晨興聖言-...主的恢復之中心負擔...(W5-綱要)
第五週
神人的生活
詩歌：228
讀經：利一3，9，六8 ～ 13，約二一15 ～ 17，約壹三14，五1，二6，四17，加六2 ～ 3，羅八2
【週一、週二】
壹 神心頭的願望是要『那在耶穌身上是實際者』，（弗四21，）也就是記載在四卷福音書裏耶穌神人生活的實際光景，能藉着實際的靈重複於基督身體的許多肢體而成爲基督身體的實際，就是神經綸中的最高峯（20 ～ 24）：
一 四福音給我們看見神所要之生活的榜樣，就是能滿足神並完成祂定旨之生活的模子；耶穌在生活中總是在神裏面、同着神並爲着神行事；神是在祂的生活中，並且祂與神是一；這就是『那在耶穌身上是實際者』的意思；照着那在耶穌身上是實際者學基督，就是被模成基督這榜樣的模樣，也就是被模成基督的形像—羅八28
～ 29，弗四20 ～ 21。
二 我們正在被主成全成爲神人，照着基督這第一個神人的模型，否認我們天然的生命，而活神聖的生命—太十一29 上，十七5 下，彼前二21：
1 在祂地上的生活中，祂設立了一個榜樣，如四福音中所啓示的；此後，祂釘死並復活成了賜生命的靈，使祂可以進到我們裏面，作我們的生命；我們照着祂的榜樣跟祂學，不是憑我們天然的生命，乃是憑祂在復活裏作我們的生命—林前十五45 下，西三4。
2 我們的基督徒生活是在基督裏的生活，也是在我們裏面之基督的生活；我們乃是在作模子的基督裏，並且祂在我們裏面作我們的生命；這樣，我們就照着那在耶穌身上是實際者學了基督；這實際就是基督身體的實際—林前一30，林後五17，十二2 上，西一27，加二20，羅八10。
三 當我們愛主，接觸祂，向祂禱告，我們就自然而然的照着福音書中所描繪的模子、形狀、榜樣活祂；這樣，我們就被形成、被模成這個模子的形像；這就是學基督的意思—太十一29，羅八29。
四 當我們活在調和的靈裏，我們就憑實際的靈，照着那在耶穌身上是實際者學基督；我們以祂爲模型，跟祂學，祂的傳記就成爲我們的歷史；基督身體作爲新人的生活，應當與福音書裏所啓示之耶穌的生活完全一樣—加六17 ～ 18，羅一1，9，弗四20 ～ 24，腓二5，太十一29，彼前二21。
五 神差主耶穌來成爲人的目的，乃是要祂憑神聖的生命過神人的生活；我們喫祂，就因祂活着，成爲和祂一式一樣的宇宙大人，就是一個憑神聖生命過神人生活的人—哀三22 ～ 24，55 ～ 56，啓二4，7，約六57，63，耶十五16，弗六17 ～ 18，詩一一九15。
【週三】
貳 惟一討神喜悅的生活，就是重複基督在地上所過的生活；這是在基督作燔祭的經歷中經歷祂的生活—利一9，約八29，林後五9：
一 燔祭豫表基督所過的生活是絕對爲着神，並且爲着神的滿足；燔祭也豫表基督是使神子民能過這樣一種生活的生命—利一3，民二八2 ～ 3，約五30，六38，八29，來十5 ～ 10。
二 『燔祭』，原文意『上升之物』；這個上升是指基督；（利一3，10，14；）惟一能從地上升到神那裏的，乃是基督所過的生活，因爲祂是惟一絕對爲着神而活的人。（約六38。）
三 燔祭是『獻與耶和華爲怡爽〔的〕香氣』；（利一9；）『怡爽香氣』，原文意『安息或滿足的香氣』；怡爽的香氣，就是一種帶來滿足、平安與安息的香氣；這樣一種怡爽的香氣對神乃是享受。
四 藉着正確的禱告而按手在作燔祭的基督身上，我們就與祂聯結，祂與我們就成爲一；基督活在我們裏面，就在我們裏面重複祂在地上所過的生活，就是燔祭的生活—4 節，林前六17，加二20。
五 在這樣的聯結、這樣的聯合裏，我們一切的輭弱、缺陷和過失，都由祂擔負—林後五21，加二20 上。
【週四】
六 我們必須讓主焚燒我們，使我們成爲常獻的燔祭，以焚燒別人並被消減成灰，好成爲新耶路撒冷，使神得着彰顯—詩二十3，利一16，六8 ～ 13，林前三12 上，啓三12，二一2，10 ～ 11，18 ～ 21：
1 灰表徵基督被消減到無有；我們旣與被消減成灰的基督是一，我們也就被消減成灰，卽被消減成爲無有，成爲零—可九12，賽五三3，林前一28，林後十二11。
2 我們越與基督在祂的死裏聯合，我們就越認識自己已經成了一堆灰；當我們成了灰，我們就不再是天然的人，而是被釘死、了結、燒燬的人—加二20 上。
