二○一三年全台眾召會感恩節特會信息暨禱研背講追求通啟
為帶領眾聖徒藉禱研背講進入二○一三年感恩節特會信息與
主恩同在
台灣福音工作敬啟
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2013/10/31
2013/10/30
進入生命經歷第四層， 達到長成的人以完成神的定旨(W4-1)
第四週 ‧ 週一
晨興餧養
創一26『神說，我們要按着我們的形像，照着我們的樣式造人，使他們管理海裏的魚、空中的鳥、地上的牲畜、和全地、並地上所爬的一切爬物。』
啓二二3 〜5『…祂的奴僕都要事奉祂，也要見祂的面；祂的名字必在他們的額上。…他們要作王，直到永永遠遠。』
掌權，簡單的說，就是爲神執掌權柄，來管理萬有，特別是對付祂的仇敵。…神創造人，是因着祂在人身上有兩面的心願和目的。一面是要人有祂的形像，而彰顯祂 自己；另一面就是要人爲祂掌權，而對付祂的仇敵。所以神創造人的時候，就一面按着祂自己的形像和樣式創造，叫人能像祂；另一面又叫人『管理海裏的魚、空中 的鳥、地上的牲畜、和全地、並地上所爬的一切爬物』（創一26）。這就是祂給人權柄，要人爲祂掌權（生命的經歷下册，四一七頁）。
信息選讀
在亞當以後，舊約也多次記載人爲神掌權的事。出埃及十四章，說到神要摩西伸杖，叫紅海分開。約書亞十章，說到約書亞禱告神，叫日頭停在空中。王上十七至十 八章，說到以利亞禱告，管住雨露的下降。但以理六章，也說到但以理在坑中堵住了獅子的口。這些都是說出歷代以來，只要有人肯爲神活着，神就願意把權柄賜給 他們，叫萬有都服在他們的掌管之下。
到了新約，這事更是明顯。新約中頭一位爲神掌權的，就是主耶穌。祂斥退病症，趕逐污鬼，並責令風海平靜，這些都是祂掌權的故事。以後使徒們承接主的工作，也多有爲神掌權，治病趕鬼的經歷。直到今天，這樣的事在召會中還是常常有的。等到將來在國度裏，得勝者要先同主掌權，管治列國（啓二26 〜27）。最後到了永世，凡得救的人，都要作王掌權，直到永遠（二二5）。到那時候，我們就正正式式、豐豐滿滿的，享受了爲神掌權的福分。這些都是給我們看見，從起初直到永遠，神有一個心意，就是要得着人在宇宙中爲祂掌權。祂創造人，有一面的目的是爲着這個；祂救贖人，也有一面的用意更是爲着這個。
所以從權柄這一面看，掌權乃是神救恩的最終目的，也是我們靈命經歷的登峯造極。就神說，祂若不把我們拯救到一個地步，能在天的境界裏爲祂掌權，祂救恩的目 的就還不算豐滿的達到。並且掌權這件事，雖然到國度和永世裏纔完全實現，但今天在地上神就要我們能有一個開始。就我們說，一個基督徒若還沒有達到爲神掌權 的地步，就還不彀標準。一個彀得上標準的基督徒，不僅是脫離了罪惡，勝過了世界，肉體受了對付，天然受過破碎，也不僅是充滿聖靈，而坐在天的境界裏，並且 更是在凡事上和主一同掌權。無論在神的工作上，或在召會中，在家庭裏，或在任何環境的遭遇中，他都能掌權，管治神所要他管治的一切。必須有這樣的人被神得 着了，神的權柄纔能藉着他們通行在地上，神的國纔能藉着他們臨到地上（生命的經歷下册，四一七至四一九頁）。
參讀：生命的經歷下册，第十七篇。
晨興餧養
創一26『神說，我們要按着我們的形像，照着我們的樣式造人，使他們管理海裏的魚、空中的鳥、地上的牲畜、和全地、並地上所爬的一切爬物。』
啓二二3 〜5『…祂的奴僕都要事奉祂，也要見祂的面；祂的名字必在他們的額上。…他們要作王，直到永永遠遠。』
掌權，簡單的說，就是爲神執掌權柄，來管理萬有，特別是對付祂的仇敵。…神創造人，是因着祂在人身上有兩面的心願和目的。一面是要人有祂的形像，而彰顯祂 自己；另一面就是要人爲祂掌權，而對付祂的仇敵。所以神創造人的時候，就一面按着祂自己的形像和樣式創造，叫人能像祂；另一面又叫人『管理海裏的魚、空中 的鳥、地上的牲畜、和全地、並地上所爬的一切爬物』（創一26）。這就是祂給人權柄，要人爲祂掌權（生命的經歷下册，四一七頁）。
信息選讀
在亞當以後，舊約也多次記載人爲神掌權的事。出埃及十四章，說到神要摩西伸杖，叫紅海分開。約書亞十章，說到約書亞禱告神，叫日頭停在空中。王上十七至十 八章，說到以利亞禱告，管住雨露的下降。但以理六章，也說到但以理在坑中堵住了獅子的口。這些都是說出歷代以來，只要有人肯爲神活着，神就願意把權柄賜給 他們，叫萬有都服在他們的掌管之下。
到了新約，這事更是明顯。新約中頭一位爲神掌權的，就是主耶穌。祂斥退病症，趕逐污鬼，並責令風海平靜，這些都是祂掌權的故事。以後使徒們承接主的工作，也多有爲神掌權，治病趕鬼的經歷。直到今天，這樣的事在召會中還是常常有的。等到將來在國度裏，得勝者要先同主掌權，管治列國（啓二26 〜27）。最後到了永世，凡得救的人，都要作王掌權，直到永遠（二二5）。到那時候，我們就正正式式、豐豐滿滿的，享受了爲神掌權的福分。這些都是給我們看見，從起初直到永遠，神有一個心意，就是要得着人在宇宙中爲祂掌權。祂創造人，有一面的目的是爲着這個；祂救贖人，也有一面的用意更是爲着這個。
所以從權柄這一面看，掌權乃是神救恩的最終目的，也是我們靈命經歷的登峯造極。就神說，祂若不把我們拯救到一個地步，能在天的境界裏爲祂掌權，祂救恩的目 的就還不算豐滿的達到。並且掌權這件事，雖然到國度和永世裏纔完全實現，但今天在地上神就要我們能有一個開始。就我們說，一個基督徒若還沒有達到爲神掌權 的地步，就還不彀標準。一個彀得上標準的基督徒，不僅是脫離了罪惡，勝過了世界，肉體受了對付，天然受過破碎，也不僅是充滿聖靈，而坐在天的境界裏，並且 更是在凡事上和主一同掌權。無論在神的工作上，或在召會中，在家庭裏，或在任何環境的遭遇中，他都能掌權，管治神所要他管治的一切。必須有這樣的人被神得 着了，神的權柄纔能藉着他們通行在地上，神的國纔能藉着他們臨到地上（生命的經歷下册，四一七至四一九頁）。
參讀：生命的經歷下册，第十七篇。
Morning Nourishment-The Experience, Growth, And Ministry Of Life For The Body(W3-Outline)
Entering Into the Fourth Stage of the Experience of Life
to Arrive at a Full-Grown Man for the Fulfillment of God’s Purpose
Message Four
The Fourth Stage of the Experience of Life (3)
Reigning in Life
Scripture Reading: Rom. 5:10, 17, 21; 16:20
Outline
Day 1
I. In the creation of man, God has a twofold intent and desire: on the one hand, God wants man to possess His image so that man may express God Himself; on the other hand, God wants man to represent Him with His authority in order to deal with His enemy—Gen. 1:26:
A. As long as there are men willing to live for God, God desires to grant them authority so that all things might come under their dominion—Eph. 1:22-23; Rom. 16:20.
B. From the beginning until eternity, God’s one intention is that He may gain man to reign for Him in this universe—cf. Matt. 5:3; 13:43;Rom. 14:17.
C. From the point of view of authority, reigning is the final goal of God’s salvation; it is the summit of our spiritual experience; if any Christian has not yet reached the degree of reigning for God, he is not yet up to the standard—5:17, 21; Rev. 2:26-27; 22:5.
Day 2
II. We need to see the vision of reigning in life:
A. God’s complete salvation is composed of two sections—Rom. 5:10:
1. The judicial section, which is according to the righteousness of God, is the procedure of God’s salvation.
2. The organic section, which is through the life of Christ, is the purpose of God’s salvation.
B. God’s complete salvation is for us to reign in life by the abundance of grace and of the gift of righteousness—vv. 17, 21:
1. The gift of righteousness is for God’s judicial redemption; grace is for us to experience God’s organic salvation.
2. The gift of righteousness is God’s judicial redemption applied to us in a practical way; grace is God Himself as our all-sufficient supply for our organic salvation.
3. Reigning in life is the full experience of the organic salvation of God.C. We have been regenerated with a divine, spiritual, heavenly, kingly,and royal life—Mark 4:26; 1 John 3:9:
1. This life enthrones us as kings to reign over all things.
2. In this life we are now able to reign as kings.
D. Reigning in life in Romans 5 is the key to everything in Romans 6—16:
1. We need to see everything in chapters 6 through 16 in this light.
2. Reigning in life is defined in chapters 6 through 16; all the matters expounded there are the issue not of our endeavoring but of our receiving the abundance of grace.
3. If we reign in life, we are in all the matters presented in these chapters.
Day 3 & 4
III. We need to enter into the experience of reigning in life:
A. In experience, to reign in life means to be under the ruling of the divine life:
1. Christ is a pattern of reigning in life by being under the ruling of the divine life of the Father—cf. Matt. 8:5-13.
2. Paul is an example of one who, in his life and ministry, was under the ruling of the divine life—2 Cor. 2:12-14.
3. There is the need for all the believers who have received the abundance of grace and of the gift of righteousness to practice the restriction and limitation in the divine life.
B. To reign is to conquer, subdue, and rule over Satan, the world, sin, the flesh, ourselves, and all the environmental circumstances—Rom.8:35, 37.
C. To reign in life is to subdue all kinds of insubordination—5:17-18, 21;8:2:
1. A reigning spirit must be strong and living, active and not passive, positive and not negative, diligent and not loose.
2. One who has such a spirit not only keeps the position of order and submits to God’s authority but also has strong faith and exercises God’s authority consistently in the position of ascension.
3. Thus he reigns and rules over his environment, over his work, and over all the meetings and affairs in the church.
D. When we reign in life by being under the ruling of the divine life, we are delivered from the authority of darkness—Col. 1:13a.
E. When we are under the ruling of the divine life, we live in the kingdom of the Son of God’s love, where we are ruled and restricted in the sweetness of love—v. 13b.
F. To reign in life is to have our hearts directed by the Lord—Prov. 21:1;2 Thes. 3:5.
G. In order to reign in life, we need to receive the abundance of grace—Rom. 5:17, 21:
1. The enjoyment of the Lord as grace is with those who love Him—Eph. 6:24; John 21:15-17.
2. The grace of the Lord Jesus Christ as the bountiful supply of the Triune God is enjoyed by us through the exercise of our human spirit—Heb. 10:29b; Gal. 6:18; Phil. 4:23; Philem. 25; 2 Tim. 4:22.
3. God’s word is the word of grace—Acts 20:32; Col. 3:16; cf. Jer.15:16.
4. We experience the processed Triune God as the grace of life in meeting with the saints on the ground of oneness—Psa. 133:3; 1 Pet. 3:7; Acts 4:33; 11:23.
5. We can experience the Lord as our increasing and all-sufficient grace in the midst of sufferings and trials—2 Cor. 12:9.
6. We need to labor for the Lord in the power of His grace—1 Cor. 15:10, 58; 3:10, 12a.
7. We need to be good stewards of the varied grace of God—1 Pet.4:10; Eph. 3:2; 2 Cor. 1:15; Eph. 4:29.
8. By the power of grace, the strength of grace, and the life of grace, we can be right with God and with one another; grace produces righteousness—Heb. 11:7; Rom. 5:17, 21.
H. Since we reign in life as God does, we become God in life and in nature but not in the Godhead—v. 17.
I. We reign in life in living a grafted life—11:17-24; Gal. 2:20a.
Day 5
IV. We need to see and arrive at the goal of reigning in life:
A. God’s will is to have the Body life—Rom. 12:2.
B. When we are reigning in life, living under the ruling of the divine life, the issue is the real and practical Body life.
C. To see the Body life built up as a practical reality, we must reign in life, that is, be under the ruling of the divine life.
D. Each item of the living of the Body life in Romans 12—13 requires us to be ruled by the divine life:
1. Being captivated by the compassions of God—12:1a.
2. Presenting our bodies a living sacrifice—v. 1b.
3. Not being fashioned according to this age—v. 2a.
4. Being transformed by the renewing of the mind—v. 2b.
5. Not thinking more highly of ourselves than we ought to think—v. 3a.
6. Thinking so as to be sober-minded, as God has apportioned to each a measure of faith—v. 3b.
7. Considering that we have many members in one body and that all the members do not have the same function—v. 4.
E. We can live a life of the highest virtues for the Body life only by reigning in life:
1. Loving without hypocrisy and loving warmly in brotherly love—vv. 9a, 10a.
2. Not being slothful in zeal but burning in spirit, serving the Lord—v. 11.
3. Enduring in tribulation—v. 12b.
4. Rejoicing with those who rejoice, and weeping with those who weep—v. 15.
5. If possible, as far as it depends on us, living in peace with all men—v. 18.
F. The Body life is expressed in the church life:
1. We must reign in life in order to live the church life:
a. We receive the believers under the reigning in life according to God’s receiving—14:1-23.
b. We should receive one another according to the way Christ receives us—15:1-13.
c. Only by living under the rule of the divine life, by reigning in life, is it possible for us to live the proper church life.
2. The church is not a police station or a law court but a home, a hospital, and a school.
Day 6
V. We need to see the consummation of reigning in life:
A. Reigning in life is “unto eternal life”—5:21:
1. Unto eternal life is a particular expression.
2. John 4:14b says, “The water that I will give him will become in him a fountain of water springing up into eternal life”:
a. Into (unto in Rom. 5:21) speaks of destination.
b. The eternal life is the destination of the flowing Triune God.
c. Into also means “to become” or “to be.”
d. The eternal life eventually will be the New Jerusalem.
e. Into eternal life means into the New Jerusalem.
B. The New Jerusalem is the totality of the divine life, the totality of the life of God; thus, the issue and consummation of our reigning in life should be uniquely and ultimately the goal of God’s eternal economy—the New Jerusalem.
to Arrive at a Full-Grown Man for the Fulfillment of God’s Purpose
Message Four
The Fourth Stage of the Experience of Life (3)
Reigning in Life
Scripture Reading: Rom. 5:10, 17, 21; 16:20
Outline
Day 1
I. In the creation of man, God has a twofold intent and desire: on the one hand, God wants man to possess His image so that man may express God Himself; on the other hand, God wants man to represent Him with His authority in order to deal with His enemy—Gen. 1:26:
A. As long as there are men willing to live for God, God desires to grant them authority so that all things might come under their dominion—Eph. 1:22-23; Rom. 16:20.
B. From the beginning until eternity, God’s one intention is that He may gain man to reign for Him in this universe—cf. Matt. 5:3; 13:43;Rom. 14:17.
C. From the point of view of authority, reigning is the final goal of God’s salvation; it is the summit of our spiritual experience; if any Christian has not yet reached the degree of reigning for God, he is not yet up to the standard—5:17, 21; Rev. 2:26-27; 22:5.
Day 2
II. We need to see the vision of reigning in life:
A. God’s complete salvation is composed of two sections—Rom. 5:10:
1. The judicial section, which is according to the righteousness of God, is the procedure of God’s salvation.
2. The organic section, which is through the life of Christ, is the purpose of God’s salvation.
B. God’s complete salvation is for us to reign in life by the abundance of grace and of the gift of righteousness—vv. 17, 21:
1. The gift of righteousness is for God’s judicial redemption; grace is for us to experience God’s organic salvation.
2. The gift of righteousness is God’s judicial redemption applied to us in a practical way; grace is God Himself as our all-sufficient supply for our organic salvation.
3. Reigning in life is the full experience of the organic salvation of God.C. We have been regenerated with a divine, spiritual, heavenly, kingly,and royal life—Mark 4:26; 1 John 3:9:
1. This life enthrones us as kings to reign over all things.
2. In this life we are now able to reign as kings.
D. Reigning in life in Romans 5 is the key to everything in Romans 6—16:
1. We need to see everything in chapters 6 through 16 in this light.
2. Reigning in life is defined in chapters 6 through 16; all the matters expounded there are the issue not of our endeavoring but of our receiving the abundance of grace.
3. If we reign in life, we are in all the matters presented in these chapters.
Day 3 & 4
III. We need to enter into the experience of reigning in life:
A. In experience, to reign in life means to be under the ruling of the divine life:
1. Christ is a pattern of reigning in life by being under the ruling of the divine life of the Father—cf. Matt. 8:5-13.
2. Paul is an example of one who, in his life and ministry, was under the ruling of the divine life—2 Cor. 2:12-14.
3. There is the need for all the believers who have received the abundance of grace and of the gift of righteousness to practice the restriction and limitation in the divine life.
B. To reign is to conquer, subdue, and rule over Satan, the world, sin, the flesh, ourselves, and all the environmental circumstances—Rom.8:35, 37.
C. To reign in life is to subdue all kinds of insubordination—5:17-18, 21;8:2:
1. A reigning spirit must be strong and living, active and not passive, positive and not negative, diligent and not loose.
2. One who has such a spirit not only keeps the position of order and submits to God’s authority but also has strong faith and exercises God’s authority consistently in the position of ascension.
3. Thus he reigns and rules over his environment, over his work, and over all the meetings and affairs in the church.
D. When we reign in life by being under the ruling of the divine life, we are delivered from the authority of darkness—Col. 1:13a.
E. When we are under the ruling of the divine life, we live in the kingdom of the Son of God’s love, where we are ruled and restricted in the sweetness of love—v. 13b.
F. To reign in life is to have our hearts directed by the Lord—Prov. 21:1;2 Thes. 3:5.
G. In order to reign in life, we need to receive the abundance of grace—Rom. 5:17, 21:
1. The enjoyment of the Lord as grace is with those who love Him—Eph. 6:24; John 21:15-17.
2. The grace of the Lord Jesus Christ as the bountiful supply of the Triune God is enjoyed by us through the exercise of our human spirit—Heb. 10:29b; Gal. 6:18; Phil. 4:23; Philem. 25; 2 Tim. 4:22.
3. God’s word is the word of grace—Acts 20:32; Col. 3:16; cf. Jer.15:16.
4. We experience the processed Triune God as the grace of life in meeting with the saints on the ground of oneness—Psa. 133:3; 1 Pet. 3:7; Acts 4:33; 11:23.
5. We can experience the Lord as our increasing and all-sufficient grace in the midst of sufferings and trials—2 Cor. 12:9.
6. We need to labor for the Lord in the power of His grace—1 Cor. 15:10, 58; 3:10, 12a.
7. We need to be good stewards of the varied grace of God—1 Pet.4:10; Eph. 3:2; 2 Cor. 1:15; Eph. 4:29.
8. By the power of grace, the strength of grace, and the life of grace, we can be right with God and with one another; grace produces righteousness—Heb. 11:7; Rom. 5:17, 21.
H. Since we reign in life as God does, we become God in life and in nature but not in the Godhead—v. 17.
I. We reign in life in living a grafted life—11:17-24; Gal. 2:20a.
Day 5
IV. We need to see and arrive at the goal of reigning in life:
A. God’s will is to have the Body life—Rom. 12:2.
B. When we are reigning in life, living under the ruling of the divine life, the issue is the real and practical Body life.
C. To see the Body life built up as a practical reality, we must reign in life, that is, be under the ruling of the divine life.
D. Each item of the living of the Body life in Romans 12—13 requires us to be ruled by the divine life:
1. Being captivated by the compassions of God—12:1a.
2. Presenting our bodies a living sacrifice—v. 1b.
3. Not being fashioned according to this age—v. 2a.
4. Being transformed by the renewing of the mind—v. 2b.
5. Not thinking more highly of ourselves than we ought to think—v. 3a.
6. Thinking so as to be sober-minded, as God has apportioned to each a measure of faith—v. 3b.
7. Considering that we have many members in one body and that all the members do not have the same function—v. 4.
E. We can live a life of the highest virtues for the Body life only by reigning in life:
1. Loving without hypocrisy and loving warmly in brotherly love—vv. 9a, 10a.
2. Not being slothful in zeal but burning in spirit, serving the Lord—v. 11.
3. Enduring in tribulation—v. 12b.
4. Rejoicing with those who rejoice, and weeping with those who weep—v. 15.
5. If possible, as far as it depends on us, living in peace with all men—v. 18.
F. The Body life is expressed in the church life:
1. We must reign in life in order to live the church life:
a. We receive the believers under the reigning in life according to God’s receiving—14:1-23.
b. We should receive one another according to the way Christ receives us—15:1-13.
c. Only by living under the rule of the divine life, by reigning in life, is it possible for us to live the proper church life.
2. The church is not a police station or a law court but a home, a hospital, and a school.
Day 6
V. We need to see the consummation of reigning in life:
A. Reigning in life is “unto eternal life”—5:21:
1. Unto eternal life is a particular expression.
2. John 4:14b says, “The water that I will give him will become in him a fountain of water springing up into eternal life”:
a. Into (unto in Rom. 5:21) speaks of destination.
b. The eternal life is the destination of the flowing Triune God.
c. Into also means “to become” or “to be.”
d. The eternal life eventually will be the New Jerusalem.
e. Into eternal life means into the New Jerusalem.
