創世記結晶讀經(32):團體新人Vs團體舊人的啟示
羅五 19『藉著一人的悖逆，多人構成了罪人，照樣，藉著一人的順從，多人也要構成義的了。』弗二 15『在他的肉體裡，廢掉了那規條中誡命的律法，好把兩下在他自己裡面，創造成一個新人，成就了和平。』
林前十五章四十七節說，『頭一個人是出於地，乃屬土；第二個人是出於天。』基督不僅是末後的亞當，也是第二個人。首先的亞當是舊造里舊人的開始，末後的亞當是舊造里舊人的結束、了結。
頭一個人亞當，是舊造的頭，在創造里代表舊造。第二個人基督，是新造的頭，在復活里代表新造。在全宇宙間有這兩個人：頭一個人亞當，包括他所有的子孫；第二個人基督，包含他所有的信徒。我們信徒因著出生都包括在第一個人裡面，又藉著重生成為第二個人的一部分。我們因著相信就從第一個人遷出，進到第二個人裡面。我們身為頭一個人的一部分，我們的起源是地，我們的性情是屬土的。我們是第二個人的一部分，我們的來源是神，我們的性情是屬天的。
們必須往前看見，基督廢掉了那規條中誡命的律法，好把我們創造成一個新人，這事極其重要。
猶太人和外邦人被創造成一個新人，這個事實指明新人是一個團體、宇宙的實體。信徒雖有許多，但只是一個新人。所有的信徒都是這團體、宇宙新人的一部分。以弗所書中所給召會最高的啟示乃是新人。
重生不僅是得救，也是重新被造。基督在十字架上廢掉了規條，使重造得以進行。猶太人和外邦人因著規條被隔離；但他們兩下在基督里，已被神聖的素質創造成一個新的實體，就是一個團體的新人。
我們要看見一個新人，就需要對舊人有正確的認識。保羅在勸勉我們穿上新人之前，告訴我們要脫去舊人（四 22）。神創造天地之後，創造了人，但不是個別的人，乃是一個集合體。創世記一章二十六節說到人，同時用了單數和複數：『神說，我們要按著我們的形像，照著我們的樣式造人〔單數〕，使他們〔複數〕管理…。』這啟示神的目的總是要得著一個集體的人。神所造的團體人，因著人墮落受了破壞。神現在需要得著一個新人。為要產生這個新人，基督不僅要對付罪、舊人的墮落天性、撒但和世界，而且正如我們所指出的，他還要廢掉規條。最攔阻神得著新人的，乃是規條。基督釘在十字架上時，不僅我們的罪、我們的舊人、撒但和世界都釘在十字架上，一切的規條也都釘在十字架上。規條被釘在十字架上，不是為著赦免、聖別、勝過撒但或分賜生命，乃是完全為著創造一個新人。
我們都熟悉約翰一章一節和三章十六節這樣的經節，但對以弗所二章十五節卻覺得陌生。這節說，『在他的肉體裡，廢掉了那規條中誡命的律法，好把兩下在他自己裡面，創造成一個新人，成就了和平。』當基督的肉體釘在十字架上時，他廢掉了規條中誡命的律法，好把猶太人和外邦人兩下，在他自己裡面創造成一個新人（以弗所書生命讀經，七九一、二五二至二五三頁）。
參讀：一個新人，第三至五章；以弗所書生命讀經，第二十三至二十五篇。
Rom. 5:19 "For just as through
the disobedience of one man the many were constituted sinners, so also through
the obedience of the One the many will be constituted righteous."
Eph. 2:15 "Abolishing in His
flesh the law of the commandments in ordinances, that He mightcreate the two in
Himself into one new man, so making peace."
First Corinthians 15:47 says, "The first man is out of the earth,
earthy; the second man is out of heaven." Christ is not only the last Adam
but also the second man. The first Adam is the beginning of the old man in the
old creation; the last Adam is the ending, the termination of the old man in
the old creation.
As the first man, Adam is the head of the old creation, representing it
in creation. As the second man, Christ is Head of the new creation,
representing it in resurrection. In the entire universe there are these two
men: the first man Adam, including all his descendants, and the second man
Christ, comprised of all His believers. We believers were included in the first
man by birth, and we became a part of the second man by regeneration. Our
belief has transferred us out of the first man into the second. As a part of
the first man, our origin is the earth, and our nature is earthy. As a part of
the second man, our origin is God, and our nature is heavenly. (The Divine
Dispensing of the Divine Trinity, p. 72)
We must go on to see the crucial importance of Christ's abolishing the
law of the commandments in ordinances in order to create us into one new man.
The fact that the Jews and the Gentiles have been created into one new
man indicates that the new man is an entity that is corporate and universal.
There are many believers, but there is just one new man. All the believers are
part of this one corporate and universal new man. The highest revelation of the
church given in the book of Ephesians is that of the new man.
To be regenerated is not only to be saved; it is also to be created
anew. On the cross Christ abolished the ordinances so that a re-creation could
take place. The Jews and the Gentiles were separated by ordinances. But the two
peoples have been created in Christ with the divine essence into one new
entity, the corporate new man.
In order to see the one new man, we need to have a proper understanding
of the old man. Before exhorting us to put on the new man, Paul tells us to put
off the old man (Eph. 4:22). After creating heaven and earth, God created man,
not merely as an individual, but as a collective entity. Genesis 1:26 speaks of
man both in the singular and in the plural: “And God said, Let Us make man in
Our image, according to Our likeness; and let them have dominion....” This
reveals that God's intention has always been to have one collective man. The
corporate man created by God was damaged through the fall, and there is now the
need for God to have a new man. In order to produce this new man, Christ had to
deal not only with sin, the fallen nature of the old man, Satan, and the world,
but as we have pointed out, He also had to abolish the ordinances. What most
frustrates God from gaining the new man is ordinances. When Christ was
crucified on the cross, our sins, our old man, Satan, and the world were not
the only things crucified; all the ordinances were crucified also. The
crucifixion of the ordinances was not for forgiveness, holiness, victory over
Satan, or the imparting of life; rather, it was absolutely for the creation of
the one new man.
We are familiar with such verses as John 1:1 and 3:16, but we are not
familiar with Ephesians 2:15....When Christ's flesh was nailed to the cross, He
abolished the law of the commandments in ordinances so that He might create the
two, the Jews and Gentiles, in Himself into one new man. (Life-study of
Ephesians, pp. 654, 207-208)
Further Reading: The One New Man, chs. 3-5; Life-study of Ephesians,
msgs. 23-25
- 未完待續
創世記結晶讀經(33):新人新天新地新耶路撒冷