七 把灰倒在祭壇的東面，就是日出的方向，含示復活—利一16，約十一25，腓三10 ～ 11，林後一9：
1 就着基督作燔祭而言，灰不是結束，乃是開始；灰的意思是基督已經被治死，但東面表徵復活—可九31。
2 我們越在基督裏被消減成灰，就越被擺在東面；我們在東面，就有把握太陽會升起，並且我們要經歷復活的日出—腓三10 ～ 11。
八 這些灰至終要成爲新耶路撒冷—啓三12，二一2，10 ～ 11：
1 基督的死把我們帶到盡頭，把我們消減成灰；在復活裏，這些灰要成爲寶貴的材料，爲着神的建造—林前三9 下，12 上。
2 我們被消減成灰，就把我們帶進三一神的變化裏，成爲建造新耶路撒冷的寶貴材料—羅十二1 ～ 2，林後三18，啓二一18 ～ 21。
【週五】
叁 在完成神新約職事的事上，作爲燔祭之實際的主耶穌不從自己作甚麼，（約五19，）祂不作自己的工，（四34，十七4，）祂不說自己的話，（十四10，24，）祂作每件事都不憑自己的意思，（五30，）祂不尋求自己的榮耀；（七18；）祂絕不失望，因祂只以神爲滿足（賽四二4，五十4
～ 5，五三2 上，參約四13 ～ 14，六15，可九7 ～ 8）：
一 主的生活就是祂的工作、祂的行動和祂的職事；祂的工作就是祂的生活，而祂的行動就是祂的所是；對祂而言，祂的生活、祂的工作、祂的行動、和祂的職事之間並沒有差別；主耶穌活祂的職事—參路二二26 ～ 27，約十10 下，林前十五45 下，約壹五16 上，林後三6，腓一25。
二 主耶穌是一個禱告的人，祂與神是一，不住的活在神的同在裏，在任何苦難和逼迫下都信靠神，不信靠自己，並且世界的王撒但在祂裏面是毫無所有（沒有立場，沒有盼望，沒有機會，任何事都沒有可能）—約十30，八29，十四30下，十六32 ～ 33，彼前二23：
1 祂是一個在肉體裏的人，在神聖、奧祕的範圍裏向奧祕的神禱告；祂常到山上或退到隱密處去禱告—太十四23，可一35，路五16，六12，九28。
2 祂從不獨自一人，因父與祂同在；祂每一刻都看見父的面容—約五19，十六32，詩十六7 ～ 8。
三 當基督這位神救主要救一個不道德的撒瑪利亞婦人時，祂必須從猶太經過撒瑪利亞往加利利去，而從撒瑪利亞主要的路上繞道往敍加城，在靠近敍加的雅各井旁等候祂的對象來，爲要藉着請婦人給祂水喝，而顧惜她，好用生命的水餧養她，這生命水就是湧流的三一神自己—約四3 ～ 14。
四 當那些指控的法利賽人中沒有一個能定罪那行淫的婦人時，基督這位神救主在祂的人性裏對婦人說，『我也不定你的罪，』好顧惜她，使祂這位偉大的『我是』能餧養她，叫她從罪得自由，並使她能『不…再犯罪』—八3 ～ 11，24，34 ～ 36。
【週六】
肆 我們住在那是神自己的愛裏面，『愛在我們便得了成全，使我們在審判的日子，可以坦然無懼；因爲祂如何，我們在這世上也如何』（約壹四17）—基督作爲燔祭的實際曾在這世上活出神就是愛的生活，如今祂是我們的生命，使我們能在這世上活出同樣愛的生活，與祂所是的一樣（三14，五1，二6）：
一 我們靈裏生命之靈的律乃是基督的律法，也就是愛的律法（愛的律）；（羅八2，加六2 ～ 3；）愛的律法必須由生命之靈的律將其實化，使我們能彼此擔當重擔；但我們若滿了驕傲，就不能擔當別人的重擔；這是因爲我們自己欺騙自己，自以爲是甚麼，其實我們甚麼也不是。（3。）
二 當愛的律在我們裏面得以發動，我們就自動並自然的成爲牧人，有我們父神愛和赦免的心，並我們救主基督牧養和尋找的靈—約二一15 ～17，路十五3 ～ 7。
三 當愛的律在我們裏面得以發動，我們在主裏的勞苦就是愛心的勞苦；（林前十五58，帖前一3；）在其中我們『扶助輭弱的人』（徒二十35）並『扶持輭弱的人』；（帖前五14；）『輭弱的人』指那些在靈、魂、體方面輭弱，或是在信心上輭弱的人。（羅十四1，十五1。）
四 主在復活後牧養彼得，又託付彼得餧養祂的小羊並牧養祂的羊；這是把使徒的職事與基督天上的職事合併，以照顧神的羣羊，就是召會，結果帶進基督身體的建造，以終極完成於新耶路撒冷，爲着完成神永遠的經綸—約二一15 ～ 17。
Week Five
The God-man Living