B. The New Jerusalem is the totality of the divine life, the totality of the life of God; thus, the issue and consummation of our reigning in life should be uniquely and ultimately the goal of God’s eternal economy—the New Jerusalem.
2013/10/29
晨興聖言─進入生命經歷第四層， 達到長成的人以完成神的定旨(W4-綱目)
進入生命經歷第四層，達到長成的人以完成神的定旨
第四篇
生命經歷第四層（三)在生命中作王
讀經：羅五10，17，21，十六20
綱 目
週 一
壹 神創造人，有兩面的目的和心願：一面是要人有祂的形像，而彰顯祂自己；另一面就是要人爲祂掌權，而對付祂的仇敵—創一26:
一 只要有人肯爲神活着，神就願意把權柄賜給他們，叫萬有都服在他們的掌管之下—弗一22 〜23，羅十六20。
二 從起初直到永遠，神有一個心意，就是要得着人在宇宙中爲祂作王掌權—參太五3，十三43，羅十四17。
三 從權柄這一面看，作王掌權乃是神救恩的最終目的，也是我們靈命經歷的登峯造極；一個基督徒若還沒有達到爲神作王掌權的地步，就還不彀標準—五17，21，啓二26 〜27，二二5。
週 二
貳 我們需要看見在生命中作王的異象：
一 神完整的救恩由兩部分所組成—羅五10：
1 法理的部分是照着神的義，乃是神救恩的手續。
2 生機的部分是藉着基督的生命，乃是神救恩的目的。
二 神完整的救恩是要我們憑神洋溢之恩，並洋溢之義的恩賜，在生命中作王—17，21 節：
1 義的恩賜是爲着神法理的救贖，而恩典乃是使我們經歷神生機的救恩。
2 義的恩賜是神法理的救贖實際的應用在我們身上；恩典是神自己作我們生機救恩的全足供應。
3 在生命中作王是對神生機救恩完滿的經歷。
三 我們已蒙神聖、屬靈、屬天、作王並君尊的生命所重生—可四26，約壹三9：
1 這生命使我們登寶座爲王，管理一切。
2 現今在這生命中，我們能作王掌權。
四 羅馬五章裏的在生命中作王，是六至十六章裏一切事的鑰匙：
1 我們需要在這光中，來看六至十六章的每一件事。
2 六至十六章解釋在生命中作王；那裏所闡述的一切事，都不是我們努力的結果，而是我們接受洋溢之恩的結果。
3 我們若在生命中作王，就在這幾章所陳明的一切事上有分。
週 三、週 四
叁 我們需要進入在生命中作王的經歷：
一 按經歷說，在生命中作王的意思就是在神聖生命的管治之下：
1 基督是在生命中作王的榜樣，祂一直在父神聖生命的管治之下—參太八5 〜13。
2 保羅是一個榜樣，他在生活和職事上，都在神聖生命的管治之下—林後二12 〜14。
3 所有受洋溢之恩並洋溢之義恩賜的信徒，都需要操練在神聖生命中受約束和限制。
二 作王就是勝過、征服、並管理撒但、世界、罪、肉體、自己、以及周圍一切的環境—羅八35，37。
三 在生命中作王乃是征服一切的不服—五17〜18，21，八2：
1 一個作王的靈是剛強的，也是活潑的，是主動的，不是被動的；是積極的，不是消極的；是殷勤的，不是鬆懈的。
2 有這樣靈的人，不只守住等次的地位，服神的權柄，也是信心剛強，一直在升天的地位上，運用神的權柄。
3 如此，他就能作王管治他的環境，管治他的工作，並管治召會中所有的聚會和事務。
四 當我們在神聖生命的管治下，藉此在生命中作王，我們就蒙拯救脫離黑暗的權勢—西一13 上。
五 當我們在神聖生命的管治下，我們就活在神愛子的國裏，在愛的甜美中受管理和約束—13 節下。
六 在生命中作王就是使我們的心受主引導—箴二一1，帖後三5。
七 我們要在生命中作王，就需要接受洋溢之恩—羅五17，21：
1 享受主作恩典，是爲着那些愛祂之人的—弗六24，約二一15 〜17。
2 藉着操練我們人的靈，我們就能享受主耶穌基督的恩典，作爲三一神全備的供應—來十29 下，加六18，腓四23，門25，提後四22。
3 神的話乃是恩典的話—徒二十32，西三16，參耶十五16。
4 我們與聖徒在一的立場上聚集時，經歷經過過程的三一神作生命的恩典—詩一三三3，彼前三7，徒四33，十—23。
5 我們可以在苦難試煉之中，經歷主作我們增多且全豐全足的恩典—林後十二9。
6 我們需要在主恩典的能力裏爲主勞苦—林前十五10，58，三10，12 上。
7 我們需要作神諸般恩典的好管家—彼前四10，弗三2，林後一15，弗四29。
8 我們靠着恩典的能力、恩典的力量、以及恩典的生命，就能與神並與彼此是對的；恩典產生義—來十一7，羅五17，21。
八 我們旣在生命中作王，和神一樣，就在生命和性情上，但不在神格上成爲神—17 節。
九 我們在生命中作王，而活接枝的生命—十一17 〜24，加二20 上。
週 五
肆 我們需要看見並達到在生命中作王的目標：
一 神的旨意是要有基督身體的生活—羅十二2。
二 我們在生命中作王，活在神聖生命的管治之下，其結果乃是真實並實際的身體生活。
三 我們要看見身體生活得建造，成爲實行上的實際，就必須在生命中作王，也就是在神聖生命的管治之下。
四 羅馬十二至十三章中活出身體生活的每一項，都需要我們受神聖生命的管治：
1 爲神的憐恤所奪取—十二1 上。
2 將我們的身體獻上，當作活祭—1 節下。
3 不模倣這世代—2 節上。
4 藉着心思的更新而變化—2 節中。
5 不看自己過於所當看的—3 節上。
6 照着神所分給各人信心的度量，看得清明適度—3 節下。
7 承認我們在一個身體上有好些肢體，但肢體不都有一樣的功用—4 節。
五 我們惟有藉着在生命中作王，纔能爲着身體的生活，活出最高美德的生活：
1 愛人不假冒，並且愛弟兄，彼此親熱—9 節上，10 節上。
2 殷勤不懶惰，反而靈裏火熱，常常服事主—11 節。
3 在患難中忍耐—12 節中。
4 與喜樂的人同樂，與哀哭的人同哭—15 節。
5 若是可能，總是盡力與眾人和睦—18 節。
六 身體生活是彰顯在召會生活中：
1 我們必須在生命中作王，使我們能過召會生活：
a 我們在生命中作王之下，照着神的接納來接納信徒—十四1 〜23。
b 我們應該彼此接納，如同基督接納我們一樣—十五1 〜13。
c 惟有藉着活在神聖生命的管治之下，藉着在生命中作王，我們纔可能過正當的召會生活。
2 召會旣不是警察局，也不是法庭，而是家、醫院和學校。
週 六
伍 我們需要看見在生命中作王的終極完成：
一 在生命中作王乃是『以至於永遠的生命』—五21( 直譯）：
1 『以至於永遠的生命』是一個特別的說法。
2 約翰四章十四節下半說，『我所賜的水，要在他裏面成爲泉源，直湧入永遠的生命』：
a 『湧入』（卽羅馬五章二十一節的『以至於』）說到目的地。
b 永遠的生命乃是湧流之三一神的目的地。
c 『湧入』的意思也是『成爲』。
d 永遠的生命至終要成爲新耶路撒冷。
e 『湧入永遠的生命』意思乃是『歸入新耶路撒冷』。
二 新耶路撒冷是神聖生命的總和，也就是神生命的總和；我們在生命中作王的結果和終極完成，該是神永遠經綸獨一無二且終極無比的目標—新耶路撒冷。
第四篇
生命經歷第四層（三)在生命中作王
讀經：羅五10，17，21，十六20
綱 目
週 一
壹 神創造人，有兩面的目的和心願：一面是要人有祂的形像，而彰顯祂自己；另一面就是要人爲祂掌權，而對付祂的仇敵—創一26:
一 只要有人肯爲神活着，神就願意把權柄賜給他們，叫萬有都服在他們的掌管之下—弗一22 〜23，羅十六20。
二 從起初直到永遠，神有一個心意，就是要得着人在宇宙中爲祂作王掌權—參太五3，十三43，羅十四17。
三 從權柄這一面看，作王掌權乃是神救恩的最終目的，也是我們靈命經歷的登峯造極；一個基督徒若還沒有達到爲神作王掌權的地步，就還不彀標準—五17，21，啓二26 〜27，二二5。
週 二
貳 我們需要看見在生命中作王的異象：
一 神完整的救恩由兩部分所組成—羅五10：
1 法理的部分是照着神的義，乃是神救恩的手續。
2 生機的部分是藉着基督的生命，乃是神救恩的目的。
二 神完整的救恩是要我們憑神洋溢之恩，並洋溢之義的恩賜，在生命中作王—17，21 節：
1 義的恩賜是爲着神法理的救贖，而恩典乃是使我們經歷神生機的救恩。
2 義的恩賜是神法理的救贖實際的應用在我們身上；恩典是神自己作我們生機救恩的全足供應。
3 在生命中作王是對神生機救恩完滿的經歷。
三 我們已蒙神聖、屬靈、屬天、作王並君尊的生命所重生—可四26，約壹三9：
1 這生命使我們登寶座爲王，管理一切。
2 現今在這生命中，我們能作王掌權。
四 羅馬五章裏的在生命中作王，是六至十六章裏一切事的鑰匙：
1 我們需要在這光中，來看六至十六章的每一件事。
2 六至十六章解釋在生命中作王；那裏所闡述的一切事，都不是我們努力的結果，而是我們接受洋溢之恩的結果。
3 我們若在生命中作王，就在這幾章所陳明的一切事上有分。
週 三、週 四
叁 我們需要進入在生命中作王的經歷：
一 按經歷說，在生命中作王的意思就是在神聖生命的管治之下：
1 基督是在生命中作王的榜樣，祂一直在父神聖生命的管治之下—參太八5 〜13。
2 保羅是一個榜樣，他在生活和職事上，都在神聖生命的管治之下—林後二12 〜14。
3 所有受洋溢之恩並洋溢之義恩賜的信徒，都需要操練在神聖生命中受約束和限制。
二 作王就是勝過、征服、並管理撒但、世界、罪、肉體、自己、以及周圍一切的環境—羅八35，37。
三 在生命中作王乃是征服一切的不服—五17〜18，21，八2：
1 一個作王的靈是剛強的，也是活潑的，是主動的，不是被動的；是積極的，不是消極的；是殷勤的，不是鬆懈的。
2 有這樣靈的人，不只守住等次的地位，服神的權柄，也是信心剛強，一直在升天的地位上，運用神的權柄。
3 如此，他就能作王管治他的環境，管治他的工作，並管治召會中所有的聚會和事務。
四 當我們在神聖生命的管治下，藉此在生命中作王，我們就蒙拯救脫離黑暗的權勢—西一13 上。
五 當我們在神聖生命的管治下，我們就活在神愛子的國裏，在愛的甜美中受管理和約束—13 節下。
六 在生命中作王就是使我們的心受主引導—箴二一1，帖後三5。
七 我們要在生命中作王，就需要接受洋溢之恩—羅五17，21：
1 享受主作恩典，是爲着那些愛祂之人的—弗六24，約二一15 〜17。
2 藉着操練我們人的靈，我們就能享受主耶穌基督的恩典，作爲三一神全備的供應—來十29 下，加六18，腓四23，門25，提後四22。
3 神的話乃是恩典的話—徒二十32，西三16，參耶十五16。
4 我們與聖徒在一的立場上聚集時，經歷經過過程的三一神作生命的恩典—詩一三三3，彼前三7，徒四33，十—23。
5 我們可以在苦難試煉之中，經歷主作我們增多且全豐全足的恩典—林後十二9。
6 我們需要在主恩典的能力裏爲主勞苦—林前十五10，58，三10，12 上。
7 我們需要作神諸般恩典的好管家—彼前四10，弗三2，林後一15，弗四29。
8 我們靠着恩典的能力、恩典的力量、以及恩典的生命，就能與神並與彼此是對的；恩典產生義—來十一7，羅五17，21。
八 我們旣在生命中作王，和神一樣，就在生命和性情上，但不在神格上成爲神—17 節。
九 我們在生命中作王，而活接枝的生命—十一17 〜24，加二20 上。
週 五
肆 我們需要看見並達到在生命中作王的目標：
一 神的旨意是要有基督身體的生活—羅十二2。
二 我們在生命中作王，活在神聖生命的管治之下，其結果乃是真實並實際的身體生活。
三 我們要看見身體生活得建造，成爲實行上的實際，就必須在生命中作王，也就是在神聖生命的管治之下。
四 羅馬十二至十三章中活出身體生活的每一項，都需要我們受神聖生命的管治：
1 爲神的憐恤所奪取—十二1 上。
2 將我們的身體獻上，當作活祭—1 節下。
3 不模倣這世代—2 節上。
4 藉着心思的更新而變化—2 節中。
5 不看自己過於所當看的—3 節上。
6 照着神所分給各人信心的度量，看得清明適度—3 節下。
7 承認我們在一個身體上有好些肢體，但肢體不都有一樣的功用—4 節。
五 我們惟有藉着在生命中作王，纔能爲着身體的生活，活出最高美德的生活：
1 愛人不假冒，並且愛弟兄，彼此親熱—9 節上，10 節上。
2 殷勤不懶惰，反而靈裏火熱，常常服事主—11 節。
3 在患難中忍耐—12 節中。
4 與喜樂的人同樂，與哀哭的人同哭—15 節。
5 若是可能，總是盡力與眾人和睦—18 節。
六 身體生活是彰顯在召會生活中：
1 我們必須在生命中作王，使我們能過召會生活：
a 我們在生命中作王之下，照着神的接納來接納信徒—十四1 〜23。
b 我們應該彼此接納，如同基督接納我們一樣—十五1 〜13。
c 惟有藉着活在神聖生命的管治之下，藉着在生命中作王，我們纔可能過正當的召會生活。
2 召會旣不是警察局，也不是法庭，而是家、醫院和學校。
週 六
伍 我們需要看見在生命中作王的終極完成：
一 在生命中作王乃是『以至於永遠的生命』—五21( 直譯）：
1 『以至於永遠的生命』是一個特別的說法。
2 約翰四章十四節下半說，『我所賜的水，要在他裏面成爲泉源，直湧入永遠的生命』：
a 『湧入』（卽羅馬五章二十一節的『以至於』）說到目的地。
b 永遠的生命乃是湧流之三一神的目的地。
c 『湧入』的意思也是『成爲』。
d 永遠的生命至終要成爲新耶路撒冷。
e 『湧入永遠的生命』意思乃是『歸入新耶路撒冷』。
二 新耶路撒冷是神聖生命的總和，也就是神生命的總和；我們在生命中作王的結果和終極完成，該是神永遠經綸獨一無二且終極無比的目標—新耶路撒冷。
台灣眾召會簡史
台灣眾召會簡史
1946 台北召會是由五、六位弟兄姊妹在一位弟兄家的聚會開始－「話語職事」第一期p.261947 五月，十二位弟兄姊妹開始第一次的擘餅聚會。－「話語職事」第一期p.26
1948 九月，老上海路聚會（現為林森南路）聚會。－「話語職事」第一期p.26-27；『1998臺灣眾召會國際相調大會』手冊p.18
1949
- 二、三月間，倪弟兄蒞台，訪問台北，同領頭的弟兄們交通十天，在屬靈認識和生命經歷的事上給他們許多幫助。－「倪柝聲-今時代神聖啟示的先見」p.222，
- 五月，李常受弟兄為倪柝聲弟兄打發，舉家來台。
- 八月一日正式在台北開工。眾召會經歷快速成長，工作也在全台島擴展。黃共圜弟兄成為台灣的第一位說台語的同工。
- 李弟兄開始釋放聖經要道六十題，並將此查經記錄，刊載於51年定期出刊的『話語職事』報。－「歷史與啟示下」p.16，「住在主裏面，享受主生命」p.42-44
- 藉著廣發福音單張，並派出福音隊遊行，在市中心的新公園露天音樂臺以及租來的會場大傳福音。－「話語職事,」第一期p.28，「歷史與啟示下」p.16
- 十一月，李弟兄受邀，頭次訪馬尼拉，住了五個半月。－「歷史與啟示上」p.242-245
- 李弟兄於岷返台前，遇見王弟兄（供給1951~1961年之台灣工作之需）－「歷史與啟示下」p.14-15
- 五月底，已在臺灣全省三大都市台北、台中、台南及南北兩大港口 高雄、基隆，還有五處次要城市宜蘭、新竹、嘉義、屏東、馬公有了擘餅聚會－「話語職事」第1期，關於我們的來臺p.25
- 六月，李弟兄第二次去馬尼拉，七月返台。
- 九月，李弟兄第三度去馬尼拉，年底返台。
- 二月，全台第四次特別聚會，事奉聚會中呼召全時間及移民。－「話語職事」第9期，全台教會第四次特別造就聚會紀要p.374-381
- 二月底，李弟兄第四次去馬尼拉，六月返台。
- 三月，有七、八十位弟兄姊妹放下職業，參加「蒙召者訓練」，並在訓練後全時間事奉。－「話語職事」第10期p.423
- 九月起，有連續七週特別查經聚會，每週五次查讀羅馬書。－「話語職事」第16期p.672
- 十二月，李弟兄第五次去馬尼拉，翌年六月底返台。
- 六月，馬尼拉國際特會（台、星、泰、港、菲等地），李弟兄釋放信息，並各地同工作見證。－「話語職事」第26期，岷尼拉教會特別交通聚會紀要p.1078-1090
- 九月，開始有四個月正式的訓練－「事奉主訓練」，這成為往後幾年都舉行的定期訓練。訓練每週週二至週五共四天（週末返回本地事奉），全省及海外共 有一 百八十三人參加，一些海外同工的參與，使他們回到本地，開始了東南亞工作的擴展。－「歷史與啟示下」p.15-16，「話語職事」第三十一期p. 1291-1297，「李常受弟兄紀念專輯」p.7,p.50
- 一月，李弟兄赴馬尼拉，在特會後，開始有六個月之久的事奉訓練，七月返台。－「話語職事」第34期，岷尼拉教會近況p.1441
- 十月，開始「屬靈生命訓練」，查讀新、舊約生命讀經。－「歷史與啟示下」p.20
1956 三月起，八週的事奉訓練講到「召會的三方面」，並查讀舊約詩歌書生命讀經，近370人參加。－「召會的意義」訓練規則說明，p.11-16
1957
- 年初，史百克第二次訪台，停留六週。－「歷史與啟示下」p.22,25
- 三月，台北教會第五次「屬靈訓練」，查讀以西結的異象。
- 秋，全台特別造就聚會，釋放「教會的見證與立場」。
- 二月，李弟兄連續召開三次特別聚會，開始實行喫喝享受主並操練。－「教會通問」第1期，新的消息p.2-4
- 四月起，李弟兄至歐美訪問半年。－「教會通問」第2-13期，李弟兄來函
- 十月，全台第11次特別聚會，講「神的建造」。－「教會通問」第14期，全台特會紀要p.1-12
- 六月，李弟兄赴岷，在岷領讀約翰福音三十餘篇。－「教會通問」第27期p.1,7
- 九月，三軍球場萬人佈道大會－「教會通問」第32期，擴大傳福音紀要p.1-4
- 十月，全台「生命與事奉訓練」，日本聖徒亦前來，查讀摩西五經，另每週三、四晚配合台北之事奉訓練與約翰福音信息二次聚會。－「教會通問」第35期，第一期事奉訓練紀要p.1-2
- 四月，連續四週的少年屬靈訓練，菲島五十餘人抵台參加。－「教會通問」第37期，少年屬靈訓練消息p.1-2
- 十月，李弟兄第二次赴美─「教會通問」第43期，赴美途中的交通p.1-2
- 五月，馬尼拉事件。－「歷史與啟示上」第11篇，召會的分裂p.249-251
- 十二月，李弟兄第三次赴美─「教會通問」第51期，李弟兄來函p.1
1964 五月，韓門（Karl Hammond）弟兄訪台－「話語職事」副刊
1965
- 三月，雷雅各（James Reetzke）弟兄全家訪台。－「話語職事」弟167期p.198-200
- 九月，李弟兄闊別四年返台，五位美籍弟兄隨李弟兄來台（John Ingalls, Gene Edwards, James Barber, Don Morsey, ）。－「話語職事」弟172期，教會道路的里程碑p.397-400
- 九月廿二日，全省同工聚會，李弟兄處理風波問題。－「歷史與啟示下」，返台解決難處p.39-43
- 全台第十二次特別造就聚會（距上次特會已七年），於公賣局球場講「神經營的目標」，約四千五百人與會。
- 十月，「生命事奉訓練」，共約300位參加。
- 十月底，全台「長老」訓練，前所未有，並定規全台各地長老每年一次交通、復刊教會通問、請求李弟兄每年一次，每次至少三個月返台帶領。－「話語職事」弟173-174期，「成就主所領受的職事」p.459-463
1967 二月至四月，李弟兄返台。
1968
- 七月，李弟兄帶一三八位美加聖徒訪台，開始三十天的國際特會與訓練。－「教會通問」復第13期，轉入靈的時代p.1-15
- 七月底，全台第十四次特別造就聚會，於公賣局球場，釋放「基督的第三時期」，約六千人。
- 十月，李弟兄赴港五週。
- 十一月，台北特會釋放「基督對宗教」信息。－「教會通問」復第26期，台北特會紀要p.1-2
1972
- 一月，李弟兄返台四週。－「教會通問」復第35期，過節p.1
- 基督徒文字佈道團（C.L.C.）出版『倪柝聲與李常受的召會觀』，書中不僅有許多錯誤，並且定罪李常受弟兄為異端。出版社和作者，在1973年三月，鄭重向李弟兄與地方召會致歉，並停止出版此書，且照價收回已經售出去的書。－「歷史與啟示下」第22篇，p.177
1977
- 四月，李弟兄赴歐洲訪問。－「教會通問」復第52期，歐洲之行帶進新流p.1-4
- 十月，台北國際特會與訓練，釋放「聖經中的主觀真理」、「一個身體一位靈一個新人」，早上信息為「金燈臺的終極意義」－「教會通問」復第54期p.1-26
- 『神人』（偽靈剖析會）與『彎曲心思者』（Jack Sparks所著）兩本攻擊地方召會的書出版。地方召會對『神人』一書採取的法律行動，於1985年訴訟成功。
1983 四月，湯瑪斯 尼爾森公司於庭外和地方召會達成和解（『彎曲心思者』訴訟案），發表收回聲明，停止出版和銷售該書，也促使各書店將未售出之該書退回，書款歸還。－「教會通問」新第21期，真理永遠得勝p.1
1984 李弟兄回台灣帶領「神命定之路」。
1985 『神人』訴訟案，判決結果是需對地方召會幾百萬美元賠償。－「神人訟訴案判決書」
1986 李弟兄在台北開辦『聖經真理及召會事奉』之全時間訓練。約250位全時間服事者從美、加各地，以及非洲、歐洲、澳洲及南美等地來台，與台灣的450位全時間服事者展開為期四個月之訓練。
1989
- 從台北全時間訓練畢業的全時間服事者，開始到台灣各鄉鎮開展，五年內共興起約七十處以新路生機的精神，生養教建為架構的地方召會。
- 李弟兄回美國安那翰開辦全時間訓練，台灣之全時間訓練由台灣福音工作接續開辦。
