第三篇 召会的堕落——巴比伦的原则以及得胜的路
The Degradation of the Church— the Principle of Babylon and the Way to Overcome It
读经∶ 启十七1~6，十八4、7，利一3~4、9，六10~13
壹 巴比伦（希伯来文，Babel，巴别）的原则是人打算用人的能力（由砖头所表征），凭人的努力从地上造到天上—— 创十一1~9：
I. The principle of Babylon (Heb. Babel) is man's endeavor to build up some-thing from earth to heaven by human ability, by bricks—Gen. 11:1-9:
一 石头是神造的，砖头是人造的，是人的发明，人的产物。
A. Stone is made by God, whereas bricks are made by man, being a human inven-tion, a human product.
二 照着巴比伦原则而活的人，没有看见他们是有限的，却以为他们有天然的本事，能凭着人的努力，就可以作主的工—— 参林前十五10、58。
B. Thosewho liveaccordingtothe principleofBabylondonot seethattheyare limited; rather, they attempt to do the Lord's work by their natural ability with their human effort—cf. 1 Cor. 15:10, 58.
三 神的建造不是用人造的砖，靠人的劳力，乃是用神所创造并变化的石头，且靠着神的工作—— 三12。
C. The building of God is not built with man-made bricks and by human labor; it is built with God-created and transformed stones and by the divine work—3:12.
贰 巴比伦的原则就是装假—— 启十七4、6，太二三25~32，路十二1：
II. The principle of Babylon is hypocrisy—Rev. 17:4, 6; Matt. 23:25-32; Luke 12:1:
一 亚干所犯之罪的意义，是他贪爱一件美好的巴比伦衣服，想要把自己妆饰一下，让自己体面一点，光彩一点—— 书七21。
A. The significance of Achan's sin was his coveting a beautiful Babylonian gar-ment in his seeking to improve himself, to make himself look better, for the sake of appearance—Josh. 7:21.
二 这就是欺骗了圣灵的亚拿尼亚和撒非喇所犯的罪—— 徒五1~11：
B. This was the sin of Ananias and Sapphira, who lied to the Holy Spirit—Acts 5:1-11:
1 他们没有那么爱主，却要显出是那么爱主的；他们装假。
1. They did not love the Lord very much, but they wanted to be looked upon as those who greatly loved the Lord; they were just pretending.
2 他们没有甘心乐意把一切都奉献给神，但他们在人的面前却假冒是完全奉献的。
2. They were not willing to offer everything cheerfully to God, but before man they acted as if they had offered all.
三 什么时候，我们穿上一件与自己实际光景不相称的衣服，我们就是在巴比伦的原则里—— 太六1~6，十五7~8。
C. Whenever we put on a garment that does not match our actual condition, we are in the principle of Babylon—Matt. 6:1-6; 15:7-8.
四 因着要得人的荣耀所作假冒的事，是凭着妓女的原则作的，不是凭着新妇的原则作的—— 约五41、44，七18，十二42~43，林后四5，帖前二4~6。
D. Everything done in falsehood to receive glory from man is done in the principle of the harlot, not in the principle of the bride—John 5:41, 44; 7:18; 12:42-43; 2 Cor.4:5;1 Thes.2:4-6.
叁 巴比伦的原则就是不看自己为寡妇，反倒荣耀自己，生活奢华—— 启十八7：
III. The principle of Babylon is that of not considering herself a widow but of glorifying herself and living luxuriously—Rev. 18:7:
一 唯有堕落的人，不看自己为寡妇；就某种意义说，在基督里的信徒在今世是寡妇，因他们的丈夫基督不在他们这里了；因为我们所爱的主不在世界这里，我们的心也不在这里—— 太九14~15，路十八3。
A. Only those believers who have fallen would consider themselves not to be a widow; in a sense, the believers in Christ are a widow in the present age be-cause their Husband, Christ, is absent from them; because our Beloved is not here in the world, our heart is not here—Matt. 9:14-15; Luke 18:3.
