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第二篇　认识属灵生命长进的真实光景，并看见基督与召会的启示

事奉主者的资格、追求与学习

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　　许多基督徒都觉得，他们的住处最好是在天上。然而在神的智慧里，祂并没有把人创造在天上。祂在拯救人之后，也没有立刻将人提到天上。神在祂智慧的安排里，乃是命定人住在地上。我们都知道，作为一个人，生存在地上，不知有多少麻烦，多少问题要面对。即使像我这样蒙恩事奉神的人，有时也有一个感觉，觉得活着真苦恼。当然，这不是一个灵里的感觉。我所以有这个感觉，是因为天气一热，我就容易出汗，即使坐着什么都不作，也是满身大汗。一天要多次换衣服，而且全身都是痱子，非常不舒服，觉得很苦恼。这虽是件小事，好像微不足道，但这里面有神的智慧和计划。
　　神创造人，把人摆在地上，乃是要人在地上过一个正常、正当地生活。从两千年来的召会历史，我们可以看见，基督徒心里一直有个渴望，渴望过一种超凡，没有烦扰、打岔，而能追求神，与神交通的生活。每天祷告的时候，能摸着主的同在；读经的时候，能满有亮光，圣经的内容既清楚又有系统的照明在里面。出去作工时，能面上放光，有如天使，一讲话，人就受感而落泪；再作一个见证，又使人破涕为笑，工作真是满有果效。然而事实证明，神好像从来不应允人这种心愿；这个心愿好像是人在宇宙中一个很高的呼声，但神从来不听。
　
　
　　在召会历史中，曾有两派人士竭尽所能的，想要达到一个超凡理想。但这两派人士在召会历史里都不长命，并且没有留下多少结果。第一派，是召会历史中的修道派，修道士。他们觉得这个世俗、凡尘，在基督徒身上是一大麻烦。因此，他们几乎像东方的宗教人士一样，抛弃了家庭，离开了尘俗，隐居在山野里，过着非常简单地生活，为要脱开人生一切的烦扰。初期，他们都能见证说，他们满有神的同在，非常摸着神自己。然而到末了，他们并没有产生正面的结果，反而渐渐没落，并且后继无人。
　
　　近代基督教历史里，有一班所谓的奥秘派。奥秘派的人和修道士不太相同，修道士是要脱去凡尘，隐居山野；而奥秘派的人是要脱开外面，回到里面，摸着里面的人。
　　其实，这种诉求，不仅是一个属灵的需求，也是人类心理上一个共同的需求。中国文人胡适之先生曾说到，中国佛教经典及相关文献众多，但可归纳为“发自内心”，意指佛教的诉求，乃是一切从里头来。
　　在中国儒家方面，明代的王阳明先生，是一位理学大家，他说到人的修行若不是从里面出来的，就如同无根之木，无源之水一样。理学家所谓的修养心性，也是说到要发自内心，从内心深处出来。所以，这个回到里头，从里头出来，不只是基督徒追求属灵的故事，乃是人心灵上相通的一种需求。从这里就可以看见，无论是哲学、理学，甚或是属灵的追求，“回到里面”都有其一定的地位，也有其占优势之处。
　　当时，奥秘派的基督徒能取得优势，这是原因之一。另一面是因为那时整个基督教，已经太往外面发展，太过物质化了。一些大礼拜堂、大教堂，都太注重外面、物质的仪式和实行。因着人心灵的虚空不满足，就有了奥秘派。然而，这种心灵的追求，还不能绝对说是属灵的。因为我们的“心”，仍有相当成分的掺杂，我们的灵乃是包藏在心的一部分。连佛教和理学家都讲，只有外面的修行是不行的，要发自内心才可以，这在原则上是一样的。所以奥秘派所说的，不尽然是属灵的，还有相当一部分是包含着心理的作用。然而，当他们在那种物质的基督教背景下，发出呼召，倡导脱开外面，回到里面，自然真是一鸣惊人，立刻受到人们的欢迎，而取得了相当的优势。
　
　　虽然这两派都曾兴盛一时，但从召会历史来看，这两派都没有继续的发展，反而对照出基督徒该有正宗的光景。正宗的基督徒，并没有脱开为人的生活，不像修道士那样，脱开尘俗，到山野修行，也没有脱开所谓外面的工作。他们乃是在神所安排的环境里，过着正常的为人生活，一点也没有脱开作人的缠累，更没有脱开家庭、妻子、丈夫和儿女。他们学习在人群社会中，有正当地职业，持续的担负着工作，作一些该作的事工。然而，他们确实有神的同在。这样的人才是正统、正宗的基督徒，这样的属灵才会长命，才能延续发展。
　　我承认若有人能脱开一切，不受缠累是相当好；我也承认不该太重外面的工作，乃要更多回到里面，与主有交通。然而神的安排，不是要我们绝对的脱开这些；神的安排乃是平衡的，祂把我们摆在环境里，是要我们得着平衡。
　
　　历史告诉我们，修道士的生活不一定能持久，而那种光是回到里面，发自内心的追求，也不一定靠得住。可惜，人还是常常带着盼望和憧憬，想要脱开俗世的忙碌与搅扰，达到一个属灵的境地，成为天上的一颗星，而不是在地上翻滚的一颗石子。在中日抗战时期，我蒙主带领，在西北各省一地一地作工。我一面作工，一面里面有一种感觉，觉得有一层幔子隔在我和神中间。不管我怎样竭力想冲破这幔子，这个幔子依然存在。同时，我觉得有一个至圣所，总是比我高，我一直想爬到这个至圣所，却爬不上去。之后，我回到烟台，带圣徒们读希伯来书，这个感觉仍然存在。我仍然觉得自己是在至圣所下边的一个人，我一直在爬，却一直爬不上去。到了一个时候，我不爬了，因为我发现这个至圣所不是真实地，而是我的梦想、我的憧憬。
　　我虽然还没有走到路终，也没有达到属灵绝对成熟的境地，但是照着已过的经历，并参考许多名人的传记，我发现没有人能达到那境地。就着一个普通人里面所有的属灵感觉来说，你我从不会觉得完全达到了圣别的境地。反而你越蒙恩，越觉得在你身上还有不圣的光景，还有不完全的地方，还有冲不过的幔子，还有无法脱开的弱点。你常会有这些感觉，这并非不正常的光景。反之，这是个正常的光景。我不是说，人软弱的情形是正常的。我乃是说，人有一种感觉，一直觉得有一个圣别的境地，想进入却不能进入；有一个至圣所，想要达到却不能达到；有一层幔子，想要冲破却冲不破。这种感觉，会一直留到我们见主面的时候。
　
　　在神智慧的安排里，祂创造了人，又许可人一再的堕落，还许可人住在这地上，并且让这地是如此的黑暗、败坏和复杂；这乃是要彰显神的智慧。神是要在这样黑暗的光景中，产生出许多神的儿女，作祂儿子荣耀的配偶。等到新耶路撒冷显现出来时，神就要完全得着彰显。然而今天，这个荣耀的光景还没有显现，在我们里头还没有完全显明，反而我们常觉得，里面有许多不洁、不能，许多软弱与失败。在这样一个软弱的情景中，我们常想要作天使，住在天上，成为天上的一颗星。这是我们的憧憬和理想，但这不一定正确。盼望你我都持守一个平衡，虽然不满意于我们的景况，但不要因着我们的感觉一直受搅扰，这些都是打岔。我们一面要学习谦卑，不以为自己达到了一个境地，得着了什么，看见了什么。另一面不要受搅扰，以为今天还没有看见什么，还是如何的不行。
　　以弟兄姊妹实际的生活为例，可能有的人单身，没有家累，早上起床后，就可以好好晨更享受主，晚上也能按时上床就寝。然而有些家庭孩子还小，若是孩子生病，作母亲的半夜还要起来喂孩子吃药。第二天早上，自然是无法起来晨更。然而，她若是能在那一天，用一点零碎的时间享受主，那个操练就是真的。
　
　　盼望我们都能清楚，在零落中学的功课才是真实的。当日亚伯拉罕蒙神带领，经过伯特利和艾（创十二8）。一面是伯特利，原文意，神的家；另一面是艾，原文意，乱堆。这意思是，按着当时的情景，亚伯拉罕所面对的，一面是神的家，另一面却是乱堆，是荒凉。在我们的生活中，有许多情景的确叫我们感觉混乱、荒凉。比方，丈夫的情形、儿女的情形，都叫我们感觉混乱、荒凉。今天所有作父母的，几乎都觉得儿女是混乱、荒凉的；而少年弟兄看父母的光景，也是混乱、荒凉。特别是当你有一点属灵的追求，有一点摸着时，立刻你会感觉你旁边有混乱、荒凉的光景。你觉得所在的召会荒凉，讲台的信息不能满足你。虽然你觉得那里是伯特利，神的家，但另一面你也觉得那里有艾，有乱堆；一面觉得有神同在，一面也觉得荒凉。
　　这一切的荒凉，虽不能说是神的创造，但起码可说是神智慧的许可，祂许可许多荒凉的光景。两千年来没有一个人能说，他愿意他的兄弟姊妹属灵，他的兄弟姊妹就属灵了；他愿意他的配偶属灵，他的配偶就属灵了。属灵的丈夫巴望妻子属灵，属灵的妻子巴望丈夫属灵；属灵的父母巴望儿女属灵，属灵的儿女巴望父母属灵，但结果都事与愿违。两千年的召会历史中，难得看见父母巴望儿女属灵，儿女就属灵的；或者儿女盼望父母属灵，父母就属灵了。
　　为什么会有这些荒凉的情形？因为神要让你我认识现实的光景。召会历史有例可寻，那些不属灵、不爱神的人，反倒有属灵的儿女。那些属世界、不爱主的儿女，反而有属灵的父母。像盖恩夫人那样属灵的人，她盼望丈夫能和她在灵里同走一条路，达到同样的境地。然而一路上，盖恩夫人的丈夫都是她的一个缠累和十字架。这一切都是神许可的。为什么呢？因为这是最好的田地、最好的“温床”，来培养真实属灵生命的长大。
　
　　真实属灵生命的长大，就在这个荒凉的环境里。千万不要奢望，有一天你所盼望的都能达到，读经有亮光，祷告有主同在，一作工就名声响亮。你的妻子，你的丈夫，你的儿女，你的父母，所有的弟兄姊妹都属灵。这乃是奢望。两千年来的召会历史，都没有这样的光景。反而真实属灵的人，都是在伯特利和艾之间经过。神没有让我们脱开这些荒凉，去作修道士，也没有叫我们脱开这些外面的工作，去作一个奥秘派的人。神要让我们留在蒙召的身分里（林前七20），有妻子的还得有妻子，有丈夫的还得有丈夫，有儿女的还得有儿女，有家庭的还得有家庭；并且要学习在外面劳苦，亲手作工。我们若是能在今天这个烦杂的地，烦杂的光景，堕落的情境里作正常的人，才是真实地操练属灵。在伯特利和艾中间，乃是我们每天平常的经历。
　　我们都巴不得我们所在的召会，属灵而没有难处，充满和谐，且满了神的同在和荣耀的光景。然而至终，你我会发现，我们虽然尽所能的维持局面，却总有一些莫名其妙的风浪出来，总有不和谐，总有人的肉体、弱点会出来搅扰我们，总是有艾伴随着伯特利。我们都像跟从神的亚伯拉罕一样，从伯特利和艾中间经过，这边看看是神的家，那边看看是一堆荒凉。所以请记得，无论你怎样祷告，怎样用尽力气，你还得预备好，今天叫你快乐的属灵召会，有一天或许会让你心痛。今天可能是伯特利，明天就变作艾。这就是我们真实生活的一幅图画。
　　从某一面说，这也是神所知道的。借着外面的情形，配合神那上好的工作，我们里面真实属灵的生命，才能在这种矛盾荒凉的“温床”里得着发展。千万不要以为，有一种光景是绝对属天、属灵、一帆风顺的。没有这回事。神没有叫我们在天上作人，乃是安排我们在地上作人。当然神也喜欢我们作一个属灵的人，然而真实地属灵，并不是脱开作人的各种关系，而是在这些关系里，看见各种事情都是灰色的，所有情景都是荒凉的，却仍然能在这种光景里好好生活为人。
　　我们要看见，我们所憧憬那个完全属天、属灵的情境，并不是真实的。不管我们多长进，多有看见，我们里面仍然一直会有荒凉的感觉，因为我们还在这个地上，还在旧人里面，还在肉体里。只要我们还在地上，没有被提到天上，一切所给我们的，仍然可能是一种荒凉、一种艾的感觉。我们乃是在伯特利和艾中间，一直的寻求进步而往前。我们一面感觉荒凉，但一面有神的家，有神的同在。我们一面觉得讲台信息不精采，但一面却看见许多人蒙恩，得到供应。虽然一面是艾的光景，是软弱荒凉的情形，但一面有伯特利，有主的祝福。我们需要脱离属灵的憧憬，而在荒凉的光景中学习经历神，并逐渐的往前。
　
　　我们不该有不切实际的属灵的憧憬，但我们的生活和事奉，却是有异象的。这异象是根据圣经的启示，而圣经启示的中心路线乃是基督与召会。
　
　
　　在启示录开头，我们看见七个金灯台，乃是指一地一地的召会（一20）。到了十二章，我们看见－启示录一个宇宙的妇人，日月星都围绕在她身上，那主要也是指召会（1~6）。与这个妇人相对的，还有一个大妓女，大巴比伦（启十七1~6），那是宗教和世界联结所产生的集大成。到末了，出现召会最终表现的新耶路撒冷（二一2）。另一面，在启示录里，一直用召会来启示基督。二章开头，在－启示录七个金灯台中间，有一位行走在其中的人子，就是基督（二1）。到末了，新耶路撒冷城的中心就是羔羊，也是指基督（二一22~24）。可以说，整卷启示录都是以基督作一切的中心和执行者。所以，启示录所给我们看见的，乃是基督与召会。关于基督与召会的启示，我们若要更深入，就必须从整本圣经来看。
　
　　弗五32说，基督与召会乃是极大的奥秘，是这一个宇宙的启示。而圣经启示的中心路线与钥匙，就是基督和召会。我们先从旧约说起，创一26~27说，神乃是按着祂自己的形像和样式造人。这样的记载，就含示基督与召会。神按着祂自己的形像造人，祂的形像就是基督。在西一15说，“爱子是那不能看见之神的像。”这里清楚说到爱子，就是基督，乃是神的像。所以，神按着自己的形像造人，就是按着基督，以基督为模型、为形像造人。
　　到了新约就看见，神最终所造出来的人，并不是亚当这个旧造的人，乃是新造的新人。神创造人的工作，并没有停在旧造的人身上；在旧造的人身上，神没有完成祂的工作。神造人的工作，乃是从祂所造这个旧造的人里面，再造出新造的人来。乃是等到新造的人产生了，神造人的工作才完成。
　　弗二10说，我们这些蒙恩得救的人，乃是神的杰作。15节又说，我们这些蒙恩得救的人，乃是神所造的一个新人。到了四24节又说，这新人乃是照着神，在那实际的义和圣中所创造的。这与创一26的话相呼应，神乃是按着祂的形像创造人。创世记一章里所造的人，表面看似乎与召会不相关，但是对照以弗所二章、四章，神所创造的这一个新人，可以看出创世记一章的人，至终乃是指向召会。所以，神造人的中心意愿，乃是要以基督为模型，来创造召会。
　　虽然今天有许多得救的人，但神在他们身上那个造人的工作还没有完毕。我们只能说，头一步的工作是完毕了，旧造创造的那一步工作是完成了，但第二步还没有完成，因为人还没有让神在他们身上，完成第二步创造的工。虽然他们让神在他们身上有了第二步的创造，但是这创造还没有完成。直到今天，神还在我们身上作进一步创造的工作。神今天在这里，仍在创造人，但不是第一个旧造的人，乃是第二个人；因为唯有第二个人，才有基督那完全的形像。
　
　　我们还可以从几处经节，看到神在人身上新造的工作。罗八28~29说，“我们晓得万有都互相效力，叫爱神的人得益处，就是按祂旨意被召的人。因为神所预知的人，祂也预定他们模成神儿子的形像，使祂儿子在许多弟兄中作长子。”神要万有互相效力，就是要把我们模成祂儿子的形像。
　　西三10~11说，“并且穿上了新人；这新人照着创造他者的形像渐渐更新，以致有充足的知识；在此并没有希利尼人和犹太人…，唯有基督是一切，又在一切之内。”这一个新人乃是照着神的形像造的。在这个新人里，旧造的人没有地位，唯有基督是一切。神要把基督造到这个新人里，以致这个新人满有基督的形像，而这个新人就是召会。
　　林后三18也说，我们要“渐渐变化成为与祂同样的形像，从荣耀到荣耀，乃是从主灵变化成的”。这里所说的，不是个人的改变，乃是召会这个团体新人的变化；每个弟兄姊妹都在这里变化，并且是共同的变化。腓三21说，“祂要按着祂那甚至能叫万有归服自己的动力，将我们这卑贱的身体改变形状，使之同形于祂荣耀的身体。”约壹三2也说到同样的事：“祂若显现，我们必要像祂。”当基督来的时候，我们必要像祂。
　　以上这些圣经节都让我们看见，创一26~27所说，神按着祂自己的形像造人，其中心意义乃是基督与召会。基督是一个模型，而召会就是神照着基督，在基督里所创造的一个团体人，一个新的人类。这个人类不是旧造的人类，乃是新造的人类；这一个乃是召会，是基督的身体。我们若是从“形像”方面来看，可以对照启示录四章和二十一章。四3节说到，神“显出来的样子好像碧玉”。二一11节说，“城中有神的荣耀；城的光辉如同极贵的宝石，好像碧玉，明如水晶。”这一座城是召会的终极显出，而其最终显出的光景也像碧玉，就是像神所显出的样子。
　
　　神在宇宙中工作的中心和目标，就是要在基督里面，照着基督，并以基督为模型，创造出一个新人类，而这个人类不是旧造的人类，乃是新造的人类。这新造的人类是基督的召会，是神按着自己的形像造人的中心意义。神按着祂的形像，就是按着基督所造的那个人，并不是旧造的人，乃是新造的人；而且神要我们脱去这旧造的人，变化成为新造的人，并且这新造的人不是单个的人，乃是一个团体的人。这个团体的人就是召会，就是基督的配偶，也是一座城，神的居所，神的住处。这就是神在我们身上一直要作成的事。
　　圣经一开头，给我们看见的就是这一个。创世记一章所说的，是一个有神形像的人。到了二章，就说到这个有神形像的人，需要让神进到里面，接受神作生命。所以，在二章就有生命树（创二9），说出神必须像食物一样，给人接受到里面，作人的生命，使人能成为祂的配偶，就是祂的召会。一章给我们看见，一个目的、形像的问题。到了二章，就给我们看见，里头生命的问题；二章末了，更给我们看见一对配偶联合的关系（二18~25）。这些都是指向基督与召会，也是整本圣经所要给我们看见的异象。
　　从这里一路往下，贯穿整个旧约，给我们看见夫妻的关系，祭司和会幕的关系，君王和百姓的关系，造殿的人和圣殿的关系，申言者、话语和人的关系，这些都是指向基督与召会。到了新约一开头，就说到这位神借着圣灵，成孕在童女腹中，为童女所生。人称祂的名为以马内利，就是神与人同在（太一23）。在太十六18，更说到这一位以马内利的神，要在祂自己，以及关于祂自己之启示的这一块磐石上，建造祂的召会。基督与召会是圣经里一个顶大的异象，盼望我们能多下功夫，从整卷圣经的观点，探究这项真理，并对基督与召会的异象，有更清楚透彻的看见与认识。如此，我们就能脱开不切实际的属灵憧憬，照着圣经的中心启示生活并事奉。
　　一九六〇年七月二十六日讲于台北
　
　
　　许多基督徒都觉得，他们的住处最好是在天上。然而在神的智慧里，祂并没有把人创造在天上。祂在拯救人之后，也没有立刻将人提到天上。神在祂智慧的安排里，乃是命定人住在地上。我们都知道，作为一个人，生存在地上，不知有多少麻烦，多少问题要面对。即使像我这样蒙恩事奉神的人，有时也有一个感觉，觉得活着真苦恼。当然，这不是一个灵里的感觉。我所以有这个感觉，是因为天气一热，我就容易出汗，即使坐着什么都不作，也是满身大汗。一天要多次换衣服，而且全身都是痱子，非常不舒服，觉得很苦恼。这虽是件小事，好像微不足道，但这里面有神的智慧和计划。　　神创造人，把人摆在地上，乃是要人在地上过一个正常、正当地生活。从两千年来的召会历史，我们可以看见，基督徒心里一直有个渴望，渴望过一种超凡，没有烦扰、打岔，而能追求神，与神交通的生活。每天祷告的时候，能摸着主的同在；读经的时候，能满有亮光，圣经的内容既清楚又有系统的照明在里面。出去作工时，能面上放光，有如天使，一讲话，人就受感而落泪；再作一个见证，又使人破涕为笑，工作真是满有果效。然而事实证明，神好像从来不应允人这种心愿；这个心愿好像是人在宇宙中一个很高的呼声，但神从来不听。
　
　
　　在召会历史中，曾有两派人士竭尽所能的，想要达到一个超凡理想。但这两派人士在召会历史里都不长命，并且没有留下多少结果。第一派，是召会历史中的修道派，修道士。他们觉得这个世俗、凡尘，在基督徒身上是一大麻烦。因此，他们几乎像东方的宗教人士一样，抛弃了家庭，离开了尘俗，隐居在山野里，过着非常简单地生活，为要脱开人生一切的烦扰。初期，他们都能见证说，他们满有神的同在，非常摸着神自己。然而到末了，他们并没有产生正面的结果，反而渐渐没落，并且后继无人。
　
　　近代基督教历史里，有一班所谓的奥秘派。奥秘派的人和修道士不太相同，修道士是要脱去凡尘，隐居山野；而奥秘派的人是要脱开外面，回到里面，摸着里面的人。　　其实，这种诉求，不仅是一个属灵的需求，也是人类心理上一个共同的需求。中国文人胡适之先生曾说到，中国佛教经典及相关文献众多，但可归纳为“发自内心”，意指佛教的诉求，乃是一切从里头来。　　在中国儒家方面，明代的王阳明先生，是一位理学大家，他说到人的修行若不是从里面出来的，就如同无根之木，无源之水一样。理学家所谓的修养心性，也是说到要发自内心，从内心深处出来。所以，这个回到里头，从里头出来，不只是基督徒追求属灵的故事，乃是人心灵上相通的一种需求。从这里就可以看见，无论是哲学、理学，甚或是属灵的追求，“回到里面”都有其一定的地位，也有其占优势之处。　　当时，奥秘派的基督徒能取得优势，这是原因之一。另一面是因为那时整个基督教，已经太往外面发展，太过物质化了。一些大礼拜堂、大教堂，都太注重外面、物质的仪式和实行。因着人心灵的虚空不满足，就有了奥秘派。然而，这种心灵的追求，还不能绝对说是属灵的。因为我们的“心”，仍有相当成分的掺杂，我们的灵乃是包藏在心的一部分。连佛教和理学家都讲，只有外面的修行是不行的，要发自内心才可以，这在原则上是一样的。所以奥秘派所说的，不尽然是属灵的，还有相当一部分是包含着心理的作用。然而，当他们在那种物质的基督教背景下，发出呼召，倡导脱开外面，回到里面，自然真是一鸣惊人，立刻受到人们的欢迎，而取得了相当的优势。
　
　　虽然这两派都曾兴盛一时，但从召会历史来看，这两派都没有继续的发展，反而对照出基督徒该有正宗的光景。正宗的基督徒，并没有脱开为人的生活，不像修道士那样，脱开尘俗，到山野修行，也没有脱开所谓外面的工作。他们乃是在神所安排的环境里，过着正常的为人生活，一点也没有脱开作人的缠累，更没有脱开家庭、妻子、丈夫和儿女。他们学习在人群社会中，有正当地职业，持续的担负着工作，作一些该作的事工。然而，他们确实有神的同在。这样的人才是正统、正宗的基督徒，这样的属灵才会长命，才能延续发展。　　我承认若有人能脱开一切，不受缠累是相当好；我也承认不该太重外面的工作，乃要更多回到里面，与主有交通。然而神的安排，不是要我们绝对的脱开这些；神的安排乃是平衡的，祂把我们摆在环境里，是要我们得着平衡。
　
　　历史告诉我们，修道士的生活不一定能持久，而那种光是回到里面，发自内心的追求，也不一定靠得住。可惜，人还是常常带着盼望和憧憬，想要脱开俗世的忙碌与搅扰，达到一个属灵的境地，成为天上的一颗星，而不是在地上翻滚的一颗石子。在中日抗战时期，我蒙主带领，在西北各省一地一地作工。我一面作工，一面里面有一种感觉，觉得有一层幔子隔在我和神中间。不管我怎样竭力想冲破这幔子，这个幔子依然存在。同时，我觉得有一个至圣所，总是比我高，我一直想爬到这个至圣所，却爬不上去。之后，我回到烟台，带圣徒们读希伯来书，这个感觉仍然存在。我仍然觉得自己是在至圣所下边的一个人，我一直在爬，却一直爬不上去。到了一个时候，我不爬了，因为我发现这个至圣所不是真实地，而是我的梦想、我的憧憬。　　我虽然还没有走到路终，也没有达到属灵绝对成熟的境地，但是照着已过的经历，并参考许多名人的传记，我发现没有人能达到那境地。就着一个普通人里面所有的属灵感觉来说，你我从不会觉得完全达到了圣别的境地。反而你越蒙恩，越觉得在你身上还有不圣的光景，还有不完全的地方，还有冲不过的幔子，还有无法脱开的弱点。你常会有这些感觉，这并非不正常的光景。反之，这是个正常的光景。我不是说，人软弱的情形是正常的。我乃是说，人有一种感觉，一直觉得有一个圣别的境地，想进入却不能进入；有一个至圣所，想要达到却不能达到；有一层幔子，想要冲破却冲不破。这种感觉，会一直留到我们见主面的时候。
　
