诗歌：大本376首

读经：弗一10，三9，提前一4，加六18，林前十五10，彼后三18上

Scripture Reading: Eph. 1:10; 3:9; 1 Tim. 1:4; Gal. 6:18; 1 Cor. 15:10; 2 Pet. 3:18a

　　弗一10　　为着时期满足时的经纶，要将万有，无论是在诸天之上的，或是在地上的，都在基督里归一于一个元首之下。

　　三9　　……将那历世历代隐藏在创造万有之神里的奥秘有何等的经纶，向众人照明。

　　在神永远的计划里，祂要得着一班人，好把祂自己分赐到这班人里面，作他们的生命和一切，使他们能和祂联结为一，并且被祂充满、占有，在地上与祂成为一体，作基督的身体，就是召会，以彰显祂自己。今天，这个彰显在召会里是个开始，还要往前进到来世的千年国，直到永世的新耶路撒冷。为此，神创造了宇宙，在这宇宙间有大地，……地上有各种的生物，这一切都是为着神所造的人，能在其中存活。所以，人乃是神宇宙创造的中心（李文集一九八七年第三册，一七六页）。

　　Eph. 1:10 Unto the economy of the fullness of the times, to head up all things in Christ, the things in the heavens and the things on the earth, in Him.

　　3:9 …To enlighten all that they may see what the economy of the mystery is, which throughout the ages has been hidden in God, who created all things.

　　God’s eternal economy is to gain a group of people that He may dispense Himself into them to be their life and everything so that they may be joined to Him as one, be filled and occupied with Him, and be one entity with Him on the earth to be the Body of Christ, the church, for His expression. This expression begins in the church today, proceeds to the millennial kingdom in the next age, and continues in the New Jerusalem in eternity. For this, God created the universe. In this universe there is the earth, …and there are various living creatures upon the earth. All these things were created for the existence of the man whom God created. Hence, man is the center of God’s created universe. (CWWL, 1987, vol. 3, p. 146)

　　基督徒的生活……是基督徒在他们所在的地方，作为地方召会，团体地活基督并显大基督的生活，成为基督在地方上的彰显，作基督宇宙身体的一部分。……基督徒的生活不该只是个人的基督徒生活。

　　基督徒的生活不仅是过一种伦理的生活，有人性的美德，如同地上的盐和世上的光，为着荣耀神（太五13~16）；更是过一种生活，就是基督自己，有祂神圣的属性，彰显在祂人性的美德里，成为祂生机身体的一部分，为着神永远经纶的宇宙性终极完成（弗三8~11）。

　　在召会生活中，我们过的一种生活，就是基督自己，有祂神圣的属性彰显在祂人性的美德里。祂的属性是神圣的，但祂的美德是人性的。人性的美德显明神圣的属性，而神圣的属性乃是彰显在人性的美德里。这是为使我们成为祂生机身体的一部分。我们过的一种生活，就是基督自己，不只是为着个人的基督徒生活，更是为着身体的生活。我们作为基督生机身体的一部分而活，乃是为着神永远经纶的宇宙性终极完成。

　　我们看见，诗篇一篇不是说到神的经纶，只是说到个别敬虔之人的个人利益；但诗篇二篇完全是说到神的经纶。这篇诗说到神使基督成为祂的受膏者（2）。神设立基督作祂的王（6），承受万国并得着地，使祂在地上得着一个大国，为着神的经纶（8~11）。我们必须相信这样一位基督，以祂作我们的避难所。我们也必须爱祂，以嘴亲祂（12）。这与神的经纶有关。大多数基督徒所想的都是他们个人的利益。对他们而言，得救不过是上天堂或在火湖里沉沦的事；他们没有想到神的经纶。但诗篇二篇启示，基督完全是为着神的经纶。我们必须相信祂，投奔于祂；我们也必须爱祂，以嘴亲祂。

　　我们也必须承认，我们的考虑大部分是为着个人的利益。我们可能想，当基督回来时，我们是否会得着奖赏或受到惩罚。我们不太会想到神的经纶。整卷诗篇从头一点到最后一点，都启示基督完全是为着神的经纶。祂为我们死，以完成神的经纶；祂救我们，以完成神的经纶；祂也活在我们里面，使我们能为着神的经纶而活在祂里面。这就是为什么我们不仅是召会，就是基督的身体；我们也是基督的国，神的国。神的国乃是神经纶的完成。我们都必须看见，基督徒的生活乃是为着神经纶的生活（李文集一九九一至一九九二年第二册，四六四至四六六页）。

　　参读：跟上时代重建圣殿，第十三篇。

　　The Christian life is the life in which the Christians live Christ and magnify Him corporately in their locality as a local church to be a local expression of Christ as a part of the universal Body of Christ…The Christian life should not be just an individual Christian life.

　　The Christian life is not just to live an ethical life with the human virtues, as the salt of the earth and the light of the world, for the glory of God (Matt. 5:13-16), but to live a life that is Christ Himself with His divine attributes expressed in His human virtues to be a part of His organic Body for the universal consummation of the eternal economy of God (Eph. 3:8-11).

　　In the church life we live a life that is Christ Himself with His divine attributes expressed in His human virtues. His attributes are divine, but His virtues are human. The human virtues are to manifest the divine attributes, and the divine attributes are to be expressed in the human virtues. This is for us to be a part of His organic Body. We live a life that is Christ Himself, not just for the individual Christian life but for the Body life. We live as parts of His organic Body for the universal consummation of the eternal economy of God.

