晨興聖言-...主的恢復之中心負擔...(W1-綱要)
第一週
神經綸終極的目標—神成爲人，爲要使人在生命和性情上（但不在神格上）成爲神，好建造基督的身體，終極完成新耶路撒冷
詩歌：補440
讀經：弗一4 ～ 5，五26 ～ 27，來二10 ～ 11，帖前五23
【週一】
壹 聖經這『盒子』裏的『鑽石』乃是一個啓示，就是神在基督裏成爲人，爲要使人在生命和性情上（但不在神格上）成爲神，好建造基督的身體，終極完成新耶路撒冷：
一 『經過這麼多年，神叫我只知道這一件事，就是神成爲人，爲要使人在生命和性情上，但不在神格上，成爲神。這是我惟一的負擔，我惟一的信息。』（過照着聖經中神聖啓示高峯之生活實行的路，二八頁。）
二 神永遠的經綸，乃是要使人在生命和性情上，但不在神格上，與祂一模一樣，並使祂自己與人成爲一，使人與祂成爲一，因而使祂在彰顯上得以擴大並擴展，使祂一切神聖的屬性得以彰顯在人性美德裏—提前一3 ～ 4，弗三9，一10。
三 神以特別的方式造人—按着祂的形像，照着祂的樣式造人，並給人造靈，使人可以接觸祂並接受祂；神沒有創造人類，祂乃是照着神類創造人—創一26，二7，亞十二1。
四 神成爲人，爲要大量複製祂自己，而產生一個新的種類—約一1，14，十二24：
1 這個新種類旣不是神類，也不是人類—乃是神人類。
2 『我的負擔就是要你們清楚看見，神的經綸和計畫就是要把祂自己作成人，又把我們這些祂所造的人作成「神」，叫祂自己「人化」，叫我們眾人「神化」』（關於神聖分賜更深的研讀，四五頁）：
a 我們是從偉大的神所生，所以我們在生命和性情上也成了神；當然，我們不是在神格上成爲神；我們是以神爲我們偉大的起源者，我們是祂的兒女，而與祂並列—加四6，賽六三16，六四8，六六12 ～ 13。
b 祂成了神而人者，使人能成爲人而神者；最終，祂與我們都是同一類同一種，也在同一水平上。
【週二】
五 一位早期的教父亞他那修（Athanasius）論到基督說，『祂成爲人，使我們得以成爲神；』又說，『話成了肉體，…使我們有分於祂的靈，而得以成爲神。』
貳 永遠並三一的神成爲人，所經過最奇妙、超絕、奧祕、並包羅萬有的變化，乃是神在人裏面的行動，爲着完成祂永遠的經綸—約一14，29，三14，十二24，徒十三33，彼前一3，林前十五45 下，徒二36，五31，來四14，九15，七22，八2：
一 這些變化是三一神成爲一個神人所經過的過程，將神性帶進人性裏，使神性與人性調和，作爲原型，以大量複製許多神人；祂成了三一神具體的化身，將神帶給人，使神成爲可接觸、可摸着、可接受、可經歷、可進入、並可享受的—約一14，十二24，西二9。
二 在何西阿十一章四節神說到這些變化，說，『我用慈繩〔直譯，人的繩〕愛索牽引他們；』『慈繩愛索』這辭指明神用祂神聖的愛愛我們，不是在神性的水平上，乃是在人性的水平上；神的愛是神聖的，卻是在人的繩裏，也就是藉着基督的人性，臨到我們：
1 神所藉以牽引我們的繩子（種種的變化，種種的過程），包括基督的成爲肉體、人性生活、釘死、復活和升天；藉着基督在祂人性裏的這一切步驟，神在祂救恩裏的愛纔臨到我們—耶三一3，約三14，16，六44，十二32，羅五5，8，約壹四8 ～ 10，16，19。
2 在基督之外，神永遠長存的愛，就是祂不變、征服人的愛，在我們身上就無法顯出效能；神不變的愛是有效能的，因爲這愛是在基督裏、同着基督、藉着基督、並爲着基督的。
3 雖然我們有失敗和錯誤，神的愛總是得勝的；愛比一切存留得更長久，始終保有其地位；惟有愛是成熟之人的特徵，要持續直到永世—羅八35 ～ 39，林前十三8 ～ 11，耶三一3。
三 從亙古，從太初，三一神就豫備要從永遠裏出來，進到時間裏，要藉着生於伯利恆，成爲一個人，帶着祂的神性而來，進到人性裏—彌五2：
1 成爲肉體的目的乃是將神帶進入裏面並使神成爲人，爲要使人在生命和性情上（但不在神格上）成爲神；祂在神格裏是獨一受人敬拜的神，但我們只在生命和性情上，不在神格上，成爲神。
2 神的行動是在人裏面，並藉着人，要使人在生命、性情、功用和彰顯上成爲神，但是當然無分於神格；因爲『那靈，那聖的』已經分賜到我們的靈裏，我們和那靈就是一靈，（羅八16，林前六17，）並且我們的靈如今是『聖別的靈』。（林後六6。）
3 因此，我們作爲神人，不該離開包羅萬有的靈而採取任何行動、面對任何處境、或應付任何需要；今天我們必須走的路，乃是在那靈的行動裏行動，並有那靈在我們的行動裏行動—啓二二17 上，羅八4，加五25，羅一9，腓三3，參結一15 ～ 21。
4 在使徒行傳，人是在神的行動裏行動，並且神是在人的行動裏行動；因此，使徒們成了代理的神，就是在功用上成爲神—十六6 ～ 10。
【週三】
叁 我們在生命和性情上（但不在神格上）成爲神，是父神在已過的永遠裏藉着揀選我們成爲聖別，豫定我們得兒子的名分，而起始的；爲着神聖的兒子名分之神聖的聖別，乃是神聖經綸的中心，也是新約啓示的中心思想—弗一4 ～ 5：
