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路加福音生命读经 · 第74篇

人救主的复活（五）

The Man-Savior’s Resurrection (5)
1读经：哥林多前书15:45下，约翰福音14:16-20，12:24下，彼得前书1:3，以弗所书1:20-23。
1Scripture Reading: 1 Cor. 15:45b; John 14:16-20; 12:24b; 1 Pet. 1:3; Eph. 1:20-23
2在本篇信息中，我们要进一步来看人救主复活主观的一面。我们已经看过，人救主的复活乃是祂的变化形像，成为赐生命的灵，以进入信祂的人里面。（林后十五45下，约十四～20。）现在我们要接著来看，祂的复活也包括新生的起头和繁殖。
2In this message we shall consider further the subjective aspect of the Man-Savior’s resurrection. We have seen that the Man-Savior’s resurrection was His transfiguration into the life-giving Spirit in order to enter into His believers (1 Cor. 15:45b; John 14:16-20). Now we shall go on to see that His resurrection also 16 involves both germination and propagation.
3人救主使新造有新生的起头，将神圣的生命分赐到信神的人
3THE MAN-SAVIOR’S GERMINATION OF THE NEW CREATION TO IMPART THE DIVINE LIFE INTO HIS
里面，以重生他们
BELIEVERS FOR THEIR REGENERATION
4在约翰十二章二十四节主耶稣说，一粒麦子若是落在地里死了，就结出许多子粒来。这是藉著复活有新生的起头。关于这点，彼得说，『我们主耶稣基督的神与父是当受颂赞的，祂曾照自己的大怜悯，藉耶稣基督从死人中复活，重生了我们，使我们有活的盼望。』（彼前一3。）当基督复活的时候，我们信祂的人都包括在祂里面。因此，我们是与祂一同复活。（弗二6。）在祂的复活里，祂将神圣的生命分赐到我们里面，使我们在生命和性情上与祂相同。
4In John 12:24 the Lord Jesus says that if a grain of wheat falls into the ground and dies, it bears much fruit. This is a matter of germination through resurrection. Concerning this, Peter says, “Blessed be the God and Father of our Lord Jesus Christ, who according to His great mercy has regenerated us unto a living hope through the resurrection of Jesus Christ from among the dead” (1 Pet. 1:3). When Christ was resurrected, we His believers, were all included in Him. Hence, we were resurrected with Him (Eph. 2:6). In His resurrection, He imparted the divine life into us and made us the same as He is in life and nature
死人听见福音，得著新生的起头
The Dead Hearing the Gospel and Being Germinated
5在前篇信息中，我们指出所有堕落的人都在死。人从出生那一刻就开始死。虽然我们可以说人一直在死，但圣经启示罪人都已经死了。以弗所二章一节和五节说，我们罪人原是死在过犯并罪之中。歌罗西二章十二节也说，我们在过犯中死了。在这些经节中，神似乎是说，『你们可能以为人是活的。你们错了。堕落的人不是活的－他们乃是死的。』在约翰五章二十五节我们看见，我们传福音的时候，实际上是向那些灵死了的人传：『我实实在在的告诉你们，时候将到，如今就是了，死人要听见神儿子的声音，听见的人就要活了。』这里我们看见一个积极的点：那些灵死了的人仍有耳可听神儿子的声音。这就是说，灵里死了的人仍然能彀听见福音。一面，圣经告诉我们堕落的人是死的；另一面，圣经说甚至那些灵死了的人都能听见福音。死人有耳可听福音，这是出于神的怜悯和主宰。
5In the foregoing message we pointed out that all fallen human beings are dying. A person begins to die from the moment of birth. Although we may say that people are dying, the Bible reveals that sinners are already dead. Ephesians 2:1 and 5 say that, as sinners, we were dead in offenses and sins. Colossians 2:13 also says that we were dead in offenses. In these verses God seems to be saying, “You may think that human beings are living. You are mistaken. Fallen human beings are not living—they are dead.” In John 5:25 we see that when we preach the gospel, we are actually preaching to those who are spiritually dead: “Truly, truly, I say to you, an hour is coming and now is, when the dead shall hear the voice of the Son of God, and those who hear shall live.” Here we see a positive point: those who are spiritually dead still have ears to hear the voice of the Son of God. This means that the dead in spirit are still able to hear the gospel. On the one hand, the Bible tells us that fallen human beings are dead. On the other hand, the Bible says that even those who are spiritually dead can hear the gospel. It is of God’s mercy and sovereignty that the dead have ears to hear the gospel.
