路加福音生命读经 · 第55篇

人救主的复活与升天（二）

The Resurrection and Ascension of the Man-Savior (2)

1读经：路加二十四章一至五十三节。在本篇信息中，我们要继续看人救主的复活，接著要看祂的升天。我们已经看见在往以马忤斯的路上，主向两个门徒显现的事例，（路二四13～，）这对我们的经历很有帮助，也很有用。是那两个门徒与主同回耶路撒冷，还是主与他们同去，这很难说。不论怎样，他们是一路同行的。他们离开耶路撒冷往以马忤斯去的时候，救主与他们同去。同样的，他们回耶路撒冷的时候，祂也与他们一同回去。

1Scripture Reading: Luke 24:1-53 In this message we shall continue to consider the resurrection of the Man-Savior, and then we shall go on to consider His ascension. We have seen that the case of the Lord’s appearing to the two disciples on the road to Emmaus (vv. 13-35) is helpful and practical 35 for our experience. It is difficult to say whether the two disciples went back to Jerusalem with the Lord or He went with them. In either case, they all journeyed together. When they left Jerusalem for Emmaus, the Savior went with them. Likewise, when they went back to Jerusalem, He went back with them.

向门徒显现

并赐以使命奥秘的显现

APPEARING TO THE DISCIPLES AND COMMISSIONING THEM A Mysterious Appearing

2路加二十四章三十六至四十九节记载人救主向门徒显现，并赐以使命。路加二十四章三十六、三十七节说，『正说这话的时候，耶稣亲自站在他们中间，对他们说，愿你们平安。他们却惊惶害怕，以为看见了灵。』门徒（包括彼得在内）因著人救主的显现而惊慌。他们不明白，祂怎能突然出现在屋子里。门是关著的，没有人打开，然而主却带著物质的身体向他们显现。主耶稣对门徒说，『你们为甚么惊慌？为甚么心里起疑念？看我的手，我的脚，这就是我自己；摸我看看，灵没有肉没有骨，你们看我是有的。』（路二四38～39。）然后祂就把手和脚给他们看。这里我们看见人救主复活的身体，是属灵（林前十五44）且荣耀的身体。（腓三21。）主的显现非常奥秘，我们无法完全领会。祂进入屋子时乃是那灵，却带著物质、可摸的身体。祂的钉痕依然可以看见。祂肋旁被枪扎过的地方依然看得见、摸得著。主的身体不仅看得见、摸得著，祂还能进食。『他们正喜得不敢信，并且希奇的时候，耶稣说，你们这里有甚么吃的没有？他们便递给祂一片鱼。祂接过来，在他们面前吃了。』（路二四41～43。）我们不明白这带有属灵身体的主耶稣，怎么还能吃物质的食物。

2In verses 36 through 49 we have the Man - Savior’s appearing to the disciples and His commissioning of them. Luke 24:36 and 37 say, “And as they were speaking these things, He Himself stood in their midst and said to them, Peace to you! But they were startled and became frightened and thought they beheld a spirit.” The disciples, including Peter, were troubled by the Man-Savior’s appearing. They could not understand how He could suddenly appear in the room. The door was closed, and no one opened it. Nevertheless, the Lord appeared with a physical body. The Lord Jesus said to the disciples, “Why are you troubled, and why are reasonings arising in your heart? See My hands and My feet, that it is I Myself; handle Me and see, for a spirit does not have flesh and bones as you behold Me having” (vv. 38-39). Then He showed them His hands and feet. Here we see the Man-Savior’s resurrected body, which is spiritual (1 Cor. 15:44) and a body of glory (Phil 3:21). The Lord’s appearing was very mysterious, and we cannot understand it fully. He came into the room as the Spirit, yet with a physical, touchable body. The prints of the nails could still be seen. The place in His side that had been pierced with a spear could still be seen and touched. Not only was the Lord’s body visible and touchable, but He was able to eat food. “And while they still did not believe for joy and were marveling, He said to them, Do you have anything to eat here? And they handed Him part of a broiled fish; and He took it and ate before them” (vv. 41-43). We do not understand how the Lord Jesus as One with a spiritual body was still able to eat material food.

