是提到在基督里的地位，乃是提起神在创造里的安排。
　　在这里不是说，“我与父原为一。”（约十30）乃是说，神是基督的头。在这里并不是父和子的问题，乃是神和基督的问题，神和祂的受膏者的问题。不是三而一的神格中父神和子神的问题，乃是说到被神差遣来到地上，受神膏油，作神基督的那一位，神和祂的关系。蒙头的问题，乃是神和祂的受膏者的问题。
　　蒙头的问题，也不是基督和祂教会的问题。不是说，基督是教会的元首，教会是基督的身体，所以要蒙头。请记得，根本不是这个问题！在这里是说，基督乃是各人的头。在这么多人之中，基督是头。虽然是这么多的人，但是，基督是头。基督的作头，不只是指基督作教会的头；基督的作头，乃是指基督作各人的头。所以，根本不是指基督和教会的关系，乃是指基督和各人的关系。所以，这不是指神的儿女中间的关系，不是指弟兄姊妹中间的关系。这里乃是说，男人作女人的头。我们要把根本的问题解决了，才能知道什么叫作蒙头。
　
　　我愿意把问题带到相当远的地方来看，不然就不容易明白林前十一章。这一章，需要认识神的人，和认识圣经的人，才能明白。因为这一章相当难读。在这里，我们要先看清楚一件事，就是神在祂的宇宙里，有两个制度：一个制度是恩典，一个制度是政治。
　
　　我们所说的教会，我们所说的得救，我们所说的弟兄姊妹，我们所说的作神的儿女，都是神恩典制度里的东西。一切关于教会的，一切关于圣灵的，一切关于救赎的，都是恩典制度里的东西。你看见说，在神面前，百夫长蒙恩典，腓尼基的女人也蒙恩典；彼得蒙恩典，马利亚也蒙恩典；拉撒路可以复活，马大和马利亚可以事奉。在恩典的制度里，男女的关系是这样的。
　
　　在圣经里，还有一种的制度，我们称它作神的政治。这一个政治的制度和恩典的制度根本不一样。神政治的制度是独立的，是另外一个制度。在这一个制度里，神随着祂自己的意思行事。
　
　　神创造世界的时候，祂创造男人，也创造女人。这是神政治里的东西。神创造世界的时候，先造男人，后造女人，这也是神政治里的东西。神要怎样作，神就怎样作了。这是独立的旨意。神后来定规说，所有的人，都作女人的后裔，连主耶稣也作女人的后裔，这也是神的政治。没有一个人和神商量这件事。
　
　　在伊甸园里的时候，神将果子赐给人作食物，这是神的政治。在洪水以后，神将动物赐给人作食物，这也是神是政治。
　
　　人的语言，本来只有一种。人造了巴别塔，为要显出人联合的能力来。所以神在巴别的地方，就变了人的口音，不要人说同样的话，这是神的政治。等到五旬节的时候，神把祂的灵赐下来，叫人说起方言来，这也是神的政治。
　
　　到巴别塔的时候，地上的民，分作许多的“民”。多民的民，是民族的民，不是国民的民。这也是神的政治。后来神在这么多的“民”中，又挑选一个单独的民，就是以色列族来属乎祂，这是恩典。但是在人类中间有“民”的分别，这是政治。
　
　　过些年日，这许多民，变作许多国。圣经里的历史给我们看见，国的起头，比民的起头慢。先有民族，后有国家。每一个国家，有一个王管理他们。这也是神在政治里所许可的，这也是神在政治里所设立的事。
　
　　当以色列人在士师记的时候，还不过是一个民族，还没有成为一个国家。到撒母耳的时候，还是一个民族，像其他的民族一样，因为还没有王管理他们。等到有一天，以色列民也要有王，像其他的民族一样，他们要从恩典里出来到政治里去。他们说，我们也要有王，像别的民族一样。神警戒他们说，如果有王，将来那王要怎样管辖他们（撒上八9）。
　
　　后来，神拣选扫罗作他们的王。扫罗一被拣选，神政治的制度，就在以色列人的身上起头。不是说神的恩典不存在，乃是说以色列人专一的把自己放在政治的底下。以色列人就不能随便的抵挡他们的受膏者，因为他是王。所以，虽然扫罗在恩典方面离开了神，但是在政治方面他还是王。你们要看见两条不同的路，才能看见两种不同的情形。以恩典来说，扫罗是失败了；但是，在政治方面，他还是王。所以大卫不能抵挡神所设立的权柄。
　
　　这一种情形一直继续到主耶稣。你自然而然的看见，在那里有神这两方面的工作。神恩典的制度，一直继续在世界上。同时，也有神政治的制度，继续在这世界上。祭司和先知，乃是站在恩典的这一边，来维持恩典的制度。以色列的王，以色列的领袖，乃是站在神政治的这一边，来维持神政治的制度。
　　主耶稣在地上的时候，一方面祂是作救主，来拯救人脱离罪，这一个是在恩典制度底下的工作。另一方面，神是要主耶稣借着十字架的工作，来设立祂自己的权柄，来设立祂的天国，来叫诸天在地上掌权。神一直要把鬼魔的势力毁灭，一直要把诸天的国度带进来，一直要把新天新地带进来。到那一天，恩典和政治，要联合成为一个制度。就是说，到新天新地的时候，恩典制度和政治制度，要联合成为一个制度。就是说，到新天新地的时候，恩典的制度和政治的制度，两个要合一在主耶稣身上。祂就是两面的作工，一面祂站在恩典的制度方面作工，另一面祂又站在政治的制度方面作工。
　　神的政治不是从造人才起头，神的政治是从造天使就已经起头了。这在圣经里是相当清楚地。撒但在那里作晨星的时候，撒但在那里掌权的时候，这一个政治的制度已经起头了。一直到了人被造，婚姻是神政治制度里的东西，丈夫和妻子是神政治制度里的东西，家庭的设立是神政治制度里的东西，父母和儿女的关系也是神政治制度里的东西。这些基本的结构，都是神在祂政治制度里所设立的。
　　现在我要弟兄姊妹们看见一件事，就是一切在这一个世代里蒙恩的人，有一个基本的功课要学，就是说，绝不让恩典打岔神的政治。我要很严重的说这句话：绝不让恩典在我们身上来打岔神在政治里所定规的。神是叫人来尊重神的政治，不是叫人来废弃神的政治。如果我们不知道神的政治，我们在神面前就会是一个不法的人；我们根本没有看见在教会之外，还有一个国。所以，你们必须看见政治的制度。恩典的制度，乃是为要成全政治的制度。不是政治的制度来为着恩典的制度，反而是恩典的制度来成全政治的制度。
　　许多人有一个基本的错误，就是糊里糊涂，以为能够借恩典来把政治摆在一边。神在恩典里的工作，你没有办法用它来改变神的政治。我们在神面前所得恩典的赦免，不能改变神政治的赦免。你在恩典的赦免里，不管得着多少，都不能改变政治的赦免。
　　神的政治是另外一个原则！从起头到末了，神总要带进祂的政治制度。恩典总是与政治相配的。今天，因为人在政治的制度底下不服、反叛，所以才有恩典制度进来。恩典制度使你蒙拯救，被挽回，叫你能够顺服神政治的制度。恩典反而是为着辅助神政治的制度。
　
　
　　你们记得亚当犯罪的事。神造了伊甸园之后，就造亚当和夏娃，叫他们在园中看守，这简直是把伊甸园完全的给了他们。伊甸是快乐的意思，他们住在快乐的园子里。但是他们两个犯了罪。犯罪之后，神给他们一个应许说，有一位拯救的主要来，就是女人的后裔要来。虽然有一个救赎的应许，但亚当和夏娃还是被赶出离开伊甸园。你看见，拯救是主的恩典，但这并不拦阻神赶出的政治。
　　神不只把亚当赶出伊甸园，并且用基路伯守住伊甸园，叫他们两个不得回去，这是神的政治。神的政治和神的恩典是两个东西。恩典给人救主的应许，政治把人赶出伊甸园。人从那一天起，不能再在伊甸园里，这是相当清楚地。
　
　　以色列人到了加低斯巴尼亚，他们不肯进迦南地去；结果，神就不给他们进去。以色列人懊悔了，自己要进去，一天之中，被迦南人杀死了许多。以色列人在那里哀哭呼叫，但是神就不让他们进去（民十三~十四）。曾有一次不进去，就不得进去。神在政治上，不让人随便作，神有祂的政治。
　
　　摩西用杖击打磐石两次，没有尊耶和华为圣，结果就不得进迦南地（民二十7~12）。虽然神怜悯他，把他带到毗斯迦山上，但是，他不能和神的子民一同进到迦南地。虽然他能够和神一同在毗斯迦山上看迦南地，但是他不得进去（申三四）。从山上看迦南地的范围，是神的恩典；但是，不得进迦南地，这是神的政治。
　
　　大卫犯了罪，神恩待他、怜悯他、赦免他的罪。并且神还恩待他，叫他从这件事以后，和神有特别的交通。可是刀剑永不离开他的家（撒下十二7~14）。这是神的政治。
　
　　巴拿巴与保罗分开，是为着马可的缘故（徒十五37~39）。马可是巴拿巴的亲戚（西四10）。马可在半路上不顺服、不听话，巴拿巴还是愿意带他，明显是因为有亲属的关系。从此巴拿巴与保罗分开，把马可带到居比路（居比路是他们的家乡）去。在这里，完全是肉体的关系在里面作工。我承认，巴拿巴到后来也许还被神用，还是作了好的工作。但是，从那个时候起，圣灵从圣经里把他的名字取消。他的名字还在生命册上，但是不再记在使徒行传上。这是神的政治。在神的政治里，不能让人行走他自己的路！
　　恩典的制度是一件事，政治的制度又是一件事。人越谦卑，在神政治的制度里越上进。千万不要以为说，你因为进入了神恩典的制度，你就能废弃神政治的制度。
　　恩典没有法子废弃政治，并且恩典是叫人能顺服政治。我严重的说这话，恩典乃是给我们能力，叫我们能顺服政治。恩典不是叫我们造反来推翻政治。神的这两个制度，是互相成全的。恩典不能废弃政治。只有愚昧的人才说，我蒙了恩典，我可以放松，可以随便作。这是愚昧人作的事！
　　一个人在恩典之下看得越清楚，他作仆人就更像仆人，他作主人就更像主人。也照样，一个人在恩典之下看得越清楚，他就越会作丈夫，越会作父母，越会作儿女，越会作国民，越会服在权柄底下。人越接受神的恩典，越会知道说，我怎样来维持神的政治。我没有看见一个真认识神恩典的人，反而是毁坏神政治的人。
　
　　蒙头的问题，是属乎神政治的问题。蒙头，乃是与神的政治发生关系的。你们若不知道神的政治，我没有法子劝你们蒙头。如果不知道什么叫作神的政治，就不知道蒙头的关系是何等的大。如果看见神的政治，知道在神的话语里所启示的，有一个叫作神的政治制度，就要看见蒙头和神的政治发生极大的关系。
　　林前十一2~3：“我称赞你们，因你们凡事记念我，又坚守我所传给你们的。我愿意你们知道，基督是各人的头；男人是女人的头，神的基督的头。”所以这里乃是神的政治的问题。
　　这里不是说到父和子的关系，因父和子的关系是神格中的关系。在这里，乃是说到神与基督的关系。用一句今世代人的话来说，基督就是神的代表。所以这里乃是说，在职分上、在神的安排上、在神的政治上，神是神，基督是基督。基督乃是神所差来的。约十七3说，“认识你独一的真神，并且认识你所差来的耶稣基督。”神是神，主耶稣是被差来的基督。这一个神和基督，就是神政治里的一件事。基督本来是和神同等的，但是祂甘心乐意作基督，作被差遣的。神是高高在上作神，基督是被差遣来作神的工作。这是神政治里的第一件事。
　　神的目的是什么？神是要设立基督作头，所有的人都得顺服祂。祂乃是受造中初熟的果子，祂乃是神首先所造的，所以祂是各人的头，众人都要服在祂底下。这一个，在神的政治里，也是基本的原则。基督是各人的头，不是恩典制度里的东西，乃是神政治制度里的东西。照样，男人是女人的头，也是神政治制度里的东西。神在祂的政治里设立男人作头，和神在祂的政治里设立基督作头一样，和神在祂的政治里设立祂自己作头一样。这乃是整个制度的问题。
　　神在这里自己作头，神设立基督作头，神再设立男人作头。这是神政治的三个大的原则。
　　神是基督的头，不是说神大，基督大的问题，乃是说在神的政治里，神是基督的头。在神的政治里，基督是各人的头。在神的政治里，男人是女人的头。这是神所设立的，这是神所定规的。
　　腓立比二章是够清楚地。主耶稣在祂基本的性质上，祂是与神同等的。但是，在神的政治里，祂乃是基督。因为祂是基督，所以，神是祂的头。所以在约翰福音里，祂承认说，我所作的一切，都是父告诉我的（五19）。我来不是行我自己的意思，乃是行差我来者的意思（六38）。我不过是基督，我不过是被差来的基督。我不敢凭自己说话，我乃是听见了才说话。我不敢凭自己作事，我乃是看见了才作事（八26，28）。祂今天是站在政治的里面。神所定规的是：神是神，祂是基督，基督要听神的话──虽然子神不必听父神的话。因以基本的位格来说，子神和父神是同样大小的，是同等的，也是同尊的。可是呢，在政治里，祂不是站在子神的地位上，祂是站在基督受差遣的地位上。
　　神的政治，有一天要被人认识。全世界的人都要知道，基督是他们的头，这是神在政治里的定规。基督要作各人的头，今天只有教会知道，世界的人不知道。有一天全世界的人都要知道，基督是头，祂是造物中的第一个。在受造之物中，祂是初熟的果子，所有受造的人都要服在基督的权柄之下。照样，神定规男人是女人的头，这一件事也是在教会里才知道的。你们看见这一点么？今天只有教会知道基督是各人的头，也只有教会知道男人是女人的头。
　　我们已经看见，恩典不能推翻神的政治。我想我们所学的功课，越过越清楚，恩典是为着扶持神的政治，不是为着破坏神的政治。没有一个人能愚昧到一个地步，利用神的恩典来干犯神的政治。神的政治是不能干犯的！神的手，一直要在那里维持神的政治。今天，人不能因相信了主，就推翻父亲的权柄。今天，人不能因相信了主，就推翻主人的权柄。今天，人不能因相信了主，就推翻政府的权柄。今天，人不能说，我是基督徒，所以不必纳税；我是基督徒，所以不必纳粮。没有这件事！你越是基督徒，越要维持神的政治。
　　今天我们在世界上，是要维持祂的见证。所以祂在这里，给我们看见三种不同的元首：神是元首、基督是元首、男人是元首。根本不是弟兄姊妹的问题；根本是政治里的东西，不是恩典里的东西。恩典是说弟兄姊妹，但是，在政治里神另有定规。这是神的旨意，这是神独立的心意。神定规祂自己作元首，基督作顺服的。神定规基督作元首，各人作顺服的。神定规男人作元首，女人应当有顺服的记号。
　
　　4~5：“凡男人祷告或是讲道，若蒙着头，就羞辱自己的头。凡女人祷告或是讲道，若不蒙着头，就羞辱自己的头；因为这就如同剃了头发一样。”在这里，我们要看见什么叫作蒙头。
　　蒙头的意义是说，我服在神的政治底下，我接受那一个地位。我绝不敢说，我蒙了恩典，我可以取消神的政治。我连想也不敢想。我反而接受这一个。基督如何接受神作头，各人也如何接受基督作头。照样，在代表上，女人也如何接受男人作头。蒙头的意义就是说，我好像没有头一样，我把头遮了。
　　请你们记得，在实行上，女人蒙了头。在实际上，基督在神面前是蒙头的，各人在基督面前是蒙头的。可是在实行上，神只要求女人在男人面前蒙头。这是一件希奇的事！这是相当深的原则，发生了极大的关系，并不是小事情。
　　我常常觉得说，有的弟兄，有的姊妹，根本没有法子和他讲蒙头的问题。因为他根本不知道神的政治。你要明白什么是神的政治，你才能明白蒙头。问题是说，基督在神面前是蒙头的，所以我在神面前也蒙了头。我把头遮了、看不见了、不显露了，神是我的头。在事实上，神是要每一个人的头部都蒙起来。基督是我的头。我的头要不出来，我的头要看不见，我的头要不显露。
　　在这里，我要对作基督徒的女人说，神定规男人是女人的头。今天在不认识神权柄的日子当中，只有在教会里，主要求这样的事。所以，这变作是作不作基督徒的问题。神在教会里，要求基督徒接受神在政治上所定规的制度。
　
　　所以姊妹们的蒙头就是说，她是站在基督在神面前的地位上，也是站在各人在基督面前的地位上而蒙头的。神叫女人蒙头，乃是要把神的政治在地上彰显出来。只有女人，神才叫她蒙头。女人的蒙头，不只是为着自己，乃是为着代表。有许多事情是为着自己，有许多事情是为着代表。为着自己，是因为我是女人。为着代表，是因为代表各人，代表基督。在基督面前我是代表各人，在神面前我是代表基督。所以，在神面前女人蒙头，就是等于基督在神面前蒙头一样。在基督面前女人蒙头，就是等于和人在基督面前蒙头一样。
　　所有的人，在基督面前都应该没有头，都应该把头遮盖起来，都应该让基督作头。在基督面前不蒙头，就是两个头。有了两个头，总得把一个蒙掉。神在这里，基督在这里，就要蒙一个头。照样，男人在这里，女人在这里，也要蒙一个头。基督在这里，各人在这里，也得蒙一个头。不蒙头，意思就是说，有了两个头。在神的政治里，不能有两个头。神是头，基督就不能作头；基督是头，各人就不能作头；男人是头，女人就不能作头。
　　神是叫姊妹作代表。姊妹乃是负责在头上有顺服的记号，要显出神这一个政治的制度。神特别要求这一件事，就是女人在祷告或讲道的时候要蒙头。因为她们来到神面前的时候，就得知道神的政治。她们为着神到人面前去讲道，为着人到神面前去祷告；或者是祷告，或者是讲道；或者是为着神出去，或者是到神面前去，凡与神有关系的，都得蒙头。这样作，目的是要显出神的政治。
　　男人不许蒙头。男人如果在女人面前蒙头，是羞辱自己的头。男人是代表基督。男人蒙头反而是承认说，各人不该在基督面前蒙头，基督反而在各人面前蒙头。
　
　　六节：“女人若不蒙着头，就该剪了头发；女人若以剪发剃发为羞愧，就该蒙着头。”换一句话说，神对姊妹说，你该彻底。
　　没有一个人可以不蒙头，而把头发留在那里；女人如果不蒙头，就得把头发剪掉、剃掉。你如果觉得剪发剃发是羞愧的，你就得蒙头。这是保罗的意思。女人如果不蒙头，就该剪发剃发。女人若以剪发剃发为羞愧，就该蒙头。要彻底，不要只作一半。
　　七节：“男人本不该蒙着头，因为他是神的形像和荣耀。”你看见男人是代表神的形像和荣耀，所以不该蒙头。“但女人是男人的荣耀。”所以女人该蒙着头。女人若不蒙着头，就不能显出男人是头。
　　八节、九节是相当清楚，都是讲到政治的问题。所以我说，不知道政治的问题，根本不必读林前十一章。“起初，男人不是由女人而出；女人乃是由男人而出。”这是神作的事。创造的时候，男人不是由女人而出；创造的时候，女人是从男人身上拿出一根肋骨来造的。所以你看见，头是亚当，不是夏娃。“并且男人不是为女人造的；女人乃是为男人造的。”所以为着创造的缘故，也要服。
　　10节：“因此，女人为天使的缘故，应当在头上有服权柄的记号。”圣经里没有规定，要用什么来蒙头；只是说，要把头蒙住，要把头发所在的头蒙住。为什么要这样作？它说，是为着天使的缘故。
　　我常常觉得，这是非常奇妙的教训。姊妹头上有服权柄的记号，是为着天使的缘故。我们都知道天使犯罪的历史。撒但是背叛的。撒但如何背叛？乃是要高抬自己与神同等。以赛亚十四章说，他在那里要高抬自己，要升到天上与神同等。换一句话说，天使在神的面前出了头，不服在神的权柄之下。以赛亚十四章，撒但在那里一直说，我要，我要，我要，我要升到天上，我要高举我的宝座在神众星之上，我要坐在聚会的山上，我要升到高云之上，我要与至上者同等（13~14）。撒但，就是要作这样的事。你们在这里看见，这就是天使长的堕落。启示录十二章给我们看见，撒但堕落的时候，拖了三分之一的天使，－启示录一同堕落（4）。在神面前没有服在元首的权柄之下而想出头，这就是天使的堕落！
　　今天女人在头上有服权柄的记号，就是要作给天使看！今天，只有在教会里，姊妹在头上有服权柄的记号，就是说，我把我的头蒙起来，我没有头，我不作头。我的头不显露，我接受男人作头，就是说，我接受基督作头，我接受神作头。但是，你们天使却背叛了。这叫作“为天使的缘故”。
　　我在头上，有服权柄的记号。我是一个蒙头的人。这一个，乃是对堕落的天使一个最好的见证。怪不得撒但是一直反对这蒙头的事。因为这一个乃是羞辱他。他在神面前所不作的事，我们作。神在天使中所得不着的，神在教会中得着了。天使有一部分不服在神的权柄之下，不服在基督的权柄之下，弄到全世界都乱起来。堕落的天使，堕落的撒但，比人类的堕落问题还大。神在堕落的天使身上所不能得着的，神在教会里得着了。
　　在教会里，有许多姊妹站在女人的地位上，学习蒙头，你就看见，在这里有一句说不出来，也是不必说出来的话，就是她们有一个见证给空中的天使看见说，神在教会里得着了祂所要得着的。因此，女人为天使的缘故应当在头上有服权柄的记号。
　
　　但是在这里，有人会极端，以为说，男人就是作头，女人就得顺服男人的权柄。若是这样，女人在凡事上都站在盲目顺服的地位上，就没有多大的用处了。人的难处要么就不走，一走就走极端。所以保罗说，不是那么简单。“然而”这不过是外面的见证。外面的见证是这样，在事实上，在里面的，怎样呢？十一节说，“然而照主的安排，女也不是无男，男也不是无女。因为…”有的人问说，什么叫作女也不是无男，男也不是无女？保罗就接着解释说，“因为女人原是由男人而出，男人也是由女人而出。”（12上）
　　在伊甸园里的时候，女人是从男人而出。今天呢？从伊甸园以后，男人需要从女人而出。没有一个男人不是女人生的。在实际上，男也不是无女，女也不是无男。男人也不能说他有特别，女人也不能说她有特别，“但万有都是出乎神。”（12下）蒙头这一个要求没有别的，就是要你们在头上有一个服权柄的记号。说来说去，万有都是出乎神的。在实际上，男人是从女人生的，女人是从男人出的。没有一个人可以骄傲，也没有一个人自暴自弃。
　　十三节：“你们自己审察，女人祷告神，不蒙着头，是合宜的么？”保罗在这里问我们，特别是问姊妹：你们听见了这一段话之后，你们知道了神的政治之后，你们知道了神是基督的头之后，你们知道了基督是各人的头之后，你们知道了男人是女人的头之后，你们知道了神设立女人来代表各人之后，你们也知道了神设立女人在神面前代表基督之后，那么你们想看，女人祷告不蒙头是合宜的么？
　　十四节：“你们的本性不也指示你们，男人若有长头发，便是他的羞辱么？”保罗在这里用教会的感觉来断定这一件事。注意：“你们的本性不也指示你们。”十五节：“但女人有长头发，乃是她的荣耀；因为这头发是给她作盖头的。”整个世界的女人，都宝贝自己的头发，都看自己的头发是可贵的。头发是她的荣耀，女人就是欢喜把自己的头发留在那里。我没有看见女人轻易把她的头发丢在垃圾里。头发是女人的荣耀，头发是可宝贝的。换句话说，神就是将长头发给女人作盖头的。
　　我愿意在这里向你们指明两件事：因为神给女人长头发是作遮盖，保罗就在这里指明说，神的旨意既然是叫我们遮盖，女人就该在这遮盖上加上蒙头。神既然给你长头发遮盖了头，所以你也要把人工的东西遮上去。你要把十五节和六节合起来读。六节说，“女人若不蒙着头，就该剪了头发；女人若以剪发剃发为羞愧，就该蒙着头。”十五节说，“但女人有长头发，乃是她的荣耀；因为这头发是给她作盖头的。”你把这两节圣经合在一起读，是相当清楚地。神把女人的头用头发蒙了，所以接受神权柄的人，就应当再用东西把头发蒙了。如果你不蒙，倒不如把神所给你的头发都剪了。换句话说，你如果接受神的，你就要加上你的。你如果不接受神的，你就要把神所给你的取消。圣经不是说要留长头发，圣经是说长头发不够，还要加上蒙头。
　　今天人对圣经的两个命令，都不遵守。今天如果有一个姊妹不蒙头，把头发剃得光光的，也是听圣经的话。今天，人两个都不作，头发不剃，也不蒙。六节是说，不蒙头就得剃头；不剃头，就得蒙。十五节是说，神既然给我蒙了，所以我自己也要蒙。
　　顺服神的人，要怎样作呢？是说，神既然给我蒙了，我自己也来蒙。所以认识神的人，总是在神作的事情上，加上自己的。是顺着那条路走，不是走与那条路相反的。
　
　　十六节：“若有人想要辩驳，我们却没有这样的规矩，神的众教会也是没有的。”我想保罗的话相当重。保罗很认识哥林多人。哥林多人不只住在哥林多，哥林多人住在许多地方！哥林多人也住在你那个教会里！
　　保罗说，“若有人想要辩驳。”辩驳什么呢？从1~15是讲蒙头问题，要辩驳的人就要辩驳这个蒙头问题。但是保罗在这里说，人如果要辩驳蒙头乃是错误的。蒙头的问题，是人不能随便辩驳的。
　　许多人想要辩驳说，女人不必蒙头！辩驳说，神作基督的头，是哥林多的事，不是宇宙的事。辩驳说，基督作各人的头，是哥林多的事，不是宇宙的事。辩驳说，男人作女人的头，是哥林多的事，不是宇宙的事。但是，感谢神，作基督徒是宇宙的事，不是哥林多的事。感谢神，基督作各人的头，是宇宙的事，不是哥林多的事。感谢神，神作基督的头，也是宇宙的事，不是哥林多的事。也照样，男人作女人的头，也是宇宙的事，不是哥林多的事。
　　若有人以为说，姊妹不必蒙头，因而反对保罗所说的话，反对他所定规的，反对他从主所领受而传给他们的。保罗怎么说呢？他说，“我们却没有这样的规矩。”“我们”是指着保罗和使徒们。在使徒们中间没有这样的规矩，在使徒们中间没有姊妹不蒙头的。“若有人想要辩驳，我们却没有这样的规矩。”你没有法子辩驳。如果人再想要辩驳，“神的众教会也是没有的。”就是说，这是你没有法子辩驳的。
　　保罗在这里给我们看见，当时神的众教会的规矩是如何。按着当日的风俗，犹太人进入会堂，是要蒙头的。但是女人蒙头，男人也蒙头。犹太的男人和女人，都得用一块蒙头的布（叫作“他利司”）蒙了头，才能进入会堂，否则根本不能进去。当日希腊人的风俗（哥林多是希腊的一地），是无论男人女人进入他们的庙宇，都不蒙头，都露着头。世界上没有一种民族，或者一个国家，在保罗的时候，是男人不蒙头，而女人必须蒙头的。当日的犹太人是全要蒙头，外邦人是全不要蒙头，而神的儿女是男人不蒙头，女人要蒙头。
　　所以，男人不蒙头，女人蒙头，这一个命令乃是神的使徒所独给的。这一个规矩乃是神的众教会所独有的。这一个规矩和犹太人的规矩不一样，这一个规矩和外邦人的规矩也不一样。这一个规矩是教会所独有的。因为这一个规矩是使徒所命令的，所以是新的，是神的。
　　所有的使徒都是相信女人该蒙头的。有一个使徒若是不相信女人该蒙头，他就不是我们中间的一位，定规是在我们以外的。在我们中间没有这样的规矩。如果有的教会不相信，保罗说，神的众教会也没有这样的规矩。所有的教会，都没有这样的规矩。所有地方的教会，所有使徒们所经过的地方的教会，都没有这样的规矩。保罗到了这里不讲理了。保罗的道理，讲到十五节为止；到十六节，保罗不讲道理了。若有人想要辩驳，保罗说，没有一个使徒赞成你的意见。你是使徒之外的，你是教会之外的。所有的使徒，所有的教会，都是这样相信，你不能辩驳。
　　所以我们要让姊妹们在教会里，在聚会的时候，就是说在讲道的时候，在祷告的时候，要她们在头上蒙头。为什么缘故要这样？那是要显出在教会里，神要得着祂在世界里所没有得着的；要显出在教会里，神要得着祂在宇宙里所没有得着的。祂在天使中间得不着的，祂在教会里已经得着了：祂在世界里得不着的，祂在教会里已经得着了。所以，姊妹们该知道这一件事。第三节的话，是一个清楚地教训。神是基督的头，基督是各人的头，男人是女人的头，所以，女人要蒙头。这就是全段基本的教训。
　
　　圣经的里面，有一个原则是非常重大的，就是代表的原则。这话，我曾提起过，今天在这里再重复。
　　我们在这里作基督徒，有两个不同的原则：一个是凭着我们个人的原则在神面前作，一个是凭着代表的原则在神面前作。我们不只个人在神面前作基督徒，我们并且是代表着在神面前作基督徒。如果这是不错的，话，将来我们受审判的时候，我们不只为着个人受审判，我们也要为着代表受审判。
　
　　比方说，在这里有一个主人，他家里有几个佣人。这个主人，是一个弟兄，可是待那几个佣人非常不公道，非常不公义，非常苛刻，非常没有道理。我告诉你们，他的没有道理，他的不公义，他的苛刻，将来在神面前要受审判。可是还不只，他还得受第二个审判。因我们的弟兄不只和佣人有关系，他还得在神面前代表主如何作主人。所以每一次你作主人的时候，要代表主作主人。你怎样待你的佣人，就是代表主也是怎样待佣人。你个人犯了罪，你又犯了代表的罪，你把主代表错了。我如果不错的话，要说，将来你在神面前受审判的时候，你要为着你自己的罪受审判，你也要为着你把主代表错了受审判。
　
　　比方说，我不作主人，我作仆人；我作仆人的时候，我偷东西、我懒惰、我撒谎，我只有眼前的事奉、我欺骗我的主人，我犯了这些的罪，我这些犯罪的行为要受审判。但是还不只。因为我作仆人，我是代表所有的仆人顺服天上的主。我如果在人的面前事奉，我可以欺骗、我可以偷、我可以懒惰。但是，每一次在圣经里提起作仆人的时候，总是说我们还有一位主在天上。所以你不只是在这里作仆人，你并且是代表所有的仆人。你不只是个人作仆人，你并且是代表所有的仆人在地上。这是另外一个关系。
　
　　摩西在米利巴那里，因为以色列人试探神，就在以色列人面前发怒，用杖击打磐石两下。神就立刻责备摩西。摩西发脾气，摩西错，如果是摩西个人的事，是一个以色列人的领袖的事，也许还可以赦免。因为摩西有一次发脾气，比这一次发得还要大，就是因以色列人在山下拜金牛犊，他把神亲手所写的两块石版都摔碎了（出三二19），但是神没有责备他。因为他那一次发脾气，反而是代表神的怒气。那一次是代表神发怒，那一个代表是对的。这一次摩西发脾气，把磐石打两下。神说什么呢？神说，你在以色列人面前没有尊我为圣。换一句话说，你没有把我分别出来，你把我代表错了。以色列人还以为是神发怒，其实神没有发怒。
　
　　所以个人的罪是一件事，代表的罪又是一件事。今天，我们读了第三节，每一个姊妹，每一个女人（这样的女人在世界里寻不到），要看见我有我个人的地位，还有我代表的地位。神是基督的头，基督是各人的头，男人是女人的头，所以女人要蒙头。女人要看见上头还代表了人，最少代表了个人。
　
　　姊妹在讲道的时候蒙头，在祷告的时候蒙头，就是在神的面前宣告说，全世界的人在基督面前，没有一个可以作出头的人。她乃是在那里宣告说，任何的人，不能在神的面前露出他的头来。没有一个人，在基督面前可以出头。没有一个人，在基督面前可以出主意、出主张。所有的人，在基督面前，都得把自己的头蒙起来；都得把自己的主意、主张蒙起来，对主说，你是我的头。你个人是蒙头的，你代表的地位也是蒙头的。你乃是在宇宙里作代表。姊妹乃是在这里向着世界宣告说，世界上所有的人在基督面前是如何。
　　蒙头虽是小事情，却是大见证！
　　读经：
　　林前十一2~16：“我称赞你们，因你们凡事记念我，又坚守我所传给你们的。我愿意你们知道，基督是各人的头；男人是女人的头，神的基督的头。凡男人祷告或是讲道，若蒙着头，就羞辱自己的头。凡女人祷告或是讲道，若不蒙着头，就羞辱自己的头；因为这就如同剃了头发一样。女人若不蒙着头，就该剪了头发；女人若以剪发剃发为羞愧，就该蒙着头。男人本不该蒙着头，因为他是神的形像和荣耀，但女人是男人的荣耀。起初，男人不是由女人而出；女人乃是由男人而出。并且男人不是为女人造的；女人乃是为男人造的。因此，女人为天使的缘故，应当在头上有服权柄的记号。然而照主的安排，女也不是无男，男也不是无女。因为女人原是由男人而出，男人也是由女人而出；但万有都是出乎神。你们自己审察，女人祷告神，不蒙着头，是合宜的么？你们的本性不也指示你们，男人若有长头发，便是他的羞辱么？但女人有长头发，乃是她的荣耀；因为这头发是给她作盖头的。若有人想要辩驳，我们却没有这样的规矩，神的众教会也是没有的。”
　　今天我们要提起的一个相当重要的问题，就是蒙头。
　　林前十一2~16，没有一次提起弟兄的问题，也没有一次提起姊妹的问题。在这几节圣经里，你所看见的，乃是男人和女人的问题。因为在这里不是提到在基督里的地位，乃是提起神在创造里的安排。
　　在这里不是说，“我与父原为一。”（约十30）乃是说，神是基督的头。在这里并不是父和子的问题，乃是神和基督的问题，神和祂的受膏者的问题。不是三而一的神格中父神和子神的问题，乃是说到被神差遣来到地上，受神膏油，作神基督的那一位，神和祂的关系。蒙头的问题，乃是神和祂的受膏者的问题。
　　蒙头的问题，也不是基督和祂教会的问题。不是说，基督是教会的元首，教会是基督的身体，所以要蒙头。请记得，根本不是这个问题！在这里是说，基督乃是各人的头。在这么多人之中，基督是头。虽然是这么多的人，但是，基督是头。基督的作头，不只是指基督作教会的头；基督的作头，乃是指基督作各人的头。所以，根本不是指基督和教会的关系，乃是指基督和各人的关系。所以，这不是指神的儿女中间的关系，不是指弟兄姊妹中间的关系。这里乃是说，男人作女人的头。我们要把根本的问题解决了，才能知道什么叫作蒙头。
　
　　我愿意把问题带到相当远的地方来看，不然就不容易明白林前十一章。这一章，需要认识神的人，和认识圣经的人，才能明白。因为这一章相当难读。在这里，我们要先看清楚一件事，就是神在祂的宇宙里，有两个制度：一个制度是恩典，一个制度是政治。
　
　　我们所说的教会，我们所说的得救，我们所说的弟兄姊妹，我们所说的作神的儿女，都是神恩典制度里的东西。一切关于教会的，一切关于圣灵的，一切关于救赎的，都是恩典制度里的东西。你看见说，在神面前，百夫长蒙恩典，腓尼基的女人也蒙恩典；彼得蒙恩典，马利亚也蒙恩典；拉撒路可以复活，马大和马利亚可以事奉。在恩典的制度里，男女的关系是这样的。
　
　　在圣经里，还有一种的制度，我们称它作神的政治。这一个政治的制度和恩典的制度根本不一样。神政治的制度是独立的，是另外一个制度。在这一个制度里，神随着祂自己的意思行事。
　
　　神创造世界的时候，祂创造男人，也创造女人。这是神政治里的东西。神创造世界的时候，先造男人，后造女人，这也是神政治里的东西。神要怎样作，神就怎样作了。这是独立的旨意。神后来定规说，所有的人，都作女人的后裔，连主耶稣也作女人的后裔，这也是神的政治。没有一个人和神商量这件事。
　
　　在伊甸园里的时候，神将果子赐给人作食物，这是神的政治。在洪水以后，神将动物赐给人作食物，这也是神是政治。
　
　　人的语言，本来只有一种。人造了巴别塔，为要显出人联合的能力来。所以神在巴别的地方，就变了人的口音，不要人说同样的话，这是神的政治。等到五旬节的时候，神把祂的灵赐下来，叫人说起方言来，这也是神的政治。
　
　　到巴别塔的时候，地上的民，分作许多的“民”。多民的民，是民族的民，不是国民的民。这也是神的政治。后来神在这么多的“民”中，又挑选一个单独的民，就是以色列族来属乎祂，这是恩典。但是在人类中间有“民”的分别，这是政治。
　
　　过些年日，这许多民，变作许多国。圣经里的历史给我们看见，国的起头，比民的起头慢。先有民族，后有国家。每一个国家，有一个王管理他们。这也是神在政治里所许可的，这也是神在政治里所设立的事。
　
　　当以色列人在士师记的时候，还不过是一个民族，还没有成为一个国家。到撒母耳的时候，还是一个民族，像其他的民族一样，因为还没有王管理他们。等到有一天，以色列民也要有王，像其他的民族一样，他们要从恩典里出来到政治里去。他们说，我们也要有王，像别的民族一样。神警戒他们说，如果有王，将来那王要怎样管辖他们（撒上八9）。
　
　　后来，神拣选扫罗作他们的王。扫罗一被拣选，神政治的制度，就在以色列人的身上起头。不是说神的恩典不存在，乃是说以色列人专一的把自己放在政治的底下。以色列人就不能随便的抵挡他们的受膏者，因为他是王。所以，虽然扫罗在恩典方面离开了神，但是在政治方面他还是王。你们要看见两条不同的路，才能看见两种不同的情形。以恩典来说，扫罗是失败了；但是，在政治方面，他还是王。所以大卫不能抵挡神所设立的权柄。
　
　　这一种情形一直继续到主耶稣。你自然而然的看见，在那里有神这两方面的工作。神恩典的制度，一直继续在世界上。同时，也有神政治的制度，继续在这世界上。祭司和先知，乃是站在恩典的这一边，来维持恩典的制度。以色列的王，以色列的领袖，乃是站在神政治的这一边，来维持神政治的制度。
　　主耶稣在地上的时候，一方面祂是作救主，来拯救人脱离罪，这一个是在恩典制度底下的工作。另一方面，神是要主耶稣借着十字架的工作，来设立祂自己的权柄，来设立祂的天国，来叫诸天在地上掌权。神一直要把鬼魔的势力毁灭，一直要把诸天的国度带进来，一直要把新天新地带进来。到那一天，恩典和政治，要联合成为一个制度。就是说，到新天新地的时候，恩典制度和政治制度，要联合成为一个制度。就是说，到新天新地的时候，恩典的制度和政治的制度，两个要合一在主耶稣身上。祂就是两面的作工，一面祂站在恩典的制度方面作工，另一面祂又站在政治的制度方面作工。
　　神的政治不是从造人才起头，神的政治是从造天使就已经起头了。这在圣经里是相当清楚地。撒但在那里作晨星的时候，撒但在那里掌权的时候，这一个政治的制度已经起头了。一直到了人被造，婚姻是神政治制度里的东西，丈夫和妻子是神政治制度里的东西，家庭的设立是神政治制度里的东西，父母和儿女的关系也是神政治制度里的东西。这些基本的结构，都是神在祂政治制度里所设立的。
　　现在我要弟兄姊妹们看见一件事，就是一切在这一个世代里蒙恩的人，有一个基本的功课要学，就是说，绝不让恩典打岔神的政治。我要很严重的说这句话：绝不让恩典在我们身上来打岔神在政治里所定规的。神是叫人来尊重神的政治，不是叫人来废弃神的政治。如果我们不知道神的政治，我们在神面前就会是一个不法的人；我们根本没有看见在教会之外，还有一个国。所以，你们必须看见政治的制度。恩典的制度，乃是为要成全政治的制度。不是政治的制度来为着恩典的制度，反而是恩典的制度来成全政治的制度。
　　许多人有一个基本的错误，就是糊里糊涂，以为能够借恩典来把政治摆在一边。神在恩典里的工作，你没有办法用它来改变神的政治。我们在神面前所得恩典的赦免，不能改变神政治的赦免。你在恩典的赦免里，不管得着多少，都不能改变政治的赦免。
　　神的政治是另外一个原则！从起头到末了，神总要带进祂的政治制度。恩典总是与政治相配的。今天，因为人在政治的制度底下不服、反叛，所以才有恩典制度进来。恩典制度使你蒙拯救，被挽回，叫你能够顺服神政治的制度。恩典反而是为着辅助神政治的制度。
　
　
　　你们记得亚当犯罪的事。神造了伊甸园之后，就造亚当和夏娃，叫他们在园中看守，这简直是把伊甸园完全的给了他们。伊甸是快乐的意思，他们住在快乐的园子里。但是他们两个犯了罪。犯罪之后，神给他们一个应许说，有一位拯救的主要来，就是女人的后裔要来。虽然有一个救赎的应许，但亚当和夏娃还是被赶出离开伊甸园。你看见，拯救是主的恩典，但这并不拦阻神赶出的政治。
　　神不只把亚当赶出伊甸园，并且用基路伯守住伊甸园，叫他们两个不得回去，这是神的政治。神的政治和神的恩典是两个东西。恩典给人救主的应许，政治把人赶出伊甸园。人从那一天起，不能再在伊甸园里，这是相当清楚地。
　
　　以色列人到了加低斯巴尼亚，他们不肯进迦南地去；结果，神就不给他们进去。以色列人懊悔了，自己要进去，一天之中，被迦南人杀死了许多。以色列人在那里哀哭呼叫，但是神就不让他们进去（民十三~十四）。曾有一次不进去，就不得进去。神在政治上，不让人随便作，神有祂的政治。
　
　　摩西用杖击打磐石两次，没有尊耶和华为圣，结果就不得进迦南地（民二十7~12）。虽然神怜悯他，把他带到毗斯迦山上，但是，他不能和神的子民一同进到迦南地。虽然他能够和神一同在毗斯迦山上看迦南地，但是他不得进去（申三四）。从山上看迦南地的范围，是神的恩典；但是，不得进迦南地，这是神的政治。
　
　　大卫犯了罪，神恩待他、怜悯他、赦免他的罪。并且神还恩待他，叫他从这件事以后，和神有特别的交通。可是刀剑永不离开他的家（撒下十二7~14）。这是神的政治。
　
　　巴拿巴与保罗分开，是为着马可的缘故（徒十五37~39）。马可是巴拿巴的亲戚（西四10）。马可在半路上不顺服、不听话，巴拿巴还是愿意带他，明显是因为有亲属的关系。从此巴拿巴与保罗分开，把马可带到居比路（居比路是他们的家乡）去。在这里，完全是肉体的关系在里面作工。我承认，巴拿巴到后来也许还被神用，还是作了好的工作。但是，从那个时候起，圣灵从圣经里把他的名字取消。他的名字还在生命册上，但是不再记在使徒行传上。这是神的政治。在神的政治里，不能让人行走他自己的路！
　　恩典的制度是一件事，政治的制度又是一件事。人越谦卑，在神政治的制度里越上进。千万不要以为说，你因为进入了神恩典的制度，你就能废弃神政治的制度。
　　恩典没有法子废弃政治，并且恩典是叫人能顺服政治。我严重的说这话，恩典乃是给我们能力，叫我们能顺服政治。恩典不是叫我们造反来推翻政治。神的这两个制度，是互相成全的。恩典不能废弃政治。只有愚昧的人才说，我蒙了恩典，我可以放松，可以随便作。这是愚昧人作的事！
　　一个人在恩典之下看得越清楚，他作仆人就更像仆人，他作主人就更像主人。也照样，一个人在恩典之下看得越清楚，他就越会作丈夫，越会作父母，越会作儿女，越会作国民，越会服在权柄底下。人越接受神的恩典，越会知道说，我怎样来维持神的政治。我没有看见一个真认识神恩典的人，反而是毁坏神政治的人。
　
　　蒙头的问题，是属乎神政治的问题。蒙头，乃是与神的政治发生关系的。你们若不知道神的政治，我没有法子劝你们蒙头。如果不知道什么叫作神的政治，就不知道蒙头的关系是何等的大。如果看见神的政治，知道在神的话语里所启示的，有一个叫作神的政治制度，就要看见蒙头和神的政治发生极大的关系。
　　林前十一2~3：“我称赞你们，因你们凡事记念我，又坚守我所传给你们的。我愿意你们知道，基督是各人的头；男人是女人的头，神的基督的头。”所以这里乃是神的政治的问题。
　　这里不是说到父和子的关系，因父和子的关系是神格中的关系。在这里，乃是说到神与基督的关系。用一句今世代人的话来说，基督就是神的代表。所以这里乃是说，在职分上、在神的安排上、在神的政治上，神是神，基督是基督。基督乃是神所差来的。约十七3说，“认识你独一的真神，并且认识你所差来的耶稣基督。”神是神，主耶稣是被差来的基督。这一个神和基督，就是神政治里的一件事。基督本来是和神同等的，但是祂甘心乐意作基督，作被差遣的。神是高高在上作神，基督是被差遣来作神的工作。这是神政治里的第一件事。
