总题：享受基督与在生命里长大以至成熟
第八篇 基督作为住棚节，并作为那灵如同活水的江河从信徒流出来
Christ as the Feast of Tabernacles and as the Spirit Flowing out of the Believers as Rivers of Living Water
读经：约七2、37～39，利二三39～43
壹 我们可以享受基督作住棚节─约七2，利二三39～43：
I. We can enjoy Christ as the Feast of Tabernacles—John 7:2; Lev. 23:39-43:一 逾越节表征基督作为神在法理一面救赎的开端，住棚节表征基督作为神在生机一面完全救恩的完成─约六4，七2，利二三5、34。
A. The Feast of the Passover signifies Christ as the initiation of God's redemption judicially, and the Feast of Tabernacles signifies Christ as the consummation of God's full salvation organically— John 6:4; 7:2; Lev. 23:5, 34.二 神设立住棚节，是要以色列子民记念他们的先祖在旷野飘流时，曾如何住在帐棚（帐幕）里；住棚节这名称里的“棚”含示记念的思想─申十六13～15。
B. God ordained the Feast of Tabernacles so that the children of Israel would remember how their forefathers had lived in tents (tabernacles) in their wandering in the wilderness; the word Tabernacles in the title of the Feast of Tabernacles implies the thought of remembrance—Deut. 16:13-15.三 他们来在一起过这节，敬拜神并享受他们美地的出产，乃是一幅相调的真实图画。
C. Their coming together for this feast to worship God and enjoy their produce from the good land is a real picture of blending.四 住棚节的实际乃是一个享受的时候，记念我们如何经历神，以及神如何与我们同住。
D. The reality of the Feast of Tabernacles is a time of enjoyment in remembrance of how we experienced God and of how God lived with us.五 今天我们享受基督作住棚节，团体地来在一起相调，享受基督的丰富作美地的出产，这提醒我们，我们仍在旷野里，需要进入新耶路撒冷这永远帐幕的安息里─启二一2～3。
E. Our enjoyment of Christ today as the Feast of Tabernacles, in our corporate coming together for blending to enjoy the riches of Christ as the produce of the good land, reminds us that we are still in the wilderness and need to enter into the rest of the New Jerusalem, which is the eternal tabernacle—Rev. 21:2-3.六 新耶路撒冷称为神的帐幕，是为使新耶路撒冷第一阶段里的得胜者记念他们在地上生活时，曾如何也住在帐棚里，是客旅，是寄居的，盼望那永远的帐幕，神所建造的城，就是神与人相互的居所─来十一9～10、13：
F. The New Jerusalem being called the tabernacle of God is for the overcomers in the first stage of the New Jerusalem to remember how they also dwelt in tents, living on the earth as strangers and sojourners and looking forward to the eternal tabernacle, the God-built city, the mutual habitation of God and man—Heb. 11:9-10, 13:1 我们若要照亚伯拉罕信的脚踪而行，就必须过祭坛和帐棚的生活，以基督作我们的生命，召会作我们的生活─罗四12，来十一9，创十二7～8，十三3～4、18：
1. If we would walk in the steps of Abraham's faith, we must live the life of the altar and the tent, taking Christ as our life and the church as our living—Rom. 4:12; Heb. 11:9; Gen. 12:7-8; 13:3-4, 18:a 筑坛的意思是我们的生活是为着神，神是我们的生命，并且我们生活的意义就是神─出四十6、29，诗四三4上，利一3、9。
a. Building an altar means that our life is for God, that God is our life, and that the meaning of our life is God—Exo. 40:6, 29; Psa. 43:4a; Lev. 1:3, 9.b 亚伯拉罕住帐棚，见证他不属于世界，乃是在地上过寄居者的生活；支搭帐棚就是表示、宣告说，我们不属于这世界，乃属于另一个家乡─来十一9～10、15～16。
b. Abraham's dwelling in a tent testified that he did not belong to the world but lived the life of a sojourner on earth; erecting a tent is an expression, a declaration, that we do not belong to this world, that we belong to another country—Heb. 11:9-10, 15-16.2 我们是亚伯拉罕的真后裔（加三7），该是在地上作客的，像他一样移居并支搭帐棚（来十一9、13，彼前二11）。─引用经文
2. As the true descendants of Abraham (Gal. 3:7), we should be pilgrims on the earth, moving and pitching our tent as he did (Heb. 11:9, 13; 1 Pet. 2:11).3 亚伯拉罕筑了第一座坛（创十二7）之后，又在伯特利和艾的中间筑了第二座坛；伯特利和艾互成对比（8）：─引用经文