1996 全台眾召會相調大會在林口舉行，共有近四萬聖徒分上午及下午兩場參加。
1997 李弟兄離世。
從1997年開始，台灣每年都路續差派受過訓練之全時間同工，分赴非洲、東歐、印度等地開展。至2003年時，已有近八十位同工在俄國、烏克蘭、羅馬尼亞、捷克、匈牙利、波蘭、英國、希臘、義大利、印度、斯里蘭卡、迦納、南非、墨西哥、泰國、菲律賓等國家開展。
1998 台北市召會信基大樓在台島及全球眾召會的扶持下完工，當年四月份之國際長老及負責弟兄訓練在信基大樓舉行。
在林口舉行台灣眾召會國際相調大會，共有二萬多人參加
2003 台灣福音工作全時間訓練開辦迄今已至第十四期，共成全約一千七百多位海內外各地有心愛主、事奉主之青年人。
摘自真理辯正中文網 http://www.cftfc.com/index.htm
福音微電影－心光燦爛〔A Splendid Life〕
福音微電影－心光燦爛〔A Splendid Life
簡介：本片改編自四位聖徒的真實見證，敘述幾位有着不同背景的青少年，他們有的是父母每天吵架，並過着躲討債的生活；有的是班上的壞學生，動不動就打人；有的 則因着失去親人而天天過著傷痛的生活；有的是班上驕傲的高材生，完全不把同學放在眼裏。天天掛在他們臉上的，是愁苦、怒氣、悲傷以及傲氣。到底是甚麼？令 他們重新拾起笑容呢？
此為『台中市召會青少年服事組』首部自製的微電影，於 2013年10月26日『中區青少年相調大會』時首播。
關於『後記』部分，再多作一點說明：
為着把四位聖徒的見證演在一起，在寫劇本時，我們將他們四位設定為『同班同學』。然而，『現實生活』中的這四位聖徒，其實屬於不同年齡層。所以，劇中的四位青少年，是按着劇本，演出那四位聖徒的見證。
註：若播放不順，請點此連結，至Youtube觀賞
2013/10/25
屬靈書報導讀（220） 生命樹與善惡樹的異象（第三至四篇）
生命樹與善惡樹的異象（第三至四篇）
本書收錄李常受弟兄與同工們的交通，原刊於一九五八年『話語職事』，今彙集為單行本。本系列依據內容推斷，應係一九五八年，關於如何享受神的特別訓練之後，在台北同工聚會所釋放的談話記錄。
信息內容
第三篇信息啟示『神要打掉善惡知識樹，把人帶回到生命樹』；第四篇信息陳明『生命樹與善惡知識樹乃是貫通聖經的兩條線』。
真理要點
一、生命樹乃是指神來與人調和，或說，生命樹乃指與人調和的神。神自己是生 命，但神是生命乃是為著人。神和人發生的關係，完全是生命的關係；神就是人的生命。這意思包含神要完全調到人裏面，成為人裏面絕對的成分。因為人裏頭那絕 對、重要、不可或缺的成分，就是生命。從創世記二章到啟示錄末了，有許多說到神與人之間那正統的關係，都是重在神如何進入人裏面，作人的享受，成為人裏面 生命的成分。例如詩篇三十六篇八至九節說，『他們必因你殿裏的肥甘得以飽足，你也必叫他們喝你樂河的水。因為在你那裏，有生命的源頭』。約翰福音一章開頭 說，『生命在祂裏面』（4），在六章，主自己明說，『我是從天上降下來的活糧，人若喫這糧，就必永遠活著』。
二、神所要的不是惡，也不是善；神所要的乃是生命，就是祂自己要給人接觸，給 人享受。約伯記乃是一段標準的記載。神拆毀的結果，就是約伯這人摸著神自己，碰著神自己，進到神裏面。他說『我從前風聞有你，現在親眼看見你。因此我厭惡 自己』（四二5～6）。詩篇更是這個原則。神的拆毀，神的破碎，神的擊打，都是叫那些寫詩的聖民，從他們所看為好的善裏出來，而直接摸著神。神要他們注意 的，乃是神如何在基督裏，作了他們的亮光、能力、生命和一切。
三、生命樹和善惡知識樹，是指那與人調和的神，以及那與人調和的撒但；這乃是 聖經中兩條主要的線，貫通、控制全聖經的思想。歷史書是說善惡知識樹惡的一面，然而神在其中帶出一班人享受祂這生命樹。詩歌書是說善惡知識樹善的一面，神 擊打人，使人脫離善惡知識樹的善，享受祂這生命樹的生命。申言者書乃是說有少數人完全享受生命樹，而作了神的發表者。每一個申言者，都是一個完全被神充滿 的人。他們完全脫離了善惡知識樹，而活在生命樹裏。他們完全調在神裏面，被神充滿，所以他們說的話就是神說的話。
生命經歷
一、社會上的人講愛人，宗教家也講愛人，愛主、敬畏神的人也講愛人，但若只是 人的愛而不是神的愛，還是出於善惡樹。我們要蒙拯救到一個地步，單單接觸神、享受神，以神為生命。當我們以神為生命時，會從我們裏頭活出愛，這一個愛乃是 神的愛，和人的愛完全不同。人的愛是善的發展，神的愛是生命的結果。
二、全聖經是給我們看見，神如何在基督裏作我們的生命（約壹五12，西三4）。神要作我們的生命，來作我們的糧食，給我們喫到裏面，消化在裏面，變作我們的成分，成為我們的營養，而給我們供應，叫我們因祂活著；此外，祂還要從我們裏面將祂自己活出來，表彰出來。
三、申言者是一個完全呼吸神、被神充滿、活在神裏頭、與神相通的人。其次，他作了神的發言人和神的發表，所以他的話就是神的話。第三，他的職事，他所說的話，都是呼召人來享受神自己。作申言者盡職，就是作一個享受生命樹的人，呼召人、帶領人來享受生命樹。
問題研討
一、聖經啟示生命樹的意義為何？
二、請由舊約歷史書、詩歌書和申言者書，說明貫穿聖經的兩條線。
三、試說明申言者盡職的原則。
下期豫告：生命樹與善惡樹的異象（第五至六篇）
本召會各大區青少年相調大會豫備蒙恩報導--活力少年，愛主事主趁現今-2
北區各會所自九月起，便帶領中學聖徒操練過傳福音、接觸人的生活，為大會作豫備。九月底更舉辦大區青少年特會，交通奉獻、傳福音的託付，特別傳輸此次大會的負擔，盼一人至少邀約兩位青少年，目標七百人到會。
此外，我們還規劃以下實行，推動大會負擔：第一，舉辦考前讀書營。大會前適逢 中學段考，請青少年邀約同學來會所豫備課業，藉唱詩禱告，平靜他們的心，得以向福音敞開。第二，鼓勵中學生週末入住弟兄姊妹之家。例如三十七會所高中聖 徒，藉著週末同過團體神人生活，活力組交通禱告，彼此焚燒，加強邀約的負擔。第三，廣邀福音朋友參加主日聚會及主日出外相調，使其渴慕過召會生活，亦維持 青少年聖徒裏頭福音的熱火。第四，藉教職員聖徒力量，邀約學生與會。以四十九會所為例，教職聖徒領受負擔，利用週四課後時間邀請學生享受愛筵。
願主興起召會中的下一代，不僅愛召會生活，更樂意過傳福音的生活，在校園與社區中成為耶穌的見證。
東區青 少年服事者自九月期初特會後，便積極向各會所青少年及聖徒傳輸大會負擔，鼓勵學生邀約全班同學，鼓勵每位聖徒邀約一位青少年參加；並與同伴週週為邀約對象 禱告，也在每週禱告聚會裏為此記念。一位國一姊妹認真操練，將邀請卡逐一送到同學手上，當場就有十位同學答應參加。聖徒們在所屬社區申請大量張貼海報，廣 為宣傳。有些聖徒長久開家照顧青少年，許多福音朋友的孩子因此得穩固過召會生活，自然響應參加大會。
再者，我們利用學生段考後的空檔，陸續舉辦較大規模的福音聚會，如兩會所聯合 福音聚會、四所高中聯合福音聚會等。各地聖徒動員，與各校學生弟兄姊妹配搭，放學後至校園邀約同學，同時也成全青少年操練三分鐘短講，向同學傳福音。此 外，還藉著東區運動相調的機會，盼能接觸更多福音朋友，並加強邀約。
十月中起，各會所彙整青少年名單，將他們逐一託付給聖徒，以電訪關心，並分別時間前去看望，遞送邀請卡，盼望藉此機會恢復他們過召會生活。願主復興祂的工作，得著更多有時代價值的器皿。
中區自九月青年聚會開始，服事者便一再向弟兄姊妹傳輸大會的負擔，盼全中區能有八百位青少年與會。為此，在中區青年聚會以及各會所青少年區的實行中，都將學生編成活力小組，照著名單逐一邀約並看望未聚會的弟兄姊妹和福音朋友。同時也鼓勵學生邀約全班同學，每人至少帶兩位赴會。
好些會所在九、十月主日集中聚會時，鼓勵所有聖徒都投身水流，或者一人帶一位 青少年參加；或者以區為單位，每區帶十位參加。以鄰近師大附中的十七會所為例，附中弟兄姊妹於每班教室張貼大會海報，並利用下課時間，逐一跑班介紹大會活 動內容。一位就讀附中國中部的弟兄，向歷史科老師表明基督徒的身分後，老師竟答應一同邀約所任教四個班上的學生。
還有些會所的服事者請擔任小組長的學生，於課後至會所用餐，餐後一同禱告，打電話邀約同學，有位學生見證，當晚就有兩位同學答應參加。此外，我們也鼓勵青少年家長幫忙邀約，有位家長認真邀約，已有三人答應赴會。願藉著此次大會，啟發聖徒生機的功用，讓更多聖徒關心青少年。
南一區於八月底青少年期初特會中，將此次舉辦大會的異象和目標傳輸給所有青少年聖徒及服事者，帶領弟兄姊妹為此更新奉獻。特會中，眾人在主前屈膝禱告，列下邀約名單，編為六十個活力小組，彼此相約禱告時間，並由各會所服事者協同幫助並加強他們。
以十六會所為例，全會所聖徒動員起來，分成二十四組響應邀約，組長定期召聚研討，並依名單探望各區裏的青少年。每週集中禱告聚會時，請聖徒分享邀約蒙恩見證，並有負責弟兄、青少年服事者和家長輪流多方傳輸負擔。
四十七會所建國中學的弟兄們，原先各自多有所屬會所的召會生活；藉著校園中的 聚集，眾人調成一個，每天中午相約禱告，以社團名義積極至各班宣傳、邀約。各會所將持續以活力小組的方式，列名禱告，服事者從旁協助並關心。再者，我們鼓 勵各區聖徒使用邀請卡及海報，一人邀約一位青少年參加大會。另外，為使大會邀請送達少聚會之青少年聖徒手中，各會所已列出名單，並一再確認聖徒子女、初信 者…是否已受邀，服事者每週電訪或探望，以期落實邀約。
盼望青少年聖徒藉著這段操練傳福音的過程，對人產生關切和負擔，能以擔負終極的責任，應付主在終極時代的需要。
南二區青少年弟兄姊妹無不積極投入水流，迎接北部青少年相調大會到來。各會所青少年操練發送邀請卡、海報，不僅在學校邀請同學朋友，也到附近捷運站、公車站，或校門口尋訪平安之子。盼望藉著這次行動，操練成為傳福音報喜信的人，結果子，且使果子常存。
因著大會活動安排，各會所青少年每週主日下午集中豫備展覽。在百人合唱的詩歌 聲中，眾人喜樂歡騰；整齊劃一的動作，展現青少年洋溢的活力，如此情景見證惟有在召會生活中纔得看見。分享見證的弟兄姊妹，述說出他們因著經歷這奇妙的救 恩，人生有何等奇妙的大改變，並因著基督這新的生命，在召會中過一個新的生活，對人生有全新的盼望。
南二區的服事者們常有禱告與交通，安排各項事奉，配搭中顯出同心合意，滿了一的見證。許多青少年因著操練擔任小組長的服事，啟發出福音的負擔和服事的心願，盼望他們在校園中成為耶穌的見證。藉著這次大會，願主興起少年人，被基督充滿而有活力、有盼望。
此外，我們還規劃以下實行，推動大會負擔：第一，舉辦考前讀書營。大會前適逢 中學段考，請青少年邀約同學來會所豫備課業，藉唱詩禱告，平靜他們的心，得以向福音敞開。第二，鼓勵中學生週末入住弟兄姊妹之家。例如三十七會所高中聖 徒，藉著週末同過團體神人生活，活力組交通禱告，彼此焚燒，加強邀約的負擔。第三，廣邀福音朋友參加主日聚會及主日出外相調，使其渴慕過召會生活，亦維持 青少年聖徒裏頭福音的熱火。第四，藉教職員聖徒力量，邀約學生與會。以四十九會所為例，教職聖徒領受負擔，利用週四課後時間邀請學生享受愛筵。
願主興起召會中的下一代，不僅愛召會生活，更樂意過傳福音的生活，在校園與社區中成為耶穌的見證。
東區青 少年服事者自九月期初特會後，便積極向各會所青少年及聖徒傳輸大會負擔，鼓勵學生邀約全班同學，鼓勵每位聖徒邀約一位青少年參加；並與同伴週週為邀約對象 禱告，也在每週禱告聚會裏為此記念。一位國一姊妹認真操練，將邀請卡逐一送到同學手上，當場就有十位同學答應參加。聖徒們在所屬社區申請大量張貼海報，廣 為宣傳。有些聖徒長久開家照顧青少年，許多福音朋友的孩子因此得穩固過召會生活，自然響應參加大會。
再者，我們利用學生段考後的空檔，陸續舉辦較大規模的福音聚會，如兩會所聯合 福音聚會、四所高中聯合福音聚會等。各地聖徒動員，與各校學生弟兄姊妹配搭，放學後至校園邀約同學，同時也成全青少年操練三分鐘短講，向同學傳福音。此 外，還藉著東區運動相調的機會，盼能接觸更多福音朋友，並加強邀約。
十月中起，各會所彙整青少年名單，將他們逐一託付給聖徒，以電訪關心，並分別時間前去看望，遞送邀請卡，盼望藉此機會恢復他們過召會生活。願主復興祂的工作，得著更多有時代價值的器皿。
中區自九月青年聚會開始，服事者便一再向弟兄姊妹傳輸大會的負擔，盼全中區能有八百位青少年與會。為此，在中區青年聚會以及各會所青少年區的實行中，都將學生編成活力小組，照著名單逐一邀約並看望未聚會的弟兄姊妹和福音朋友。同時也鼓勵學生邀約全班同學，每人至少帶兩位赴會。
好些會所在九、十月主日集中聚會時，鼓勵所有聖徒都投身水流，或者一人帶一位 青少年參加；或者以區為單位，每區帶十位參加。以鄰近師大附中的十七會所為例，附中弟兄姊妹於每班教室張貼大會海報，並利用下課時間，逐一跑班介紹大會活 動內容。一位就讀附中國中部的弟兄，向歷史科老師表明基督徒的身分後，老師竟答應一同邀約所任教四個班上的學生。
還有些會所的服事者請擔任小組長的學生，於課後至會所用餐，餐後一同禱告，打電話邀約同學，有位學生見證，當晚就有兩位同學答應參加。此外，我們也鼓勵青少年家長幫忙邀約，有位家長認真邀約，已有三人答應赴會。願藉著此次大會，啟發聖徒生機的功用，讓更多聖徒關心青少年。
南一區於八月底青少年期初特會中，將此次舉辦大會的異象和目標傳輸給所有青少年聖徒及服事者，帶領弟兄姊妹為此更新奉獻。特會中，眾人在主前屈膝禱告，列下邀約名單，編為六十個活力小組，彼此相約禱告時間，並由各會所服事者協同幫助並加強他們。
以十六會所為例，全會所聖徒動員起來，分成二十四組響應邀約，組長定期召聚研討，並依名單探望各區裏的青少年。每週集中禱告聚會時，請聖徒分享邀約蒙恩見證，並有負責弟兄、青少年服事者和家長輪流多方傳輸負擔。
四十七會所建國中學的弟兄們，原先各自多有所屬會所的召會生活；藉著校園中的 聚集，眾人調成一個，每天中午相約禱告，以社團名義積極至各班宣傳、邀約。各會所將持續以活力小組的方式，列名禱告，服事者從旁協助並關心。再者，我們鼓 勵各區聖徒使用邀請卡及海報，一人邀約一位青少年參加大會。另外，為使大會邀請送達少聚會之青少年聖徒手中，各會所已列出名單，並一再確認聖徒子女、初信 者…是否已受邀，服事者每週電訪或探望，以期落實邀約。
盼望青少年聖徒藉著這段操練傳福音的過程，對人產生關切和負擔，能以擔負終極的責任，應付主在終極時代的需要。
南二區青少年弟兄姊妹無不積極投入水流，迎接北部青少年相調大會到來。各會所青少年操練發送邀請卡、海報，不僅在學校邀請同學朋友，也到附近捷運站、公車站，或校門口尋訪平安之子。盼望藉著這次行動，操練成為傳福音報喜信的人，結果子，且使果子常存。
因著大會活動安排，各會所青少年每週主日下午集中豫備展覽。在百人合唱的詩歌 聲中，眾人喜樂歡騰；整齊劃一的動作，展現青少年洋溢的活力，如此情景見證惟有在召會生活中纔得看見。分享見證的弟兄姊妹，述說出他們因著經歷這奇妙的救 恩，人生有何等奇妙的大改變，並因著基督這新的生命，在召會中過一個新的生活，對人生有全新的盼望。
南二區的服事者們常有禱告與交通，安排各項事奉，配搭中顯出同心合意，滿了一的見證。許多青少年因著操練擔任小組長的服事，啟發出福音的負擔和服事的心願，盼望他們在校園中成為耶穌的見證。藉著這次大會，願主興起少年人，被基督充滿而有活力、有盼望。
本召會各大區青少年相調大會豫備蒙恩報導--活力少年，愛主事主趁現今
北區各會所自九月起，便帶領中學聖徒操練過傳福音、接觸人的生活，為大會作豫備。九月底更舉辦大區青少年特會，交通奉獻、傳福音的託付，特別傳輸此次大會的負擔，盼一人至少邀約兩位青少年，目標七百人到會。
此外，我們還規劃以下實行，推動大會負擔：第一，舉辦考前讀書營。大會前適逢 中學段考，請青少年邀約同學來會所豫備課業，藉唱詩禱告，平靜他們的心，得以向福音敞開。第二，鼓勵中學生週末入住弟兄姊妹之家。例如三十七會所高中聖 徒，藉著週末同過團體神人生活，活力組交通禱告，彼此焚燒，加強邀約的負擔。第三，廣邀福音朋友參加主日聚會及主日出外相調，使其渴慕過召會生活，亦維持 青少年聖徒裏頭福音的熱火。第四，藉教職員聖徒力量，邀約學生與會。以四十九會所為例，教職聖徒領受負擔，利用週四課後時間邀請學生享受愛筵。
願主興起召會中的下一代，不僅愛召會生活，更樂意過傳福音的生活，在校園與社區中成為耶穌的見證。
東區青 少年服事者自九月期初特會後，便積極向各會所青少年及聖徒傳輸大會負擔，鼓勵學生邀約全班同學，鼓勵每位聖徒邀約一位青少年參加；並與同伴週週為邀約對象 禱告，也在每週禱告聚會裏為此記念。一位國一姊妹認真操練，將邀請卡逐一送到同學手上，當場就有十位同學答應參加。聖徒們在所屬社區申請大量張貼海報，廣 為宣傳。有些聖徒長久開家照顧青少年，許多福音朋友的孩子因此得穩固過召會生活，自然響應參加大會。
再者，我們利用學生段考後的空檔，陸續舉辦較大規模的福音聚會，如兩會所聯合 福音聚會、四所高中聯合福音聚會等。各地聖徒動員，與各校學生弟兄姊妹配搭，放學後至校園邀約同學，同時也成全青少年操練三分鐘短講，向同學傳福音。此 外，還藉著東區運動相調的機會，盼能接觸更多福音朋友，並加強邀約。
十月中起，各會所彙整青少年名單，將他們逐一託付給聖徒，以電訪關心，並分別時間前去看望，遞送邀請卡，盼望藉此機會恢復他們過召會生活。願主復興祂的工作，得著更多有時代價值的器皿。
中區自九月青年聚會開始，服事者便一再向弟兄姊妹傳輸大會的負擔，盼全中區能有八百位青少年與會。為此，在中區青年聚會以及各會所青少年區的實行中，都將學生編成活力小組，照著名單逐一邀約並看望未聚會的弟兄姊妹和福音朋友。同時也鼓勵學生邀約全班同學，每人至少帶兩位赴會。
好些會所在九、十月主日集中聚會時，鼓勵所有聖徒都投身水流，或者一人帶一位 青少年參加；或者以區為單位，每區帶十位參加。以鄰近師大附中的十七會所為例，附中弟兄姊妹於每班教室張貼大會海報，並利用下課時間，逐一跑班介紹大會活 動內容。一位就讀附中國中部的弟兄，向歷史科老師表明基督徒的身分後，老師竟答應一同邀約所任教四個班上的學生。
還有些會所的服事者請擔任小組長的學生，於課後至會所用餐，餐後一同禱告，打電話邀約同學，有位學生見證，當晚就有兩位同學答應參加。此外，我們也鼓勵青少年家長幫忙邀約，有位家長認真邀約，已有三人答應赴會。願藉著此次大會，啟發聖徒生機的功用，讓更多聖徒關心青少年。
南一區於八月底青少年期初特會中，將此次舉辦大會的異象和目標傳輸給所有青少年聖徒及服事者，帶領弟兄姊妹為此更新奉獻。特會中，眾人在主前屈膝禱告，列下邀約名單，編為六十個活力小組，彼此相約禱告時間，並由各會所服事者協同幫助並加強他們。
以十六會所為例，全會所聖徒動員起來，分成二十四組響應邀約，組長定期召聚研討，並依名單探望各區裏的青少年。每週集中禱告聚會時，請聖徒分享邀約蒙恩見證，並有負責弟兄、青少年服事者和家長輪流多方傳輸負擔。
四十七會所建國中學的弟兄們，原先各自多有所屬會所的召會生活；藉著校園中的 聚集，眾人調成一個，每天中午相約禱告，以社團名義積極至各班宣傳、邀約。各會所將持續以活力小組的方式，列名禱告，服事者從旁協助並關心。再者，我們鼓 勵各區聖徒使用邀請卡及海報，一人邀約一位青少年參加大會。另外，為使大會邀請送達少聚會之青少年聖徒手中，各會所已列出名單，並一再確認聖徒子女、初信 者…是否已受邀，服事者每週電訪或探望，以期落實邀約。
盼望青少年聖徒藉著這段操練傳福音的過程，對人產生關切和負擔，能以擔負終極的責任，應付主在終極時代的需要。
南二區青少年弟兄姊妹無不積極投入水流，迎接北部青少年相調大會到來。各會所青少年操練發送邀請卡、海報，不僅在學校邀請同學朋友，也到附近捷運站、公車站，或校門口尋訪平安之子。盼望藉著這次行動，操練成為傳福音報喜信的人，結果子，且使果子常存。
因著大會活動安排，各會所青少年每週主日下午集中豫備展覽。在百人合唱的詩歌 聲中，眾人喜樂歡騰；整齊劃一的動作，展現青少年洋溢的活力，如此情景見證惟有在召會生活中纔得看見。分享見證的弟兄姊妹，述說出他們因著經歷這奇妙的救 恩，人生有何等奇妙的大改變，並因著基督這新的生命，在召會中過一個新的生活，對人生有全新的盼望。
南二區的服事者們常有禱告與交通，安排各項事奉，配搭中顯出同心合意，滿了一的見證。許多青少年因著操練擔任小組長的服事，啟發出福音的負擔和服事的心願，盼望他們在校園中成為耶穌的見證。藉著這次大會，願主興起少年人，被基督充滿而有活力、有盼望。
此外，我們還規劃以下實行，推動大會負擔：第一，舉辦考前讀書營。大會前適逢 中學段考，請青少年邀約同學來會所豫備課業，藉唱詩禱告，平靜他們的心，得以向福音敞開。第二，鼓勵中學生週末入住弟兄姊妹之家。例如三十七會所高中聖 徒，藉著週末同過團體神人生活，活力組交通禱告，彼此焚燒，加強邀約的負擔。第三，廣邀福音朋友參加主日聚會及主日出外相調，使其渴慕過召會生活，亦維持 青少年聖徒裏頭福音的熱火。第四，藉教職員聖徒力量，邀約學生與會。以四十九會所為例，教職聖徒領受負擔，利用週四課後時間邀請學生享受愛筵。
願主興起召會中的下一代，不僅愛召會生活，更樂意過傳福音的生活，在校園與社區中成為耶穌的見證。
東區青 少年服事者自九月期初特會後，便積極向各會所青少年及聖徒傳輸大會負擔，鼓勵學生邀約全班同學，鼓勵每位聖徒邀約一位青少年參加；並與同伴週週為邀約對象 禱告，也在每週禱告聚會裏為此記念。一位國一姊妹認真操練，將邀請卡逐一送到同學手上，當場就有十位同學答應參加。聖徒們在所屬社區申請大量張貼海報，廣 為宣傳。有些聖徒長久開家照顧青少年，許多福音朋友的孩子因此得穩固過召會生活，自然響應參加大會。
