第一篇

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基督作爲大光丶有權柄者丶醫生丶新郎、未漂過的布、以及新酒

讀經：太四16，八5～13，九9～17

【週  一】

壹  基督是大光，照亮那些坐在黑暗中的人，並且向那些坐在死亡的境域和陰影中的人出現而照着他們—太四16，約一4 ~ 5，十二36，弗五8，西一12~ 13，林後四6~ 7，徒二六18 :

一  『因我們神憐憫的心腸，叫清晨的日光從高天臨到我們，要照亮坐在黑暗中死蔭裏的人，把我們的腳引到平安的路上』—路一78 ~79，六36，哀三22~ 23。

二  『向你們敬畏我名的人，必有公義的日頭升超，其翅膀有醫治之能；你們必如圈裏的肥牛犢出來跳躍』—瑪四2，詩八四11，八六11。

三     詩篇二十二篇是『調用朝鹿』—標題。

四     『願愛你的人如日頭出現，光輝烈烈』—士五31中，賽六十1，5上。

五     『義人的途徑好像黎明的光，越照越明，直到日午』—箴四18，腓二15~16上。

六  『那時， 義人在他們父的國裏，要發光如同太陽』—太十三43上。

【週  二】

貳     百夫長看見主是有權柄者，因為主是一個在權柄之下的人—八5~13 :

一  百夫長說『我也是一個在權柄之下的人』，乃是認出主是一個在權柄之下的人；因着百夫長是一個在權柄之下的人，他就有權柄命令那些在他以下的人—9 節上：

1       主耶穌在地上，在祂的人性裏作為神人，乃是完全在父神聖生命的管治之 下—約五19，四34，十七4，十四10，24，五30，七18。

2       作為人，祂棄絕自己天然的人性，而在天父神聖生命的約束之下，過人性的生活。

3       藉着實際的在父神聖生命的管治之下，祂就在生命中作王—腓二8~11。

4       因着祂是在父權柄之下的人，祂就有父的權柄。

5       當我們有清明的天，像可畏的水晶（無虧並清潔的良心），與主之間沒有阻隔時，我們就滿了主管治之同在的屬天情形、氣氛和光景， 而憑着在我們裏面作王之恩典，在生命中作王—結一22，26，啓二二1，羅五17，21，來四16，參西一13。

二     百夫長承認主耶穌的權柄—太八9 :

1       就主而言，祂的權柄主要是在祂的話裏行使的—8節。

2       就我們而言，主的權柄是藉着祂注入我們裏面的信而行使的—10，13節， 來十二2。

三     當主耶穌在地上時，祂敎訓人，像有權柄的人—太七28~ 29，可一22 :

1       自命為經學家的人，憑自己將虛空的知識教訓人，沒有權柄，也沒有能力—參林後三6，8。

2       神所授權的教師主耶穌，憑神將實際教訓人，不僅有屬靈的能力征服人，也有神聖的權柄使人服從神聖的管治—賽三十20~ 21，太二三8，10。

【週  三】

叁     主耶穌這屬天國度的王，在祂盡職為着國度呼召人跟從祂的事上，是作醫生—九9 ~ 13 :

一  審判官的審判是按着公義，醫生的醫治是按着憐憫和恩典。

二     若是主作審判官，臨到我們這些可憐的人，我們就都會被定罪、被棄絕，沒有一個彀資格、被選上並蒙呼召，成為祂屬天國度的子民一—八2~16，28~  32，九2～11，詩－O三1～4，一O七17 ~ 22。

三  然而，祂來盡職是作醫生，醫治、恢復、點活並拯救我們，使我們能重新構成為祂屬天的新公民，給祂用以在這敗壞的地上，建立祂屬天的國。

四 『沒有義人，連一個也沒有；』（羅三10 ; ）所有的『義人』，都和法利賽人一樣，是自以為義的；（路十八9 ; ) 君尊的救主來，不是召他們，乃是召罪人。

六     當我們經歷釘十字架的基督，並過釘十字架的生活，復活的基督就成為我們醫治的能力，主就成為我們的醫治者—出十五22~ 27。

【週  四】

肆     基督是我們的新郎—太九14~15 :

