• Scripture Reading: Lev. 16; Rom. 3:24-25; Heb. 2:17; 4:16; 9:5; 1 John 2:2; 4:10
    I. Chapter 16 of Leviticus describes the expiation:
    A. Because of the negative situation of God's people, as portrayed in chapters 11 through 15, according to God's concept and in His divine economy there is the need of redemption—Col. 1:14; Eph. 1:7:
    1. Because the Old Testament time was not the time for redemption to take place, a type, a shadow, of the coming redemption was needed; this shadow is the expiation in Leviticus 16.
    2. The expiation accomplished through the animal sacrifices in the Old Testament is a type pointing to the redemption accomplished by Christ in the New Testament—Heb. 9:11-12.
    B. The root of the Hebrew word translated "expiation" means "to cover"; the noun form of this word is rendered "expiation cover" in Leviticus 16:2 and Exodus 25:17:
    1. On the Day of Expiation the blood of the sin offering was brought into the Holy of Holies and sprinkled on the expiation cover, the lid of the Ark, which covered the Ten Commandments within the Ark, signifying that the sin of the ones coming to contact God had been covered but not yet removed—Lev. 16:14-15; Exo. 25:16.
    2. In this way the situation of fallen man in relation to God was appeased but was not fully settled, until Christ came to accomplish redemption by offering Himself as the propitiatory sacrifice to take away man's sin—Heb. 9:12; 2:17; 1 John 2:2; 4:10; John 1:29.
    夏季訓練 - 利未記結晶讀經 (二) | 411 觀看 | 2018-07-28 | Kuann Hung 上傳
  • Scripture Reading: Lev. 13—14
    I. Leprosy signifies the serious sin issuing from within man, such as willful sin, presumptuous sin, and opposing God with determination—Lev. 13:
    A. As seen in the cases of Miriam (Num. 12:1-10), Gehazi (2 Kings 5:20-27), and Uzziah (2 Chron. 26:16-21), leprosy issues from rebellion against God's authority, against God's deputy authority, against God's regulation, and against God's economy.
    B. In the biblical sense, sin is rebellion; thus, leprosy signifies sin—1 John 3:4.
    C. The first case of sin in the Bible was Satan's rebellion against God; hence, sin as rebellion was invented, inaugurated, by the rebellious archangel Lucifer—Ezek. 28:13-18; Isa. 14:12-15.
    D. Eventually, this sin, this leprosy, entered into mankind through Adam, and having entered into man, it issues from within man as many kinds of sins, that is, many manifestations of rebellion—Rom. 5:12, 19a; 7:20.
    E. Hence, a leper represents the fallen descendants of Adam, all of whom are lepers; as signs of leprosy, a swelling, eruption, or a bright spot on the skin of one's flesh signifies man's outward expressions in unruliness, in friction with others, and in pride and self-exaltation—Lev. 13:2.
    F. The condition in Leviticus 13:24-25 signifies that a saved person's acting by the flesh, that is, his losing his temper, his justifying himself, and his not being willing to forgive others, is a sign of spiritual leprosy.
    夏季訓練 - 利未記結晶讀經 (二) | 674 觀看 | 2018-07-28 | Kuann Hung 上傳
  • Scripture Reading: Lev. 11; John 6:53-57; 11:25; Heb. 2:14-15; 2 Tim. 1:10
    I. In order to know the real meaning of eating in Leviticus 11, we need to know the significance of eating:
    A. To eat is to contact things outside of us that could affect us inside—vv. 1-23:
    1. Eating is not merely contacting something but also receiving something into us—Jer. 15:16.
    2. Once a thing is received into us, that thing can be digested inside to become our constituent, that is, our being, our constitution.
    3. We all are a constitution of the food that we eat and digest; what we digest becomes our constitution—John 6:53-57.
    B. Taking in the Lord to digest and assimilate Him so that He may become life to us is signified by our eating the bread of the Lord's table—vv. 50-51, 57; Mark 14:22:
    夏季訓練 - 利未記結晶讀經 (二) | 619 觀看 | 2018-07-28 | Kuann Hung 上傳
  • Scripture Reading: Heb. 1:2-3, 8; 2:10, 17; 4:14-15; 10:5-10; 13:8
    I. Leviticus is a book of types, a book of typology; the most fine and detailed types of Christ are in Leviticus:
    A. Christ is wonderful and all-inclusive, and plain words are not adequate to reveal Him; types, which are actually pictures, are also necessary.
    B. Because Leviticus is a book of types, there is the need for it to be expounded; the apostle Paul expounded Leviticus in the Epistle to the Hebrews—1:1-3.
    夏季訓練 - 利未記結晶讀經 (二) | 399 觀看 | 2018-07-28 | Kuann Hung 上傳
  • Scripture Reading: Lev. 9:24; 6:12-13; 10:1-11; Heb. 12:29; Luke 12:49-50; Rev. 4:5; Exo. 3:2-6
    I. God is a consuming fire—Heb. 12:29; Deut. 4:24; 9:3:
    A. As the burning One, God is holy; holiness is His nature, and whatever does not correspond with His holy nature, He, as the consuming fire, will consume—Heb. 12:29.
    B. In Daniel 7:9-10 God's throne was flames of fire, its wheels were a burning fire, and a stream of fire issued forth and came out from before Him; the fire here indicates that God is absolutely righteous and altogether holy.
    C. Through His death the Lord released Himself into man as the fire of life to burn on the earth—Luke 12:49-50; John 12:24:
    1. The pneumatic Christ as the sevenfold intensified life-giving Spirit is a burning fire—Heb. 12:29; Rev. 4:5; 5:6; 1:14; cf. Zech. 2:5.
    2. This fire is the impulse (the impelling force) of the spiritual life, an impulse that comes from the Lord's released divine life.
    3. "We all have been burned by this fire; we have been brought together by this fire; and now we are burdened that this fire would burn many others. When the concealed glory of Christ's divinity was released, a divine fire was cast on earth to burn the whole earth. Let the fire burn on! No one can stop it"—The Issue of Christ Being Glorified by the Father with the Divine Glory, pp. 11-12.
    D. The seven Spirits of God are the seven lamps of fire burning before the throne; these lamps of fire are for the carrying out of God's administration—Rev. 4:5.
    E. The fire burning out of the midst of the thornbush was the Triune God, the God of resurrection—Exo. 3:2, 4, 6; Matt. 22:31-32.
    F. The word of God is a fire that burns us and many of the things in which we have confidence—Jer. 23:29; 5:14; 20:9.
    G. Those who have a desire to serve God must know that God is a consuming fire that burns and energizes; when God comes to the earth, fire comes to the earth, and when God enters into man, fire enters into man and burns in him—Heb. 12:29; Luke 12:49.
    H. The fire that burned on the altar of the burnt offering came down from the heavens—Lev. 9:24:
    1. After coming down from the heavens, this fire burned continually upon the altar—6:13.
    2. The divine fire, the burning Triune God, enables us to serve and even to sacrifice our lives—Rom. 12:11; cf. Acts 15:26; 20:24; 21:13.
    夏季訓練 - 利未記結晶讀經 (二) | 617 觀看 | 2018-07-28 | Kuann Hung 上傳
  • Scripture Reading: Lev. 8:1-36
    I. After the decree of the law and the building up of the tabernacle at Sinai, God gave His people all the chapters of Leviticus to train them to worship and partake of Him and to live a holy, clean, and rejoicing life.
    II. The record in Leviticus 8 is concerning the consecration of Aaron and his sons, the priests:
    A. This indicates that the offerings in chapters 1 through 7 are for the consecration, or ordination, of the priests.
    B. In Hebrew the word consecrate (Exo. 28:41; 29:9, 33, 35) means "to fill the hands"; through Aaron's consecration to receive the holy position of the high priest, his empty hands were filled (Lev. 8:25-28).
    C. Our consecration for the priesthood must be with the all-inclusive Christ as all the five offerings (the burnt offering, the meal offering, the sin offering, the trespass offering, and the peace offering) "filling our hands" for our enjoyment.
    D. Whatever Christ is to us and does for us, as typified by the offerings, is to constitute us priests—1 Pet. 2:5, 9; Rev. 1:6; 5:10; cf. 2:6.
    夏季訓練 - 利未記結晶讀經 (二) | 644 觀看 | 2018-07-28 | Kuann Hung 上傳
  • 本篇資訊是這次訓練的總結。利未記二十六章是一段警告的話。一至二節陳明三個彼此關聯且極其美妙的結晶,就是關於神自己、神所完成的工作以及神工作的結果—作基督身體的召會。三至十三節說到順從者所蒙的福;他們被構成為順從的,因為他們尊重、顧到頭兩節所說的三件事,他們為此獻上自己。十四至三十九節說不順從者所受的懲治,那是給以色列人的警告。但是他們不聽、不順從,就受了非常嚴厲的懲治。利未記生命讀經,以及根據生命讀經所編的聖經恢複本註解,正確的解釋了這些預表,並且把每一點都應用在召會生活中。盼望我們都能仔細讀利未記二十六章。

