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以赛亚书生命读经 · 第51篇

按著神新约经纶，在四个阶段里之

The All-Inclusive Christ In His Four Stages
1包罗万有的基督（二）
1According To God’s New Testament Economy (2
2读经：以赛亚书53:10c-11b;哥林多前书15:45b;哥林多后书3:17;约翰福音歌罗西书1:18;启示录1:5a;加拉太书6:15;哥林多后书5:17;使徒行传13:33;罗马书8:29;彼得前书1:3;希伯来书2:10a,11b-12;以弗所书2:19;加拉太书6:10;以弗所书1:11;约翰福音
2Scripture Reading: Is a. 5 3:1 0 c - 1 1 b; 1 Cor. 15:45b; 2 Cor. 3:17; John 14:17-20; Col. 1:18; Rev. 1:5a; Gal. 6:15; 2 Cor. 5:17; Acts 13:33; 14:17-20; Rom. 8:29; 1 Pet. 1:3; Heb. 2:10a, 11b-12; Eph. 2:19; Gal 6:10; Eph. 1:11; John 12:24; 3:30a; Eph. 1:22-23; 1 Cor. 10:17; Rev. 1:18a; Eph. 1:5, 9; Phil 2:13; Rom. 4:25b; Col. 3:4a, 10-11
12:24; 3:30a; 3:4a, 10-11
以弗所书1:22-23;哥林多前书10:17;启示录1:18a;以弗所书1:5,9;腓立比书2:13;罗马书4:25b;歌罗西书
3祷告：主，我们要让你知道，我们仍然需要你。我们需要你作赐生命的灵。我们需要你作膏油的涂抹。主，你必须在我们的说话里说话，你必须与我们成为一灵。主，遮盖我们不受仇敌一切的攻击。我们藏身在你里面。我们相信你在这里与我们同在。我们正聚集到你的名里。主，你要尊崇你的名，并膏抹每一位。眷顾每一位，摸著每一个心。阿们。
3Prayer: Lord, we want You to know that we still need You. We need You as the life-giving Spirit. We need You as the anointing ointment. Lord, do speak in our speaking, and do be one spirit with us. Lord, cover us all against all the enemy’s attacks. We hide ourselves in You. We believe that You are here with us. We are meeting into Your name. Lord, do honor Your name, and anoint everyone. Visit everyone, and touch every heart. Amen
4本篇信息是四篇论到按著神新约经纶，在四个阶段里包罗万有之基督，这一系列信息中的第二篇。在本篇信息中，我们要来看基督复活的阶段。
4This message is the second in a series of four messages on the all-inclusive Christ in His four stages according to God’s New Testament economy. In this message we will consider the stage of Christ’s resurrection
5以赛亚五十三章十节下半至十一节说，『祂使自己成为赎罪祭，祂必看见后裔，并且延长年日，耶和华所喜悦的事，必在祂手中亨通。祂必看见自己劳苦的功效，便心满意足。有许多人，因认识那义者我的仆人而成为义的。』另译。)这段话里有四个点：（一）基督使自己成为赎罪祭；（二）祂看见后裔并延长年日；（三）祂看见自己劳苦的功效，便心满意足；（四）许多人因著认识祂而成为义的。这四件事的头一项属于第二阶段，就是基督钉十字架的阶段。其余的三点属于第三阶段，就是基督复活的阶段。
5Isaiah 53:10b-11b says, “When He makes Himself an offering for sin, / He will see a seed, He will extend His days, / And the pleasure of Jehovah will prosper in His hand. / He will see the issue of the travail of His soul, / And He will be satisfied; / By the knowledge of Him, the righteous One, My Servant, will make the many righteous.” In this portion of the Word there are four points: (1) Christ’s making (Himself an offering for sin; (2) His seeing a seed and extending His days; (3) His seeing the issue of the travail of His soul and being satisfied; and (4) His making many righteous by the knowledge of Him. The first item of the four belongs to the second stage, the stage of Christ’s crucifixion. The remaining three points belong to the third stage, the stage of Christ’s resurrection.
6在以赛亚五十三章十一节上半，『功效』一辞是插进来的，在原文里是没有的。功效就是基督之魂劳苦的结果。基督藉著将魂倾倒以至于死而受苦。（12下。）那个劳苦当然该有一个功效、结果。以赛亚说，基督必看见祂魂劳苦的结果，就是功效，祂便心满意足了。
6In Isaiah 53:11a, the words the issue have been inserted; they are not present in the Hebrew text. The issue is the outcome, the result, of the travail of Christ’s soul. Christ suffered by pouring out His soul unto death (v. 12b). Surely there should be an issue, an outcome, of that travail. Isaiah said that Christ would see the outcome, that is, the issue, of the travail of His soul, and He would be satisfied.