3. After Abraham built his first altar (Gen. 12:7), he built a second altar between Bethel and Ai, which stand in contrast to each other (v. 8):a “伯特利”，意，“神的家”；“艾”，意，“乱堆”。
a. Bethel means "house of God," and Ai means "a heap of ruins."b 在蒙神呼召的人眼中，只有伯特利，就是召会生活，是有价值的；其他的一切不过是乱堆。
b. In the eyes of the called ones, only Bethel, the church life, is worthwhile; everything else is a heap of ruins.4 亚伯拉罕失败过，他曾离开了祭坛，离开了帐棚；可是，后来他恢复了；回到祭坛和帐棚，并呼求主的名，这就叫作恢复─9～10节，十三3～4，罗十12～13，十二1～2。
4. Abraham had his failures, and there was the forsaking of the altar and the tent; however, with him there was a recovery, and recovery is a matter of returning to the altar and the tent with calling on the name of the Lord—vv. 9-10; 13:3-4; Rom. 10:12-13; 12:1-2.5 至终，在希伯仑，亚伯拉罕的帐棚成了他与神交通的地方，以及神能与他交通的地方─创十三18。
5. Eventually, at Hebron Abraham's tent became a place where he had fellowship with God and where God could fellowship with him—Gen. 13:18.6 亚伯拉罕的帐棚连同他所筑的坛，乃是以色列人所建造之见证的帐幕与祭坛的预表─出三八21。
6. Abraham's tent with the altar built by him was a prefigure of the Tabernacle of the Testimony with the altar built by the children of Israel—Exo. 38:21.7 亚伯拉罕是客旅，是寄居的，“等候那座有根基的城，其设计者并建筑者乃是神”─来十一9～10、12～16。
7. Abraham, a stranger and a sojourner, "eagerly waited for the city which has the foundations, whose Architect and Builder is God"—Heb. 11:9-10, 12-16.8 亚伯拉罕的帐棚乃是新耶路撒冷的小影，新耶路撒冷是终极的帐棚，是神终极的帐幕─创九26～27，十二8，十三3，十八1，启二一2～3。
8. Abraham's tent was a miniature of the New Jerusalem, the ultimate tent, the ultimate tabernacle of God—Gen. 9:26-27; 12:8; 13:3; 18:1; Rev. 21:2-3.9 当我们活在召会生活的“帐棚”里，我们乃是在等候这帐棚的终极完成，就是终极的“会幕”─新耶路撒冷─提前三15，利一1，来十一10。
9. As we are living in the "tent" of the church life, we are waiting for its ultimate consummation—the ultimate "Tent of Meeting," the New Jerusalem—1 Tim. 3:15; Lev. 1:1; Heb. 11:10.七 住棚节是对新耶路撒冷的享受；新耶路撒冷首先要终极完成为千年国里的初熟果子，作为给得胜者的赏赐，最后要终极完成于新天新地里，作为所有得成全之信徒对神完全救恩的完满享受。
G. The Feast of Tabernacles is the enjoyment of the New Jerusalem, which will be consummated first to be the firstfruits in the millennial kingdom as a reward to the overcomers and then consummated finally to be in the new heaven and new earth as the full enjoyment of God's full salvation to all the perfected believers.贰 基督这位末后的亚当，借着复活并在复活里成了赐生命的灵，以分赐生命，并进入信祂的人里面，如同活水的江河流出来─约七37～39，启二一6，二二17：
II. Through and in His resurrection, Christ as the last Adam became the life-giving Spirit to impart life and to enter into His believers to flow out as rivers of living water—John 7:37-39; Rev. 21:6; 22:17:一 赐生命的灵乃是终极完成的那灵，也就是经过过程并终极完成之三一神的终极完成─林后三17～18，加三14，腓一19：
A. The life-giving Spirit is the consummated Spirit, the consummation of the processed and consummated Triune God—2 Cor. 3:17-18; Gal. 3:14; Phil. 1:19:1 终极完成的灵是经过了成为肉体、人性生活、钉十字架、复活的过程之后的三一神─约七39：
1. The consummated Spirit is the Triune God after He has passed through the process of incarnation, human living, crucifixion, and resurrection—John 7:39:a 三一神成为那灵所经过的过程，是经纶的事，不是素质的事─一14，来九14，林前十五45下。
a. The process through which the Triune God has passed to become the Spirit is an economical, not essential, matter— 1:14; Heb. 9:14; 1 Cor. 15:45b.b “经过过程”指三一神在神圣经纶里所经过的步骤；“终极完成”指明这过程已经完成了；“终极完成的灵”含示神的灵已经经过过程，并成为终极完成的灵─约七39。
b. Processed refers to the steps through which the Triune God has passed in the divine economy; consummated indicates that the process has been completed; and the consummated Spirit implies that the Spirit of God has been processed and has become the consummated Spirit—John 7:39.2 在主耶稣钉十字架并复活以前，“还没有”终极完成的灵─39节：
