总题：活在神圣三一里并与神圣三一同活
第一篇 在神圣行动里并在我们经历中，神圣的经纶连同神圣三一的神圣分赐
The Divine Economy with the Divine Dispensing of the Divine Trinity in the Divine Move and in Our Experience
读经：提前一3~5，约四14下，太一18、20~21、23，三16~17，六9~10、13，十二28，二八19
壹 我们需要看见圣经中心的事乃是神圣的经纶连同神圣三一的神圣分赐，要分赐到在基督里的信徒里面，为着建造召会作基督的身体，终极完成于新耶路撒冷，作三一神永远、团体的彰显─提前一3~5，弗三14~21，四16，启二一2、10~11：
I. We need to see that the central matter in the Bible is the divine economy with the divine dispensing of the Divine Trinity into the believers in Christ for the building up of the church as the Body of Christ, which will consummate in the New Jerusalem as the eternal, corporate expression of the Triune God—1 Tim. 1:3-5; Eph. 3:14-21; 4:16; Rev. 21:2, 10-11:
一 神圣的经纶就是神的家庭行政，要在祂神圣的三一里将祂自己分赐到祂所拣选的人里面，使他们得变化，以产生召会，就是基督的身体，也就是神的家、神的国、基督的配偶，最终的集大成就是新耶路撒冷─提前一3~4，约一14、29，徒二24，林前十二12~13，十五45下，提前三15，启五10，二一2。
A. The divine economy is God's household administration to dispense Himself in His Divine Trinity into His chosen people so that they may be transformed for the producing of the church, which is the Body of Christ, the house of God, the kingdom of God, and the counterpart of Christ, the ultimate aggregate of which is the New Jerusalem—1 Tim. 1:3-4; John 1:14, 29; Acts 2:24; 1 Cor. 12:12-13; 15:45b; 1 Tim. 3:15; Rev. 5:10; 21:2.
二 新约里说到关于神的一切事，都与那为着神圣经纶的神圣分赐有关；神圣经纶的完成乃是借着神圣三一的神圣分赐─罗八3、11，弗一3~23，林后十三14，弗三14~21。
B. Everything that is mentioned in the New Testament concerning God is related to the divine dispensing for the divine economy; the accomplishment of the divine economy is by the divine dispensing of the Divine Trinity—Rom. 8:3, 11; Eph. 1:3-23; 2 Cor. 13:14; Eph. 3:14-21.
三 整本圣经乃是按照一个支配的异象写的，就是三一神将祂自己作到祂所拣选并救赎的人里面，作他们的生命和生命的供应，好以神圣的三一，就是以父作源头、子作肥甘并那灵作河，浸透他们全人─诗三六8~9。
C. The entire Bible was written according to the controlling vision that the Triune God is working Himself into His chosen and redeemed people to be their life and life supply in order to saturate their entire being with the Divine Trinity, that is, with the Father as the fountain, the Son as the fatness, and the Spirit as the river—Psa. 36:8-9.
四 三一神─父、子、灵─经过了过程，成为赐生命的灵，使我们能喝祂，而使祂能成为我们的享受；这就是神圣三一的神圣分赐─约一14，四14，七37~39，林前十二13，十五45下，林后十三14。
D. The Triune God—the Father, the Son, and the Spirit—has been processed to become the life-giving Spirit so that we can drink of Him for Him to become our enjoyment; this is the divine dispensing of the Divine Trinity—John 1:14; 4:14; 7:37-39; 1 Cor. 12:13; 15:45b; 2 Cor. 13:14.