　　在神智慧的安排里，祂创造了人，又许可人一再的堕落，还许可人住在这地上，并且让这地是如此的黑暗、败坏和复杂；这乃是要彰显神的智慧。神是要在这样黑暗的光景中，产生出许多神的儿女，作祂儿子荣耀的配偶。等到新耶路撒冷显现出来时，神就要完全得着彰显。然而今天，这个荣耀的光景还没有显现，在我们里头还没有完全显明，反而我们常觉得，里面有许多不洁、不能，许多软弱与失败。在这样一个软弱的情景中，我们常想要作天使，住在天上，成为天上的一颗星。这是我们的憧憬和理想，但这不一定正确。盼望你我都持守一个平衡，虽然不满意于我们的景况，但不要因着我们的感觉一直受搅扰，这些都是打岔。我们一面要学习谦卑，不以为自己达到了一个境地，得着了什么，看见了什么。另一面不要受搅扰，以为今天还没有看见什么，还是如何的不行。　　以弟兄姊妹实际的生活为例，可能有的人单身，没有家累，早上起床后，就可以好好晨更享受主，晚上也能按时上床就寝。然而有些家庭孩子还小，若是孩子生病，作母亲的半夜还要起来喂孩子吃药。第二天早上，自然是无法起来晨更。然而，她若是能在那一天，用一点零碎的时间享受主，那个操练就是真的。
　
　　盼望我们都能清楚，在零落中学的功课才是真实的。当日亚伯拉罕蒙神带领，经过伯特利和艾（创十二8）。一面是伯特利，原文意，神的家；另一面是艾，原文意，乱堆。这意思是，按着当时的情景，亚伯拉罕所面对的，一面是神的家，另一面却是乱堆，是荒凉。在我们的生活中，有许多情景的确叫我们感觉混乱、荒凉。比方，丈夫的情形、儿女的情形，都叫我们感觉混乱、荒凉。今天所有作父母的，几乎都觉得儿女是混乱、荒凉的；而少年弟兄看父母的光景，也是混乱、荒凉。特别是当你有一点属灵的追求，有一点摸着时，立刻你会感觉你旁边有混乱、荒凉的光景。你觉得所在的召会荒凉，讲台的信息不能满足你。虽然你觉得那里是伯特利，神的家，但另一面你也觉得那里有艾，有乱堆；一面觉得有神同在，一面也觉得荒凉。
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创12:8  
从那里他又迁到伯特利东边的山，支搭帐棚；西边是伯特利，东边是艾；他在那里又为耶和华筑了一座坛，并且呼求耶和华的名。
创世记一章（略，若需要被汇集，请勾选“不忽略整章”）
创世记一章（略，若需要被汇集，请勾选“不忽略整章”）
创世记一章（略，若需要被汇集，请勾选“不忽略整章”）
创世记一章（略，若需要被汇集，请勾选“不忽略整章”）
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　　这一切的荒凉，虽不能说是神的创造，但起码可说是神智慧的许可，祂许可许多荒凉的光景。两千年来没有一个人能说，他愿意他的兄弟姊妹属灵，他的兄弟姊妹就属灵了；他愿意他的配偶属灵，他的配偶就属灵了。属灵的丈夫巴望妻子属灵，属灵的妻子巴望丈夫属灵；属灵的父母巴望儿女属灵，属灵的儿女巴望父母属灵，但结果都事与愿违。两千年的召会历史中，难得看见父母巴望儿女属灵，儿女就属灵的；或者儿女盼望父母属灵，父母就属灵了。　　为什么会有这些荒凉的情形？因为神要让你我认识现实的光景。召会历史有例可寻，那些不属灵、不爱神的人，反倒有属灵的儿女。那些属世界、不爱主的儿女，反而有属灵的父母。像盖恩夫人那样属灵的人，她盼望丈夫能和她在灵里同走一条路，达到同样的境地。然而一路上，盖恩夫人的丈夫都是她的一个缠累和十字架。这一切都是神许可的。为什么呢？因为这是最好的田地、最好的“温床”，来培养真实属灵生命的长大。
　
　　真实属灵生命的长大，就在这个荒凉的环境里。千万不要奢望，有一天你所盼望的都能达到，读经有亮光，祷告有主同在，一作工就名声响亮。你的妻子，你的丈夫，你的儿女，你的父母，所有的弟兄姊妹都属灵。这乃是奢望。两千年来的召会历史，都没有这样的光景。反而真实属灵的人，都是在伯特利和艾之间经过。神没有让我们脱开这些荒凉，去作修道士，也没有叫我们脱开这些外面的工作，去作一个奥秘派的人。神要让我们留在蒙召的身分里（林前七20），有妻子的还得有妻子，有丈夫的还得有丈夫，有儿女的还得有儿女，有家庭的还得有家庭；并且要学习在外面劳苦，亲手作工。我们若是能在今天这个烦杂的地，烦杂的光景，堕落的情境里作正常的人，才是真实地操练属灵。在伯特利和艾中间，乃是我们每天平常的经历。
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林前7:20  
各人在什么身分里蒙召，仍要留于这身分。
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　　我们都巴不得我们所在的召会，属灵而没有难处，充满和谐，且满了神的同在和荣耀的光景。然而至终，你我会发现，我们虽然尽所能的维持局面，却总有一些莫名其妙的风浪出来，总有不和谐，总有人的肉体、弱点会出来搅扰我们，总是有艾伴随着伯特利。我们都像跟从神的亚伯拉罕一样，从伯特利和艾中间经过，这边看看是神的家，那边看看是一堆荒凉。所以请记得，无论你怎样祷告，怎样用尽力气，你还得预备好，今天叫你快乐的属灵召会，有一天或许会让你心痛。今天可能是伯特利，明天就变作艾。这就是我们真实生活的一幅图画。　　从某一面说，这也是神所知道的。借着外面的情形，配合神那上好的工作，我们里面真实属灵的生命，才能在这种矛盾荒凉的“温床”里得着发展。千万不要以为，有一种光景是绝对属天、属灵、一帆风顺的。没有这回事。神没有叫我们在天上作人，乃是安排我们在地上作人。当然神也喜欢我们作一个属灵的人，然而真实地属灵，并不是脱开作人的各种关系，而是在这些关系里，看见各种事情都是灰色的，所有情景都是荒凉的，却仍然能在这种光景里好好生活为人。　　我们要看见，我们所憧憬那个完全属天、属灵的情境，并不是真实的。不管我们多长进，多有看见，我们里面仍然一直会有荒凉的感觉，因为我们还在这个地上，还在旧人里面，还在肉体里。只要我们还在地上，没有被提到天上，一切所给我们的，仍然可能是一种荒凉、一种艾的感觉。我们乃是在伯特利和艾中间，一直的寻求进步而往前。我们一面感觉荒凉，但一面有神的家，有神的同在。我们一面觉得讲台信息不精采，但一面却看见许多人蒙恩，得到供应。虽然一面是艾的光景，是软弱荒凉的情形，但一面有伯特利，有主的祝福。我们需要脱离属灵的憧憬，而在荒凉的光景中学习经历神，并逐渐的往前。
　
　　我们不该有不切实际的属灵的憧憬，但我们的生活和事奉，却是有异象的。这异象是根据圣经的启示，而圣经启示的中心路线乃是基督与召会。
　
　
　　在启示录开头，我们看见七个金灯台，乃是指一地一地的召会（一20）。到了十二章，我们看见一个宇宙的妇人，日月星都围绕在她身上，那主要也是指召会（1~6）。与这个妇人相对的，还有一个大妓女，大巴比伦（启十七1~6），那是宗教和世界联结所产生的集大成。到末了，出现召会最终表现的新耶路撒冷（二一2）。另一面，在启示录里，一直用召会来启示基督。二章开头，在七个金灯台中间，有一位行走在其中的人子，就是基督（二1）。到末了，新耶路撒冷城的中心就是羔羊，也是指基督（二一22~24）。可以说，整卷启示录都是以基督作一切的中心和执行者。所以，启示录所给我们看见的，乃是基督与召会。关于基督与召会的启示，我们若要更深入，就必须从整本圣经来看。
--------本段经节汇集--------
启1:20  
论到你所看见在我右手中的七星，和七个金灯台的奥秘，那七星就是七个召会的使者，七灯台就是七个召会。
启示录十二章（略，若需要被汇集，请勾选“不忽略整章”）
启12:1  
天上现出大异象来，有一个妇人身披日头，脚踏月亮，头戴十二星的冠冕。
启12:2  
她怀了孕，忍受产难，疼痛要生，就呼叫。
启12:3  
天上现出另一个异象来，看哪，有一条大红龙，有七头十角，七头上戴着七个冠冕。
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。
启12:5  
妇人生了一个男孩子，是将来要用铁杖辖管万国的；她的孩子被提到神和祂的宝座那里去了。
启12:6  
妇人就逃到旷野，在那里有神给她预备的地方，使她在那里被养活一千二百六十天。
启17:1  
拿着七碗的七位天使中，有一位来同我说话，说，你来，我要将坐在众水之上的大妓女所要受的刑罚，指给你看。
启17:2  
地上的君王向来与她行淫，住在地上的人喝醉了她淫乱的酒。
启17:3  
我在灵里，天使带我到旷野去；我就看见一个女人骑在朱红色的兽上，那兽满了亵渎的名号，有七头十角。
启17:4  
那女人穿着紫色和朱红色的衣服，用金子、宝石、珍珠为妆饰，手中拿着金杯，盛满了可憎之物，并她淫乱的污秽。
启17:5  
在她额上有名写着：奥秘哉！大巴比伦，地上妓女和可憎之物的母。
启17:6  
我又看见那女人喝醉了圣徒的血，和耶稣见证人的血；我看见她，就大大地希奇。
启21:2  
我又看见圣城新耶路撒冷由神那里从天而降，预备好了，就如新妇妆饰整齐，等候丈夫。
启示录二章（略，若需要被汇集，请勾选“不忽略整章”）
启2:1  
你要写信给在以弗所的召会的使者，说，那右手中握着七星，在七个金灯台中间行走的，这样说，
启21:22  
我未见城内有殿，因主神全能者和羔羊为城的殿。
启21:23  
那城内不需要日月光照，因有神的荣耀光照，又有羔羊为城的灯。
启21:24  
列国要借着城的光行走，地上的君王必将自己的荣耀带进那城。
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　　以弗所五章三十二节说，基督与召会乃是极大的奥秘，是这一个宇宙的启示。而圣经启示的中心路线与钥匙，就是基督和召会。我们先从旧约说起，创世记一章二十六至二十七节说，神乃是按着祂自己的形像和样式造人。这样的记载，就含示基督与召会。神按着祂自己的形像造人，祂的形像就是基督。在歌罗西一章十五节说，“爱子是那不能看见之神的像。”这里清楚说到爱子，就是基督，乃是神的像。所以，神按着自己的形像造人，就是按着基督，以基督为模型、为形像造人。
--------本段经节汇集--------
弗5:32  
这是极大的奥秘，但我是指着基督与召会说的。
创1:26  
神说，我们要按着我们的形像，照着我们的样式造人，使他们管理海里的鱼、空中的鸟、地上的牲畜和全地并地上所爬的一切爬物。
创1:27  
神就按着自己的形像创造人，乃是按着神的形像创造他；创造他们有男有女。
西1:15  
爱子是那不能看见之神的像，是一切受造之物的首生者。
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　　到了新约就看见，神最终所造出来的人，并不是亚当这个旧造的人，乃是新造的新人。神创造人的工作，并没有停在旧造的人身上；在旧造的人身上，神没有完成祂的工作。神造人的工作，乃是从祂所造这个旧造的人里面，再造出新造的人来。乃是等到新造的人产生了，神造人的工作才完成。　　以弗所二章十节说，我们这些蒙恩得救的人，乃是神的杰作。十五节又说，我们这些蒙恩得救的人，乃是神所造的一个新人。到了四章二十四节又说，这新人乃是照着神，在那实际的义和圣中所创造的。这与创世记一章二十六节的话相呼应，神乃是按着祂的形像创造人。创世记一章里所造的人，表面看似乎与召会不相关，但是对照以弗所二章、四章，神所创造的这一个新人，可以看出创世记一章的人，至终乃是指向召会。所以，神造人的中心意愿，乃是要以基督为模型，来创造召会。
--------本段经节汇集--------
弗2:10  
我们原是神的杰作，在基督耶稣里，为着神早先预备好，要我们行在其中的善良事工创造的。
弗2:15  
在祂的肉体里，废掉了那规条中诫命的律法，好把两下在祂自己里面，创造成一个新人，成就了和平；
弗4:24  
并且穿上了新人，这新人是照着神，在那实际的义和圣中所创造的。
创1:26  
神说，我们要按着我们的形像，照着我们的样式造人，使他们管理海里的鱼、空中的鸟、地上的牲畜和全地并地上所爬的一切爬物。
创世记一章（略，若需要被汇集，请勾选“不忽略整章”）
以弗所书二章（略，若需要被汇集，请勾选“不忽略整章”）
以弗所书四章（略，若需要被汇集，请勾选“不忽略整章”）
创世记一章（略，若需要被汇集，请勾选“不忽略整章”）
------------------------
　　虽然今天有许多得救的人，但神在他们身上那个造人的工作还没有完毕。我们只能说，头一步的工作是完毕了，旧造创造的那一步工作是完成了，但第二步还没有完成，因为人还没有让神在他们身上，完成第二步创造的工。虽然他们让神在他们身上有了第二步的创造，但是这创造还没有完成。直到今天，神还在我们身上作进一步创造的工作。神今天在这里，仍在创造人，但不是第一个旧造的人，乃是第二个人；因为唯有第二个人，才有基督那完全的形像。
　
　　我们还可以从几处经节，看到神在人身上新造的工作。罗马八章二十八至二十九节说，“我们晓得万有都互相效力，叫爱神的人得益处，就是按祂旨意被召的人。因为神所预知的人，祂也预定他们模成神儿子的形像，使祂儿子在许多弟兄中作长子。”神要万有互相效力，就是要把我们模成祂儿子的形像。
--------本段经节汇集--------
罗8:28  
还有，我们晓得万有都互相效力，叫爱神的人得益处，就是按祂旨意被召的人。
罗8:29  
因为神所预知的人，祂也预定他们模成神儿子的形像，使祂儿子在许多弟兄中作长子。
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　　歌罗西三章十至十一节说，“并且穿上了新人；这新人照着创造他者的形像渐渐更新，以致有充足的知识；在此并没有希利尼人和犹太人…，唯有基督是一切，又在一切之内。”这一个新人乃是照着神的形像造的。在这个新人里，旧造的人没有地位，唯有基督是一切。神要把基督造到这个新人里，以致这个新人满有基督的形像，而这个新人就是召会。
--------本段经节汇集--------
西3:10  
并且穿上了新人；这新人照着创造他者的形像渐渐更新，以致有充足的知识；
西3:11  
在此并没有希利尼人和犹太人、受割礼的和未受割礼的、化外人、西古提人、为奴的、自主的，惟有基督是一切，又在一切之内。
歌罗西书一章（略，若需要被汇集，请勾选“不忽略整章”）
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　　林后三章十八节也说，我们要“渐渐变化成为与祂同样的形像，从荣耀到荣耀，乃是从主灵变化成的”。这里所说的，不是个人的改变，乃是召会这个团体新人的变化；每个弟兄姊妹都在这里变化，并且是共同的变化。腓立比三章二十一节说，“祂要按着祂那甚至能叫万有归服自己的动力，将我们这卑贱的身体改变形状，使之同形于祂荣耀的身体。”约壹三章二节也说到同样的事：“祂若显现，我们必要像祂。”当基督来的时候，我们必要像祂。
--------本段经节汇集--------
林后3:18  
但我们众人既然以没有帕子遮蔽的脸，好像镜子观看并返照主的荣光，就渐渐变化成为与祂同样的形像，从荣耀到荣耀，乃是从主灵变化成的。
腓3:21  
祂要按着祂那甚至能叫万有归服自己的动力，将我们这卑贱的身体改变形状，使之同形于祂荣耀的身体。
约壹3:2  
亲爱的，我们现在是神的儿女，将来如何，还未显明；但我们晓得祂若显现，我们必要像祂；因为我们必要看见祂，正如祂所是的。
------------------------
　　以上这些圣经节都让我们看见，创世记一章二十六至二十七节所说，神按着祂自己的形像造人，其中心意义乃是基督与召会。基督是一个模型，而召会就是神照着基督，在基督里所创造的一个团体人，一个新的人类。这个人类不是旧造的人类，乃是新造的人类；这一个乃是召会，是基督的身体。我们若是从“形像”方面来看，可以对照启示录四章和二十一章。四章三节说到，神“显出来的样子好像碧玉”。二十一章十一节说，“城中有神的荣耀；城的光辉如同极贵的宝石，好像碧玉，明如水晶。”这一座城是召会的终极显出，而其最终显出的光景也像碧玉，就是像神所显出的样子。
--------本段经节汇集--------
创1:26  
神说，我们要按着我们的形像，照着我们的样式造人，使他们管理海里的鱼、空中的鸟、地上的牲畜和全地并地上所爬的一切爬物。
创1:27  
神就按着自己的形像创造人，乃是按着神的形像创造他；创造他们有男有女。
创世记一章（略，若需要被汇集，请勾选“不忽略整章”）
启示录四章（略，若需要被汇集，请勾选“不忽略整章”）
启示录二十一章（略，若需要被汇集，请勾选“不忽略整章”）
启4:3  
那位坐着的，显出来的样子好像碧玉和红宝石，又有虹围着宝座，显出来的样子好像绿宝石。
启21:11  
城中有神的荣耀；城的光辉如同极贵的宝石，好像碧玉，明如水晶；
------------------------
　
　　神在宇宙中工作的中心和目标，就是要在基督里面，照着基督，并以基督为模型，创造出一个新人类，而这个人类不是旧造的人类，乃是新造的人类。这新造的人类是基督的召会，是神按着自己的形像造人的中心意义。神按着祂的形像，就是按着基督所造的那个人，并不是旧造的人，乃是新造的人；而且神要我们脱去这旧造的人，变化成为新造的人，并且这新造的人不是单个的人，乃是一个团体的人。这个团体的人就是召会，就是基督的配偶，也是一座城，神的居所，神的住处。这就是神在我们身上一直要作成的事。
--------本段经节汇集--------
出埃及记一章（略，若需要被汇集，请勾选“不忽略整章”）
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　　圣经一开头，给我们看见的就是这一个。创世记一章所说的，是一个有神形像的人。到了二章，就说到这个有神形像的人，需要让神进到里面，接受神作生命。所以，在二章就有生命树（创二9），说出神必须像食物一样，给人接受到里面，作人的生命，使人能成为祂的配偶，就是祂的召会。一章给我们看见，一个目的、形像的问题。到了二章，就给我们看见，里头生命的问题；二章末了，更给我们看见一对配偶联合的关系（二18~25）。这些都是指向基督与召会，也是整本圣经所要给我们看见的异象。
--------本段经节汇集--------
创世记一章（略，若需要被汇集，请勾选“不忽略整章”）
创世记二章（略，若需要被汇集，请勾选“不忽略整章”）
创世记二章（略，若需要被汇集，请勾选“不忽略整章”）
创2:9  
耶和华神使各样的树从地里长出来，可以悦人的眼目，也好作食物；园子当中有生命树，还有善恶知识树。
创世记一章（略，若需要被汇集，请勾选“不忽略整章”）
创世记一章（略，若需要被汇集，请勾选“不忽略整章”）
创世记二章（略，若需要被汇集，请勾选“不忽略整章”）
创世记二章（略，若需要被汇集，请勾选“不忽略整章”）
创世记一章（略，若需要被汇集，请勾选“不忽略整章”）
创2:18  
耶和华神说，那人独居不好，我要为他造一个帮助者作他的配偶。
创2:19  
耶和华神把祂用土所造的野地各样走兽，和空中各样飞鸟，都带到那人面前，看他叫什么；那人怎样叫各样的活物，那就是它的名。
创2:20  
那人便给一切的牲畜、空中的飞鸟和野地各样的走兽都起了名，只是亚当没有找到一个帮助者作他的配偶。
创2:21  
耶和华神使那人沉睡，他就睡了，于是取了他的一条肋骨，又把肉在原处合起来。
创2:22  
耶和华神就用那人身上所取的肋骨，建造成一个女人，领她到那人跟前。
创2:23  
那人说，这一次这是我骨中的骨，肉中的肉，可以称这为女人，因为这是从男人身上取出来的。
创2:24  
因此，人要离开父母，与妻子联合，二人成为一体。
创2:25  
当时那人和他妻子，二人赤身露体，彼此并不觉得羞耻。
------------------------
　　从这里一路往下，贯穿整个旧约，给我们看见夫妻的关系，祭司和会幕的关系，君王和百姓的关系，造殿的人和圣殿的关系，申言者、话语和人的关系，这些都是指向基督与召会。到了新约一开头，就说到这位神借着圣灵，成孕在童女腹中，为童女所生。人称祂的名为以马内利，就是神与人同在（太一23）。在马太十六章十八节，更说到这一位以马内利的神，要在祂自己，以及关于祂自己之启示的这一块磐石上，建造祂的召会。基督与召会是圣经里一个顶大的异象，盼望我们能多下功夫，从整卷圣经的观点，探究这项真理，并对基督与召会的异象，有更清楚透彻的看见与认识。如此，我们就能脱开不切实际的属灵憧憬，照着圣经的中心启示生活并事奉。
--------本段经节汇集--------
太1:23  
“看哪，必有童女怀孕生子，人要称祂的名为以马内利。”（以马内利翻出来，就是神与我们同在。）
太16:18  
我还告诉你，你是彼得，我要把我的召会建造在这磐石上，阴间的门不能胜过她。
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　　一九六〇年七月二十六日讲于台北
　
GENUINE GROWTH IN LIFE
　
Man Longing for a Transcendent Life
　Many Christians want to live in heaven, but in His wisdom God did not create man and then put him in heaven. In His wisdom God ordained that man should live on earth. Everyone who lives on the earth must endure innumerable problems. Even those who receive grace to serve God sometimes feel that life on earth is miserable. This feeling, however, does not come from our spirit. We may feel miserable simply because we are hot or sick. Although these conditions seem like small and insignificant matters, they are according to God’s wisdom and His plan.
　God created man and placed man on the earth so that man would live a normal and proper life. For the past two thousand years of church history Christians have had a longing in their hearts to live a life that is transcendent, that is, a life without troubles or distractions, so that they could pursue and fellowship with God. Christians have longed to touch the Lord’s presence when they pray and to receive light when they read the Bible. Christians have desired to be effective when they preach the gospel, that is, to touch people’s hearts and bring them to tears. However, God does not seem to respond to these desires.