二 我们生活中任何过分的就是奢华，就是巴比伦的原则—— 提前六6~10。
B. Anything in our living that is in excess is luxury and is in the principle of Bab-ylon—1 Tim. 6:6-10.
肆 巴比伦的原则就是妓女的原则—— 启十七1~6：
IV. The principle of Babylon is the principle of a harlot—Rev. 17:1-6:
一 巴比伦的目的就是要传扬人的名，否认神的名—— 创十一4：
A. Babylon's purpose is for man to make a name for himself and deny God's name—Gen. 11:4:
1 以主的名之外的名称呼召会，就是属灵的淫乱—— 参启三8。
1. To denominate the church by taking any name other than our Lord's is spiritual fornication—cf. Rev. 3:8.
2 召会如同贞洁的童女许配基督，除了她丈夫的名以外，不该有别的名—— 林后十一2，林前一10。
2. The church, as the pure virgin espoused to Christ, should have no name other than her Husband's—2 Cor. 11:2; 1 Cor. 1:10.
二 巴比伦的意思就是混乱—— 创十一6~7：
B. Babylon means confusion—Gen. 11:6-7:
1 在召会中我们不该有不同的说话；我们该只有一个心思，一个口，在一个职事之下，同有一个独一的教训，为着一个身体—— 罗十五5~6，林前一10，腓二2，提前一3~4。
1. In the church we should not have different kinds of speaking; we should have only one mind and one mouth under one ministry with one unique teaching for the one Body—Rom. 15:5-6; 1 Cor. 1:10; Phil. 2:2; 1 Tim. 1:3-4.
2 当我们在心思里，我们就在巴比伦的原则里；当我们在灵里，我们就在今天的耶路撒冷里，其中有神圣的一—— 约四23~24，弗四3。
2. When we are in our mind, we are in the principle of Babylon; when we are in our spirit, we are in today's Jerusalem, in which there is the divine one-ness—John 4:23-24; Eph. 4:3.
3 我们不敢有任何的分裂，因为我们的丈夫基督是一位，并且我们这些作祂妻子的也是一个—— 太十九3~9。
3. We should not dare to have any division, because our Husband is one, and we His wife are also one—Matt. 19:3-9.
三 对于在巴别背叛的人，结果乃是分散—— 创十一8：
C. With the rebellious people at Babel, there was a scattering—Gen. 11:8:
1 在古时，以色列众人每年三次要聚集在耶路撒冷；这与在巴别的分散相对—— 申十二5，十六16：
1. In the ancient time all the Israelites came together three times a year at Jerusalem; this was versus the scattering at Babel—Deut. 12:5; 16:16:
a 借着耶路撒冷这独一敬拜神的地方，祂子民的一世世代代得蒙保守—— 诗一三三。
a. It was by this unique place of worship to God, Jerusalem, that the one-ness of His people was kept for generations—Psa. 133.
b 耶路撒冷不仅表征我们的灵，也表征真正一的立场，就是地方的立场—— 徒八1，十三1，启一11。
b. Jerusalem not only signifies our spirit but also signifies the genuine ground of oneness, the ground of locality—Acts 8:1; 13:1; Rev. 1:11.
c 为了要从巴比伦出来，我们必须“在灵中，站立场”。
c. In order to come out of Babylon, we must be "in spirit, on the ground."
2 设立另一个敬拜中心的耶罗波安的罪，乃是分裂的罪，由他个人的野心所造成，要得着国度，王国，以满足他自私的愿望—— 王上十二26~33。
2. The sin of Jeroboam, who set up another center of worship, is the sin of divi-sion caused by one's ambition to have a kingdom, an empire, to satisfy his selfish desire—1 Kings 12:26-33.
四 巴比伦是神的物与偶像之物的混杂：
D. Babylon is a mixture of the things of God with the things of the idols:
1 巴比伦王尼布甲尼撒，焚毁了在耶路撒冷神的殿，把殿中敬拜神所用的器皿全都带走，放到他在巴比伦偶像的庙里—— 代下三六6~7，拉一11。
1. King Nebuchadnezzar of Babylon burned the house of God in Jerusalem, carried away all the vessels that were in God's house for God's worship, and put them in the temple of his idols in Babylon—2 Chron. 36:6-7; Ezra 1:11.
