第八週

基督作爲住棚節，並作爲那靈如同活水的江河從信徒流出來

讀經：約七2，37 ～ 39，利二三39 ～ 43

w08-outline-ch

【週一】

壹 我們可以享受基督作住棚節—約七2，利二三39 ～ 43：

一 逾越節表徵基督作爲神在法理一面救贖的開端，住棚節表徵基督作爲神在生機一面完全救恩的完成—約六4，七2，利二三5，34。

二 神設立住棚節，是要以色列子民記念他們的先祖在曠野飄流時，曾如何住在帳棚（帳幕）裏；住棚節這名稱裏的『棚』含示記念的思想—申十六13 ～ 15。

三 他們來在一起過這節，敬拜神並享受他們美地的出產，乃是一幅相調的真實圖畫。

【週二】

四 住棚節的實際乃是一個享受的時候，記念我們如何經歷神，以及神如何與我們同住。

五 今天我們享受基督作住棚節，團體的來在一起相調，享受基督的豐富作美地的出產，這題醒我們，我們仍在曠野裏，需要進入新耶路撒冷這永遠帳幕的安息裏—啓二一2 ～ 3。

六 新耶路撒冷稱爲神的帳幕，是爲使新耶路撒冷第一階段裏的得勝者記念他們在地上生活時，曾如何也住在帳棚裏，是客旅，是寄居的，盼望那永遠的帳幕，神所建造的城，就是神與人相互的居所—來十一9 ～ 10，13：

【週三】

1 我們若要照亞伯拉罕信的腳蹤而行，就必須過祭壇和帳棚的生活，以基督作我們的生命，召會作我們的生活—羅四12，來十一9，創十二7 ～ 8，十三3 ～ 4，18：

a 築壇的意思是我們的生活是爲着神，神是我們的生命，並且我們生活的意義就是神—出四十6，29，詩四三4 上，利一3，9。

b 亞伯拉罕住帳棚，見證他不屬於世界，乃是在地上過寄居者的生活；支搭帳棚就是表示、宣告說，我們不屬於這世界，乃屬於另一個家鄉—來十一9～10，15 ～ 16。

2 我們是亞伯拉罕的真後裔，（加三7，）該是在地上作客的，像他一樣移居並支搭帳棚。（來十一9，13，彼前二11。）

3 亞伯拉罕築了第一座壇（創十二7）之後，又在伯特利和艾的中間築了第二座壇；伯特利和艾互成對比（8）：

a 『伯特利』，意，『神的家』；『艾』，意，『亂堆』。

b 在蒙神呼召的人眼中，只有伯特利，就是召會生活，是有價值的；其他的一切不過是亂堆。

4 亞伯拉罕失敗過，他曾離開了祭壇，離開了帳棚；可是，後來他恢復了；回到祭壇和帳棚，並呼求主的名，這就叫作恢復—9 ～ 10 節，十三3 ～ 4，羅十12 ～ 13，十二1 ～ 2。

5 至終，在希伯崙，亞伯拉罕的帳棚成了他與神交通的地方，以及神能與他交通的地方—創十三18。

6 亞伯拉罕的帳棚連同他所築的壇，乃是以色列人所建造之見證的帳幕與祭壇的豫表—出三八21。

7 亞伯拉罕是客旅，是寄居的，『等候那座有根基的城，其設計者並建築者乃是神』—來十一9 ～10，12 ～ 16。

8 亞伯拉罕的帳棚乃是新耶路撒冷的小影，新耶路撒冷是終極的帳棚，是神終極的帳幕—創九26 ～27，十二8，十三3，十八1，啓二一2 ～ 3。

9 當我們活在召會生活的『帳棚』裏，我們乃是在等候這帳棚的終極完成，就是終極的『會幕』—新耶路撒冷—提前三15，利一1，來十一10。

七 住棚節是對新耶路撒冷的享受；新耶路撒冷首先要終極完成爲千年國裏的初熟果子，作爲給得勝者的賞賜，最後要終極完成於新天新地裏，作爲所有得成全之信徒對神完全救恩的完滿享受。

【週四】

貳 基督這位末後的亞當，藉着復活並在復活裏成了賜生命的靈，以分賜生命，並進入信祂的人裏面，如同活水的江河流出來—約七37 ～ 39，啓二一6，二二17：

一 賜生命的靈乃是終極完成的那靈，也就是經過過程並終極完成之三一神的終極完成—林後三17 ～ 18，加三14，腓一19：

1 終極完成的靈是經過了成爲肉體、人性生活、釘十字架、復活的過程之後的三一神—約七39：

a 三一神成爲那靈所經過的過程，是經綸的事，不是素質的事—一14，來九14，林前十五45 下。

b 『經過過程』指三一神在神聖經綸裏所經過的步驟；『終極完成』指明這過程已經完成了；『終極完成的靈』含示神的靈已經經過過程，並成爲終極完成的靈—約七39。

2 在主耶穌釘十字架並復活以前，『還沒有』終極完成的靈—39 節：

a 神的靈從起初就有了，（創一2，）但那靈，就是『基督的靈』，（羅八9，）『耶穌基督之靈』，（腓一19，）在約翰七章三十九節的時候『還沒有』，因爲主耶穌尚未得着榮耀。

b 主耶穌是在復活時得着榮耀的，藉着這得榮，神的靈就成了那成爲肉體、釘十字架、復活之耶穌基督的靈—路二四26，腓一19。

c 末後的亞當，就是在肉體裏的基督，在復活裏成了賜生命的靈；從那時起，耶穌基督的靈就兼有神聖的元素和屬人的元素，包含了基督成爲肉體、釘十字架並復活的實際—林前十五45 下，徒十六7，羅八9。

