读经：撒下七12上、14上，罗一3~4，八28~30，来二10~12，林前十五31、36

壹　“我必兴起你……的后裔……，我要作他的父，他要作我的子”—撒下七12上、14上：

一　这话符合保罗在罗马一章三至四节的话，论到基督是大卫的后裔，在复活里，在祂的人性里被标出为神的儿子。

Ⅰ　"I will raise up your seed… I will be his Father, and he will be My son"—2 Sam. 7:12a, 14a:

二　撒下七章的内在意义，乃是三一神在祂经过过程并终极完成的三一里，将祂自己作到祂所拣选的人里面。

A　This word corresponds with Paul's in Romans 1:3-4 concerning Christ as the seed of David being designated the Son of God in His humanity in resurrection.

三　按希伯来一章五节下半（那里引用了撒下七章十四节上半），大卫的后裔就是基督作神的长子，兼有神性和人性—来一5上、6。

B　The intrinsic significance of 2 Samuel 7 is that the Triune God is working Himself in His processed and consummated Trinity into His chosen people.

四　撒下七章十二节上半“你……的后裔”和十四节上半“我的子”，含示大卫的后裔要成为神的儿子，也就是说，人的后裔要成为神圣的子—罗一3~4。

C　According to Hebrews 1:5b, which quotes 2 Samuel 7:14a, David's seed is Christ as God's firstborn Son, who has both divinity and humanity—Heb. 1:5a, 6.

五　这含示神在祂经纶里的心意，是要使祂自己成为人，使人在生命和性情上，但不在神格上，成为神。

D　Your seed in 2 Samuel 7:12a and My son in verse 14a imply that the seed of David would become the Son of God, that is, that a human seed would become a divine Son—Rom. 1:3-4.

六　关于大卫的后裔成为神的儿子，这话在新约里继续且强有力地发展—太二二41~45，启二二16。

E　This implies that God's intention in His economy is to make Himself man in order to make man God in life and nature but not in the Godhead.

周二纲目　晨兴

贰　在行传十三章保罗说，从大卫的后裔中，“神已经照着所应许的，给以色列带来一位救主，就是耶稣”（23），并且“神已经……完全应验〔这应许〕，叫耶稣复活了，正如诗篇第二篇上所记：‘你是我的儿子，我今日生了你’”（徒十三33）：

一　在行传十三章三十二至三十三节我们看见，基督作为神的长子，乃是神向祖宗的应许，并且神借着叫耶稣复活，应验这应许。

Ⅱ　In Acts 13 Paul says that from David's seed "God, according to promise, brought to Israel a Savior, Jesus" (v. 23), and that "God has fully fulfilled this promise…in raising up Jesus, as it is also written in the second Psalm, 'You are My Son; this day have I begotten You'" (v. 33):

二　复活对那人耶稣乃是出生：

A　In verses 32 and 33 we see that Christ as the firstborn Son of God was promised to the fathers, and God fulfilled this promise by raising up Jesus.

１　在复活里，祂被神生为许多弟兄中的长子—罗八29。

B　Resurrection was a birth to the man Jesus:

２　祂从永远就是神的独生子—约一18，三16。

１　He was begotten by God in His resurrection to be the firstborn Son of God among many brothers—Rom. 8:29.

３　成为肉体以后，祂借着复活，在人性里被神生为神的长子—来一6。

２　He was the only begotten Son of God from eternity—John 1:18; 3:16.

三　保罗能在诗篇二篇七节看见主的复活：“你是我的儿子，我今日生了你”：

３　After His incarnation, through resurrection He was begotten by God in His humanity to be God's firstborn Son—Heb. 1:6.

１　保罗把“今日”一辞应用到主复活的日子。

C　Paul was able to see the Lord's resurrection in Psalm 2:7: "You are My Son; / Today I have begotten You":

２　这就是说，基督的复活就是祂生为神的长子。

１　Paul applies the word today to the day of the Lord's resurrection.

３　人子耶稣借着从死人中复活，生为神的儿子；所以，神使耶稣从死人中复活，乃是将祂生为神的长子—徒十三33。

２　This means that Christ's resurrection was His birth as the firstborn Son of God.

四　神的独生子借着成为肉体穿上人性，成了神人（约一14、18，路一35）；然后这神人在复活里由神而生，成为神的长子（徒十三33，来一6，罗八29）：

３　Jesus, the Son of Man, was born to be the Son of God through being raised from the dead; therefore, God's raising up Jesus from the dead was His begetting of Him to be His firstborn Son—Acts 13:33.

１　神的独生子在成为肉体以前，没有属人的性情，只有神圣的性情。

D　Through incarnation God's only begotten Son put on humanity and became the God-man (John 1:14, 18; Luke 1:35); then in resurrection this God-man was born of God to be His Firstborn (Acts 13:33; Heb. 1:6; Rom. 8:29):

２　神的长子在复活里，有神圣的性情，也有属人的性情。

１　Before incarnation God's only begotten Son did not have the human nature; He had only the divine nature.

五　基督借着祂的复活，生为神的长子，同时祂所有的信徒也生为神许多的儿子—彼前一3，来二10：

２　In resurrection God's firstborn Son has the human nature as well as the divine nature.

１　在神许多儿子当中，只有长子是神的独生子—彼前一3，来二10。2　这位神的独生子在祂复活的人性里，也是神的长子—罗八29。

E　Through His resurrection Christ was born to be the firstborn Son, and at the same time all His believers were born to be the many sons of God—1 Pet. 1:3; Heb. 2:10:

３　神的长子兼有神性和人性，我们这些作神许多儿子的信徒，也兼具属人的性情和神圣的性情—彼后一4。

１　Among these many sons, only the Firstborn is God's only begotten Son—1 Pet. 1:3; Heb. 2:10.

周三纲目　晨兴

叁　“大卫的后裔成了神的儿子”说出基督借着复活，被标出为神长子的过程—撒下七12~14上，罗一3~4，太二二45，启二二16：

３　The Firstborn has both divinity and humanity, and we, His believers as God's many sons, also possess both the human nature and the divine nature—2 Pet. 1:4.

