The Principle of Being One with God as Revealed in the Book of Jeremiah
读经：创二8～9、16～17，耶二13，十五16、19，二三5～6，三一31～34，四十5～6、13～14
壹 神要与人成为一并使人与祂成为一的心意，可见于神与人在形像和样式上的相似：
I. God's desire to be one with man and for man to be one with Him can be seen in the resemblance of God and man in their images and likenesses:
一 神在祂的创造里，并没有创造“人类”；反之，神所造的是从祂自己的类，就是神类；神用生命之气给人造灵，使人可以接触祂并接受祂─创一24～26，二7。
A. There was no "mankind" created by God in His creation; rather, what God created was after His own kind, that is, God-kind; God created man with the breath of life for a spirit that man may con-tact Him and receive Him—Gen. 1:24-26; 2:7.
二 在创世记十八章二至十三节，有三个人向亚伯拉罕显现；这三个人中有一位是基督─耶和华，其他二位是天使（十九1）；这就是说，在神成为肉体以前二千年，祂访问祂的朋友亚伯拉罕时，就显现为一个人（代下二十7，赛四一8，雅二23）。─引用经文
B. In Genesis 18:2-13 three men appeared to Abraham; one of these men was Christ—Jehovah—and the other two were angels (19:1); this means that two thousand years before His incarnation, God appeared as a man when He visited His friend Abraham— 2 Chron. 20:7; Isa. 41:8; James 2:23.
三 在基督成为肉体以前，神的使者（神，耶和华，神人─基督）已向玛挪亚和他妻子显现─士十三3～6、22～23。
C. The Angel of God (God, Jehovah, a man of God—Christ) appeared to Manoah and his wife before Christ's incarnation—Judg. 13:3-6, 22-23.
四 在基督成为肉体以前，但以理就看见这样一个基督为人子的异象；照着但以理七章十三至十四节，但以理看见人子驾着天云而来，祂甚至来到亘古常在者，就是永远的神那里，被领近祂面前；祂得了权柄、荣耀、国度，使各族、各国、各方言的人都事奉祂；祂的权柄是永远的权柄，不能废去，祂的国必不毁坏。─引用经文
D. Daniel saw a vision of Christ as the Son of Man before Christ's incarnation; according to Daniel 7:13-14, Daniel saw the Son of Man coming with the clouds of heaven, and He came even to the Ancient of Days—the God of eternity—and they brought Him near before Him; there was given Him dominion, glory, and a king dom that all the peoples, nations, and languages should serve Him; His dominion is an eternal dominion, which will not pass away, and His kingdom is one that will not be destroyed.
五 亚当是基督的预表，预像─罗五14。
E. Adam was a type, a prefigure, of Christ—Rom. 5:14.
六 基督是那不能看见之神的像─西一15。
F. Christ is the image of the invisible God—Col. 1:15.
七 话（神）成了肉体（约一14），在罪之肉体的样式里来（罗八3），没有肉体里的罪（林后五21，来四15）。─引用经文
G. The Word (God) became flesh (John 1:14), coming in the likeness of the flesh of sin (Rom. 8:3) and not having the sin of the flesh (2 Cor. 5:21; Heb. 4:15).
八 存在于神的形状里的基督，在祂成为肉体时，取了奴仆的形状，成为人的样式，显为人的样子─腓二6～8。
H. Christ, who exists in the form of God, took the form of a slave, becoming in the likeness of men and being found in fashion as a man, in His incarnation—Phil. 2:6-8.
九 司提反看见诸天开了，人子基督在神的右边（徒七56）；这指明基督升到诸天之上以后，仍是人子（见诗歌一一五首）。─引用经文
I. Stephen saw the heavens opened up and the Son of Man— Christ—at the right hand of God (Acts 7:56); this indicates that after Christ's ascension to the heavens, He is still the Son of Man (see Hymns, #132).
十 在马太二十六章六十四节主耶稣说，“你们要看见人子，坐在那大能者〔神〕的右边，驾着天上的云而来”；这表明当主耶稣回来时，祂仍是人子。─引用经文
J. In Matthew 26:64 the Lord Jesus said, "You will see the Son of Man sitting at the right hand of Power [God] and coming on the clouds of heaven"; this shows that when the Lord Jesus comes back, He will still be the Son of Man.
