第十一週

終極完成的神與重生信徒之神人二性的合併—基督爲父用神聖的榮耀所榮耀的結果

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詩歌：177

讀經：路十二49 ～ 50，約十二23 ～ 24，十四2，10 ～ 11，17，20 ～ 21，23，十五1 ～ 8，16，十六13 ～ 16，啓二一3，22

【週一】

壹 我們必須看見，在整個宇宙裏神只要一件事，就是祂自己這終極完成的神與重生信徒的宇宙合併—約十四10 ～ 11，20，十七21，23，十四23，啓二一3，22：

一 信徒與主的關係可由『聯結』、『調和』與『合併』這些辭所描述；『聯結』關係到我們與主在生命上的一，『調和』與神聖的性情和屬人的性情有關，『合併』是人位彼此內住（也就是互相內在）—約十五4 ～ 5，彼後一4，約十四20。

二 神聖三一的三者在其所是和所作上，從永遠就是一個合併—10 節：

1 神聖三一的三者藉着互相內在，而成爲一個合併—『我在父裏面，父在我裏面』—10 節上，11 節上。

2 神聖三一的三者藉着在一起是一的行事，而成爲一個合併—『我對你們所說的話，不是我從自己說的，乃是住在我裏面的父作祂自己的事；』（10 下；）『你們當…因我所作的事而信。』（11。）

三 行傳二章二十三節指明這宇宙的神聖合併，就是神聖三一的三者，在永遠裏舉行了一個會議，同意差遣神聖三一的第二者進到時間裏成爲人，以完成神的神聖經綸—彼前一20，彌五2，參創一26。

四 在成爲肉體以前，這宇宙的合併包括三方；然後神聖三一的第二者將這宇宙的合併帶進人性裏—約十四10 ～ 11。

五 神聖三一的三者在已過的永遠裏已經合併了；這合併者進到時間裏，爲要把一切祂所揀選的人合併到祂的合併裏，使終極完成的神與重生的信徒成爲一個神、人二性宇宙的大合併—十七21。

六 約翰十四章二十節啓示，終極完成的三一神與重生的信徒，在基督的復活裏成了一個合併：

1 『到那日』，就是到子復活那日。

2 『你們就知道我在我父裏面』（子與父合併爲一）；『你們在我裏面』（重生的信徒合併到子裏面，也在子裏合併到父裏面）；『我也在你們裏面』（在父裏的子合併到重生的信徒裏面）。

3 十七節裏實際之靈的『在…裏面』（『實際的靈…與你們同住，且要在你們裏面』），乃是二十節裏三個『在…裏面』的總和。

【週二】

貳 基督神性之榮耀的釋放，乃是祂經過死而在復活裏，（路二四26，）爲父用神聖的榮耀所榮耀；（約十二23 ～ 24；）祂神性的榮耀連同祂神聖的生命得以釋放出來，乃是把火丟在地上（路十二49 ～ 50）：

一 基督神性的榮耀原藏在祂裏面，如同藏在一粒麥種之內；祂藉着成爲肉體所穿上的人性，成了遮藏祂神性之榮耀連同祂神聖生命的外殼—約十二23 ～ 24。

二 主受困迫和拘禁，渴望受死的浸，好藉着祂人性的外殼破裂，使祂神性的榮耀連同祂神聖的生命得以釋放出來—路十二49 ～ 50，約十二23 ～ 24：

1 祂是那獨一的麥種，含有神聖的生命和神聖的榮耀；當祂人性的外殼藉着祂的釘十字架而破裂時，祂神性的一切元素—祂神聖的生命和神聖的榮耀—同時就都釋放出來。

2 祂無限無量的神聖所是連同祂神聖的生命，藉着祂肉體的死釋放出來之後，就在復活裏成了信徒屬靈生命的衝力。

三 基督神性之榮耀的釋放，乃是祂經過死而在復活裏，爲父用神聖的榮耀所榮耀；基督在祂的人性生活裏禱告，求父榮耀祂，父也答應了祂的禱告—十七1，徒三13，路二四26。

四 這樣的得榮耀把基督從祂成肉體的時期遷入祂總括的時期；在這總括時期中，祂這位末後的亞當，在復活裏成了包羅萬有賜生命的靈—約一14，林前十五45 下，腓一19。

五 基督藉着在復活裏得着榮耀，成了神的長子，兼有神性和人性；（徒十三33，羅八29；）祂也成了賜生命的靈，就是那是靈的基督；（林前十五45 下，約二十22；）並且祂重生了祂的眾信徒，使他們成爲神的兒女，就是神的種類。（彼前一3。）