再者，我們利用學生段考後的空檔，陸續舉辦較大規模的福音聚會，如兩會所聯合 福音聚會、四所高中聯合福音聚會等。各地聖徒動員，與各校學生弟兄姊妹配搭，放學後至校園邀約同學，同時也成全青少年操練三分鐘短講，向同學傳福音。此 外，還藉著東區運動相調的機會，盼能接觸更多福音朋友，並加強邀約。
十月中起，各會所彙整青少年名單，將他們逐一託付給聖徒，以電訪關心，並分別時間前去看望，遞送邀請卡，盼望藉此機會恢復他們過召會生活。願主復興祂的工作，得著更多有時代價值的器皿。
中區自九月青年聚會開始，服事者便一再向弟兄姊妹傳輸大會的負擔，盼全中區能有八百位青少年與會。為此，在中區青年聚會以及各會所青少年區的實行中，都將學生編成活力小組，照著名單逐一邀約並看望未聚會的弟兄姊妹和福音朋友。同時也鼓勵學生邀約全班同學，每人至少帶兩位赴會。
好些會所在九、十月主日集中聚會時，鼓勵所有聖徒都投身水流，或者一人帶一位 青少年參加；或者以區為單位，每區帶十位參加。以鄰近師大附中的十七會所為例，附中弟兄姊妹於每班教室張貼大會海報，並利用下課時間，逐一跑班介紹大會活 動內容。一位就讀附中國中部的弟兄，向歷史科老師表明基督徒的身分後，老師竟答應一同邀約所任教四個班上的學生。
還有些會所的服事者請擔任小組長的學生，於課後至會所用餐，餐後一同禱告，打電話邀約同學，有位學生見證，當晚就有兩位同學答應參加。此外，我們也鼓勵青少年家長幫忙邀約，有位家長認真邀約，已有三人答應赴會。願藉著此次大會，啟發聖徒生機的功用，讓更多聖徒關心青少年。
南一區於八月底青少年期初特會中，將此次舉辦大會的異象和目標傳輸給所有青少年聖徒及服事者，帶領弟兄姊妹為此更新奉獻。特會中，眾人在主前屈膝禱告，列下邀約名單，編為六十個活力小組，彼此相約禱告時間，並由各會所服事者協同幫助並加強他們。
以十六會所為例，全會所聖徒動員起來，分成二十四組響應邀約，組長定期召聚研討，並依名單探望各區裏的青少年。每週集中禱告聚會時，請聖徒分享邀約蒙恩見證，並有負責弟兄、青少年服事者和家長輪流多方傳輸負擔。
四十七會所建國中學的弟兄們，原先各自多有所屬會所的召會生活；藉著校園中的 聚集，眾人調成一個，每天中午相約禱告，以社團名義積極至各班宣傳、邀約。各會所將持續以活力小組的方式，列名禱告，服事者從旁協助並關心。再者，我們鼓 勵各區聖徒使用邀請卡及海報，一人邀約一位青少年參加大會。另外，為使大會邀請送達少聚會之青少年聖徒手中，各會所已列出名單，並一再確認聖徒子女、初信 者…是否已受邀，服事者每週電訪或探望，以期落實邀約。
盼望青少年聖徒藉著這段操練傳福音的過程，對人產生關切和負擔，能以擔負終極的責任，應付主在終極時代的需要。
南二區青少年弟兄姊妹無不積極投入水流，迎接北部青少年相調大會到來。各會所青少年操練發送邀請卡、海報，不僅在學校邀請同學朋友，也到附近捷運站、公車站，或校門口尋訪平安之子。盼望藉著這次行動，操練成為傳福音報喜信的人，結果子，且使果子常存。
因著大會活動安排，各會所青少年每週主日下午集中豫備展覽。在百人合唱的詩歌 聲中，眾人喜樂歡騰；整齊劃一的動作，展現青少年洋溢的活力，如此情景見證惟有在召會生活中纔得看見。分享見證的弟兄姊妹，述說出他們因著經歷這奇妙的救 恩，人生有何等奇妙的大改變，並因著基督這新的生命，在召會中過一個新的生活，對人生有全新的盼望。
南二區的服事者們常有禱告與交通，安排各項事奉，配搭中顯出同心合意，滿了一的見證。許多青少年因著操練擔任小組長的服事，啟發出福音的負擔和服事的心願，盼望他們在校園中成為耶穌的見證。藉著這次大會，願主興起少年人，被基督充滿而有活力、有盼望。
台灣北部眾召會青少年相調大會豫備報導--興起下一代，承接主託付
年初全台青少年服事交通中，服事者們一致深感服事調整的必要，需從僅以照顧聖徒兒女為主，擴大到全校園和社區中的青少年福音朋友身上，積極向他們傳揚福音。
全台眾召會負責的弟兄們無不響應此負擔，於是台灣北部、中部、南部將分別舉辦青少年相調大會。北部大會範圍包括台北市、新北市、桃園、基隆、宜蘭、花蓮眾召會。
盼望藉此挑旺青少年聖徒深處的恩賜，傳福音、各盡功用；將失落許久的青少年尋回召會中；並帶進更多接受福音的青少年朋友。如今距大會日子緊近，迫切需要眾聖徒同心合意、全力扶持，期使召會中的下一代被主興起。
全台眾召會負責的弟兄們無不響應此負擔，於是台灣北部、中部、南部將分別舉辦青少年相調大會。北部大會範圍包括台北市、新北市、桃園、基隆、宜蘭、花蓮眾召會。
盼望藉此挑旺青少年聖徒深處的恩賜，傳福音、各盡功用；將失落許久的青少年尋回召會中；並帶進更多接受福音的青少年朋友。如今距大會日子緊近，迫切需要眾聖徒同心合意、全力扶持，期使召會中的下一代被主興起。
大會資訊：
時間：十一月二日（週六）12：30～16：30
地點：國立台灣師範大學附屬高級中學操場
內容：福音聚會、體驗活動、展覽相調大會等
進入生命經歷第四層，達到長成的人以完成神的定旨（二）生命經歷第四層（一）認識身體
當我們進入生命經歷的第四層，首先要認識身體。我們要認識身體，就必須對付
己、棄絕己；己是身體的仇敵（太十六18，21～26）。己就是墮落的魂，向神宣告獨立，因而也向身體獨立；身體最大的難處、最大的攔阻和反對，乃是己。
在利未記十四章中患痲瘋者剃毛髮以得潔淨，表徵對付己的難處。剃刀表徵十字架。各類毛髮表徵己的各方面：頭髮表徵人的榮耀，他自己所誇耀的事物；鬍鬚表徵
人的尊貴，總覺得他自己比別人高超；眉毛表徵人的美麗，就是指人天然的長處和優點；全身的毛表徵人天然的能力。當十字架的『剃刀』對付了己的一切方面，當
我們一無所有，一無所是，我們就是潔淨的。因此，我們該經過十字架並憑著那靈作每件事，以徹底拒絕己，為著基督身體的緣故，彼此分賜基督。
我們要認識身體，就必須看見身體的異象。身體的異象是藉著保羅向我們開啟的。 當掃羅（得救前的保羅）在往大馬色的路上，主向他顯現，給他看見他逼迫信徒，就是在逼迫主自己（徒九3～5）。在主與他的對話中，主是說，『你為甚麼逼迫 我』？而不是說，『你為甚麼逼迫信我的人』？掃羅問說，『主阿，你是誰』？主說，『我就是你所逼迫的耶穌』（4～5）。這裏的『我』是團體的，包括主耶穌 和祂所有的信徒；藉此掃羅開始看見，主耶穌和祂的信徒是一個偉大的人，那奇妙的『我』。主給掃羅看見，當他逼迫身體的肢體時，就是逼迫頭；一切干犯身體的 罪，就是干犯頭的罪。掃羅從主向他顯現的那一天，就看見了身體（羅十二5，林前十二12，弗一22～23）。在這樣高超的啟示之後，主沒有直接指示掃羅， 反而要他進城去，他所當作的事，在那裏必有人告訴他（徒九6）；這一個也是身體的啟示。主藉著祂身體的一個肢體亞拿尼亞，將掃羅交給身體，好將他引進與基 督身體的聯合裏。使掃羅對基督的身體有深刻的印象，並幫助他曉得，得救的信徒需要基督身體的肢體。主差遣一個小門徒按手在掃羅身上，對他說，『掃羅弟兄』 （17）；這就把掃羅引進基督的身體裏，叫他被聖靈充滿，並帶他到膏油的塗抹之下。
今天我們所需要的不是知識，乃是看見啟示而認識基督的身體，進入基督身體的範 圍裏；惟有從神來的啟示，纔能把我們帶進基督身體的範圍裏。這樣，基督的身體對我們纔能成為經歷。人看見了基督的身體，就脫去了個人主義，不再為自己，乃 為身體而活；他就成為有身體的感覺，以身體為中心的人，並且也脫去了自我中心。一切事都在於看見；一個看見自己是肢體的人，定規寶愛身體，看重其他的肢體 （腓二3～4）。我們若真看見我們在基督身體上的地位，就會像是第二次得救一樣。
我們要認識身體，就必須在身體的約束之下；我們作為基督身體的肢體，必須受別 的肢體的限制，不越過我們的度量。神照著自己的意思，把肢體俱各安置在身體上；元首把我們安排在身體的特別地位上，也指派我們特別的功用（林前十二 15～21）。身體長大和發展的基本要求，是我們認清我們的度量，不越過這度量（弗四7，16）。我們應該像保羅一樣，留在神度量的界限之內，照著神所量 給我們有多少，而行動並行事（林後十13）。當我們說到自己的工作和經歷，或對主的享受時，我們必須是在度量之內作見證，也就是說，在一定的限度之內作見 證。在召會的事奉上，我們需要看見神只量給我們這麼多，我們不該過度伸展自己（羅十二3～4，6上）。我們所作的一切都該是在身體裏，經過身體，也是為著 身體的。
我們要認識身體，就必須看見身體的異象。身體的異象是藉著保羅向我們開啟的。 當掃羅（得救前的保羅）在往大馬色的路上，主向他顯現，給他看見他逼迫信徒，就是在逼迫主自己（徒九3～5）。在主與他的對話中，主是說，『你為甚麼逼迫 我』？而不是說，『你為甚麼逼迫信我的人』？掃羅問說，『主阿，你是誰』？主說，『我就是你所逼迫的耶穌』（4～5）。這裏的『我』是團體的，包括主耶穌 和祂所有的信徒；藉此掃羅開始看見，主耶穌和祂的信徒是一個偉大的人，那奇妙的『我』。主給掃羅看見，當他逼迫身體的肢體時，就是逼迫頭；一切干犯身體的 罪，就是干犯頭的罪。掃羅從主向他顯現的那一天，就看見了身體（羅十二5，林前十二12，弗一22～23）。在這樣高超的啟示之後，主沒有直接指示掃羅， 反而要他進城去，他所當作的事，在那裏必有人告訴他（徒九6）；這一個也是身體的啟示。主藉著祂身體的一個肢體亞拿尼亞，將掃羅交給身體，好將他引進與基 督身體的聯合裏。使掃羅對基督的身體有深刻的印象，並幫助他曉得，得救的信徒需要基督身體的肢體。主差遣一個小門徒按手在掃羅身上，對他說，『掃羅弟兄』 （17）；這就把掃羅引進基督的身體裏，叫他被聖靈充滿，並帶他到膏油的塗抹之下。
今天我們所需要的不是知識，乃是看見啟示而認識基督的身體，進入基督身體的範 圍裏；惟有從神來的啟示，纔能把我們帶進基督身體的範圍裏。這樣，基督的身體對我們纔能成為經歷。人看見了基督的身體，就脫去了個人主義，不再為自己，乃 為身體而活；他就成為有身體的感覺，以身體為中心的人，並且也脫去了自我中心。一切事都在於看見；一個看見自己是肢體的人，定規寶愛身體，看重其他的肢體 （腓二3～4）。我們若真看見我們在基督身體上的地位，就會像是第二次得救一樣。
我們要認識身體，就必須在身體的約束之下；我們作為基督身體的肢體，必須受別 的肢體的限制，不越過我們的度量。神照著自己的意思，把肢體俱各安置在身體上；元首把我們安排在身體的特別地位上，也指派我們特別的功用（林前十二 15～21）。身體長大和發展的基本要求，是我們認清我們的度量，不越過這度量（弗四7，16）。我們應該像保羅一樣，留在神度量的界限之內，照著神所量 給我們有多少，而行動並行事（林後十13）。當我們說到自己的工作和經歷，或對主的享受時，我們必須是在度量之內作見證，也就是說，在一定的限度之內作見 證。在召會的事奉上，我們需要看見神只量給我們這麼多，我們不該過度伸展自己（羅十二3～4，6上）。我們所作的一切都該是在身體裏，經過身體，也是為著 身體的。
2013/10/23
Morning Nourishment-The Experience, Growth, And Ministry Of Life For The Body(W3-6)
WEEK 3 — DAY 6
Morning Nourishment
Heb. 2:17 "Hence He should have been made like His brothers in all things that He might become a merciful and faithful High Priest in the things pertaining to God, to make propitiation for the sins of the people."
4:15 "For we do not have a High Priest who cannot be touched with the feeling of our weaknesses, but One who has been tempted in all respects like us, yet without sin."
In Revelation 8 Christ is revealed as the Priest offering the incense at the golden altar: "And another Angel came and stood at the altar, having a golden censer,and much incense was given to Him to offer with the prayers of all the saints upon the golden altar which was before the throne" (v. 3)....As the ascended One in the heavens, He is now living, working, and ministering as a Priest.
In the Old Testament the high priest typifies Christ as our High Priest.According to the book of Exodus, the high priest bore the names of the twelve tribes of Israel on his shoulders and on his heart [Exo. 28:9-10,12,21,29]....The names engraved on the onyx stones and on the stones of
the breastplate signify that the high priest always bore the names of God's chosen people before God. Today Christ is our High Priest, and we are on His shoulders and on His breast. He is in the heavens as the High Priest bearing us and holding us. (Life-study of Luke, pp. 669-670)
Today's Reading
As our High Priest, Christ is also taking care of us. He is a "merciful and faithful High Priest in the things pertaining to God" (Heb. 2:17), a High Priest who is able to sympathize with our weaknesses (Heb. 4:15). Although Christ as the High Priest is taking care of us, we all have our own thought and feeling as to how He should care for us....The Lord may not answer a prayer for healing....We do not know what is good for us, but the Lord knows.He knows what is needed for our life on earth.
We all have our preferences concerning our living. We may desire to be wealthy and have many material things. But the Lord may allow us to be poor and deprive us of many things. Likewise, we may desire to have children who love the Lord and serve Him....Perhaps you are thinking that matters such as these have nothing to do with the ascension of Christ. However, the ascension of Christ certainly is related to these things. The Lord's ascension includes His priesthood. As the ascended One, He is the High Priest bearing us, holding us, and taking care of us. However, what is good for us is a matter not of our interpretation but of His.
The ascended Christ cares not only for us and our welfare; He cares for God's desires. This High Priest cares more for God's need than for our need.God wants lampstands. Therefore, the Lord establishes lampstands and trims the lamps for the expression of God (Rev. 1:13; 2:1). This work includes His edifying of the saints and His building up of the church. The Lord is now building up a living testimony of Jesus.
As the High Priest in the heavens, the Lord is the surety and Mediator of the better covenant and the Executor of the New Testament....That Christ has become the surety of a better covenant is based on the fact that He is the High Priest [Heb. 7:22]. Hebrews 8:6 tells us, "He is also the Mediator of a better covenant." ...Since there are accomplished facts promised in this covenant, it is also a testament. This testament, this will, has been confirmed and validated by Christ's death, and it is now being executed by Christ in His ascension. Christ died to enact the will, and...He is now in the heavens as the living Executor of the will He has bequeathed to us!... He executes the new will by establishing the churches as the lampstands and by trimming all the lamps.
Every blessing in the New Testament is a bequest applied to us by the living, resurrected, and ascended Christ....Christ's ministry as the High Priest in the heavens has a destination—the New Jerusalem. The New Jerusalem will be the consummation of Christ's work in His ascension. (Life-study of Luke, pp. 670-673)
Further Reading: Life-study of Luke, msg. 79
Morning Nourishment
Heb. 2:17 "Hence He should have been made like His brothers in all things that He might become a merciful and faithful High Priest in the things pertaining to God, to make propitiation for the sins of the people."
