第六篇 基督作為神的話

讀經：約一1、3~5、14、16~18、29、32、42、51

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【週  一】

壹 約翰一章是整卷約翰福音的引言，主要強調的乃是基督是神的話—那奧祕且看不見之神的解釋、說明和彰顯—1節：

一  基督作為神的話，乃是偉大的『我是』，是自有永有的；祂是永遠、無始無終的那一位—出三14~15，約八24、28、58，來七3。

二  約翰一章所論到的基督，乃是聯於永遠的兩段與時間的橋樑，並在於宇宙的歷史中，創造、成為肉體、救贖、施膏和建造這五件最大的事—參詩九十1~2，彌五2：

1  約翰一章作為整卷約翰福音的引言，乃是『經過旅程的』三一神之歷史的摘要，祂在已過的永遠裏作為話，至終要在將來的永遠裏成為新耶路撒冷—1、4~5、51節。

2  約翰一章以結晶的方式給我們看見，永遠的話在祂創造的工作中，又行經時間的橋樑，成為肉體，以完成祂法理的救贖；為要成為施膏、賜生命並使人變化的靈，以施行祂生機的拯救；至終與祂所重生、變化、榮化的新婦完滿的聯結、調和且合併，而成為新耶路撒冷，終極的伯特利，就是神與人相互的住處。

三  在這五件宇宙的歷史事件上，神的話基督—作為：㈠在創造時的創造者；㈡在成為肉體時的人，支搭帳幕在我們中間；㈢在救贖時的羔羊；㈣在變化時施膏的那靈；㈤在為着神的建造把地聯於天時的梯子—解釋、說明並彰顯那看不見的神—參1節，十35，弗六17，約六63。

【週  二】

貳 基督作為神的話，藉着創造為神說話—一3：

一   『諸天述說神的榮耀，穹蒼傳揚祂手的作為。這日到那日發出言語；這夜到那夜傳出知識。無言無語，也無聲音可聽』—詩十九1~3。

二   『自從創造世界以來，神那看不見永遠的大能，和神性的特徵，是人所洞見的，乃是藉着受造之物，給人曉得的，叫人無法推諉』—羅一20。

三  行傳十四章十五至十七節，和十七章二十四至二十九節所說的，都同樣啟示基督的創造為神說話—參來十一3，一2，西一15~17，該二7。

【週  三】

叁 基督作為神的話，成為肉體作神的帳幕，藉此為神說話—約一14：

一  話藉着成為肉體，不僅把神帶到人性裏，也成為神的帳幕，作神在地上人間的居所，豐豐滿滿的有恩典，有實際：

1  律法是照着神的所是要求人，恩典卻是以神的所是供應人，以應付神的要求—17節。

2  『從祂的豐滿裏我們都領受了，而且恩上加恩』—16節。

二  在祂成為肉體時，祂成為三一神的具體化身，將神帶給人，並使神成為可接觸、可摸着、可接受、可經歷、可進入並可享受的。

三  祂成了神人，將神性帶到人性裏，並使神性與人性調和。

四  神的獨生子成為肉體，也是為着在話、生命、光、恩典和實際中，向人表明（說明）神—18節：

1  話是神的彰顯、說明和解釋，叫人得以明白神。

2  生命是神的分賜，叫人得以接受神。

3  光是神的照耀，叫人得以蒙光照而有分於神。

4  恩典是神給人享受，叫人得以分享神的豐富。

5  實際是神給人實化，叫人得以領略並認識神。

【週  四】

肆 基督作為神的話，成為神的羔羊完成救贖，藉此為神說話—29、36節：

一  在祂成為羔羊，以救贖失落之世人的事上，基督向我們說出，神如何按祂的公義，藉祂的死作為手續，在法理方面完成了祂的救贖。

二  神的羔羊表徵在肉體裏的話，作一切舊約祭物的應驗，成就神完全的救贖—來十5~10：

1  基督是贖罪祭、贖愆祭、燔祭、素祭、平安祭、搖祭、舉祭和奠祭的實際。

2  我們有基督作一切的供物，就有神完滿的救贖，也能經歷並享受這救贖。

【週  五】

伍 基督作為神的話，成為施膏的靈，為着新約在生機上使蒙神救贖的人變化成為石頭（約一32~42），以建造神的家（伯特利—51），藉此為神說話：

一  在祂成為施膏、賜生命並使人變化之靈的事上（林前十五45），基督對我們進一步說出，神如何照祂的心願，為着祂神聖的定旨，憑祂的神聖生命，在生機方面完成祂的經綸。

二  我們需要儆醒，不讓我們日常生活中的任何一件事，頂替我們靈裏的基督這施膏的靈—約壹二20、27：

1  基督是受膏者成了施膏者，也成了膏油塗抹；活在敵基督者的原則裏，就是敵擋膏油塗抹（『敵擋』意『反對』，和『取代』、『代替』）—18、22節，四3，約貳7。

2  敵基督的就是反對基督，也是以別的事物頂替基督。

3  如果我們以出於自己行為和性格的東西頂替基督，就着讓某些事物頂替基督自己的意義說，我們乃是實行敵基督者的原則—參腓一21，四4~9。

4  我們需要悔改，因為我們在敵基督者的原則裏過日常的生活，讓文化、宗教、倫理和天然觀念頂替基督這內裏的膏油塗抹；這乃是反對膏油塗抹，敵擋三一神在我們裏面的運行、工作和浸透。