7然后，以赛亚五十三章十一节下半说，『有许多人，因认识那义者我的仆人而成为义的。』这里的『认识』，是指认识那义者，即复活的基督，作神的仆人。许多人因著对祂有这样的认识，就要成为义的。许多圣经版本将这节译为：『许多人…得称为义。』原文这可有两种意义。但我们比较喜欢将此句译为：『许多人…成为义的，』因为这是指在复活里的基督。称义主要与基督的死有关。然而，基督要使我们成为义的，不是仅仅藉著受死流血来称义我们。这主要的意思是使我们成为义的。这必须在复活里，活的基督活在我们里面，使祂作为义从我们身上活出来。因此，启示录十九章七至八节说，当新妇为著羔羊的婚娶豫备好的时候，要身穿细麻衣，这细麻衣就是圣徒所行的义。圣徒所行的义是指我们藉著活基督，从我们身上活出来主观的义。基督在祂的复活里要使我们都成为义的，藉著祂自己这复活的生命从我们身上活出来。
7Then, Isaiah 53:11b says, “By the knowledge of Him, the righteous One, My Servant, will make the many righteous.” The phrase by the knowledge of Him does not mean by Christ’s knowledge; it means by knowing Him, the righteous One, the resurrected Christ as God’s Servant. By such knowledge of Him, Christ will make the many righteous. Many versions of the Bible translate this verse, “will justify the many.” The Hebrew text can mean both. But we prefer to translate it, “will make the many righteous,” because this refers to Christ in His resurrection. Justification is related mainly to Christ’s death. However, for Christ to make us righteous is not merely to justify us through His death by His blood. It means primarily to make us righteous. It must be in resurrection that the living Christ lives in us so that He can be lived out of us as righteousness. Thus, Revelation 19:7-8 says that when the bride is ready for the marriage of the Lamb, she will be clothed in fine linen, which is the righteousnesses of the saints. The righteousnesses of the saints refer to the subjective righteousness lived out of us by our living of Christ. Christ in His resurrection will make us all righteous by Himself as the resurrection life being lived out of us
8以赛亚五十三章十二节说，『所以我要使祂与位大的同分，与强盛的均分掳物。』以赛亚五十三章这简短的一段是指基督的升天。基督乃是在祂的升天里，将我们带到诸天之上作祂的俘虏。我们曾是撒但的俘虏，但基督藉著祂的死与复活，释放了我们。在某种意义上，祂也掳掠了我们。如今我们乃是祂的俘虏。在祂的升天里，祂将我们众人与祂一同带到诸天。当祂升天的时候，以弗所四章八节说，『祂…掳掠了那些被掳掠的，将恩赐赐给人。』扩大本新约圣经将此句译为：『祂…帅领了一列被征服的仇敌。』这就是说，基督征服了撒但，就掳掠了撒但所掳掠的，使他们成为祂的俘虏。在祂的升天里，基督将这些俘虏都带到父那里。在诸天那里，祂与父这位大者并强盛者同分掳物，均分掳物。
8Isaiah 5 3:1 2 a says, “Therefore I will divide to Him a portion with the Great, / And He will divide the spoil with the Strong.” This brief portion in Isaiah 5 3 refers to Christ’s ascension. It is in His ascension that Christ brought us to the heavens as His captives. We were Satan’s captives, but through His death and resurrection, Christ released us. Then, in a sense, He captured us. Now we are His captives. In His ascension He brought all of us as His captives with Him into the heavens. When He was ascending, Ephesians 4:8 says that “He led captive those taken captive and gave gifts to men.” The Amplified New Testament renders this, “He led a train of vanquished foes.” This means that Christ conquered Satan and captured Satan’s captives, making them His captives. In His ascension Christ brought all these captives to the Father. There in the heavens He and the Father, who is the great One and also the strong One, shared the prey and divided the spoil.
参 、在祂复活的阶段里
III. In The Stage Of His Resurrection
9我们要来看基督的复活，以及在基督的复活里并藉基督的复活所产生的一切项目，我们就需要冷静下来，也需要有清明的心思。以赛亚五十三章十节和十一节所说的后裔和功效，有许多的含示。因此，我们需要在新约中关于基督之复活的定义里，包括许多项目。保罗在他的著作中，非常极至的解释并说明了基督的复活。保罗对基督复活的说明，向我们揭示了许多项基督复活的产品。
9To consider Christ’s resurrection and all the items produced in and through Christ’s resurrection, we need to be calm and also to have a sober mind. The seed and the issue mentioned in Isaiah 53:10 and 11 imply a great deal. Because of this we need to include many items in the definition of Christ’s resurrection in the New Testament. In his writings Paul explained and defined Christ’s resurrection to the uttermost. In Paul’s definition of Christ’s resurrection, many items concerning the produce of Christ’s resurrection are unveiled to us
一 、作为经过过程的基督，末后的亚当，成了赐生命的灵
A. As the Processed Christ, the Last Adam, Becoming the Life-giving Spirit
10在基督的复活里，祂这位经过过程的基督，末后的亚当，就成了赐生命的灵。（林前十五45下，林后三17。）在基督复活以后，祂所要经过的过程就完成了。原初基督在已过的永远里乃是神。（约一1，腓二6。）祂仅仅是1:1神；在祂只有神性，以及这神性一切的属性。约翰一章一节指明这点，说，『太初有话，话与神同在，话就是神。』然后，在人被造四千年之后，近二千年前，那独一的神成了肉体。那是祂所经过之过程的头一步。祂成了肉体，就进入祂这过程的『隧道』。祂这样作，就成了一个人，一个神人。在外面祂是一个人，在里面，祂一点不差就是神。祂经过了成为肉体，就不仅仅是神了。祂这从马利亚所生、躺在马槽里的婴孩，不仅是神，乃是神人。说躺在马槽那里的只是神，这是错误的，因为祂躺在那里不仅仅是神，也是一个小男孩。照样，说躺在马槽里的只是一个男孩也是错误的，因为在那小男孩里面的乃是神。
10In His resurrection, as the processed Christ, the last Adam, Christ became a life - giving Spirit (1 Cor. 1 5:4 5 b; 2 Cor. 3:1 7). After Christ’s resurrection, His being processed was consummated. Originally, Christ was the very God in eternity past (John 1:1; Phil. 2:6). He was only God; with Him there was only divinity and all the attributes of this divinity. John indicates this, saying, “In the beginning was the Word, and the Word was with God, and the Word was God.” Then, four thousand years after man was created, almost two thousand years ago, the unique God became incarnated. That was the first step of His process. When He was incarnated, He entered into the “tunnel” of His process. By so doing, He became a man, a God - man. Outwardly, He was a man; inwardly, He was nothing less than God. After His incarnation, He was no longer merely God. As a little child born of Mary and lying in a manger, He was not only God but a God-man. It is wrong to say that only God was lying there in the manger, because He was lying there not only as God but also as a little boy. Likewise, it is wrong to say that only a boy was lying in the manger, because within that little boy there was God.