开他们的心窍，使他们能明白圣经

Opening Their Mind to Understand the Scriptures

3人救主怎样向那两个往以马忤斯去的门徒开启圣经，现在也照样向那些聚集在屋子里的人开启圣经。祂也开他们的心窍，使他们能明白圣经：『耶稣对他们说，这就是我从前还与你们同在的时候，对你们所说的话；摩西的律法、申言者的书、和诗篇上所记关于我的一切事，都必须应验，于是耶稣开他们的心窍，使他们能明白圣经。』（路二四～45。）摩西的律法、申言者的书和诗篇，是全部旧约，就是『经上…话』（路二四27）的三部分。救主这里的话揭示，全部旧约都启示祂，祂是旧约的中心和内容。主开门徒的心窍，这事实指明要明白圣经，需要藉著主灵的光照，（弗一18，）开我们的心窍。

3Just as the Man-Savior had opened the Scriptures to the disciples on the way to Emmaus, He now opened the Word to those gathered in the room. He also opened their minds to understand the Scriptures: “And He said to them, These are my words which I spoke to you while I was yet with you, that all the things must be fulfilled which have been written in the Law of Moses and the Prophets and Psalms concerning Me. Then He opened their mind to understand the Scriptures” (vv. 44-45). The Law of Moses, the Prophets, and Psalms are the three sections of the 44 entire Old Testament, that is, all the Scriptures (v. 27). The Savior’sword here unveils that the entire Old Testament was a revelation of Him and that He was its center and content. The fact that He opened the mind of the disciples indicates that in order to understand the Scriptures our mind needs to be opened by the Lord Spirit through His enlightening (Eph. 1:18).

4在路加二十四章四十六节，人救主接著对门徒说，『经上这样记著：基督要受害，第三日从死人中复活。』主在这里似乎说，『我们在加利利的时候，我曾告诉你们我要受死，然后第三日复活。但你们不明白我说的是甚么。现在我将话向你们开启，我也开启你们的眼睛。』我相信从主这次显现起，彼得开始变化，至少他开始明白主的话。因此，在行传一章，彼得能在一百二十人中间站起来，正确的解释圣经。我们在行传一章没有看见天然的彼得，像我们在路加二十二章所看见的。我们乃是看见另一个彼得，重生且变化的彼得。这是行传一章所有门徒的光景。

4In verse 46 the Man-Savior went on to say to the disciples, “Thus it is written, that the Christ should suffer and rise up from the dead on the third day.” Here the Lord seems to be saying, “When we were in Galilee, I told you that I would die and then be raised up on the third day. But you did not understand what I was talking about. Now I am opening up the Word to you, and I am also opening your eyes.” I believe that it was from the time of this appearing of the Lord that Peter began to be transformed. At least he began to understand the Word. Therefore, in chapter one of Acts Peter could stand up among the one hundred and twenty and interpret the Scriptures in the right way. In Acts 1 we do not see a natural Peter as we do in Luke 22. Instead, we see another Peter, a regenerated and transformed Peter. That was the situation of all the disciples in Acts 1

赐以使命，宣扬赦罪之道

Commissioning Them to Proclaim the Forgiveness of Sins

5人救主在路加二十四章与门徒相聚，是祂赐以使命，宣扬赦罪之道的正确时机。祂向他们指出，经上记著，基督要受害，第三日从死人中复活；以后又告诉他们：『要靠著祂的名，传悔改以得赦罪之道，从耶路撒冷起，直到万邦。你们就是这些事的见证人。』（路二四47～48。）惟有人救主为罪人的罪代死，得著了成就，并藉祂的复活，得了证实（路二四46，参罗四25）以后，赦罪之道才得以宣扬。

5The Man-Savior’s meeting with the disciples in Luke 24 was the right time for Him to commission them to preach the forgiveness of sins. After pointing out to them that it was written that Christ should suffer and rise up from the dead on the third day, He told them that “repentance for forgiveness of sins should be proclaimed in His name to all the nations, beginning from Jerusalem. You are witnesses of these things” (vv. 47-48). Forgiveness of sins could be proclaimed only after the Man-Savior’s vicarious death for the sinners’ sins had been accomplished and had been verified by His resurrection (see Rom. 4:25).