6当灵死了的人听见福音的时候，他可能说，『我相信耶稣，我爱祂。』于是他呼求主耶稣的名，神圣的生命就分赐给他，他就有了新生的起头，成为新造。
6When a spiritually dead person hears the gospel, he may say, “I believe in Jesus; I love Him.” Then as he calls on the name of the Lord Jesus, the divine life is imparted to him, and he is germinated to become a new creation
成为新造
Becoming a New Creation
7我们在藉著人救主的复活有新生的起头之前，乃是旧造。但从我们有了新生的起头，就开始成为新造。旧造没有神圣的生命和性情，但由神重生的信徒所组成的新造，（约一13，三15，彼后一4，）却有神圣的生命和性情。所以，我们是新造，（林后五17，加六15）这不是按照肉体的旧性情，乃是按照神圣生命的新性情。旧造因神圣的生命有了新生的起头，就成了新造。我们这些在基督里，藉祂的复活有新生起头的信徒，现今乃是新造。在旧造里面没有神。但藉著让神进入我们里面，使我们有新生的起头，就开始了新造。赞美主，我们已经有了新生的起头！这新生的起头就是那进入信徒里面之神圣生命的分赐。藉这神圣生命的分赐，我们得了重生。所以，新生的起头乃是那为著信徒的重生，进入信徒里面之神圣生命的分赐。与人救主复活主观的一面有关的第二点，乃是使新造有新生的起头，将神圣的生命分赐到信徒里面，以重生他们。我们在重生时也许无法领悟，当时我们身上发生了甚么事。现在我们看见，当我们重生的时候，我们就是有了新生的起头。我们可以说，这新生的起头乃是神圣的注射。当我们相信基督的时候，有神圣的生命注射到我们里面，我们就得著重生，这注射就是我们新生的起头。阿利路亚，神圣的生命已经注射、注入到我们里面的人里！这注入就是
7Before we were germinated through the Man-Savior’s resurrection, we were the old creation. But from the time of our germination we began to be the new creation. The old creation does not have the divine life and nature, but the new creation, which consists of believers born again of God (John 1:13; 3:15; 2 Pet. 1:4), does have the divine life and nature. Therefore, we are a new creation (2 Cor. 5:17; Gal. 6:15), not according to the old nature of flesh, but according to the new nature of the divine life. When the old creation is germinated with the divine life it becomes the new creation. We, the believers in Christ, who have been germinated through His resurrection, are now the new creation. The old creation does not have God in it. But the new creation begins by God coming into us in the way of germination. Praise the Lord that we have been germinated! This germination is the impartation of the divine life into the believers. Through this impartation of the divine life we were regenerated. Therefore, germination is the impartation of the divine life into the believers for their regeneration. The second point related to the subjective aspect of the Man-Savior’s resurrection is that it is His germination of the new creation to impart the divine life into the believers for their regeneration. Perhaps we did not realize what happened to us when we were regenerated. Now we see that when we were regenerated we were germinated. We may say that this germination was a divine injection. The divine life was “injected” into us at the time we believed in Christ and were regenerated, and that injection was our germination. Hallelujah, the divine life has been injected, infused, into our inner being! That infusion was our rebirth, our regeneration.
