第六篇 按照神经纶的宇宙历史─人类历史里的神圣历史，成就主的心愿，就是要得着一个在实际里的新人
The Universal History according to God's Economy— the Divine History within the Human History to Fulfill the Lord's Heart's Desire to Have the One New Man in Reality
读经：珥一4，三11，弗一3~6，二15，四22~24，弥五2，启十九7~9
壹 这个宇宙中有两个历史：人的历史（人类的历史）和神的历史（神圣的历史）；前者如同外壳，后者如同外壳里面的核仁─参珥一4：
I. In this universe there are two histories: the history of man, the human history, and the history of God, the divine history; the former is like an outward shell, and the latter, like the kernel within the shell—cf. Joel 1:4:
一 圣经相当详细地启示人类历史里的神圣历史；神的历史就是我们的历史，因为祂与我们联结：
A. The divine history within the human history is revealed in the Bible in considerable detail; God's history is our history because He is in union with us:
1 我们需要看见，神在已过永远里的历史，是要为祂与人联结的行动作预备：
1. We need to see God's history in eternity past as a preparation for His move to be in union with man:
a 神圣的历史开始于永远的神和祂的经纶；按照神的经纶，神要把祂自己作到人里面，与人成为一，作人的生命、生命的供应和一切，并得着人作祂的彰显─弗三9~10，一10，创一26，二9。
a. The divine history began with the eternal God and His economy; according to His economy, God wants to work Himself into man to be one with man, to be man's life, life supply, and everything, and to have man as His expression—Eph. 3:9-10; 1:10; Gen. 1:26; 2:9.
b 神在祂神圣的三一里，在永远里举行了一个会议，决定基督那极重要的死，为着完成神永远的经纶─徒二23。
b. God in His Divine Trinity held a council in eternity to make the determination concerning the crucial death of Christ for the carrying out of God's eternal economy—Acts 2:23.
c 神圣三一的第二者，预备要从永远里出来，进到时间里，生于伯利恒，成为一个人─弥五2。
c. The second of the Divine Trinity was preparing to carry out His "goings forth" from eternity into time to be born in Bethlehem as a man—Micah 5:2.
d 神在创立世界以前，在基督里，曾用诸天界里各样属灵的福分，祝福了信徒─弗一3~6。
d. God blessed the believers in Christ with the spiritual blessings in the heavenlies before the foundation of the world—Eph. 1:3-6.
2 神在人里的历史，开始于成为肉体，继续于祂经过人性生活、钉死、复活以及升天的过程；何西阿十一章四节说，这些乃是人的绳，爱的索：─引用经文
2. God's history in man began with the incarnation and continued with His processes of human living, crucifixion, resurrection, and ascension; Hosea 11:4 says that these are the cords of a man, the bands of love:
a 神圣的历史，就是神在人里的行动，乃是以经过过程的基督这位神人作为原型，而达到新人，以终极完成于新耶路撒冷这伟大的神人，就是神永远经纶终极的完成。
a. The divine history, God's move in man, is with the processed Christ, the God-man, as the prototype, unto the new man to consummate in the New Jerusalem, the great God-man, the ultimate fulfillment of God's eternal economy.
b 基督借着祂的成为肉体和人性生活，将无限的神带到有限的人里面；将三一神与三部分人联结并调和一起；借着祂芬芳的美德，在祂的人性里彰显全备之神丰富的属性。
b. Through Christ's incarnation and human living, He brought the infinite God into the finite man, He united and mingled the Triune God with the tripartite man, and He expressed in His humanity the bountiful God in His rich attributes through His aromatic virtues.
c 基督的钉死是个代替的死，是包罗万有的死，是包罗万有法理的救赎，了结旧造并解决所有的问题（约一29）；在祂的钉死里，祂救赎神所创造却堕落在罪中的一切（来二9，西一20），用祂神圣的元素创造（孕育）新人（弗二15），且从祂人性的体壳里，将祂神圣的生命释放出来（约十二24，十九34，路十二49~50）。─引用经文
c. Christ's crucifixion was a vicarious death, an all-inclusive death, an all-inclusive judicial redemption, which terminated the old creation and solved all problems (John 1:29); in His crucifixion He redeemed all the things created by God and fallen in sin (Heb. 2:9; Col. 1:20), He created (conceived) the new man with His divine element (Eph. 2:15), and He released His divine life from within the shell of His humanity (John 12:24; 19:34; Luke 12:49-50).
