第三十一週

救恩的創始者（元帥）和先鋒，領許多的兒子藉着進入幔內並出到營外而進榮耀裏去

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E. M.；詩歌：補27，414

讀經：來二10 ～ 11，六19 ～ 20，十三13

【週一】

壹 神永遠的目標，是要領許多的兒子進榮耀裏去：

一 神爲着自己的榮耀創造、塑造、甚至造作我們；這榮耀是神的彰顯，也就是彰顯出來的神；我們對神最高的事奉，乃是在榮耀裏彰顯祂—賽四三7，林前六20，十31，林後三8 ～ 9，18，四1，5，出四十34。

二 神永遠的定旨，是要藉着祂所救贖的人，團體的彰顯祂自己—創一26，弗三16 ～ 17 上，21。

三 有神榮耀的新耶路撒冷，是神團體的彰顯：

1 神作爲光，在作爲燈的羔羊裏面並藉着羔羊照耀出來，至終透過整座城照耀出來，使城顯出神自己的樣子—啓二一10 ～ 11，18，23，四3。

2 我們看新耶路撒冷，就看見神的彰顯一在燈裏的光透過碧玉照耀出來。

四 基督是我們進入榮耀之完滿救恩的創始者（元帥）—來二3，10：

1 耶穌是神聖榮耀的種子，落在地裏死了，並在復活裏長起來，在榮耀裏開花—約十二23 ～ 24，路二四26，林前十五36，43 上。

2 藉着祂的生長，祂的全人，包括祂的人性和屬人的性情，都被帶進神榮耀的彰顯裏。

3 祂是在榮耀裏的那人，就是在神彰顯裏的人，這人甚至就是神的彰顯、神的榮耀—補充本詩歌二七首。

【週二】

五 基督爲創始者、元帥、開拓者、先鋒，（來六20，）已領先進入榮耀；現今我們這些跟從祂的人，正在同一條路上，也要被帶進神爲我們所命定同樣的榮耀裏。（林前二7，帖前二12。）

六 救恩的創始者（元帥），就是在榮耀裏的那人，是神榮耀的那人，乃是在我們裏面榮耀的種子—西一27，約壹三9：

1 我們的救主領先爭戰進入了榮耀；祂的一生乃是爲着榮耀爭戰的過程—路十二49 ～ 50。

2 在我們裏面榮耀種子的長大，乃是個爭戰的過程。

3 榮耀乃是神聖的元素從我們裏面開花。

4 我們所要進入的榮耀，乃是那已經撒在我們裏面作爲種子之神聖元素的榮耀—帖後一9。

七 我們是藉着受苦的過程得拯救進入榮耀，就是神的彰顯裏；我們的一切苦難都在我們往錫安的大道上幫助我們，使我們變化，從榮耀到榮耀，使我們成爲基督榮耀的新婦—來十32 ～ 35，林後四16 ～18，詩八四5 ～ 7，林後三18，羅八17 ～ 18，21。

八 作我們救恩創始者（元帥）的基督，藉着作我們的大祭司，爲我們禱告並將神供應到我們裏面，盡祂的職責，領我們進入榮耀—來二16 ～ 18，七25，八2。

【週三】

九 作救恩創始者（元帥）的基督，藉着聖別，生機的拯救神許多的兒子，而領他們進入榮耀，就是神團體的彰顯裏；這神聖的聖別是由聖別人的那靈在我們靈裏實施的—二10 ～ 11，弗一4 ～5，帖前五23，羅五10，十五16，弗五26：

