第七篇　属灵知识的教导㈢－基督的成为肉体

　　本篇信息我们要先交通一点关于如何带领青少年。我们在生命这条线上带领青少年，无论作到什么地步，都要在每一次带领之后，要求他们回去操练。等到带领下一个点时，要再回头有些交通，看他们操练得如何。此外，带领青少年聚会，灵一定要强。因为对青少年的带领，有相当成分是教育性的。若是我们的灵不强，我们的带领就会落在道理的讲论。

　　少年人的难处就是喜欢用头脑。不要以为他们只是孩子，孩子也是很容易用头脑，讲理智的，这就变作他们属灵的一个难处。若是我们的灵强、高昂并释放，我们到聚会中，和青少年接触，他们的灵就容易动了。我们只要稍微一开口，一说话，或是祷告，灵就能出去，这对他们的影响是很厉害的。若不如此，青少年聚会就有相当成分，是落到知识里。好比每一次聚会，我们给了他们一点圣经知识，一点属灵真理，但他们的灵并没有被我们感动，我们也没有摸着他们的灵。结果，我们不过是给了他们一点教育；虽然这个教育和世界一般的教育不同，但必须有灵才有实际。

　　根据观察，有相当多的青少年聚会，摸不着少年人的灵。有的少年人因着父母是基督徒，就理所当然的来参加青少年聚会或主日擘饼。然而，他们灵里并没有得着多少供应，最多只是得着一些知识。主要原因在于带领的人灵不够新鲜、不够刚强。我们的确应该给人教育性的东西，但更要摸着他们的灵。最低限度，这两面都要有。一面，有点教育性的东西，启发他们的头脑和理智。一面，在启发他们时，带领的人灵里应该活而新鲜、释放；同时应该在主面前，有相当多运用灵的祷告。这样，圣灵就能借着他们的祷告，摸着青少年的灵。青少年就不只能学习祷告，也能在他们灵里，碰着一个属灵的东西而被点活。然后，当他们祷告时，自然会有一个灵、一个空气带他们祷告。慢慢的，他们的祷告就是从灵里出来的，他们就在聚会中得着了实在的供应。这才是智慧、知识，配合了里面灵的供应。

　　我们知道人不能只有灵的供应，而没有知识的配合；因为人不只有一个灵，人还有理智的问题。这就需要我们在带领青少年时，好好启发他们的理智和头脑。然而，若我们只用知识启发，却没有多少灵，这也是不行的。我们给青少年话语，一面要带着教育性，有相当理智的成分；一面我们里面的灵必须是强的、丰满的。这样，我们的话语出去时，就会带着灵的成分。不只说话时如此，祷告、唱诗也包括在内，我们的灵都要能出去，好摸着人的灵。这就是灵的启发和知识的启发，一同配合、调和着出去。在知识那面，是启发他们的头脑；在灵这一面，就是摸着他们的灵。最终，他们理智得开启，灵也开了，就能与主有交通；这时，他们的灵才真正得着真实地供应。

　　带领青少年聚会不是一件容易的事；有的人以为，青少年聚会比一般大聚会容易带领，这观念是错的。或许从某一面说，少年人容易被带起来，往前追求主；但从另一面看，要真正把少年人的灵带起来是不容易的。的确，少年人容易兴奋、受鼓动，也容易在情感、理智、逻辑上受带领；但你真要把他们的灵带起来，许多时候是比年长的人更难。所以，这需要我们的灵够强。

　　每一次青少年聚会，我们都要注意人数有没有加多，也要注意他们对我们的教导到底领会多少，接受多少；更重要的是，要注意他们灵里的反应。唯有他们在灵里有一次强的反应，他们才能在主面前有真实地改变。同时，我们必须在青少年聚会以外的时间，或是会前、会后，和他们有些个别的接触。我们若没有时间和每一位都接触，就要按着特殊的情形，寻求主的引导，和他们有个别的接触。在接触中，也要学习运用灵，好摸着他们的灵，叫他们的灵能活起来。