Hymns: 280
Scripture Reading: Lev. 1:3, 9; 6:8-13; John 21:15-17; 1 John 3:14; 5:1; 2:6; 4:17; Gal. 6:2-3; Rom. 8:2
§ Day 1 & Day 2
I. The desire of God's heart is that "the reality…in Jesus" (Eph.
4:21), the actual condition of the God-man living of Jesus as recorded
in the four Gospels, would be duplicated in the many members of Christ's
Body by the Spirit of reality to become the reality of the Body of
Christ, the highest peak in God's economy (vv. 20-24):
A. The four Gospels show the pattern of the life that God desires, the mold
of the life that can satisfy God and fulfill His purpose; Jesus lived a
life in which He did everything in God, with God, and for God; God was
in His living, and He was one with God; this is what is meant by the
reality is in Jesus; to learn Christ as the reality is in Jesus is to be
molded into the pattern of Christ, to be conformed to the image of
Christ—Rom. 8:28-29; Eph. 4:20-21.
B. We are being perfected by the Lord to be God-men, living the divine life by denying our natural life according to the model of Christ as the first God-man—Matt. 11:29a; 17:5b; 1 Pet. 2:21:
1. In His life on earth He set up a pattern, as revealed in the four Gospels; then
He was crucified and resurrected to become the life-giving Spirit so
that He might enter into us to be our life; we learn from Him according
to His example, not by our natural life but by Him as our life in
resurrection—1 Cor. 15:45b; Col. 3:4.
2. Our Christian life is a life in Christ and also a life of Christ in us; we are in
Christ as the mold, and He is in us as our life; in this way we learn
Christ as the reality is in Jesus; this reality is the reality of the
Body of Christ—1 Cor. 1:30; 2 Cor. 5:17; 12:2a; Col. 1:27; Gal. 2:20;
Rom. 8:10.
