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列王纪生命读经 · 第18篇

亚撒利雅、约坦、

The Reigns of Azariah, Jotham,
和亚哈斯作犹大王，以及撒迦利雅、沙龙、米拿现、比加辖、和比加作以色列王
and Ahaz over Judah and of Zechariah, Shallum, Menahem, Pekahiah, and Pekah Over Israel
1读经：列王纪下十五至十六章。王下十五至十六章说到亚撒利雅、约坦、和亚哈斯作犹大王，以及撒迦利雅、沙龙、米拿现、比加辖、和比加作以色列王。
1Scripture Reading: 2 Kings 15—16 Second Kings 15 and 16 cover the reigns of Azariah, Jotham, and Ahaz over Judah and the reigns of Zechariah, Shallum, Menahem, Pekahiah, and Pekah over Israel
壹 亚撒利雅（乌西亚）作犹大王
I. THE REIGN OF AZARIAH (UZZIAH) OVER JUDAH
一 在耶路撒冷作王五十二年
A. Reigning for Fifty-two Years in Jerusalem
2以色列王耶罗波安二十七年，亚撒利雅登基作犹大王，年十六岁，在耶路撒冷作王五十二年。（十五１～２，十四２１。）二行耶和华眼中看为正的事亚撒利雅行耶和华眼中看为正的事，依照他父亲亚玛谢一切所行的;只是他还没有废去邱坛，百姓仍在那里献祭烧香。（十五３～４。）
2At the age of sixteen, Azariah (Uzziah) began to reign over Judah in the twenty-seventh year of Jeroboam king of Israel and reigned for fifty-two years in Jerusalem (15:1-2; 14:21). B. Doing What Was Right in the Sight of Jehovah Azariah did what was right in the sight of Jehovah, according to all that his father Amaziah had done. But Azariah did not remove the high places, and the people still sacrificed and burned incense in the high places (15:3-4
三 被耶和华击打，以致长痲疯
C. Stricken by Jehovah so That He Became a Leper
3亚撒利雅由于摸祭司的事奉而干罪，被耶和华击打，以致长痲疯，直到死日。（王下十五５上，代下二六１６～２１。）他没有遵守神的定规，就是只有神所命立的祭司，才能有分于祭司的事奉。亚撒利雅越分摸祭司的事奉，这大大得罪神，导致他长痲疯。
3Due to his trespass in touching the priestly service, Azariah was stricken by Jehovah so that he became a leper until the day of his death (v. 5a; 2 Chron. 26:16-21). He did not keep God’s ordinance that only the priests ordained by God could participate in the priestly service. Azariah overstepped and touched the priestly service. This was a great offense to God, and it led to Azariah’s becoming a leper
四 他的儿子约坦管理家事
D. His Son Jotham Being over the Household
4亚撒利雅的儿子约坦，成了代理的王，管理家事，治理国民。（王下十五５下。）
4Azariah’ss on, having become the acting king, was over the household and judged the people of the land (2 Kings 15:5b
五 重建以拉他，收归犹大
E. Building Up Elath and Restoring It to Judah
5亚撒利雅的父亲亚玛谢死后，亚撒利雅重建以拉他，收归犹大。（十四２２。）
5After the death of his father Amaziah, Azariah built up Elath and restored it to Judah (14:22
六 与他列祖同葬
F. Buried with His Fathers
6亚撒利雅与他列祖同睡，在大卫城里，与他列祖同葬。他儿子约坦接续他作王。（十五６～７。）
6Azariah slept with his fathers and was buried with his fathers in the city of David. He was succeeded by his son Jotham (15:6-7).
