总题：按照神对召会的经纶生活并事奉
GENERAL SUBJECT:LIVING AND SERVING ACCORDING TO GOD'S ECONOMY CONCERNING THE CHURCH

第一篇　按照神经纶的属天异象生活并事奉
Living and Serving according to the Heavenly Vision of God's Economy

读经：提前一3~4，弗一4~5，三2、9，五26~27，来二10~11，帖前五23，徒二六18~19

Scripture Reading: 1 Tim. 1:3-4; Eph. 1:4-5; 3:2, 9; 5:26-27;Heb. 2:10-11; 1 Thes. 5:23; Acts 26:18-19

壹　在主的恢复里所该专注、强调并供应的那一件事，唯一的事，乃是神永远经纶的属天异象；圣经的中心题目就是神的经纶，全本圣经乃是论到神的经纶—提前一3~4，弗一10，三2、8~9、16~19，徒二六18~19：

I.　The one thing, the unique thing, that should be focused on, stressed, and ministered in the Lord's recovery is the heavenly vision of the eternal economy of God; the central subject of the Bible is the economy of God, and the entire Bible is concerned with the economy of God—1 Tim. 1:3-4; Eph. 1:10; 3:2, 8-9, 16-19; Acts 26:18-19:

一　“神的经纶、计划就是要把祂自己作成人，又把我们这些祂所造的人作成‘神’，叫祂自己‘人化’，叫我们众人‘神化’。”（关于神圣分赐更深的研读，四五页）

A.　"God's economy and plan is to make Himself man and to make us, His created beings, 'God' so that He is 'man-ized' and we are 'God-ized'" (A Deeper Study of the Divine Dispensing, pp. 51-52).

二　神永远的经纶乃是祂要成为人，好使人在生命和性情上（但不在神格上）成为神，以建造基督的身体，终极完成新耶路撒冷—约一1、14，林前十五45下，启四5，五6，二一2、10~11。

B.　God's eternal economy is for Him to become 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—John 1:1, 14; 1 Cor. 15:45b; Rev. 4:5; 5:6; 21:2, 10-11.

三　今天我们能同心合意，因为我们只有一个异象，就是神永远经纶的异象—徒一14，林前一9~10，耶三二39。

C.　Today we can be in one accord because we have only one vision, the vision of the eternal economy of God—Acts 1:14; 1 Cor. 1:9-10; Jer. 32:39.

贰　我们在生命和性情上（但不在神格上）成为神，是父神在已过的永远里借着拣选我们成为圣别，预定我们得儿子的名分，而起始的；为着神圣的儿子名分之神圣的圣别，乃是神圣经纶的中心，也是新约启示的中心思想—弗一4~5：

II.　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:

一　成为圣别乃是成圣，就是分别归神，并被神这圣别者，就是与一切凡俗的不同、有别者，所浸透—彼前一15~16，弗一4~5。

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.

二　祂在创立世界以前，在基督里拣选了我们，叫我们成为圣别，为使我们在性情上成为神（4）；唯有神是圣别的；我们要成为圣别，就需要神将祂圣别的性情分赐到我们里面，这圣别的性情就成为圣灵用以圣别我们的圣别元素（彼后一4，来十二14）。

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).

三　祂甚至在我们受造之前就预定我们得儿子的名分，为使我们在生命上成为神（弗一5）；我们要成为神的儿子，就必须借着神的生命分赐到我们里面，而为神所生（约一12~13，三6，约壹五11~12）：

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　以弗所一章四至五节启示，神拣选我们，叫我们成为圣别，目的是要使我们成为神的儿子；成为圣别是过程、手续，成为神的儿子才是目的、目标，好使我们全人，包括身体（罗八23），得以被神“子化”（启二一2、9~11）。

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　希伯来二章十至十一节启示，复活的基督作为神救恩的元帅、创始者，正在借着圣别许多的儿子，领他们进荣耀里去。

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.

３　神圣的圣别，在完成神圣的经纶上乃是主持线，为要神圣地使我们子化，使我们成为神的儿子，在生命和性情上与神一样（但无分于祂的神格），而使我们作神的彰显；因此，神的圣别乃是神圣的子化。

3.　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.

４　我们说圣别是主持线，因为神在我们身上的工作，每一步都是使我们成为圣别；神永远经纶的完成乃是借着那灵的圣别—帖前五23，约十七17，弗五26~27，林前六11，十二3下，来十二4~14，罗八28~29，弗四30，帖前五19，启二7上，诗七三16~17、25~26，启二一2、10。

4.　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; Rev. 21:2, 10.

叁　神圣的、性情上的圣别，乃是由基督作为赐生命、圣化人并说话的灵所施行的—林前十五45下，帖前五23，弗五26：

III.　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:

一　基督作赐生命的灵，借话中之水的洗涤洁净召会，而圣化召会；照着神圣的观念，以弗所五章二十六节的“水”是指神涌流的生命，由涌流的水所预表（出十七6，林前十4，约七37~39，启七17，二一6，二二1、17）；我们现今是在这样洗涤的过程中，使召会得以成为圣别、没有瑕疵。

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 in Ephesians 5:26 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.