11在祂的成为肉体里，基督这位神人生活了三十多年。祂从北到南走遍圣地一带，主要是从加利利到耶路撒冷，在约但河以西。主耶稣在这么狭长的地带来回行走三年半之久。虽然祂作为神人，是非常伟大的，但祂只有一次显出祂的伟大。在马太十七章一至八节，祂与祂的门徒，彼得、雅各与约翰，上到黑门山上，在他们眼前变了形像。六天以前，祂曾告诉门徒说，有人在没有尝到死味以先，要看见人子在祂的国来临。祂在山上变像时，祂的面貌仍是人的面貌，但祂的脸面发光如日头，衣服变白如光。在那时刻，祂乃是在荣耀里的人。这完全是祂所经过之过程的一部分。
11In His incarnation Christ lived as a God-man for more than thirty years. He traveled all around the holy land from north to south, mainly from Galilee to Jerusalem, on the west side of the Jordan. In such a narrow strip of land the Lord Jesus traveled back and forth for three and a half years. Although as a God-man He was very great, only once did He do anything to manifest His greatness. In Matthew 17:1- 8, He ascended with His disciples, Peter, James, and John, to Mount Hermon and was transfigured before their eyes. Six days before, He had told His disciples that some among them would not taste death until they saw the Son of Man coming in His kingdom. In His transfiguration on the mount, His appearance was still that of a man, but His face shined like the sun, and His garments became as white as the light. At that moment He was a man in glory. This was altogether a part of His process
12在祂成为肉体的末了，就是祂人性生活的末了，祂自愿进入死。基督的死在三方面是很奇妙的。在属人的方面，祂是被杀害的。祂如同羊羔被牵到宰杀之地，（赛五三7，）从早上九时到正午，祂被人宰杀三个小时之久。然后从十二时到午后三时，神进来了。当神把我们所有的罪都放在祂身上时，神算祂是宇宙中惟一的罪人。因此，基督为我们这些罪人代死。在十字架上神伤祂压祂，将祂从活人之地剪除，审判了祂。（5~6，8，10上。）因此，祂的死被神算作为我们的代死。
12At the end of His incarnation, that is, at the end of His human life, He went voluntarily into death. Christ’s death was wonderful in three aspects. In the human aspect, He was murdered. He was led as a lamb to the slaughter (Isa. 53:7), and He was slaughtered by man for three hours, from nine o’clock in the morning until noon. Then from twelve o’clock to three o’clock in the afternoon, God came in. When God put all our sins upon Him, He counted Him as the unique sinner in the universe. Thus Christ died a vicarious death for us, the sinners. On the cross God wounded Him, crushed Him, cut Him off from the land of the living, and judged Him (vv. 5, 6, 8, 10a). Because of this, His death was counted by God as a vicarious death for us
13从十二时直到午后三时这三个小时之间，天地黑暗了，殿里的幔子从上到下裂为两半。（太二七45，51上。）这就是说，基督藉著祂的死，将神与人之间的间隔拆除了。不仅如此，地也震动，坟墓也开了，许多已死圣徒的身体也起来了。（51下～52。）他们尚未复活，乃要等候一些时候。等到基督复活时，他们也复活，从坟墓里出来，进了圣城，向许多人显现。（53。）此后他们往那里去了，我们无法追查。这一切事指明，基督的死不仅是人所引起的死，乃是直接由神按著祂的公义所施行的死。
13During those three hours from twelve o’clock until three o’clock in the afternoon, the universe became dark, and the veil in the temple was split in two from the top to the bottom (Matt. 27:45, 51a). This means that Christ tore the separation between God and man through His death. Not only so, the earth was shaken and the tombs were opened, and many bodies of the saints who had died were raised (vv. 51b-52). They were not resurrected yet, but they waited for some time. At the time that Christ resurrected, they also resurrected, and they came out of the tombs and entered into the holy city and appeared to many (v. 53). Where they went after this we have no way to trace. All these things indicate that Christ’s death was not just a death caused by man, but a death carried out by God directly, according to His righteousness.
