总题：在主显现以前，主的恢复之中心负担与现有真理的概览
The God-man Living
读经：利一3、9，六8~13，约二一15~17，约壹三14，五1，二6，四17，加六2~3，罗八2
壹 神心头的愿望是要“那在耶稣身上是实际者”（弗四21），也就是记载在四卷福音书里耶稣神人生活的实际光景，能借着实际的灵重复于基督身体的许多肢体而成为基督身体的实际，就是神经纶中的最高峰（20~24）：─引用经文
I. The desire of God's heart is that "the reality…in Jesus" (Eph. 4:21), the actual condition of the God-man living of Jesus as recorded in the four Gospels, would be duplicated in the many members of Christ's Body by the Spirit of reality to become the reality of the Body of Christ, the highest peak in God's economy (vv. 20-24):
一 四福音给我们看见神所要之生活的榜样，就是能满足神并完成祂定旨之生活的模子；耶稣在生活中总是在神里面、同着神并为着神行事；神是在祂的生活中，并且祂与神是一；这就是“那在耶稣身上是实际者”的意思；照着那在耶稣身上是实际者学基督，就是被模成基督这榜样的模样，也就是被模成基督的形像─罗八28~29，弗四20~21。
A. The four Gospels show the pattern of the life that God desires, the mold of the life that can satisfy God and fulfill His purpose; Jesus lived a life in which He did everything in God, with God, and for God; God was in His living, and He was one with God; this is what is meant by the reality is in Jesus; to learn Christ as the reality is in Jesus is to be molded into the pattern of Christ, to be conformed to the image of Christ—Rom. 8:28-29; Eph. 4:20-21.
二 我们正在被主成全成为神人，照着基督这第一个神人的模型，否认我们天然的生命，而活神圣的生命─太十一29上，十七5下，彼前二21：
B. We are being perfected by the Lord to be God-men, living the divine life by denying our natural life according to the model of Christ as the first God-man—Matt. 11:29a; 17:5b; 1 Pet. 2:21:
1 在祂地上的生活中，祂设立了一个榜样，如四福音中所启示的；此后，祂钉死并复活成了赐生命的灵，使祂可以进到我们里面，作我们的生命；我们照着祂的榜样跟祂学，不是凭我们天然的生命，乃是凭祂在复活里作我们的生命─林前十五45下，西三4。
1. In His life on earth He set up a pattern, as revealed in the four Gospels; then He was crucified and resurrected to become the life-giving Spirit so that He might enter into us to be our life; we learn from Him according to His example, not by our natural life but by Him as our life in resurrection—1 Cor. 15:45b; Col. 3:4.
2 我们的基督徒生活是在基督里的生活，也是在我们里面之基督的生活；我们乃是在作模子的基督里，并且祂在我们里面作我们的生命；这样，我们就照着那在耶稣身上是实际者学了基督；这实际就是基督身体的实际─林前一30，林后五17，十二2上，西一27，加二20，罗八10。
2. Our Christian life is a life in Christ and also a life of Christ in us; we are in Christ as the mold, and He is in us as our life; in this way we learn Christ as the reality is in Jesus; this reality is the reality of the Body of Christ—1 Cor. 1:30; 2 Cor. 5:17; 12:2a; Col. 1:27; Gal. 2:20; Rom. 8:10.
三 当我们爱主，接触祂，向祂祷告，我们就自然而然地照着福音书中所描绘的模子、形状、榜样活祂；这样，我们就被形成、被模成这个模子的形像；这就是学基督的意思─太十一29，罗八29。
C. As we love the Lord, contact Him, and pray to Him, we automatically live Him according to the mold, the form, the pattern, described in the Gospels; in this way we are shaped, conformed, to the image of this mold—this is what it means to learn Christ— Matt. 11:29; Rom. 8:29.
四 当我们活在调和的灵里，我们就凭实际的灵，照着那在耶稣身上是实际者学基督；我们以祂为模型，跟祂学，祂的传记就成为我们的历史；基督身体作为新人的生活，应当与福音书里所启示之耶稣的生活完全一样─加六17~18，罗一1、9，弗四20~24，腓二5，太十一29，彼前二21。
D. When we live in the mingled spirit, we are learning Christ according to the reality in Jesus by the Spirit of reality; we learn from Him as our model so that His biography becomes our history; the living of the Body of Christ as the new man should be exactly the same as the living of Jesus revealed in the Gospels—Gal. 6:17-18; Rom. 1:1, 9; Eph. 4:20-24; Phil. 2:5; Matt. 11:29; 1 Pet. 2:21.
