•   詩歌:補507
    讀經:啓十七1~6,十八4,7,利一3~4,9,六10~13
    啓17:1          拿着七碗的七位天使中,有一位來同我說話,說,你來,我要將坐在眾水之上的大妓女所要受的刑罰,指給你看。
    啓17:2          地上的君王向來與她行淫,住在地上的人喝醉了她淫亂的酒。
    啓17:3          我在靈裏,天使帶我到曠野去;我就看見一個女人騎在朱紅色的獸上,那獸滿了褻瀆的名號,有七頭十角。
    啓17:4          那女人穿着紫色和朱紅色的衣服,用金子、寶石、珍珠爲妝飾,手中拿着金杯,盛滿了可憎之物,並她淫亂的污穢。
    啓17:5          在她額上有名寫着:奧祕哉!大巴比倫,地上妓女和可憎之物的母。
    啓17:6          我又看見那女人喝醉了聖徒的血,和耶穌見證人的血;我看見她,就大大的希奇。
    啓18:4          我又聽見從天上另有聲音說,我的民,你們要從那城出來,免得有分於她的罪,受她所受的災害。
    啓18:7          她怎樣榮耀自己,怎樣奢華,你們也當叫她照樣痛苦悲哀;因她心裏說,我坐着作皇后,並不是寡婦,絕不會見到悲哀。
    申1:3            出埃及後第四十年,十一月初一日,摩西照耶和華所吩咐他一切關於以色列人的話,都告訴他們;
    申1:4            那時,他已經擊殺了住希實本的亞摩利王西宏,和住亞斯他錄、以得來的巴珊王噩。
    申1:9            那時我對你們說,照管你們的擔子,我獨自擔當不起。
    申6:10          耶和華你的神,領你進祂向你列祖亞伯拉罕、以撒、雅各起誓要賜給你的地;那裏有又大又美的城邑,非你所建造的;
    申6:11          有裝滿各樣美物的房屋,非你所裝滿的;有鑿成的水井,非你所鑿成的;還有葡萄園和橄欖園,非你所栽種的;你喫了而且飽足;
    申6:12          那時你要謹慎,免得你忘記將你從埃及地,從爲奴之家領出來的耶和華。
    申6:13          你要敬畏耶和華你的神,事奉祂,指着祂的名起誓。
     
    壹   巴比倫(希伯來文,Babel,巴別)的原則是人打算用人的能力(由甎頭所表徵),憑人的努力從地上造到天上—創十一1~9:
    創11:1          那時,全地的人只有一種語言,都說同樣的話語。
    創11:2          他們往東邊遷移的時候,在示拿地發現一片平原,就住在那裏。
    創11:3          他們彼此商量說,來罷,我們作磚,把磚燒透。他們就拿磚當石頭,又拿石漆當灰泥。
    創11:4          他們說,來罷,我們建造一座城和一座塔,塔頂通天;我們要宣揚我們的名,免得我們分散在全地上。
    創11:5          耶和華降臨,要看看世人所建造的城和塔。
    創11:6          耶和華說,看哪,他們是一樣的人民,都說一樣的語言;這不過是他們開頭要作的事,以後他們所圖謀要作的,就沒有能阻擋的了。
    創11:7          來罷,我們下去,在那裏變亂他們的語言,使他們的言語彼此不通。
    創11:8          於是耶和華使他們從那裏分散在全地上;他們就停工,不造那城了。
    創11:9          因爲耶和華在那裏變亂全地人的語言,使眾人分散在全地上,所以那城名叫巴別。
     
    一     石頭是神造的,甎頭是人造的,是人的發明,人的產物。
     
    二     照着巴比倫原則而活的人,沒有看見他們是有限的,卻以爲他們有天然的本事,能憑着人的努力,就可以作主的工—參林前十五10,58。
    林前15:10     然而因着神的恩,我成了我今天這個人,並且神的恩臨到我,不是徒然的;反而我比眾使徒格外勞苦,但這不是我,乃是神的恩與我同在。
    林前15:58     所以我親愛的弟兄們,你們務要堅固,不可搖動,常常竭力多作主工,因爲知道你們的勞苦,在主裏面不是徒然的。
     