【週五】

3 子在復活裏，將終極完成的靈作爲聖氣吹入門徒裏面—約二十22：

a 約翰福音啓示，基督成爲肉體作神的羔羊，並且在復活裏成爲賜生命的靈；因此，祂在復活裏將祂自己作爲終極完成的靈，吹入門徒裏面—一29，
二十22。

b 祂是那靈，就得以吹入門徒裏面；祂是那靈，祂就能活在門徒裏面，使門徒也能因祂活着，並與祂同活；祂就能住在門徒裏面，使門徒也能住在祂裏面—22 節，十四19 ～ 20，十五4 ～ 5。

c 將自己吹入門徒裏面的基督，乃是賜生命的靈—林前十五45 下。

【週六】

二 賜生命的靈是複合的靈，由複合的膏油連同其各種成分所豫表—出三十23 ～ 25，約壹二20，27：

1 橄欖油表徵帶着神性之神的靈。

2 沒藥表徵基督寶貴的死。

3 肉桂表徵基督之死的甜美與功效。

4 菖蒲表徵基督寶貴的復活。

5 桂皮表徵基督復活的驅逐能力。

三 賜生命的靈就是主靈，那是靈的基督，爲着信徒新陳代謝的變化，以及基督身體的長大與建造—林後三17 ～ 18，林前三6，9 下，12 上，弗四16 下。

四 正常的基督徒生活，在於我們對那靈的認識和經歷；基督若不是賜生命的靈，我們就無法在神的經綸裏對神有任何經歷—約壹五6，約十六13，林前十五45 下，二10，六17。

Week Eight

Christ as the Feast of Tabernacles and as the Spirit Flowing out of the Believers as Rivers of Living Water

Scripture Reading: John 7:2, 37-39; Lev. 23:39-43

§ Day 1

I. We can enjoy Christ as the Feast of Tabernacles—John 7:2; Lev. 23:39-43:

A. The Feast of the Passover signifies Christ as the initiation of Gods redemption judicially, and the Feast of Tabernacles signifies Christ as the consummation of Gods full salvation organically—John 6:4; 7:2; Lev. 23:5, 34.

B. God ordained the Feast of Tabernacles so that the children of Israel would remember how their forefathers had lived in tents (tabernacles) in their wandering in the wilderness; the word Tabernacles in the title of the Feast of Tabernacles implies the thought of remembrance—Deut. 16:13-15.

C. Their coming together for this feast to worship God and enjoy their produce from the good land is a real picture of blending.

§ Day 2

D. The reality of the Feast of Tabernacles is a time of enjoyment in remembrance of how we experienced God and of how God lived with us.

E. Our enjoyment of Christ today as the Feast of Tabernacles, in our corporate coming together for blending to enjoy the riches of Christ as the produce of the good land, reminds us that we are still in the wilderness and need to enter into the rest of the New Jerusalem, which is the eternal tabernacle—Rev. 21:2-3.

F. The New Jerusalem being called the tabernacle of God is for the overcomers in the first stage of the New Jerusalem to remember how they also dwelt in tents, living on the earth as strangers and sojourners and looking forward to the eternal tabernacle, the God-built city, the mutual habitation of God and man—Heb. 11:9-10, 13:

§ Day 3

 1. If we would walk in the steps of Abrahams faith, we must live the life of the altar and the tent, taking Christ as our life and the church as our living—Rom. 4:12; Heb. 11:9; Gen. 12:7-8; 13:3-4, 18:

a. Building an altar means that our life is for God, that God is our life, and that the meaning of our life is God—Exo. 40:6, 29; Psa. 43:4a; Lev. 1:3, 9.

b. Abrahams dwelling in a tent testified that he did not belong to the world but lived the life of a sojourner on earth; erecting a tent is an expression, a declaration, that we do not belong to this world, that we belong to another country—Heb. 11:9-10, 15-16.

2. As the true descendants of Abraham (Gal. 3:7), we should be pilgrims on the earth, moving and pitching our tent as he did (Heb. 11:9, 13; 1 Pet. 2:11).

3. After Abraham built his first altar (Gen. 12:7), he built a second altar between Bethel and Ai, which stand in contrast to each other (v. 8):

a. Bethel means "house of God," and Ai means "a heap of ruins."

b. In the eyes of the called ones, only Bethel, the church life, is worthwhile; everything else is a heap of ruins.

