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第一篇　圣经的中心异象－建造神的家

召会建造的蓝图与立场

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　　本篇信息的篇题是圣经的中心异象，这可说是全本圣经最精采的部分，也可说是从全本圣经提炼出来的精华。圣经的内容非常奇妙，头两章可算是一个段落，末两章也是一个段落，中间所有的章节，从创世记三章到启示录二十章可算是另一个大段落。
　
　　首先，我们来看中间这个段落。在创世记三章开头，我们看见－创世记一条蛇进来了。然后，这条蛇在那里诱惑人，并且把罪注射到人里面；接着，就带来死亡。这一路下来，直到启示录二十章，我们都看见这条蛇、这个罪和死亡的延续。然而，在这个过程里，神有祂恩典的工作。神差了祂儿子耶稣基督，来对付这一条蛇，把义作到人里面，使人借着相信神的儿子，蒙神称义，而得着生命活过来。
　　在这一大段里有一个背景，就是蛇、罪和死亡，来衬托神的儿子基督、以及祂所带来的义和生命。换言之，这段可说是圣经中的一大主题，其中所讲的，就是蛇、罪、和死亡这三点，与神的儿子基督、以及祂所带来的义、生命这三点相对。神的儿子对那条蛇，神的儿子显现出来，是要消除魔鬼的作为（约壹三8）。神的儿子带来义，对付蛇所带来的罪。同时，神的儿子所带来的义，叫人得生命；而这个生命，对付了罪所引来的死亡。因此，一面有蛇、罪和死；但另一面，有神的儿子基督、义和生命。
　　这六件东西成为相对的两面，是圣经里一切故事演变的因素。圣经中所有的变化，都在这六个因素里。在创世记三章，蛇进来，罪进来，死也进来了。然后，神就说，有一个女人的后裔要来伤蛇的头（15）。并且，神还为犯罪的人预备了皮衣（21），遮盖他们赤身露体的羞耻与不安。这皮衣就预表基督是神的羔羊，带进神的义来对付罪。而亚当听了神的话，为他妻子取名夏娃，意思是“活的”，因为夏娃是众生之母（20）。这就表示生命来了。虽然蛇带进了死亡，但神的救恩带进了生命。
　　在这一长段圣经里，反面是在讲蛇、罪和死；正面乃是在启示神的儿子基督、义和生命。特别到了新约，我们都看见，基督来了，义就来了，生命也来了。在启示录末了，基督要来审判蛇，审判罪，审判跟从蛇的、沾染罪的，以及在罪中的死亡。在二十章，蛇被捆绑起来，先丢在无底坑（1~3），而后扔在火湖里（10）；－启示录一切沾染罪的人，也都受了审判，扔到火湖里。最后，连死亡和阴间也被扔进了火湖（13~15，二一8）。这一大段圣经，无非就是讲这两面的事；蛇带进罪和死亡，而基督对付了蛇，义对付了罪，生命又吞灭了死亡。在启示录二十章，这些全数得到解决，而告一个段落。
　
　
　　创世记头两章可以自成一段，启示录末两章也是自成一段。奇妙的是，这头两章和末两章的内容，又是遥遥相对，相互对应。首先，两段都有生命树。在创世记二章提起生命树（9），此后不再有明文提起，三章虽然提了一点，却是说到生命树被关闭。之后，生命树似乎消失不见，不知去向，但是到圣经末两章又提起来。所以，这头尾两段是遥遥相对的，其中的重点就是生命树。第二，两段都有一道河。创二10有一道河，启二二1也有一道河。第三，两段都有三种材料：金子、珍珠和宝石（创二11~12，启二一18~21）。第四，这两段都有一个配偶，创世记二章出来了一个配偶，－创世记一个妻子（18，21~24）。启示录末了也有一个妻子，一个配偶（二一9）。这四点是圣经头两章和末两章的主要内容；若是把这四点，从创世记头两章和启示录末两章去掉，其中就没有什么内容了。所以，这头两章与末两章的内容，实在是遥遥相对。
　
　　这前后两段虽然遥遥相对，却有相当不同之处。首先，在开头时，生命树是在人以外，在亚当之外；但末了，这生命树是在人里头。启二二2说，生命树长在新耶路撒冷城里。在此我们必须领会，新耶路撒冷城乃是一个集体的大人，而创世记二章里的亚当，也是个集体的大人。亚当所代表的不只是他自己，还包括一切出乎亚当的子孙，所以亚当是一个团体的人。新耶路撒冷也是个团体的大人。在新耶路撒冷的城门上，写着以色列十二支派的名字，根基上则有十二使徒的名字（启二一12，14）。这也就代表旧约中神的选民，以及新约中一切蒙恩得救的人。在圣经开头，生命树是在亚当这个团体的人之外，到末了，这棵生命树是在圣城这个团体的大人里面。至终，生命树是与人调和在一起；生命树是在人里面，并且活在人里面。
　　第二，创世记开头的金子、珍珠和宝石，与亚当这个土造的人相对。然而到启示录末了，那由以色列十二支派和十二使徒所代表新旧约所有的圣徒，已经不再是属土的，都变成金子、珍珠和宝石了（二一12，14，18~21）。准确的说，就是那个土造的人变化了，土的性质没有了，但是人还在。
　　第三，在创世记二章里的三种材料：金子、珍珠和宝石，不过是材料而已，并没有建造在－创世记一起（11~12）。但是到启示录末了，这三种材料已经建造在一起，成为新耶路撒冷城（二一18~21）。这一个建造，一面说是神在人中间的帐幕和居所（3）；另一面说，乃是羔羊的新妇、配偶（2）。
　　我们若能清楚看明这头尾两幅图画，对我们认识圣经，有非常大的帮助。从这个眼光来看圣经，我们必须承认，圣经一开头就把神的心愿说出来了。创世记头二章清楚地描绘了一幅图画，我们若是看得出这幅图画，就能完全领会神的心意，明白神在宇宙间要作什么。
　
　
　　创世记一开头，清楚地说明神创造了天地、万有。在这个创造里，神所注重的乃是生命。宇宙中形形色色的事物奇妙众多，但在创世记的记载里只有一章，而且记载得非常简略。开头只说了一句：“起初神创造诸天与地。”（一1）之后，在神六天的工作中，记载的路线完全是在生命上，从无生命之物说到有生命之物。在有生命之物一面，从最低级、无意识的植物生命说起，说到高级的、有意识的动物生命。在动物这面，是从意识最低的生命，说到意识最高的生命。末了，就造出受造之物中最高的生命─人。然而，这个人是一个团体的大人。神当初没有造出许多人，只造出亚当一个人。以后人虽然生养众多，但都是从这个人出来的。神没有造出零零散散的许多人，而是造出一个集体的大人。神要这个人有祂的形像彰显祂，有祂的权柄代表祂（26）。神乃是造一个集体的人，叫人有神的形像和权柄，能在宇宙间彰显神、代表神。
　　受造的人虽然有神的形像，并得着神的权柄，然而还需要神进入人里面，作人的生命，活在人里面。所以，在创世记一章我们看到第一个主要的点，就是有一个最高的生物，他有神的形像，有神的权柄。然而，神还没有进到人里面作人的生命，因此神的心意还未达成。
　
　　二章开始，我们看到第二个重点，就是神为人造了一个灵，把人摆在一棵象征祂自己作生命的树跟前，要人凭着里面的灵接受生命树，作人的生命（7~9）。这就是说，神要人用灵接受祂这一位是灵的神，进到人里面，作人的生命。生命树的含意很多，总括的说，就是神要在祂儿子里面，作人的生命。所以，生命树实际上乃是基督自己（约十五1，4）。虽然神用土造了一个人，但神吹了一口生命之气在人里头，叫人里面有了灵（创二7，箴二十27）；这一个灵是为着接受神进入人里面，作人的生命。神进入人里面，乃是在祂儿子的生命里。约壹五12说，“人有了神的儿子，就有生命；没有神的儿子，就没有生命。”这生命乃是在神的儿子里，而神的儿子又成为灵，进入人里面（约二十22）。所以父、子、灵乃是一个生命的故事；三一神要进入人里面，作人的生命。
　
　　第三个重点，照着全本圣经所启示的，这个生命一进入人里面，就成为活水的江河（约七38）。这生命在人里面不是呆板、死寂、停滞的，乃是运行、活泼、流通的，像一道河水流通一样。这个流通的结果，就产生变化。有些经验丰富的淘金人曾说，许多宝物都是在活水流通的地方产生的。圣经也是这样启示，在河水流通之处，产生了金子、珍珠和宝石（创二11~12）。人原是土造的，但因着神进到人里面，三而一的神与人调和了，这个土质的人里面，就加进了神“金子”的成分。金子是原来就有的矿物，不是变质的东西，而珍珠和宝石则是经过变质而产生的。
　　所有读经的人都承认，金表征神的性情；神金子的成分进到人里面，作人的生命性情，人就重生了。人重生之后，就发生变质的作用，产生了“珍珠”。我们所以成为珍珠，是因我们这些土造的人，在基督的伤处得着重生而变质。跟着珍珠的就是宝石。从我们重生变质那天起，神的生命就在我们里面，作变化的工作，这就是“宝石”的故事。宝石乃是经过高温的烧和高度的压之后，变化而成的。无论是钻石、玉石或宝石，原先都是普通的木石，没有多少价值，经过高温高压而慢慢变成贵重的石头。从我们重生那时起，神的生命就在我们里面运行、带领；同时，神也在外面兴起环境来管治。这样里外配合的烧我们、压我们，使我们天天变化，结果我们就成为宝石。
　　神的成分加到我们里面之后，就使我们身上“土质”的成分产生变化，逐渐变化成为珍珠和宝石。这一点与启示录二十一章也相契合，那里说新耶路撒冷城是纯金的（18），门是珍珠造的（21），城墙是用宝石装饰的（19）。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。”城的光辉如同极贵的宝石，就是神荣耀的光辉。它显出来的样子像碧玉，就是神显出来的样子（四3）。新耶路撒冷乃是碧玉城，它的样子完全像神。这城乃是圣灵在一切蒙恩的人身上，所作变化工作的结果。所以，第三点就是神的生命进到我们里面，带着祂的性情，在我们里面一直的运行，结果产生变化，使我们变化成为珍珠和宝石。
　
　　第四点，这些金子、珍珠和宝石若是散着的，并没有太多的价值和用处；但这些材料若是建造起来，就是有用的。创世记二章说到，那道河与那三种宝贵的材料后，说到一个女人；这含示这些宝贵的材料必须建造起来，成为一个女人，－创世记一个配偶。或许有人觉得这样推论太过武断，其实这个推断乃是根据启示录。因为二十一章说，这三种材料所建造成的新耶路撒冷城，乃是新妇，就是一个女人（2，9~10）。这给我们看见，那个土造的人乃是一个团体的人，接受神的生命进到他里面后，就有了金的成分，结果变化成为珍珠、宝石。之后，就被建造成一个团体的女人，作一个配偶，也就是神的居所（22）。
　　据此，我们可以看见，这就是神心所爱的。神起初所造的人亚当，预表一个团体的人，有神的形像彰显神，也有神的权柄代表神，为神管理。到启示录末了就看见，新耶路撒冷城有神的荣耀，好像碧玉，明如水晶（二一11），这就是有神的形像彰显神。并且这城里有神和羔羊的宝座，而祂的奴仆都要事奉祂，并且他们要与祂一同作王，直到永永远远（二二3，5），这就说到有神的权柄代表神。创世记头两章的四个重点，到了启示录末两章，得到完全的发展与成就。土造的人因着接受神作生命，有了金的成分，并且经过变化成为珍珠和宝石，还要同被建造成为一座城，就是神的配偶，也是神的居所。这座奥妙的城有神的形像，也有神的权柄，可以彰显神并代表神。
　
　
　　圣经的头尾四章表明了一幅图画，让我们看见神的心意。在创一~二，神的心意才刚开始要进行，在三章一条蛇─神的对头，就进来了。蛇一进来，就开始许多波折，发生了许多故事。－创世记一路下来暗潮汹涌，情节曲折；然而，神从未离开祂的心意和目标。神的对头撒但的所作所为，也都是针对神这个心意和目标而来。蛇把罪注入到人里面，叫人死亡，就是针对神的这个目标，要破坏神的心愿。然而，神一再作工，甚至成为肉体，来对付那条蛇，对付蛇所带给人的罪，并对付罪所引进的死亡。神的目的乃是要完成祂的心愿。最后，撒但、罪和死亡，全都解决了；神的儿子和祂所带来的义和生命，完全得胜。神自己进到土造的人里面，作了他们里面的金子，并且叫他们起变化，成为珍珠和宝石。他们身上土质的成分完全脱干净，里面全数是金子、珍珠和宝石。神在这些人里面作他们的生命，活在他们里面，借着他们发表祂自己。这些人所照耀出来的，就是神自己；他们有神的形像彰显神，有神的权柄代表神。
　　在这幅图画里，我们最终得到一个清楚地印象，就是个人并没有多少地位。最终的结果，完全是许多个人成为一团，成为一体。然而并不是每个人单独的自成一体，乃是许多人成为一团。在创世记头二章末了，神的工作最后所得着的是一个女人。在整本圣经末了，神历代工作所产生的结果是一座城，而这座城也是一个女人。因此，最终的结果，乃是建造，个人并没有地位；如果有，是团体里面有个人的那一分。建造包括了前面所说的，土造的人需要接受神作生命，而神的生命进到人里面，经过流通变化，就产生出珍珠和宝石。然而，这些宝贵的材料并不是散落在各处，供人欣赏。至终，这些材料必须被建造起来，成为一个女人，这才是圣经中心的异象。这包括父、子、灵的工作，也包括圣经所记载，基督在人里面一切的工作。
　　我们向人传福音，使人得着神的生命，再帮助人学习让圣灵作工，在人里面变化，在神面前一直长进，这些都非常好，但这些都还没有达到神最终的目的。神最终的目的，乃是要这些金子、珍珠、宝石，就是这些变化过的人，包括旧约的以色列十二支派所代表神的选民，和新约的十二使徒所代表的信徒，都同被建造，成为一体。我们必须清楚看见，这乃是圣经最终的异象。所以，即使我们身上的土质全都脱干净，每一个人都是金子、珍珠、宝石，神的目的还没有达到。同样的，就我们的工作而言，我们带人得救，爱主，被变化成为金子、珍珠和宝石，仍然没有达到神的目标。那仅仅是创世记二章上半的工作，二章下半那个女人还没有出来。这许多金子、珍珠、宝石，必须被建造成为一座城，－创世记一个女人。
　
　　以弗所书是使徒保罗照着神的这个心意写的。他在一章说到，召会是基督的身体（23）。在四章说，神“所赐的，有些是使徒，有些是申言者，有些是传福音者，有些是牧人和教师，为要成全圣徒，目的是为着职事的工作，为着建造基督的身体”（11~12）。保罗说无论是使徒、申言者、传福音者、牧人或教师，都是为着建造基督的身体。在二章，他提到召会是神的居所；他说，我们“也在祂里面同被建造，成为神在灵里的居所”（22）。五章就说到召会是基督的配偶和妻子（24~25）。历代的解经家都承认，以弗所书是讲召会的书，也都承认召会是基督的身体，是神的居所和基督的配偶。然而，我们在基督教里找不到什么书籍或信息，讲到召会是如何建造起来的；最多只说到召会是所有得救之人的集大成，至于要如何集大成，却没有下文。
　
　　神的心意是要得着建造的召会，所以使徒的工作，乃是为着召会的建造。今天，反观我们自己，我们有多少实际呢？首先，我们需要问自己被建造的成分有多少？建造和造就不同，造就是把我们不像样的地方弄得像样，建造是把我们和别人合在一起。也许从前你和别人合不来，经过一段时间的建造，你和别人合起来了。这不只是把从前的不像样弄得像样，还要能够脱离从前的单独，与别人合在一起。所以，我们首先要问自己和别人的关系如何？和什么人有真实地建造？是否能和众圣徒一同被建造？第二，要问我们的工作是否建造召会？我们是否仅仅带人得救，使人重生，有变化，变得像神的形像就满意了？或是在你我的工作里有建造的成分？在我们带人得救，帮助人经历变化，使他们成为金子、珍珠和宝石等贵重的材料之后，我们还要帮助他们彼此有建造。然而，许多时候，我们所作的只是造就人的工作，并不是建造人的工作。
　　圣经清楚地陈明一幅图画，让我们看见神不是仅仅要得着金子、珍珠、和宝石这些宝贵的材料而已，神乃是要这些材料能建造成一个居所。神不是要这些贵重的材料，作一项项单独的展示品；而是要这些贵重的材料，被建造成为一个居所。你我都必须问自己：我被建造了没有？我的工作是不是最终能完成这个建造？如果只是我自己、或我所带的人变成了金子、珍珠和宝石，这样的工作即使我们自己很满意，但是神并不满意。虽然金子很宝贵，珍珠非常漂亮，宝石也很美丽，但神并不满意；神要的乃是一个建造。土造的，神固然不要，砖造的也没有用，石头造的仍然是不够；神要的是金子、珍珠和宝石，并且要被建造起来。
　
　　以弗所是一本专讲召会的书，其中有许多属灵的发表，例如：用诸天界里各样属灵的福分，祝福了我们（一3）；神在创立世界以前，拣选了我们（4）；我们在主里面受了圣灵为印记（13）；我们是基督的身体，是那在万有中充满万有者的丰满（23）；我们在主里面同被建造，成为神在灵里的居所（二22）。许多人的注意力都是集中在属灵的福分、拣选、印记等，却不够注意身体的建造。这些讲到召会的话语，我们不能只把它们当作是抽像的、属灵的、天上的、将来才会发生的。这些如果真是为着将来、为着天上的，神不必说这些话，因为天上有许多事，神并没有让我们知道。神所以让我们知道，是为着今天，为着现时的。然而，这个现时的建造在哪里？今天被建造的召会在哪里？我们可以看见，到处都有一群群的基督徒，爱主的人不难找到，追求属灵的人也所在多有，但是被建造的召会在哪里？
　　使徒保罗在林前三章清楚地说，他是神的同工（9），要建造信徒成为神的殿（17）。所以，这个建造的工作并不是将来的事。如果是将来的事，提前三15说，“倘若我耽延，你也可以知道在神的家中当怎样行；这家就是活神的召会。”这句话就说不通了。若是这个家不是现今的，保罗怎么会对提摩太说，要知道在神的家当怎样行？若是地上没有这个建造，怎么会有神的家？倘若这个建造是将来的，神的家也就是将来的。这样，今天在地上、在这个时代里，神没有家；我们只能企望将来神有一个家。这是个错误的说法，因为今天在地上就有神的家，这家就是活神的召会。
　
　
　　从一面说，全本圣经从创世记三章到启示录二十章，反面是讲一条蛇，带来了罪，引进了死亡；正面是说到神的儿子基督，带来了义，并引进生命。然而从另一面看，全本圣经就是讲神的家、神的殿的故事。旧约里的中心，就是一个帐幕，－启示录一个圣殿。帐幕是圣殿的前身，圣殿与帐幕其实就是一个。在旧约出埃及记中，帐幕就已经立起来了。以色列人出埃及后，他们当中就有了帐幕。之后，以色列人的行动都是以帐幕为中心，一直到圣殿造起来，才取代了帐幕。在列王时期，圣殿是以色列人的中心。当初圣殿刚建造起来，圣殿中有神的同在，充满了神的荣耀。后来圣殿被拆毁，荒凉了；以色列人也被掳，分散了。而后，圣殿又被恢复，重新修造起来，直到旧约时代结束。
　
　　从圣经的记载，我们可以看见，从亚当、亚伯、以诺、挪亚一路下来，神的眼目一直是向着帐幕，因为神希望在地上、在人中间得着一个居所。我们如果有眼光，就会看见神的眼目是一直注视着帐幕。然而，那些人的后代都没有达到神的目的；反而在地上被撒但利用，变作撒但建造的材料，为撒但建造他的城，使神在地上得不着人建造祂的居所。当神用洪水审判世界时，挪亚一家建造方舟而蒙拯救，地上就有了一个新时代的开始（创六11~九17）。然而，他们的后裔在各地成立邦国之后，又为撒但利用，为自己建造巴别城（十一1~4）。神因此不能得着人作材料，作祂的居所；于是，神又在巴别施行审判，变乱人的语言（7）。
　
　　从巴别，神召出一个人亚伯拉罕，要他离开本地、亲族、父家，往神所指示的地去（十二1）；并且向亚伯拉罕应许说，要把那地赐给他的后裔（7，十三14~17）。这里，我们看见神应许亚伯拉罕两件事：一块地、和许多子孙。那一块地是为着作基地，而那些子孙是为着作材料，以建造神的居所。亚伯拉罕等候这应许的成就，他的儿子以撒也等候这应许的成就，而后这个应许传到了以撒的儿子雅各。雅各并非长子，但是他看重长子名分，耍了诡诈手腕，骗取他哥哥的长子名分，却被哥哥恨恶而被迫离开父母，逃往舅父家（二五29~34，二七5~44）。当他逃亡在荒凉的路上过夜时，他作了一个梦，看见一个梯子立在地上，梯顶通天，有神的使者在梯子上，上去下来；又有神站在梯子以上，向他祝福。他醒来，就把所枕的石头立作柱子，浇油在其上，认为那是神的家，也是天的门，并把那地起名伯特利（二八10~19）。这意思就是，神要从这个人的子孙中，兴起一个家，来作神的家。
　
　　雅各的子孙日后成了大族，却受到埃及的奴役（出一1~14）。当神拯救他们出了埃及，帐幕在以色列人中立起来（四十17），神的家就开始建造起来。我们必须用属灵的眼光来看这件事，帐幕立起来，就是神在地上居所的开始。从那时候起，神就一直注意这地上的帐幕。帐幕可说是以色列人的标志和象征。然而，帐幕本身并不是神的居所，以色列人才是神的居所；帐幕不过是个象征，是个表号。当以色列人情形正常时，神就住在他们中间；当以色列人情形不正常时，神就不住在帐幕，不住在以色列人中间。诗篇一百三十三篇说，“弟兄和睦同居，是何等的善，何等的美！…好比黑门的甘露，降在锡安山。”（1，3）我们若用透彻的眼光来看，就知道这是指圣殿的光景，神的帐幕、居所的光景。当神的子民和睦同居的时候，他们就是神在地上的居所，神就住在他们中间。当他们背道荒凉时，神就离开了，圣殿也被拆毁了。到了－诗篇一个时候，神又来恢复他们，圣殿又重新修造起来，直到旧约时代的末了。
　
　
　　到了新约，还是说到神居所的建造。神不是只要我们作一个属灵、敬畏神的人，乃是要我们能和神的子民和睦同居，配搭成为一体，经过属灵的建造，成为属灵的殿，作神的居所。约一14说，主耶稣是“话成了肉体，支搭帐幕在我们中间，丰丰满满地有恩典，有实际”。二章，祂又说，“你们拆毁这殿，我三日内要将它建立起来。”（19）祂说这话，乃是以祂的身体为殿（21）。犹太人要把祂钉十字架，但祂三日内要建造起来；这意思是主三日后复活，要把那奥秘的身体建造起来，作神的殿。犹太人在－约翰十字架上所拆毁的身体，是主耶稣成为肉体时所穿上的。当祂从死里复活，所建造起来的身体，乃是一个奥秘的身体。祂从死里复活，把生命分给我们，重生我们，叫我们个个都成为祂身体上的肢体。这就是我们进了珍珠门，圣灵就在我们里面作复活的工作，叫我们一再脱开土质的成分，把一切都带到复活里，在复活里被变化，而同被建造，成为主奥秘的身体。这个奥秘的身体就是召会，也就是圣殿，是主在复活里所建造的。
　
　　太十六18，主耶稣首次提到召会：“我要把我的召会建造在这磐石上。”祂第一次说到召会，就说到建造。使徒们也是照着这个传讲，他们出来作工，不是仅仅带人得救、属灵、奉献，变成金子、珍珠和宝石，更是为着建造召会。使徒保罗说，有人用金、银、宝石，也有人用木、草、禾秸建造（林前三12）。使徒们的工作乃是要用金、银、宝石建造召会。他们的工作不仅是得救的问题，不仅是变化的问题，他们乃是要用宝贵的材料建造神的召会。
　　新约是以神的家这条线作中心，这家就是使徒们所建造的召会。这个召会不是抽像的，乃是具体的在一地一地建造。圣经说得很清楚，是要在一地一地建造。神在新约时代建造祂的居所，乃是建造召会作祂的居所。实行的作法，是在一地一地得着一些得救的人，叫他们有神的生命，借着圣灵变化的工作，将他们建造在一起，成为神的居所，在一地一地出现。这是神的心愿，神的计划。
　
　　我们必须看见神的心愿，是要在祂儿子基督里完成的。神把祂自己放在祂儿子里，让祂儿子在宇宙中居首位和中心，并让祂儿子得着彰显和荣耀。不仅如此，我们还必须看见神的儿子乃是在召会中得彰显，在召会中作元首。祂是召会的头，召会是祂的身体（西一18，弗一23）。头与身体是并重的，基督与召会乃是圣经中平衡的真理，我们不能轻忽任何一面。启示录末了一幅异象给我们看见，历代神所救赎的人成为一座城，基督这被杀的羔羊乃是城里的灯，神乃是灯里的光（二一23）。这意思是神在基督里，基督在召会里；神在基督里得着彰显，基督在召会里得着彰显。弗三21说，“愿在召会中，并在基督耶稣里，荣耀归与祂，直到世世代代，永永远远。”这里不是说，愿神在基督里得着荣耀；乃是说愿在召会中，并在基督耶稣里，荣耀归与祂。这就是说祂要在召会里得着彰显。神的一切都是为着基督，而基督的一切乃是为着召会。
　　圣经从始至终都说到这个建造，这个建造乃是为着基督，是以基督为中心，以基督作一切。然而，基督作中心，基督作一切，乃是寄托在这个建造上。什么时候这个建造被毁坏，就无法看见基督作中心，也无法显出基督作一切。基督和召会乃是神圣异象的两面，是神的奥秘，是这个宇宙中完整的大人：基督是头，而召会是祂的身体。
　　－以弗所一九六一年一月十日讲于台北（同工聚会）
　
　　本篇信息的篇题是圣经的中心异象，这可说是全本圣经最精采的部分，也可说是从全本圣经提炼出来的精华。圣经的内容非常奇妙，头两章可算是一个段落，末两章也是一个段落，中间所有的章节，从创世记三章到启示录二十章可算是另一个大段落。
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创世记三章（略，若需要被汇集，请勾选“不忽略整章”）
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　　首先，我们来看中间这个段落。在创世记三章开头，我们看见一条蛇进来了。然后，这条蛇在那里诱惑人，并且把罪注射到人里面；接着，就带来死亡。这一路下来，直到启示录二十章，我们都看见这条蛇、这个罪和死亡的延续。然而，在这个过程里，神有祂恩典的工作。神差了祂儿子耶稣基督，来对付这一条蛇，把义作到人里面，使人借着相信神的儿子，蒙神称义，而得着生命活过来。
--------本段经节汇集--------
创世记三章（略，若需要被汇集，请勾选“不忽略整章”）
启示录二十章（略，若需要被汇集，请勾选“不忽略整章”）
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　　在这一大段里有一个背景，就是蛇、罪和死亡，来衬托神的儿子基督、以及祂所带来的义和生命。换言之，这段可说是圣经中的一大主题，其中所讲的，就是蛇、罪、和死亡这三点，与神的儿子基督、以及祂所带来的义、生命这三点相对。神的儿子对那条蛇，神的儿子显现出来，是要消除魔鬼的作为（约壹三8）。神的儿子带来义，对付蛇所带来的罪。同时，神的儿子所带来的义，叫人得生命；而这个生命，对付了罪所引来的死亡。因此，一面有蛇、罪和死；但另一面，有神的儿子基督、义和生命。
--------本段经节汇集--------
约壹3:8  
犯罪的是出于魔鬼，因为魔鬼从起初就犯罪。为此，神的儿子显现出来，是要消除魔鬼的作为。
约翰一书一章（略，若需要被汇集，请勾选“不忽略整章”）
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　　这六件东西成为相对的两面，是圣经里一切故事演变的因素。圣经中所有的变化，都在这六个因素里。在创世记三章，蛇进来，罪进来，死也进来了。然后，神就说，有一个女人的后裔要来伤蛇的头（15）。并且，神还为犯罪的人预备了皮衣（21），遮盖他们赤身露体的羞耻与不安。这皮衣就预表基督是神的羔羊，带进神的义来对付罪。而亚当听了神的话，为他妻子取名夏娃，意思是“活的”，因为夏娃是众生之母（20）。这就表示生命来了。虽然蛇带进了死亡，但神的救恩带进了生命。
--------本段经节汇集--------
创世记三章（略，若需要被汇集，请勾选“不忽略整章”）
创3:15  
我又要叫你和女人彼此为仇，你的后裔和女人的后裔也彼此为仇；女人的后裔要伤你的头，你要伤他的脚跟。
创3:21  
耶和华神为亚当和他妻子用皮子作衣服给他们穿。
创3:20  
亚当给他妻子起名叫夏娃，因为她是众生之母。
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　　在这一长段圣经里，反面是在讲蛇、罪和死；正面乃是在启示神的儿子基督、义和生命。特别到了新约，我们都看见，基督来了，义就来了，生命也来了。在启示录末了，基督要来审判蛇，审判罪，审判跟从蛇的、沾染罪的，以及在罪中的死亡。在二十章，蛇被捆绑起来，先丢在无底坑（1~3），而后扔在火湖里（10）；一切沾染罪的人，也都受了审判，扔到火湖里。最后，连死亡和阴间也被扔进了火湖（13~15，二一8）。这一大段圣经，无非就是讲这两面的事；蛇带进罪和死亡，而基督对付了蛇，义对付了罪，生命又吞灭了死亡。在启示录二十章，这些全数得到解决，而告一个段落。
--------本段经节汇集--------
启示录二十章（略，若需要被汇集，请勾选“不忽略整章”）
启20:1  
我又看见一位天使从天降下，手里拿着无底坑的钥匙，和一条大锁链。
启20:2  
他捉住那龙，就是古蛇，也就是魔鬼，撒但，把他捆绑一千年，
启20:3  
扔在无底坑里，关起来，封上印，使他不得再迷惑列国，等那一千年完了；以后必须暂时释放他。
启20:10  
那迷惑他们的魔鬼，被扔在硫磺火湖里，也就是兽和假申言者所在的地方；他们必昼夜受痛苦，直到永永远远。
启20:13  
于是海交出其中的死者，死亡和阴间也交出其中的死者，他们都各自照所行的受审判。
启20:14  
死亡和阴间也被扔在火湖里，这火湖就是第二次的死。
启20:15  
无论谁在生命册上不见是记着的，就被扔在火湖里。
启21:8  
惟有胆怯的、不信的、可憎的、杀人的、淫乱的、行邪术的、拜偶像的和一切虚谎的，他们的分就在烧着硫磺的火湖里；这是第二次的死。
启示录二十章（略，若需要被汇集，请勾选“不忽略整章”）
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　　创世记头两章可以自成一段，启示录末两章也是自成一段。奇妙的是，这头两章和末两章的内容，又是遥遥相对，相互对应。首先，两段都有生命树。在创世记二章提起生命树（9），此后不再有明文提起，三章虽然提了一点，却是说到生命树被关闭。之后，生命树似乎消失不见，不知去向，但是到圣经末两章又提起来。所以，这头尾两段是遥遥相对的，其中的重点就是生命树。第二，两段都有一道河。创世记二章十节有一道河，启示录二十二章一节也有一道河。第三，两段都有三种材料：金子、珍珠和宝石（创二11~12，启二一18~21）。第四，这两段都有一个配偶，创世记二章出来了一个配偶，一个妻子（18，21~24）。启示录末了也有一个妻子，一个配偶（二一9）。这四点是圣经头两章和末两章的主要内容；若是把这四点，从创世记头两章和启示录末两章去掉，其中就没有什么内容了。所以，这头两章与末两章的内容，实在是遥遥相对。