五 神差主耶稣来成为人的目的，乃是要祂凭神圣的生命过神人的生活；我们吃祂，就因祂活着，成为和祂一式一样的宇宙大人，就是一个凭神圣生命过神人生活的人─哀三22~24、55~56，启二4、7，约六57、63，耶十五16，弗六17~18，诗一一九15。
E. The purpose of God in sending the Lord Jesus to be a man was for Him to live a God-man life by the divine life; when we eat Him, we live because of Him to become a universal great man who is exactly the same as He is—a man living a God-man life by the divine life—Lam. 3:22-24, 55-56; Rev. 2:4, 7; John 6:57, 63; Jer. 15:16; Eph. 6:17-18; Psa. 119:15.
贰 唯一讨神喜悦的生活，就是重复基督在地上所过的生活；这是在基督作燔祭的经历中经历祂的生活─利一9，约八29，林后五9：
II. The only life that is pleasing to God is the life that is a repetition of the life Christ lived on the earth; this is a life that experiences Christ in His experiences as the burnt offering— Lev. 1:9; John 8:29; 2 Cor. 5:9:
一 燔祭预表基督所过的生活是绝对为着神，并且为着神的满足；燔祭也预表基督是使神子民能过这样一种生活的生命─利一3，民二八2~3，约五30，六38，八29，来十5~10。
A. The burnt offering typifies Christ in His living a life that is absolutely for God and for God's satisfaction; the burnt offering also typifies Christ in His being the life that enables God's people to have such a living—Lev. 1:3; Num. 28:2-3; John 5:30; 6:38; 8:29; Heb. 10:5-10.
二 “燔祭”，原文意“上升之物”；这个上升是指基督（利一3、10、14）；唯一能从地上升到神那里的，乃是基督所过的生活，因为祂是唯一绝对为着神而活的人（约六38）。─引用经文
B. The word translated "burnt offering" denotes something that is ascending; this ascending refers to Christ (Lev. 1:3, 10, 14); the only thing that can ascend to God from earth is the life lived by Christ, for He is the unique person to live a life that is absolutely for God (John 6:38).
三 燔祭是“献与耶和华为怡爽〔的〕香气”（利一9）；“怡爽香气”，原文意“安息或满足的香气”；怡爽的香气，就是一种带来满足、平安与安息的香气；这样一种怡爽的香气对神乃是享受。─引用经文
C. The burnt offering was "a satisfying fragrance to Jehovah" (Lev. 1:9); the Hebrew words translated "satisfying fragrance" literally mean "savor of rest or satisfaction"; a satisfying fragrance is a savor that brings satisfaction, peace, and rest; such a satisfying fragrance is an enjoyment to God.
四 借着正确的祷告而按手在作燔祭的基督身上，我们就与祂联结，祂与我们就成为一；基督活在我们里面，就在我们里面重复祂在地上所过的生活，就是燔祭的生活─4节，林前六17，加二20。
D. By laying our hands on Christ as our burnt offering through the proper prayer, we are joined to Him, and He and we become one; as Christ lives in us, He repeats in us the life He lived on earth, the life of the burnt offering—v. 4; 1 Cor. 6:17; Gal. 2:20.
五 在这样的联结、这样的联合里，我们一切的软弱、缺陷和过失，都由祂担负─林后五21，加二20上。
E. In such a union, such an identification, all our weaknesses, defects, and faults are taken on by Him—2 Cor. 5:21; Gal. 2:20a.
六 我们必须让主焚烧我们，使我们成为常献的燔祭，以焚烧别人并被消减成灰，好成为新耶路撒冷，使神得着彰显─诗二十3，利一16，六8~13，林前三12上，启三12，二一2、10~11、18~21：
F. We must allow the Lord to burn us so that we may be a continual burnt offering to burn others and be reduced to ashes to become the New Jerusalem for God's expression—Psa. 20:3; Lev. 1:16; 6:8-13; 1 Cor. 3:12a; Rev. 3:12; 21:2, 10-11, 18-21:
1 灰表征基督被消减到无有；我们既与被消减成灰的基督是一，我们也就被消减成灰，即被消减成为无有，成为零─可九12，赛五三3，林前一28，林后十二11。
1. The ashes signify Christ reduced to nothing; since we are one with the Christ who has been reduced to ashes, we also are reduced to ashes, that is, reduced to nothing, to zero—Mark 9:12; Isa. 53:3; 1 Cor. 1:28; 2 Cor. 12:11.
2 我们越与基督在祂的死里联合，我们就越认识自己已经成了一堆灰；当我们成了灰，我们就不再是天然的人，而是被钉死、了结、烧毁的人─加二20上。
2. The more we are identified with Christ in His death, the more we will realize that we have become a heap of ashes; when we become ashes, we are no longer a natural person; instead, we are a person who has been crucified, terminated, burned—Gal. 2:20a.