C. As we love the Lord, contact Him, and pray to Him, we automatically
live Him according to the mold, the form, the pattern, described in the
Gospels; in this way we are shaped, conformed, to the image of this
mold—this is what it means to learn Christ—Matt. 11:29; Rom. 8:29.
D. When we live in the mingled spirit, we are learning Christ according to the
reality in Jesus by the Spirit of reality; we learn from Him as our
model so that His biography becomes our history; the living of the Body
of Christ as the new man should be exactly the same as the living of
Jesus revealed in the Gospels—Gal. 6:17-18; Rom. 1:1, 9; Eph. 4:20-24;
Phil. 2:5; Matt. 11:29; 1 Pet. 2:21.
E. The purpose of God in sending the Lord Jesus to be a man was for Him to
live a God-man life by the divine life; when we eat Him, we live because
of Him to become a universal great man who is exactly the same as He
is—aman living a God-man life by the divine life—Lam. 3:22-24, 55-56;
Rev. 2:4, 7; John 6:57, 63; Jer. 15:16; Eph. 6:17-18; Psa. 119:15.
§ Day 3
II.
The only life that is pleasing to God is the life that is a repetition
of the life Christ lived on the earth; this is a life that experiences
Christ in His experiences as the burnt offering—Lev. 1:9; John 8:29; 2
Cor. 5:9:
A. The burnt offering typifies Christ in His living a life that is absolutely for
God and for God's satisfaction; the burnt offering also typifies Christ
in His being the life that enables God's people to have such a
living—Lev. 1:3; Num. 28:2-3; John 5:30; 6:38; 8:29; Heb. 10:5-10.
B. The word translated "burnt offering" denotes something that is ascending;
this ascending refers to Christ (Lev. 1:3, 10, 14); the only thing that
can ascend to God from earth is the life lived by Christ, for He is the
unique person to live a life that is absolutely for God (John 6:38).
C. The burnt offering was "a satisfying fragrance to Jehovah" (Lev. 1:9); the
Hebrew words translated "satisfying fragrance" literally mean "savor of
rest or satisfaction"; a satisfying fragrance is a savor that brings
satisfaction, peace, and rest; such a satisfying fragrance is an
enjoyment to God.
D. By laying our hands on Christ as our burnt offering through the proper
prayer, we are joined to Him, and He and we become one; as Christ lives
in us, He repeats in us the life He lived on earth, the life of the
burnt offering—v. 4; 1 Cor. 6:17; Gal. 2:20.
E. In such a union, such an identification, all our weaknesses, defects, and faults are taken on by Him—2 Cor. 5:21; Gal. 2:20a.
§ Day 4
F. We must allow the Lord to burn us so that we may be a continual burnt
offering to burn others and be reduced to ashes to become the New
Jerusalem for God's expression—Psa. 20:3; Lev. 1:16; 6:8-13; 1 Cor.
3:12a; Rev. 3:12; 21:2, 10-11, 18-21:
1.
The ashes signify Christ reduced to nothing; since we are one with the
Christ who has been reduced to ashes, we also are reduced to ashes, that
is, reducedto nothing, to zero—Mark 9:12; Isa. 53:3; 1 Cor. 1:28; 2 Cor. 12:11.
2. The more we are identified with Christ in His death, the more we will realize
that we have become a heap of ashes; when we become ashes, we are no
longer a natural person; instead, we are a person who has been
crucified, terminated, burned—Gal. 2:20a.
G. Putting the ashes at the east side of the altar, the side of the sunrise, is an allusion to resurrection—Lev. 1:16; John 11:25; Phil. 3:10-11; 2 Cor. 1:9:
1. With Christ as the burnt offering, the ashes are not the end—they are the beginning; the ashes mean that Christ has been put to death, but the east signifies resurrection—Mark 9:31.
2. The more we are reduced to ashes in Christ, the more we will be put to the
east, and on the east we will have the assurance that the sun will rise
and that we will experience the sunrise of resurrection—Phil. 3:10-11.