【週三】

叁 基督得榮耀，也就是祂的復活，其結果乃是一切神所揀選、救贖並重生的人，與祂自己之合併的三方面—父的家、子的葡萄樹、和那靈的孩子：

一 終極完成的神與重生信徒在復活裏之合併的第一方面，乃是由殿所豫表之父的家—約十四2，二16 ～ 21，提前三15：

1 父的家是經過過程並終極完成的神，與蒙祂救贖、重生並變化的選民，所構成的一個神聖且屬人的合併；所有在基督裏的信徒，已經藉祂的血蒙了救贖，由祂的靈所重生而有了祂的生命，並爲賜生命的靈所變化而有了神聖的元素，都是父家裏的『住處』—約十四2，23。

2 這父的家乃是藉着父和子同着內住於蒙救贖之選民的那靈，不斷的眷臨蒙救贖的選民而得以建造起來，成爲終極完成之三一神與祂所救贖之選民相互的居所。

【週四】

二 終極完成的神與重生信徒在復活裏之合併的第二方面，乃是子的真葡萄樹—十五1 ～ 8，16：

1 真葡萄樹作包羅萬有之基督的表號，乃是經過過程並終極完成之三一神的生機體。

2 其枝子乃是基督的信徒，他們按天性原是野橄欖樹的枝子，藉着信入基督，（三15，）已被接枝在栽種的橄欖樹上；（羅十一17，24；）栽種的橄欖樹和真葡萄樹，二者都是表徵基督；因此，接枝在栽種的橄欖樹上，就是接枝在基督裏。

3 其接上的枝子已得着重生而有了神聖的生命，被帶進與復活之基督的生命聯結裏，且與經過過程並終極完成的三一神合併一起。

三 終極完成的神與重生信徒在復活裏之合併的第三方面，乃是那靈的新孩子—約十六13 ～ 16，19 ～ 22：

1 新孩子，新人，乃是由終極完成的那靈在復活裏所生；這新孩子，新人，乃是由基督在十字架上，藉着在祂的肉體裏廢掉了那規條中誡命的律法所創造—21，13 ～ 15 節，弗二15。

2 這新孩子，新人，乃是同復活的基督在祂的復活中，由父所重生；並由那靈在信徒的靈裏所生—彼前一3，羅一4，約三6 下。

3 因着基督受死離開他們而受苦的第一班信徒，乃是生產的婦人；在復活中回來的基督，乃是新生的孩子，成爲新人—十六20 ～ 22，西三10 ～ 11。

4 新人乃是由信徒藉着在他們心思的靈裏得着更新而穿上，以終極完成基督的身體—弗四23 ～ 24。

【週五】

肆 住在基督裏面，以祂爲我們的居所，並讓祂住在我們裏面，以我們爲祂的居所，乃是活在經過過程並終極完成之三一神與蒙救贖並得重生之信徒宇宙合併的實際裏—約十四2，10 ～ 11，17，20，23：

一 住在基督裏面，好使祂住在我們裏面，就是在基督裏面過生活，以祂作我們的一切；以祂爲我們的住處，我們永遠的居所，乃是對基督最高、最完滿的經歷—詩九十1，九一1，9，約十五4 ～ 5，啓二一22。

二 我們住在基督裏面，使祂也住在我們裏面，乃是藉着愛祂—約十四21，23：

1 藉着用上好的愛來愛主，我們就在一切事上讓祂居首位，並且我們就合併到三一神裏，成爲祂的居所—啓二4 ～ 5，西一18 下，約十四21，23，弗三16 ～ 17，參詩二七4。

2 當我們愛主耶穌的時候，祂就親自向我們顯現，父就與祂同來，同我們安排住處，作我們的享受；這住處是相互的住處，在其中三一神住在我們裏面，我們也住在祂裏面—約十四23。

3 我們越愛主，就越有祂的同在；我們越在祂的同在裏，就越享受祂之於我們的一切所是；主的恢復乃是恢復愛主耶穌—林前二9 ～ 10，弗六24。

三 我們住在基督裏，使祂也住在我們裏面，乃是藉着接觸我們身外聖經裏常時的話，以及我們裏面今時的話，就是那靈—約五39 ～ 40，六63，林後三6，啓二7：

1 藉着外面寫出來的話，我們有這位奧祕之主的說明、解釋和發表；藉着裏面活的話，我們經歷內住的基督，並有實際的主與我們同在—弗五26，六17 ～ 18。

2 我們若住在主常時並寫出來的話裏，祂卽時並活的話就住在我們裏面—約八31，十五7，約壹二14。

3 這樣我們就往下扎根在那作我們土壤的基督裏，並向上結果，使父得着榮耀—王下十九30，賽三七31，約十五7 ～ 8。

4 我們住在主裏面，祂的話也住在我們裏面，使我們在祂裏面說話，祂也在我們裏面說話，爲着將神建造到人裏面，並將人建造到神裏面—7 節，林後二17，十三3，林前十四4 下。