宣扬禧年

The Proclaiming of the Jubilee

6宣扬赦罪之道，就是宣扬禧年。路加四章说到被掳的得释放。宣扬赦罪之道，就是宣扬被掳的从奴役与辖制中得释放。主耶稣似乎告诉门徒：『你们已被带进我的复活和禧年，现今你们必须宣扬这禧年。』

6To proclaim the forgiveness of sins is to proclaim the jubilee. Luke 4 speaks of the release of the captives. To proclaim the forgiveness of sins is to proclaim the release of captives from slavery and bondage. The Lord Jesus seemed to be telling the disciples, “You have been brought into My resurrection and into the jubilee. Now you must proclaim this jubilee

7禧年的第一面，消极的一面，乃是罪得赦免。根据新约以下各卷，我们看见罪得赦免将蒙赦免的人引进三一神的丰富。因此，罪得赦免带我们进入对三一神的享受。这就是禧年。

7The first aspect of the jubilee, an aspect on the negative side, is the forgiveness of sins. According to the following books of the New Testament, the forgiveness of sins ushers the forgiven ones into the riches of the Triune God. Therefore, forgiveness of sins brings us into the enjoyment of the Triune God. This is the jubilee

需要在经纶上以那灵来装备

The Need to Be Equipped with the Spirit Economically

8约翰福音是神救主的福音，强调生命，为著结果子。（约十五5。）路加福音是人救主的福音，强调赦罪，为著宣扬。要在生命中结果子，需要藉著那灵的吹气，在素质上得著生命的灵。（约二十22。）要宣扬赦罪之道，需要藉著那灵里的浸，在经纶上得著能力的灵。(徒一5，8。)人救主的门徒要宣扬赦罪之道，需要进一步的装备。在素质上，他们已经有了所需要的；然而在经纶上，他们还有缺欠。因此，他们要在耶路撒冷等候，直到主将父所应许经纶的灵浇灌在他们身上。那应许在行传二章五旬节那天得著应验。人救主升天、登宝座以后，将经纶的灵浇灌在那些已经在素质上成为基督身体上之肢体的门徒身上。主在复活里所成就的，乃是素质一面的。门徒还需要在经纶上以那灵来装备。这乃是主在祂的升天里所成就的。

8The Gospel of John, as one of the God-Savior, emphasizes life for fruit-bearing (John 15:5). The Gospel of Luke, as one of the Man-Savior, stresses forgiveness of sins for proclaiming. To bear fruit in life requires essentially the Spirit of life received through the breathing of the Spirit (John 20:22). To proclaim forgiveness of sins requires economically the Spirit of power received through the baptism in the Spirit (Acts 1:5, 8). In order to proclaim forgiveness of sins, the Man - Savior’s disciples needed further equipping. Essentially, they had what they needed; economically, however, there was still a lack. Hence, they were to wait in Jerusalem until the Lord poured out upon them the promise of the Father, which was the promise of the economical Spirit. That promise was fulfilled in Acts 2 on the day of Pentecost. After His ascension and enthronement, the Man - Savior poured out the economical Spirit upon the disciples, who had already become members of the Body of Christ essentially. What had been accomplished by the Lord in His resurrection was something essential. The disciples still needed to be equipped with the Spirit economically. This was accomplished by the Lord in His ascension.

9在路加二十四章四十九节主耶稣说，『看哪，我要将我父所应许的，降在你们身上；你们要留在城里，直到你们穿上从高处来的能力。』这里的应许，就是约珥书二章二十八至二十九节的应许，要应验在五旬节那天，（徒一4～，8，二1～4，16～18）使高处来的能力，在经纶上浇灌下来，为著信徒的职事。这与生命的灵不同。生命的灵是复活的救主，在复活那天吹到门徒里面，（约二十22，）为著祂的内住，使祂在素质上作他们的生命。约翰二十章二十二节的灵，就是约翰16:7-七章三十九节所期待的那灵，也是十四章十六至十七节、二十六节，十五章二十六节，十六章七至八节、十三节所应许的那灵。因此，主将圣灵吹入门徒里面，乃是成就祂关于圣灵作保惠师的应许。这成就与行传二章一至四节者不同，那是主成就路加20:22二十四章四十九节所说父的应许。在使徒行传，为著门徒的工作，圣灵像『一阵暴风刮过，』降在他们身上作能力。（徒一8。）在约翰二十章二十二节，为著门徒的生命，圣灵像