十一 在罗马八章二十九节保罗告诉我们，神所预知的人（我们信徒），祂也预定他们模成神儿子的形像，使祂儿子在许多弟兄中作长子；借着复活使我们成为祂的许多弟兄，我们就成为新的一类─“神人类”。─引用经文
K. In Romans 8:29 Paul tells us that those whom God foreknew (we believers), He also predestinated to be conformed to the image of His Son, that He might be the Firstborn among many brothers; by His resurrecting to make us His many brothers, we became a new kind, "God-man kind."
十二 林后三章十八节说，“我们众人既然以没有帕子遮蔽的脸，好像镜子观看并返照主的荣光，就渐渐变化成为与祂同样的形像，从荣耀到荣耀，乃是从主灵变化成的”；罗马十二章二节上半说到我们借着心思的更新而变化。─引用经文
L. Second Corinthians 3:18 says, "We all with unveiled face, behold-ing and reflecting like a mirror the glory of the Lord, are being transformed into the same image from glory to glory, even as from the Lord Spirit"; Romans 12:2a speaks of our being trans-formed by the renewing of the mind.>
十三 腓立比二章十五节说到使我们无可指摘、纯洁无杂，在弯曲悖谬的世代中，作神无瑕疵的儿女；我们在其中好像发光之体显在世界里。─引用经文
M. Philippians 2:15 speaks of our being blameless and guileless, children of God without blemish in the midst of a crooked and perverted generation, among whom we shine as luminaries in the world.
十四 主耶稣基督要按着祂那甚至能叫万有归服自己的动力，将我们这卑贱的身体改变形状，使之同形于祂荣耀的身体─三21。
N. The Lord Jesus Christ will transfigure the body of our humilia-tion to be conformed to the body of His glory, according to His operation by which He is able even to subject all things to Him-self—3:21.
十五 基督显现时，我们必要全然、完全、绝对像祂，因为我们必要看见祂，正如祂所是的─约壹三2下。
O. When Christ is manifested, we will be like Him wholly, perfectly, and absolutely, because we will see Him even as He is—1 John 3:2b.
十六 这一切要完成于新耶路撒冷；启示录四章三节说，“那位坐着的〔神〕，显出来的样子好像碧玉”；那位坐在宝座上的神，显出来的样子好像碧玉。─引用经文
P. All this will consummate in the New Jerusalem; Revelation 4:3 says, "He [God] who was sitting was like a jasper stone"; the appearance of God, the One sitting on the throne, is like jasper.
十七 照着启示录二十一章，新耶路撒冷的光辉如同极贵的宝石，好像碧玉（11下）；新耶路撒冷的墙身是碧玉，墙的第一根基也是碧玉（18上、19）：─引用经文
Q. According to Revelation 21, the New Jerusalem's light is like a most precious stone, like a jasper stone (v. 11b); the building work of its wall is jasper, and the first foundation of the wall is also jasper (vv. 18a, 19):
1 至终神与人，人与神，显出来的样子都是碧玉；因此，圣经的总结和终极完成乃是新耶路撒冷─神性与人性调和；神性成为人性的居所，人性成为神性的家。
1. Eventually, God and man, man and God, all have the appear-ance of jasper; thus, the conclusion and consummation of the Bible is the New Jerusalem—divinity mingled with human-ity; divinity becomes the dwelling place of humanity, and humanity becomes the home of divinity.
2 在这城中，神的荣耀彰显在人身上，光辉显赫；我们如今是在成为神的过程中，好成为新耶路撒冷并有神显出来相同的样子─碧玉─启二一11、23。
2. In this city the glory of God is manifested in man, brightly and splendidly; now we are in the process of being deified to become the New Jerusalem and to bear the same appearance of God—jasper—vv. 11, 23.
3 在这世代的末了，我们教导并传扬一个真理，就是神成为人，为要使人成为神，在生命和性情上，但不在神格上，与祂一样；听见这真理乃是一大福分。
3. At the end of this age, we are teaching and preaching the truth that God became a man in order to make man God, the same as He is in life and in nature but not in the Godhead; it is a great blessing to hear this truth.