14第三方面，祂自己也甘愿受死。祂不是被逼或强迫去死，乃是自己将命倾倒，将魂舍去，为我们而死。（赛五三12下。）
14Then, in the third aspect, He Himself was willing to die. He was not forced or compelled to die, but He poured out His life, His soul, to die for us (Isa. 53:12b
15在祂的复活里，基督这位经过过程者，就是末后的亚当，成了赐生命的灵。在约翰七章三十七至三十八节，住棚节的末日，主耶稣站著高声说，『人若渴了，可以到我这里来喝。信入我的人，就如经上所说，从他腹中要流出活水的江河来。』这话指明，祂的信徒要接受那灵。然而那时还没有那灵，因为耶稣尚未得著荣耀。（39。）神的圣灵已经在那里，但祂还不是那灵，因为在基督复活以前，神的圣灵尚未得著完成。那灵还没有，因为耶稣尚未得著荣耀。耶稣是在祂复活的时候得著荣耀的。当耶稣进入复活时，祂立刻就得了荣耀。因此，在祂得荣的那天，就是在祂复活那天，祂作为那灵回到祂的门徒那里。祂回来不是要教训他们，乃是向他们吹气，告诉他们要接受祂作那灵。（约二十19～。）在基督复活以前，这样的灵还没有。
15In His resurrection Christ as the processed One, that is, the last Adam, became the life - giving Spirit. In John 7:37-38, at the end of the Feast of Tabernacles, the Lord Jesus stood and cried out, “If anyone thirsts, let him come to Me and drink. He who believes into Me, as the Scripture said, out of his innermost being shall flow rivers of living water.” This word indicates that His believers would receive the Spirit. However, at that time the Spirit was not yet, because Jesus was not yet glorified (v. 39). The Holy Spirit of God was there, but He was not there as the Spirit, because before Christ’s resurrection the Holy Spirit of God had not been consummated. The Spirit was not yet, because Jesus was not yet glorified. Jesus was glorified when He was resurrected. When Jesus entered into resurrection, He was immediately glorified. Thus, on the day of His glorification, that is, the day of His resurrection, He came back to His disciples as the Spirit. He did not come back to teach them; rather, He breathed on them and told them to receive Him as the Spirit (John 20:19-22). Before Christ’s resurrection, such a 22 Spirit was not yet.
16因著许多基督徒对基督复活的产品认识不多，所以他们没有看见在基督的复活里，祂这位末后的亚当成了赐生命的灵。他们许多人甚至不相信今天基督就是那灵。他们认为这是异端。根据他们的看法，神圣三一的三者是分开的－父是父；子是子；灵是灵－说子是灵乃是错的，说子有一天成了那灵，乃是异端。然而，我们若说基督不是那灵，我们就抹煞了林前十五章四十五节下半和林后三章十七节，这两节清楚指明并有力的确认，主就是那灵。藉著经过死的过程和复活的过程，耶稣成了这样一位灵。当祂达到复活的阶段时，祂就成了赐生命的灵。这是基督复活之产品的头一项目。基督的复活产生了赐生命的灵。
16Because many Christians know little concerning the produce of Christ’s resurrection, they have not seen that in Christ’s resurrection, He as the last Adam became a life- giving Spirit. Many do not even believe that today Christ is the Spirit. They consider this a heresy. In their consideration, the three of the Trinity are separate—the Father is the Father; the Son is the Son; and the Spirit is the Spirit—and it is wrong to say that the Son is the Spirit. To say that the Son one day became the Spirit is heresy. However, if we say that Christ is not the Spirit, we annul 1 Corinthians 15:45band 2 Corinthians 3:17, two verses that indicate clearly and confirm strongly that the Lord is the Spirit. Jesus became such a Spirit by passing through the process of death and the process of resurrection. When He reached the stage of resurrection, He became a life- giving Spirit. This is the first item of the produce of Christ’s resurrection. Christ’s resurrection produced the life-giving Spirit.
１ .作是灵之基督的实际
1. To Be the Reality of the Pneumatic Christ
17这赐生命的灵乃是作是灵之基督（pneumaticChrist）的实际。希腊字的意思就是『灵』。因此，的意思就是属灵的。基督是灵，所以祂是非常属灵的。英文字pneumatic的意思是『属于空气的』，就是满了空气的意思。今天我们的基督乃是『是灵的』，满了属天、神圣、属灵的空气。今天我们可以到加油站得著汽油、空气和水。让我们来到基督我们的『加油站』这里，得著属灵的油、属灵的气和属灵的水。我们需要这些东西好『驾驶』我们属灵的『车』。赐生命的灵乃是这样一位是灵之基督的实际。今天我们的基督不是物质的，乃是属灵的。祂的确有物质的身体，（路二四39～43，）但祂的身体是属灵而物质的。（林前十五。）今天基督是『是灵的』；祂乃是赐生命的灵。
17This life - giving Spirit is the reality of the pneumatic Christ. The word pneuma in Greek means “spirit.” Thus, the word pneumatic pneuma actually means “spiritual.” Christ is the pneumatic pneuma; therefore, He is very pneumatic. The English word pneumatic means “of or pertaining to air.” Thus, to be pneumatic is to be full of air. Our Christ today is pneumatic, full of the heavenly, divine, spiritual air. Today we may go to a gasoline station to get gasoline, air, and water. Let us come to Christ as our “gasoline station” to get the spiritual gasoline, the spiritual air, and the spiritual water. We need these things in order to “drive” our spiritual “car.” The life-giving Spirit is the reality of such a pneumatic Christ. Our Christ today is not physical but spiritual. He does have a physical body (Luke 2 4:3 9-4 3), but His body is spiritually physical (1 Cor. 15:44). Today Christ is pneumatic; He is the life -44 giving Spirit.