一  醫生和新郎都是令人喜悅的人；君尊救主首先醫治跟從祂的人，然後使他們成為伴友；至終要使他們成為祂的新婦。

二     我們需要據有基督，不僅作我們的醫生，使我們的生命得恢復，也作我們的新郎，使我們享受活在祂的同在中—腓三12~ 13。

三     那靈受父差遣有一個使命，要用基督的豐富美化我們，使我們成為基督的新婦—創二四，弗五25~ 27。

【週  五】

伍     基督是未漂過的布和我們的新衣服—太九16，路五36 :

一  『未漂過』這辭，意『未梳理的、未蒸洗的、未作完的、未處理的』。

二  未漂過的布，象徵從成為肉體到釘十字架之前的基督，如同一塊未處理、未作成的新布；路加五章三十六節的新衣服，乃象徵基督，經過了釘十字架的處理，如同一件新衣服。

三  基督先是未漂過的布，為要作成一件新衣服；然後，祂藉着死而復活，就作成了一件新衣服，在神面前作我們的義，遮蓋我們，使我們能得神稱義，蒙祂悅納—十五22，加三27，林前一30~ 14，啓十九8，耶二32。

四  把未漂過的布補在舊衣服上，所補上的布會因縮水的力量，扯破舊衣服，使裂縫更大；這樣作，意思是人常試效法基督在地上為人生活時所作的，而不相信釘十字架的耶穌是他們的救贖主，也不相信復活的基督是他們的義，使他們可以得神稱義，蒙神悅納。

五  他們效法基督的為人生活，反『扯破了』他們的『舊衣服』，就是他們憑着天然舊生命而有的行事為人。

六  國度子民不這樣作；他們接受釘十字架、復活的基督作新衣服，在神面前作他們的義遮蓋他們。

【週  六】

陸     基督是我們的新酒， 要裝在新皮袋裏—太九17 :

—     新酒的『新』，原文指『在時間上是新的、新近的、新有的』:

1       新酒象徵基督是激勵人的新生命，有激勵的力量，加強我們，加力給我們，使我們十分快活—士九12~ 13。

2       一切的宗教都是舊皮袋；新酒裝在舊皮袋裏，由於新酒發酵的力量，會將皮袋脹裂；把新酒裝在舊皮袋裏，就是把基督這使人振奮的生命，放在任何一種宗教裏—太九14~ 15。

3       敬拜神、事奉神、為神有所作為以討神喜悅，卻沒有作為那靈的基督，那就是宗敎—參加一14~ 16上。

二     新皮袋的『新』，原文指『在性質、品質和樣式上是新的；不習慣的、未使用的』：

1    新皮袋象徵地方召會的召會生活，是新酒的容器，這新酒乃是基督自己那使人振奮的生命。

2    個人的基督是新酒，乃是裏面使人振奮的生命；團體的基督是新皮袋，乃是外面盛裝新酒的容器；團體的基督，召會，是新皮袋，以盛裝個人的基督這酒：

a    召會是基督的擴大，充滿了基督，並且由基督所構成。

b   肢體組合在一起就是一個身體，這身體就是基督；基督是身體的頭，也是頭的身體—林前十二12，徒九5。

c    基督不是分開的；在你裏面的基督與在我裏面的基督是一，在我們裏面的基督與在所有其他基督徒裏面的基督也是一—林前一10，13上。

d    因此，基督乃是由許多被祂充滿的肢體所組成的身體；這就是新皮袋—盛裝基督這新酒的召會生活。

3  在召會人中間，新衣服、新酒和新皮袋全都恢復了；我們團體的有基督作我們的召會生活，而召會這新皮袋乃是神終極的目標。

Week One

Christ as the Great Light, the One Who Has Authority, the Physician, the Bridegroom,
the Unfulled Cloth, and the New Wine

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Scripture Reading: Matt. 4:16; 8:5-13; 9:9-17

§ Day 1

I. Christ is the great light shining on those sitting in darkness and rising on those sitting in the region and shadow of death—Matt. 4:16; John 1:4-5; 12:36; Eph. 5:8; Col. 1:12-13; 2 Cor. 4:6-7; Acts 26:18:

A. "Because of the merciful compassions of our God, in which the rising sun will visit us from on high, to shine upon those sitting in darkness and in the shadow of death, to guide our feet into the way of peace"—Luke 1:78- 79; 6:36; Lam. 3:22-23.

