纲目
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： |
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: |
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。 |
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. |
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： |
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: |
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： |
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: |
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。 |
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. |
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。 |
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. |
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： |
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: |
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： |
ａ In resurrection He was designated the Son of God, made the firstborn Son of God, possessing both divinity and humanity—8:29. |
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。 |
ｂ Crucifixion was the best way for Him to be designated, glorified, resurrected: |
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。 |
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. |
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。 |
⑵ The divinity, the Spirit of holiness, in Christ became operative in His death, and in resurrection He "blossomed" as the Son of God. |
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： |
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. |
㈠ 基督是第一个在复活里重生者—罗八29： |
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: |
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。 |
⑴ Christ was the first One regenerated in resurrection—Rom. 8:29: |
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。 |
⒜ 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. |
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）。 |
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。 |
Rom. 1:3-4 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. The person of Christ is of two aspects…In this one person there is divinity and humanity…mingled together. Now let us consider Christ’s humanity…The seed of David refers to Christ’s humanity (Matt. 22:42-45). Christ as the seed of David is a human seed belonging to the old creation (the old man—Rom. 6:6) of God (Col. 1:15b). In His humanity He was “according to the flesh,” “the flesh of sin” in its likeness but without sin (Rom. 1:3; 8:3b). Both Satan and sin (the inward sin in our nature) are involved with this flesh (Heb. 2:14; John 3:14; Rom. 8:3b)…Since sin is now in our flesh, and Satan is linked with sin, Satan and sin are involved with the flesh, even with the flesh of Christ indirectly. There is also the involvement of the world in this flesh through Satan, the ruler of the world (John 12:31). The flesh of this seed of David is an old man of the old creation involved with Satan, sin, and the world. When Jesus Christ died on the cross, He brought all these items with Him to be crucified there. His all-inclusive death cleared up the entire universe. (CWWL, 1994-1997, vol. 1, “Crystallization-study of the Epistle to the Romans,” pp. 215-216, 235) |