2024 夏季训练特会 · 第三篇 · 第4天

借着将万民浸入父、子、圣灵的名里，使他们作主的门徒

第三篇　借着将万民浸入父、子、圣灵的名里，使他们作主的门徒

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第三周　周四
纲目
1四 施浸乃是带悔改的人脱离老旧的光景，进入新的境地；这是借着了结他们老旧的生命，并以基督的新生命重生他们，使他们成为国度的子民。
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2五 “入”指明联合，如在罗马六章三节和加拉太三章二十七节者：
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31 原文同字用于行传八章十六节、十九章五节以及林前一章十三和十五节。
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42 将人浸入三一神的名里，就是将人带进与三一神属灵、奥秘的联合里。
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5六 神圣三一的名是单数的：
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61 这名乃是那神圣者的总称，等于祂的人位。
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72 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。
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晨兴喂养
Morning Nourishment
8太一1 耶稣基督，大卫的子孙，亚伯拉罕子孙的家谱。
8Matt. 1:1 The book of the generation of Jesus Christ, the son of David, the son of Abraham.
9四17 从那时候，耶稣开始传道，说，你们要悔改，因为诸天的国已经临近了。
94:17 From that time Jesus began to proclaim and to say, Repent, for the kingdom of the heavens has drawn near.
10〔马太四章十七节〕指明福音首先不是以生命的方式陈明，如约翰福音所指明的，乃是以国度的方式陈明，如马太福音所指明的；其原因乃在于需要一个国度、范围、领域，好让神施行行政，将祂那包罗万有的所是赐给我们。即使约翰福音这卷生命的福音也告诉我们，我们若不重生，就不能进神的国（三3、5）。需要有国度，好让神施行行政，将祂自己分赐到我们里面，作我们生命的福。因此，在福音书里，我们接受耶稣基督，不是先作生命，乃是先作君王。
10[Matthew 4:17] indicates that the gospel is presented first not in the way of life, as in John, but in the way of the kingdom, as in Matthew. The reason for this is that there is the need of a kingdom, a realm, a sphere, for God to exercise Himself to give us His all-inclusive being. Even in John, the Gospel of life, we are told that if we are not regenerated, we cannot enter into the kingdom of God (John 3:3, 5). There is the need of a kingdom so that God can exercise Himself to dispense Himself into us as our life blessing. Therefore, in the gospel we receive Jesus Christ first not as life but as the King.
11马太福音有君王救主，马可福音有奴仆救主，路加福音有人救主，约翰福音有神救主。我们若不悔改，接受主作君王救主，就不能得着祂作奴仆救主、人救主和神救主（新约总论第九册，七至八页）。
11In Matthew we have the King-Savior; in Mark, the Slave-Savior; in Luke, the Man-Savior; and in John, the God-Savior. If we do not repent and receive the Lord as the King-Savior, we cannot have Him as the Slave-Savior, the Man-Savior, and the God-Savior. (The Conclusion of the New Testament, p. 2758)
信息选读
Today’s Reading
12我们需要悔改，不仅因为我们是有罪的，也因为我们是背叛的。我们甚至是神的仇敌。我们需要为着我们的背叛悔改。我们犯罪，因为我们是背叛的。我们若没有背叛，就不会犯罪。因着我们背叛，我们需要悔改，接受基督作我们的权柄、主宰者和君王，好使祂能在神的国里，在我们里面并在我们身上掌权。这就是为什么马太一章一节不是先陈明基督是为着那福的亚伯拉罕子孙，而是先陈明基督是为着国度的大卫子孙。
12We need to repent not only because we are sinful but also because we are rebellious. We are even enemies of God. We need to repent of our rebellion. We sin because we are rebellious. If we did not rebel, we could not sin. Because we are rebels, we need to repent and receive Christ as our authority, as our Sovereign and King, that He may rule in us and over us in God’s kingdom. This is the reason that in Matthew 1:1 Christ is presented first not as the Son of Abraham for the blessing but as the Son of David for the kingdom.
13一旦有了国度，国度就成为神施行行政以祝福我们的范围、领域。我们都喜欢接受祝福，但我们可能不领悟，祝福需要神权柄的领域，神行政下的领域。少了这样的领域，神就没有路进来祝福我们。我们若不在神的行政之下，接受祂作我们的主宰者，祂就没有路祝福我们。因此，在我们的经历中，我们的救主耶稣基督，必须先是为着国度的大卫子孙，然后才是为着那福的亚伯拉罕子孙。
13Once there is the kingdom, the kingdom becomes the realm, the sphere, for God to exercise Himself to bless us. We all like to receive the blessing, but we may not realize that the blessing requires a sphere of God’s authority, a sphere under God’s administration. Without such a sphere, there is no way for God to come in to bless us. If we are not under God’s administration, receiving Him as our Sovereign, there is no way for Him to bless us. Therefore, in our experience our Savior, Jesus Christ, must first be the Son of David for the kingdom and then the Son of Abraham for the blessing.