一 成爲聖別乃是成聖，就是分別歸神，並被神這聖別者，就是與一切凡俗的不同、有別者，所浸透—彼前一15 ～ 16，弗一4 ～ 5。
二 祂在創立世界以前，在基督裏揀選了我們，叫我們成爲聖別，爲使我們在性情上成爲神；（4；）惟有神是聖別的；我們要成爲聖別，就需要神將祂聖別的性情分賜到我們裏面，這聖別的性情就成爲聖靈用以聖別我們的聖別元素。（彼後一4，來十二14。）
三 祂甚至在我們受造之前就豫定我們得兒子的名分，爲使我們在生命上成爲神；（弗一5；）我們要成爲神的兒子，就必須藉着神的生命分賜到我們裏面，而爲神所生（約一12 ～ 13，三6，約壹五11 ～ 12）：
1 以弗所一章四至五節啓示，神揀選我們，叫我們成爲聖別，目的是要使我們成爲神的兒子；成爲聖別是過程，手續，成爲神的兒子纔是目的，目標，好使我們全人，包括身體，（羅八23，）得以被神『子化』。（啓二一2，9 ～ 11。）
2 希伯來二章十至十一節啓示，復活的基督作爲神救恩的元帥，創始者，正在藉着聖別許多的兒子，領他們進榮耀裏去。
【週四】
肆 神聖的聖別，在完成神聖的經綸上乃是主持線，爲要神聖的使我們子化，使我們成爲神的兒子，在生命和性情上與神一樣（但無分於祂的神格），而使我們作神的彰顯；因此，神的聖別乃是神聖的子化：
一 我們說聖別是主持線，因爲神在我們身上的工作，每一步都是使我們成爲聖別；神永遠經綸的完成乃是藉着那靈的聖別—帖前五23，約十七17，弗五26 ～ 27，林前六11，十二3 下，來十二4 ～ 14，羅八28 ～ 29，弗四30，帖前五19，啓二7 上，詩七三16 ～ 17，25 ～ 26。
二 尋找的聖別，也就是初步的聖別，是爲着叫我們悔改，把我們帶回歸神—彼前一2，路十五8～10，17 ～ 21，約十六8 ～ 11。
三 救贖的聖別，也就是地位上的聖別，是藉着基督的血，把我們從亞當遷到基督裏—來十三12，九13 ～ 14，十29。
四 重生的聖別，也就是在性情上聖別的開始，從我們的靈更新我們，使我們這些罪人成爲神的兒子—有神聖生命和性情的新造—約一12 ～13，林後五17，加六15。
五 更新的聖別，也就是性情上聖別的繼續，從我們的心思到我們魂的各部分，更新我們的魂，使我們的魂成爲神新造的一部分—羅十二2，六4，七6，弗四23，結三六26 ～ 27，林後四16 ～ 18。
六 變化的聖別，也就是日常的聖別，新陳代謝的用基督的元素把我們重新構成，使我們成爲新的構成，作基督生機身體的一部分—林前三12，林後三18。
七 模成的聖別，也就是成形的聖別，將我們形成榮耀之基督的形像，使我們成爲基督的彰顯；我們被模成，乃是我們在神聖生命上的成熟，藉此我們完滿的有分於神的神性，而在具有祂的神聖成分上，得到具體—羅八28 ～ 29，來六1 上。
八 得榮的聖別，也就是終極完成的聖別，藉着把我們的身體改變形狀，而救贖我們的身體，使我們在榮耀裏完滿的成爲基督的彰顯—腓三21，羅八23。
【週五】
伍 神聖的、性情上的聖別，乃是由基督作爲賜生命、聖化人、並說話的靈所施行的—林前十五45 下，帖前五23，弗五26：
一 基督作賜生命的靈，藉話中之水的洗滌潔淨召會，而聖化召會；照着神聖的觀念，這裏的『水』是指神湧流的生命，由湧流的水所豫表；（出十七6，林前十4，約七37 ～ 39，啓七17，二一6，二二1，17；）我們現今是在這樣洗滌的過程中，使召會得以成爲聖別、沒有瑕疵。
二 以弗所五章二十六節裏『洗滌』的原文，直譯是『洗濯盆』；舊約的祭司用洗濯盆洗去他們屬地的污穢；（出三十18 ～ 21；）一天過一天，在早晨在晚間，我們都需要來就近聖經，藉着話中之水的洗濯盆而得潔淨。
【週六】
三 保羅說到話帶着其洗滌的過程時，（ 弗五26，）原文是用『雷瑪（rhema）』這辭；『婁格斯（logos）』是客觀一面記在聖經裏的神的話；雷瑪是神在專特情況中向我們說出來的話。（可十四72，路一35 ～ 38，五5，二四1 ～ 8。）
四 基督作爲賜生命的靈，是說話的靈；祂所說的一切就是洗滌我們的話；這不是指婁格斯，常時的話，乃是指雷瑪，卽時的話，就是主現在對我們所說的話—太四4，約六63，啓二7，二二17 上，參賽六9 ～ 10，太十三14 ～ 15，徒二八25 ～ 31。
五 雷瑪是親自、直接向我們有所啓示，要給我們看見應當對付的是甚麼，應當洗淨的是甚麼；（銅洗濯盆是能返照人、暴露人的一面鏡子—出三八8；）對於我們各人，要緊的乃是：神今天有沒有對我說祂的話？—啓二7，撒上三1，21，摩三7。
六 有一件我們一直寶貴的事，就是主今天仍然親自、直接向我們說話；在生命裏真實的長大在於我們從神直接領受話；惟有祂在我們裏面的說話纔有真實屬靈的價值—來三7 ～ 11，15，四7，詩九五7 ～ 8。
七 我們禱告的中心點，該是我們切慕有主的說話，這使我們能按照祂心頭的願望達成祂永遠經綸的目標，就是得着神聖的兒子名分—路一38，十38 ～ 42，弗一5。
