总题：在主显现以前，主的恢复之中心负担与现有真理的概览
第一篇 神经纶终极的目标─神成为人，为要使人在生命和性情上（但不在神格上）成为神，好建造基督的身体，终极完成新耶路撒冷
The Ultimate Goal of God's Economy— God Became Man That Man Might Become God in Life and in Nature but Not in the Godhead for the Building Up of the Body of Christ to Consummate the New Jerusalem
壹 圣经这“盒子”里的“钻石”乃是一个启示，就是神在基督里成为人，为要使人在生命和性情上（但不在神格上）成为神，好建造基督的身体，终极完成新耶路撒冷：
I. The "diamond" in the "box" of the Bible is the revelation that in Christ God has become man in order that man might become God in life and in nature but not in the Godhead for the building up of the Body of Christ to consummate the New Jerusalem:
一 “经过这么多年，神叫我只知道这一件事，就是神成为人，为要使人在生命和性情上，但不在神格上，成为神。这是我唯一的负担，我唯一的信息。”（过照着圣经中神圣启示高峰之生活实行的路，二八页）
A. "After so many years I have been made by God to know only one thing—God became man so that man may become God in life and in nature but not in the Godhead. This is my unique burden, my unique message" (The Practical Way to Live a Life according to the High Peak of the Divine Revelation in the Holy Scriptures, p. 27).
二 神永远的经纶，乃是要使人在生命和性情上，但不在神格上，与祂一模一样，并使祂自己与人成为一，使人与祂成为一，因而使祂在彰显上得以扩大并扩展，使祂一切神圣的属性得以彰显在人性美德里─提前一3~4，弗三9，一10。
B. God's eternal economy is to make man the same as He is in life and nature but not in the Godhead and to make Himself one with man and man one with Him, thus to be enlarged and expanded in His expression, that all His divine attributes may be expressed in human virtues—1 Tim. 1:3-4; Eph. 3:9; 1:10.
三 神以特别的方式造人─按着祂的形像，照着祂的样式造人，并给人造灵，使人可以接触祂并接受祂；神没有创造人类，祂乃是照着神类创造人─创一26，二7，亚十二1。
C. God created man in a special way—in His image and according to His likeness and with a spirit to contact Him and receive Him; God did not create mankind; rather, He created man according to His kind—Gen. 1:26; 2:7; Zech. 12:1.
四 神成为人，为要大量复制祂自己，而产生一个新的种类─约一1、14，十二24：
D. God became a man in order to have a mass reproduction of Himself and thereby to produce a new kind— John 1:1, 14; 12:24:
1 这个新种类既不是神类，也不是人类─乃是神人类。
1. This new kind is neither God's kind nor mankind—it is God- man kind.
2 “我的负担就是要你们清楚看见，神的经纶和计划就是要把祂自己作成人，又把我们这些祂所造的人作成‘神’，叫祂自己‘人化’，叫我们众人‘神化’”（关于神圣分赐更深的研读，四五页）：
2. "My burden is to show you clearly that God's economy and plan is to make Himself man and to make us, His created beings, 'God' so that He is 'man-ized' and we are 'God-ized'" (A Deeper Study of the Divine Dispensing, pp. 51-52):
a 我们是从伟大的神所生，所以我们在生命和性情上也成了神；当然，我们不是在神格上成为神；我们是以神为我们伟大的起源者，我们是祂的儿女，而与祂并列─加四6，赛六三16，六四8，六六12~13。
a. We are born of the great God, so we become God in life and nature but, of course, not in His Godhead; we are ranked with God as our great Originator, and we are His children— Gal. 4:6; Isa. 63:16; 64:8; 66:12-13.
b 祂成了神而人者，使人能成为人而神者；最终，祂与我们都是同一类同一种，也在同一水平上。
b. He became a God-man so that man can become a man-God; eventually, He and we are in the same category, of the same kind, and on the same level.