　　神的目的是什么？神是要设立基督作头，所有的人都得顺服祂。祂乃是受造中初熟的果子，祂乃是神首先所造的，所以祂是各人的头，众人都要服在祂底下。这一个，在神的政治里，也是基本的原则。基督是各人的头，不是恩典制度里的东西，乃是神政治制度里的东西。照样，男人是女人的头，也是神政治制度里的东西。神在祂的政治里设立男人作头，和神在祂的政治里设立基督作头一样，和神在祂的政治里设立祂自己作头一样。这乃是整个制度的问题。
　　神在这里自己作头，神设立基督作头，神再设立男人作头。这是神政治的三个大的原则。
　　神是基督的头，不是说神大，基督大的问题，乃是说在神的政治里，神是基督的头。在神的政治里，基督是各人的头。在神的政治里，男人是女人的头。这是神所设立的，这是神所定规的。
　　腓立比二章是够清楚地。主耶稣在祂基本的性质上，祂是与神同等的。但是，在神的政治里，祂乃是基督。因为祂是基督，所以，神是祂的头。所以在约翰福音里，祂承认说，我所作的一切，都是父告诉我的（五19）。我来不是行我自己的意思，乃是行差我来者的意思（六38）。我不过是基督，我不过是被差来的基督。我不敢凭自己说话，我乃是听见了才说话。我不敢凭自己作事，我乃是看见了才作事（八26，28）。祂今天是站在政治的里面。神所定规的是：神是神，祂是基督，基督要听神的话──虽然子神不必听父神的话。因以基本的位格来说，子神和父神是同样大小的，是同等的，也是同尊的。可是呢，在政治里，祂不是站在子神的地位上，祂是站在基督受差遣的地位上。
　　神的政治，有一天要被人认识。全世界的人都要知道，基督是他们的头，这是神在政治里的定规。基督要作各人的头，今天只有教会知道，世界的人不知道。有一天全世界的人都要知道，基督是头，祂是造物中的第一个。在受造之物中，祂是初熟的果子，所有受造的人都要服在基督的权柄之下。照样，神定规男人是女人的头，这一件事也是在教会里才知道的。你们看见这一点么？今天只有教会知道基督是各人的头，也只有教会知道男人是女人的头。
　　我们已经看见，恩典不能推翻神的政治。我想我们所学的功课，越过越清楚，恩典是为着扶持神的政治，不是为着破坏神的政治。没有一个人能愚昧到一个地步，利用神的恩典来干犯神的政治。神的政治是不能干犯的！神的手，一直要在那里维持神的政治。今天，人不能因相信了主，就推翻父亲的权柄。今天，人不能因相信了主，就推翻主人的权柄。今天，人不能因相信了主，就推翻政府的权柄。今天，人不能说，我是基督徒，所以不必纳税；我是基督徒，所以不必纳粮。没有这件事！你越是基督徒，越要维持神的政治。
　　今天我们在世界上，是要维持祂的见证。所以祂在这里，给我们看见三种不同的元首：神是元首、基督是元首、男人是元首。根本不是弟兄姊妹的问题；根本是政治里的东西，不是恩典里的东西。恩典是说弟兄姊妹，但是，在政治里神另有定规。这是神的旨意，这是神独立的心意。神定规祂自己作元首，基督作顺服的。神定规基督作元首，各人作顺服的。神定规男人作元首，女人应当有顺服的记号。
　
　　4~5：“凡男人祷告或是讲道，若蒙着头，就羞辱自己的头。凡女人祷告或是讲道，若不蒙着头，就羞辱自己的头；因为这就如同剃了头发一样。”在这里，我们要看见什么叫作蒙头。
　　蒙头的意义是说，我服在神的政治底下，我接受那一个地位。我绝不敢说，我蒙了恩典，我可以取消神的政治。我连想也不敢想。我反而接受这一个。基督如何接受神作头，各人也如何接受基督作头。照样，在代表上，女人也如何接受男人作头。蒙头的意义就是说，我好像没有头一样，我把头遮了。
　　请你们记得，在实行上，女人蒙了头。在实际上，基督在神面前是蒙头的，各人在基督面前是蒙头的。可是在实行上，神只要求女人在男人面前蒙头。这是一件希奇的事！这是相当深的原则，发生了极大的关系，并不是小事情。
　　我常常觉得说，有的弟兄，有的姊妹，根本没有法子和他讲蒙头的问题。因为他根本不知道神的政治。你要明白什么是神的政治，你才能明白蒙头。问题是说，基督在神面前是蒙头的，所以我在神面前也蒙了头。我把头遮了、看不见了、不显露了，神是我的头。在事实上，神是要每一个人的头部都蒙起来。基督是我的头。我的头要不出来，我的头要看不见，我的头要不显露。
　　在这里，我要对作基督徒的女人说，神定规男人是女人的头。今天在不认识神权柄的日子当中，只有在教会里，主要求这样的事。所以，这变作是作不作基督徒的问题。神在教会里，要求基督徒接受神在政治上所定规的制度。
　
　　所以姊妹们的蒙头就是说，她是站在基督在神面前的地位上，也是站在各人在基督面前的地位上而蒙头的。神叫女人蒙头，乃是要把神的政治在地上彰显出来。只有女人，神才叫她蒙头。女人的蒙头，不只是为着自己，乃是为着代表。有许多事情是为着自己，有许多事情是为着代表。为着自己，是因为我是女人。为着代表，是因为代表各人，代表基督。在基督面前我是代表各人，在神面前我是代表基督。所以，在神面前女人蒙头，就是等于基督在神面前蒙头一样。在基督面前女人蒙头，就是等于和人在基督面前蒙头一样。
　　所有的人，在基督面前都应该没有头，都应该把头遮盖起来，都应该让基督作头。在基督面前不蒙头，就是两个头。有了两个头，总得把一个蒙掉。神在这里，基督在这里，就要蒙一个头。照样，男人在这里，女人在这里，也要蒙一个头。基督在这里，各人在这里，也得蒙一个头。不蒙头，意思就是说，有了两个头。在神的政治里，不能有两个头。神是头，基督就不能作头；基督是头，各人就不能作头；男人是头，女人就不能作头。
　　神是叫姊妹作代表。姊妹乃是负责在头上有顺服的记号，要显出神这一个政治的制度。神特别要求这一件事，就是女人在祷告或讲道的时候要蒙头。因为她们来到神面前的时候，就得知道神的政治。她们为着神到人面前去讲道，为着人到神面前去祷告；或者是祷告，或者是讲道；或者是为着神出去，或者是到神面前去，凡与神有关系的，都得蒙头。这样作，目的是要显出神的政治。
　　男人不许蒙头。男人如果在女人面前蒙头，是羞辱自己的头。男人是代表基督。男人蒙头反而是承认说，各人不该在基督面前蒙头，基督反而在各人面前蒙头。
　
　　六节：“女人若不蒙着头，就该剪了头发；女人若以剪发剃发为羞愧，就该蒙着头。”换一句话说，神对姊妹说，你该彻底。
　　没有一个人可以不蒙头，而把头发留在那里；女人如果不蒙头，就得把头发剪掉、剃掉。你如果觉得剪发剃发是羞愧的，你就得蒙头。这是保罗的意思。女人如果不蒙头，就该剪发剃发。女人若以剪发剃发为羞愧，就该蒙头。要彻底，不要只作一半。
　　七节：“男人本不该蒙着头，因为他是神的形像和荣耀。”你看见男人是代表神的形像和荣耀，所以不该蒙头。“但女人是男人的荣耀。”所以女人该蒙着头。女人若不蒙着头，就不能显出男人是头。
　　八节、九节是相当清楚，都是讲到政治的问题。所以我说，不知道政治的问题，根本不必读林前十一章。“起初，男人不是由女人而出；女人乃是由男人而出。”这是神作的事。创造的时候，男人不是由女人而出；创造的时候，女人是从男人身上拿出一根肋骨来造的。所以你看见，头是亚当，不是夏娃。“并且男人不是为女人造的；女人乃是为男人造的。”所以为着创造的缘故，也要服。
　　10节：“因此，女人为天使的缘故，应当在头上有服权柄的记号。”圣经里没有规定，要用什么来蒙头；只是说，要把头蒙住，要把头发所在的头蒙住。为什么要这样作？它说，是为着天使的缘故。
　　我常常觉得，这是非常奇妙的教训。姊妹头上有服权柄的记号，是为着天使的缘故。我们都知道天使犯罪的历史。撒但是背叛的。撒但如何背叛？乃是要高抬自己与神同等。以赛亚十四章说，他在那里要高抬自己，要升到天上与神同等。换一句话说，天使在神的面前出了头，不服在神的权柄之下。以赛亚十四章，撒但在那里一直说，我要，我要，我要，我要升到天上，我要高举我的宝座在神众星之上，我要坐在聚会的山上，我要升到高云之上，我要与至上者同等（13~14）。撒但，就是要作这样的事。你们在这里看见，这就是天使长的堕落。启示录十二章给我们看见，撒但堕落的时候，拖了三分之一的天使，－启示录一同堕落（4）。在神面前没有服在元首的权柄之下而想出头，这就是天使的堕落！
　　今天女人在头上有服权柄的记号，就是要作给天使看！今天，只有在教会里，姊妹在头上有服权柄的记号，就是说，我把我的头蒙起来，我没有头，我不作头。我的头不显露，我接受男人作头，就是说，我接受基督作头，我接受神作头。但是，你们天使却背叛了。这叫作“为天使的缘故”。
　　我在头上，有服权柄的记号。我是一个蒙头的人。这一个，乃是对堕落的天使一个最好的见证。怪不得撒但是一直反对这蒙头的事。因为这一个乃是羞辱他。他在神面前所不作的事，我们作。神在天使中所得不着的，神在教会中得着了。天使有一部分不服在神的权柄之下，不服在基督的权柄之下，弄到全世界都乱起来。堕落的天使，堕落的撒但，比人类的堕落问题还大。神在堕落的天使身上所不能得着的，神在教会里得着了。
　　在教会里，有许多姊妹站在女人的地位上，学习蒙头，你就看见，在这里有一句说不出来，也是不必说出来的话，就是她们有一个见证给空中的天使看见说，神在教会里得着了祂所要得着的。因此，女人为天使的缘故应当在头上有服权柄的记号。
　
　　但是在这里，有人会极端，以为说，男人就是作头，女人就得顺服男人的权柄。若是这样，女人在凡事上都站在盲目顺服的地位上，就没有多大的用处了。人的难处要么就不走，一走就走极端。所以保罗说，不是那么简单。“然而”这不过是外面的见证。外面的见证是这样，在事实上，在里面的，怎样呢？十一节说，“然而照主的安排，女也不是无男，男也不是无女。因为…”有的人问说，什么叫作女也不是无男，男也不是无女？保罗就接着解释说，“因为女人原是由男人而出，男人也是由女人而出。”（12上）
　　在伊甸园里的时候，女人是从男人而出。今天呢？从伊甸园以后，男人需要从女人而出。没有一个男人不是女人生的。在实际上，男也不是无女，女也不是无男。男人也不能说他有特别，女人也不能说她有特别，“但万有都是出乎神。”（12下）蒙头这一个要求没有别的，就是要你们在头上有一个服权柄的记号。说来说去，万有都是出乎神的。在实际上，男人是从女人生的，女人是从男人出的。没有一个人可以骄傲，也没有一个人自暴自弃。
　　十三节：“你们自己审察，女人祷告神，不蒙着头，是合宜的么？”保罗在这里问我们，特别是问姊妹：你们听见了这一段话之后，你们知道了神的政治之后，你们知道了神是基督的头之后，你们知道了基督是各人的头之后，你们知道了男人是女人的头之后，你们知道了神设立女人来代表各人之后，你们也知道了神设立女人在神面前代表基督之后，那么你们想看，女人祷告不蒙头是合宜的么？
　　十四节：“你们的本性不也指示你们，男人若有长头发，便是他的羞辱么？”保罗在这里用教会的感觉来断定这一件事。注意：“你们的本性不也指示你们。”十五节：“但女人有长头发，乃是她的荣耀；因为这头发是给她作盖头的。”整个世界的女人，都宝贝自己的头发，都看自己的头发是可贵的。头发是她的荣耀，女人就是欢喜把自己的头发留在那里。我没有看见女人轻易把她的头发丢在垃圾里。头发是女人的荣耀，头发是可宝贝的。换句话说，神就是将长头发给女人作盖头的。
　　我愿意在这里向你们指明两件事：因为神给女人长头发是作遮盖，保罗就在这里指明说，神的旨意既然是叫我们遮盖，女人就该在这遮盖上加上蒙头。神既然给你长头发遮盖了头，所以你也要把人工的东西遮上去。你要把十五节和六节合起来读。六节说，“女人若不蒙着头，就该剪了头发；女人若以剪发剃发为羞愧，就该蒙着头。”十五节说，“但女人有长头发，乃是她的荣耀；因为这头发是给她作盖头的。”你把这两节圣经合在一起读，是相当清楚地。神把女人的头用头发蒙了，所以接受神权柄的人，就应当再用东西把头发蒙了。如果你不蒙，倒不如把神所给你的头发都剪了。换句话说，你如果接受神的，你就要加上你的。你如果不接受神的，你就要把神所给你的取消。圣经不是说要留长头发，圣经是说长头发不够，还要加上蒙头。
　　今天人对圣经的两个命令，都不遵守。今天如果有一个姊妹不蒙头，把头发剃得光光的，也是听圣经的话。今天，人两个都不作，头发不剃，也不蒙。六节是说，不蒙头就得剃头；不剃头，就得蒙。十五节是说，神既然给我蒙了，所以我自己也要蒙。
　　顺服神的人，要怎样作呢？是说，神既然给我蒙了，我自己也来蒙。所以认识神的人，总是在神作的事情上，加上自己的。是顺着那条路走，不是走与那条路相反的。
　
　　十六节：“若有人想要辩驳，我们却没有这样的规矩，神的众教会也是没有的。”我想保罗的话相当重。保罗很认识哥林多人。哥林多人不只住在哥林多，哥林多人住在许多地方！哥林多人也住在你那个教会里！
　　保罗说，“若有人想要辩驳。”辩驳什么呢？从1~15是讲蒙头问题，要辩驳的人就要辩驳这个蒙头问题。但是保罗在这里说，人如果要辩驳蒙头乃是错误的。蒙头的问题，是人不能随便辩驳的。
　　许多人想要辩驳说，女人不必蒙头！辩驳说，神作基督的头，是哥林多的事，不是宇宙的事。辩驳说，基督作各人的头，是哥林多的事，不是宇宙的事。辩驳说，男人作女人的头，是哥林多的事，不是宇宙的事。但是，感谢神，作基督徒是宇宙的事，不是哥林多的事。感谢神，基督作各人的头，是宇宙的事，不是哥林多的事。感谢神，神作基督的头，也是宇宙的事，不是哥林多的事。也照样，男人作女人的头，也是宇宙的事，不是哥林多的事。
　　若有人以为说，姊妹不必蒙头，因而反对保罗所说的话，反对他所定规的，反对他从主所领受而传给他们的。保罗怎么说呢？他说，“我们却没有这样的规矩。”“我们”是指着保罗和使徒们。在使徒们中间没有这样的规矩，在使徒们中间没有姊妹不蒙头的。“若有人想要辩驳，我们却没有这样的规矩。”你没有法子辩驳。如果人再想要辩驳，“神的众教会也是没有的。”就是说，这是你没有法子辩驳的。
　　保罗在这里给我们看见，当时神的众教会的规矩是如何。按着当日的风俗，犹太人进入会堂，是要蒙头的。但是女人蒙头，男人也蒙头。犹太的男人和女人，都得用一块蒙头的布（叫作“他利司”）蒙了头，才能进入会堂，否则根本不能进去。当日希腊人的风俗（哥林多是希腊的一地），是无论男人女人进入他们的庙宇，都不蒙头，都露着头。世界上没有一种民族，或者一个国家，在保罗的时候，是男人不蒙头，而女人必须蒙头的。当日的犹太人是全要蒙头，外邦人是全不要蒙头，而神的儿女是男人不蒙头，女人要蒙头。
　　所以，男人不蒙头，女人蒙头，这一个命令乃是神的使徒所独给的。这一个规矩乃是神的众教会所独有的。这一个规矩和犹太人的规矩不一样，这一个规矩和外邦人的规矩也不一样。这一个规矩是教会所独有的。因为这一个规矩是使徒所命令的，所以是新的，是神的。
　　所有的使徒都是相信女人该蒙头的。有一个使徒若是不相信女人该蒙头，他就不是我们中间的一位，定规是在我们以外的。在我们中间没有这样的规矩。如果有的教会不相信，保罗说，神的众教会也没有这样的规矩。所有的教会，都没有这样的规矩。所有地方的教会，所有使徒们所经过的地方的教会，都没有这样的规矩。保罗到了这里不讲理了。保罗的道理，讲到十五节为止；到十六节，保罗不讲道理了。若有人想要辩驳，保罗说，没有一个使徒赞成你的意见。你是使徒之外的，你是教会之外的。所有的使徒，所有的教会，都是这样相信，你不能辩驳。
　　所以我们要让姊妹们在教会里，在聚会的时候，就是说在讲道的时候，在祷告的时候，要她们在头上蒙头。为什么缘故要这样？那是要显出在教会里，神要得着祂在世界里所没有得着的；要显出在教会里，神要得着祂在宇宙里所没有得着的。祂在天使中间得不着的，祂在教会里已经得着了：祂在世界里得不着的，祂在教会里已经得着了。所以，姊妹们该知道这一件事。第三节的话，是一个清楚地教训。神是基督的头，基督是各人的头，男人是女人的头，所以，女人要蒙头。这就是全段基本的教训。
　
　　圣经的里面，有一个原则是非常重大的，就是代表的原则。这话，我曾提起过，今天在这里再重复。
　　我们在这里作基督徒，有两个不同的原则：一个是凭着我们个人的原则在神面前作，一个是凭着代表的原则在神面前作。我们不只个人在神面前作基督徒，我们并且是代表着在神面前作基督徒。如果这是不错的，话，将来我们受审判的时候，我们不只为着个人受审判，我们也要为着代表受审判。
　
　　比方说，在这里有一个主人，他家里有几个佣人。这个主人，是一个弟兄，可是待那几个佣人非常不公道，非常不公义，非常苛刻，非常没有道理。我告诉你们，他的没有道理，他的不公义，他的苛刻，将来在神面前要受审判。可是还不只，他还得受第二个审判。因我们的弟兄不只和佣人有关系，他还得在神面前代表主如何作主人。所以每一次你作主人的时候，要代表主作主人。你怎样待你的佣人，就是代表主也是怎样待佣人。你个人犯了罪，你又犯了代表的罪，你把主代表错了。我如果不错的话，要说，将来你在神面前受审判的时候，你要为着你自己的罪受审判，你也要为着你把主代表错了受审判。
　
　　比方说，我不作主人，我作仆人；我作仆人的时候，我偷东西、我懒惰、我撒谎，我只有眼前的事奉、我欺骗我的主人，我犯了这些的罪，我这些犯罪的行为要受审判。但是还不只。因为我作仆人，我是代表所有的仆人顺服天上的主。我如果在人的面前事奉，我可以欺骗、我可以偷、我可以懒惰。但是，每一次在圣经里提起作仆人的时候，总是说我们还有一位主在天上。所以你不只是在这里作仆人，你并且是代表所有的仆人。你不只是个人作仆人，你并且是代表所有的仆人在地上。这是另外一个关系。
　
　　摩西在米利巴那里，因为以色列人试探神，就在以色列人面前发怒，用杖击打磐石两下。神就立刻责备摩西。摩西发脾气，摩西错，如果是摩西个人的事，是一个以色列人的领袖的事，也许还可以赦免。因为摩西有一次发脾气，比这一次发得还要大，就是因以色列人在山下拜金牛犊，他把神亲手所写的两块石版都摔碎了（出三二19），但是神没有责备他。因为他那一次发脾气，反而是代表神的怒气。那一次是代表神发怒，那一个代表是对的。这一次摩西发脾气，把磐石打两下。神说什么呢？神说，你在以色列人面前没有尊我为圣。换一句话说，你没有把我分别出来，你把我代表错了。以色列人还以为是神发怒，其实神没有发怒。
　
　　所以个人的罪是一件事，代表的罪又是一件事。今天，我们读了第三节，每一个姊妹，每一个女人（这样的女人在世界里寻不到），要看见我有我个人的地位，还有我代表的地位。神是基督的头，基督是各人的头，男人是女人的头，所以女人要蒙头。女人要看见上头还代表了人，最少代表了个人。
　
　　姊妹在讲道的时候蒙头，在祷告的时候蒙头，就是在神的面前宣告说，全世界的人在基督面前，没有一个可以作出头的人。她乃是在那里宣告说，任何的人，不能在神的面前露出他的头来。没有一个人，在基督面前可以出头。没有一个人，在基督面前可以出主意、出主张。所有的人，在基督面前，都得把自己的头蒙起来；都得把自己的主意、主张蒙起来，对主说，你是我的头。你个人是蒙头的，你代表的地位也是蒙头的。你乃是在宇宙里作代表。姊妹乃是在这里向着世界宣告说，世界上所有的人在基督面前是如何。
　　蒙头虽是小事情，却是大见证！
　　读经：　　哥林多前书十一章二至十六节：“我称赞你们，因你们凡事记念我，又坚守我所传给你们的。我愿意你们知道，基督是各人的头；男人是女人的头，神的基督的头。凡男人祷告或是讲道，若蒙着头，就羞辱自己的头。凡女人祷告或是讲道，若不蒙着头，就羞辱自己的头；因为这就如同剃了头发一样。女人若不蒙着头，就该剪了头发；女人若以剪发剃发为羞愧，就该蒙着头。男人本不该蒙着头，因为他是神的形像和荣耀，但女人是男人的荣耀。起初，男人不是由女人而出；女人乃是由男人而出。并且男人不是为女人造的；女人乃是为男人造的。因此，女人为天使的缘故，应当在头上有服权柄的记号。然而照主的安排，女也不是无男，男也不是无女。因为女人原是由男人而出，男人也是由女人而出；但万有都是出乎神。你们自己审察，女人祷告神，不蒙着头，是合宜的么？你们的本性不也指示你们，男人若有长头发，便是他的羞辱么？但女人有长头发，乃是她的荣耀；因为这头发是给她作盖头的。若有人想要辩驳，我们却没有这样的规矩，神的众教会也是没有的。”
--------本段经节汇集--------
林前11:2  
但我称赞你们，因你们凡事记念我，又照着所交付给你们的，坚守我所传授的。
林前11:3  
我且愿意你们知道，基督是各人的头，男人是女人的头，神是基督的头。
林前11:4  
凡男人祷告，或是申言，若蒙着头，就羞辱自己的头。
林前11:5  
但凡女人祷告，或是申言，若不蒙着头，就羞辱自己的头，因为这就如同剃了头发一样。
林前11:6  
女人若不蒙着头，就该剪了头发；女人若以剪发或剃发为羞愧，就该把自己蒙起来。
林前11:7  
男人既是神的形像和荣耀，就不该蒙着头，但女人是男人的荣耀。
林前11:8  
男人原不是由女人而出，女人却是由男人而出，
林前11:9  
并且男人不是为着女人创造的，女人却是为着男人创造的。
林前11:10  
因此，女人为着天使的缘故，应当在头上有服权柄的表记。
林前11:11  
然而在主里面，女也不是无男，男也不是无女。
林前11:12  
因为女人怎样出于男人，照样，男人也是借着女人，但万有都是出于神。
林前11:13  
你们自己里面审断：女人祷告神不蒙着头，是合宜的么？
林前11:14  
你们的本性岂不也教导你们，男人若有长头发，便是他的羞辱，
林前11:15  
而女人有长头发，乃是她的荣耀么？因为这长头发是给她作盖头的。
林前11:16  
若有人想要强辩，我们却没有这样的规矩，神的众召会也没有。
------------------------
　　今天我们要提起的一个相当重要的问题，就是蒙头。　　林前十一章二至十六节，没有一次提起弟兄的问题，也没有一次提起姊妹的问题。在这几节圣经里，你所看见的，乃是男人和女人的问题。因为在这里不是提到在基督里的地位，乃是提起神在创造里的安排。
--------本段经节汇集--------
林前11:2  
但我称赞你们，因你们凡事记念我，又照着所交付给你们的，坚守我所传授的。
林前11:3  
我且愿意你们知道，基督是各人的头，男人是女人的头，神是基督的头。
林前11:4  
凡男人祷告，或是申言，若蒙着头，就羞辱自己的头。
林前11:5  
但凡女人祷告，或是申言，若不蒙着头，就羞辱自己的头，因为这就如同剃了头发一样。
林前11:6  
女人若不蒙着头，就该剪了头发；女人若以剪发或剃发为羞愧，就该把自己蒙起来。
林前11:7  
男人既是神的形像和荣耀，就不该蒙着头，但女人是男人的荣耀。
林前11:8  
男人原不是由女人而出，女人却是由男人而出，
林前11:9  
并且男人不是为着女人创造的，女人却是为着男人创造的。
林前11:10  
因此，女人为着天使的缘故，应当在头上有服权柄的表记。
林前11:11  
然而在主里面，女也不是无男，男也不是无女。
林前11:12  
因为女人怎样出于男人，照样，男人也是借着女人，但万有都是出于神。
林前11:13  
你们自己里面审断：女人祷告神不蒙着头，是合宜的么？
林前11:14  
你们的本性岂不也教导你们，男人若有长头发，便是他的羞辱，
林前11:15  
而女人有长头发，乃是她的荣耀么？因为这长头发是给她作盖头的。
林前11:16  
若有人想要强辩，我们却没有这样的规矩，神的众召会也没有。
------------------------
　　在这里不是说，“我与父原为一。”（约十30）乃是说，神是基督的头。在这里并不是父和子的问题，乃是神和基督的问题，神和祂的受膏者的问题。不是三而一的神格中父神和子神的问题，乃是说到被神差遣来到地上，受神膏油，作神基督的那一位，神和祂的关系。蒙头的问题，乃是神和祂的受膏者的问题。
--------本段经节汇集--------
约10:30  
我与父原是一。
约翰福音一章（略，若需要被汇集，请勾选“不忽略整章”）
------------------------
　　蒙头的问题，也不是基督和祂教会的问题。不是说，基督是教会的元首，教会是基督的身体，所以要蒙头。请记得，根本不是这个问题！在这里是说，基督乃是各人的头。在这么多人之中，基督是头。虽然是这么多的人，但是，基督是头。基督的作头，不只是指基督作教会的头；基督的作头，乃是指基督作各人的头。所以，根本不是指基督和教会的关系，乃是指基督和各人的关系。所以，这不是指神的儿女中间的关系，不是指弟兄姊妹中间的关系。这里乃是说，男人作女人的头。我们要把根本的问题解决了，才能知道什么叫作蒙头。
　
　　我愿意把问题带到相当远的地方来看，不然就不容易明白林前十一章。这一章，需要认识神的人，和认识圣经的人，才能明白。因为这一章相当难读。在这里，我们要先看清楚一件事，就是神在祂的宇宙里，有两个制度：一个制度是恩典，一个制度是政治。
--------本段经节汇集--------
哥林多前书十一章（略，若需要被汇集，请勾选“不忽略整章”）
哥林多前书一章（略，若需要被汇集，请勾选“不忽略整章”）
哥林多前书一章（略，若需要被汇集，请勾选“不忽略整章”）
------------------------
　
　　我们所说的教会，我们所说的得救，我们所说的弟兄姊妹，我们所说的作神的儿女，都是神恩典制度里的东西。一切关于教会的，一切关于圣灵的，一切关于救赎的，都是恩典制度里的东西。你看见说，在神面前，百夫长蒙恩典，腓尼基的女人也蒙恩典；彼得蒙恩典，马利亚也蒙恩典；拉撒路可以复活，马大和马利亚可以事奉。在恩典的制度里，男女的关系是这样的。
　
　　在圣经里，还有一种的制度，我们称它作神的政治。这一个政治的制度和恩典的制度根本不一样。神政治的制度是独立的，是另外一个制度。在这一个制度里，神随着祂自己的意思行事。
　
　　神创造世界的时候，祂创造男人，也创造女人。这是神政治里的东西。神创造世界的时候，先造男人，后造女人，这也是神政治里的东西。神要怎样作，神就怎样作了。这是独立的旨意。神后来定规说，所有的人，都作女人的后裔，连主耶稣也作女人的后裔，这也是神的政治。没有一个人和神商量这件事。
　
　　在伊甸园里的时候，神将果子赐给人作食物，这是神的政治。在洪水以后，神将动物赐给人作食物，这也是神是政治。
　
　　人的语言，本来只有一种。人造了巴别塔，为要显出人联合的能力来。所以神在巴别的地方，就变了人的口音，不要人说同样的话，这是神的政治。等到五旬节的时候，神把祂的灵赐下来，叫人说起方言来，这也是神的政治。
　
　　到巴别塔的时候，地上的民，分作许多的“民”。多民的民，是民族的民，不是国民的民。这也是神的政治。后来神在这么多的“民”中，又挑选一个单独的民，就是以色列族来属乎祂，这是恩典。但是在人类中间有“民”的分别，这是政治。
　
　　过些年日，这许多民，变作许多国。圣经里的历史给我们看见，国的起头，比民的起头慢。先有民族，后有国家。每一个国家，有一个王管理他们。这也是神在政治里所许可的，这也是神在政治里所设立的事。
　
　　当以色列人在士师记的时候，还不过是一个民族，还没有成为一个国家。到撒母耳的时候，还是一个民族，像其他的民族一样，因为还没有王管理他们。等到有一天，以色列民也要有王，像其他的民族一样，他们要从恩典里出来到政治里去。他们说，我们也要有王，像别的民族一样。神警戒他们说，如果有王，将来那王要怎样管辖他们（撒上八9）。
--------本段经节汇集--------
撒上8:9  
故此你要听从他们的话，只是当郑重地警戒他们，告诉他们将来管辖他们的王会怎样行。
------------------------
　
　　后来，神拣选扫罗作他们的王。扫罗一被拣选，神政治的制度，就在以色列人的身上起头。不是说神的恩典不存在，乃是说以色列人专一的把自己放在政治的底下。以色列人就不能随便的抵挡他们的受膏者，因为他是王。所以，虽然扫罗在恩典方面离开了神，但是在政治方面他还是王。你们要看见两条不同的路，才能看见两种不同的情形。以恩典来说，扫罗是失败了；但是，在政治方面，他还是王。所以大卫不能抵挡神所设立的权柄。
　
　　这一种情形一直继续到主耶稣。你自然而然的看见，在那里有神这两方面的工作。神恩典的制度，一直继续在世界上。同时，也有神政治的制度，继续在这世界上。祭司和先知，乃是站在恩典的这一边，来维持恩典的制度。以色列的王，以色列的领袖，乃是站在神政治的这一边，来维持神政治的制度。　　主耶稣在地上的时候，一方面祂是作救主，来拯救人脱离罪，这一个是在恩典制度底下的工作。另一方面，神是要主耶稣借着十字架的工作，来设立祂自己的权柄，来设立祂的天国，来叫诸天在地上掌权。神一直要把鬼魔的势力毁灭，一直要把诸天的国度带进来，一直要把新天新地带进来。到那一天，恩典和政治，要联合成为一个制度。就是说，到新天新地的时候，恩典制度和政治制度，要联合成为一个制度。就是说，到新天新地的时候，恩典的制度和政治的制度，两个要合一在主耶稣身上。祂就是两面的作工，一面祂站在恩典的制度方面作工，另一面祂又站在政治的制度方面作工。　　神的政治不是从造人才起头，神的政治是从造天使就已经起头了。这在圣经里是相当清楚地。撒但在那里作晨星的时候，撒但在那里掌权的时候，这一个政治的制度已经起头了。一直到了人被造，婚姻是神政治制度里的东西，丈夫和妻子是神政治制度里的东西，家庭的设立是神政治制度里的东西，父母和儿女的关系也是神政治制度里的东西。这些基本的结构，都是神在祂政治制度里所设立的。　　现在我要弟兄姊妹们看见一件事，就是一切在这一个世代里蒙恩的人，有一个基本的功课要学，就是说，绝不让恩典打岔神的政治。我要很严重的说这句话：绝不让恩典在我们身上来打岔神在政治里所定规的。神是叫人来尊重神的政治，不是叫人来废弃神的政治。如果我们不知道神的政治，我们在神面前就会是一个不法的人；我们根本没有看见在教会之外，还有一个国。所以，你们必须看见政治的制度。恩典的制度，乃是为要成全政治的制度。不是政治的制度来为着恩典的制度，反而是恩典的制度来成全政治的制度。　　许多人有一个基本的错误，就是糊里糊涂，以为能够借恩典来把政治摆在一边。神在恩典里的工作，你没有办法用它来改变神的政治。我们在神面前所得恩典的赦免，不能改变神政治的赦免。你在恩典的赦免里，不管得着多少，都不能改变政治的赦免。　　神的政治是另外一个原则！从起头到末了，神总要带进祂的政治制度。恩典总是与政治相配的。今天，因为人在政治的制度底下不服、反叛，所以才有恩典制度进来。恩典制度使你蒙拯救，被挽回，叫你能够顺服神政治的制度。恩典反而是为着辅助神政治的制度。
　
　
　　你们记得亚当犯罪的事。神造了伊甸园之后，就造亚当和夏娃，叫他们在园中看守，这简直是把伊甸园完全的给了他们。伊甸是快乐的意思，他们住在快乐的园子里。但是他们两个犯了罪。犯罪之后，神给他们一个应许说，有一位拯救的主要来，就是女人的后裔要来。虽然有一个救赎的应许，但亚当和夏娃还是被赶出离开伊甸园。你看见，拯救是主的恩典，但这并不拦阻神赶出的政治。　　神不只把亚当赶出伊甸园，并且用基路伯守住伊甸园，叫他们两个不得回去，这是神的政治。神的政治和神的恩典是两个东西。恩典给人救主的应许，政治把人赶出伊甸园。人从那一天起，不能再在伊甸园里，这是相当清楚地。
　
　　以色列人到了加低斯巴尼亚，他们不肯进迦南地去；结果，神就不给他们进去。以色列人懊悔了，自己要进去，一天之中，被迦南人杀死了许多。以色列人在那里哀哭呼叫，但是神就不让他们进去（民十三~十四）。曾有一次不进去，就不得进去。神在政治上，不让人随便作，神有祂的政治。
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民十三1～十四（略，若需要被汇集，请勾选“不忽略整章”）
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　　摩西用杖击打磐石两次，没有尊耶和华为圣，结果就不得进迦南地（民二十7~12）。虽然神怜悯他，把他带到毗斯迦山上，但是，他不能和神的子民一同进到迦南地。虽然他能够和神一同在毗斯迦山上看迦南地，但是他不得进去（申三四）。从山上看迦南地的范围，是神的恩典；但是，不得进迦南地，这是神的政治。
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民20:7  
耶和华对摩西说，
民20:8  
你拿着杖，和你的哥哥亚伦招聚会众，在他们眼前吩咐磐石发出水来；这样，你就为他们使水从磐石中流出来，给会众和他们的牲畜喝。
民20:9  
于是摩西照耶和华所吩咐的，从耶和华面前取了杖去。
民20:10  
摩西、亚伦就招聚会众到磐石前；摩西对他们说，你们这些背叛的人听我说，我们要为你们使水从这磐石中流出来么？
民20:11  
摩西举手，用杖击打磐石两下，就有许多水流出来，会众和他们的牲畜都喝了。
民20:12  
耶和华对摩西、亚伦说，因为你们不信我，不在以色列人眼前尊我为圣，所以你们必不得领这会众进我所赐给他们的地去。
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　　大卫犯了罪，神恩待他、怜悯他、赦免他的罪。并且神还恩待他，叫他从这件事以后，和神有特别的交通。可是刀剑永不离开他的家（撒下十二7~14）。这是神的政治。
--------本段经节汇集--------
撒下12:7  
拿单对大卫说，你就是那人。耶和华以色列的神如此说，我膏你作以色列的王，救你脱离扫罗的手；
撒下12:8  
我将你主人的家业赐给你，将你主人的妻妾交在你怀里，又将以色列和犹大家赐给你；这若是太少，还可以多多地加给你。
撒下12:9  
你为什么藐视耶和华的话，行祂眼中看为恶的事？你用刀击杀赫人乌利亚，又娶了他的妻子作你的妻子；你是借亚扪人的刀杀了他。
撒下12:10  
你既藐视我，娶了赫人乌利亚的妻子为妻，故此刀剑必永不离开你的家。
撒下12:11  
耶和华如此说，看哪，我必从你家中兴起祸患攻击你；我必在你眼前把你的妻妾赐给与你亲近的人，他必在日光之下与她们同寝。
撒下12:12  
你在暗中行这事，我却要在全以色列面前，在日光之下施行报应。
撒下12:13  
大卫对拿单说，我得罪耶和华了。拿单说，耶和华已经除掉你的罪，你必不至于死。
撒下12:14  
只是你因着行这事，叫耶和华的仇敌大得亵渎的机会，故此，你所得的儿子必定要死。
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　　巴拿巴与保罗分开，是为着马可的缘故（徒十五37~39）。马可是巴拿巴的亲戚（西四10）。马可在半路上不顺服、不听话，巴拿巴还是愿意带他，明显是因为有亲属的关系。从此巴拿巴与保罗分开，把马可带到居比路（居比路是他们的家乡）去。在这里，完全是肉体的关系在里面作工。我承认，巴拿巴到后来也许还被神用，还是作了好的工作。但是，从那个时候起，圣灵从圣经里把他的名字取消。他的名字还在生命册上，但是不再记在使徒行传上。这是神的政治。在神的政治里，不能让人行走他自己的路！
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徒15:37  
巴拿巴定意也带着称呼马可的约翰同去，
徒15:38  
但保罗以为不带他同去是适宜的，因为马可从前曾在旁非利亚离开他们，不和他们同去作工。
徒15:39  
于是二人起了争执，甚至彼此分开；巴拿巴带着马可，坐船往居比路去；
西4:10  
与我一同坐监的亚里达古问你们安。巴拿巴的表弟马可也问你们安（说到这马可，你们已经受了吩咐，他若到了你们那里，你们就接待他）。
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　　恩典的制度是一件事，政治的制度又是一件事。人越谦卑，在神政治的制度里越上进。千万不要以为说，你因为进入了神恩典的制度，你就能废弃神政治的制度。　　恩典没有法子废弃政治，并且恩典是叫人能顺服政治。我严重的说这话，恩典乃是给我们能力，叫我们能顺服政治。恩典不是叫我们造反来推翻政治。神的这两个制度，是互相成全的。恩典不能废弃政治。只有愚昧的人才说，我蒙了恩典，我可以放松，可以随便作。这是愚昧人作的事！　　一个人在恩典之下看得越清楚，他作仆人就更像仆人，他作主人就更像主人。也照样，一个人在恩典之下看得越清楚，他就越会作丈夫，越会作父母，越会作儿女，越会作国民，越会服在权柄底下。人越接受神的恩典，越会知道说，我怎样来维持神的政治。我没有看见一个真认识神恩典的人，反而是毁坏神政治的人。
　
　　蒙头的问题，是属乎神政治的问题。蒙头，乃是与神的政治发生关系的。你们若不知道神的政治，我没有法子劝你们蒙头。如果不知道什么叫作神的政治，就不知道蒙头的关系是何等的大。如果看见神的政治，知道在神的话语里所启示的，有一个叫作神的政治制度，就要看见蒙头和神的政治发生极大的关系。　　林前十一章二至三节：“我称赞你们，因你们凡事记念我，又坚守我所传给你们的。我愿意你们知道，基督是各人的头；男人是女人的头，神的基督的头。”所以这里乃是神的政治的问题。
--------本段经节汇集--------
林前11:2  
但我称赞你们，因你们凡事记念我，又照着所交付给你们的，坚守我所传授的。
林前11:3  
我且愿意你们知道，基督是各人的头，男人是女人的头，神是基督的头。
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　　这里不是说到父和子的关系，因父和子的关系是神格中的关系。在这里，乃是说到神与基督的关系。用一句今世代人的话来说，基督就是神的代表。所以这里乃是说，在职分上、在神的安排上、在神的政治上，神是神，基督是基督。基督乃是神所差来的。约翰十七章三节说，“认识你独一的真神，并且认识你所差来的耶稣基督。”神是神，主耶稣是被差来的基督。这一个神和基督，就是神政治里的一件事。基督本来是和神同等的，但是祂甘心乐意作基督，作被差遣的。神是高高在上作神，基督是被差遣来作神的工作。这是神政治里的第一件事。
--------本段经节汇集--------
约17:3  
认识你独一的真神，并你所差来的耶稣基督，这就是永远的生命。
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　　神的目的是什么？神是要设立基督作头，所有的人都得顺服祂。祂乃是受造中初熟的果子，祂乃是神首先所造的，所以祂是各人的头，众人都要服在祂底下。这一个，在神的政治里，也是基本的原则。基督是各人的头，不是恩典制度里的东西，乃是神政治制度里的东西。照样，男人是女人的头，也是神政治制度里的东西。神在祂的政治里设立男人作头，和神在祂的政治里设立基督作头一样，和神在祂的政治里设立祂自己作头一样。这乃是整个制度的问题。　　神在这里自己作头，神设立基督作头，神再设立男人作头。这是神政治的三个大的原则。　　神是基督的头，不是说神大，基督大的问题，乃是说在神的政治里，神是基督的头。在神的政治里，基督是各人的头。在神的政治里，男人是女人的头。这是神所设立的，这是神所定规的。　　腓立比二章是够清楚地。主耶稣在祂基本的性质上，祂是与神同等的。但是，在神的政治里，祂乃是基督。因为祂是基督，所以，神是祂的头。所以在约翰福音里，祂承认说，我所作的一切，都是父告诉我的（五19）。我来不是行我自己的意思，乃是行差我来者的意思（六38）。我不过是基督，我不过是被差来的基督。我不敢凭自己说话，我乃是听见了才说话。我不敢凭自己作事，我乃是看见了才作事（八26，28）。祂今天是站在政治的里面。神所定规的是：神是神，祂是基督，基督要听神的话──虽然子神不必听父神的话。因以基本的位格来说，子神和父神是同样大小的，是同等的，也是同尊的。可是呢，在政治里，祂不是站在子神的地位上，祂是站在基督受差遣的地位上。
--------本段经节汇集--------
腓立比书二章（略，若需要被汇集，请勾选“不忽略整章”）
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 腓立比书没有六章，请检查。
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　　神的政治，有一天要被人认识。全世界的人都要知道，基督是他们的头，这是神在政治里的定规。基督要作各人的头，今天只有教会知道，世界的人不知道。有一天全世界的人都要知道，基督是头，祂是造物中的第一个。在受造之物中，祂是初熟的果子，所有受造的人都要服在基督的权柄之下。照样，神定规男人是女人的头，这一件事也是在教会里才知道的。你们看见这一点么？今天只有教会知道基督是各人的头，也只有教会知道男人是女人的头。　　我们已经看见，恩典不能推翻神的政治。我想我们所学的功课，越过越清楚，恩典是为着扶持神的政治，不是为着破坏神的政治。没有一个人能愚昧到一个地步，利用神的恩典来干犯神的政治。神的政治是不能干犯的！神的手，一直要在那里维持神的政治。今天，人不能因相信了主，就推翻父亲的权柄。今天，人不能因相信了主，就推翻主人的权柄。今天，人不能因相信了主，就推翻政府的权柄。今天，人不能说，我是基督徒，所以不必纳税；我是基督徒，所以不必纳粮。没有这件事！你越是基督徒，越要维持神的政治。　　今天我们在世界上，是要维持祂的见证。所以祂在这里，给我们看见三种不同的元首：神是元首、基督是元首、男人是元首。根本不是弟兄姊妹的问题；根本是政治里的东西，不是恩典里的东西。恩典是说弟兄姊妹，但是，在政治里神另有定规。这是神的旨意，这是神独立的心意。神定规祂自己作元首，基督作顺服的。神定规基督作元首，各人作顺服的。神定规男人作元首，女人应当有顺服的记号。