14我们需要对这事实有深刻的印象，就是我们必须先接受基督作大卫的子孙，然后作亚伯拉罕的子孙。接受祂作大卫的子孙，乃是承认祂的君王地位，明白我们必须在祂的君王职分和主宰权柄之下。祂不仅仅作为救主临到我们，更是作为君王救主临到我们。祂对我们若不是君王，就不能作我们的救主。我们若不在祂的权柄、行政之下，我们就不能得救。救恩乃是在祂的行政、祂的君王职分之下临到我们。我们若说，“哦，主耶稣，我接受你作我的君王，”我们就会蒙拯救到极点。
14We need to be impressed with the fact that we must receive Christ first as the Son of David and then as the Son of Abraham. To receive Him as the Son of David is to recognize His kingly status and to realize that we should be under His kingship and sovereignty. He comes to us not merely as the Savior but as the King-Savior. If He is not the King to us, He cannot be our Savior. If we are not under His authority, His administration, we cannot be saved. Salvation comes to us under His administration, under His kingship. If we say, “O Lord Jesus, I take You as my King,” we will be saved to the uttermost.
15我们若得着基督作大卫的子孙，更大的所罗门，我们也就得着祂作亚伯拉罕的子孙，就是真以撒。这意思是，我们若得着国度，我们也得着祝福。这是生命之福，就是经过过程、终极完成为包罗万有之灵的三一神之福。我们许多人能作见证，借着接受基督作我们的君王，我们享受经过过程的三一神作我们的福。我们越在主的管治之下，就越享受三一神作我们的福。
15If we have Christ as the Son of David, the greater Solomon, we will also have Him as the Son of Abraham, the real Isaac. This means that if we have the kingdom, we will also have the blessing. This is the blessing of life, the blessing of the processed Triune God consummated as the all-inclusive Spirit. Many of us can testify that by receiving Christ as our King we enjoy the processed Triune God as our blessing. The more we are under the Lord’s ruling, the more we enjoy the Triune God as our blessing.
16马太二十八章十九节说到信徒被浸入三一神—父、子、圣灵—的名里，这就是对三一神的享受。作为大卫的子孙和亚伯拉罕的子孙，基督将我们带进三一神里。只要我们得着大卫的子孙和亚伯拉罕的子孙，我们就得着三一神，并且在三一神里。这就是神国里神圣的福分（新约总论第九册，八至一○页）。
16Matthew 28:19 speaks of the believers’ being baptized into the Triune God—into the name of the Father, of the Son, and of the Holy Spirit. This is the enjoyment of the Triune God. As the Son of David and the Son of Abraham, Christ brings us into the Triune God. As long as we have the Son of David and the Son of Abraham, we have the Triune God, and we are in the Triune God. This is the divine blessing in the divine kingdom. (The Conclusion of the New Testament, pp. 2758-2759)
17参读：国度之于信徒，第五篇。
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今日要点
18主题：接受基督作大卫的子孙，而领受亚伯拉罕的福
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19引经：太一1，太四17
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201.耶稣基督家谱之内在观点：
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21a. 太一1说，『耶稣基督，大卫的子孙，亚伯拉罕子孙的家谱』，为什么不先说亚伯拉罕子孙，而先说大卫的子孙呢？因为我们要先接受基督是为着国度的大卫子孙，国度就成为神施行行政以祝福我们的范围，我们就能领受亚伯拉罕的福。
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22b.所以，我们必须先接受基督作大卫的子孙，承认祂的君王地位，明白我们必须在祂的君王职分和主宰权柄之下，不仅作为救主临到我们，更是作为君王临到我们，我们就会得着祝福。
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232.从马太福音的观点看受浸：
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24a.受浸，不是叫人得救脱离沉沦而已，根据马太福音的观点，受浸乃是使人成为国度的子民，因此，有别于约翰福音以生命的方式，马太福音乃是以国度的方式来陈明，因为神需要得着一个国度、范围、领域，好让神施行行政。
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25b.所以，马太二八19说到信徒被浸入三一神—父、子、灵—的名里，这就是对三一神的享受，作为大卫的子孙和亚伯拉罕的子孙，基督将我们带进三一神里，只要我们得着基督，我们就得着三一神，并且在三一神里，这就是神国里的神圣福分。
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26应用：为着我们实际的光景，需要祷告并悔改，悔改不是痛改前非，也不是改过自新，而是转向这位国度的君王，回到祂所掌权的范围，接受祂国度的管治，好使我们能够享受国度的实际，得着神国的一切福分。
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