第三十週　在三一神裏的召會

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讀經：帖前一1，3～6，10，約壹一5，二27，四16，五11～12

【週　一】

壹　三一神乃是新約的架構—太十二28，二八19，約十五26，徒二33，羅八11，加四6，弗三16～17，四4～6，來九14，彼前一2，啟一4～5。

貳　我們藉著經歷並享受三一神，就得以認識祂—約壹一5，二27，四16，五11～12：

一　三一神不僅是我們信仰的對象；祂乃是住在我們裏面，作我們的生命和生命的供應，給我們經歷並享受—四13～15。

二　我們需要藉著內在的享受主觀的神，而在經歷上認識三一神—二27，四4。

三　我們若要認識三一神，就必須在生命這條線上，並在生命長大的過程裏；我們越在生命裏長大，就越關切神聖的三一—二13～18。

【週　二】

參　當三一神成為我們的經歷和享受時，祂不僅是那在寶座上宇宙般廣大的一位，祂也是那在我們心裏的一位—啟四2～3，五6，約壹三19～ 21：

一　我們不是在宇宙的寬廣裏認識三一神，乃是在我們個人心的範圍裏認識祂—來八10～11。

二　新約所關切的，是要我們認識那已經進到我們這人裏面居住的三一神，認識那住在我們靈裏，並渴望擴展到我們心的內裏各部分的一位—弗三14～17上，約壹三19～21。

三　說到對三一神的認識，新約的路乃是個人的、細節的、經歷的—二20，27，來十16。

四　這種認識三一神經歷的路，是何其寶貴！

肆　新約和整本聖經一樣，完全是以神聖三一為結構所組成的—太二八19，啟一4～5，二二1～2：

一　整本新約都與三一神有關；三一神是新約的結構元素—弗三16，四4～6。

二　聖經陳明一幅圖畫，給我們看見神聖三一為著完成祂的經綸而有的行動—路十五3～32，弗二18。

三　聖經是照著一個管制原則寫的，就是三一神作到祂所揀選並救贖的人裏面，作他們的享受、飲料、生命的泉源和光—詩三六8～9。

四　在神話語中關於三一神的啟示，乃是為著將神在祂的神聖三一裏，分賜到祂所揀選並救贖的人裏，作他們的經歷和享受，使他們成為祂團體的彰顯，直到永遠—弗一3～23，四16，啟二一2，10～11。