　
Two Schools in Church History That Pursued a Transcendent Life
　
The Monastics—Living in Seclusion
　There have been two groups of believers who have tried to live a transcendent life, but neither group has been successful. The first group, the monastics, was composed of believers who felt that the world with its affairs was a source of trouble. So, like the religions of the East, they forsook their families and lived a secluded life far from others. They had a simple lifestyle and were freed from the mundane affairs of human life. They testified that they had God’s presence, but they did not gain a large following.
　
The Mystics— Touching the Inner Man
　The second group, the mystics, is more recent in church history. The mystics were not ascetics. Ascetics left the world and lived in seclusion, but the mystics endeavored to turn away from outward things to touch the inner man.
　Their practice met not only a spiritual need but also a psychological need that is common to all mankind. A Chinese scholar once said that all the literature related to Buddhism could be summarized with the words from the heart, meaning that Buddhism develops human virtues.
　Confucian scholars say that a person who does not cultivate his virtues is like a tree without roots or a river with no source. The cultivation promoted by Confucian scholars stresses what is in the heart. Hence, seeking what is within man does not belong exclusively to spiritual Christians. It reflects a need that is common to man.
　The mystics were prevalent for a time because other Christian groups were focusing on outward things and had become materialistic. Large chapels and cathedrals stress outward practices. Since the believers were not satisfied, the mystics were brought forth. This kind of inner pursuit, however, is not completely spiritual, because the heart is composed mainly of the mind, emotion, and will, along with the conscience in the spirit. Even Buddhists and Confucian philosophers practice a form of psychological cultivation. This principle was present among the mystics. Hence, the pursuit of the mystics was not entirely spiritual; it also involved a certain amount of psychological pursuit. Nevertheless, with the background of materialistic Christianity, the mystics became quite prevalent.
　
Having a Balanced Living in the Environment Arranged by God
　Monasticism and mysticism were popular for a period of time, but later they provided a negative contrast to the proper Christian life. Orthodox Christians are not monks who try to escape the mundane affairs of human life in order to live an ascetic life in seclusion. Orthodox Christians do not give up the responsibilities of human life. Rather, they live a normal human life in the environment that has been arranged by God. They do not drop their responsibilities nor leave their families, wives, husbands, and children. They learn to live in human society with proper occupations. However, they also have the presence of God. Orthodox Christians grow in the divine life and develop humanly.
　It is good to be freed from every encumbrance, and it is good to focus on fellowshipping with the Lord, not outward activities. However, God did not arrange for us to be separated from our human responsibilities. God is balanced, and He puts us in different environments so that we may be balanced.
　
A Personal Testimony
　During the Sino-Japanese War, I was led by the Lord to labor in different places in the northwestern provinces in China. While I was laboring, I had the feeling that there was a veil separating me from God. Nothing I did was able to remove the veil. I also felt that the Holy of Holies was far away from me. I wanted to enter the Holy of Holies, but I always failed. Even when I returned to Chefoo, I continued to have this feeling. I felt that I was outside the Holy of Holies. Later, I realized that my understanding of the Holy of Holies was not accurate. It was something of my imagination.
　I have not arrived at absolute spiritual maturity, and it seems as if no one can reach such a state. We will never reach a condition of complete sanctification. On the contrary, the more we receive grace, the more we will feel that there is an unholy element within us. We will sense an element of imperfection, a veil that cannot be breached, a weakness that cannot be put away. This sense is not abnormal. Quite the contrary, it is normal. I am not saying that it is normal for a Christian to be weak. Rather, there is a condition of holiness that we always desire to reach but cannot attain to. We desire to live in the Holy of Holies, but we do not fully succeed. There is a veil we want to remove, but we are unable to remove it. This sense will remain with us until we see the Lord face to face.
　
Learning to Be Humble and Not Being Disturbed by Our Condition
　In His wisdom God created man and allowed man to fall repeatedly. He ordained that man would live on the earth, even though the earth had become dark and corrupt, in order to demonstrate His wisdom. In the midst of such a dark situation, God desires to produce many children to be the glorious counterpart of His Son. When the New Jerusalem is manifested, God will be fully expressed. Today, however, this glorious situation is not manifested. On the contrary, we often feel that we are unclean and impotent and that we have many weaknesses and failures. Although we yearn to shine as the stars in heaven, we need to be balanced. We may not be satisfied with our present condition, but we should not be distracted by it. On the one hand, we should learn to be humble and not think that we have arrived at a certain state of spirituality or have seen something. On the other hand, we should not be distracted by the thought that we have not seen or attained to something.
　Some of the serving ones are single and do not have the burden of a family. It is easy for them to enjoy the Lord in the morning, and they can also go to bed at a proper time. Other serving ones have a family and children. When a child is sick, his mother may need to get up at night in order to give him medicine. As a result, the next morning she may not be able to rise up and have morning watch. If she can spend some time to enjoy the Lord during the day, her exercise will be genuine.
　
Our Circumstances Cultivating a Genuine Spiritual Life
　The lessons that we learn in our difficult situations are genuine. Abraham was led by God to pitch his tent between Bethel and Ai (Gen. 12:8). On one side was Bethel, which means “house of God,” and on the other side was Ai, which means “a heap of ruins.” This means that Abraham faced the house of God on one side and a heap of ruins, that is, desolation, on the other. In our daily life there are many situations that cause us to feel confused and desolate. A husband or a child often causes a sister to feel confused and desolate. Most parents feel that their children’s situation is chaotic and desolate, and the young people may also feel that their parents are in a chaotic and desolate situation. This is especially true when we do not have much spiritual pursuit. We often will feel confused and desolate. A brother may feel that his locality is desolate and that the messages are not satisfying him. Even though he knows that he is in Bethel, the house of God, he also has a sense of being near Ai, a heap of ruins. He senses the presence of God on the one hand and desolation on the other.
　We cannot say that desolation is according to God’s creation, but in His wisdom He permits us to go through numerous desolate situations. A spiritual brother wants his wife to be spiritual, and a spiritual sister wants her husband to be spiritual. Likewise, parents want their children to be spiritual. However, the result is not always according to our desire. Throughout the two thousand years of church history it is rare to see a situation where children become spiritual simply in response to their parents’ expectations.
　The Lord puts us in desolate situations because He wants us to recognize our situation. There are many examples of people who did not love the Lord but whose children did. There are also examples of parents who were spiritual but had worldly children. Madame Guyon was very spiritual, and she wanted her husband to love God and take the same way with her in the spirit, but her husband was her cross. God allows such situations for the cultivation of genuine growth in life.
　
The Exercise of Genuine Spirituality Being between Bethel and Ai
　Genuine spiritual life grows in desolate circumstances. We should not expect to always receive light when we read the Bible, to have the Lord’s presence when we pray, to save many sinners, or that our wife, husband, children, parents, and siblings will be spiritual. These expectations are unrealistic. Those who are genuinely spiritual pitch their tent between Bethel and Ai. God does not allow us to be free of desolate situations, that is, to become a monk or an ascetic, nor does He want us to become mystics. God desires that we remain in the status in which we were called (1 Cor. 7:20). Those who have a wife, a husband, children, or a family should remain where they are. They should learn to labor and work with their hands. If we can be normal human beings in our troublesome, complicated, and fallen situations, then we will have the genuine exercise of spirituality. Living between Bethel and Ai should be our normal experience.
