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以赛亚书生命读经 · 第47篇

耶和华的仆人─

The Servant Of Jehovah
作众民的约，作外邦人的光成为神完全的救恩
As a Covenant to the People and a Light to the Nations To Be God’s Full Salvation
1读经：以赛亚书42:5-7;49:6,8b-9a;罗马书加拉太书2:16,21;罗马书5:16b,约翰福音5:24;罗马书5:18b;约翰福音1:12-13;罗马书8:15;提多书3:5;哥林多后书3:18;罗马书8:29,30b;马太福音26:28;希伯来书7:22;9:15-17;约翰福音9:5;1:4,9;希伯来书7:16b;提摩太后书1:10b;提摩太前书6:19,12;启示录21:2-3,9b-11,18-23;
1Scripture Reading: Isa. 42:5-7; 49:6, 8b - 9a; Rom. 10:3; 3:21-22; Gal. 2:16, 21; Rom. 5:16b, 18a, 12, 10:3; 3:21-22; 21a; John 5:24; Rom. 5:18b; 8:17a; Gal. 3:29b; Acts 18a, 12, 21a; 26:18; Eph. 2:5; John 1:12-13; Rom. 8:15; Titus 3:5; 8:17a; Gal. 3:29b; Acts 26:18; Eph. 2:5; 2 Cor. 3:18; Rom. 8:29, 30b; Matt. 26:28; Heb. 7:22; 9:15-17; John 9:5; 1:4, 9; 8:12; Heb. 7:16b; 2 Tim. 1:10b; 1 Tim. 6:19, 12; Rev. 21:2-3, 9b - 11, 18-23; 22:1-5; Zech. 12:1; Rom. 8:4b; Rev. 1:10a; 2 Tim. 4:22; 8:12; Isa. 12:3-4
22:1-5;
撒迦利亚书12:1;罗马书8:4b;启示录1:10a;提摩太后书4:22;以赛亚书12:3-4
2在本篇信息中，我要再说一点关于基督对神所拣选的人作约和光。为甚么神需要将基督赐给我们作约？其中有甚么意义？表面看来，要掌握基督是神赐给外邦人的光这思想，在逻辑上并不困难。但神将基督赐给我们作约，这思想就难以掌握。无论如何，我们需要看见，整本圣经都具体化在约和光这两件事里。整本圣经六十六卷书，都具体化在这两件事里，就是基督作约，以及基督作光。
2In this message I would like to say more concerning Christ as the covenant and the light to God’s chosen people. Why did Christ need to be given to us by God as a covenant? What is the significance of this? Apparently, it is not difficult to grasp logically the thought that Christ is the light given by God to the nations. But the thought that God has given Christ to us as a covenant is difficult to grasp. Nevertheless, we need to realize that in these two matters, the covenant and the light, the entire Bible is embodied. The entire Scripture of sixty-six books is embodied in these two things—in Christ being the covenant and in Christ being the light
3圣经中有两段话清楚说到，神已经将基督赐给我们这些选民，第一是作约，第二是作光。（赛四二5～7，四九6，8下～9上。）以赛亚四十二章六节下半说，『我（耶和华）…保守你，使你作众民的约，作外邦人的光；』四十九章六节下半和八节下半说，『我还要使你作外邦人的光，使你成为我的救恩，直到地极。…我要保护你，使你作众民的约。』
3There is a clear word in two portions of the Bible that says that Christ has been given to us, God’s chosen people, first as the covenant and, second, as the light (Isa. 42:5-7; 49:6, 8b-9a). Isaiah 42:6b says, “I have kept You [Christ] and I have given You / As a covenant for the people, as a light for the nations,” and Isaiah 49:6band 8b say, “I will also set You as a light of the nations / That you may be My salvation to the ends of the earth....And I will preserve You and give You for a covenant of the people
4我们读到这样的话，应当有深刻的印象。许多基督徒来读神的话，只看见肤浅的事。当他们读到像以弗所五章这样的经文时，他们喜欢看见妻子该服从丈夫，丈夫该爱妻子。这是照著他们的口味，他们的喜好。圣经的确教导妻子要服从丈夫，丈夫要爱妻子，但这是圣经的教训中一个非常微小的项目。圣经里所揭示首要的项目乃是神的经纶。神的经纶是要将祂自己分赐到我们里面，作我们的生命、我们的人位、和我们的一切。这是圣经的教训，这是旧约和新约向我们所揭示的。但很遗憾，就著这件事来说，几乎所有读圣经的人眼睛都被蒙蔽，看不见这事。
4We should be deeply impressed when we read such a word. Many Christians, when they come to the Word of God, see only the shallow things. When they read a chapter such as Ephesians 5, they prefer to see that wives should submit to their husbands and that husbands should love their wives. This is according to their taste, their preference. Although the Bible does teach that wives should submit to their husbands and that husbands should love their wives, this is a very small item in the teaching of the Bible. The principal item unveiled in the Bible is God’s economy. God’secon o my is to dispense Himself into us as our life, our person, and our everything. This is what the Bible teaches, and this is what the Old Testament and the New Testament unveil to us. But, sorry to say, nearly all the readers of the Bible have their eyes covered concerning this matter, and thus they cannot see this.
