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约书亚记生命读经 · 第13篇

基督的十方面

Ten Aspects of Christ
1读经：约书亚记21:43;13:33，申命
1Scripture Reading: Josh. 21:43; 13:33; Deut. 8:7-10
2记8:7-10。
2
3从主后第一世纪至第五世纪，关于基督论，就是对基督身位的研究，有许多教训和争辩。整本旧约，从创世记至玛拉基书，都是说到基督。旧约里有许多基督的豫表，每一个豫表都关系到对基督的研究。基督完全、完整、并完成的豫表就是美地。我在本篇信息中的负担，是来看美地所豫表包罗万有之基督的十方面。
3From the first century A.D. to the fifth century, there were many teachings and debates concerning Christology, the study of the person of Christ. The entire Old Testament from Genesis to Malachi is a book on Christology. In the Old Testament there are many types of Christ, and each of these types is related to the study of Christ. The full, complete, and consummate type of Christ is the good land. My burden in this message is to consider ten aspects of the all-inclusive Christ, who is typified by the good land
在永远里的基督
CHRIST IN ETERNITY
4在永远里基督只是神，不是人。祂是神的儿子，作神的具体化身，（约一18，）又是神的话，作神的说明。（1。）
4In eternity Christ was only God, not man. He was the Son of God as the embodiment of God (John 1:18) and the Word of God as the definition of God (v. 1
在祂的成为肉体里
IN HIS INCARNATION
5有一天，永远的基督进到时间里，在祂的成为肉体里成了肉体。在祂的成为肉体里，基督这位神的儿子『在罪之肉体的样式里』来。（罗八3。）祂是无罪的，但藉著成为肉体，祂成了与罪有关的。
5One day the eternal Christ came into time, becoming flesh in His incarnation. In His incarnation Christ as the Son of God came “in the likeness of the flesh of sin” (Rom. 8:3). He was not sinful, but by becoming flesh He became something that is related to sin
6藉著成为肉体，这位永远、无限、圣别的神，就从永远里出来了；祂带著神性进入时间里，并进入童女腹中，留在那里九个月。马太一章二十节指明，那生在马利亚腹中的乃是神。首先，基督生在属人的童女里面，然后从她生出来，成为一个人。所以，基督现今乃是神人；祂不但有神性，也有人性。这启示成为肉体的意思，就是神加上了人。在永远里基督仅仅是神，而在祂的成为肉体里，祂成了神人。在基督这神人里，属人的性情和神圣的性情调和、融和在一起了。然而，在这调和、融和里，两种性情仍然有别，并没有产生第三种性情。神圣的性情和属人的性情仍然有别，却调和为一。这就是在成为肉体里的基督。
6Through incarnation the infinite, unlimited, and holy God came out of eternity, and with divinity He entered into time and into the womb of a virgin, remaining there for nine months. Matthew 1:20 indicates that the One who was born into Mary’s womb was the very God. First, Christ was born into a human virgin, and then, as a man, He was born out of her. Therefore, Christ is now the God-man; He has not only divinity but also humanity. This reveals that incarnation means that man has been added to God. Whereas in eternity Christ was merely God, in His incarnation He became the God-man. In Christ as the God-man the human nature and the divine nature have been mingled, blended. However, in this mingling, this blending, the two natures remain distinct, and a third nature is not produced. The divine nature and the human nature remain distinct, yet they are mingled as one. This is Christ in His incarnation
在祂的人性生活里
IN HIS HUMAN LIVING
7我们很难想像，这位全能、无限的神，竟成了躺在马槽里的婴孩。甚至在祂的孩童期，基督就是神人。基督缓慢、逐渐的经过少年时期，以至长大成人。三十年之久，基督在祂的人性里，生活在受藐视之地─受藐视的拿撒勒城，且在贫穷的木匠家里。然后祂出来，将神教导、服事给人，并藉著人的美德彰显神的属性。这一位神人乃是在人里面、藉著人、并同著人来彰显神。虽然祂没有学问，但祂的话语满了智慧。虽然祂很谦卑，但祂说话不仅带著能力，也带著权柄。这一位的每一项美德，都有神圣的东西，因为祂是神人，就是带著神圣属性的神，彰显在带著人性美德的人身上。祂是神生活为人，是神过人性生活。
7It is hard for us to imagine that the almighty, unlimited God became an infant lying in a manger. Even in His infancy Christ was a God-man. In a slow, gradual way Christ passed through boyhood into manhood. For thirty years Christ in His humanity lived in a despised country, in the despised town of Nazareth, and in the home of a poor carpenter. Then He came out to teach God, to minister God to people, and to express God’s attributes through man’s virtues. This God - man expressed God in man, through man, and with man. Although He was not learned, His speaking was full of wisdom. Although He was humble, He spoke not only with power but also with authority. In every virtue of this One there was something divine, for He was the God - man, God with the divine attributes expressed in man with the human virtues. He was God living as a man, God living a human life.