d 在祂的复活里，祂生为神的长子（徒十三33，罗一4，八29），成为赐生命的灵（林前十五45下），并重生千万的人，使他们成为神的众子作基督身体的肢体和一个新人（召会）的成分（彼前一3，西三10~11）。─引用经文
d. In His resurrection He was begotten to be the firstborn Son of God (Acts 13:33; Rom. 1:4; 8:29), He became the life-giving Spirit (1 Cor. 15:45b), and He regenerated millions of people to be sons of God as members of the Body of Christ and constituents of the one new man, the church (1 Pet. 1:3; Col. 3:10-11).
e 祂升上诸天，然后作为那灵降下，以产生召会作一个新人，使三一神得着团体的彰显─珥二28~32，徒二1~4、16~21。
e. He ascended to the heavens and then descended as the Spirit to produce the church as the one new man for the corporate expression of the Triune God—Joel 2:28-32; Acts 2:1-4, 16-21.
二 因此，召会作为一个新人的实际，也是神圣历史的一部分；这历史是人类外在历史里之神圣奥秘的内在历史；在神圣历史这部分的末了，基督要再来，带着祂的得胜者作祂的军队（珥一4，三11），击败敌基督和他的军队。─引用经文
B. Thus, the church as the reality of the one new man is also a part of the divine history, the intrinsic history of the divine mystery within the outward, human history; at the end of this part of the divine history, Christ will come back with His overcomers as His army (Joel 1:4; 3:11) to defeat Antichrist and his army.
三 接着，千年国就要来临；至终，这国度要终极完成于新天新地里的新耶路撒冷；新耶路撒冷将是神的历史终极完成的一步。
C. Following this, the thousand-year kingdom will come; eventually, this kingdom will consummate in the New Jerusalem in the new heaven and new earth; the New Jerusalem will be the ultimate, the consummate, step of God's history.
贰 在彼得（捕鱼的职事）、保罗（建造的职事）和约翰（修补的职事）身上，我们可以看见主的心愿乃是要得着一个新人：
II. With Peter (the fishing ministry), Paul (the building ministry), and John (the mending ministry), we can see the Lord's heart's desire to have the one new man:
一 五旬节那天，神用彼得带进许多犹太信徒（徒二5~11）；再者，哥尼流在祷告中得着异象（十30），彼得也在祷告中得着异象（17、19）；借此神为着一个新人实际的出现得着外邦人的计划和行动得以实施（9下~14、27~29）。─引用经文
A. God used Peter on the day of Pentecost to bring in many Jewish believers (Acts 2:5-11); furthermore, Cornelius received a vision in prayer (10:30), and Peter also received a vision in prayer (vv. 17, 19) through which God's plan and move (vv. 9b-14, 27-29) to gain the Gentiles for the practical existence of the one new man were carried out.
二 在以弗所二章十四至十五节保罗揭示，基督借着祂创造新人的死，将犹太人和外邦人创造成一个新人（参四22~24）；在林前十二章十三节保罗告诉我们，我们“不拘是犹太人或希利尼人”，都受浸成了一个身体；在加拉太三章二十七至二十八节保罗告诉我们，凡浸入基督的，都已经穿上了基督，“没有犹太人或希利尼人”；在歌罗西三章十至十一节保罗告诉我们，在新人里犹太人和希利尼人都没有地位。─引用经文
B. Paul unveils in Ephesians 2:14-15 that Christ created both the Jews and the Gentiles into one new man through His new-man-creating death (cf. 4:22-24); Paul tells us in 1 Corinthians 12:13 that we were all baptized into one Body, "whether Jews or Greeks"; in Galatians 3:27-28 Paul tells us that those who have been baptized into Christ have put on Christ, and "there cannot be Jew nor Greek"; in Colossians 3:10-11 Paul tells us that the Jew and the Greek have no place in the new man.