五 一位早期的教父亚他那修（Athanasius）论到基督说，“祂成为人，使我们得以成为神”；又说，“话成了肉体，……使我们有分于祂的灵，而得以成为神。”
E. Athanasius, one of the early church fathers, said concerning Christ, "He was made man that we might be made God," and "The Word was made flesh…that we, partaking of His Spirit, might be deified."
贰 永远并三一的神成为人，所经过最奇妙、超绝、奥秘并包罗万有的变化，乃是神在人里面的行动，为着完成祂永远的经纶─约一14、29，三14，十二24，徒十三33，彼前一3，林前十五45下，徒二36，五31，来四14，九15，七22，八2：
II. The most marvelous, excellent, mysterious, and all-inclusive transformations of the eternal and Triune God in His becoming a man are God's move in man for the accomplishment of His eternal economy—John 1:14, 29; 3:14; 12:24; Acts 13:33; 1 Pet. 1:3; 1 Cor. 15:45b; Acts 2:36; 5:31; Heb. 4:14; 9:15; 7:22; 8:2:
一 这些变化是三一神成为一个神人所经过的过程，将神性带进人性里，使神性与人性调和，作为原型，以大量复制许多神人；祂成了三一神具体的化身，将神带给人，使神成为可接触、可摸着、可接受、可经历、可进入并可享受的─约一14，十二24，西二9。
A. These transformations are the processes through which the Triune God passed in His becoming a God-man, bringing divinity into humanity and mingling divinity with humanity as a prototype for the mass reproduction of many God-men; He became the embodiment of the Triune God, bringing God to man and making God contactable, touchable, receivable, experienceable, enterable, and enjoyable— John 1:14; 12:24; Col. 2:9.
二 在何西阿十一章四节神说到这些变化，说，“我用慈绳〔直译，人的绳〕爱索牵引他们”；“慈绳爱索”这辞指明神用祂神圣的爱爱我们，不是在神性的水平上，乃是在人性的水平上；神的爱是神圣的，却是在人的绳里，也就是借着基督的人性，临到我们：
B. God speaks of these transformations in Hosea 11:4 by saying, "I drew them with cords of a man, / With bands of love"; the phrase with cords of a man, with bands of love indicates that God loves us with His divine love not on the level of divinity but on the level of humanity; God's love is divine, but it reaches us in the cords of a man, that is, through Christ's humanity:
1 神所借以牵引我们的绳子（种种的变化，种种的过程），包括基督的成为肉体、人性生活、钉死、复活和升天；借着基督在祂人性里的这一切步骤，神在祂救恩里的爱才临到我们─耶三一3，约三14、16，六44，十二32，罗五5、8，约壹四8~10、16、19。
1. The cords (the transformations, the processes) through which God draws us include Christ's incarnation, human living, crucifixion, resurrection, and ascension; it is by all these steps of Christ in His humanity that God's love in His salvation reaches us— Jer. 31:3; John 3:14, 16; 6:44; 12:32; Rom. 5:5, 8; 1 John 4:8-10, 16, 19.
2 在基督之外，神永远长存的爱，就是祂不变、征服人的爱，在我们身上就无法显出效能；神不变的爱是有效能的，因为这爱是在基督里、同着基督、借着基督并为着基督的。
2. Apart from Christ, God's everlasting love, His unchanging, subduing love, could not be prevailing in relation to us; God's unchanging love is prevailing because it is a love in Christ, with Christ, by Christ, and for Christ.
3 虽然我们有失败和错误，神的爱总是得胜的；爱比一切存留得更长久，始终保有其地位；唯有爱是成熟之人的特征，要持续直到永世─罗八35~39，林前十三8~11，耶三一3。
3. In spite of our failures and mistakes, God's love is always victorious; love survives everything and holds its place forever; only love is characteristic of a mature man and will last for eternity—Rom. 8:35-39; 1 Cor. 13:8-11; Jer. 31:3.