一　保罗说他被分别出来，归于那论到神的儿子之神的福音，这指明神的福音乃是儿子名分的福音，为着基督身体的实际—罗一1、3~4，八28~30，十二5。

二　撒下七章十二至十四节上半用预表所说的预言，在罗马一章三至四节得了应验，将神成为人，为要使人在生命和性情上（但不在神格上）成为神的这个奥秘揭示出来：

Ⅲ　The seed of David becoming the Son of God speaks of the process of Christ's being designated the firstborn Son of God by resurrection—2 Sam. 7:12-14a; Rom. 1:3-4; Matt. 22:45; Rev. 22:16:

１　基督在祂的神性里是神的独生子（约一18），借着成为肉体，穿上与神性毫无关系的肉体（就是人性）；在祂的人性里，祂不是神的儿子：

A　Paul says that he was separated unto the gospel of God concerning God's Son, which indicates that the gospel of God is a gospel of sonship for the reality of the Body of Christ—Rom. 1:1, 3-4; 8:28-30; 12:5.

ａ　耶稣在祂的人性里是大卫的后裔，是属于神旧造（旧人—罗六6）的人性后裔—西一15下。

B　Romans 1:3-4 is the fulfillment of the prophecy in typology in 2 Samuel 7:12-14a, unveiling the mystery of God becoming man to make man God in life and in nature but not in the Godhead:

ｂ　当基督在祂的人性里以大卫后裔的身分死在十字架上时，祂将旧人连同旧造钉死在十字架上，废除了魔鬼，在肉体中定罪了罪，并审判了世界—罗六6，来二14，罗八3，林后五21，约三14，十二31。

１　By incarnation, Christ, the only begotten Son of God in His divinity (John 1:18), put on the flesh, the human nature, which had nothing to do with divinity; in His humanity, He was not the Son of God:

２　在复活里，祂的人性成为神圣的，得以“子化”，意思是说，祂不仅在祂的神性里是神的儿子，也在祂的人性里成为神的儿子—罗一3~4：

ａ　Jesus in His humanity was the seed of David, a human seed belonging to the old creation (the old man—Rom. 6:6) of God—Col. 1:15b.

ａ　在复活里祂被标出为神的儿子，成为神的长子，兼有神性和人性—八29。b　钉十字架乃是使祂被标出、得荣耀并复活最好的路：

ｂ　When Christ died on the cross as the seed of David in His humanity, He crucified the old man with the old creation, destroyed the devil, condemned sin in the flesh, and judged the world—Rom. 6:6; Heb. 2:14; Rom. 8:3; 2 Cor. 5:21; John 3:14; 12:31.

㈠　一粒种子若埋在土里死了，至终就会发芽、生长并开花，因为种子生命的作用在种子死的时候就同时得以发动—约十二23~24。

２　In resurrection His humanity was deified, "sonized," meaning that He became the Son of God not only in His divinity but also in His humanity—Rom. 1:3-4:

㈡　基督死的时候，在祂里面的神性（就是圣别的灵）起了作用，在复活里，祂就“开花”成了神的儿子。

ａ　In resurrection He was designated the Son of God, made the firstborn Son of God, possessing both divinity and humanity—8:29.

㈢　就着祂的肉体说，基督被钉十字架，但就着祂的灵说，祂得了加强，非常活跃，而将神性加到基督的人性里，使其成为神圣的；这就是标出的意思，这也就是子化—彼前三18。

ｂ　Crucifixion was the best way for Him to be designated, glorified, resurrected:

ｃ　基督的人性，被圣别的灵（就是基督的神性）所标出、标明、拔高；如此，基督的人性就被拔高而进入神性；这也就是说，基督在祂的人性里再生一次，成为神的长子—徒十三33：

⑴　If a seed dies by being buried in the soil, it will eventually sprout, grow, and blossom, because the operation of the seed's life is activated simultaneously with its death—John 12:23-24.

㈠　基督是第一个在复活里重生者—罗八29：

⑵　The divinity, the Spirit of holiness, in Christ became operative in His death, and in resurrection He "blossomed" as the Son of God.

⑴　祂的人性是在祂母亲腹中生的；那是属人的，不能看作是神的儿子，而是人子。

⑶　According to His flesh, He was crucified, but according to His Spirit, He was made strong, very active, to put divinity into the humanity of Christ to make it divine; this is what it means to designate, and this is to sonize—1 Pet. 3:18.

⑵　基督的复活拔高了祂的人性，而将祂的神性加到这人性里；因此借着这复活，祂的人性再生一次，成为神儿子的一部分。

ｃ　The humanity of Christ was designated, marked out, uplifted, by the Spirit of holiness, the divinity of Christ; in this way the humanity of Christ was uplifted into divinity; that is, Christ was begotten again in His humanity to be the firstborn Son of God—Acts 13:33:

周四纲目　晨兴

㈡　原型是神的长子，复制品是神的众子，就是原型的肢体，成为祂的身体，终极完成于新耶路撒冷—彼前一3。

⒜　His humanity was born in His mother's womb; that was human and could not be considered the Son of God but the Son of Man.

肆　“大卫的后裔成了神的儿子”说出我们借着复活，被标出为神众子的过程—来二10~11：

⒝　Christ's resurrection uplifted His humanity and put His divinity into this humanity; so by this resurrection His humanity was born again to be a part of the Son of God.

一　基督已经被标出为神的儿子，但我们仍在被标出的过程中，就是在得以子化，被作成神的过程中—罗八28~29。

二　神儿子的生命已经栽种到我们的灵里—10节：1　我们现今就像种在土里的种子，必须经过死而复活的过程—约十二24~25。

⑵　The prototype is the firstborn Son of God, and the reproduction is the many sons of God, the members of the prototype to be His Body, which consummates in the New Jerusalem—1 Pet. 1:3.