--------本段经节汇集--------
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。
创世记三章（略，若需要被汇集，请勾选“不忽略整章”）
创2:10  
有一道河从伊甸流出来滋润那园子，从那里分为四道。
启22:1  
天使又指给我看在城内街道当中一道生命水的河，明亮如水晶，从神和羔羊的宝座流出来。
创2:11  
第一道名叫比逊，就是环绕哈腓拉全地的，在那里有金子。
创2:12  
并且那地的金子是好的；在那里又有珍珠和红玛瑙。
启21:18  
墙是用碧玉造的，城是纯金的，如同明净的玻璃。
启21:19  
城墙的根基是用各样宝石装饰的。第一根基是碧玉，第二是蓝宝石，第三是玛瑙，第四是绿宝石，
启21:20  
第五是红玛瑙，第六是红宝石，第七是黄璧玺，第八是水苍玉，第九是黄玉，第十是翡翠，第十一是紫玛瑙，第十二是紫晶。
启21:21  
十二个门是十二颗珍珠，每一个门各自是一颗珍珠造的，城内的街道是纯金，好像透明的玻璃。
创世记二章（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2:21  
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21:9  
当时，撒拉看见埃及人夏甲给亚伯拉罕所生的儿子戏笑，
------------------------
　
　　这前后两段虽然遥遥相对，却有相当不同之处。首先，在开头时，生命树是在人以外，在亚当之外；但末了，这生命树是在人里头。启示录二十二章二节说，生命树长在新耶路撒冷城里。在此我们必须领会，新耶路撒冷城乃是一个集体的大人，而创世记二章里的亚当，也是个集体的大人。亚当所代表的不只是他自己，还包括一切出乎亚当的子孙，所以亚当是一个团体的人。新耶路撒冷也是个团体的大人。在新耶路撒冷的城门上，写着以色列十二支派的名字，根基上则有十二使徒的名字（启二一12，14）。这也就代表旧约中神的选民，以及新约中一切蒙恩得救的人。在圣经开头，生命树是在亚当这个团体的人之外，到末了，这棵生命树是在圣城这个团体的大人里面。至终，生命树是与人调和在一起；生命树是在人里面，并且活在人里面。
--------本段经节汇集--------
启22:2  
在河这边与那边有生命树，生产十二样果子，每月都结出果子，树上的叶子乃为医治万民。
创世记二章（略，若需要被汇集，请勾选“不忽略整章”）
启21:12  
有高大的墙；有十二个门，门上有十二位天使；门上又写着以色列十二个支派的名字；
启21:14  
城墙有十二根基，根基上有羔羊十二使徒的十二个名字。
启示录一章（略，若需要被汇集，请勾选“不忽略整章”）
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　　第二，创世记开头的金子、珍珠和宝石，与亚当这个土造的人相对。然而到启示录末了，那由以色列十二支派和十二使徒所代表新旧约所有的圣徒，已经不再是属土的，都变成金子、珍珠和宝石了（二一12，14，18~21）。准确的说，就是那个土造的人变化了，土的性质没有了，但是人还在。
--------本段经节汇集--------
启21:12  
有高大的墙；有十二个门，门上有十二位天使；门上又写着以色列十二个支派的名字；
启21:14  
城墙有十二根基，根基上有羔羊十二使徒的十二个名字。
启21:18  
墙是用碧玉造的，城是纯金的，如同明净的玻璃。
启21:19  
城墙的根基是用各样宝石装饰的。第一根基是碧玉，第二是蓝宝石，第三是玛瑙，第四是绿宝石，
启21:20  
第五是红玛瑙，第六是红宝石，第七是黄璧玺，第八是水苍玉，第九是黄玉，第十是翡翠，第十一是紫玛瑙，第十二是紫晶。
启21:21  
十二个门是十二颗珍珠，每一个门各自是一颗珍珠造的，城内的街道是纯金，好像透明的玻璃。
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　　第三，在创世记二章里的三种材料：金子、珍珠和宝石，不过是材料而已，并没有建造在一起（11~12）。但是到启示录末了，这三种材料已经建造在一起，成为新耶路撒冷城（二一18~21）。这一个建造，一面说是神在人中间的帐幕和居所（3）；另一面说，乃是羔羊的新妇、配偶（2）。
--------本段经节汇集--------
创世记二章（略，若需要被汇集，请勾选“不忽略整章”）
创2:11  
第一道名叫比逊，就是环绕哈腓拉全地的，在那里有金子。
创2:12  
并且那地的金子是好的；在那里又有珍珠和红玛瑙。
创21:18  
起来，把童子扶起来牵着；我必使他成为大国。
创21:19  
神开了夏甲的眼睛，她就看见一口水井，便去将皮袋盛满了水，给童子喝。
创21:20  
神与童子同在，他就渐长，住在旷野，成了弓箭手。
创21:21  
他住在巴兰的旷野；他母亲从埃及地给他娶了一个妻子。
创世记一章（略，若需要被汇集，请勾选“不忽略整章”）
创21:3  
亚伯拉罕为撒拉给他生的儿子起名叫以撒。
创21:2  
当亚伯拉罕年老的时候，撒拉怀了孕；到神和亚伯拉罕约定的日期，就给亚伯拉罕生了一个儿子。
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　　我们若能清楚看明这头尾两幅图画，对我们认识圣经，有非常大的帮助。从这个眼光来看圣经，我们必须承认，圣经一开头就把神的心愿说出来了。创世记头二章清楚地描绘了一幅图画，我们若是看得出这幅图画，就能完全领会神的心意，明白神在宇宙间要作什么。
　
　
　　创世记一开头，清楚地说明神创造了天地、万有。在这个创造里，神所注重的乃是生命。宇宙中形形色色的事物奇妙众多，但在创世记的记载里只有一章，而且记载得非常简略。开头只说了一句：“起初神创造诸天与地。”（一1）之后，在神六天的工作中，记载的路线完全是在生命上，从无生命之物说到有生命之物。在有生命之物一面，从最低级、无意识的植物生命说起，说到高级的、有意识的动物生命。在动物这面，是从意识最低的生命，说到意识最高的生命。末了，就造出受造之物中最高的生命─人。然而，这个人是一个团体的大人。神当初没有造出许多人，只造出亚当一个人。以后人虽然生养众多，但都是从这个人出来的。神没有造出零零散散的许多人，而是造出一个集体的大人。神要这个人有祂的形像彰显祂，有祂的权柄代表祂（26）。神乃是造一个集体的人，叫人有神的形像和权柄，能在宇宙间彰显神、代表神。
--------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1:1  
起初神创造诸天与地，
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。
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　　受造的人虽然有神的形像，并得着神的权柄，然而还需要神进入人里面，作人的生命，活在人里面。所以，在创世记一章我们看到第一个主要的点，就是有一个最高的生物，他有神的形像，有神的权柄。然而，神还没有进到人里面作人的生命，因此神的心意还未达成。
--------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”）
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　　二章开始，我们看到第二个重点，就是神为人造了一个灵，把人摆在一棵象征祂自己作生命的树跟前，要人凭着里面的灵接受生命树，作人的生命（7~9）。这就是说，神要人用灵接受祂这一位是灵的神，进到人里面，作人的生命。生命树的含意很多，总括的说，就是神要在祂儿子里面，作人的生命。所以，生命树实际上乃是基督自己（约十五1，4）。虽然神用土造了一个人，但神吹了一口生命之气在人里头，叫人里面有了灵（创二7，箴二十27）；这一个灵是为着接受神进入人里面，作人的生命。神进入人里面，乃是在祂儿子的生命里。约壹五章十二节说，“人有了神的儿子，就有生命；没有神的儿子，就没有生命。”这生命乃是在神的儿子里，而神的儿子又成为灵，进入人里面（约二十22）。所以父、子、灵乃是一个生命的故事；三一神要进入人里面，作人的生命。
--------本段经节汇集--------
约15:1  
我是真葡萄树，我父是栽培的人。
约15:4  
你们要住在我里面，我也住在你们里面。枝子若不住在葡萄树上，自己就不能结果子，你们若不住在我里面，也是这样。
创2:7  
耶和华神用地上的尘土塑造人，将生命之气吹在他鼻孔里，人就成了活的魂。
箴20:27  
人的灵是耶和华的灯，鉴察人的深处。
约壹5:12  
人有了神的儿子，就有生命；没有神的儿子，就没有生命。
约20:22  
说了这话，就向他们吹入一口气，说，你们受圣灵。
约翰福音没有三一章，请检查。
 ------------------------
　
　　第三个重点，照着全本圣经所启示的，这个生命一进入人里面，就成为活水的江河（约七38）。这生命在人里面不是呆板、死寂、停滞的，乃是运行、活泼、流通的，像一道河水流通一样。这个流通的结果，就产生变化。有些经验丰富的淘金人曾说，许多宝物都是在活水流通的地方产生的。圣经也是这样启示，在河水流通之处，产生了金子、珍珠和宝石（创二11~12）。人原是土造的，但因着神进到人里面，三而一的神与人调和了，这个土质的人里面，就加进了神“金子”的成分。金子是原来就有的矿物，不是变质的东西，而珍珠和宝石则是经过变质而产生的。
--------本段经节汇集--------
约7:38  
信入我的人，就如经上所说，从他腹中要流出活水的江河来。
创2:11  
第一道名叫比逊，就是环绕哈腓拉全地的，在那里有金子。
创2:12  
并且那地的金子是好的；在那里又有珍珠和红玛瑙。
创世记三章（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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　　所有读经的人都承认，金表征神的性情；神金子的成分进到人里面，作人的生命性情，人就重生了。人重生之后，就发生变质的作用，产生了“珍珠”。我们所以成为珍珠，是因我们这些土造的人，在基督的伤处得着重生而变质。跟着珍珠的就是宝石。从我们重生变质那天起，神的生命就在我们里面，作变化的工作，这就是“宝石”的故事。宝石乃是经过高温的烧和高度的压之后，变化而成的。无论是钻石、玉石或宝石，原先都是普通的木石，没有多少价值，经过高温高压而慢慢变成贵重的石头。从我们重生那时起，神的生命就在我们里面运行、带领；同时，神也在外面兴起环境来管治。这样里外配合的烧我们、压我们，使我们天天变化，结果我们就成为宝石。　　神的成分加到我们里面之后，就使我们身上“土质”的成分产生变化，逐渐变化成为珍珠和宝石。这一点与启示录二十一章也相契合，那里说新耶路撒冷城是纯金的（18），门是珍珠造的（21），城墙是用宝石装饰的（19）。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。”城的光辉如同极贵的宝石，就是神荣耀的光辉。它显出来的样子像碧玉，就是神显出来的样子（四3）。新耶路撒冷乃是碧玉城，它的样子完全像神。这城乃是圣灵在一切蒙恩的人身上，所作变化工作的结果。所以，第三点就是神的生命进到我们里面，带着祂的性情，在我们里面一直的运行，结果产生变化，使我们变化成为珍珠和宝石。
--------本段经节汇集--------
启示录二十一章（略，若需要被汇集，请勾选“不忽略整章”）
启21:18  
墙是用碧玉造的，城是纯金的，如同明净的玻璃。
启21:21  
十二个门是十二颗珍珠，每一个门各自是一颗珍珠造的，城内的街道是纯金，好像透明的玻璃。
启21:19  
城墙的根基是用各样宝石装饰的。第一根基是碧玉，第二是蓝宝石，第三是玛瑙，第四是绿宝石，
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；
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。
启示录一章（略，若需要被汇集，请勾选“不忽略整章”）
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　　第四点，这些金子、珍珠和宝石若是散着的，并没有太多的价值和用处；但这些材料若是建造起来，就是有用的。创世记二章说到，那道河与那三种宝贵的材料后，说到一个女人；这含示这些宝贵的材料必须建造起来，成为一个女人，一个配偶。或许有人觉得这样推论太过武断，其实这个推断乃是根据启示录。因为二十一章说，这三种材料所建造成的新耶路撒冷城，乃是新妇，就是一个女人（2，9~10）。这给我们看见，那个土造的人乃是一个团体的人，接受神的生命进到他里面后，就有了金的成分，结果变化成为珍珠、宝石。之后，就被建造成一个团体的女人，作一个配偶，也就是神的居所（22）。
--------本段经节汇集--------
创世记二章（略，若需要被汇集，请勾选“不忽略整章”）
此处经节“2”没能在最近的文本中找到章数，请检查。
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　　据此，我们可以看见，这就是神心所爱的。神起初所造的人亚当，预表一个团体的人，有神的形像彰显神，也有神的权柄代表神，为神管理。到启示录末了就看见，新耶路撒冷城有神的荣耀，好像碧玉，明如水晶（二一11），这就是有神的形像彰显神。并且这城里有神和羔羊的宝座，而祂的奴仆都要事奉祂，并且他们要与祂一同作王，直到永永远远（二二3，5），这就说到有神的权柄代表神。创世记头两章的四个重点，到了启示录末两章，得到完全的发展与成就。土造的人因着接受神作生命，有了金的成分，并且经过变化成为珍珠和宝石，还要同被建造成为一座城，就是神的配偶，也是神的居所。这座奥妙的城有神的形像，也有神的权柄，可以彰显神并代表神。
--------本段经节汇集--------
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；
启22:3  
一切咒诅必不再有。在城里有神和羔羊的宝座；祂的奴仆都要事奉祂，
启22:5  
不再有黑夜，他们也不需要灯光日光，因为主神要光照他们；他们要作王，直到永永远远。
------------------------
　
　
　　圣经的头尾四章表明了一幅图画，让我们看见神的心意。在创世记一至二章，神的心意才刚开始要进行，在三章一条蛇─神的对头，就进来了。蛇一进来，就开始许多波折，发生了许多故事。一路下来暗潮汹涌，情节曲折；然而，神从未离开祂的心意和目标。神的对头撒但的所作所为，也都是针对神这个心意和目标而来。蛇把罪注入到人里面，叫人死亡，就是针对神的这个目标，要破坏神的心愿。然而，神一再作工，甚至成为肉体，来对付那条蛇，对付蛇所带给人的罪，并对付罪所引进的死亡。神的目的乃是要完成祂的心愿。最后，撒但、罪和死亡，全都解决了；神的儿子和祂所带来的义和生命，完全得胜。神自己进到土造的人里面，作了他们里面的金子，并且叫他们起变化，成为珍珠和宝石。他们身上土质的成分完全脱干净，里面全数是金子、珍珠和宝石。神在这些人里面作他们的生命，活在他们里面，借着他们发表祂自己。这些人所照耀出来的，就是神自己；他们有神的形像彰显神，有神的权柄代表神。
--------本段经节汇集--------
创一1～二（略，若需要被汇集，请勾选“不忽略整章”）
创世记三章（略，若需要被汇集，请勾选“不忽略整章”）
------------------------
　　在这幅图画里，我们最终得到一个清楚地印象，就是个人并没有多少地位。最终的结果，完全是许多个人成为一团，成为一体。然而并不是每个人单独的自成一体，乃是许多人成为一团。在创世记头二章末了，神的工作最后所得着的是一个女人。在整本圣经末了，神历代工作所产生的结果是一座城，而这座城也是一个女人。因此，最终的结果，乃是建造，个人并没有地位；如果有，是团体里面有个人的那一分。建造包括了前面所说的，土造的人需要接受神作生命，而神的生命进到人里面，经过流通变化，就产生出珍珠和宝石。然而，这些宝贵的材料并不是散落在各处，供人欣赏。至终，这些材料必须被建造起来，成为一个女人，这才是圣经中心的异象。这包括父、子、灵的工作，也包括圣经所记载，基督在人里面一切的工作。　　我们向人传福音，使人得着神的生命，再帮助人学习让圣灵作工，在人里面变化，在神面前一直长进，这些都非常好，但这些都还没有达到神最终的目的。神最终的目的，乃是要这些金子、珍珠、宝石，就是这些变化过的人，包括旧约的以色列十二支派所代表神的选民，和新约的十二使徒所代表的信徒，都同被建造，成为一体。我们必须清楚看见，这乃是圣经最终的异象。所以，即使我们身上的土质全都脱干净，每一个人都是金子、珍珠、宝石，神的目的还没有达到。同样的，就我们的工作而言，我们带人得救，爱主，被变化成为金子、珍珠和宝石，仍然没有达到神的目标。那仅仅是创世记二章上半的工作，二章下半那个女人还没有出来。这许多金子、珍珠、宝石，必须被建造成为一座城，一个女人。
--------本段经节汇集--------
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”）
------------------------
　
　　以弗所书是使徒保罗照着神的这个心意写的。他在一章说到，召会是基督的身体（23）。在四章说，神“所赐的，有些是使徒，有些是申言者，有些是传福音者，有些是牧人和教师，为要成全圣徒，目的是为着职事的工作，为着建造基督的身体”（11~12）。保罗说无论是使徒、申言者、传福音者、牧人或教师，都是为着建造基督的身体。在二章，他提到召会是神的居所；他说，我们“也在祂里面同被建造，成为神在灵里的居所”（22）。五章就说到召会是基督的配偶和妻子（24~25）。历代的解经家都承认，以弗所书是讲召会的书，也都承认召会是基督的身体，是神的居所和基督的配偶。然而，我们在基督教里找不到什么书籍或信息，讲到召会是如何建造起来的；最多只说到召会是所有得救之人的集大成，至于要如何集大成，却没有下文。
--------本段经节汇集--------
以弗所书一章（略，若需要被汇集，请勾选“不忽略整章”）
弗1:23  
召会是祂的身体，是那在万有中充满万有者的丰满。
以弗所书四章（略，若需要被汇集，请勾选“不忽略整章”）
弗4:11  
祂所赐的，有些是使徒，有些是申言者，有些是传福音者，有些是牧人和教师，
弗4:12  
为要成全圣徒，目的是为着职事的工作，为着建造基督的身体，
以弗所书二章（略，若需要被汇集，请勾选“不忽略整章”）
弗2:22  
你们也在祂里面同被建造，成为神在灵里的居所。
以弗所书五章（略，若需要被汇集，请勾选“不忽略整章”）
弗5:24  
召会怎样服从基督，妻子也要照样凡事服从丈夫。
弗5:25  
作丈夫的，要爱你们的妻子，正如基督爱召会，为召会舍了自己，
------------------------
　
　　神的心意是要得着建造的召会，所以使徒的工作，乃是为着召会的建造。今天，反观我们自己，我们有多少实际呢？首先，我们需要问自己被建造的成分有多少？建造和造就不同，造就是把我们不像样的地方弄得像样，建造是把我们和别人合在一起。也许从前你和别人合不来，经过一段时间的建造，你和别人合起来了。这不只是把从前的不像样弄得像样，还要能够脱离从前的单独，与别人合在一起。所以，我们首先要问自己和别人的关系如何？和什么人有真实地建造？是否能和众圣徒一同被建造？第二，要问我们的工作是否建造召会？我们是否仅仅带人得救，使人重生，有变化，变得像神的形像就满意了？或是在你我的工作里有建造的成分？在我们带人得救，帮助人经历变化，使他们成为金子、珍珠和宝石等贵重的材料之后，我们还要帮助他们彼此有建造。然而，许多时候，我们所作的只是造就人的工作，并不是建造人的工作。　　圣经清楚地陈明一幅图画，让我们看见神不是仅仅要得着金子、珍珠、和宝石这些宝贵的材料而已，神乃是要这些材料能建造成一个居所。神不是要这些贵重的材料，作一项项单独的展示品；而是要这些贵重的材料，被建造成为一个居所。你我都必须问自己：我被建造了没有？我的工作是不是最终能完成这个建造？如果只是我自己、或我所带的人变成了金子、珍珠和宝石，这样的工作即使我们自己很满意，但是神并不满意。虽然金子很宝贵，珍珠非常漂亮，宝石也很美丽，但神并不满意；神要的乃是一个建造。土造的，神固然不要，砖造的也没有用，石头造的仍然是不够；神要的是金子、珍珠和宝石，并且要被建造起来。
　
　　以弗所是一本专讲召会的书，其中有许多属灵的发表，例如：用诸天界里各样属灵的福分，祝福了我们（一3）；神在创立世界以前，拣选了我们（4）；我们在主里面受了圣灵为印记（13）；我们是基督的身体，是那在万有中充满万有者的丰满（23）；我们在主里面同被建造，成为神在灵里的居所（二22）。许多人的注意力都是集中在属灵的福分、拣选、印记等，却不够注意身体的建造。这些讲到召会的话语，我们不能只把它们当作是抽像的、属灵的、天上的、将来才会发生的。这些如果真是为着将来、为着天上的，神不必说这些话，因为天上有许多事，神并没有让我们知道。神所以让我们知道，是为着今天，为着现时的。然而，这个现时的建造在哪里？今天被建造的召会在哪里？我们可以看见，到处都有一群群的基督徒，爱主的人不难找到，追求属灵的人也所在多有，但是被建造的召会在哪里？　　使徒保罗在林前三章清楚地说，他是神的同工（9），要建造信徒成为神的殿（17）。所以，这个建造的工作并不是将来的事。如果是将来的事，提前三章十五节说，“倘若我耽延，你也可以知道在神的家中当怎样行；这家就是活神的召会。”这句话就说不通了。若是这个家不是现今的，保罗怎么会对提摩太说，要知道在神的家当怎样行？若是地上没有这个建造，怎么会有神的家？倘若这个建造是将来的，神的家也就是将来的。这样，今天在地上、在这个时代里，神没有家；我们只能企望将来神有一个家。这是个错误的说法，因为今天在地上就有神的家，这家就是活神的召会。
--------本段经节汇集--------
哥林多前书三章（略，若需要被汇集，请勾选“不忽略整章”）
林前3:9  
因为我们是神的同工，你们是神的耕地，神的建筑。
林前3:17  
若有人毁坏神的那殿，神必要毁坏这人，因为神的那殿是圣的，你们就是这殿。
提前3:15  
倘若我耽延，你也可以知道在神的家中当怎样行；这家就是活神的召会，真理的柱石和根基。
------------------------
　
　
　　从一面说，全本圣经从创世记三章到启示录二十章，反面是讲一条蛇，带来了罪，引进了死亡；正面是说到神的儿子基督，带来了义，并引进生命。然而从另一面看，全本圣经就是讲神的家、神的殿的故事。旧约里的中心，就是一个帐幕，一个圣殿。帐幕是圣殿的前身，圣殿与帐幕其实就是一个。在旧约出埃及记中，帐幕就已经立起来了。以色列人出埃及后，他们当中就有了帐幕。之后，以色列人的行动都是以帐幕为中心，一直到圣殿造起来，才取代了帐幕。在列王时期，圣殿是以色列人的中心。当初圣殿刚建造起来，圣殿中有神的同在，充满了神的荣耀。后来圣殿被拆毁，荒凉了；以色列人也被掳，分散了。而后，圣殿又被恢复，重新修造起来，直到旧约时代结束。
--------本段经节汇集--------
创世记三章（略，若需要被汇集，请勾选“不忽略整章”）
------------------------
　
　　从圣经的记载，我们可以看见，从亚当、亚伯、以诺、挪亚一路下来，神的眼目一直是向着帐幕，因为神希望在地上、在人中间得着一个居所。我们如果有眼光，就会看见神的眼目是一直注视着帐幕。然而，那些人的后代都没有达到神的目的；反而在地上被撒但利用，变作撒但建造的材料，为撒但建造他的城，使神在地上得不着人建造祂的居所。当神用洪水审判世界时，挪亚一家建造方舟而蒙拯救，地上就有了一个新时代的开始（创六11~九17）。然而，他们的后裔在各地成立邦国之后，又为撒但利用，为自己建造巴别城（十一1~4）。神因此不能得着人作材料，作祂的居所；于是，神又在巴别施行审判，变乱人的语言（7）。
--------本段经节汇集--------
创六11～九17（略，若需要被汇集，请勾选“不忽略整章”）
创11:1  
那时，全地的人只有一种语言，都说同样的话语。
创11:2  
他们往东边迁移的时候，在示拿地发现一片平原，就住在那里。
创11:3  
他们彼此商量说，来吧，我们作砖，把砖烧透。他们就拿砖当石头，又拿石漆当灰泥。
创11:4  
他们说，来吧，我们建造一座城和一座塔，塔顶通天；我们要宣扬我们的名，免得我们分散在全地上。
创11:7  
来吧，我们下去，在那里变乱他们的语言，使他们的言语彼此不通。
------------------------
　
　　从巴别，神召出一个人亚伯拉罕，要他离开本地、亲族、父家，往神所指示的地去（十二1）；并且向亚伯拉罕应许说，要把那地赐给他的后裔（7，十三14~17）。这里，我们看见神应许亚伯拉罕两件事：一块地、和许多子孙。那一块地是为着作基地，而那些子孙是为着作材料，以建造神的居所。亚伯拉罕等候这应许的成就，他的儿子以撒也等候这应许的成就，而后这个应许传到了以撒的儿子雅各。雅各并非长子，但是他看重长子名分，耍了诡诈手腕，骗取他哥哥的长子名分，却被哥哥恨恶而被迫离开父母，逃往舅父家（二五29~34，二七5~44）。当他逃亡在荒凉的路上过夜时，他作了一个梦，看见一个梯子立在地上，梯顶通天，有神的使者在梯子上，上去下来；又有神站在梯子以上，向他祝福。他醒来，就把所枕的石头立作柱子，浇油在其上，认为那是神的家，也是天的门，并把那地起名伯特利（二八10~19）。这意思就是，神要从这个人的子孙中，兴起一个家，来作神的家。
--------本段经节汇集--------
出12:1  
耶和华在埃及地告诉摩西、亚伦说，
出12:7  
各家要取点血，涂在吃羊羔的房屋左右的门框上，和门楣上。
出13:14  
日后，你的儿子问你说，这是什么意思？你就说，耶和华用大能的手将我们从埃及为奴之家领出来；
出13:15  
那时法老心里刚硬，不让我们去，耶和华就把埃及地所有头生的，无论是人是牲畜都杀了。因此，我把一切头胎的公牲畜献给耶和华为祭，但将头生的儿子都赎出来。
出13:16  
这要在你手上作记号，在你额上作头带，因为耶和华用大能的手将我们从埃及领出来。
出13:17  
法老让百姓去的时候，非利士人之地的道路虽近，神却不领他们从那里走；因为神说，恐怕百姓看见战争后悔，就回埃及去。
出埃及记一章（略，若需要被汇集，请勾选“不忽略整章”）
出25:29  
要作桌子上的盘子、调羹并奠酒的壶和杯；这些都要用纯金制作。
出25:30  
又要在桌子上，在我面前，常摆陈设饼。
出25:31  
你要用纯金作一个灯台。灯台的座和干，与杯、花萼、花苞，都要接连一块锤出来。
出25:32  
灯台两边要杈出六个枝子，这边三个，那边三个。
出25:33  
这边每枝上有三个杯，形状像杏花，有花萼，有花苞；那边每枝上也有三个杯，形状像杏花，有花萼，有花苞；从灯台杈出来的六个枝子，都是如此。
出25:34  
灯台的干上有四个杯，形状像杏花，有花萼，有花苞。
出二七5~44，没有44节，请检查。
 出埃及记一章（略，若需要被汇集，请勾选“不忽略整章”）
出28:10  
六个名字在这块宝石上，其余六个名字在那块宝石上，都照他们出生的次序。
出28:11  
要用刻宝石的手工，仿佛刻图章，按着以色列儿子们的名字，刻这两块宝石，镶嵌在金框内。
出28:12  
要将这两块宝石安在以弗得的两条肩带上，为以色列人作记念石。亚伦要在两肩上担他们的名字，在耶和华面前作为记念。
出28:13  
你要用金作两个框，
出28:14  
又要用纯金，以拧绳子的手工，作两条链子，把这拧成的链子接在两框上。
出28:15  
你要用巧匠的手工，作一个决断的胸牌；要和以弗得一样的作法，用金线，和蓝色、紫色、朱红色线，并捻的细麻作成。
出28:16  
这胸牌要四方的，叠为两层，长一虎口，宽一虎口。
出28:17  
要在上面镶嵌四行宝石：第一行是红宝石、黄玉、绿宝石，
出28:18  
第二行是红玉、蓝宝石、金钢石，
出28:19  
第三行是紫玛瑙、白玛瑙、紫晶，
------------------------
　
　　雅各的子孙日后成了大族，却受到埃及的奴役（出一1~14）。当神拯救他们出了埃及，帐幕在以色列人中立起来（四十17），神的家就开始建造起来。我们必须用属灵的眼光来看这件事，帐幕立起来，就是神在地上居所的开始。从那时候起，神就一直注意这地上的帐幕。帐幕可说是以色列人的标志和象征。然而，帐幕本身并不是神的居所，以色列人才是神的居所；帐幕不过是个象征，是个表号。当以色列人情形正常时，神就住在他们中间；当以色列人情形不正常时，神就不住在帐幕，不住在以色列人中间。诗篇一百三十三篇说，“弟兄和睦同居，是何等的善，何等的美！…好比黑门的甘露，降在锡安山。”（1，3）我们若用透彻的眼光来看，就知道这是指圣殿的光景，神的帐幕、居所的光景。当神的子民和睦同居的时候，他们就是神在地上的居所，神就住在他们中间。当他们背道荒凉时，神就离开了，圣殿也被拆毁了。到了一个时候，神又来恢复他们，圣殿又重新修造起来，直到旧约时代的末了。
