诗歌：补充本925首

读经：箴二九18上，徒二六18上，提前一4，加二16、20

Scripture Reading: Prov. 29:18a; Acts 26:18a; 1 Tim. 1:4; Gal. 2:16, 20

　　徒二六19　　亚基帕王啊，我故此没有违背那从天上来的异象。

　　箴二九18　　没有异象，民就放肆；唯遵守律法的，便为有福。

　　我们在主的恢复里必须对神的经纶有清楚的异象。然后我们需要被这异象管治、控制并指引。因着我看见了这异象，并受其指引，历年来我从来没有改变我的腔调。我知道我所看见的是什么，我知道我所教导的是什么，我也知道我供应给主子民的是什么。我们若有神经纶的异象，自然会只有一个拣选、爱好、口味和职事。我们会只在意包罗万有、延展无限的基督，以及真正、正确的召会生活。今天我们在主的恢复里，在神的经纶，神永远的旨意上，必须刚强，不可摇动。因着保罗看见了这异象，并忠于这异象，他就能非常刚强。我们都需要这样刚强并稳固（哥林多前书生命读经，一六七页）。

　　Acts 26:19 Therefore, King Agrippa, I was not disobedient to the heavenly vision.

　　Prov. 29:18 Where there is no vision, the people cast off restraint; but happy is he who keeps the law.

　　We in the Lord’s recovery must have a clear vision of God’s economy. Then we need to be governed, controlled, and directed by this vision. Because I have seen this vision and am directed by it, I have never changed my tone throughout the years. I know what I have seen, I know what I am teaching, and I know what I am ministering to the Lord’s people. If we have the vision of God’s economy, we shall automatically have only one choice, preference, taste, and ministry. We shall care only for the all-inclusive and all-extensive Christ and for the genuine and proper church life. Today we in the Lord’s recovery must be strong and unshakable in the vision of God’s economy, God’s eternal will. Because Paul had seen this vision and was faithful to it, he could be very strong. We all need to be strong and steadfast in this way. (Life-study of 1 Corinthians, p. 138)

　　大多数基督徒以为圣经是一本教导人作好、合乎道德、敬虔并属灵的书。…但这只是为着他们自己的益处，一点也没有为着神。…圣经中主要的点乃是关乎神的经纶，但今天在基督教里几乎没有人讲说神的经纶。…因为没有人顾到神的经纶，主已经迟延了将近二千年。

　　神经纶的中心乃是要得着一个身体来彰显基督。至终，这身体要成为基督的新妇，作祂的配偶与祂相配，并要与祂一同降到地上，完成神经纶末了的一步。今天，世界局势已经预备好让祂回来，但主还没有得着祂的配偶。所以，祂还没有路回来；祂仍在等待。

　　神的经纶乃是将基督分赐到祂所拣选的人里面，使他们首先成为基督的身体以彰显祂，然后成为基督的新妇与祂相配，并完成神那神圣分赐的经纶。当然，我很高兴有这么多人到这里来得着帮助，寻求神，寻求基督，在生命上长大，并且更敬虔，更属灵，更得胜，但我对此并不满意。我愿意我们的眼睛都被开启，看见神的经纶。我在这些信息中的心愿和目标，乃是要帮助你们往前，从追求属灵的范围进到另一个范围，看见神的愿望，神的喜悦。

　　按照神永远的安排（或经纶），祂是要得着召会（圣经所说到的正确的召会）。基督教完全是组织，但圣经所启示的召会，该完全是生机的，满了基督作生命，满了终极完成的三一神，就是包罗万有赐生命的灵，以神的生命和性情来构成我们，并使我们与神联合成为一灵。这就是神借着祂的分赐而有的经纶。

　　今天在基督教里，甚至在最属灵的人中间，所教导的不过是甜点，而不是食物。…你需要干粮（来五11~14）。奶是给婴孩，干粮是给成熟的人。…我们举办圣经生命读经的训练，至今已有十七年了，但大部分圣徒仍然停留、逗留、徘徊在属灵、得胜等事的范围里。甚至在同工们中间，也很少人够资格释放一篇关于神的经纶同神圣分赐的信息。我们需要被带到另一个范围，不是所谓属灵的范围，乃是神的经纶，神的分赐的范围。直到我看见这事，我才会满足。我相当高兴，主将这些真理在我们中间释放出来，我也有完全的信心和把握，这一切最终都要实现；但我巴望看到这一切得着完成（撒迦利亚书生命读经，四七八至四八○页）。

　　参读：提摩太前书生命读经，第一篇；神圣启示的中心路线，第二至三篇。

　　Most Christians consider the Bible to be a book which teaches them to be good, ethical, godly, and spiritual… But this is only for their own benefit; this is not at all for God… The major point in the Bible concerns God’s economy, yet in Christianity today nearly no one talks about God’s economy… Because hardly anyone cares for God’s economy, the Lord has been delayed for nearly two thousand years.