三 从亘古，从太初，三一神就预备要从永远里出来，进到时间里，要借着生于伯利恒，成为一个人，带着祂的神性而来，进到人性里─弥五2：
C. From ancient times, from the days of eternity, the Triune God was preparing to come forth out of eternity into time, to come with His divinity into humanity by being born in Bethlehem as a man— Micah 5:2:
1 成为肉体的目的乃是将神带进人里面并使神成为人，为要使人在生命和性情上（但不在神格上）成为神；祂在神格里是独一受人敬拜的神，但我们只在生命和性情上，不在神格上，成为神。
1. The purpose of the incarnation was to bring God into man and to make God man that man may become God in His life and in His nature but not in His Godhead; He is the unique God for people to worship in His Godhead, but we are only God in life and in nature, not in the Godhead.
2 神的行动是在人里面，并借着人，要使人在生命、性情、功用和彰显上成为神，但是当然无分于神格；因为“那灵，那圣的”已经分赐到我们的灵里，我们和那灵就是一灵（罗八16，林前六17），并且我们的灵如今是“圣别的灵”（林后六6）。─引用经文
2. God's move is in man and through man to deify man, making man God in life, in nature, in function, and in expression but not, of course, in the Godhead; because "the Spirit the Holy" has been dispensed into our spirit, we and the Spirit are one spirit (Rom. 8:16; 1 Cor. 6:17), and our spirit is now "a holy spirit" (2 Cor. 6:6).
3 因此，我们作为神人，不该离开包罗万有的灵而采取任何行动、面对任何处境或应付任何需要；今天我们必须走的路，乃是在那灵的行动里行动，并有那灵在我们的行动里行动─启二二17上，罗八4，加五25，罗一9，腓三3，参结一15~21。
3. Thus, as God-men, we should not take any action, face any situation, or meet any need apart from the all-inclusive Spirit; the way that we must take today is the way of moving in the move of the Spirit and of having the Spirit moving in our move—Rev. 22:17a; Rom. 8:4; Gal. 5:25; Rom. 1:9; Phil. 3:3; cf. Ezek. 1:15-21.
4 在使徒行传，人是在神的行动里行动，并且神是在人的行动里行动；因此，使徒们成了代理的神，就是在功用上成为神─十六6~10。
4. In the book of Acts, man moved in God's move, and God moved in man's move; thus, the apostles became the acting God, that is, God in function—16:6-10.
叁 我们在生命和性情上（但不在神格上）成为神，是父神在已过的永远里借着拣选我们成为圣别，预定我们得儿子的名分，而起始的；为着神圣的儿子名分之神圣的圣别，乃是神圣经纶的中心，也是新约启示的中心思想─弗一4~5：
III. Our becoming God in life and in nature but not in the God- head was initiated by God the Father in eternity past by His choosing us to be holy, predestinating us unto sonship; the divine sanctification for the divine sonship is the center of the divine economy and the central thought of the revelation in the New Testament—Eph. 1:4-5:
一 成为圣别乃是成圣，就是分别归神，并被神这圣别者，就是与一切凡俗的不同、有别者，所浸透─彼前一15~16，弗一4~5。
A. To be sanctified is to be made holy, which is to be separated unto God and saturated with God as the Holy One, the One who is different, distinct, from everything that is common—1 Pet. 1:15-16; Eph. 1:4-5.
二 祂在创立世界以前，在基督里拣选了我们，叫我们成为圣别，为使我们在性情上成为神（4）；唯有神是圣别的；我们要成为圣别，就需要神将祂圣别的性情分赐到我们里面，这圣别的性情就成为圣灵用以圣别我们的圣别元素（彼后一4，来十二14）。─引用经文
B. He chose us in Christ before the foundation of the world to be holy in order for us to become God in nature (v. 4); God is the only One who is holy; for us to be holy we need God in His holy nature dispensed into us, and this holy nature becomes the holy element with which the Holy Spirit sanctifies us (2 Pet. 1:4; Heb. 12:14).