　　在青少年聚会中，紧要的是青少年的灵能活过来。为此，教材的东西还得少讲；因为我们若讲太多，青少年都是用头脑接受。结果他们可能聚会听了半年，多半是教材的东西，而他们灵里并没有动，没有起什么作用，那就违背了我们聚会的性质。基督徒聚会的性质是重在供应灵；为着供应灵，而需要启发人的头脑和理智。世界的教育，只是为着启发人的理智和头脑，没有灵的讲究；但我们所讲的道，所给人的，是属灵的教育，目的是为着能打动人的灵。若光是启发头脑没有达到灵，就等于完全没有达到我们的目的，我们所作的也就虚空徒然。因此在这一点上，带领的人一定要非常清楚，你们所用的是教材，但所盼望达到的，乃是能摸着他们的灵。

　In this chapter we will fellowship briefly concerning how to lead the young people. When we lead the young people in matters related to life, we should charge them to practice the points that we cover. In the following meeting we should review the point that was covered and fellowship about their practice. Then we can introduce another point. When we are leading the young people’s meeting, our spirit must be strong, since it is possible to fall into a doctrinal discussion because of the substantial educational element associated with teaching spiritual knowledge.

　Young people like to use their mind. Even as children, they use their mind and engage in reasoning. Consequently, our teaching can hinder them spiritually if our spirit is not strong, uplifted, and released in the meeting. When we open our mouth to speak or pray, our spirit should be released. When our spirit is released, it is easy for their spirit to be stirred up. Such an atmosphere will affect them strongly. Without the release of the spirit, the young people’s meeting will fall into the realm of knowledge. If we give the young people a small amount of Bible knowledge in every meeting but do not touch their spirit, we will be giving them only educational points. Even though these points are different in content from the general education in the world, they will have no reality without the release of the spirit.

　According to my observation, we fail to touch the spirit of the young ones in the young people’s meetings. Some of them come to the young people’s meeting or the Lord’s table meeting simply because their parents are Christians. However, they do not receive much supply in their spirit. At the most they receive a little knowledge. This is because those who are leading the meeting are neither fresh nor strong in their spirit. While it is true that we should give them something that is educational in nature, it is even more important that we touch their spirit. Our leading should have a component of both education and spiritual exercise. On one hand, they should receive something educational to instruct their mind and focus their intellect. On the other hand, our leading should touch their spirit in a fresh and living way. At the same time, they should be encouraged to exercise their spirit to pray so that the Spirit can touch them in their spirit. As the young ones learn to pray, they will also experience being enlivened in their spirit. When they begin to pray, an atmosphere of prayer will be manifested, and gradually, their prayer will come out of the spirit. Then they will receive a genuine supply in the meeting. In this way the knowledge that they receive will be matched by the supply in the spirit.

　Being supplied in spirit cannot be separated from receiving knowledge, because every person has a mind as well as a spirit. Our leading of the young people should involve instruction for their mind. However, if our instruction has no element of the release of the spirit, our leading will be ineffective. When we speak to the young people, our word must be educational in nature, having an intellectual component, but at the same time, our spirit must be strong and full. In this way our words will convey an element of the spirit. We must release our spirit when we speak, when we pray, and when we sing in order to touch the spirit of the young people. Our instruction of knowledge and our stirring up of the spirit must occur simultaneously. Knowledge enlightens the mind, whereas the release of the spirit touches the spirit. When our intellect is enlightened and our spirit is open, our fellowship with the Lord will result in receiving a genuine supply.

　It is not easy to lead the young people’s meeting. Some think that it is easier to lead the young people’s meeting than it is to lead a regular meeting. This is a wrong concept. From a certain standpoint, it is easy for the young ones to be stirred up to pursue the Lord; but from another standpoint, it is not easy for young people to genuinely touch their spirit. The young people are easily excited, and they can easily be touched in their intellect. However, leading them to touch their spirit is often much more difficult than leading the older saints. In order to lead the young people, we must be strong in our spirit.

　In the young people’s meeting we should pay attention as to whether or not the number of those who are attending is increasing. Furthermore, we must also pay attention to whether or not the young people are comprehending and receiving the teaching that is being given. Even more important, however, we need to see a response in their spirit. Every young person must have a strong response in his spirit at least once in order to have a genuine change before the Lord. We also must contact the young people individually and apart from the young people’s meeting. If we do not have time to contact every one of them, we should seek the Lord’s leading and make contact with them individually according to the need. During our contact we should exercise our spirit so that we touch their spirit and cause their spirit to be enlivened.

