• 我們繼續寫行傳二十九章。現在我們應當很顯然的看見這三天的訓練,都是根據使徒行傳這卷書。在這第三篇信息,就是下午的這一篇。我知道我們剛吃過午飯,也有點累。但是我們還是要操練,好不好?當然這個中心的題目,這個週末乃是說到我們要作見證人,作復活、升天、包羅萬有之基督的見證人。所以這裏,這一篇綱要有四個大點。第一大點是說到作基督的見證人。然後第二大點是說到使徒行傳所啓示的基督乃是在復活裏。這意思是說,我們要來看復活的基督。第三大點乃是基督在升天裏,這當然也就是升天的基督。第四大點,我們來到包羅萬有的基督,就是使徒行傳所啓示包羅萬有的基督。今天下午的題目乃是說到作見證人。盼望弟兄們,不管我們今天下午講什麽,甚至關於這一位美妙的包羅萬有的一位,你們心裏都會一直記住這個特別的負擔,就是要作祂的見證人。事實上,我等一下也會再說明。就著應用的一面,把基督的這三方面,有一點的應用,就是要應用到作這樣一位的見證人。

    當我們說到見證人,當然關於什麽是見證人?它的定義,當然我們知道按照希臘文,這個見證人,也就是殉道者。所以至少這就含示見證人乃是一個擔負主的見證,甚至是藉著死來擔負這個見證,或者是說擔負這個見證以至於死。當然,第一個殉道者就是司提反。我們到底會不會因著逼迫遭受肉身的死亡而殉道,就是爲這主名的緣故肉身的殉道。因著我們所相信的,這位我們不管會不會肉身殉道,原則還是一樣,一個見證人乃是一個藉死而活的人, 並且他的生活乃是要作見證。 他的生活乃是要宣告他所看見的,或者宣告他所看見的是誰,或者是宣告那位向他顯現的。所以我們知道一般而言,當我們說到見證人,我們常常說我能見證,這意思說我看見了。這不是僅僅作教師,你學了一點,你研讀了一點,然後你就把你所學的、所研讀的陳明出來。也許你的發表很好,很有內容,但嚴格來說這樣並不使你够資格作見證人。因爲見證人不是僅僅研讀或學習了什麽。一個見證人乃是直接的,他個人的有這樣的接觸和知覺,使他得著一個東西,真正向他顯現,以致他親眼看見了,親耳聽見了,親身認識了,或者是接觸到,或者是藉著他的嗅覺聞到的。約翰一書就說到這位乃是我們所聽過,所親眼看見過的,注視過的,手也摸過的。只有我們親身經歷過,我們才够資格作見證人。我要一開頭一再的强調這一點,這是絕對必須的。我們必須有主的顯現,我們是必須看見了祂。主說,祂對保羅,對掃羅說,我向你顯現,在往大馬色的路上,向著這個保羅,或者說掃羅。後來在他自己的見證裏,他追溯那一次的經歷。在林前十五章說到復活的這章,他也說到主這復活的主,首先向磯法顯現,然後向十二使徒顯現,後來一時向五百多弟兄顯現。我不知道是在哪裏?是如何?但是祂一時向五百多弟兄顯現,那是在祂的復活裏。不只這樣,以後祂向雅各顯現,向衆使徒顯現。然後保羅說,末了主也向我顯現。我是使徒中最小的,甚至不適於稱爲使徒,因爲我逼迫過召會,然而主向我顯現了。我不知道,保羅當然沒有在肉身上見過主,但是主從天上向他顯現。但是主還是向他顯現了,他也親眼看見了主,這個異象是那樣的强,到一個地步,他的眼睛看不見了,瞎了。他看見了主,這使他够資格,這個掃羅就够資格作主的見證人。所以,親愛的弟兄們,我們在這裏是要說到作祂的見證人,最重要的就是我們要看見祂。弟兄們,我們必須看見祂,我們必須有這個異象是直接的,親身的,不能是第二手,第三手,第四手的,因爲那就不是親眼的見證人。我們不僅需要曾經看過祂,我們要繼續不斷地看見祂。我們越看見祂,我們就越見證祂。如果我們有一天沒有看見主,那一天我們的見證就失效了。我們必須讓主一直在我們的眼前,唯有如此,我們才够資格爲祂作見證。
  • 弟兄們,我們再讀這一次的總題,我們都要把這個作到我們的裏面,我們一同操練我們的靈來讀總題:“繁殖復活、升天、包羅萬有的基督作爲神國的發展”。弟兄們,在這篇信息裏,這篇信息很特別,當然也沒有比別的更特別,我親自作了這篇,所以對我來說很特別。這意思是,我要說,這就是使徒行傳這卷書的簡要,是它內在的意義,是它生機的實際,是使徒行傳的生機的實際,是內在的意義。在路加福音二十四章四十五節, Ron 弟兄也提到了,在主的復活裏,祂開啓了他們的心眼,使他們認識聖經。我們需要主開啓我們的心眼來認識我們所說的這一段在我們一同聚集時要進入的聖經。