七 把灰倒在祭坛的东面，就是日出的方向，含示复活─利一16，约十一25，腓三10~11，林后一9：
G. Putting the ashes at the east side of the altar, the side of the sunrise, is an allusion to resurrection—Lev. 1:16; John 11:25; Phil. 3:10-11; 2 Cor. 1:9:
1 就着基督作燔祭而言，灰不是结束，乃是开始；灰的意思是基督已经被治死，但东面表征复活─可九31。
1. With Christ as the burnt offering, the ashes are not the end— they are the beginning; the ashes mean that Christ has been put to death, but the east signifies resurrection—Mark 9:31.
2 我们越在基督里被消减成灰，就越被摆在东面；我们在东面，就有把握太阳会升起，并且我们要经历复活的日出─腓三10~11。
2. The more we are reduced to ashes in Christ, the more we will be put to the east, and on the east we will have the assurance that the sun will rise and that we will experience the sunrise of resurrection—Phil. 3:10-11.
八 这些灰至终要成为新耶路撒冷─启三12，二一2、10~11：
H. Eventually, the ashes will become the New Jerusalem—Rev. 3:12; 21:2, 10-11:
1 基督的死把我们带到尽头，把我们消减成灰；在复活里，这些灰要成为宝贵的材料，为着神的建造─林前三9下、12上。
1. Christ's death brings us to an end, reduces us to ashes, and in resurrection the ashes become precious materials for God's building—1 Cor. 3:9b, 12a.
2 我们被消减成灰，就把我们带进三一神的变化里，成为建造新耶路撒冷的宝贵材料─罗十二1~2，林后三18，启二一18~21。
2. When we are reduced to ashes, we are brought into the transformation of the Triune God to become the precious materials for the building of the New Jerusalem—Rom. 12:1-2; 2 Cor. 3:18; Rev. 21:18-21.
叁 在完成神新约职事的事上，作为燔祭之实际的主耶稣不从自己作什么（约五19），祂不作自己的工（四34，十七4），祂不说自己的话（十四10、24），祂作每件事都不凭自己的意思（五30），祂不寻求自己的荣耀（七18）；祂绝不失望，因祂只以神为满足（赛四二4，五十4~5，五三2上，参约四13~14，六15，可九7~8）：─引用经文
III. In carrying out God's New Testament ministry, the Lord Jesus, as the reality of the burnt offering, did not do anything out of Himself (John 5:19), He did not do His own work (4:34; 17:4), He did not speak His own word (14:10, 24), He did everything not by His own will (5:30), and He did not seek His own glory (7:18); He was never disappointed because He was satisfied only with God (Isa. 42:4; 50:4-5; 53:2a; cf. John 4:13-14; 6:15; Mark 9:7-8):
一 主的生活就是祂的工作、祂的行动和祂的职事；祂的工作就是祂的生活，而祂的行动就是祂的所是；对祂而言，祂的生活、祂的工作、祂的行动和祂的职事之间并没有差别；主耶稣活祂的职事─参路二二26~27，约十10下，林前十五45下，约壹五16上，林后三6，腓一25。
A. The Lord's life was His work, His move, and His ministry; His work was His living, and His move was His being; with Him there was no difference between His life, His work, His move, and His ministry; the Lord Jesus lived His ministry—cf. Luke 22:26-27; John 10:10b; 1 Cor. 15:45b; 1 John 5:16a; 2 Cor. 3:6; Phil. 1:25.
二 主耶稣是一个祷告的人，祂与神是一，不住地活在神的同在里，在任何苦难和逼迫下都信靠神，不信靠自己，并且世界的王撒但在祂里面是毫无所有（没有立场，没有盼望，没有机会，任何事都没有可能）─约十30，八29，十四30下，十六32~33，彼前二23：
B. The Lord Jesus was a man of prayer, being one with God, living in the presence of God without ceasing, trusting in God and not in Himself under any kind of suffering and persecution, and being One in whom Satan, the ruler of the world, had nothing (no ground, no hope, no chance, no possibility in anything)— John 10:30; 8:29; 14:30b; 16:32-33; 1 Pet. 2:23:
1 祂是一个在肉体里的人，在神圣、奥秘的范围里向奥秘的神祷告；祂常到山上或退到隐密处去祷告─太十四23，可一35，路五16，六12，九28。
1. He was a man in the flesh praying to the mysterious God in the divine and mystical realm; He often went to the mountain or withdrew to a private place to pray—Matt. 14:23; Mark 1:35; Luke 5:16; 6:12; 9:28.
2 祂从不独自一人，因父与祂同在；祂每一刻都看见父的面容─约五19，十六32，诗十六7~8。
2. He was never alone, for the Father was with Him; every moment He saw His Father's face— John 5:19; 16:32; Psa. 16:7-8.