--------本段经节汇集--------
出1:1  
以色列的众子，各带家眷，和雅各一同来到埃及。他们的名字记在下面：
出1:2  
流便、西缅、利未和犹大，
出1:3  
以萨迦、西布伦和便雅悯，
出1:4  
但和拿弗他利，迦得和亚设。
出1:5  
凡从雅各生的，共有七十人；但约瑟已经在埃及。
出1:6  
约瑟和他的众弟兄，并那一代的人，都死了。
出1:7  
但以色列人繁衍孳生，并且增多，极其强盛，满了那地。
出1:8  
有不晓得约瑟的新王兴起，治理埃及。
出1:9  
他对他的民说，看哪，这以色列民比我们多，又比我们强盛。
出1:10  
来吧，我们不如用巧计待他们，免得他们多起来，日后若发生战事，就联合我们的仇敌攻击我们，离开这地而上去。
出1:11  
于是埃及人派督工辖制他们，加重担苦害他们。他们为法老建造两座积货城，就是比东和兰塞。
出1:12  
只是越发苦害，他们越发增多，越发蔓延；埃及人就惧怕以色列人。
出1:13  
埃及人严严地使以色列人作工，
出1:14  
使他们因作苦工觉得命苦；无论是和泥，是作砖，是作田间各样的工，在一切的工上都严严地待他们。
出40:17  
第二年正月初一日，帐幕就立起来。
诗篇一百三十三篇（略，若需要被汇集，请勾选“不忽略整章”）
诗133:1  
（大卫的上行之歌。）看哪，弟兄和睦同居，是何等的善，何等的美！
诗133:3  
又好比黑门的甘露，降在锡安山；因为在那里有耶和华所命定的福，就是永远的生命。
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　　到了新约，还是说到神居所的建造。神不是只要我们作一个属灵、敬畏神的人，乃是要我们能和神的子民和睦同居，配搭成为一体，经过属灵的建造，成为属灵的殿，作神的居所。约翰一章十四节说，主耶稣是“话成了肉体，支搭帐幕在我们中间，丰丰满满地有恩典，有实际”。二章，祂又说，“你们拆毁这殿，我三日内要将它建立起来。”（19）祂说这话，乃是以祂的身体为殿（21）。犹太人要把祂钉十字架，但祂三日内要建造起来；这意思是主三日后复活，要把那奥秘的身体建造起来，作神的殿。犹太人在十字架上所拆毁的身体，是主耶稣成为肉体时所穿上的。当祂从死里复活，所建造起来的身体，乃是一个奥秘的身体。祂从死里复活，把生命分给我们，重生我们，叫我们个个都成为祂身体上的肢体。这就是我们进了珍珠门，圣灵就在我们里面作复活的工作，叫我们一再脱开土质的成分，把一切都带到复活里，在复活里被变化，而同被建造，成为主奥秘的身体。这个奥秘的身体就是召会，也就是圣殿，是主在复活里所建造的。
--------本段经节汇集--------
约1:14  
话成了肉体，支搭帐幕在我们中间，丰丰满满地有恩典，有实际。我们也见过祂的荣耀，正是从父而来独生子的荣耀。
约翰福音二章（略，若需要被汇集，请勾选“不忽略整章”）
约2:19  
耶稣回答说，你们拆毁这殿，我三日内要将它建立起来。
约2:21  
但耶稣是以祂的身体为殿说的。
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　　马太十六章十八节，主耶稣首次提到召会：“我要把我的召会建造在这磐石上。”祂第一次说到召会，就说到建造。使徒们也是照着这个传讲，他们出来作工，不是仅仅带人得救、属灵、奉献，变成金子、珍珠和宝石，更是为着建造召会。使徒保罗说，有人用金、银、宝石，也有人用木、草、禾秸建造（林前三12）。使徒们的工作乃是要用金、银、宝石建造召会。他们的工作不仅是得救的问题，不仅是变化的问题，他们乃是要用宝贵的材料建造神的召会。
--------本段经节汇集--------
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。
林前3:12  
然而，若有人用金、银、宝石，木、草、禾秸，在这根基上建造，
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　　新约是以神的家这条线作中心，这家就是使徒们所建造的召会。这个召会不是抽像的，乃是具体的在一地一地建造。圣经说得很清楚，是要在一地一地建造。神在新约时代建造祂的居所，乃是建造召会作祂的居所。实行的作法，是在一地一地得着一些得救的人，叫他们有神的生命，借着圣灵变化的工作，将他们建造在一起，成为神的居所，在一地一地出现。这是神的心愿，神的计划。
　
　　我们必须看见神的心愿，是要在祂儿子基督里完成的。神把祂自己放在祂儿子里，让祂儿子在宇宙中居首位和中心，并让祂儿子得着彰显和荣耀。不仅如此，我们还必须看见神的儿子乃是在召会中得彰显，在召会中作元首。祂是召会的头，召会是祂的身体（西一18，弗一23）。头与身体是并重的，基督与召会乃是圣经中平衡的真理，我们不能轻忽任何一面。启示录末了一幅异象给我们看见，历代神所救赎的人成为一座城，基督这被杀的羔羊乃是城里的灯，神乃是灯里的光（二一23）。这意思是神在基督里，基督在召会里；神在基督里得着彰显，基督在召会里得着彰显。以弗所三章二十一节说，“愿在召会中，并在基督耶稣里，荣耀归与祂，直到世世代代，永永远远。”这里不是说，愿神在基督里得着荣耀；乃是说愿在召会中，并在基督耶稣里，荣耀归与祂。这就是说祂要在召会里得着彰显。神的一切都是为着基督，而基督的一切乃是为着召会。
--------本段经节汇集--------
西1:18  
祂也是召会身体的头；祂是元始，是从死人中复活的首生者，使祂可以在万有中居首位；
弗1:23  
召会是祂的身体，是那在万有中充满万有者的丰满。
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。
弗3:21  
愿在召会中，并在基督耶稣里，荣耀归与祂，直到世世代代，永永远远。阿们。
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　　圣经从始至终都说到这个建造，这个建造乃是为着基督，是以基督为中心，以基督作一切。然而，基督作中心，基督作一切，乃是寄托在这个建造上。什么时候这个建造被毁坏，就无法看见基督作中心，也无法显出基督作一切。基督和召会乃是神圣异象的两面，是神的奥秘，是这个宇宙中完整的大人：基督是头，而召会是祂的身体。　　一九六一年一月十日讲于台北（同工聚会）
　
THE SECTIONS OF THE BIBLE
　“The Central Vision of the Bible—Building the House of God” can be considered the highlight of the Bible and also the essence extracted from the whole Bible. The content of the Bible is wonderful. The first two chapters are one section, the last two chapters are a section, and the chapters from Genesis 3 through Revelation 20 are another large section.
　
Genesis 3 through Revelation 20
　Let us consider the section from Genesis 3 through Revelation 20. In the beginning of Genesis 3 there is a serpent. This serpent seduced man and injected sin into man; consequently, death was brought in. From this point forward, the serpent, sin, and death continue until Revelation 20. However, during this period God has His work of grace. God sent His Son Jesus Christ to deal with the serpent and work righteousness into man so that, through faith in the Son of God, man can be justified by God and thereby have life and live (Rom. 1:17).
　In this large section of the Bible the serpent, sin, and death form a background that is in contrast to Christ the Son of God and to the righteousness and life He brings. In other words, we can say that this major section of the Bible speaks of the serpent, sin, and death in contrast to Christ the Son of God, righteousness, and life. The Son of God is versus the serpent, for the Son of God was manifested so that He might destroy the works of the devil (1 John 3:8). The Son of God brought in righteousness to deal with sin, which was brought in by the serpent. Moreover, the righteousness brought in by the Son of God gives man life, and this life deals with death, which was brought in by sin (12, Rom. 5:21). Hence, on one hand, the serpent, sin, and death are present, but on the other hand, there are Christ the Son of God, righteousness, and life.
　The first three items are in opposition to the second three items, and all the stories in the Bible develop from these. Every event in the Bible includes these factors. In Genesis 3 the serpent, sin, and death came in. Then God said that the seed of the woman would bruise the serpent’s head (v. 15). In addition, God made coats of skin for the sinners, Adam and Eve (v. 21), to cover the shame of their nakedness. The coats of skin typify Christ as the Lamb of God with the righteousness of God to deal with sin. After hearing God’s word, Adam named his wife Eve, which means “living,” “because she was the mother of all living” (v. 20). This indicates that life came. Although the serpent brought in death, God’s salvation brought in life.
　Genesis 3 through Revelation 20 speaks, on the negative side, concerning the serpent, sin, and death and, on the positive side, reveals Christ the Son of God, righteousness, and life. When Christ came in the New Testament, righteousness and life also came (Jer. 23:6; 1 Cor. 1:30; John 1:4). At the end of Revelation Christ will judge the serpent, sin, those who followed the serpent and are defiled by sin, and death. In chapter 20 the serpent will be bound and cast into the abyss for a thousand years (vv. 1-3), and then he will be cast into the lake of fire (v. 10). All those who are defiled by sin will be judged and cast into the lake of fire as well (vv. 12-13, 15; 21:8). Finally, even death and Hades will be cast into the lake of fire (20:14). This large section of the Scriptures from Genesis 3 through Revelation 20 is a story of two sides: of the serpent bringing in sin and death and of Christ dealing with the serpent, righteousness dealing with sin, and life swallowing up death. The three negative items of Satan, sin, and death are resolved in Revelation 20, the end of this section.
　
The First Two Chapters of Genesis and the Last Two Chapters of Revelation
　
Similarities
　The first two chapters of Genesis form a section, and the last two chapters of Revelation also form a section. The content of these two sections marvelously reflect each other. First, both sections contain the tree of life. The tree of life is first spoken of in Genesis 2:9 and is not explicitly mentioned until Revelation. In Genesis 3 the way to the tree of life is closed (vv. 22-24). After these verses the tree of life seems to disappear, but it is spoken of again in the last two chapters of the Bible. Hence, the first and last sections of the Bible reflect each other, having the tree of life as their focus. Second, both sections contain a river. There is a river in Genesis 2:10 and also in Revelation 22:1. Third, both sections contain three kinds of materials—gold, pearl (bdellium), and precious stones (Gen. 2:11-12; Rev. 21:18-21). Fourth, both sections speak of a counterpart, a wife (Gen. 2:18, 21-24; Rev. 21:9). These four points are the main content of the first two chapters and the last two chapters of the Bible. If we remove these four points from Genesis 1—2 and Revelation 21—22, these four chapters would not have much content. Therefore, the content of the first two chapters and the last two chapters of the Bible truly reflect each other.
　
Dissimilarities
　Although the first and last sections are a reflection, there are still considerable dissimilarities. First, in the first section the tree of life is outside man, outside Adam; however, in the last section the tree of life is inside man. Revelation 22:2 says that the tree of life grows in the New Jerusalem. We must understand that the New Jerusalem is a corporate man, and Adam in Genesis 2 is also a corporate man. Adam represents not only Adam but also all his descendants, those who come out of him. Therefore, Adam is a corporate man. The New Jerusalem is also a corporate man. Inscribed on the gates of the New Jerusalem there are the names of the twelve tribes of the sons of Israel, and on the twelve foundations there are the names of the twelve apostles (Rev. 21:12, 14). These two groups of people represent God’s chosen people in the Old Testament and all those saved by grace in the New Testament. At the beginning of the Bible the tree of life is outside this corporate man Adam, but at the end the tree of life is inside this corporate man, the holy city. Ultimately, the tree of life is mingled with man. The tree of life is in man and grows in man.
　Second, the gold, bdellium, and precious stones in Genesis 2 are in contrast to Adam, a man of clay. However, at the end of Revelation all the Old Testament and New Testament saints, represented by the twelve tribes of the sons of Israel and the twelve apostles, are no longer earthy; they have become gold, pearl, and precious stones (21:12, 14, 18-21). It is more accurate to say that the man of clay is transformed; the earthy nature is gone, but the person remains.
　Third, in Genesis 2 the three kinds of materials—gold, bdellium, and precious stones—are merely materials; they have not yet been built together (vv. 11-12). However, in Revelation 21 and 22 these three materials have been built up as the New Jerusalem (21:18-21). On one hand, this building is the tabernacle and dwelling place of God among men (v. 3), and on the other hand, this building is the bride and counterpart of the Lamb (v. 2).
　If we see a clear picture of the beginning and the end of the Bible, we will be greatly helped in knowing the Scriptures. When we look at the Bible with this view, we must acknowledge that the very beginning of the Bible brings out God’s heart’s desire. Genesis 1 and 2 present a clear picture. If we see this picture, we will be able to fully understand God’s heart and know what God is doing in the universe.
　
THE CONTENT OF THE FIRST TWO CHAPTERS OF GENESIS
　
God Creating Man with His Image and Dominion
　There are four crucial points in Genesis 1 and 2. Genesis 1 clearly indicates that God created the heavens, the earth, and all things. In creation God’s focus was on life. There are millions of wonderful, colorful things that exist in the universe, but only one chapter in Genesis gives a record of their creation, and this record is very brief. The opening statement of the Bible is, “In the beginning God created the heavens and the earth” (v. 1). Then the record concerning God’s work of six days is wholly on life, beginning with things without life to things with life. The record of the things with life begins with the plant life, the lowest form of life without any consciousness, and goes on to animal life, a higher form of life with consciousness. The record of the animal life begins from the lowest consciousness to the highest consciousness. At the end of this record man, possessing the highest form of life among all creatures, was created. However, this man is a corporate man. God did not create many men; He created one man—Adam. Even though man became fruitful and multiplied, all men come from this one man. God did not create many scattered men but one corporate man. God wants this man to express Him in His image and represent Him with His dominion (v. 26). God created a corporate man so that man with God’s image and dominion may express Him and represent Him in the universe.
　Although God created man in His image and with His authority, man still needs God to enter into him to be his life and to live in him. Therefore, the first crucial point in Genesis 1—2 is that man is the highest form of created life, because he was made in God’s image and given God’s dominion. However, in these two chapters God’s intention was not accomplished, because God did not enter into man.
　
God Creating Man with a Spirit So That Man Can Receive Him as Life