    聖徒們,這篇的篇題很重要,這裏說到,“使徒行傳的繼續——在人類歷史中活在神聖歷史裏”。我們的意思是,當我們提到使徒行傳的繼續,我們的意思是,使徒行傳是在聖經裏惟一一卷就它的本身來說是沒有結束的。因爲最後說到神的話沒有停在這裏,祂繼續,神的工作沒有停在這裏。我要從職事的話這樣說,這是要一直走到使徒行傳二十九章,我們都在使徒行傳二十九章,我們都在神工作的繼續裏。所以,行傳的最後一節說,就是二十八章三十一節,保羅“全然放膽宣揚神的國, 並教導主耶穌基督的事,毫無阻礙。”這裏沒有一個阿們,這裏就這樣說:全然放膽宣揚神的國,毫無阻礙……,所以你可以這裏寫一個删節號,這裏有繼續的發展。這個繼續,使徒行傳的繼續,我們會看見是在人類歷史中的神聖歷史。我們是在人類的歷史裏是不是呢?但是讚美主,在這個會場裏我們是在神聖的歷史裏,我們是在神聖的歷史裏。人類的歷史就是個外殼,神聖的歷史是核仁,是這外殼裏的核仁。我們讚美主,我們都在神聖的歷史裏。

    我直接進入綱目, 並且在講綱目的時候來讀經節。讓我先提出一點,弟兄們,在主職事的末了,我們知道有一百二十人在樓房上聚集。這裏說到,他們都堅定持續在禱告。他們這裏有從幾個婦人耶穌的母親瑪利亞,還有耶穌的兄弟同心合意、堅定持續的禱告,這必定是在他們裏面有一些的啓發,這裏一百二十個人,他們忠信的執行神在地上的這個經綸,他們都在這樓房上。
  • 哦,主耶穌,我們真正的相信你,我們熱切的愛你,我們迫切的尋求你。主,我們是何等急切的需要你。離了你,我們就一無所是,也一無所有,也一無所能作。憑著你吸引的愛,我們將我們的心轉向你,我們將我們內裏的每一部分向你敞開,來更多的接受你,接受你神聖的分賜。我們讚美你,因爲你已經得勝,勝過了仇敵。他已經踏在了我們的脚下,我們向天地宣告,我們讚美你,我們喜樂,因爲你是那內住的賜生命之靈,把你自己作到我們的裏面,在我們裏面複製你的自己,以産生團體的基督,就是一個新人。主,我們求你這是靈的基督,也就是那以馬內利,一直與我們同在的一位,就在這一個時候,你與我們同在,就像你向著那往以馬忤斯的那兩個人所作的,解開你的話,開我們的心竅,也開我們的心眼,使我們看見你,是前所未有的那樣來看見你。願你心頭的願望更得著擴大,更得著擴增,更得著繁殖,更得著繁增地作到我們的裏面。我們願意看見你在全非洲大大地擴增,我們願意看見成千的人在那裏能够得重生,轉向長子而在祂裏面成爲衆子。主,祝福在全地上這樣的繁殖。我們把這個訓練再奉獻給你,這個主題乃是從神的寶座來的,願這一個光照我們。我們在這裏是憑著你的憐憫,靈裏貧窮,我們把以往所有的一切丟棄,我們願意你來修剪我們的燈芯,哦,我們願意能够簡單地來到你這裏清心地尋求你。主,現在我們向你完全的敞開,讓你能够說你所要說的,向我們每一個人說話,使我們能够讚美你,榮耀你,高舉你,顯大你。 讚美你,主耶穌。