三 约翰告诉我们，主用自己的血“从各支派、各方言、各民族、各邦国中，买了人来”（启五9）；这些蒙救赎的人构成召会这一个新人；借着约翰我们也看见众召会是金灯台（一11~12），这些金灯台要终极完成为新耶路撒冷；在金灯台和新耶路撒冷里，我们看不见民族与民族之间的不同。─引用经文
C. John tells us that the Lord purchased by His blood "men out of every tribe and tongue and people and nation" (Rev. 5:9); these redeemed ones constitute the church as the one new man; through John we also see that the churches are the golden lampstands (1:11-12), and consummately, these lampstands become the New Jerusalem; in the lampstands and in the New Jerusalem we can see no differences in peoples.
四 这一切都指明每天我们都需要喝一位灵（林前十二13），好使我们在实际日常生活的每一面，都在我们心思的灵里得以更新，借此脱去旧人并穿上新人，以完成主的心愿，就是要得着一个在实际里的新人（弗四22~24）。─引用经文
D. This all indicates that daily we need to put off the old man and put on the new man by drinking of the one Spirit (1 Cor. 12:13) so that we may be renewed in the spirit of our mind in every area of our practical daily life for the carrying out of the Lord's heart's desire to have the one new man in reality (Eph. 4:22-24).
叁 在神圣的历史中有一个新造─新人同着新心、新灵、新生命、新性情、新历史和新的终结─诗歌十一首，结三六26，林后三16，太五8，多三5：
III. With the divine history there is the new creation—the new man with a new heart, a new spirit, a new life, a new nature, a new history, and a new consummation—Hymns, #16; Ezek. 36:26; 2 Cor. 3:16; Matt. 5:8; Titus 3:5:
一 神圣的历史，神在人里的历史，是从基督的成肉体直到祂的升天，成为赐生命的灵，然后继续于祂住在我们里面，借着神生机的救恩，就是重生、圣别、更新、变化、模成并荣化，把我们带进一个新人完满的实际里，并使我们成为基督荣耀的新妇─弗四22~24，罗五10，启十九7~9。
A. The divine history, the history of God in man, was from Christ's incarnation through His ascension to become the life-giving Spirit and then continues with His indwelling us through God's organic salvation of regeneration, sanctification, renewing, transformation, conformation, and glorification to bring us into the full reality of the one new man and to make us the glorious bride of Christ—Eph. 4:22-24; Rom. 5:10; Rev. 19:7-9.
二 现在我们要问自己一个问题：我们是活在神圣的历史里，还是仅仅活在人类的历史里？
B. Now we need to ask ourselves this question: Are we living in the divine history, or are we living merely in the human history?
1 我们都在人类的历史里出生，却在神圣的历史里再生，重生；我们若活在这个世界，就是活在人类的历史里；但我们若活在召会这一个新人的实际里，就是活在神圣的历史里；在召会生活中，神的历史就是我们的历史；现在这两方─神和我们─有同一个历史，就是神圣的历史。
1. We all were born in the human history, but we have been reborn, regenerated, in the divine history; if our living is in the world, we are living in the human history; but if we are living in the church as the reality of the one new man, we are living in the divine history; in the church life God's history is our history; now two parties—God and we—have one history, the divine history.
2 赞美主，我们在神圣的历史里，经历并享受奥秘、神圣的事物，为着我们生机的救恩，并借着将和平的福音传遍整个居人之地使祂得扩展（弗二14~17，六15，参太二四14），好使我们成为实际里的一个新人，作祂得胜的新妇。─引用经文
2. We praise the Lord that we are in the divine history, experiencing and enjoying the mysterious, divine things for our organic salvation and for His spreading through the preaching of the gospel of peace to the whole inhabited earth (Eph. 2:14-17; 6:15; cf. Matt. 24:14) so that we may become the one new man in reality to be His overcoming bride.