贰 撒迦利雅作以色列王
II. THE REIGN OF ZECHARIAH OVER ISRAEL
一 作王六个月
A. Reigning for Six Months
7犹大王亚撒利雅三十八年，撒迦利雅在撒玛利亚登基，作王六个月。（８。）
7Zechariah began to reign in Samaria in the thirty- eighth year of Azariah king of Judah and reigned for six months (v. 8
二 行耶和华眼中看为恶的事
B. Doing What Was Evil in the Sight of Jehovah
8撒迦利雅行耶和华眼中看为恶的事，行他列祖所行的，不离开尼八的儿子耶罗波安使以色列人犯罪的那罪。（９。）
8Zechariah did what was evil in the sight of Jehovah as his fathers had done. He did not turn away from the sins of Jeroboam the son of Nebat, by which he caused Israel to sin (v. 9
三 沙龙叛逆他
C. Shallum Conspiring against Him
9沙龙叛逆撒迦利雅，在百姓面前击杀他，篡了他的位。这是应验神对他祖先耶户所说的话，说，因著他对神的忠信，他的子孙必坐以色列的国位直到四代。（１０～１２。）
9Shallum conspired against Zechariah, struck him down before the people, and reigned in his place. This was in fulfillment of God’sword spoken to his forefather Jehu that, because of his faithfulness to God, his sons would sit on the throne of Israel to the fourth generation (vv. 10-12
参 沙龙作以色列王
III. THE REIGN OF SHALLUM OVER ISRAEL
一 在撒玛利亚作王一个月
A. Reigning for One Month in Samaria
10犹大王乌西雅（亚撒利雅）三十九年，沙龙在撒玛利亚作王一个月（１３。）
10Shallum reigned for one month in Samaria, in the thirty- ninth year of Uzziah (Azariah) king of Judah (v. 13
二 被米拿现谋杀
B. Murdered by Menahem
11米拿现从得撒上来，谋杀沙龙，篡了他的位。（１４～１５。）
11Menahem came up from Tirzah, murdered Shallum, and usurped his throne (vv. 14-15
肆 米拿现作以色列王
IV. THE REIGN OF MENAHEM OVER ISRAEL
一 攻打提斐萨及其四境
A. Capturing Tiphsah and Its Borders
12因提斐萨的人没有给米拿现开城，米拿现就攻打提斐萨及其四境，杀戮众民，剖开孕妇。（１６。）我们很难解释，为甚么米拿现有神的律法，还如此邪恶不羁。
12Because those in Tiphsah did not open to him, Menahem captured Tiphsah and its borders, slaughtered all the people, and ripped open the pregnant women (v. 16). It is hard to explain why, having the law of God, he could be so evil and unrestrained
二 在撒玛利亚作王十年
B. Reigning for Ten Years in Samaria
13犹大王亚撒利雅三十九年，米拿现登基，在撒玛利亚作以色列王十年。（１７。）
13Menahem began to reign over Israel from the thirty- ninth year of Azariah king of Judah and reigned for ten years in Samaria (v. 17
三 终身行耶和华眼中看为恶的事
C. Doing What Was Evil nt he Sight of Jehovah throughout All His Days
14米拿现行耶和华眼中看为恶的事，终身不离开尼八的儿子耶罗波安使以色列人犯罪的那罪。（１８。）四亚述王普勒来攻击以色列国亚述王普勒来攻击以色列国，米拿现向以色列人、向一切大富户索要银子，给了亚述王。于是亚述王回去，不在境内停留。（１９～２０。）
14Menahem did what was evil in the sight of Jehovah. Throughout all his days he did not turn away from the sins of Jeroboam the son of Nebat, by which he caused Israel to sin (v. 18). D. Pul King of Assyria Coming against the Land Pul king of Assyria came against the land, and Menahem gave him quite an amount of money exacted from Israel, from all the great men of wealth. Then the king of Assyria returned and departed from the land (vv. 19-20).
五 与他列祖同睡
E. Sleeping with His Fathers
15米拿现与他列祖同睡，他儿子比加辖接续他作王。（２１～２２。）
15Menahem slept with his fathers and was succeeded by Pekahiah his son (vv. 21-22
伍 比加辖作以色列王
V. THE REIGN OF PEKAHIAH OVER ISRAEL
一 作王二年
A. Reigning for Two Years
16犹大王亚撒利雅五十年，比加辖在撒玛利亚登基，作以色列王二年。（２３。）二行耶和华眼中看为恶的事比加辖行耶和华眼中看为恶的事，不离开尼八的儿子耶罗波安使以色列人犯罪的那罪。（２４。）
16Pekahiah began to reign over Israel in Samaria from the fiftieth year of Azariah king of Judah and reigned for two years (v. 23). B. Doing What Was Evil in the Sight of Jehovah Pekahiah did what was evil in the sight of Jehovah. He did not turn away from the sins of Jeroboam the son of Nebat, by which he caused Israel to sin (v. 24
三 被比加谋杀
C. Murdered by Pekah
17比加辖的将军比加，在撒玛利亚王宫里谋杀比加辖，篡了他的位。（２５～２６。）
17Pekahiah was murdered in his palace in Samaria by Pekah, his captain, who usurped his throne (vv. 25-26
陆 比加作以色列王
VI. THE REIGN OF PEKAH OVER ISRAEL
一 作王二十年
A. Reigning for Twenty Years
18犹大王亚撒利雅五十二年，比加在撒玛利亚登基，作以色列王二十年。（２７。）二行耶和华眼中看为恶的事比加行耶和华眼中看为恶的事，不离开尼八的儿子耶罗波安使以色列人犯罪的那罪。（２８。）
18Pekah began to reign over Israel in Samaria from the fifty-second year of Azariah king of Judah and reigned for twenty years (v. 27). B. Doing What Was Evil in the Sight of Jehovah Pekah did what was evil in the sight of Jehovah. He did not turn away from the sins of Jeroboam the son of Nebat, by which he caused Israel to sin (v. 28
三 亚述王提革拉昆列色进犯以色列
C. Tiglath-pileser King of Assyria Invading Israel
19比加年间，亚述王提革拉昆列色进犯以色列，将一些人掳到亚述去。（２９。）
19During the days of Pekah, Tiglath - pileser king of Assyria invaded Israel and carried some of the people away captive to Assyria (v. 29).