２　这使外面的人被销毁，却使内里的生命得以长大、发展，至终开花；这就是复活—林前十五31、36，林后四10~12、16。

Ⅳ　The seed of David becoming the Son of God speaks of the process of our being designated the many sons of God by resurrection—Heb. 2:10-11:

３　我们越在生命里长大，使我们在生命里被变化，就越被标出为神的儿子：

A　Christ has already been designated the Son of God, but we are still in the process of designation, the process of being sonized, deified—Rom. 8:28-29.

ａ　我们要长大，就需要有转向主的心，并有纯一向着祂的心—三16、18，太五8，提后二22。

B　The life of the Son of God has been implanted into our spirit—v. 10:

ｂ　我们要长大，就需要得着话中纯净之奶和干粮的喂养—彼前二2，来五12~14。

１　Now we, like the seed that is sown into the earth, must pass through the process of death and resurrection—John 12:24-25.

ｃ　我们要长大，就需要有恩赐之肢体的浇灌—林前三6下，约七37~39，箴十一25。

２　This causes the outer man to be consumed, but it enables the inner life to grow, to develop, and ultimately, to blossom; this is resurrection—1 Cor. 15:31, 36; 2 Cor. 4:10-12, 16.

ｄ　借着我们环境中一切的事故，并我们的失败，我们丑陋的己就被拆毁，使主有更多的机会在我们里面作工—罗八28~29。

３　The more we grow in life for our transformation in life, the more we are designated the sons of God:

ｅ　有一天这个过程要完成，我们在灵、魂、体里都要永远与神的长子基督一样—约壹三2，罗八19、23，诗歌七六四首第二节。

ａ　In order to grow, we need a heart turned to the Lord and a heart that is pure toward Him—3:16, 18; Matt. 5:8; 2 Tim. 2:22.

周五纲目　晨兴

三　在复活里，基督在祂的人性里被标出为神的儿子；借着这样的复活，我们也在被标出为神儿子的过程中—罗八11：

ｃ　In order to grow, we need the watering of the gifted members—1 Cor. 3:6b; John 7:37-39; Prov. 11:25.

１　我们被标出、得以子化、被作成神的过程，乃是复活的过程，有四个主要的方面—圣别、变化、模成和得荣—六22，十二2，八29~30。

ｄ　Through all the things in our environment and by our failures, our ugly self is torn down, and the Lord has a greater opportunity to work within us—Rom. 8:28-29.

２　被标出之过程的关键是复活，就是内住的基督作为我们灵里兴起的灵，标出的灵，生命的能力—约十一25，罗八10~11，徒二24，林前十五36，五4：a　我们急需学习如何照着灵而行，以享受并经历标出的灵—罗八4、14。

ｅ　One day this process will be completed, and for eternity we will be the same as Christ, God's firstborn Son, in our spirit, soul, and body—1 John 3:2; Rom. 8:19, 23; Hymns, #948, stanza 2.

ｂ　我们越接触那灵，就越被圣别、变化、荣化，而在生命和性情上（但不在神格上）成为神，好建造基督的身体，以终极完成新耶路撒冷—林前十二3，罗十12，八15~16，加四6。

周六纲目　晨兴

伍　神的旨意是要产生祂长子的许多弟兄，使祂得着彰显：

１　The process of our being designated, sonized, deified, is the process of resurrection with four main aspects—sanctification, transformation, conformation, and glorification—6:22; 12:2; 8:29-30.

一　罗马八章二十九节告诉我们，神预定我们模成神儿子的形像，使祂儿子“在许多弟兄中作长子”。

２　The key to the process of designation is resurrection, which is the indwelling Christ as the rising-up Spirit, the designating Spirit, the power of life in our spirit—John 11:25; Rom. 8:10-11; Acts 2:24; 1 Cor. 15:36; 5:4:

二　长子有许多弟兄，这是奇妙的事实—太二八10，约二十17。

ａ　We urgently need to learn how to walk according to the spirit, to enjoy and experience the designating Spirit—Rom. 8:4, 14.

三　基督是长子，具有神性和人性；我们是祂的许多弟兄，也具有人性和神性；长子和许多儿子都在复活里由同一位父神所生。

ｂ　The more we touch the Spirit, the more we are sanctified, transformed, and glorified to 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—1 Cor. 12:3; Rom. 10:12; 8:15-16; Gal. 4:6.

四　希伯来二章十一节说，“那圣别人的，和那些被圣别的，都是出于一；因这缘故，祂称他们为弟兄，并不以为耻。”

五　长子是原型；我们是大量生产；基督是模型、模子、榜样，神已将我们放在祂里面，使我们被模成祂的形像。

Ⅴ　God's purpose is to produce many brothers of His firstborn Son for His expression:

六　我们作为祂的许多弟兄，现今是在成熟的过程中，就是在模成祂的形像。

A　Romans 8:29 tells us that God predestinated us to be conformed to the image of His Son, that He may be "the Firstborn among many brothers."

七　希伯来二章十二节引用诗篇二十二篇二十二节说，“我要向我的弟兄宣告你的名，在召会中我要歌颂你。”

B　It is a wonderful fact that the Firstborn has many brothers—Matt. 28:10; John 20:17.

八　照着希伯来二章十二节，召会是神长子的弟兄团体的组成，有两种性情和两种生命结合并调和在一起。

C　Christ is the Firstborn with divinity and humanity, and we are His many brothers with humanity and divinity; both the Firstborn and the many sons are born of the same Father God in resurrection.