三 当基督这位神救主要救一个不道德的撒玛利亚妇人时，祂必须从犹太经过撒玛利亚往加利利去，而从撒玛利亚主要的路上绕道往叙加城，在靠近叙加的雅各井旁等候祂的对象来，为要借着请妇人给祂水喝，而顾惜她，好用生命的水喂养她，这生命水就是涌流的三一神自己─约四3~14。
C. When Christ as the God-Savior wanted to save an immoral woman of Samaria, He had to travel from Judea to Galilee through Samaria, He detoured from the main way of Samaria to the city of Sychar, and He waited at the well of Jacob, near Sychar, for His object to come that He might cherish her by asking her to give Him something to drink so that He might nourish her with the water of life, which is the flowing Triune God Himself— John 4:3-14.
四 当那些指控的法利赛人中没有一个能定罪那行淫的妇人时，基督这位神救主在祂的人性里对妇人说，“我也不定你的罪”，好顾惜她，使祂这位伟大的“我是”能喂养她，叫她从罪得自由，并使她能“不……再犯罪”─八3~11、24、34~36。
D. When none of the accusing Pharisees could condemn the adulterous woman, Christ as the God-Savior, in His humanity, said to her, "Neither do I condemn you," to cherish her that He, as the great I Am, might nourish her with the freedom from sin and enable her to "sin no more"—8:3-11, 24, 34-36.
肆 我们住在那是神自己的爱里面，“爱在我们便得了成全，使我们在审判的日子，可以坦然无惧；因为祂如何，我们在这世上也如何”（约壹四17）─基督作为燔祭的实际曾在这世上活出神就是爱的生活，如今祂是我们的生命，使我们能在这世上活出同样爱的生活，与祂所是的一样（三14，五1，二6）：─引用经文
IV. When we abide in the love that is God Himself, love has been "perfected with us, that we may have boldness in the day of the judgment because even as He is, so also are we in this world" (1 John 4:17)—Christ as the reality of the burnt offering lived in this world a life of God as love, and He is now our life that we may live the same life of love in this world and be the same as He is (3:14; 5:1; 2:6):
一 我们灵里生命之灵的律乃是基督的律法，也就是爱的律法（爱的律）（罗八2，加六2~3）；爱的律法必须由生命之灵的律将其实化，使我们能彼此担当重担；但我们若满了骄傲，就不能担当别人的重担；这是因为我们自己欺骗自己，自以为是什么，其实我们什么也不是（3）。─引用经文
A. The law of the Spirit of life in our spirit is the law of Christ as the law of love (Rom. 8:2; Gal. 6:2-3); the law of love must be substantiated by the law of the Spirit of life so that we may be able to bear one another's burdens; but if we are filled with pride, we will be unable to bear others' burdens because we deceive ourselves by thinking that we are something when we are nothing (v. 3).
二 当爱的律在我们里面得以发动，我们就自动并自然地成为牧人，有我们父神爱和赦免的心，并我们救主基督牧养和寻找的灵─约二一15~17，路十五3~7。
B. When the law of love is activated within us, we automatically and spontaneously will be shepherds who have the loving and forgiving heart of our Father God and the shepherding and seeking spirit of our Savior Christ— John 21:15-17; Luke 15:3-7.
三 当爱的律在我们里面得以发动，我们在主里的劳苦就是爱心的劳苦（林前十五58，帖前一3）；在其中我们“扶助软弱的人”（徒二十35）并“扶持软弱的人”（帖前五14）；“软弱的人”指那些在灵、魂、体方面软弱，或是在信心上软弱的人（罗十四1，十五1）。─引用经文
C. When the law of love is activated within us, our labor in the Lord is a labor of love (1 Cor. 15:58; 1 Thes. 1:3) in which we "support the weak" (Acts 20:35) and "sustain the weak" (1 Thes. 5:14); the weak refers to those who are weak either in their spirit or soul or body, or are weak in faith (Rom. 14:1; 15:1).
四 主在复活后牧养彼得，又托付彼得喂养祂的小羊并牧养祂的羊；这是把使徒的职事与基督天上的职事合并，以照顾神的群羊，就是召会，结果带进基督身体的建造，以终极完成于新耶路撒冷，为着完成神永远的经纶─约二一15~17。
D. After His resurrection the Lord shepherded Peter and commissioned him to feed His lambs and shepherd His sheep; this is to incorporate the apostolic ministry with Christ's heavenly ministry to take care of God's flock, the church, which issues in the building up of the Body of Christ to consummate in the New Jerusalem for the accomplishment of the eternal economy of God— John 21:15-17.