5  我們該禱告：『主，我們要在膏油塗抹（我們裏面三一神的運行、工作和浸透）裏面，同着、藉着並憑着膏油塗抹而生活行動。』

三  鴿子，就是施膏的靈，使受造的人重生，膏抹且變化天然的人，使其成為活石，並將變化過的人聯結一起。

四  在彼得悔改信主時，主給他取了一個新名，就是彼得—石頭（約一42）；當他得着關於基督的啟示之後，主進一步啟示祂也是磐石—石頭（太十六16~18）；這兩件事給彼得深刻的印象，就是基督和祂的信徒都是為着神的建造的石頭（彼前二4~8）。

【週  六】

陸 基督作為神的話，為着神的建造成為梯子，將天（神）帶到地（人），並將地（人）與天（神）聯合為一，藉此為神說話—約一51，創二八11~22：

一  在祂成為伯特利的天梯這事上，基督也對我們說出，神如何渴望在地上得着一個由祂所救贖並變化之選民所構成的家，使祂可以把天帶到地，並把地聯於天，使二者成為一，直到永遠。

二  雅各的夢乃是啟示基督，因為基督是雅各在伯特利（神的家）所見之梯子的實際—12節，約一51：

1  我們重生的靈作為神今日的居所（弗二22），是基督這天梯立在地上的基礎（提後四22）。

2  伯特利是神的家，神的居所，也是天的門；在那裏基督是梯子，把地聯於天，並把天帶到地；因此，每當我們轉到靈裏，就經歷基督作梯子，將神帶給我們，也將我們帶給神。

3  基督作天梯的結果是神的建造—伯特利，就是召會，基督的身體；這梯子的終極完成乃是新耶路撒冷。

三  『主的回來，需要尋求祂的人有扎實的建造。這建造乃是踏腳石，灘頭堡，讓祂能取得地；這建造乃是神人相互的住處。它將是神性和人性，人性和神性的調和，直到永遠。…這建造不僅是雅各的夢終極的實現，也是神永遠計畫的完成。這會結束時間的橋樑，引進將來有福的永遠。我們必須是為着那建造，並且我們必須就是那建造。』（約翰福音生命讀經，七三至七四頁）

Week Six

Christ as the Word of God

Scripture Reading: John 1:1, 3-5, 14, 16-18, 29, 32, 42, 51

§ Day 1

I. John 1 is the introduction to the whole Gospel of John, and the main stress of this introduction is that Christ is the Word of God—the definition, explanation, and expression of the mysterious and invisible God—v. 1:

A. Christ as the Word of God is the great I Am, self-existing and ever-existing; He is the One who is eternal, without beginning or ending—Exo. 3:14-15; John 8:24, 28, 58; Heb. 7:3.

B. John 1 refers to Christ, with the two sections of eternity and the bridge of time, in the five greatest events in the history of the universe—creation, incarnation, redemption, anointing, and building—cf. Psa. 90:1-2; Micah 5:2:

1. John 1, as a prologue to the entire book of John, is an abstract of the history of the "journeying" Triune God as the Word in eternity past, ultimately becoming the New Jerusalem in eternity future—vv. 1, 4-5, 51.

2. John 1 shows us in a crystallized way the eternal Word in His creating work and in His journeying across the bridge of time to become flesh for the accomplishing of His judicial redemption; to become the anointing, life-giving, and transforming Spirit for carrying out His organic salvation; and ultimately to become fully united, mingled, and incorporated with His regenerated, transformed, and glorified bride to be the New Jerusalem, the ultimate Bethel, the mutual abode of God and man.

C. In these five universal, historical events, Christ, the Word of God— as: (1) the Creator in creation, (2) the man who tabernacled among us in incarnation, (3) the Lamb in redemption, (4) the anointing Spirit in transformation, and (5) the ladder in joining earth to heaven for Gods building—defines, explains, and expresses the invisible God—cf. v. 1; 10:35; Eph. 6:17; John 6:63.

§ Day 2

II. Christ as the Word of God speaks for God through His creation—1:3:

A. "The heavens declare the glory of God, / And the expanse proclaims the work of His hands. / Day to day pours forth speech, / And night to night tells out knowledge. / There is no speech and there are no words; / Their voice is not heard"—Psa. 19:1-3.

B. "The invisible things of Him, both His eternal power and divine characteristics, have been clearly seen since the creation of the world, being perceived by the things made, so that they would be without excuse"—Rom. 1:20.

C. What is referred to in Acts 14:15-17 and 17:24-29 serves the same purpose of revealing Christs creation speaking for God—cf. Heb. 11:3; 1:2; Col. 1:15- 17; Hag. 2:7.