　We all want the church in our locality to be spiritual, free from problems, full of harmony and God’s presence, and in a glorious situation. However, no matter how much we try to maintain the situation, a storm may come, there will be discord, or the flesh surfaces. In other words, Ai always accompanies Bethel. Like Abraham who followed God, we must pass between Bethel and Ai. We will see God’s house on one side but a heap of ruins on the other side. No matter how we pray or labor, we should be prepared for desolate situations. The church may be Bethel today but Ai tomorrow. This is a picture of our true situation.
　Our outward circumstances in coordination with the operation of God give us the opportunity to develop a genuine spiritual life. We should not expect to be in a situation that is heavenly and without any problems. God did not create us to be human beings in heaven. He ordained that we be human beings on the earth. His desire for us to be genuinely spiritual does not mean that we should break away from human relationships. Rather, we need to live and conduct ourselves properly in these relationships.
　No matter how much we grow in life and no matter how many visions we see, there will always be a feeling of desolation in us, because we live on the earth, remain in our old man, and have the flesh. As long as we are on the earth, our circumstances will give us a sense of desolation, a sense of Ai. We are in between Bethel and Ai, and we seek progress. On the one hand, we have a sense of desolation, but on the other hand, we are in the house of God and have the presence of God. On the one hand, we are not satisfied with the ministry of the word, but on the other hand, we receive grace and are supplied. We have weaknesses and desolation, but we also have the Lord’s blessing. We must leave our spiritual longings and learn to experience God in our desolate situations so that we may have genuine growth in life.
　
SEEING THE REVELATION OF CHRIST AND THE CHURCH
　We should not have unrealistic spiritual longings, but we should live and serve with a vision. Our vision is the central line of the Bible—Christ and the church.
　
Christ and the Church Being the Central Line of the Bible
　
The Revelation of Christ and the Church in Revelation
　At the beginning of Revelation there are seven golden lampstands, which refer to seven churches in different localities (1:20, 11). In chapter 12 there is a universal woman “clothed with the sun, and the moon underneath her feet, and on her head a crown of twelve stars” (v. 1). This woman refers mainly to the church. In contrast to this woman, in chapter 17 there is a great harlot, Babylon the Great (vv. 1-6). The harlot is produced by the union of religion and the world. The ultimate expression of the church, the New Jerusalem, is at the end of Revelation (21:2). The church reveals Christ. In the beginning of Revelation the Son of Man, Christ, is walking in the midst of the seven golden lampstands (2:1). At the end of Revelation the Lamb, Christ, is the center of the New Jerusalem (21:22-24). This shows that Christ is the center and the Executor of everything in Revelation. Hence, Revelation presents Christ and the church. For a clearer revelation of Christ and the church we must look at the rest of the Bible.
　
The Church Being the New Man Created by God in the Image of Christ
　Ephesians 5:32 says that Christ and the church are a great mystery. The central line and the key to the revelation of the Bible are Christ and the church. Genesis 1:26 and 27 say that God made man in His image and according to His likeness. These verses imply Christ and the church. God made man in His image. Colossians 1:15 says that the Son “is the image of the invisible God.” Since the Son, Christ, is the image of God, when God made man in His image, He made man in the image of Christ. Christ was the model, the image, according to which God made man.
　In Ephesians the man created by God is no longer Adam of the old creation but the new man of the new creation. God’s work in creating man did not stop with the old creation because God’s work was not completed in the old creation. God continues to work in man in order to produce the new creation out of the old creation. When the new creation is produced, God’s work in man will be completed.
　Ephesians 2:10 says that the believers are God’s masterpiece. Verse 15 says that the believers are the new man. Verse 24 of chapter 4 says that the new man was created according to God in righteousness and holiness of the reality. This word corresponds to Genesis 1:26, which says that God made man in His image. When we compare Genesis 1:26 with Ephesians 2:15 and 4:24, we see that the man created in Genesis ultimately refers to the church. The creation of man points to God’s central desire, which is for Christ to be the model for producing the church.
　Although there are many believers, God’s work is not completed. The first step of God’s work is finished; that is, the work of creating the old creation has been completed. However, the second step of God’s work is not yet complete, because most believers have not allowed God to complete His work and produce the new creation. They have allowed God to begin His work of the new creation, but this work is still not complete. God is doing a work of further creation. This work is not the creation of the first man in the old creation but that of the second man in the new creation. The new creation is in the image of Christ.
　
The Revelation of Christ and the Church in the Epistles
　Many verses in the New Testament refer to God’s work of the new creation. Romans 8:28-29 says, “We know that all things work together for good to those who love God, to those who are called according to His purpose. Because those whom He foreknew, He also predestinated to be conformed to the image of His Son, that He might be the Firstborn among many brothers.” God causes all things to work together so that we may be conformed to the image of His Son.
　Colossians 3:10-11 says that the believers “have put on the new man, which is being renewed unto full knowledge according to the image of Him who created him, where there cannot be Greek and Jew...but Christ is all and in all.” The new man is created in God’s image. In the new man there is no room for the old creation, for Christ is everything. God desires to work Christ into the believers so that they will have the image of Christ. The new man is the church.
　Second Corinthians 3:18 says that we “are being transformed into the same image from glory to glory, even as from the Lord Spirit.” Transformation in this verse is not mainly for individuals but for the church, the corporate new man. Every saint is being transformed, and this transformation is corporate. Philippians 3:21 says that the Lord Jesus Christ “will transfigure the body of our humiliation to be conformed to the body of His glory, according to His operation by which He is able even to subject all things to Himself.” First John 3:2 says that when the Lord “is manifested, we will be like Him.” When Christ returns, we will be like Him.
　According to the above verses, Christ and the church are the central thought behind God’s creation of man in His image. Christ is the model, and the church is a corporate man, a new man, created by God according to Christ and in Christ. This new man, which is not of the old creation but of the new creation, is the church, the Body of Christ.
　In the beginning of Revelation God has the appearance of a jasper stone (4:3). At the end of Revelation the New Jerusalem has the glory of God; her light is like a most precious stone, like a jasper stone, as clear as crystal (21:11). The New Jerusalem, the ultimate expression of the church, is like a jasper stone, which is the appearance of God.
　
Having a Clear Vision of Christ and the Church
　The center and goal of God’s work in the universe is to create a new man in Christ, according to Christ, and with Christ as the model. This new man is not the man in the old creation but the man in the new creation. The new creation is the church of Christ, and the church is the central meaning of God’s creation of man in His own image. God created man in His image, that is, in the image of Christ, for the new creation, not the old creation. God desires that we put off the old man of the old creation and be transformed into the new man of the new creation. This new man is not an individual but a corporate man. This corporate man is the church, the counterpart of Christ. This corporate man is also a city, the dwelling place of God, the habitation of God. This is what God intends to accomplish in us.
　Genesis 1 speaks of man being created in the image of God. Chapter 2 speaks of the need for man to let God come into him to be his life. Hence, chapter 2 shows the tree of life (v. 9), which indicates that God must be received as food into man to be man’s life so that man can become God’s counterpart, the church. Chapter 1 presents God’s purpose and His image, but chapter 2 presents life. At the end of chapter 2 there is a couple (vv. 18-25). This picture points to Christ with the church. This is the vision of the entire Bible.
　The rest of the Old Testament presents the relationships between husband and wife, between the priests and the tabernacle, between the kings and the people, and between the prophets and the people. These relationships point to Christ and the church. In the beginning of the New Testament God was conceived in the womb of a virgin and born of her through the Holy Spirit. People called this child Emmanuel, which means “God with us” (Matt. 1:23). Later, chapter 16 says that this Emmanuel-God will build His church on the rock, which is the revelation concerning Himself (v. 18). Christ and the church are a great vision in the Bible. I hope that we will spend time to study this item of the truth in the Bible and that we would have a clear and thorough view and understanding of this vision—Christ and the church. Then we will drop our spiritual longings and live and serve according to the central revelation of the Bible.
 