八 實際說來，主的同在與祂的說話乃是一；每當祂說話時，我們就知道祂在我們裏面與我們同在；基督的說話就是賜生命之靈的同在—參出三三12 ～ 17，來十一8。
九 內住的基督作爲賜生命的靈在我們裏面的說話，就是潔淨的水，把新的元素儲存到我們裏面，頂替我們本性和性情裏老舊的元素；這新陳代謝的潔淨，使人在生命裏有真正、內裏的改變，這就是在性情上聖化和變化的實際。
陸 我們爲着神聖的兒子名分而被聖化，終極完成於新耶路撒冷作爲聖城（啓二一2，10）和神聖兒子名分的集大成；（7；）這乃是神成爲在肉體裏的人，好使人在那靈裏成爲神的終極完成，以得着團體偉大的神人，（3，22，）作三一神團體的彰顯，就是祂的榮耀。（11，23。）
Week One
The Ultimate Goal of God’s Economy— God Became Man that Man Might Become God in Life and in Nature but Not in the Godhead for the Building Up of the Body of Christ to Consummate the New Jerusalem
Hymns: 1135
Scripture Reading: Eph. 1:4-5; 5:26-27; Heb. 2:10-11; 1 Thes. 5:23
§ Day 1
I. The "diamond" in the "box" of the Bible is the revelation that in Christ God has become man in order that man might become God in life and in nature but not in the Godhead for the building up of the Body of Christ to consummate the New Jerusalem:
A. "After so many years I have been made by God to know only one thing— God became man so that man may become God in life and in nature but not in the Godhead. This is my unique burden, my unique message" (The Practical Way to Live a Life according to the High Peak of the Divine Revelation in the Holy Scriptures, p. 27).
B. God's eternal economy is to make man the same as He is in life and nature but
not in the Godhead and to make Himself one with man and man one with
Him, thus to be enlarged and expanded in His expression, that all His divine attributes may be expressed in human virtues—1 Tim. 1:3-4; Eph. 3:9; 1:10.
C. God created man in a special way—in His image and according to His likeness and with a spirit to contact Him and receive Him; God did not create mankind; rather, He created man according to His kind—Gen. 1:26; 2:7; Zech. 12:1.
D. God became a man in order to have a mass reproduction of Himself and thereby to produce a new kind—John 1:1, 14; 12:24:
1. This new kind is neither God's kind nor mankind—it is God-man kind.
2. "My burden is to show you clearly that God's economy and plan is to make Himself man and to make us, His created beings, 'God' so that He is 'manized' and we are 'God-ized'" (A Deeper Study of the Divine Dispensing, pp. 51-52):