２ .为要藉著分赐生命而繁增
2. For Propagation through Life-imparting
18这是为要藉著分赐生命而繁增、生产、扩展。我们都是基督的一部分。我们得救以前，不是基督的一部分。然后那赐生命的灵随著福音的传扬，将基督分赐到我们里面，我们就得著重生，成了基督的一部分。这是基督的扩展，基督的繁增。实际说来，我们不是美国人、中国人、日本人或韩国人；我们乃是基督的繁增，是基督的各部分。
18This is for propagation, for producing, for spreading, through life-imparting. We are all parts of Christ. Before we were saved, we were not parts of Christ. Then the life-giving Spirit went along with the preaching of the gospel to impart Christ into us, and we were regenerated and became parts of Christ. This is Christ’s spreading; this is Christ’s propagation. In a real sense, we are not Americans, Chinese, Japanese, or Koreans. We are Christ’s propagation; we are parts of Christ
二 、作为居首位者，成了从死人中复活的首生者
B. As the Preeminent One Becoming the Firstborn from among the Dead
19在基督的复活里，祂这居首位者，成了从死人中复活的首生者。（西一18，启一5上。）在王上十七章，以利亚使寡妇的儿子复活；在约翰十一章，主耶稣使拉撒路复活。至少这两个人是在主耶稣以前复活的，耶稣怎能视为死人中的首生者？答案就是：以利亚使寡妇之子起来，甚至主耶稣使拉撒路起来，都不能算是完满的复活，因为他们复活以后，又都死了。然而，主耶稣的复活，乃是活到永永远远。（启一18。）不仅如此，在复活里，我们的主今天乃是在荣耀里。拉撒路和以利亚所使之复活的人都没有进入何种的荣耀。然而当耶稣从坟墓里出来时，祂进入了荣耀。祂不仅复活了，祂物质的身体更变化形状成为属灵的物质身体;这才是彀标准的复活。在耶稣以前，没有人经历到这样的复活。因此，祂是从死人中首先复活的。这是基督复活之产品的第二个项目。
19In His resurrection Christ, as the preeminent One, the One who has the first place in all things, became the Firstborn from among the dead (Col. 1:1 8; Rev. 1:5a). In 1 Kings 17 Elijah raised a widow’s son, and in John 11 the Lord Jesus raised Lazarus. Since at least these two were resurrected before the Lord Jesus was, how could Jesus be considered the Firstborn from among the dead? The answer is that Elijah’s raising of the widow’s son and even the Lord Jesus’ raising of Lazarus cannot be counted as resurrection in full, because after being resurrected, both of these resurrected ones died. However, the Lord Jesus was resurrected to live forever (Rev. 1:18). Not only so, in resurrection the Lord today is in glory. Neither Lazarus nor the one resurrected by Elijah entered into any kind of glory. But Jesus, when He came out of the tomb, entered into glory. He was not only resurrected, but His physical body was transfigured to become a spiritual physical body. This is a resurrection that is up to the standard. Before Jesus, no one experienced such a resurrection. Thus, He is the Firstborn from among the dead. This is the second item of the produce of Christ’s resurrection.
20基督的复活，（在其中祂成为死人中的首生者，）是为著使神的新造有新生的起头，（加六15，林后五17，）也是为使基督成为身体的头。在基督的复活里，祂成了使新造有新生起头的那位，祂也成为身体的头，在顶端的一位。这也是祂复活的产品。
20Christ’s resurrection, in which He became the Firstborn from the dead, was for the germination of God’s new creation (Gal. 6:15; 2 Cor. 5:17) and also for Christ to be Head of the Body. In His resurrection, Christ became the Germinator of the new creation, and He also became the Head, the top One, of the Body. This too is the produce of His resurrection
三 、作为神而人者，在祂的人性里，由神所生
C. As the God-man, in His Humanity, Being Begotten of God
21在基督的复活里，祂这神而人者，在祂的人性里，由神所生。（徒十三33。）在祂复活以前，基督已经是神的儿子。那么祂为甚么需要由神所生？答案乃是：在基督复活以前，祂只是神的独生子。（约一18。）当祂是独生子时，祂仅仅是神圣的，不是属人的；祂只有神性，没有人性。藉著成为肉体，祂成了一个神人。在祂是神这一面，祂无疑是神圣的；但在祂是人这一面，祂复活以前就不是神圣的。在祂的复活里，祂把祂的人性『子化』了。在祂复活以前，祂在祂的神性里是神的儿子，但在祂的人性里却不是神的儿子。然而，行传十三章三十三节告诉我们，基督的复活乃是一个出生。在祂的复活里，祂被神生为神的长子。（罗八29下。）基督的复活乃是一个团体婴孩的伟大出生，包括基督和祂一切的信徒。（约二十17。）祂作为人子，被神生为神的长子。现在，作为神的长子，祂是既神圣又属人的。祂有两种性情：神1:6圣的性情，和属人的性情。希伯来一章六节说，当主耶稣回来的时候，祂不仅是作为独生子而来，乃是作为神的长子而来。这也是基督复活的产品。基督的复活产生了神的长子。
21In His resurrection Christ as the God-man, in His humanity, was begotten of God (Acts 13:33). Before His resurrection Christ was the Son of God already. Why then did He need to be begotten of God? The answer is that before His resurrection, Christ was the only begotten Son of God (John 1:18). Not only so, when He was the only begotten Son, He was only divine; He was not human. He had only divinity; He did not have humanity. He had only the divine nature without the human nature. Through incarnation He became a God-man. In the aspect of His being God, He no doubt was divine. But in the aspect of His being a man, He was not divine before His resurrection. In His resurrection He “sonized” His humanity. Before His resurrection He was the Son of God in His divinity, but He was not the Son of God in His humanity. However, Acts 13:33 tells us that Christ’s resurrection was a birth. In His resurrection He was begotten of God to be the firstborn Son of God (Rom. 8:29b). Christ’s resurrection was a great birth, a great delivery, of a corporate child, which includes Christ and all His believers (John 20:17). He as the Son of Man was born of God to be the firstborn Son of God. Now, as the firstborn Son of God, He is both divine and human. He possesses two natures: the divine nature and the human nature. Hebrews says that when the Lord Jesus comes back, He will not come as the Only Begotten but as the firstborn Son of God. This also is the produce of Christ’s resurrection. Christ’s resurrection produced the firstborn Son of God.