    在利未記生命讀經第五十九篇的開頭說,“按我們的領會,我們可能認為利未記這卷書該結束於二十五章的禧年。然而,二十五章之後還有兩章聖經。二十六章是警告的話,……在論到禧年之後,緊接著有論到警告的話這一章,這指明對於禧年,我們不該喊叫太多,或太興奮。反之,我們需要有清明的心思來思考情況。為這緣故,隨著禧年這喊叫的時刻之後,乃是警告的話。”(六一七頁)

    說到禧年,我們乃是在神聖的狂喜裡。狂喜的希臘文是existemi,ex意思是出來,istemi意思是站立。因此,狂喜就是從自己裡面出來,進到調和的靈裡。但如果我們只停留在興奮裡,而沒有留意警告,我們就會失去一切。以色列人是這樣,基督教也是這樣,甚至有些地方召會也是這樣。我們不願重蹈覆轍。我們若盼望前途滿了祝福,就需要有清明的心思,來考量我們的情形。為此,在禧年這歡呼喜樂的話之後,還需要有警告的話。

    有一件事會使我們受打岔而失去禧年的享受,就是我們尋求神以外的東西。如果我們尋求神以外的東西,我們在前兩篇資訊所嚐到、所看見的,可能都會失去,而僅留下對某些聚會興奮的回憶。然而,我們要活出禧年的實際,不是短暫的,乃是一直持續直到主回來。

    本篇資訊的重點不是要說到警告的話,乃是要說到二十六章一至二節裡的結晶。那裡說,“你們不可為自己製造偶像,不可為自己立雕像或柱像,也不可在你們的地上安置石像,向它跪拜,因為我是耶和華你們的神。你們要謹守我的安息日,敬畏我的聖所;我是耶和華。”我們要以神為我們獨一的目標,認識並尊重祂的工作,並且敬畏祂的聖所,就是祂工作的結果。

    這三方面結晶需要聖經其餘的部分來解開。從屬靈的角度來看,這是一篇專注於屬天異象以及屬靈領會的資訊。盼望我們更多看見關於神經綸的屬天異象;並且對於這些之於神極其寶貴的事,不僅有頭腦的領會,更有真正屬靈的領會。如此的日積月累,直到主回來,我們會一直蒙保守,使我們對利未記的經歷並對禧年的享受不斷加增。我們也會蒙拯救,不至落到偏離的情形,重蹈基督教的覆轍,而落到墮落的宗教系統裡。我們的生活和工作,都該為著神心頭的願望、祂永遠的定旨、祂神聖的經綸,以及祂話裡所啟示並藉著時代的職事所分賜給我們的一切。我們該為此站住,永不動搖、偏離或後退。我們要竭力往前,絕不與墮落的基督教妥協,在我們和基督教中間也不會建立起橋樑。我們今天是這樣,將來更是如此。