二　以弗所五章二十六节里“洗涤”的原文，直译是“洗濯盆”；旧约的祭司用洗濯盆洗去他们属地的污秽（出三十18~21）；一天过一天，在早晨在晚间，我们都需要来就近圣经，借着话中之水的洗濯盆而得洁净。

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.

三　保罗说到话带着其洗涤的过程时（弗五26），原文是用“雷玛（rhema）”这辞；“娄格斯（logos）”是客观一面记在圣经里的神的话；“雷玛”是神在专特情况中向我们说出来的话（可十四72，路一35~38，五5，二四1~8）。

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 in the 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).

四　基督作为赐生命的灵，是说话的灵；祂所说的一切就是洗涤我们的话；这不是指“娄格斯”，常时的话，乃是指“雷玛”，即时的话，就是主现在对我们所说的话—太四4，约六63，启二7，二二17上，参赛六9~10，太十三14~15，徒二八25~31。

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.

五　雷玛是亲自、直接向我们有所启示，要给我们看见应当对付的是什么，应当洗净的是什么（铜洗濯盆是能返照人、暴露人的一面镜子—出三八8）；对于我们各人，要紧的乃是：神今天有没有对我说祂的话？—启二7，撒上三1、21，摩三7。

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.

六　有一件我们一直宝贵的事，就是主今天仍然亲自、直接向我们说话；在生命里真实的长大在于我们从神直接领受话；唯有祂在我们里面的说话才有真实属灵的价值—来三7~11、15，四7，诗九五7~8。

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.

七　我们祷告的中心点，该是我们切慕有主的说话，这使我们能按照祂心头的愿望达成祂永远经纶的目标，就是得着神圣的儿子名分—路一38，十38~42，弗一5。

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.

八　实际说来，主的同在与祂的说话乃是一；每当祂说话时，我们就知道祂在我们里面与我们同在；基督的说话就是赐生命之灵的同在—参出三三12~17，来十一8。

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.

九　内住的基督作为赐生命的灵在我们里面的说话，就是洁净的水，把新的元素储存到我们里面，顶替我们本性和性情里老旧的元素；这新陈代谢的洁净，使人在生命里有真正、内里的改变，这就是在性情上圣化和变化的实际。

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.

肆　行传二十六章十八节启示我们神圣托付的内容，使我们能按照神经纶的属天异象事奉；我们需要就着这些内容来祷告，求主使这些成为我们的经历和实际，好使我们能带别人进入这样的经历和实际：

IV.　Acts 26:18 reveals the contents of our divine commission to serve according to the heavenly vision of God's economy; we need to pray over these contents, asking the Lord to make them our experience and reality so that we can bring others into this experience and reality:

一　“叫他们的眼睛得开”—18节：

A.　"To open their eyes"—v. 18:

１　我们需要不断的祷告，求主赐给我们智慧和启示的灵，好多而又多地明白并看见基督、基督的身体以及那为着神圣经纶的神圣分賜—弗一17，三5，参启四6，三17，太六6。

1.　We need to continually pray for a spirit of wisdom and revelation to understand and to see more and more of Christ, the Body of Christ, and the divine dispensing for the divine economy—Eph. 1:17; 3:5; cf. Rev. 4:6; 3:17; Matt. 6:6.

２　若没有对主新的认识，和对祂新的异象，我们就无法往前—徒二六16，腓三8下、10上、13，参申四25。

2.　We cannot go on without new knowledge of the Lord and a new vision of Him—Acts 26:16; Phil. 3:8b, 10a, 13; cf. Deut. 4:25.

３　我们的托付是要“将那……奥秘有何等的经纶，向众人照明”—弗三9。

3.　Our commission is to "enlighten all that they may see what the economy of the mystery is"—Eph. 3:9.

二　“叫他们……从黑暗转入光中”—徒二六18：

B.　"To turn them from darkness to light"—Acts 26:18:

１　光就是神的同在；我们必须是满了光的人—赛二5，约壹一5，路十一34~36。

1.　Light is the presence of God; we need to be people who are full of light—Isa. 2:5; 1 John 1:5; Luke 11:34-36.

２　享受基督作为神所分给我们的分，乃是“在光中”—西一12，约八12，一4，诗一一九105、130，太五14，启一20。

2.　The enjoyment of Christ as our God-given portion is "in the light"—Col. 1:12; John 8:12; 1:4; Psa. 119:105, 130; Matt. 5:14; Rev. 1:20.

３　我们必须是发光之体显在世界里，将生命的话表明出来（腓二14~16）；我们必须宣扬那召我们出黑暗、入祂奇妙之光者的美德（彼前二9）。

3.　We need to be luminaries in the world, holding forth the word of life (Phil. 2:14-16); we need to tell out the virtues of the One who has called us out of darkness into His marvelous light (1 Pet. 2:9).