22基督作为神的长子乃是一个模型，使许多儿子模成祂的形像。（罗八29上。）祂若不是属人的，我们这些人又怎能模成祂的形像？祂若不是属人的，就不会有属人的形像。但今天祂既是神圣又是属人的。祂是神，有神的样式，神的形像；祂也是人，有人的形状，人的形像。祂是神圣而属人的，我们是属人而神圣的。这样，我们就能模成祂的形像。祂是模子，我们是大量生产，成为神许多的儿子。因此，基督的复活也产生了神许多的儿子。
22Christ as the firstborn Son of God is a model for conforming many sons to His image (Rom. 8:29a). If He were not human, how could we, who are human, be conformed to His image? If He were not human, He would not have a human image. But today He is both divine and human. He is God in God’s form, in God’sim age, and He is also man in man’s form, in man’sim age. He is divine and human, and we are human and divine. Thus, we can be conformed to His image. He is the model; we are the mass production, the many sons of God. Hence, Christ’s resurrection also produced many sons of God
四 、作为复活的生命，重生祂所有的信徒
D. As the Resurrection Life Regenerating All His Believers
23在基督的复活里，基督作为复活的生命，重生了祂所有的信徒。（彼前一3。）基督的信徒乃是祂的弟兄，祂的弟兄就是神许多的儿子。（来二10上，11下～12，罗八29下。）这样，基督就成了我们内在的生命。祂是神的长子，祂也使我们成了神许多的儿子。
23In His resurrection Christ as the resurrection life regenerated all His believers (1 Pet. 1:3). Christ’s believers are His brothers, and His brothers are the many sons of God (Heb. 2:10a, 11b-12; Rom. 8:29b). In this way Christ has become our inner life. He is the firstborn Son of God, and He has made us the many sons of God
24神许多的儿子就是神家中的成员，成为神的国，（弗二19，加六10，）和神宝贵的基业。（弗一11。）在基督复活以前，神有家，但那个家里没有小孩。在基督复活以前，在某种意义上，神没有儿女。神乃是藉著基督的复活，生了长子和许多的儿子。因此，从那时起，神开始有了家。至终，这家成了神的国；而神的儿女，就是神的家人，成了神宝贵的基业。我们作为神许多的儿子，乃是神的基业。惟有我们这些众子，神才算为祂的基业。
24The many sons of God are the members of God’sho use hold to be God’skin gdom (Eph. 2:19; Gal. 6:10) and God’s precious inheritance (Eph. 1:11). Before Christ’s resurrection God had a home, but in that home there were no children. Before Christ’s resurrection, God, in a sense, was childless. It was through Christ’s resurrection that God begot the firstborn Son and the many sons. Thus, from that time God began to have a family, a household. Eventually, this household becomes God’skin gdom, and the children of God, the household of God, become God’s precious inheritance. As God’s many sons, we are God’s inheritance. God considers only us, His sons, as His inheritance
五 、作为一粒麦子，产生许多子粒
E. As the One Grain of Wheat Bearing Many Grains
25在基督的复活里，祂作为一粒麦子，产生了许多子粒。（约十二。）藉著基督的死与复活，基督这惟一的子粒，成了许多的子粒。一粒麦子撒在地里，就会长大，至终产生许多子粒。在某种意义上，原初的子粒不复存在，但牠却成了许多子粒。这许多子粒全部加起来，等于原初的子粒。基督既然在我们这许多的子粒里面，我们在那里，祂就在那里。因此，祂就成了我们。祂是集合的子粒，我们是由祂复活所产生的许多子粒。
25In His resurrection Christ, as the one grain of wheat, bore many grains (John 1 2:2 4). Through Christ’s death and resurrection the 24 one grain, Christ, became the many grains. When a single grain of wheat is sown into the earth, it grows and eventually produces many grains. In a sense, the original grain ceases to exist; it becomes the many grains. All the many grains together equal the original grain. Since Christ is in us, the many grains, He is wherever we are. Thus, He has become us. He is the aggregate grain, and we are the many grains produced by His resurrection.
１ .成为祂的扩增
1. To Be His Increase
26基督复活所产生的许多子粒，就是祂的扩增。（约三30上。）农夫是藉著他们种子的扩增而维生的。他们将少量的种子撒到地里，三个月后收割，就有很大的收成了。那个收成就是种子的扩增。耶稣在地上，在圣地上行走时，祂是惟一的子粒。但今天，请看看有多少『基督』在这地上；在地球各处的基督徒不仅是以千计，更是以百万计。这就是约翰十五章所说的葡萄树。这伟大的葡萄树遍布整个地球。召会，就是作为祂扩增的基督，(林前十二，)乃是真正的葡萄树。这也是基督复活的产品。这是基督的扩增、繁增与富余。
26The many grains produced by Christ’s resurrection are His increase (John 3:3 0 a). Farmers make a living by the increase of their seed. They sow a relatively small quantity of seed into the earth, and after three months they reap a large harvest. That harvest is the increase of the seed. When Jesus was on the earth traveling in the holy land, He was the unique grain. But today, consider how many “Christs” there are on this earth. There are not only thousands but millions around the globe. This is the vine mentioned in John 15. This great vine covers the entire globe. The church, which is Christ (1 Cor. 12:12) as His increase, is the true vine. This too is a product of 12 Christ’s resurrection. This is Christ’sin crease, propagation, and surplus.