5壹、神完全的救恩是基于祂的
5I. God’s Full Salvation Being Based On His
公义，而终极完成于祂的生命
Righteousness And Consummated In His Life
6圣经给我们看见，神有一个经纶，一个永远的计画，要将祂自己分赐到我们里面，作我们的生命、我们的人位、和我们的一切。然而很不幸的，人受造以后就堕落了。在人的堕落里，人破坏了神公义的要求。结果，人就为神的公义所定罪。现在，在我们这些堕落的罪人和神之间，就有定罪的难处。一切罪人，一切亚当的后裔，因著破坏了神的公义，就都在神的定罪之下。因此，我们需要神的称义，来消除神的定罪。除了神的称义以外，神没有路消除对我们的定罪。
6The Bible shows us that God has an economy, an eternal plan, to dispense Himself into us as our life, our person, and our everything. Unfortunately, however, after man was created, he became fallen. In man’s fall, man broke the requirements of God’s righteousness. As a result, man was condemned by the righteousness of God. Now, between us, the fallen sinners, and God there is the problem of condemnation. All the sinners, all the descendents of Adam, are under God’s condemnation because of the breaching of God’s righteousness. Thus, we need God’s justification to erase God’s condemnation. There is no other way for God to erase our condemnation but by God’s justification
7以色列人，就是在旧约底下神的子民，尽力要建立自己的义，好基于他们自己的义蒙神称义。但他们的义达不到神称义的标准。（罗九31，十3。）神的称义是照著最高的标准，就是祂义的标准。保罗清楚告诉我们，为著这目的，神将基督给了我们作神的义。林前一章三十节说，神先把我们放在基督里，然后又使基督成为从神给我们的义。因此，基督对我们之所是，首先的一项乃是神的义。我们不需要建立自己的义。更何况，我们不可能作得到。即使我们能建立自己的义，那义也搆不上神义的标准。
7The Israelites, the people of God under the old testament, tried their best to establish their own righteousness so that they might be justified by God based on their own righteousness. But their righteousness was not up to the standard of God’s justification (Rom. 9:31; 10:3). God’s justification is according to the highest standard, the standard of His righteousness. Paul told us clearly that for this purpose God has given Christ to us as the righteousness of God. First Corinthians 1:30 says that God first put us into Christ and then made Christ His righteousness to us. Thus, the first item that Christ is to us is the righteousness of God. We do not need to establish our own righteousness. Needless to say, it is impossible for us to do this. Even if we were able to establish our own righteousness, that righteousness would not measure up to the standard of God’s righteousness
8我们的义就像黄色的尘土，神的义却像明亮的黄金。我们义的标准太低了。因此，我们若将自己的义带到神面前，那是算不得数的。这就是为甚么圣经说，凡属肉体的人，就是堕落的人，都不能本于行律法在神面前得称义。（罗三20。）凡我们所作的，不管我们按照律法完成多少的事，都无法符合神的要求，因而都搆不上蒙神称义的标准。惟有神的义能符合这样的标准。
8Our righteousness is like yellow dust, whereas God’s righteousness is like bright yellow gold. The standard of our righteousness is far too low. Thus, if we bring our own righteousness to God, this means nothing. This is why the Bible says that no flesh, that is, no fallen man, shall be justified by God through his own works of keeping the law (Rom. 3:2 0). Whatever we do, regardless of how much we can accomplish according to the law, does not match God’s requirement and thus does not measure up to the standard of God’s justification. Only the righteousness of God is able to match such a standard.
9旧约给我们很好的例子，就是亚伯拉罕得著儿子的例子，说明人的义无法达到神称义的标准。实在说来，亚伯拉罕的儿子以撒表征神的义。神应许亚伯拉罕要从神得著一个儿子，这儿子要成为地上万国的祝福。（创十五3～5，十八10，，二二18。）但亚伯拉罕的妻子撒拉，建议他藉著她的使女夏甲生子，亚伯拉罕接纳了那个建议。（十六1～4上，15。）亚伯拉罕藉那方法所产生的，乃是神所弃绝的以实玛利。神吩咐亚伯拉罕把以实玛利赶出去。（二一10～12。）因此，亚伯拉罕所产生的算不得数。惟有神所赐的才算数。创世记十五章六节说，亚伯拉罕听见神的话后，相信神，他的相信就被神算为义。
9The Old Testament gives us a good illustration, the illustration of Abraham’s gaining a son, to show that man’s righteousness cannot meet the standard of God’s justification. In a very real sense, Abraham’s son Isaac signifies God’s righteousness. God promised Abraham that he would have a son from God and that this son would be a blessing to all the nations of the 14 earth (Gen. 15:3-5; 18:10, 14; 22:18). But Sarah, Abraham’s wife, proposed that he bear a son through her maidservant, Hagar, and Abraham accepted that proposal (Gen. 16:1-4a, 15). What Abraham produced by that means was Ishmael, who was rejected by God. God told Abraham to send Ishmael away (Gen. 21:10-12). Hence, what Abraham produced did not count. Only what God gave counted. Genesis 15:6 says that after hearing God’s word, Abraham believed God, and his believing was counted by God as righteousness.
10因此，从以实玛利和以撒这两个孩子之间的比较，可以看见神的义。以实玛利当然不符合神的义。惟有以撒符合神的义。亚伯拉罕能得著这样一个等于神的义的儿子，惟一的路乃是藉著信。使徒保罗说过同样的话。他说，我们不该努力要建立自己的义。（罗十3，腓三9。）那只会产生以实玛利，绝不会被神算为祂所要的。我们必须相信神，这样我们就从祂有所得著，就是得著基督，今天的以撒。这位基督乃是神的义，赐给我们作我们的义，使我们蒙神悦纳；至终这就成了祝福。今天神的目的是要将自己具体化身在基督里，给我们作一切。所以我们需要先接受基督作我们的义，然后作我们的生命，又作我们的人位，并作我们的一切，末了作我们的产业。
10Hence, God’s righteousness can be seen in the comparison between these two boys, Ishmael and Isaac. Ishmael surely did not match God’s righteousness. Only Isaac matched God’s righteousness. The unique way in which Abraham could receive such a son that equaled God’s righteousness was by faith. The apostle Paul said the same thing. He said that we should not endeavor to establish our own righteousness (Rom. 10:3; Phil. 3:9). That would produce Ishmael, and it would never be counted by God as what He desires. We must believe God; then we will receive something from Him, and that something is Christ as today’s Isaac. This Christ is the righteousness of God given to us as our righteousness, our acceptance by God, and this eventually be comes the blessing. Today God’s in tent i on is to give Himself, embodied in Christ, as everything to us. So we need to receive Him first as our righteousness, then as our life, then as our person, then as our everything, and finally as our inheritance.