　　The center of God’s economy is to have a Body to express Christ. Eventually, this Body will be Christ’s bride to match Him as His counterpart and to come down to earth with Him to carry out the final step of God’s economy. Today, the world situation is ready for His coming, but the Lord has not yet gained His counterpart. Therefore, He has no way to come back. He is still waiting.

　　God’s economy is to dispense Christ into His elect that they might become first the Body of Christ to express Him and then the bride of Christ to match Him and fulfill God’s economy in the divine dispensing. Of course, I am happy that so many have come to receive help to seek God, to seek Christ, to grow in life, and to be more godly, more spiritual, and more overcoming, but I am not satisfied with this. I would rather that we all had the eyes to see God’s economy. My intention, my goal, in all these messages is to help you to advance beyond the realm of seeking for spirituality into another realm to see God’s desire, God’s good pleasure.

　　According to His eternal arrangement, or economy, God desires to have the church, a proper church in the biblical sense. Christianity is a totality of organization, but the church revealed in the Bible should be absolutely organic and full of Christ as life, full of the Triune God in His consummation—the all-inclusive life-giving Spirit—to constitute us with God’s life and nature and to join us with God as one spirit. This is God’s economy through His dispensing.

　　Today in Christianity, even among the most spiritual ones, what is taught is not food but sugar… You need solid food (Heb. 5:11-14). Whereas milk is for babes, solid food is for the mature… We have been carrying out the life-study of the Scriptures now for seventeen years, yet most of the saints are still remaining, lingering, wandering, in the realm of being spiritual, victorious, overcoming, and so forth. Very few, even among the co-workers, are qualified to give a message on God’s economy with the divine dispensing. We need to be brought into another realm, not the so-called spiritual realm but the realm of God’s economy, God’s dispensing… I am somewhat happy that the Lord has released all these truths among us, and I have the full faith and assurance that all these things will eventually be realized; yet I long to see their fulfillment. (Life-study of Zechariah, pp. 88-90)

　　Further Reading: Life-study of 1 Timothy, msg. 1; CWWL, 1991-1992, vol. 1, “The Central Line of the Divine Revelation,” chs. 2

　　弗三9　　…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。

　　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。

　　新约的启示，或说使徒们的教训，所讲的乃是神的经纶。根据提前一章三至四节，神的经纶可以说就是神新约启示的总称。…不同的教训就是指与神经纶不合的教训。那些人所讲的，虽有一些旧约的根据，但都是家谱、律法等，与神在信仰里的经纶不同。…这给我们看见，神的经纶就是新约的启示，也是使徒们的教训，乃是独一无二、完全并完整的，是不能加，也不能减的。我们今天在召会中施教，只能照着新约的启示，使徒们的教训来传讲；缺了就是不够，多了就是人的道理，而不是神经纶的话（李文集一九九四至一九九七年第二册，三四三至三四四页）。

　　Eph. 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.

　　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.

　　The New Testament revelation, the teaching of the apostles, is concerned with God’s economy. According to 1 Timothy 1:3-4, we may say that God’s economy is the general term for God’s New Testament revelation… Different teachings refer to teachings that are not in line with the economy of God. What certain ones taught, though somewhat based on the New Testament revelation, were genealogies and the law. These were different from God’s economy in faith… This shows us that God’s economy is the New Testament revelation, the teaching of the apostles. It is uniquely one, perfect, and complete. Nothing can be added to it or taken away from it. Today in the church we should teach only according to the New Testament revelation, which is the apostles’ teaching. Anything less than this is inadequate, and anything more than this is man’s teaching, not the words of God’s economy. (CWWL, 1994-1997, vol. 2, “The Governing and Controlling Vision in the Bible,” p. 276)

　　基督的职事，有地上的职事，还有天上的职事。地上的职事是祂在肉身里完成的，是为着成功救赎。救赎一成功，祂就进到坟墓休息。然后在复活里，祂就变化成灵，开始祂天上的职事。祂成了灵，乃是为着把神自己分赐到人里面。这个分赐，就是祂自己进到我们里面来，…结果就产生召会。召会就是基督的身体；基督的身体就是神的家，神的国，也是基督的配偶，作祂的新妇；最终的完成乃是新耶路撒冷。

　　神的经纶就是神成肉体，经过人生，死而复活，化身成灵，进到人里面，把神分赐到人里面，使人重生，结果就产生召会；这召会就是基督的身体，基督的继续，基督的扩充，基督的繁增，也是神的国，神的家，同时也是基督的配偶，作祂的新妇。这些加在一起，最终的完成就是新耶路撒冷。

　　你一看见神的经纶，就会作长老，就什么毛病都没有了。…我也和你们一样；你们有肉体，我也有肉体；你们软弱，我更软弱。你们有毛病，我比你们毛病更多，更麻烦。怎么作长老？就是要看见神成了肉体，经过人生，天天死，末了死在十字架上，然后复活，化身成灵。灵进到人里面，就把神分赐给人。你若看见这些，就会作长老。你若把这些话，好好祷告到你里面，你就会恍然大悟，知道怎么作长老。所以这是个管制的异象，也是个支配的异象。