2. Before the Lord Jesus was crucified and resurrected, the consummated Spirit was "not yet"—v. 39:a 神的灵从起初就有了（创一2），但那灵，就是“基督的灵”（罗八9），“耶稣基督之灵”（腓一19），在约翰七章三十九节的时候“还没有”，因为主耶稣尚未得着荣耀。─引用经文
a. The Spirit of God was there from the beginning (Gen. 1:2), but the Spirit as "the Spirit of Christ" (Rom. 8:9), "the Spirit of Jesus Christ" (Phil. 1:19), was "not yet" at the time of John 7:39, because the Lord Jesus was not yet glorified.b 主耶稣是在复活时得着荣耀的，借着这得荣，神的灵就成了那成为肉体、钉十字架、复活之耶稣基督的灵─路二四26，腓一19。
b. The Lord Jesus was glorified when He was resurrected, and through this glorification the Spirit of God became the Spirit of the incarnated, crucified, and resurrected Jesus Christ—Luke 24:26; Phil. 1:19.c 末后的亚当，就是在肉体里的基督，在复活里成了赐生命的灵；从那时起，耶稣基督的灵就兼有神圣的元素和属人的元素，包含了基督成为肉体、钉十字架并复活的实际─林前十五45下，徒十六7，罗八9。
c. The last Adam, who was Christ in the flesh, became the life-giving Spirit in resurrection; since then, the Spirit of Jesus Christ has both the divine and human elements, including the reality of the incarnation, crucifixion, and resurrection of Christ—1 Cor. 15:45b; Acts 16:7; Rom. 8:9.3 子在复活里，将终极完成的灵作为圣气吹入门徒里面─约二十22：
3. The consummated Spirit was breathed as the holy breath into the disciples by the Son in resurrection—John 20:22:a 约翰福音启示，基督成为肉体作神的羔羊，并且在复活里成为赐生命的灵；因此，祂在复活里将祂自己作为终极完成的灵，吹入门徒里面─一29，二十22。
a. The Gospel of John reveals that Christ became flesh to be the Lamb of God and that in resurrection He became the life-giving Spirit; thus, in His resurrection He breathed Himself as the consummated Spirit into the disciples— 1:29; 20:22.b 祂是那灵，就得以吹入门徒里面；祂是那灵，祂就能活在门徒里面，使门徒也能因祂活着，并与祂同活；祂就能住在门徒里面，使门徒也能住在祂里面─22节，十四19～20，十五4～5。
b. It is as the Spirit that He was breathed into His disciples; it is as the Spirit that He can live in the disciples and enable them to live by Him and with Him and that He can abide in them and enable them to abide in Him—v. 22; 14:19-20; 15:4-5.c 将自己吹入门徒里面的基督，乃是赐生命的灵─林前十五45下。
c. The Christ who breathed Himself into the disciples is the life-giving Spirit—1 Cor. 15:45b.二 赐生命的灵是复合的灵，由复合的膏油连同其各种成分所预表─出三十23～25，约壹二20、27：
B. The life-giving Spirit is the compound Spirit, typified by the compound anointing ointment with its ingredients—Exo. 30:23-25; 1 John 2:20, 27:1 橄榄油表征带着神性之神的灵。
1. Olive oil signifies the Spirit of God with divinity.2 没药表征基督宝贵的死。
2. Myrrh signifies the precious death of Christ.3 肉桂表征基督之死的甜美与功效。
3. Cinnamon signifies the sweetness and effectiveness of Christ's death.4 菖蒲表征基督宝贵的复活。
4. Calamus signifies the precious resurrection of Christ.5 桂皮表征基督复活的驱逐能力。
5. Cassia signifies the repelling power of Christ's resurrection.三 赐生命的灵就是主灵，那是灵的基督，为着信徒新陈代谢的变化，以及基督身体的长大与建造─林后三17～18，林前三6、9下、12上，弗四16下。
C. The life-giving Spirit is the Lord Spirit, the pneumatic Christ, for the metabolic transformation of the believers and for the growth and building up of the Body of Christ—2 Cor. 3:17-18; 1 Cor. 3:6, 9b, 12a; Eph. 4:16b.四 正常的基督徒生活，在于我们对那灵的认识和经历；基督若不是赐生命的灵，我们就无法在神的经纶里对神有任何经历─约壹五6，约十六13，林前十五45下，二10，六17。
D. The normal Christian life depends upon our knowing and experiencing the Spirit; without Christ being the life-giving Spirit, we cannot experience anything of God in His economy—1 John 5:6; John 16:13; 1 Cor. 15:45b; 2:10; 6:17.