　　We have seen that Psalm 1 is not concerning God’s economy. It concerns only the personal benefit of the individual godly man. But Psalm 2 is altogether concerning God’s economy. This psalm says that God made Christ His Anointed (v. 2). God set up Christ as His King (v. 6) to inherit all the nations and to possess the earth to gain a great kingdom on the earth for God’s economy (vv. 8-11). We have to believe in such a Christ, taking Him as our refuge. We also have to love Him, to kiss Him (v. 12). This concerns God’s economy. All that most Christians think about is their personal benefit. To them salvation is only a matter of either going to heaven or perishing in the lake of fire. There is no consideration about God’s economy. But Psalm 2 reveals that Christ is altogether for God’s economy. We have to believe in Him, to take refuge in Him, and we have to love Him, to kiss Him.

　　We also have to admit that much of our consideration is for our personal benefit. We may consider whether we will receive a reward from Christ when He returns or will be punished by Him. We do not consider God’s economy that much. The entire book of Psalms, from the first point to the last point, reveals that Christ is altogether for God’s economy. He died for us in order to accomplish God’s economy. He saves us in order to accomplish God’s economy. He also lives in us that we may live in Him for God’s economy. This is why we are not only the church, the Body of Christ, but also the kingdom of Christ, of God. The kingdom of God is the accomplishment of God’s economy. We all have to realize that the Christian life is a life that is for God’s economy. (CWWL, 1991-1992, vol. 2, “The Christian Life,” pp. 348, 354-355)

　　Further Reading: CWWL, 1987, vol. 3, pp. 143-149

　　来四16　　所以我们只管坦然无惧地来到施恩的宝座前，为要受怜悯，得恩典，作应时的帮助。

　　加六18　　弟兄们，愿我们主耶稣基督的恩与你们的灵同在。阿们。

　　约三34　　神所差来的，就说神的话，因为祂赐那灵是没有限量的。

　　信徒对神经纶中之恩典的经历，也是坦然无惧来到施恩的宝座前，得恩典，作应时的帮助（来四16）。那在天上坐在宝座上的基督，现今也在我们的灵里（罗八10），这灵就是神居住的所在（弗二22）。我们的灵既是神居住的所在，因此每当我们转到灵里，我们就能摸着天上的宝座；这宝座对我们乃是施恩的宝座。我们来到施恩的宝座前，就得着基督这恩典，作我们应时的帮助（李文集一九九一至一九九二年第二册，四○八至四○九页）。

　　Heb. 4:16 Let us therefore come forward with boldness to the throne of grace that we may receive mercy and find grace for timely help.

　　Gal. 6:18 The grace of our Lord Jesus Christ be with your spirit, brothers. Amen.

　　John 3:34 For He whom God has sent speaks the words of God, for He gives the Spirit not by measure.

　　In their experience of the grace in God’s economy, the believers come forward with boldness to the throne of grace to find grace for timely help (Heb. 4:16). The very Christ who is sitting on the throne in heaven is also now in our spirit, where the habitation of God is (Eph. 2:22). Since today our spirit is the place of God’s habitation, whenever we turn to our spirit, we touch the throne in heaven, and this throne is the throne of grace to us. When we come forward to the throne of grace, we receive Christ as grace for our timely help. (CWWL, 1991-1992, vol. 2, “The Law and Grace of God in His Economy,” p. 312)

　　基督创造新造，乃是借着祂的恩典与信徒的灵同在〔加六18〕。……耶稣基督的恩，乃是三一神，具体化身在子里，又实化为赐生命之灵的全备供应，借着我们灵的运用，给我们享受。恩典是父神具体化身在子里，子又实化为那灵，至终那灵就是恩典（来十29）。那灵，就是三一神的终极完成，现今住在我们的灵里。因此，我们的灵是我们可以经历恩典唯一的地方。我们要领受并享受恩典，就需要转向我们的灵，并留在那里，以主为元首和君王，尊敬祂的地位，尊崇祂的权柄。我们需要看见，施恩的宝座是在我们的灵里（四16）。每当我们转到灵里，呼求主名，来到施恩的宝座前，我们就该让主登宝座，在我们里面给祂元首权柄、王权和主权（西一18，启四2）。神的宝座是涌流之恩典的源头。……我们若让主耶稣在我们里面登宝座，那灵作为生命水的河，就会从施恩的宝座涌流出来供应我们，我们会领受恩典并享受恩典（来四16，参启二二1~2）。

　　我们需要成为在灵里接受并享受主恩典的人。接受基督这恩典的灵是一生之久、持续不断的事。日复一日，应当进行着一个美妙的神圣传输：神全备地供应恩典的灵，我们不断地接受恩典的灵（加三2~5，约三34）。我们向这属天的传输敞开自己，好领受包罗万有、赐生命之恩典的灵，路乃是借着操练我们的灵来祷告并呼求主（帖前五16~18，罗十12~13）。我们接受并享受三一神作我们的恩典，就逐渐与祂生机地成为一；祂成为我们的构成成分，我们成为祂的彰显（林后一12，十二9）。