　
　　四至五节：“凡男人祷告或是讲道，若蒙着头，就羞辱自己的头。凡女人祷告或是讲道，若不蒙着头，就羞辱自己的头；因为这就如同剃了头发一样。”在这里，我们要看见什么叫作蒙头。　　蒙头的意义是说，我服在神的政治底下，我接受那一个地位。我绝不敢说，我蒙了恩典，我可以取消神的政治。我连想也不敢想。我反而接受这一个。基督如何接受神作头，各人也如何接受基督作头。照样，在代表上，女人也如何接受男人作头。蒙头的意义就是说，我好像没有头一样，我把头遮了。　　请你们记得，在实行上，女人蒙了头。在实际上，基督在神面前是蒙头的，各人在基督面前是蒙头的。可是在实行上，神只要求女人在男人面前蒙头。这是一件希奇的事！这是相当深的原则，发生了极大的关系，并不是小事情。　　我常常觉得说，有的弟兄，有的姊妹，根本没有法子和他讲蒙头的问题。因为他根本不知道神的政治。你要明白什么是神的政治，你才能明白蒙头。问题是说，基督在神面前是蒙头的，所以我在神面前也蒙了头。我把头遮了、看不见了、不显露了，神是我的头。在事实上，神是要每一个人的头部都蒙起来。基督是我的头。我的头要不出来，我的头要看不见，我的头要不显露。　　在这里，我要对作基督徒的女人说，神定规男人是女人的头。今天在不认识神权柄的日子当中，只有在教会里，主要求这样的事。所以，这变作是作不作基督徒的问题。神在教会里，要求基督徒接受神在政治上所定规的制度。
　
　　所以姊妹们的蒙头就是说，她是站在基督在神面前的地位上，也是站在各人在基督面前的地位上而蒙头的。神叫女人蒙头，乃是要把神的政治在地上彰显出来。只有女人，神才叫她蒙头。女人的蒙头，不只是为着自己，乃是为着代表。有许多事情是为着自己，有许多事情是为着代表。为着自己，是因为我是女人。为着代表，是因为代表各人，代表基督。在基督面前我是代表各人，在神面前我是代表基督。所以，在神面前女人蒙头，就是等于基督在神面前蒙头一样。在基督面前女人蒙头，就是等于和人在基督面前蒙头一样。　　所有的人，在基督面前都应该没有头，都应该把头遮盖起来，都应该让基督作头。在基督面前不蒙头，就是两个头。有了两个头，总得把一个蒙掉。神在这里，基督在这里，就要蒙一个头。照样，男人在这里，女人在这里，也要蒙一个头。基督在这里，各人在这里，也得蒙一个头。不蒙头，意思就是说，有了两个头。在神的政治里，不能有两个头。神是头，基督就不能作头；基督是头，各人就不能作头；男人是头，女人就不能作头。　　神是叫姊妹作代表。姊妹乃是负责在头上有顺服的记号，要显出神这一个政治的制度。神特别要求这一件事，就是女人在祷告或讲道的时候要蒙头。因为她们来到神面前的时候，就得知道神的政治。她们为着神到人面前去讲道，为着人到神面前去祷告；或者是祷告，或者是讲道；或者是为着神出去，或者是到神面前去，凡与神有关系的，都得蒙头。这样作，目的是要显出神的政治。　　男人不许蒙头。男人如果在女人面前蒙头，是羞辱自己的头。男人是代表基督。男人蒙头反而是承认说，各人不该在基督面前蒙头，基督反而在各人面前蒙头。
　
　　六节：“女人若不蒙着头，就该剪了头发；女人若以剪发剃发为羞愧，就该蒙着头。”换一句话说，神对姊妹说，你该彻底。　　没有一个人可以不蒙头，而把头发留在那里；女人如果不蒙头，就得把头发剪掉、剃掉。你如果觉得剪发剃发是羞愧的，你就得蒙头。这是保罗的意思。女人如果不蒙头，就该剪发剃发。女人若以剪发剃发为羞愧，就该蒙头。要彻底，不要只作一半。　　七节：“男人本不该蒙着头，因为他是神的形像和荣耀。”你看见男人是代表神的形像和荣耀，所以不该蒙头。“但女人是男人的荣耀。”所以女人该蒙着头。女人若不蒙着头，就不能显出男人是头。　　八节、九节是相当清楚，都是讲到政治的问题。所以我说，不知道政治的问题，根本不必读林前十一章。“起初，男人不是由女人而出；女人乃是由男人而出。”这是神作的事。创造的时候，男人不是由女人而出；创造的时候，女人是从男人身上拿出一根肋骨来造的。所以你看见，头是亚当，不是夏娃。“并且男人不是为女人造的；女人乃是为男人造的。”所以为着创造的缘故，也要服。
--------本段经节汇集--------
哥林多前书十一章（略，若需要被汇集，请勾选“不忽略整章”）
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　　十节：“因此，女人为天使的缘故，应当在头上有服权柄的记号。”圣经里没有规定，要用什么来蒙头；只是说，要把头蒙住，要把头发所在的头蒙住。为什么要这样作？它说，是为着天使的缘故。　　我常常觉得，这是非常奇妙的教训。姊妹头上有服权柄的记号，是为着天使的缘故。我们都知道天使犯罪的历史。撒但是背叛的。撒但如何背叛？乃是要高抬自己与神同等。以赛亚十四章说，他在那里要高抬自己，要升到天上与神同等。换一句话说，天使在神的面前出了头，不服在神的权柄之下。以赛亚十四章，撒但在那里一直说，我要，我要，我要，我要升到天上，我要高举我的宝座在神众星之上，我要坐在聚会的山上，我要升到高云之上，我要与至上者同等（13~14）。撒但，就是要作这样的事。你们在这里看见，这就是天使长的堕落。启示录十二章给我们看见，撒但堕落的时候，拖了三分之一的天使，一同堕落（4）。在神面前没有服在元首的权柄之下而想出头，这就是天使的堕落！
--------本段经节汇集--------
以赛亚书十四章（略，若需要被汇集，请勾选“不忽略整章”）
以赛亚书十四章（略，若需要被汇集，请勾选“不忽略整章”）
赛14:13  
你心里曾说，我要升到天上；我要高举我的宝座在神众星以上。我要坐在聚会的山上，在北方的极处。
赛14:14  
我要升到高云之上；我要使自己与至高者一样。
启示录十二章（略，若需要被汇集，请勾选“不忽略整章”）
启12:4  
它的尾巴拖拉着天上星辰的三分之一，摔在地上；龙站在那将要生产的妇人面前，等她生产之后，要吞吃她的孩子。
------------------------
　　今天女人在头上有服权柄的记号，就是要作给天使看！今天，只有在教会里，姊妹在头上有服权柄的记号，就是说，我把我的头蒙起来，我没有头，我不作头。我的头不显露，我接受男人作头，就是说，我接受基督作头，我接受神作头。但是，你们天使却背叛了。这叫作“为天使的缘故”。　　我在头上，有服权柄的记号。我是一个蒙头的人。这一个，乃是对堕落的天使一个最好的见证。怪不得撒但是一直反对这蒙头的事。因为这一个乃是羞辱他。他在神面前所不作的事，我们作。神在天使中所得不着的，神在教会中得着了。天使有一部分不服在神的权柄之下，不服在基督的权柄之下，弄到全世界都乱起来。堕落的天使，堕落的撒但，比人类的堕落问题还大。神在堕落的天使身上所不能得着的，神在教会里得着了。　　在教会里，有许多姊妹站在女人的地位上，学习蒙头，你就看见，在这里有一句说不出来，也是不必说出来的话，就是她们有一个见证给空中的天使看见说，神在教会里得着了祂所要得着的。因此，女人为天使的缘故应当在头上有服权柄的记号。
　
　　但是在这里，有人会极端，以为说，男人就是作头，女人就得顺服男人的权柄。若是这样，女人在凡事上都站在盲目顺服的地位上，就没有多大的用处了。人的难处要么就不走，一走就走极端。所以保罗说，不是那么简单。“然而”这不过是外面的见证。外面的见证是这样，在事实上，在里面的，怎样呢？十一节说，“然而照主的安排，女也不是无男，男也不是无女。因为…”有的人问说，什么叫作女也不是无男，男也不是无女？保罗就接着解释说，“因为女人原是由男人而出，男人也是由女人而出。”（12上）　　在伊甸园里的时候，女人是从男人而出。今天呢？从伊甸园以后，男人需要从女人而出。没有一个男人不是女人生的。在实际上，男也不是无女，女也不是无男。男人也不能说他有特别，女人也不能说她有特别，“但万有都是出乎神。”（12下）蒙头这一个要求没有别的，就是要你们在头上有一个服权柄的记号。说来说去，万有都是出乎神的。在实际上，男人是从女人生的，女人是从男人出的。没有一个人可以骄傲，也没有一个人自暴自弃。　　十三节：“你们自己审察，女人祷告神，不蒙着头，是合宜的么？”保罗在这里问我们，特别是问姊妹：你们听见了这一段话之后，你们知道了神的政治之后，你们知道了神是基督的头之后，你们知道了基督是各人的头之后，你们知道了男人是女人的头之后，你们知道了神设立女人来代表各人之后，你们也知道了神设立女人在神面前代表基督之后，那么你们想看，女人祷告不蒙头是合宜的么？　　十四节：“你们的本性不也指示你们，男人若有长头发，便是他的羞辱么？”保罗在这里用教会的感觉来断定这一件事。注意：“你们的本性不也指示你们。”十五节：“但女人有长头发，乃是她的荣耀；因为这头发是给她作盖头的。”整个世界的女人，都宝贝自己的头发，都看自己的头发是可贵的。头发是她的荣耀，女人就是欢喜把自己的头发留在那里。我没有看见女人轻易把她的头发丢在垃圾里。头发是女人的荣耀，头发是可宝贝的。换句话说，神就是将长头发给女人作盖头的。　　我愿意在这里向你们指明两件事：因为神给女人长头发是作遮盖，保罗就在这里指明说，神的旨意既然是叫我们遮盖，女人就该在这遮盖上加上蒙头。神既然给你长头发遮盖了头，所以你也要把人工的东西遮上去。你要把十五节和六节合起来读。六节说，“女人若不蒙着头，就该剪了头发；女人若以剪发剃发为羞愧，就该蒙着头。”十五节说，“但女人有长头发，乃是她的荣耀；因为这头发是给她作盖头的。”你把这两节圣经合在一起读，是相当清楚地。神把女人的头用头发蒙了，所以接受神权柄的人，就应当再用东西把头发蒙了。如果你不蒙，倒不如把神所给你的头发都剪了。换句话说，你如果接受神的，你就要加上你的。你如果不接受神的，你就要把神所给你的取消。圣经不是说要留长头发，圣经是说长头发不够，还要加上蒙头。　　今天人对圣经的两个命令，都不遵守。今天如果有一个姊妹不蒙头，把头发剃得光光的，也是听圣经的话。今天，人两个都不作，头发不剃，也不蒙。六节是说，不蒙头就得剃头；不剃头，就得蒙。十五节是说，神既然给我蒙了，所以我自己也要蒙。　　顺服神的人，要怎样作呢？是说，神既然给我蒙了，我自己也来蒙。所以认识神的人，总是在神作的事情上，加上自己的。是顺着那条路走，不是走与那条路相反的。
　
　　十六节：“若有人想要辩驳，我们却没有这样的规矩，神的众教会也是没有的。”我想保罗的话相当重。保罗很认识哥林多人。哥林多人不只住在哥林多，哥林多人住在许多地方！哥林多人也住在你那个教会里！　　保罗说，“若有人想要辩驳。”辩驳什么呢？从一节到十五节是讲蒙头问题，要辩驳的人就要辩驳这个蒙头问题。但是保罗在这里说，人如果要辩驳蒙头乃是错误的。蒙头的问题，是人不能随便辩驳的。　　许多人想要辩驳说，女人不必蒙头！辩驳说，神作基督的头，是哥林多的事，不是宇宙的事。辩驳说，基督作各人的头，是哥林多的事，不是宇宙的事。辩驳说，男人作女人的头，是哥林多的事，不是宇宙的事。但是，感谢神，作基督徒是宇宙的事，不是哥林多的事。感谢神，基督作各人的头，是宇宙的事，不是哥林多的事。感谢神，神作基督的头，也是宇宙的事，不是哥林多的事。也照样，男人作女人的头，也是宇宙的事，不是哥林多的事。　　若有人以为说，姊妹不必蒙头，因而反对保罗所说的话，反对他所定规的，反对他从主所领受而传给他们的。保罗怎么说呢？他说，“我们却没有这样的规矩。”“我们”是指着保罗和使徒们。在使徒们中间没有这样的规矩，在使徒们中间没有姊妹不蒙头的。“若有人想要辩驳，我们却没有这样的规矩。”你没有法子辩驳。如果人再想要辩驳，“神的众教会也是没有的。”就是说，这是你没有法子辩驳的。　　保罗在这里给我们看见，当时神的众教会的规矩是如何。按着当日的风俗，犹太人进入会堂，是要蒙头的。但是女人蒙头，男人也蒙头。犹太的男人和女人，都得用一块蒙头的布（叫作“他利司”）蒙了头，才能进入会堂，否则根本不能进去。当日希腊人的风俗（哥林多是希腊的一地），是无论男人女人进入他们的庙宇，都不蒙头，都露着头。世界上没有一种民族，或者一个国家，在保罗的时候，是男人不蒙头，而女人必须蒙头的。当日的犹太人是全要蒙头，外邦人是全不要蒙头，而神的儿女是男人不蒙头，女人要蒙头。　　所以，男人不蒙头，女人蒙头，这一个命令乃是神的使徒所独给的。这一个规矩乃是神的众教会所独有的。这一个规矩和犹太人的规矩不一样，这一个规矩和外邦人的规矩也不一样。这一个规矩是教会所独有的。因为这一个规矩是使徒所命令的，所以是新的，是神的。　　所有的使徒都是相信女人该蒙头的。有一个使徒若是不相信女人该蒙头，他就不是我们中间的一位，定规是在我们以外的。在我们中间没有这样的规矩。如果有的教会不相信，保罗说，神的众教会也没有这样的规矩。所有的教会，都没有这样的规矩。所有地方的教会，所有使徒们所经过的地方的教会，都没有这样的规矩。保罗到了这里不讲理了。保罗的道理，讲到十五节为止；到十六节，保罗不讲道理了。若有人想要辩驳，保罗说，没有一个使徒赞成你的意见。你是使徒之外的，你是教会之外的。所有的使徒，所有的教会，都是这样相信，你不能辩驳。　　所以我们要让姊妹们在教会里，在聚会的时候，就是说在讲道的时候，在祷告的时候，要她们在头上蒙头。为什么缘故要这样？那是要显出在教会里，神要得着祂在世界里所没有得着的；要显出在教会里，神要得着祂在宇宙里所没有得着的。祂在天使中间得不着的，祂在教会里已经得着了：祂在世界里得不着的，祂在教会里已经得着了。所以，姊妹们该知道这一件事。第三节的话，是一个清楚地教训。神是基督的头，基督是各人的头，男人是女人的头，所以，女人要蒙头。这就是全段基本的教训。
　
　　圣经的里面，有一个原则是非常重大的，就是代表的原则。这话，我曾提起过，今天在这里再重复。　　我们在这里作基督徒，有两个不同的原则：一个是凭着我们个人的原则在神面前作，一个是凭着代表的原则在神面前作。我们不只个人在神面前作基督徒，我们并且是代表着在神面前作基督徒。如果这是不错的，话，将来我们受审判的时候，我们不只为着个人受审判，我们也要为着代表受审判。
　
　　比方说，在这里有一个主人，他家里有几个佣人。这个主人，是一个弟兄，可是待那几个佣人非常不公道，非常不公义，非常苛刻，非常没有道理。我告诉你们，他的没有道理，他的不公义，他的苛刻，将来在神面前要受审判。可是还不只，他还得受第二个审判。因我们的弟兄不只和佣人有关系，他还得在神面前代表主如何作主人。所以每一次你作主人的时候，要代表主作主人。你怎样待你的佣人，就是代表主也是怎样待佣人。你个人犯了罪，你又犯了代表的罪，你把主代表错了。我如果不错的话，要说，将来你在神面前受审判的时候，你要为着你自己的罪受审判，你也要为着你把主代表错了受审判。
　
　　比方说，我不作主人，我作仆人；我作仆人的时候，我偷东西、我懒惰、我撒谎，我只有眼前的事奉、我欺骗我的主人，我犯了这些的罪，我这些犯罪的行为要受审判。但是还不只。因为我作仆人，我是代表所有的仆人顺服天上的主。我如果在人的面前事奉，我可以欺骗、我可以偷、我可以懒惰。但是，每一次在圣经里提起作仆人的时候，总是说我们还有一位主在天上。所以你不只是在这里作仆人，你并且是代表所有的仆人。你不只是个人作仆人，你并且是代表所有的仆人在地上。这是另外一个关系。
　
　　摩西在米利巴那里，因为以色列人试探神，就在以色列人面前发怒，用杖击打磐石两下。神就立刻责备摩西。摩西发脾气，摩西错，如果是摩西个人的事，是一个以色列人的领袖的事，也许还可以赦免。因为摩西有一次发脾气，比这一次发得还要大，就是因以色列人在山下拜金牛犊，他把神亲手所写的两块石版都摔碎了（出三二19），但是神没有责备他。因为他那一次发脾气，反而是代表神的怒气。那一次是代表神发怒，那一个代表是对的。这一次摩西发脾气，把磐石打两下。神说什么呢？神说，你在以色列人面前没有尊我为圣。换一句话说，你没有把我分别出来，你把我代表错了。以色列人还以为是神发怒，其实神没有发怒。
--------本段经节汇集--------
出32:19  
摩西走近营前，就看见那牛犊，又看见人跳舞，便发烈怒，把两块版从手中扔出，在山下摔碎了。
------------------------
　
　　所以个人的罪是一件事，代表的罪又是一件事。今天，我们读了第三节，每一个姊妹，每一个女人（这样的女人在世界里寻不到），要看见我有我个人的地位，还有我代表的地位。神是基督的头，基督是各人的头，男人是女人的头，所以女人要蒙头。女人要看见上头还代表了人，最少代表了个人。
　
　　姊妹在讲道的时候蒙头，在祷告的时候蒙头，就是在神的面前宣告说，全世界的人在基督面前，没有一个可以作出头的人。她乃是在那里宣告说，任何的人，不能在神的面前露出他的头来。没有一个人，在基督面前可以出头。没有一个人，在基督面前可以出主意、出主张。所有的人，在基督面前，都得把自己的头蒙起来；都得把自己的主意、主张蒙起来，对主说，你是我的头。你个人是蒙头的，你代表的地位也是蒙头的。你乃是在宇宙里作代表。姊妹乃是在这里向着世界宣告说，世界上所有的人在基督面前是如何。　　蒙头虽是小事情，却是大见证！
　Scripture Reading: 1 Cor. 11:2-16
　In this chapter we will cover an important subject—head covering.
　First Corinthians 11:2-16 does not speak of believers as brothers and sisters; rather, it speaks of them as men and women. It does not speak about our status in Christ, but rather of God’s order in His creation.
　This passage does not echo the thought in John 10:30, which says, “I and the Father are one.” Rather, it says that God is the Head of Christ. It does not emphasize the relationship between the Father and the Son, but the relationship between God and Christ, between God and His Anointed. It is not a relationship between God the Father and God the Son in the Trinity of the Godhead, but a relationship between God and the One whom He sent to earth and anointed to be the Christ. The matter of head covering is an issue between God and His Anointed.
　Neither does the matter of head covering have anything to do with the relationship between Christ and His church. The fact that Christ is the Head and the church is His Body is unrelated to head covering. The matter of head covering involves a totally different issue. First Corinthians 11:3 says that “Christ is the head of every man.” Christ is the Head of individual men. Although there are many men, Christ is the Head of them all. His being the Head does not refer to His headship in the church. His headship in this passage refers to His headship over every man. Hence, the subject here has nothing to do with the relationship between Christ and the church. It has to do with the relationship between Christ and every man. Thus, it does not refer to a relationship among God’s children or to a relationship between brothers and sisters. Verse 3 says that “man is the head of the woman.” We must be clear about this foundation before we can understand the meaning of head covering.
　
Ⅰ
　
TWO SYSTEMS OF GOD IN THE UNIVERSE
　I would like to consider this subject from a much broader perspective. This will help us to understand 1 Corinthians 11. Only those who know God and who are familiar with the Bible will understand this chapter. This chapter can be difficult reading for many people. The first thing we have to know is that God has two systems in this universe: One we call the system of grace, and the other we call the system of government.
　
A
　
The System of Grace
　The church, our salvation, the brother-sister relationship in the Lord, and our being God’s children—these are all items within the system of God’s grace. Everything related to the church, the Holy Spirit, and redemption belongs to the system of grace. The centurion and the Syrophoenician woman both received grace from God. Peter received grace, and so did Mary. Lazarus could be resurrected, and Martha and Mary could serve. In the system of grace, man and woman are placed on equal footing.
　
B
　
The System of Government
　There is another system in the Bible which we call God’s government. This system of government is altogether different from the system of grace. The system of God’s government is separate from the system of grace; it is another system altogether. In this system, God operates according to His own pleasure.
　
１
　
The Creation of Male and Female
　In His creation, God created both male and female. This distinction is related to God’s government. He first created the man and then the woman. This order was also a matter of God’s government. God operates according to His own pleasure. He has an independent will. He ordained that human beings would come out of the woman. Even the Lord Jesus was born of a woman. This was related to God’s government. No one can argue with God in this matter.
　
２
　
Man’s Food
　In the garden of Eden, man was given fruit for food. This was God’s government. After the flood man was given meat for food. This was God’s government as well.
　
３
　
Confounding the Language
　In the beginning there was only one language for all men. But after man built the tower of Babel to demonstrate the united power of man, God confounded human language at Babel so that men would no longer speak the same language. This was God’s government. Later, when God poured out His Spirit at the time of Pentecost, the believers who were present began to speak in tongues. This also was related to God’s government.
　
４
　
Scattered as Many Peoples
　At the time of the tower of Babel, the people on earth were divided into many “peoples.” These “peoples” signify races, not nations. This also was a matter of God’s government. Later, God chose from so many peoples a unique people—the nation of Israel, who would belong to Him. This was grace. But the separation of mankind into peoples was a matter of government.
　
５
　
The Beginning of Nations
　After a time these many peoples became many nations. The history of the Bible tells us that the beginning of the nations came after the beginning of peoples. First there were the races and then the nations. Every nation had its own king. This also was something established by God’s government and under God’s government.
　
６
　
Israel Becoming a Nation
　At the time of the judges, the Israelites were still a race; they had not yet become a nation. By the time of Samuel, they were still a race among other races, because there was no king over them. One day the people of Israel wanted a king like the other races; they asked to be transferred from the sphere of grace to the sphere of government. They wanted a king like other nations. God warned them by showing them how a king would reign over them (1 Sam. 8:9-18).
　
７
　
Saul Becoming King
　Later, God chose Saul to be their king. As soon as Saul was chosen, God’s system of government was introduced among the people of Israel. This does not mean that God’s grace ceased; rather, it means that the Israelites explicitly placed themselves under His government. They could no longer rebel against their anointed at will, because the anointed one had become their king. Even after Saul departed from God in the realm of grace, he remained a king in the realm of God’s government. We must identify the two different systems here before we can understand the two different situations Saul was under. In terms of grace Saul had fallen, but in terms of God’s government he was still a king. This is why David could not rebel against God’s ordained authority.
　
Ⅱ
　
THE SYSTEM OF GRACE PERFECTING THE SYSTEM OF GOVERNMENT
　This situation continued until the time of the Lord Jesus. We see both aspects of God’s work being present at the same time. The system of God’s grace continued to operate in the world. At the same time, the system of His government also operated. The priests and the prophets belonged to the side of grace; they maintained the system of grace. The kings and the leaders of the Israelites belonged to the side of God’s government; they maintained the system of God’s government.
　On the one hand, when the Lord Jesus was on earth, He was the Savior to deliver men from sin. This was His work under the system of grace. On the other hand, God’s desire is for the Lord Jesus to establish His authority and heavenly kingdom through the work of the cross, with the result that heaven’s reign will be brought to the earth. God is continually working to destroy the power of the devil, to bring in the kingdom of the heavens, and to usher in the new heaven and the new earth. On that day grace and government will unite to become one system. This means that in the new heaven and the new earth, the system of grace and the system of government will join together and become one system. Then both systems will be united in the Lord Jesus. He stands for both aspects of God’s work. On the one hand, He works on the basis of the system of grace. On the other hand, He works on the basis of the system of government.
　God’s government did not begin with His creation of man; it began when He created the angels. This is clearly revealed in the Bible. When Satan was still the morning star reigning over the world, a system of government was already in place. After man was created, many things, such as marriage, the husband-wife relationship, family relationships, and the parent-child relationship, became things within the system of God’s government. These basic institutions were established by God according to His system of government.
　I would like to point something out to the brothers and sisters. Those who are saved in this age must learn the fundamental lesson of not frustrating God’s government with His grace. I need to repeat this word in an emphatic way: Do not frustrate God’s order in His government with the grace that He dispenses to you. God’s intention is that man would respect His government; He has no intention for man to annul His government. If you are oblivious to God’s government, you are lawless in the eyes of God; you are totally ignorant of the fact that, in addition to the church, there is also the kingdom. You must see the system of government. The system of grace perfects the system of government. The system of government is not for the system of grace; rather, the system of grace is here to perfect the system of government.
　Many people have a fundamentally wrong concept. They think that they can put aside government with grace. This is foolish. One cannot change God’s government with His work in grace. The forgiveness we obtained before God in grace cannot replace His governmental forgiveness. No matter how much forgiveness we have received in grace, it will not replace governmental forgiveness.
　God’s government works on a totally different principle! From the very beginning, God has been trying to usher in His governmental system. He will continue this work until the very end. Grace always goes along with government. Because man fought and rebelled against the system of government, the system of grace was brought in. The system of grace brings us to salvation and restoration so that we will obey God’s system of government. Grace is given to supplement God’s system of government.