§ Day 3

III. Christ as the Word of God speaks for God through His incarnation as the tabernacle of God—John 1:14:

A. The Word, by being incarnated, not only brought God into humanity but also became a tabernacle to God as Gods habitation on earth among men, being full of grace and reality:

1. The law makes demands on man according to what God is; grace supplies man with what God is to meet what God demands—v. 17.

2. "Of His fullness we have all received, and grace upon grace"—v. 16.

B. In His becoming flesh, He became the embodiment of the Triune God, bringing God to man and making God contactable, touchable, receivable, experienceable, enterable, and enjoyable.

C. He became a God-man, bringing divinity into humanity and mingling divinity with humanity.

D. The incarnation of Gods only begotten Son is also for declaring (explaining) God to man in the Word, in life, in light, in grace, and in reality—v. 18:

1. The Word is God expressed, explained, and defined so that man may understand God.

2. Life is God imparted so that man may receive God.

3. Light is God shining so that man may be enlightened to partake of God.

4. Grace is God enjoyed by man so that man may share His riches.

5. Reality is God realized by man so that man may apprehend and know God.

§ Day 4

IV. Christ as the Word of God speaks for God through His becoming the Lamb of God for redemption—vv. 29, 36:

A. In His becoming the Lamb for the redemption of the lost world, Christ speaks to us how God accomplished His redemption judicially through His death as the procedure according to His righteousness.

B. The Lamb of God signifies the Word in the flesh as the fulfillment of all the Old Testament offerings to accomplish Gods full redemption—Heb. 10:5-10:

1. Christ is the reality of the sin offering, the trespass offering, the burnt offering, the meal offering, the peace offering, the wave offering, the heave offering, and the drink offering.

2. With Christ as all the offerings, we have Gods full redemption, and we may experience and enjoy this redemption.

§ Day 5

V. Christ as the Word of God speaks for God through His becoming the anointing Spirit for the transformation of Gods redeemed people into stones (John 1:32-42) for the building of Gods house (Bethel—v. 51) organically for the New Testament:

A. In His becoming the anointing, life-giving, and transforming Spirit (1 Cor. 15:45), Christ speaks to us further how God carries out His economy organically by His divine life for His divine purpose according to His hearts desire.

B. We need to be watchful to not allow anything in our daily living to replace Christ as the anointing Spirit in our spirit—1 John 2:20, 27:

1. Christ is the anointed One becoming the anointing One and also the anointing; to live in the principle of antichrist is to be anti the anointing (anti means "against" and "in place of, instead of")—vv. 18, 22; 4:3; 2 John 7.

2. To be anti Christ is both to be against Christ and to replace Christ with something else.

3. If we replace Christ with something of our own behavior and character, we are practicing the principle of antichrist in the sense of allowing certain things to replace Christ Himself—cf. Phil. 1:21; 4:4-9.

4. We need to repent for having a daily living in the principle of antichrist, allowing culture, religion, ethics, and natural concepts to replace Christ as the inner anointing; this is to be against the anointing, anti the moving, working, and saturating of the Triune God within us.

5. We should pray, "Lord, we want to live and walk in, with, through, and by the anointing—the moving, working, and saturating of the Triune God within us."

C. The dove, the anointing Spirit, regenerates the created man, anoints and transforms the natural man into living stones, and unites the transformed man.

D. At Peters conversion the Lord gave him a new name, Peter—a stone (John 1:42), and when Peter received the revelation concerning Christ, the Lord revealed further that He was the rock—a stone (Matt. 16:16-18); by these two incidents Peter received the impression that both Christ and His believers are stones for Gods building (1 Pet. 2:4-8).

§ Day 6

VI. Christ as the Word of God speaks for God through His becoming the ladder that brings heaven (God) to earth (man) and joins earth (man) to heaven (God) as one for Gods building—John 1:51; Gen. 28:11-22:

A. Christ, in His being the heavenly ladder at Bethel, also speaks to us how God desires to have a house on the earth, constituted with His redeemed and transformed elect, so that He may bring heaven to earth and join earth to heaven, to make the two as one for eternity.

B. Jacobs dream is a revelation of Christ, for Christ is the reality of the ladder that Jacob saw at Bethel, the house of God—v. 12; John 1:51:

1. Our regenerated spirit, which is Gods dwelling place today (Eph. 2:22), is the  base on earth where Christ as the heavenly ladder has been set up (2 Tim. 4:22).

2. At Bethel, the house of God, the habitation of God, which is the gate of heaven,
Christ is the ladder that joins earth to heaven and brings heaven to earth; hence, whenever we turn to our spirit, we experience Christ as the ladder bringing God to us and us to God.

3. The issue of Christ as the heavenly ladder is Gods building—Bethel, the church, the Body of Christ—and the consummation of this ladder is the New Jerusalem.

C. "The Lords coming back needs a solid building of His seekers. This building will be a steppingstone, a beachhead, for Him to take the earth, and it will be a mutual abode for both God and man. It will be the mingling of divinity with humanity and of humanity with divinity forever…This building will be the ultimate fulfillment not only of Jacobs dream but also of Gods eternal plan. It will terminate the bridge of time and usher in the blessed eternity in the future. We must be for that building, and we must
be that building!" (Life-study of John, 2nd ed., p. 65).