a. We are born of the great God, so we become God in life and nature but, of course, not in His Godhead; we are ranked with God as our great Originator, and we are His children—Gal. 4:6; Isa. 63:16; 64:8; 66:12-13.
b. He became a God-man so that man can become a man-God; eventually, He and we are in the same category, of the same kind, and on the same level.
§ Day 2
E. Athanasius, one of the early church fathers, said concerning Christ, "He was made man that we might be made God," and "The Word was made flesh…that we, partaking of His Spirit, might be deified."
II. The most marvelous, excellent, mysterious, and allinclusive transformations of he eternal and Triune God in His becoming a man are God's move in man for the accomplishment of His eternal economy—John 1:14, 29; 3:14; 12:24; Acts 13:33; 1 Pet. 1:3; 1 Cor. 15:45b; Acts 2:36; 5:31; Heb. 4:14; 9:15; 7:22; 8:2:
A. These transformations are the processes through which the Triune God passed in His becoming a God-man, bringing divinity into humanity and mingling divinity with humanity as a prototype for the mass reproduction of many God-men; He became the embodiment of the Triune God, bringing God to man and making God contactable, touchable, receivable, experienceable, enterable, and enjoyable—John 1:14; 12:24; Col. 2:9.
B. God speaks of these transformations in Hosea 11:4 by saying, "I drew them with cords of a man, / With bands of love"; the phrase with cords of a man, with bands of love indicates that God loves us with His divine love not on the level of divinity but on the level of humanity; God's love is divine, but it reaches us in the cords of a man, that is, through Christ's humanity:
1. The cords (the transformations, the processes) through which God draws us include Christ's incarnation, human living, crucifixion, resurrection, and ascension; it is by all these steps of Christ in His humanity that God's love in His salvation reaches us—Jer. 31:3; John 3:14, 16; 6:44; 12:32; Rom. 5:5, 8; 1 John 4:8-10, 16, 19.