　
Ⅲ
　
LEARNING TO ACKNOWLEDGE GOD’S GOVERNMENT
　
A
　
Adam Being Cast Out of the Garden of Eden
　Recall how Adam sinned. After God prepared the garden of Eden, He created Adam and Eve and charged them to guard the garden. The garden of Eden was committed entirely to them. Eden means happiness, and they lived in this happy garden. But both of them sinned. After they sinned, God gave them a promise that a Savior, the seed of the woman, would come. Though there was the promise of redemption, Adam and Eve were cast out of the garden of Eden. Here we see the grace of the Lord manifested through the promise of redemption. Yet this does not annul God’s governmental action of casting them out.
　God not only cast them out of the garden of Eden; He also guarded the garden with cherubim so that Adam and Eve could not go back. This was God’s government. God’s government and grace are two different things. Grace gave man the promise of a Savior, whereas government drove man out of the garden of Eden. From that day forward, man could no longer return to the garden of Eden. This is quite clear.
　
B
　
The Israelites Being Barred from Entering Canaan
　When the Israelites reached Kadesh-barnea, they refused to enter Canaan. As a result, God barred them from entering the good land. The Israelites regretted this and wanted to go in by themselves. Many of them were killed by the Canaanites in one day. They wept and cried, but God would not let them enter the land (Num. 13—14). Once they refused to enter, they could no longer enter in. God’s government would not allow them to do as they pleased. God has His government.
　
C
　
Moses Not Being Allowed to Enter Canaan
　Moses struck the rock with his rod two times and did not sanctify Jehovah. As a result, he could not enter into Canaan (Num. 20:7-12). Although God was merciful to him and brought him to the mount of Pisgah, he could not join the people of God in entering Canaan. Although he could see the land of Canaan with God on the mount of Pisgah, he could not enter it (Deut. 34). God’s grace allowed him to see the boundary of the land, but God’s government forbade him from entering the land.
　
D
　
The Sword Not Departing from the Household of David
　When David sinned, God was gracious and merciful to him and forgave him of his sins. God was so gracious that He even granted David a special fellowship after that incident. But the sword never departed from his household (2 Sam. 12:7-14). This was God’s government.
　
E
　
Paul’s Separation from Barnabas
　Barnabas separated from Paul because of Mark (Acts 15:37-39). Mark was a relative of Barnabas (Col. 4:10). He disagreed and disobeyed along the way, but Barnabas still wanted to bring him along. Obviously, this decision was motivated by his kinship relationship. Barnabas then departed from Paul and took Mark to Cyprus (Cyprus being their home). Here we see the influence of a fleshly relationship at work. I admit that Barnabas still might have been used by God in some way after this; he still might have done a good job later. But from that point forward, the Holy Spirit erased his name from the Bible. His name was still in the book of life, but it was no longer in the book of Acts. This is God’s government. God’s government does not allow anyone to take his own way!
　The system of grace is one thing. The system of government is another. The more humble a person is, the more experienced he will be in the system of God’s government. Never think that you can annul God’s system of government just because you are under the system of His grace.
　Grace never annuls government. In fact, grace makes a person yield to government. I say this solemnly: Grace gives us the ability to subject ourselves to government. Grace does not make us rebels; it does not help us overturn government. These two systems of God mutually perfect one another. Grace cannot annul government. Only foolish ones will say, “Since I have received grace, I can behave loosely and do things carelessly.” This is the work of a foolish man!
　The more a person’s eyes are opened to grace, the more he will behave as a proper servant (if he is a servant) or a proper master (if he is a master). Similarly, the more a person’s eyes are opened to grace, the more he will know how to be a husband, a parent, a son, and a citizen, and the more he will find himself in subjection to authority. The more a person receives grace from God, the more he will know how to maintain God’s government. I have never seen a person who truly knows the grace of God destroy His government.
　
Ⅳ
　
HEAD COVERING BEING RELATED TO GOD’S GOVERNMENT
　The matter of head covering is related to God’s government. I cannot persuade you to cover your head if you do not know anything about God’s government. If you do not know the meaning of God’s government, you will not know the significance of head covering! Once you see God’s government and see that such a system of divine government is revealed in the Word, you will realize that head covering has much to do with this government.
　First Corinthians 11:2-3 says, “But I praise you because in all things you have remembered me and hold fast the things that I have handed down even as I handed them down to you. But I want you to know that Christ is the head of every man, and the man is the head of the woman, and God is the head of Christ.” This is God’s government.
　These verses do not say anything about the relationship between the Father and the Son; that is a relationship in the Godhead. They speak of the relationship between God and Christ. To borrow a modern term, we can say that Christ is God’s deputy. In ministry and in God’s order and government, God and Christ are separate: God is God and Christ is Christ. Christ was the One sent by God. John 17:3 says, “That they may know You, the only true God, and Him whom You have sent, Jesus Christ.” God is God, and the Lord Jesus is the Christ sent by God. This distinction between God and Christ has to do with God’s government. Christ was originally equal with God, but He was willing to be the Christ and to be sent. God remains God high above, while Christ was sent to do God’s work. This is the first thing related to God’s government.
　What is God’s goal? His goal is to appoint Christ as the Head so that every man would submit to Him. Christ is the firstfruits among all creation. He was the first One created by God. [Editor’s note: This refers to His humanity only.] Therefore, He is the Head of every man, and all men must be subject to Him. This is a basic principle in God’s government. Christ is the Head of every man. This is not something in the system of grace but something in the system of God’s government. Likewise, for man to be the head of the woman is also something in the system of God’s government. In His government God appoints man to be the head, just as He appoints Christ to be the Head and He appoints Himself to be the Head. All these arrangements have to do with God’s system as a whole.
　God Himself is the Head. He also appoints Christ to be the Head. Moreover, He appoints man to be the head. These are three great principles in God’s government.
　God is the Head of Christ. This has nothing to do with whether God is greater or Christ is greater. It means that God is the Head of Christ in His government. Similarly, Christ is the Head of every man in God’s government, and man is the head of the woman in God’s government. This is God’s appointment and ordination.
　Philippians 2 is very clear concerning this. The Lord Jesus is equal with God in His very essence. But He is the Christ in God’s government. Since He is the Christ, God is His Head. In the Gospel of John, the Lord said that He did only what He saw the Father doing (5:19). He did not come to do His own will but the will of the One who sent Him (6:38). It is as if He were saying, “I am just the Christ, the One who was sent. I dare not speak by Myself. What I hear, these things I speak. I do nothing from Myself, but what I see, I do” (cf. 8:26, 28). He spoke these words on the ground of God’s government. God’s ordination is for God to be God, and for Him to be the Christ. As such He must obey God. As far as their intrinsic persons are concerned, God the Son is equal with God the Father; they are of equal stature and deserve the same honor. As such, God the Son does not have to obey God the Father. However, in terms of God’s government, Christ did not stand in the position of God the Son, but in the position of the Christ, the One sent by God.
　One day God’s government will be known by all. The whole world will know that Christ is the Head. This is God’s ordination in His government. Christ will be the Head of every man. But today only the church knows this; the world does not know this. One day the whole world will know that Christ is the Head, the first One of all creation. He is the firstfruits of all creation. All created beings will come under the authority of Christ. In the same principle, only the church knows that God has ordained man to be the head of the woman. Do you see the point? Today only the church knows that Christ is the Head of every man. In the same way, only the church knows that man is the head of the woman.
　We have seen that grace can never overturn God’s government. I think the lessons we have learned are becoming clearer and clearer to us. Grace supports God’s government; it does not destroy it. No one can be so foolish as to utilize God’s grace to go against His government. No one can offend God’s government! God’s hand continually upholds His government. Today a man cannot overturn his father’s authority just because he has believed in the Lord. He cannot overturn his master’s authority or the government’s authority just because he has believed in the Lord. A man cannot say, “I do not have to pay taxes because I am a Christian. I do not have to pay duties.” There is no such thing! The fact that you are a Christian makes it more necessary for you to maintain God’s government.
　Today we live in the world to maintain His testimony. The Lord has shown us three kinds of heads: God is the Head, Christ is the Head, and man is the head. This is altogether not an issue between the brothers and the sisters. It is basically a matter of government, not a matter of grace. Grace calls us brothers and sisters, but God has another arrangement which has to do with His government. This is God’s will, His unique heart’s desire. God ordains that He would be the Head, and that Christ would be the One under Him. He also ordains that Christ would be the Head and that everyone would submit to Christ. Now He further ordains that man would be the head and that the woman should have the sign of submission.
　
Ⅴ
　
THE MEANING OF HEAD COVERING
　First Corinthians 11:4-5 says, “Every man praying or prophesying with his head covered disgraces his head. But every woman praying or prophesying with her head uncovered disgraces her head; for it is one and the same as she who is shaved.” Let us now find out the meaning of head covering.
　The significance of head covering is that one puts himself under God’s government; he acknowledges this position. He would never annul God’s government just because he has received His grace. He would not even allow such a thought to come into him. He would, on the contrary, acknowledge God’s government. Just as Christ accepted God as His Head, so also every man should accept Christ as his Head. In like manner, the woman should accept the man as her representative head. Head covering means that one covers his head as if he had no head.
　Please bear in mind that, in practice, only the woman is required to cover her head. In reality, Christ’s head is covered before God, and every man’s head is covered before Christ. But in practice God requires only that the woman cover her head before the man. This is a marvelous thing! It expresses a profound principle. The whole matter is not trivial by any means.
　Sometimes I feel that I do not have the liberty to speak to some saints about the matter of head covering because they have no idea about God’s government. You must first understand what God’s government is before you can understand head covering. Since Christ has His head covered before God, I also have my head covered before Him. I have covered my head; it is no longer exposed. God is now my Head. Actually, God wants every man to cover his head. Christ is our only Head. Our head should not be exposed; it must be removed from sight.
　Here, I will say a word to Christian women: God has ordained the man to be the head of the woman. In this day of ignorance concerning God’s authority, God only requires the church to observe this. The matter of head covering now becomes a question of whether or not one is a Christian. In the church God requires every Christian to acknowledge His ordained system of government.
　
Ⅵ
　
THE RESPONSIBILITY OF THE SISTERS
　For the sisters to cover their heads means that they take the position Christ takes before God and the position every man takes before Christ. God’s intention is for women to cover their heads as an expression of His government on earth. He asks only the women to cover their heads. A woman does not cover her head for her own sake but for the sake of representation. There are many things which one does for himself, but there are also many things which one does as a representative of the whole group. A woman covers her head for herself, because she is a woman. She also covers her head as a representative, because she represents every man, and she also represents Christ. A woman represents every man before Christ. She also represents Christ before God. The woman’s covering before God is equal to Christ’s covering before God. In the same way, the woman’s covering before Christ is equal to every man’s covering before Christ.
　No one should assume any headship before Christ. Everyone should cover his head and let Christ be the Head. If one does not cover his head, there will be two heads before Christ. When there are two heads, one should be covered. Between God and Christ, one head has to be covered. Likewise, between the man and the woman, one head must be covered. Between Christ and every man, one head must be covered. Without the covering, there will be two heads. There must not be two heads in God’s government. If God is the head, Christ cannot be the head. If Christ is the head, man cannot be the head. If man is the head, the woman cannot be the head.
　God is asking the sisters to be representatives. The sisters are responsible for the sign of submission on their head. This expresses God’s system of government. In particular, God ordains that the woman should cover her head while praying or prophesying. The reason for this is that she should know God’s government when she goes to God. Whether she prophesies before men for God or prays before God for men, whether it be prayer, prophecy, going out for God, or going to God, she must conduct these God-related activities by covering her head. This is for the purpose of expressing God’s government.
　Man is not allowed to cover his head. A man disgraces his own head if he covers his head before a woman. Man represents Christ. If a man covers his head, he is, in effect, saying that no man should cover his head before Christ, and that Christ should cover His head before men.
　
Ⅶ
　
A SIGN OF SUBMISSION TO AUTHORITY FOR THE SAKE OF THE ANGELS
　First Corinthians 11:6 says, “For if a woman is not covered, let her hair also be cut off; but if it is shameful for a woman to have her hair cut off or to be shaved, let her be covered.” In other words, God is telling the sisters that they should be absolute in everything that they do.
　No one can leave her head uncovered yet at the same time keep her hair. If a woman is not covered, her hair should be cut off or shaved. If you feel that it is shameful to have your hair cut off or shaved, you should cover your head. This is what Paul means. A woman should cut off or shave her hair if she does not want to be covered. If a woman thinks that it is shameful to have her hair cut off or to be shaved, let her be covered. She must be absolute one way or the other and not do anything halfway.
　Verse 7 says, “For a man ought not to have his head covered, since he is God’s image and glory.” A man represents God’s image and glory. He should not have his head covered. “But the woman is the glory of the man.” This is why a woman should have her head covered. A woman cannot express the headship of the man if she does not cover her head.
　Verses 8 and 9 are quite clear. Both speak of government. This is why I say that a person might as well forget 1 Corinthians 11 if he does not understand the matter of government. Verse 8 says, “For man is not out of woman, but woman out of man.” This is God’s ordination. Man did not come out of the woman at the time of creation. The woman was made from the rib taken out of the man during creation. The head was Adam, not Eve. Verse 9 says, “For also man was not created for the sake of the woman, but woman for the sake of the man.” A woman must be submissive even for the sake of creation.