4:15 "For we do not have a High Priest who cannot be touched with the feeling of our weaknesses, but One who has been tempted in all respects like us, yet without sin."
In Revelation 8 Christ is revealed as the Priest offering the incense at the golden altar: "And another Angel came and stood at the altar, having a golden censer,and much incense was given to Him to offer with the prayers of all the saints upon the golden altar which was before the throne" (v. 3)....As the ascended One in the heavens, He is now living, working, and ministering as a Priest.
In the Old Testament the high priest typifies Christ as our High Priest.According to the book of Exodus, the high priest bore the names of the twelve tribes of Israel on his shoulders and on his heart [Exo. 28:9-10,12,21,29]....The names engraved on the onyx stones and on the stones of
the breastplate signify that the high priest always bore the names of God's chosen people before God. Today Christ is our High Priest, and we are on His shoulders and on His breast. He is in the heavens as the High Priest bearing us and holding us. (Life-study of Luke, pp. 669-670)
Today's Reading
As our High Priest, Christ is also taking care of us. He is a "merciful and faithful High Priest in the things pertaining to God" (Heb. 2:17), a High Priest who is able to sympathize with our weaknesses (Heb. 4:15). Although Christ as the High Priest is taking care of us, we all have our own thought and feeling as to how He should care for us....The Lord may not answer a prayer for healing....We do not know what is good for us, but the Lord knows.He knows what is needed for our life on earth.
We all have our preferences concerning our living. We may desire to be wealthy and have many material things. But the Lord may allow us to be poor and deprive us of many things. Likewise, we may desire to have children who love the Lord and serve Him....Perhaps you are thinking that matters such as these have nothing to do with the ascension of Christ. However, the ascension of Christ certainly is related to these things. The Lord's ascension includes His priesthood. As the ascended One, He is the High Priest bearing us, holding us, and taking care of us. However, what is good for us is a matter not of our interpretation but of His.
The ascended Christ cares not only for us and our welfare; He cares for God's desires. This High Priest cares more for God's need than for our need.God wants lampstands. Therefore, the Lord establishes lampstands and trims the lamps for the expression of God (Rev. 1:13; 2:1). This work includes His edifying of the saints and His building up of the church. The Lord is now building up a living testimony of Jesus.
As the High Priest in the heavens, the Lord is the surety and Mediator of the better covenant and the Executor of the New Testament....That Christ has become the surety of a better covenant is based on the fact that He is the High Priest [Heb. 7:22]. Hebrews 8:6 tells us, "He is also the Mediator of a better covenant." ...Since there are accomplished facts promised in this covenant, it is also a testament. This testament, this will, has been confirmed and validated by Christ's death, and it is now being executed by Christ in His ascension. Christ died to enact the will, and...He is now in the heavens as the living Executor of the will He has bequeathed to us!... He executes the new will by establishing the churches as the lampstands and by trimming all the lamps.
Every blessing in the New Testament is a bequest applied to us by the living, resurrected, and ascended Christ....Christ's ministry as the High Priest in the heavens has a destination—the New Jerusalem. The New Jerusalem will be the consummation of Christ's work in His ascension. (Life-study of Luke, pp. 670-673)
Further Reading: Life-study of Luke, msg. 79
晨興聖言─進入生命經歷第四層， 達到長成的人以完成神的定旨(W3-6)
第三週 ‧ 週六
晨興餧養
來二17『所以祂凡事該與祂的弟兄一樣，爲要在關於神的事上，成爲憐憫、忠信的大祭司，好爲百姓的罪成就平息。』
四15『因我們並非有一位不能同情我們輭弱的大祭司，祂乃是在各方面受過試誘，與我們一樣，只是沒有罪。』
啓示錄八章啓示基督是把香獻在金壇上的祭司：『另一位天使拿着金香爐，來站在祭壇旁邊，有許多香賜給祂，好同眾聖徒的禱告獻在寶座前的金壇上。』（3）…作爲升到諸天裏的一位，祂現今乃是祭司，仍然活着、工作並盡職。
舊約裏的大祭司豫表基督是我們的大祭司。按照出埃及記，大祭司在他的肩上和胸前擔負以色列十二支派的名字〔出二八9 〜10、12、21、29〕。…刻在紅瑪瑙和胸牌寶石上的名字，表徵大祭司常在神面前擔負神選民的名字。今天基督是我們的大祭司，我們在祂的肩上，也在祂 的胸前。神在諸天裏是擔負我們且托住我們的大祭司（路加福音生命讀經，七七六至七七七頁）。
信息選讀
基督作我們的大祭司，也照顧我們。祂『在關於神的事上，成爲憐憫、忠信的大祭司』（來二17），就是能同情我們輭弱的大祭司（四15）。雖然基督作大祭司 照顧我們，但對於祂該如何照顧我們，我們都有自己的想法和感覺。…主可能不答應〔我們〕求醫治的禱告。…我們不知道甚麼對我們有益，但是主知道，祂知道我 們在地上的生活需要甚麼。
我們對我們的生活都有偏好，我們巴望富有，擁有許多物質的東西。但主可能讓我們貧窮，剝奪我們許多東西。…我們巴望孩子愛主、事奉主。…然而，我們兒女的 光景可能和我們所巴望的大不相同。…也許你以爲這樣的事與基督的升天無關。然而，基督的升天實在與這些有關。主的升天包括祂的祭司職任。升天的主乃是擔負 我們、托住我們並照顧我們的大祭司。究竟甚麼對我們有益，這不在於我們的解釋，乃在於主的解釋。
升天的基督不僅顧到我們和我們的利益，祂也顧到神的願望。這位大祭司顧到神的需要，過於我們的需要。神要燈臺，所以主建立燈臺，並修剪燈盞以彰顯神（啓一13，二1）。這工作包括祂造就聖徒並建造召會。主現今正在建造耶穌活的見證。
主這位在諸天裏的大祭司，是更美之約的保證和中保，也是新約的執行者。…基督成了更美之約的保證〔來七22〕，乃是基於祂是大祭司的事實。希伯來八章六節 告訴我們：『祂也是更美之約的中保。』…基督的血所完成的新約，不僅是約，更是遺命。…這約所應許的旣有已成就的事實，這約也就是遺命。這遺命，遺囑，因 基督的死已經得以確定並生效，現今且由在升天裏的基督執行。…基督受死，立了遺囑，現今祂且在諸天裏作遺贈給我們之遺囑活的執行者！…祂執行這新遺囑，乃是藉着建立召會爲燈臺，並且修剪所有的燈盞。
新遺命裏的每一項福分都是一項遺贈，由活着、復活、升天的基督應用到我們身上。…基督作了在諸天裏的大祭司，祂的職事有一個目標—新耶路撒冷。新耶路撒冷乃是基督在祂升天裏工作的完成（路加福音生命讀經，七七七至七八一頁）。
參讀：路加福音生命讀經，第七十九篇。
晨興餧養
來二17『所以祂凡事該與祂的弟兄一樣，爲要在關於神的事上，成爲憐憫、忠信的大祭司，好爲百姓的罪成就平息。』
四15『因我們並非有一位不能同情我們輭弱的大祭司，祂乃是在各方面受過試誘，與我們一樣，只是沒有罪。』
啓示錄八章啓示基督是把香獻在金壇上的祭司：『另一位天使拿着金香爐，來站在祭壇旁邊，有許多香賜給祂，好同眾聖徒的禱告獻在寶座前的金壇上。』（3）…作爲升到諸天裏的一位，祂現今乃是祭司，仍然活着、工作並盡職。
舊約裏的大祭司豫表基督是我們的大祭司。按照出埃及記，大祭司在他的肩上和胸前擔負以色列十二支派的名字〔出二八9 〜10、12、21、29〕。…刻在紅瑪瑙和胸牌寶石上的名字，表徵大祭司常在神面前擔負神選民的名字。今天基督是我們的大祭司，我們在祂的肩上，也在祂 的胸前。神在諸天裏是擔負我們且托住我們的大祭司（路加福音生命讀經，七七六至七七七頁）。
信息選讀
基督作我們的大祭司，也照顧我們。祂『在關於神的事上，成爲憐憫、忠信的大祭司』（來二17），就是能同情我們輭弱的大祭司（四15）。雖然基督作大祭司 照顧我們，但對於祂該如何照顧我們，我們都有自己的想法和感覺。…主可能不答應〔我們〕求醫治的禱告。…我們不知道甚麼對我們有益，但是主知道，祂知道我 們在地上的生活需要甚麼。
我們對我們的生活都有偏好，我們巴望富有，擁有許多物質的東西。但主可能讓我們貧窮，剝奪我們許多東西。…我們巴望孩子愛主、事奉主。…然而，我們兒女的 光景可能和我們所巴望的大不相同。…也許你以爲這樣的事與基督的升天無關。然而，基督的升天實在與這些有關。主的升天包括祂的祭司職任。升天的主乃是擔負 我們、托住我們並照顧我們的大祭司。究竟甚麼對我們有益，這不在於我們的解釋，乃在於主的解釋。
升天的基督不僅顧到我們和我們的利益，祂也顧到神的願望。這位大祭司顧到神的需要，過於我們的需要。神要燈臺，所以主建立燈臺，並修剪燈盞以彰顯神（啓一13，二1）。這工作包括祂造就聖徒並建造召會。主現今正在建造耶穌活的見證。
主這位在諸天裏的大祭司，是更美之約的保證和中保，也是新約的執行者。…基督成了更美之約的保證〔來七22〕，乃是基於祂是大祭司的事實。希伯來八章六節 告訴我們：『祂也是更美之約的中保。』…基督的血所完成的新約，不僅是約，更是遺命。…這約所應許的旣有已成就的事實，這約也就是遺命。這遺命，遺囑，因 基督的死已經得以確定並生效，現今且由在升天裏的基督執行。…基督受死，立了遺囑，現今祂且在諸天裏作遺贈給我們之遺囑活的執行者！…祂執行這新遺囑，乃是藉着建立召會爲燈臺，並且修剪所有的燈盞。
新遺命裏的每一項福分都是一項遺贈，由活着、復活、升天的基督應用到我們身上。…基督作了在諸天裏的大祭司，祂的職事有一個目標—新耶路撒冷。新耶路撒冷乃是基督在祂升天裏工作的完成（路加福音生命讀經，七七七至七八一頁）。
參讀：路加福音生命讀經，第七十九篇。
2013/10/22
Morning Nourishment-The Experience, Growth, And Ministry Of Life For The Body(W3-5)
WEEK 3 — DAY 5
Morning Nourishment
Eph. 1:22-23 "...Him to be Head over all things to the church, which is His Body, the fullness of the One who fills all in all.
2:6 And raised us up together with Him and seated us together with Him in the heavenlies in Christ Jesus.
In His ascension Christ was made the Head of the church, His Body, to express God in His fullness. Colossians 1:18 says, "He is the Head of the Body, the church." According to Ephesians 1:23, His Body is the fullness of the One who fills all in all. In Ephesians 3:19 Paul speaks of our being "filled unto all the fullness of God." All this fullness dwells in Christ (Col. 1:19; 2:9).Through His dwelling in us, Christ imparts His unsearchable riches into our being, so that eventually we shall be filled unto all the fullness of God. This makes us the expression of God, which is what the church should be. (Lifestudy of Luke, p. 665)
Today's Reading
The Bible reveals that Christ, the Head, has ascended to the heavens. We, of course, are on earth. Then where are the Head and the Body—in heaven or on earth? The Head and the Body are one and form a universal man. But is this universal man in heaven or on earth?... With material things there are these elements [of space and time]. But with divine things there is neither the element of space nor the element of time. For Christ to be the Head of the church, His Body, is certainly not a material thing; this is altogether a divine matter. With this divine matter there is not the element of space or the element of time. Therefore, we need to see that in the divine life and in the divine Spirit, we, the believers, are one with Christ. The Body is one with the Head in the divine life and in the divine Spirit....As members of the Body in the divine life and the divine Spirit, we are not separated by space or time.We all are now in the Body.
[In John 3:13]...the Lord says that although He came down from heaven, He was still in heaven. This means that while He was on earth, He was still in heaven. According to His physical body, He was on earth when He spoke these words. But according to His divine being, which does not involve the elements of space and time, He was in heaven.
In the church life we should not consider the Head and the Body from a physical point of view. Rather, we need to consider the Head and the Body from the divine viewpoint. According to the divine viewpoint, we are one with the ascended Christ, and His ascension is also ours (Eph. 2:6). Here in the ascension we express Him in His fullness.
In His ascension Christ was also made the High Priest in the heavens. Hebrews 4:14 says that we have a "great High Priest who has passed through the heavens, Jesus, the Son of God." The Lord came from God to us through incarnation, and then He went back from us to God through resurrection and ascension to be our High Priest to bear us in the presence of God and to care for all our needs (Heb. 2:17-18; 4:15). Therefore, Hebrews 7:26 says, "For such a High Priest was also fitting to us, holy, guileless, undefiled, separated from sinners and having become higher than the heavens." In His ascension Christ passed through the heavens; now He is not only in heaven (Heb. 9:24), but is also higher than the heavens, far above all heavens (Eph. 4:10). In His ascension He was inaugurated into His priestly office. When He was on earth, He did not carry on His priestly ministry as He is now doing in the heavens.
It is significant that in the book of Revelation Christ is unveiled first not as the Administrator but as the Priest [1:13]....On the one hand, Christ is the High Priest interceding in the heavens for the churches (Heb. 7:25-26; Rom. 8:34); on the other hand, He is the High Priest moving in the churches to care for them. In Revelation 1:13 Christ is depicted as the High Priest, as shown by His garment, a garment reaching to the feet, that is, a priestly robe (Exo. 28:33-35)....As the High Priest, Christ is walking among the lampstands and taking care of them, especially of their shining by trimming the lamps. (Life-study of Luke, pp. 666-669)
Further Reading: The Wonderful Christ in the Canon of the New Testament, ch. 10; Crystallization-study of Song of Songs, msg. 8
Morning Nourishment
Eph. 1:22-23 "...Him to be Head over all things to the church, which is His Body, the fullness of the One who fills all in all.
2:6 And raised us up together with Him and seated us together with Him in the heavenlies in Christ Jesus.
In His ascension Christ was made the Head of the church, His Body, to express God in His fullness. Colossians 1:18 says, "He is the Head of the Body, the church." According to Ephesians 1:23, His Body is the fullness of the One who fills all in all. In Ephesians 3:19 Paul speaks of our being "filled unto all the fullness of God." All this fullness dwells in Christ (Col. 1:19; 2:9).Through His dwelling in us, Christ imparts His unsearchable riches into our being, so that eventually we shall be filled unto all the fullness of God. This makes us the expression of God, which is what the church should be. (Lifestudy of Luke, p. 665)
Today's Reading
The Bible reveals that Christ, the Head, has ascended to the heavens. We, of course, are on earth. Then where are the Head and the Body—in heaven or on earth? The Head and the Body are one and form a universal man. But is this universal man in heaven or on earth?... With material things there are these elements [of space and time]. But with divine things there is neither the element of space nor the element of time. For Christ to be the Head of the church, His Body, is certainly not a material thing; this is altogether a divine matter. With this divine matter there is not the element of space or the element of time. Therefore, we need to see that in the divine life and in the divine Spirit, we, the believers, are one with Christ. The Body is one with the Head in the divine life and in the divine Spirit....As members of the Body in the divine life and the divine Spirit, we are not separated by space or time.We all are now in the Body.
[In John 3:13]...the Lord says that although He came down from heaven, He was still in heaven. This means that while He was on earth, He was still in heaven. According to His physical body, He was on earth when He spoke these words. But according to His divine being, which does not involve the elements of space and time, He was in heaven.
In the church life we should not consider the Head and the Body from a physical point of view. Rather, we need to consider the Head and the Body from the divine viewpoint. According to the divine viewpoint, we are one with the ascended Christ, and His ascension is also ours (Eph. 2:6). Here in the ascension we express Him in His fullness.
In His ascension Christ was also made the High Priest in the heavens. Hebrews 4:14 says that we have a "great High Priest who has passed through the heavens, Jesus, the Son of God." The Lord came from God to us through incarnation, and then He went back from us to God through resurrection and ascension to be our High Priest to bear us in the presence of God and to care for all our needs (Heb. 2:17-18; 4:15). Therefore, Hebrews 7:26 says, "For such a High Priest was also fitting to us, holy, guileless, undefiled, separated from sinners and having become higher than the heavens." In His ascension Christ passed through the heavens; now He is not only in heaven (Heb. 9:24), but is also higher than the heavens, far above all heavens (Eph. 4:10). In His ascension He was inaugurated into His priestly office. When He was on earth, He did not carry on His priestly ministry as He is now doing in the heavens.
It is significant that in the book of Revelation Christ is unveiled first not as the Administrator but as the Priest [1:13]....On the one hand, Christ is the High Priest interceding in the heavens for the churches (Heb. 7:25-26; Rom. 8:34); on the other hand, He is the High Priest moving in the churches to care for them. In Revelation 1:13 Christ is depicted as the High Priest, as shown by His garment, a garment reaching to the feet, that is, a priestly robe (Exo. 28:33-35)....As the High Priest, Christ is walking among the lampstands and taking care of them, especially of their shining by trimming the lamps. (Life-study of Luke, pp. 666-669)
Further Reading: The Wonderful Christ in the Canon of the New Testament, ch. 10; Crystallization-study of Song of Songs, msg. 8
晨興聖言─進入生命經歷第四層， 達到長成的人以完成神的定旨(W3-5)
第三週 ‧ 週五
晨興餧養
弗一22 〜23『…向着召會作萬有的頭；召會是祂的身體，是那在萬有中充滿萬有者的豐滿。』
二6『祂又叫我們在基督耶穌裏一同復活，一同坐在諸天界裏。』
基督在祂的升天裏作了祂身體召會的頭，在祂的豐滿裏彰顯神。歌羅西一章十八節說，『祂也是召會身體的頭。』按照以弗所一章二十三節，祂的身體乃是那在萬有 中充滿萬有者的豐滿。在三章十九節，保羅說到我們『被充滿，成爲神一切的豐滿』。這一切的豐滿，都居住在基督裏面（西一19，二9）。基督藉着住在我們裏 面，將祂追測不盡的豐富分賜到我們裏面，至終叫我們被充滿，成爲神一切的豐滿。這使我們成爲神的彰顯，就是召會所該是的（路加福音生命讀經，七七一至七七 二頁）。
信息選讀
聖經啓示頭，基督，已經升到諸天。我們當然是在地上。那麼，頭與身體在那裏，在天上還是在地上？頭與身體乃是一，形成一個宇宙人。這宇宙人是在天上還是在 地上？…物質的事物有〔時間和空間的〕因素，但神聖的事物旣沒有空間的因素，也沒有時間的因素。基督作祂身體召會的頭，當然不是物質的事，這全然是神聖的 事。對於這神聖的事，沒有空間的因素，也沒有時間的因素。我們需要看見，在神聖的生命和神聖的靈裏，我們信徒與基督乃是一。身體與頭在神聖的生命和神聖的 靈裏乃是一。…我們在神聖的生命和神聖的靈裏是基督身體的肢體，不能被空間或時間分隔。現今我們都在基督的身體裏。
〔在約翰三章十三節，〕主說，祂從天降下，但祂仍舊在天。這就是說，當祂在地上的時候，祂仍舊在天上。按着祂的肉身，祂說這些話時是在地上。但是按着祂的 神聖所是，祂乃是在天上。在召會生活裏，我們不該從物質的觀點來看頭與身體。反之，我們需要從神聖的觀點來看頭與身體。按照神聖的觀點，我們與升天的基督 乃是一，祂的升天也就是我們的升天（弗二6）。在這升天裏，我們在祂的豐滿裏彰顯祂。
在基督的升天裏，祂也作了在諸天裏的大祭司。希伯來四章十四節說，我們有一位『經過了諸天，尊大的大祭司，就是神的兒子耶穌』。主藉着成爲肉體，從神那裏 到我們這裏來；然後藉着復活與升天，從我們這裏回到神那裏去，作我們的大祭司，在神面前擔負我們，並照顧我們一切的需要（二17 〜18，四15）。所以，七章二十六節說，『像這樣聖而無邪惡、無玷污、與罪人分別，並且高過諸天的大祭司，原是與我們合宜的。』基督在祂的升天裏經過了 諸天，現今不僅在天上（九24），更是高過諸天，遠超諸天之上（弗四10）。祂在升天裏就職進入祂的祭司職任。祂在地上時，並沒有執行祂祭司的職事，像祂 現今在諸天裏所作的。
在啓示錄裏，首先不是揭示基督爲執政管理者，乃是揭示祂爲祭司〔一13〕；這是很有意義的。…一面，基督是大祭司，在諸天裏爲眾召會代求（來七25 〜26，羅八34）；另一面，祂是大祭司，在眾召會裏行動，照顧眾召會。啓示錄一章十三節描述基督爲大祭司，就如祂的長袍所顯示的，這長袍直垂到腳，乃是 祭司袍（出二八33 〜35）。…基督是大祭司，行走在燈臺中間，並照顧這些燈臺，特別是藉着修剪燈盞使燈臺照亮（路加福音生命讀經，七七二至七七六頁）。
參讀：新約聖經中奇妙的基督，第十章；雅歌結晶讀經，第八篇。
晨興餧養
弗一22 〜23『…向着召會作萬有的頭；召會是祂的身體，是那在萬有中充滿萬有者的豐滿。』
二6『祂又叫我們在基督耶穌裏一同復活，一同坐在諸天界裏。』
基督在祂的升天裏作了祂身體召會的頭，在祂的豐滿裏彰顯神。歌羅西一章十八節說，『祂也是召會身體的頭。』按照以弗所一章二十三節，祂的身體乃是那在萬有 中充滿萬有者的豐滿。在三章十九節，保羅說到我們『被充滿，成爲神一切的豐滿』。這一切的豐滿，都居住在基督裏面（西一19，二9）。基督藉着住在我們裏 面，將祂追測不盡的豐富分賜到我們裏面，至終叫我們被充滿，成爲神一切的豐滿。這使我們成爲神的彰顯，就是召會所該是的（路加福音生命讀經，七七一至七七 二頁）。
信息選讀
聖經啓示頭，基督，已經升到諸天。我們當然是在地上。那麼，頭與身體在那裏，在天上還是在地上？頭與身體乃是一，形成一個宇宙人。這宇宙人是在天上還是在 地上？…物質的事物有〔時間和空間的〕因素，但神聖的事物旣沒有空間的因素，也沒有時間的因素。基督作祂身體召會的頭，當然不是物質的事，這全然是神聖的 事。對於這神聖的事，沒有空間的因素，也沒有時間的因素。我們需要看見，在神聖的生命和神聖的靈裏，我們信徒與基督乃是一。身體與頭在神聖的生命和神聖的 靈裏乃是一。…我們在神聖的生命和神聖的靈裏是基督身體的肢體，不能被空間或時間分隔。現今我們都在基督的身體裏。
〔在約翰三章十三節，〕主說，祂從天降下，但祂仍舊在天。這就是說，當祂在地上的時候，祂仍舊在天上。按着祂的肉身，祂說這些話時是在地上。但是按着祂的 神聖所是，祂乃是在天上。在召會生活裏，我們不該從物質的觀點來看頭與身體。反之，我們需要從神聖的觀點來看頭與身體。按照神聖的觀點，我們與升天的基督 乃是一，祂的升天也就是我們的升天（弗二6）。在這升天裏，我們在祂的豐滿裏彰顯祂。
在基督的升天裏，祂也作了在諸天裏的大祭司。希伯來四章十四節說，我們有一位『經過了諸天，尊大的大祭司，就是神的兒子耶穌』。主藉着成爲肉體，從神那裏 到我們這裏來；然後藉着復活與升天，從我們這裏回到神那裏去，作我們的大祭司，在神面前擔負我們，並照顧我們一切的需要（二17 〜18，四15）。所以，七章二十六節說，『像這樣聖而無邪惡、無玷污、與罪人分別，並且高過諸天的大祭司，原是與我們合宜的。』基督在祂的升天裏經過了 諸天，現今不僅在天上（九24），更是高過諸天，遠超諸天之上（弗四10）。祂在升天裏就職進入祂的祭司職任。祂在地上時，並沒有執行祂祭司的職事，像祂 現今在諸天裏所作的。
在啓示錄裏，首先不是揭示基督爲執政管理者，乃是揭示祂爲祭司〔一13〕；這是很有意義的。…一面，基督是大祭司，在諸天裏爲眾召會代求（來七25 〜26，羅八34）；另一面，祂是大祭司，在眾召會裏行動，照顧眾召會。啓示錄一章十三節描述基督爲大祭司，就如祂的長袍所顯示的，這長袍直垂到腳，乃是 祭司袍（出二八33 〜35）。…基督是大祭司，行走在燈臺中間，並照顧這些燈臺，特別是藉着修剪燈盞使燈臺照亮（路加福音生命讀經，七七二至七七六頁）。
參讀：新約聖經中奇妙的基督，第十章；雅歌結晶讀經，第八篇。
Morning Nourishment-The Experience, Growth, And Ministry Of Life For The Body(W3-4)
WEEK 3 — DAY 4
Morning Nourishment
Eph. 1:10 "Unto the economy of the fullness of the times, to head up all things in Christ, the things in the heavens and the things on the earth,in Him.