1 爲着神聖兒子名分之神聖的聖別，乃是神聖經綸的中心，也是新約裏啓示的中心思想。

2 神聖的聖別，在完成神聖的經綸上，是主持的線，爲要神聖的使我們『子化』，成爲神的兒子，在生命和性情上與神一樣（但無分於祂的神格），作神的彰顯：

a 尋找的聖別，也就是初步的聖別，是爲着叫我們悔改，把我們帶回歸神—彼前一2，路十五8 ～ 10，17 ～ 21。

b 救贖的聖別，也就是地位上的聖別，是藉着基督的血，把我們從亞當裏遷到基督裏—來十三12。

c 重生的聖別，也就是在性情上聖別的開始，從我們的靈更新我們，使我們這些罪人成爲神的兒子—林後五17，約一12 ～ 13。

d 更新的聖別，也就是在性情上聖別的繼續，從我們的心思到我們魂的各部分，更新我們的魂，使我們的魂成爲神新造的一部分—羅十二2 中，弗四23，加六15。

e 變化的聖別，也就是日常的聖別，用基督的元素新陳代謝的把我們重新構成，使我們成爲新的構成，作基督生機身體的一部分—林後四16，林前三12。

f 模成的聖別，也就是成形的聖別，以榮耀之基督的形像使我們成形，使我們成爲基督的彰顯—羅八28 ～ 29，林後三18。

g 得榮的聖別，也就是終極完成的聖別，藉着把我們的身體改變形狀，而救贖我們的身體，使我們在榮耀裏完滿的成爲基督的彰顯—腓三21，羅八23。

【週四】

貳 希伯來書的目標，就是最終的結論，乃是我們要進入幔內，並出到營外—來六19 ～ 20，十三13，詩歌四一四首：

一 進入幔內，意卽進入主已在其中，在榮耀裏登寶座的至聖所；出到營外，意卽脫離主曾從其中被人棄絕、驅逐的宗教：

1 營表徵屬地又屬人的宗教組織。

2 一切宗教都是屬人的組織，也是屬地的範圍，使人遠離神的經綸。

二 我們必須在我們的靈裏，從經歷說，那裏是今天實際的至聖所；我們也必須出到宗教之外，那裏是今天實際的營：

1 我們越在靈裏享受天上的基督，就越出到宗教的營外，跟隨受苦的耶穌。

2 我們越留在靈裏接觸這位在榮耀裏天上的基督，就越出到宗教的營外，就了卑微的耶穌去，與祂一同受苦。

3 真正新約的職事，帶我們進入靈裏，就是進入幔內，對基督有享受，並加強我們跟隨耶穌出到營外，爲着祂身體的緣故，交通於祂的受苦—林後十一2～3，23 ～ 33。

4 在幔內，我們有分於天上基督的職事，使我們得着裝備，能將祂供應給營外乾渴的靈。

三 進入幔內就是進到我們的靈裏；當我們轉向我們的靈並操練我們的靈，我們就進入幔內—提前四7 ～ 8：

1 我們必須藉着將我們的靈如火挑旺起來、將我們的心思置於靈、並辨明我們的靈與魂，而操練、運用、並使用我們的靈—提後一6 ～ 7，羅八5 ～ 6，來四12。

2 我們必須操練我們的靈，好進入幔內，直接接觸天上的基督這位在榮耀裏的人，觀看祂，好被祂灌輸並注入，使我們成爲祂團體的複製品—林後三18。

3 在幔內就是在至聖所裏，在這個範圍裏，我們有分於基督，並享受祂作隱藏的嗎哪、發芽的杖、和生命之律，結果帶進神團體的彰顯，以完成神永遠的定旨—來九3 ～ 4。

【週五】

四 以色列人拜了金牛犢後，摩西就遷到營外一個地方，凡求問主的，就出到那裏與他相會，因爲主的同在和說話都在那裏—出三三7 ～11，參民十二6 ～ 8：

1 我們需要受金牛犢偶像的原則所警戒，這偶像乃是神所救贖之人所作的，使他們成了拜偶像的營—林前十5 ～ 7，結十四3，約壹五21 並註3 第一段：

a 自我妝飾導致拜偶像—出三二1 ～ 3，三三5 ～ 6，創三五2 ～ 4，參出二八2，賽六十21。

b 拜偶像乃是撒但篡奪了神所賜給我們的，以致將其蹧蹋；這是我們濫用神所賜給我們的，而不爲着神的定旨使用神在物質和屬靈上的賜與。

c 拜偶像就是敬拜我們所享受的東西，就是敬拜享受、消遣和娛樂—出三二6，18 ～ 19，參詩三六8 ～ 9。

d 拜偶像伴隨着敬拜真神的裝假—出三二4 ～ 6，王上十二26 ～ 30。

e 拜偶像伴隨着在敬拜上的攙雜—出三二4 ～ 6，21 ～ 24。

【週六】

2 摩西因爲曉得主的同在不再在百姓中間，就把他的帳棚遷移，支搭在離營一段距離的地方；他的帳棚於是成了神的帳棚—三三7。

3 營表徵屬宗教的人，他們按名是屬主的，事實上卻是拜偶像的，敬拜並尋求主自己以外的東西。

4 摩西遷移他的帳棚，遠離拜偶像的營之後，主與他面對面說話，好像人與同伴說話一般—11 節：

a 神與摩西是同伴、夥伴、同夥，同有一個事業，並在一個偉大事業中有共同的權益。

b 因爲摩西與神是親密的，所以他是一個懂得神心、照着神心、並能摸着神心的人——14 節。

c 我們需要進入幔內並出到拜偶像的營外，與主有最親、最密的交通，使我們能成爲與神有共同權益的人，能被神使用，執行祂在地上的事業。

Week Seven

The Author (the Captain) of Salvation and the Forerunner Leading Many Sons into Glory by Entering within the Veil and Going outside the Camp