　The second crucial point in chapter 2 is that God created man with a spirit and placed man in front of the tree of life, a symbol of God Himself as life (vv. 7-9). This means that God wants man to receive God, who is Spirit, in his spirit. The tree of life has many significances, but its main significance is that God in the Son can be received as life. The tree of life is actually Christ (John 15:1, 5). God formed man from dust and breathed the breath of life into him to form a human spirit within him (Gen. 2:7; Prov. 20:27). This human spirit is for man to receive God into himself as his life. God can enter into man as life in the Son. First John 5:12 says, “He who has the Son has the life; he who does not have the Son of God does not have the life.” Life is in the Son of God. As the Spirit, the Son of God enters into man (John 20:22). Hence, the Triune God—the Father, the Son, and the Spirit—wants to enter into man to be man’s life.
　
The Life of God Entering into Man for Man’s Transformation
　The third crucial point in Genesis 2 is the flowing river. Once the divine life enters into man, it becomes rivers of living water (John 7:38). The divine life within man is not inactive or stagnant; it is operative, lively, and flowing, just like a river. The issue of this flowing is transformation. Experienced gold miners say that many treasures are produced where water flows. The Bible reveals that gold, bdellium, and precious stones are produced where living water flows (Gen. 2:11-12). Man was made of clay, but by entering into man, the Triune God mingles with man. Hence, God’s golden nature is added to man’s earthy nature. Gold is a fundamental element; it is not produced through a process of transformation, but pearls and precious stones are produced through transformation.
　Bible students acknowledge that gold signifies God’s nature. When God’s golden element enters into man to be man’s life and nature, man is regenerated. After man is regenerated, transformation begins in order to produce “pearls.” Even though we are made of clay, we can become pearls because we are regenerated and transformed in the wound of Christ. First there is gold, then pearls, and then precious stones. From the day we are regenerated, God’s life is in us, doing a work of transformation. This is the story of the precious stones. Precious stones are clay that has been transformed through high heat and pressure. Prior to the process of transformation, the base materials for diamonds and jade have no value, but through transformation they become valuable stones. From the moment we are regenerated, God’s life is operating within us and leading us. At the same time God also raises up outward circumstances to discipline us. These two matters, one within us and one without, coordinate to consume us and press us so that we can be transformed daily and, as a result, become precious stones.
　After God’s nature enters into us, it causes our earthy nature to be transformed gradually into pearl and precious stones. This corresponds to what is revealed in Revelation 21. The New Jerusalem is pure gold (v. 18), its gates are of pearls (v. 21), and the foundations of the wall of the city are adorned with every precious stone (vv. 19-20). Verse 11 says that the New Jerusalem has the glory of God and that her light is like a most precious stone, like a jasper stone. The light of the city is like a most precious stone, and the city has God’s glory, the expression of God. The appearance of the city is like a jasper stone, which is the appearance of God (4:3). The New Jerusalem is a jasper city; it is completely like God in appearance. This city is the result of the Holy Spirit’s transforming work on all those who are saved. The life of God enters into us with the nature of God and operates in us continuously. The result of this continuous operation is our being transformed into pearls and precious stones.
　
Transformed Precious Materials Needing to Be Built Up
　The fourth point in Genesis 1—2 is that the gold, bdellium, and precious stones are truly valuable and useful only when they are built up. Genesis 2 speaks of a woman after speaking of the river and the three precious materials. This implies that these precious materials must be built up into a woman, a counterpart. Some may feel that this interpretation is arbitrary, but it is based on Revelation 21, which says that the New Jerusalem, a city built with these three materials, is a bride, a woman (vv. 2, 9-10). Hence, the man of clay is a corporate man who, by receiving the life of God into him, obtains the element of gold, which issues in his transformation into pearl and precious stones. The gold, pearl, and precious stones are then built up into a corporate woman as the counterpart and dwelling place of God.
　The built-up city shows the desire of God’s heart. The man Adam, whom God created in the beginning, typifies a corporate man who expresses God in His image and represents and rules for God with His dominion. At the end of Revelation the New Jerusalem has the glory of God and is like a jasper stone, as clear as crystal (21:11). This is to express God in His image. Furthermore, the throne of God and of the Lamb will be in the city, His slaves will serve Him, and they will reign with Him forever and ever (22:3, 5). This is to represent God with His dominion. The four crucial points in the first two chapters of Genesis have a full development and consummation in the last two chapters of Revelation. By receiving God as life, men of clay receive the element of gold and become pearls and precious stones through transformation; they are also built together into a city, which is God’s counterpart and God’s dwelling place. This marvelous city in God’s image and with God’s dominion expresses God and represents Him.
　
THE CENTRAL VISION OF THE TWO BEGINNING AND TWO ENDING CHAPTERS OF THE BIBLE
　
God Wanting to Gain a Builded Corporate Man
　Genesis 1—2 and Revelation 21—22, the beginning and ending of the Bible, present a picture of God’s intention. God’s intention was beginning to be carried out in Genesis 1 and 2 when the serpent, God’s adversary, came in chapter 3. After the serpent came in, there were many efforts to undermine God’s intention, but God never gave up on His intention and goal. Everything that God’s adversary, Satan, does is aimed at undermining God’s intention and goal. The serpent’s injecting sin into man, which resulted in death in man, was aimed at destroying God’s goal, God’s desire for a vessel to contain Him. However, God did not stop working and even became flesh in order to deal with the serpent, to deal with man’s sin brought in by the serpent, and to deal with the death brought in by sin. God intends to accomplish His desire. Ultimately, the problems related to Satan, sin, and death will be resolved, and the Son of God and the righteousness and life that He brings will gain the full victory. Now God has entered into men of clay with His nature of gold so that they can be transformed into pearls and precious stones. Their earthy element will be completely transformed, and they will be gold, pearls, and precious stones. God is within us to be our life, to live in us, and to be expressed through us. We can shine forth God, express Him in His image, and represent Him with His dominion.
　This picture gives a clear impression that there is no room for individuals. The ultimate issue of God’s desire is that there would be one body, one corporate entity, not many individuals. He does not want many transformed individuals but instead wants one transformed and built-up corporate entity. At the end of Genesis 2, God built one woman. At the end of the whole Bible the issue of God’s work throughout the ages is one city, and this city is also one woman. Hence, the ultimate issue of God’s work is one building. Therefore, in this work there is no room for individuals. Rather, the many are part of one corporate entity. In order to have the building, we, as men of clay, need to receive God as life. After the divine life enters into us, through its flowing and through transformation, pearls and precious stones are produced. However, it is not sufficient for these precious materials to be scattered. Eventually, these materials need to be built up. This is the central vision of the Bible. This central vision includes the work of the Father, the Son, and the Spirit in us.
　It is very good that we preach the gospel to people so that they can receive God’s life. It is also good that we help new believers learn to let the Holy Spirit do a transforming work within them so that they may advance and grow before God. However, this is not God’s final goal. God’s final goal is for the gold, pearls, and precious stones, the transformed people, to be built up as one entity. These transformed people include God’s elect, represented by the twelve tribes of Israel in the Old Testament, and the believers, represented by the twelve apostles in the New Testament. This is the ultimate vision of the Bible. God will not arrive at His goal merely by our earthy nature being changed to gold, pearls, and precious stones. There is still a need for these materials to be built up. Similarly, in terms of our work—our leading people to be saved, to love the Lord, and to be transformed into gold, pearls, and precious stones—do not achieve God’s goal. That is merely the work of the first half of Genesis 2; it is not the work of building the woman in the second half of chapter 2. The gold, pearls, and precious stones need to be built up into a woman.
　
The Work of the Apostles Being for the Building of the Body of Christ
　Ephesians was written by the apostle Paul according to the will of God. In chapter 1 Paul says that the church is the Body of Christ (vv. 22-23) and in chapter 4 that God “gave some as apostles and some as prophets and some as evangelists and some as shepherds and teachers, for the perfecting of the saints unto the work of the ministry, unto the building up of the Body of Christ” (vv. 11-12). According to Paul, apostles, prophets, evangelists, and shepherds and teachers are for the building up of the Body of Christ. In 2:22, concerning the church being the dwelling place of God, Paul says, “In whom you also are being built together into a dwelling place of God in spirit.” In verses 24 and 25 of chapter 5 Paul speaks of the church being the counterpart and wife of Christ. Bible expositors recognize that the book of Ephesians is concerning the church and that the church is the Body of Christ, the dwelling place of God, and the counterpart of Christ. However, it is difficult to find books or messages in Christianity concerning the building up of the church. At most, we can find some literature that refers to the church as an aggregate of all the saved ones, but there is no explanation as to how this aggregate comes into being.
　
What We Are and What We Do Needing to Be for God’s Building
　God’s intention is to gain the builded church; therefore, the work of the apostles is for the building up of the church. We need to examine ourselves in order to know how much of the reality of the building of the church we have. We first need to ask how much we are built up. Building is different from edification. Edification is to make that which is improper in us proper, but building is to join us together with others. It may be difficult for us to be joined to others, but through building we are joined with others. Building not only makes us proper but also delivers us from individuality and joins us with others. Hence, the first question we need to answer concerns our relationship with others. With whom do we have the real building? Are we built together with all the saints? Second, we have to ask whether our work builds up the church. Are we satisfied with merely leading people to salvation so that they are regenerated, transformed, and changed into God’s image? Is there a building element in our work? After we lead people to salvation and help them experience transformation so that they can become valuable material—gold, pearls, and precious stones—we need to help them to be built up. However, we often do a work only of edification, not a work of building.