第六周　周一　　

晨兴喂养　　

　　撒下七12~14　　上 ……我必兴起你腹中所出的后裔接续你，我也必坚定他的国。他必为我的名建造殿宇；我必坚定他的国位，直到永远。我要作他的父，他要作我的子。

　　撒下七章是个预言，预先说到神自己要在祂新约的子民中间建造召会。基督是真正建造神的家、神的殿的那一位。基督也是召会（神的家）在其中并凭以得着建造的元素。在本章神似乎是对大卫说，“大卫，到目前为止，你仍是空虚的。不要认为你该作些什么好为我建殿。你必须领悟，你需要我将自己作为父、子、灵建造到你里面。这样你就有家，那个家也是我的家。”

　　撒下七章的内在意义，乃是三一神在祂经过过程并终极完成的三一里，将祂自己作到祂所拣选的人里面。因此，撒下七章就是说到三一神将祂自己作到我们里面，把我们作成祂的家（基督同召会），并产生后裔（包罗万有的基督）。……基督是家，基督也是后裔。基督是元素，基督也是结果；基督乃是一切（撒母耳记生命读经，一九九页）。

信息选读　　

　　基督乃是神的家和我们的家。因此，我们与神有一个相互的住处。基督住在我们里面，我们也住在祂里面。祂与我们，我们与祂，调和在一起成为一个实体。宇宙在等待这个。罗马八章告诉我们，整个宇宙正热切地等待，要看见三一神与三部分人之调和的彰显；这是借着祂的建造，这建造乃是凭祂自己、用祂自己、在祂自己里面并为着祂自己而有的。作为基督身体的召会，借着属灵新陈代谢的过程而有的生机建造，实际上就是撒下七章十二至十四节上半，耶和华用预表对大卫所说的预言。……唯有借着这过程，人性（人的后裔）才能成为神圣的（神的儿子）。当神告诉大卫，他的后裔要作神的儿子，神是用预表对大卫预言这事。这指明人的后裔要成为神圣的子。这就是今天我们正在经历的。因此，我们这些在基督里的信徒，乃是一班特别、奇特的子民。在神眼中，我们是神的珍宝。

　　在十二至十四节上半，……论到“你……的后裔”和“我的子”，指明大卫的后裔要成为神的儿子，就是人的后裔要成为神的儿子。……这个思想在新约有非常强的延续，特别是在罗马一章三至四节，那里保罗说，“论到祂的儿子，我们的主耶稣基督：按肉体说，是从大卫后裔生的，按圣别的灵说，是从死人的复活，以大能标出为神的儿子。”……这两节经文启示：一面，基督是大卫的后裔；另一面，祂这位大卫的后裔，已被标出为神的儿子。我们比较这两处神的话时，就看见旧约和新约都说到大卫的后裔成为神的儿子这件事。

　　大卫有心为神建殿，但神向大卫指明，这不是他所需要的，也不是神所需要的。神告诉大卫，祂要建造一位成为大卫的后裔，这后裔要称为神的儿子。这后裔兼有神性和人性。希伯来一章五节指明，这是指基督作神的长子。不仅如此，我们也已经看见，罗马一章三至四节与撒下七章十二至十四节上半相符，告诉我们在复活里，大卫的后裔被标出为神的儿子。撒下七章十二至十四节上半和罗马一章三至四节这二处经节的内在意义，是向我们启示一个兼有人性和神性的人位（撒母耳记生命读经，一九九至二○○、二一三、二○一至二○二、二○四至二○五页）。

　　参读：撒母耳记生命读经，第二十四至二十六篇；李文集一九九三年第一册，二七五至二七八页。

第六周　周二　　

晨兴喂养　　

　　徒十三32~33　我们也传福音给你们，就是那给祖宗的应许，神已经向我们这作儿女的完全应验，叫耶稣复活了，正如诗篇第二篇上所记：“你是我的儿子，我今日生了你。”

　　〔基督〕是神的长子，是大卫那圣的，那可靠的。赦罪是借这一位传给人的，凡信祂的，就在一切事上得了称义。

　　在行传十三章三十二至三十三节，……我们……看见，基督作神的长子，乃是神向祖宗的应许，神借着叫耶稣复活，向他们的儿女应验这应许。……在复活里，祂被神生为许多弟兄中的长子（罗八29）。祂从永远就是神的独生子（约一18，三16）。成为肉体以后，祂借着复活，在人性里被神生为长子（新约总论第九册，二八○页）。

信息选读　　

　　保罗能在诗篇第二篇，“你是我的儿子，我今日生了你”（7）这话中，看见主的复活。保罗把“今日”一辞应用到主复活的日子。……人子耶稣借着神使祂从死人中复活，生为神的儿子。所以，神使耶稣从死人中复活，乃是将祂生为神的长子。

　　主耶稣有两次出生。首先，祂由马利亚生为人子。然后，在三十三年半以后，祂被钉十字架、埋葬并从死人中复活。借着复活，祂有了第二次的出生。作为人，祂在复活里生为神的儿子。因此，在祂的第一次出生里，祂是由马利亚生为人的儿子；在祂的第二次出生里，祂是在复活里由神生为神的儿子。

　　按照新约，祂在两方面是神的儿子。第一，祂是神的独生子；第二，祂如今是神的长子。“独生”一辞指明神只有一个儿子。约翰一章十八节和三章十六节说到神的独生子。就永远来说，基督是神的独生子，这是祂永远的身分。但是借着复活，祂乃是人而生为神的长子。“长子”一辞指明神如今有许多儿子（来二10）。罗马八章二十九节和希伯来一章六节都说到基督是长子。我们这些相信基督的人，是神许多的儿子，是主许多的弟兄，神长子的许多弟兄（罗八29）。

　　就神的独生子而言，主是神圣生命的具体化身。约翰福音强调耶稣基督是神的儿子；作为神的儿子，祂乃是神圣生命的具体化身（一4）。借着复活，基督成为神的长子，就是生命的分赐者，来为着生命的繁殖。首先祂是独生子，是生命的具体化身；现今祂是长子，是为着生命的繁殖。借着祂在复活里成为神的长子，神圣的生命已经分赐到所有相信祂的人里面，使具体化身在祂里面的生命得以繁殖。

　　在行传十三章……保罗不是传讲基督为神的独生子，如约翰福音所作的；保罗在这里乃是传讲基督为神的长子，为着繁殖。为这缘故，他传讲主耶稣的复活是祂第二次的出生。借着祂第二次的出生，祂在复活里的出生，基督成了神的长子，为着神圣生命的繁殖。