4 至终，神人将是胜利者，得胜者，作耶路撒冷里的锡安；在我们日常生活中的一切细节上过神人的生活，要带进历史上前所未见新的复兴，也要结束这个世代─请读诗四八2与注1。
4. Eventually, the God-men will be the victors, the overcomers, the Zion within Jerusalem; having a God-man living in all the details of our daily life will bring in a new revival that has never been seen in history, and this will end this age—read Psalm 48:2 and footnote 1.
贰 耶利米书给我们看见与神是一的原则：
II. The book of Jeremiah shows us the principle of being one with God:
一 与神是一的原则，就是生命树的原则，与耶利米二章十三节所见善恶知识树的原则相对，那里启示神百姓所犯两个基本的罪：─引用经文
A. The principle of being one with God, which is the principle of the tree of life, versus the principle of the tree of the knowledge of good and evil is seen in Jeremiah 2:13, which reveals the two basic sins of God's people:
1 第一个罪是离弃耶和华这活水的泉源、源头；第二个罪是为自己凿出破裂不能存水的池子。
1. The first sin was forsaking Jehovah as the fountain, the source, of living waters; the second sin was hewing out for themselves broken cisterns that could not hold water.
2 圣经中的原则乃是：神不要祂的选民接受祂自己以外的任何事物作源头；神将人安置在那表征神作生命的生命树跟前，指明祂要人有分于生命树，而不是有分于别的；有分于生命树，就是接受神作我们独一的源头，作我们一切的源头─创二8～9。
2. The principle in the Bible is that God does not want His cho-sen people to take anything other than Himself as their source; by placing man in front of the tree of life, which signifies God as life, God was indicating that He wanted man to partake of the tree of life, not anything else; to partake of the tree of life is to take God as our unique source, as our source of every-thing—Gen. 2:8-9.
3 第二个罪是神的百姓不信靠神，却信靠自己，要尽所能作一些事为着自己的享受；罪就是离弃神而凭着自己、为着自己作某些事。
3. The second sin was a matter of God's people not trusting in God but of trusting in themselves to do whatever they could do to work out something by themselves for their own enjoy-ment; sin is to forsake God and do something by ourselves and for ourselves.
4 这两个基本的罪给我们看见表征神的生命树，和表征撒但的善恶知识树（8～9、16～17）；以色列人已从生命树岔到知识树，从活水的泉源岔到池子（偶像）。─引用经文
4. These two basic sins show us the tree of life, which signifies God, and the tree of the knowledge of good and evil, which sig-nifies Satan (vv. 8-9, 16-17); Israel had been distracted from the tree of life to the tree of knowledge, from the fountain of living waters to the cisterns (idols).
二 神把人摆在生命树跟前，指明祂的心意是要与人成为一，就是要成为人的生命、生命的供应和一切─8～9节：
B. God placed man in front of the tree of life, indicating His desire to be one with man, that is, to be man's life, life supply, and every-thing—vv. 8-9:
1 生命树表征钉十字架（由树，就是木头所含示─彼前二24）并复活（由神的生命所含示─约十一25）的基督是神一切丰富的具体化身，作我们的食物。─引用经文
1. The tree of life signifies the crucified (implied in the tree as a piece of wood—1 Pet. 2:24) and resurrected (implied in the life of God—John 11:25) Christ as the embodi ment of all the riches of God for our food.
2 吃生命树，就是享受基督作我们生命的供应，该是召会生活中首要的事；借着吃基督而将祂接受进来，就是让祂生机并新陈代谢地吸收到我们里面，而将祂自己与我们调和─启二7，约六57、63：
2. Eating the tree of life, that is, enjoying Christ as our life sup-ply, should be the primary matter in the church life; to receive Christ by eating Him is to have Him assimilated into our being organically and metabolically to mingle Himself with us—Rev. 2:7; John 6:57, 63:
a 主所说的话就是灵，就是生命；这表明祂所说的话，乃是生命之灵的具体化─63节：
a. The words that the Lord speaks are spirit and life; this shows that the Lord's spoken words are the embodiment of the Spirit of life—v. 63:
㈠ 现今祂在复活里是赐生命的灵（林前十五45下），而这灵又具体化于祂的话。─引用经文
1) He is now the life-giving Spirit in resurrection (1 Cor. 15:45b), and the Spirit is embodied in His words.