　　神经纶的标的乃是：基督今天乃是在我们灵里之神的恩典。我们重生的灵有那灵内住其中，那灵乃是神应许之福的中心点。我们在我们重生的灵里，经历享受这灵作新约中心的福。因此，我们需要主的恩典，就是那包罗万有之灵全备的供应（腓一19），与我们的灵同在。我们若不认识我们人的灵（这灵已经由圣灵重生），就无法享受基督作那包罗万有的灵。我们需要学习操练我们的灵，在灵里行事为人，好享受基督的恩典；这恩典就是基督自己作我们的享受。

　　基督是神经纶的中心，那灵是基督的实际。当基督借着那灵，实化在我们灵里，我们就成为新造。新造就是基督活在我们灵里。因此，为着过新造的生活，以成就神的定旨，我们的灵是极其重要的（新约总论第十一册，九七至九九页）。

　　参读：新约总论，第三百一十三、三百三十二、三百九十篇。

　　Christ created the new creation by His grace being with the believers’ spirit [Gal. 6:18]… The grace of Jesus Christ is the bountiful supply of the Triune God (who is embodied in the Son and realized as the life-giving Spirit) enjoyed by us through the exercise of our human spirit. Grace is God the Father embodied in the Son who is realized as the Spirit. Ultimately, the Spirit is grace (Heb. 10:29). This Spirit, the ultimate consummation of the Triune God, now dwells in our spirit. Thus, our spirit is the only place where we can experience grace. In order to receive and enjoy grace, we need to turn to our spirit and remain there, recognizing the Lord as the Head and the King, respecting His position, and honoring His authority. We need to see that the throne of grace is in our spirit (4:16). Whenever we come to the throne of grace by turning to our spirit and calling on the name of the Lord, we should enthrone the Lord, giving Him the headship, the kingship, and the lordship within us (Col. 1:18; Rev. 4:2). God’s throne is the source of the flowing grace… If we enthrone the Lord Jesus within us, the Spirit as the river of water of life will flow from the throne of grace to supply us and we will receive grace and enjoy grace (Heb. 4:16; cf. Rev. 22:1-2).

　　We need to be those who receive and enjoy the grace of the Lord in our spirit. The receiving of Christ as the Spirit of grace is a lifelong, continuous matter. DAY by day a marvelous divine transmission should take place: God supplies the Spirit of grace bountifully, and we receive the Spirit of grace continually (Gal. 3:2-5; John 3:34). The way to open ourselves to the heavenly transmission in order to receive the supply of the all-inclusive life-giving Spirit of grace is by exercising our spirit to pray and call on the Lord (1 Thes. 5:16-18; Rom. 10:12-13). As we receive and enjoy the Triune God as our grace, we will gradually become one with Him organically; He will become our constituent, and we will become His expression (2 Cor. 1:12; 12:9).

　　The mark of God’s economy is that Christ today is the grace of God in our spirit. Our regenerated spirit indwelt by the Spirit is the focus of God’s promised blessing. It is in our spirit that we experience and enjoy the Spirit as the central blessing of the New Testament. Hence, we need the grace of the Lord, which is the bountiful supply of the all-inclusive Spirit (Phil. 1:19), to be with our spirit. If we do not know our human spirit, which has been regenerated by the Holy Spirit, we have no way to enjoy Christ as the all-inclusive Spirit. We need to learn to exercise our spirit and to walk in our spirit in order to enjoy the grace of Christ, which is Christ Himself for our enjoyment.

　　Christ is the center of God’s economy, and the Spirit is the reality of Christ. When Christ is realized through the Spirit in our spirit, we become the new creation. The new creation is Christ living in our spirit. Hence, our spirit is vital for us to live the life of the new creation for the fulfilling of God’s purpose. (The Conclusion of the New Testament, pp. 3328-3329)

　　Further Reading: The Conclusion of the New Testament, msgs. 313, 332, 390

　　加三5　　这样，那丰富供应你们那灵……的……。

　　2　　……你们接受了那灵，是本于行律法，还是本于听信仰？

　　加拉太一、二章与启示有关，说到神的儿子启示在我们里面，以及基督在我们里面活着。但我们转到经历，如我们在三章二节所看见的，我们就领悟到，我们所接受的那位乃是那灵。那灵就是神的儿子基督的人位。

　　接受那灵不是一次永远的。这像呼吸一样，是一生之久的事。这就是保罗在五节用现在式的原因。……这里保罗不是说神曾经供应那灵，或说祂将要供应那灵，他乃是说神正在供应那灵。因为神不断供应那灵，我们就需要不断接受那灵（加拉太书生命读经，四五○页）。

　　Gal. 3:5 He therefore who bountifully supplies to you the Spirit…

　　2 …Did you receive the Spirit out of the works of law or out of the hearing of faith?

　　Galatians 1 and 2 are concerned with revelation and speak of the Son of God revealed in us and Christ living in us. But when we turn to experience, as seen in 3:2, we realize that the One we receive is the Spirit. The Spirit is the very Person of Christ, the Son of God.