　　你要学会讲：圣经有两部分，头一部分是预表、预言，第二部分是应验、成全。圣经所讲的一切都是为着应验、成全神的经纶。神的经纶就是神成肉体，经过人生，受死，复活，化身成灵，进到人里面作生命，把神分赐给人，叫人得变化，产生召会，就是基督的身体，也就是神的家、神的国、基督的配偶，最终的集大成就是新耶路撒冷。这就是圣经，也就是那管制并支配我们的异象（李文集一九九四至一九九七年第二册，三四九至三五一页）。

　　参读：为着神圣经纶的神圣分赐，第一章。

　　The ministry of Christ consists of His earthly ministry and His heavenly ministry. He carried out the earthly ministry in His flesh for the accomplishment of redemption. Once He accomplished redemption, He entered into the tomb for rest. Then in resurrection He became the Spirit and thus began His heavenly ministry. He became the Spirit in order to dispense God Himself into people. This dispensing is He Himself coming into us… The issue of this dispensing is the church, which is the Body of Christ, the house of God, the kingdom of God, and the counterpart of Christ as His bride, the ultimate consummation of which is the New Jerusalem.

　　God’s economy is that God became flesh, passed through human living, died, and resurrected; then He became the Spirit and entered into men to dispense God into them for their regeneration, issuing in the church. The church as the Body of Christ is His continuation, enlargement, and multiplication; it is also the kingdom of God, the house of God, and at the same time the counterpart of Christ as His bride. The ultimate consummation of the totality of all these items is the New Jerusalem.

　　Once you see the economy of God, you will know how to be an elder, and all your troubles will be gone… I am just like you. You have the flesh; I also have the flesh. You are weak; I am weaker. You have troubles; I have more troubles, and my troubles are more complicated. How can you be an elder? You have to see that God became flesh, passed through human living, died daily, eventually died on the cross, and then resurrected and became the Spirit. This Spirit enters into us to dispense God into us. If you see these things, you will know how to be an elder. If you pray over these words and let them get into you, you will spontaneously realize how to be an elder. Hence, this is a governing vision and a controlling vision.

　　You need to learn to say that the Bible has two sections: The first section is the types and prophecies, and the second section is the fulfillment and accomplishment. All the things referred to in the Bible are for the fulfillment and accomplishment of the economy of God. The economy of God is that God became flesh, passed through human living, died, resurrected, and became the Spirit to enter into us as life and dispense God into us that we may be transformed for the producing of the church, which is the Body of Christ, the house of God, the kingdom of God, and the counterpart of Christ, the ultimate aggregate of which is the New Jerusalem. This is the Bible, and this is the vision that governs and controls us. (CWWL, 1994-1997, vol. 2, “The Governing and Controlling Vision in the Bible,” pp. 281-282)

　　Further Reading: CWWL, 1990, vol. 3, “The Divine Dispensing for the Divine Economy,” ch. 1

　　启二17　　那灵向众召会所说的话，凡有耳的，就应当听。得胜的，我必将那隐藏的吗哪赐给他…。

　　三21　　得胜的，我要赐他在我宝座上与我同坐，就如我得了胜，在我父的宝座上与祂同坐一样。

　　神圣的经纶是要从混乱的旧造里产生出新造。这新造的产生要一直地进行，直到千年国的末了（启二十）。那就是新天新地和新耶路撒冷一同显现出来的时候。圣城新耶路撒冷要成为神圣经纶的终极完成。…新耶路撒冷乃是今天召会生活的扩大和终极完成。…在召会生活里，我们借着撒但混乱的帮助，经历神圣的经纶。撒但的混乱帮助我们基督徒的生活，也帮助我们召会的生活。

　　基督第一次的来，或者说基督来临的头一部分，引进了新约的经纶。祂第二次的来，或者说祂来临的第二部分，要终极完成新约的经纶。在引进和终极完成之间，有很长一段召会生活的时期。召会生活也是基督来临的一部分。基督已经来了，但祂的来临仍然在召会生活中进行着。召会生活的过程就是基督来临的过程。

　　今天我们都在经历召会的生活。召会生活乃是基督来临的过程。每一次一个罪人受浸，那就是基督来临的更进一步。照样，我们在生命中的长大，也是祂来临的更进一步（李文集一九九一至一九九二年第三册，二九八至二九九页）。

　　Rev. 2:17 He who has an ear, let him hear what the Spirit says to the churches. To him who overcomes, to him I will give of the hidden manna…

　　3:21 He who overcomes, to him I will give to sit with Me on My throne, as I also overcame and sat with My Father on His throne.

　　The divine economy is to produce the new creation out of the chaotic old creation. This producing of the new creation will continue until the end of the millennium (Rev. 20). That will be the time for the new heaven and the new earth to appear with the New Jerusalem. The New Jerusalem, the holy city, will be the consummation of the divine economy. The New Jerusalem will be the enlargement and consummation of today’s church life… In the church life we experience the divine economy with the help of the satanic chaos. The satanic chaos helps our Christian life and also our church life.