㈡ 我们运用灵，借着各样的祷告祈求接受祂的话（弗六17～18），就得着那是生命的灵。─引用经文
2) When we receive His words by means of all prayer and petition (Eph. 6:17-18) by exercising our spirit, we get the Spirit, who is life.
b 吃基督就是吃祂的话，借着运用灵接受祂那是生命之灵具体化的话─耶十五16，弗六17～18，彼前二2，来五13～14，结三1～4。
b. To eat Christ is to eat His words, to receive His words, which are the embodiment of the Spirit of life, by exercis-ing our spirit—Jer. 15:16; Eph. 6:17-18; 1 Pet. 2:2; Heb. 5:13-14; Ezek. 3:1-4.
叁 我们要支取、接受并遵守神的话，就必须绝对与神是一：
III. To take, receive, and keep the word of God, we must be abso-lutely one with Him:
一 基大利的事例是人没有与神是一的事例；虽然他忠信地照顾神的申言者耶利米，但他没有寻求主的话，因为这不是他的习惯─耶四十5～6、13～14：
A. The case of Gedaliah is the case of a person who was not one with God; although Geda liah was faithful in caring for Jeremiah, God's prophet, he did not seek the Lord's word, because this was not his habit—Jer. 40:5-6, 13-14:
1 基大利没有以神作他的源头，与神是一，也没有接受出于神的一切；他若是与神是一的人，他所作的第一件事，必定是接受神的话。
1. Gedaliah did not take God as his source to be one with Him and to receive whatever issued from Him; if he had been a person who was one with God, the first thing he would have done would have been to receive the word of God.
2 神的话是神思想、旨意、心愿和喜悦的彰显；我们要支取、接受并遵守神的话，就必须绝对与神是一，信靠祂，依赖祂，没有任何从己来的意见─参林后一8～9、12注3。
2. To take, to receive, and to keep the word of God as the expres-sion of His thought, His will, His heart's desire, and His good pleasure, we must be absolutely one with God, trusting in Him, relying on Him, and not having any opinion that comes from the self—cf. 2 Cor. 1:8-9, and v. 12, footnote 2.
3 圣经（特别是新约）的原则，乃是神将祂自己向我们敞开，使我们得以进入祂里面，接受祂，并与祂成为一；然后祂要在我们里面，我们也要在祂里面，支取祂作一切─约十五4～5，约壹二28，三24。
3. The principle of the Bible, especially of the New Testament, is that God opens Himself to us so that we may enter into Him, receive Him, and become one with Him; then He will be in us, and we will be in Him, taking Him as everything—John 15:4-5; 1 John 2:28; 3:24.
4 我们第一要支取的就是祂的话，这话就是神思想、旨意、心愿和喜悦的彰显；我们不会顾到我们的意见或偏好；这样，我们就能成为祂的出口，向别人说出祂来，作他们的供应─耶一6～9。
4. The first thing we will take is His word to express His thought, His will, His heart's desire, and His good pleasure; we will not care for our opinions or preferences; in this way we become His mouthpiece to speak Him forth to others for their supply— Jer. 1:6-9.
二 主告诉耶利米：“你若将宝贵的从低贱的分别出来，你就可以作我的口”─十五19，二三29，参16节：
B. The Lord told Jeremiah, "If you bring out the precious from the worthless, I You will be as My mouth"—15:19; 23:29, cf. v. 16:
1 我们需要心眼蒙光照，看见基督的绝佳、无上的宝贝和超凡的价值，在信祂的人是宝贵的，好赢得基督，将基督以外的万事看作亏损─腓三7～8，彼前二7，参4、6节。
1. We need the eyes of our heart to be enlightened to see the excellency, the super eminence, the surpassing worth, of Christ as the preciousness to His believers in order to gain Christ, counting all things other than Christ as loss—Phil. 3:7-8; 1 Pet. 2:7, cf. vv. 4, 6.