2. Apart from Christ, God's everlasting love, His unchanging, subduing love, could not be prevailing in relation to us; God's unchanging love is prevailing because it is a love in Christ, with Christ, by Christ, and for Christ.
3. In spite of our failures and mistakes, God's love is always victorious; love survives everything and holds its place forever; only love is characteristic of a mature man and will last for eternity—Rom. 8:35-39; 1 Cor. 13:8-11; Jer. 31:3.
C. From ancient times, from the days of eternity, the Triune God was preparing to come forth out of eternity into time, to come with His divinity into humanity by being born in Bethlehem as a man—Micah 5:2:
1. The purpose of the incarnation was to bring God into man and to make God man that man may become God in His life and in His nature but not in His Godhead; He is the unique God for people to worship in His Godhead, but we are only God in life and in nature, not in the Godhead.
2. God's move is in man and through man to deify man, making man God in life, in nature, in function, and in expression but not, of course, in the Godhead; because "the Spirit the Holy" has been dispensed into our spirit, we and the Spirit are one spirit (Rom. 8:16; 1 Cor. 6:17), and our spirit is now "a holy spirit" (2 Cor. 6:6).
3. Thus, as God-men, we should not take any action, face any situation, or meet any need apart from the all-inclusive Spirit; the way that we must take today is the way of moving in the move of the Spirit and of having the Spirit moving in our move—Rev. 22:17a; Rom. 8:4; Gal. 5:25; Rom. 1:9; Phil. 3:3; cf. Ezek. 1:15-21.
4. In the book of Acts, man moved in God's move, and God moved in man's move; thus, the apostles became the acting God, that is, God in function—16:6-10.
§ Day 3
III. Our becoming God in life and in nature but not in the Godhead was initiated by God the Father in eternity past by His choosing us to be holy, predestinating us unto sonship; the divine sanctification for the divine sonship is the center of the divine economy and the central thought of the revelation in the New Testament—Eph. 1:4-5:
A. To be sanctified is to be made holy, which is to be separated unto God and saturated with God as the Holy One, the One who is different, distinct, from everything that is common—1 Pet. 1:15-16; Eph. 1:4-5.
B. He chose us in Christ before the foundation of the world to be holy in order for us to become God in nature (v. 4); God is the only One who is holy; for us to be holy we need God in His holy nature dispensed into us, and this holy nature becomes the holy element with which the Holy Spirit sanctifies us (2 Pet. 1:4; Heb. 12:14).
C. He predestinated us unto sonship even before we were created in order for us to become God in life (Eph. 1:5); for us to become sons of God, we must be born of God by the dispensing of God's life into our being (John 1:12-13; 3:6; 1 John 5:11-12):
1. Ephesians 1:4-5 reveals that God chose us to be holy for the purpose of our being made sons of God; to be made holy is the process, the procedure, whereas to be sons of God is the aim, the goal, so that our whole being, including our body (Rom. 8:23), may be "sonized" by God (Rev. 21:2, 9-11).
2. Hebrews 2:10-11 reveals that the resurrected Christ as the Captain, the Author, of God's salvation is leading many sons into glory by sanctifying them.
§ Day 4
IV. The divine sanctification is the holding line in the carrying out of the divine economy to sonize us divinely, making us sons of God that we may become the same as God in His life and in His nature (but not in His Godhead), so that we may be God's expression; hence, God's sanctification is the divine sonizing:
A. We say that sanctification is the holding line because every step of God's work with us is to make us holy; the carrying out of the eternal economy of God is by the Spirit's sanctification—1 Thes. 5:23; John 17:17; Eph. 5:26-27; 1 Cor. 6:11; 12:3b; Heb. 12:4-14; Rom. 8:28-29; Eph. 4:30; 1 Thes. 5:19; Rev. 2:7a; Psa. 73:16-17, 25-26.
B. The seeking sanctification, the initial sanctification, is unto repentance to bring us back to God—1 Pet. 1:2; Luke 15:8-10, 17-21; John 16:8-11.