11现在我们需要来看，这位基督如何能成为神所给我们的义。首先，基督是神的义，又是我们的代替，祂必须死。神的义要求基督为我们代死，基督就死了。在祂死前的晚上，祂为祂的门徒设立了桌子，要他们记念祂、享受祂。在设立主的桌子时，祂拿起杯对门徒说，『这杯是用我血所立的新约，这血是为你们流出来的。』（路二二20。）这话将神公义的思想，与基督的血联起来。我们能接受并得著神的赦免，乃是藉著基督的血；神的赦免等于神的称义。神称义我们时，祂就赦免我们；神赦免我们时，祂就称义我们。按照主耶稣的话，这个赦免，或这个称义，是完全基于基督的死，这死满足了神一切公义的要求。
11Now we need to consider how this Christ could be our righteousness given to us by God. First, as the righteousness of God and as our Substitute, Christ had to die. God’s righteousness required Christ to die a vicarious death for us, and Christ did this. In the evening before His death, He established a table for His disciples that they might remember Him and enjoy Him. In that establishing of the Lord’stable, He took the cup and said to His disciples, “This cup is the new covenant established in My blood, which is being poured out for you” (Luke 22:20). This word connects the thought of God’s righteousness with Christ’s blood. It is through Christ’s blood that we can receive and gain God’s forgiveness, and God’s forgiveness equals God’s justification. When God justifies us, He forgives us, and when God forgives us, He justifies us. According to the word of the Lord Jesus, this forgiveness, or this justification, is fully based on Christ’s death, which has fulfilled all the requirements of God’s righteousness.
12在新约里，我们似乎得著了许多事物，但实际上，我们惟一所得著的，就是基督。藉摩西设立的旧约，所给人的只是一个律法;但基督藉死所设立的新约，将基督给了我们。首先，这位基督为我们的罪死了，解决了关系到神公义的一切难处。然后，基督经过这死进入了复活。在复活里祂成了赐生命的灵，使祂可以进到我们里面，点活我们，使我们有新生的起头，使我们活过来。虽然基督的死使我们得称义，我们仍是死人。单凭基督的死，是无法分赐生命给我们，叫我们活过来，使我们得以享受神称义的一切结果。神称义我们以后，祂要给我们许多祝福；但我们若仍是死人，就不可能享受祂一切的祝福作我们的产业。因此，基督需要再走一步，就是复活。祂的复活紧随祂的死;在复活里，基督成了赐生命的灵。我们说祂成了赐生命的灵，甚至分赐生命的灵，乃是完全对的，因为给与生命就是分赐生命。基督成了这样一位灵，就进到我们里面点活我们，将生命带给我们，将神圣的生命分赐到我们里面，使我们活过来。这样，我们就重生成为神的儿女，不再仅仅是得称义的罪人，乃是神的儿女了。
12In the new covenant it seems that we have received many things, but actually we have gained only one thing—Christ. The old testament established through Moses gave people only a law. But the new testament, the new covenant, established by Christ through His death, gives us Christ. First, this Christ died for our sins to solve all the problems related to God’s righteousness. Then, after this death Christ entered into resurrection. In His resurrection He became a life - giving Spirit that He might enter into us to enliven us, to germinate us, to animate us, to make us a live. Although Christ’s death justifies us, we are still dead persons. By itself, Christ’s death cannot impart life to us to make us a live that we may enjoy all the issues of God’s justification. After God justified us, He desired to give us many blessings; but if we were still dead persons, it would be impossible for us to enjoy all His blessings as our inheritance. Hence, Christ needed to take a further step, the step of resurrection. In the resurrection that followed His death, Christ became a life-giving Spirit. It is altogether right for us to say that He became a life-imparting Spirit, even a life-dispensing Spirit, because the giving of life is the impartation of life, and the impartation of life is the dispensing of life. As such a Spirit, Christ entered into us to enliven us, to bring life into us, to impart the divine life into us to make us a live. In this way we were regenerated to be God’s children, to be no longer merely justified sinners but children of God.
13起初，生命是在神里面，与我们无分无关。但藉著基督的死，我们得洁净了，我们得称义了，我们得赦免了;我们仍是死人。然后基督在复活里成了赐生命的灵，将那在神里面的生命分赐到我们里面，点活我们，重生我们，使我们成为神的儿女，使我们成为从神生的人，不再是仅仅得称义的尸体。我们活过来了，我们重生了，我们重生成为神的儿女了。
13Initially, life was in God, having nothing to do with us. But through Christ’s death, we were cleansed; we were justified; we were forgiven. Yet we were still dead persons. Then Christ became a life-giving Spirit in resurrection to impart, to dispense, the very life which was in God into us, to enliven us, to regenerate us, to make us children of God, to make us those who are born of God and are no longer merely a justified corpse. We were enlivened; we were regenerated; we were born again to be the children of God
14罗马八章十七节说，我们既是神的儿女，便是神的后嗣，要承受神作我们的一切。这就是说，我们要承受神作我们的产业。在旧约，特别在耶利米书，多次说到以色列要作神的子民，神要作他们的神。2在新约，林后六章十六节引用了这话。我们作神的子民，意即我们乃是神的产业；而神作我们的神，意即神是我们的产业。在这样互相作产业以前，神与我们，我们与神，都是贫穷的。我们在得著神以前，我们是无有的；神在得著我们以前，祂是没有儿女的。那就是为甚么祂要将自己分赐到我们里面，使我们众人成为祂的儿女；祂所有的儿女现今就是祂的产业。现在神是富有的。藉此我们能领会这句简单的话的意义了：『我要作他们的神，他们要作我的子民。』今天，我们既是神的儿女，我们就有基督，基督乃是神的具体化身。这位具体化身在基督里的神乃是我们的生命、我们的人位、和我们的产业。照样，神也得著了产业。我们乃是祂的产业。
14Romans 8:17 says that as children of God, we are also heirs of God to inherit God as our everything. This means that we will inherit God as our inheritance. Many times the Old Testament, especially the book of Jeremiah, says that Israel will be God’s people and He will be their God. The New Testament, in Corinthians 6:1 6, quotes this word. For us to be God’s people means that we are God’s inheritance, and for God to be our God means that He is our inheritance. Before this mutual inheritance existed, both God and we, we and God, were poor. Before we had God, we had nothing, and before God had us, He was childless. That was the reason that He desired to dispense Himself into us, to make us all His children; and all His children are now His inheritance. Now God is rich. By this we can understand the significance of this simple word: “I will be your God, and you will be My people.” Today, as the children of God, we have Christ, and Christ is the embodiment of God. This God who is embodied in Christ is our life, our person, and our inheritance. Likewise, God also has an inheritance. We are His inheritance.
