总题：享受基督与在生命里长大以至成熟
第一篇 基督作为大光、有权柄者、医生、新郎、未漂过的布以及新酒
Christ as the Great Light, the One Who Has Authority, the Physician, the Bridegroom, the Unfulled Cloth, and the New Wine
读经：太四16，八5～13，九9～17
壹 基督是大光，照亮那些坐在黑暗中的人，并且向那些坐在死亡的境域和阴影中的人出现而照着他们─太四16，约一4～5，十二36，弗五8，西一12～13，林后四6～7，徒二六18：
I. Christ is the great light shining on those sitting in darkness and rising on those sitting in the region and shadow of death— Matt. 4:16; John 1:4-5; 12:36; Eph. 5:8; Col. 1:12-13; 2 Cor. 4:6-7; Acts 26:18:一 “因我们神怜悯的心肠，叫清晨的日光从高天临到我们，要照亮坐在黑暗中死荫里的人，把我们的脚引到平安的路上”─路一78～79，六36，哀三22～23。
A. "Because of the merciful compassions of our God, in which the rising sun will visit us from on high, to shine upon those sitting in darkness and in the shadow of death, to guide our feet into the way of peace"—Luke 1:78-79; 6:36; Lam. 3:22-23.二 “向你们敬畏我名的人，必有公义的日头升起，其翅膀有医治之能；你们必如圈里的肥牛犊出来跳跃”─玛四2，诗八四11，八六11。
B. "Unto you who fear My name will the Sun of righteousness arise with healing in His wings, and you will go forth and leap about like well-fed calves"—Mal. 4:2; Psa. 84:11; 86:11.三 诗篇二十二篇是“调用朝鹿”─标题。
C. Psalm 22 is "according to the hind of the dawn"—title.四 “愿爱你的人如日头出现，光辉烈烈”─士五31中，赛六十1、5上。
D. "May those who love Him be like the sun / When it rises in its might"—Judg. 5:31b; Isa. 60:1, 5a.五 “义人的途径好像黎明的光，越照越明，直到日午”─箴四18，腓二15～16上。
E. "The path of the righteous is like the light of dawn, / Which shines brighter and brighter until the full day"—Prov. 4:18; Phil. 2:15-16a.六 “那时，义人在他们父的国里，要发光如同太阳”─太十三43上。
F. "Then the righteous will shine forth like the sun in the kingdom of their Father"—Matt. 13:43a.贰 百夫长看见主是有权柄者，因为主是一个在权柄之下的人─八5～13：
II. The centurion saw that the Lord was One who had authority because the Lord was a man under authority—8:5-13:一 百夫长说“我也是一个在权柄之下的人”，乃是认出主是一个在权柄之下的人；因着百夫长是一个在权柄之下的人，他就有权柄命令那些在他以下的人─9节上：
A. The centurion recognized that the Lord was a man under authority when he said, "I also am a man under authority"; since the centurion was a man under authority, he had the authority to command those under him—v. 9a:1 主耶稣在地上，在祂的人性里作为神人，乃是完全在父神圣生命的管治之下─约五19，四34，十七4，十四10、24，五30，七18。
1. As the God-man in His humanity on the earth, the Lord Jesus was absolutely under the ruling of the divine life of the Father—John 5:19; 4:34; 17:4; 14:10, 24; 5:30; 7:18.2 作为人，祂弃绝自己天然的人性，而在天父神圣生命的约束之下，过人性的生活。
2. As a man, He rejected His natural humanity and lived a human life under the restriction of the divine life of the heavenly Father.3 借着实际的在父神圣生命的管治之下，祂就在生命中作王─腓二8～11。
3. By practically being under the ruling of the divine life of the Father, He was reigning in life—Phil. 2:8-11.4 因着祂是在父权柄之下的人，祂就有父的权柄。
4. Because He was a man under the Father's authority, He had the authority of the Father.5 当我们有清明的天，像可畏的水晶（无亏并清洁的良心），与主之间没有阻隔时，我们就满了主管治之同在的属天情形、气氛和光景，而凭着在我们里面作王之恩典，在生命中作王─结一22、26，启二二1，罗五17、21，来四16，参西一13。