9In Luke 24:49 the Lord Jesus says, “And behold, I am sending forth the promise of My Father upon you; but you, stay in the city until you are clothed with power from on high.” The promise here is the promise of Joel 2:28 and 29, fulfilled on the day of Pentecost (Acts 1:4-5, 8; 2:1-4, 16-18), for the outpouring as the power from on high for the5 believers’ ministry economically. This is different from the Spirit of life, who was breathed into the disciples (John 20:22) by the resurrected Savior on the day of His resurrection for His indwelling so that He might be life to them essentially. The Spirit in John 20:22 is the Spirit expected in John 7:39 and promised in John 14:16-17, 26; 15:26; 8, 13. Hence, the Lord’s breathing of the Holy Spirit into the disciples was the fulfillment of His promise of the Holy Spirit as the Comforter. This fulfillment differs from that in Acts 2:1-4. That was the fulfillment of the Father’s promise in Luke 24:49. In Acts the Spirit as “a rushing violent wind” came as power upon the disciples for their work (Acts 1:8). In John the Spirit as the breath was breathed as life into the disciples for their life. By breathing the Spirit into the disciples, the Lord imparted Himself as life and everything to them essentially.

10一口气，吹入他们里面作生命。主把圣灵吹入门徒里面，藉此在素质上将自己分赐到他们里面作生命和一切。

11就生命的灵说，我们需要吸入祂，像吸入空气一样；（约二十22；）就能力的灵说，我们需要穿上祂，像穿上13-制服一样，这是以利亚的外衣所豫表的。（王下二9，13～15。）前者像生命的水，需要我们喝；（约七37～39；）后者像受浸的水，需要我们浸。（徒一5。）这是一位灵的两方面，都是为著我们的经历。(林前十二。)生命之灵的内住是素质的，为著我们的生命与生活；能力之灵的浇灌是经纶的，为著我们的职事与工作。我们需要对这事实有深刻的印象，门徒除了在素质上接受生命的灵，还需要『穿上从高处来的能力，』也就是在经纶上得著那灵的加力。约翰二十章所发生的，是素质上生命的事；但行传二章所发生的，乃是经纶上为著职事之能力的事。我们要穿上能力，就需要穿上那灵，像穿上制服一样。这是以利亚的外衣所豫表的。为这缘故，一些圣经教师称能力的灵为『外衣的灵，』那灵就是外衣。在王下二章，以利沙盼望得著以利亚的外衣。以利沙得著这件外衣时，就指明他接受了以利亚的灵。在路加二十四章四十九节，主有类似的思想，就是外衣之灵的思想。祂吩咐门徒等候，直到他们穿上从高处来的能力。

11As for the Spirit of life we need to breathe Him in as the breath (John 20:22). As for the Spirit of power, we need to put Him on as the uniform, typified by the mantle of Elijah (2 Kings 2:9, 15). The former as the water of life requires our drinking (John 7:37-39); the latter as the water for baptism requires our being immersed (Acts 1:5). These are the two aspects of the one Spirit for our experience (1 Cor. 12:13). The indwelling of the Spirit of life is essential for our life and living; the 13 outpouring of the Spirit of power is economical for our ministry and work. We need to be impressed with the fact that in addition to receiving the Spirit of life essentially, the disciples still needed to be “clothed with power from on high,” to be empowered by the Spirit economically. What took place in John 20 was a matter of life essentially, but what happened in Acts 2 was a matter of power for ministry economically. In order to be clothed with power, we need to put on the Spirit as a uniform. This is typified by the mantle of Elijah. For this reason, some Bible teachers have called the Spirit of power the “mantle Spirit,” the Spirit as an outer coat. In 2 Kings 2 Elisha was expecting to receive Elijah’s mantle. When Elisha received this mantle, it was an indication that he had received the spirit of Elijah. In Luke 24:49 the Lord has a similar thought, the thought of the mantle Spirit. He told the disciples to wait until they were clothed with power from on high.

12我们也需要领悟，生命的灵与能力的灵是一位灵的两方面，都是为著给我们经历。我们在林前十二章十三节看见这两方面。一面，我们都已经在一位灵里受浸成了一个身体；另一面，我们都得以喝一位灵。浸入水里是外面的，喝水却是里面的。不仅如此，里面喝那灵是素质的，外面浸入那灵是经纶的，那灵里面的一面是在素质上为著生命，外面的一面是在经纶上为著职事与工作。

12We also need to realize that the Spirit of life and the Spirit of power are two aspects of the one Spirit for our experience. We see both aspects in 1 Corinthians 12:13. On the one hand, we have all been baptized in one Spirit into one Body; on the other hand, we have all been given to drink of the one Spirit. To be immersed in water is outward, but to drink water is inward. Furthermore, drinking the Spirit inwardly is essential, and being baptized in the Spirit outwardly is economical. The inward aspect of the Spirit is for life essentially, and the outward aspect is for ministry and work economically