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E. M.; Hymns: 505, 549

Scripture Reading: Heb. 2:10-11; 6:19-20; 13:13

§ Day 1

I. Gods eternal goal is to bring many sons into glory:

A. God created, formed, and even made us for His glory, which is the expression of God, God expressed; the highest service that we can render to God is to express Him in glory—Isa. 43:7; 1 Cor. 6:20; 10:31; 2 Cor. 3:8- 9, 18; 4:1, 5; Exo. 40:34.

B. Gods eternal purpose is to express Himself in a corporate way through His redeemed people—Gen. 1:26; Eph. 3:16-17a, 21.

C. The New Jerusalem, having the glory of God, is the corporate expression of God:

1. God as the light shines in and through the Lamb as the lamp, eventually shining through the entire city, causing the city to bear the appearance of God Himself—Rev. 21:10-11,18,23; 4:3.

2. When we look at the New Jerusalem, we see the expression of God—the light in the lamp shining through the jasper.

D. Christ is the Author (the Captain) of our full salvation into glory—Heb. 2:3, 10:

1. Jesus was the seed of the divine glory, falling into the earth to die and growing up to blossom in glory in resurrection—John 12:23-24; Luke 24:26; 1 Cor. 15:36, 43a.

2. By His growing up, His whole being, including His humanity and His human nature, was brought into the glorious expression of God.

3. He is the "Man in the glory," the Man in Gods expression, even the Man who is Gods expression, Gods glory—Hymns, #505.

§ Day 2

E. As the Author, the Captain, the Pioneer, the Forerunner (Heb. 6:20), Christ took the lead to enter into glory, and we, His followers, are taking the same way to be brought into the same glory, which was ordained by God for us (1 Cor. 2:7; 1 Thes. 2:12).

F. The Author (the Captain) of salvation, the Man in the glory, the Man who is Gods glory, is the seed of glory within us—Col. 1:27; 1 John 3:9:

1. Our Savior took the lead to fight through into glory; His whole life was a fighting process for glory—Luke 12:49-50.

2. The growing of the seed of glory within us is a fighting process.

3. Glory is the blossoming of the divine element from within us.

4. The glory into which we will enter is the glory of the divine element that has been sown into us as a seed—2 Thes. 1:10.

G. We are saved into glory, the expression of God, through the process of suffering; all our sufferings help us along the highways to Zion to transform us from glory to glory so that we may become Christs glorious bride—Heb. 10:32-35; 2 Cor. 4:16-18; Psa. 84:5-7; 2 Cor. 3:18; Rom. 8:17- 18, 21.

H. Christ as the Author (the Captain) of our salvation fulfills His duty to lead us into glory by being our High Priest to pray for us and to minister God into us—Heb. 2:16-18; 7:25; 8:2.

§ Day 3

I. Christ as the Author (the Captain) of salvation leads many sons into glory, the corporate expression of God, by saving them organically through sanctification; this divine sanctification is carried out by the sanctifying Spirit in our spirit—2:10-11; Eph. 1:4-5; 1 Thes. 5:23; Rom. 5:10; 15:16; Eph. 5:26:

1. The divine sanctification for the divine sonship is the center of the divine economy and the central thought of the revelation in the New Testament.

2. The divine sanctification is the holding line in the carrying out of the divine economy to "sonize" us divinely, making us sons of God that we may become the same as God in His life and in His nature (but not in His Godhead) so that we may be Gods expression:

a. The seeking sanctification, the initial sanctification, is unto repentance to bring us back to God—1 Pet. 1:2; Luke 15:8-10, 17-21.

b. The redeeming sanctification, the positional sanctification, is through the blood of Christ, to transfer us out of Adam into Christ—Heb. 13:12.

c. The regenerating sanctification, the beginning of the dispositional sanctification, renews us from our spirit to make us, the sinners, sons of God—2 Cor. 5:17; John 1:12-13.

d. The renewing sanctification, the continuation of the dispositional sanctification, renews our soul from our mind through all the parts of our soul to make our soul a part of Gods new creation—Rom. 12:2b; Eph. 4:23; Gal. 6:15.

e. The transforming sanctification, the daily sanctification, reconstitutes us with the element of Christ metabolically to make us a new constitution as a part of the organic Body of Christ—2 Cor. 4:16; 1 Cor. 3:12.

f. The conforming sanctification, the shaping sanctification, shapes us in the image of the glorious Christ to make us the expression of Christ— Rom. 8:28-29; 2 Cor. 3:18.

g. The glorifying sanctification, the consummating sanctification, redeems our body by transfiguring it to make us Christs expression in full in glory—Phil. 3:21; Rom. 8:23.