    這豈不是非常美妙,非常奇妙。我們至終都來到這裏,是主聚集我們在阿廸斯阿貝巴,這裏有長老和負責弟兄的訓練。我首先願意花一點的時間把這一次訓練的總題向你們說明,然後我們來看第一篇綱要。我先讀這個主題,然後我們再來看其中的一些細節。“繁殖復活、升天、包羅萬有的基督作爲神國的發展。”當我們用“繁殖”這個辭的時候,它是帶著繁增的意思,複製的意思,所以這裏不僅僅是傳揚關於基督的真理,更是把祂自己複製出去,就像一對夫妻,他們産生兒女就得著繁殖,這些兒女在生命、性情上和父母一樣。我們在這裏乃是按照神的經綸繁殖基督。我們繁殖祂乃是藉著複製祂自己,這意思就是說當人向福音的話有反應的時候,信心就藉著聖別人的靈注入到他的裏面。這個人從他的心裏相信神叫耶穌從死人中復活, 並且開口承認耶穌基督是主,賜生命的靈就進到這個人屬人的靈裏重生他,將神的生命和性情分賜到他的裏面,使這個人成爲神的兒女,成爲基督的弟兄,這就是繁殖,這就是基督得著擴增。意思是說,雖然祂在我們中間是居首位的一位,作爲神的獨生子。等一下我們也要看見,祂也是長子,在祂復活的那日,祂說到祂的弟兄們。約翰十二章二十四節,在那裏,祂指明這一種的複製,祂說到祂自己是那一粒的麥子,這一粒不願意拯救自己,而仍舊是一粒。反之,這一粒麥子要落到地裏死了,産生許多的子粒來。所以,我現在有機會在這裏看到這一位神的長子至少一千兩百位的繁殖。在使徒行傳五章十四節,還有十一章二十五節,如果我沒有記錯的話,這兩節乃是說到大批的人加增給主,加添給主。我希望你們能够禱讀這些的經節。“信的人越發加添給主”,這是很特別的發表。你看,這裏有許多的人,連男帶女加添歸主。外表來說,他們是加添歸給召會,但是這裏說他們是加添歸主。意思是說在經綸的一面,不是在神格上,在經綸的一面,基督正在擴增,正在擴長。約翰宣告說,祂必擴增。我們在這裏乃是繁殖基督。等一下我再來說到這些形容詞。我們乃是在繁殖這一個人位,我們的福音乃是一個人位,我們裏面的生命是一個人位,我們所宣揚的話是一個人位,我們所在的召會乃是這一個人位團體的彰顯,這每一點都是成爲的,都是在於這一個奇妙的、令人喜悅的、稀奇的、寶貴的人位。我們雖然沒有見過祂,我們都相信了祂,我們也愛祂,這就是我們的主,包羅萬有的基督。我們不1是在一種運動裏,我們不是在這裏只是搶救靈魂,免得他們沉淪。當然我們並不輕視這一面,然而這不是使徒行傳所著重的。我們所宣揚的福音乃是關於一個人位,使其他的人能够轉向這個人位,相信祂,接受祂,受浸進入祂的裏面,把他們自己奉獻給祂, 並且讓祂能够滲透、浸透他們的全人, 並且在他們的心中安家。所以一篇又一篇的信息,我們要專注於這一個人位,這一個人位乃是那復活、升天、包羅萬有的基督。這三方面都是非常著重地啓示在使徒行傳裏。

    實在說來復活乃是開啓使徒行傳的鑰匙。在第四章,我們看見使徒的見證是有大能的,他們見證主耶穌的復活。當然這裏有親眼看見的見證人,他們親眼看見主復活了。在路加的記載裏,二十四章祂在祝福他們。當祂往上去的時候,祂祝福他們。所以這裏有一個清楚的異象,這一位耶穌,祂先前訓練過他們,祂爲他們而死,祂復活了,祂也一再地向他們顯現,在那四十天裏面一再地向他們顯現,然後祂升到宇宙的至高處。彼得能够見證祂被立爲主爲基督了。所以,在復活這一面,有生命也有能力;在升天這一面,有權柄和管治和行政。相對而言,如果我們在我們的記憶裏,想一想使徒行傳,我們也不難領悟,這一卷書乃是說到復活、升天的基督,但是如果我們仔細地讀,我們也會看見這一位包羅萬有的基督許許多多的方面。我的弟兄們,那藉著我們得著複製的基督,乃在於這位基督之於我們在實際上是什麽。如果祂只是你的救主,你就能够繁殖祂作救主,幫助別人得救。但是如果你認識祂是復活,你認識祂復活的大能,如果你進而認識祂天上的職事,還有祂至高的權柄,你領悟祂已經升天了,在執行神宇宙中的行政,你所宣揚的、所繁殖的就是這樣的一位基督。這會帶來相當的衝擊力,就是影響那些你所帶到基督這裏來的人。但是如果你進一步能够認識、 並且經歷、 並且享受祂是包羅萬有的基督,那麽自然而然的,這就是藉著你得著繁殖的基督。等一下還會有一篇信息,我們要看見,主很清楚地給使徒們看見,他們要作見證人,這一個他們真正認識的人位,也是他們所經歷所享受的一位的見證,我們要看見主向大數的掃羅顯現,目的是要使他作執事,作見證人。主的道路不是要得著一些有恩賜的、有口才的、有知識的傳道人,能够講一篇一篇的信息,教導聖經。主的心願和祂的道路乃是要興起許多的見證人,他們能够講說,不僅講說他們所相信的,或是講說他們相信的那一位,乃是能够講說他們所認識所經歷的基督。
  • Scripture Reading: Acts 26:18; Psa. 46:4a; Rev. 22:1; 1 Cor. 16:10