　　许多基督徒都觉得，他们的住处最好是在天上。然而在神的智慧里，祂并没有把人创造在天上。祂在拯救人之后，也没有立刻将人提到天上。神在祂智慧的安排里，乃是命定人住在地上。我们都知道，作为一个人，生存在地上，不知有多少麻烦，多少问题要面对。即使像我这样蒙恩事奉神的人，有时也有一个感觉，觉得活着真苦恼。当然，这不是一个灵里的感觉。我所以有这个感觉，是因为天气一热，我就容易出汗，即使坐着什么都不作，也是满身大汗。一天要多次换衣服，而且全身都是痱子，非常不舒服，觉得很苦恼。这虽是件小事，好像微不足道，但这里面有神的智慧和计划。

　　神创造人，把人摆在地上，乃是要人在地上过一个正常、正当地生活。从两千年来的召会历史，我们可以看见，基督徒心里一直有个渴望，渴望过一种超凡，没有烦扰、打岔，而能追求神，与神交通的生活。每天祷告的时候，能摸着主的同在；读经的时候，能满有亮光，圣经的内容既清楚又有系统的照明在里面。出去作工时，能面上放光，有如天使，一讲话，人就受感而落泪；再作一个见证，又使人破涕为笑，工作真是满有果效。然而事实证明，神好像从来不应允人这种心愿；这个心愿好像是人在宇宙中一个很高的呼声，但神从来不听。
 