15这全是由于两件事：基督作我们的约，并基督作我们的光。基督作我们的约，顾到神的义；基督作我们的光，将神的生命释放到我们里面。我们有基督作我们的约；因此，我们与神的义没有难处。我们也有基督作我们的光；因此，我们在神圣的生命里是丰富的。现在，我们基于神的义，并在神的生命里，就享受神作我们的产业。总括起来，这就是神对我们的完全救恩。
15This is all due to two things: Christ as our covenant and Christ as our light. Christ as our covenant takes care of God’s righteousness, and Christ as our light releases God’s life into us. We have Christ as our covenant; thus, we have no problem with God’s righteousness. We also have Christ as our light; hence, we are rich in the divine life. Now, based on the righteousness of God and in the life of God, we enjoy God as our inheritance. This, in totality, is God’s full salvation to us
16整本圣经六十六卷书，向我们启示许多事物。这些事物加起来，具体化作一个实体，就是新耶路撒冷。圣经六十六卷书总结于新耶路撒冷。圣经六十六卷书里所记载，一切正面事物的总和，乃是新耶路撒冷。一面，我们可以说，圣经向我们揭示了神圣启示的中心线，就是神的经纶和神的分赐。另一面，我们可以简要的说，圣经向我们所启示的，其总和乃是新耶路撒冷。新耶路撒冷乃是圣经整个启示的全部组成。
16The sixty-six books of the entire Bible reveal many things to us. When all these things are embodied together as one entity, that is the New Jerusalem. The sixty-six books of the Bible consummate in the New Jerusalem. The totality of all the positive things recorded in the sixty-six books of the Bible is the New Jerusalem. On the one hand, we may say that the Bible unveils to us the central line of the divine revelation, which is God’secon o my and God’s dispensing. On the other hand, we may say in brief that the totality of what the Bible reveals to us is the New Jerusalem. The New Jerusalem is the total composition of the entire revelation of the Bible
17新耶路撒冷的根基是十二层宝石。（启二一14，19～20。）有些论到新耶路撒冷根基的基要派著作指出，新耶路撒冷根基的十二层宝石，颜色就像彩虹。按照创世记九章八至十七节，彩虹是一个表号，题醒我们，神信守祂的话。神的信实是基于祂的义。如果没有义，就没有信实。因此，新耶路撒冷的根基乃是神的义同著神的信实。
17The foundation of the New Jerusalem consists of twelve layers of precious stones (Rev. 21:14, 19-20). Some fundamental books written on the foundation of the New Jerusalem have pointed out that the colors of the twelve layers of precious stones in the foundation of the New Jerusalem look like a rainbow. According to Genesis 9:8-17, the rainbow is a sign that reminds us of God’s faithfulness in keeping His word. God’s faithfulness is based on His righteousness. If there were no righteousness, there would be no faithfulness. Thus, the foundation of the New Jerusalem is the righteousness of God with God’s faithfulness
18在新耶路撒冷里面有生命河，这河从城的顶部到底部，盘旋而下，流经全部十二个门。（启二二。）生命河的这个涌流浸透了整座城。在河的两边长著生命树。因此，新耶路撒冷的内容乃是生命。在城里面，有生命河涌流著，有生命树如同葡萄树长在河的两岸，供应整座城。这指明整个新耶路撒冷乃是生命的，建在义的根基上。生命乃是义的总结，而义乃是生命的根基。
18Within the New Jerusalem there is a river of life, which flows, or spirals, from the top of the city to the bottom, to reach all the twelve gates (Rev. 22:1). That flowing of the river of life saturates the entire city. On the1 two sides of the river the tree of life grows. Thus, the content of the New Jerusalem is life. Within the city the river of life flows and the tree of life grows as a vine along the two banks of the river, to supply the entire city. This indicates that the entire New Jerusalem is a matter of life built on the foundation of righteousness. Life is the consummation of righteousness, and righteousness is the base, the foundation, of life.
19在新耶路撒冷里，生命是由光产生的。按照启示录二十一章二十三节，新耶路撒冷里不需要日月光照，因有神的荣耀光照，而羔羊乃是灯。这就是说，基督乃是灯，而具体化身在基督里的神乃是光。因此，我们在新耶路撒冷的根基里，能看见基于义的信实。我们也能看见新耶路撒冷里的光产生了生命。因此，新耶路撒冷乃是神完全救恩的具体表现，而神完全的救恩乃是神的义作根基，以及神的生命作总结的组成。这就是圣经的启示。
19In the New Jerusalem, life issues from light. According to Revelation 21:23, in the New Jerusalem there is no need of the shining of the sun or the moon, for the glory of God illumines it, and its lamp is the Lamb. This means that Christ is the lamp, and the very God embodied in Christ is the light. Hence, in the foundation of the New Jerusalem we can see faithfulness based upon righteousness. We can also see that the light in the New Jerusalem issues in life. Thus, the New Jerusalem is the embodiment of God’s full salvation, and God’s full salvation is a composition of God’s righteousness as the base and God’s life as the consummation. This is the revelation of the Bible.