　　在行传十三章三十四节保罗进一步说到基督的复活：“论到神叫祂从死人中复活，不再归于朽坏，就这样说：‘我必将大卫那圣的，那可靠的，赐给你们。’”三十三至三十四节论到复活的基督。三十三节指明，基督的复活是祂第二次的出生，将祂生为神的长子（新约总论第九册，二八○至二八二页）。

　　参读：新约总论，第二百九十三篇。

第六周　周三　　

晨兴喂养　　

　　罗一3~4　论到祂的儿子，我们的主耶稣基督：按肉体说，是从大卫后裔生的，按圣别的灵说，是从死人的复活，以大能标出为神的儿子。

　　基督的身位有两面。……在这一个人位里，有神性也有人性……调和在一起。……让我们来看基督的人性。……大卫的后裔是指基督的人性（太二二42~45）。

　　基督作大卫的后裔，乃是属于神旧造（旧人—罗六6）的人性后裔（西一15下）。……基督在祂的人性里，乃是按着肉体，就是有“罪之肉体”的样式，却没有罪（罗八3下）。……撒但和罪（指我们性情中内里的罪）都牵连于这肉体（来二14，约三14，罗八3下）。……罪现今既在我们的肉体里，并且撒但也与罪相连，撒但与罪就都与肉体有了牵连，甚至与基督的肉体也有了间接的牵连。……借着世界的王撒但，世界与这肉体也有了牵连（约十二31）。这位大卫后裔的肉体，是属于旧造的旧人，与撒但、罪和世界有牵连。

　　当耶稣基督死在十字架上时，祂就带着这一切项目，被钉死在那里。祂包罗万有的死，清除了整个宇宙（李文集一九九四至一九九七年第一册，二五八至二六○、二八五页）。

　　Christ is both God’s house and our house. Hence, we and God have a mutual abode. Christ abides in us, and we abide in Him. He and we, we and He, are mingled together as one entity. The universe is waiting for this. Romans 8 tells us that the whole universe is eagerly awaiting the expression of the Triune God mingled with the tripartite man through His building, which is by Himself, with Himself, in Himself, and for Himself.

　　[The] organic building up of the church as the Body of Christ through the process of spiritual metabolism is actually what Jehovah prophesied to David in the way of typology in 2 Samuel 7:12-14a…It is only through this process that something human—the human seed—can become divine—the sons of God. In typology God prophesied to David regarding this when He told David that his seed would be God’s son. This indicates that a human seed would become a divine son. This is what we are experiencing today. Therefore, we, the believers in Christ, are a very particular and peculiar people. We are a precious treasure in the eyes of God.

　　In 2 Samuel 7:12-14a…the word concerning “your seed” and “My son” indicates that the seed of David would become the Son of God, that the seed of a man would become God’s Son. This thought is continued very strongly in the New Testament, particularly in Romans 1:3 and 4. Here Paul says, “Concerning His Son, who came out of the seed of David according to the flesh, who was designated the Son of God in power according to the Spirit of holiness out of the resurrection of the dead, Jesus Christ our Lord.”…These verses reveal, on the one hand, that Christ is the seed of David and, on the other hand, that He, the seed of David, has been designated the Son of God. When we compare these two portions of the Word, we see that both in the Old Testament and in the New Testament we have the matter of the seed of David becoming the Son of God.

　　David had the heart to build a house for God, but God indicated to David that this was neither what he needed nor what God needed. God told David that He would build One to be David’s seed and that this seed would be called God’s Son. This seed would be both divine and human. Hebrews 1:5 indicates that this refers to Christ as God’s firstborn Son. Furthermore, as we have seen, Romans 1:3-4, which corresponds to 2 Samuel 7:12-14a, tells us that in resurrection the seed of David was designated the Son of God. In their intrinsic significance 2 Samuel 7:12-14a and Romans 1:3-4 reveal to us a human and divine person. (Life-study of 1 & 2 Samuel, pp. 166, 176, 167-169)

　　Further Reading: Life-study of 1 & 2 Samuel, msgs. 24—26; CWWL, 1993, vol. 1, pp. 227-228

信息选读　　

　　希伯来九章十四节给我们看见，基督不仅仅是一个人死在十字架上，祂也借着永远的灵，将自己献给神。永远的灵与祂同在，并加给祂力量去受死。

　　耶稣在祂人性的那一部分里，还不是神的儿子。祂是属于旧造、旧人，祂有肉体，而这肉体牵连了撒但、罪和世界。所以这一部分必须成为神圣的，必须子化、标出，使其成为神儿子的一部分。基督是一个奇妙的人位。祂有两部分：人的部分和神的部分。人的部分是属人的，神的部分是神圣的。属人的部分是在肉体里的，牵连了消极的事物，而神圣的部分是奇妙的。……基督乃是在祂的复活里，使祂的人性成为神圣的。祂的复活将耶稣的人性提高到神性的水平。这里就是基督身位的素质。这是非常非常深的。耶稣的神性就是圣别的灵，有神圣的能力和神圣的元素，能变化耶稣的人性，使其成为神圣的。这就是“标出”的意思，这也就是子化。

　　这是应验撒下七章十二至十四节预表中的预言。我们在这应验中看见，基督作大卫的后裔，在祂人性里之身位的素质。……祂在肉体里是人子，祂怎能成为这样神圣的神的儿子？这乃是借着在复活里的标出。……这个标出乃是以大能，按着圣别的灵而标出。圣别的灵是在大卫后裔这个具有人性之人（罗五15、17下、19）里的神性（九5）。罗马九章五节给我们看见，基督乃是神。祂既是神，就在祂自己里面有神性，却成了大卫的后裔，一个具有人性的人。