    I.     In the Scriptures the concept of the divine stream, the unique flow, is crucial—Gen. 2:10-14; Psa. 46:4a; John 7:37-39; Rev. 22:1:

    A.     The Bible reveals the flowing Triune God—the Father as the fountain of life, the Son as the spring of life, and the Spirit as the river of life—Jer. 2:13; Psa. 36:9a; John 4:14; 7:37-39.

    B.     The source of the flow is the throne of God and of the Lamb—Rev. 22:1.

    C.     In the Scriptures there is only one flow, one divine stream (Gen. 2:10-14; Rev. 22:1); since there is only one divine stream and since the flow is uniquely one, we need to keep ourselves in this one flow.

    D.     The divine stream, the unique flow, is the stream of the Lord’s work—1 Cor. 16:10:

    1. There is a stream, which we may call the stream, the current, of the work; where the stream flows, there is the work of God.

    2. The book of Acts reveals that in the move of the Lord there is only one stream, and we need to keep ourselves in this one stream—cf. 15:35-41.

    3. The flowing of the divine life, which started on the day of Pentecost and has been flowing throughout all generations to this day, is just one stream.

    4. The history of the church shows that throughout the generations there has been one stream of the Spirit flowing all the time; many have been working for the Lord, but not all have been in the flowing of that one stream.

  • Scripture Reading: Acts 1:3, 8-9; 8:12; 14:22; 19:8; 20:25; 28:23, 31

    I.     The Gospel of Luke is a narrative of the ministry of the incarnated Jesus as a record of the incarnated Jesus on earth; Acts is a record of the succeeding ministry of the resurrected and ascended Christ in heaven carried out through His believers on earth—1:8-9:

    A.     In the Gospels the Lord’s ministry on earth, carried out by Himself, was sowing Himself as the seed of the kingdom into His believers, with no church built up yet—Luke 8:4-15.

    B.     In Acts the Lord’s ministry in heaven, carried out through His believers in His resurrection and ascension, spreads Him as the development of the kingdom of God for the building up of the church throughout the entire world to constitute His Body, His fullness, to express Him, even the fullness of God for God’s expression—1:8; 8:12; 14:22; 19:8; 20:25; 28:23, 31; Matt. 16:18; Eph. 1:23; 3:19.

  • Scripture Reading: Acts 16:6-7; Luke 1:35; Phil. 1:5, 27; 2:1-9
    I.     We may experience and enjoy the resurrected and ascended Christ as the Spirit of Jesus, the Holy Spirit—Acts 16:6-7.
    II.   We need to pay careful attention to two divine titles in Acts 16:6 and 7—the Holy Spirit and the Spirit of Jesus:
    A.     The interchangeable use of these two titles reveals that the Spirit of Jesus is the Holy Spirit.
    B.     The Holy Spirit is a general title of the Spirit of God in the New Testament:
    1. The title the Holy Spirit is used for the first time at the conception of the Lord Jesus—Luke 1:15, 35:
    a. It was when the time came to prepare the way for Christ’s coming and to prepare a human body for Him to initiate the New Testament dispensation that the title the Holy Spirit came into use—v. 35; Matt. 1:18, 20.
    b. In order to understand the first usage of the title the Holy Spirit, we need to see that this title is involved with the Lord’s incarnation.
    c. According to the principle of first mention, the Holy Spirit is related to Christ’s incarnation and birth.
    2. In the New Testament the title the Holy Spirit indicates that God is now mingling Himself with man—Luke 1:35.
    C.     The Spirit of Jesus is a particular expression concerning the Spirit of God and refers to the Spirit of the incarnated Savior who, as Jesus in His humanity, passed through human living and death on the cross—vv. 31, 35; Matt. 1:21; Acts 16:7:
    1. In the Spirit of Jesus there is not only the divine element of God but also the human element of Jesus and the elements of His human living and His suffering of death as well.
    2. The Spirit of Jesus is not only the Spirit of God with divinity in Him so that we may live the divine life but also the Spirit of the man Jesus with humanity in Him so that we may live a proper human life and endure its sufferings:
    a. In his suffering Paul needed the Spirit of Jesus because in the Spirit of Jesus is the suffering element and the suffering strength to withstand persecution—Col. 1:24; Acts 9:15-16; 16:7.
    b. In our preaching of the gospel today, we also need the Spirit of Jesus to face the opposition and persecution.
    D.     In Acts 16:7 Luke turns from the Holy Spirit to the Spirit of Jesus:
    1. As a man, Jesus first lived a human life and then was crucified and resurrected—2:23-24, 32-33.
    2. He ascended to the heavens and was made Lord and Christ—v. 36.
    3. The Spirit of Jesus therefore implies the Lord’s humanity, human living, death, resurrection, and ascension—16:7.
    4. The Spirit of Jesus involves more than the Holy Spirit does—vv. 6-7:
    a. The Holy Spirit involves only the incarnation and birth of the Lord Jesus—Luke 1:35; Matt. 1:18, 20.
    b. The Spirit of Jesus involves His humanity, human living, death, resurrection, and ascension—Acts 1:1-3, 8; 2:23, 32, 36.
    5. The Spirit of Jesus is the totality and the full realization of the all-inclusive Jesus—16:7.
    E.      Just as the Spirit of Christ is the reality of Christ, so the Spirit of Jesus is the reality of Jesus—Rom. 8:9; Acts 16:7:
    1. If we do not have the Spirit of Jesus, Jesus will not be real to us.
    2. Jesus is real to us because we have the Spirit of Jesus as the reality, the realization, of Jesus—v. 7.
  • Scripture Reading: Acts 1:8; 5:20; 6:4, 7; 9:31; 12:24; 19:20