Rom. 8:21 "In hope that the creation itself will also be freed from the slavery of corruption into the freedom of the glory of the children of God."
The divine transmission revealed in Ephesians 1 has a great goal—the heading up of all things in Christ....The economy, or dispensation, which God purposed in Himself is to head up all things in Christ at the fullness of the times. The times [in verse 10] refer to the ages. The fullness of the times will be when the new heaven and new earth come after all the dispensations of God in all the ages have been completed.
God has made Christ the Head over all things. Through all the dispensations of God in all the ages, all things will be headed up in Christ in the new heaven and new earth. This will be God's eternal administration and economy. (Life-study of Luke, pp. 662-663)
Today's Reading
At present the whole universe is being corrupted and is deteriorating.Consider the condition of the human race. No one is able to head up the nations. Nevertheless, God is heading up all things in Christ, the unique Head. However, we need to know that for God's heading up of all things, this unique Head needs a Body, and this Body is the church. The church is the Body through whom God is heading up all things in Christ.
Ephesians 1:10 speaks of an economy of the fullness of the times. This indicates that at the fullness of God's dispensations the heading up of all things will be complete. This heading up is done by God through a universal man. The Head of this man is Christ, and the Body of this man is the church.This universal man, comprising the Head and the Body, is the means by which and the sphere in which God is heading up all things in the entire universe.
Because God is heading up all things through a universal man constituted of Christ, the Head, and the church, the Body, we as members of the Body need to keep the oneness under the headship. The subtlety of the enemy is to divide the members of the Body of Christ. However, we are standing for a testimony of the oneness of the believers. In the Lord's recovery we stand as one. Praise Him that here there is a testimony of oneness! This oneness is the instrument,channel, and sphere that God is using to head up all things in Christ.
Concerning the heading up of all things in Christ and through the church,I would ask you to consider Romans 8:19-22: "For the anxious watching of the creation eagerly awaits the revelation of the sons of God. For the creation was made subject to vanity, not of its own will, but because of Him who subjected it, in hope that the creation itself will also be freed from the slavery of corruption into the freedom of the glory of the children of God. For we know that the whole creation groans together and travails in pain together until now." Here we see that all creation is groaning, sighing, because of its corruption. Creation is expecting, eagerly awaiting, the manifestation of the sons of God. At that time all divisions and separations will be removed, and all things, not only mankind, will be headed up in Christ.
First, Christ is heading up the believers. Then through His Body He will head up all things. This is marvelous. Although the heading up of all things in Christ and through the church is far beyond our understanding, it is nonetheless a fact.
According to man's view, the heading up of the entire universe seems to be an impossibility. Someone may say, "You talk about the heading up of all things in one unique head? This is impossible." To man, this is impossible,but it is not impossible with God. With Him, nothing is impossible (Mark 10:27). (Life-study of Luke, pp. 663-664)
Further Reading: The Issue of the Dispensing of the Processed Trinity and the Transmitting of the Transcending Christ, ch. 4; Life and Building as Portrayed in the Song of Songs, ch. 5
Morning Nourishment
Eph. 1:10 "Unto the economy of the fullness of the times, to head up all things in Christ, the things in the heavens and the things on the earth,in Him.
Rom. 8:21 "In hope that the creation itself will also be freed from the slavery of corruption into the freedom of the glory of the children of God."
The divine transmission revealed in Ephesians 1 has a great goal—the heading up of all things in Christ....The economy, or dispensation, which God purposed in Himself is to head up all things in Christ at the fullness of the times. The times [in verse 10] refer to the ages. The fullness of the times will be when the new heaven and new earth come after all the dispensations of God in all the ages have been completed.
God has made Christ the Head over all things. Through all the dispensations of God in all the ages, all things will be headed up in Christ in the new heaven and new earth. This will be God's eternal administration and economy. (Life-study of Luke, pp. 662-663)
Today's Reading
At present the whole universe is being corrupted and is deteriorating.Consider the condition of the human race. No one is able to head up the nations. Nevertheless, God is heading up all things in Christ, the unique Head. However, we need to know that for God's heading up of all things, this unique Head needs a Body, and this Body is the church. The church is the Body through whom God is heading up all things in Christ.
Ephesians 1:10 speaks of an economy of the fullness of the times. This indicates that at the fullness of God's dispensations the heading up of all things will be complete. This heading up is done by God through a universal man. The Head of this man is Christ, and the Body of this man is the church.This universal man, comprising the Head and the Body, is the means by which and the sphere in which God is heading up all things in the entire universe.
Because God is heading up all things through a universal man constituted of Christ, the Head, and the church, the Body, we as members of the Body need to keep the oneness under the headship. The subtlety of the enemy is to divide the members of the Body of Christ. However, we are standing for a testimony of the oneness of the believers. In the Lord's recovery we stand as one. Praise Him that here there is a testimony of oneness! This oneness is the instrument,channel, and sphere that God is using to head up all things in Christ.
Concerning the heading up of all things in Christ and through the church,I would ask you to consider Romans 8:19-22: "For the anxious watching of the creation eagerly awaits the revelation of the sons of God. For the creation was made subject to vanity, not of its own will, but because of Him who subjected it, in hope that the creation itself will also be freed from the slavery of corruption into the freedom of the glory of the children of God. For we know that the whole creation groans together and travails in pain together until now." Here we see that all creation is groaning, sighing, because of its corruption. Creation is expecting, eagerly awaiting, the manifestation of the sons of God. At that time all divisions and separations will be removed, and all things, not only mankind, will be headed up in Christ.
First, Christ is heading up the believers. Then through His Body He will head up all things. This is marvelous. Although the heading up of all things in Christ and through the church is far beyond our understanding, it is nonetheless a fact.
According to man's view, the heading up of the entire universe seems to be an impossibility. Someone may say, "You talk about the heading up of all things in one unique head? This is impossible." To man, this is impossible,but it is not impossible with God. With Him, nothing is impossible (Mark 10:27). (Life-study of Luke, pp. 663-664)
Further Reading: The Issue of the Dispensing of the Processed Trinity and the Transmitting of the Transcending Christ, ch. 4; Life and Building as Portrayed in the Song of Songs, ch. 5
晨興聖言─進入生命經歷第四層， 達到長成的人以完成神的定旨(W3-4)
第三週 ‧ 週四
晨興餧養
弗一10『爲着時期滿足時的經綸，要將萬有，無論是在諸天之上的，或是在地上的，都在基督裏歸一於一個元首之下。』
羅八21『指望着受造之物自己，也要從敗壞的奴役得着釋放，得享神兒女之榮耀的自由。』
以弗所一章所啓示神聖的傳輸有一偉大的目標—將萬有在基督裏歸一於一個元首之下。…這經綸，或安排，乃是神在祂自己裏面定意的，要將萬有在時期滿足時，都 在基督裏歸一於一個元首之下。時期在〔十節〕是指世代說的。時期滿足時，是指神在所有世代的一切安排完成後，新天新地來到的時候。
神已經使基督作萬有的頭。藉着神在所有世代中一切的安排，萬有要在新天新地中，在基督裏歸一於一個元首之下。這是神永遠的行政和經綸（路加福音生命讀經，七六七至七六八頁）。
信息選讀
當今整個宇宙都在逐漸敗壞且惡化。看看人類的光景。沒有人能彀統管萬國。然而，神正在基督這獨一的元首裏，將萬有歸一起來。但我們需要知道，神要將萬有歸 一於一個元首之下，這獨一的頭需要一個身體，而這身體乃是召會。召會就是神藉以將萬有在基督裏歸一於一個元首之下的身體。
以弗所一章十節說到時期滿足時的安排。這指明在神的安排滿足的時候，萬有歸一於一個元首之下這件事就要完成。這歸一是神藉着一個宇宙人完成的。這人的頭是基督，身體是召會。這宇宙人由頭和身體組成，神憑藉他並在他裏面，在全宇宙中將萬有歸一於一個元首之下。
因着神將萬有歸一於一個元首之下，是藉着由元首（基督），與身體（召會）所構成的宇宙人，所以我們這些身體上的肢體就需要在元首權柄之下保守一。仇敵的詭 計是要分裂基督身體的肢體。然而，我們是爲着信徒一的見證而站住。我們在主的恢復裏，站住如同一人。讚美祂，這裏有一的見證！這一乃是神用來將萬有在基督 裏歸一於一個元首之下的憑藉、管道和範圍。
關於將萬有在基督裏並藉着召會歸一於一個元首之下，我要請你們看羅馬八章十九至二十二節：『受造之物正在專切期望着，熱切等待神的眾子顯示出來。因爲受造 之物服在虛空之下，不是自己願意的，乃是因那叫它服的，指望着受造之物自己，也要從敗壞的奴役得着釋放，得享神兒女之榮耀的自由。我們知道一切受造之物一 同歎息，一同受生產之苦，直到如今。』在這裏我們看見，一切受造之物都因着自己的敗壞而歎息。受造之物正在期望，熱切等待神的眾子顯示出來。那時，一切的分裂與間隔都要除去；萬有，不僅人類，都要在基督裏歸一於一個元首之下。
首先，基督正將信徒歸一於一個元首之下；然後，祂要藉着祂的身體將萬有歸一於一個元首之下。這太奇妙了。將萬有在基督裏並藉着召會歸一於一個元首之下，這事雖然遠超我們所能領會的，然而這是事實。
按照人的看法，全宇宙歸一於一個元首之下似乎是不可能的。有人也許會說，『你說萬有都要在獨一的頭裏歸一於一個元首之下？這是不可能的。』這事在人不能，在神卻能。在祂凡事都能（可十27）（路加福音生命讀經，七六八至七七○頁）。
參讀：經過過程的神聖三一之分賜與超越基督之輸供的結果，第四章；雅歌中所描繪的生命與建造，第五章。
晨興餧養
弗一10『爲着時期滿足時的經綸，要將萬有，無論是在諸天之上的，或是在地上的，都在基督裏歸一於一個元首之下。』
羅八21『指望着受造之物自己，也要從敗壞的奴役得着釋放，得享神兒女之榮耀的自由。』
以弗所一章所啓示神聖的傳輸有一偉大的目標—將萬有在基督裏歸一於一個元首之下。…這經綸，或安排，乃是神在祂自己裏面定意的，要將萬有在時期滿足時，都 在基督裏歸一於一個元首之下。時期在〔十節〕是指世代說的。時期滿足時，是指神在所有世代的一切安排完成後，新天新地來到的時候。
神已經使基督作萬有的頭。藉着神在所有世代中一切的安排，萬有要在新天新地中，在基督裏歸一於一個元首之下。這是神永遠的行政和經綸（路加福音生命讀經，七六七至七六八頁）。
信息選讀
當今整個宇宙都在逐漸敗壞且惡化。看看人類的光景。沒有人能彀統管萬國。然而，神正在基督這獨一的元首裏，將萬有歸一起來。但我們需要知道，神要將萬有歸 一於一個元首之下，這獨一的頭需要一個身體，而這身體乃是召會。召會就是神藉以將萬有在基督裏歸一於一個元首之下的身體。
以弗所一章十節說到時期滿足時的安排。這指明在神的安排滿足的時候，萬有歸一於一個元首之下這件事就要完成。這歸一是神藉着一個宇宙人完成的。這人的頭是基督，身體是召會。這宇宙人由頭和身體組成，神憑藉他並在他裏面，在全宇宙中將萬有歸一於一個元首之下。
因着神將萬有歸一於一個元首之下，是藉着由元首（基督），與身體（召會）所構成的宇宙人，所以我們這些身體上的肢體就需要在元首權柄之下保守一。仇敵的詭 計是要分裂基督身體的肢體。然而，我們是爲着信徒一的見證而站住。我們在主的恢復裏，站住如同一人。讚美祂，這裏有一的見證！這一乃是神用來將萬有在基督 裏歸一於一個元首之下的憑藉、管道和範圍。
關於將萬有在基督裏並藉着召會歸一於一個元首之下，我要請你們看羅馬八章十九至二十二節：『受造之物正在專切期望着，熱切等待神的眾子顯示出來。因爲受造 之物服在虛空之下，不是自己願意的，乃是因那叫它服的，指望着受造之物自己，也要從敗壞的奴役得着釋放，得享神兒女之榮耀的自由。我們知道一切受造之物一 同歎息，一同受生產之苦，直到如今。』在這裏我們看見，一切受造之物都因着自己的敗壞而歎息。受造之物正在期望，熱切等待神的眾子顯示出來。那時，一切的分裂與間隔都要除去；萬有，不僅人類，都要在基督裏歸一於一個元首之下。
首先，基督正將信徒歸一於一個元首之下；然後，祂要藉着祂的身體將萬有歸一於一個元首之下。這太奇妙了。將萬有在基督裏並藉着召會歸一於一個元首之下，這事雖然遠超我們所能領會的，然而這是事實。
按照人的看法，全宇宙歸一於一個元首之下似乎是不可能的。有人也許會說，『你說萬有都要在獨一的頭裏歸一於一個元首之下？這是不可能的。』這事在人不能，在神卻能。在祂凡事都能（可十27）（路加福音生命讀經，七六八至七七○頁）。
參讀：經過過程的神聖三一之分賜與超越基督之輸供的結果，第四章；雅歌中所描繪的生命與建造，第五章。
Morning Nourishment-The Experience, Growth, And Ministry Of Life For The Body(W3-3)
WEEK 3 — DAY 3
Morning Nourishment
Eph. 1:19-20 "And what is the surpassing greatness of His power toward us who believe,...which He caused to operate in Christ in raising Him from the dead and seating Him at His right hand in the heavenlies."
22 "And He subjected all things under His feet and gave Him to be Head over all things to the church."
Christ in His ascension transcended Hades,...the earth,... the air,...and all the heavens....Christ transcended these four layers (Eph. 1:20-21; 4:8-10; Heb. 4:14; 7:26). Hades is the first layer, below the earth where the dead people are held. The earth is where the fallen men are moving against God.The air is where Satan and his power of darkness are struggling against God.The third heaven is a good place, but Satan even has a way to go to that good place (Job 1:6-12a; 2:1-6). In Christ's ascension He transcended these four layers. Today He is not only above Hades, the earth, and the air, but also above the third heaven. He is higher than all the heavens. (The Practical Way to Live a Life according to the High Peak of the Divine Revelation, p. 18)
Today's Reading
In His ascension Christ was crowned with glory and honor and enthroned for God's administration. This means that He shares God's throne to be the unique Administrator in the universe. Through His ascension Christ was also inaugurated to be the Lord to possess all and to be the Christ to carry out God's commission....All these matters are objective....Christ's ascension is related to us in a subjective way...[in that] there is a transmission from the ascended Christ to us....Ephesians 1:22 says that God gave Christ "to be Head over all things to the church." The phrase to the church indicates a transmission from the ascended Christ to the church, His Body.
God gave Christ to be something to the church. [Verse 22] does not mean that God gave Christ to the church as a gift; it means that God gave Christ a gift—the headship over all things. According to this understanding, a great gift was given to Christ by God, and this great gift was the headship over all things.
God's giving Christ to be the Head over all things is to the church. To the church...implies a transmission. What God gave Christ to be is to the church;it is transmitted to the church. The church shares it. This corresponds to the word His power toward us in verse 19. The phrase toward us is a key, for it also indicates a transmission. God's power in the heavens is toward us; that is, His power is transmitted to us.
[Which in verse 20] refers to power in verse 19. In verse 20 Paul speaks of the power which God caused to operate in Christ. From this verse through verse 22 we see that God caused to operate this power in Christ by four steps: first, raising Him from among the dead; second, seating Him at His right hand in the heavenlies; third, subjecting all things under His feet; and fourth, giving Him to be Head over all things to the church. The final step of God's working in Christ with His great power was to give Him to be the Head over all things, and what God gave Christ to be was to the church.
If Paul had concluded Ephesians 1 by saying that God gave Christ to be Head over all things, Christ's ascension would not have anything to do with the church. Paul, however, added the important phrase "to the church."...This phrase implies a transmission. Whatever Christ, the Head, has attained and obtained is transmitted to the church, His Body.
All that Christ is in His ascension is being transmitted to the church.Because the divine transmission is not once for all, the church should continually receive this transmission....God raised up Christ, seated Him in the heavens, put everything under His feet, and gave Him the great gift of being the Head over all things. Now whatever Christ is in His ascension is being transmitted into the church. This is the continual transmission into the church of the ascended Christ with the full significance of His ascension.(Life-study of Luke, pp. 655-660)
Further Reading: Life-study of Luke, msg. 78; The Practical Way to Live a Life according to the High Peak of the Divine Revelation, ch. 1
Morning Nourishment
Eph. 1:19-20 "And what is the surpassing greatness of His power toward us who believe,...which He caused to operate in Christ in raising Him from the dead and seating Him at His right hand in the heavenlies."
22 "And He subjected all things under His feet and gave Him to be Head over all things to the church."
Christ in His ascension transcended Hades,...the earth,... the air,...and all the heavens....Christ transcended these four layers (Eph. 1:20-21; 4:8-10; Heb. 4:14; 7:26). Hades is the first layer, below the earth where the dead people are held. The earth is where the fallen men are moving against God.The air is where Satan and his power of darkness are struggling against God.The third heaven is a good place, but Satan even has a way to go to that good place (Job 1:6-12a; 2:1-6). In Christ's ascension He transcended these four layers. Today He is not only above Hades, the earth, and the air, but also above the third heaven. He is higher than all the heavens. (The Practical Way to Live a Life according to the High Peak of the Divine Revelation, p. 18)
Today's Reading
In His ascension Christ was crowned with glory and honor and enthroned for God's administration. This means that He shares God's throne to be the unique Administrator in the universe. Through His ascension Christ was also inaugurated to be the Lord to possess all and to be the Christ to carry out God's commission....All these matters are objective....Christ's ascension is related to us in a subjective way...[in that] there is a transmission from the ascended Christ to us....Ephesians 1:22 says that God gave Christ "to be Head over all things to the church." The phrase to the church indicates a transmission from the ascended Christ to the church, His Body.