H. Eventually, the ashes will become the New Jerusalem—Rev. 3:12; 21:2, 10-11:
1. Christ's death brings us to an end, reduces us to ashes, and in resurrection the ashes become precious materials for God's building—1 Cor. 3:9b, 12a.
2. When we are reduced to ashes, we are brought into the transformation of the Triune God to become the precious materials for the building of the New Jerusalem—Rom. 12:1-2; 2 Cor. 3:18; Rev. 21:18-21.
§ Day 5
III. In carrying out God's New Testament ministry, the Lord Jesus, as the reality of the burnt offering, did not do anything out of Himself (John 5:19), He did not do His own work (4:34; 17:4), He did not speak His own word (14:10, 24), He did everything not by His own will (5:30), and He did not seek His own glory (7:18); He was never disappointed because He was satisfied only with God (Isa. 42:4; 50:4-5; 53:2a; cf. John 4:13-14; 6:15; Mark 9:7-8):
A. The Lord's life was His work, His move, and His ministry; His work was
His living, and His move was His being; with Him there was no difference
between His life, His work, His move, and His ministry; the Lord Jesus
lived His ministry—cf. Luke 22:26-27; John 10:10b; 1 Cor. 15:45b; 1 John
5:16a; 2 Cor. 3:6; Phil. 1:25.
B. The Lord Jesus was a man of prayer, being one with God, living in the
presence of God without ceasing, trusting in God and not in Himself
under any kind of suffering and persecution, and being One in whom
Satan, the ruler of the world, had nothing (no ground, no hope, no
chance, no possibility in anything)—John 10:30; 8:29; 14:30b; 16:32-33; 1
Pet. 2:23:
1. He was a man in the flesh praying to the mysterious God in the divine and
mystical realm; He often went to the mountain or withdrew to a private
place to pray—Matt. 14:23; Mark 1:35; Luke 5:16; 6:12; 9:28.
2. He was never alone, for the Father was with Him; every moment He saw His Father's face—John 5:19; 16:32; Psa. 16:7-8.
C. When Christ as the God-Savior wanted to save an immoral woman of
Samaria, He had to travel from Judea to Galilee through Samaria, He
detoured from the main way of Samaria to the city of Sychar, and He
waited at the well of Jacob, near Sychar, for His object to come that He
might cherish her by asking her to give Him something to drink so that
He might nourish her with the water of life, which is the flowing Triune
God Himself—John 4:3-14.
D. When none of the accusing Pharisees could condemn the adulterouswoman,
Christ as the God-Savior, in His humanity, said to her, "Neither do I
condemn you," to cherish her that He, as the great I Am, might nourish
her with the freedom from sin and enable her to "sin no more"—8:3-11,
24, 34-36.
§ Day 6
IV. When we abide in the love that is God Himself, love has
been "perfected with us, that we may have boldness in the day of the
judgment because even as He is, so also are we in this world" (1 John
4:17)—Christ as the reality of the burnt offering lived in this world a
life of God as love, and He is now our life that we may live the same
life of love in this world and be the same as He is (3:14; 5:1; 2:6):
A. The law of the Spirit of life in our spirit is the law of Christ as the law
of love (Rom. 8:2; Gal. 6:2-3); the law of love must be substantiated by
the law of the Spirit of life so that we may be able to bear one
another's burdens; but if we are filled with pride, we will be unable to
bear others' burdens because we deceive ourselves by thinking that we
are something when we are nothing (v. 3).
B. When the law of love is activated within us, we automatically and
spontaneously will be shepherds who have the loving and forgiving heart
of our Father God and the shepherding and seeking spirit of our Savior
Christ—John 21:15-17; Luke 15:3-7.
C. When the law of love is activated within us, our labor in the Lord is a
labor of love (1 Cor. 15:58; 1 Thes. 1:3) in which we "support the weak"
(Acts 20:35) and "sustain the weak" (1 Thes. 5:14); the weak refers to
those who are weak either in their spirit or soul or body, or are weak
in faith (Rom. 14:1; 15:1).
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