在祂的钉十字架里
IN HIS CRUCIFIXION
8在祂的钉十字架里，基督作为神的羔羊而死，除去人的罪；（约一29；）作铜蛇而死，（三14，）废除古蛇撒但；（来二14；）并作一粒麦子而死，从祂人性的体壳里，释放神圣的生命。（约十二24。）那隐藏在祂人性里的神圣生命，需要释放出来，好得著扩增并繁增。所以，基督死了，不但除去罪，废除撒但，也释放出神圣的生命。
8In His crucifixion Christ died as the Lamb of God to take away man’ss in (John 1:29), as the bronze serpent (3:14) to destroy the old serpent, Satan (Heb. 2:14), and as a grain of wheat to release the divine life from within the shell of His humanity (John 12:24). The divine life, which was concealed in His humanity, needed to be released in order to increase and multiply. Therefore, Christ died not only to take away sin and to destroy Satan but also to release the divine life
9藉著祂在十字架上的死，基督也了结了旧人和旧造。藉著成为肉体，基督成为人，那人是旧造。基督死了，旧人的总和与终极总结也死了。所以，基督作为人被钉十字架，旧人就被了结了。（罗六6。）不但如此，基督成为人，祂也成了受造之物，成了一切受造之物的首生者。（西一15。）这受造之物不属新造，乃属旧造。基督作为受造之物被钉十字架时，整个旧造都被带到尽头。此外，在祂的钉十字架里，基督『在祂的肉体里，废掉了那规条中诫命的律法。』（弗二15。）这里『规条』一辞指仪文，就是生活和敬拜的形式或作法；这些造成了仇恨和分裂。因为每个国家和文化都有其特别的规条，今天就有成千不同的生活方式。然而，在祂的钉十字架里，基督废掉了这一切规条。现今在召会生活里，我们中间只有一种生活方式─接受基督作我们的生命、我们的生活、甚至我们的生活方式并且活祂。
9By His death on the cross, Christ also terminated the old man and the old creation. Through incarnation Christ became a man, and that man was the old creation. When Christ died, the old man in his totality and ultimate consummation also died. Therefore, when Christ was crucified as a man, the old man was terminated (Rom. 6:6). Furthermore, when Christ became a man, He also became a creature, the Firstborn of all creation (Col. 1:15). This creature was not of the new creation but of the old creation. When Christ was crucified as a creature, the entire old creation was brought to an end. In addition, in His crucifixion Christ abolished “in His flesh the law of the commandments in ordinances” (Eph. 2:15). The word ordinances here refers to rituals, the forms or ways of living and worship, which create enmity and division. Because every nation and culture has its particular ordinances, today there are thousands of different ways of living. Nevertheless, in His crucifixion Christ abolished all these ordinances. Now among us in the church life there is only one way to live— to take Christ as our life, our living, and even our way of living and to live Him.