　　Receiving the Spirit does not take place once for all. Like breathing, it is a lifelong matter. This is the reason that in 3:5 Paul uses the present tense … Here Paul does not say that God supplied the Spirit or that He shall supply the Spirit; he says that God is supplying the Spirit. Because God is continually supplying the Spirit, we need to receive the Spirit continually. (Life-study of Galatians, p. 367)

　　基督的恩典乃是与我们的灵同在〔加六18〕。然而，许多基督徒只知道圣灵，对人的灵却一无所知。为这缘故，每当他们在新约里看到灵字，就以为是指圣灵。他们不知道一个事实：除了神的灵以外，圣经还说到人的灵。新约里有三节提到这两个灵。约翰三章六节说，“从那灵生的，就是灵。”四章二十四节说，“神是灵；敬拜祂的，必须在灵和真实里敬拜。”罗马八章十六节说，“那灵自己同我们的灵见证。”

　　神的灵与我们的灵对神今天的经纶都很要紧。那灵就是三一神；祂经过了成为肉体、人性生活、钉十字架与复活的过程，成了赐生命的灵（林前十五45）。现今这赐生命的灵住在我们的灵里，同我们的灵见证我们是神的儿子。林前六章十七节告诉我们，与主联合的，便是与主成为一灵。这清楚指明二灵已成为一。

　　〔加拉太六章十八节〕的恩典就是基督自己作我们的享受。今天基督这灵是在我们灵里，给我们经历并享受。对基督的这享受，就是与我们的灵同在的恩典。

　　我们只要借着呼求主的名，就可在我们灵里享受主。你知道为什么我们呼求主就享受祂？我们这样享受主，因为我们借着呼求主，自然而然就运用了我们的灵。例如，即使我无意操练我的腿与脚，但每当我走路的时候，自然就操练了我的腿与脚。同样，每当我们从里面深处呼求主，自然而然就运用了我们的灵。无论何时何地，我们都可借着呼求主的名，享受基督的丰富。我们这样呼求主，就凭着灵而行。呼求主也击败我们里面消极的事物。

　　假定一位已婚的年轻姊妹有脾气的难处。她真渴望作个好妻子、好母亲，她厌恶自己的脾气。然而，她无法胜过脾气。多年前，我不知道如何劝告受脾气难处困扰的人，现在我知道解除这困扰最好的路就是运用灵呼求主的名。我们借着这样呼求主，就吸入征服我们脾气的属灵元素。在我五十多年的经历，并与组织的基督教不同的各面接触过以后，我得了结论：享受主最好的路乃是呼求祂。

　　我们若从呼吸“毕业”，我们就无法活下去。照样，我们若停止呼求主的名，在属灵上我们也无法活下去。……哦，我们何等需要呼求主耶稣，使我们享受祂作我们的恩典……。我鼓励你们借着呼求主耶稣，作属灵的呼吸（加拉太书生命读经，四七○至四七三页）。

　　参读：神在祂经纶中的律法与恩典，第一至三篇。

　　The grace of Christ is with our spirit (Gal. 6:18). However, many Christians know only of the Holy Spirit; they do not know anything of the human spirit. For this reason, whenever they see the word spirit in the New Testament, they assume that it refers to the Holy Spirit. They are ignorant of the fact that besides the Spirit of God, the Bible speaks of the human spirit. Three verses in the New Testament mention these two spirits. John 3:6 says, “That which is born of the Spirit is spirit”; 4:24, “God is Spirit, and those who worship Him must worship in spirit”; Romans 8:16, “The Spirit Himself witnesses with our spirit.”

　　The Spirit of God and our spirit are both crucial for God’s economy today. The Spirit is the very Triune God who has passed through the process of incarnation, human living, crucifixion, and resurrection to become the life-giving Spirit (1 Cor. 15:45). This life-giving Spirit now dwells in our spirit and witnesses with our spirit that we are sons of God. First Corinthians 6:17 tells us that he who is joined unto the Lord is one spirit.

　　This is a clear indication that the two spirits have become one. Grace [in Galatians 6:18] is Christ Himself as our enjoyment. Today Christ as the Spirit is in our spirit for our experience and enjoyment. This enjoyment of Christ is the very grace that is with our spirit.

　　We may enjoy the Lord in our spirit simply by calling on His name. Do you know why we enjoy the Lord when we call on Him? We enjoy Him in this way because by calling on the Lord we automatically exercise our spirit. For example, even though I may not have the intention to exercise my legs and feet, I spontaneously exercise them whenever I walk. In like manner, whenever we call on the Lord from deep within, we automatically exercise our spirit. Anywhere and at any time we may enjoy the riches of Christ by calling on the Lord’s name. By calling on the Lord in this way we walk by the Spirit. Calling on the Lord also defeats the negative things within us.

　　Suppose a young married sister has a problem with her temper. She earnestly desires to be a good wife and mother, and she loathes her temper. However, she has no way to overcome it. Years ago, I did not know how to advise someone plagued by the problem of temper. Now I know that the best cure for this plague is to call on the name of the Lord with the exercise of the spirit. By calling on the Lord in this way we breathe in a spiritual element which subdues our temper. After more than fifty years of experience and after having contacted many different aspects of organized Christianity, I have come to the conclusion that the best way to enjoy the Lord is to call on Him.

