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第三週．週三 晨興餧養 太十六１８～１９『…我要把我的召會建造在這磐石上，陰間的門不能勝過她。我要把諸天之國的鑰匙給你，凡你在地上捆綁的，必是在諸天之上已經捆綁的；凡你在地上釋放的，必是在諸天之上已經釋放的。』 四福音只有兩次記載主在地上時題到召會，兩次都是在特別宣揚國度的一卷書裏。從這事實我們知道，國度和召會是何等密切關聯。整本新約給我們看見，這兩者緊緊相聯，一同進展。當主說，『我要把我的召會建造在這磐石上，』祂立即加上一句：『我要把諸天之國的鑰匙給你。』［太十六18∼19。］主國度的鑰匙給彼得，是為使召會能彀被建造。那裏沒有國度的權柄，那裏就沒有召會的建造。任何人拒絕服在國度的權下，他最多只能是一個得救的人；他絕不能被建造到召會的結構裏。（李常受文集一九五七年第三冊，三三九至三四○頁。） 信息選讀 聖經首先陳明國度，然後陳明召會。那裏有諸天之國的掌權，那裏召會必被建造起來。那裏有一班人接受諸天的行政管理，那裏召會就產生了。所以看起來是國度的出現產生了召會，但新約超越這點。這只是新約啟示的一半，另一半乃是：召會帶進國度。在諸天管治之下而產生的召會，因著服在諸天的管治之下，就對付了神的仇敵。因著仇敵的出現，神的旨意受攔阻不能行在地上；乃是召會運用神的權柄，纔將他趕出去，然後新耶路撒冷纔出現。在新耶路撒冷裏，你看見國度和召會調成為一個。新耶路撒冷是新婦，按照以弗所五章，這新婦就是召會。新耶路撒冷也是一座城，這說出行政；在這行政的中心有神和羔羊的寶座。新耶路撒冷將召會和國度結合在一起。我們這樣說，就把整本新約的內容總括在一句話裏了。我們可以用三個辭句來表達：國度產生召會，召會帶進國度，終極結果就是國度與召會。新約開始於陳明國度，然後陳明召會。但召會怎樣成為實際呢？乃是藉著運用國度的權柄。當召會容許國度掌權管理，服在其支配之下時，召會就將諸天的管治帶到地上。在整本新約裏我們一直看見，召會與國度調在一起，國度與召會調在一起，至終這調和產生新耶路撒冷。在新耶路撒冷裏，我們能彀看出召會的性質和國度的光景，神在那裏能彀完全彰顯祂主宰的權柄，因此能彀執行祂的旨意，彰顯祂的榮耀。 召會產生［是］為著帶進國度！召會…［是］藉著國度的權柄產生的！神的目的是要將祂諸天的管治帶到地上，而在召會之外，祂的目標就不能達到。祂需要一班人服在諸天的管治之下，使他們在這管治之下建造成為召會。…我們得救的人是在召會裏，但僅僅得救，並不能把我們構成召會。召會是一個身體，因此需要彼此相聯，需要建造。（李常受文集一九五七年第三冊，三四○至三四二頁。） 參讀：李常受文集一九五七年第三冊，國度與召會，第七章。 WEEK 3 — DAY 3 Morning Nourishment
Matt. 16:18-19 …Upon this rock I will build My church, and the gates of Hades shall not prevail against it. I will give to you the keys of the kingdom of the heavens, and whatever you bind on the earth shall have been bound in the heavens, and whatever you loose on the earth shall have been loosed in the heavens.
The four Gospels record only two occasions when our Lord on earth made reference to the church, and both of these are in the book that specifically proclaims the kingdom. From that fact we may know how intimately the kingdom and the church are related. Throughout the New Testament we find these two advancing together in the closest connection. When the Lord said, “Upon this rock I will build My church,” He immediately added, “I will give to you the keys of the kingdom of the heavens” [Matt. 16:18-19]. The keys of the kingdom are given to make the building of the church possible. Where the authority of the kingdom is absent, there the building of the church will be lacking. Anyone who refuses to submit to the authority of the kingdom can at best be a saved person; he will never be built into the structure of the church. (CWWL, 1957, vol. 3, “The Kingdom and the Church,” pp. 261-262)
Today’s Reading
The Bible first presents the kingdom and thereafter presents the church. Where the kingdom of the heavens is in authority, there a church will be built up. A church comes into being where a company of people accept the government of heaven. So it would appear to be the presence of the kingdom that produces the church. But the New Testament goes beyond that. That is only one half of the New Testament revelation; the other half is this—the church brings in the kingdom. The church that comes into being under the rule of heaven, by reason of her submission to the heavenly rule, deals with God’s enemy. It is the presence of God’s enemy that hinders God’s will from being done on the earth, and it is the exercise of God’s authority by the church that casts him out. Then the New Jerusalem appears, and in the New Jerusalem you see the kingdom and the church blending into one. The New Jerusalem is the bride, which according to Ephesians 5 is the church. It is also a city, which speaks of government, and in this center of government there is the throne of God and of the Lamb. The New Jerusalem combines in itself both the church and the kingdom. And in saying this, we have summed up in a sentence the entire content of the New Testament. We might express it in three statements— the kingdom produces the church, the church brings in the kingdom, and the ultimate issue is the kingdom and the church. The New Testament opens by presenting the kingdom and thereafter presenting the church…When the church has ceded to the kingdom the right to rule and has submitted to its sway, the church then brings the dominion of heaven to the earth. All the way through the New Testament we see the church blending with the kingdom and the kingdom blending with the church, until eventually this blending issues in the New Jerusalem. In the New Jerusalem, where you can detect the nature of the church and the conditions of the kingdom, God is able to express His sovereignty fully and can therefore execute His will and display His glory.
The church [was] brought into being…for the purpose of bringing in the kingdom [and]…by means of the authority of the kingdom. God’s purpose was to bring His heavenly dominion to the earth, and apart from the church His goal could not be attained. He needed a people who would subject themselves to the dominion of heaven so that under that dominion they might be built up into the church …We who are saved are in the church, but our salvation alone does not constitute us the church. The church is a Body; therefore, there is the need of relatedness, and there is the need of building up. (CWWL, 1957, vol. 3, “The Kingdom and the Church,” pp. 262-263)
Further Reading: CWWL, 1957, vol. 3, “The Kingdom and the Church,” ch. 7
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