　Verse 10 says, “Therefore the woman ought to have a sign of submission to authority on her head for the sake of the angels.” The Bible does not say what a woman should use to cover her head. It says only that her head, the part where her hair is, should be covered. The reason for doing this is for the angels.
　I have always considered how wonderful this teaching is. It is for the sake of the angels that the sister’s head bears the sign of submission. We all know the history of the angels’ fall. Satan became rebellious, but how did he rebel? He exalted himself to be equal with God. Isaiah 14 says he uplifted himself and wanted to ascend to God’s height. In other words, he exposed his head before God; he was not subject to God’s authority. In Isaiah 14 Satan repeatedly said, “I will.” “I will ascend to heaven;...I will exalt my throne....I will sit upon the mount of assembly....I will ascend above the heights of the clouds; / I will be like the Most High” (vv. 13-14). This was Satan’s ambition. Here we see the fall of the archangel. Revelation 12 shows us that Satan carried with him a third part of the angels when he was cast down (v. 4). Trying to assume headship without first coming under God’s headship was the cause of the fall of the angels!
　Today the woman bears the sign of submission. This is for the angels! Only in the church do we find the sign of submission on the sisters’ heads. This sign in effect declares, “Our heads are covered, and we have no head of our own. We do not want to be the head; our head is not exposed. We accept man as the head. We are doing this to testify to the angels that have rebelled that we accept Christ as our Head and we accept God as the Head.” This is the meaning of the phrase for the sake of the angels.
　When we have the sign of submission on our head, that is, when we cover our head, we are rendering the best testimony to the fallen angels. This explains why Satan is against head covering. Head covering puts him to shame. We are doing what he did not do before God. What God did not obtain among the angels, He has obtained in the church. Some of the angels did not subject themselves to the authority of God and the authority of Christ. This brought in chaos to the universe. The fallen angels and the fallen Satan pose a greater problem than the fall of man. What God could not obtain from the fallen angels, He has obtained in the church.
　When many sisters in the church stand in the position of a woman and cover their heads, an unspoken and implicit testimony is displayed before the angels in the air. It tells them that God has gained what He is after in the church. Therefore, the woman should have the sign of submission on her head for the sake of the angels.
　
Ⅷ
　
NOT GOING TO THE EXTREME
　However, some may go to the extreme. They may think that since the man is the head, the woman should subject herself to him in everything. This puts the woman in a position of blind submission in everything. This kind of submission is unprofitable. The problem with some is that either they do not do anything at all or they go to an extreme when they do something. Paul told us that the matter is not that simple. He continued in 1 Corinthians 11:11 with the word however. Head covering is an outward testimony. We have to do it for the sake of an outward testimony. But what is the reality and the intrinsic significance of this testimony? Verse 11 says, “However neither is woman without man, nor man without woman, in the Lord.” Some may ask, “What did Paul mean when he said neither is woman without man, nor man without woman?” Paul explained in verse 12: “For just as the woman is out from the man, so also is the man through the woman.”
　In the garden of Eden, the woman came out of the man. But today, after the garden of Eden, man comes out of woman. Every man is born of a woman. In reality neither is woman without man, nor man without woman. Neither man nor woman can say that he or she is anything special. “But all things are out from God” (v. 12). Head covering is merely a sign on the head of submission to authority. In the end all things are out from God. In reality man is born of woman, and woman came out from man. No one can be proud of himself, and no one can despise himself.
　Verse 13 says, “Judge this in your own selves: Is it fitting for a woman to pray uncovered to God?” Here Paul seems to ask the sisters in particular, “After hearing this word and realizing that in God’s government God is the Head of Christ, Christ is the Head of every man, man is the head of the woman, and God has appointed the woman to be a representative of Christ before God, do you still think that it is fitting for a woman to pray with her head uncovered?”
　Verse 14 says, “Does not even nature itself teach you that if a man has long hair, it is a dishonor to him.” Here Paul appealed to the feeling of the church in judging the matter. Pay special attention to the words: “Does not even nature itself teach you.” Verse 15 says, “But if a woman has long hair, it is a glory to her, because her long hair has been given to her for a covering.” Women all over the world treasure and take pride in their hair. Hair expresses the glory of a woman; a woman always likes to keep her hair. I have never seen a woman throw her hair into the garbage bin. Hair is a woman’s glory; it is precious to her. In other words, God gave the woman her long hair for a covering.
　I would like to point out two things to you: Since God gave women long hair for a covering, Paul indicated that the woman should add a head covering to this covering, because God wants her to be covered. Since a woman’s long hair is a God-given covering, she should cover it further with a man-made covering. We should read verses 6 and 15 together. Verse 6 says, “For if a woman is not covered, let her hair also be cut off; but if it is shameful for a woman to have her hair cut off or to be shaved, let her be covered.” Verse 15 says, “But if a woman has long hair, it is a glory to her, because her long hair has been given to her for a covering.” The thought is quite clear once we put these two verses together. God has covered the woman’s head with her hair. This being the case, those women who accept God’s authority should use something to cover their hair. If a woman refuses to cover her hair, she should cut off the hair which God has given her. In other words, if you accept God’s covering, you must also add your own covering. If you do not accept His covering, you must give up what God has given you in the first place. The Bible does not forbid women from keeping long hair; it only says that long hair is not enough and that one should also add a head covering.
　Today neither of the two commandments of the Bible is being observed. If a sister does not cover her head but instead shaves off her hair, we can say that she is still obeying the Scripture. The trouble is that many women refuse to do either. They neither shave their hair nor cover their heads. Verse 6 says that if a woman does not have her hair covered she must be shaved, and that if she is not shaved she must cover her head. Verse 15 says that since God has covered us, we also should cover ourselves.
　What should the obedient ones do? This verse says that since God has covered us, we also should cover ourselves. Those who know God will always add their part to what God has done. They will always go along with God’s way and not contradict it.
　
Ⅸ
　
NOT HAVING CONTENTION
　Verse 16 says, “But if anyone seems to be contentious, we do not have such a custom of being so, neither the churches of God.” I think Paul’s word is quite strong. Paul knew the Corinthians well. Corinthians can be found not only in Corinth, but also in many places! They can be found in the church where you are!
　Paul said, “But if anyone seems to be contentious.” What is the contention about? Verses 1 through 15 speak about head covering. Thus, the contention is about head covering. But Paul said that it is wrong for anyone to be contentious. The matter of head covering is not to be contested.
　Many want to argue that the woman does not need to cover her head! This is the same as saying that God’s headship over Christ is a Corinthian matter, not a universal matter; this is the same as saying that Christ’s headship over man is a Corinthian matter, not a universal matter; and this is the same as saying that man’s headship over the woman is a Corinthian matter, not a universal matter. But thank God! Being a Christian is a universal matter, not a Corinthian matter. In the same way, God being the Head of Christ and Christ being the Head of every man are universal matters, not Corinthian matters. Likewise, man being the head of the woman is a universal matter, not a matter that just pertains to the Corinthians.
　What did Paul say to those who thought that sisters do not need to cover their head and who opposed his words, his decision, and his commission from the Lord? He said, “We do not have such a custom of being so.” We refers to Paul and the apostles. There was no such custom among the apostles. There was no sister who did not cover her head among the apostles. “If anyone seems to be contentious, we do not have such a custom of being so.” There is no way to argue. If anyone wishes to argue, “neither the churches of God” have such a custom. This means that no one may argue about this.
　Here Paul showed us the custom of the churches of God at that time. According to the custom at the time, all Jews covered their heads when they entered the synagogue. Jewish men and women covered their heads with a head covering called a “tallith” before entering the synagogue. Without such a covering, they could not enter the synagogue at all. The custom of the Greeks (Corinth being a part) was that when men and women entered their temple, both uncovered and exposed their heads. No race or country during Paul’s time had the custom of men uncovering their heads and women covering their heads. The Jews at that time covered their heads, while Gentiles uncovered their heads. But for God’s children, men should uncover their heads, while women should cover their heads.
　Thus, for man not to cover his head and for woman to cover her head was a commandment uniquely given by God’s apostles and a custom unique to the churches of God. This custom was different from either Jewish or Gentile customs. This custom was uniquely found in the church. Because this custom was instituted by the apostles, it was brand new, and it was from God.
　All the apostles believed that the woman should cover her head. Should there be an apostle who did not believe that the woman should cover her head, he would not have been one among the other apostles and would surely have been an outsider. The apostles did not have such a custom among them. If any church tried to contest this, Paul’s answer was that the churches of God did not have such a custom. No church had such a custom. There was no such custom among all the local churches the apostles visited. From verse 16 on, Paul did not try to reason concerning this matter. His reasoning ended with verse 15. In verse 16 he no longer was trying to reason. If anyone seemed to be contentious, Paul said, no apostle should agree with such a one. Such a one had nothing to do with the apostles and nothing to do with the church. All the apostles and all the churches believed this, and no one could argue about this.
　This is the reason we ask all the sisters in the church to cover their heads in the meetings when a message is given or when they pray. They must do this because God wants to secure in the church what He could not secure in the world. He wants to gain what He could not gain in the universe. We want Him to gain in the church what He did not gain among the angels. We want Him to gain what He has not gained in the world. The sisters should know this. Verse 3 gives us the clear teaching concerning this. God is the Head of Christ, Christ is the Head of every man, and the man is the head of the woman. For this reason, the woman should have her head covered. This is the underlying teaching of this portion of the Word.
　
Ⅹ
　
THE PRINCIPLE OF REPRESENTATION
　The Bible contains a very important principle—the principle of representation. I have spoken of this before, and I would like to reiterate it here.
　As Christians we walk according to two different principles. One is that we walk as individuals before God, and the other is that we walk in the capacity of a representative before God. In the eyes of God we not only live the Christian life individually, but representatively. If I am not deceived, I believe that in the coming judgment we will be judged not only individually but also according to what we do as representatives.
　
A
　
As a Master
　Suppose we have a master with a few servants in his house. The master is a brother, but he treats his servants unrighteously, unjustly, unmercifully, and unreasonably. He will be judged by God in the future for his unreasonableness, unrighteousness, and meanness. But the matter will not stop here. He will receive another judgment. This brother is responsible not only for his relationship with his servants. In the eyes of God and as a master, he represents the Lord. Whenever we are masters, we represent the Lord as the Master. The way we treat our servants should represent the way the Lord treats His servants. If we treat our servants poorly, we sin as individuals and also as representatives; we have misrepresented the Lord. If I am not deceived, I believe that we will be judged for our own sins and for the sin of misrepresenting the Lord in the coming judgment before God.
　
B
　
As a Servant
　Suppose I am not a master but a servant. Suppose further that as a servant, I steal, lie, and am slothful in my work. I only pay lip service to my master and deceive him in all kinds of ways. I have sinned, and I will be judged for my sinful conduct. But the judgment will not stop here. On the one hand, I am a servant individually, and on the other hand, I stand as a representative of all the servants who are subject to the Lord in heaven. I could afford to cheat, steal, and be slothful if it were just a matter of my personal service before man. But every time the Bible speaks of a servant, it reminds us that we have another Lord in the heavens. Therefore, we are not only servants individually; we represent all those who are servants on earth. This expresses another relationship.
　
C
　
The Example of Moses
　When Moses was at Meribah in Kadesh, he was angry at the Israelites because they tempted God, and he struck the rock twice. God immediately rebuked Moses. Moses lost his temper, and this was wrong. If this had only been a personal matter or an independent act as a leader of Israel, Moses could have been forgiven. He had lost his temper previously. When he saw the Israelites worshipping the golden calf at the foot of the mountain and then broke the two tablets with God’s own writing, he displayed an even greater amount of anger (Exo. 32:19). However, God did not rebuke him. He represented God’s wrath when he lost his temper then. He was angry on God’s behalf, and his representation was right. But what did God say when Moses lost his temper and struck the rock twice? God said, “You did not believe in Me, to sanctify Me in the eyes of the sons of Israel” (Num. 20:12). In other words, you have not separated Me from your actions; you have misrepresented Me. The Israelites thought it was God who was angry. Actually, God was not angry.
　
D
　
Individual Standing and Representative Standing
　Personal sin is one thing, while representative sin is another thing. First Corinthians 11:3 indicates that every sister, that is, every woman (even though such a woman cannot be found outside the church) must realize that she has an individual standing as well as a representative standing. God is the Head of Christ, Christ is the Head of every man, and the man is the head of the woman. Therefore, the woman must have her head covered. The woman must realize that she represents others. At the very least she has to realize that she represents herself as an individual.
　
E
　
Individual Head Covering and Representative Head Covering
　When a sister covers her head in speaking or in prayer, she is proclaiming before God that no one in the world can assume any headship before Christ. She is saying that no head can be exposed before God. No one can be the head before Christ; no one can offer his suggestion or opinion to Christ. Everyone has to cover his head before Christ. He should hide his own suggestions and opinions and say to the Lord, “You are my Head.” A sister has to cover her head as an individual, and she has to cover her head in the position of a representative. She stands as a representative in this universe. The sisters are declaring to the world the proper standing that everyone should take before Christ.
　Head covering may appear to be a small thing; yet it is a great testimony!
 