　　Just as we cannot stay alive if we “graduate” from breathing, so we cannot live spiritually if we stop calling on the name of the Lord …Oh, how we need to call on the Lord Jesus that we may enjoy Him as our grace… I encourage you to breathe spiritually by calling on the Lord Jesus. (Life-study of Galatians, pp. 384-386)

　　Further Reading: CWWL, 1991-1992, vol. 2, “The Law and Grace of God in His Economy,” chs. 1-3

　　林前十五10　　……因着神的恩，我成了我今天这个人，并且神的恩临到我，不是徒然的；反而我比众使徒格外劳苦，但这不是我，乃是神的恩与我同在。

　　加二20~21　　我已经与基督同钉十字架；现在活着的，不再是我，乃是基督在我里面活着；并且我如今在肉身里所活的生命，是我在……信里，与祂联结所活的，……我不废弃神的恩……。

　　恩典是哥林多前书的中心思想〔参一4〕。……在一章九节保罗继续说，神已经召我们，进入了祂儿子我们主耶稣基督的交通。这意思是说，神已经呼召我们有分于子。与基督的交通、对祂的享受、有分于祂，就是恩典。……十五章十节……三次所提到的“恩”，乃是复活的基督成了赐生命的灵（45），在复活里将经过过程的三一神带到我们里面，作我们的生命和生命的供应，使我们能在复活里活着。因此，恩乃是三一神成了我们的生命和一切（新约总论第十册，一九三至一九四页）。

　　1 Cor. 15:10 …By the grace of God I am what I am; and His grace unto me did not turn out to be in vain, but… I labored more abundantly than all of them, yet not I but the grace of God which is with me.

　　Gal. 2:20-21 I am crucified with Christ; and it is no longer I who live, but it is Christ who lives in me; and the life which I now live in the flesh I live in faith…I do not nullify the grace of God…

　　Grace is the central thought of 1 Corinthians [cf. 1:4]… In verse 9 Paul goes on to say that God has called us into the fellowship of His Son, Jesus Christ our Lord. This means that God has called us to participate in, or to partake of, the Son. The fellowship, the enjoyment, and the partaking of Christ are grace. Grace, mentioned three times in 1 Corinthians 15:10, is the resurrected Christ becoming the life-giving Spirit (v. 45) to bring the processed Triune God in resurrection into us to be our life and life supply that we may live in resurrection. Thus, grace is the Triune God becoming life and everything to us. (The Conclusion of the New Testament, p. 3173)

　　若非三一神在基督里经过了过程，我们就不能享受祂作神的恩。若非复活的基督成了赐生命的灵，神的恩就无法临及我们，我们也不能有分于神的恩。因此，神的恩必定是复活的基督成了赐生命的灵，使我们有分于祂。……对经过过程之三一神的享受就是恩典。……在创造里的神乃是为着让我们来敬拜，但是在复活里的神，不仅是为着敬拜，更是为着我们的享受。犹太人只知道如何敬拜神作创造者；然而，我们却享受我们的三一神是赐生命的灵。在复活里的神乃是为着享受的。

　　神若没有经过过程，祂还不是恩典。恩典乃是在复活里的三一神。保罗职事里的神不仅是创造的神，更是在复活里的神。复活包括成为肉体、人性生活、钉死十架等过程。三一神在基督里经过了这些过程之后，就进到复活里。因此，当我们说神是复活的神，就含示祂所经过的过程。基督经过成为肉体，经过三十三年半的人性生活，也经过了六小时之久的钉十字架。祂死了以后，被摆在坟墓里。然后祂进入阴间，游历了死亡的范围。在此之后，祂在复活里出来。现在祂不仅是创造的神，也是复活的神。这位经过过程的神，现今乃是我们的恩典。

　　作神恩典的基督现今是在复活里，祂乃是赐生命的灵，是经过过程之三一神的终极完成。既然祂在复活里，我们这些祂的信徒也应当在复活里，并活在复活里。复活的意思是所有老旧、天然的事物已被了结，而新的、属灵的事物有了新生的起头。这就是复活—天然的被了结，属灵的有新生的起头，将天然的变化成属灵的。在复活里，我们所活的不是天然的生命，乃是在旧性情上被了结，在新性情上有新生起头的生命，使我们成为基督的肢体。

　　大数的扫罗原是罪人中的罪魁（提前一15~16），但因着这恩竟成了最前面的使徒，比众使徒格外劳苦。他靠这恩而有的职事和生活，对基督的复活乃是无法否认的见证。……在林前十五章十节，恩就是那在复活里，并且就是复活的基督。因着这恩，保罗成了他这个人，并且比众使徒格外劳苦。这节里的“不是我，乃是神的恩”，等于加拉太二章二十节所说的“不再是我，乃是基督”。这表明基督自己就是神的恩—神自己借着使徒作工（新约总论第十册，一九四至一九六页）。

　　参读：哥林多前书生命读经，第六十五篇。

　　Apart from the Triune God being processed in Christ, He cannot be enjoyed by us as the grace of God. Apart from the resurrected Christ becoming the life-giving Spirit, the grace of God cannot reach us, and we cannot participate in it. Therefore, the grace of God must be the resurrected Christ becoming the life-giving Spirit for our participation in Him. The enjoyment of the processed Triune God is grace …God in creation is for our worship, but God in resurrection is not only for our worship but also for our enjoyment. The Jews know how to worship God only as their Creator; however, we enjoy our Triune God as the life-giving Spirit. God in resurrection is for enjoyment.