　Many Christians want to live in heaven, but in His wisdom God did not create man and then put him in heaven. In His wisdom God ordained that man should live on earth. Everyone who lives on the earth must endure innumerable problems. Even those who receive grace to serve God sometimes feel that life on earth is miserable. This feeling, however, does not come from our spirit. We may feel miserable simply because we are hot or sick. Although these conditions seem like small and insignificant matters, they are according to God’s wisdom and His plan.

　God created man and placed man on the earth so that man would live a normal and proper life. For the past two thousand years of church history Christians have had a longing in their hearts to live a life that is transcendent, that is, a life without troubles or distractions, so that they could pursue and fellowship with God. Christians have longed to touch the Lord’s presence when they pray and to receive light when they read the Bible. Christians have desired to be effective when they preach the gospel, that is, to touch people’s hearts and bring them to tears. However, God does not seem to respond to these desires.
　　在召会历史中，曾有两派人士竭尽所能的，想要达到一个超凡理想。但这两派人士在召会历史里都不长命，并且没有留下多少结果。第一派，是召会历史中的修道派，修道士。他们觉得这个世俗、凡尘，在基督徒身上是一大麻烦。因此，他们几乎像东方的宗教人士一样，抛弃了家庭，离开了尘俗，隐居在山野里，过着非常简单地生活，为要脱开人生一切的烦扰。初期，他们都能见证说，他们满有神的同在，非常摸着神自己。然而到末了，他们并没有产生正面的结果，反而渐渐没落，并且后继无人。
 
　There have been two groups of believers who have tried to live a transcendent life, but neither group has been successful. The first group, the monastics, was composed of believers who felt that the world with its affairs was a source of trouble. So, like the religions of the East, they forsook their families and lived a secluded life far from others. They had a simple lifestyle and were freed from the mundane affairs of human life. They testified that they had God’s presence, but they did not gain a large following.
　　近代基督教历史里，有一班所谓的奥秘派。奥秘派的人和修道士不太相同，修道士是要脱去凡尘，隐居山野；而奥秘派的人是要脱开外面，回到里面，摸着里面的人。

　　其实，这种诉求，不仅是一个属灵的需求，也是人类心理上一个共同的需求。中国文人胡适之先生曾说到，中国佛教经典及相关文献众多，但可归纳为“发自内心”，意指佛教的诉求，乃是一切从里头来。

　　在中国儒家方面，明代的王阳明先生，是一位理学大家，他说到人的修行若不是从里面出来的，就如同无根之木，无源之水一样。理学家所谓的修养心性，也是说到要发自内心，从内心深处出来。所以，这个回到里头，从里头出来，不只是基督徒追求属灵的故事，乃是人心灵上相通的一种需求。从这里就可以看见，无论是哲学、理学，甚或是属灵的追求，“回到里面”都有其一定的地位，也有其占优势之处。

　　当时，奥秘派的基督徒能取得优势，这是原因之一。另一面是因为那时整个基督教，已经太往外面发展，太过物质化了。一些大礼拜堂、大教堂，都太注重外面、物质的仪式和实行。因着人心灵的虚空不满足，就有了奥秘派。然而，这种心灵的追求，还不能绝对说是属灵的。因为我们的“心”，仍有相当成分的掺杂，我们的灵乃是包藏在心的一部分。连佛教和理学家都讲，只有外面的修行是不行的，要发自内心才可以，这在原则上是一样的。所以奥秘派所说的，不尽然是属灵的，还有相当一部分是包含着心理的作用。然而，当他们在那种物质的基督教背景下，发出呼召，倡导脱开外面，回到里面，自然真是一鸣惊人，立刻受到人们的欢迎，而取得了相当的优势。
 
　The second group, the mystics, is more recent in church history. The mystics were not ascetics. Ascetics left the world and lived in seclusion, but the mystics endeavored to turn away from outward things to touch the inner man.

　Their practice met not only a spiritual need but also a psychological need that is common to all mankind. A Chinese scholar once said that all the literature related to Buddhism could be summarized with the words from the heart, meaning that Buddhism develops human virtues.

　Confucian scholars say that a person who does not cultivate his virtues is like a tree without roots or a river with no source. The cultivation promoted by Confucian scholars stresses what is in the heart. Hence, seeking what is within man does not belong exclusively to spiritual Christians. It reflects a need that is common to man.

　The mystics were prevalent for a time because other Christian groups were focusing on outward things and had become materialistic. Large chapels and cathedrals stress outward practices. Since the believers were not satisfied, the mystics were brought forth. This kind of inner pursuit, however, is not completely spiritual, because the heart is composed mainly of the mind, emotion, and will, along with the conscience in the spirit. Even Buddhists and Confucian philosophers practice a form of psychological cultivation. This principle was present among the mystics. Hence, the pursuit of the mystics was not entirely spiritual; it also involved a certain amount of psychological pursuit. Nevertheless, with the background of materialistic Christianity, the mystics became quite prevalent.
　　虽然这两派都曾兴盛一时，但从召会历史来看，这两派都没有继续的发展，反而对照出基督徒该有正宗的光景。正宗的基督徒，并没有脱开为人的生活，不像修道士那样，脱开尘俗，到山野修行，也没有脱开所谓外面的工作。他们乃是在神所安排的环境里，过着正常的为人生活，一点也没有脱开作人的缠累，更没有脱开家庭、妻子、丈夫和儿女。他们学习在人群社会中，有正当地职业，持续的担负着工作，作一些该作的事工。然而，他们确实有神的同在。这样的人才是正统、正宗的基督徒，这样的属灵才会长命，才能延续发展。

　　我承认若有人能脱开一切，不受缠累是相当好；我也承认不该太重外面的工作，乃要更多回到里面，与主有交通。然而神的安排，不是要我们绝对的脱开这些；神的安排乃是平衡的，祂把我们摆在环境里，是要我们得着平衡。
 
　Monasticism and mysticism were popular for a period of time, but later they provided a negative contrast to the proper Christian life. Orthodox Christians are not monks who try to escape the mundane affairs of human life in order to live an ascetic life in seclusion. Orthodox Christians do not give up the responsibilities of human life. Rather, they live a normal human life in the environment that has been arranged by God. They do not drop their responsibilities nor leave their families, wives, husbands, and children. They learn to live in human society with proper occupations. However, they also have the presence of God. Orthodox Christians grow in the divine life and develop humanly.

　It is good to be freed from every encumbrance, and it is good to focus on fellowshipping with the Lord, not outward activities. However, God did not arrange for us to be separated from our human responsibilities. God is balanced, and He puts us in different environments so that we may be balanced.
　　历史告诉我们，修道士的生活不一定能持久，而那种光是回到里面，发自内心的追求，也不一定靠得住。可惜，人还是常常带着盼望和憧憬，想要脱开俗世的忙碌与搅扰，达到一个属灵的境地，成为天上的一颗星，而不是在地上翻滚的一颗石子。在中日抗战时期，我蒙主带领，在西北各省一地一地作工。我一面作工，一面里面有一种感觉，觉得有一层幔子隔在我和神中间。不管我怎样竭力想冲破这幔子，这个幔子依然存在。同时，我觉得有一个至圣所，总是比我高，我一直想爬到这个至圣所，却爬不上去。之后，我回到烟台，带圣徒们读希伯来书，这个感觉仍然存在。我仍然觉得自己是在至圣所下边的一个人，我一直在爬，却一直爬不上去。到了一个时候，我不爬了，因为我发现这个至圣所不是真实地，而是我的梦想、我的憧憬。

　　我虽然还没有走到路终，也没有达到属灵绝对成熟的境地，但是照着已过的经历，并参考许多名人的传记，我发现没有人能达到那境地。就着一个普通人里面所有的属灵感觉来说，你我从不会觉得完全达到了圣别的境地。反而你越蒙恩，越觉得在你身上还有不圣的光景，还有不完全的地方，还有冲不过的幔子，还有无法脱开的弱点。你常会有这些感觉，这并非不正常的光景。反之，这是个正常的光景。我不是说，人软弱的情形是正常的。我乃是说，人有一种感觉，一直觉得有一个圣别的境地，想进入却不能进入；有一个至圣所，想要达到却不能达到；有一层幔子，想要冲破却冲不破。这种感觉，会一直留到我们见主面的时候。
 
　During the Sino-Japanese War, I was led by the Lord to labor in different places in the northwestern provinces in China. While I was laboring, I had the feeling that there was a veil separating me from God. Nothing I did was able to remove the veil. I also felt that the Holy of Holies was far away from me. I wanted to enter the Holy of Holies, but I always failed. Even when I returned to Chefoo, I continued to have this feeling. I felt that I was outside the Holy of Holies. Later, I realized that my understanding of the Holy of Holies was not accurate. It was something of my imagination.