5 我們每天早晨需要接觸主的話並讓那靈摸着我們，藉此被聖別，從自己（就是我們老舊的住處）遷出，進入三一神（就是我們新的住處，在此有三一神互相內在的一）裏面—約十七17，21，弗五26。

【週六】

伍 新耶路撒冷乃是經過過程並終極完成之三一神，與重生、聖別、更新、變化、模成、並榮化之三部分召會的終極合併—啓二一3，22：

一 新耶路撒冷是一個團體人，一個團體偉大的神人；這個團體的人乃是一對夫婦—經過過程的三一神與經過變化之三部分人成爲婚配；這就是那靈與新婦聯結、調和、且合併成爲一個實體—二二17 上。

二 神是三—父、子、靈—是一個團體的人位；我們千千萬萬的信徒，也是一個團體的人位；二者如今彼此內在—約十四20 ～ 21，十五5，約壹四15 ～ 16。

三 我們是神的帳幕作祂的居所，而神是我們的殿作我們的居所—神與人相互的住處—啓二一2 ～3，22 ～ 23，詩九十1，二七4，申三三27。

四 新耶路撒冷是神的帳幕，其中心是作爲隱藏嗎哪的基督；合併到這神人二性宇宙的合併—神與人相互的居所—裏的路，乃是喫基督這隱藏的嗎哪—啓二一3，出十六32 ～ 34，來九4，啓二17：

1 基督作爲隱藏的嗎哪是在作爲金罐的父神裏；父是在作爲約櫃的基督（帶着祂的兩種性情—神性和人性）裏；這基督作爲內住的靈活在我們重生的靈裏，作至聖所的實際—這意思是，子在父裏，父在子裏，而子作爲那靈乃是至聖所的實際。

2 我們不該聯於世界，乃該藉着喫基督作隱藏的嗎哪，而合併到新耶路撒冷裏；我們喫祂，就在這偉大的合併裏憑祂活着；這合併今天就是基督團體的身體，至終要完成新耶路撒冷。

3 這聖城新耶路撒冷乃是神永遠經綸的目標；獨一的神至終擴大爲一座城，爲着祂永遠的擴大和永遠的彰顯，就是一個神人二性偉大的宇宙合併。

Week Eleven

The Divine-human Incorporation of the Consummated God with the Regenerated Believers—the Issue of Christ Being Glorified by the Father with the Divine Glory

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Hymns: 233

Scripture Reading: Luke 12:49-50; John 12:23-24; 14:2, 10-11, 17, 20-21, 23; 15:1-8, 16; 16:13-16; Rev. 21:3, 22

§ Day 1

I. We have to see that in the entire universe, there is only one thing that God wants, that is, the universal incorporation of Himself as the consummated God with the regenerated believers—John 14:10-11, 20; 17:21, 23; 14:23; Rev. 21:3, 22:

A. The believers relationship with the Lord is described by the words union, mingling, and incorporation; union is concerning our oneness in life with the Lord, mingling is related to the divine and human natures, and incorporation is persons indwelling one another, coinhering—John 15:4- 5; 2 Pet. 1:4; John 14:20.

B. The three of the Divine Trinity are an incorporation from eternity both in what They are and in what They do—v. 10:

1. The three of the Divine Trinity are incorporated by coinhering mutually—"I am in the Father and the Father is in Me"—vv. 10a, 11a.

2. The three of the Divine Trinity are an incorporation by working together as one—"The words that I say to you I do not speak from Myself, but the Father who abides in Me does His works" (v. 10b); "believe because of the works themselves" (v. 11b).

C. Acts 2:23 indicates that this universal divine incorporation, the three of the Divine Trinity, held a council in eternity and agreed to send the second of the Divine Trinity into time to become a man for the carrying out of Gods divine economy—1 Pet. 1:20; Micah 5:2; cf. Gen. 1:26.

D. Before the incarnation, this universal incorporation consisted of three parties; then the second of the Divine Trinity brought this universal incorporation into humanity—John 14:10-11.

E. The three in the Divine Trinity were incorporated already in eternity past; this incorporated One came into time in order to incorporate all His chosen ones into His incorporation to make a great, universal, divinehuman incorporation of the consummated God with the regenerated believers—17:21.