God gave Christ to be something to the church. [Verse 22] does not mean that God gave Christ to the church as a gift; it means that God gave Christ a gift—the headship over all things. According to this understanding, a great gift was given to Christ by God, and this great gift was the headship over all things.
God's giving Christ to be the Head over all things is to the church. To the church...implies a transmission. What God gave Christ to be is to the church;it is transmitted to the church. The church shares it. This corresponds to the word His power toward us in verse 19. The phrase toward us is a key, for it also indicates a transmission. God's power in the heavens is toward us; that is, His power is transmitted to us.
[Which in verse 20] refers to power in verse 19. In verse 20 Paul speaks of the power which God caused to operate in Christ. From this verse through verse 22 we see that God caused to operate this power in Christ by four steps: first, raising Him from among the dead; second, seating Him at His right hand in the heavenlies; third, subjecting all things under His feet; and fourth, giving Him to be Head over all things to the church. The final step of God's working in Christ with His great power was to give Him to be the Head over all things, and what God gave Christ to be was to the church.
If Paul had concluded Ephesians 1 by saying that God gave Christ to be Head over all things, Christ's ascension would not have anything to do with the church. Paul, however, added the important phrase "to the church."...This phrase implies a transmission. Whatever Christ, the Head, has attained and obtained is transmitted to the church, His Body.
All that Christ is in His ascension is being transmitted to the church.Because the divine transmission is not once for all, the church should continually receive this transmission....God raised up Christ, seated Him in the heavens, put everything under His feet, and gave Him the great gift of being the Head over all things. Now whatever Christ is in His ascension is being transmitted into the church. This is the continual transmission into the church of the ascended Christ with the full significance of His ascension.(Life-study of Luke, pp. 655-660)
Further Reading: Life-study of Luke, msg. 78; The Practical Way to Live a Life according to the High Peak of the Divine Revelation, ch. 1
晨興聖言─進入生命經歷第四層， 達到長成的人以完成神的定旨(W3-3)
第三週 ‧ 週三
晨興餧養
弗一19 〜20『以及祂的能力向着我們這信的人，…是何等超越的浩大，就是祂在基督身上所運行的，使祂從死人中復活，叫祂在諸天界裏，坐在自己的右邊。』
22『將萬有服在祂的腳下，並使祂向着召會作萬有的頭。』
基督在祂的升天裏超越陰間…、地…、空中…和諸天…。基督超越了這四層（弗一20〜21，四8〜10，來四14，七26）。陰間是第一層，是在地下拘留死 人的地方。地是墮落之人行動反對神的地方。空中是撒但和他黑暗權勢爭鬬抵擋神的地方。三層天是個好地方，但撒但甚至也有辦法到那個好地方去（伯一6 〜12 上，二1 〜6）。基督在祂的升天裏，超越了這四層。今天祂不僅在陰間、地和空中之上，祂也在三層天之上。祂乃是高過諸天（過照着聖經中神聖啓示高峯之生活實行的 路，一六頁）。
信息選讀
基督在祂的升天裏，得了榮耀尊貴爲冠冕，並且爲着神的行政登了寶座。這意思就是說，祂與神同登寶座，成爲宇宙中獨一的執政管理者。基督藉着祂的升天也就職 爲主，要得着萬有，且就職爲基督，要完成神的使命。…這一切事都是客觀的。…基督的升天與我們有主觀的關係，…〔因爲〕從升天的基督向着我們有一種傳 輸。…〔以弗所一章〕二十二節說，神使基督『向着召會作萬有的頭』。『向着召會』，指明從升天的基督向着召會，祂的身體，有一種傳輸。
神使基督向着召會作爲萬有的頭。這意思不是神將基督當作恩賜賜給召會，乃是神將一個恩賜—萬有的元首權柄，賜給基督。 按照這種領會，神將一個大恩賜賜給基督，這大恩賜就是萬有的元首權柄。
神使基督作萬有的頭乃是向着召會。…『向着召會』含示一種傳輸。神使基督所作的乃是向着召會，傳輸給召會。召會一同分享這件事。這符合十九節的話：『祂的 能力向着我們。』『向着我們』這辭是一把鑰匙，因爲這也指明一種傳輸。神在諸天裏的能力是向着我們；也就是說，祂的能力是傳輸給我們。
二十節…『就是祂在基督身上所運行的』，…是指十九節的『能力』。保羅在二十節說到神在基督身上所運行的能力。從二十至二十二節，我們看見神運行這能力在 基督身上共有四步：首先，使祂從死人中復活；其次，叫祂在諸天界裏，坐在自己的右邊；第三，將萬有服在祂的腳下；第四，使祂向着召會作萬有的頭。神用浩大 的能力在基督身上的運行，末了一步是使祂作萬有的頭，而神使祂所成爲的乃是向着召會。
如果保羅寫以弗所一章的結論只說，神使基督作萬有的頭，基督的升天就與召會毫不相干。然而，保羅加上『向着召會』這重要的辭。…這辭含示一種傳輸。凡元首基督所達到、所得着的，都傳輸給召會—祂的身體。
基督在升天裏的一切所是，正傳輸給召會。因着神聖的傳輸不是一勞永逸的，因此召會應當不斷的接受這傳輸。…神使基督復活、叫祂坐在諸天裏，將萬有放在祂腳 下，又賜給祂一大恩賜—使祂作萬有的頭。現今基督在祂升天裏的這一切所是，正傳輸到召會裏面。這就是升天的基督帶着祂升天的完滿意義，不斷的傳輸到召會裏 面（路加福音生命讀經，七五八至七六一、七六三至七六四頁）。
參讀：路加福音生命讀經，第七十八篇；過照着聖經中神聖啓示高峯之生活實行的路，第一章。
晨興餧養
弗一19 〜20『以及祂的能力向着我們這信的人，…是何等超越的浩大，就是祂在基督身上所運行的，使祂從死人中復活，叫祂在諸天界裏，坐在自己的右邊。』
22『將萬有服在祂的腳下，並使祂向着召會作萬有的頭。』
基督在祂的升天裏超越陰間…、地…、空中…和諸天…。基督超越了這四層（弗一20〜21，四8〜10，來四14，七26）。陰間是第一層，是在地下拘留死 人的地方。地是墮落之人行動反對神的地方。空中是撒但和他黑暗權勢爭鬬抵擋神的地方。三層天是個好地方，但撒但甚至也有辦法到那個好地方去（伯一6 〜12 上，二1 〜6）。基督在祂的升天裏，超越了這四層。今天祂不僅在陰間、地和空中之上，祂也在三層天之上。祂乃是高過諸天（過照着聖經中神聖啓示高峯之生活實行的 路，一六頁）。
信息選讀
基督在祂的升天裏，得了榮耀尊貴爲冠冕，並且爲着神的行政登了寶座。這意思就是說，祂與神同登寶座，成爲宇宙中獨一的執政管理者。基督藉着祂的升天也就職 爲主，要得着萬有，且就職爲基督，要完成神的使命。…這一切事都是客觀的。…基督的升天與我們有主觀的關係，…〔因爲〕從升天的基督向着我們有一種傳 輸。…〔以弗所一章〕二十二節說，神使基督『向着召會作萬有的頭』。『向着召會』，指明從升天的基督向着召會，祂的身體，有一種傳輸。
神使基督向着召會作爲萬有的頭。這意思不是神將基督當作恩賜賜給召會，乃是神將一個恩賜—萬有的元首權柄，賜給基督。 按照這種領會，神將一個大恩賜賜給基督，這大恩賜就是萬有的元首權柄。
神使基督作萬有的頭乃是向着召會。…『向着召會』含示一種傳輸。神使基督所作的乃是向着召會，傳輸給召會。召會一同分享這件事。這符合十九節的話：『祂的 能力向着我們。』『向着我們』這辭是一把鑰匙，因爲這也指明一種傳輸。神在諸天裏的能力是向着我們；也就是說，祂的能力是傳輸給我們。
二十節…『就是祂在基督身上所運行的』，…是指十九節的『能力』。保羅在二十節說到神在基督身上所運行的能力。從二十至二十二節，我們看見神運行這能力在 基督身上共有四步：首先，使祂從死人中復活；其次，叫祂在諸天界裏，坐在自己的右邊；第三，將萬有服在祂的腳下；第四，使祂向着召會作萬有的頭。神用浩大 的能力在基督身上的運行，末了一步是使祂作萬有的頭，而神使祂所成爲的乃是向着召會。
如果保羅寫以弗所一章的結論只說，神使基督作萬有的頭，基督的升天就與召會毫不相干。然而，保羅加上『向着召會』這重要的辭。…這辭含示一種傳輸。凡元首基督所達到、所得着的，都傳輸給召會—祂的身體。
基督在升天裏的一切所是，正傳輸給召會。因着神聖的傳輸不是一勞永逸的，因此召會應當不斷的接受這傳輸。…神使基督復活、叫祂坐在諸天裏，將萬有放在祂腳 下，又賜給祂一大恩賜—使祂作萬有的頭。現今基督在祂升天裏的這一切所是，正傳輸到召會裏面。這就是升天的基督帶着祂升天的完滿意義，不斷的傳輸到召會裏 面（路加福音生命讀經，七五八至七六一、七六三至七六四頁）。
參讀：路加福音生命讀經，第七十八篇；過照着聖經中神聖啓示高峯之生活實行的路，第一章。
Morning Nourishment-The Experience, Growth, And Ministry Of Life For The Body(W3-2)
WEEK 3 — DAY 2
Morning Nourishment
Acts 2:34-36 "For David did not ascend into the heavens, but he himself says, "The Lord said to my Lord, Sit at My right hand until I set Your enemies as a footstool for Your feet." Therefore let all the house of Israel know assuredly that God has made Him both Lord and Christ,this Jesus whom you have crucified."
[The] word [inauguration] is not in the Scriptures, but the fact of the Man-Savior's inauguration is there nonetheless....In Acts 2:36 the word made can be understood to mean "inaugurated."... In His ascension God inaugurated Jesus Christ into His heavenly ministry. This means that in His ascension, in His inauguration, God made Him Lord and Christ. (Life-study of Luke, pp.641-642)
Today's Reading
The Man-Savior, in His ascension, has been made the Lord to possess all (Acts 2:36). He is now the Lord to possess the whole universe, God's chosen people, and all positive things, matters, and persons. Christ is the Lord not only of God's chosen people but also of the angels and of all those who will be in the millennium and in the new heaven and the new earth. Therefore, He is the Lord of the heavens, the earth, and of everything and everyone He has redeemed.
Acts 2:36 reveals that in His ascension the Man-Savior was made not only the Lord but also the Christ. He was made the Christ as God's anointed (Heb.1:9) to carry out God's commission.
When some hear about the objective aspect of Christ's ascension, they may say,"...This is wonderful, but it seems to be something too high for me and too far away from me. What does this have to do with me?" In answering such a question we need to realize that the very Christ in resurrection, the pneumatic Christ, lives in us. According to John 20:22, in His resurrection Christ came back to the disciples to breathe Himself into them. But according to Mark 16, Luke 24, and Acts 1, the Lord ascended to the heavens so that something further could take place. If His relationship with us ceased with His breathing Himself into us, it would be difficult for Him to work out anything for the accomplishment of God's New Testament economy. After breathing Himself into the disciples, it was still necessary for Him to be inaugurated into His heavenly office.
The President does not begin executing his presidency immediately after the election. No, he must wait until...the day he is inaugurated into his office. Then,after his inauguration, he may begin to carry out his administration as President.Likewise, after the Man-Savior's resurrection, He still needed to be inaugurated in His ascension. For fifty days after the Lord breathed Himself into the disciples, they were quiet. But after the Lord ascended to the heavens and was inaugurated into His post, a great many things began to happen, starting on the day of Pentecost.
Now the very Christ who lives in us and works through us is not only the One in resurrection but also the One in ascension. The One in resurrection is full of life and power, but He still needs authority in ascension.
We need to see that, as believers, we have One living in us who has not only life and power in resurrection but also authority in ascension. The very Christ in resurrection and ascension lives in us and dwells upon us. He lives in us as life, and He dwells upon us as authority. Therefore, we are now one with this Christ in His resurrection and ascension. As a result, we have life and power in resurrection and also authority in ascension.
In His ascension the Man-Savior was crowned with glory and honor. In His ascension He was also enthroned to be the Administrator over the whole universe. Furthermore, in His ascension He was made the Lord of all and the Christ to carry out God's eternal plan to propagate Himself on earth to produce a Body to match Him for His expression....When we contact Him,we need to have the realization of what He is, a realization of His status,position, and office. (Life-study of Luke, pp. 646-648,651)
Further Reading: Life-study of Luke, msg. 77; CWWL, 1973-1974, vol. 2,"The Wonderful Christ in the Canon of the New Testament,"ch. 9
Morning Nourishment
Acts 2:34-36 "For David did not ascend into the heavens, but he himself says, "The Lord said to my Lord, Sit at My right hand until I set Your enemies as a footstool for Your feet." Therefore let all the house of Israel know assuredly that God has made Him both Lord and Christ,this Jesus whom you have crucified."
[The] word [inauguration] is not in the Scriptures, but the fact of the Man-Savior's inauguration is there nonetheless....In Acts 2:36 the word made can be understood to mean "inaugurated."... In His ascension God inaugurated Jesus Christ into His heavenly ministry. This means that in His ascension, in His inauguration, God made Him Lord and Christ. (Life-study of Luke, pp.641-642)
Today's Reading
The Man-Savior, in His ascension, has been made the Lord to possess all (Acts 2:36). He is now the Lord to possess the whole universe, God's chosen people, and all positive things, matters, and persons. Christ is the Lord not only of God's chosen people but also of the angels and of all those who will be in the millennium and in the new heaven and the new earth. Therefore, He is the Lord of the heavens, the earth, and of everything and everyone He has redeemed.
Acts 2:36 reveals that in His ascension the Man-Savior was made not only the Lord but also the Christ. He was made the Christ as God's anointed (Heb.1:9) to carry out God's commission.
When some hear about the objective aspect of Christ's ascension, they may say,"...This is wonderful, but it seems to be something too high for me and too far away from me. What does this have to do with me?" In answering such a question we need to realize that the very Christ in resurrection, the pneumatic Christ, lives in us. According to John 20:22, in His resurrection Christ came back to the disciples to breathe Himself into them. But according to Mark 16, Luke 24, and Acts 1, the Lord ascended to the heavens so that something further could take place. If His relationship with us ceased with His breathing Himself into us, it would be difficult for Him to work out anything for the accomplishment of God's New Testament economy. After breathing Himself into the disciples, it was still necessary for Him to be inaugurated into His heavenly office.
The President does not begin executing his presidency immediately after the election. No, he must wait until...the day he is inaugurated into his office. Then,after his inauguration, he may begin to carry out his administration as President.Likewise, after the Man-Savior's resurrection, He still needed to be inaugurated in His ascension. For fifty days after the Lord breathed Himself into the disciples, they were quiet. But after the Lord ascended to the heavens and was inaugurated into His post, a great many things began to happen, starting on the day of Pentecost.
Now the very Christ who lives in us and works through us is not only the One in resurrection but also the One in ascension. The One in resurrection is full of life and power, but He still needs authority in ascension.
We need to see that, as believers, we have One living in us who has not only life and power in resurrection but also authority in ascension. The very Christ in resurrection and ascension lives in us and dwells upon us. He lives in us as life, and He dwells upon us as authority. Therefore, we are now one with this Christ in His resurrection and ascension. As a result, we have life and power in resurrection and also authority in ascension.
In His ascension the Man-Savior was crowned with glory and honor. In His ascension He was also enthroned to be the Administrator over the whole universe. Furthermore, in His ascension He was made the Lord of all and the Christ to carry out God's eternal plan to propagate Himself on earth to produce a Body to match Him for His expression....When we contact Him,we need to have the realization of what He is, a realization of His status,position, and office. (Life-study of Luke, pp. 646-648,651)
Further Reading: Life-study of Luke, msg. 77; CWWL, 1973-1974, vol. 2,"The Wonderful Christ in the Canon of the New Testament,"ch. 9
晨興聖言─進入生命經歷第四層， 達到長成的人以完成神的定旨(W3-2)
第三週 ‧ 週二
晨興餧養
徒二34 〜36『大衞並沒有升到諸天之上，但他自己說，『主對我主說，你坐在我的右邊，等我使你的仇敵作你的腳凳。』所以，以色列全家當確實的知道，你們釘在十字架上的這位耶穌，神已經立祂爲主爲基督了。』
聖經裏找不到『就職』一辭，…但是聖經裏確有人救主就職這事實。…行傳二章三十六節的『立』可以領會成使其就職之意。…在耶穌基督升天時，神使祂就職進入祂屬天的職事。這就是說，在祂的升天裏，在祂的就職裏，神立祂爲主
爲基督（路加福音生命讀經，七四三頁）。
信息選讀
人救主在祂的升天裏已經被立爲主，來得着萬有（徒二36）。祂現今是主，爲要得着整個宇宙、神所揀選的人，以及一切正面的人、事、物。基督不僅是神所揀選 之人的主，也是天使的主，還是一切將來在千年國並新天新地裏之人的主。因此，祂是諸天、地並祂所救贖的一切人、事、物的主。
行傳二章三十六節啓示，人救主在祂的升天裏，不僅被立爲主，也被立爲基督。祂被立爲基督，作神的受膏者（來一9），來完成神的使命。
有些人聽到基督升天客觀的一面，也許會說，『…這非常美妙，但這事似乎對我太高，離我太遠，這與我有甚麼關係？』我們要回答這樣的問題，就需要瞭解在復活 裏的基督，那是靈的基督，活在我們裏面。按照約翰二十章二十二節，基督在復活裏回到門徒那裏，是將祂自己吹到他們裏面。然而按照馬可十六章，路加二十四 章，以及行傳一章，主升上諸天，是爲着進一步發生一些事。如果祂和我們的關係，終止在將祂自己吹到我們裏面，祂就很難作出甚麼來成就神新約的經綸。祂將自 己吹到門徒裏面以後，還需要就職進入屬天的職任。
總統不是在選舉以後立刻執行總統的職務。他必須等到…就職進入職務的那一天。他在就職以後，就可以開始以總統的身分施政。照樣，人救主復活以後，還需要在升天裏就職。主將祂自己吹到門徒裏面以後，五十天之久門徒都沒有動靜。然而到了主升上諸天並就職以後，從五旬節那天起，許多事情發生了。
現今那位活在我們裏面，並藉着我們作工的基督，不僅是在復活裏的一位，也是在升天裏的一位。那在復活裏的一位滿有生命與能力，然而祂還需要有升天的權柄。
我們需要看見，我們信徒有一位活在我們裏面，祂不僅有復活裏的生命與能力，也有升天裏的權柄。在復活和升天裏的基督，活在我們裏面，也停留在我們身上。祂 活在我們裏面作生命，也停留在我們身上作權柄。因此，我們現今與這位在復活和升天裏的基督是一。結果，我們有復活裏的生命和能力，也有升天裏的權柄。
人救主在祂的升天裏得了榮耀尊貴爲冠冕，也在升天裏登了寶座，成爲全宇宙的執政管理者。不僅如此，祂在升天裏被立爲萬有的主，爲基督，以完成神永遠的計 畫，在地上繁殖自己，好產生身體與祂相配，作祂的彰顯。…當我們接觸祂，需要認識祂的所是，認識祂的身分、地位和職任（路加福音生命讀經，七四九至七五 二、七五五頁）。
參讀：路加福音生命讀經，第七十七篇；新約聖經中奇妙的基督，第九章。
晨興餧養
徒二34 〜36『大衞並沒有升到諸天之上，但他自己說，『主對我主說，你坐在我的右邊，等我使你的仇敵作你的腳凳。』所以，以色列全家當確實的知道，你們釘在十字架上的這位耶穌，神已經立祂爲主爲基督了。』
聖經裏找不到『就職』一辭，…但是聖經裏確有人救主就職這事實。…行傳二章三十六節的『立』可以領會成使其就職之意。…在耶穌基督升天時，神使祂就職進入祂屬天的職事。這就是說，在祂的升天裏，在祂的就職裏，神立祂爲主
爲基督（路加福音生命讀經，七四三頁）。
信息選讀
人救主在祂的升天裏已經被立爲主，來得着萬有（徒二36）。祂現今是主，爲要得着整個宇宙、神所揀選的人，以及一切正面的人、事、物。基督不僅是神所揀選 之人的主，也是天使的主，還是一切將來在千年國並新天新地裏之人的主。因此，祂是諸天、地並祂所救贖的一切人、事、物的主。
行傳二章三十六節啓示，人救主在祂的升天裏，不僅被立爲主，也被立爲基督。祂被立爲基督，作神的受膏者（來一9），來完成神的使命。
有些人聽到基督升天客觀的一面，也許會說，『…這非常美妙，但這事似乎對我太高，離我太遠，這與我有甚麼關係？』我們要回答這樣的問題，就需要瞭解在復活 裏的基督，那是靈的基督，活在我們裏面。按照約翰二十章二十二節，基督在復活裏回到門徒那裏，是將祂自己吹到他們裏面。然而按照馬可十六章，路加二十四 章，以及行傳一章，主升上諸天，是爲着進一步發生一些事。如果祂和我們的關係，終止在將祂自己吹到我們裏面，祂就很難作出甚麼來成就神新約的經綸。祂將自 己吹到門徒裏面以後，還需要就職進入屬天的職任。
總統不是在選舉以後立刻執行總統的職務。他必須等到…就職進入職務的那一天。他在就職以後，就可以開始以總統的身分施政。照樣，人救主復活以後，還需要在升天裏就職。主將祂自己吹到門徒裏面以後，五十天之久門徒都沒有動靜。然而到了主升上諸天並就職以後，從五旬節那天起，許多事情發生了。
現今那位活在我們裏面，並藉着我們作工的基督，不僅是在復活裏的一位，也是在升天裏的一位。那在復活裏的一位滿有生命與能力，然而祂還需要有升天的權柄。
我們需要看見，我們信徒有一位活在我們裏面，祂不僅有復活裏的生命與能力，也有升天裏的權柄。在復活和升天裏的基督，活在我們裏面，也停留在我們身上。祂 活在我們裏面作生命，也停留在我們身上作權柄。因此，我們現今與這位在復活和升天裏的基督是一。結果，我們有復活裏的生命和能力，也有升天裏的權柄。
人救主在祂的升天裏得了榮耀尊貴爲冠冕，也在升天裏登了寶座，成爲全宇宙的執政管理者。不僅如此，祂在升天裏被立爲萬有的主，爲基督，以完成神永遠的計 畫，在地上繁殖自己，好產生身體與祂相配，作祂的彰顯。…當我們接觸祂，需要認識祂的所是，認識祂的身分、地位和職任（路加福音生命讀經，七四九至七五 二、七五五頁）。
參讀：路加福音生命讀經，第七十七篇；新約聖經中奇妙的基督，第九章。
Morning Nourishment-The Experience, Growth, And Ministry Of Life For The Body(W3-1)
WEEK 3 — DAY 1
Morning Nourishment
Heb. 2:7 "You have made Him a little inferior to the angels; You have crowned Him with glory and honor and have set Him over the works of Your hands."