10主耶稣死后，『有一个兵用枪扎祂的肋旁，随即有血和水流出来。』（约十九34。）血是为著救赎，为著买召会（徒二十28）而对付罪。（来九22。）水是为著分赐生命，为著将神供应到我们里面作生命。基督的血救赎了我们，基督神圣的生命流入我们里面作江河，将神供应到我们里面。现今，我们在基督里的信徒，已被赎回归神，并且有神流入我们里面作活水。藉著基督的钉十字架，罪被除去，撒但被废除，神圣的生命被释放，旧人被了结，旧造被带到尽头，规条被废掉，我们也被赎回归神，并且我们有神流入里面作活水。我们都需要对基督的钉十字架，有这样的看见。
10After the Lord Jesus died, “one of the soldiers pierced His side with a spear, and immediately there came out blood and water” (John 19:34). Blood is for redemption, to deal with sins (Heb. 9:22) for the purchasing of the church (Acts 20:28). Water is for imparting life, for the ministering of God into us as life. The blood of Christ has redeemed us, and the divine life of Christ has flowed into us as a river to minister God into us. Now, as believers in Christ, we have been redeemed back to God, and we have God flowing into us as living water. Through the crucifixion of Christ, sin has been taken away, Satan has been destroyed, the divine life has been released, the old man has been terminated, the old creation has been brought to an end, the ordinances have been abolished, we have been redeemed back to God, and we have God flowing into us as living water. We all need to have such a view of the crucifixion of Christ
在祂的复活里
IN HIS RESURRECTION
11在祂的复活里，基督成了长子。行传十三章三十三节指明，复活对那人耶稣乃是一次的出生。祂在祂的复活里由神而生，就在许多弟兄中作神的长子。（罗八29。）祂从永远就是神的独生子。（约一18，三16。）在成为肉体以后，藉著复活，祂在祂的人性里被神生为神的长子。可以说，在祂的复活里，祂的人性被『子化』了。不但如此，基督的复活，对祂无数的信徒也是一次的出生；他们在基督的复活里被神重生，（彼前一3，）就成为神的许多儿子，和基督的许多弟兄。（来二10～12。）在复活里，基督也成为复合了神性、人性、死与复活的赐生命之灵。（林前十五45下。）这灵乃是三一神的终极完成，也是复活的实际。事实上，这灵就是那是灵的基督（the）自己。照著约翰十一章二十五节，复活就是基督自己，而基督现今是赐生命的灵。因此，赐生命的灵乃是复活的实际。我们活在这灵里，就是活在复活里。我们在这灵里爱人，就是在复活里爱人。
11In His resurrection Christ became the firstborn Son. Acts 13:33 indicates that resurrection was a birth to the man Jesus. He was begotten by God in His resurrection to be the firstborn Son of God among many brothers (Rom. 8:29). He was the only begotten Son of God from eternity (John 1:18; 3:16). After incarnation, through resurrection He was begotten by God in His humanity to be God’s firstborn Son. We may say that in His resurrection His humanity was “sonized.” Furthermore, Christ’s resurrection was a birth not only to Him but also to all His millions of believers, who were regenerated by God in the resurrection of Christ (1 Pet. 1:3) to be the many sons of God and the many brothers of Christ (Heb. 2:10-12). In resurrection Christ also became the life - giving Spirit (1 Cor 15:45b), compounded with divinity, humanity, death, and resurrection. This Spirit is the consummation of the Triune God and the reality of resurrection. Actually, this Spirit is the pneumatic Christ Himself. According to John 11:25 resurrection pneumatic Christ is Christ Himself, and Christ is now the life - giving Spirit. Hence, the life - giving Spirit is the reality of resurrection. When we live in this Spirit, we live in resurrection. When we love others in this Spirit, we love them in resurrection.
在祂的升天里
IN HIS ASCENSION
12在祂的升天里，基督被立为主，以得著全地；被立为基督，以担负神的使命，完成神的经纶。（徒二，十36。）祂也是地上君王的元首，（启一5，）使祂能作救主，拯救神所拣选的人。（徒五31。）
12In His ascension Christ was appointed to be the Lord to possess the whole earth and to be the Christ to bear God’s commission to complete God’secon o my (Acts 2:36; 10:36). He is also the Ruler of the kings of the 36 earth (Rev. 1:5) so that He can be the Savior to save God’s chosen people (Acts 5:31).