　I have not arrived at absolute spiritual maturity, and it seems as if no one can reach such a state. We will never reach a condition of complete sanctification. On the contrary, the more we receive grace, the more we will feel that there is an unholy element within us. We will sense an element of imperfection, a veil that cannot be breached, a weakness that cannot be put away. This sense is not abnormal. Quite the contrary, it is normal. I am not saying that it is normal for a Christian to be weak. Rather, there is a condition of holiness that we always desire to reach but cannot attain to. We desire to live in the Holy of Holies, but we do not fully succeed. There is a veil we want to remove, but we are unable to remove it. This sense will remain with us until we see the Lord face to face.
　　在神智慧的安排里，祂创造了人，又许可人一再的堕落，还许可人住在这地上，并且让这地是如此的黑暗、败坏和复杂；这乃是要彰显神的智慧。神是要在这样黑暗的光景中，产生出许多神的儿女，作祂儿子荣耀的配偶。等到新耶路撒冷显现出来时，神就要完全得着彰显。然而今天，这个荣耀的光景还没有显现，在我们里头还没有完全显明，反而我们常觉得，里面有许多不洁、不能，许多软弱与失败。在这样一个软弱的情景中，我们常想要作天使，住在天上，成为天上的一颗星。这是我们的憧憬和理想，但这不一定正确。盼望你我都持守一个平衡，虽然不满意于我们的景况，但不要因着我们的感觉一直受搅扰，这些都是打岔。我们一面要学习谦卑，不以为自己达到了一个境地，得着了什么，看见了什么。另一面不要受搅扰，以为今天还没有看见什么，还是如何的不行。

　　以弟兄姊妹实际的生活为例，可能有的人单身，没有家累，早上起床后，就可以好好晨更享受主，晚上也能按时上床就寝。然而有些家庭孩子还小，若是孩子生病，作母亲的半夜还要起来喂孩子吃药。第二天早上，自然是无法起来晨更。然而，她若是能在那一天，用一点零碎的时间享受主，那个操练就是真的。
 
　In His wisdom God created man and allowed man to fall repeatedly. He ordained that man would live on the earth, even though the earth had become dark and corrupt, in order to demonstrate His wisdom. In the midst of such a dark situation, God desires to produce many children to be the glorious counterpart of His Son. When the New Jerusalem is manifested, God will be fully expressed. Today, however, this glorious situation is not manifested. On the contrary, we often feel that we are unclean and impotent and that we have many weaknesses and failures. Although we yearn to shine as the stars in heaven, we need to be balanced. We may not be satisfied with our present condition, but we should not be distracted by it. On the one hand, we should learn to be humble and not think that we have arrived at a certain state of spirituality or have seen something. On the other hand, we should not be distracted by the thought that we have not seen or attained to something.

　Some of the serving ones are single and do not have the burden of a family. It is easy for them to enjoy the Lord in the morning, and they can also go to bed at a proper time. Other serving ones have a family and children. When a child is sick, his mother may need to get up at night in order to give him medicine. As a result, the next morning she may not be able to rise up and have morning watch. If she can spend some time to enjoy the Lord during the day, her exercise will be genuine.
　　盼望我们都能清楚，在零落中学的功课才是真实的。当日亚伯拉罕蒙神带领，经过伯特利和艾（创十二8）。一面是伯特利，原文意，神的家；另一面是艾，原文意，乱堆。这意思是，按着当时的情景，亚伯拉罕所面对的，一面是神的家，另一面却是乱堆，是荒凉。在我们的生活中，有许多情景的确叫我们感觉混乱、荒凉。比方，丈夫的情形、儿女的情形，都叫我们感觉混乱、荒凉。今天所有作父母的，几乎都觉得儿女是混乱、荒凉的；而少年弟兄看父母的光景，也是混乱、荒凉。特别是当你有一点属灵的追求，有一点摸着时，立刻你会感觉你旁边有混乱、荒凉的光景。你觉得所在的召会荒凉，讲台的信息不能满足你。虽然你觉得那里是伯特利，神的家，但另一面你也觉得那里有艾，有乱堆；一面觉得有神同在，一面也觉得荒凉。

　　这一切的荒凉，虽不能说是神的创造，但起码可说是神智慧的许可，祂许可许多荒凉的光景。两千年来没有一个人能说，他愿意他的兄弟姊妹属灵，他的兄弟姊妹就属灵了；他愿意他的配偶属灵，他的配偶就属灵了。属灵的丈夫巴望妻子属灵，属灵的妻子巴望丈夫属灵；属灵的父母巴望儿女属灵，属灵的儿女巴望父母属灵，但结果都事与愿违。两千年的召会历史中，难得看见父母巴望儿女属灵，儿女就属灵的；或者儿女盼望父母属灵，父母就属灵了。

　　为什么会有这些荒凉的情形？因为神要让你我认识现实的光景。召会历史有例可寻，那些不属灵、不爱神的人，反倒有属灵的儿女。那些属世界、不爱主的儿女，反而有属灵的父母。像盖恩夫人那样属灵的人，她盼望丈夫能和她在灵里同走一条路，达到同样的境地。然而一路上，盖恩夫人的丈夫都是她的一个缠累和十字架。这一切都是神许可的。为什么呢？因为这是最好的田地、最好的“温床”，来培养真实属灵生命的长大。
 
　The lessons that we learn in our difficult situations are genuine. Abraham was led by God to pitch his tent between Bethel and Ai (Gen. 12:8). On one side was Bethel, which means “house of God,” and on the other side was Ai, which means “a heap of ruins.” This means that Abraham faced the house of God on one side and a heap of ruins, that is, desolation, on the other. In our daily life there are many situations that cause us to feel confused and desolate. A husband or a child often causes a sister to feel confused and desolate. Most parents feel that their children’s situation is chaotic and desolate, and the young people may also feel that their parents are in a chaotic and desolate situation. This is especially true when we do not have much spiritual pursuit. We often will feel confused and desolate. A brother may feel that his locality is desolate and that the messages are not satisfying him. Even though he knows that he is in Bethel, the house of God, he also has a sense of being near Ai, a heap of ruins. He senses the presence of God on the one hand and desolation on the other.

　We cannot say that desolation is according to God’s creation, but in His wisdom He permits us to go through numerous desolate situations. A spiritual brother wants his wife to be spiritual, and a spiritual sister wants her husband to be spiritual. Likewise, parents want their children to be spiritual. However, the result is not always according to our desire. Throughout the two thousand years of church history it is rare to see a situation where children become spiritual simply in response to their parents’ expectations.

　The Lord puts us in desolate situations because He wants us to recognize our situation. There are many examples of people who did not love the Lord but whose children did. There are also examples of parents who were spiritual but had worldly children. Madame Guyon was very spiritual, and she wanted her husband to love God and take the same way with her in the spirit, but her husband was her cross. God allows such situations for the cultivation of genuine growth in life.
　　真实属灵生命的长大，就在这个荒凉的环境里。千万不要奢望，有一天你所盼望的都能达到，读经有亮光，祷告有主同在，一作工就名声响亮。你的妻子，你的丈夫，你的儿女，你的父母，所有的弟兄姊妹都属灵。这乃是奢望。两千年来的召会历史，都没有这样的光景。反而真实属灵的人，都是在伯特利和艾之间经过。神没有让我们脱开这些荒凉，去作修道士，也没有叫我们脱开这些外面的工作，去作一个奥秘派的人。神要让我们留在蒙召的身分里（林前七20），有妻子的还得有妻子，有丈夫的还得有丈夫，有儿女的还得有儿女，有家庭的还得有家庭；并且要学习在外面劳苦，亲手作工。我们若是能在今天这个烦杂的地，烦杂的光景，堕落的情境里作正常的人，才是真实地操练属灵。在伯特利和艾中间，乃是我们每天平常的经历。

　　我们都巴不得我们所在的召会，属灵而没有难处，充满和谐，且满了神的同在和荣耀的光景。然而至终，你我会发现，我们虽然尽所能的维持局面，却总有一些莫名其妙的风浪出来，总有不和谐，总有人的肉体、弱点会出来搅扰我们，总是有艾伴随着伯特利。我们都像跟从神的亚伯拉罕一样，从伯特利和艾中间经过，这边看看是神的家，那边看看是一堆荒凉。所以请记得，无论你怎样祷告，怎样用尽力气，你还得预备好，今天叫你快乐的属灵召会，有一天或许会让你心痛。今天可能是伯特利，明天就变作艾。这就是我们真实生活的一幅图画。

　　从某一面说，这也是神所知道的。借着外面的情形，配合神那上好的工作，我们里面真实属灵的生命，才能在这种矛盾荒凉的“温床”里得着发展。千万不要以为，有一种光景是绝对属天、属灵、一帆风顺的。没有这回事。神没有叫我们在天上作人，乃是安排我们在地上作人。当然神也喜欢我们作一个属灵的人，然而真实地属灵，并不是脱开作人的各种关系，而是在这些关系里，看见各种事情都是灰色的，所有情景都是荒凉的，却仍然能在这种光景里好好生活为人。

　　我们要看见，我们所憧憬那个完全属天、属灵的情境，并不是真实的。不管我们多长进，多有看见，我们里面仍然一直会有荒凉的感觉，因为我们还在这个地上，还在旧人里面，还在肉体里。只要我们还在地上，没有被提到天上，一切所给我们的，仍然可能是一种荒凉、一种艾的感觉。我们乃是在伯特利和艾中间，一直的寻求进步而往前。我们一面感觉荒凉，但一面有神的家，有神的同在。我们一面觉得讲台信息不精采，但一面却看见许多人蒙恩，得到供应。虽然一面是艾的光景，是软弱荒凉的情形，但一面有伯特利，有主的祝福。我们需要脱离属灵的憧憬，而在荒凉的光景中学习经历神，并逐渐的往前。
 
　Genuine spiritual life grows in desolate circumstances. We should not expect to always receive light when we read the Bible, to have the Lord’s presence when we pray, to save many sinners, or that our wife, husband, children, parents, and siblings will be spiritual. These expectations are unrealistic. Those who are genuinely spiritual pitch their tent between Bethel and Ai. God does not allow us to be free of desolate situations, that is, to become a monk or an ascetic, nor does He want us to become mystics. God desires that we remain in the status in which we were called (1 Cor. 7:20). Those who have a wife, a husband, children, or a family should remain where they are. They should learn to labor and work with their hands. If we can be normal human beings in our troublesome, complicated, and fallen situations, then we will have the genuine exercise of spirituality. Living between Bethel and Ai should be our normal experience.

　We all want the church in our locality to be spiritual, free from problems, full of harmony and God’s presence, and in a glorious situation. However, no matter how much we try to maintain the situation, a storm may come, there will be discord, or the flesh surfaces. In other words, Ai always accompanies Bethel. Like Abraham who followed God, we must pass between Bethel and Ai. We will see God’s house on one side but a heap of ruins on the other side. No matter how we pray or labor, we should be prepared for desolate situations. The church may be Bethel today but Ai tomorrow. This is a picture of our true situation.

　Our outward circumstances in coordination with the operation of God give us the opportunity to develop a genuine spiritual life. We should not expect to be in a situation that is heavenly and without any problems. God did not create us to be human beings in heaven. He ordained that we be human beings on the earth. His desire for us to be genuinely spiritual does not mean that we should break away from human relationships. Rather, we need to live and conduct ourselves properly in these relationships.