    三     神的建造不是用人造的甎,靠人的勞力,乃是用神所創造並變化的石頭,且靠着神的工作—三12。
    林前3:12       然而,若有人用金、銀、寶石,木、草、禾稭,在這根基上建造,
    秋季國際長老及負責弟兄訓練 - 召會的恢復 | 1200 觀看 | 10-15 | Kuann Hung 上傳
  •  詩歌:597
    讀經:太十六18,啓一11,徒十四23,多一5,西一18,二19
    太16:18        我還告訴你,你是彼得,我要把我的召會建造在這磐石上,陰間的門不能勝過她。
    啓1:11          你所看見的,當寫在書上,寄給那七個召會:給以弗所、給士每拿、給別迦摩、給推雅推喇、給撒狄、給非拉鐵非、給老底嘉。
    徒14:23        二人在各召會中爲他們選立了長老,又禁食禱告,就把他們交託所信入的主。
    多1:5            我從前留你在革哩底,是要你將我所未辦完的事辦理妥當,又照我所吩咐你的,在各城設立長老。
    西1:18          祂也是召會身體的頭;祂是元始,是從死人中復活的首生者,使祂可以在萬有中居首位;
    西2:19          不持定元首;本於祂,全身藉着節和筋,得了豐富的供應,並結合一起,就以神的增長而長大。
     
    壹   我們在主恢復裏的歷史不是一種組織或運動,乃是一個恢復的歷史—約一1,約壹一1:
    約1:1            太初有話,話與神同在,話就是神。
    約壹1:1         論到那從起初原有的生命之話,就是我們所聽見過的,我們親眼所看見過的,我們所注視過,我們的手也摸過的;
     
    一     在馬太十九章八節,我們看見恢復的原則:『從起初並不是這樣』:
    太19:8          祂對他們說,摩西因爲你們的心硬,纔准你們休妻,但從起初並不是這樣。
    1  恢復的意思是回到起初;我們需要回到起初,接受主的恩典回到神原初的心意,回到神起初的命定。
    2  『恢復』一辭意指一樣東西原初有,後來墮落、破壞、失去了,因此必須將它帶回原初的情形和正常的光景—但一1~2,拉一5,六5。
    但1:1            猶大王約雅敬在位第三年,巴比倫王尼布甲尼撒來到耶路撒冷,將城圍困。
    但1:2            主將猶大王約雅敬,並神殿中的一些器皿交付他手,他就把這些器皿帶到示拿地,他神的廟裏,帶進他神的庫中。
    拉1:5            於是,猶大和便雅憫的宗族首領、祭司、利未人,就是一切被神激動他靈的人,都起來要上去建造在耶路撒冷耶和華的殿。
    拉6:5            並且神殿的金銀器皿,就是尼布甲尼撒從耶路撒冷的殿中取出,帶到巴比倫的,要歸還帶到耶路撒冷的殿中,各按原處放在神的殿裏。
     
