太十六16 西门彼得回答说，你是基督，是活神的儿子。

　　18　 我还告诉你，你是彼得，我要把我的召会建造在这磐石上，阴间的门不能胜过她。

　　所罗门预表基督（太十二42），说神智慧的话（十三35），并建造召会作神的殿（十六18，林前三16，弗二21~22）；殿预表基督（太十二6）与召会，作神在宇宙中独一的建造。这二者—基督和祂的身体（召会）—乃是神永远经纶的中心、实际和目标。

　　所罗门和他所建的殿在以色列的历史中扮演最有力的角色，并且在这样的历史中占有广大的范畴，因此这二者有力地证明，在旧约里，按预表说，以色列的历史与神永远经纶的完成极有关系。……基督与召会乃是神经纶的中心与普及，这在新旧约里都是一样。我们需要清楚看见，历史书是按神关于基督与召会之永远经纶的观点写的（列王纪生命读经，四九至五○页）。

　　Matt. 16:16 And Simon Peter answered and said, You are the Christ, the Son of the living God.

　　18 And I also say to you that you are Peter, and upon this rock I will build My church, and the gates of Hades shall not prevail against it.

　　Solomon typifies Christ (Matt. 12:42) in speaking God’s word of wisdom (13:35) and in building the church as the temple of God (16:18; 1 Cor. 3:16; Eph. 2:21-22), and the temple typifies Christ (Matt. 12:6) and the church as the unique building of God in the universe. These two—Christ and His Body, the church—are the center, the reality, and the goal of God’s eternal economy.

　　Since Solomon and the temple built by him play the strongest roles in the history of Israel and occupy a wide realm in such a history, they are the strong evidence that the history of Israel concerns very much the fulfillment of God’s eternal economy in the Old Testament in the way of typology...That Christ and the church are the centrality and universality of God’s economy is universal in both the New Testament and the Old Testament. We need to see clearly that the books of history were written from the point of view of God’s eternal economy concerning Christ and the church. (Life-study of 1 & 2 Kings, p. 41)

　　我们读撒母耳记和列王纪时，需要看见旧约历史书和新约之间的连接；这连接乃是神的经纶，这经纶是为着基督和基督的身体。这连接见于列王的历史，其中包括作神得胜者的申言者；申言者一再进来帮助列王或对付他们。例如，拿单帮助大卫，也责备大卫；以利亚对付亚哈；以利沙在生命里行神迹；以赛亚帮助希西家。

　　以赛亚书里有两个简短的预言，清楚显示旧约与新约之间的连接。以赛亚七章十四节说，必有童女生子，起名叫以马内利。

　　 九章六节说，有一子赐给我们，祂的名要称为全能的神、永远的父。这些预言启示，神要成为人，作一个小婴孩。全能的神，永远的父，成了一个人，为要使人在生命和性情上（但不在神格上）成为神。然而，人要这样成为神，首先需要蒙救赎。以赛亚五十三章是关于基督之救赎很强的一章。那成为人的神，在祂的人性里乃是人的救赎主，为人的罪被杀。神救赎人，目的是要使蒙救赎的人在生命和性情上成为神，好使神能将祂的经纶完成于基督的身体，作基督的扩大。基督这身体要终极完成于新耶路撒冷，作神完满的彰显和扩大，直到永远。列王的历史在预表上就连于神成为人，将人救赎归回祂自己，使祂将祂所救赎的人，在生命和性情上作成神，使祂为自己得着一个宇宙团体的彰显，直到永远。简单地说，这就是神的经纶。

　　神经纶的目标是要在祂所救赎的人身上作工，使他们在生命和性情上（但不在神格上）成为神。这唯有借着、凭着、同着并在赐生命的灵里，才能完成。在主的恢复里，我们要看见基督今天乃是在复活里，并且祂在复活里乃是那是灵的基督，赐生命的灵，作经过过程之三一神的终极完成，这是很要紧的。我们有祂这包罗万有、复合的灵在我们的灵里。如今我们必须每天在我们的灵里作每件事，好叫这赐生命的灵变化我们，模成我们，至终荣化我们，使我们在生命和性情上成为神（列王纪生命读经，一五三至一五五页）。

　　参读：神的经营，第一章；神的经纶与基督身体的建造，第一至二篇。

　　In reading the books of 1 and 2 Samuel and 1 and 2 Kings, we need to see the link between the Old Testament books of history and the New Testament. This link is God’s economy for Christ and for Christ’s Body. This link is shown in the kings’ history, which includes the prophets as God’s overcomers. Again and again, the prophets came in either to help the kings or to deal with them. For example, Nathan helped David and also rebuked him. Elijah dealt with Ahab; Elisha performed miracles in life; and Isaiah helped Hezekiah.

　　In the book of Isaiah two short prophecies clearly show the link between the Old Testament and the New Testament. Isaiah 7:14 says that a virgin would bring forth a son whose name would be called Immanuel. Isaiah 9:6 says that a son would be given to us and that his name would be called the mighty God and the eternal Father. These prophecies reveal that God would become a man as a little child. The mighty God, the eternal Father, became a man in order to make man God in life and in nature (but not in the Godhead). However, in order to be made God in this way, man first needed to be redeemed. Isaiah 53 is a strong chapter on the redemption of Christ. In His humanity the God who had become man was man’s Redeemer, slain for man’s sin. God redeemed man for the purpose of making the redeemed man God in life and in nature so that God can have a consummation of His economy in the Body of Christ as the enlargement of Christ. This Body of Christ will consummate in the New Jerusalem as God’s full expression and enlargement for eternity. In typology the history of the kings is linked to God’s becoming a man to redeem man back to Himself that He might make His redeemed people God in life and in nature so that He might have for eternity a universal, corporate expression of Himself. This, in brief, is God’s economy.

　　The goal of God’s economy is to work on His redeemed people in order to make them God in life and in nature but not in the Godhead. This can be accomplished only through, by, with, and in the life-giving Spirit. It is crucial for us in the Lord’s recovery to see that our Christ today is in resurrection and that in resurrection He is the pneumatic Christ, the life-giving Spirit as the consummation of the processed Triune God. We have Him as the all-inclusive, compound Spirit in our spirit. Now every day we must do everything in our spirit in order that this life-giving Spirit may transform us, conform us, and eventually glorify us that we might be made God in life and in nature. (Life-study of 1 & 2 Kings, pp. 122-123)

　　Further Reading: CWWL, 1964, vol. 3, “The Economy of God,” ch. 1; CWWL, 1988, vol. 4, “The Economy of God and the Building Up of the Body of Christ,” chs. 1-2