三 祂甚至在我们受造之前就预定我们得儿子的名分，为使我们在生命上成为神（弗一5）；我们要成为神的儿子，就必须借着神的生命分赐到我们里面，而为神所生（约一12~13，三6，约壹五11~12）：─引用经文
C. He predestinated us unto sonship even before we were created in order for us to become God in life (Eph. 1:5); for us to become sons of God, we must be born of God by the dispensing of God's life into our being (John 1:12-13; 3:6; 1 John 5:11-12):
1 以弗所一章四至五节启示，神拣选我们，叫我们成为圣别，目的是要使我们成为神的儿子；成为圣别是过程，手续，成为神的儿子才是目的，目标，好使我们全人，包括身体（罗八23），得以被神“子化”（启二一2、9~11）。─引用经文
1. Ephesians 1:4-5 reveals that God chose us to be holy for the purpose of our being made sons of God; to be made holy is the process, the procedure, whereas to be sons of God is the aim, the goal, so that our whole being, including our body (Rom. 8:23), may be "sonized" by God (Rev. 21:2, 9-11).
2 希伯来二章十至十一节启示，复活的基督作为神救恩的元帅，创始者，正在借着圣别许多的儿子，领他们进荣耀里去。─引用经文
2. Hebrews 2:10-11 reveals that the resurrected Christ as the Captain, the Author, of God's salvation is leading many sons into glory by sanctifying them.
肆 神圣的圣别，在完成神圣的经纶上乃是主持线，为要神圣地使我们子化，使我们成为神的儿子，在生命和性情上与神一样（但无分于祂的神格），而使我们作神的彰显；因此，神的圣别乃是神圣的子化：
IV. The divine sanctification is the holding line in the carrying out of the divine economy to sonize us divinely, making us sons of God that we may become the same as God in His life and in His nature (but not in His Godhead), so that we may be God's expression; hence, God's sanctification is the divine sonizing:
一 我们说圣别是主持线，因为神在我们身上的工作，每一步都是使我们成为圣别；神永远经纶的完成乃是借着那灵的圣别─帖前五23，约十七17，弗五26~27，林前六11，十二3下，来十二4~14，罗八28~29，弗四30，帖前五19，启二7上，诗七三16~17、25~26。
A. We say that sanctification is the holding line because every step of God's work with us is to make us holy; the carrying out of the eternal economy of God is by the Spirit's sanctification—1 Thes. 5:23; John 17:17; Eph. 5:26-27; 1 Cor. 6:11; 12:3b; Heb. 12:4-14; Rom. 8:28-29; Eph. 4:30; 1 Thes. 5:19; Rev. 2:7a; Psa. 73:16-17, 25-26.
二 寻找的圣别，也就是初步的圣别，是为着叫我们悔改，把我们带回归神─彼前一2，路十五8~10、17~21，约十六8~11。
B. The seeking sanctification, the initial sanctification, is unto repentance to bring us back to God—1 Pet. 1:2; Luke 15:8-10, 17-21; John 16:8-11.
三 救赎的圣别，也就是地位上的圣别，是借着基督的血，把我们从亚当迁到基督里─来十三12，九13~14，十29。
C. The redeeming sanctification, the positional sanctification, is by the blood of Christ, to transfer us from Adam to Christ—Heb. 13:12; 9:13-14; 10:29.
四 重生的圣别，也就是在性情上圣别的开始，从我们的灵更新我们，使我们这些罪人成为神的儿子─有神圣生命和性情的新造─约一12~13，林后五17，加六15。
D. The regenerating sanctification, the beginning of dispositional sanctification, renews us from our spirit to make us, the sinners, sons of God—a new creation with the divine life and nature— John 1:12-13; 2 Cor. 5:17; Gal. 6:15.