    二     我們說到召會的恢復,意指召會原初卽存在,後來墮落了,於是需要把召會帶回原初的情形。
     
    三     主對召會的恢復帶我們回到起初,爲要完成神永遠的定旨,以及祂對召會起初的心意—弗一4~5,22~23,三9~11。
    弗1:4            就如祂在創立世界以前,在基督裏揀選了我們,使我們在愛裏,在祂面前,成爲聖別、沒有瑕疵;
    弗1:5            按着祂意願所喜悅的,豫定了我們,藉着耶穌基督得兒子的名分,歸於祂自己,
    弗1:22          將萬有服在祂的腳下,並使祂向着召會作萬有的頭;
    弗1:23          召會是祂的身體,是那在萬有中充滿萬有者的豐滿。
    弗3:9            並將那歷世歷代隱藏在創造萬有之神裏的奧祕有何等的經綸,向眾人照明,
    弗3:10          爲要藉着召會,使諸天界裏執政的、掌權的,現今得知神萬般的智慧,
    弗3:11          這是照着祂在我們的主基督耶穌裏,所立的永遠定旨;
    秋季國際長老及負責弟兄訓練 - 召會的恢復 | 1330 觀看 | 10-15 | Kuann Hung 上傳
  •   詩歌: 598
    讀經:弗三3~5,8~11,羅八28,十六25
    弗3:3            就是照着啓示使我知道這奧祕,正如我前面畧畧寫過的,
    弗3:4            你們念了,就能藉此明瞭我對基督的奧祕所有的領悟,
    弗3:5            這奧祕在別的世代中,未曾給人們的子孫知道,像如今在靈裏啓示祂的聖使徒和申言者一樣;
    弗3:8            這恩典賜給了我這比眾聖徒中最小者還小的,叫我將基督那追測不盡的豐富,當作福音傳給外邦人,
    弗3:9            並將那歷世歷代隱藏在創造萬有之神裏的奧祕有何等的經綸,向眾人照明,
    弗3:10          爲要藉着召會,使諸天界裏執政的、掌權的,現今得知神萬般的智慧,
    弗3:11          這是照着祂在我們的主基督耶穌裏,所立的永遠定旨;
    羅8:28          還有,我們曉得萬有都互相効力,叫愛神的人得益處,就是按祂旨意被召的人。
    羅16:25        神能照我的福音,就是關於耶穌基督的傳揚,照歷世以來密而不宣之奧祕的啓示,堅固你們;
     
    壹   我們要有分於召會的恢復,就需要看見神對召會永遠的定旨—弗一9,11,三9~11,羅八28:
    弗1:9            照着祂的喜悅,使我們知道祂意願的奧祕;這喜悅是祂在自己裏面豫先定下的,
    弗1:11          我們旣在祂裏面,照着那位按祂意願所決議的,行作萬事者的定旨,蒙了豫定,也就在祂裏面成了所選定的基業,
    弗3:9            並將那歷世歷代隱藏在創造萬有之神裏的奧祕有何等的經綸,向眾人照明,
    弗3:10          爲要藉着召會,使諸天界裏執政的、掌權的,現今得知神萬般的智慧,
    弗3:11          這是照着祂在我們的主基督耶穌裏,所立的永遠定旨;
    羅8:28          還有,我們曉得萬有都互相効力,叫愛神的人得益處,就是按祂旨意被召的人。
    秋季國際長老及負責弟兄訓練 - 召會的恢復 | 2290 觀看 | 10-15 | Kuann Hung 上傳
  • Scripture Reading: Gen. 2:18-25; John 19:34; Eph. 5:25-27, 32
    I. The entire Bible is a divine romance, a record of how God courts His chosen people and eventually marries them—Gen. 2:21-24; S. S. 1:2-4; Isa. 54:5; 62:5; Jer. 2:2; 3:1, 14; 31:32; Ezek. 16:8; 23:5; Hosea 2:7, 19; Matt. 9:15; John 3:29; 2 Cor. 11:2; Eph. 5:25-32; Rev. 19:7; 21:2, 9-10; 22:17:
        A. When we as God’s people enter into a love relationship with God, we receive His life, just as Eve received the life of Adam—Gen. 2:21-22.
        B. It is this life that enables us to become one with God and makes Him one with us.
        C. In order for God and His people to be one, there must be a mutual love between them—John 14:21, 23; Exo. 20:6.
        D. The love between God and His people unfolded in the Bible is primarily like the affectionate love between a man and a woman—Jer. 2:2; 31:3.
        E. As God’s people love God and spend time to fellowship with Him in His word, God infuses them with His divine element, making them one with Him as His spouse, the same as He is in life, nature, and expression—Psa. 119:140, 15-16; Eph. 5:25-27.
    II. In Genesis 2 we see a picture of Christ and the church in the types of Adam and Eve:
        A. Adam typifies God in Christ as the real, universal Husband, who is seeking a wife for Himself—Rom. 5:14; cf. Isa. 54:5; John 3:29; 2 Cor. 11:2; Eph. 5:31-32; Rev. 21:9.
        B. “Jehovah God said, It is not good for the man to be alone; I will make him a helper as his counterpart”—Gen. 2:18:
    秋季國際長老及負責弟兄訓練 - 召會的恢復 | 214 觀看 | 10-12 | Kuann Hung 上傳
  • Scripture Reading: Eph. 2:15-16; 4:22-24; Col. 3:10-11
     