　　读经：

　　哥林多前书十一章二至十六节：“我称赞你们，因你们凡事记念我，又坚守我所传给你们的。我愿意你们知道，基督是各人的头；男人是女人的头，神的基督的头。凡男人祷告或是讲道，若蒙着头，就羞辱自己的头。凡女人祷告或是讲道，若不蒙着头，就羞辱自己的头；因为这就如同剃了头发一样。女人若不蒙着头，就该剪了头发；女人若以剪发剃发为羞愧，就该蒙着头。男人本不该蒙着头，因为他是神的形像和荣耀，但女人是男人的荣耀。起初，男人不是由女人而出；女人乃是由男人而出。并且男人不是为女人造的；女人乃是为男人造的。因此，女人为天使的缘故，应当在头上有服权柄的记号。然而照主的安排，女也不是无男，男也不是无女。因为女人原是由男人而出，男人也是由女人而出；但万有都是出乎神。你们自己审察，女人祷告神，不蒙着头，是合宜的么？你们的本性不也指示你们，男人若有长头发，便是他的羞辱么？但女人有长头发，乃是她的荣耀；因为这头发是给她作盖头的。若有人想要辩驳，我们却没有这样的规矩，神的众教会也是没有的。”

　　今天我们要提起的一个相当重要的问题，就是蒙头。

　　林前十一章二至十六节，没有一次提起弟兄的问题，也没有一次提起姊妹的问题。在这几节圣经里，你所看见的，乃是男人和女人的问题。因为在这里不是提到在基督里的地位，乃是提起神在创造里的安排。

　　在这里不是说，“我与父原为一。”（约十30）乃是说，神是基督的头。在这里并不是父和子的问题，乃是神和基督的问题，神和祂的受膏者的问题。不是三而一的神格中父神和子神的问题，乃是说到被神差遣来到地上，受神膏油，作神基督的那一位，神和祂的关系。蒙头的问题，乃是神和祂的受膏者的问题。

　　蒙头的问题，也不是基督和祂教会的问题。不是说，基督是教会的元首，教会是基督的身体，所以要蒙头。请记得，根本不是这个问题！在这里是说，基督乃是各人的头。在这么多人之中，基督是头。虽然是这么多的人，但是，基督是头。基督的作头，不只是指基督作教会的头；基督的作头，乃是指基督作各人的头。所以，根本不是指基督和教会的关系，乃是指基督和各人的关系。所以，这不是指神的儿女中间的关系，不是指弟兄姊妹中间的关系。这里乃是说，男人作女人的头。我们要把根本的问题解决了，才能知道什么叫作蒙头。
 
　Scripture Reading: 1 Cor. 11:2-16

　In this chapter we will cover an important subject—head covering.

　First Corinthians 11:2-16 does not speak of believers as brothers and sisters; rather, it speaks of them as men and women. It does not speak about our status in Christ, but rather of God’s order in His creation.

　This passage does not echo the thought in John 10:30, which says, “I and the Father are one.” Rather, it says that God is the Head of Christ. It does not emphasize the relationship between the Father and the Son, but the relationship between God and Christ, between God and His Anointed. It is not a relationship between God the Father and God the Son in the Trinity of the Godhead, but a relationship between God and the One whom He sent to earth and anointed to be the Christ. The matter of head covering is an issue between God and His Anointed.

　Neither does the matter of head covering have anything to do with the relationship between Christ and His church. The fact that Christ is the Head and the church is His Body is unrelated to head covering. The matter of head covering involves a totally different issue. First Corinthians 11:3 says that “Christ is the head of every man.” Christ is the Head of individual men. Although there are many men, Christ is the Head of them all. His being the Head does not refer to His headship in the church. His headship in this passage refers to His headship over every man. Hence, the subject here has nothing to do with the relationship between Christ and the church. It has to do with the relationship between Christ and every man. Thus, it does not refer to a relationship among God’s children or to a relationship between brothers and sisters. Verse 3 says that “man is the head of the woman.” We must be clear about this foundation before we can understand the meaning of head covering.
　　我愿意把问题带到相当远的地方来看，不然就不容易明白林前十一章。这一章，需要认识神的人，和认识圣经的人，才能明白。因为这一章相当难读。在这里，我们要先看清楚一件事，就是神在祂的宇宙里，有两个制度：一个制度是恩典，一个制度是政治。
 
　I would like to consider this subject from a much broader perspective. This will help us to understand 1 Corinthians 11. Only those who know God and who are familiar with the Bible will understand this chapter. This chapter can be difficult reading for many people. The first thing we have to know is that God has two systems in this universe: One we call the system of grace, and the other we call the system of government.
　　我们所说的教会，我们所说的得救，我们所说的弟兄姊妹，我们所说的作神的儿女，都是神恩典制度里的东西。一切关于教会的，一切关于圣灵的，一切关于救赎的，都是恩典制度里的东西。你看见说，在神面前，百夫长蒙恩典，腓尼基的女人也蒙恩典；彼得蒙恩典，马利亚也蒙恩典；拉撒路可以复活，马大和马利亚可以事奉。在恩典的制度里，男女的关系是这样的。
 
　The church, our salvation, the brother-sister relationship in the Lord, and our being God’s children—these are all items within the system of God’s grace. Everything related to the church, the Holy Spirit, and redemption belongs to the system of grace. The centurion and the Syrophoenician woman both received grace from God. Peter received grace, and so did Mary. Lazarus could be resurrected, and Martha and Mary could serve. In the system of grace, man and woman are placed on equal footing.
　　在圣经里，还有一种的制度，我们称它作神的政治。这一个政治的制度和恩典的制度根本不一样。神政治的制度是独立的，是另外一个制度。在这一个制度里，神随着祂自己的意思行事。
 
　There is another system in the Bible which we call God’s government. This system of government is altogether different from the system of grace. The system of God’s government is separate from the system of grace; it is another system altogether. In this system, God operates according to His own pleasure.
　　神创造世界的时候，祂创造男人，也创造女人。这是神政治里的东西。神创造世界的时候，先造男人，后造女人，这也是神政治里的东西。神要怎样作，神就怎样作了。这是独立的旨意。神后来定规说，所有的人，都作女人的后裔，连主耶稣也作女人的后裔，这也是神的政治。没有一个人和神商量这件事。
 
　In His creation, God created both male and female. This distinction is related to God’s government. He first created the man and then the woman. This order was also a matter of God’s government. God operates according to His own pleasure. He has an independent will. He ordained that human beings would come out of the woman. Even the Lord Jesus was born of a woman. This was related to God’s government. No one can argue with God in this matter.
　　在伊甸园里的时候，神将果子赐给人作食物，这是神的政治。在洪水以后，神将动物赐给人作食物，这也是神是政治。
 
　In the garden of Eden, man was given fruit for food. This was God’s government. After the flood man was given meat for food. This was God’s government as well.
　　人的语言，本来只有一种。人造了巴别塔，为要显出人联合的能力来。所以神在巴别的地方，就变了人的口音，不要人说同样的话，这是神的政治。等到五旬节的时候，神把祂的灵赐下来，叫人说起方言来，这也是神的政治。
 
　In the beginning there was only one language for all men. But after man built the tower of Babel to demonstrate the united power of man, God confounded human language at Babel so that men would no longer speak the same language. This was God’s government. Later, when God poured out His Spirit at the time of Pentecost, the believers who were present began to speak in tongues. This also was related to God’s government.
　　到巴别塔的时候，地上的民，分作许多的“民”。多民的民，是民族的民，不是国民的民。这也是神的政治。后来神在这么多的“民”中，又挑选一个单独的民，就是以色列族来属乎祂，这是恩典。但是在人类中间有“民”的分别，这是政治。
 
　At the time of the tower of Babel, the people on earth were divided into many “peoples.” These “peoples” signify races, not nations. This also was a matter of God’s government. Later, God chose from so many peoples a unique people—the nation of Israel, who would belong to Him. This was grace. But the separation of mankind into peoples was a matter of government.
　　过些年日，这许多民，变作许多国。圣经里的历史给我们看见，国的起头，比民的起头慢。先有民族，后有国家。每一个国家，有一个王管理他们。这也是神在政治里所许可的，这也是神在政治里所设立的事。
 
　After a time these many peoples became many nations. The history of the Bible tells us that the beginning of the nations came after the beginning of peoples. First there were the races and then the nations. Every nation had its own king. This also was something established by God’s government and under God’s government.
　　当以色列人在士师记的时候，还不过是一个民族，还没有成为一个国家。到撒母耳的时候，还是一个民族，像其他的民族一样，因为还没有王管理他们。等到有一天，以色列民也要有王，像其他的民族一样，他们要从恩典里出来到政治里去。他们说，我们也要有王，像别的民族一样。神警戒他们说，如果有王，将来那王要怎样管辖他们（撒上八9）。
 
　At the time of the judges, the Israelites were still a race; they had not yet become a nation. By the time of Samuel, they were still a race among other races, because there was no king over them. One day the people of Israel wanted a king like the other races; they asked to be transferred from the sphere of grace to the sphere of government. They wanted a king like other nations. God warned them by showing them how a king would reign over them (1 Sam. 8:9-18).
　　后来，神拣选扫罗作他们的王。扫罗一被拣选，神政治的制度，就在以色列人的身上起头。不是说神的恩典不存在，乃是说以色列人专一的把自己放在政治的底下。以色列人就不能随便的抵挡他们的受膏者，因为他是王。所以，虽然扫罗在恩典方面离开了神，但是在政治方面他还是王。你们要看见两条不同的路，才能看见两种不同的情形。以恩典来说，扫罗是失败了；但是，在政治方面，他还是王。所以大卫不能抵挡神所设立的权柄。
 
　Later, God chose Saul to be their king. As soon as Saul was chosen, God’s system of government was introduced among the people of Israel. This does not mean that God’s grace ceased; rather, it means that the Israelites explicitly placed themselves under His government. They could no longer rebel against their anointed at will, because the anointed one had become their king. Even after Saul departed from God in the realm of grace, he remained a king in the realm of God’s government. We must identify the two different systems here before we can understand the two different situations Saul was under. In terms of grace Saul had fallen, but in terms of God’s government he was still a king. This is why David could not rebel against God’s ordained authority.
　　这一种情形一直继续到主耶稣。你自然而然的看见，在那里有神这两方面的工作。神恩典的制度，一直继续在世界上。同时，也有神政治的制度，继续在这世界上。祭司和先知，乃是站在恩典的这一边，来维持恩典的制度。以色列的王，以色列的领袖，乃是站在神政治的这一边，来维持神政治的制度。

　　主耶稣在地上的时候，一方面祂是作救主，来拯救人脱离罪，这一个是在恩典制度底下的工作。另一方面，神是要主耶稣借着十字架的工作，来设立祂自己的权柄，来设立祂的天国，来叫诸天在地上掌权。神一直要把鬼魔的势力毁灭，一直要把诸天的国度带进来，一直要把新天新地带进来。到那一天，恩典和政治，要联合成为一个制度。就是说，到新天新地的时候，恩典制度和政治制度，要联合成为一个制度。就是说，到新天新地的时候，恩典的制度和政治的制度，两个要合一在主耶稣身上。祂就是两面的作工，一面祂站在恩典的制度方面作工，另一面祂又站在政治的制度方面作工。

　　神的政治不是从造人才起头，神的政治是从造天使就已经起头了。这在圣经里是相当清楚地。撒但在那里作晨星的时候，撒但在那里掌权的时候，这一个政治的制度已经起头了。一直到了人被造，婚姻是神政治制度里的东西，丈夫和妻子是神政治制度里的东西，家庭的设立是神政治制度里的东西，父母和儿女的关系也是神政治制度里的东西。这些基本的结构，都是神在祂政治制度里所设立的。

　　现在我要弟兄姊妹们看见一件事，就是一切在这一个世代里蒙恩的人，有一个基本的功课要学，就是说，绝不让恩典打岔神的政治。我要很严重的说这句话：绝不让恩典在我们身上来打岔神在政治里所定规的。神是叫人来尊重神的政治，不是叫人来废弃神的政治。如果我们不知道神的政治，我们在神面前就会是一个不法的人；我们根本没有看见在教会之外，还有一个国。所以，你们必须看见政治的制度。恩典的制度，乃是为要成全政治的制度。不是政治的制度来为着恩典的制度，反而是恩典的制度来成全政治的制度。

　　许多人有一个基本的错误，就是糊里糊涂，以为能够借恩典来把政治摆在一边。神在恩典里的工作，你没有办法用它来改变神的政治。我们在神面前所得恩典的赦免，不能改变神政治的赦免。你在恩典的赦免里，不管得着多少，都不能改变政治的赦免。

　　神的政治是另外一个原则！从起头到末了，神总要带进祂的政治制度。恩典总是与政治相配的。今天，因为人在政治的制度底下不服、反叛，所以才有恩典制度进来。恩典制度使你蒙拯救，被挽回，叫你能够顺服神政治的制度。恩典反而是为着辅助神政治的制度。
 
　This situation continued until the time of the Lord Jesus. We see both aspects of God’s work being present at the same time. The system of God’s grace continued to operate in the world. At the same time, the system of His government also operated. The priests and the prophets belonged to the side of grace; they maintained the system of grace. The kings and the leaders of the Israelites belonged to the side of God’s government; they maintained the system of God’s government.

　On the one hand, when the Lord Jesus was on earth, He was the Savior to deliver men from sin. This was His work under the system of grace. On the other hand, God’s desire is for the Lord Jesus to establish His authority and heavenly kingdom through the work of the cross, with the result that heaven’s reign will be brought to the earth. God is continually working to destroy the power of the devil, to bring in the kingdom of the heavens, and to usher in the new heaven and the new earth. On that day grace and government will unite to become one system. This means that in the new heaven and the new earth, the system of grace and the system of government will join together and become one system. Then both systems will be united in the Lord Jesus. He stands for both aspects of God’s work. On the one hand, He works on the basis of the system of grace. On the other hand, He works on the basis of the system of government.