　　Christ’s first coming, or the first part of Christ’s coming, initiated the New Testament economy. His second coming, or the second part of His coming, will consummate the New Testament economy. Between the initiation and the consummation, there is the long period of the church life. The church life is also a part of Christ’s coming. Christ has come, yet His coming is still taking place in the church life. The process of the church life is the process of Christ’s coming.

　　Today we are experiencing the church life, which is the process of Christ’s coming. Every time a sinner is baptized, that is a further step of Christ’s coming. Likewise, our growth in life is the advancement, the furthering, of His coming. (CWWL, 1991-1992, vol. 3, “The Satanic Chaos in the Old Creation and the Divine Economy for the New Creation,” pp. 241-242)

　　我们必须享受基督作隐藏的吗哪，就是特别一分的滋养供应，以胜过堕落召会的属世，以及巴兰拜偶像的教训，和尼哥拉党宗教阶级制度的教训（启二12~17上）。主将吗哪公开地赐给以色列人。每早晨在他们营地的周围，有吗哪公开地给他们吃（出十六14~18）。但这吗哪有一小部分被保存在帐幕约柜里的金罐中（33，来九4）。那是隐藏的吗哪。公开的吗哪是基督作普通的一分，给所有神的子民公开享受。隐藏的吗哪，表征隐藏的基督，是特别的一分，保留给祂得胜的寻求者，就是那些胜过了属世召会之堕落的人。

　　我们必须对基督有一些更深的经历。我们对基督的经历不该只是公开地在聚会中，更是隐藏地在至圣所里，就是在那作约柜（神的见证）的基督自己里的。

　　在主的恢复里，我们必须胜过圣品人与平信徒的制度。我们众人都有地位作基督身体的肢体，为主说话。若有人问我们，我们的牧师是谁，我们该说在我们中间每一个人都是“牧师”。我们都能为主说话，并教导真理。我们在聚会中为主说话，乃是废掉了阶级的制度。

　　我们必须是热的，甚至是焚烧的，而不是不冷不热的，买火炼的金子、白衣、眼药，使我们不至被主从口中吐出去，乃要被邀请与主一同坐席，并在主宝座上与主同坐（启三15~21）。我们必须在今世就是与主一同坐席的人，使我们能在国度时代里，在主宝座上与主同坐。在主宝座上与主同坐，乃是给得胜者的奖赏，使他有分于主的权柄，并与祂一同作王，在要来的千年国里管理全地（李文集一九九一至一九九二年第三册，三二一至三二三、三二五页）。

　　参读：神圣的经纶，第一章；神的经纶与分赐，第一篇。

　　We have to enjoy Christ as the hidden manna, a special portion of the nourishing supply, to overcome the worldliness of the degraded church with the idolatrous teaching of Balaam and the hierarchical teaching of the Nicolaitans (Rev. 2:12-17a). The Lord gave manna to the children of Israel openly. Every morning around their camp the manna was there in an open way for them to eat (Exo. 16:14-18). But a small portion of this manna was preserved in a golden pot within the Ark in the tabernacle (v. 33; Heb. 9:4). That is the hidden manna. The open manna is Christ as the common portion to all of God’s people for them to enjoy in a public way. The hidden manna, signifying the hidden Christ, is a special portion reserved for His overcoming seekers, who overcome the degradation of the worldly church.

　　We must have some deeper experience of Christ. Our experience of Christ should not merely be openly in the meetings but hiddenly in the Holy of Holies, even in Christ Himself as the Ark, the testimony of God.

　　In the Lord’s recovery we have to overcome the clergy-laity system. All of us have the position as members of the Body of Christ to speak for the Lord. If someone asks us who our pastor is, we should say that everyone among us is a “pastor.” All of us can speak for the Lord and teach the truth. Our speaking for the Lord in the meetings is the annulling of the hierarchy.

　　We need to be hot, even burning, instead of being lukewarm, to buy gold refined by fire, white garments, and eyesalve, that we may not be spewed out of the Lord’s mouth but may be invited to dine with the Lord and to sit with Him on His throne (Rev. 3:15-21). We need to be those who dine, who feast, with the Lord in this age so that we can sit on the throne with the Lord in the kingdom age. To sit with the Lord on His throne will be a prize to the overcomer so that he may participate in the Lord’s authority and be a co-king with Him to rule over the whole earth in the coming millennial kingdom. (CWWL, 1991-1992, vol. 3, “The Satanic Chaos in the Old Creation and the Divine Economy for the New Creation,” pp. 258-259, 261)

　　Further Reading: CWWL, 1984, vol. 3, “The Divine Economy,” ch. 1; CWWL, 1990, vol. 3, “The Economy and Dispensing of God,” ch. 1