在祂的身体里
IN HIS BODY
13基督今天乃是在身体里。在祂的身体里，基督得了扩大、扩增并繁增。神人原来是个别的，但现今祂是团体、1宇宙的神人。林前十二章十二节论到这点：『就如身体是一个，却有许多肢体，而且身体上一切的肢体虽多，仍是一个身体，基督也是这样。』这是指团体的基督，由基督自己作头，召会作祂的身体，连同所有信徒作肢体所组成的。所有基督的信徒，都与祂有生机的联结，并由祂的生命和元素所构成，成为祂的身体，就是一个生机体，以彰显祂。因此，祂不仅是头，祂也是身体。
13Christ today is in the Body. In His Body Christ has been enlarged, increased, and multiplied. Originally, the God - man was an individual, but now He is a corporate, universal God - man. Concerning this, Corinthians 12:12 says, “Even as the body is one and has many members, yet all the members of the body, being many, are one body, so also is the Christ” This refers to the corporate Christ, composed of Christ Himself as the Head and the church as His Body with all the believers as members. All the believers of Christ are organically united with Him and constituted with His life and element and have thus become His Body, an organism, to express Him. Hence, He is not only the Head but also the Body.
在祂的再来里
IN HIS ADVENT
14在祂的再来里，基督要在眨眼之间，像闪电而来。（路十七24。）我们没有办法用人的言辞来描述祂的来临；在祂的来临里，祂对我们将是非常特别的。
14In His advent Christ will come like lightning in the twinkling of an eye (Luke 17:24). We do not have human expressions to describe His coming, but He will be extraordinary to us in His coming
在千年国里
IN THE MILLENNIAL KINGDOM
15在千年国里，基督这位王要带著祂的得胜者一同作王，治理这地。（启二十4，6。）
15In the millennial kingdom Christ, the King, will rule the earth with His overcomers as His co-kings (Rev. 20:4, 6
在新耶路撒冷里
IN THE NEW JERUSALEM
16在新耶路撒冷里，基督将是那圣城。新耶路撒冷乃是基督作三一神具体化身的终极显出。
16In the New Jerusalem Christ will be the holy city. The New Jerusalem will be the consummate manifestation of Christ as the embodiment of the Triune God
17我们所认识、享受、据有、并经历的基督，乃是由那有山、有河、有泉、有平原的宽阔美地所豫表。（申八7～10。）照著约书亚记，这不但是犹大支派和便雅悯支派的基督，也是利未支派的基督。在主的恢复里，我们乃是今日的利未人。犹大的分是我们的分，便雅悯的分也是我们的分。这就是说，我们所享受的，是十二支派对基督的一切经历，包括早期的使徒、教父、殉道者、改革者、更正教、奥秘派、摩尔维亚弟兄们、英国弟兄们、内里生命派、福音派和灵恩派。这就是新约恢复译本的简说里所说的：
17The Christ whom we know, enjoy, possess, and experience is typified by the spacious good land of mountains, rivers, brooks, and plains (Deut. 8:7-10). According to the book of Joshua, this is the Christ not only of the tribes of Judah and Benjamin but also of the tribe of Levi. In the Lord’s recovery we are today’s Levites. Judah’sport i on is our portion, and Benjamin’sport i on also is our portion. This means that we are enjoying all of the experiences of Christ in the twelve tribes, including the early apostles, the church fathers, the martyrs, the reformers, the Protestants, the mystics, the Moravians, the Brethren, the inner life Christians, the evangelicals, and the Pentecostals. This is spoken of in the preface to the Recovery Version:
18『历代圣徒对神圣启示的认识，也是基于他们所得之亮光，逐渐前进的。本译本所根据者，乃此类认识之集大成，加上附注，可谓二千年来，各方圣徒对神圣启示认识之结晶，希能继往又开来。』
18Throughout the centuries the understanding of the divine revelation possessed by the saints has always been based upon the light they received, and this understanding has progressed steadily. The consummation of this understanding forms the basis of this translation and its footnotes. Hence, this translation and the accompanying footnotes could be called the “crystallization” of the understanding of the divine revelation which the saints everywhere have attained to in the past two thousand years. It is our hope that the Recovery Version will carry on the heritage that it has received and will pave the way for future generations