    夏季訓練 - 利未記結晶讀經 (二) | 2467 觀看 | 2018-07-28 | Kuann Hung 上傳
  • 在這次訓練裡,我們用兩篇資訊說到“禧年”這個廣闊、豐富且豐滿的題目。在此我們先來回顧上一篇資訊的一些要點。

    作禧年的傳揚者

    上一篇資訊提到我們需要成為傳揚者。在提前二章七節,保羅說到他被派“在信仰和真理上,作傳揚者,作使徒,……作……教師”。傳揚者就是傳揚基督的福音,正式宣告神新約經綸的人;我們都需要向人傳報、報導禧年的來臨。請記得,福音不僅是為著不信者,更是為著所有的信徒。在羅馬一章十五節,使徒保羅說,“我已經預備好,要將福音也傳給你們在羅馬的人。”這裡所說在羅馬的人,乃是指在羅馬的信徒。因此,整卷羅馬書的主題乃是神的福音,從罪人說起,說到一個罪人如何得稱義、聖別、變化,成為基督身體上的肢體,在地方召會裡經歷基督身體的實際,過基督身體全體相調的生活;這就是神完整的福音。

    上一篇資訊也提到,新約的禧年乃是我們得救的狂喜年代。“狂喜”這辭意思是指強烈的喜樂和愉悅。巴不得這裡有一個屬天的測量儀,能顯示我們對基督的享受和喜樂達到何種程度。我們需要對主有強烈並極盡的享受,我們需要享受祂到極點。上一篇資訊有一句話說,“新約時代就是狂喜時代,基督徒乃是狂喜的人。”我們都需要問主:“主啊,我是不是一個狂喜的人,我有沒有享受你到極點?”如果我們對主有極點的享受,我們就能建造基督的身體。若是我們從沒有在神面前狂喜過,這就表明我們對神的享受不夠;為此,我們需要向主悔改認罪。相信我們眾人都有感覺,我們對基督的享受需要加多。詩篇五十一篇是大衛在一次重大失敗之後向神的禱告,今天我們同樣需要有這樣的禱告:“求你使我復得你救恩之樂,賜我樂意的靈扶持我。”(12)我們對於主和召會,需要有樂意的靈。服事主需要有樂意的靈,這樂意的靈乃是因著我們有神的救恩之樂。我們需要有悔改的禱告,好叫我們復得神的救恩之樂。詩歌二百五十六首第一節說,“基督使我心中喜樂,基督使我口中高歌;有祂同在,就能歡暢,有祂同在,就能歌唱!”無論我們的環境是在高山或低谷,只要有基督的同在,我們就能歌唱,就能歡暢。

    在美國費城有一座自由鍾,象徵自由與公正,是美國獨立的標誌,其上刻著利未記二十五章十節關於禧年的描述:“在遍地向一切的居民宣告自由。”但這鐘上有道裂痕。對我而言,這裂痕說出我們在基督以外所享受的,都是有裂縫的,那並不是真正的禧年。我們眾人都需要基督作我們真正的禧年。

    利未記約寫於主前一四九〇年,而以賽亞書約寫於主前八世紀末及主前第七世紀初。再經過七百年多年之後,在一個安息日,主耶穌照例進了會堂,有人把申言者以賽亞的書卷遞給祂,祂展開書卷,找到一處上面寫著:“主的靈在我身上,因為祂膏了我,叫我傳福音給貧窮的人,差遣我去宣揚被擄的得釋放,瞎眼的得復明,叫那受壓制的得自由,宣揚主悅納人的禧年。”主讀完經就坐下,會堂裡的眾人都定睛看祂。祂就對他們說,今天這經應驗在你們耳中了(路四16~21)。今天,在召會生活裡,在主的恢復中,這經仍在應驗當中。