20至终，神完全的救恩乃是基督作约，加上基督作光；这就是新耶路撒冷的组成。神完全的救恩乃是基于祂的义，而总结于祂的生命。基督作约，乃顾到神的义。因此，那约是神救恩的根基。然后基督作光，来施行神的救恩，将神的救恩总结在生命里。因此，基督作约和基督作光加在一起，就等于神完全的救恩。
20Ultimately, God’s full salvation is Christ as the covenant plus Christ as the light, and this is the composition of the New Jerusalem. God’s full salvation is based on His righteousness and is consummated in His life. Christ as the covenant takes care of God’s righteousness. Hence, that covenant is the foundation of God’ss alvation. Then Christ as the light carries out God’ss alvation to consummate God’ss alvation in life. Thus, Christ as the covenant and Christ as the light, added together, equal God’s full salvation
一 、神的公义藉著基督的死称义我们
A. God’s Righteousness Justifying Us through the Death of Christ
21神的公义是藉著基督的死来称义我们。（罗十3，三21～22，加二16，21。）这乃是要拯救我们这些罪人，免去神的定罪，（罗五16下，18上，）也免去撒但的死。（罗五12，21上，约五24。）我们是罪人，有从神而来在我们身上的定罪，也有从撒但而来在我们里面的死。神的定罪藉著基督作我们的约就消除了；来自撒但的死，藉著基督作那产生生命的光（约八12）就被废掉了。这样，我们这些信徒就被带进神圣的生命里，使我们成为神的后嗣，承受神和祂一切的丰富，作我们神圣的基业。（罗五18下，八17上，加三29下，徒二六18下。）这些项目构成了福音的本质，就是根1据罗马书、加拉太书、和哥林多前书里，使徒保罗的职事所说到的。
21God’s righteousness justifies us through the death of Christ (Rom. 1 0:3; 3:2 1-2 2; Gal. 2:16, 21). This is to save us, the sinners, from God’s condemnation (Rom. 5:1 6 b, 1 8 a) and also from Satan’s death (Rom. 5:12, 21a; John 5:24). As sinners, we have condemnation over us from God and also death within us from Satan. The condemnation of God is dissolved by Christ as the covenant, and the death that comes from Satan is annulled by Christ as the light that issues in life (John 8:12). This is to bring us, the believers, into the divine life that we may become God’she irst o inherit God with all His riches as our divine inheritance (Rom. 5:18b; 8:17a; Gal. 3:29b; Acts 26:18b). These items constitute the substance of the gospel according to the ministry of the apostle Paul in the three books of Romans, Galatians, and Corinthians.
二 、神的生命藉著基督这赐生命的灵，使我们有新生的起头
B. God’s Life Germinating Us by Christ as the Life-giving Spirit
22神的生命藉著基督这赐生命的灵，使我们有新生的起头。（弗二5，林前十五45下。）这把我们生到神圣儿子的名分里，使我们得著神儿子的名分，作神的众子。（约一12～13，罗八15。）我们既是神的儿子，就也是承受神的后嗣。（罗八17上，弗一13～14上。）我们要承受神作我们的产业，就需要基督来满足神公义的要求。并且，我们需要基督作那产生神圣生命的光，使我们重生成为神的后嗣，好承受祂作我们的产业。
22God’s life germinates us by Christ as the life- giving Spirit (Eph. 2:5; 1 Cor. 15:45b). This is to beget us unto the divine sonship, that we may have the sonship of God and be the sons of God (John 1:12-13; Rom. 8:15). As sons of God, we are also heirs who will inherit God (Rom. 8:17a; Eph. 1:13-14a). For us to inherit God as our inheritance, we need Christ to satisfy the requirements of God’s righteousness. Also, we need Christ to be the light that issues in the divine life so that we can be regenerated to be God’she irst o inherit Him as our inheritance.