　　提前一4　　也不可注意虚构无稽之事，和无穷的家谱；这等事只引起辩论，对于神在信仰里的经纶并无助益。

　　来十一6　　人非有信，就不能得神的喜悦；因为到神面前来的人，必须信有神〔直译，神是〕，且信祂赏赐那寻求祂的人。

　　神的经纶是在信仰里。神的经纶不是靠我们的作为，乃是因我们在神恩典里的信；不是凭我们自己所作的，乃是因我们相信基督—三一神的具体化身。…信不是源自我们，信乃是源自我们所看见的。当我们看见神的经纶，这就产生并引起我们里面的相信。神的经纶是神的意愿，要将祂自己分赐到你我里面，产生一个生机体，就是基督的身体，这是祂所喜悦的。…我们必须看见，在整个宇宙里，神的喜悦乃是要将祂自己分授、分赐到我们里面，使我们成为祂的生机体，就是基督生机身体的一部分（李文集一九八八年第一册，三九一至三九二页）。

　　1 Tim. 1:4 Nor to give heed to myths and unending genealogies, which produce questionings rather than God’s economy, which is in faith.

　　Heb. 11:6 But without faith it is impossible to be well pleasing to Him, for he who comes forward to God must believe that He is and that He is a rewarder of those who diligently seek Him.

　　God’s economy is in faith. It is not by our doing but by our faith in God’s grace. It is not by our doing in ourselves but by our believing in Christ, the embodiment of the Triune God… Faith does not originate from us. Faith originates from what we see. When we see God’s economy, this generates and initiates a believing within us. God’s economy is God’s will to dispense Himself into you and me to produce an organism, the Body of Christ, for His good pleasure… We need to see that in the whole universe God’s good pleasure is to impart Himself, to dispense Himself, into us so that we may become parts of His organism, the organic Body of Christ. (CWWL, 1988, vol. 1, “Living in and with the Divine Trinity,” p. 285)

　　信是停下你自己，不作什么。…信将你联于神，使神成为唯一是的。我不是，所以不该是我在爱我的妻子；应当是基督在爱我的妻子。…去买东西的人不该是我，应当是祂。当你在百货店拿起减价的东西时，你必须查问：“祂是，还是我是？”

　　信就是停下自己，不作任何事，而使神成为你的一切。这等于保罗在加拉太二章二十节的话：“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。”谁活着？不再是我；我并不存在，我已经了结了，我被钉十字架了，我已经了了。不再是我，乃是基督在我里面活着。基督活着，基督是，基督存在；我不存在。这是“信神是”〔来十一6〕这短短一句话的素质。信神是含示你不是。在凡事上祂必须是唯一的一位，独一的一位，我们在凡事上必须什么也不是。

　　这是信—信我应当出去，信祂应当进来。我必须在凡事上否认己，在凡事上信靠祂。你要否认己并信靠祂。这就是信神是（李文集一九九四至一九九七年第一册，三四二至三四三、三四六页）。

　　信是基督徒生活，也就是为着召会生活之圣别生活，基本结构的第一项。那些退后的人…都经历了信心的丧失。他们也许没有完全失去信心，但他们至少丧失了一部分的信心。他们可能对于客观的信仰，也就是神新约经纶的内容不再有什么看见。当这些人在召会生活中的时候，实在有所看见。他们看见基督，看见召会，也看见神的经纶。他们看见神的恢复，以及三一神如何将祂自己分赐到我们里面。然而他们逐渐看不见这些事了。每当一个人看不见神经纶的内容时，主观的信心，就是他里面相信的行动，也就减少了。我们里面相信的能力，总是因着对神经纶有正确的看见而有的产品、结果和果效。

　　在召会的聚会和职事的聚会里，我们好像是在看属天的电视，为要更多看见神的经纶。…我们自然而然地相信我们所看见的。因此，我们离开聚会的时候，满了相信的能力。召会的聚会与职事的聚会，扩大了我们相信的能力。…信心在于看见神新约经纶的内容。我们一旦有了这样的看见，就会相信我们所看见的。这信心是我们基督徒生活的根基（帖撒罗尼迦前书生命读经，一四五、一五一页）。

　　参读：在神圣三一里并同神圣三一活着，第二章；一九九○年秋全时间训练信息合辑，第十九篇。

　　Faith is to stop yourself from doing anything… Faith joins you with God to make God the only One who is. I am not, so I should not be the one who loves my wife. It should be Christ loving my wife… I should not be the one to go shopping. He should be the One. When you pick up something on sale in the department store, you have to check, “He is, or I am?”

　　Faith is to stop you from doing anything but to make God everything to you. This equals Paul’s word in Galatians 2:20: “I am crucified with Christ; and it is no longer I who live, but it is Christ who lives in me.” Who lives? It is no longer I. I do not exist. I was terminated. I was crucified. I am finished. It is no more I, but it is Christ who lives in me. Christ lives. Christ is. Christ exists. I do not exist. This is the very essence of the short phrase believe that He is [Heb. 11:6]. To believe that God is implies that you are not. He must be the only One, the unique One, in everything, and we must be nothing in everything.

