壹 在神的选民中间，一直有复兴的渴望—哈三2，何六2，罗八20~22，诗一一九25、50、107、154，约六57、63，林后三3、6。 |
Ⅰ Among God’s elect there has always been an aspiration to be revived—Hab. 3:2; Hosea 6:2; Rom. 8:20-22; Psa. 119:25, 50, 107, 154; John 6:57, 63; 2 Cor. 3:3, 6. |
贰 我们借着达到神所赐给我们之神圣启示的最高峰—神永远经纶的启示（提前一3~4，林前九17，徒二六19、22），就能进入一个新的复兴；这是关于神创造人并对付祂选民之目的（创一26，伯十13，参弗三9）这个重大问题的重大答案： |
Ⅱ We can enter into a new revival by arriving at the highest peak of the divine revelation given to us by God—the revelation of the eternal economy of God (1 Tim. 1:3-4; 1 Cor. 9:17; Acts 26:19, 22); this is the great answer to the great question concerning God’s purpose in His creation of man and in His dealing with His chosen people (Gen. 1:26; Job 10:13; cf. Eph. 3:9): |
一 隐藏在神心里的奥秘乃是神永远的经纶（一10，三9，提前一4），就是神永远的目的和祂的心愿，要把祂自己在祂神圣的三一里，就是父在子里借着灵，分赐到祂所拣选的人里面，作他们的生命和性情，使他们能与祂一样，作祂的复制（罗八29，约壹三2），成为一个生机体，就是基督的身体，作为新人（弗二15~16），成为神的丰满，就是神的彰显（一22~23，三19），而终极完成于新耶路撒冷（启二一2~二二5）。 |
A The mystery hidden in God’s heart is God’s eternal economy (1:10; 3:9; 1 Tim. 1:4), which is God’s eternal intention with His heart’s desire to dispense Himself in His Divine Trinity as the Father in the Son by the Spirit into His chosen people to be their life and nature that they may be the same as He is as His duplication (Rom. 8:29; 1 John 3:2) to become an organism, the Body of Christ as the new man (Eph. 2:15-16), for God’s fullness, God’s expression (1:22-23; 3:19), which will consummate in the New Jerusalem (Rev. 21:2—22:5). |
二 神成为人，好使人在生命和性情上（但不在神格上）成为神，为着产生并建造基督的身体，以终极完成新耶路撒冷；这是整本圣经的要素，是圣经这“盒子”里的“钻石”，也就是神永远的经纶—创一26，约十二24，罗八29： |
B God becoming man that man might become God in life and in nature but not in the Godhead for the producing and building up of the Body of Christ to consummate the New Jerusalem is the essence of the entire Bible, the “diamond” in the “box” of the Bible, the eternal economy of God—Gen. 1:26; John 12:24; Rom. 8:29: |
１ 神借着成了肉体而成为人，有分于人的人性；人借着变化而在生命和性情上（但不在神格上）成为神，有分于神的神性—约一14，林后三18，西三4，彼后一4，腓二5，罗八29，来二10，弗一5，罗八19，约壹三2，约一12~13。 |
１ God became man through incarnation by participating in man’s humanity; man becomes God in life and nature but not in the Godhead through transformation by participating in God’s divinity—John 1:14; 2 Cor. 3:18; Col. 3:4; 2 Pet. 1:4; Phil. 2:5; Rom. 8:29; Heb. 2:10; Eph. 1:5; Rom. 8:19; 1 John 3:2; John 1:12-13. |
２ 这神、人的罗曼史，乃是整本圣经的主题，是神经纶的内容，也是整个宇宙的秘密—歌一1，六13，参哈一1，二4，罗一17： |
２ This divine-human romance is the subject of the entire Bible, the content of God’s economy, and the secret of the entire universe—S. S. 1:1; 6:13; cf. Hab. 1:1; 2:4; Rom. 1:17: |
ａ 基督是神又是人，爱祂而得了变化的人是人又是神；二者在生命和性情上相同，彼此完全相配。 |
ａ Christ is divine and human, and His transformed lover is human and divine; they are the same in life and nature, perfectly matching each other. |
ｂ 三一神终极完成为丈夫，三部分的人变化为新妇，二者要成为一对夫妇，一个团体至大的神人—启二一2、9，二二17上。 |
ｂ The Triune God consummated to be the Husband and the tripartite man transformed to be the bride are to be one couple, a corporate, great God-man—Rev. 21:2, 9; 22:17a. |
晨兴喂养
哈三2 ……耶和华啊，求你在这些年间复兴你的工作……。 何六2 过两天祂必使我们活过来，第三天祂必使我们兴起……。 诗一一九25 我的性命几乎归于尘土；求你照你的话将我救活。 复兴这件事是小申言者书“外壳”里面的“核仁”（参哈三2上）。……在神的选民中间，一直有复兴的渴望。只要你是得救的人，每天在你里面，有意或无意，都会有一个渴望并自然而然地祷告：“主啊，求你复兴我们。”……哈巴谷求复兴的祷告……代表全体（选民）。神总是将祂的选民看作团体的身体。这就是说，哈巴谷和我们在神选民的单位里乃是一。因此，当哈巴谷祷告求复兴时，我们也祷告。……这样的祷告是永存的祷告（玛拉基书生命读经，五一二至五一三页）。 |
Hab. 3:2 …O Jehovah, revive Your work in the midst of the years… Hosea 6:2 He will enliven us after two days; on the third day He will raise us up… Psa. 119:25 My soul clings to the dust; enliven me according to Your word. [The] matter of revival is the “kernel” within the “shell” of the books of the Minor Prophets [cf. Hab. 3:2]…. Among God’s elect there has always been an aspiration to be revived. As long as you are a saved one, every day, consciously or unconsciously, there is an aspiration with a spontaneous prayer within you: “O Lord, revive us.” …Habakkuk’s prayer for revival … represents the whole [of God’s elect]. God always considers His elect as a corporate Body. This means that Habakkuk and we are one in the unit of God’s elect. Thus, when Habakkuk prayed for revival, we also prayed…. Such a prayer is an everlasting prayer. (Life-study of Malachi, p. 21) |