四 何细亚叛逆比加
D. Hoshea Conspiring against Him
20乌西雅的儿子犹大王约坦二十年，何细亚叛逆比加，击杀他，篡了他的位。（３０～３１。）
20In the twentieth year of Jotham the son of Uzziah and king of Judah, Hoshea conspired against Pekah, killed him, and reigned in his place (vv. 30-31
柒 约坦作犹大王
VII. THE REIGN OF JOTHAM OVER JUDAH
一 作王十六年
A. Reigning for Sixteen Years
21以色列王利玛利的儿子比加第二年，约坦在耶路撒冷登基，年二十五岁，作王十六年。（３２～３３。）二行耶和华眼中看为正的事约坦行耶和华眼中看为正的事，依照他父亲乌西雅一切所行的。只是邱坛还没有废去，百姓仍在那里献祭烧香。（３４～３５上。）三建立耶和华殿的上门约坦建立耶和华殿的上门。（３５下。）
21At the age of twenty-five, Jotham began to reign in Jerusalem in the second year of Pekah the son of Remaliah, king of Israel, and reigned for sixteen years (vv. 32-33). B. Doing What Was Right in the Sight of Jehovah Jotham did what was right in the sight of Jehovah, according to all that his father Uzziah had done. But the high places were not removed, and the people still sacrificed and burned incense in the high places (vv. 34-35a). C. Building the Upper Gate of the House of Jehovah Jotham built the upper gate of the house of Jehovah (v. 35b
四 耶和华才打发叙利亚王利汛和比加去攻击犹大
D. Jehovah Beginning to Send Rezin King of Syria and Pekah against Judah
22在那些日子，耶和华才打发叙利亚王利汛和利玛利的儿子比加去攻击犹大。（３７。）
22In those days Jehovah began to send Rezin king of Syria and Pekah the son of Remaliah against Judah (v. 37
五 在大卫城里与他列祖同葬
E. Buried with His Fathers in the City of David
23约坦与他列祖同睡，在大卫城里与他列祖同葬。他儿子亚哈斯接续他作王。（３６，３８。）
23Jotham slept with his fathers and was buried with his fathers in the city of David. He was succeeded by his son Ahaz (vv. 36, 38
捌 亚哈斯作犹大王
VIII. THE REIGN OF AHAZ OVER JUDAH
一 作王十六年
A. Reigning for Sixteen Years
24以色列王比加十七年，亚哈斯在耶路撒冷登基，年二十岁，作王十六年。（十六１～２上。）
24At the age of twenty, Ahaz began to reign in Jerusalem in the seventeenth year of Pekah king of Israel and reigned for sixteen years (16:1-2a
二 不行耶和华祂神眼中看为正的事
B. Not Doing What Was Right in the Sight of Jehovah His God
25亚哈斯不像他祖大卫行耶和华祂神眼中看为正的事，却行以色列诸王所行的。他照著耶和华从以色列人面前赶出的外邦人所行可憎的事，使他的儿子经火。他也在邱坛上、山冈上、各青翠树下，献祭烧香。（２下～４。）
25Ahaz did not do what was right in the sight of Jehovah his God, as David his father had. Rather, he walked in the way of the kings of Israel. He caused his son to pass through the fire, according to the abominations of the nations that Jehovah had dispossessed before the children of Israel. Also, he sacrificed and burned incense in the high places, on the hills, and under every green tree (vv. 2b-4).