五 我们喝活水时，这水就在我们里面成为“泉源，直涌入永远的生命”（约四14下）；父是起源，就是源；子是彰显，就是泉；灵是传输，就是流；“入”这个介词，也有“成为”的意思；永远生命的总和是新耶路撒冷；因此，神圣三一在我们里面涌流并从我们涌流出来的结果，就是我们成为新耶路撒冷（七37~39，诗四六4，启二二1~2，七17，二一6，二二17）。─引用经文
E. When we drink of the living water, it becomes in us "a fountain of water springing up into eternal life" (John 4:14b); the Father as the origin is the fountain, the Son as the expression is the spring, and the Spirit as the transmission is the flow; the preposition into also means "to become," and the totality of the eternal life is the New Jerusalem; thus, the flowing of the Divine Trinity within us and out from us issues in our becoming the New Jerusalem (7:37-39; Psa. 46:4; Rev. 22:1-2; 7:17; 21:6; 22:17).
贰 基于神圣的经纶连同神圣三一之神圣分赐这支配的异象，我们能看见马太福音中在神圣行动里并在我们经历中的神圣三一：
II. Based upon the controlling vision of the divine economy with the divine dispensing of the Divine Trinity, we can see the Divine Trinity in the divine move and in our experience in the book of Matthew:
一 在马太一章，圣灵（18、20）、基督（子─18）和神（父─23），为着产生那人耶稣（21），都在现场；耶稣作为耶和华救主，以及神与我们同在，乃是三一神的具体化身：─引用经文
A. In Matthew 1 the Holy Spirit (vv. 18, 20), Christ (the Son—v. 18), and God (the Father—v. 23) are present for the producing of the man Jesus (v. 21), who, as Jehovah the Savior and God with us, is the very embodiment of the Triune God:
1 二十至二十一节启示那出于圣灵的神圣成孕和耶稣（子）的出生；然后二十三节告诉我们，人称这一位为“以马内利”，意思是“神〔父神〕与我们同在”。─引用经文
1. Matthew 1:20 and 21 reveal the divine conception of the Holy Spirit and the birth of Jesus (the Son); then verse 23 tells us that this One was called by men Emmanuel, which means "God [God the Father] with us."
2 父神与我们同在，乃是那出于圣灵之神圣成孕和子耶稣之出生的结果─参路一35。
2. God the Father's being with us was the issue of the divine conception of the Holy Spirit and the birth of Jesus, the Son—cf. Luke 1:35.
二 在马太三章，子站在受浸的水中，在开启的诸天之下，那灵仿佛鸽子降在子身上，并且父从诸天之上向子说话─16~17节：
B. In Matthew 3 the Son was standing in the water of baptism under the open heavens, the Spirit like a dove descended upon the Son, and the Father spoke out of the heavens to the Son—vv. 16-17:
1 主耶稣从那灵而生（路一35），里头早有神的灵，在素质上为着祂的出生；然后神的灵降在祂身上，在经纶上为着祂的职事，膏祂为新王，把祂介绍给祂的百姓─赛六一1，四二1，诗四五7。
1. The Lord Jesus was born of the Spirit (Luke 1:35), having the Spirit of God within Him essentially for His birth; then, for His ministry, the Spirit of God descended upon Him economically to anoint Him as the new King and introduce Him to His people—Isa. 61:1; 42:1; Psa. 45:7.
2 主受浸，尽了神的义，并被摆到死与复活里，就得着三件事：诸天开了、神的灵降下以及父说话；今天为着完成神的经纶，我们也是一样─太三16~17。
2. The Lord's being baptized to fulfill God's righteousness and to be put into death and resurrection brought Him three things: the open heavens, the descending Spirit of God, and the speaking of the Father; it is the same with us today for the accomplishing of God's economy—Matt. 3:16-17.
3 因着神的灵仿佛鸽子降在主耶稣身上，祂就能专注于神的旨意，温柔并单纯地尽职；那灵的降下，是基督的受膏；父的说话，乃基督是爱子的见证。
3. By the descending of the Spirit of God like a dove upon Him, the Lord Jesus ministered in gentleness and singleness, focusing solely on the will of God; the Spirit's descending was the anointing of Christ, whereas the Father's speaking was a testimony to Him as the beloved Son.