    在行傳二十六章十六至十九節,我們看見主給保羅使命和託付。主對大數的掃羅說,“我差你到他們那裡去,叫他們的眼睛得開,從黑暗轉入光中,從撒但權下轉向神,又因信入我,得蒙赦罪,並在一切聖別的人中得著基業。”(18)這就是宣揚新約的禧年。聖經恢複本的註解說,“在利未記二十五章八至十三節禧年的預表裡,主要的福分乃是宣告自由,以及各人歸回自己的產業。這裡,在禧年的應驗裡,從黑暗的權勢得著釋放,以及得著神聖的基業,也是主要的福分。”(徒二六18注8)

    李弟兄曾鼓勵青年人要用這一節聖經來禱告(參李常受文集一九七五至一九七六年第三冊,青年訓練,第一章)。我們都要用這節經文禱告:“主啊,開啟我的眼睛,使我從黑暗轉入光中,叫我全人滿了光,使我從撒但權下轉向神,又因信入你,得蒙赦罪,並在一切聖別的人中得著基業。”我們需要禱讀這一節經文,並向主有透徹、完全且詳細的禱告,好叫我們活在禧年的實際裡,並且能宣揚新約的禧年。

    夏季訓練 - 利未記結晶讀經 (二) | 2542 觀看 | 2018-07-28 | Kuann Hung 上傳
  • 禧年是節期中的節期。在利未記裡,禧年這件事非常重大。在以賽亞六十一章,有關於禧年的預言。在路加四章,有禧年的應驗,也就是禧年的實際。當主來了,就進到新約時代,恩典時代;這整個時代都是禧年。直到今天,禧年已經持續兩千年之久,並且還沒有結束。當主再來時,會有一個特別的禧年為著以色列人,也有一個特別的禧年為著得勝者。最終,禧年的終極完成乃是新天新地裡的新耶路撒冷,直到永遠,那將是永遠的禧年。

    我們研讀關於禧年的真理時,要彼此對說;若是可能,不只要說,還要能唱。以弗所五章十八至十九節和歌羅西三章十六節都說到,藉著唱神的話,就叫我們在靈裡被充滿。神的話也能拿來彼此對說,彼此教導,並彼此勸戒。以弗所五章十九節說,“用詩章、頌辭、靈歌,彼此對說。”歌羅西三章十六節說,“用詩章、頌辭、靈歌,彼此教導,互相勸戒。”詩章、頌辭、靈歌,首先不是為著唱,而是為著對說。整體來說,我們在主的恢復裡缺少這樣的操練。在這件事上,我們還有往前進步的空間。盼望我們在研讀的時候,能操練講說和歌唱。

    我們不該只摸著禧年的表面,乃要深入其許多細節。李弟兄曾詳論禧年的定義、禧年的祝福、禧年的應用、禧年的經歷。這次訓練關於禧年的兩篇資訊無法涵蓋這麼多,所以你們必須進一步地研讀。

    一九八四年夏天,李弟兄用華語釋放了四篇資訊,後來刊印成《禧年》一書。那時,李弟兄在美國開始華語工作一年後,他對福音非常有負擔,所以釋放了四篇資訊說到禧年。在那之前,我們並不是從來沒有聽過禧年,但是他那次的說話,將禧年這整件事向我們開啟。至少對我來說,所得著的光是前所未有的,是那樣的豐富和詳盡。不僅如此,那四篇資訊很特別,因為李弟兄乃是用傳福音的方式對我們講說的。你若去讀那本書,就會覺得他是在傳禧年的福音。他的傳講很特別,不僅解釋禧年的要點,更是在傳福音。李弟兄傳的禧年福音非常感動人,非常有感染力,叫人得激勵,得啟發。最近當我再次研讀這本書時,覺得好像又重新得救一次。因此,我鼓勵你們都去讀這本書。