【週三、週四】

伍　帖撒羅尼迦前書是寫給『在父神和主耶穌基督裏，帖撒羅尼迦人的召會』—一1：

一　在帖撒羅尼迦的召會，一面是屬於帖撒羅尼迦人的，另一面是在父神和主耶穌基督裏的：

1　這樣的召會是由父神所生，有祂的生命和性情，並在主耶穌基督一切的所是和所作裏，與祂有生機的聯結—約一12～13，林前一30，六17。

2　我們需要看見，召會是由那些在父神和主耶穌基督裏的人所組成，他們有神的生命，並且與基督有生機的聯結—約三15，十五1，5。

【週　五】

二　當保羅說到在父神和主耶穌基督裏的召會，事實上他的意思是說，召會是在三一神裏—帖前一1，林前一2，十二4～6：

1　『父神』和『主耶穌基督』這樣的說法，都含示那靈；因此，帖前一章一節含示那靈是不言而喻的，我們可以說，召會是在三一神裏的。

2　因為神聖三一的三者是不能分開的，所以每當我們有第一者父，我們也就有第二者子，也有第三者那靈—太十二28，羅八11，加四4～6。

3　父、子、靈是一位神，不是三位神；祂們雖有分別，卻不分開—林後十三14：

ａ　我們無法將子從父分開，也無法將父和子從靈分開，因為三者都是同時存在、互相內在的—約十四10～11。

ｂ　就著祂們的永遠同時並存而言，神格的三者彼此有別，但祂們的永遠互相內在，卻使祂們成為一。

【週　六】

4　在神聖的經綸裏，神聖三一的三者在三個連續的時期裏，分別作工且表顯出來—弗一3～14：

ａ　父是計畫、創始、發起者—3～6節。

ｂ　子成就父所計畫、創始、並發起的一切事— 7～12節。

ｃ　那靈執行、應用父所計畫並子所成就的—13～14節。

ｄ　揀選是出於父，拯救是出於子，分賜或繁殖是出於那靈—帖前一3～6，10。

5　子來時，祂是同著父憑著靈而來；子實化為那靈，那靈作為子同著父而來—約十四26，十五26。

三　召會在父神和主耶穌基督裏，意思是說，召會乃是在經過過程的三一神裏—太二八19，弗四4～6：

1　按照聖經，我們找不到召會只在神裏這回事；反之，召會乃是在經過過程的三一神裏—林後十三14。

2　在創世記一章，神是沒有經過過程的神，但在新約裏，祂成了經過過程的三一神—約七37～39，腓一19。

3　『經過過程』是指三一神在神聖經綸裏所經過的重要步驟—成為肉體、人性生活、釘十字架和復活：

ａ　在釘十字架時，主完成了救贖，了結了舊造，廢除了撒但和死—弗一7，羅六6，來二14。

ｂ　在復活裏，祂使新造有了新生的起頭—林後五17。

ｃ　如今祂乃是賜生命的靈，作經過過程之三一神的終極完成—林前十五45下，林後三17上。

4　在經過過程之三一神裏的召會，乃是在那成了賜生命之靈，同著父和子的一位裏的召會—約十四20：

ａ　經過過程的三一神作為賜生命的靈，臨到我們，接觸我們，並在我們的經歷中應用到我們身上—林前十五45下。

ｂ　父在子裏，子如今乃是賜生命的靈，住在我們裏面—約十四10～11，16～17，20。

ｃ　當我們在父神和主耶穌基督裏，我們就是在那靈裏；因此，我們是在經過過程之三一神裏的召會。

四　我們若看見召會在三一神裏的異象，這異象會支配我們的思想、活動、以及我們整個的生活—箴二九18上，徒二六19。

Week Six

The Church in the Triune God

R. K.; Hymns: 612, 608

Scripture Reading: 1 Thes. 1:1, 3-6, 10; 1 John 1:5; 2:27; 4:16; 5:11-12

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§ Day 1

I. The Triune God is the structure of the New Testament— Matt. 12:28; 28:19; John 15:26; Acts 2:33; Rom. 8:11; Gal. 4:6; Eph. 3:16-17; 4:4-6; Heb. 9:14; 1 Pet. 1:2; Rev. 1:4-5.

II. We come to know the Triune God by experiencing Him and enjoying Him—1 John 1:5; 2:27; 4:16; 5:11-12:

A. The Triune God is not merely the object of our faith; He is dwelling in us as our life and life supply for our experience and enjoyment—4:13-15.

B. We need to know the Triune God experientially through the inner enjoyment of the subjective God—2:27; 4:4.

C. If we would know the Triune God, we must be in the line of life and in the process of the growth in life; the more we grow in life, the more we will be concerned with the Divine Trinity—2:13-18.

§ Day 2

III. When the Triune God becomes our experience and enjoyment, He is not only the One on the throne who is universally vast, but He is also the One in our heart—Rev. 4:2-3; 5:6; 1 John 3:19-21:

A. We know the Triune God not in the vastness of the universe but in the personal realm of our heart—Heb. 8:10-11.

B. The concern of the New Testament is that we know the Triune God who has come to dwell in our being—the One who dwells in our spirit and desires to spread into all the inward parts of our heart—Eph. 3:14-17a; 1 John 3:19-21.

C. The New Testament way for us to know the Triune God is personal, detailed, and experiential—2:20, 27; Heb. 10:16.

D. How precious is this experiential way of knowing the Triune God!

IV. The New Testament, like the Bible as a whole, is fully composed of and structured with the Divine Trinity—Matt. 28:19; Rev. 1:4-5; 22:1-2:

A. The entire New Testament is related to the Triune God; the Triune God is the element for the construction of the New Testament—Eph. 3:16; 4:4-6.

B. The Bible presents us a picture of the move of the Divine Trinity for the accomplishment of His economy—Luke 15:3-32; Eph. 2:18.

C. The Bible was written according to the governing principle of the Triune God wrought into His chosen and redeemed people as their enjoyment, their drink, and their fountain of life and light—Psa. 36:8-9.