　　基督的神性有大能提高祂被钉死的人性，叫那人性复活。当保罗说耶稣基督被标出为神的儿子，这意思是说，基督的复活提高了祂的人性，并将祂的神性放到这人性里。所以借着这复活，祂的人性生为神儿子的一部分。这就是为什么行传十三章三十三节告诉我们，基督这位人子在复活里生为神的儿子。身为神子带着人性，祂乃是神人。这个神性与人性的组合，成了一个神人，而这神人乃是原型，为要产生一些东西（李文集一九九四至一九九七年第一册，二八五、二六○至二六二、二八七页）。

　　参读：罗马书的结晶，第一至二篇。

第六周　周四　　

晨兴喂养　　

　　彼前一3 我们主耶稣基督的神与父是当受颂赞的，祂曾照自己的大怜悯，借耶稣基督从死人中复活，重生了我们，使我们有活的盼望。

　　罗八29　因为神所预知的人，祂也预定他们模成神儿子的形像，使祂儿子在许多弟兄中作长子。

　　在〔基督〕的复活里，祂所有的信徒都与祂一同出生，重生，作祂成千上万的“同胎弟兄”，使所有这些同胎弟兄都与祂一样（彼前一3）。……原型是神的长子，复制品是神的众子。……当耶稣这位人子借着死与复活生为神的长子时，成千上万神所拣选的人也在同一个出生里出生了。

　　这许许多多的神人乃是大量的复制品，与耶稣基督这奇妙的一位是完全一样的。这原型的大量复制品，成了原型的肢体，作祂的身体，就是基督的身体，而这基督的身体终极完成于新耶路撒冷，就是那在基督里经过过程并终极完成且成为赐生命之灵的三一神团体的彰显（李文集一九九四至一九九七年第一册，二八七至二八八页）。

　　Paul was able to see the Lord’s resurrection in the word in Psalm 2: “You are My Son; / Today I have begotten You” (v. 7). Paul applied the word today to the day of the Lord’s resurrection…Jesus, the Son of Man, was born to be the Son of God through being raised up from the dead. Therefore, God’s raising up of Jesus from the dead was His begetting of Him to be His firstborn Son.

　　The Lord Jesus had two births. First, He was born of Mary to be the Son of Man. Then thirty-three and a half years later He was crucified, buried, and raised from the dead. Through resurrection He had a second birth, for as a man He was born in His resurrection to be the Son of God. Therefore, in His first birth He was born of Mary to be the Son of Man, and in His second birth He was born in resurrection to be the Son of God.

　　According to the New Testament, He is the Son of God in two aspects. First, He was God’s only begotten Son; second, He is now God’s firstborn Son. The words only begotten indicate that God has only one Son. John 1:18 and 3:16 speak of the only begotten Son of God. Eternally speaking, Christ is the only begotten Son of God. This is His eternal status. But through resurrection He, as a man, was born to be the firstborn Son of God. The word firstborn indicates that God now has many sons (Heb. 2:10)…We who believe in Christ are the many sons of God and the many brothers of the Lord, the many brothers of the firstborn Son of God (Rom. 8:29).

　　As the only begotten Son of God, the Lord is the embodiment of the divine life. The Gospel of John emphasizes that Jesus Christ is the Son of God and that as the Son of God He is the embodiment of the divine life (1:4). Through resurrection Christ became the firstborn Son of God as the life-dispenser for the propagation of life. First, He was the only begotten Son as the embodiment of life; now He is the firstborn Son for the propagation of life. Through His becoming the firstborn Son of God in resurrection, the divine life has been dispensed into all His believers to bring forth the propagation of the life that is embodied in Him.

　　In Acts 13 Paul was not preaching Christ as the only begotten Son of God, as the Gospel of John does. Rather, here Paul was preaching Christ as the firstborn Son of God for propagation. For this reason, he preached the resurrection of the Lord Jesus as His second birth. Through His second birth, His birth in resurrection, Christ became the firstborn Son of God for the propagation of the divine life.

　　In Acts 13:34 Paul speaks a further word regarding the resurrection of Christ: “As to His having raised Him up from the dead, no longer to return to corruption, He spoke in this way, ‘I will give you the holy things of David, the faithful things.’” Verses 33 and 34 are concerned with the resurrected Christ. Verse 33 indicates that Christ’s resurrection was His second birth to bring Him forth as the firstborn Son of God. (The Conclusion of the New Testament, pp. 2993-2995)

　　Further Reading: The Conclusion of the New Testament, msg. 293

信息选读　　

　　身为神的独生子，祂在复活里成了赐生命的灵（林前十五45下）。……这赐生命的灵乃是给与新生起头的能力，使神新造的每一部分都有新生的起头。神的新造就是基督的身体，而基督的身体要终极完成于新耶路撒冷，就是神自己与人调和的独一彰显，直到永远。这给我们看见，基督的神性在祂奇妙身位里那包罗万有并延展无限的讲究。赐生命的灵乃是三一神的终极完成，也是使作为基督身体的三部分人得着终极完成的那一位；这身体要终极完成于新耶路撒冷（李文集一九九四至一九九七年第一册，二八八页）。

　　神并不要我们失去我们的人性。相反的，我们要带着我们的人性直到永远；但我们在永世里的人性不是天然的，乃是复活、得荣、拔高的人性。……今天我们这物质的身体就像一粒种子；但是有一天，这粒“种子”要复活并得荣。

　　基督借着成为肉体穿上了人性，因此祂有两种性情—神性和人性。基督借着复活并作为那灵进到我们里面，就将神性带到我们里面。因此，我们也有两种性情—人性与神性。我们因着从那灵而生，就有分于神的性情（彼后一4）。我们能说，“主，你如何有两种性情，我们也照样有两种性情。你有神性也有人性，我们有人性也有神性。阿利路亚，我们和你一样！……你是身体的头，我们是你身体上的肢体。主，你是神的儿子，我们也是神的儿子。”当我们这样向主说的时候，主会珍赏这话。当我们宣告，神不再只有一个儿子（独生子），乃是有许多的儿子，其中基督是长子，我们是神的众子这个事实的时候，主会享受这话。基督已经被标出为神的儿子，但我们还在被标出的过程中。有一天，这个过程要完成，我们就要和神的长子基督毕像毕肖，直到永远。罗马一章三至四节包含许多关键的辞句。三节有“按肉体”，四节有“按圣别的灵”。保罗在八章四节说到“照着灵”而不“照着肉体”生活行动。这是保罗在这卷书后面，再次使用一章三至四节中这些关键辞的一个例子（罗马书生命读经，六五○至六五一页）。