三 叙利亚王利汛和以色列王比加上来攻打耶路撒冷
C. Rezin King of Syria and Pekah King of Israel Coming to Attack Jerusalem
26叙利亚王利汛和以色列王比加上来攻打耶路撒冷，围困亚哈斯，却不能胜他。（５。）
26Rezin king of Syria and Pekah king of Israel came to attack Jerusalem. They besieged Ahaz but were not able to conquer him (v. 5
四 叙利亚王利汛收回以拉他归与叙利亚
D. Rezin King of Syria Restoring Elath to Syria
27叙利亚王利汛收回以拉他归与叙利亚，将犹大人从以拉他赶出去。叙利亚人就来到以拉他，住在那里。（６。）
27Rezin king of Syria restored Elath to Syria and drove the Jews from there. The Syrians then came to Elath and dwelt there (v. 6
五 亚哈斯寻求亚述王的帮助
E. Ahaz Seeking the Help of the King of Assyria
28亚哈斯降卑自己作亚述王的仆人和儿子，并将耶和华殿里和王宫府库里所有的金银都送给亚述王为礼物，藉此寻求他的帮助。亚述王攻打大马色，将城攻取，把居民掳去，且杀了利汛。（７～９。）六亚哈斯上大马色去见亚述王，
28Ahaz sought the help of the king of Assyria by humbling himself as his servant and his son and at the cost of giving to the king of Assyria a present of the silver and the gold of the house of Jehovah and of the treasuries of the king’sho use. The king of Assyria attacked Damascus, took it, carried the people of it away captive, and killed Rezin (vv. 7-9). F. Ahaz Going to Meetthe King of Assyria at Damascus
采用那里一座坛的样式
and Adopting the Pattern of the Altar There
29亚哈斯上大马色去见亚述王，看见那里的一座坛。他照这坛的样式作法画了图样，送到祭司乌利亚那里;乌利亚照著那样式在耶路撒冷建了一座坛。于是亚哈斯在坛上献祭，且吩咐祭司乌利亚，将他一切的祭、众民的祭，都烧在大坛上。亚哈斯将神殿前的铜坛，搬到他的坛北边，只供他求问之用。亚哈斯又改变所罗门所造盆座和铜海的摆法。后来又因亚述王的缘故，将神的殿为安息日使用的盖廊，和王从外入殿的廊子，都从神的殿挪走。（１０～１８。）
29Ahaz went to meet the king of Assyria at Damascus and saw the altar that was there. He adopted the pattern of this altar and through Urijah the priest he built an altar according to it in Jerusalem. Then Ahaz offered sacrifices upon it and charged Urijah the priest to burn all his offerings and the people’s offerings upon that great altar. Ahaz then removed the bronze altar from the front of the house of God and put it by the side of his altar. The bronze altar would now be for Ahaz to inquire by. Next, Ahaz changed the way of putting the laver and bronze sea made by Solomon. Then because of the king of Assyria, he removed the way to enter the house of God on the Sabbath and the king’s entry to enter the house of God (vv. 10-18
七 与他列祖同葬
G. Buried with His Fathers
30亚哈斯与他列祖同睡，在大卫城里与他列祖同葬。他儿子希西家接续他作王。（１９～２０。）
30Ahaz slept with his fathers and was buried with his fathers in the city of David. He was succeeded by Hezekiah his son (vv. 19-20
31从殿的建造者所罗门堕落、败坏的时候起，直到以色列人被掳为止，共四百年。这段期间，神期望在以色列人中间有所改变;但年复一年，他们的顽梗一成不变。这迫使神放弃他们。虽然神放弃以色列，但祂在旧约和新约里都守住一个原则，就是得著一些得胜者，使祂在地上仍然能有一条祂子民的线，好维持并完成祂的经纶。所有在列王时期和被掳期间的真申言者，如以利亚、以利沙、以赛亚、约拿、但以理和撒迦利亚，都是得胜者。藉著这样的得胜者，以斯拉、尼希米就被唤醒，领悟他们必须回到他们列祖之地。