12:2 "Looking away unto Jesus, the Author and Perfecter of our faith,who for the joy set before Him endured the cross, despising the shame,and has sat down on the right hand of the throne of God."
The Man-Savior's ascension is His inauguration into His heavenly office through the process of creation, incarnation, human living, crucifixion,and resurrection as God and man, as the Creator and the creature, and as the Redeemer, the Savior, and the life-giving Spirit, to execute God's administration and to carry out God's New Testament economy (dispensation).
As the One who passed through the process of creation, incarnation,human living, crucifixion, and resurrection, the Man-Savior with His wonderful status has been inaugurated into His heavenly office to execute God's administration and to carry out God's New Testament economy. Christ is now on the throne to administrate the entire universe. He is the unique Administrator, the King of kings and the Lord of lords. All the rulers of the earth are under Him. He is the Administrator to execute God's administration and also to carry out God's New Testament economy. His administrating is related to the universe, but His carrying out of God's New Testament economy is to propagate Himself for His reproduction to build up the church, His Body, which will issue in the New Jerusalem. How wonderful! (Life-study of Luke, pp. 641,644)
Today's Reading
[In] the objective aspect of Christ's ascension...the Man-Savior was crowned with glory and honor. Hebrews 2:9 says, "But we see Jesus, who was made a little inferior to the angels because of the suffering of death, crowned with glory and honor." Here glory and honor are considered a crown. Glory is the splendor related to Jesus' person; honor is the preciousness related to Jesus' worth (1 Pet. 2:7). Here we may also point out that the Lord's dignity is related to His position (2 Pet. 1:17). As the ascended One crowned with glory and honor, Christ is in a state of glory and has a rank of honor.
Christ is glorious in state and honorable in rank. He is above all kings and rulers; this is His honor. He has received such a glory and has entered into such an honor. This glory and honor are the crown with which He has been crowned.
Another matter related to the objective aspect of Christ's ascension is that He has been enthroned for God's administration....From [Hebrews 12:2] we may have the impression that next to the throne of God, at His right hand,is another throne. However, in the book of Revelation we see that it is only one throne of both God and Christ. In Revelation 3:21 the Lord says that He sat down with His Father on His throne. Furthermore, ...Revelation 22:1 and 3 do not speak of thrones—one for God and another for the Lamb—but of the throne of God and of the Lamb. Hence, it is one throne for both God and the Lamb.
[In Revelation 21:23] the Lamb, Christ, as the lamp shines with God as the light to illumine the city with the glory of God, the expression of the divine light. Christ, the Lamb, is the lamp, and God is the light within the lamp.Because the light is in the lamp, the light cannot be separated from the lamp.We can see from this how both God and Christ are sitting on one throne. Just as the light is in the lamp, so God is in Christ. Since God is in Christ sitting on the throne, both God and Christ sit on one throne in the heavens.
The fact that God in Christ is sitting on the throne means that God administrates the entire universe from within Christ and through Christ, just as the light shines from within the lamp and through the lamp. From this we can see that Christ is enthroned with God. God is on the throne, and this very God is in the enthroned Man-Savior. As we consider this we see that the enthronement of the Man-Savior involves the Divine Trinity. (Life-study of Luke, pp. 644-646)
Further Reading: Life-study of Luke, msg. 76
Morning Nourishment
Heb. 2:7 "You have made Him a little inferior to the angels; You have crowned Him with glory and honor and have set Him over the works of Your hands."
12:2 "Looking away unto Jesus, the Author and Perfecter of our faith,who for the joy set before Him endured the cross, despising the shame,and has sat down on the right hand of the throne of God."
The Man-Savior's ascension is His inauguration into His heavenly office through the process of creation, incarnation, human living, crucifixion,and resurrection as God and man, as the Creator and the creature, and as the Redeemer, the Savior, and the life-giving Spirit, to execute God's administration and to carry out God's New Testament economy (dispensation).
As the One who passed through the process of creation, incarnation,human living, crucifixion, and resurrection, the Man-Savior with His wonderful status has been inaugurated into His heavenly office to execute God's administration and to carry out God's New Testament economy. Christ is now on the throne to administrate the entire universe. He is the unique Administrator, the King of kings and the Lord of lords. All the rulers of the earth are under Him. He is the Administrator to execute God's administration and also to carry out God's New Testament economy. His administrating is related to the universe, but His carrying out of God's New Testament economy is to propagate Himself for His reproduction to build up the church, His Body, which will issue in the New Jerusalem. How wonderful! (Life-study of Luke, pp. 641,644)
Today's Reading
[In] the objective aspect of Christ's ascension...the Man-Savior was crowned with glory and honor. Hebrews 2:9 says, "But we see Jesus, who was made a little inferior to the angels because of the suffering of death, crowned with glory and honor." Here glory and honor are considered a crown. Glory is the splendor related to Jesus' person; honor is the preciousness related to Jesus' worth (1 Pet. 2:7). Here we may also point out that the Lord's dignity is related to His position (2 Pet. 1:17). As the ascended One crowned with glory and honor, Christ is in a state of glory and has a rank of honor.
Christ is glorious in state and honorable in rank. He is above all kings and rulers; this is His honor. He has received such a glory and has entered into such an honor. This glory and honor are the crown with which He has been crowned.
Another matter related to the objective aspect of Christ's ascension is that He has been enthroned for God's administration....From [Hebrews 12:2] we may have the impression that next to the throne of God, at His right hand,is another throne. However, in the book of Revelation we see that it is only one throne of both God and Christ. In Revelation 3:21 the Lord says that He sat down with His Father on His throne. Furthermore, ...Revelation 22:1 and 3 do not speak of thrones—one for God and another for the Lamb—but of the throne of God and of the Lamb. Hence, it is one throne for both God and the Lamb.
[In Revelation 21:23] the Lamb, Christ, as the lamp shines with God as the light to illumine the city with the glory of God, the expression of the divine light. Christ, the Lamb, is the lamp, and God is the light within the lamp.Because the light is in the lamp, the light cannot be separated from the lamp.We can see from this how both God and Christ are sitting on one throne. Just as the light is in the lamp, so God is in Christ. Since God is in Christ sitting on the throne, both God and Christ sit on one throne in the heavens.
The fact that God in Christ is sitting on the throne means that God administrates the entire universe from within Christ and through Christ, just as the light shines from within the lamp and through the lamp. From this we can see that Christ is enthroned with God. God is on the throne, and this very God is in the enthroned Man-Savior. As we consider this we see that the enthronement of the Man-Savior involves the Divine Trinity. (Life-study of Luke, pp. 644-646)
Further Reading: Life-study of Luke, msg. 76
晨興聖言─進入生命經歷第四層， 達到長成的人以完成神的定旨(W3-1)
第三週 ‧ 週一
晨興餧養
來二7『你使祂比天使微小一點，賜祂榮耀尊貴爲冠冕，並派祂管理你手所造的。』
十二2『望斷以及於耶穌，就是我們信心的創始者與成終者；祂爲那擺在前面的喜樂，就輕看羞辱，忍受了十字架，便坐在神寶座的右邊。』
人救主的升天乃是祂經過創造、成爲肉體、爲人生活、釘十字架與復活的過程，是神也是人，是創造主也是受造者，又是救贖主、救主以及賜生命的靈，就職進入屬天的職任，以執行神的行政，並完成神新約的經綸。
具有奇妙身分的人救主，經過創造、成爲肉體、爲人生活、釘十字架與復活的過程，已經就職進入祂屬天的職任，以執行神的行政，並完成神新約的經綸。基督現今 在寶座上，執政管理整個宇宙。祂是獨一的執政管理者，是萬王之王，萬主之主。地上一切的執政者都在祂之下。祂是執政管理者，執行神的行政，也完成神新約的 經綸。祂的執政管理與宇宙有關，但祂完成神新約的經綸，乃是繁殖祂自己，作祂的複製，以建造召會，就是祂的身體，結果乃是新耶路撒冷。何等美妙！（路加福 音生命讀經，七四二、七四五至七四六頁）
信息選讀
〔在〕基督升天客觀的一面，…人救主…得了榮耀尊貴爲冠冕。希伯來二章九節說，『惟獨看見耶穌得了榮耀尊貴爲冠冕。』這裏把榮耀和尊貴看作冠冕。榮耀是指 與耶穌人位有關的榮美；尊貴是指與耶穌價值（彼前二7）有關的珍貴。在這裏我們也可以指出，主的尊榮與祂的地位有關（彼後一17）。基督這位升天者得了榮 耀尊貴爲冠冕，乃是在榮耀的光景中，且有尊貴的位分。
基督的光景是榮耀的，位分是尊貴的。祂在一切君王和執政者之上，這是祂的尊貴。祂領受了這樣的榮耀，並進入了這樣的尊貴。這榮耀和尊貴就是祂在加冠時所得着的冠冕。
另一件與基督升天客觀一面有關的事，就是祂已經爲着神的行政登上了寶座。…從〔希伯來十二章二節〕我們可能會有一個印象，以爲在神寶座的右邊有另一個寶 座。但是在啓示錄我們看見，神和羔羊只有一個寶座。在三章二十一節主說，祂在祂父的寶座上與父同坐。不僅如此，…二十二章一節和三節都沒有說到複數的寶 座，似乎有一個神的寶
座，還有一個羔羊的寶座；那裏所說神和羔羊的寶座是單數的。因此，那是一個神和羔羊的寶座。
〔在二十一章二十三節裏，〕那是燈的羔羊基督，憑着是光的神照耀，用神的榮耀，就是神聖之光的彰顯，照亮這城。基督，羔羊，乃是燈，而神是燈裏面的光。因 爲光在燈裏面，所以光不能與燈分開。我們由這可以看見，神與基督如何坐在一個寶座上。神在基督裏面，正如光在燈裏面一樣。旣然神是在基督裏坐在寶座上，神 與基督就都坐在諸天之上的一個寶座上。
神在基督裏坐在寶座上這個事實，表明神是從基督裏面，並藉着基督執政管理整個宇宙，就像光從燈並藉燈照耀。由這我們可以看見，基督是與神同登寶座。神是在 寶座上，並且這位神是在登寶座的人救主裏面。我們思想這事，就看見人救主的登寶座與神聖的三一有關（路加福音生命讀經，七四六至七四八頁）。
參讀：路加福音生命讀經，第七十六篇。
晨興餧養
來二7『你使祂比天使微小一點，賜祂榮耀尊貴爲冠冕，並派祂管理你手所造的。』
十二2『望斷以及於耶穌，就是我們信心的創始者與成終者；祂爲那擺在前面的喜樂，就輕看羞辱，忍受了十字架，便坐在神寶座的右邊。』
人救主的升天乃是祂經過創造、成爲肉體、爲人生活、釘十字架與復活的過程，是神也是人，是創造主也是受造者，又是救贖主、救主以及賜生命的靈，就職進入屬天的職任，以執行神的行政，並完成神新約的經綸。
具有奇妙身分的人救主，經過創造、成爲肉體、爲人生活、釘十字架與復活的過程，已經就職進入祂屬天的職任，以執行神的行政，並完成神新約的經綸。基督現今 在寶座上，執政管理整個宇宙。祂是獨一的執政管理者，是萬王之王，萬主之主。地上一切的執政者都在祂之下。祂是執政管理者，執行神的行政，也完成神新約的 經綸。祂的執政管理與宇宙有關，但祂完成神新約的經綸，乃是繁殖祂自己，作祂的複製，以建造召會，就是祂的身體，結果乃是新耶路撒冷。何等美妙！（路加福 音生命讀經，七四二、七四五至七四六頁）
信息選讀
〔在〕基督升天客觀的一面，…人救主…得了榮耀尊貴爲冠冕。希伯來二章九節說，『惟獨看見耶穌得了榮耀尊貴爲冠冕。』這裏把榮耀和尊貴看作冠冕。榮耀是指 與耶穌人位有關的榮美；尊貴是指與耶穌價值（彼前二7）有關的珍貴。在這裏我們也可以指出，主的尊榮與祂的地位有關（彼後一17）。基督這位升天者得了榮 耀尊貴爲冠冕，乃是在榮耀的光景中，且有尊貴的位分。
基督的光景是榮耀的，位分是尊貴的。祂在一切君王和執政者之上，這是祂的尊貴。祂領受了這樣的榮耀，並進入了這樣的尊貴。這榮耀和尊貴就是祂在加冠時所得着的冠冕。
另一件與基督升天客觀一面有關的事，就是祂已經爲着神的行政登上了寶座。…從〔希伯來十二章二節〕我們可能會有一個印象，以爲在神寶座的右邊有另一個寶 座。但是在啓示錄我們看見，神和羔羊只有一個寶座。在三章二十一節主說，祂在祂父的寶座上與父同坐。不僅如此，…二十二章一節和三節都沒有說到複數的寶 座，似乎有一個神的寶
座，還有一個羔羊的寶座；那裏所說神和羔羊的寶座是單數的。因此，那是一個神和羔羊的寶座。
〔在二十一章二十三節裏，〕那是燈的羔羊基督，憑着是光的神照耀，用神的榮耀，就是神聖之光的彰顯，照亮這城。基督，羔羊，乃是燈，而神是燈裏面的光。因 爲光在燈裏面，所以光不能與燈分開。我們由這可以看見，神與基督如何坐在一個寶座上。神在基督裏面，正如光在燈裏面一樣。旣然神是在基督裏坐在寶座上，神 與基督就都坐在諸天之上的一個寶座上。
神在基督裏坐在寶座上這個事實，表明神是從基督裏面，並藉着基督執政管理整個宇宙，就像光從燈並藉燈照耀。由這我們可以看見，基督是與神同登寶座。神是在 寶座上，並且這位神是在登寶座的人救主裏面。我們思想這事，就看見人救主的登寶座與神聖的三一有關（路加福音生命讀經，七四六至七四八頁）。
參讀：路加福音生命讀經，第七十六篇。
Morning Nourishment-The Experience, Growth, And Ministry Of Life For The Body(W2-6)
WEEK 2 — DAY 6
Morning Nourishment
2 Cor. 10:13-14 "But we will not boast beyond our measure but according to the measure of the rule which the God of measure has apportioned to us, to reach even as far as you. For we are not extending ourselves beyond our bounds, as if we did not reach you, for we were the first to
come even as far as unto you in the gospel of Christ."
[In 2 Corinthians 10:13] the apostle is bold, but he is not bold without limit. This shows that he is under the restriction of the Lord. His boasting is according to the measure of the rule which the God of measure, the ruling God, has apportioned to him. Paul's ministry to the Gentile world, including Corinth, was according to the measure of God (Eph. 3:1-2, 8; Gal. 2:8).
We should never boast without measure. In giving a testimony of what we have learned of the Lord, we should have a limit, a measure. The word measure in 2 Corinthians 12:13 indicates being ruled by God. God has allotted us just so much for our work and experience. Furthermore, He
has given us just so much to enjoy. Therefore, when we give a testimony about our work, experience, or enjoyment of the Lord, we must testify within measure, that is, within a certain limit. (Life-study of2 Corinthians,p. 447)
Today's Reading
From 2 Corinthians 10:13, 14, and 15 we see that although we expect the Lord's work to spread, we must learn how to be under God's restriction. Do not expect a spread that is without measure. That kind of spread would certainly not be within the limit of a walk according to Spirit. From experience we can testify that if we spread the work according to the Spirit, there will always be a certain limit.Inwardly we shall have the consciousness that the Lord intends to spread the work only to a certain extent. Furthermore, outwardly, in the environment, the
Lord may cause matters to restrict the spread of the work. Therefore, inwardly we do not have the peace to spread the work beyond a certain point, and outwardly the environment does not allow us to go beyond a particular boundary line.
The Lord is especially interested in restricting the young people. If the young ones do not have a heart to serve the Lord, He will stir them up to serve Him.But once they have been stirred up, He will limit them. Human nature does not like this kind of limitation....God's way, however, is first to speed us up and then to slow us down, first to raise us up and then to lower us down....Many young people cannot tolerate God's ups and downs. After a few of these ups and downs, they want to quit....God does not want us to be always up or to be always down. Even in nature the alternating of day and night testifies of this.
Some young people have been brought down by their married life. Before a particular brother was married, he may have been like an eagle soaring in the air.He could easily talk about the wonderful, glorious church life. But not long after his wedding, it seems that the church life is no longer glorious. God is using his marriage to calm down such an excited brother. In some cases, such a brother may stay down for a long period of time after his marriage. But eventually he is up again,although not in the same excited way as before. This is a sign of improvement.
We need to know our limitation, our jurisdiction, and not go beyond it into others' territory. Like Paul, we should move and act according to our rule, that is, according to how much God has measured to us.
I encourage the young people especially to study this portion of the Word and learn from it how to conduct themselves in the church service and how to move in the Lord's recovery. Young people, you must know your rule, your limit...This restriction, this limitation, is a very practical dealing with our flesh. Our natural man wants to be without limitation. However, God knows our problem. Therefore, He sets up boundaries and restrictions so that we may stay within the measure He has apportioned to us. (Life-study of 2 Corinthians, pp. 448-450, 452-453)
Further Reading: Life-study of 2 Corinthians, msg. 51
Morning Nourishment
2 Cor. 10:13-14 "But we will not boast beyond our measure but according to the measure of the rule which the God of measure has apportioned to us, to reach even as far as you. For we are not extending ourselves beyond our bounds, as if we did not reach you, for we were the first to
come even as far as unto you in the gospel of Christ."
[In 2 Corinthians 10:13] the apostle is bold, but he is not bold without limit. This shows that he is under the restriction of the Lord. His boasting is according to the measure of the rule which the God of measure, the ruling God, has apportioned to him. Paul's ministry to the Gentile world, including Corinth, was according to the measure of God (Eph. 3:1-2, 8; Gal. 2:8).
We should never boast without measure. In giving a testimony of what we have learned of the Lord, we should have a limit, a measure. The word measure in 2 Corinthians 12:13 indicates being ruled by God. God has allotted us just so much for our work and experience. Furthermore, He
has given us just so much to enjoy. Therefore, when we give a testimony about our work, experience, or enjoyment of the Lord, we must testify within measure, that is, within a certain limit. (Life-study of2 Corinthians,p. 447)
Today's Reading
From 2 Corinthians 10:13, 14, and 15 we see that although we expect the Lord's work to spread, we must learn how to be under God's restriction. Do not expect a spread that is without measure. That kind of spread would certainly not be within the limit of a walk according to Spirit. From experience we can testify that if we spread the work according to the Spirit, there will always be a certain limit.Inwardly we shall have the consciousness that the Lord intends to spread the work only to a certain extent. Furthermore, outwardly, in the environment, the
Lord may cause matters to restrict the spread of the work. Therefore, inwardly we do not have the peace to spread the work beyond a certain point, and outwardly the environment does not allow us to go beyond a particular boundary line.
The Lord is especially interested in restricting the young people. If the young ones do not have a heart to serve the Lord, He will stir them up to serve Him.But once they have been stirred up, He will limit them. Human nature does not like this kind of limitation....God's way, however, is first to speed us up and then to slow us down, first to raise us up and then to lower us down....Many young people cannot tolerate God's ups and downs. After a few of these ups and downs, they want to quit....God does not want us to be always up or to be always down. Even in nature the alternating of day and night testifies of this.
Some young people have been brought down by their married life. Before a particular brother was married, he may have been like an eagle soaring in the air.He could easily talk about the wonderful, glorious church life. But not long after his wedding, it seems that the church life is no longer glorious. God is using his marriage to calm down such an excited brother. In some cases, such a brother may stay down for a long period of time after his marriage. But eventually he is up again,although not in the same excited way as before. This is a sign of improvement.
We need to know our limitation, our jurisdiction, and not go beyond it into others' territory. Like Paul, we should move and act according to our rule, that is, according to how much God has measured to us.
I encourage the young people especially to study this portion of the Word and learn from it how to conduct themselves in the church service and how to move in the Lord's recovery. Young people, you must know your rule, your limit...This restriction, this limitation, is a very practical dealing with our flesh. Our natural man wants to be without limitation. However, God knows our problem. Therefore, He sets up boundaries and restrictions so that we may stay within the measure He has apportioned to us. (Life-study of 2 Corinthians, pp. 448-450, 452-453)
Further Reading: Life-study of 2 Corinthians, msg. 51