C. The redeeming sanctification, the positional sanctification, is by the blood of Christ, to transfer us from Adam to Christ—Heb. 13:12; 9:13-14; 10:29.
D. The regenerating sanctification, the beginning of dispositional sanctification, renews us from our spirit to make us, the sinners, sons of God—a new creation with the divine life and nature—John 1:12-13; 2 Cor. 5:17; Gal. 6:15.
E. The renewing sanctification, the continuation of dispositional sanctification, renews our soul from our mind through all the parts of our soul to make our soul a part of God's new creation—Rom. 12:2; 6:4; 7:6; Eph. 4:23; Ezek. 36:26-27; 2 Cor. 4:16-18.
F. The transforming sanctification, the daily sanctification, reconstitutes us with the element of Christ metabolically to make us a new constitution as a part of the organic Body of Christ—1 Cor. 3:12; 2 Cor. 3:18.
G. The conforming sanctification, the shaping sanctification, shapes us in the image of the glorious Christ to make us the expression of Christ; our conformation is our maturity in the divine life through which we participate in God's divinity in full and are solidified in the possession of His divine element—Rom. 8:28-29; Heb. 6:1a.
H. The glorifying sanctification, the consummating sanctification, redeems our body by transfiguring it to make us Christ's expression in full and in glory—Phil. 3:21; Rom. 8:23.
§ Day 5
V. The divine, dispositional sanctification is carried out by Christ as the life-giving, sanctifying, and speaking Spirit—1 Cor. 15:45b; 1 Thes. 5:23; Eph. 5:26:
A. Christ as the life-giving Spirit sanctifies the church by cleansing her according to the washing of the water in the word; according to the divine concept, water here refers to the flowing life of God typified by flowing water (Exo. 17:6; 1 Cor. 10:4; John 7:37-39; Rev. 7:17; 21:6; 22:1, 17); we are now in such a washing process in order that the church may be holy and without blemish.
B. The Greek word for washing in Ephesians 5:26 is literally laver; in the Old Testament the priests used the laver to wash away their earthly defilement (Exo. 30:18-21); day by day, morning and evening, we need to come to the Bible and be cleansed by the laver of the water in the word.
§ Day 6
C. Paul uses the Greek word rhema when he speaks of the word with its washing process (Eph. 5:26); logos is God's Word objectively recorded inthe Bible; rhema is the word of God spoken to us on a specific occasion (Mark 14:72; Luke 1:35-38; 5:5; 24:1-8).
D. As the life-giving Spirit, Christ is the speaking Spirit; whatever He speaks is the word that washes us; this does not refer to logos, the constant word, but
to rhema, which denotes an instant word, the word that the Lord
presently speaks to us—Matt. 4:4; John 6:63; Rev. 2:7; 22:17a; cf. Isa.
6:9- 10; Matt. 13:14-15; Acts 28:25-31.
E. The rhema reveals something to us personally and directly; it shows us what we need to deal with and what we need to be cleansed from (the laver of bronze was a mirror that could reflect and expose—Exo. 38:8); the important thing for each one of us is this—is God speaking His word to me today?—Rev. 2:7; 1 Sam. 3:1, 21; Amos 3:7.
F. One thing that we always treasure is that the Lord still speaks to us personally and directly today; true growth in life depends upon our receiving the word directly from God; only His speaking in us has true spiritual value—Heb. 3:7-11, 15; 4:7; Psa. 95:7-8.
G. The central point of our prayers should be our longing for the Lord's speaking, which enables us to fulfill the goal of His eternal economy according to His heart's desire to have His divine sonship—Luke 1:38; 10:38-42; Eph. 1:5.
H. In a very practical sense, the Lord's presence is one with His speaking; whenever He speaks, we realize His presence within us; Christ's speaking is the very presence of the life-giving Spirit—cf. Exo. 33:12-17; Heb. 11:8.
I. The speaking of the indwelling Christ as the life-giving Spirit within us is the cleansing water that deposits a new element into us to replace the old element in our nature and disposition; this metabolic cleansing causes a genuine and inward change in life, which is the reality of dispositional sanctification and transformation.
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