晨興聖言-腓立比書中所啟示的認識...(W3-綱要)

第三週

藉着思念同一件事，在基督的心腸裏與祂是一，並讓神爲着祂的美意在我們裏面運行，使我們立志並行事，而同魂，以享受基督

詩歌：546

讀經： 腓一4、8、18、25、27， 二2、12 ～ 13、17 ～ 18、28 ～ 29，三1，四1、4、10、15 ～ 16

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【週一、週二】

壹 嚴格的說，腓立比書不僅論到經歷基督，也論到享受基督；經歷基督主要是在我們的靈裏，而享受基督乃是在我們的魂（我們的心思、情感和意志）裏：

一 腓立比書旣是說到對基督的經歷和享受，其結果乃是喜樂，所以該書也是充滿喜樂、歡喜的書—一4、18、25，二2、17 ～ 18、28 ～ 29，三1，四1、4。

二 在腓立比的聖徒，藉着使徒保羅的職事，在推廣福音上有交通；這樣的有分，包括在財物上供給使徒—四10、15 ～ 16：

1 經歷並享受基督的生活，乃是推廣福音、傳揚福音的生活；不是個人的，乃是團體的；我們在推廣福音上越有交通，就越經歷並享受基督；這殺死我們的己、野心、喜好和選擇。

2 無論我們說話或保持靜默，我們的生命、生活、所是和全人，都必須是傳揚基督—一20，四22，參林後三3。

三 保羅囑咐我們行事爲人要『配得過基督的福音』，就是要『在一個靈裏站立得住，同魂與福音的信仰一齊努力』—腓一27：

1 爲着福音的工作同魂，比在一個靈裏經歷基督更難；提摩太是與使徒保羅同魂的弟兄—二19 ～21，參30。

2 同魂需要我們在靈裏重生以後，進一步在我們魂裏得着變化—林後三18，羅十二2。

3 我們若在情感、思想和決定上不是一，我們就不是同魂；只要我們不是同魂，我們就不在推廣福音上所有的交通裏，行事爲人就配不過福音。

4 當召會的眾肢體都在一個靈裏同魂時，這個一就能說服人、征服人並吸引人，我們就會經歷基督並享受基督。

四 我們可能經歷基督而沒有享受基督；這裏的難處是在於我們的魂—我們的心思、情感和意志；我們就像那些被迫喫食物卻沒有享受食物的孩子，許多時候我們經歷基督卻沒有享受基督。

五 『我多少擔心你們對基督的享受可能不是那麼多』（李常受文集一九七八年第一册，經歷基督，四三八頁）；許多人失去了對基督的享受，原因是他們在魂裏有難處；你們若對基督沒有很多的享受，就指明你們沒有同魂，沒有在魂裏聯結—腓二2。

【週三】

貳 我們要同魂，就需要思念同一件事：在腓立比書中，『同一件事』是指對基督主觀的認識、經歷和享受；『同一件事』乃是追求基督以贏得祂，取得祂，並據有祂—一20 ～ 21，二2、5，三7 ～ 14，四13：

一 我們要活在基督身體的實際裏，就必須藉着愛基督到極點而享受祂；我們要愛祂，我們的思想就需要蒙拯救脫離剛硬（林後三14）、被弄瞎（四4）、背叛（十4 ～ 5）和敗壞（十一2 ～ 3）。

二 我們的思念應當集中在對基督寶貴的認識，以及對基督的經歷和享受上；任何別的事物，都會使我們的思念不同，造成我們中間的不合（林前一10，腓三8 ～ 9、15，四2）。

三 在主恢復裏的同一件事，惟一的事，乃是神永遠的經綸，以基督爲中心和普及—西三10 ～ 11：

1 在主的恢復裏，惟一該專注、強調並供應的事，乃是神永遠的經綸—提前一3 ～ 4。

2 神永遠經綸的內容乃是基督：實際上，基督自己在三個時期中豐滿的職事就是神聖的經綸（約一14，林前十五45 下，啓一4，三1，四5，五6）；神渴望要得着一個恢復，純粹且完全是恢復基督這人位（西一17 下、18 下，林後十二2 上，二10，三3）。