31From the time that Solomon, the builder of the temple, became fallen and corrupted until the children of Israel were carried away into captivity was a period of four hundred years. During this time God expected a change among the children of Israel, but year by year they stubbornly remained the same. This forced God to give them up. Although God gave up Israel, He kept the principle, found in both the Old Testament and the New Testament, of gaining some overcomers so that He could still have a lineage of people on earth to maintain His economy and carry it out. All the real prophets in the times of the kings and the captivity, such as Elijah, Elisha, Isaiah, Jonah, Daniel, and Zechariah, were overcomers. Through such overcomers Ezra and Nehemiah were awakened to realize that they had to go back to the land of their fathers
32整个以色列的历史是为著神经纶的豫表。这豫表的应验可见于基督教的历史。今天基督教是在被掳之中，但我们在主恢复里的人是在被掳之外。在豫表里，主的恢复开始于少数人，就如但以理、以斯拉、尼希米这些人。今天这恢复也许人数还少，却扩展到被掳之地，呼召出更多的得胜者。主的恢复不是要在今世得著所有的基督徒，乃是要呼召出少数一班人作得胜者。在启示录里，主耶稣一再发出得胜者的呼召。（二7，11，17，26，三5，12，。）这些得胜者要成为锡安山，就是神完成祂经纶的高峰。（十四1。）圣经这本书有两段－旧约和新约。旧约包含许多豫表和图画，新约则是旧约豫表的应验。然而，大多数基要的基督徒只留意旧约豫表在新约里部分的应验。但在主的恢复里，因著主的怜悯，祂一直给我们多而又多的看见，关于旧约豫表在新约里的应验，尤其是与神的经纶有关的方面。
32The entire history of Israel is a type for God’s economy. The fulfillment of this type can be seen in the history of Christianity. Today Christianity is in captivity, but we in the Lord’s recovery are outside the captivity. In the type, the Lord’s recovery started with a small number, with ones such as Daniel, Ezra, and Nehemiah. Today the recovery may be small in number, but it is spreading into the captivity to call out more overcomers. The Lord’s recovery is not to gain all the Christians in this age but to call out a smaller group to be the overcomers. In the book of Revelation, the Lord Jesus repeatedly issues a call for the overcomers (2:7, 11, 17, 26; 3:5, 12, 21). These overcomers will become Mount Zion, the peak in 21 God’s accomplishment of His economy (14:1). The Bible is one book consisting of two sections—the Old Testament and the New Testament. The Old Testament contains many types and pictures, and in the New Testament we have the fulfillment of the typology in the Old Testament. Most fundamental Christians, however, pay attention only to part of the fulfillment of the Old Testament typology in the New Testament. In the recovery the Lord, by His mercy, has been continually showing us more and more concerning the fulfillment of the Old Testament typology in the New Testament, especially in relation to God’secon o my.
33我们读撒母耳记和列王纪时，需要看见旧约历史书和新约之间的连结。这连结就是神那为著基督并为著基督身体的经纶。这连结显示于列王的历史，包括作神得胜者的申言者。申言者一再的进来帮助列王，或对付他们。例如，拿单帮助大卫，也责备大卫；以利亚对付亚哈；以利沙在生命里行神迹；以赛亚帮助希西家。
33In reading the books of 1 and 2 Samuel and 1 and 2 Kings, we need to see the link between the Old Testament books of history and the New Testament. This link is God’secon o my for Christ and for Christ’s Body. This link is shown in the kings’ history, which includes the prophets as God’so ver comers. Again and again, the prophets came in either to help the kings or to deal with them. For example, Nathan helped David and also rebuked him. Elijah dealt with Ahab; Elisha performed miracles in life; and Isaiah helped Hezekiah.