8我们的再生，我们的重生。
8
人救主的繁殖
THE MAN-SAVIOR’S PROPAGATION
9产生召会作神的复制
9TO PRODUCE THE CHURCH AS HIS REPRODUCTION
10人救主的复活，也是祂的繁殖，产生召会作祂的复制。人救主藉著祂的复活，能以繁增，因而得著祂的繁殖。一粒麦子落在土里死了，可看作主藉著复活而繁殖的例证。一粒麦子落在地里死了之后，生长并且成为许多子粒。这许多子粒乃是这一粒麦子的繁增，这繁增就是这一粒麦子的繁殖。根据约翰十二章二十四节，主耶稣就是那为著繁增，落在地里死了的一粒麦子。主耶稣藉著祂的死与复活，确实已经繁增并繁殖。这繁殖乃是为著产生祂的复制，就是召会。所以，主的复活就是祂的繁殖，产生召会作祂的复制。
10The Man-Savior’s resurrection was also His propagation to produce the church as His reproduction. By His resurrection the Man-Savior could be multiplied and thereby have His propagation. As an illustration of the Lord’s propagation through resurrection, consider a grain of wheat that falls into the earth and dies. After a grain of wheat falls into the ground and dies, it grows up and becomes many grains. The many grains are the multiplication of the one grain, and this multiplication is the propagation of that grain of wheat. According to John 12:24, the Lord Jesus is the grain of wheat who fell into the ground and died in order to be multiplied. Through His death and resurrection the Lord Jesus certainly has been multiplied and propagated. This propagation is for producing His reproduction, and the reproduction of Christ is the church. Therefore, the Lord’s resurrection is His propagation to produce the church as His reproduction
与召会的产生
FOUR MATTERS RELATED TO
有关的四件事
THE PRODUCING OF THE CHURCH
11我们若仔细研读以弗所一章二十至二十三节，会看见这些经节启示，基督的繁殖产生了作祂复制的召会。以弗所一章二十至二十一节说，『就是祂在基督身上所运行的，使祂从死人中复活，叫祂在诸天界里，坐在自己的右边，远超过一切执政的、掌权的、有能的、主治的、以及一切受称之名，不但是今世的，连来世的也都在内。』二十节开头的『就是祂在基督身上所运行的，』是指十九节所说祂能力超越的浩大。神在基督身上所运行的大能，首先使祂从死人中复活。这能力已经胜过死、坟墓和拘禁死人的地方－阴间。由于神复活的能力，死和阴间就不能拘禁基督。（徒二24。）其次，神在基督身上所运行的能力，叫祂在诸天界里，坐在自己的右边，远超过一切。神的右边，就是基督因神超越的大能所坐之处，是有最高权柄，最尊贵之处。二十节的诸天界不仅指第三层天，宇宙的最高处，神所居住之处，也指诸天的情形和气氛，就是基督因神的能力而坐在其中的。
11If we study carefully Ephesians 1:20-23, we shall see that these verses reveal that the propagation of Christ produces the church as His reproduction. Ephesians 1:20 and 21 say, “Which He wrought in Christ in raising Him from among the dead, and seating Him at His right hand in the heavenlies, far above all rule and authority and power and lordship, and every name that is named, not only in this age, but also in that which is coming.” The relative pronoun “which” at the beginning of verse 20 refers to “the surpassing greatness of His power” spoken of in verse 19. God’s great power that operated in Christ first raised Him from among the dead. This power has overcome death, the grave, and Hades, where the dead are held. Due to God’s resurrection power, death and Hades could not hold Christ (Acts 2:24). Second, God’s power that operated in Christ seated Him at God’sr ight hand in the heavenlies far above all. God’s right hand, where Christ has been seated by the surpassing great power of God, is the most honorable place, with the supreme authority. The “heavenlies” in verse 20 refers not only to the third heaven, the highest place in the universe, where God dwells, but also to the state and atmosphere of the heavens, in which Christ was seated by God’s power.
12按照二十一节，基督已经坐下，远超过一切执政的、掌权的、有能的、主治的、以及一切受称之名。执政的，指最高的职位；掌权的，指各种的职权；（太八9；）有能的，指掌权者的权力；主治的，指有能的所建立的超越地位。升天的基督已经藉著神的大能坐下，远超过整个宇宙中一切执政的、掌权的、有能的和主治的。不仅如此，基督还超过一切受称之名，不但是今世的，连来世的也都在内。这里一切受称之名，不仅指尊贵的头衔，也指一切的名称。基督已经坐下，远超过一切受称之名，不但是今世的，连来世的也都在内。二十二节接著说，『将万有服在祂的脚下，并使祂向著召会作万有的头。』第三，神在基督身上所运行的大能，已将万有服在祂的脚下。基督远超过一切是一回事，将万有服在祂的脚下是另一回事。前者是基督的超越，后者是万有对祂的归服。