　The Bible presents a clear picture that God not only wants to gain valuable materials, but He also wants these materials to be built up into a dwelling place. God does not want these valuable materials to be individual items for exhibition. He wants these valuable materials to be built up into a dwelling place. Hence, we must ask whether we have been built up and whether the result of our work can complete this building. Even if we are satisfied that those under our care are gold, pearls, and precious stones, God is not satisfied. Gold is precious, pearls are lovely, and precious stones are beautiful, but God is not satisfied with just this. God wants a building. While He certainly does not want anything of clay, He wants gold, pearls, and precious stones that have been built up.
　
Building Being a Matter of Today, Not of the Future
　Ephesians speaks particularly concerning the church and uses many spiritual utterances, including, “blessed us with every spiritual blessing in the heavenlies” (1:3), “chose us in Him before the foundation of the world” (v. 4), “sealed with the Holy Spirit” (v. 13), “His Body, the fullness of the One who fills all in all” (v. 23), and “being built together into a dwelling place of God in spirit” (2:22). Many believers focus their attention on the spiritual blessings, on choosing, and on sealing, but they do not pay enough attention to the building of the Body. We cannot treat the words concerning the church as abstract or as being spiritual and heavenly and only for the future. If the things concerning the church were indeed for the future, for the heavens, God would have no need to speak about them, because there are many things in heaven that God does not make known to us. God makes known to us the things concerning the church because they are for today, for the present. However, where is this building? Where is the builded church today? There are groups of Christians everywhere. It is not hard to find lovers of the Lord, and many believers pursue spirituality, but where is the builded church?
　In 1 Corinthians 3 the apostle Paul says that we are God’s fellow workers for building the saints into God’s temple (vv. 9, 17). Therefore, this building work is not something of the future. If it were something of the future, then 1 Timothy 3:15 would not make sense. This verse says, “If I delay, I write that you may know how one ought to conduct himself in the house of God, which is the church of the living God.” If this house were not for today, why would Paul tell Timothy how to conduct himself in the house of God? If there were no such building on the earth, how could there be a house of God? If building is for the future, God’s house would also be for the future; God would not have a house on the earth in this age, and we could only hope that God would have a house in the future. Such an interpretation is erroneous, because today on the earth God has a house, and this house is the church of the living God.
　
THE CENTER OF THE BIBLE BEING THE HOUSE OF GOD
　
The Center of the Old Testament Being the Tabernacle and the Temple of God
　On the one hand, Genesis 3 through Revelation 20 speaks negatively of a serpent bringing in sin and death and positively of Christ the Son of God bringing in righteousness and life. On the other hand, however, the Bible speaks of the house of God, the temple of God. The center of the Old Testament is the tabernacle and the temple. The tabernacle is the precursor of the temple. The temple and the tabernacle are actually one. The tabernacle was erected in Exodus after the children of Israel left Egypt. From the time of their exodus from Egypt, the tabernacle was among them. From the time the tabernacle was erected until the temple was built to replace the tabernacle, the move of Israel was focused on the tabernacle. In the age of the kings the temple was the center of Israel. When the temple was built, the glory of God filled the temple, and the temple had God’s presence (1 Kings 8:10-11). Later, the temple was destroyed and became desolate, and the children of Israel were taken into captivity and scattered. After a period of time the temple was rebuilt and remained through the end of the Old Testament age.
　
Noah’s Household Being Saved through Building the Ark
　The Bible shows that from the time of Adam, Abel, Enoch, and Noah, God’s eyes were set on the tabernacle because He desires to have a habitation on earth among men. If we have insight, we will see that God’s eyes were always set on the tabernacle and the temple. However, the descendants of Adam did not reach God’s purpose. Rather, they were utilized by Satan, became Satan’s building materials, and even built a city for Satan (Gen. 11:4). As a result, God could not find anyone on the earth to build His habitation. When God judged the world with the flood, Noah’s household was saved through building the ark, and the earth had a new beginning (6:11—9:17). However, Noah’s descendants formed nations and were utilized again by Satan to build the city of Babel (11:1-4). As a result, God was left with no one as material for His dwelling. Thus, God judged Babel and confounded man’s language (v. 7).
　
God Calling Abraham and His Seed to Build the House of God
　God called Abraham and charged him to go forth from his land and from his relatives and from his father’s house to the land that God would show him (12:1). God also promised Abraham that He would give that land to his seed (vv. 7; 13:14-17). God promised Abraham two things: land and descendants. The land would serve as the site of God’s house, and the descendants would be the materials for the building of God’s habitation. Abraham waited for the fulfillment of this promise, and his son Isaac also waited. Later, this promise was passed on to Jacob, the son of Isaac. Although Jacob was not the firstborn, he sought the birthright and employed crafty means to cheat his older brother and gain the birthright. Jacob, being hated by his older brother, was forced to leave his parents and flee to his uncle’s house (25:29-34; 27:5-46). While Jacob was fleeing to his uncle’s house, he had a dream in which he saw a ladder set up on the earth, and its top reached to heaven; and there the angels of God were ascending and descending on the ladder. God was standing above the ladder, and He blessed Jacob. When Jacob awoke, he took the stone that he had put under his head, set it up as a pillar, and poured oil on top of it. He considered this place to be the house of God, the gate of heaven, and called the name of this place Bethel, which means “house of God” (28:10-19). This indicated that God would raise up the sons of Jacob to be His house.
　
Israel Being the Real Habitation of God
　The sons of Jacob later became a great race, but they were enslaved in Egypt (Exo. 1:1-14). God delivered them out of Egypt and raised up the tabernacle among them (40:17). We must understand this with spiritual insight: the erecting of the tabernacle was the beginning of God’s dwelling place on earth. From then on God was watchful of this tabernacle. The tabernacle can be considered as the symbol and figure of Israel. However, the tabernacle itself was not God’s habitation; Israel was God’s habitation. The tabernacle was a symbol, a type. When Israel was in a normal situation, God dwelt among them; when Israel was not in a normal situation, God did not dwell among them. Psalm 133 says, “Behold, how good and how pleasant it is / For brothers to dwell in unity! / ...Like the dew of Hermon / That came down upon the mountains of Zion” (vv. 1, 3). These verses refer to the condition of God’s habitation, the tabernacle and the temple. When God’s people dwelt together in unity, they were God’s habitation on earth, and God dwelt among them. When they were apostate and desolate, God went out from among them, and the temple was destroyed. Before the end of the Old Testament age, God restored the children of Israel, and the temple was rebuilt.
　
The New Testament Focusing on Building the Church as the House of God
　
Being Built through the Lord’s Death and Resurrection
　The New Testament speaks of the building of God’s dwelling place. God wants us not only to be spiritual and God-fearing men but also to be those who can dwell with God’s people together in unity, who can be coordinated into one entity, and who become a spiritual temple as His dwelling place. John 1:14 says that the Lord Jesus, as the Word, “became flesh and tabernacled among us..., full of grace and reality.” In chapter 2 when the Lord Jesus said, “Destroy this temple, and in three days I will raise it up” (v. 19), He spoke of the temple of His body (v. 21). He seemed to be saying that the Jews would crucify Him, but in three days He would be raised up. This means that the Lord would resurrect three days after His death to build up the mystical Body as God’s temple. The physical body that the Jews destroyed on the cross was what the Lord Jesus put on in incarnation. The Body that was raised up when He resurrected from the dead is a mystical Body. Through His resurrection from death He imparted His life into us and regenerated us so that we became members of His Body. After we enter the gates of the New Jerusalem, the Holy Spirit does a work of resurrection in us, stripping us of our earthy element and bringing everything in us into resurrection so that we can be transformed in resurrection and built together into the Lord’s mystical Body. This mystical Body is the church and also the temple built by the Lord in resurrection.
　
The Apostles Building the Church with Gold, Silver, and Precious Stones
　The Lord Jesus first spoke of the church in Matthew 16:18, saying, “Upon this rock I will build My church.” When He first spoke of the church, He spoke of building. The apostles also preached concerning the building of the church. The purpose of the work was not merely for people to be saved, to be spiritual, to be consecrated, and to become gold, pearls, and precious stones. The work of the apostles was for the building of the church. In 1 Corinthians 3:12 the apostle Paul says that some build with gold, silver, and precious stones, and others, with wood, grass, and stubble. The work of the apostles was to build the church with gold, silver, and precious stones. Their work was not merely a matter of salvation or transformation. Their desire was to build the church of God with valuable materials.
　The New Testament takes the line of God’s house as its center, which house is the church built by the apostles. This church is not abstract but specific; it is built in every locality. The Bible clearly states that the church is to be built in locality after locality (Acts 14:23; Titus 1:5). God builds His dwelling place in the New Testament age by building the church as His dwelling place. The practical way to build God’s dwelling place is to gain people to have God’s life and be built together through the transformation work of the Holy Spirit into a dwelling place of God in every locality. This is God’s desire, God’s plan.
　
Christ Being the Head, and the Church Being His Body
　God’s desire must be accomplished in Christ His Son. God is embodied in the Son, and the Son has the first place and the preeminence in the universe so that He can be expressed and glorified. Not only so, the Son of God is expressed in the church, He is the Head of the church, and the church is His Body (Col. 1:18-19; Eph. 1:22-23). The Head and the Body are equally crucial, and Christ and the church are balanced truths in the Bible. We must not neglect either. The vision at the end of Revelation shows that God’s redeemed throughout the ages become a city. Christ, the Lamb who was slain, is the lamp of the city, and God is the light of the city (21:23). This means that God is in Christ, and Christ is in the church. God is expressed in Christ, and Christ is expressed in the church. Ephesians 3:21 says, “To Him be the glory in the church and in Christ Jesus unto all the generations forever and ever. Amen.” This verse does not say, “To God in Christ be the glory,” but “To Him be the glory in the church and in Christ Jesus.” This means that He is to be expressed in the church. All that God is, is for Christ, and all that Christ is, is for the church.
　From beginning to end the Bible speaks of this building. This building is for Christ and takes Christ as its center and everything. Christ’s being the center and His being everything depend on this building. When this building is damaged, Christ cannot be seen as the center and cannot be expressed as everything. Christ and the church are two aspects of the divine vision. They are the mysteries of God and are the corporate man in the universe, with Christ being the Head and the church being His Body.
 