2 我们必须看重主的话，过于派定给我们的饮食，在主的话里品尝主作涌流着滋养的奶和新蜜之美地的实际，使我们将其分赐给神的子民，为着他们完满的救恩─伯二三12，彼前二2～5，诗一一九103，申八8，歌四11上。
2. We must treasure the Lord's words more than our apportioned food, tasting the Lord in His word as the reality of the good land flowing with nourishing milk and fresh honey for us to dispense to God's people for their full salvation—Job 23:12; 1 Pet. 2:2-5; Psa. 119:103; Deut. 8:8; S. S. 4:11a.
3 我们必须看重主的话，过于一切地上的财富，使我们能讲神的谕言（神的说话，神的发表，传输神圣的启示），将基督那追测不尽的丰富作为神诸般的恩典分赐给众圣徒─诗一一九72、9～16，弗三8，林后六10，彼前四10～11。
3. We must treasure the Lord's words more than all earthly riches so that we can speak oracles of God (God's speaking, God's utterance, which conveys divine revelation) to dispense the unsearchable riches of Christ as the varied grace of God to all the saints—Psa. 119:72, 9-16; Eph. 3:8; 2 Cor. 6:10; 1 Pet. 4:10-11.
肆 以色列失败并被击败的关键，乃是他们失去神的同在，不再与神是一（参书七3～4，九14）；我们该一直与我们的神是一；祂不仅在我们中间，也在我们里面，使我们成为有神的人─神人：
IV. The secret of Israel's failures and defeats was that they had lost God's presence and were no longer one with God (cf. Josh. 7:3-4; 9:14); we should always be one with our God, who is not only among us but also in us, making us men with God— God-men:
一 我们既是神人，就该实行与主是一，与祂同行，与祂同活，并全人同祂在一起（罗八4，林后二10，加五16、25）；这是基督徒行事为人的路，神的儿女争战的路，也是建造基督身体的路；我们若有主的同在，与祂是一，就有智慧、眼光、先见以及对事物内里的知识；主的同在对我们乃是一切。─引用经文
A. As God-men, we should practice being one with the Lord, walk-ing with Him, living with Him, and having our entire being with Him (Rom. 8:4; 2 Cor. 2:10; Gal. 5:16, 25); this is the way to walk as a Christian, to fight as a child of God, and to build up the Body of Christ; if we have the Lord's presence, being one with Him, we have wisdom, insight, foresight, and the inner knowledge con-cerning things; the Lord's presence is everything to us.
二 以色列人顽梗地犯罪得罪神，是由于他们不与神是一（耶四二1～四三2）；他们若与神是一，就会接受神的话，认识神的心、神的性情、神的心思和神的定旨；不仅如此，他们自然而然地就会活祂，并由祂构成，在地上作祂的见证。
B. The stubbornness of the children of Israel in sinning against God was due to their not being one with God (Jer. 42:1—43:2); if they had been one with God, they would have received God's word and would have known His heart, His nature, His mind, and His purpose; furthermore, they would have spontaneously lived Him and would have been constituted with Him to be His testimony on earth.
三 那些没有与神是一的人，没有接受神的旨意和喜悦，却发表自己的意见，并追求自己的偏好；这样作，就是弃绝神这活水的源头、泉源，并凿出破裂不能存水的池子─二13。
C. Those who are not one with God do not take His will and good pleasure but express their opinions and pursue their preferences; to do this is to forsake God as the source, the fountain, of living waters and hew out broken cisterns that can hold no water— 2:13.
伍 我们要与神是一，就需要基督作大卫的苗，成为我们的救赎和称义；这将三一神带到我们里面作我们的生命、我们内里生命的律、我们的性能和我们的一切，好将祂自己分赐到我们里面，以完成祂的经纶；这就是新约（三一33）；至终我们要认识神，活神，并在生命和性情上，但不在神格上，成为神，使我们成为祂团体的彰显，就是新耶路撒冷─二三5～6，三一31～34，启二一2。
V. In order to be one with God, we need Christ as the Shoot of David to be our redemption and justification; this ushers the Triune God into us to be our life, our inner life law, our capac-ity, and our everything to dispense Himself into our being to carry out His economy; this is the new covenant (31:33); even-tually, we will know God, live God, and become God in life and in nature but not in the God head so that we may become His corporate expression as the New Jerusalem— 23:5-6; 31:31-34; Rev. 21:2.