　　The unprocessed God is not grace. Rather, grace is the Triune God in resurrection. The God in Paul’s ministry is not merely the God of creation—He is God in resurrection. Resurrection involves the process of incarnation, human living, and crucifixion…Therefore, when we speak of God as the God of resurrection, we imply the process through which He has passed. Christ passed through incarnation, through thirty-three and a half years of human living, and through six hours of crucifixion. After He died, He was placed in a tomb. Then He went into Hades and had a tour of the realm of death. Following that, He came forth in resurrection. Now He is the God not only of creation but also of resurrection. This processed God is now our grace.

　　Christ, the grace of God, is now in resurrection as the life-giving Spirit, the consummation of the processed Triune God. Since He is in resurrection, we, His believers, should also be in resurrection and live in resurrection. Resurrection means that all the old, natural things have been terminated and that something new and spiritual has been germinated. This is resurrection—the termination of the natural and the germination of the spiritual, to transform the natural into the spiritual. In resurrection we do not live a natural life but a life that was terminated in the old nature and germinated in the new nature to make us members of Christ.

　　It is by this grace that Saul of Tarsus, the foremost of sinners (1 Tim. 1:15-16), became the foremost apostle, laboring more abundantly than all the apostles. His ministry and living by this grace are an undeniable testimony to Christ’s resurrection. In 1 Corinthians 15:10 grace is the Christ who is in resurrection and who is resurrection. By this grace Paul could be what he was and labor more than all the other apostles. Not I but the grace of God which is with me in 1 Corinthians 15:10 equals no longer I…but…Christ who lives in me in Galatians 2:20. This shows that Christ Himself is the grace of God—God Himself working through the apostle. (The Conclusion of the New Testament, pp. 3173-3175)

　　Further Reading: Life-study of 1 Corinthians, msg. 65

　　林后一12　　……我们凭着神的单纯和纯诚，在世为人，……靠神的恩典，对你们更是这样。

　　提前一15~16　　基督耶稣降世，为要拯救罪人，……在罪人中我是个罪魁。……我所以蒙了怜悯，是要叫耶稣基督在我……身上，显示祂一切的恒忍，给后来信靠祂得永远生命的人作榜样。

　　所有看见过复活基督的门徒和使徒，不仅客观地看见了祂，更主观地经历了祂。借着他们看见基督，基督就进到他们里面，成了在他们里面主观的一位。这就是五旬节那日，他们有活力、有动力、有行动的原因。复活的基督就在他们里面。

　　那推动使徒〔保罗〕并在他里面运行的恩，不是任何事物，乃是一位活的人位，复活的基督，父神的具体化身，成了包罗万有赐生命的灵，住在使徒里面，作他的一切。这与保罗在腓立比四章十三节的宣告相合：“我在那加我能力者的里面，凡事都能作。”这里的“加我能力者”是指复活的基督，祂成了赐生命的灵。保罗在这样一位基督里面得着加力，凡事都能作；这就是神的恩（新约总论第十册，一九六页）。

　　2 Cor. 1:12 …In singleness and sincerity of God,…in the grace of God, we have conducted ourselves in the world, and more abundantly toward you.

　　1 Tim. 1:15-16 …Christ Jesus came into the world to save sinners, of whom I am foremost…I was shown mercy, that in me…Jesus Christ might display all His long-suffering for a pattern to those who are to believe on Him unto eternal life.

　　All the disciples and apostles who saw the resurrected Christ not only saw Him objectively but also experienced Him subjectively. Through their seeing of Christ, He entered into them and became the subjective One in them. When the day of Pentecost came, this was the reason they were living, energetic, and operative. The resurrected Christ was in them.

　　The grace that motivated the apostle [Paul] and operated in him was not some matter or some thing but a living person, the resurrected Christ, the embodiment of God the Father who became the all-inclusive life-giving Spirit, who dwelt in the apostle as his everything. This corresponds to Paul’s declaration in Philippians 4:13: “I am able to do all things in Him who empowers me.” Here Him refers to the resurrected Christ who became the life-giving Spirit. In such a Christ, Paul was empowered to do all things. This is the grace of God. (The Conclusion of the New Testament, p. 3175)

　　恩典是神的一些东西作到我们里面，在我们里面作工，并为我们作工。这不是外面的事。……在林前十五章十节，保罗不是告诉我们，因着神的恩，他有了他所有的；他甚至也不是说，因着神的恩，他作了他所作的。这不是作什么、得什么或行什么；这完全在于是什么。因此保罗说，“因着神的恩，我成了我今天这个人。”这意思是说，神的恩作到他里面，使他成了那样的人。恩典不在我们外面，也不在我们旁边。恩典乃是一位神圣的人物，就是神自己在基督里，作到我们里面，成为我们的构成成分。恩典乃是三一神作到我们里面，使我们成为我们所该是的，并且为我们生活、工作、行事，使我们能说，“因着神的恩，我成了我今天这个人。这不是我，乃是神的恩。”

　　保罗指出，凭着他自己，他什么也不是，绝不能成为使徒，也不能比众使徒更劳苦。但这不是他劳苦，乃是神的恩。那与保罗同在，并且使他能比别人格外劳苦的恩典，实际上就是神自己。神在保罗里面是永远的生命，作他的供应和支持，以完成祂新约的经纶。