五 更新的圣别，也就是性情上圣别的继续，从我们的心思到我们魂的各部分，更新我们的魂，使我们的魂成为神新造的一部分─罗十二2，六4，七6，弗四23，结三六26~27，林后四16~18。
E. The renewing sanctification, the continuation of dispositional sanctification, renews our soul from our mind through all the parts of our soul to make our soul a part of God's new creation— Rom. 12:2b; 6:4; 7:6; Eph. 4:23; Ezek. 36:26-27; 2 Cor. 4:16-18.
六 变化的圣别，也就是日常的圣别，新陈代谢地用基督的元素把我们重新构成，使我们成为新的构成，作基督生机身体的一部分─林前三12，林后三18。
F. The transforming sanctification, the daily sanctification, reconstitutes us with the element of Christ metabolically to make us a new constitution as a part of the organic Body of Christ—1 Cor. 3:12; 2 Cor. 3:18.
七 模成的圣别，也就是成形的圣别，将我们形成荣耀之基督的形像，使我们成为基督的彰显；我们被模成，乃是我们在神圣生命上的成熟，借此我们完满地有分于神的神性，而在具有祂的神圣成分上，得到具体─罗八28~29，来六1上。
G. The conforming sanctification, the shaping sanctification, shapes us in the image of the glorious Christ to make us the expression of Christ; our conformation is our maturity in the divine life through which we participate in God's divinity in full and are solidified in the possession of His divine element—Rom. 8:28-29; Heb. 6:1a.
八 得荣的圣别，也就是终极完成的圣别，借着把我们的身体改变形状，而救赎我们的身体，使我们在荣耀里完满地成为基督的彰显─腓三21，罗八23。
H. The glorifying sanctification, the consummating sanctification, redeems our body by transfiguring it to make us Christ's expression in full and in glory—Phil. 3:21; Rom. 8:23.
伍 神圣的、性情上的圣别，乃是由基督作为赐生命、圣化人并说话的灵所施行的─林前十五45下，帖前五23，弗五26：
V. The divine, dispositional sanctification is carried out by Christ as the life-giving, sanctifying, and speaking Spirit— 1 Cor. 15:45b; 1 Thes. 5:23; Eph. 5:26:
一 基督作赐生命的灵，借话中之水的洗涤洁净召会，而圣化召会；照着神圣的观念，这里的“水”是指神涌流的生命，由涌流的水所预表（出十七6，林前十4，约七37~39，启七17，二一6，二二1、17）；我们现今是在这样洗涤的过程中，使召会得以成为圣别、没有瑕疵。─引用经文
A. Christ as the life-giving Spirit sanctifies the church by cleansing her according to the washing of the water in the word; according to the divine concept, water here refers to the flowing life of God typified by flowing water (Exo. 17:6; 1 Cor. 10:4; John 7:37-39; Rev. 7:17; 21:6; 22:1, 17); we are now in such a washing process in order that the church may be holy and without blemish.
二 以弗所五章二十六节里“洗涤”的原文，直译是“洗濯盆”；旧约的祭司用洗濯盆洗去他们属地的污秽（出三十18~21）；一天过一天，在早晨在晚间，我们都需要来就近圣经，借着话中之水的洗濯盆而得洁净。─引用经文
B. The Greek word for washing in Ephesians 5:26 is literally laver; in the Old Testament the priests used the laver to wash away their earthly defilement (Exo. 30:18-21); day by day, morning and evening, we need to come to the Bible and be cleansed by the laver of the water in the word.
三 保罗说到话带着其洗涤的过程时（弗五26），原文是用“雷玛（rhema）”这辞；“娄格斯（logos）”是客观一面记在圣经里的神的话；雷玛是神在专特情况中向我们说出来的话（可十四72，路一35~38，五5，二四1~8）。─引用经文
C. Paul uses the Greek word rhema when he speaks of the word with its washing process (Eph. 5:26); logos is God's Word objectively recorded in the Bible; rhema is the word of God spoken to us on a specific occasion (Mark 14:72; Luke 1:35-38; 5:5; 24:1-8).