    I. The church, the Body of Christ, is the one new man to accomplish God’s eternal purpose—Eph. 1:9, 11; 3:11; 2:15-16; 4:22-24; Rom. 8:28; 2 Tim. 1:9:
        A. God’s intention in His creation of man was to have a corporate man to express Him and to represent Him—Gen. 1:26.
        B. God’s creation of man in Genesis 1 is a picture of the new man in God’s new creation; this means that the old creation is a figure, a type, of the new creation—Eph. 2:15; 4:24; 2 Cor. 5:17.
        C. Eventually, the church as the one new man is the corporate man in God’s intention; the one new man fulfills the twofold purpose of expressing God and dealing with God’s enemy—Gen. 1:26.
    II. The one new man was created through Christ’s death on the cross—Eph.2:15-16:
        A. The one new man was created by Christ with two kinds of material—the redeemed created man and the divine element; on the cross Christ put these two materials together to produce a new man.
        B. In the creating of the new man, first our natural man was crucified by Christ, and then through the crossing out of the old man, Christ imparted the divine element into us, causing us to become a new entity—Rom. 6:6; 2 Cor. 5:17.
        C. Apart from being in Christ, we could not have been created into one new man, because in ourselves we do not have the divine essence, which is the element of the new man—Eph. 2:15:
            1. Only in the divine essence and with the divine essence were we created into the one new man; it is possible to have this essence only in Christ.
            2. Christ Himself is the essence of the new man; hence, in Himself He created the two, the Jews and the Gentiles, into one new man.
            3. In the one new man Christ is all because He is the essence with which the new man was created; therefore, the one new man is Christ—Col. 3:11.
    秋季國際長老及負責弟兄訓練 - 召會的恢復 | 214 觀看 | 10-12 | Kuann Hung 上傳
  • Scripture Reading: Eph. 1:22-23; 4:16; Rom. 12:4-5; 1 Cor. 12:12-13; 14:26
    I. Ephesians 1:22 and 23 reveal that the church is the Body of Christ:
        A. The church is not an organization but an organic Body constituted of all the believers, who have been regenerated and have God’s life, for the expression of the Head—John 3:3, 5-6, 15; 1:12-13; 1 John 5:11-12.
        B. The Body is the fullness of the Head, and the fullness is the expression of the Head—Eph. 1:22-23.
        C. Christ, as the One who fills all in all, needs the Body to be His fullness; this Body is the church to be His fullness—3:10; 1:22-23; 4:10.
        D. The church is the Body of Christ, and Christ is the Head of the church (Col.1:18; 2:19); hence, the church and Christ are one Body, the mysterious, universal great man (3:10-11; Eph. 2:15; 4:24), having the same life and nature:

            1. Christ is the life and content of the Body, and the Body is the organism and expression of Christ—Col. 3:4; 1:18; 2:19; Rom. 12:4-5.
            2. As the Body, the church receives everything from Christ; therefore, everything of Christ is expressed through the church—Eph. 1:22-23; 3:8, 10.
            3. The two, Christ and the church as His Body, are mingled and joined as one, with Christ being the inward content and the church being the outward expression—vv. 16-21.
    II. We need to see clearly how the Body of Christ has been formed:
        A. In Christ’s resurrection the processed and consummated Triune God has been wrought into His chosen people—John 20:22; 1 Cor. 15:45b; 6:17; 1 Pet. 1:3.
        B. In Christ’s ascension the all-inclusive, compound Spirit, as the consummation of the processed Triune God, descended upon His chosen people—Luke 24:49; Acts 1:8; 2:4, 32-33.
        C. Within them God’s chosen, redeemed, and regenerated people have Christ as the embodiment of the processed and consummated Triune God, and upon them they have the consummated Spirit—John 20:22; Luke 24:49. 
        D. In this way the believers in Christ become the Body of Christ, an organism produced through the mingling of the processed and consummated Triune God with the transformed tripartite man—1 Cor. 12:13, 27; Eph. 5:30.
    秋季國際長老及負責弟兄訓練 - 召會的恢復 | 214 觀看 | 10-12 | Kuann Hung 上傳
  • Scripture Reading: Psa. 133—134
    I. The unique ground of Jerusalem, the place where the temple as God’s dwelling place was built on Mount Zion, typifies the unique ground of God’s choice, the ground of oneness—Deut. 12:5; 2 Chron. 6:5-6; Ezra 1:2-3:
        A. In the ancient time all the Israelites came together three times a year at Jerusalem; it was by this unique place of worship to God, Jerusalem, that the oneness of His people was kept for generations—Deut. 12:5; 16:16.
        B. In the New Testament the proper ground of oneness ordained by God is the unique ground of one church for one locality—Rev. 1:11:

            1. The church is constituted of the universal God, but it exists on earth in many localities; in nature the church is universal in God, but in practice the church is local in a definite place, such as “the church of God which is in Corinth”—1 Cor. 1:2:
                a. “The church of God” means that the church is not only possessed by God but has God as its nature and essence, which are divine, general, universal, and eternal—v. 2a.
                b. The church “which is in Corinth” refers to a church in a city, remaining in a definite locality and taking it as its standing, ground, and jurisdiction for its administration in business affairs, which is physical, particular, local, and temporal in time—v. 2b.
            2. Without the universal aspect, the church is void of content; without the local aspect, it is impossible for the church to have any expression and practice; the record concerning the establishment of the church in its locality is consistent throughout the New Testament—Acts 8:1; 13:1; 14:23; Rom. 16:1; 1 Cor. 1:2; 2 Cor. 8:1; Gal. 1:2; Rev. 1:4, 11.
    II. Psalm 133 is the praise of a saint, in his going up to Zion, concerning Jehovah’s commanded blessing of life on brothers who dwell together in oneness; the blessing that is commanded whenever brothers are united under the anointing is a “life forever,” a full, free, unceasing stream of life:
        A. The brothers’ dwelling together in oneness is likened to the inestimable goodness of the precious ointment on the head of Aaron and to the incalculable pleasantness of the dew of Hermon on the mountains of Zion—vv. 1-3:

            1. As a person typified by Aaron, the church as the one new man includes the Head with the Body as the corporate Christ, the corporate priesthood— Eph. 2:15; 1 Pet. 2:5.
            2. As a place typified by Zion, the church is the dwelling place of God—Deut. 12:5-7, 11, 14, 18, 21, 26; Eph. 2:21-22; Rev. 21:3, 22.
    秋季國際長老及負責弟兄訓練 - 召會的恢復 | 219 觀看 | 10-12 | Kuann Hung 上傳
  • Scripture Reading: Matt. 16:18; 18:17; Rev. 22:16; Eph. 2:21-22; 3:16-21; 1 Cor. 1:9
    I. Before the Lord Jesus comes back, He will fully recover the proper church life—Matt. 16:18; 18:17; Rev. 1:11; 22:16, 20:
        A. Nothing touches the Lord’s heart as much as the recovery of the church life.
        B. In this present age, before His coming back, the Lord must have the church life to shame His enemy.
        C. No matter what Satan does to damage the church, the Lord Jesus will return, and His church will be waiting for Him.
     
    II. The church life is Christ lived out through us in a corporate way—Gal. 2:20; Phil. 1:21a; 3:9-10:
        A. The church life is a life in which we take Christ as our life and our person—Col. 3:4; 1 John 5:11-12; Gal. 2:20; Eph. 3:16-17.
        B. The Christian life is not a religious life; it is a life that is Christ Himself lived out through us—Gal. 2:20; Phil. 1:21a.
        C. When we live Christ, He joins us together in oneness, and Christ will be lived out through us in a corporate way—Rom. 12:4-5.
        D. Christ Himself is our life, and He is the Spirit within us; the church life is Christ Himself realized as life and as the life-giving Spirit dwelling in us—Col. 3:4; 1 John 5:11-12; 1 Cor. 15:45b; 2 Cor. 3:17.
        E. The way to practice the church life is to put ourselves and everything on the cross and take Christ as life; then we will be permeated and saturated by Christ and with Christ—Rom. 6:6; Gal. 2:20; Col. 3:4.
        F. We need to learn to be inward Christians who are being transformed for the practice of the church life—2 Cor. 3:18; Rom. 12:2-21:

            1. The church life is Christ Himself as the Spirit permeating, saturating, and transforming us—1 Cor. 15:45b; Eph. 3:16-17.
            2. The church life is a transformed life, not a natural life; it is Christ Himself as the subjective Spirit living within us—Rom. 12:2.
            3. The more we are transformed and filled with Christ, the more we will be living, real, and practical members of Christ and realize the genuine church life—Eph. 3:17; 2 Cor. 3:18.
            4. If we are transformed, it will be easy for us to be joined, knit, and built up together with others; this is to be built up in the church life—Eph. 2:21-22.
    秋季國際長老及負責弟兄訓練 - 召會的恢復 | 237 觀看 | 10-12 | Kuann Hung 上傳
  • Scripture Reading: Ezra 7:6-10, 21, 27-28; 8:21-23; 10:1; Neh. 1:1-11; 2:4, 10, 17-20; 3:1-6; 4:4-5, 9; 5:10, 14-19; 8:1-4, 8-9, 14
     
    I. The recovery of a remnant of the children of Israel from Babylon to Jerusalem for the rebuilding of the temple and the city signifies the Lord’s recovery of a remnant of the church out of today’s division and confusion back to the original ground of oneness for the building up of the church as the house of God and the kingdom of God—Rev. 17:1-6; 18:2, 4a:
        A. God’s people need to be recovered out of Babylon back to the unique ground of oneness—Deut. 12:5, 11-14; Psa. 133; Rev. 1:11.
        B. God’s people need to be recovered back to the enjoyment of the unsearchably rich Christ as the all-inclusive Spirit, typified by the good land—Eph. 3:8; Gal. 3:14; Deut. 8:7-10; Col. 1:12; 2:6-7. 
        C. In the recovery of the church we are building up the Body of Christ, the temple of God, the house of God—Eph. 4:11-16; 1 Cor. 3:9-17.
        D. In the recovery of the church we are living the kingdom life to reign in life in the reality of God’s kingdom—Rom. 14:17; 5:17; cf. Matt. 5:3, 8; 6:6, 14-15, 20-21; 7:13-14.
        E. This fulfills God’s original intention to have a corporate man to express Him in His image and to represent Him with His dominion—Gen. 1:26.
     