4. Abraham had his failures, and there was the forsaking of the altar and the tent; however, with him there was a recovery, and recovery is a matter of returning to the altar and the tent with calling on the name of the Lord—vv. 9-10; 13:3-4; Rom. 10:12-13; 12:1-2.

5. Eventually, at Hebron Abrahams tent became a place where he had fellowship with God and where God could fellowship with him—Gen. 13:18.

6. Abrahams tent with the altar built by him was a prefigure of the Tabernacle of the Testimony with the altar built by the children of Israel—Exo. 38:21.

7. Abraham, a stranger and a sojourner, "eagerly waited for the city which has the foundations, whose Architect and Builder is God"—Heb. 11:9-10, 12-16.

8. Abrahams tent was a miniature of the New Jerusalem, the ultimate tent, the ultimate tabernacle of God—Gen. 9:26-27; 12:8; 13:3; 18:1; Rev. 21:2-3.

9. As we are living in the "tent" of the church life, we are waiting for its ultimate consummation—the ultimate "Tent of Meeting," the New Jerusalem—1 Tim. 3:15; Lev. 1:1; Heb. 11:10.

G. The Feast of Tabernacles is the enjoyment of the New Jerusalem, which will be consummated first to be the firstfruits in the millennial kingdom as a reward to the overcomers and then consummated finally to be in the new heaven and new earth as the full enjoyment of Gods full salvation to all the perfected believers.

§ Day 4

II. Through and in His resurrection, Christ as the last Adam became the life-giving Spirit to impart life and to enter into His believers to flow out as rivers of living water—John 7:37-39; Rev. 21:6; 22:17:

A. The life-giving Spirit is the consummated Spirit, the consummation of the processed and consummated Triune God—2 Cor. 3:17-18; Gal. 3:14; Phil. 1:19:

1. The consummated Spirit is the Triune God after He has passed through the process of incarnation, human living, crucifixion, and resurrection—John 7:39:

a. The process through which the Triune God has passed to become the Spirit is an economical, not essential, matter—1:14; Heb. 9:14; 1 Cor. 15:45b.

b. Processed refers to the steps through which the Triune God has passed in the divine economy; consummated indicates that the process has been completed; and the consummated Spirit implies that the Spirit of God has been processed and has become the consummated Spirit—John 7:39.

2. Before the Lord Jesus was crucified and resurrected, the consummated Spirit was "not yet"—v. 39:

a. The Spirit of God was there from the beginning (Gen. 1:2), but the Spirit as "the Spirit of Christ" (Rom. 8:9), "the Spirit of Jesus Christ" (Phil. 1:19), was "not yet" at the time of John 7:39, because the Lord Jesus was not yet glorified.

b. The Lord Jesus was glorified when He was resurrected, and through this glorification the Spirit of God became the Spirit of the incarnated, crucified, and resurrected Jesus Christ—Luke 24:26; Phil. 1:19.

c. The last Adam, who was Christ in the flesh, became the life-giving Spirit in resurrection; since then, the Spirit of Jesus Christ has both the divine and human elements, including the reality of the incarnation, crucifixion, and resurrection of Christ—1 Cor. 15:45b;
Acts 16:7; Rom. 8:9.

§ Day 5

3. The consummated Spirit was breathed as the holy breath into the disciples by the Son in resurrection—John 20:22:

a. The Gospel of John reveals that Christ became flesh to be the Lamb of God and that in resurrection He became the life-giving Spirit; thus, in His resurrection He breathed Himself as the consummated Spirit into the disciples—1:29; 20:22.

b. It is as the Spirit that He was breathed into His disciples; it is as the Spirit that He can live in the disciples and enable them to live by Him and with Him and that He can abide in them and enable them to abide in Him—v. 22; 14:19-20; 15:4-5.

c. The Christ who breathed Himself into the disciples is the life-giving Spirit—1 Cor. 15:45b.

§ Day 6

B. The life-giving Spirit is the compound Spirit, typified by the compound anointing ointment with its ingredients—Exo. 30:23-25; 1 John 2:20,
27:

1. Olive oil signifies the Spirit of God with divinity.

2. Myrrh signifies the precious death of Christ.

3. Cinnamon signifies the sweetness and effectiveness of Christs death.

4. Calamus signifies the precious resurrection of Christ.

5. Cassia signifies the repelling power of Christs resurrection.

C. The life-giving Spirit is the Lord Spirit, the pneumatic Christ, for the metabolic transformation of the believers and for the growth and building up of the Body of Christ—2 Cor. 3:17-18; 1 Cor. 3:6, 9b, 12a; Eph. 4:16b.

D. The normal Christian life depends upon our knowing and experiencing the Spirit; without Christ being the life-giving Spirit, we cannot experience anything of God in His economy—1 John 5:6; John 16:13; 1 Cor. 15:45b; 2:10; 6:17.