四 基督作为赐生命的灵，是说话的灵；祂所说的一切就是洗涤我们的话；这不是指娄格斯，常时的话，乃是指雷玛，即时的话，就是主现在对我们所说的话─太四4，约六63，启二7，二二17上，参赛六9~10，太十三14~15，徒二八25~31。
D. As the life-giving Spirit, Christ is the speaking Spirit; whatever He speaks is the word that washes us; this does not refer to logos, the constant word, but to rhema, which denotes an instant word, the word that the Lord presently speaks to us—Matt. 4:4; John 6:63; Rev. 2:7; 22:17a; cf. Isa. 6:9-10; Matt. 13:14-15; Acts 28:25-31.
五 雷玛是亲自、直接向我们有所启示，要给我们看见应当对付的是什么，应当洗净的是什么（铜洗濯盆是能返照人、暴露人的一面镜子─出三八8）；对于我们各人，要紧的乃是：神今天有没有对我说祂的话？─启二7，撒上三1、21，摩三7。
E. The rhema reveals something to us personally and directly; it shows us what we need to deal with and what we need to be cleansed from (the laver of bronze was a mirror that could reflect and expose—Exo. 38:8); the important thing for each one of us is this—is God speaking His word to me today?—Rev. 2:7; 1 Sam. 3:1, 21; Amos 3:7.
六 有一件我们一直宝贵的事，就是主今天仍然亲自、直接向我们说话；在生命里真实的长大在于我们从神直接领受话；唯有祂在我们里面的说话才有真实属灵的价值─来三7~11、15，四7，诗九五7~8。
F. One thing that we always treasure is that the Lord still speaks to us personally and directly today; true growth in life depends upon our receiving the word directly from God; only His speaking in us has true spiritual value—Heb. 3:7-11, 15; 4:7; Psa. 95:7-8.
七 我们祷告的中心点，该是我们切慕有主的说话，这使我们能按照祂心头的愿望达成祂永远经纶的目标，就是得着神圣的儿子名分─路一38，十38~42，弗一5。
G. The central point of our prayers should be our longing for the Lord's speaking, which enables us to fulfill the goal of His eternal economy according to His heart's desire to have His divine sonship—Luke 1:38; 10:38-42; Eph. 1:5.
八 实际说来，主的同在与祂的说话乃是一；每当祂说话时，我们就知道祂在我们里面与我们同在；基督的说话就是赐生命之灵的同在─参出三三12~17，来十一8。
H. In a very practical sense, the Lord's presence is one with His speaking; whenever He speaks, we realize His presence within us; Christ's speaking is the very presence of the life-giving Spirit— cf. Exo. 33:12-17; Heb. 11:8.
九 内住的基督作为赐生命的灵在我们里面的说话，就是洁净的水，把新的元素储存到我们里面，顶替我们本性和性情里老旧的元素；这新陈代谢的洁净，使人在生命里有真正、内里的改变，这就是在性情上圣化和变化的实际。
I. The speaking of the indwelling Christ as the life-giving Spirit within us is the cleansing water that deposits a new element into us to replace the old element in our nature and disposition; this metabolic cleansing causes a genuine and inward change in life, which is the reality of dispositional sanctification and transformation.
陆 我们为着神圣的儿子名分而被圣化，终极完成于新耶路撒冷作为圣城（启二一2、10）和神圣儿子名分的集大成（7）；这乃是神成为在肉体里的人，好使人在那灵里成为神的终极完成，以得着团体伟大的神人（3、22），作三一神团体的彰显，就是祂的荣耀（11、23）。─引用经文
VI. Our being sanctified for the divine sonship ultimately consummates in the New Jerusalem as the holy city (Rev. 21:2, 10) and the aggregate of the divine sonship (v. 7); this is the ultimate consummation of God becoming a man in the flesh that man might become God in the Spirit to gain a corporate, great God-man (vv. 3, 22) for the corporate expression, the glory, of the Triune God (vv. 11, 23).