　　This is faith—believing that I should be out and believing that He should be in. I must deny myself in everything and trust in Him in everything. To deny yourself and to trust in Him is faith. This is to believe that God is. (CWWL, 1994-1997, vol. 1, “Crystallization-study of the Epistle to the Romans,” pp. 278, 280-281)

　　Faith is the first item in the basic structure of the Christian life, a holy life for the church life. Those who backslide… experience some loss of faith. They may not lose their faith absolutely, but they may lose it at least in part. They may no longer have a view of the objective faith, of the contents of God’s New Testament economy. While such ones were in the church life, they did have a view. They saw Christ, they saw the church, and they saw God’s economy. They saw God’s recovery and how the Triune God is dispensing Himself into us. However, they have gradually come to lose sight of these matters. Whenever someone loses sight of the contents of God’s economy, the subjective faith, the believing action within him, also diminishes. The ability within us to believe is always a product, a result, an issue, of having a proper view of God’s economy.

　　In the meetings of the church and of the ministry, it is as if we are all watching a heavenly television to see more of God’s economy… We spontaneously believe in what we see. Therefore, we come away from meetings full of the ability to believe. The meetings of the church and the ministry enlarge our capacity to believe. Faith is a matter of seeing a view of the contents of God’s New Testament economy. Once we have the view, we shall believe in what we see. This faith is the foundation of our Christian life. (Life-study of 1 Thessalonians, pp. 122-123, 127)

　　Further Reading: CWWL, 1988, vol. 1, “Living in and with the Divine Trinity,” ch. 2; CWWL, 1990, vol. 2, “Messages to Trainees in Fall 1990,” ch. 19

　　加二16　　且知道人得称义，不是本于行律法，乃是借着信耶稣基督，连我们也信入了基督耶稣，使我们本于信基督得称义，不是本于行律法…。

　　林后五章七节说，我们信徒行事为人，不是凭着眼见，不是凭着外表，乃是凭着信心。你眼所见的给你带来许多东西，但信却除掉一切。你凭眼见，可以看见一切物质的东西。当信进来时，这一切物质的东西就都消失。…有些年轻人可能有负担要全时间事奉主，但他们不知道如何得着供给。你如果这么想，就是凭眼见而行，而不是凭信而行。多年来我一直是凭信而行，但结果一切都为我效力。我蒙主拯救，脱离日本军队的手，否则他们会杀害我。主也拯救我，使我不至死于肺病。这是凭信而行。世人没有神，他们只有看得见的东西。但因为我们有神，所以我们不是凭任何所见的而行，乃是凭看不见的神而行。至终，我们所需要的一切都会到我们这里来。这信一直把我们联于神（李文集一九九四至一九九七年第一册，三六五、三六九页）。

　　Gal. 2:16 And knowing that a man is not justified out of works of law, but through faith in Jesus Christ, we also have believed into Christ Jesus that we might be justified out of faith in Christ and not out of the works of law…

　　Second Corinthians 5:7 says that we believers do not walk by sight, by appearance, but by faith. Sight brings you a lot of things, but faith annuls all things. When sight is here, you see all the material things. When faith comes in, all these physical things disappear. Some of the young people may be burdened to serve the Lord full time, but they may wonder how they can be supported. If you think in this way, you are walking by sight, not by faith. Throughout the years I have walked by faith, but eventually all things came to me. I was saved by the Lord from the Japanese army’s hand. Otherwise, they would have killed me. The Lord also saved me from death due to tuberculosis of the lungs. This is to walk by faith. The worldly people do not have God. They have only the things they can see. But because we have God, we do not walk by anything we see. We walk by our unseen God. Eventually, all the things we need come to us. This faith links us all the time to God. (CWWL, 1994-1997, vol. 1, “Crystallization-study of the Epistle to the Romans,” pp. 297, 300)

　　在神新约的经纶之下，我们不是要遵行律法；反之，我们乃是借着信基督得称义（加二16）。在基督里的信，指借着信与祂有生机的联结。我们本于信基督得称义，这信与我们珍赏神儿子的人位有关。我们传福音时，…越描述祂，越说到祂的宝贵，就越有个东西注入到听的人里面。这个注入将成为他们的信，这信会使他们对我们所传讲的有反应。这样，他们就会珍赏我们向他们陈明的这个人位。这种珍赏就是他们在基督里的信。由于他们珍赏主耶稣，他们便想要得着祂；所传给他们的基督，就在他们里面成为他们在其中相信的信。信就是基督传讲到他们里面，成为他们因珍赏祂而相信的能力。

　　关于信的定义，从真实经历的一面来说，乃是耶稣的宝贵注入我们里面。借着这样的注入，我们就自然而然地相信主耶稣。…道理的教训不能使我们对神儿子人位的宝贵有印象。但有一天我们听见一篇活的信息，满了基督的宝贵。当祂的宝贵借着福音的传扬注入我们里面，我们就自然而然开始珍赏主耶稣，并且相信祂。我们说，“主耶稣，我爱你，我宝贵你。”这就是信基督的意思。