§ Day 4

II. The goal, the ultimate conclusion, of the book of Hebrews is that we would enter within the veil and go outside the camp—6:19-20; 13:13; Hymns, #549:

A. To enter within the veil means to enter into the Holy of Holies, where the Lord is enthroned in glory, and to go outside the camp means to come out of religion, from which the Lord was cast in rejection:

1. The camp signifies the organization of religion, which is earthly and human.

2. Every religion is a human organization and earthly realm that keeps people away from Gods economy.

B. We must be in our spirit, where, experientially speaking, the practical Holy of Holies is today, and outside religion, where the practical camp is today:

1. The more we are in our spirit, enjoying the heavenly Christ, the more we will come outside the camp of religion, following the suffering Jesus.

2. The more we remain in our spirit to contact the heavenly Christ, who is in glory, the more we will go forth outside the camp of religion unto the lowly Jesus to suffer with Him.

3. The genuine New Testament ministry brings us into the enjoyment of Christ in our spirit, within the veil, and strengthens us to follow Jesus outside the camp in the fellowship of His sufferings for the sake of His Body—2 Cor. 11:2- 3, 23-33.

4. Within the veil we participate in the ministry of the heavenly Christ so that we may be equipped to minister Him to the thirsty spirits outside the camp.

C. To enter within the veil is to get into our spirit; when we turn to our spirit and exercise our spirit, we enter within the veil—1 Tim. 4:7-8:

1. We have to exercise, to use, to employ, our spirit by fanning our spirit into flame, setting our mind on the spirit, and discerning our spirit from our soul—2 Tim. 1:6-7; Rom. 8:5-6; Heb. 4:12.

2. We must exercise our spirit so that we may enter within the veil to have direct contact with the heavenly Christ, the Man in the glory, beholding Him to be transfused and infused with Him so that we may become His corporate reproduction—2 Cor. 3:18.

3. To be within the veil is to be in the Holy of Holies, in a realm where we partake of Christ and enjoy Him as the hidden manna, the budding rod, and the law of life, issuing in Gods corporate expression for the fulfillment of His eternal purpose—Heb. 9:3-4.

§ Day 5

D. After the children of Israel worshipped the golden calf, Moses moved to a place outside the camp, where everyone who sought the Lord went to meet with him, for both the Lords presence and speaking were there— Exo. 33:7-11; cf. Num. 12:6-8:

1. We need to be warned by the principle of the golden-calf idol, an idol made by Gods redeemed people and that made them an idolatrous camp—1 Cor. 10:5-7; Ezek. 14:3; 1 John 5:21 and paragraph 1 of footnote 3:

a. Self-beautification leads to idolatry—Exo. 32:1-3; 33:5-6; Gen. 35:2-4; cf. Exo. 28:2; Isa. 60:21.

b. Idolatry is Satans usurping of what God has given us in order to make it a waste; it is our abusing what God has given us and not using Gods gifts, both material and spiritual, for Gods purpose.

c. Idolatry is the worship of the things that we enjoy, the worship of enjoyment, amusement, and entertainment—Exo. 32:6, 18-19; cf. Psa. 36:8-9.

d. With idolatry there is the pretense of worshipping the true God—Exo. 32:4-6; 1 Kings 12:26-30.

e. With idolatry there is mixture in worship—Exo. 32:4-6, 21-24.

§ Day 6

2. Because Moses realized that the Lords presence would no longer be in the midst of the people, he removed his tent and pitched it some distance from the camp; his tent then became the tent of God—33:7.

3. The camp signifies a religious people, who belong to the Lord in name but who, in actuality, worship idols, worshipping something and seeking something other than the Lord Himself.

4. After Moses removed his tent and separated from the idolatrous camp, the Lord spoke to him face to face, just as a man speaks to his companion—v. 11:

a. God and Moses were companions, associates, partners, involved in the same career and having a common interest in a great enterprise.

b. Because Moses was intimate with God, he was a person who knew Gods heart, who was according to Gods heart, and who could touch Gods heart—v. 14.

c. We need to enter within the veil and go outside the idolatrous camp to have the closest and most intimate relationship with the Lord so that we can be persons who share a common interest with God and who can be used by Him to carry out His enterprise on earth.