    其次,你們必須研讀路加福音生命讀經六十四至六十九篇。這幾篇生命讀經主要是說到在路加四章裡,藉著主在會堂裡所說的那段話,禧年得著了應驗。你們也需要研讀利未記生命讀經五十六至五十八篇,和以賽亞書。這些都是給你們的功課。你們若不想要錯過禧年,就需要花幾周或幾個月的時間來進入這些資訊。

    在主的恢復裡,我們需要再一次向罪人傳揚禧年的福音。另一面,在弟兄姊妹中間,有許多人像浪子一樣,流浪、遠離並退後。我們也需要對他們傳禧年的福音,使他們歸回自己的產業,並被帶回神的家,而蒙拯救脫離一切霸佔、奪取他們的事。我們知道這些人是誰,他們需要禧年,他們需要歸回神和神的家。

    主要帶我們進入“狂喜”。狂喜就是你進入一種情形,是你無法理解,失去控制,不能自已,而被帶到一種強烈的感覺和情緒裡,有一種被拔高、提升的感覺,使你的靈被充滿、飛揚,好像魂遊象外,看見異象,聽見聲音(參啟十七3,二一10,徒十9~16)。這不是你尋常會有的事,但也不是怪異的,乃是神聖、奧祕的,因為你摸著了神聖的事物。

    夏季訓練 - 利未記結晶讀經 (二) | 2197 觀看 | 2018-07-28 | Kuann Hung 上傳
  • 基督乃是利未記二十三章所描述之一切節期的實際。本篇資訊,我們要來看復活的基督作為初熟節、五旬節和住棚節的實際。在資訊的每一大段,都會有一個專特的負擔,說到我們如何經歷基督在復活裡作為美地的實際。以色列人每年的節期,是根據他們在美地上的勞苦,並將美地的出產帶到神所命定的地方;若沒有在美地上的勞苦,就沒有節期。可以說,在美地上的勞苦與出產,都是聯於對基督的經歷。

    初熟節表徵作初熟果子的復活基督,在祂的復活裡乃是給我們享受的筵席

    初熟節表徵作初熟果子的復活基督,在祂的復活裡乃是給我們享受的筵席(利二三9~14,林前十五20)。按照預表,莊稼的初熟之物要被帶到聖殿裡呈獻給神(利二三10~11),其餘的部分才收到倉裡;這啟示初熟的果子首先是為著神,作神的食物,使神滿足,然後才成為我們的享受和滿足。

    基督在逾越節時被釘十字架,然後在第三天,就是安息日的次日,祂復活了

    基督在逾越節時被釘十字架,然後在第三天,就是安息日的次日,祂復活了(可十四12,林前十五4,約二十1,利二三11)。

    基督的復活是初熟節的應驗,也是這節期的實際;基督是第一位從死人中復活的,成為復活的初熟果子

    基督的復活是初熟節的應驗,也是這節期的實際(10)。基督在復活裡就是初熟節的實際。

    基督是第一位從死人中復活的,成為復活的初熟果子(林前十五20)。保羅清楚指明:“基督……是睡了之人初熟的果子,已經從死人中復活。”(20)這是在安息日的次日,就是復活之日,獻給神的一捆初熟之物所預表的(利二三11,太二八1)。在預表裡,初熟的莊稼不是一根麥穗,乃是一捆麥子;這不僅預表復活的基督,也預表在祂復活之後,從死裡復活的聖徒(利二三11,太二七52~53)。當基督被釘死在十字架上時,地震動,磐石崩裂,墳墓也開了(51~52);這表徵基督釘死的功效,使撒但背叛的根基動搖了,撒但屬地之國的營崩潰了,死亡和陰間的能力已被勝過並徵服了。等到主耶穌復活之後,有些已死聖徒也從死裡復活,向許多人顯現(53)。所以,基督在祂復活時,帶著一些從死裡復活的聖徒,成了“一捆”初熟的莊稼。

    夏季訓練 - 利未記結晶讀經 (二) | 9264 觀看 | 2018-07-28 | Kuann Hung 上傳