　　参读：罗马书的结晶，第三篇。

第六周　周五　　

晨兴喂养　　

　　罗六5 我们若在祂死的样式里与祂联合生长，也必要在祂复活的样式里与祂联合生长。

　　　八11 然而那叫耶稣从死人中复活者的灵，若住在你们里面，那叫基督从死人中复活的，也必借着祂住在你们里面的灵，赐生命给你们必死的身体。

　　基督乃是因着从死人中复活，标出为神的儿子〔罗一4〕。保罗在罗马六章五节说，“我们……也必要在祂复活的样式里与祂联合生长。”……因着我们有分于基督的复活，我们就经历标出为神儿子的过程。事实上，我们乃是借复活而标出（罗马书生命读经，六五一页）。

　　Hebrews 9:14 shows that Christ did not die on the cross merely as a man. He also offered Himself to God by the eternal Spirit. The eternal Spirit was with Him and strengthened Him to die.

　　Jesus in His humanity, in that part, was not the Son of God. He was of the old creation, the old man, having the flesh, which is involved with Satan, sin, and the world. So this part had to be made divine, to be sonized, designated, that it might become a part of the Son of God.

　　Christ is a wonderful person. He has two parts: the man-part, the part of man, and the God-part, the part of God. The part of man is human. The part of God is divine. The human part is in the flesh, involved with the negative things, and the divine part is marvelous…It was in His resurrection that Christ made His humanity divine. His resurrection uplifted the humanity of Jesus into the level of divinity. Here is the essence of the person of Christ. This is very, very deep. Jesus’ divinity is the Spirit of holiness, having the divine power and the divine element to transform Jesus’ humanity, making it divine. This is what it means to designate, and this is to sonize.

　　This is the fulfillment of the prophecy in typology in 2 Samuel 7:12-

　　14. In this fulfillment we have seen the essence of Christ’s person as the seed of David in His humanity. He was the Son of Man in the flesh. How could He be the Son of God, so divine? It was by designation in resurrection. This designation was in power according to the Spirit of holiness. The Spirit of holiness is the divinity (Rom. 9:5) in the seed of David—a man of humanity (5:15, 17b, 19). Romans 9:5 shows that Christ is God. As God, He had divinity in Himself to be the seed of David, a man of humanity.

　　Christ’s divinity had the power to uplift His crucified humanity, to resurrect that humanity. When Paul says that Jesus Christ was designated the Son of God, this means that Christ’s resurrection uplifted His humanity and put His divinity into this humanity. So by this resurrection, His humanity was born to be a part of the Son of God. This is why Acts 13:33 tells us that in resurrection Christ as the Son of Man was born to be the Son of God. As the Son of God with humanity, He is the God-man. This composition of divinity and humanity becomes a God-man, and this God-man is a prototype to produce something. (CWWL, 1994-1997, vol. 1, “Crystallization-study of the Epistle to the Romans,” pp. 235, 216-217, 236)

　　Further Reading: CWWL, 1994-1997, vol. 1, “Crystallization-study of the Epistle to the Romans,” chs. 1—2

信息选读　　

　　我们这些神的儿子是借复活而标出，也就是借着生命里的改变而标出。让我们……用康乃馨种子为例来说明。……照着生命的路，康乃馨种子被标出，乃是借着种到土里，长成一棵盛开的康乃馨。当康乃馨还是一棵幼苗时，我们很难认出是康乃馨，因为它看起来和其他植物的幼苗一样。但是，这棵康乃馨越成长，就越标出。至终，它开了花，我们就都能认出它是康乃馨了。

　　同样的原则，借着复活的过程，因着生命的变化，我们就标出为神的儿子。有一天我们会达到“盛开”的阶段。那就是我们的身体得赎、得荣耀的时候，也就是我们得着完满儿子名分的时候（罗八23）。神儿子的生命已经栽种到我们的灵里。我们现今就像种到土里的康乃馨种子一样，必须经过死和复活的过程。这使外面的人被毁坏，却使里面的生命能以长大、发展，至终开花。这就是复活。所有受造之物一直在为此等候、叹息。我们也在叹息，因为我们还没有达到我们该有的样子。我们知道，我们在许多方面还有短缺，在许多事上还是犯错，并且仍有失败。但是在主的主宰权柄之下，甚至我们的失败也被神用作这过程的一部分。……因着我们的失败，我们丑陋的己就被拆毁。主就更有机会在我们里面作工。

　　这复活的过程有四方面：圣别、变化、模成以及得荣。……圣别（成为圣别的过程）将我们带进永远生命的享受里〔六22〕。……保罗在罗马十二章二节说到变化；他说，我们不要模仿这世代，反要借着心思的更新而变化。保罗在八章二十九节说到模成，在三十节说到得荣。我们将来的得荣乃是复活的终极步骤，就是把复活应用到身体上。因着我们的身体仍然服在死亡之下，所以我们有时候会软弱，甚至还受病痛之苦。因此，我们的身体需要得赎；我们需要将复活应用到我们的身体上。我们这些在复活过程中的人，要经历复活的末了一个步骤，就是我们的身体改变形状，亦即我们的身体得荣。

　　我们里面都能感觉到，今天我们的儿子名分还不完全。不过，儿子名分会越来越完全，直到我们得荣的时候，要达到高峰；那时，我们将有完满的复活，并且在性情和外表上，都标出为神的儿子。我们不论在名义上或在实际上，不论在灵里、在魂里或是在身体里，都是神的儿子。正如一粒康乃馨种子长大成为一株完全长成且盛开的植物，照样，我们也要经过复活的过程，直到完满地得着荣耀，并且标出为神的众子。我们现今乃是在复活的过程中，使我们能以圣别、变化、模成并得荣。……这就是福音的中心目标（罗马书生命读经，六五一至六五四、六五六至六五七页）。