23神的生命使我们有新生的起头，也更新了我们这些旧人。（多三5。）我们不仅是有罪的、死的、也是老旧的，所以我们需要更新。我们需要更新，不是仅仅藉著洗净，更是藉著以神的生命而有新生的起头。
23God’s life also germinates us to renew us, the old man (Titus 3:5). We were not only sinful and dead, but also old. So, we need to be renewed. We need to be renewed not merely by being washed but by being germinated with God’s life
24神的生命使我们有新生的起头，也将我们变化并模成神长子荣耀的形像，使我们成为神许多的儿子，像长子一样。这是藉著生命而完成的。出生、更新、变化、以及模成，都是藉著生命而成就的。
24God’s life also germinates us to transform and conform us into the glorious image of God’s firstborn Son, making us, the many sons of God, like the Firstborn. This is accomplished by life. Begetting, renewing, transformation, and conformation are all carried out by life
25末了，神的生命使我们有新生的起头，还以神圣的荣耀使我们得荣。（罗八30下。）神的荣耀乃是神神圣生命的彰显。神的生命彰显出来时，就成了照耀的荣耀。
25Finally, God’s life germinates us to glorify us with the divine glory (Rom. 8:30b). The divine glory is the expression of God’s divine life. When God’s life is expressed, it becomes the shining glory
26以上的事乃是根据使徒约翰和保罗的职事所说之福音的本质。首先，约翰尽职说到生命，然后保罗尽职说到义和生命。在约翰福音和约翰一书的开头，使徒约翰并没有摸到义的事。在约翰一书后面，他才摸到神的公义。（二28～三10。）但保罗却不同。保罗先摸到神的公义，然后才说到神的生命。罗马五章十八节说，神称义我们，使我们得著生命。因此，称义把我们带进生命。神根据基督作神的义而称义我们时，这称义在我们身上的结果就是神圣的生命。所以，称义使我们得著生命。
26The above matters are the substance of the gospel according to the ministries of the apostles John and Paul. First, John ministered on life, and then Paul ministered on righteousness and life. In his Gospel and in the beginning of his first Epistle, the apostle John did not touch the matter of righteousness. Later in 1 John, he did touch God’s righteousness (2:28—3:10). But Paul was different. Paul touched God’s righteousness first, then God’s life. Romans 5:18 says that God justifies us unto life. Thus, justification brings us into life. When we receive God’s justification according to Christ as God’s righteousness, the issue in us of this justification is the divine life. Therefore, justification is unto life
贰 、基督作耶和华的仆人，藉著作神选民的约和光而事奉神，使祂成为神完全的救恩
II. Christ As The Servant Of Jehovah Serving God By Being A Covenant And A Light To God’s Chosen People That He May Be The Full Salvation Of God
27基督作耶和华的仆人，乃是藉著作神选民的约和光而事奉神，使42:5-祂成为神完全的救恩。（赛四二5～7，四九6，8下～9上。）一、基督作约，成为神的救恩许多基督徒的观念以为，基督是凭著爱，凭著温柔，凭著谦卑，或凭著仁慈来事奉神。然而，以赛亚却不是这样说。以赛亚说这位耶和华的仆人，是藉著成为一个约，来事奉神。主耶稣说，祂要藉著舍命，就是藉著死，来服事我们。（可十。）基督藉著为我们死来服事我们，乃是藉著成为一个约来服事我们。祂说祂是好牧人，愿意为羊舍去魂生命，好使祂能将神圣的生命供应他们。（约十10～11。）基督为我们死，使祂能对我们成为生命。祂是凭著两件事来事奉神。祂事奉神，乃是藉著死与复活而将生命供应我们。
27Christ as the Servant of Jehovah serves God by being a covenant and a light to God’s chosen people that He may be the full salvation of God (Isa. 7; 49:6, 8b-9a). A. Christ as the Covenant to Be the Salvation of God The concept of many Christians is that Christ serves God by love, by gentleness, by humility, or by kindness. However, Isaiah was different. Isaiah said that this Servant of Jehovah serves God by being a covenant. The Lord Jesus said that He would serve us by giving up His life (Mark 1 0:4 5), that is, by His death. Christ served us by dying for us, and that was to 45 serve us by being a covenant. He said that He was the good Shepherd who would lay down His soulish life for the sheep that He might minister the divine life to them (John 10:10-11). Christ died for us that He might be life to us. These are the two things by which He serves God. He serves God by ministering life to us through His death and resurrection.
28首先，基督藉著祂救赎的死，按著神的义设立了新约。（太二六28。）然后，基督是神所给我们的义，叫我们得称义。（罗三22，加二16。）在祂的复活里，基督也成为这新约，新遗命的遗产、实际、保证、中保、和执行者，使我们得以承受应许。（来七22，九15～17。）在新约这遗命里，有许多应许。这一切应许都是那个遗命的遗赠。基督是那个遗嘱的一切，祂是那个遗嘱的每一项目;至终，祂就是那个遗嘱。我们常常说，没有基督，圣经是空的;基督是圣经的实际。这就是说，基督就是圣经。没有基督，新约，新遗命，乃是空的。基督是新遗命的实际；所以，基督就是新遗命。要将基督从新遗命分出来乃是不可能的。现在我们明白神以基督为赐给我们之约的逻辑。因此，基督已经藉著死并在复活里，按著神的义作神完全救恩的根基，成了新约，就是新遗命。
28First , Christ established the new covenant according to God’s righteousness through His redeeming death (Matt. 26:28). Then, Christ is the righteousness of God to us for our justification (Rom. 3:22; Gal 2:16). Christ also has become the bequests, the reality, the surety, the Mediator, and the Executor of this new covenant, the new testament, in His resurrection, for our inheritance of the promise (Heb. 7:22; 9:15-17). In the new testament as a will, there are many promises. All these promises are the bequests of that will. Christ is everything for that will, and He is every item of that will. Eventually, He is the will. We have often said that without Christ the Bible is empty. Christ is the reality of the Bible. This means that Christ is the Bible. Without Christ, the new covenant, the new testament, is empty. Christ is the reality of the new testament; therefore, Christ is the new testament. It is impossible to separate Christ from the new testament. Now we can understand the logic by which God considers Christ to be a covenant given to us. Hence, Christ has become the new covenant as the new testament according to God’s righteousness to be the base of God’s full salvation, through His death and in His resurrection
二 、基督作光，成为神的救恩
B. Christ as the Light to Be the Salvation of God
29基督也是光，成为神的救恩。（赛四二6下，四九6下。）以赛亚四十九章六节下半说，『我还要使你作外邦人的光，使你成为我的救恩，直到地极。』因此，神将基督作为光给了外邦人，使祂成为神对所有世人的救恩。这光产生一个结果，就是基督成了给我们的神圣生命。（约九5，一4，9，八12。）约翰一章四节说，『生命在祂里面，这生命就是人的光。』我们读到这样的经节，也许会问到底是光先来，还是生命先来。要回答这样的问题并不容易。有些经节，就如约翰一章四节和约壹一章一至七节，指明生命带来光。但根据创世记一章，也可以说光带来生命。首先，神说『要有光』，（3，）于是就有了光;之后就有各种的生命－蔬菜的生命、动物的生命、和人的生命－从光产生出来。（4～28。）在罪人的经历里，首先进来的不是生命，乃是光。当我们听到福音的传扬时，光就临到我们，并照在我们身上。（林后四4～6。）当我们接受这光时，光就产生生命，我们就重生了。我们重生之后，光就从生命出来。所以，首先我们接受光，然后得著生命。之后我们凭这生命而活，这生命又带进了光。
29Christ is also the light to be the salvation of God (Isa. 42:6b; 49:6b). Isaiah 49:6b says, “I will also set You as a light of the nations / That You may be My salvation unto the ends of the earth.” Thus, God gave Christ as a light to the nations that He might be God’s salvation to all the world. This light issues in Christ as the divine life to us (John 9:5; 1:4, 9; 8:12). John 1:4 says, “In Him was life, and the life was the light of men.” In reading such a verse, we might ask whether light came first, or life. It is difficult to answer such a question. Verses such as John 1:4 and 1 John 1:1-7 indicate that life issues in light. But, based on Genesis 1, it is also possible to say that light issues in life. First, God said, “Let there be light” (v. 3). Then, there was light, and after that, the different kinds of life—the vegetable life, the animal life, and the human life—came out of the light (vv. 4-28). In the experience of a sinner, the first thing that comes in is not life but light. When we heard the preaching of the gospel, light came to us and shined over us (2 Cor. 4:4-6). Then, when we received this light, it issued in life, and we were regenerated. After our regeneration, light comes out of life. There fore, first we receive light, and then we receive life. Then we live by this life, and this life issues in light.