　　本篇信息的篇题是圣经的中心异象，这可说是全本圣经最精采的部分，也可说是从全本圣经提炼出来的精华。圣经的内容非常奇妙，头两章可算是一个段落，末两章也是一个段落，中间所有的章节，从创世记三章到启示录二十章可算是另一个大段落。
 
　“The Central Vision of the Bible—Building the House of God” can be considered the highlight of the Bible and also the essence extracted from the whole Bible. The content of the Bible is wonderful. The first two chapters are one section, the last two chapters are a section, and the chapters from Genesis 3 through Revelation 20 are another large section.
　　首先，我们来看中间这个段落。在创世记三章开头，我们看见一条蛇进来了。然后，这条蛇在那里诱惑人，并且把罪注射到人里面；接着，就带来死亡。这一路下来，直到启示录二十章，我们都看见这条蛇、这个罪和死亡的延续。然而，在这个过程里，神有祂恩典的工作。神差了祂儿子耶稣基督，来对付这一条蛇，把义作到人里面，使人借着相信神的儿子，蒙神称义，而得着生命活过来。

　　在这一大段里有一个背景，就是蛇、罪和死亡，来衬托神的儿子基督、以及祂所带来的义和生命。换言之，这段可说是圣经中的一大主题，其中所讲的，就是蛇、罪、和死亡这三点，与神的儿子基督、以及祂所带来的义、生命这三点相对。神的儿子对那条蛇，神的儿子显现出来，是要消除魔鬼的作为（约壹三8）。神的儿子带来义，对付蛇所带来的罪。同时，神的儿子所带来的义，叫人得生命；而这个生命，对付了罪所引来的死亡。因此，一面有蛇、罪和死；但另一面，有神的儿子基督、义和生命。

　　这六件东西成为相对的两面，是圣经里一切故事演变的因素。圣经中所有的变化，都在这六个因素里。在创世记三章，蛇进来，罪进来，死也进来了。然后，神就说，有一个女人的后裔要来伤蛇的头（15）。并且，神还为犯罪的人预备了皮衣（21），遮盖他们赤身露体的羞耻与不安。这皮衣就预表基督是神的羔羊，带进神的义来对付罪。而亚当听了神的话，为他妻子取名夏娃，意思是“活的”，因为夏娃是众生之母（20）。这就表示生命来了。虽然蛇带进了死亡，但神的救恩带进了生命。

　　在这一长段圣经里，反面是在讲蛇、罪和死；正面乃是在启示神的儿子基督、义和生命。特别到了新约，我们都看见，基督来了，义就来了，生命也来了。在启示录末了，基督要来审判蛇，审判罪，审判跟从蛇的、沾染罪的，以及在罪中的死亡。在二十章，蛇被捆绑起来，先丢在无底坑（1~3），而后扔在火湖里（10）；一切沾染罪的人，也都受了审判，扔到火湖里。最后，连死亡和阴间也被扔进了火湖（13~15，二一8）。这一大段圣经，无非就是讲这两面的事；蛇带进罪和死亡，而基督对付了蛇，义对付了罪，生命又吞灭了死亡。在启示录二十章，这些全数得到解决，而告一个段落。
 
　Let us consider the section from Genesis 3 through Revelation 20. In the beginning of Genesis 3 there is a serpent. This serpent seduced man and injected sin into man; consequently, death was brought in. From this point forward, the serpent, sin, and death continue until Revelation 20. However, during this period God has His work of grace. God sent His Son Jesus Christ to deal with the serpent and work righteousness into man so that, through faith in the Son of God, man can be justified by God and thereby have life and live (Rom. 1:17).

　In this large section of the Bible the serpent, sin, and death form a background that is in contrast to Christ the Son of God and to the righteousness and life He brings. In other words, we can say that this major section of the Bible speaks of the serpent, sin, and death in contrast to Christ the Son of God, righteousness, and life. The Son of God is versus the serpent, for the Son of God was manifested so that He might destroy the works of the devil (1 John 3:8). The Son of God brought in righteousness to deal with sin, which was brought in by the serpent. Moreover, the righteousness brought in by the Son of God gives man life, and this life deals with death, which was brought in by sin (12, Rom. 5:21). Hence, on one hand, the serpent, sin, and death are present, but on the other hand, there are Christ the Son of God, righteousness, and life.

　The first three items are in opposition to the second three items, and all the stories in the Bible develop from these. Every event in the Bible includes these factors. In Genesis 3 the serpent, sin, and death came in. Then God said that the seed of the woman would bruise the serpent’s head (v. 15). In addition, God made coats of skin for the sinners, Adam and Eve (v. 21), to cover the shame of their nakedness. The coats of skin typify Christ as the Lamb of God with the righteousness of God to deal with sin. After hearing God’s word, Adam named his wife Eve, which means “living,” “because she was the mother of all living” (v. 20). This indicates that life came. Although the serpent brought in death, God’s salvation brought in life.

　Genesis 3 through Revelation 20 speaks, on the negative side, concerning the serpent, sin, and death and, on the positive side, reveals Christ the Son of God, righteousness, and life. When Christ came in the New Testament, righteousness and life also came (Jer. 23:6; 1 Cor. 1:30; John 1:4). At the end of Revelation Christ will judge the serpent, sin, those who followed the serpent and are defiled by sin, and death. In chapter 20 the serpent will be bound and cast into the abyss for a thousand years (vv. 1-3), and then he will be cast into the lake of fire (v. 10). All those who are defiled by sin will be judged and cast into the lake of fire as well (vv. 12-13, 15; 21:8). Finally, even death and Hades will be cast into the lake of fire (20:14). This large section of the Scriptures from Genesis 3 through Revelation 20 is a story of two sides: of the serpent bringing in sin and death and of Christ dealing with the serpent, righteousness dealing with sin, and life swallowing up death. The three negative items of Satan, sin, and death are resolved in Revelation 20, the end of this section.
　　创世记头两章可以自成一段，启示录末两章也是自成一段。奇妙的是，这头两章和末两章的内容，又是遥遥相对，相互对应。首先，两段都有生命树。在创世记二章提起生命树（9），此后不再有明文提起，三章虽然提了一点，却是说到生命树被关闭。之后，生命树似乎消失不见，不知去向，但是到圣经末两章又提起来。所以，这头尾两段是遥遥相对的，其中的重点就是生命树。第二，两段都有一道河。创世记二章十节有一道河，启示录二十二章一节也有一道河。第三，两段都有三种材料：金子、珍珠和宝石（创二11~12，启二一18~21）。第四，这两段都有一个配偶，创世记二章出来了一个配偶，一个妻子（18，21~24）。启示录末了也有一个妻子，一个配偶（二一9）。这四点是圣经头两章和末两章的主要内容；若是把这四点，从创世记头两章和启示录末两章去掉，其中就没有什么内容了。所以，这头两章与末两章的内容，实在是遥遥相对。
 
　The first two chapters of Genesis form a section, and the last two chapters of Revelation also form a section. The content of these two sections marvelously reflect each other. First, both sections contain the tree of life. The tree of life is first spoken of in Genesis 2:9 and is not explicitly mentioned until Revelation. In Genesis 3 the way to the tree of life is closed (vv. 22-24). After these verses the tree of life seems to disappear, but it is spoken of again in the last two chapters of the Bible. Hence, the first and last sections of the Bible reflect each other, having the tree of life as their focus. Second, both sections contain a river. There is a river in Genesis 2:10 and also in Revelation 22:1. Third, both sections contain three kinds of materials—gold, pearl (bdellium), and precious stones (Gen. 2:11-12; Rev. 21:18-21). Fourth, both sections speak of a counterpart, a wife (Gen. 2:18, 21-24; Rev. 21:9). These four points are the main content of the first two chapters and the last two chapters of the Bible. If we remove these four points from Genesis 1—2 and Revelation 21—22, these four chapters would not have much content. Therefore, the content of the first two chapters and the last two chapters of the Bible truly reflect each other.
　　这前后两段虽然遥遥相对，却有相当不同之处。首先，在开头时，生命树是在人以外，在亚当之外；但末了，这生命树是在人里头。启示录二十二章二节说，生命树长在新耶路撒冷城里。在此我们必须领会，新耶路撒冷城乃是一个集体的大人，而创世记二章里的亚当，也是个集体的大人。亚当所代表的不只是他自己，还包括一切出乎亚当的子孙，所以亚当是一个团体的人。新耶路撒冷也是个团体的大人。在新耶路撒冷的城门上，写着以色列十二支派的名字，根基上则有十二使徒的名字（启二一12，14）。这也就代表旧约中神的选民，以及新约中一切蒙恩得救的人。在圣经开头，生命树是在亚当这个团体的人之外，到末了，这棵生命树是在圣城这个团体的大人里面。至终，生命树是与人调和在一起；生命树是在人里面，并且活在人里面。

　　第二，创世记开头的金子、珍珠和宝石，与亚当这个土造的人相对。然而到启示录末了，那由以色列十二支派和十二使徒所代表新旧约所有的圣徒，已经不再是属土的，都变成金子、珍珠和宝石了（二一12，14，18~21）。准确的说，就是那个土造的人变化了，土的性质没有了，但是人还在。

　　第三，在创世记二章里的三种材料：金子、珍珠和宝石，不过是材料而已，并没有建造在一起（11~12）。但是到启示录末了，这三种材料已经建造在一起，成为新耶路撒冷城（二一18~21）。这一个建造，一面说是神在人中间的帐幕和居所（3）；另一面说，乃是羔羊的新妇、配偶（2）。

　　我们若能清楚看明这头尾两幅图画，对我们认识圣经，有非常大的帮助。从这个眼光来看圣经，我们必须承认，圣经一开头就把神的心愿说出来了。创世记头二章清楚地描绘了一幅图画，我们若是看得出这幅图画，就能完全领会神的心意，明白神在宇宙间要作什么。
 
　Although the first and last sections are a reflection, there are still considerable dissimilarities. First, in the first section the tree of life is outside man, outside Adam; however, in the last section the tree of life is inside man. Revelation 22:2 says that the tree of life grows in the New Jerusalem. We must understand that the New Jerusalem is a corporate man, and Adam in Genesis 2 is also a corporate man. Adam represents not only Adam but also all his descendants, those who come out of him. Therefore, Adam is a corporate man. The New Jerusalem is also a corporate man. Inscribed on the gates of the New Jerusalem there are the names of the twelve tribes of the sons of Israel, and on the twelve foundations there are the names of the twelve apostles (Rev. 21:12, 14). These two groups of people represent God’s chosen people in the Old Testament and all those saved by grace in the New Testament. At the beginning of the Bible the tree of life is outside this corporate man Adam, but at the end the tree of life is inside this corporate man, the holy city. Ultimately, the tree of life is mingled with man. The tree of life is in man and grows in man.

　Second, the gold, bdellium, and precious stones in Genesis 2 are in contrast to Adam, a man of clay. However, at the end of Revelation all the Old Testament and New Testament saints, represented by the twelve tribes of the sons of Israel and the twelve apostles, are no longer earthy; they have become gold, pearl, and precious stones (21:12, 14, 18-21). It is more accurate to say that the man of clay is transformed; the earthy nature is gone, but the person remains.

　Third, in Genesis 2 the three kinds of materials—gold, bdellium, and precious stones—are merely materials; they have not yet been built together (vv. 11-12). However, in Revelation 21 and 22 these three materials have been built up as the New Jerusalem (21:18-21). On one hand, this building is the tabernacle and dwelling place of God among men (v. 3), and on the other hand, this building is the bride and counterpart of the Lamb (v. 2).

　If we see a clear picture of the beginning and the end of the Bible, we will be greatly helped in knowing the Scriptures. When we look at the Bible with this view, we must acknowledge that the very beginning of the Bible brings out God’s heart’s desire. Genesis 1 and 2 present a clear picture. If we see this picture, we will be able to fully understand God’s heart and know what God is doing in the universe.
　　创世记一开头，清楚地说明神创造了天地、万有。在这个创造里，神所注重的乃是生命。宇宙中形形色色的事物奇妙众多，但在创世记的记载里只有一章，而且记载得非常简略。开头只说了一句：“起初神创造诸天与地。”（一1）之后，在神六天的工作中，记载的路线完全是在生命上，从无生命之物说到有生命之物。在有生命之物一面，从最低级、无意识的植物生命说起，说到高级的、有意识的动物生命。在动物这面，是从意识最低的生命，说到意识最高的生命。末了，就造出受造之物中最高的生命─人。然而，这个人是一个团体的大人。神当初没有造出许多人，只造出亚当一个人。以后人虽然生养众多，但都是从这个人出来的。神没有造出零零散散的许多人，而是造出一个集体的大人。神要这个人有祂的形像彰显祂，有祂的权柄代表祂（26）。神乃是造一个集体的人，叫人有神的形像和权柄，能在宇宙间彰显神、代表神。

　　受造的人虽然有神的形像，并得着神的权柄，然而还需要神进入人里面，作人的生命，活在人里面。所以，在创世记一章我们看到第一个主要的点，就是有一个最高的生物，他有神的形像，有神的权柄。然而，神还没有进到人里面作人的生命，因此神的心意还未达成。
 
　There are four crucial points in Genesis 1 and 2. Genesis 1 clearly indicates that God created the heavens, the earth, and all things. In creation God’s focus was on life. There are millions of wonderful, colorful things that exist in the universe, but only one chapter in Genesis gives a record of their creation, and this record is very brief. The opening statement of the Bible is, “In the beginning God created the heavens and the earth” (v. 1). Then the record concerning God’s work of six days is wholly on life, beginning with things without life to things with life. The record of the things with life begins with the plant life, the lowest form of life without any consciousness, and goes on to animal life, a higher form of life with consciousness. The record of the animal life begins from the lowest consciousness to the highest consciousness. At the end of this record man, possessing the highest form of life among all creatures, was created. However, this man is a corporate man. God did not create many men; He created one man—Adam. Even though man became fruitful and multiplied, all men come from this one man. God did not create many scattered men but one corporate man. God wants this man to express Him in His image and represent Him with His dominion (v. 26). God created a corporate man so that man with God’s image and dominion may express Him and represent Him in the universe.