B. "Unto you who fear My name will the Sun of righteousness arise with healing in His wings, and you will go forth and leap about like well-fed calves"—Mal. 4:2; Psa. 84:11; 86:11.

C. Psalm 22 is "according to the hind of the dawn"—title.

D. "May those who love Him be like the sun / When it rises in its might"— Judg. 5:31b; Isa. 60:1, 5a.

E. "The path of the righteous is like the light of dawn, / Which shines brighter and brighter until the full day"—Prov. 4:18; Phil. 2:15-16a.

F. "Then the righteous will shine forth like the sun in the kingdom of their Father"—Matt. 13:43a.

§ Day 2

II. The centurion saw that the Lord was One who had authority because the Lord was a man under authority—8:5-13:

A. The centurion recognized that the Lord was a man under authority when he said, "I also am a man under authority"; since the centurion was a man under authority, he had the authority to command those under him—v. 9a:

1. As the God-man in His humanity on the earth, the Lord Jesus was absolutely under the ruling of the divine life of the Father—John 5:19; 4:34; 17:4; 14:10, 24; 5:30; 7:18.

2. As a man, He rejected His natural humanity and lived a human life under the restriction of the divine life of the heavenly Father.

3. By practically being under the ruling of the divine life of the Father, He was reigning in life—Phil. 2:8-11.

4. Because He was a man under the Fathers authority, He had the authority of the Father.

5. When we have a clear sky like awesome crystal (a good and pure conscience), with nothing between us and the Lord, we are filled with the heavenly situation, atmosphere, and condition of the Lords ruling presence to reign in life by grace reigning in us—Ezek. 1:22, 26; Rev. 22:1; Rom. 5:17, 21; Heb. 4:16; cf. Col. 1:13.

B. The centurion recognized the authority of the Lord Jesus—Matt. 8:9:

1. Regarding the Lord, His authority is exercised mainly in His word—v. 8.

2. Regarding us, the Lords authority is exercised through faith infused into us by Him—vv. 10, 13; Heb. 12:2.

C. When the Lord Jesus was on earth, He taught as One having authority— Matt. 7:28-29; Mark 1:22:

1. The self-appointed scribes, teaching vain knowledge by themselves, had no authority and no power—cf. 2 Cor. 3:6, 8.

2. The Lord Jesus, as the God-authorized Teacher, teaching realities by God, had not only spiritual power to subdue people but also divine authority to subject them to the divine ruling—Isa. 30:20-21; Matt. 23:8, 10.

§ Day 3

III. In calling people to follow Him for the kingdom, the Lord Jesus as the King of the heavenly kingdom ministered as a Physician—9:9-13:

A. A judges judgment is according to righteousness, whereas a physicians healing is according to mercy and grace.

B. If the Lord had visited us pitiful people as a Judge, we all would have been condemned and rejected, and none of us would have been qualified, selected, and called to be the people of His heavenly kingdom—8:2-16, 28-32; 9:2-11; Psa. 103:1-4; 107:17-22.

C. However, He came to minister as a Physician, to heal, recover, enliven, and save us that we might be reconstituted to be His new and heavenly citizens, with whom He could establish His heavenly kingdom on this corrupted earth.

D. "There is none righteous, not even one" (Rom. 3:10); all the "righteous" are self-righteous, as were the Pharisees (Luke 18:9); the kingly Savior did not come to call these but sinners.