四 在腓立比人中間，他們在思念上不合（腓四2），這令使徒受攪擾；因此，他要求他們思念相同的事，甚至思念同一件事，使他的喜樂可以滿足（二2）：

1 不思念同一件事，而思念別的事，就是背叛神的經綸；神的經綸就是要我們思念同一件事；在召會生活中，我們需要幫助所有聖徒思念同一件事；爲着召會生活，身體生活，我們的思念該集中於並充滿對基督的享受。

2 腓立比的信徒因着思念上的不合，而有不同程度的愛（2）；他們對眾聖徒沒有相同的愛以保守一；我們對聖徒的愛若受過調整並對付，我們愛聖徒時就會享受基督。

3 同魂，魂裏聯結，不僅是爲着經歷基督，更是爲着享受基督；我們要享受基督，就需要有正確的魂，就是與其他聖徒的魂是一的『共同的魂』。

【週四】

叁 我們要同魂，就需要在基督的情感裏，就是在祂的『心腸』裏與祂是一；祂的心腸表徵祂裏面的情感，柔細的憐憫和同情—腓一8：

一 基督旣是人，就有在祂心腸裏的經歷，包括祂的愛好、願望、喜悅和感覺—詩十六3、7（見恢復本註解）。

二 保羅沒有在他天然的內在所是裏生活，乃在基督的心腸裏生活；我們若要在經歷上在基督裏，就必須在祂的心腸裏，在祂柔和、細緻的感覺裏—西三12。

三 在腓利門書，我們有一幅在基督耶穌的心腸裏所過基督身體生活的圖畫—7、10 ～ 12、20 節：

1 歐尼西母與保羅一同在羅馬的監獄中時，藉着保羅而得救，保羅稱他爲『我在捆鎖中所生的孩子』—10 節。

2 保羅打發歐尼西母帶着他的書信回腓利門那裏去時，說，『我現在打發他〔歐尼西母〕回你那裏去，他乃是我心上的人』—12 節。

3 保羅內在的情愛和憐恤，隨同歐尼西母到腓利門那裏去；『心上的人』，直譯與腓立比一章八節的『心腸』相同，表徵內在的情愛、慈心、憐恤—西三12。

四 保羅以基督的感覺爲自己的感覺，而活在基督身體的實際裏；基督對身體的感覺成了他對身體的感覺；這對我們過身體生活是極其需要的—林後十二15。

五 我們若否認自己，認同身體，就會與身體毫無間隔，更不會脫節；我們所過的生活就完全是身體的生活，主今天也就能在地上得着祂身體的彰顯—太十六24，弗四16。

六 我們越活在基督耶穌的心腸裏，我們的基督身體感會越重，我們對基督身體的感覺也會越強—林前十二26 ～ 27，羅十二15。

【週五】

肆 我們要同魂，就需要與內裏奮力活動的神合作，藉此作成我們自己的救恩；神爲着祂的美意在我們裏面運行，使我們『立志並行事』—腓二12 ～ 13：

一 我們之所以能作成自己的救恩，是因爲神在我們裏面運行；我們可能說，我們沒有立志，但神正在我們裏面運行，使我們立志並行事，好成就祂的美意；立志是在裏面，行事是在外面。

二 我們需要操練我們的靈連同降服且復活的意志，而揀選與內住的三一神合作，藉此作成我們自己的救恩；三一神在我們裏面運行，使我們立志爲着祂的美意。

三 我們得着變化的意志在豫表上可見於雅歌四章四節；這節說，愛主的尋求者『頸項好像大衞建造收藏軍器的高樓，其上懸掛一千盾牌，都是勇士的擋牌』：

1 人隨己意而行、剛硬、驕傲時，聖經就說是『挺項』（硬着頸項）（賽三16）；因此，頸項是指人的意志；主看人意志的降服是人身上頂美麗的地方。

2 頸項好像高樓，表徵尋求者的意志已經被神帶到了堅固的地步，而不愛世界，不受撒但的影響了；她的意志被帶領到一個地步，完全降服於大衞（表徵基督），她的意志已被基督所擄。