　God’s government did not begin with His creation of man; it began when He created the angels. This is clearly revealed in the Bible. When Satan was still the morning star reigning over the world, a system of government was already in place. After man was created, many things, such as marriage, the husband-wife relationship, family relationships, and the parent-child relationship, became things within the system of God’s government. These basic institutions were established by God according to His system of government.

　I would like to point something out to the brothers and sisters. Those who are saved in this age must learn the fundamental lesson of not frustrating God’s government with His grace. I need to repeat this word in an emphatic way: Do not frustrate God’s order in His government with the grace that He dispenses to you. God’s intention is that man would respect His government; He has no intention for man to annul His government. If you are oblivious to God’s government, you are lawless in the eyes of God; you are totally ignorant of the fact that, in addition to the church, there is also the kingdom. You must see the system of government. The system of grace perfects the system of government. The system of government is not for the system of grace; rather, the system of grace is here to perfect the system of government.

　Many people have a fundamentally wrong concept. They think that they can put aside government with grace. This is foolish. One cannot change God’s government with His work in grace. The forgiveness we obtained before God in grace cannot replace His governmental forgiveness. No matter how much forgiveness we have received in grace, it will not replace governmental forgiveness.

　God’s government works on a totally different principle! From the very beginning, God has been trying to usher in His governmental system. He will continue this work until the very end. Grace always goes along with government. Because man fought and rebelled against the system of government, the system of grace was brought in. The system of grace brings us to salvation and restoration so that we will obey God’s system of government. Grace is given to supplement God’s system of government.
　　你们记得亚当犯罪的事。神造了伊甸园之后，就造亚当和夏娃，叫他们在园中看守，这简直是把伊甸园完全的给了他们。伊甸是快乐的意思，他们住在快乐的园子里。但是他们两个犯了罪。犯罪之后，神给他们一个应许说，有一位拯救的主要来，就是女人的后裔要来。虽然有一个救赎的应许，但亚当和夏娃还是被赶出离开伊甸园。你看见，拯救是主的恩典，但这并不拦阻神赶出的政治。

　　神不只把亚当赶出伊甸园，并且用基路伯守住伊甸园，叫他们两个不得回去，这是神的政治。神的政治和神的恩典是两个东西。恩典给人救主的应许，政治把人赶出伊甸园。人从那一天起，不能再在伊甸园里，这是相当清楚地。
 
　Recall how Adam sinned. After God prepared the garden of Eden, He created Adam and Eve and charged them to guard the garden. The garden of Eden was committed entirely to them. Eden means happiness, and they lived in this happy garden. But both of them sinned. After they sinned, God gave them a promise that a Savior, the seed of the woman, would come. Though there was the promise of redemption, Adam and Eve were cast out of the garden of Eden. Here we see the grace of the Lord manifested through the promise of redemption. Yet this does not annul God’s governmental action of casting them out.

　God not only cast them out of the garden of Eden; He also guarded the garden with cherubim so that Adam and Eve could not go back. This was God’s government. God’s government and grace are two different things. Grace gave man the promise of a Savior, whereas government drove man out of the garden of Eden. From that day forward, man could no longer return to the garden of Eden. This is quite clear.
　　以色列人到了加低斯巴尼亚，他们不肯进迦南地去；结果，神就不给他们进去。以色列人懊悔了，自己要进去，一天之中，被迦南人杀死了许多。以色列人在那里哀哭呼叫，但是神就不让他们进去（民十三~十四）。曾有一次不进去，就不得进去。神在政治上，不让人随便作，神有祂的政治。
 
　When the Israelites reached Kadesh-barnea, they refused to enter Canaan. As a result, God barred them from entering the good land. The Israelites regretted this and wanted to go in by themselves. Many of them were killed by the Canaanites in one day. They wept and cried, but God would not let them enter the land (Num. 13—14). Once they refused to enter, they could no longer enter in. God’s government would not allow them to do as they pleased. God has His government.
　　摩西用杖击打磐石两次，没有尊耶和华为圣，结果就不得进迦南地（民二十7~12）。虽然神怜悯他，把他带到毗斯迦山上，但是，他不能和神的子民一同进到迦南地。虽然他能够和神一同在毗斯迦山上看迦南地，但是他不得进去（申三四）。从山上看迦南地的范围，是神的恩典；但是，不得进迦南地，这是神的政治。
 
　Moses struck the rock with his rod two times and did not sanctify Jehovah. As a result, he could not enter into Canaan (Num. 20:7-12). Although God was merciful to him and brought him to the mount of Pisgah, he could not join the people of God in entering Canaan. Although he could see the land of Canaan with God on the mount of Pisgah, he could not enter it (Deut. 34). God’s grace allowed him to see the boundary of the land, but God’s government forbade him from entering the land.
　　大卫犯了罪，神恩待他、怜悯他、赦免他的罪。并且神还恩待他，叫他从这件事以后，和神有特别的交通。可是刀剑永不离开他的家（撒下十二7~14）。这是神的政治。
 
　When David sinned, God was gracious and merciful to him and forgave him of his sins. God was so gracious that He even granted David a special fellowship after that incident. But the sword never departed from his household (2 Sam. 12:7-14). This was God’s government.
　　巴拿巴与保罗分开，是为着马可的缘故（徒十五37~39）。马可是巴拿巴的亲戚（西四10）。马可在半路上不顺服、不听话，巴拿巴还是愿意带他，明显是因为有亲属的关系。从此巴拿巴与保罗分开，把马可带到居比路（居比路是他们的家乡）去。在这里，完全是肉体的关系在里面作工。我承认，巴拿巴到后来也许还被神用，还是作了好的工作。但是，从那个时候起，圣灵从圣经里把他的名字取消。他的名字还在生命册上，但是不再记在使徒行传上。这是神的政治。在神的政治里，不能让人行走他自己的路！

　　恩典的制度是一件事，政治的制度又是一件事。人越谦卑，在神政治的制度里越上进。千万不要以为说，你因为进入了神恩典的制度，你就能废弃神政治的制度。

　　恩典没有法子废弃政治，并且恩典是叫人能顺服政治。我严重的说这话，恩典乃是给我们能力，叫我们能顺服政治。恩典不是叫我们造反来推翻政治。神的这两个制度，是互相成全的。恩典不能废弃政治。只有愚昧的人才说，我蒙了恩典，我可以放松，可以随便作。这是愚昧人作的事！

　　一个人在恩典之下看得越清楚，他作仆人就更像仆人，他作主人就更像主人。也照样，一个人在恩典之下看得越清楚，他就越会作丈夫，越会作父母，越会作儿女，越会作国民，越会服在权柄底下。人越接受神的恩典，越会知道说，我怎样来维持神的政治。我没有看见一个真认识神恩典的人，反而是毁坏神政治的人。
 
　Barnabas separated from Paul because of Mark (Acts 15:37-39). Mark was a relative of Barnabas (Col. 4:10). He disagreed and disobeyed along the way, but Barnabas still wanted to bring him along. Obviously, this decision was motivated by his kinship relationship. Barnabas then departed from Paul and took Mark to Cyprus (Cyprus being their home). Here we see the influence of a fleshly relationship at work. I admit that Barnabas still might have been used by God in some way after this; he still might have done a good job later. But from that point forward, the Holy Spirit erased his name from the Bible. His name was still in the book of life, but it was no longer in the book of Acts. This is God’s government. God’s government does not allow anyone to take his own way!

　The system of grace is one thing. The system of government is another. The more humble a person is, the more experienced he will be in the system of God’s government. Never think that you can annul God’s system of government just because you are under the system of His grace.

　Grace never annuls government. In fact, grace makes a person yield to government. I say this solemnly: Grace gives us the ability to subject ourselves to government. Grace does not make us rebels; it does not help us overturn government. These two systems of God mutually perfect one another. Grace cannot annul government. Only foolish ones will say, “Since I have received grace, I can behave loosely and do things carelessly.” This is the work of a foolish man!

　The more a person’s eyes are opened to grace, the more he will behave as a proper servant (if he is a servant) or a proper master (if he is a master). Similarly, the more a person’s eyes are opened to grace, the more he will know how to be a husband, a parent, a son, and a citizen, and the more he will find himself in subjection to authority. The more a person receives grace from God, the more he will know how to maintain God’s government. I have never seen a person who truly knows the grace of God destroy His government.
　　蒙头的问题，是属乎神政治的问题。蒙头，乃是与神的政治发生关系的。你们若不知道神的政治，我没有法子劝你们蒙头。如果不知道什么叫作神的政治，就不知道蒙头的关系是何等的大。如果看见神的政治，知道在神的话语里所启示的，有一个叫作神的政治制度，就要看见蒙头和神的政治发生极大的关系。

　　林前十一章二至三节：“我称赞你们，因你们凡事记念我，又坚守我所传给你们的。我愿意你们知道，基督是各人的头；男人是女人的头，神的基督的头。”所以这里乃是神的政治的问题。

　　这里不是说到父和子的关系，因父和子的关系是神格中的关系。在这里，乃是说到神与基督的关系。用一句今世代人的话来说，基督就是神的代表。所以这里乃是说，在职分上、在神的安排上、在神的政治上，神是神，基督是基督。基督乃是神所差来的。约翰十七章三节说，“认识你独一的真神，并且认识你所差来的耶稣基督。”神是神，主耶稣是被差来的基督。这一个神和基督，就是神政治里的一件事。基督本来是和神同等的，但是祂甘心乐意作基督，作被差遣的。神是高高在上作神，基督是被差遣来作神的工作。这是神政治里的第一件事。

　　神的目的是什么？神是要设立基督作头，所有的人都得顺服祂。祂乃是受造中初熟的果子，祂乃是神首先所造的，所以祂是各人的头，众人都要服在祂底下。这一个，在神的政治里，也是基本的原则。基督是各人的头，不是恩典制度里的东西，乃是神政治制度里的东西。照样，男人是女人的头，也是神政治制度里的东西。神在祂的政治里设立男人作头，和神在祂的政治里设立基督作头一样，和神在祂的政治里设立祂自己作头一样。这乃是整个制度的问题。

　　神在这里自己作头，神设立基督作头，神再设立男人作头。这是神政治的三个大的原则。

　　神是基督的头，不是说神大，基督大的问题，乃是说在神的政治里，神是基督的头。在神的政治里，基督是各人的头。在神的政治里，男人是女人的头。这是神所设立的，这是神所定规的。

　　腓立比二章是够清楚地。主耶稣在祂基本的性质上，祂是与神同等的。但是，在神的政治里，祂乃是基督。因为祂是基督，所以，神是祂的头。所以在约翰福音里，祂承认说，我所作的一切，都是父告诉我的（五19）。我来不是行我自己的意思，乃是行差我来者的意思（六38）。我不过是基督，我不过是被差来的基督。我不敢凭自己说话，我乃是听见了才说话。我不敢凭自己作事，我乃是看见了才作事（八26，28）。祂今天是站在政治的里面。神所定规的是：神是神，祂是基督，基督要听神的话──虽然子神不必听父神的话。因以基本的位格来说，子神和父神是同样大小的，是同等的，也是同尊的。可是呢，在政治里，祂不是站在子神的地位上，祂是站在基督受差遣的地位上。

　　神的政治，有一天要被人认识。全世界的人都要知道，基督是他们的头，这是神在政治里的定规。基督要作各人的头，今天只有教会知道，世界的人不知道。有一天全世界的人都要知道，基督是头，祂是造物中的第一个。在受造之物中，祂是初熟的果子，所有受造的人都要服在基督的权柄之下。照样，神定规男人是女人的头，这一件事也是在教会里才知道的。你们看见这一点么？今天只有教会知道基督是各人的头，也只有教会知道男人是女人的头。

　　我们已经看见，恩典不能推翻神的政治。我想我们所学的功课，越过越清楚，恩典是为着扶持神的政治，不是为着破坏神的政治。没有一个人能愚昧到一个地步，利用神的恩典来干犯神的政治。神的政治是不能干犯的！神的手，一直要在那里维持神的政治。今天，人不能因相信了主，就推翻父亲的权柄。今天，人不能因相信了主，就推翻主人的权柄。今天，人不能因相信了主，就推翻政府的权柄。今天，人不能说，我是基督徒，所以不必纳税；我是基督徒，所以不必纳粮。没有这件事！你越是基督徒，越要维持神的政治。

　　今天我们在世界上，是要维持祂的见证。所以祂在这里，给我们看见三种不同的元首：神是元首、基督是元首、男人是元首。根本不是弟兄姊妹的问题；根本是政治里的东西，不是恩典里的东西。恩典是说弟兄姊妹，但是，在政治里神另有定规。这是神的旨意，这是神独立的心意。神定规祂自己作元首，基督作顺服的。神定规基督作元首，各人作顺服的。神定规男人作元首，女人应当有顺服的记号。
 
　The matter of head covering is related to God’s government. I cannot persuade you to cover your head if you do not know anything about God’s government. If you do not know the meaning of God’s government, you will not know the significance of head covering! Once you see God’s government and see that such a system of divine government is revealed in the Word, you will realize that head covering has much to do with this government.

　First Corinthians 11:2-3 says, “But I praise you because in all things you have remembered me and hold fast the things that I have handed down even as I handed them down to you. But I want you to know that Christ is the head of every man, and the man is the head of the woman, and God is the head of Christ.” This is God’s government.

　These verses do not say anything about the relationship between the Father and the Son; that is a relationship in the Godhead. They speak of the relationship between God and Christ. To borrow a modern term, we can say that Christ is God’s deputy. In ministry and in God’s order and government, God and Christ are separate: God is God and Christ is Christ. Christ was the One sent by God. John 17:3 says, “That they may know You, the only true God, and Him whom You have sent, Jesus Christ.” God is God, and the Lord Jesus is the Christ sent by God. This distinction between God and Christ has to do with God’s government. Christ was originally equal with God, but He was willing to be the Christ and to be sent. God remains God high above, while Christ was sent to do God’s work. This is the first thing related to God’s government.

　What is God’s goal? His goal is to appoint Christ as the Head so that every man would submit to Him. Christ is the firstfruits among all creation. He was the first One created by God. [Editor’s note: This refers to His humanity only.] Therefore, He is the Head of every man, and all men must be subject to Him. This is a basic principle in God’s government. Christ is the Head of every man. This is not something in the system of grace but something in the system of God’s government. Likewise, for man to be the head of the woman is also something in the system of God’s government. In His government God appoints man to be the head, just as He appoints Christ to be the Head and He appoints Himself to be the Head. All these arrangements have to do with God’s system as a whole.

　God Himself is the Head. He also appoints Christ to be the Head. Moreover, He appoints man to be the head. These are three great principles in God’s government.

　God is the Head of Christ. This has nothing to do with whether God is greater or Christ is greater. It means that God is the Head of Christ in His government. Similarly, Christ is the Head of every man in God’s government, and man is the head of the woman in God’s government. This is God’s appointment and ordination.

　Philippians 2 is very clear concerning this. The Lord Jesus is equal with God in His very essence. But He is the Christ in God’s government. Since He is the Christ, God is His Head. In the Gospel of John, the Lord said that He did only what He saw the Father doing (5:19). He did not come to do His own will but the will of the One who sent Him (6:38). It is as if He were saying, “I am just the Christ, the One who was sent. I dare not speak by Myself. What I hear, these things I speak. I do nothing from Myself, but what I see, I do” (cf. 8:26, 28). He spoke these words on the ground of God’s government. God’s ordination is for God to be God, and for Him to be the Christ. As such He must obey God. As far as their intrinsic persons are concerned, God the Son is equal with God the Father; they are of equal stature and deserve the same honor. As such, God the Son does not have to obey God the Father. However, in terms of God’s government, Christ did not stand in the position of God the Son, but in the position of the Christ, the One sent by God.

　One day God’s government will be known by all. The whole world will know that Christ is the Head. This is God’s ordination in His government. Christ will be the Head of every man. But today only the church knows this; the world does not know this. One day the whole world will know that Christ is the Head, the first One of all creation. He is the firstfruits of all creation. All created beings will come under the authority of Christ. In the same principle, only the church knows that God has ordained man to be the head of the woman. Do you see the point? Today only the church knows that Christ is the Head of every man. In the same way, only the church knows that man is the head of the woman.

　We have seen that grace can never overturn God’s government. I think the lessons we have learned are becoming clearer and clearer to us. Grace supports God’s government; it does not destroy it. No one can be so foolish as to utilize God’s grace to go against His government. No one can offend God’s government! God’s hand continually upholds His government. Today a man cannot overturn his father’s authority just because he has believed in the Lord. He cannot overturn his master’s authority or the government’s authority just because he has believed in the Lord. A man cannot say, “I do not have to pay taxes because I am a Christian. I do not have to pay duties.” There is no such thing! The fact that you are a Christian makes it more necessary for you to maintain God’s government.

　Today we live in the world to maintain His testimony. The Lord has shown us three kinds of heads: God is the Head, Christ is the Head, and man is the head. This is altogether not an issue between the brothers and the sisters. It is basically a matter of government, not a matter of grace. Grace calls us brothers and sisters, but God has another arrangement which has to do with His government. This is God’s will, His unique heart’s desire. God ordains that He would be the Head, and that Christ would be the One under Him. He also ordains that Christ would be the Head and that everyone would submit to Christ. Now He further ordains that man would be the head and that the woman should have the sign of submission.
　　四至五节：“凡男人祷告或是讲道，若蒙着头，就羞辱自己的头。凡女人祷告或是讲道，若不蒙着头，就羞辱自己的头；因为这就如同剃了头发一样。”在这里，我们要看见什么叫作蒙头。

　　蒙头的意义是说，我服在神的政治底下，我接受那一个地位。我绝不敢说，我蒙了恩典，我可以取消神的政治。我连想也不敢想。我反而接受这一个。基督如何接受神作头，各人也如何接受基督作头。照样，在代表上，女人也如何接受男人作头。蒙头的意义就是说，我好像没有头一样，我把头遮了。

　　请你们记得，在实行上，女人蒙了头。在实际上，基督在神面前是蒙头的，各人在基督面前是蒙头的。可是在实行上，神只要求女人在男人面前蒙头。这是一件希奇的事！这是相当深的原则，发生了极大的关系，并不是小事情。

　　我常常觉得说，有的弟兄，有的姊妹，根本没有法子和他讲蒙头的问题。因为他根本不知道神的政治。你要明白什么是神的政治，你才能明白蒙头。问题是说，基督在神面前是蒙头的，所以我在神面前也蒙了头。我把头遮了、看不见了、不显露了，神是我的头。在事实上，神是要每一个人的头部都蒙起来。基督是我的头。我的头要不出来，我的头要看不见，我的头要不显露。

　　在这里，我要对作基督徒的女人说，神定规男人是女人的头。今天在不认识神权柄的日子当中，只有在教会里，主要求这样的事。所以，这变作是作不作基督徒的问题。神在教会里，要求基督徒接受神在政治上所定规的制度。
 
　First Corinthians 11:4-5 says, “Every man praying or prophesying with his head covered disgraces his head. But every woman praying or prophesying with her head uncovered disgraces her head; for it is one and the same as she who is shaved.” Let us now find out the meaning of head covering.

　The significance of head covering is that one puts himself under God’s government; he acknowledges this position. He would never annul God’s government just because he has received His grace. He would not even allow such a thought to come into him. He would, on the contrary, acknowledge God’s government. Just as Christ accepted God as His Head, so also every man should accept Christ as his Head. In like manner, the woman should accept the man as her representative head. Head covering means that one covers his head as if he had no head.

　Please bear in mind that, in practice, only the woman is required to cover her head. In reality, Christ’s head is covered before God, and every man’s head is covered before Christ. But in practice God requires only that the woman cover her head before the man. This is a marvelous thing! It expresses a profound principle. The whole matter is not trivial by any means.

　Sometimes I feel that I do not have the liberty to speak to some saints about the matter of head covering because they have no idea about God’s government. You must first understand what God’s government is before you can understand head covering. Since Christ has His head covered before God, I also have my head covered before Him. I have covered my head; it is no longer exposed. God is now my Head. Actually, God wants every man to cover his head. Christ is our only Head. Our head should not be exposed; it must be removed from sight.

　Here, I will say a word to Christian women: God has ordained the man to be the head of the woman. In this day of ignorance concerning God’s authority, God only requires the church to observe this. The matter of head covering now becomes a question of whether or not one is a Christian. In the church God requires every Christian to acknowledge His ordained system of government.
　　所以姊妹们的蒙头就是说，她是站在基督在神面前的地位上，也是站在各人在基督面前的地位上而蒙头的。神叫女人蒙头，乃是要把神的政治在地上彰显出来。只有女人，神才叫她蒙头。女人的蒙头，不只是为着自己，乃是为着代表。有许多事情是为着自己，有许多事情是为着代表。为着自己，是因为我是女人。为着代表，是因为代表各人，代表基督。在基督面前我是代表各人，在神面前我是代表基督。所以，在神面前女人蒙头，就是等于基督在神面前蒙头一样。在基督面前女人蒙头，就是等于和人在基督面前蒙头一样。

　　所有的人，在基督面前都应该没有头，都应该把头遮盖起来，都应该让基督作头。在基督面前不蒙头，就是两个头。有了两个头，总得把一个蒙掉。神在这里，基督在这里，就要蒙一个头。照样，男人在这里，女人在这里，也要蒙一个头。基督在这里，各人在这里，也得蒙一个头。不蒙头，意思就是说，有了两个头。在神的政治里，不能有两个头。神是头，基督就不能作头；基督是头，各人就不能作头；男人是头，女人就不能作头。

　　神是叫姊妹作代表。姊妹乃是负责在头上有顺服的记号，要显出神这一个政治的制度。神特别要求这一件事，就是女人在祷告或讲道的时候要蒙头。因为她们来到神面前的时候，就得知道神的政治。她们为着神到人面前去讲道，为着人到神面前去祷告；或者是祷告，或者是讲道；或者是为着神出去，或者是到神面前去，凡与神有关系的，都得蒙头。这样作，目的是要显出神的政治。

　　男人不许蒙头。男人如果在女人面前蒙头，是羞辱自己的头。男人是代表基督。男人蒙头反而是承认说，各人不该在基督面前蒙头，基督反而在各人面前蒙头。
 
　For the sisters to cover their heads means that they take the position Christ takes before God and the position every man takes before Christ. God’s intention is for women to cover their heads as an expression of His government on earth. He asks only the women to cover their heads. A woman does not cover her head for her own sake but for the sake of representation. There are many things which one does for himself, but there are also many things which one does as a representative of the whole group. A woman covers her head for herself, because she is a woman. She also covers her head as a representative, because she represents every man, and she also represents Christ. A woman represents every man before Christ. She also represents Christ before God. The woman’s covering before God is equal to Christ’s covering before God. In the same way, the woman’s covering before Christ is equal to every man’s covering before Christ.

　No one should assume any headship before Christ. Everyone should cover his head and let Christ be the Head. If one does not cover his head, there will be two heads before Christ. When there are two heads, one should be covered. Between God and Christ, one head has to be covered. Likewise, between the man and the woman, one head must be covered. Between Christ and every man, one head must be covered. Without the covering, there will be two heads. There must not be two heads in God’s government. If God is the head, Christ cannot be the head. If Christ is the head, man cannot be the head. If man is the head, the woman cannot be the head.

　God is asking the sisters to be representatives. The sisters are responsible for the sign of submission on their head. This expresses God’s system of government. In particular, God ordains that the woman should cover her head while praying or prophesying. The reason for this is that she should know God’s government when she goes to God. Whether she prophesies before men for God or prays before God for men, whether it be prayer, prophecy, going out for God, or going to God, she must conduct these God-related activities by covering her head. This is for the purpose of expressing God’s government.

　Man is not allowed to cover his head. A man disgraces his own head if he covers his head before a woman. Man represents Christ. If a man covers his head, he is, in effect, saying that no man should cover his head before Christ, and that Christ should cover His head before men.
　　六节：“女人若不蒙着头，就该剪了头发；女人若以剪发剃发为羞愧，就该蒙着头。”换一句话说，神对姊妹说，你该彻底。

　　没有一个人可以不蒙头，而把头发留在那里；女人如果不蒙头，就得把头发剪掉、剃掉。你如果觉得剪发剃发是羞愧的，你就得蒙头。这是保罗的意思。女人如果不蒙头，就该剪发剃发。女人若以剪发剃发为羞愧，就该蒙头。要彻底，不要只作一半。

　　七节：“男人本不该蒙着头，因为他是神的形像和荣耀。”你看见男人是代表神的形像和荣耀，所以不该蒙头。“但女人是男人的荣耀。”所以女人该蒙着头。女人若不蒙着头，就不能显出男人是头。

　　八节、九节是相当清楚，都是讲到政治的问题。所以我说，不知道政治的问题，根本不必读林前十一章。“起初，男人不是由女人而出；女人乃是由男人而出。”这是神作的事。创造的时候，男人不是由女人而出；创造的时候，女人是从男人身上拿出一根肋骨来造的。所以你看见，头是亚当，不是夏娃。“并且男人不是为女人造的；女人乃是为男人造的。”所以为着创造的缘故，也要服。

　　十节：“因此，女人为天使的缘故，应当在头上有服权柄的记号。”圣经里没有规定，要用什么来蒙头；只是说，要把头蒙住，要把头发所在的头蒙住。为什么要这样作？它说，是为着天使的缘故。

　　我常常觉得，这是非常奇妙的教训。姊妹头上有服权柄的记号，是为着天使的缘故。我们都知道天使犯罪的历史。撒但是背叛的。撒但如何背叛？乃是要高抬自己与神同等。以赛亚十四章说，他在那里要高抬自己，要升到天上与神同等。换一句话说，天使在神的面前出了头，不服在神的权柄之下。以赛亚十四章，撒但在那里一直说，我要，我要，我要，我要升到天上，我要高举我的宝座在神众星之上，我要坐在聚会的山上，我要升到高云之上，我要与至上者同等（13~14）。撒但，就是要作这样的事。你们在这里看见，这就是天使长的堕落。启示录十二章给我们看见，撒但堕落的时候，拖了三分之一的天使，一同堕落（4）。在神面前没有服在元首的权柄之下而想出头，这就是天使的堕落！

　　今天女人在头上有服权柄的记号，就是要作给天使看！今天，只有在教会里，姊妹在头上有服权柄的记号，就是说，我把我的头蒙起来，我没有头，我不作头。我的头不显露，我接受男人作头，就是说，我接受基督作头，我接受神作头。但是，你们天使却背叛了。这叫作“为天使的缘故”。

　　我在头上，有服权柄的记号。我是一个蒙头的人。这一个，乃是对堕落的天使一个最好的见证。怪不得撒但是一直反对这蒙头的事。因为这一个乃是羞辱他。他在神面前所不作的事，我们作。神在天使中所得不着的，神在教会中得着了。天使有一部分不服在神的权柄之下，不服在基督的权柄之下，弄到全世界都乱起来。堕落的天使，堕落的撒但，比人类的堕落问题还大。神在堕落的天使身上所不能得着的，神在教会里得着了。

　　在教会里，有许多姊妹站在女人的地位上，学习蒙头，你就看见，在这里有一句说不出来，也是不必说出来的话，就是她们有一个见证给空中的天使看见说，神在教会里得着了祂所要得着的。因此，女人为天使的缘故应当在头上有服权柄的记号。
 
　First Corinthians 11:6 says, “For if a woman is not covered, let her hair also be cut off; but if it is shameful for a woman to have her hair cut off or to be shaved, let her be covered.” In other words, God is telling the sisters that they should be absolute in everything that they do.