30这光的生命成了神在祂的义里对我们的救恩。（赛四九6下。）我们已经看见，生命乃是神救恩的总结。但神的救恩仍然需要一个根基，神救恩的根基乃是公义。因此，这光的生命成了神在祂的义里对我们的救恩。
30The life of this light becomes God’ss alvation to us in His righteousness (Isa. 49:6b). We have seen that life is the consummation of God’ss alvation. But God’ss alvation still needs a foundation. The foundation, the base, of God’ss alvation is righteousness. Thus, the life of this light becomes God’ss alvation to us in His righteousness
31这光的生命也保证我们，担保我们这些神生命里的后嗣，有权利承受神连同祂一切的丰富作我们永远的基业。（徒二六18。）我们若没有这样的生命，就是属于光的生命，我们就没有确证，能承受神作我们的基业。我们既有这样的生命，这生命就是我们的确据，保证我们有权利承受神作我们在生命里的基业。
31The life of this light also ensures us, guarantees us, the heirs of God in His life, the right to inherit God with all His riches as our eternal inheritance (Acts 26:18). If we do not have such a life, which is of the light, we do not have the assurance that we will be able to inherit God as our inheritance. Since we have such a life, this life is our assurance that ensures our right to inherit God as our inheritance in life
32这光的生命，就是不能毁坏的生命，（来七16下，）不朽坏的生命，（提后一10下，）和我们所要持守那真实、永远的生命，（提前六19，12，）在我们里面一直长大，因而产生我们今天的召会生活，并要终极完成于永世里的新耶路撒冷。（启二一2～3，9下～11，18～23，二二1～5。）今天我们凭这生命过召会生活，也要凭这生命享受新耶路撒冷。这是神完全救恩的终极完成。
32The life of this light, as the indestructible life (Heb. 7:16b), the incorruptible life (2 Tim. 1:10b), and the real and eternal life that we should lay hold on (1 Tim. 6:19, 12), grows in us all the time, issuing in our church life today and consummating in the New Jerusalem in eternity (Rev. 21:2-3, 9b-11, 18-23; 22:1-5). Today we are living the church life by this life, and we will also enjoy the New Jerusalem by this life. This is the consummation of God’s full salvation
参 、接受并享受神这样完全救恩的路
III. The Way To Receive And Enjoy Such A Full Salvation Of God
33神这样完全的救恩乃是由基督这位耶和华的仆人所构成，对我们这些神的选民成为约和光；所以，接受并享受这救恩的路乃是藉著呼求基督我们主的名，而操练我们的灵，照著我们的灵而活，住留在我们灵里；与我们的灵同在的，就是这位基督。（赛四二5，亚十二1，罗八4下，启一10上，提后四22，赛十二3～4。）以赛亚四十二章五至六节说，『创造诸天，铺张穹苍，将地和地所出的一并铺开，赐气息给地上的众人，又赐灵给行在其上之人的神耶和华，如此说，我是耶和华，我凭公义召你，搀扶你的手，保守你，使你作众民的约，作外邦人的光。』在六节说到神要将基督赐下作众民的约和外邦人的光以前，祂宣告说祂已将灵赐给我们。（5。）首先，祂告诉我们，祂在我们里面豫备了一个『胃』，就是灵；然后祂告诉我们『食物』是甚么，就是基督作约和光。我们属灵的胃就是我们的灵，而基督是食物，给我们接受到我们属灵的胃里。因此，接受并享受基督的路就是操练我们的灵，照著我们的灵而活，并住留在我们的灵里，基督就是与这灵同在。提后四章二十二节4:22说，『愿主与你的灵同在。』基督既与我们的灵同在，我们就必须操练我们的灵，照著我们的灵而活，并住留在我们灵里，使我们能接受祂并享受祂。
33The way to receive and enjoy such a full salvation of God, constituted of Christ, the Servant of Jehovah, as the covenant and the light to us, God’select, is to exercise our spirit, to live according to our spirit, and to remain in our spirit, with which is the very Christ, by calling on Christ our Lord’s name (Isa. 42:5; Zech. 12:1; Rom. 8:4b; Rev. 1:10a; 2 Tim. 4:22; Is a. 1 2:3-4). Isaiah 4 2:5-6 says, “Thus says God Jehovah, / Who created the heavens and stretched them out, / Who spread forth the earth and what springs up from it, / Who gives breath to the people upon it / And spirit to those who walk on it. / I am Jehovah; I have called You in righteousness; / I have held You by the hand; / I have kept You and I have given You / As a covenant for the people, as a light for the nations.” Before God spoke in verse 6 of giving Christ as a covenant for the people and as a light for the nations, He declared that He gave us a spirit (v. 5). First, He told us that He had prepared a “stomach” (a spirit) within us; then He told us what the “foodstuffs” (Christ as the covenant and the light) are. Our spiritual stomach is our spirit, and Christ is the food that we are to receive into our spiritual stomach. Thus, the way to receive and enjoy Christ is to exercise our spirit, to live according to our spirit, and to remain in our spirit, with which is the very Christ. Second Timothy says, “The Lord be with your spirit.” Since Christ is with our spirit, we must exercise our spirit, live according to our spirit, and remain in our spirit in order to receive and enjoy Him.