F. John 14:20 reveals that the consummated Triune God and the regenerated believers became an incorporation in the resurrection of Christ:

1. "In that day"—in the day of the Sons resurrection.

2. "You will know that I am in My Father" (the Son and the Father are incorporated into one), "and you in Me" (the regenerated believers are incorporated into the Son and into the Father in the Son), "and I in you" (the Son in the Father is incorporated into the regenerated believers).

3. The in of the Spirit of reality in verse 17 ("the Spirit of reality… abides with you and shall be in you") is the totality of the three ins in verse 20.

§ Day 2

II. The release of the glory of Christs divinity is His being glorified by the Father with the divine glory (12:23-24) in His resurrection through His death (Luke 24:26); the release of the glory of His divinity with His divine life was to cast fire on the earth (12:49-50):

A. The glory of Christs divinity was concealed in Him as in a grain of wheat; His humanity through His incarnation became a shell to conceal the glory of His divinity with His divine life—John 12:23-24.

B. The Lord was pressed and constrained, longing to be baptized with the baptism of His death for the release of the glory of His divinity with His divine life through the breaking of the shell of His humanity—Luke 12:49- 50; John 12:23-24:

1. He was the unique grain that contained His divine life with His divine glory; when the shell of His humanity was broken through His crucifixion, all the elements of His divinity—His divine life and His divine glory—were released simultaneously.

2. His unlimited and infinite divine being with His divine life, after being released through His physical death, became the impulse of the believers spiritual life in resurrection.

C. The release of the glory of Christs divinity was His being glorified by the Father with the divine glory in His resurrection through His death; Chrst in His human living prayed that His Father would glorify Him, and the Father answered His prayer—17:1; Acts 3:13; Luke 24:26.

D. Such a glorification transferred Christ from the stage of incarnation into the stage of inclusion, in which He, as the last Adam, became the all-inclusive life-giving Spirit in resurrection—John 1:14; 1 Cor. 15:45b; Phil. 1:19.

E. Through His glorification in His resurrection Christ became the firstborn Son of God, possessing both divinity and humanity (Acts 13:33; Rom. 8:29); He became the life-giving Spirit, the pneumatic Christ (1 Cor. 15:45b; John 20:22); and He regenerated all His believers to be Gods children, Gods species (1 Pet. 1:3).

§ Day 3

III. The issue of Christs glorification, His resurrection, is the incorporation of all of Gods chosen, redeemed, and regenerated people with Himself in three aspects—the Fathers house, the Sons vine, and the Spirits child:

A. The first aspect of the incorporation of the consummated God with the regenerated believers in resurrection is the house of the Father, typified by the temple—John 14:2; 2:16-21; 1 Tim. 3:15:

1. The Fathers house is a divine and human incorporation of the processed and consummated God constituted with His redeemed, regenerated, and transformed elect; all the believers in Christ, redeemed through His blood, regenerated with His life by His Spirit, and transformed with the divine element by the life-giving Spirit, are the "abodes" in the Fathers house—John 14:2, 23.

2. The Fathers house is built up by the constant visitation to the redeemed elect of the Father and the Son with the Spirit who indwells the redeemed elect to be the mutual dwelling place of the consummated Triune God and His redeemed elect.

§ Day 4

B. The second aspect of the incorporation of the consummated God with the regenerated believers in resurrection is the true vine of the Son—15:1-8, 16:

1. The true vine as a sign of the all-inclusive Christ is the organism of the processed and consummated Triune God.

2. Its branches are the believers of Christ, who by nature were branches of the wild olive tree and have been grafted into the cultivated olive tree (Rom. 11:17, 24) through their believing into Christ (John 3:15); both the cultivated olive tree and the true vine signify Christ; hence, to be grafted into the cultivated olive tree is to be grafted into Christ.

3. Its grafted branches have been regenerated with the divine life, brought into the life union with the resurrected Christ, and incorporated with the processed and consummated Triune God.

C. The third aspect of the incorporation of the consummated God with the regenerated believers in resurrection is the new child of the Spirit—16:13-16, 19-22:

1. A new child, a new man, was born by the consummated Spirit in resurrection; this new child, the new man, was created by Christ on the cross by abolishing in His flesh the law of the commandments in ordinances—vv. 21, 13-15; Eph. 2:15.

2. This new child, the new man, was regenerated by the Father with the resurrected Christ in His resurrection and born by the Spirit in the believers spirit—1 Pet. 1:3; Rom. 1:4; John 3:6b.

3. The first group of Christs believers, who suffered Christs departure through His death, was the delivering woman, and the Christ who returned in resurrection was the newborn child to be the new man—16:20-22; Col. 3:10-11.

