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约珥书生命读经 · 第6篇

从神的经纶看宇宙的历史－人类历史里的神圣历史

The Universal History According To God’s Economy— The Divine History Within The Human History
1读经：约珥书1:4;2:28-29;3:11-21。在约珥书我们看见神的历史、人的历史、和神经纶的历史。按照神的经纶，四种蝗虫被兴起，多年来一直消毁以色列，为要使神能藉著以色列成为肉体，进到人性里，而完成祂的经纶。然后藉著罗马帝国的帮助，基督生活在地上，被钉十字架，并且复活，而得著扩大，产生召会。这一切都是藉著消毁的蝗虫和受苦的以色列这两个因素，使神能完成祂的经纶，以得著一个彰显，就是基督生机的身体。我们就是这身体，就是这彰显。这是从神的经纶来看宇宙的历史。在本篇信息中，我要进一步说到这宇宙的历史。
1Scripture Reading: Joel 1:4; 2:28-29; 3:11-21 In Joel we see the history of God, of man, and of God’secon o my. It was according to God’secon o my that the four kinds of locusts were raised up to consume Israel for so many years in order that He could fulfill His economy by being incarnated into humanity through Israel. Then with the help of the Roman Empire, Christ lived on earth, was crucified, and was resurrected to be enlarged, to produce the church. All of this was through these two factors—the consuming locusts and the suffering Israel—that God could fulfill His economy to have an expression, the organic Body of Christ. We are this Body, this expression. This is the universal history according to God’secon o my. In this message I would like to give a further word on this universal history
两个历史－
人的历史和神的历史
TWO HISTORIES—THE HISTORY OF MAN AND THE HISTORY OF GOD
2我们不该认为人有历史而神没有历史。这个宇宙中有两个历史：人的历史－人类的历史，和神的历史－神圣的历史。我们可以把人的历史比喻作核桃的外壳，把神的历史比喻作外壳里面的核仁。在小申言者书中，对『外壳』有清楚的说明，对『核仁』也启示了一些细节。不幸的是，大部分的圣经读者只注意外壳，不注意核仁。外壳，即人的历史，是显而易见的。在但以理二章，这历史由大人像所象征；人像的四部分个别相当于巴比伦帝国、玛代波斯帝国、希腊帝国、和罗马帝国。虽然我们很容易看见外壳，那是外在、物质的，但我们必须有一种内在的洞察力，才能看见外壳里面的核仁，认识在人类历史里面的神圣历史。
2We should not think that man has a history but that God does not have a history. In this universe there are two histories: the history of man, the human history, and the history of God, the divine history. We may liken the history of man to the shell of a walnut and the history of God to the kernel within the shell. In the Minor Prophets the “shell” is clearly defined, and the “kernel” is revealed in some detail. Unfortunately, however, most readers of the Bible pay attention only to the shell and not to the kernel. The shell, the history of man, is easily seen. In Daniel 2 this history is signified by a great human image, with the four sections of this image corresponding respectively to the Babylonian Empire, the Medo- Persian Empire, the Grecian Empire, and the Roman Empire. Although it is easy for us to see the shell, which is something outward and physical, we must have a kind of intrinsic insight in order to see the kernel within the shell, to know the divine history within the human history
人类历史里的神圣历史
The Divine History Within The Human History
神在祂经纶里的目的
God’sin tent i on in His economy
3我们若要认识发生在人类历史里的神圣历史，首先必须看见三一神是永远的。神是永远的，意思就是在祂没有起始。这永远的一位在祂自己里面决定了一个经纶。按照祂的经纶，神要把祂自己作到人里面，与人成为一，作人的生命、生命的供应和一切，并得著人作祂的彰显。所以，神在祂经纶里的心愿，就是要有一个团体的实体，由神和人构成，作祂永远的彰显。这神圣的历史开始于永远的神和祂的经纶。
3If we would know the divine history that takes place within the human history, we first need to realize that the Triune God is eternal. For God to be eternal means that with Him there is no beginning. Within Himself, this eternal One made an economy. According to His economy, God wants to work Himself into man to be one with man, to be man’s life, life supply, and everything, and to have man as His expression. God’s in tent i on in His economy is thus to have a corporate entity, composed of God and man, to be His expression for eternity. This divine history began with the eternal God and His economy.