3 高樓裏面所收藏的軍器，表徵基督的得勝爲着保守信徒的意志，免得被仇敵奪去；盾牌和擋牌是爲着保護的，『勇士』指力量。

4 在總意上，雅歌四章四節指明，信徒肯降服於基督的旨意，她對於遵行基督的旨意，是像高樓一樣堅固；她是嚴密的佈防，不讓仇敵奪去她降服的意志。

【週六】

四 我們經歷基督作我們順從的生命，以作成自己的救恩，見於挪亞所建造之方舟的豫表；建造方舟就是在我們的經歷中，建造實際、現今的基督作爲神的救恩，爲着建造基督的身體這團體的基
督，好成就神的美意—腓二8、12 ～ 13：

1 挪亞所作、所進入的，乃是神的救恩，就是方舟；我們應當有一位實際、現今的基督作爲神的救恩，是我們可以進入的。

2 方舟是基督的豫表，不僅豫表個人的基督，也豫表團體的基督，召會，就是基督的身體和新人—創六14，林前十二12，弗二15 ～ 16，西三10 ～ 11。

3 挪亞藉着建造並進入方舟，不僅從神用洪水對邪惡世代的審判蒙拯救，也從那世代分別出來，而被引進新的時代—創八13 ～ 19，彼前三20。

4 照樣，我們藉着在經歷中建造實際、現今的基督作爲神的救恩，而建造召會並進入召會生活，也要從神用大災難（太二四37 ～ 39，路十七26 ～ 27，帖前五3）對今天邪惡世代的審判蒙拯救，並要從那世代分別出來（路二一36，啓三10），而被引進新的時代，就是千年國時代。

Week Three

Being One in Soul to Enjoy Christ by Thinking the One Thing, by Being One with Christ in His Inward Parts, and by Allowing God to Operate in Us the Willing and the Working for His Good Pleasure

Hymns: 750

Scripture Reading: Phil. 1:4, 8, 18, 25, 27; 2:2, 12-13, 17-18, 28-29; 3:1; 4:1, 4, 10, 15-16

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§ Day 1 & Day 2

I. Strictly speaking, Philippians is a book not only on the experience of Christ but also on the enjoyment of Christ; the experience of Christ is primarily in our spirit, but the enjoyment of Christ is in our soul (our mind, emotion, and will):

A. Since Philippians is concerned with the experience and enjoyment of Christ, which issue in joy, it is a book filled with joy and rejoicing—1:4, 18, 25; 2:2, 17-18, 28-29; 3:1; 4:1, 4.

B. The saints in Philippi had fellowship unto the furtherance of the gospel, through the apostle Pauls ministry; this participation included their financial contributions to the apostle—vv. 10, 15-16:

1. The Christ-experiencing and Christ-enjoying life is a life in the furtherance of the gospel, a gospel-preaching life, not individualistic but corporate; the more fellowship we have in the furtherance of the gospel, the more Christ we experience and enjoy; this kills our self, ambition, preference, and choice.

2. Whether we speak or remain silent, our life, our living, our being, and our entire person must be a preaching of Christ—1:20; 4:22; cf. 2 Cor. 3:3.

C. Paul charges us to conduct ourselves “in a manner worthy of the gospel of Christ,” which is to “stand firm in one spirit, with one soul striving together along with the faith of the gospel”—Phil. 1:27:

1. To be with one soul and to be like-souled for the gospel work are more difficult than to be in one spirit for the experience of Christ; Timothy was a brother who was like-souled with the apostle Paul—2:19-21, cf. v. 30.

2. To be with one soul requires that, after having been regenerated in our spirit, we go further to be transformed in our soul—2 Cor. 3:18; Rom. 12:2.