2 在新约里，这个混杂扩大为大巴比伦—— 启十七3~5，参二一18，二二1。
2. In the New Testament this mixture is enlarged with the great Babylon— Rev. 17:3-5; cf. 21:18; 22:1.
伍 主在启示录里的呼召，乃是要祂的子民从巴比伦，就是从背道的召会出来，回到召会的正统—— 十八4~5：
V. The Lord's call in the book of Revelation is for His people to come out of Babylon, the apostate church, so that they may return to the orthodoxy of the church—18:4-5:
一 神的话是说，一切有巴比伦性质的东西，神的儿女都不能有分在内—— 林后六17~18。
A. According to God's Word, His children cannot partake of anything that has the character of Babylon—2 Cor. 6:17-18.
二 神最恨巴比伦的原则—— 启十七5~6，十八4~5，十九2。
B. God hates the principle of Babylon more than anything else—Rev. 17:5-6; 18:4-5; 19:2
三 一切不绝对的，一半一半的，就是巴比伦：
C. Anything that is halfway and not absolute is called Babylon:
1 我们要求神给我们光，让我们在光中审判我们里面一切向祂不绝对的东西—— 三16~19。
1. We need God to enlighten us so that in His light we may judge everything in us that is not absolute toward Him—3:16-19.
2 当我们这样审判自己的时候，就是承认我们也恨恶巴比伦的原则—— 参二6。
2. Only when we judge ourselves in this way can we confess that we too hate the principle of Babylon—cf. 2:6.
3 求主赐恩给我们，不让我们在基督之外求荣耀和尊贵—— 约七18，十二26，腓一19~21上，参出二八2。
3. By His grace, may the Lord not allow us to seek any glory and honor outside of Christ—John 7:18; 12:26; Phil. 1:19-21a; cf. Exo. 28:2.
4 主所要我们爱慕寻求的，是作绝对的人，不作活在巴比伦原则之下的人。
4. The Lord requires that we delight and seek to be one who is absolute, not one who is living in the principle of Babylon.
四 神审判了那妓女，把她所作的工作、所有的东西、所代表的原则，一起都摔碎丢弃了，天上就有声音说，“阿利路亚！”—— 启十九1~4
D. When God judges the harlot and shatters all her work, and when He casts out all that she is and the principle she represents, voices from heaven will say, "Hallelujah!"—Rev. 19:1-4.
陆 我们要胜过巴比伦的原则，就需要天天以基督为我们的燔祭；燔祭预表基督过一种完全且绝对为着神并满足神的生活，并在于祂是使神子民能过这样一种生活的生命—— 利一3、9，约五19、30，六38，七18，八29，十四24，林后五14~15，加二19~20，腓一19~21上：
VI. In order to overcome the principle of Babylon, we need to daily take Christ as our burnt offering, which typifies Christ in His living a life that is perfect and absolutely for God and for God's satisfaction and in His being the life that enables God's people to have such a living—Lev. 1:3, 9; John 5:19, 30; 6:38; 7:18; 8:29; 14:24; 2 Cor. 5:14-15; Gal. 2:19-20; Phil. 1:19-21a:
一 借着按手在作我们燔祭的基督身上，我们就与祂联结，祂与我们就成为一；在这样的联结里，我们一切的软弱、缺陷和过失，都由祂担负，祂一切的美德都成为我们的；这需要我们借着合式的祷告操练我们的灵，使我们能在经历上与祂成为一—— 利一4。
A. By laying our hands on Christ as our burnt offering, we are joined to Him, and He and we become one; in such a union all our weaknesses, defects, and faults are taken on by Him, and all His virtues become ours; this requires us to exer-cise our spirit through the proper prayer so that we may be one with Him in an experiential way—Lev. 1:4.
二 当我们借着祷告按手在基督身上，那赐生命的灵，就是我们按手在祂身上的这位基督（林前十五45下，林后三6、17，四5），就立刻在我们里面行动并工作，而在我们里面过一种生活，是重复基督在地上所过的生活，也就是燔祭的生活（参出三八1）。—— 引用经文
B. When we lay our hands on Christ through prayer, the life-giving Spirit, who is the very Christ on whom we lay our hands (1 Cor. 15:45b; 2 Cor. 3:6, 17; 4:5), will immediately move and work within us to live a life that is a repetition of the life that Christ lived on earth, the life of the burnt offering (cf. Exo. 38:1).