　No one can leave her head uncovered yet at the same time keep her hair. If a woman is not covered, her hair should be cut off or shaved. If you feel that it is shameful to have your hair cut off or shaved, you should cover your head. This is what Paul means. A woman should cut off or shave her hair if she does not want to be covered. If a woman thinks that it is shameful to have her hair cut off or to be shaved, let her be covered. She must be absolute one way or the other and not do anything halfway.

　Verse 7 says, “For a man ought not to have his head covered, since he is God’s image and glory.” A man represents God’s image and glory. He should not have his head covered. “But the woman is the glory of the man.” This is why a woman should have her head covered. A woman cannot express the headship of the man if she does not cover her head.

　Verses 8 and 9 are quite clear. Both speak of government. This is why I say that a person might as well forget 1 Corinthians 11 if he does not understand the matter of government. Verse 8 says, “For man is not out of woman, but woman out of man.” This is God’s ordination. Man did not come out of the woman at the time of creation. The woman was made from the rib taken out of the man during creation. The head was Adam, not Eve. Verse 9 says, “For also man was not created for the sake of the woman, but woman for the sake of the man.” A woman must be submissive even for the sake of creation.

　Verse 10 says, “Therefore the woman ought to have a sign of submission to authority on her head for the sake of the angels.” The Bible does not say what a woman should use to cover her head. It says only that her head, the part where her hair is, should be covered. The reason for doing this is for the angels.

　I have always considered how wonderful this teaching is. It is for the sake of the angels that the sister’s head bears the sign of submission. We all know the history of the angels’ fall. Satan became rebellious, but how did he rebel? He exalted himself to be equal with God. Isaiah 14 says he uplifted himself and wanted to ascend to God’s height. In other words, he exposed his head before God; he was not subject to God’s authority. In Isaiah 14 Satan repeatedly said, “I will.” “I will ascend to heaven;...I will exalt my throne....I will sit upon the mount of assembly....I will ascend above the heights of the clouds; / I will be like the Most High” (vv. 13-14). This was Satan’s ambition. Here we see the fall of the archangel. Revelation 12 shows us that Satan carried with him a third part of the angels when he was cast down (v. 4). Trying to assume headship without first coming under God’s headship was the cause of the fall of the angels!

　Today the woman bears the sign of submission. This is for the angels! Only in the church do we find the sign of submission on the sisters’ heads. This sign in effect declares, “Our heads are covered, and we have no head of our own. We do not want to be the head; our head is not exposed. We accept man as the head. We are doing this to testify to the angels that have rebelled that we accept Christ as our Head and we accept God as the Head.” This is the meaning of the phrase for the sake of the angels.

　When we have the sign of submission on our head, that is, when we cover our head, we are rendering the best testimony to the fallen angels. This explains why Satan is against head covering. Head covering puts him to shame. We are doing what he did not do before God. What God did not obtain among the angels, He has obtained in the church. Some of the angels did not subject themselves to the authority of God and the authority of Christ. This brought in chaos to the universe. The fallen angels and the fallen Satan pose a greater problem than the fall of man. What God could not obtain from the fallen angels, He has obtained in the church.

　When many sisters in the church stand in the position of a woman and cover their heads, an unspoken and implicit testimony is displayed before the angels in the air. It tells them that God has gained what He is after in the church. Therefore, the woman should have the sign of submission on her head for the sake of the angels.
　　但是在这里，有人会极端，以为说，男人就是作头，女人就得顺服男人的权柄。若是这样，女人在凡事上都站在盲目顺服的地位上，就没有多大的用处了。人的难处要么就不走，一走就走极端。所以保罗说，不是那么简单。“然而”这不过是外面的见证。外面的见证是这样，在事实上，在里面的，怎样呢？十一节说，“然而照主的安排，女也不是无男，男也不是无女。因为…”有的人问说，什么叫作女也不是无男，男也不是无女？保罗就接着解释说，“因为女人原是由男人而出，男人也是由女人而出。”（12上）

　　在伊甸园里的时候，女人是从男人而出。今天呢？从伊甸园以后，男人需要从女人而出。没有一个男人不是女人生的。在实际上，男也不是无女，女也不是无男。男人也不能说他有特别，女人也不能说她有特别，“但万有都是出乎神。”（12下）蒙头这一个要求没有别的，就是要你们在头上有一个服权柄的记号。说来说去，万有都是出乎神的。在实际上，男人是从女人生的，女人是从男人出的。没有一个人可以骄傲，也没有一个人自暴自弃。

　　十三节：“你们自己审察，女人祷告神，不蒙着头，是合宜的么？”保罗在这里问我们，特别是问姊妹：你们听见了这一段话之后，你们知道了神的政治之后，你们知道了神是基督的头之后，你们知道了基督是各人的头之后，你们知道了男人是女人的头之后，你们知道了神设立女人来代表各人之后，你们也知道了神设立女人在神面前代表基督之后，那么你们想看，女人祷告不蒙头是合宜的么？

　　十四节：“你们的本性不也指示你们，男人若有长头发，便是他的羞辱么？”保罗在这里用教会的感觉来断定这一件事。注意：“你们的本性不也指示你们。”十五节：“但女人有长头发，乃是她的荣耀；因为这头发是给她作盖头的。”整个世界的女人，都宝贝自己的头发，都看自己的头发是可贵的。头发是她的荣耀，女人就是欢喜把自己的头发留在那里。我没有看见女人轻易把她的头发丢在垃圾里。头发是女人的荣耀，头发是可宝贝的。换句话说，神就是将长头发给女人作盖头的。

　　我愿意在这里向你们指明两件事：因为神给女人长头发是作遮盖，保罗就在这里指明说，神的旨意既然是叫我们遮盖，女人就该在这遮盖上加上蒙头。神既然给你长头发遮盖了头，所以你也要把人工的东西遮上去。你要把十五节和六节合起来读。六节说，“女人若不蒙着头，就该剪了头发；女人若以剪发剃发为羞愧，就该蒙着头。”十五节说，“但女人有长头发，乃是她的荣耀；因为这头发是给她作盖头的。”你把这两节圣经合在一起读，是相当清楚地。神把女人的头用头发蒙了，所以接受神权柄的人，就应当再用东西把头发蒙了。如果你不蒙，倒不如把神所给你的头发都剪了。换句话说，你如果接受神的，你就要加上你的。你如果不接受神的，你就要把神所给你的取消。圣经不是说要留长头发，圣经是说长头发不够，还要加上蒙头。

　　今天人对圣经的两个命令，都不遵守。今天如果有一个姊妹不蒙头，把头发剃得光光的，也是听圣经的话。今天，人两个都不作，头发不剃，也不蒙。六节是说，不蒙头就得剃头；不剃头，就得蒙。十五节是说，神既然给我蒙了，所以我自己也要蒙。

　　顺服神的人，要怎样作呢？是说，神既然给我蒙了，我自己也来蒙。所以认识神的人，总是在神作的事情上，加上自己的。是顺着那条路走，不是走与那条路相反的。
 
　However, some may go to the extreme. They may think that since the man is the head, the woman should subject herself to him in everything. This puts the woman in a position of blind submission in everything. This kind of submission is unprofitable. The problem with some is that either they do not do anything at all or they go to an extreme when they do something. Paul told us that the matter is not that simple. He continued in 1 Corinthians 11:11 with the word however. Head covering is an outward testimony. We have to do it for the sake of an outward testimony. But what is the reality and the intrinsic significance of this testimony? Verse 11 says, “However neither is woman without man, nor man without woman, in the Lord.” Some may ask, “What did Paul mean when he said neither is woman without man, nor man without woman?” Paul explained in verse 12: “For just as the woman is out from the man, so also is the man through the woman.”

　In the garden of Eden, the woman came out of the man. But today, after the garden of Eden, man comes out of woman. Every man is born of a woman. In reality neither is woman without man, nor man without woman. Neither man nor woman can say that he or she is anything special. “But all things are out from God” (v. 12). Head covering is merely a sign on the head of submission to authority. In the end all things are out from God. In reality man is born of woman, and woman came out from man. No one can be proud of himself, and no one can despise himself.

　Verse 13 says, “Judge this in your own selves: Is it fitting for a woman to pray uncovered to God?” Here Paul seems to ask the sisters in particular, “After hearing this word and realizing that in God’s government God is the Head of Christ, Christ is the Head of every man, man is the head of the woman, and God has appointed the woman to be a representative of Christ before God, do you still think that it is fitting for a woman to pray with her head uncovered?”

　Verse 14 says, “Does not even nature itself teach you that if a man has long hair, it is a dishonor to him.” Here Paul appealed to the feeling of the church in judging the matter. Pay special attention to the words: “Does not even nature itself teach you.” Verse 15 says, “But if a woman has long hair, it is a glory to her, because her long hair has been given to her for a covering.” Women all over the world treasure and take pride in their hair. Hair expresses the glory of a woman; a woman always likes to keep her hair. I have never seen a woman throw her hair into the garbage bin. Hair is a woman’s glory; it is precious to her. In other words, God gave the woman her long hair for a covering.

　I would like to point out two things to you: Since God gave women long hair for a covering, Paul indicated that the woman should add a head covering to this covering, because God wants her to be covered. Since a woman’s long hair is a God-given covering, she should cover it further with a man-made covering. We should read verses 6 and 15 together. Verse 6 says, “For if a woman is not covered, let her hair also be cut off; but if it is shameful for a woman to have her hair cut off or to be shaved, let her be covered.” Verse 15 says, “But if a woman has long hair, it is a glory to her, because her long hair has been given to her for a covering.” The thought is quite clear once we put these two verses together. God has covered the woman’s head with her hair. This being the case, those women who accept God’s authority should use something to cover their hair. If a woman refuses to cover her hair, she should cut off the hair which God has given her. In other words, if you accept God’s covering, you must also add your own covering. If you do not accept His covering, you must give up what God has given you in the first place. The Bible does not forbid women from keeping long hair; it only says that long hair is not enough and that one should also add a head covering.

　Today neither of the two commandments of the Bible is being observed. If a sister does not cover her head but instead shaves off her hair, we can say that she is still obeying the Scripture. The trouble is that many women refuse to do either. They neither shave their hair nor cover their heads. Verse 6 says that if a woman does not have her hair covered she must be shaved, and that if she is not shaved she must cover her head. Verse 15 says that since God has covered us, we also should cover ourselves.

　What should the obedient ones do? This verse says that since God has covered us, we also should cover ourselves. Those who know God will always add their part to what God has done. They will always go along with God’s way and not contradict it.
　　十六节：“若有人想要辩驳，我们却没有这样的规矩，神的众教会也是没有的。”我想保罗的话相当重。保罗很认识哥林多人。哥林多人不只住在哥林多，哥林多人住在许多地方！哥林多人也住在你那个教会里！

　　保罗说，“若有人想要辩驳。”辩驳什么呢？从一节到十五节是讲蒙头问题，要辩驳的人就要辩驳这个蒙头问题。但是保罗在这里说，人如果要辩驳蒙头乃是错误的。蒙头的问题，是人不能随便辩驳的。

　　许多人想要辩驳说，女人不必蒙头！辩驳说，神作基督的头，是哥林多的事，不是宇宙的事。辩驳说，基督作各人的头，是哥林多的事，不是宇宙的事。辩驳说，男人作女人的头，是哥林多的事，不是宇宙的事。但是，感谢神，作基督徒是宇宙的事，不是哥林多的事。感谢神，基督作各人的头，是宇宙的事，不是哥林多的事。感谢神，神作基督的头，也是宇宙的事，不是哥林多的事。也照样，男人作女人的头，也是宇宙的事，不是哥林多的事。

　　若有人以为说，姊妹不必蒙头，因而反对保罗所说的话，反对他所定规的，反对他从主所领受而传给他们的。保罗怎么说呢？他说，“我们却没有这样的规矩。”“我们”是指着保罗和使徒们。在使徒们中间没有这样的规矩，在使徒们中间没有姊妹不蒙头的。“若有人想要辩驳，我们却没有这样的规矩。”你没有法子辩驳。如果人再想要辩驳，“神的众教会也是没有的。”就是说，这是你没有法子辩驳的。

　　保罗在这里给我们看见，当时神的众教会的规矩是如何。按着当日的风俗，犹太人进入会堂，是要蒙头的。但是女人蒙头，男人也蒙头。犹太的男人和女人，都得用一块蒙头的布（叫作“他利司”）蒙了头，才能进入会堂，否则根本不能进去。当日希腊人的风俗（哥林多是希腊的一地），是无论男人女人进入他们的庙宇，都不蒙头，都露着头。世界上没有一种民族，或者一个国家，在保罗的时候，是男人不蒙头，而女人必须蒙头的。当日的犹太人是全要蒙头，外邦人是全不要蒙头，而神的儿女是男人不蒙头，女人要蒙头。

　　所以，男人不蒙头，女人蒙头，这一个命令乃是神的使徒所独给的。这一个规矩乃是神的众教会所独有的。这一个规矩和犹太人的规矩不一样，这一个规矩和外邦人的规矩也不一样。这一个规矩是教会所独有的。因为这一个规矩是使徒所命令的，所以是新的，是神的。

　　所有的使徒都是相信女人该蒙头的。有一个使徒若是不相信女人该蒙头，他就不是我们中间的一位，定规是在我们以外的。在我们中间没有这样的规矩。如果有的教会不相信，保罗说，神的众教会也没有这样的规矩。所有的教会，都没有这样的规矩。所有地方的教会，所有使徒们所经过的地方的教会，都没有这样的规矩。保罗到了这里不讲理了。保罗的道理，讲到十五节为止；到十六节，保罗不讲道理了。若有人想要辩驳，保罗说，没有一个使徒赞成你的意见。你是使徒之外的，你是教会之外的。所有的使徒，所有的教会，都是这样相信，你不能辩驳。

　　所以我们要让姊妹们在教会里，在聚会的时候，就是说在讲道的时候，在祷告的时候，要她们在头上蒙头。为什么缘故要这样？那是要显出在教会里，神要得着祂在世界里所没有得着的；要显出在教会里，神要得着祂在宇宙里所没有得着的。祂在天使中间得不着的，祂在教会里已经得着了：祂在世界里得不着的，祂在教会里已经得着了。所以，姊妹们该知道这一件事。第三节的话，是一个清楚地教训。神是基督的头，基督是各人的头，男人是女人的头，所以，女人要蒙头。这就是全段基本的教训。
 
　Verse 16 says, “But if anyone seems to be contentious, we do not have such a custom of being so, neither the churches of God.” I think Paul’s word is quite strong. Paul knew the Corinthians well. Corinthians can be found not only in Corinth, but also in many places! They can be found in the church where you are!

　Paul said, “But if anyone seems to be contentious.” What is the contention about? Verses 1 through 15 speak about head covering. Thus, the contention is about head covering. But Paul said that it is wrong for anyone to be contentious. The matter of head covering is not to be contested.

　Many want to argue that the woman does not need to cover her head! This is the same as saying that God’s headship over Christ is a Corinthian matter, not a universal matter; this is the same as saying that Christ’s headship over man is a Corinthian matter, not a universal matter; and this is the same as saying that man’s headship over the woman is a Corinthian matter, not a universal matter. But thank God! Being a Christian is a universal matter, not a Corinthian matter. In the same way, God being the Head of Christ and Christ being the Head of every man are universal matters, not Corinthian matters. Likewise, man being the head of the woman is a universal matter, not a matter that just pertains to the Corinthians.

　What did Paul say to those who thought that sisters do not need to cover their head and who opposed his words, his decision, and his commission from the Lord? He said, “We do not have such a custom of being so.” We refers to Paul and the apostles. There was no such custom among the apostles. There was no sister who did not cover her head among the apostles. “If anyone seems to be contentious, we do not have such a custom of being so.” There is no way to argue. If anyone wishes to argue, “neither the churches of God” have such a custom. This means that no one may argue about this.

　Here Paul showed us the custom of the churches of God at that time. According to the custom at the time, all Jews covered their heads when they entered the synagogue. Jewish men and women covered their heads with a head covering called a “tallith” before entering the synagogue. Without such a covering, they could not enter the synagogue at all. The custom of the Greeks (Corinth being a part) was that when men and women entered their temple, both uncovered and exposed their heads. No race or country during Paul’s time had the custom of men uncovering their heads and women covering their heads. The Jews at that time covered their heads, while Gentiles uncovered their heads. But for God’s children, men should uncover their heads, while women should cover their heads.

　Thus, for man not to cover his head and for woman to cover her head was a commandment uniquely given by God’s apostles and a custom unique to the churches of God. This custom was different from either Jewish or Gentile customs. This custom was uniquely found in the church. Because this custom was instituted by the apostles, it was brand new, and it was from God.

　All the apostles believed that the woman should cover her head. Should there be an apostle who did not believe that the woman should cover her head, he would not have been one among the other apostles and would surely have been an outsider. The apostles did not have such a custom among them. If any church tried to contest this, Paul’s answer was that the churches of God did not have such a custom. No church had such a custom. There was no such custom among all the local churches the apostles visited. From verse 16 on, Paul did not try to reason concerning this matter. His reasoning ended with verse 15. In verse 16 he no longer was trying to reason. If anyone seemed to be contentious, Paul said, no apostle should agree with such a one. Such a one had nothing to do with the apostles and nothing to do with the church. All the apostles and all the churches believed this, and no one could argue about this.

　This is the reason we ask all the sisters in the church to cover their heads in the meetings when a message is given or when they pray. They must do this because God wants to secure in the church what He could not secure in the world. He wants to gain what He could not gain in the universe. We want Him to gain in the church what He did not gain among the angels. We want Him to gain what He has not gained in the world. The sisters should know this. Verse 3 gives us the clear teaching concerning this. God is the Head of Christ, Christ is the Head of every man, and the man is the head of the woman. For this reason, the woman should have her head covered. This is the underlying teaching of this portion of the Word.
　　圣经的里面，有一个原则是非常重大的，就是代表的原则。这话，我曾提起过，今天在这里再重复。

　　我们在这里作基督徒，有两个不同的原则：一个是凭着我们个人的原则在神面前作，一个是凭着代表的原则在神面前作。我们不只个人在神面前作基督徒，我们并且是代表着在神面前作基督徒。如果这是不错的，话，将来我们受审判的时候，我们不只为着个人受审判，我们也要为着代表受审判。
 
　The Bible contains a very important principle—the principle of representation. I have spoken of this before, and I would like to reiterate it here.

　As Christians we walk according to two different principles. One is that we walk as individuals before God, and the other is that we walk in the capacity of a representative before God. In the eyes of God we not only live the Christian life individually, but representatively. If I am not deceived, I believe that in the coming judgment we will be judged not only individually but also according to what we do as representatives.
　　比方说，在这里有一个主人，他家里有几个佣人。这个主人，是一个弟兄，可是待那几个佣人非常不公道，非常不公义，非常苛刻，非常没有道理。我告诉你们，他的没有道理，他的不公义，他的苛刻，将来在神面前要受审判。可是还不只，他还得受第二个审判。因我们的弟兄不只和佣人有关系，他还得在神面前代表主如何作主人。所以每一次你作主人的时候，要代表主作主人。你怎样待你的佣人，就是代表主也是怎样待佣人。你个人犯了罪，你又犯了代表的罪，你把主代表错了。我如果不错的话，要说，将来你在神面前受审判的时候，你要为着你自己的罪受审判，你也要为着你把主代表错了受审判。
 
　Suppose we have a master with a few servants in his house. The master is a brother, but he treats his servants unrighteously, unjustly, unmercifully, and unreasonably. He will be judged by God in the future for his unreasonableness, unrighteousness, and meanness. But the matter will not stop here. He will receive another judgment. This brother is responsible not only for his relationship with his servants. In the eyes of God and as a master, he represents the Lord. Whenever we are masters, we represent the Lord as the Master. The way we treat our servants should represent the way the Lord treats His servants. If we treat our servants poorly, we sin as individuals and also as representatives; we have misrepresented the Lord. If I am not deceived, I believe that we will be judged for our own sins and for the sin of misrepresenting the Lord in the coming judgment before God.
　　比方说，我不作主人，我作仆人；我作仆人的时候，我偷东西、我懒惰、我撒谎，我只有眼前的事奉、我欺骗我的主人，我犯了这些的罪，我这些犯罪的行为要受审判。但是还不只。因为我作仆人，我是代表所有的仆人顺服天上的主。我如果在人的面前事奉，我可以欺骗、我可以偷、我可以懒惰。但是，每一次在圣经里提起作仆人的时候，总是说我们还有一位主在天上。所以你不只是在这里作仆人，你并且是代表所有的仆人。你不只是个人作仆人，你并且是代表所有的仆人在地上。这是另外一个关系。
 
　Suppose I am not a master but a servant. Suppose further that as a servant, I steal, lie, and am slothful in my work. I only pay lip service to my master and deceive him in all kinds of ways. I have sinned, and I will be judged for my sinful conduct. But the judgment will not stop here. On the one hand, I am a servant individually, and on the other hand, I stand as a representative of all the servants who are subject to the Lord in heaven. I could afford to cheat, steal, and be slothful if it were just a matter of my personal service before man. But every time the Bible speaks of a servant, it reminds us that we have another Lord in the heavens. Therefore, we are not only servants individually; we represent all those who are servants on earth. This expresses another relationship.
　　摩西在米利巴那里，因为以色列人试探神，就在以色列人面前发怒，用杖击打磐石两下。神就立刻责备摩西。摩西发脾气，摩西错，如果是摩西个人的事，是一个以色列人的领袖的事，也许还可以赦免。因为摩西有一次发脾气，比这一次发得还要大，就是因以色列人在山下拜金牛犊，他把神亲手所写的两块石版都摔碎了（出三二19），但是神没有责备他。因为他那一次发脾气，反而是代表神的怒气。那一次是代表神发怒，那一个代表是对的。这一次摩西发脾气，把磐石打两下。神说什么呢？神说，你在以色列人面前没有尊我为圣。换一句话说，你没有把我分别出来，你把我代表错了。以色列人还以为是神发怒，其实神没有发怒。
 
　When Moses was at Meribah in Kadesh, he was angry at the Israelites because they tempted God, and he struck the rock twice. God immediately rebuked Moses. Moses lost his temper, and this was wrong. If this had only been a personal matter or an independent act as a leader of Israel, Moses could have been forgiven. He had lost his temper previously. When he saw the Israelites worshipping the golden calf at the foot of the mountain and then broke the two tablets with God’s own writing, he displayed an even greater amount of anger (Exo. 32:19). However, God did not rebuke him. He represented God’s wrath when he lost his temper then. He was angry on God’s behalf, and his representation was right. But what did God say when Moses lost his temper and struck the rock twice? God said, “You did not believe in Me, to sanctify Me in the eyes of the sons of Israel” (Num. 20:12). In other words, you have not separated Me from your actions; you have misrepresented Me. The Israelites thought it was God who was angry. Actually, God was not angry.
　　所以个人的罪是一件事，代表的罪又是一件事。今天，我们读了第三节，每一个姊妹，每一个女人（这样的女人在世界里寻不到），要看见我有我个人的地位，还有我代表的地位。神是基督的头，基督是各人的头，男人是女人的头，所以女人要蒙头。女人要看见上头还代表了人，最少代表了个人。
 
　Personal sin is one thing, while representative sin is another thing. First Corinthians 11:3 indicates that every sister, that is, every woman (even though such a woman cannot be found outside the church) must realize that she has an individual standing as well as a representative standing. God is the Head of Christ, Christ is the Head of every man, and the man is the head of the woman. Therefore, the woman must have her head covered. The woman must realize that she represents others. At the very least she has to realize that she represents herself as an individual.
　　姊妹在讲道的时候蒙头，在祷告的时候蒙头，就是在神的面前宣告说，全世界的人在基督面前，没有一个可以作出头的人。她乃是在那里宣告说，任何的人，不能在神的面前露出他的头来。没有一个人，在基督面前可以出头。没有一个人，在基督面前可以出主意、出主张。所有的人，在基督面前，都得把自己的头蒙起来；都得把自己的主意、主张蒙起来，对主说，你是我的头。你个人是蒙头的，你代表的地位也是蒙头的。你乃是在宇宙里作代表。姊妹乃是在这里向着世界宣告说，世界上所有的人在基督面前是如何。

　　蒙头虽是小事情，却是大见证！
 
　When a sister covers her head in speaking or in prayer, she is proclaiming before God that no one in the world can assume any headship before Christ. She is saying that no head can be exposed before God. No one can be the head before Christ; no one can offer his suggestion or opinion to Christ. Everyone has to cover his head before Christ. He should hide his own suggestions and opinions and say to the Lord, “You are my Head.” A sister has to cover her head as an individual, and she has to cover her head in the position of a representative. She stands as a representative in this universe. The sisters are declaring to the world the proper standing that everyone should take before Christ.

　Head covering may appear to be a small thing; yet it is a great testimony!

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