　　〔在加拉太二章十六节，〕“本于信基督〔或，本于在基督里的信〕”这句话，实际上是指着一种因着相信基督而成就的生机联结。“在基督里”一辞，就是指这种生机的联结。我们相信基督以前，我们与基督之间有很大的间隔；我们是我们，基督是基督。但借着信，我们联于基督，并与祂成为一。如今我们在基督里，基督也在我们里面。…这是一种生机的联结，在生命里的联结。这种联结可由一棵树的枝子接枝到另一棵树上来说明。我们借着相信基督，就接枝到基督里面。借着这个属灵的接枝过程，两种生命就结合为一。

　　许多基督徒对于因信称义的领会很肤浅。我们若不是生机地联于基督，祂怎能成为我们的义？乃是借着我们与基督生机的联结，神才能算基督为我们的义。因着我们与基督是一，凡属祂的就都是我们的。这就是神算基督为我们的义的根据（新约总论第十一册，二九至三○页）。

　　参读：罗马书的结晶，第七至十一篇。

　　Under God’s New Testament economy we are not to keep the law. On the contrary, we are justified through faith in Christ (Gal. 2:16). Faith in Christ denotes an organic union through believing. The faith in Christ by which we are justified is related to our appreciation of the person of the Son of God… The more we describe Him and speak of His preciousness, the more something will be infused into the being of the listeners. This infusion will become their faith, and this faith will cause them to respond to our preaching. In this way they will appreciate the person we present to them. This appreciation is their faith in Christ. Out of their appreciation for the Lord Jesus, they will want to possess Him. The Christ who has been preached to them will become in them the faith by which they believe. Faith is Christ preached into them to become their capacity to believe through their appreciation of Him.

　　The genuine experiential definition of faith is the preciousness of Jesus infused into us. Through such an infusion, we spontaneously have faith in the Lord Jesus… The teaching of doctrine did not impress us with the preciousness of the person of the Son of God. But one day we heard a living message filled with the preciousness of Christ. When His preciousness was infused into us through the preaching of the gospel, we spontaneously began to appreciate the Lord Jesus and believe in Him. We said, “Lord Jesus, I love You. I treasure You.” This is what it means to have faith in Christ.

　　The expression out of faith in Christ [in Galatians 2:16] actually denotes an organic union accomplished by believing in Christ. The term in Christ refers to this organic union. Before we believed in Christ, there was a great separation between us and Christ. We were we, and Christ was Christ. But through believing we were joined to Christ and became one with Him. Now we are in Christ, and Christ is in us. This is an organic union, a union in life. This union is illustrated by the grafting of a branch of one tree into another tree. Through faith in Christ we are grafted into Christ. Through this process of spiritual grafting, two lives are grafted and become one.

　　Many Christians have a shallow understanding of justification by faith. How could Christ be our righteousness if we were not organically united to Him? It is by means of our organic union with Christ that God can reckon Christ as our righteousness. Because we and Christ are one, whatever belongs to Him is ours. This is the basis upon which God counts Christ as our righteousness. (The Conclusion of the New Testament, pp. 3272-3273)

　　Further Reading: CWWL, 1994-1997, vol. 1, “Crystallization-study of the Epistle to the Romans,” chs. 7-11

　　加二20　　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，是我在神儿子的信里，与祂联结所活的…。

　　罗三26　　为着在今时显示祂的义，使祂能是义的，也能称那以信耶稣为本的人为义。

　　借着我们与基督生机的联结，我们就有分于基督一切的所是和所有。这种联结一发生，在神眼中，基督就成为我们，我们也与祂成为一。唯有如此，我们才能在神面前得称义。

　　很多基督徒对因信称义只有道理上的领会。按照他们的观念，基督是那义者，那在神面前、在宝座上公义的一位。当我们相信基督，神就算基督为我们的义。这种对称义的领会非常肤浅。我们要因信基督得称义，就需要因着珍赏主耶稣的宝贵而相信祂。当基督的宝贵借着福音的传扬注入我们里面时，我们自然而然就珍赏主，并呼求祂。这是真正的相信。借着这样的相信，我们与基督就成为一。所以，神必须算祂为我们的义。…我们听了福音，就开始觉得主的宝贵。这生发活的信，将我们生机地联于基督。从那时起，基督和我们就在生命和实际上成为一。所以，因信称义不仅仅是地位的事，也是生机的事，在生命里的事。借着我们珍赏基督所产生活的信，与祂生机的联结就自然而然得以完成。这就是借着信基督得称义（新约总论第十一册，三○至三一页）。

　　Gal. 2:20 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, the faith of the Son of God…

　　Rom. 3:26 …So that He might be righteous and the One who justifies him who is of the faith of Jesus.

　　Through our organic union with Christ, we share whatever Christ is and has. As soon as this union takes place, in the eyes of God Christ becomes us, and we become one with Him. Only in this way can we be justified before God.