信息选读
新约的主要内容，乃是三一神照着祂美意而有的永远经纶，要在祂的生命和性情上，将祂自己分赐到祂所拣选并救赎的人里面，使他们都在生命和性情上与祂一模一样，使他们成为祂的复制，以彰显祂。这团体的彰显要终极完成于新耶路撒冷。因此，新耶路撒冷就是成为肉体的扩大和扩增，达到完满的总结，就是三一神的丰满，让祂在祂调和着人性之神性里彰显祂自己。这就是新约的内容，这就是约伯所需要的答案（约伯记生命读经，七三至七四页）。 在撒下七章十二节神提到大卫的后裔，在十四节上半祂说，“我要作他的父，他要作我的子。”这里我们看见一件非常有意义的事—大卫的后裔成了神的儿子。这些经节清楚揭示，人的后裔，就是人的儿子，能成为神的儿子。这含示神的目的，是要使祂自己成为人，为要使人在生命和性情上（但不在神格上）成为神（撒母耳记生命读经，二四八页）。 神因着祂心头的愿望（是要与人成为一），就在成为肉体时成为人，并且接触人，与人展开一部罗曼史。神在新约中开启祂的心意以前，天使和人都不知道神在作什么（弗三9）。他们不领悟，他们的神成为丈夫，要娶妻子。这位丈夫是神圣的，祂所要娶的妻子是属人的。 借着在圣别的灵里神圣的能力，耶稣的人性被提高到神圣的儿子名分里，提高到神性里（罗一3~4）。借此祂由神而生，不是作神的独生子，乃是作神的长子（八29），这指明有许多儿子要随着。今天我们的基督在神圣的意义上是神，在属人的意义上是人。祂是神人。 这神人是神圣、宇宙罗曼史中的新郎（约三29），但祂的配偶仅仅是人，仍与祂不相配。……所以，神重生祂所拣选的人。重生是将神性放在人性里，将人性提高到神性的标准。然而，重生还没有完成这过程。我们在我们的灵里得重生，但我们不仅是灵，我们更是魂。神为了提高我们整个人，首先必须重生我们的灵，然后变化我们的魂。我们魂的变化是需要时间的。 基督是神而人者，祂变化过的佳偶是人而神者。二者在生命和性情上相同，彼此完全相配（雅歌结晶读经，九四、九六至九七页）。 参读：玛拉基书生命读经，第四篇；圣经中管制并支配我们的异象，第一篇；约伯记生命读经，第八至十、十二、十六、二十一、二十四、二十八、三十至三十一篇。 |
The main contents of the New Testament are that the Triune God has an eternal economy according to His good pleasure to dispense Himself into His chosen and redeemed people in His life and in His nature, to make all of them the same as He is in life and nature, to make them His duplication that they may express Him. This corporate expression will consummate in the New Jerusalem. Thus, the New Jerusalem is simply the enlarged, the increased, incarnation consummated in full, that is, the fullness of the Triune God for Him to express Himself in His divinity mingled with humanity. These are the contents of the New Testament, and this is the answer that Job needed. (Life-study of Job, p. 64) In 2 Samuel 7:12 God spoke of David’s seed, and in verse 14a He said, “I will be his Father, and he will be My son.” Here we have something of very great significance—the seed of David becoming the Son of God. These verses clearly unveil that a seed of man, that is, a son of a man, can become the Son of God. This implies that God’s intention is to make Himself man in order to make man God in life and in nature but not in the Godhead. (Life-study of 1 & 2 Samuel, p. 203) God, because of His heart’s desire [to be one with man], became a man in incarnation, and He contacted man by the way of a romance. Before God opened up in the New Testament what was on His heart, both angels and men did not know what God was doing (Eph. 3:9). They did not realize that their God was becoming a Husband to marry a wife. This Husband was divine, and the wife He was going to marry was human. Through the divine power in the Spirit of holiness, Jesus’ humanity was uplifted into the divine sonship, into divinity [Rom. 1:3-4]. By this He was born of God not as God’s only begotten Son but as God’s firstborn Son (8:29), which indicates that many sons would follow. Today our Christ is God in the divine sense and man in the human sense. He is a God-man. This God-man is the Bridegroom in the divine, universal romance (John 3:29), but His counterpart, being merely human, still does not match Him….Therefore, God regenerated His human elect. Regeneration is to put divinity into humanity, to uplift humanity to the standard of divinity. However, regeneration does not complete the process. We were regenerated in our spirit, but we are not only a spirit. We are even more a soul. In order to uplift our entire being, God first has to regenerate our spirit and then transform our soul. The transformation of our soul takes time. Christ is divine and human, and His transformed lover is human and divine. They are the same in life and nature, perfectly matching each other. (CWWL, 1994-1997, vol. 3, “Crystallization-study of Song of Songs,” pp. 325-326) Further Reading: Life-study of Malachi, msg. 4; CWWL, 1994-1997, vol. 2, “The Governing and Controlling Vision in the Bible,” ch. 1; Life-study of Job, msgs. 8-10, 12, 16, 21, 24, 28, 30-31 |