• 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 | 555 觀看 | 2017-10-12 | 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 | 608 觀看 | 2017-10-12 | 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 | 542 觀看 | 2017-10-12 | 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 | 596 觀看 | 2017-10-12 | 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 | 644 觀看 | 2017-10-12 | 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 | 564 觀看 | 2017-10-12 | Kuann Hung 上傳
  • Scripture Reading: Matt. 16:18; Rev. 1:11; Acts 14:23; Titus 1:5; Col. 1:18; 2:19

    I. Our history in the Lord’s recovery is not that of an organization or of a movement; it is a history of recovery—John 1:1; 1 John 1:1:
    A. In Matthew 19:8 we see the principle of recovery: “From the beginning it has not been so”:
        1. Recovery means to go back to the beginning; we need to go back to the beginning, receiving the Lord’s grace to go back to God’s original intention, to what God ordained in the beginning.
        2. The word recovery means that something was there originally and then was degraded, damaged, or lost; thus, there is a need to bring that thing back to its original state and to its normal condition—Dan. 1:1-2; Ezra 1:5; 6:5.
    B. When we speak of the recovery of the church, we mean that the church was there originally, that it became degraded, and that there is the need to bring the church back to its original state.
     
    C. The Lord’s recovery of the church brings us back to the beginning for the fulfillment of God’s eternal purpose and original intention regarding the church— Eph. 1:4-5, 22-23; 3:9-11.
     
    II. We need to understand the recovery of the church in relation to God’s intention and accomplishment and Satan’s work of destruction—v. 11:
     
    A. The New Testament reveals that regarding the church, God has a definite intention, purpose, and goal; first, God purposed, and then He came in to accomplish His purpose—Rev. 4:11; Eph. 1:4-5, 9, 11, 22-23.
    B. The New Testament also gives us a clear record of how God’s enemy came in to destroy what God had accomplished—Matt. 16:18; 13:24-32:
        1. The satanic way to destroy God’s accomplishment has an inward aspect and an outward aspect:
            a. The inward aspect is to damage and corrupt God’s people—Acts 5:3.
            b. The outward aspect is to destroy God’s accomplishment—Matt. 13:32.
        2. Satan produced many substitutes for Christ, divided the Body of Christ, and killed the function of the members of the Body by the clergy-laity system— Col. 2:8; Rev. 2:6, 14-15.
    秋季國際長老及負責弟兄訓練 - 召會的恢復 | 631 觀看 | 2017-10-12 | Kuann Hung 上傳
  • Scripture Reading: Eph. 3:3-5, 8-11; Rom. 8:28; 16:25
    I. In order to participate in the recovery of the church, we need to see God’s eternal purpose concerning the church—Eph. 1:9, 11; 3:9-11; Rom. 8:28:
    A. A purpose is a determined intent to do something or to gain something:

        1. The determined will of God became the purpose of God—Eph. 1:5.
        2. God’s purpose is His determined intent to gain the church—vv. 9, 11.
    B. The eternal purpose (lit., “the purpose of the ages”) was made by God in eternity past for eternity future—3:11: 
        1. The purpose of the ages is the purpose of eternity, the eternal purpose.
        2. In eternity past, before the foundation of the world, before the heavens, the earth, and all things were created, God made a purpose for something in the future, in eternity to come; therefore, it is called the purpose of eternity, the eternal purpose—1:4-5, 9, 11; 3:11.
    C. The word purpose in Ephesians 3:11 is equivalent to the word plan; we may speak of the eternal plan which God planned in Christ:
        1. God has a plan, which He planned in eternity; God’s eternal purpose is God’s eternal plan.
        2. His purpose in Romans 8:28 refers to the purposeful determination in God’s plan.
        3. God’s plan is to have a corporate expression of Himself in Christ the Son by the Spirit through the Body composed and built up with many regenerated and transformed people by the mingling of Himself with humanity—Eph. 1:22-23; 4:16.
    D. Ephesians 3:10-11 reveals that the existence of the church is according to the eternal purpose which He made in Christ Jesus our Lord:
    秋季國際長老及負責弟兄訓練 - 召會的恢復 | 1155 觀看 | 2017-10-12 | Kuann Hung 上傳
  • 『到底要講幾次!為什麼不能就坐好!
    臺灣吧 - Taiwan Bar 動畫臺灣史 | 472 觀看 | 2017-09-28 | Kuann Hung 上傳
  • 95afa65268e48b5fb6c76eeb1e99c533.png
    由於要同時使用 VMWare 與 HypaerV 有點複雜與麻煩,更擔心有甚麼不可控制的因素造成問題,所以,透過轉換的方式,把 VMWare 轉成 HyperV (或是相反) 就成為一個比較好的選擇了.
     
    找了一下,這套還不錯用,而且是免費的,https://www.starwindsoftware.com/converter
     
    Windows | 987 觀看 | 2017-09-15 | 標籤: vmware, Hyper-V, StarWind, v2v | Kuann Hung 上傳