34以赛亚书里有两个简短的豫言，清楚显示旧约与新约之间的连结。以赛亚七章十四节说，必有童女生子，祂名要称为以马内利。九章六节说，有一子赐给我们，祂名要称为全能的神，永远的父。这些豫言启示，神要成为人，作一个小婴孩。全能的神，永远的父，成了一个人，为要使人在生命和性情上（但不是在神格上）成为神。然而，要这样成为神，人首先需要蒙救赎。以赛亚五十三章是关于基督之救赎很强的一章。那成为人的神，在祂的人性里乃是人的救赎主，为人的罪被杀。神救赎人，目的是要使蒙救赎的人在生命和性情上成为神，使神能在基督的身体，就是基督的扩大里，得著祂经纶的终极完成。这基督的身体要终极完成于新耶路撒冷，作神完满的彰显和扩大，直到永远。在豫表里，列王的历史连于神成为人，将人赎回归祂自己，使祂能将祂所救赎的人在生命和性情上作成神，使祂为著自己得著一个宇宙的、团体的彰显，直到永远。简单的说，这就是神的经纶。耶稣是神成为人，至终祂在复活里成了赐生命的灵。（林前十五４５下。）与此有关的事，揭示于新约的二十七卷书。新约给我们看见，耶稣是神藉著成为肉体成了人；祂在地上过人的生活；祂成功了包罗万有的死，解决宇宙中一切的难处，包括罪、死、撒但、世界和旧造；并且祂进入复活。在复活里祂将人性拔高到神性里，将祂的人性重生为神的长子。（罗一３～４，1:3-徒十三３３，罗八２９。）在那同一次出生里，我们这基督的许多肢体，与祂一同得著重生。（彼前一３。）基督在祂的复活里并藉著祂的复活，也成了赐生命的灵。
34In the book of Isaiah two short prophecies clearly show the link between the Old Testament and the New Testament. Isaiah 7:14 says that a virgin would bring forth a son whose name would be called Immanuel. Isaiah 9:6 says that a son would be given to us and that his name would be called the mighty God and the eternal Father. These prophecies reveal that God would become a man as a little child. The mighty God, the eternal Father, became a man in order to make man God in life and in nature (but not in the Godhead). However, in order to be made God in this way, man first needed to be redeemed. Isaiah 53 is a strong chapter on the redemption of Christ. In His humanity the God who had become man was man’s Redeemer, slain for man’ss in. God redeemed man for the purpose of making the redeemed man God in life and in nature so that God can have a consummation of His economy in the Body of Christ as the enlargement of Christ. This Body of Christ will consummate in the New Jerusalem as God’s full expression and enlargement for eternity. In typology the history of the kings is linked to God’s becoming a man to redeem man back to Himself that He might make His redeemed people God in life and in nature so that He might have for eternity a universal, corporate expression of Himself. This, in brief, is God’secon o my. Jesus, who is God become man, eventually became the life - giving Spirit in His resurrection (1 Cor. 15:45b). The matters related to this are unveiled in the twenty-seven books of the New Testament. The New Testament shows us that Jesus is God becoming man through incarnation; that He lived a human life on earth; that He died an all-inclusive death, which solved all the problems in the universe, including sin, death, Satan, the world, and the old creation; and that He entered into resurrection. In resurrection He uplifted His humanity into divinity, regenerating His humanity to be the firstborn Son of God (Rom. 4; Acts 13:33; Rom. 8:29). In that same birth we, the many members of Christ, were regenerated with Him (1 Pet. 1:3). In and through His resurrection Christ also became the life-giving Spirit.
35赐生命的灵，就是包罗万有的基督，乃是经过过程并终极完成之三一神的终极完成。这灵也是基督复活的实际。不但如此，这灵，终极完成的三一神，乃是那是灵的基督，就是三一神的具体化身。这一切的集大成，就是赐生命的灵。这样奇妙的事都在新约里，从马太福音到启示录，详细的揭示出来了。
35The life - giving Spirit, who is the all - inclusive Christ, is the consummation of the processed and consummated Triune God. This Spirit is also the reality of Christ’s resurrection. Furthermore, this Spirit, the consummated Triune God, is the pneumatic Christ, who is the embodiment of the Triune God. The aggregate of all this is the life-giving Spirit. Such a marvelous matter is unveiled in detail in the New Testament, from Matthew to Revelation.
36神经纶的目标是要在祂所救赎的人身上作工，使他们在生命和性情上（但不是在神格上）成为神。这惟有藉著、凭著、同著、并在赐生命的灵里，才能完成。在主的恢复里，我们要看见基督今天乃是在复活里，并且祂在复活里乃是那是灵的基督，赐生命的灵，作经过过程之三一神的终极完成，这是很要紧的。我们有祂这包罗万有、复合的灵在我们的灵里。如今我们必须每天在我们的灵里作每件事，好叫这赐生命的灵变化我们，模成我们，至终荣化我们，使我们在生命和性情上成为神。
36The goal of God’secon o my is to work on His redeemed people in order to make them God in life and in nature but not in the Godhead. This can be accomplished only through, by, with, and in the life- giving Spirit. It is crucial for us in the Lord’s recovery to see that our Christ today is in resurrection and that in resurrection He is the pneumatic Christ, the life-giving Spirit as the consummation of the processed Triune God. We have Him as the all- inclusive, compound Spirit in our spirit. Now every day we must do everything in our spirit in order that this life-giving Spirit may transform us, conform us, and eventually glorify us that we might be made God in life and in nature