　In the young people’s meeting the most crucial matter involves the spirit of the young ones being enlivened. Therefore, the speaking related to the material that has been prepared should be limited. If we speak too much, they will receive it only with their mind. If we continue in this way for six months, the majority of what they receive from the meetings will be related to the material rather than to the moving and activity in their spirit. Such a result goes against the nature of a Christian meeting, which should be focused on supplying people with the spirit. Nevertheless, in order to supply others with the spirit, we also need to enlighten their mind. In the world the purpose of education is solely directed toward developing the human intellect; there is no consideration of the spirit. However, when we speak a message, we should impart a spiritual education for the purpose of touching their spirit. If we only instruct the mind without reaching the spirit, we have utterly fallen short of our goal, and our work will be in vain. Consequently, those who are involved with the young people’s meeting should be very clear that the goal of using the materials to instruct the young saints is to touch their spirit.

　　接着，我们要从知识的一面，说到关乎基督的第三个大点。在前面的信息中，我们已经看过基督的神性，以及基督与万有这两个大点，现在我们要来看基督的成为肉体。一个人对于主的认识，必须在成为肉体这点上，认识得比其他点更透彻，因为这是一个转捩点、中心点。前面所交通的重点，都在于这一点；后面接续的好些重点，也是由于这一点。换句话说，主所作的一切，都是为着成为肉体或是在于成为肉体。若是没有成为肉体这件事，主对我们就好像变作没有多少意义。所以，这点是非常中心，非常重要的。这可分作几个小点来看。

　For the remainder of this chapter we need to present another major point of teaching concerning Christ. In chapter 2 we saw the divinity of Christ, and in chapter 4 we saw Christ in His relation to all things. Now we will look at the incarnation of Christ. A Christian must know the Lord in His incarnation more thoroughly than in any other matter because this is the turning point, the central point. All the points previously fellowshipped depend on this point, and all the subsequent points that we will fellowship come out of this point. In other words, everything that the Lord has done was either for His incarnation or depends upon His incarnation. Without His incarnation the Lord would be meaningless to us. Hence, this point is central and crucial. We should present the Lord’s incarnation to the young people from several vantage points.

　　首先，我们要来看成为肉体的预言。在圣经里，对主成为肉体的预言是很清楚地，也有相当多的记载。在此，我们提出两处经节，一处在创世记三章十五节，人堕落后，神对蛇说，“我又要叫你和女人彼此为仇，你的后裔和女人的后裔也彼此为仇；女人的后裔要伤你的头，你要伤他的脚跟。”我们若仅仅从字面看“女人的后裔”这几个字，会以为非常简单，其实它里面所包含的，却是非常的深奥。这其中有几个很深的问题，第一，因着有后裔出来，并且是女人的后裔，这就一定需要生产。第二，生出来一定是一个人，因为是女人的后裔。第三，这个从女人生出来的后裔，必定和一般世人不同；因为一般世人，都不能说是女人的后裔，而是男人的后裔。这一位却是女人的后裔，可见是不同的一位。这个不同是在根源和性质上。若是男人的后裔都是从人出来的，那个根源就是人，有人的性质。但这里有一个生出来的，是女人的后裔，经推论其根源乃是神，因此有神的性质。所以“女人的后裔”这一句简单地话，认真推论就是神来作人，也就是神成为肉体；这是圣经里第一处预言到神要来成为人。

　　第二处预言，是以赛亚七章十四节，这一节在预言的路线上，是紧接着创世记三章十五节所说“女人的后裔”。以赛亚说，“必有童女怀孕生子，”这个童女所生的儿子，就是创世记三章女人的后裔。基督的的确确是女人的后裔，因为祂是单纯从女人而生，是从一个童女而生。以赛亚七章十四节接着说，“她要给祂起名叫以马内利。”“以马内利”这名的意义就是神与人同在，启示出创世记三章女人的后裔那特别的源头、特别的性质。这个童女所生的儿子，祂的名字叫作神与人同在，祂就是神与人同在，神与人联合，神与人调在一起。祂有人的成分，也有神的成分，在祂的名字里神和人、人和神二者联在一起。至此，神来作人，成为肉体的这个预言，就非常清楚了。