　　历世纪以来，每一位有活力的主的奴仆，都有这位复活的基督活在他们里面。我们能见证，祂—神的恩—活在我们里面，使我们能作我们在自己里面绝不能作到的事。我们可能遭受逼迫和反对，也可能受许多苦；但是我们有复活的基督在我们里面。我们越遭受反对，就越有活力、越有活动。我们都必须宣告，在我们的劳苦中，那不是我们，乃是神的恩与我们同在。

　　作工的，不该是我们，而该是神的恩，就是那活在我们里面之复活的基督。我们需要从保罗身上学习，与那活在我们里面的一位配合。虽然我们在自己里面无法完成主的工作或背负众召会的担子，然而，当活在我们里面那经过过程并终极完成的一位来作这工，背负这担子时，这工就变得容易，担子也变得轻省。我们应该赞美主，我们只是享受祂在我们里面活着，享受祂的作工，并在祂里面喜乐。

　　恩典乃是成为肉体、钉十字架、复活的基督，成了赐生命的灵进到我们里面，住在我们里面，作我们的生命和生命的供应。这个惊人的恩典能使一个罪人成为最前面的使徒（新约总论第十册，一九六至一九八页）。

　　参读：加拉太书生命读经，第三十一篇。

　　Grace is something of God which is wrought into our being and which works in us and does things for us. It is nothing outward … In 1 Corinthians 15:10 Paul does not tell us that by the grace of God he has what he has, or even that by the grace of God he does what he does. It is not a matter of doing, having, or working; it is absolutely a matter of being. Hence, Paul says, “By the grace of God I am what I am.” This means that the grace of God had been wrought into his being, making him that kind of person. Grace is not outside of us or beside us. It is a divine person, God Himself in Christ, wrought into our being to be the constituent of our being. Grace is the Triune God wrought into our being to be what we should be and to live, work, and do things for us so that we may say, “I am what I am by the grace of God. It is not I, but the grace of God.”

　　Paul indicates that by himself he was nothing and by himself could never be an apostle and that he labored more than the others, yet it was not he who labored—it was the grace of God. The grace which was with Paul and which enabled him to labor more than others was actually God Himself. God in Paul was eternal life as his supply and support for the carrying out of His New Testament economy.

　　Throughout the centuries, all the living servants of the Lord have had this resurrected Christ living in them. We can testify that He as the grace of God lives in us, enabling us to do what we could never do in ourselves. We may be persecuted and opposed, and we may suffer very much; however, we have the resurrected Christ in us. The more we are opposed, the more alive and active we become. We must all declare that in our labor it is not we but the grace of God with us.

　　We should not be the ones working; rather, the grace of God, the resurrected Christ who lives in us, should be the One working. We need to learn of Paul to coordinate with the One living in us. Although in ourselves we cannot carry out the Lord’s work or bear the burden of the churches, the work is easy to do and the burden is easy to bear when it is the processed and consummated One living in us who does the work and bears the burden. We should praise the Lord that we can simply enjoy His living and His working and rejoice in Him.

　　Grace is the incarnated, crucified, resurrected Christ becoming the life-giving Spirit to enter into us, to indwell us, and to be our life and life supply. Such an amazing grace can make a sinner the foremost apostle. (The Conclusion of the New Testament, pp. 3175-3177)

　　Further Reading: Life-study of Galatians, msg. 31

　　彼前五10　　但那全般恩典的神，就是那曾在基督耶稣里召你们进入祂永远荣耀的……。

　　西二19　　……持定元首；本于祂，全身借着节和筋，得了丰富的供应，并结合一起，就以神的增长而长大。

　　启二二21　　愿主耶稣的恩与众圣徒同在。阿们。

　　我们来到最关键的一点。我们要来看在信徒经历中之神经纶的恩典。我们信徒每天的经历，都必须是恩典。若不是恩典，就不是我们的经历；若不是恩典，就不是基督徒的生活。基督徒的生活就是恩典的生活，就是恩典的经历。……这恩典就是神的化身，就是基督。所以信徒所经历的恩典，就是神的化身，基督（李文集一九九一至一九九二年第二册，四一九至四二○页）。

　　1 Pet. 5:10 But the God of all grace, He who has called you into His eternal glory in Christ Jesus…

　　Col. And not holding the Head, out from whom all the 2:19 Body, being richly supplied and knit together by means of the joints and sinews, grows with the growth of God.

　　Rev. 22:21 The grace of the Lord Jesus be with all the saints. Amen.

　　We come to the most crucial point, which is the grace in God’s economy in the believers’ experience. The everyday experience of the believers must be grace. If it is not grace, it is not the believers’ experience; if it is not grace, it is not the Christian living. The Christian living must be the living of grace, the experience of grace …Grace is God’s embodiment—Christ. Hence, the grace experienced by the believers is Christ, the embodiment of God. (CWWL, 1991-1992, vol. 2, “The Law and Grace of God in His Economy,” p. 321)

　　〔在彼后三章十八节〕彼得告诉我们，要在恩典上长大。这证明恩典不是物质的东西；恩典是活的，我们能在其上长大。……这恩典就是神圣的人位—那已分赐到我们里面，作我们的生命，给我们享受的三一神。这就是我们在其上长大的恩典。愿主使我们众人都在那是恩典的神圣人位上长大（李文集一九七三至一九七四年第一册，四九九页）。