　Although God created man in His image and with His authority, man still needs God to enter into him to be his life and to live in him. Therefore, the first crucial point in Genesis 1—2 is that man is the highest form of created life, because he was made in God’s image and given God’s dominion. However, in these two chapters God’s intention was not accomplished, because God did not enter into man.
　　二章开始，我们看到第二个重点，就是神为人造了一个灵，把人摆在一棵象征祂自己作生命的树跟前，要人凭着里面的灵接受生命树，作人的生命（7~9）。这就是说，神要人用灵接受祂这一位是灵的神，进到人里面，作人的生命。生命树的含意很多，总括的说，就是神要在祂儿子里面，作人的生命。所以，生命树实际上乃是基督自己（约十五1，4）。虽然神用土造了一个人，但神吹了一口生命之气在人里头，叫人里面有了灵（创二7，箴二十27）；这一个灵是为着接受神进入人里面，作人的生命。神进入人里面，乃是在祂儿子的生命里。约壹五章十二节说，“人有了神的儿子，就有生命；没有神的儿子，就没有生命。”这生命乃是在神的儿子里，而神的儿子又成为灵，进入人里面（约二十22）。所以父、子、灵乃是一个生命的故事；三一神要进入人里面，作人的生命。
 
　The second crucial point in chapter 2 is that God created man with a spirit and placed man in front of the tree of life, a symbol of God Himself as life (vv. 7-9). This means that God wants man to receive God, who is Spirit, in his spirit. The tree of life has many significances, but its main significance is that God in the Son can be received as life. The tree of life is actually Christ (John 15:1, 5). God formed man from dust and breathed the breath of life into him to form a human spirit within him (Gen. 2:7; Prov. 20:27). This human spirit is for man to receive God into himself as his life. God can enter into man as life in the Son. First John 5:12 says, “He who has the Son has the life; he who does not have the Son of God does not have the life.” Life is in the Son of God. As the Spirit, the Son of God enters into man (John 20:22). Hence, the Triune God—the Father, the Son, and the Spirit—wants to enter into man to be man’s life.
　　第三个重点，照着全本圣经所启示的，这个生命一进入人里面，就成为活水的江河（约七38）。这生命在人里面不是呆板、死寂、停滞的，乃是运行、活泼、流通的，像一道河水流通一样。这个流通的结果，就产生变化。有些经验丰富的淘金人曾说，许多宝物都是在活水流通的地方产生的。圣经也是这样启示，在河水流通之处，产生了金子、珍珠和宝石（创二11~12）。人原是土造的，但因着神进到人里面，三而一的神与人调和了，这个土质的人里面，就加进了神“金子”的成分。金子是原来就有的矿物，不是变质的东西，而珍珠和宝石则是经过变质而产生的。

　　所有读经的人都承认，金表征神的性情；神金子的成分进到人里面，作人的生命性情，人就重生了。人重生之后，就发生变质的作用，产生了“珍珠”。我们所以成为珍珠，是因我们这些土造的人，在基督的伤处得着重生而变质。跟着珍珠的就是宝石。从我们重生变质那天起，神的生命就在我们里面，作变化的工作，这就是“宝石”的故事。宝石乃是经过高温的烧和高度的压之后，变化而成的。无论是钻石、玉石或宝石，原先都是普通的木石，没有多少价值，经过高温高压而慢慢变成贵重的石头。从我们重生那时起，神的生命就在我们里面运行、带领；同时，神也在外面兴起环境来管治。这样里外配合的烧我们、压我们，使我们天天变化，结果我们就成为宝石。

　　神的成分加到我们里面之后，就使我们身上“土质”的成分产生变化，逐渐变化成为珍珠和宝石。这一点与启示录二十一章也相契合，那里说新耶路撒冷城是纯金的（18），门是珍珠造的（21），城墙是用宝石装饰的（19）。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。”城的光辉如同极贵的宝石，就是神荣耀的光辉。它显出来的样子像碧玉，就是神显出来的样子（四3）。新耶路撒冷乃是碧玉城，它的样子完全像神。这城乃是圣灵在一切蒙恩的人身上，所作变化工作的结果。所以，第三点就是神的生命进到我们里面，带着祂的性情，在我们里面一直的运行，结果产生变化，使我们变化成为珍珠和宝石。
 
　The third crucial point in Genesis 2 is the flowing river. Once the divine life enters into man, it becomes rivers of living water (John 7:38). The divine life within man is not inactive or stagnant; it is operative, lively, and flowing, just like a river. The issue of this flowing is transformation. Experienced gold miners say that many treasures are produced where water flows. The Bible reveals that gold, bdellium, and precious stones are produced where living water flows (Gen. 2:11-12). Man was made of clay, but by entering into man, the Triune God mingles with man. Hence, God’s golden nature is added to man’s earthy nature. Gold is a fundamental element; it is not produced through a process of transformation, but pearls and precious stones are produced through transformation.

　Bible students acknowledge that gold signifies God’s nature. When God’s golden element enters into man to be man’s life and nature, man is regenerated. After man is regenerated, transformation begins in order to produce “pearls.” Even though we are made of clay, we can become pearls because we are regenerated and transformed in the wound of Christ. First there is gold, then pearls, and then precious stones. From the day we are regenerated, God’s life is in us, doing a work of transformation. This is the story of the precious stones. Precious stones are clay that has been transformed through high heat and pressure. Prior to the process of transformation, the base materials for diamonds and jade have no value, but through transformation they become valuable stones. From the moment we are regenerated, God’s life is operating within us and leading us. At the same time God also raises up outward circumstances to discipline us. These two matters, one within us and one without, coordinate to consume us and press us so that we can be transformed daily and, as a result, become precious stones.

　After God’s nature enters into us, it causes our earthy nature to be transformed gradually into pearl and precious stones. This corresponds to what is revealed in Revelation 21. The New Jerusalem is pure gold (v. 18), its gates are of pearls (v. 21), and the foundations of the wall of the city are adorned with every precious stone (vv. 19-20). Verse 11 says that the New Jerusalem has the glory of God and that her light is like a most precious stone, like a jasper stone. The light of the city is like a most precious stone, and the city has God’s glory, the expression of God. The appearance of the city is like a jasper stone, which is the appearance of God (4:3). The New Jerusalem is a jasper city; it is completely like God in appearance. This city is the result of the Holy Spirit’s transforming work on all those who are saved. The life of God enters into us with the nature of God and operates in us continuously. The result of this continuous operation is our being transformed into pearls and precious stones.
　　第四点，这些金子、珍珠和宝石若是散着的，并没有太多的价值和用处；但这些材料若是建造起来，就是有用的。创世记二章说到，那道河与那三种宝贵的材料后，说到一个女人；这含示这些宝贵的材料必须建造起来，成为一个女人，一个配偶。或许有人觉得这样推论太过武断，其实这个推断乃是根据启示录。因为二十一章说，这三种材料所建造成的新耶路撒冷城，乃是新妇，就是一个女人（2，9~10）。这给我们看见，那个土造的人乃是一个团体的人，接受神的生命进到他里面后，就有了金的成分，结果变化成为珍珠、宝石。之后，就被建造成一个团体的女人，作一个配偶，也就是神的居所（22）。

　　据此，我们可以看见，这就是神心所爱的。神起初所造的人亚当，预表一个团体的人，有神的形像彰显神，也有神的权柄代表神，为神管理。到启示录末了就看见，新耶路撒冷城有神的荣耀，好像碧玉，明如水晶（二一11），这就是有神的形像彰显神。并且这城里有神和羔羊的宝座，而祂的奴仆都要事奉祂，并且他们要与祂一同作王，直到永永远远（二二3，5），这就说到有神的权柄代表神。创世记头两章的四个重点，到了启示录末两章，得到完全的发展与成就。土造的人因着接受神作生命，有了金的成分，并且经过变化成为珍珠和宝石，还要同被建造成为一座城，就是神的配偶，也是神的居所。这座奥妙的城有神的形像，也有神的权柄，可以彰显神并代表神。
 
　The fourth point in Genesis 1—2 is that the gold, bdellium, and precious stones are truly valuable and useful only when they are built up. Genesis 2 speaks of a woman after speaking of the river and the three precious materials. This implies that these precious materials must be built up into a woman, a counterpart. Some may feel that this interpretation is arbitrary, but it is based on Revelation 21, which says that the New Jerusalem, a city built with these three materials, is a bride, a woman (vv. 2, 9-10). Hence, the man of clay is a corporate man who, by receiving the life of God into him, obtains the element of gold, which issues in his transformation into pearl and precious stones. The gold, pearl, and precious stones are then built up into a corporate woman as the counterpart and dwelling place of God.

　The built-up city shows the desire of God’s heart. The man Adam, whom God created in the beginning, typifies a corporate man who expresses God in His image and represents and rules for God with His dominion. At the end of Revelation the New Jerusalem has the glory of God and is like a jasper stone, as clear as crystal (21:11). This is to express God in His image. Furthermore, the throne of God and of the Lamb will be in the city, His slaves will serve Him, and they will reign with Him forever and ever (22:3, 5). This is to represent God with His dominion. The four crucial points in the first two chapters of Genesis have a full development and consummation in the last two chapters of Revelation. By receiving God as life, men of clay receive the element of gold and become pearls and precious stones through transformation; they are also built together into a city, which is God’s counterpart and God’s dwelling place. This marvelous city in God’s image and with God’s dominion expresses God and represents Him.
　　圣经的头尾四章表明了一幅图画，让我们看见神的心意。在创世记一至二章，神的心意才刚开始要进行，在三章一条蛇─神的对头，就进来了。蛇一进来，就开始许多波折，发生了许多故事。一路下来暗潮汹涌，情节曲折；然而，神从未离开祂的心意和目标。神的对头撒但的所作所为，也都是针对神这个心意和目标而来。蛇把罪注入到人里面，叫人死亡，就是针对神的这个目标，要破坏神的心愿。然而，神一再作工，甚至成为肉体，来对付那条蛇，对付蛇所带给人的罪，并对付罪所引进的死亡。神的目的乃是要完成祂的心愿。最后，撒但、罪和死亡，全都解决了；神的儿子和祂所带来的义和生命，完全得胜。神自己进到土造的人里面，作了他们里面的金子，并且叫他们起变化，成为珍珠和宝石。他们身上土质的成分完全脱干净，里面全数是金子、珍珠和宝石。神在这些人里面作他们的生命，活在他们里面，借着他们发表祂自己。这些人所照耀出来的，就是神自己；他们有神的形像彰显神，有神的权柄代表神。

　　在这幅图画里，我们最终得到一个清楚地印象，就是个人并没有多少地位。最终的结果，完全是许多个人成为一团，成为一体。然而并不是每个人单独的自成一体，乃是许多人成为一团。在创世记头二章末了，神的工作最后所得着的是一个女人。在整本圣经末了，神历代工作所产生的结果是一座城，而这座城也是一个女人。因此，最终的结果，乃是建造，个人并没有地位；如果有，是团体里面有个人的那一分。建造包括了前面所说的，土造的人需要接受神作生命，而神的生命进到人里面，经过流通变化，就产生出珍珠和宝石。然而，这些宝贵的材料并不是散落在各处，供人欣赏。至终，这些材料必须被建造起来，成为一个女人，这才是圣经中心的异象。这包括父、子、灵的工作，也包括圣经所记载，基督在人里面一切的工作。

　　我们向人传福音，使人得着神的生命，再帮助人学习让圣灵作工，在人里面变化，在神面前一直长进，这些都非常好，但这些都还没有达到神最终的目的。神最终的目的，乃是要这些金子、珍珠、宝石，就是这些变化过的人，包括旧约的以色列十二支派所代表神的选民，和新约的十二使徒所代表的信徒，都同被建造，成为一体。我们必须清楚看见，这乃是圣经最终的异象。所以，即使我们身上的土质全都脱干净，每一个人都是金子、珍珠、宝石，神的目的还没有达到。同样的，就我们的工作而言，我们带人得救，爱主，被变化成为金子、珍珠和宝石，仍然没有达到神的目标。那仅仅是创世记二章上半的工作，二章下半那个女人还没有出来。这许多金子、珍珠、宝石，必须被建造成为一座城，一个女人。
 
　Genesis 1—2 and Revelation 21—22, the beginning and ending of the Bible, present a picture of God’s intention. God’s intention was beginning to be carried out in Genesis 1 and 2 when the serpent, God’s adversary, came in chapter 3. After the serpent came in, there were many efforts to undermine God’s intention, but God never gave up on His intention and goal. Everything that God’s adversary, Satan, does is aimed at undermining God’s intention and goal. The serpent’s injecting sin into man, which resulted in death in man, was aimed at destroying God’s goal, God’s desire for a vessel to contain Him. However, God did not stop working and even became flesh in order to deal with the serpent, to deal with man’s sin brought in by the serpent, and to deal with the death brought in by sin. God intends to accomplish His desire. Ultimately, the problems related to Satan, sin, and death will be resolved, and the Son of God and the righteousness and life that He brings will gain the full victory. Now God has entered into men of clay with His nature of gold so that they can be transformed into pearls and precious stones. Their earthy element will be completely transformed, and they will be gold, pearls, and precious stones. God is within us to be our life, to live in us, and to be expressed through us. We can shine forth God, express Him in His image, and represent Him with His dominion.

　This picture gives a clear impression that there is no room for individuals. The ultimate issue of God’s desire is that there would be one body, one corporate entity, not many individuals. He does not want many transformed individuals but instead wants one transformed and built-up corporate entity. At the end of Genesis 2, God built one woman. At the end of the whole Bible the issue of God’s work throughout the ages is one city, and this city is also one woman. Hence, the ultimate issue of God’s work is one building. Therefore, in this work there is no room for individuals. Rather, the many are part of one corporate entity. In order to have the building, we, as men of clay, need to receive God as life. After the divine life enters into us, through its flowing and through transformation, pearls and precious stones are produced. However, it is not sufficient for these precious materials to be scattered. Eventually, these materials need to be built up. This is the central vision of the Bible. This central vision includes the work of the Father, the Son, and the Spirit in us.

　It is very good that we preach the gospel to people so that they can receive God’s life. It is also good that we help new believers learn to let the Holy Spirit do a transforming work within them so that they may advance and grow before God. However, this is not God’s final goal. God’s final goal is for the gold, pearls, and precious stones, the transformed people, to be built up as one entity. These transformed people include God’s elect, represented by the twelve tribes of Israel in the Old Testament, and the believers, represented by the twelve apostles in the New Testament. This is the ultimate vision of the Bible. God will not arrive at His goal merely by our earthy nature being changed to gold, pearls, and precious stones. There is still a need for these materials to be built up. Similarly, in terms of our work—our leading people to be saved, to love the Lord, and to be transformed into gold, pearls, and precious stones—do not achieve God’s goal. That is merely the work of the first half of Genesis 2; it is not the work of building the woman in the second half of chapter 2. The gold, pearls, and precious stones need to be built up into a woman.
　　以弗所书是使徒保罗照着神的这个心意写的。他在一章说到，召会是基督的身体（23）。在四章说，神“所赐的，有些是使徒，有些是申言者，有些是传福音者，有些是牧人和教师，为要成全圣徒，目的是为着职事的工作，为着建造基督的身体”（11~12）。保罗说无论是使徒、申言者、传福音者、牧人或教师，都是为着建造基督的身体。在二章，他提到召会是神的居所；他说，我们“也在祂里面同被建造，成为神在灵里的居所”（22）。五章就说到召会是基督的配偶和妻子（24~25）。历代的解经家都承认，以弗所书是讲召会的书，也都承认召会是基督的身体，是神的居所和基督的配偶。然而，我们在基督教里找不到什么书籍或信息，讲到召会是如何建造起来的；最多只说到召会是所有得救之人的集大成，至于要如何集大成，却没有下文。
 
　Ephesians was written by the apostle Paul according to the will of God. In chapter 1 Paul says that the church is the Body of Christ (vv. 22-23) and in chapter 4 that God “gave some as apostles and some as prophets and some as evangelists and some as shepherds and teachers, for the perfecting of the saints unto the work of the ministry, unto the building up of the Body of Christ” (vv. 11-12). According to Paul, apostles, prophets, evangelists, and shepherds and teachers are for the building up of the Body of Christ. In 2:22, concerning the church being the dwelling place of God, Paul says, “In whom you also are being built together into a dwelling place of God in spirit.” In verses 24 and 25 of chapter 5 Paul speaks of the church being the counterpart and wife of Christ. Bible expositors recognize that the book of Ephesians is concerning the church and that the church is the Body of Christ, the dwelling place of God, and the counterpart of Christ. However, it is difficult to find books or messages in Christianity concerning the building up of the church. At most, we can find some literature that refers to the church as an aggregate of all the saved ones, but there is no explanation as to how this aggregate comes into being.
　　神的心意是要得着建造的召会，所以使徒的工作，乃是为着召会的建造。今天，反观我们自己，我们有多少实际呢？首先，我们需要问自己被建造的成分有多少？建造和造就不同，造就是把我们不像样的地方弄得像样，建造是把我们和别人合在一起。也许从前你和别人合不来，经过一段时间的建造，你和别人合起来了。这不只是把从前的不像样弄得像样，还要能够脱离从前的单独，与别人合在一起。所以，我们首先要问自己和别人的关系如何？和什么人有真实地建造？是否能和众圣徒一同被建造？第二，要问我们的工作是否建造召会？我们是否仅仅带人得救，使人重生，有变化，变得像神的形像就满意了？或是在你我的工作里有建造的成分？在我们带人得救，帮助人经历变化，使他们成为金子、珍珠和宝石等贵重的材料之后，我们还要帮助他们彼此有建造。然而，许多时候，我们所作的只是造就人的工作，并不是建造人的工作。

　　圣经清楚地陈明一幅图画，让我们看见神不是仅仅要得着金子、珍珠、和宝石这些宝贵的材料而已，神乃是要这些材料能建造成一个居所。神不是要这些贵重的材料，作一项项单独的展示品；而是要这些贵重的材料，被建造成为一个居所。你我都必须问自己：我被建造了没有？我的工作是不是最终能完成这个建造？如果只是我自己、或我所带的人变成了金子、珍珠和宝石，这样的工作即使我们自己很满意，但是神并不满意。虽然金子很宝贵，珍珠非常漂亮，宝石也很美丽，但神并不满意；神要的乃是一个建造。土造的，神固然不要，砖造的也没有用，石头造的仍然是不够；神要的是金子、珍珠和宝石，并且要被建造起来。
 
　God’s intention is to gain the builded church; therefore, the work of the apostles is for the building up of the church. We need to examine ourselves in order to know how much of the reality of the building of the church we have. We first need to ask how much we are built up. Building is different from edification. Edification is to make that which is improper in us proper, but building is to join us together with others. It may be difficult for us to be joined to others, but through building we are joined with others. Building not only makes us proper but also delivers us from individuality and joins us with others. Hence, the first question we need to answer concerns our relationship with others. With whom do we have the real building? Are we built together with all the saints? Second, we have to ask whether our work builds up the church. Are we satisfied with merely leading people to salvation so that they are regenerated, transformed, and changed into God’s image? Is there a building element in our work? After we lead people to salvation and help them experience transformation so that they can become valuable material—gold, pearls, and precious stones—we need to help them to be built up. However, we often do a work only of edification, not a work of building.