27诗歌一百五十四首第四节说，
27The fourth stanza of Hymns, #203 reads
28我们是你的复制品、是你身体并新妇、是你表现、是你丰满，永远让你来居住。我们是你普及、继续、是你生命的开展、是你长成、是你富余，与你合一永无间。
28We’re Thy total reproduction, Thy dear Body and Thy Bride, Thine expression and Thy fulness For Thee ever to abide. We are Thy continuation, Thy life-increase and Thy spread, Thy full growth and Thy rich surplus, One with Thee, our glorious Head
29这一节里用了许多辞来发表一个事实：召会是基督的扩增和扩大。
29In this verse a number of words are used to express the fact that the church is Christ’sin crease and expansion
２ .作为祂身体－
2. As the Components of His Body—
一个饼－的组成成分
the one bread, the church
30再者，这许多子粒作基督的扩增，乃是祂身体－一个饼－的组1成成分。（弗一22～23，林前十17。）每一个主日我们都来到主的桌子前，有分于饼。那饼首先表征基督物质的身体，就是祂在十字架上为我们所舍的；第二，那饼表征基督奥秘的身体，就是那一个饼，召会。
30Furthermore, the many grains as the increase of Christ are the components of His Body, that is, the one bread, the church (Eph. 1:22-23; Cor. 10:17). Every Lord’s Day we take the Lord’stable to participate in the bread. That bread signifies, first, Christ’s physical body, which He gave up for us on the cross, and, second, Christ’s mystical Body, which is the one bread, the church.
六 、藉著祂释放生命的死，并用祂分赐生命的复活，产生一个团体的后裔，作为祂的魂劳苦的结果;祂在祂的复活里必看见后裔，便心满意足
F. Through His Life-releasing Death and with His Life-imparting Resurrection Producing a Corporate Seed as the Issue of the Travail of His Soul, Whom He Saw in His Resurrection and Was Satisfied
31藉著祂释放生命的死，并用祂分赐生命的复活，基督产生了一个团体的后裔，作为祂的魂劳苦的结果；祂在祂的复活里必看见后裔，便心满意足。（赛五三10下～11中。）以赛亚五十三章十节下半说，『祂使自己成为赎罪祭，祂必看见后裔。』就如我们在前面说过的，基督使自己成为赎罪祭，乃是与祂的钉死有关。这是『原因』，『结果』乃是祂在复活里看见后裔。这里的『后裔』是单数的，指明这后裔是一个团体的后裔。这个团体的后裔含示所有的子粒，基督身体所有的肢体，基督所有的弟兄，神所有的众子。基督复活这个伟大的『生产』仍未停止，这个生产仍在继续；牠已经产生了数以百万的圣徒，如今仍在产生。我们这些传扬福音的人就是接生的。我们出去接触罪人，就帮助加速这个生产。
31Through His life-releasing death and with His life-imparting resurrection, Christ produced a corporate seed as the issue of the travail of His soul, whom He saw in His resurrection and was satisfied (Isa. 53:10c-11b). Isaiah 53:10b says, “When He makes Himself an offering for sin, He will see a seed.” As we mentioned previously, Christ’s making Himself an offering for sin is related to His crucifixion. It is the “cause,” and the “effect” is His seeing a seed in His resurrection. Here seed is singular, indicating that the seed is a corporate seed. This corporate seed implies all the many grains, all the members of Christ’s Body, all Christ’s brothers, and all the sons of God. The great “delivery” of Christ’s resurrection still has not ceased. This delivery is continuing; it has produced millions of saints, and it is still producing. We, the gospel preachers, are the midwives. When we go out to contact sinners, we help to speed up the delivery
32所有藉著福音而出生的人，都是这团体后裔的组成成分。这是藉著基督扩增生命并释放生命的死，同著祂分赐生命的复活所完成的；这复活产生了团体的后裔作为祂魂劳苦的结果，祂在祂的复活里看见了，便心满意足。我相信就在今天，当主耶稣看著我们时，祂便心满意足了。我们是那后裔的一部分；我们是祂劳苦之结果的一部分。
32All those brought forth through the gospel are the components of this corporate seed. This was accomplished through Christ’s life- increasing and life-releasing death with His life-imparting resurrection, which produced a corporate seed as the issue of the travail of His soul, whom He saw in His resurrection and was satisfied. I believe that, even today, when the Lord Jesus looks at us, He is satisfied. We are a part of the seed; we are a part of the issue, the outcome, of His travail
１ .成为祂的延续，为著延长祂的年日
1. To Be His Continuation for the Extension of His Days
33这后裔就是基督的延续，为著延长祂的年日。（启一18上。）基督既藉著活在我们里面而继续活著，所以我们乃是祂年日的延续。
33This seed is Christ’s continuation for the extension of His days (Rev. 1:18a). Because Christ continues to live by living in us, we are the extension of His days
２ .使耶和华所喜悦的事，在祂手中亨通
2. For the Pleasure of Jehovah, Which Will Prosper in His Hand
34这是使耶和华所喜悦的事，（弗一5，9，腓二13，）在祂手中亨通。9这是要成就神的经纶。以弗所一章五节，九节题到神所喜悦的事。神的经纶出于神的喜悦。神的分赐乃是要成就神的喜悦，就是产生许多儿子作基督身体（召会）的组成成分。这是神的喜悦。在全宇宙中，没有别的事物，惟有召会能作神的喜悦。
34This is for the pleasure of Jehovah (Eph. 1:5, 9; Phil. 2:13), which will prosper in His hand. This is the fulfillment of God’s economy. Ephesians 1:5 and are two verses that mention God’s good pleasure. God’s economy comes out of God’s good pleasure. God’s dispensing is to fulfill God’s good pleasure, which is to produce many sons to be the components of the Body of Christ, the church. This is God’s good pleasure. In the whole universe nothing but the church could be God’s good pleasure.