　　在十八节，彼得告诉我们，要“在我们的主和救主耶稣基督的恩典和知识上长大”。这节启示基督作为我们长大的元素。十八节的“长大”指明彼得在这两封书信里所写的，乃是生命的事（彼前二2，弗四15，西二19）。在恩典上长大，就是因着那由神圣的能力所供备永远生命的全备供应而长大（彼后一3~4）；在主的知识上长大，就是因着认识基督的所是而长大。这就是借着享受恩典并认识真理而长大（约一14）。……恩典就是三一神作我们的生命和生命的供应。我们需要在这生命的供应、在这滋养上长大。所以，在恩典上长大，意思是在这生命供应内里的源头上长大。在彼得后书的开头，彼得说到恩典；〔在这卷书〕末了，他嘱咐我们要在这恩典上长大。

　　恩典乃是神自己带着神性经过成肉体、死、复活和升天的过程。这一切恩典的元素都在我们里面，与我们成为一。恩典乃是神自己作我们的生命，与我们成为一，拯救我们，安家在我们里面，并成形在我们里面。在恩典上长大，就是在神的增长上长大。恩典就是神眷临我们，留在我们这里，并使祂自己与我们成为一。我们需要在这样的恩典里长大，使祂得荣耀，从现今直到永远之日。彼后三章十八节是使徒彼得著作的结语，指明他所写的一切，乃是属于神的恩典、在神的恩典里、凭着神的恩典并借着神的恩典。

　　十八节告诉我们：“要在……恩典……上长大。”这指明长大乃是凭着彼得在彼前二章二节，并保罗在林前三章二节、六节所启示的喂养和浇灌。在恩典上长大，就是享受基督之于我们的一切，作我们的灵粮和活水而长大。基督之于我们的一切丰富，乃是叫我们在生命里长大。我们越享受基督的丰富（弗三8），就越在生命里长大（四15）。……〔在彼后三章十八节〕彼得……〔也〕鼓励我们要在我们的主和救主耶稣基督的知识上长大。对我们主的知识的领会等于真理，就是祂一切所是的实际，如约翰一章十四、十七节者。彼得嘱咐信徒不仅要在恩典上长大，也要在这真理上长大。对耶稣基督充分的认识，就是以更深刻、更完满的方式认识基督，能帮助我们长大并发展。信徒在恩典和对我们主和救主耶稣基督的知识上，都该长大而达到荣耀，从今时直到永远（新约总论第十三册，三○四至三○五页）。

　　参读：彼得后书生命读经，第十三篇。

　　Peter tells us to grow in grace [2 Pet. 3:18]. This proves that grace is not material things. Grace is something living, something in which we can grow…This grace is the divine person, the very Triune God who has been imparted into us as our life for our enjoyment. This is the grace in which we grow. May the Lord grant us all to grow in the divine person who is grace. (CWWL, 1973-1974, vol. 1, pp. 374-375)

　　In 2 Peter 3:18, Peter tells us to “grow in the grace and knowledge of our Lord and Savior Jesus Christ.” This verse reveals Christ as the element of our growth. The word grow in verse 18 indicates that what Peter wrote in his two Epistles is a matter of life (1 Pet. 2:2; Eph. 4:15; Col. 2:19). To grow in grace is to grow by the bountiful supply of eternal life provided by the divine power (2 Pet. 1:3-4), and to grow in the knowledge of the Lord is to grow by the realization of what Christ is. This is to grow by the enjoyment of grace and the realization of truth (John 1:14). Grace is the Triune God being life and the life supply to us. We need to grow in this life supply, in this nourishment. Therefore, to grow in grace means to grow in this inward source of the supply of life. At the beginning of this Epistle, Peter speaks of grace, and now at the end he charges us to grow in this grace.

　　Grace is God Himself with divinity processed through incarnation, death, resurrection, and ascension. All these elements of grace are within us to be one with us. Grace is God Himself as our life to be one with us, to save us, to make His home in us, and to be formed in us. To grow in grace is to grow in the increase of God. Grace is God’s visitation to us to stay in us and make Himself one with us. We need to grow in such a grace for His glory today and unto the day of eternity. Second Peter 3:18 is the concluding word of the apostle Peter’s writings, indicating that whatever he has written is of, in, by, and through the grace of God.

　　Verse 18 tells us to “grow in the grace.” This indicates that to grow is by the feeding and watering, as revealed by Peter in 1 Peter 2:2 and by Paul in 1 Corinthians 3:2 and 6. To grow in grace is to grow in the enjoyment of all that Christ is to us as our spiritual food and living water. All the riches of what Christ is to us are for our growth in life. The more we enjoy the riches of Christ (Eph. 3:8), the more we will grow in life (4:15). Peter… encourages us to grow in the knowledge of our Lord and Savior Jesus Christ. The realization of the knowledge of our Lord equals truth, the reality of all that He is, as in John 1:14 and 17. Peter charged the believers to grow not only in grace but also in this truth. The full knowledge of Jesus Christ, knowing Christ in a deeper and fuller way, helps us to grow and develop. Both in the grace and knowledge of our Lord and Savior Jesus Christ, the believers should grow unto His glory both now and unto the day of eternity. (The Conclusion of the New Testament, pp. 3947-3949)

　　Further Reading: Life-study of 2 Peter, msg. 13