三 燔祭要留在坛上的焚烧处，直到早晨，表征燔祭该留在焚烧的地方，经过这世代的黑夜，直到早晨，就是直到主耶稣再来—— 利六9，彼后一19。
C. The burnt offering being kept on the hearth of the altar until the morning sig-nifies that a burnt offering should remain in the place of burning through the dark night of this age until the morning, until the Lord Jesus comes again— Lev. 6:9; 2 Pet. 1:19.
四 灰是燔祭的结果，是神悦纳供物的记号（利六10）；祭司要穿上细麻布衣服，表征在处理灰的时候，必须细致、纯净和洁净；他穿上别的衣服，把灰拿到营外（11），表征以庄严的方式处理燔祭的灰。—— 引用经文
D. The ashes, the result of the burnt offering, are a sign of God's acceptance of the offering (Lev. 6:10); the priest's putting on linen garments signifies that fine-ness, purity, and cleanness are needed in handling the ashes; his putting on other garments to carry the ashes outside the camp (v. 11) signifies that the handling of the ashes of the burnt offering was done in a stately manner.
五 灰指明基督之死的结果是把我们带到尽头，就是使我们成为灰烬（加二20上）；把灰倒在坛的东面（利一16），就是日出的方向，含示复活；就燔祭而言，灰不是结束，因为基督的死带进复活（罗六3~5）。—— 引用经文
E. Ashes indicate the result of Christ's death, which brings us to an end, that is, to ashes (Gal. 2:20a); the putting of the ashes beside the altar toward the east (Lev. 1:16), the side of the sunrise, is an allusion to resurrection; in relation to the burnt offering, the ashes are not the end, for Christ's death brings in resur-rection (Rom. 6:3-5).
六 神重视这些灰，因为这些灰至终要成为新耶路撒冷；我们被消减成灰，就把我们带进三一神的变化里（十二2，林后三18）；在复活里，我们这些灰被变化成为宝贵的材料——金、珍珠和宝石—— 为着新耶路撒冷的建造。
F. God has a high regard for these ashes, for eventually the ashes will become the New Jerusalem; our being reduced to ashes brings us into the transformation of the Triune God (12:2; 2 Cor. 3:18); in resurrection we as ashes are transformed to become precious materials—gold, pearl, and precious stones—for the build-ing of the New Jerusalem.
七 “坛上的火要在其上一直烧着，不可熄灭。祭司要每早晨在上面烧柴，把燔祭摆列在上面，并在其上烧平安祭牲的脂油。火要在坛上一直不断地烧着，不可熄灭”——利六12~13：
G. "The fire on the altar shall be kept burning on it; it must not go out. And the priest shall burn wood on it every morning, and he shall lay the burnt offering in order upon it and shall burn the fat of the peace offerings on it. Fire shall be kept burning on the altar continually; it shall not go out"—Lev. 6:12-13:
1 祭司每早晨在坛上烧柴，表征神的愿望需要事奉的人合作，把更多燃料加到圣火里，好加强焚烧，使神接纳燔祭作食物；早晨表征焚烧的新开始—— 12~13节，参路十二49~50，罗十二11，提后一6~7。
1. The priest's burning wood on the altar every morning signifies the need of the serving one's cooperation with God's desire by adding more fuel to the holy fire to strengthen the burning for the receiving of the burnt offering as God's food; the morning signifies a new start for the burning—vv. 12-13; cf. Luke 12:49-50; Rom. 12:11; 2 Tim. 1:6-7.
2 烧燔祭替平安祭的甘美立定根基；这指明我们应当将自己献给神作常献的燔祭（参罗十二1），好为我们与神甘美的交通，就是烧平安祭牲的脂油所表征者，立定根基；烧燔祭和烧平安祭，表征我们向着神的绝对，以及我们对三一神的享受，都该如火焚烧—— 利六12~13。
2. The burning of the burnt offering laid a foundation for the sweetness of the peace offering; this indicates that our offering ourselves to God as a contin-ual burnt offering (cf. Rom. 12:1) should be laid as a foundation for our sweet fellowship with God, signified by the burning of the fat of the peace offer-ing; the burning of both the burnt offering and the peace offering signifies that both our absoluteness for God and our enjoyment of the Triune God are a matter of burning—Lev. 6:12-13.
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