D. The revelation concerning the Triune God in the Word of God is for the dispensing of God in His Divine Trinity into His chosen and redeemed people for their experience and enjoyment so that they might become His corporate expression for eternity—Eph. 1:3-23; 4:16; Rev. 21:2, 10-11.

§ Day 3 & Day 4

V. The Epistle of 1 Thessalonians is addressed to "the church of the Thessalonians in God the Father and the Lord Jesus Christ"—1:1:

A. On the one hand, the church in Thessalonica was of the Thessalonians; on the other hand, this church was in God the Father and the Lord Jesus Christ:

1. Such a church is born of God the Father with His life and nature and is organically united with the Lord Jesus Christ in all that He is and has done— John 1:12-13; 1 Cor. 1:30; 6:17.

2. We need to see that the church is composed of human beings who are in God the Father and in the Lord Jesus Christ, those who have the life of God and who are in the organic union with Christ—John 3:15; 15:1, 5.

§ Day 5

B. When Paul speaks of the church in God the Father and the Lord Jesus Christ, he actually means that the church is in the Triune God—1 Thes. 1:1; 1 Cor. 1:2; 12:4-6:

1. The expressions God the Father and the Lord Jesus Christ both imply the Spirit; therefore, in 1 Thessalonians 1:1 the Spirit is implied and understood, and we may speak of the church being in the Triune God.

2. Because the three of the Divine Trinity are inseparable, whenever we have the first, the Father, we also have the second, the Son, and the third, the Spirit—Matt. 12:28; Rom. 8:11; Gal. 4:4-6.

3. The Father, the Son, and the Spirit are one God, not three; They are distinct but not separate—2 Cor. 13:14:

a. We cannot separate the Son from the Father, or the Father and the Son from the Spirit, because all three coexist and coinhere—John 14:10-11.

b. In Their eternal coexistence the three of the Godhead are distinct, but Their eternal coinherence makes Them one.

§ Day 6

4. In the divine economy the three of the Divine Trinity work and are manifested respectively in three consecutive stages—Eph. 1:3-14:

a. The Father is the One who plans, originates, and initiates—vv. 3-6.

b. The Son accomplishes everything that the Father has planned, originated, and initiated—vv. 7-12.

c. The Spirit executes and applies what the Father has planned and what the Son has accomplished—vv. 13-14.

d. Selection is of the Father, deliverance is of the Son, and imparting, or propagating, is of the Spirit—1 Thes. 1:3-6,10.

5. When the Son comes, He comes with the Father and by the Spirit; the Son is realized as the Spirit, and the Spirit comes as the Son with the Father—John 14:26; 15:26.

C. For the church to be in God the Father and the Lord Jesus Christ means that the church is in the processed Triune God—Matt. 28:19; Eph. 4:4-6:

1. According to the Bible, there is no such thing as the church being merely in God; rather, the church is in the processed Triune God—2 Cor. 13:14.

2. In Genesis 1 God was the unprocessed God, but in the New Testament He has become the processed Triune God—John 7:37-39; Phil. 1:19.

3. Processed refers to the crucial steps through which the Triune God has passed in the divine economy: incarnation, human living, crucifixion, and resurrection:

a. In crucifixion the Lord accomplished redemption, the termination of the old creation, and the destruction of Satan and death—Eph. 1:7; Rom. 6:6; Heb. 2:14.

b. In resurrection He germinated the new creation—2 Cor. 5:17.

c. Now He is the life-giving Spirit as the ultimate consummation of the processed Triune God—1 Cor. 15:45b; 2 Cor. 3:17a.

4. The church in the processed Triune God is the church in the One who has become the life-giving Spirit with the Father and the Son—John 14:20:

a. The processed Triune God reaches us, contacts us, and is applied to us in our experience as the life-giving Spirit—1 Cor. 15:45b.

b. The Father is in the Son, and the Son is now the life-giving Spirit dwelling in us—John 14:10-11, 16-17, 20.

c. When we are in God the Father and the Lord Jesus Christ, we are in the Spirit; thus, we are the church in the processed Triune God.

D. If we see the vision of the church in the Triune God, this vision will control our thinking, our activities, and our entire life—Prov. 29:18a; Acts 26:19.