35我们传福音时，仅仅拯救灵魂是不彀的。我们需要看见我们的传福音乃是产生一些东西作神的喜悦，使神快乐。一个灵魂得救，天上成千的天使都要欢呼。（路十五10。）天使如此欢乐，因为这是神的喜悦。
35In our gospel preaching, merely to save souls is inadequate. We need to realize that our preaching of the gospel is to produce something to be God’s pleasure, something to make God happy. When one soul is saved, thousands of angels in heaven rejoice Luke 15:10). The angels are so happy because this is God’s good pleasure
36以赛亚五十三章十节下半说，耶和华所喜悦的事，必在复活基督的手中亨通。基督的手今天仍在运行、作工、运作，为著神的喜悦产生更多信徒。
36Isaiah 53:10c says that the pleasure of Jehovah will prosper in the resurrected Christ’s hand. Christ’s hand today is still moving, working, and operating to produce more and more believers for God’s good pleasure
３ .使许多认识祂为那义者的人成为义的
3. For Making the Many Righteous, Who Will Know Him as the Righteous One
37以赛亚五十三章十一节说，基督要使许多认识祂为那义者的人成为义的。今天只要一个人说，『主耶稣，你是那义者，』这位义者就进入他里面，使他成为义的。这不是仅仅客观的称义我们，乃是主观的使我们成为义的，就是活在我们里面，并从我们身上活出来，使我们成为义的。这是从我们里面所产生出来的主观的义，不是藉著我们而有的，乃是藉著基督这复活的生命活在我们里面而有的。
37Isaiah 53:11b says that Christ will make the many righteous, who will know Him as the righteous One. Today as long as a person would say, “Lord Jesus, You are the righteous One,” this righteous One will enter into him to make him righteous. This is not merely to justify us objectively but to make us righteous subjectively, to live in us and live out of us to make us righteous. This is a subjective righteousness produced from within us, not by us but by Christ as the resurrection life living in us
七 、作为信徒的生命，乃是新人的一切肢体，又在一切肢体之内
G. As the Life of the Believers, Being All the Members and in All the Members of the New Man
38复活的基督作为信徒的生命，乃是新人的一切肢体，又在一切肢体之内。（西三10～11。）在基督复活以前，赐生命的灵、神的长子、死人中的首生者、神许多的儿子、许多子粒、召会、基督的身体、新造、以及新人，都不存在。这一切项目乃是藉著基督的复活所产生的。
38As the life of the believers, the resurrected Christ is all the members and in all the members of the new man (Col. 3:10-11). Before Christ’s resurrection the life-giving Spirit, the firstborn Son of God, the Firstborn from the dead, the many sons of God, the many grains, the church, the Body of Christ, the new creation, and the new man did not exist. All these items were produced through Christ’s resurrection
39新人是基督复活所产生的一个项目，这新人是神的新造，就是召会。这新人照著神的喜悦，完成神新约的经纶。
39As one of the items produced through Christ’s resurrection, the new man is God’s new creation, that is, the church. This new man carries out God’s New Testament economy according to God’s good pleasure
八 、产生以下项目
H. Issuing in the Following Items
40我们在本篇信息已经看见，基督的复活产生了以下的项目：
40As we have seen in this message , Christ’s resurrection issued in the following items
41１.成为肉体的基督，成了复合、终极完成、并包罗万有赐生命的灵。
411. The incarnated Christ becoming the compound, consummated, and all-inclusive life-giving Spirit.
42２.居首位的基督，成了从死人中的首生者，使神的新造有新生的起头，并作身体的头。
422. The preeminent Christ becoming the Firstborn from among the dead to germinate God’s new creation and to be the Head of the Body.
43３.神的独生子，在神性和人性里生为神的长子。
433.The only begotten Son of God being begotten to be the firstborn Son of God in both divine and human natures.
44４.神的许多儿子，成为神的家人，作神的国。
444.Many sons of God to be the household of God as the kingdom of God:
45ａ.作为基督的许多弟兄，形成召会。
45a.As the many brothers of Christ, forming the church
46ｂ.作为基督的许多肢体，构成基督的身体。
46b.As the many members of Christ, constituting the Body of Christ
47ｃ.作为许多麦粒，形成一个饼。
47c.As the many grains of wheat, forming the one bread
48ｄ.作为一个团体的后裔，成为祂的延续，使祂的年日延长，并照著神新约的经纶，完成神所喜悦的事。
48d.As the one corporate seed to be His continuation to extend His days and to carry out the pleasure of God according to God’s New Testament economy
49５.包罗万有的基督是新人的一切肢体，又在一切肢体之内。
495.The all-inclusive Christ being all the members and in all the members of the new man.
50这些事都是基督的复活所产生的。这是按照神圣的话对包罗万有之基督的启示。虽然以赛亚只写了数行字论到在复活里的基督，他的写作包含了以上所说的各点，就是使徒保罗对基督的复活所作的解释和说明。
50All these things were produced by the resurrection of Christ. This is the revelation of the all-inclusive Christ according to the holy Word. Although Isaiah wrote only a few lines concerning Christ in His resurrection, his writing comprises all the above- mentioned items as the explanation, the definition, of Christ’s resurrection given by the apostle Paul