3. If we are not one in our affections, thoughts, and decisions, we are not with one soul; as long as we are not one in soul, we are not in the fellowship unto the furtherance of the gospel, and our conduct is not worthy of the gospel.

4. When all the members in the church are in one spirit with one soul, this oneness will be convincing, subduing, and attractive, and we will experience Christ and enjoy Him.

D. It is possible for us to have the experience of Christ without the enjoyment of Christ; the problem here is with our soul—our mind, emotion, and will; like children who are made to eat without enjoying their food, many times we experience Christ without enjoying Him.

E. “I am somewhat concerned that you may not have very much enjoyment of Christ” (The Collected Works of Witness Lee, 1978, vol. 1, “The Experience of Christ,” p. 340); the reason that many lose the enjoyment of Christ is the problem they have in the soul; if you do not have much enjoyment of Christ, it indicates that you are not one in soul, joined in soul—Phil. 2:2.

§ Day 3

II. In order for us to be one in soul, we need to think the one thing: the one thing in Philippians refers to the subjective knowledge, experience, and enjoyment of Christ; the one thing is the pursuing of Christ to gain Him, lay hold of Him, and possess Him—1:20-21; 2:2, 5; 3:7-14; 4:13:

A. In order to live in the reality of the Body of Christ, we must enjoy Christ by loving Him to the uttermost, and in order to love Him, our thoughts need to be rescued from being hardened (2 Cor. 3:14), blinded (4:4), rebellious (10:4-5), and corrupted (11:2-3).

B. Our thinking should be focused on the excellency of the knowledge of Christ and the experience and enjoyment of Christ; focusing on anything else causes us to think differently, thus creating dissensions among us—1 Cor. 1:10; Phil. 3:8-9, 15; 4:2.

C. The one thing, the unique thing, in the Lords recovery is Gods eternal economy with Christ as the centrality and universality—Col. 3:10-11:

1. The one thing that should be focused on, stressed, and ministered in the Lords recovery is the eternal economy of God—1 Tim. 1:3-4.

2. The content of Gods eternal economy is Christ; actually, Christ Himself in His full ministry of three stages is the divine economy (John 1:14; 1 Cor. 15:45b; Rev. 1:4; 3:1; 4:5; 5:6); Gods desire is to have a recovery purely and wholly of the person of Christ (Col. 1:17b, 18b; 2 Cor. 12:2a; 2:10; 3:3).

D. Among the Philippians there was dissension in their thinking (Phil. 4:2), which troubled the apostle; hence, he asked them to think the same thing, even the one thing, that they might make his joy full (2:2):

1. To think something other than the one thing is to rebel against Gods economy; Gods economy is that we think the one thing; in the church life we need to help all the saints to think the one thing; our thoughts should be focused on and filled with the enjoyment of Christ for the church life, the Body life.

2. Because of the dissension in their thinking, the Philippian believers had different levels of love (v. 2); they did not have the same love toward all the saints for the keeping of oneness; if our love toward the saints has been regulated and dealt with, then we will enjoy Christ as we love the saints.

3. Being one in soul, joined in soul, is not only for the experience of Christ but even more for the enjoyment of Christ; in order to enjoy Christ, we need to have a proper soul, a “co-soul” that is one with the souls of other saints.

§ Day 4

III. In order for us to be one in soul, we need to be one with Christ in His emotions, His “inward parts,” signifying His inward affection, tender mercy, and sympathy—Phil. 1:8:

A. As a man, Christs experiences in His inward parts included His love, desire, delight, and feeling—Psa. 16:3, 7 (see footnotes in the Recovery Version).

B. Paul did not live a life in his natural inner being; he lived a life in the inward parts of Christ; if we would be those who are experientially in Christ, we must be in His inward parts, in His tender and delicate feelings—Col. 3:12.