E. As our Physician, the Lord heals us mainly in our spirit and our soul, healing us of our spiritual sicknesses; the tax collectors and sinners were not physically sick but spiritually sick—Matt. 9:10, 13; Prov. 4:20-23.

F. As we experience the crucified Christ and live a crucified life, the resurrected Christ becomes our healing power, and the Lord becomes our Healer—Exo. 15:22-27.

§ Day 4

IV. Christ is our Bridegroom—Matt. 9:14-15:

A. Both a physician and a bridegroom are pleasant persons; the kingly Savior first healed His followers and then made them sons of the bridechamber; eventually, He will make them His bride.

B. We need to lay hold of Him not only as our Physician, that our life might be recovered, but also as our Bridegroom, that we may have the enjoyment of living in His presence—Phil. 3:12-13.

C. The Spirit has been sent on an errand by the Father to beautify us with the riches of Christ to be Christs bride—Gen. 24; Eph. 5:25-27.

§ Day 5

V. Christ is the unfulled cloth and our new garment—Matt. 9:16; Luke 5:36:

A. The word unfulled means "uncarded, unsteamed and unwashed, unfinished, untreated."

B. The unfulled cloth signifies Christ from His incarnation to His crucifixion, as a piece of new cloth, untreated, unfinished, whereas the new garment in Luke 5:36 signifies Christ as a new robe after He was "treated" in His crucifixion.

C. Christ first was the unfulled cloth for making a new garment, and then through His death and resurrection He was made a new garment to cover us as our righteousness before God that we might be justified by God and be acceptable to Him—15:22; Gal. 3:27; 1 Cor. 1:30; Psa. 45:13-14; Rev. 19:8; Jer. 2:32.

D. A patch of unfulled cloth sewn on an old garment pulls away from the garment because of the strength of its shrinking, thus making the tear worse; to sew a patch of unfulled cloth on an old garment means that people try to imitate what Christ did in His human life on earth without believing in the crucified Jesus as their Redeemer or in the resurrected Christ as their righteousness that they may be justified by God and acceptable to Him.

E. Their imitation of Christs human living "pulls away" from their "old garment," their behavior produced by their old natural life.

F. The kingdom people would not do this; they take the crucified and resurrected Christ as their new garment to cover them as their righteousness before God.

§ Day 6

VI. Christ is our new wine to be put into fresh wineskins—Matt. 9:17:

A. The Greek word for new means "new in time, recent, newly possessed":

1. The new wine signifies Christ as the new, cheering life with cheering strength that strengthens us, energizes us, and makes us very happy—Judg. 9:12-13.

2. All religions are old wineskins; new wine put into old wineskins bursts the wineskins by the power of its fermenting; to put new wine into old wineskins is to put Christ as the exciting life into any kind of religion—Matt.9:14-15.

3. To be religious means to worship God, serve God, and do things to please God yet apart from and without Christ as the Spirit—cf. Gal. 1:14-16a.

B. The Greek word for fresh means "new in nature, quality, or form; unaccustomed, unused":

1. The fresh wineskins signify the church life in the local churches as the container of the new wine, which is Christ Himself as the exciting life.

2. The individual Christ is the new wine, the inward exciting life, and the corporate Christ is the fresh wineskin, the outward container that holds the new wine; the corporate Christ, the church, is the new wineskin to contain the individual Christ as the wine:

a. The church as the enlargement of Christ is filled with Christ and is constituted with Christ.

b. The members composed together are the one Body, and this Body is the Christ; Christ is the Head of the Body and the Body of the Head—1 Cor. 12:12; Acts 9:5.

c. Christ is not divided; the Christ in you is one with the Christ in me, and the Christ in us is one with the Christ in all other Christians—1 Cor. 1:10, 13a.

d. Therefore, Christ is the Body composed of many members who are filled with Him; this is the new wineskin, which is the church life to contain Christ as the new wine.

3. Among the church people the new garment, the new wine, and the new wineskin have all been recovered; we have Christ in a corporate way as our church life, and the church, the wineskin, is Gods ultimate goal.