三 马太六章主教导我们的祷告，乃是开始于三一神，按着父、子、灵的次序（9~10）；也是终结于三一神，但是按着子、灵、父的次序（13）；这样的祷告，乃是祷告愿三一神在地上得胜，如同祂在天上得胜一样：─引用经文
C. In Matthew 6 the prayer that the Lord teaches us to pray begins with the Triune God, in the sequence of the Father, the Son, and the Spirit (vv. 9-10), and also ends with the Triune God, but in the sequence of the Son, the Spirit, and the Father (v. 13); to pray in this way is to pray that the Triune God will be prevailing on the earth as He is prevailing in the heavens:
1 在九至十节，主教导信徒以发表三项祈求来祷告，这三项祈求含示神格的三一：“愿你的名被尊为圣”，主要的是与父有关；“愿你的国来临”，主要的是与子有关；“愿你的旨意行在地上”，主要的是与灵有关：─引用经文
1. In Matthew 6:9-10 the Lord teaches the believers to pray by expressing three petitions, which imply the Trinity of the Godhead: "Your name be sanctified" is related mainly to the Father; "Your kingdom come," to the Son; and "Your will be done," to the Spirit:
a 要使祂的名被尊为圣，我们就必须在生活中彰显祂，而把日常生活分别归神，使其被神浸透─彼前一15~17，彼后一4，参赛十一2。
a. For His name to be sanctified, we should express Him in our living with a daily life separated unto God and saturated with God—1 Pet. 1:15-17; 2 Pet. 1:4; cf. Isa. 11:2.
b 要使神的国来临，我们就必须过公义、和平并在圣灵中喜乐的生活─罗十四17。
b. For God's kingdom to come, we must live a life of righteousness, peace, and joy in the Holy Spirit—Rom. 14:17.
c 要使神圣的旨意行在地上，就是要把属天的管治，就是诸天的国，带到地上─参太八9上。
c. For the divine will to be done on earth is to bring the heavenly ruling, the kingdom of the heavens, to this earth—cf. Matt. 8:9a.
d 这要在今世逐渐得着成全，且要在要来的国度时代完全得着成全；那时神的名要在全地极其尊大（诗八1），世上的国要成为基督的国（启十一15），神的旨意也要得着成就。─引用经文
d. This is being fulfilled in this age, and it will be ultimately fulfilled in the coming kingdom age, when the name of God will be excellent in all the earth (Psa. 8:1), the kingdom of the world will become the kingdom of Christ (Rev. 11:15), and the will of God will be accomplished.
2 主示范的祷告，乃是这样结束：“因为国度、能力、荣耀，都是你的，直到永远。阿们”─太六13：
2. The Lord's pattern of prayer concludes by saying, "For Yours is the kingdom and the power and the glory forever. Amen"—Matt. 6:13:
a 国度是子的，这国乃是神运用祂能力的范围；能力是那灵的，这能力完成神的目的，使父的荣耀得以彰显。
a. The kingdom is of the Son and is the realm in which God exercises His power; the power is of the Spirit and carries out God's intention so that the Father can express His glory.
b 因此，主在祂至高教训里所教导的祷告，开始于父神，也终结于父神─祂是开始，也是终结；是阿拉法，也是俄梅嘎─叫父神在万有中作一切─林前十五28。
b. Thus, the prayer taught by the Lord in His supreme teaching begins with God the Father and ends also with God the Father, who is the beginning and the end, the Alpha and the Omega, that God the Father may be all in all—1 Cor. 15:28.
四 在马太十二章，子以人的身位凭着那灵赶鬼，带进父神的国─28节：
D. In Matthew 12 the Son, in the person of man, cast out demons by the Spirit to bring in the kingdom of God the Father—v. 28:
1 祂赶鬼的方式乃是靠另一位并为着另一位，这显示祂不是单独行动，乃是谦卑且无己的。
1. The way He cast out demons, by another One and for another One, showed that He did not act individualistically but with humility and selflessness.