    I.     The flowing of the divine life, which started on the day of Pentecost and has been flowing throughout all generations to this day, is just one stream for God’s goal to build up the church for His corporate expression—Matt. 16:18; cf. Ezek. 47:1-12:

    A.     When we give the Lord the preeminence in our entire being, making Him our first love, He becomes the divine stream to us, flowing within us and out of us as the first works; the first works are works that are motivated by, issue from, and express the Lord as our first love—John 4:14b; Rev. 22:1; 2:4-5.

    B.     Only works that are motivated by the first love are gold, silver, and precious stones—1 Cor. 2:9; 3:12.

  • Scripture Reading: Acts 4:10-12; Psa. 118:22, 24; 1 Pet. 2:4-8

    I.     In Acts 4:10-12 we see that as the cornerstone Christ was despised and crucified by the Jewish leaders, the builders, but raised from the dead by God, becoming the cornerstone of God’s building with God’s salvation being uniquely in Him.

  • Scripture Reading: Acts 20:18-38

    I.     To shepherd the flock of God according to God is to shepherd the flock of God according to God’s desire—1 Pet. 5:1-4:

    A.     We must see that the heart’s desire, the good pleasure, of God in His economy is to be the fountain, the source, of living waters to dispense Himself into His chosen people for their satisfaction and enjoyment; the goal of this enjoyment is to produce the church, God’s counterpart, as God’s increase, God’s enlargement, to be God’s fullness for His expression—Jer. 2:13; John 3:29-30; Eph. 1:22-23; 3:16-19, 21:

    1. Instead of drinking Him to become His increase for His expression, we can become like Israel by forsaking God as the fountain of living waters to hew out cisterns (typifying idols) to replace God as our enjoyment—Jer. 2:13.

    2. An idol is anything within us that we love more than the Lord or that replaces the Lord in our life; whatever we possess, and even whatever we are, can become an idol—Ezek. 14:3; 1 John 5:21.

    3. Our peace, safety, health, and possessions may become idols to us, but God is faithful in His purpose to take these things away so that we might drink of Him as the fountain of living waters; God is faithful in leading us into His economy, and His economy is for us to enjoy Christ, to absorb Christ, to drink Christ, to eat Christ, and to assimilate Christ so that God may increase in us for His expression—1 Cor. 1:9; 5:7-8; 12:12-13; Jer. 2:13.

    B.     We must be brought back to the realization that we need Christ as our enjoyment; we also have to help others to know how to enjoy Christ, and we have to bring the distracted believers back to the simplicity of the genuine appreciation, love, and enjoyment of the precious person of the Lord Jesus Christ Himself as their life and everything—2 Cor. 11:2-3; 1:24; Rev. 2:4, 7:

    1. To enjoy Christ as our life supply should be the primary matter in the church life; the content of the church life depends upon the enjoyment of Christ; the more we enjoy Him, the richer the content will be.

    2. First Corinthians is a book on the enjoyment of the all-inclusive Christ; the enjoyment of the crucified and resurrected Christ as the life-giving Spirit solves all the problems in the church—1:2, 9, 24, 30; 2:2; 5:7-8.