　No matter how much we grow in life and no matter how many visions we see, there will always be a feeling of desolation in us, because we live on the earth, remain in our old man, and have the flesh. As long as we are on the earth, our circumstances will give us a sense of desolation, a sense of Ai. We are in between Bethel and Ai, and we seek progress. On the one hand, we have a sense of desolation, but on the other hand, we are in the house of God and have the presence of God. On the one hand, we are not satisfied with the ministry of the word, but on the other hand, we receive grace and are supplied. We have weaknesses and desolation, but we also have the Lord’s blessing. We must leave our spiritual longings and learn to experience God in our desolate situations so that we may have genuine growth in life.
　　我们不该有不切实际的属灵的憧憬，但我们的生活和事奉，却是有异象的。这异象是根据圣经的启示，而圣经启示的中心路线乃是基督与召会。
 
　We should not have unrealistic spiritual longings, but we should live and serve with a vision. Our vision is the central line of the Bible—Christ and the church.
　　在启示录开头，我们看见七个金灯台，乃是指一地一地的召会（一20）。到了十二章，我们看见一个宇宙的妇人，日月星都围绕在她身上，那主要也是指召会（1~6）。与这个妇人相对的，还有一个大妓女，大巴比伦（启十七1~6），那是宗教和世界联结所产生的集大成。到末了，出现召会最终表现的新耶路撒冷（二一2）。另一面，在启示录里，一直用召会来启示基督。二章开头，在七个金灯台中间，有一位行走在其中的人子，就是基督（二1）。到末了，新耶路撒冷城的中心就是羔羊，也是指基督（二一22~24）。可以说，整卷启示录都是以基督作一切的中心和执行者。所以，启示录所给我们看见的，乃是基督与召会。关于基督与召会的启示，我们若要更深入，就必须从整本圣经来看。
 
　At the beginning of Revelation there are seven golden lampstands, which refer to seven churches in different localities (1:20, 11). In chapter 12 there is a universal woman “clothed with the sun, and the moon underneath her feet, and on her head a crown of twelve stars” (v. 1). This woman refers mainly to the church. In contrast to this woman, in chapter 17 there is a great harlot, Babylon the Great (vv. 1-6). The harlot is produced by the union of religion and the world. The ultimate expression of the church, the New Jerusalem, is at the end of Revelation (21:2). The church reveals Christ. In the beginning of Revelation the Son of Man, Christ, is walking in the midst of the seven golden lampstands (2:1). At the end of Revelation the Lamb, Christ, is the center of the New Jerusalem (21:22-24). This shows that Christ is the center and the Executor of everything in Revelation. Hence, Revelation presents Christ and the church. For a clearer revelation of Christ and the church we must look at the rest of the Bible.
　　以弗所五章三十二节说，基督与召会乃是极大的奥秘，是这一个宇宙的启示。而圣经启示的中心路线与钥匙，就是基督和召会。我们先从旧约说起，创世记一章二十六至二十七节说，神乃是按着祂自己的形像和样式造人。这样的记载，就含示基督与召会。神按着祂自己的形像造人，祂的形像就是基督。在歌罗西一章十五节说，“爱子是那不能看见之神的像。”这里清楚说到爱子，就是基督，乃是神的像。所以，神按着自己的形像造人，就是按着基督，以基督为模型、为形像造人。

　　到了新约就看见，神最终所造出来的人，并不是亚当这个旧造的人，乃是新造的新人。神创造人的工作，并没有停在旧造的人身上；在旧造的人身上，神没有完成祂的工作。神造人的工作，乃是从祂所造这个旧造的人里面，再造出新造的人来。乃是等到新造的人产生了，神造人的工作才完成。

　　以弗所二章十节说，我们这些蒙恩得救的人，乃是神的杰作。十五节又说，我们这些蒙恩得救的人，乃是神所造的一个新人。到了四章二十四节又说，这新人乃是照着神，在那实际的义和圣中所创造的。这与创世记一章二十六节的话相呼应，神乃是按着祂的形像创造人。创世记一章里所造的人，表面看似乎与召会不相关，但是对照以弗所二章、四章，神所创造的这一个新人，可以看出创世记一章的人，至终乃是指向召会。所以，神造人的中心意愿，乃是要以基督为模型，来创造召会。

　　虽然今天有许多得救的人，但神在他们身上那个造人的工作还没有完毕。我们只能说，头一步的工作是完毕了，旧造创造的那一步工作是完成了，但第二步还没有完成，因为人还没有让神在他们身上，完成第二步创造的工。虽然他们让神在他们身上有了第二步的创造，但是这创造还没有完成。直到今天，神还在我们身上作进一步创造的工作。神今天在这里，仍在创造人，但不是第一个旧造的人，乃是第二个人；因为唯有第二个人，才有基督那完全的形像。
 
　Ephesians 5:32 says that Christ and the church are a great mystery. The central line and the key to the revelation of the Bible are Christ and the church. Genesis 1:26 and 27 say that God made man in His image and according to His likeness. These verses imply Christ and the church. God made man in His image. Colossians 1:15 says that the Son “is the image of the invisible God.” Since the Son, Christ, is the image of God, when God made man in His image, He made man in the image of Christ. Christ was the model, the image, according to which God made man.

　In Ephesians the man created by God is no longer Adam of the old creation but the new man of the new creation. God’s work in creating man did not stop with the old creation because God’s work was not completed in the old creation. God continues to work in man in order to produce the new creation out of the old creation. When the new creation is produced, God’s work in man will be completed.

　Ephesians 2:10 says that the believers are God’s masterpiece. Verse 15 says that the believers are the new man. Verse 24 of chapter 4 says that the new man was created according to God in righteousness and holiness of the reality. This word corresponds to Genesis 1:26, which says that God made man in His image. When we compare Genesis 1:26 with Ephesians 2:15 and 4:24, we see that the man created in Genesis ultimately refers to the church. The creation of man points to God’s central desire, which is for Christ to be the model for producing the church.

　Although there are many believers, God’s work is not completed. The first step of God’s work is finished; that is, the work of creating the old creation has been completed. However, the second step of God’s work is not yet complete, because most believers have not allowed God to complete His work and produce the new creation. They have allowed God to begin His work of the new creation, but this work is still not complete. God is doing a work of further creation. This work is not the creation of the first man in the old creation but that of the second man in the new creation. The new creation is in the image of Christ.
　　我们还可以从几处经节，看到神在人身上新造的工作。罗马八章二十八至二十九节说，“我们晓得万有都互相效力，叫爱神的人得益处，就是按祂旨意被召的人。因为神所预知的人，祂也预定他们模成神儿子的形像，使祂儿子在许多弟兄中作长子。”神要万有互相效力，就是要把我们模成祂儿子的形像。

　　歌罗西三章十至十一节说，“并且穿上了新人；这新人照着创造他者的形像渐渐更新，以致有充足的知识；在此并没有希利尼人和犹太人…，唯有基督是一切，又在一切之内。”这一个新人乃是照着神的形像造的。在这个新人里，旧造的人没有地位，唯有基督是一切。神要把基督造到这个新人里，以致这个新人满有基督的形像，而这个新人就是召会。

　　林后三章十八节也说，我们要“渐渐变化成为与祂同样的形像，从荣耀到荣耀，乃是从主灵变化成的”。这里所说的，不是个人的改变，乃是召会这个团体新人的变化；每个弟兄姊妹都在这里变化，并且是共同的变化。腓立比三章二十一节说，“祂要按着祂那甚至能叫万有归服自己的动力，将我们这卑贱的身体改变形状，使之同形于祂荣耀的身体。”约壹三章二节也说到同样的事：“祂若显现，我们必要像祂。”当基督来的时候，我们必要像祂。

　　以上这些圣经节都让我们看见，创世记一章二十六至二十七节所说，神按着祂自己的形像造人，其中心意义乃是基督与召会。基督是一个模型，而召会就是神照着基督，在基督里所创造的一个团体人，一个新的人类。这个人类不是旧造的人类，乃是新造的人类；这一个乃是召会，是基督的身体。我们若是从“形像”方面来看，可以对照启示录四章和二十一章。四章三节说到，神“显出来的样子好像碧玉”。二十一章十一节说，“城中有神的荣耀；城的光辉如同极贵的宝石，好像碧玉，明如水晶。”这一座城是召会的终极显出，而其最终显出的光景也像碧玉，就是像神所显出的样子。
 
　Many verses in the New Testament refer to God’s work of the new creation. Romans 8:28-29 says, “We know that all things work together for good to those who love God, to those who are called according to His purpose. Because those whom He foreknew, He also predestinated to be conformed to the image of His Son, that He might be the Firstborn among many brothers.” God causes all things to work together so that we may be conformed to the image of His Son.

　Colossians 3:10-11 says that the believers “have put on the new man, which is being renewed unto full knowledge according to the image of Him who created him, where there cannot be Greek and Jew...but Christ is all and in all.” The new man is created in God’s image. In the new man there is no room for the old creation, for Christ is everything. God desires to work Christ into the believers so that they will have the image of Christ. The new man is the church.

　Second Corinthians 3:18 says that we “are being transformed into the same image from glory to glory, even as from the Lord Spirit.” Transformation in this verse is not mainly for individuals but for the church, the corporate new man. Every saint is being transformed, and this transformation is corporate. Philippians 3:21 says that the Lord Jesus Christ “will transfigure the body of our humiliation to be conformed to the body of His glory, according to His operation by which He is able even to subject all things to Himself.” First John 3:2 says that when the Lord “is manifested, we will be like Him.” When Christ returns, we will be like Him.

　According to the above verses, Christ and the church are the central thought behind God’s creation of man in His image. Christ is the model, and the church is a corporate man, a new man, created by God according to Christ and in Christ. This new man, which is not of the old creation but of the new creation, is the church, the Body of Christ.

　In the beginning of Revelation God has the appearance of a jasper stone (4:3). At the end of Revelation the New Jerusalem has the glory of God; her light is like a most precious stone, like a jasper stone, as clear as crystal (21:11). The New Jerusalem, the ultimate expression of the church, is like a jasper stone, which is the appearance of God.
　　神在宇宙中工作的中心和目标，就是要在基督里面，照着基督，并以基督为模型，创造出一个新人类，而这个人类不是旧造的人类，乃是新造的人类。这新造的人类是基督的召会，是神按着自己的形像造人的中心意义。神按着祂的形像，就是按着基督所造的那个人，并不是旧造的人，乃是新造的人；而且神要我们脱去这旧造的人，变化成为新造的人，并且这新造的人不是单个的人，乃是一个团体的人。这个团体的人就是召会，就是基督的配偶，也是一座城，神的居所，神的住处。这就是神在我们身上一直要作成的事。

　　圣经一开头，给我们看见的就是这一个。创世记一章所说的，是一个有神形像的人。到了二章，就说到这个有神形像的人，需要让神进到里面，接受神作生命。所以，在二章就有生命树（创二9），说出神必须像食物一样，给人接受到里面，作人的生命，使人能成为祂的配偶，就是祂的召会。一章给我们看见，一个目的、形像的问题。到了二章，就给我们看见，里头生命的问题；二章末了，更给我们看见一对配偶联合的关系（二18~25）。这些都是指向基督与召会，也是整本圣经所要给我们看见的异象。

　　从这里一路往下，贯穿整个旧约，给我们看见夫妻的关系，祭司和会幕的关系，君王和百姓的关系，造殿的人和圣殿的关系，申言者、话语和人的关系，这些都是指向基督与召会。到了新约一开头，就说到这位神借着圣灵，成孕在童女腹中，为童女所生。人称祂的名为以马内利，就是神与人同在（太一23）。在马太十六章十八节，更说到这一位以马内利的神，要在祂自己，以及关于祂自己之启示的这一块磐石上，建造祂的召会。基督与召会是圣经里一个顶大的异象，盼望我们能多下功夫，从整卷圣经的观点，探究这项真理，并对基督与召会的异象，有更清楚透彻的看见与认识。如此，我们就能脱开不切实际的属灵憧憬，照着圣经的中心启示生活并事奉。

　　一九六〇年七月二十六日讲于台北
 
　The center and goal of God’s work in the universe is to create a new man in Christ, according to Christ, and with Christ as the model. This new man is not the man in the old creation but the man in the new creation. The new creation is the church of Christ, and the church is the central meaning of God’s creation of man in His own image. God created man in His image, that is, in the image of Christ, for the new creation, not the old creation. God desires that we put off the old man of the old creation and be transformed into the new man of the new creation. This new man is not an individual but a corporate man. This corporate man is the church, the counterpart of Christ. This corporate man is also a city, the dwelling place of God, the habitation of God. This is what God intends to accomplish in us.

　Genesis 1 speaks of man being created in the image of God. Chapter 2 speaks of the need for man to let God come into him to be his life. Hence, chapter 2 shows the tree of life (v. 9), which indicates that God must be received as food into man to be man’s life so that man can become God’s counterpart, the church. Chapter 1 presents God’s purpose and His image, but chapter 2 presents life. At the end of chapter 2 there is a couple (vv. 18-25). This picture points to Christ with the church. This is the vision of the entire Bible.

　The rest of the Old Testament presents the relationships between husband and wife, between the priests and the tabernacle, between the kings and the people, and between the prophets and the people. These relationships point to Christ and the church. In the beginning of the New Testament God was conceived in the womb of a virgin and born of her through the Holy Spirit. People called this child Emmanuel, which means “God with us” (Matt. 1:23). Later, chapter 16 says that this Emmanuel-God will build His church on the rock, which is the revelation concerning Himself (v. 18). Christ and the church are a great vision in the Bible. I hope that we will spend time to study this item of the truth in the Bible and that we would have a clear and thorough view and understanding of this vision—Christ and the church. Then we will drop our spiritual longings and live and serve according to the central revelation of the Bible.

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