神圣历史的继续基督的成为肉体和人性生活
The Continuation of the Divine History Christ’sIn carnation and Human Living
4基督的成为肉体和人性生活，是这神圣历史的继续。有一天，创造宇宙的神成为肉体，在童女腹中由圣灵成孕，然后为这童女而生，成为神人，是完整的神，又是完全的人。神成了一个人，名叫耶稣，住在拿撒勒，在那里作木匠，直到三十岁。基督的成为肉体和祂的人性生活；都是神圣历史的一部分，这神圣的历史就是在人类历史里神的历史。
4The divine history continued with the incarnation and human living of Christ. One day the very God who created the universe became incarnated, being conceived of the Holy Spirit within the womb of a human virgin and then born of this virgin to be the God- man, the One who is the complete God and a perfect man. It is marvelous that God became a man named Jesus and that this man lived in Nazareth, working as a carpenter, until the age of thirty. Christ’sin carnation and His human living both are parts of the divine history, the history of God within the history of man
基督的钉十字架与复活
Christ’s Crucifixion and Resurrection
5主耶稣在地上生活并尽职，末了祂甘心乐意的上十字架。祂的钉死是个包罗万有、代替的死，了结旧造，并解决所有的问题。祂的死把祂引进复活：一面，在祂的复活里，祂生为神的长子；（徒十三33，罗一4，八29；）另一面，在祂的复活里，并藉著祂的复活，祂成了赐生命的灵。（林前十五45下。）此外，藉著基督的复活，千万的人从神而生，由神重生，（彼前一3，）成为神的众子和基督身体上的肢体，就是召会。这位成为肉体、钉十字架、复活、升上诸天、然后降下成为那灵的基督，产生了召会，作三一神团体的彰显。今天的召会就是基督显现的扩大。因此，召会也是神圣历史的一部分；这历史是外在人类历史里之神圣奥秘的内在历史。神的历史这部分已持续了一千九百多年，并且仍然在持续著。
5At the end of His life and ministry on earth, the Lord Jesus went willingly to the cross. His crucifixion was a vicarious death, an all - inclusive death which terminated the old creation and solved all problems. His death ushered Him into resurrection. On the one hand, in His resurrection He was begotten to be the firstborn Son of God (Acts 13:33; Rom. 1:4; 8:29). On the other hand, in and through His resurrection He became the life-giving Spirit (1 Cor. 15:45b). Furthermore, through Christ’s resurrection millions were begotten, regenerated, by God (1 Pet. 1:3) to be sons of God and to be members of the Body of Christ, the church. The Christ who was incarnated, crucified, and resurrected, the Christ who ascended to the heavens and then descended as the Spirit, has produced the church as the corporate expression of the Triune God. The church today is the enlargement of the manifestation of Christ. Thus, the church also is part of the divine history, the intrinsic history of the divine mystery within the outward, human history. This part of God’s history has lasted for more than nineteen hundred years, and it is still going on.
基督的再来、国度、和新耶路撒冷
Christ’s Coming Back, the Kingdom, and the New Jerusalem
6在这部分之神圣历史的末了，基督要再来，带著祂的得胜者作祂的军队，从天降临，（珥三11，）为要击败敌基督和他的军队。这两个人物将要相会－敌基督（外在、人类历史里的人物），以及基督同祂的得胜者（内在、神圣历史里的人物）。神圣历史里的人物要击败人类历史里的人物，把他扔到在火湖里。（启十九20。）接著，千年国就要来临。至终，这国度要终极完成于新天新地里的新耶路撒冷。新耶路撒冷就是神的历史终极完成的一步。需要清楚看见这两个历史
6At the end of this part of the divine history, Christ will come back, descending with His overcomers as His army (Joel 3:11) to defeat Antichrist and his army. There will be the meeting of two figures—Antichrist, a figure in the outward, human history, and Christ with His overcomers, the Figure in the intrinsic, divine history. The Figure in the divine history will defeat the figure in the human history and then cast him into the lake of fire (Rev. 19:20). Following this, the thousand- year kingdom will come. Eventually, this kingdom will consummate in the New Jerusalem in the new heaven and new earth. The New Jerusalem will be the ultimate, the consummate, step of God’s history. THE NEED FOR A CLEAR VIEW OF THE TWO HISTORIES
7我们需要清楚看见这两个历史－物质的人类历史和奥秘的神圣历史。我希望我们都有这样的看见。人的历史，世界的历史，是外在的。神圣的历史，就是神在人里并同著人的历史，是内里的。这个历史是在人性里之三一神的神圣奥秘。
7We need to have a clear view of these two histories— the physical human history and the mysterious divine history—and I hope that we all will have such a view. The history of man, the history of the world, is outward. The divine history, the history of God in and with humanity, is inward. This history is a matter of the divine mystery of the Triune God in humanity
在人类的历史里出生，
BORN IN THE HUMAN HISTORY
在神圣的历史里重生，
AND REBORN IN THE DIVINE HISTORY
为要活在召会生活中
TO LIVE IN THE DIVINE HISTORY
神圣的历史里
IN THE CHURCH LIFE
8我们都在人类的历史里出生，却在神圣的历史里重生。现在我们需要问自己一个问题：我们是活在神圣的历史里，还是仅仅活在人类的历史里？我们若活在这个世界，就是活在人类的历史里。但我们若活在召会中，就是活在神圣的历史里。在召会生活中，神的历史就是我们的历史。现在这两方－神和我们，有同一个历史，就是神圣的历史。这就是召会生活。
8We all were born in the human history, but we have been reborn, regenerated, in the divine history. Now we need to ask ourselves this question: Are we living in the divine history, or are we living merely in the human history? If our living is in the world, we are living in the human history. But if we are living in the church, we are living in the divine history. In the church life God’s history is our history. Now two parties—God and we—have one history, the divine history. This is the church life
9在神圣的历史中有一个新造－新人同著新心、新灵、新生命、新性情、新历史、和新的总结。赞美主，我们在神圣的历史里，经历并享受奥秘、神圣的事物。
9With the divine history there is the new creation—the new man with a new heart, a new spirit, a new life, a new nature, a new history, and a new consummation. We praise the Lord that we are in the divine history, experiencing and enjoying the mysterious, divine things