    II. The Lord raised up Ezra to strengthen and enrich His recovery—Ezra 7:6-10:
        
        A. Ezra was a priest and also a scribe, one who was skilled in the law of God; as such a person, Ezra had the capacity to meet the need—v. 21:
            1. A priest is one who is mingled with the Lord and saturated with the Lord; Ezra was this kind of person—8:21-23.
            2. Ezra was a man who trusted in God, who was one with God, who was skilled in the Word of God, and who knew God’s heart, God’s desire, and God’s economy—7:27-28; 10:1.
            3. Ezra was one with the Lord by contacting Him continually; thus, he was not a letter-scribe but a priestly scribe—Neh. 8:1-2, 8-9.
            4. Ezra spoke nothing new; what he spoke had been spoken already by Moses—Ezra 7:6; Neh. 8:14.
        B. In the Lord’s recovery we need Ezras, priestly teachers who contact God, who are saturated with God, who are one with God and filled with God, and who are skillful in the Word of God; this is the kind of person who is qualified to be a teacher in the Lord’s recovery—Matt. 13:52; 2 Cor. 3:5-6; 1 Tim. 2:7
        C. Ezra reconstituted the people of Israel by educating them with the heavenly truths so that Israel could become God’s testimony—Neh. 8:1-4, 8:
            1. God’s intention with Israel was to have on earth a divinely constituted people to be His testimony; in order for God’s people to be His testimony, they had to be reconstituted with the word of God—Isa. 49:6; 60:1-3.
            2. After the return from captivity, the people were still unruly, for they had been born and raised in Babylon and had become Babylonian in their constitution:
                a. The Babylonian element had been wrought into them and constituted into their being—Zech. 3:3-5. 
                b. After they returned to the land of their fathers to be citizens of the nation of Israel, they needed a reconstitution.
            3. There was the need of teaching and reconstitution to bring the people of God into a culture that was according to God, a culture that expressed God; this kind of culture requires a great deal of education—Neh. 8:8:
                a. Ezra was very useful at this point, for he bore the totality of the heavenly and divine constitution and culture, and he was one through whom the people could be reconstituted with the word of God—vv. 1-2.
                b. Ezra could help the people to know God not merely in a general way but according to what God had spoken—v. 8.
            4. In order to reconstitute the people of God, there was the need to educate them with the word that comes out of the mouth of God and that expresses God—Psa. 119:2, 9, 105, 130, 140:
                a. To reconstitute the people of God is to educate them by putting them into the word of God so that they may be saturated with the word—Col. 3:16.
                b. When the word of God works within us, the Spirit of God, who is God Himself, through the word spontaneously dispenses God’s nature with God’s element into our being; in this way we are reconstituted—2 Tim. 3:16-17.
            5. As a result of being reconstituted through the ministry of Ezra, Israel (in type) became a particular nation, a nation sanctified and separated unto God, expressing God—Isa. 49:6; 60:1-3; Zech. 4:2:
                a. They were transfused with the thought of God, with the considerations of God, and with all that God is; this made them God’s reproduction.
                b. By this kind of divine constitution, everyone became God in life and in nature; as a result, they became a divine nation expressing the divine character—1 Pet. 2:9.
                c. The returned captives were reconstituted personally and corporately to become God’s testimony.
        D. In the Lord’s recovery today, we need Ezras to do a purifying work and to constitute God’s people by educating them with the divine truths so that they may be God’s testimony, His corporate expression, on earth—2 Tim. 2:2, 15; 1 Tim. 3:15.
    秋季國際長老及負責弟兄訓練 - 召會的恢復 | 352 觀看 | 10-12 | Kuann Hung 上傳
  • Scripture Reading: Rev. 17:1-6; 18:4, 7; Lev. 1:3-4, 9; 6:10-13
    I. The principle of Babylon (Heb. Babel) is man’s endeavor to build up something from earth to heaven by human ability, by bricks—Gen. 11:1-9:
        A. Stone is made by God, whereas bricks are made by man, being a human invention, a human product.
        B. Those who live according to the principle of Babylon do not see that they are limited; rather, they attempt to do the Lord’s work by their natural ability with their human effort—cf. 1 Cor. 15:10, 58.

        C. The building of God is not built with man-made bricks and by human labor; it is built with God-created and transformed stones and by the divine work—3:12.
    II. The principle of Babylon is hypocrisy—Rev. 17:4, 6; Matt. 23:25-32; Luke 12:1:
        A. The significance of Achan’s sin was his coveting a beautiful Babylonian garment in his seeking to improve himself, to make himself look better, for the sake of appearance—Josh. 7:21.
        B. This was the sin of Ananias and Sapphira, who lied to the Holy Spirit—Acts 5:1-11:

            1. They did not love the Lord very much, but they wanted to be looked upon as those who greatly loved the Lord; they were just pretending.
            2. They were not willing to offer everything cheerfully to God, but before man they acted as if they had offered all.
        C. Whenever we put on a garment that does not match our actual condition, we are in the principle of Babylon—Matt. 6:1-6; 15:7-8.
    D. Everything done in falsehood to receive glory from man is done in the principle of the harlot, not in the principle of the bride—John 5:41, 44; 7:18; 12:42-43; 2 Cor. 4:5; 1 Thes. 2:4-6.
    秋季國際長老及負責弟兄訓練 - 召會的恢復 | 247 觀看 | 10-12 | Kuann Hung 上傳