　The Bible presents a clear picture that God not only wants to gain valuable materials, but He also wants these materials to be built up into a dwelling place. God does not want these valuable materials to be individual items for exhibition. He wants these valuable materials to be built up into a dwelling place. Hence, we must ask whether we have been built up and whether the result of our work can complete this building. Even if we are satisfied that those under our care are gold, pearls, and precious stones, God is not satisfied. Gold is precious, pearls are lovely, and precious stones are beautiful, but God is not satisfied with just this. God wants a building. While He certainly does not want anything of clay, He wants gold, pearls, and precious stones that have been built up.
　　以弗所是一本专讲召会的书，其中有许多属灵的发表，例如：用诸天界里各样属灵的福分，祝福了我们（一3）；神在创立世界以前，拣选了我们（4）；我们在主里面受了圣灵为印记（13）；我们是基督的身体，是那在万有中充满万有者的丰满（23）；我们在主里面同被建造，成为神在灵里的居所（二22）。许多人的注意力都是集中在属灵的福分、拣选、印记等，却不够注意身体的建造。这些讲到召会的话语，我们不能只把它们当作是抽像的、属灵的、天上的、将来才会发生的。这些如果真是为着将来、为着天上的，神不必说这些话，因为天上有许多事，神并没有让我们知道。神所以让我们知道，是为着今天，为着现时的。然而，这个现时的建造在哪里？今天被建造的召会在哪里？我们可以看见，到处都有一群群的基督徒，爱主的人不难找到，追求属灵的人也所在多有，但是被建造的召会在哪里？

　　使徒保罗在林前三章清楚地说，他是神的同工（9），要建造信徒成为神的殿（17）。所以，这个建造的工作并不是将来的事。如果是将来的事，提前三章十五节说，“倘若我耽延，你也可以知道在神的家中当怎样行；这家就是活神的召会。”这句话就说不通了。若是这个家不是现今的，保罗怎么会对提摩太说，要知道在神的家当怎样行？若是地上没有这个建造，怎么会有神的家？倘若这个建造是将来的，神的家也就是将来的。这样，今天在地上、在这个时代里，神没有家；我们只能企望将来神有一个家。这是个错误的说法，因为今天在地上就有神的家，这家就是活神的召会。
 
　Ephesians speaks particularly concerning the church and uses many spiritual utterances, including, “blessed us with every spiritual blessing in the heavenlies” (1:3), “chose us in Him before the foundation of the world” (v. 4), “sealed with the Holy Spirit” (v. 13), “His Body, the fullness of the One who fills all in all” (v. 23), and “being built together into a dwelling place of God in spirit” (2:22). Many believers focus their attention on the spiritual blessings, on choosing, and on sealing, but they do not pay enough attention to the building of the Body. We cannot treat the words concerning the church as abstract or as being spiritual and heavenly and only for the future. If the things concerning the church were indeed for the future, for the heavens, God would have no need to speak about them, because there are many things in heaven that God does not make known to us. God makes known to us the things concerning the church because they are for today, for the present. However, where is this building? Where is the builded church today? There are groups of Christians everywhere. It is not hard to find lovers of the Lord, and many believers pursue spirituality, but where is the builded church?

　In 1 Corinthians 3 the apostle Paul says that we are God’s fellow workers for building the saints into God’s temple (vv. 9, 17). Therefore, this building work is not something of the future. If it were something of the future, then 1 Timothy 3:15 would not make sense. This verse says, “If I delay, I write that you may know how one ought to conduct himself in the house of God, which is the church of the living God.” If this house were not for today, why would Paul tell Timothy how to conduct himself in the house of God? If there were no such building on the earth, how could there be a house of God? If building is for the future, God’s house would also be for the future; God would not have a house on the earth in this age, and we could only hope that God would have a house in the future. Such an interpretation is erroneous, because today on the earth God has a house, and this house is the church of the living God.
　　从一面说，全本圣经从创世记三章到启示录二十章，反面是讲一条蛇，带来了罪，引进了死亡；正面是说到神的儿子基督，带来了义，并引进生命。然而从另一面看，全本圣经就是讲神的家、神的殿的故事。旧约里的中心，就是一个帐幕，一个圣殿。帐幕是圣殿的前身，圣殿与帐幕其实就是一个。在旧约出埃及记中，帐幕就已经立起来了。以色列人出埃及后，他们当中就有了帐幕。之后，以色列人的行动都是以帐幕为中心，一直到圣殿造起来，才取代了帐幕。在列王时期，圣殿是以色列人的中心。当初圣殿刚建造起来，圣殿中有神的同在，充满了神的荣耀。后来圣殿被拆毁，荒凉了；以色列人也被掳，分散了。而后，圣殿又被恢复，重新修造起来，直到旧约时代结束。
 
　On the one hand, Genesis 3 through Revelation 20 speaks negatively of a serpent bringing in sin and death and positively of Christ the Son of God bringing in righteousness and life. On the other hand, however, the Bible speaks of the house of God, the temple of God. The center of the Old Testament is the tabernacle and the temple. The tabernacle is the precursor of the temple. The temple and the tabernacle are actually one. The tabernacle was erected in Exodus after the children of Israel left Egypt. From the time of their exodus from Egypt, the tabernacle was among them. From the time the tabernacle was erected until the temple was built to replace the tabernacle, the move of Israel was focused on the tabernacle. In the age of the kings the temple was the center of Israel. When the temple was built, the glory of God filled the temple, and the temple had God’s presence (1 Kings 8:10-11). Later, the temple was destroyed and became desolate, and the children of Israel were taken into captivity and scattered. After a period of time the temple was rebuilt and remained through the end of the Old Testament age.
　　从圣经的记载，我们可以看见，从亚当、亚伯、以诺、挪亚一路下来，神的眼目一直是向着帐幕，因为神希望在地上、在人中间得着一个居所。我们如果有眼光，就会看见神的眼目是一直注视着帐幕。然而，那些人的后代都没有达到神的目的；反而在地上被撒但利用，变作撒但建造的材料，为撒但建造他的城，使神在地上得不着人建造祂的居所。当神用洪水审判世界时，挪亚一家建造方舟而蒙拯救，地上就有了一个新时代的开始（创六11~九17）。然而，他们的后裔在各地成立邦国之后，又为撒但利用，为自己建造巴别城（十一1~4）。神因此不能得着人作材料，作祂的居所；于是，神又在巴别施行审判，变乱人的语言（7）。
 
　The Bible shows that from the time of Adam, Abel, Enoch, and Noah, God’s eyes were set on the tabernacle because He desires to have a habitation on earth among men. If we have insight, we will see that God’s eyes were always set on the tabernacle and the temple. However, the descendants of Adam did not reach God’s purpose. Rather, they were utilized by Satan, became Satan’s building materials, and even built a city for Satan (Gen. 11:4). As a result, God could not find anyone on the earth to build His habitation. When God judged the world with the flood, Noah’s household was saved through building the ark, and the earth had a new beginning (6:11—9:17). However, Noah’s descendants formed nations and were utilized again by Satan to build the city of Babel (11:1-4). As a result, God was left with no one as material for His dwelling. Thus, God judged Babel and confounded man’s language (v. 7).
　　从巴别，神召出一个人亚伯拉罕，要他离开本地、亲族、父家，往神所指示的地去（十二1）；并且向亚伯拉罕应许说，要把那地赐给他的后裔（7，十三14~17）。这里，我们看见神应许亚伯拉罕两件事：一块地、和许多子孙。那一块地是为着作基地，而那些子孙是为着作材料，以建造神的居所。亚伯拉罕等候这应许的成就，他的儿子以撒也等候这应许的成就，而后这个应许传到了以撒的儿子雅各。雅各并非长子，但是他看重长子名分，耍了诡诈手腕，骗取他哥哥的长子名分，却被哥哥恨恶而被迫离开父母，逃往舅父家（二五29~34，二七5~44）。当他逃亡在荒凉的路上过夜时，他作了一个梦，看见一个梯子立在地上，梯顶通天，有神的使者在梯子上，上去下来；又有神站在梯子以上，向他祝福。他醒来，就把所枕的石头立作柱子，浇油在其上，认为那是神的家，也是天的门，并把那地起名伯特利（二八10~19）。这意思就是，神要从这个人的子孙中，兴起一个家，来作神的家。
 
　God called Abraham and charged him to go forth from his land and from his relatives and from his father’s house to the land that God would show him (12:1). God also promised Abraham that He would give that land to his seed (vv. 7; 13:14-17). God promised Abraham two things: land and descendants. The land would serve as the site of God’s house, and the descendants would be the materials for the building of God’s habitation. Abraham waited for the fulfillment of this promise, and his son Isaac also waited. Later, this promise was passed on to Jacob, the son of Isaac. Although Jacob was not the firstborn, he sought the birthright and employed crafty means to cheat his older brother and gain the birthright. Jacob, being hated by his older brother, was forced to leave his parents and flee to his uncle’s house (25:29-34; 27:5-46). While Jacob was fleeing to his uncle’s house, he had a dream in which he saw a ladder set up on the earth, and its top reached to heaven; and there the angels of God were ascending and descending on the ladder. God was standing above the ladder, and He blessed Jacob. When Jacob awoke, he took the stone that he had put under his head, set it up as a pillar, and poured oil on top of it. He considered this place to be the house of God, the gate of heaven, and called the name of this place Bethel, which means “house of God” (28:10-19). This indicated that God would raise up the sons of Jacob to be His house.
　　雅各的子孙日后成了大族，却受到埃及的奴役（出一1~14）。当神拯救他们出了埃及，帐幕在以色列人中立起来（四十17），神的家就开始建造起来。我们必须用属灵的眼光来看这件事，帐幕立起来，就是神在地上居所的开始。从那时候起，神就一直注意这地上的帐幕。帐幕可说是以色列人的标志和象征。然而，帐幕本身并不是神的居所，以色列人才是神的居所；帐幕不过是个象征，是个表号。当以色列人情形正常时，神就住在他们中间；当以色列人情形不正常时，神就不住在帐幕，不住在以色列人中间。诗篇一百三十三篇说，“弟兄和睦同居，是何等的善，何等的美！…好比黑门的甘露，降在锡安山。”（1，3）我们若用透彻的眼光来看，就知道这是指圣殿的光景，神的帐幕、居所的光景。当神的子民和睦同居的时候，他们就是神在地上的居所，神就住在他们中间。当他们背道荒凉时，神就离开了，圣殿也被拆毁了。到了一个时候，神又来恢复他们，圣殿又重新修造起来，直到旧约时代的末了。
 
　The sons of Jacob later became a great race, but they were enslaved in Egypt (Exo. 1:1-14). God delivered them out of Egypt and raised up the tabernacle among them (40:17). We must understand this with spiritual insight: the erecting of the tabernacle was the beginning of God’s dwelling place on earth. From then on God was watchful of this tabernacle. The tabernacle can be considered as the symbol and figure of Israel. However, the tabernacle itself was not God’s habitation; Israel was God’s habitation. The tabernacle was a symbol, a type. When Israel was in a normal situation, God dwelt among them; when Israel was not in a normal situation, God did not dwell among them. Psalm 133 says, “Behold, how good and how pleasant it is / For brothers to dwell in unity! / ...Like the dew of Hermon / That came down upon the mountains of Zion” (vv. 1, 3). These verses refer to the condition of God’s habitation, the tabernacle and the temple. When God’s people dwelt together in unity, they were God’s habitation on earth, and God dwelt among them. When they were apostate and desolate, God went out from among them, and the temple was destroyed. Before the end of the Old Testament age, God restored the children of Israel, and the temple was rebuilt.
　　到了新约，还是说到神居所的建造。神不是只要我们作一个属灵、敬畏神的人，乃是要我们能和神的子民和睦同居，配搭成为一体，经过属灵的建造，成为属灵的殿，作神的居所。约翰一章十四节说，主耶稣是“话成了肉体，支搭帐幕在我们中间，丰丰满满地有恩典，有实际”。二章，祂又说，“你们拆毁这殿，我三日内要将它建立起来。”（19）祂说这话，乃是以祂的身体为殿（21）。犹太人要把祂钉十字架，但祂三日内要建造起来；这意思是主三日后复活，要把那奥秘的身体建造起来，作神的殿。犹太人在十字架上所拆毁的身体，是主耶稣成为肉体时所穿上的。当祂从死里复活，所建造起来的身体，乃是一个奥秘的身体。祂从死里复活，把生命分给我们，重生我们，叫我们个个都成为祂身体上的肢体。这就是我们进了珍珠门，圣灵就在我们里面作复活的工作，叫我们一再脱开土质的成分，把一切都带到复活里，在复活里被变化，而同被建造，成为主奥秘的身体。这个奥秘的身体就是召会，也就是圣殿，是主在复活里所建造的。
 
　The New Testament speaks of the building of God’s dwelling place. God wants us not only to be spiritual and God-fearing men but also to be those who can dwell with God’s people together in unity, who can be coordinated into one entity, and who become a spiritual temple as His dwelling place. John 1:14 says that the Lord Jesus, as the Word, “became flesh and tabernacled among us..., full of grace and reality.” In chapter 2 when the Lord Jesus said, “Destroy this temple, and in three days I will raise it up” (v. 19), He spoke of the temple of His body (v. 21). He seemed to be saying that the Jews would crucify Him, but in three days He would be raised up. This means that the Lord would resurrect three days after His death to build up the mystical Body as God’s temple. The physical body that the Jews destroyed on the cross was what the Lord Jesus put on in incarnation. The Body that was raised up when He resurrected from the dead is a mystical Body. Through His resurrection from death He imparted His life into us and regenerated us so that we became members of His Body. After we enter the gates of the New Jerusalem, the Holy Spirit does a work of resurrection in us, stripping us of our earthy element and bringing everything in us into resurrection so that we can be transformed in resurrection and built together into the Lord’s mystical Body. This mystical Body is the church and also the temple built by the Lord in resurrection.
　　马太十六章十八节，主耶稣首次提到召会：“我要把我的召会建造在这磐石上。”祂第一次说到召会，就说到建造。使徒们也是照着这个传讲，他们出来作工，不是仅仅带人得救、属灵、奉献，变成金子、珍珠和宝石，更是为着建造召会。使徒保罗说，有人用金、银、宝石，也有人用木、草、禾秸建造（林前三12）。使徒们的工作乃是要用金、银、宝石建造召会。他们的工作不仅是得救的问题，不仅是变化的问题，他们乃是要用宝贵的材料建造神的召会。

　　新约是以神的家这条线作中心，这家就是使徒们所建造的召会。这个召会不是抽像的，乃是具体的在一地一地建造。圣经说得很清楚，是要在一地一地建造。神在新约时代建造祂的居所，乃是建造召会作祂的居所。实行的作法，是在一地一地得着一些得救的人，叫他们有神的生命，借着圣灵变化的工作，将他们建造在一起，成为神的居所，在一地一地出现。这是神的心愿，神的计划。
 
　The Lord Jesus first spoke of the church in Matthew 16:18, saying, “Upon this rock I will build My church.” When He first spoke of the church, He spoke of building. The apostles also preached concerning the building of the church. The purpose of the work was not merely for people to be saved, to be spiritual, to be consecrated, and to become gold, pearls, and precious stones. The work of the apostles was for the building of the church. In 1 Corinthians 3:12 the apostle Paul says that some build with gold, silver, and precious stones, and others, with wood, grass, and stubble. The work of the apostles was to build the church with gold, silver, and precious stones. Their work was not merely a matter of salvation or transformation. Their desire was to build the church of God with valuable materials.

　The New Testament takes the line of God’s house as its center, which house is the church built by the apostles. This church is not abstract but specific; it is built in every locality. The Bible clearly states that the church is to be built in locality after locality (Acts 14:23; Titus 1:5). God builds His dwelling place in the New Testament age by building the church as His dwelling place. The practical way to build God’s dwelling place is to gain people to have God’s life and be built together through the transformation work of the Holy Spirit into a dwelling place of God in every locality. This is God’s desire, God’s plan.
　　我们必须看见神的心愿，是要在祂儿子基督里完成的。神把祂自己放在祂儿子里，让祂儿子在宇宙中居首位和中心，并让祂儿子得着彰显和荣耀。不仅如此，我们还必须看见神的儿子乃是在召会中得彰显，在召会中作元首。祂是召会的头，召会是祂的身体（西一18，弗一23）。头与身体是并重的，基督与召会乃是圣经中平衡的真理，我们不能轻忽任何一面。启示录末了一幅异象给我们看见，历代神所救赎的人成为一座城，基督这被杀的羔羊乃是城里的灯，神乃是灯里的光（二一23）。这意思是神在基督里，基督在召会里；神在基督里得着彰显，基督在召会里得着彰显。以弗所三章二十一节说，“愿在召会中，并在基督耶稣里，荣耀归与祂，直到世世代代，永永远远。”这里不是说，愿神在基督里得着荣耀；乃是说愿在召会中，并在基督耶稣里，荣耀归与祂。这就是说祂要在召会里得着彰显。神的一切都是为着基督，而基督的一切乃是为着召会。

　　圣经从始至终都说到这个建造，这个建造乃是为着基督，是以基督为中心，以基督作一切。然而，基督作中心，基督作一切，乃是寄托在这个建造上。什么时候这个建造被毁坏，就无法看见基督作中心，也无法显出基督作一切。基督和召会乃是神圣异象的两面，是神的奥秘，是这个宇宙中完整的大人：基督是头，而召会是祂的身体。

　　一九六一年一月十日讲于台北（同工聚会）
 
　God’s desire must be accomplished in Christ His Son. God is embodied in the Son, and the Son has the first place and the preeminence in the universe so that He can be expressed and glorified. Not only so, the Son of God is expressed in the church, He is the Head of the church, and the church is His Body (Col. 1:18-19; Eph. 1:22-23). The Head and the Body are equally crucial, and Christ and the church are balanced truths in the Bible. We must not neglect either. The vision at the end of Revelation shows that God’s redeemed throughout the ages become a city. Christ, the Lamb who was slain, is the lamp of the city, and God is the light of the city (21:23). This means that God is in Christ, and Christ is in the church. God is expressed in Christ, and Christ is expressed in the church. Ephesians 3:21 says, “To Him be the glory in the church and in Christ Jesus unto all the generations forever and ever. Amen.” This verse does not say, “To God in Christ be the glory,” but “To Him be the glory in the church and in Christ Jesus.” This means that He is to be expressed in the church. All that God is, is for Christ, and all that Christ is, is for the church.

　From beginning to end the Bible speaks of this building. This building is for Christ and takes Christ as its center and everything. Christ’s being the center and His being everything depend on this building. When this building is damaged, Christ cannot be seen as the center and cannot be expressed as everything. Christ and the church are two aspects of the divine vision. They are the mysteries of God and are the corporate man in the universe, with Christ being the Head and the church being His Body.

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