12According to verse 21, Christ has been seated far above all rule, authority, power, lordship, and every name. Rule refers to the highest office, authority to every kind of official power (Matt. 8:9), power to the might of authority, and lordship to the preeminence which power establishes. The ascended Christ has been seated by the great power of God above all rules, authorities, powers, and lordships in the entire universe. Furthermore, Christ is seated above every name that is named, not only in this age, but also in that which is coming. Here “every name” refers not only to titles of honor but also to everything that has a name. Christ has been seated far above everything, not only the things in this age, but also in the coming age. Ephesians 1:22 continues, “And He subjected all things under His feet, and gave Him to be Head over all things to the church.” Third, God’s great power that operated in Christ has subjected all things under His feet. To be far above all is one thing; to have all things subjected under Christ’s feet is another. The former is a matter of Christ’s transcendency; the latter is a matter of the subjection of all things to Him
13第四，神在基督身上所运行的大能，使祂向著召会作万有的头。基督作万有的头，是神给祂的恩赐。基督乃是藉著神超越浩大的能力，在全宇宙中得了元首的身分。基督乃是以人的身分，在人性里带著神性，从死人中复活，坐在诸天界里，得著万有的归服，也作了万有的头。二十二节的『向著召会』一辞，是很有意义的，含示一种传输。凡元首基督所达到、所得著的，现在都传输给祂的身体－召会。在这传输里，召会与基督同享祂所达到的一切：从死人中复活，在超越里坐下，将万有服在脚下，以及作万有的头。在以弗所一章二十至二十二节，我们看见与召会的产生有关的四件事：使基督从死人中复活，叫祂在超越里坐下，将万有服在祂的脚下，并使祂作万有的头。这四件事的结果，结局，乃是召会，如二十二节『向著召会』一辞所指明的。
13Fourth, God’s great power that operated in Christ gave Him to be Head overall things to the church. The headship of Christ over all things is a gift from God to Him. It was through God’s surpassingly great power that Christ received the headship in the whole universe. It was as a man, in His humanity with His divinity, that Christ was raised up from the dead, was seated in the heavenlies, had all things subjected to Him, and was given to be Head over all things. In verse 22 we have the significant phrase “to the church.” This phrase implies a transmission. Whatever Christ, the Head, attained and obtained is transmitted to the church, His Body. In this transmission the church shares with Christ in all His attainments: the resurrection from among the dead, being seated in His transcendency, the subjection of all things under His feet, and the headship over all things. In Ephesians 1:20-22 we see four matters related to the producing of the church: raising Christ up from the dead, seating Him in His transcendency, subjecting all things under His feet, and giving Him to be Head over all things. The result, the outcome, of these four matters is the church, as indicated by the phrase “to the church” in verse 22.
14今天基督徒谈论召会，常是非常初步的，甚至是幼稚的。很少信徒看见，召会是出自神超越浩大的能力在基督身上、并同著基督所作成的。神的能力使基督从死人中复活。然后这大能叫基督在超越里坐下，将万有服在祂的脚下，并使祂作万有的头。这结果就是召会的产生。这就是说，召会乃是那包括使基督复活、叫祂坐下、将万有服在祂的脚下、使祂作万有的头等过程的结果。有些基督徒对召会的领会很肤浅，甚至说召会是物质的建筑物，有高尖的屋顶和塔。然而按照新约，神所承认的召会乃是在基督身上所作之四件事的结果。正如我们已经强调过，这四件事是：使基督复活，叫祂在超越里坐下，将万有服在祂的脚下，并使祂作万有的头。召会是包括这四件事之过程的结果，这过程开始于人救主的复活。因这过程开始于基督的复活，祂的复活就是为著产生召会作祂的复制。
14Today’s Christians often talk about the church in a very elementary way, even in a childish way. Very few believers have seen that the church comes out of what the surpassing great power of God has done in and with Christ. God’s power raised Christ from among the dead. Then this great power seated Christ in His transcendency, subjected all things under His feet, and gave Him to be the Head over all things. The issue of this is the producing of the church. This means that the church is the outcome of the process involving raising Christ, seating Him, subjecting all things under His feet, and giving Him to be the Head of all things. Having a superficial understanding of the church, some Christians even speak of the church as a material building with a steep roof and a tower. However, according to the New Testament, the church that is recognized by God is the issue of four things done with Christ. As we have emphasized, these four things are the raising up of Christ, seating Him in His transcendency, subjecting all things under His feet, and making Him the Head over all things. The church is the outcome of the process involving these four things, a process that began with the Man-Savior’s resurrection. Because this process began with Christ’s resurrection, His resurrection is for the producing of the church as His reproduction