　We should begin by speaking of the prophecy concerning the incarnation. In the Bible the prophecy concerning the Lord’s incarnation is very clear, and it is recorded in numerous places, but we will consider only two verses. In Genesis 3:15, after man fell, God said to the serpent, “I will put enmity / Between you and the woman / And between your seed and her seed; / He will bruise you on the head, / But you will bruise him on the heel.” At first glance, the phrase her seed, that is, the woman’s seed, seems quite simple, but the implications of it are very profound. First, God’s speaking related to the seed of a woman coming forth clearly indicates the matter of birth. Second, this birth involves a human being, because the seed is of a woman. Third, the seed who would be born according to this prophecy would be different from every other person born in the world because they are the seed of a man rather than of a woman. The fact that this human seed is the seed of a woman indicates that this seed is different in both origin and nature. The seed of a man comes out of man; as such, its origin is of man, and it has the nature of man. However, the seed in this prophecy comes out of the seed of a woman; as such and by inference, His origin is of God, and He has the nature of God. Therefore, the simple phrase her seed, the seed of the woman, infers that God would come to be a man through incarnation. This is the first prophecy in the Bible concerning God’s coming to be a man.

　The second prophecy is in Isaiah 7:14, which says, “The virgin will conceive and will bear a son.” This verse closely follows the thought related to the seed of the woman, because the Son born of the virgin is the seed of the woman prophesied in Genesis 3:15. Christ is indeed the seed of the woman, because His birth involved only a woman, a human virgin. Isaiah 7:14 continues, saying, “She will call his name Immanuel.” The name Immanuel means “God with us,” that is, God with man. This reveals the special source and particular nature of the woman’s seed spoken of in Genesis 3. The Son born of the virgin was called God with man, indicating that He is God with man, God joined to man, God mingled with man. He has the element of humanity as well as the element of divinity. In His name God and man, man and God, are joined. Thus, the prophecy of God’s coming to be a man, God’s incarnation, is very clear.

　　其次，我们来看成为肉体的成就。成为肉体的预言是在旧约里，成就是在新约的开头。我们要指出两处圣经，第一处在马太一章二十至二十三节：“有主的使者向他〔约瑟〕梦中显现，说，…只管娶过你的妻子马利亚来，因那生在她里面的，乃是出于圣灵。她将要生一个儿子，你要给祂起名叫耶稣，因祂要亲自将祂的百姓从他们的罪里救出来。这一切成就了，为要应验主借着申言者所说的，说，‘看哪，必有童女怀孕生子，人要称祂的名为以马内利。’（以马内利翻出来，就是神与我们同在。）”这段话清楚告诉我们，旧约的预言在这里应验、成就了。有一个童女果真怀了孕，而且是从圣灵怀孕，源头是出乎圣灵，就是出乎神。她所生的这个儿子，要作我们罪人的救主，把我们从罪里救出来；所以，祂的名字叫耶稣，意思是耶和华救主。“耶稣”是希腊文，等于希伯来文的约书亚（民十三16），意即耶和华救主，或耶和华救恩。

　　另有一处是加拉太四章四节：“及至时候满足，神就差出祂的儿子，由女子所生，且生在律法以下。”这就是神成为肉体，也就是神的发表、神的显出。神的儿子就是神显现出来；子表明父，因此神的儿子就是神的显明，也是显明出来的神。这个神的显明，或说显明出来的神，由一个女子所生，成了一个人，这就是成为肉体。那显出来的神成了一个肉体，就是成为肉体这个预言的成就。

　The accomplishment of the prophecy of God’s incarnation in the Old Testament is spoken of at the beginning of the New Testament. We will consider two portions. Matthew 1:20-23 says, “An angel of the Lord appeared to him in a dream, saying, Joseph...do not be afraid to take Mary your wife, for that which has been begotten in her is of the Holy Spirit. And she will bear a son, and you shall call His name Jesus, for it is He who will save His people from their sins. Now all this has happened so that what was spoken by the Lord through the prophet might be fulfilled, saying, ‘Behold, the virgin shall be with child and shall bear a son, and they shall call His name Emmanuel’ (which is translated, God with us).” This portion clearly tells us that the prophecy in the Old Testament has been fulfilled. A virgin was indeed with child, and her being with child was of the Holy Spirit, indicating that the source was the Holy Spirit, that is, God. The Son born of her would also be the Savior of sinners; that is, He would save us from our sins. Hence, His name was called Jesus, meaning “Jehovah the Savior.” Jesus is the Greek equivalent of the Hebrew name Joshua (Num. 13:16), which means “Jehovah the Savior,” or “the salvation of Jehovah.”