　　参读：罗马书生命读经，第五十二篇；新约总论，第二百八十七篇。

第六周　周六　　

晨兴喂养　　

　　来二10~11 原来万有因祂而有，借祂而造的那位，为着要领许多的儿子进荣耀里去，就借着苦难成全他们救恩的创始者，这对祂本是合宜的。因那圣别人的，和那些被圣别的，都是出于一；因这缘故，祂称他们为弟兄，并不以为耻……。

　　希伯来三章一节说到信徒是“圣别弟兄们”。这节经文指明，信徒乃是基督的弟兄。我们是基督的弟兄，因为祂和我们是出于同一源头。祂是从父神而来，我们也是从父而来。基督是神的长子，我们是神许多的儿子（罗八29，来二10）。神创造亚当时，亚当是无罪且纯洁的。然而，经过堕落，亚当和他一切后代都被构成了罪人（罗五19）。但在神的救恩里，我们都已成为神的儿子，就是基督的弟兄。祂是神的长子，我们是神许多的儿子，都是出于父神这同一源头（李文集一九九三年第一册，一五一页）。

　　As the only begotten Son of God, in His resurrection He became the life-giving Spirit (1 Cor. 15:45b)…This life-giving Spirit is the very germinating power to germinate every part of the new creation of God. The new creation of God is the Body of Christ, and the Body of Christ will consummate in the New Jerusalem, which is the unique expression of God’s mingling Himself with man for eternity. This shows the all-inclusive and all-extensive involvement of Christ’s divinity in His wonderful person.

　　The life-giving Spirit is the consummation of the Triune God and the Consummator of the tripartite man as Christ’s Body, which ultimately consummates in the New Jerusalem. (CWWL, 1994-1997, vol. 1, “Crystallization-study of the Epistle to the Romans,” p. 237)

　　God does not intend that we lose our humanity. On the contrary, we will bear our humanity for eternity. But our humanity in eternity will not be natural; it will be resurrected, glorified, and uplifted…Today our physical body is like a seed. But one day this “seed” will be resurrected and glorified.

　　Through incarnation Christ put humanity upon Himself and thereafter had two natures—the divine nature and the human nature. Through His resurrection and through coming into us as the Spirit, Christ has brought divinity into us. Therefore, we also have two natures—the human nature and the divine nature. By being born of the Spirit, we have become partakers of the divine nature (2 Pet. 1:4). We can say, “Lord, just as You have two natures, so we have two natures also. You are divine and human, and we are human and divine. Hallelujah, we are the same as You!…You are the Head of the Body, and we are the members of the Body. Lord, You are the Son of God, and we are sons of God also.” The Lord appreciates it when we speak to Him in this way. He enjoys it when we declare the fact that God no longer has just one Son, the only begotten Son, but many sons, Christ as the Firstborn and us as the many sons of God. Christ has already been designated the Son of God, but we are still in the process of designation. One day this process will be completed, and for eternity we will be the same as Christ, God’s firstborn Son. Romans 1:3 and 4 contain many key words. Verse 3 has the phrase according to the flesh, and verse 4, the phrase according to the Spirit. In 8:4 Paul speaks about walking “according to the spirit” and not “according to the flesh.” This is one example of how the key words in 1:3 and 4 are used again by Paul later in this book. (Life-study of Romans, pp. 535-536)

　　Further Reading: CWWL, 1994-1997, vol. 1, “Crystallization-study of the Epistle to the Romans,” ch. 3

信息选读　　

　　神的长子是原型，我们是大量生产。基督是榜样、模子和模型。神已将我们都放在祂里面，使我们模成祂长子的形像。至终我们都要模成模子的形状。有时候姊妹们作饼，将面团放在模子里。面团放在模子里，就有模子的样式和形像。不但如此，面团也必须烘烤，使饼成形，有模子的样式，毫不改变。……同样，神的长子基督是原型、模型和模子，我们是一块块的面团。我们都已被放在模子里，现今神的手正在揉我们。我们已被命定模成神儿子的形像，使祂在许多弟兄中作长子。这是神的目的。神的目的是要产生祂长子的许多弟兄。当基督是独生子时，祂是独一的，但神渴望得着许多儿子，作祂儿子的许多弟兄。这样，神的独生子就成为许多弟兄中的长子。祂是长子，而我们是众子。……没有众子，神绝不能得着国；没有众弟兄，基督绝不能得着身体。因此，神的众子是为着神的国，基督的众弟兄是为着基督的身体。神的国就是身体生活，在召会里的这身体生活就是神的国，在此祂得着彰显，并且祂的管治权在地上得以施行。这就是神的目的。

　　为什么神这样安排我们的环境、境遇和景况，使我们经历苦难？我们不该照着我们天然的观念解释说，“全地都充满苦难，人人都经过艰难。为什么我们该例外？”这是天然的观念，我们不该接受。我们必须领悟，神的目的是要使我们成为长成的儿子，而不是小孩子。我们不该满意于一直作小孩子，享受祂的顾惜和爱。神要使我们成为长成的儿子，完全长大成为法定的后嗣，使我们在这宇宙中承受祂的一切所是，并使我们彰显祂，且在地上施行祂的管治权。既然神的心意是要将我们带进完满的儿子名分里，我们就需要长大。毫无疑问，长大来自内里的滋养，但这里面的滋养需要外面环境的配合。照着我们的感觉，外面的环境多半不令人喜乐。因此，就我们而论，外面的环境成为苦难。我不是说，外面的环境不好；它总是好的，但你也许觉得它似乎不好（罗马书生命读经，二八五至二八七页）。

　　参读：李文集一九九三年第一册，一五一至一五二页。

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