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撒母耳记生命读经 · 第31篇

大卫的后裔被标出为神儿子的意义

The Significance of the Seed of David Being Designated the Son of God
1读经：撒母耳记下7:12-14a;马太福音22:41-46;罗马书1:3-4;哥林多前
1Scripture Reading: 2 Sam. 7:12-14a; Matt. 22:41-46; Rom. 1:3-4; 1 Cor. 3:12; Rev. 21:2, 11, 18-21
书3:12;启示录21:2,11,18-21
2旧约的历史书包含许多故事。一面这些故事能给人帮助；另一面，我们可能被这些故事打岔，离开圣经中独一的目标。圣经的惟一目标，历世纪以来已被基督徒所忽略，但在主的恢复里，祂已经非常清楚的给我们看见。
2The books of history in the Old Testament contain many stories. On the one hand, these stories are helpful. On the other hand, we may be distracted by these stories from the unique goal in the Bible. The one goal in the Bible has been neglected by Christians for centuries, but in His recovery the Lord has shown us this goal in a very clear way
3在本篇论到撒下七章十二至十四节上半的结语里，我有负担来看这几节圣经中所包含或含示的显著事实。这些事实都与大卫的后裔被标出为神儿子的意义有关。
3In this concluding word on 2 Samuel 7:12-14a, I have the burden to consider some striking matters covered in or implied by these verses. These matters are all related to the significance of the seed of David being designated the Son of God
神使祂自己成为人，为要使
GOD MAKING HIMSELF MAN IN ORDER TO
人在生命和性情上成为神
MAKE MAN GOD IN LIFE AND IN NATURE
4在十二节神题到大卫的后裔，在十四节祂说，『我要作他的父，他要作我的子。』这里我们看见一件非常重要的事－大卫的后裔成了神的儿子。这几节清楚揭示，人的后裔，就是人的儿子，能彀成为神的儿子。这含示神的目的是要使祂自己成为人，为要使人在生命和性情上（但不是在神格上）成为神。这样的含示意义极其重大。至终，整本圣经终极完成于这件事。新耶路撒冷，就是圣经的终极完成，乃是神成为人，并且人在生命和性情上（但不是在神格上）成为神；神和人调和在一起，成为一个实体。
4In verse 12 God speaks of David’s seed, and in verse 14a He says, “I will be his Father, and he will be My son.” Here we have something of very great significance—the seed of David becoming the Son of God. These verses clearly unveil that a seed of man, that is, a son of a man, can become the Son of God. This implies that God’sin tent i on is to make Himself man in order to make man God in life and in nature but not in the Godhead. Such an implication is exceedingly great. Eventually, the whole Bible consummates with this matter. The New Jerusalem, the ultimate consummation of the Bible, involves God becoming man and man becoming God in life and in nature but not in the Godhead, and God and man being mingled together to be one entity
盒子中的钻石
The Diamond in the Box
5我们读圣经若没有注意到这个重要的点，那么就实际的意义说，圣经对我们就是一本空洞的书。这意思是说，圣经本身虽然是实际的，但在我们的领会里，牠仍是空洞的。举例来说，假设有一个盒子很吸引人，里面放著一颗钻石。小孩可能对盒子有兴趣，对钻石没有兴趣，但大人却会将注意力集中在盒子里面的钻石上。今天，许多基督徒在意圣经这个『盒子』，但他们没有看见，也不珍赏这盒子里面的内容－『钻石』，甚至可能定罪那些对『盒子』里面的『钻石』有正确珍赏的人。圣经这『盒子』里的『钻石』乃是一个启示，就是神在基督里成为人，为要使人在生命和性情上（但不是在神格上）成为神。
5If we read the Bible without paying attention to this crucial point, then, in a very real sense, the Bible is to us an empty book. This means that although the Bible is real in itself, in our understanding of it the Bible is empty. As an illustration, let us suppose that a certain box, which is quite attractive, contains a large diamond. A child may be interested in the box but not in the diamond. An adult, however, would focus his attention on the diamond contained in the box. Today, many Christians care for the Bible as the “box,” but they have not seen and do not appreciate the “diamond” which is the content of this box, and they may even condemn those who have a proper appreciation of the “diamond” in the “box.” The “diamond” in the “box” of the Bible is the revelation that in Christ God has become man in order that man might become God in life and in nature but not in the Godhead.