34我每一天都操练这事。首先，我藉著呼求『哦，主耶稣』，来操练我的灵。我们若仅仅闭著眼睛默想，心思就会『环游』世界。但我们若呼求『哦，主耶稣』十分钟，就会在三层天上，就是说，我们会在灵里。今天，我们的灵就是我们的三层天，至圣所，我们与主相会之处。
34Every day I practice this. First, I exercise my spirit by calling, “O Lord Jesus.” If we merely shut our eyes and meditate, we may “wander” all over the world. But if we call, “O Lord Jesus,” for ten minutes, we will be in the third heavens; that is, we will be in our spirit. Today our spirit is our third heavens, the Holy of Holies, the place where we meet the Lord
35我们该照著这灵行事、生活并为人。有时当我要对一些人说话时，我就受到核对：『你说这话是从你自己，还是从那在你灵里与你同在的一位？』谁是你的人位，是李常受，还是耶稣基督？我们所说的可能是对的，但说的人却可能是错的，就是我们的己。我们必须是对的人，说对的事；我们也必须是对的人，作对的事。我们常常说到爱圣徒;然而，我们必须小心，我们是凭著谁来爱人－凭著我们的己，还是凭著基督。我们不该忘记，作为在基督里的信徒，我们有两个人位：我们的己，就是旧人；以及主耶稣，就是新人。我们当然需要作对的事，好的事，美的事，但我们必须进一步的问，我们是凭著谁来作－凭我们的己作我们的人位，还是凭我们亲爱的主耶稣基督作我们的人位?我们不该活在自己的人位里；反之，我们需要照著灵并留在我们的灵里。
35We should walk, live, and have our being according to this spirit. Sometimes as I am about to speak to certain people, I am checked: Will you say this from yourself or from Him who is with you in your spirit. Who is your person, Witness Lee or Jesus Christ?” We may say the right thing, but we may say it by the wrong person, that is, by our self. We must say the right thing by the right person, and we must also do the right thing by the right person. Quite often we speak of loving the saints. However, we must be careful by what person we love others—by our self or by Christ. We should not forget that as believers in Christ, we have two persons: we have our self, the old person, and we have the Lord Jesus, the new person. We surely need to do the right thing, the good thing, the excellent thing, but we must go further to check by what person we do things—by our self as our person, or by our dear Savior, Jesus Christ, as our person. We should not live in our own person; rather, we need to live according to the spirit and remain in our spirit
36有时我们会笑，但我们若笑得太过，就从灵里出去。我们笑了一阵子之后，可能安静下来，并到卧房去祷告：『主阿，赦免我，我笑得太过了。我要回到我的灵里与你同在。』我们需要不断的留在灵里。第一，我们需要呼求祂，来操练我的灵；然后，我们需要照著我们的灵生活，并住留在我们的灵里。在启示录一章十节，使徒约翰说，当主日他在灵里，就是说，他住留在他的灵里。以赛亚十二章三至四节上半说，『所以你们必从救恩的泉源欢然取水。在那日，你们要说，当颂赞耶和华，求告祂的名！』以赛亚书中的这些经文告诉我们，这里有一个救恩是满了泉源的，我们需要藉著赞美耶和华，并求告祂的名，从这救恩取水。这不是我的教训，乃是神圣的启示。神完全的救恩是由基督作约并作光所构成；这完全的救恩乃是满了泉源的。我们需要学习，藉著呼求祂的名，从这些泉源取水。这与新约的教训完全符合。（徒二21，罗十12～13。）所有跟随耶稣的人都该是呼求祂的人。这是享受祂作我们的约并作我们的光的路，使我们可以享受神完全的救恩。
36At times we may laugh, but if we laugh too much, we get out of our spirit. Then, after laughing for quite a time, we may silence ourself and go to our bedroom to pray, “Lord, forgive me; I have laughed too much. I want to come back to my spirit to be with You.” We need to remain in the spirit continuously. First, we need to call on Him, to exercise our spirit; then we need to live according to our spirit, and then remain in our spirit. In Revelation 1:10 the apostle John said that he was in spirit on the Lord’s Day; that is, he was remaining in his spirit. Isaiah 12:3-4a says, “Therefore you will draw water with rejoicing / From the springs of salvation, / And you will say in that day, / Praise Jehovah; call upon His name!” These verses in Isaiah tell us that there is a salvation that is full of springs and that we need to draw water from this salvation by praising Jehovah and calling upon His name. This is not my teaching but the divine revelation. God’s full salvation is constituted of Christ as the covenant and as the light, and this full salvation is full of springs. We need to learn to come to draw water out of these springs by calling on His name. This corresponds exactly with the New Testament teaching (Acts 2:21; Rom. 10:12-13). All Jesus’ followers should be His callers. This is the way to enjoy Him as our covenant and as our light that we may enjoy God’s full salvation