2 子是神圣三一的中心，祂完全不靠祂自己，不为祂自己，也不向着祂自己；凡祂所作的，都是靠神的灵，为着父神的国。
2. The Son as the center of the Divine Trinity was altogether not by Himself, for Himself, or to Himself; whatever He did was by the Spirit of God and for the kingdom of God the Father.
3 子不凭自己或为自己作什么；在此我们能看见祂的谦卑和无己；这也给我们看见在神圣三一里的和谐、美丽与优越。
3. The Son did nothing by Himself or for Himself; here we can see His humility and selflessness; this also shows us the harmony, beauty, and excellency in the Divine Trinity.
4 在二十八节所见神圣三一神圣配搭的行动，是一个绝佳、美丽的榜样，给我们跟从；这是我们的元首为我们（祂身体的肢体）之配搭所立下的好榜样：─引用经文
4. The move of the Divine Trinity with the divine coordination in Matthew 12:28 is an excellent and beautiful example for us to follow; this is a good pattern that our Head has set up for our coordination as members of His Body:
a 今天在召会生活里，由于缺少正确的配搭，基督的身体还没有充分地建造起来。
a. Today in the church life, the Body of Christ has not been built up adequately because of the shortage of the proper coordination.
b 我们可能照着神的旨意作一件事，但我们所作的不该靠自己，乃该靠一些其他的人；不仅如此，我们所作的也不该为我们自己受益，乃该为神在地上的权益，权利。
b. We may do something according to the will of God, but what we do should not be by ourselves but by some others; furthermore, what we do should not be for ourselves as the beneficiary but for the interest, the right, of God on this earth.
五 在马太二十八章，基督这末后的亚当（林前十五45下），经过钉十字架的过程，进入复活的境地，成了赐生命的灵；以后祂回到门徒中间，在祂复活的气氛和实际里，吩咐他们去，将万民浸入神圣三一的名，就是祂的人位，也就是祂的实际里，使他们成为国度的子民─太二八19：
E. In Matthew 28, after Christ as the last Adam (1 Cor. 15:45b) had passed through the process of crucifixion, entered into the realm of resurrection, and become the life-giving Spirit, He came back to His disciples in the atmosphere and reality of His resurrection to charge them to make the nations the kingdom people by baptizing them into the name, the person, the reality, of the Divine Trinity—Matt. 28:19:
1 基督是经过过程之三一神的中心，为使门徒借着将人浸入祂里面，而将人浸入经过过程的三一神里─徒八16，十九5，加三27，罗六3~4，林前十二13。
1. Christ's being the center of the processed Triune God is for the disciples to baptize people into the processed Triune God by baptizing them into Him—Acts 8:16; 19:5; Gal. 3:27; Rom. 6:3-4; 1 Cor. 12:13.
2 将人浸入三一神的名里，就是将人带进与三一神生机、属灵、奥秘的联合里。
2. To baptize people into the name of the Triune God is to bring them into an organic, spiritual, and mystical union with Him.
3 神圣三一的名是单数的，这名乃是那神圣者的总称，等于祂的人位；将人浸入三一神的名里，就是将人浸入三一神一切的所是里。
3. The one name for the Divine Trinity is the sum total of the Divine Being, equivalent to His person; to baptize someone into the name of the Triune God is to immerse him into all that the Triune God is.
叁 我们需要祷告，愿实际的灵引导我们进入在神圣行动里并在我们经历中，神圣经纶连同神圣三一之神圣分赐的一切实际里；我们需要成为活在神圣三一里并与神圣三一同活的人，以祂作我们生活的本质和元素─约十六13，十五4~5。
III. We need to pray that the Spirit of reality would guide us into all the reality of the divine economy with the divine dispensing of the Divine Trinity in the divine move and in our experience; we need to be those who live in and with the Divine Trinity, having Him as the very substance and element of our living—John 16:13; 15:4-5.