　Galatians 4:4 says, “When the fullness of the time came, God sent forth His Son, born of a woman, born under law.” This is God incarnated, the expression of God, the manifestation of God. The Son of God is God manifested. A son expresses his father. Hence, the Son of God is the expression of God; He is also God expressed. The expression of God was born of a woman and became a man; this is incarnation. The God who became flesh fulfilled the prophecy of incarnation.

　　接着，我们要来看成为肉体的意义。首先，约翰一章十四节说，“话成了肉体。”简单的说，话就是神显出来，也就是显出来的神。成为肉体的神不是隐藏的神，乃是显出来的神。那位显出来的神，就是话，成了肉体。肉体不仅是指人，也是指堕落之后的人。主耶稣来成为肉体时，人已经堕落了；所以，祂来成为人所穿上的肉体，就是指着堕落的人说的，或者说穿上了堕落过的人。我们需要把这真理说得很准确。

　　第二处是罗马八章三节：“神，既在罪之肉体的样式里，并为着罪，差来了自己的儿子。”我们要指出不能只因着约翰一章十四节，就以为显出来的神成为人，是成了一个有罪的人，一个堕落而邪恶的人。这里加上罗马八章三节，给我们看见，祂虽然成为一个堕落之后的人，但祂所成为的这个人，只有堕落之人外面的样式，没有里面堕落的本质、罪的本质。这就是约翰三章十四节，铜蛇所表征的一个例证。主说，“摩西在旷野怎样举蛇，人子也必照样被举起来。”摩西在旷野所举起的铜蛇（民二一4~9），乃是预表主自己。那条铜蛇虽是蛇，却只有蛇的形状，没有蛇毒的成分，没有蛇的本质。这预表主耶稣成了一个堕落后的人，只有堕落之人的样式，并没有堕落之人的本质。罗马八章三节说到罪之肉体的样式，证明主是成了罪之肉体的样式，但没有罪的本质。

　　第三处圣经，腓立比二章七至八节所说，我们的主“取了奴仆的形状，成为人的样式；既显为人的样子，就降卑自己，顺从至死，且死在十字架上”。那显出来的神，成为肉体虽是和堕落后的人联结，但祂没有人里面罪的本质。然而，祂的确是一个真人，并不是个假人；祂实际上就是一个人，有人的样式。

　　希伯来二章十四节告诉我们，“儿女既同有血肉之体，祂也照样亲自有分于血肉之体，为要借着死，废除那掌死权的，就是魔鬼。”这证明主成为肉体时，实在是有血有肉，有人的成分。提前二章五节说，“因为只有一位神，在神和人中间，也只有一位中保，就是那人基督耶稣。”这里“那人”是很重的辞，就是说主的的确确成了一个人，除了祂没有罪这点和我们不同之外，没有一点和人不同。祂和人一点都不差，所不同的就是我们有罪，祂里面没有罪；祂实实在在是作了一个人。提前三章十六节说，“祂显现于肉体。”神成为肉体就是神在肉体里把自己显出来，而这个肉体就是道地的人。祂和人不同之处，就是祂里面没有罪的成分，除此之外祂和人一样。祂是显出来的一位神，从堕落的人里面彰显出来。

　We can see the meaning of incarnation by looking at several verses. John 1:14 says, “The Word became flesh.” Simply put, the Word is God expressed and also the expressed God. The incarnated God is not a hidden God but an expressed God. The expressed God is the Word who became flesh. Flesh does not refer merely to human beings in general but also to mankind after the fall. When the Lord Jesus came to be flesh, man was fallen. Hence, the flesh that He put on refers to fallen man, or we may say that He put on fallen man. When speaking of this truth, we must be very precise.

　Romans 8:3 says, “God, sending His own Son in the likeness of the flesh of sin and concerning sin.” We should point out that even though the expressed God became a man, we should not assume, based on John 1:14 alone, that this expressed God was a sinful man. We must also consider Romans 8:3, which shows that even though He became flesh, He came only in the likeness of a fallen man outwardly without having the fallen nature, the nature of sin inwardly. This is illustrated in the type of the bronze serpent. In John 3:14 the Lord said, “As Moses lifted up the serpent in the wilderness, so must the Son of Man be lifted up.” The bronze serpent lifted up by Moses in the wilderness is a type of the Lord Himself (Num. 21:4-9). The bronze serpent had the form of the serpent but not the element of the serpent’s poison, the nature of the serpent. After the Lord Jesus became flesh, He had the likeness of the flesh of sin but not the sinful nature of fallen man. Romans 8:3 speaks of the likeness of the flesh of sin, which proves that the Lord came in the likeness of the flesh of sin but did not have the nature of sin.