三　“叫他们……从撒但权下转向神”—徒二六18：

C.　"To turn them…from the authority of Satan to God"—Acts 26:18:

１　我们属灵经历的最高点，乃是有清明的天，其上有宝座；在清明的天之上有宝座，乃是让主在我们里面居首位，并在我们的生活中有最高、最优先的地位—结一22、26，西一18，参结十四3。

1.　The highest point in our spiritual experience is to have a clear sky with the throne above it; to have the throne above a clear sky is to give the Lord the preeminence in our being and the highest and most prominent position in our life—Ezek. 1:22, 26; Col. 1:18; cf. Ezek. 14:3.

２　我们若在清明的天（其上有宝座）以下，就会有真正的权柄，能将人带到神的权柄之下—林后十4~5、8，十三3、10。

2.　If we are under a clear sky with the throne above it, genuine authority will be with us to bring others under God's authority—2 Cor. 10:4-5, 8; 13:3, 10.

３　我们向着主爱到极点的爱，使我们够资格、得成全、受装备，带着主的权柄为主说话—参约二一15、17。

3.　Our uttermost love for the Lord qualifies, perfects, and equips us to speak for the Lord with His authority—cf. John 21:15, 17.

四　“叫他们……得蒙赦罪”—徒二六18：

D.　"That they may receive forgiveness of sins"—Acts 26:18:

１　我们需要到主面前去，得着主彻底赦免我们一切的罪—约壹一7、9。

1.　We need to go to the Lord to receive a thorough forgiveness of all our sins—1 John 1:7, 9.

２　大卫乞求神涂抹他的过犯，将他的罪孽洗涤净尽，并洁净他的罪—诗五一1~2、7、9：

2.　David begged God to blot out his transgressions, wash him thoroughly from his iniquity, and cleanse him from his sin—Psa. 51:1-2, 7, 9:

a　我们和大卫一样，需要停留在神面前，有彻底并真实的悔改和认罪，好从神得着完全的赦免。

a.　Like David we need to stay in the presence of God to have a thorough and genuine repentance and confession to receive a full forgiveness from God.

b　我们若承认我们的罪而得神赦免，就必得着神救恩之乐，也必得着乐意之灵的扶持；然后，我们就能将主的道路指教有过犯的人，罪人必回转归向祂—12~13节。

b.　If we confess our sins to receive God's forgiveness, we will have the gladness of God's salvation and be sustained with a willing spirit; then we can teach transgressors His ways, and sinners will turn back to Him—vv. 12-13.

五　“叫他们……因信入我，……在一切圣别的人中得着基业”；这基业是三一神自己并祂所有的、所作成的以及为祂赎民所要作的一切—徒二六18：

E.　"That they may receive…an inheritance among those who have been sanctified by faith in Me"; this inheritance is the Triune God Himself with all He has, all He has done, and all He will do for His redeemed people—Acts 26:18:

１　三一神化身在包罗万有的基督里面；这基督是分给众圣徒的分，作他们的基业—西二9，一12。

1.　The Triune God is embodied in the all-inclusive Christ, who is the portion allotted to the saints as their inheritance—Col. 2:9; 1:12.

２　我们“在一切圣别的人中”，就是在召会生活的圣徒中（参提后二22），享受是灵的基督作我们得基业的凭质（弗一14）。

2.　We enjoy the pneumatic Christ as the pledge of our inheritance (Eph. 1:14) "among those," that is, among those in the church life (cf. 2 Tim. 2:22).

３　我们需要把人带到召会生活中对包罗万有之基督的享受里，使他们和我们一样享受基督，并使他们借着操练灵而在性情上被神的圣别性情所圣化—来二10~11，林前一9，林后四13。

3.　We need to bring people into the enjoyment of the all-inclusive Christ in the church life so that they may enjoy Christ as we do and be sanctified dispositionally with the holy nature of God through the exercise of their spirit—Heb. 2:10-11; 1 Cor. 1:9; 2 Cor. 4:13.

伍　我们为着神圣的儿子名分而被圣化，终极完成于新耶路撒冷作为圣城（启二一2、10）和神圣儿子名分的集大成（7）；这乃是神成为在肉体里的人，好使人在那灵里成为神的终极完成，以得着团体伟大的神人（3、22），作三一神团体的彰显，就是祂的荣耀（11、23）。

V.　Our being sanctified for the divine sonship ultimately consummates in the New Jerusalem as the holy city (Rev. 21:2, 10) and the aggregate of the divine sonship (v. 7); this is the ultimate consummation of God becoming a man in the flesh that man might become God in the Spirit to gain a great, corporate God-man (vv. 3, 22) for the corporate expression, the glory, of the Triune God (vv. 11, 23).