人救主的升天

THE ASCENSION OF THE MAN-SAVIOR

13路加二十四章五十、五十一节说，『耶稣领他们出去，直到伯大尼附近，就举手给他们祝福。正祝福的时候，祂就离开他们，被带到天上去了。』这事发生在橄榄山。（徒一12。）人救主正对门徒说话的时候，祂就被带到天上去了。祂升到宇宙的至高之处。门徒非常兴奋，大大的欢喜，回耶路撒冷去，(路二四52，)等候在经纶上以圣灵来装备。路加在他的福音书中，主要的是将人救主五大重要且绝佳的方面，向我们展示、陈明出来，就是祂的出生、职事、受死、复活与升天。人救主的出生是在素质方面，出于并同著神的灵，使祂成为神人，作了人救主。（路一35。）祂的职事是在经纶方面，凭著并藉著神的灵，完成神在祂禧年里的经纶。（路四18～19。）祂的死乃是凭祂是神人，为人完成神的救赎，（路二三42～43，）并将祂自己释放到人里面，作生命的火在地上著起来著起来。（路十二49～50。）祂的复活乃是神对祂和祂工作的表白，祂在一切成就上的成功，并祂对神宇宙仇敌的得胜，祂的升天是神高举祂，立祂为神的基督，和万有的主。（徒二36。）祂且成了包罗万有的灵，从诸天浇灌在由信徒所构成的身体上，(徒二4，17～18，)好在地上完成祂天上的职事，这是路加进一步写行传时所记的。

13Luke 24:50 and 51 say, “And He led them out as far as Bethany, and He lifted up His hands and blessed them. And it came about that while He blessed them, He parted from them and was carried up into heaven.” This took place at the Mount of Olives (Acts 1:12). While the Man-Savior was speaking to the disciples, He was carried up into heaven. He ascended to the highest point in the universe. The disciples were excited and returned to Jerusalem with great joy (v. 52), waiting to be equipped with the Holy Spirit economically. In his Gospel Luke displays and presents to us mainly five crucial and excellent aspects concerning the Man- Savior: His birth, ministry, death, resurrection, and ascension. The Man-Savior’s birth was of and with the Spirit of God essentially. This birth made Him a God- man to be the Man-Savior (1:35). His ministry was by and through the Spirit of God economically to carry out God’secon o my in His jubilee (4:18-19). His death was by the God-man to accomplish God’s redemption for man (23:42-43) and to release Himself into man as the fire of life to burn on the earth (12:49-50). His resurrection was God’s vindication of Him and of His work, His success in all His achievements, and His victory over the universal enemy of God. His ascension was God’s exaltation of Him. In ascension He was made the Christ of God and the Lord of all Acts 2:36) to carry out His heavenly ministry on earth as the all-inclusive Spirit poured out from the heavens upon His Body composed of His believers Acts 2:4, 17-18), as recorded by Luke in his further writing, the Acts

得了荣耀尊贵为冠冕

Crowned with Glory and Honor

14使徒行传、书信、启示录启示基督升天的各方面。基督升天，使碰得了荣耀尊贵为冠冕。（来二9。）祂升上诸天的时候，神将冠冕赐给祂，这冠冕就是祂神圣的荣耀与尊贵。

14In the Acts, the Epistles, and the Revelation the various aspects of Christ’s ascension are revealed. The ascension of Christ was for Him to be crowned with glory and honor (Heb. 2:9). When He ascended to the heavens, God gave Him a crown, and this crown is His divine glory and honor

登宝座

Enthroned

15基督在祂的升天里，坐在神行政的宝座上。祂在祂的升天里登了宝座。关于这点，希伯来十二章二节说，基督现今『坐在神宝座的右边。』

15In His ascension Christ was seated on the throne of God’s government. In His ascension He was enthroned. Concerning this, Hebrews 12:2 says that Christ is now seated at the right hand of the throne of God

被立为主为基督

Made Lord and Christ

16人救主在祂的升天里，被立为万有的主与神的基督。行传二章三十六节启示这事：『所以，以色列全家当确实的知道，你们钉在十字架上的这位耶稣，神已经立祂为主为基督了。』