　Philippians 2:7 speaks of the Lord taking “the form of a slave, becoming in the likeness of men,” and verse 8 says that in His “being found in fashion as a man, He humbled Himself, becoming obedient even unto death, and that the death of a cross.” Although God was joined to man and expressed through man in incarnation, He did not have man’s sinful nature. Nevertheless, He was a genuine man, not a fake man, becoming, in reality, in the likeness of men.

　Hebrews 2:14 says, “Since therefore the children have shared in blood and flesh, He also Himself in like manner partook of the same, that through death He might destroy him who has the might of death, that is, the devil.” This verse proves that when the Lord was incarnated, He had blood and flesh, the elements of man. First Timothy 2:5 says, “There is one God and one Mediator of God and men, the man Christ Jesus.” The phrase the man is emphatic; it means that the Lord is indeed a man. He is no different from us other than the fact that He is without sin. He became a man and is a man. First Timothy 3:16 says, “He who was manifested in the flesh.” God’s becoming flesh is God’s expression of Himself in the flesh. Except for the fact that He does not have the element of sin, He is the same as every man. He is the manifested God, the God who is expressed in the flesh.

　　成为肉体的结果，可见于林前十五章。四十五节说有一个“末后的亚当”，四十七节说是“第二个人”，证明主是末后的人，也是第二个人。从这两处经文，我们看见宇宙间只有两个人，首先的人是第一个人，还有一个末后的亚当，是第二个人。主这末后的亚当，乃是第二个人，证明祂是另外一个人。这另外一个人乃是神与人调成的一个人，就是成为肉体所成功的一个人。成为肉体的结果，就是在宇宙间产生一个人。原来在宇宙中只有一个人，那个人是属土的。现在神成为肉体，产生出末后的亚当，也是第二个人，这个人是属天的。所以，在神没有成为肉体之先，宇宙间只有一个人，就是首先的亚当。主成为肉体，宇宙中就产生第二个人，乃是末后的亚当。

　　此外，希伯来一章三节说，“祂是神荣耀的光辉，是神本质的印像。”主成为肉体就是神照耀出来，也就是神的本质表现出来，是神借着人发表出来。约翰一章十八节说，“从来没有人看见神，只有在父怀里的独生子，将祂表明出来。”成为肉体的结果，一面是产生末后的亚当，第二个人；另一面，是把神表现出来，表明出来。马太一章二十三节说，“看哪，必有童女怀孕生子，人要称祂的名为以马内利（以马内利翻出来，就是神与我们同在）。”借着主的出生，产生了以马内利，就是神与人同在。这是何等的奇妙。

　　一九六一年四月七日讲于台北

　First Corinthians 15 speaks of the issue of the incarnation. Verse 45 speaks of a “last Adam,” and verse 47 speaks of a “second man.” This shows that the Lord is the last man as well as the second man. From these two portions of the Scriptures we can see that there are only two men in the universe: the first Adam, who is the first man, and the last Adam, who is the second man. As the last Adam, the Lord is the second man, which proves that He is a man. This second man is the mingling of God and man, a second man produced through incarnation. The issue of the incarnation is that another man was produced in the universe. Formerly, there was only one man in the universe, who was out of the earth. Through the incarnation of God, the last Adam, who is also the second man, was produced. This man is out of heaven. Therefore, before the incarnation of God, there was only one man in the universe, the first Adam. When the Lord was incarnated, a second man was produced, who is also the last Adam.

　Hebrews 1:3 speaks of Christ as the effulgence of God’s glory and the impress of His substance. The Lord’s incarnation is the shining of the glory of God and the expression of the impress of the substance of God. In the incarnation God is expressed through man. John 1:18 says, “No one has ever seen God; the only begotten Son, who is in the bosom of the Father, He has declared Him.” The issue of Christ’s incarnation is that the last Adam, the second man, was produced and that God was expressed and declared. Matthew 1:23 says, “‘Behold, the virgin shall be with child and shall bear a son, and they shall call His name Emmanuel’ (which is translated, God with us).” Through the birth of the Lord, Emmanuel, who is God with us, came forth. This is wonderful.