5. When we have a clear sky like awesome crystal (a good and pure conscience), with nothing between us and the Lord, we are filled with the heavenly situation, atmosphere, and condition of the Lord's ruling presence to reign in life by grace reigning in us—Ezek. 1:22, 26; Rev. 22:1; Rom. 5:17, 21; Heb. 4:16; cf. Col. 1:13.二 百夫长承认主耶稣的权柄─太八9：
B. The centurion recognized the authority of the Lord Jesus—Matt. 8:9:1 就主而言，祂的权柄主要是在祂的话里行使的─8节。
1. Regarding the Lord, His authority is exercised mainly in His word—v. 8.2 就我们而言，主的权柄是借着祂注入我们里面的信而行使的─10、13节，来十二2。
2. Regarding us, the Lord's authority is exercised through faith infused into us by Him—vv. 10, 13; Heb. 12:2.三 当主耶稣在地上时，祂教训人，像有权柄的人─太七28～29，可一22：
C. When the Lord Jesus was on earth, He taught as One having authority—Matt. 7:28-29; Mark 1:22:1 自命为经学家的人，凭自己将虚空的知识教训人，没有权柄，也没有能力─参林后三6、8。
1. The self-appointed scribes, teaching vain knowledge by themselves, had no authority and no power—cf. 2 Cor. 3:6, 8.2 神所授权的教师主耶稣，凭神将实际教训人，不仅有属灵的能力征服人，也有神圣的权柄使人服从神圣的管治─赛三十20～21，太二三8、10。
2. The Lord Jesus, as the God-authorized Teacher, teaching realities by God, had not only spiritual power to subdue people but also divine authority to subject them to the divine ruling— Isa. 30:20-21; Matt. 23:8, 10.叁 主耶稣这属天国度的王，在祂尽职为着国度呼召人跟从祂的事上，是作医生─九9～13：
III. In calling people to follow Him for the kingdom, the Lord Jesus as the King of the heavenly kingdom ministered as a Physician—9:9-13:一 审判官的审判是按着公义，医生的医治是按着怜悯和恩典。
A. A judge's judgment is according to righteousness, whereas a physician's healing is according to mercy and grace.二 若是主作审判官，临到我们这些可怜的人，我们就都会被定罪、被弃绝，没有一个够资格、被选上并蒙呼召，成为祂属天国度的子民─八2～16、28～32，九2～11，诗一〇三1～4，一〇七17～22。
B. If the Lord had visited us pitiful people as a Judge, we all would have been condemned and rejected, and none of us would have been qualified, selected, and called to be the people of His heavenly kingdom—8:2-16, 28-32; 9:2-11; Psa. 103:1-4; 107:17-22.三 然而，祂来尽职是作医生，医治、恢复、点活并拯救我们，使我们能重新构成为祂属天的新公民，给祂用以在这败坏的地上，建立祂属天的国。
C. However, He came to minister as a Physician, to heal, recover, enliven, and save us that we might be reconstituted to be His new and heavenly citizens, with whom He could establish His heavenly kingdom on this corrupted earth.四 “没有义人，连一个也没有”（罗三10）；所有的“义人”，都和法利赛人一样，是自以为义的（路十八9）；君尊的救主来，不是召他们，乃是召罪人。─引用经文
D. "There is none righteous, not even one" (Rom. 3:10); all the "righteous" are self-righteous, as were the Pharisees (Luke 18:9); the kingly Savior did not come to call these but sinners.五 主作我们的医生，主要是在我们的灵里并在我们的魂里医治我们，治好我们属灵的疾病；税吏和罪人不是身体上有病，乃是属灵上有病─太九10、13，箴四20～23。
E. As our Physician, the Lord heals us mainly in our spirit and our soul, healing us of our spiritual sicknesses; the tax collectors and sinners were not physically sick but spiritually sick—Matt. 9:10, 13; Prov. 4:20-23.六 当我们经历钉十字架的基督，并过钉十字架的生活，复活的基督就成为我们医治的能力，主就成为我们的医治者─出十五22～27。