6今天绝大部分的基督徒忽略圣经的重点，就是神在基督里已经成为人，为要使人在生命和性情上（但不是在神格上）成为神；并且神渴望将祂自己与人调和，成为一个实体。有些人不仅忽略这点，更错误的指控那些这样教导的人为异端。今天许多信徒相信这重点的一部分－神成为人，名叫耶稣，但他们不相信另一部分－人要在生命和性情上（但不是在神格上）成为神。
6The vast majority of today’s Christians neglect the crucial point in the Bible that in Christ God has become man in order to make man God in life and in nature but not in the Godhead and that God desires to mingle Himself with man to be one entity. Some not only neglect this; they falsely accuse as heretical those who teach it. Today many believe one aspect of this crucial point—that God became a man named Jesus—but they do not believe the other aspect—that man is becoming God in life and in nature but not in the Godhead
大卫的后裔被标出为神的儿子
The Son of David Being Designated the Son of God
7圣经启示一位奇妙、美妙者－神人耶稣基督。这一位既是神的儿子，也是人的儿子。有一次，当法利赛人聚集的时候，耶稣问他们说，『论到基督，你们怎么看？祂是谁的子孙？』（太二二41～42上。）他们说，『是大卫的。』（42下。）祂接著对他们说，『这样，大卫在灵里怎么还称祂为主…？大卫既称祂为主，祂怎么又是大卫的子孙？』（43，45。）法利赛人不知道为甚么，他们无法回答。这里主耶稣指明，祂这大卫的后裔，乃是神的儿子；这正是撒下七章十二至十四节上半所启示的。撒下七章所启示的，保罗在罗马一章三至四节加以解释；他告诉我们，基督是大卫的后裔，已被标出为神的儿子：『论到祂的儿子，我们的主耶稣基督：按肉体说，是从大卫后裔生的，按圣别的灵说，是从死人的复活，以大能标出为神的儿子。』基督是大卫的后裔，但祂被标出为神的儿子。这就是神成为人，为要使人在生命和性情上（但不是在神格上）成为神的奥秘。神与人二者因此被建造在一起，构造到彼此里面。神在基督里，构造到人里面，人也构造到神里面；神与人调和在一起，成了一个实体，称为神人。
7The Bible reveals a wonderful, marvelous person — Jesus Christ, the God - man. This One is both the Son of God and the Son of man. On one occasion when the Pharisees were gathered together, the Lord Jesus questioned them, saying, “What do you think concerning the Christ? Whose son is He?” (Matt. 22:41-42a). When they said to him “David’s,” He went on to say to them, “How then does David in spirit call Him Lord..? If then David calls Him Lord, how is He his son?” (vv. 43, 45). The Pharisees could not understand this, and they were not able to answer Him. Here the Lord Jesus was indicating that He, the son of David, was the Son of God — the very matter revealed in 2 Samuel 7:12-14a. What is revealed in 2 Samuel 7 is expounded by Paul in Romans 1:3-4, where he tells us that Christ, a descendant of David, has been designated the Son of God. These verses say, “Concerning His Son, who came out of the seed of David according to the flesh, who was designated the Son of God in power according to the Spirit of holiness out of the resurrection of the dead, Jesus Christ our Lord.” Christ is a descendant of David, yet He has been designated to be the Son of God. This is the mystery of God becoming man to make man God in life and in nature but not in the Godhead. The two, God and man, are thus built together, constituted into each other. In Christ God has been constituted into man, man has been constituted into God, and God and man have been mingled together to be one entity, which is called the God-man.
神在基督里将祂自己
GOD BUILDING HIMSELF
建造到人里面
IN CHRIST INTO MAN
8在这些关于撒下七章的信息里，我们一再强调，神在基督里将祂自己建造到人里面这件事。神正在建造祂自己，但不是在祂自己里面，乃是在人里面；不只在人里面，更是作到人里面。这建造乃是神在基督
8In these messages on 2 Samuel 7, we have emphasized the matter of God’s building Himself in Christ into man. God is building Himself not in Himself but in man, and not only in man but also into man. This building is God’s constituting of Himself in Christ into man
9里将祂自己构造到人里面。
9
10神在基督里将祂自己构造到人里面，使祂自己成为人的元素。因此，我们这些人都由神的元素所构成。这指明神圣的元素建造到我们人的元素里，这两种元素彼此调和。不仅神那神圣的元素构造到我们里面，人的元素也构造到神里面。当神的元素构造到我们的人性里，我们就在生命和性情上（但不是在神格上）成为神。当人的元素构造到神里面，神就成为人。这就是新约所启示的建造。这样的启示该成为管制我们领会神和神建造的原则。当我们谈论召会的建造，或是身体的建造，我们必须看见，这建造乃是神的元素构造到人的元素里，以及人的元素构造到神的元素里。因此，这建造是神的元素与人的元素彼此的构成。这样的构成使神的元素和人的元素成为一个实体。这就是召会的建造，也就是基督身体的建造。
10God in Christ is constituting Himself into man, making Himself the element of man. Thus, we human beings are constituted with a divine element. This means that a divine element is built into our human element, and the two elements are mingled with each other. Not only is God’s divine element constituted into us—the human element is constituted into God. As the divine element is constituted into our humanity, we become God in life and in nature but not in the Godhead. As the human element is constituted into God, God becomes man. This is the building revealed in the New Testament. Such a revelation should become a principle that governs our understanding of God and of God’s building. When we talk about the building up of the church or about the building up of the Body, we need to realize that this building is a constitution of the divine element into the human element and of the human element into the divine element. This building, therefore, is a constitution of the divine element and of the human element into each other. Such a constitution makes the divine element and the human element one entity. This is the building of the church, the building of the Body of Christ
我们今天的工作，
OUR WORK TODAY
是这相互构造的一部分
BEING PART OF A MUTUAL CONSTITUTION
11今天我们为主作工，应该有分于这建造。这意思是说，我们的工作必须是这相互构造的一部分。我们的工作若与这相互构造无关，那么在神眼中，我们的工作就像是木、草、禾楷。（林前三12。）但我们的工作若是这相互构造的一部分，神就要看我们的工作是金、银、宝石，这要终极完成于用金子、珍珠、宝石建造的新耶路撒冷。（启二一2，11，18～21。）
11As we work for God today, we should participate in this building. This means that our work must be part of this mutual constitution. If our work is not related to this mutual constitution, then in the eyes of God our work is like wood, grass, and stubble (1 Cor. 3:12). But if our work is a part of this mutual constitution, God will regard our work as gold, silver, and precious stones, which will consummate in the New Jerusalem built with gold, pearl, and precious stones (Rev. 21:2, 11, 18-21).