　　Many Christians have a mere doctrinal understanding of justification by faith. According to their concept, Christ is the just One, the righteous One on the throne in the presence of God. When we believe in Christ, God reckons Christ to be our righteousness. This understanding of justification is very shallow. In order to be justified by faith in Christ, we need to believe in the Lord Jesus out of an appreciation of His preciousness. As Christ’s preciousness is infused into us through the preaching of the gospel, we spontaneously appreciate the Lord and call on Him. This is genuine believing. Through such a believing, we and Christ become one. Therefore, God must reckon Him as our righteousness. When we heard the gospel, we began to sense the Lord’s preciousness. This gave rise to the living faith that joined us to Christ organically. From that time onward, Christ and we became one in life and in reality. Therefore, justification by faith is not merely a matter of position. It is also an organic matter, a matter in life. The organic union with Christ is accomplished spontaneously through the living faith produced by our appreciation of Him. This is to be justified through faith in Christ. (The Conclusion of the New Testament, p. 3274)

　　〔加拉太二章二十节中〕“神儿子”这名称，是指基督的人位，为着分赐神的生命到我们里面。因此，我们在信里活神的生命，这信乃是在神的儿子这赐生命者里面。神的儿子爱我们，特意为我们舍了自己，使祂能将神的生命分赐到我们里面。我们如今在肉身里所活的生命，不是白阿司（bios）—肉身的生命，也不是朴宿克（psuche）—魂的生命，乃是奏厄（zoe）—属灵、神圣的生命。…我们活神圣的生命，就是活我们灵里属灵的生命，〔不是凭着眼见，也不是凭着感觉，〕乃是借着运用信，这信是由赐生命之灵的同在所激发的。

　　经历基督活在我们里面的秘诀，启示于二十节的“在…信里”一辞。保罗凭以活着的，不是他自己的信；他所凭以活着的信，既是在神的儿子里，也是属于神的儿子。这指明我们需要凭一种信而活；然而，这种信不是我们自己有的；这信乃是神儿子的信。我们所需要的信，不仅是在基督里，也是属于基督的。这个信是祂的，不是我们的，但我们能在这个信里。

　　保罗说到信时，是说“神儿子的信”，这个说法含示这节所提的信，是属于神儿子的信，就是祂自己所拥有的信。然而，这辞的意思也是“在神儿子里的信”。…根据我们基督徒的经历，在我们里面运行那真实而活的信，不只是“属于基督”的，也是“在基督里”的。因此，保罗在这里的意思，实际上就是“属于基督的，并在基督里的信”。

　　主注入我们里面以后，就自然而然成为我们的信。一面，这信是属于基督的；另一面，这信是在基督里的。这信乃是基督向我们启示出来，并注入我们里面。信不只和那已经注入我们里面的基督有关，也和那正在不断将祂自己注入我们里面的基督有关。当基督在我们里面运行，祂就成为我们的信。这信是属于祂的，也是在祂里面的（新约总论第十一册，三九至四一页）。

　　参读：新约总论第二册，一百二十八、三百二十五篇；长老训练第七册，第三章。

　　The expression the Son of God [in Galatians 2:20] denotes Christ’s person, which is for the impartation of God’s life into us. Hence, the faith in which we live God’s life is in the Son of God, the life-imparting One. The Son of God loved us and purposely gave Himself up for us that He might impart the divine life into us. The life which we now live in the flesh is not bios, the physical life, or psuche, the soulish life, but zoe, the spiritual and divine life… The divine life, the spiritual life in our spirit, is lived [not by sight or feeling but] by the exercise of faith, which is stimulated by the presence of the life-giving Spirit.

　　One secret of experiencing Christ living in us is revealed in a phrase in Galatians 2:20—in faith. Paul did not live by his own faith; he lived by the faith that is both in and of the Son of God. This indicates that we need to live by a certain kind of faith. However, this faith is not something that we ourselves have. Rather, it is the faith of the Son of God. What we need is not only faith that is in Christ but also faith that is of Christ. The faith is His, not ours, but we can be in this faith.

　　In speaking of faith, Paul refers to “the faith of the Son of God.” This expression implies that the faith mentioned in this verse is… the faith which He Himself possesses. However, this phrase also means faith in the Son of God. According to our Christian experience, the genuine living faith which operates in us is not only of Christ but also in Christ. Hence, Paul’s meaning here actually is “the faith of and in Christ.”

　　After the Lord has been infused into us, He spontaneously becomes our faith. On the one hand, this faith is of Christ; on the other hand, it is in Christ. This faith is Christ revealed to us and infused into us. Faith is related not only to the Christ who has been infused into us but also to the Christ who is continually infusing Himself into us. As Christ operates in us, He becomes our faith. This faith is of Him and also in Him. (The Conclusion of the New Testament, pp. 3280-3281)

　　Further Reading: The Conclusion of the New Testament, msgs. 2, 128, 325; CWWL, 1986, vol. 1, “Elders’ Training, Book 7: One Accord for the Lord’s Move,” ch. 3