F. As we experience the crucified Christ and live a crucified life, the resurrected Christ becomes our healing power, and the Lord becomes our Healer—Exo. 15:22-27.肆 基督是我们的新郎─太九14～15：
IV. Christ is our Bridegroom—Matt. 9:14-15:一 医生和新郎都是令人喜悦的人；君尊救主首先医治跟从祂的人，然后使他们成为伴友；至终要使他们成为祂的新妇。
A. Both a physician and a bridegroom are pleasant persons; the kingly Savior first healed His followers and then made them sons of the bridechamber; eventually, He will make them His bride.二 我们需要据有基督，不仅作我们的医生，使我们的生命得恢复，也作我们的新郎，使我们享受活在祂的同在中─腓三12～13。
B. We need to lay hold of Him not only as our Physician, that our life might be recovered, but also as our Bridegroom, that we may have the enjoyment of living in His presence—Phil. 3:12-13.三 那灵受父差遣有一个使命，要用基督的丰富美化我们，使我们成为基督的新妇─创二四，弗五25～27。
C. The Spirit has been sent on an errand by the Father to beautify us with the riches of Christ to be Christ's bride—Gen. 24; Eph. 5:25-27.伍 基督是未漂过的布和我们的新衣服─太九16，路五36：
V. Christ is the unfulled cloth and our new garment—Matt. 9:16; Luke 5:36:一 “未漂过”这辞，意“未梳理的、未蒸洗的、未作完的、未处理的”。
A. The word unfulled means "uncarded, unsteamed and unwashed, unfinished, untreated."二 未漂过的布，象征从成为肉体到钉十字架之前的基督，如同一块未处理、未作成的新布；路加五章三十六节的新衣服，乃象征基督，经过了钉十字架的处理，如同一件新衣服。─引用经文
B. The unfulled cloth signifies Christ from His incarnation to His crucifixion, as a piece of new cloth, untreated, unfinished, whereas the new garment in Luke 5:36 signifies Christ as a new robe after He was "treated" in His crucifixion.三 基督先是未漂过的布，为要作成一件新衣服；然后，祂借着死而复活，就作成了一件新衣服，在神面前作我们的义，遮盖我们，使我们能得神称义，蒙祂悦纳─十五22，加三27，林前一30，诗四五13～14，启十九8，耶二32。
C. Christ first was the unfulled cloth for making a new garment, and then through His death and resurrection He was made a new garment to cover us as our righteousness before God that we might be justified by God and be acceptable to Him—15:22; Gal. 3:27; 1 Cor. 1:30; Psa. 45:13-14; Rev. 19:8; Jer. 2:32.四 把未漂过的布补在旧衣服上，所补上的布会因缩水的力量，扯破旧衣服，使裂缝更大；这样作，意思是人尝试效法基督在地上为人生活时所作的，而不相信钉十字架的耶稣是他们的救赎主，也不相信复活的基督是他们的义，使他们可以得神称义，蒙神悦纳。
D. A patch of unfulled cloth sewn on an old garment pulls away from the garment because of the strength of its shrinking, thus making the tear worse; to sew a patch of unfulled cloth on an old garment means that people try to imitate what Christ did in His human life on earth without believing in the crucified Jesus as their Redeemer or in the resurrected Christ as their righteousness that they may be justified by God and acceptable to Him.五 他们效法基督的为人生活，反“扯破了”他们的“旧衣服”，就是他们凭着天然旧生命而有的行事为人。
E. Their imitation of Christ's human living "pulls away" from their "old garment," their behavior produced by their old natural life.六 国度子民不这样作；他们接受钉十字架、复活的基督作新衣服，在神面前作他们的义遮盖他们。