4. The new man is put on by the believers through their being renewed in the spirit of their mind to consummate the Body of Christ—Eph. 4:23-24.

§ Day 5

IV. To abide in Christ, taking Him as our dwelling place, and to allow Him to abide in us, taking us as His dwelling place, are to live in the reality of the universal incorporation of the processed and consummated Triune God with the redeemed and regenerated believers—John 14:2, 10-11, 17, 20, 23:

A. To abide in Christ so that He may abide in us is to have our living in Christ, taking Him as our everything; to take Him as our habitation, our eternal dwelling place, is the highest and fullest experience of Christ—Psa. 90:1; 91:1, 9; John 15:4-5; Rev. 21:22.

B. We abide in Christ so that He may abide in us by loving Him—John 14:21, 23:

1. By loving the Lord with the first love, we give Him the first place in all things, and we are incorporated into the Triune God to be His dwelling place—Rev. 2:4-5; Col. 1:18b; John 14:21, 23; Eph. 3:16-17; cf. Psa. 27:4.

2. When we love the Lord Jesus, He manifests Himself to us, and the Father comes with Him to make an abode with us for our enjoyment; this abode is a mutual abode, in which the Triune God abides in us and we abide in Him— John 14:23.

3. The more we love the Lord, the more we will have His presence, and the more we are in His presence, the more we will enjoy all that He is to us; the Lords recovery is a recovery of loving the Lord Jesus—1 Cor. 2:9-10; Eph. 6:24.

C. We abide in Christ so that He may abide in us by dealing with the constant word in the Scriptures, which is outside of us, and the present word as the Spirit, which is within us—John 5:39-40; 6:63; 2 Cor. 3:6; Rev. 2:7:

1. By the outward, written word we have the explanation, definition, and expression of the mysterious Lord, and by the inward, living word we have the experience of the abiding Christ and the presence of the practical Lord— Eph. 5:26; 6:17-18.

2. If we abide in the Lords constant and written word, His instant and living words will abide in us—John 8:31; 15:7; 1 John 2:14.

3. In this way we take root downward into Christ as our soil, our earth, and bear fruit upward for the Father to be glorified—2 Kings 19:30; Isa. 37:31; John 15:7-8.

4. We abide in Him and His words abide in us so that we may speak in Him and He may speak in us for the building of God into man and man into God—v. 7; 2 Cor. 2:17; 13:3; 1 Cor. 14:4b.

5. Morning by morning we need to be sanctified by touching the Word and llowing the Spirit to touch us in order to move out of ourselves, our old lodging place, and into the Triune God, our new lodging place, the place of the coinhering oneness of the Triune God—John 17:17, 21; Eph. 5:26.

§ Day 6

V. The New Jerusalem is the ultimate incorporation of the processed and consummated Triune God with the regenerated, sanctified, renewed, transformed, conformed, and glorified tripartite church—Rev. 21:3, 22:

A. The New Jerusalem is a corporate person, a corporate, great God-man; this corporate person is a couple—the processed Triune God married to the transformed tripartite man; this is the Spirit and the bride being united, mingled, and incorporated together to become one entity— 22:17a.

B. God is three—the Father, the Son, and the Spirit—a corporate person; we, the millions of believers, are also a corporate person; these persons are now in one another—John 14:20-21; 15:5; 1 John 4:15-16.

C. We are Gods tabernacle for His dwelling place, and God is our temple for our dwelling place—the mutual abode of God and man—Rev. 21:2-3, 22- 23; Psa. 90:1; 27:4; Deut. 33:27.

D. The New Jerusalem is the tabernacle of God, and the center of the tabernacle is Christ as the hidden manna; the way to be incorporated into this universal, divine-human incorporation, the mutual abode of God and man, is to eat Christ as the hidden manna—Rev. 21:3; Exo. 16:32-34; Heb. 9:4; Rev. 2:17:

1. Christ as the hidden manna is in God the Father as the golden pot; the Father is in Christ as the Ark with His two natures, divinity and humanity; and Christ as the indwelling Spirit lives in our regenerated spirit to be the reality of the Holy of Holies—this means that the Son is in the Father, that the Father is in the Son, and that the Son as the Spirit is the reality of the Holy of Holies.

2. We should not be joined to the world—we should be incorporated into the New Jerusalem by eating Christ as the hidden manna; when we eat Him, we live by Him in this great incorporation, which today is the corporate Body of Christ and which eventually consummates the New Jerusalem.

3. The holy city, the New Jerusalem, is the goal of Gods eternal economy; the unique God is eventually enlarged into one city for His eternal enlargement and eternal expression as a great divine-human, universal incorporation.