C. In the book of Philemon we have a picture of the Body life lived in the inward parts of Christ Jesus—vv. 7, 10-12, 20:

1. While Onesimus was in prison at Rome with Paul, he was saved through Paul, who referred to him as “my child, whom I have begotten in my bonds”—v. 10.

2. When Paul sent Onesimus back with his Epistle to Philemon, Paul said, “Him [Onesimus] I have sent back to you—him, that is, my very heart”—v. 12.

3. Pauls inward affection and compassions went with Onesimus to Philemon; the words very heart are literally the same as inward parts in Philippians 1:8, which signify inward affection, tenderheartedness, and compassions—Col. 3:12.

D. Paul lived in the reality of the Body of Christ by taking Christs feeling as his own feeling; Christs feeling for the Body became his feeling for the Body; this is most necessary for our living the Body life—2 Cor. 12:15.

E. If we deny ourselves and identify ourselves with the Body, there will be no separation or disconnection from the Body; the life we live will fully be the Body life, and the Lord will gain the expression of His Body on earth today—Matt. 16:24; Eph. 4:16.

F. The more we live in the inward parts of Christ Jesus, the greater will be our consciousness of the Body of Christ and the stronger will be our feeling for the Body of Christ—1 Cor. 12:26-27; Rom. 12:15.

§ Day 5

IV. In order for us to be one in soul, we need to work out our own salvation by cooperating with the inner energizing God, who operates in us both the “willing and the working for His good pleasure”—Phil. 2:12-13:

A. We work out our own salvation because God works within us; we may say that we do not have the willingness, but God is working the willingness into us for the working out of His good pleasure; the willing is within, and the working is without.

B. We need to exercise our spirit with our subdued and resurrected will to choose to work out our own salvation by cooperating with the indwelling Triune God, who operates within us the willing for His good pleasure.

C. Our transformed will can be seen typologically in Song of Songs 4:4; this verse says that the Lords loving seeker has a “neck like the tower of David, / Built for an armory: / A thousand bucklers hang on it, / All the shields of the mighty men”:

1. The Bible speaks of those who walk according to their self-will, who are stubborn and proud, as stiff-necked ones (Isa. 3:16); hence, the neck denotes mans will; the Lord considers the submission of mans will as the most beautiful thing in man.

2. The neck being like a tower signifies that the seekers will has been strengthened by God to the point that she no longer loves the world and is no longer affected by Satan; her will has been brought into complete submission to David (who signifies Christ), and her will has been taken captive by Christ.

3. The armory stored within the tower signifies the victory of Christ for the preservation of the believers will from the enemys usurpation; bucklers and shields are for protection; and the mighty men denote strength.

4. In summary, Song of Songs 4:4 indicates that the believer is willing to submit to Christs will, and her will is as strong as a tower for carrying out His will; she is on guard vigilantly and does not allow the enemy to usurp her submissive will.

§ Day 6

D. Our experience of Christ as our life of obedience in order to work out our own salvation is seen in type with the ark that Noah built; to build the ark is to build up the practical and present Christ as Gods salvation in our experience for the building up of the Body of Christ as the corporate Christ for Gods good pleasure—Phil. 2:8, 12-13:

1. What Noah worked on and entered into was Gods salvation, the ark; we should have a practical and present Christ into whom we can enter as Gods salvation.

2. The ark is a type of Christ, not only the individual Christ but also the corporate Christ, the church, which is the Body of Christ and the new man— Gen. 6:14; 1 Cor. 12:12; Eph. 2:15-16; Col. 3:10-11.

3. By building the ark and entering into it, Noah was not only saved from Gods judgment on the evil generation through the flood but was also separated from that generation and ushered into a new age—Gen. 8:13-19; 1 Pet. 3:20.

4. Likewise, by building the church and entering into the church life through building up the practical and present Christ as Gods salvation in our experience, we will be saved from Gods judgment on todays evil generation through the great tribulation (Matt. 24:37-39; Luke 17:26-27; 1 Thes. 5:3); separated from that generation (Luke 21:36; Rev. 3:10); and ushered into a new age, the age of the millennium.