F. The kingdom people would not do this; they take the crucified and resurrected Christ as their new garment to cover them as their righteousness before God.陆 基督是我们的新酒，要装在新皮袋里─太九17：
VI. Christ is our new wine to be put into fresh wineskins—Matt. 9:17:一 新酒的“新”，原文指“在时间上是新的、新近的、新有的”：
A. The Greek word for new means "new in time, recent, newly possessed":1 新酒象征基督是激励人的新生命，有激励的力量，加强我们，加力给我们，使我们十分快活─士九12～13。
1. The new wine signifies Christ as the new, cheering life with cheering strength that strengthens us, energizes us, and makes us very happy—Judg. 9:12-13.2 一切的宗教都是旧皮袋；新酒装在旧皮袋里，由于新酒发酵的力量，会将皮袋胀裂；把新酒装在旧皮袋里，就是把基督这使人振奋的生命，放在任何一种宗教里─太九14～15。
2. All religions are old wineskins; new wine put into old wineskins bursts the wineskins by the power of its fermenting; to put new wine into old wineskins is to put Christ as the exciting life into any kind of religion—Matt. 9:14-15.3 敬拜神、事奉神、为神有所作为以讨神喜悦，却没有作为那灵的基督，那就是宗教─参加一14～16上。
3. To be religious means to worship God, serve God, and do things to please God yet apart from and without Christ as the Spirit— cf. Gal. 1:14-16a.二 新皮袋的“新”，原文指“在性质、品质和样式上是新的；不习惯的、未使用的”：
B. The Greek word for fresh means "new in nature, quality, or form; unaccustomed, unused":1 新皮袋象征地方召会的召会生活，是新酒的容器，这新酒乃是基督自己那使人振奋的生命。
1. The fresh wineskins signify the church life in the local churches as the container of the new wine, which is Christ Himself as the exciting life.2 个人的基督是新酒，乃是里面使人振奋的生命；团体的基督是新皮袋，乃是外面盛装新酒的容器；团体的基督，召会，是新皮袋，以盛装个人的基督这酒：
2. The individual Christ is the new wine, the inward exciting life, and the corporate Christ is the fresh wineskin, the outward container that holds the new wine; the corporate Christ, the church, is the new wineskin to contain the individual Christ as the wine:a 召会是基督的扩大，充满了基督，并且由基督所构成。
a. The church as the enlargement of Christ is filled with Christ and is constituted with Christ.b 肢体组合在一起就是一个身体，这身体就是基督；基督是身体的头，也是头的身体─林前十二12，徒九5。
b. The members composed together are the one Body, and this Body is the Christ; Christ is the Head of the Body and the Body of the Head—1 Cor. 12:12; Acts 9:5.c 基督不是分开的；在你里面的基督与在我里面的基督是一，在我们里面的基督与在所有其他基督徒里面的基督也是一─林前一10、13上。
c. Christ is not divided; the Christ in you is one with the Christ in me, and the Christ in us is one with the Christ in all other Christians—1 Cor. 1:10, 13a.d 因此，基督乃是由许多被祂充满的肢体所组成的身体；这就是新皮袋─盛装基督这新酒的召会生活。
d. Therefore, Christ is the Body composed of many members who are filled with Him; this is the new wineskin, which is the church life to contain Christ as the new wine.3 在召会人中间，新衣服、新酒和新皮袋全都恢复了；我们团体地有基督作我们的召会生活，而召会这新皮袋乃是神终极的目标。
3. Among the church people the new garment, the new wine, and the new wineskin have all been recovered; we have Christ in a corporate way as our church life, and the church, the wineskin, is God's ultimate goal.