16In His ascension the Man-Savior was made the Lord of all and the Christ of God. This is revealed in Acts 2:36: Therefore let all the house of Israel know assuredly that God has made Him both Lord and Christ—this Jesus whom you crucified

被立为万有的头

Made the Head of All Things

17基督在祂的升天里，也向著召会作了万有的头。以弗所一章二十二节告诉我们，神『将万有服在祂的脚下，并使祂向著召会作万有的头。』

17In His ascension Christ also was made the Head of all things to the church. Ephesians 1:22 tells us that God subjected all things under His feet, and gave Him to be the Head over all things to the church

18作我们的大祭司基督在祂的升天里，作了我们的大祭司，将属天的生命，和神圣丰富的属天供应，供给地上所有的信徒。关于这点，希伯来八章一、二节说，『我们所讲之事的要点，就是我们有这样的大祭司，祂已经坐在诸天之上至尊至大者宝座的右边，作了圣所，就是真帐幕的执事；这帐幕是主所支的，不是人所支的。』人救主在祂的升天里得了冠冕，登了宝座，被立为万有的主与神的基督，向著召会作万有的头，并作诸天里的大祭司，将属天的生命与神圣丰富的生命供应，供应到所有的信徒里面。这些是使徒行传、书信、启示录所启示基督升天的主要方面。

18Made Our High Priest In His ascension, Christ was made our High Priest to minister the heavenly life and the heavenly supply of the divine riches to all the believers on earth. Concerning this, Hebrews 8:1 and 2 say, “Now in the things which we are saying the chief point is this: we have such a High Priest, who sat down on the right hand of the throne of the Majesty in the heavens, a Minister of the holy places, even of the true tabernacle, which the Lord pitched, not man.” In His ascension the Man - Savior was crowned, enthroned, and made the Lord of all and the Christ of God, the Head over all things to the church, and the High Priest in the heavens ministering the heavenly life and life supply of the divine riches into all His believers. These are the major aspects of Christ’s ascension revealed in the Acts, the Epistles, and Revelation.

经历基督作生命与能力

Experiencing Christ as Life and Power

19我们这些相信基督的人是在祂的复活和升天里。在复活里，我们有生命；在升天里，我们有能力和权柄。在复活里，我们接受素质的灵作生命；在升天里，我们享受经纶的灵作能力。

19As those who believe in Christ, we are in His resurrection and ascension. In resurrection we have life, and in ascension we have power and authority. In resurrection we receive the essential Spirit for life, and in ascension we enjoy the economical Spirit for power

20有些人听见我们信徒是在基督的复活和升天里，他们可能说，『我不觉得自己是在基督的复活和升天里。』倘若这是你的光景，你需要主向你开启祂的话，也开启你的眼睛。主开启祂的话，开启我们的眼睛，我们就看见我们是在基督里，而基督不再是在坟墓里，乃是在复活和升天里。在复活里，祂是我们的生命；在升天里，祂是我们的能力。复活的基督，就是那是灵的基督，在素质上是我们的生命；升天的基督，就是那登宝座的基督，在经纶上是我们的能力。我们不需要感觉－我们只需要看见。看见产生相信。我们看见的时候就相信了。但是我们怎能看见？我们看见是藉著主开启祂的话，并开启我们的眼睛。赞美主！祂已经开启了祂的话，开启了我们的眼睛。我们现今不仅相信祂的死，也相信祂的复活和升天。让我们越过越经历祂复活里的

20When some hear that as believers we are in Christ’s resurrection and ascension, they may say, “I don’t feel that I am in the resurrection and ascension of Christ.” If this is your situation, you need the Lord to open up His Word to you and also to open your eyes. When the Lord opens His Word and our eyes, we see that we are in Christ, and Christ is no longer in the tomb but is in resurrection and ascension. In resurrection He is our life, and in ascension He is our power. The resurrected Christ, that is, the pneumatic Christ, is our life essentially; and the ascended Christ, that is, the enthroned Christ, is our power economically. We do not need to feel this or sense it— we simply need to see it. Seeing produces believing. When we see, we believe. But how can we see? We see through the Lord’so pen ing the Word and opening our eyes. Praise the Lord that He has opened His Word and our eyes! Now we believe not only in His death, but also in His resurrection and ascension. More and more, let us experience life in His resurrection and power in His ascension

21生命，并祂升天里的能力。