圣经中更深的真理
THE DEEPER TRUTHS IN THE BIBLE
15我们在本篇信息所说的要点，包括圣经中一些更深的真理。我盼望我们中间所有的圣徒，特别是年轻人，不要停留在今天基督徒中普偏存在的肤浅里。所有圣徒都需要进入圣经中更深的真理。基督的丰满作神的彰显
15The points we have covered in this message involve certain of the deeper truths in the Bible. I hope that all the saints among us, especially the young ones, will not stay with the shallowness and superficiality common among Christians today. All the saints need to enter into the deeper truths in the Bible. CHRIST’S FULLNESS FOR HIS EXPRESSION
16今天人救主在祂的复活里乃是赐生命的灵，使我们这些神所拣选的人成为祂的复制。这复制就是召会－祂的身体，作祂的丰满彰显祂。这是基督的复活终极的结果。以弗所一章二十二至二十三节说到『召会是祂的身体，是那在万有中充满万有者的丰满。』基督的身体不是组织，乃是生机体，由所有重生的信徒所构成，为著头的彰显和活动。基督的身体就是祂的丰满。基督的丰满出自对基督丰富的享受。（弗三8。）藉著享受基督的丰富，我们就成了祂的丰满而彰显祂。基督是无限的神，没有任何的限制；祂大到一个地步，在万有中充满万有。这样一位伟大的基督，需要召会作祂的丰满，使祂得著完全的彰显。
16Today the Man-Savior in His resurrection is the life- giving Spirit to make us, God’s chosen people, His reproduction. This reproduction is the church, His Body, to express Him as His fullness. This is the ultimate issue of Christ’s resurrection. Ephesians 1:22 and 23 speak of “the church, which is His Body, the fullness of the One who fills all in all.” The Body is not an organization but an organism constituted of all the regenerated believers for the expression and activities of the Head. The Body of Christ is His fullness, which issues from the enjoyment of the riches of Christ (Eph. 3:8). Through the enjoyment of Christ’s riches, we become His fullness to express Him. Christ, who is the infinite God without limitation, is so great that He fills all things in all things. Such a great Christ needs the church to be His fullness for His complete expression
重要的点
THE CRUCIAL POINT
17我们已经看过关于人救主复活主观一面的三个要点。祂的复活乃是祂的变化形像，成为赐生命的灵，进入信祂的人里面；祂使人有新造新生的起头，将神圣的生命分赐到信祂的人里面，以重生他们；以及祂的繁殖，产生召会作祂的复制。这里重要的点乃是，基督在复活里成了赐生命的灵。然而，有些圣经教师反对这真理，宣称林前十五章四十五节里赐生命的灵不是圣灵。那些否认这节里赐生命的灵就是圣灵，就是赐人生命之灵的人，乃是扭曲了神的话。保罗不是只说，『末后的亚当成了灵。』相反的，他说，『末后的亚当成了赐生命的灵。』那赐人生命，赐人神圣生命的灵，必是神自己的灵。但是关于这点，那些缺少光的人甚至批评圣经的教导。何等可悲！
17We have considered three points related to the subjective aspect of the Man - Savior’s resurrection. His resurrection is His transfiguration into the life - giving Spirit to enter into His believers, His germination of the new creation to impart the divine life into His believers for their regeneration, and His propagation to produce the church as His reproduction. The crucial point here is that in resurrection Christ has become the life-giving Spirit. However, some Bible teachers oppose this truth, claiming that the life-giving Spirit in 1 Corinthians 15:45 is not the Holy Spirit. Those who deny that the life-giving Spirit in this verse is the Holy Spirit, the Spirit who gives life, are twisting the Word of God. Paul does not simply say, “The last Adam became a Spirit.” On the contrary, he says, “The last Adam became a life-giving Spirit.” The Spirit who gives life, the divine life, must be the Spirit of God Himself. But concerning this those who are short of light even criticize what the Bible teaches. How deplorable!
18我们必须见证，照著圣经，在复活里的基督乃是赐生命的灵。主已将宣扬这真理的负担嘱咐我们。别人越反对，我们越要宣扬基督现今是赐生命之灵的真理。为著主的变化形像、使人有新生的起头、并繁殖以产生召会作祂的复制，赞美祂！现今祂是赐生命的灵，而我们是祂的复制。
18We must testify that, according to the Scriptures, Christ in resurrection is the life-giving Spirit. We have been charged by the Lord with the burden to proclaim this. The more others oppose it, the more we shall proclaim the truth that Christ is now the life- giving Spirit. Praise the Lord for His transfiguration, germination, and propagation to produce the church as His reproduction! Now He is the life-giving Spirit, and we are His reproduction