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马可福音生命读经 · 第68篇

一种完全照著神新约经纶，并为著神新约经纶的生活（十七）

A Life Fully According to and for God’s New Testament Economy (17
1读经：约翰福音16:12-15;20:22，使徒行传1:5,8;2:1-4,17-18;4:8,31;9:17;13:9,52;上;7:55;11:24;8:29,39;16:6-7，罗马书8:2,9-11，哥林多前书15:45下，哥林多
1Scripture Reading: John 16:12-15; 20:22; Acts 1:5, 8; 2:1-4, 17-18; 4:8, 31; 9:17; 13:9, 52; 6:3, 5a; 7:55; 11:24; 8:29, 39; 16:6-7; Rom. 8:2, 9-11; 1 Cor. 15:45b; 2 Cor. 6:3, 5 3:17-18; Phil. 1:19-21a; 3:7-10
2后书3:17-18，腓立比书1:19-21上;3:7-10。
2
3我们在上一篇信息指出，使徒行传有素质的灵和经纶的灵。行传八章有那灵和主的灵。八章二十九节说，『那灵对腓利说，你上前去，贴近那车走。』在这里，为著我们属灵生存的灵与为著神经纶的灵，都称为那灵。
3In the foregoing message we pointed out that in the book of Acts we have both the essential Spirit and the economical Spirit. In chapter eight of Acts we have both the Spirit and the Spirit of the Lord. Acts 8:29 says, “And the Spirit said to Philip, Approach and join this chariot.” Here the Spirit for our spiritual existence and the Spirit for God’secon o my is simply called the Spirit
4八章三十九节接下去说，『他们从水里上来的时候，主的灵把腓利提了去。』『主的灵』这辞指明那灵就是主。正如『神的爱』是说爱就是神；『神的生命』是说生命就是神；这里『主的灵』的意思是说，那灵就是主。因此，我们在行传看见那灵的两面（素质的一面与经纶的一面），其实就是主自己。
4Acts 8:39 goes on to say, “And when they came up out of the water, the Spirit of the Lord caught away Philip.” The expression “the Spirit of the Lord” indicates that the Spirit is the Lord. Just as the expression “the love of God” means that love is God, and “the life of God” that life is God, so here “the Spirit of the Lord” means that the Spirit is the Lord. Therefore, in Acts we see that the Spirit in two aspects, the essential aspect and the economical aspect, is actually the Lord Himself
耶稣的灵
THE SPIRIT OF JESUS
5行传十六章六至七节说，『圣灵既然禁止他们在亚西亚讲道，他们就经过弗吕家和加拉太地区。到了每西亚的边界，他们试著要往庇推尼去，耶稣的灵却不许。』在这两节，耶稣的灵与圣灵交互使用，启示耶稣的灵就是圣灵。在新约里，圣灵是神的灵一般的称呼；耶稣的灵是神的灵特别的说法，指成为肉体之救主的灵，这位救主就是在人性里的耶稣，经过了为人的生活和十字架的死。这指明在耶稣的灵里不仅有神的神圣元素，也有耶稣的人性元素，以及祂为人生活并受死的元素。
5Acts 16:6 and 7 say, “And they passed through the country of Phrygia and Galatia, having been forbidden by the Holy Spirit to speak the word in Asia. And when they had come down to Mysia, they tried to go into Bithynia, and the Spirit of Jesus did not allow them.” The interchangeable use of the Spirit of Jesus with the Holy Spirit in the preceding verse reveals that the Spirit of Jesus is the Holy Spirit. The Holy Spirit is a general title of the Spirit of God in the New Testament. The Spirit of Jesus is a particular expression concerning the Spirit of God. This expression refers to the Spirit of the incarnated Savior who, as Jesus in His humanity, passed through human living and death on the cross. This indicates that in the Spirit of Jesus there is not only the divine element of God, but also the human element of Jesus, and the element of His human living and His suffering of death as well
赐生命的灵
THE LIFE-GIVING SPIRIT
6我们在使徒行传看见，基督复活升天之后，成为那灵，就是赐生命的灵。保罗在林前十五章四十五节说，『首先的人亚当成了活的魂；末后的亚当成了赐生命的灵。』亚当藉著受造，成了活的魂，有属魂的身体。基督藉著复活，成为赐生命的灵，有属灵的身体。亚当是活的魂，乃是天然的；基督是赐生命的灵，乃是复活的。首先，在成为肉体里，基督为著救赎成了肉体；（约一１４，２９；）然后，在复活里，祂为著分赐生命（十１０）成了赐生命的灵。祂在复活里乃是赐生命的灵，豫备好了给信祂的人接受。我们一信入祂，祂就进到我们灵里，我们就联于祂这赐生命的灵。因此，我们与祂成为一灵。（林前六１７。）
6In the book of Acts we see that after His resurrection and ascension Christ became the Spirit, the life - giving Spirit. In 1 Corinthians 15:45 Paul says, “The first man, Adam, became a living soul; the last Adam became a life - giving Spirit.” Adam became a living soul through creation with a soulish body. Christ became a life-giving Spirit through resurrection with a spiritual body. Adam as a living soul is natural; Christ as a life-giving Spirit is resurrected. First, in incarnation, Christ became flesh for redemption (John 1:14, 29). Then in resurrection He became a life-giving Spirit for imparting life (John 10:10). As the life-giving Spirit in resurrection, He is ready to be received by those who believe in Him. When we believe in Him, He enters our spirit, and we are joined to Him as the life -giving Spirit. Hence, we be come one spirit with Him (1 Cor. 6:17).
7虽然林前十五章四十五节说，末后的亚当基督在复活里成了赐生命的灵，但有人认为这是异端。你们若告诉他们，如今基督是那灵，他们会说，『这种教训与三一的道理背道而驰，而且是异端。若说基督是那灵，就使三一神的身位紊乱了。』但我们不是随著传统三一的道理，而是遵照神的话。神的话清清楚楚的说，末后的亚当成了赐生命的灵。
7Although 1 Corinthians 15:45 says that Christ, the last Adam, in resurrection became a life-giving Spirit, some regard this as heresy. If you were to tell them that Christ is the Spirit today, they would say, “This teaching is against the doctrine of the Trinity and is heretical. To say that Christ is the Spirit is to confuse the three Persons of the Trinity.” We, however, do not follow the traditional doctrine of the Trinity. Instead, we follow the Word of God. God’sWord says clearly that the last Adam became a life-giving Spirit
主的灵
the Spirit of the Lord
8林后三章十七节说，『而且主就是那灵；主的灵在那里，那里就有自由。』一面，保罗说主就是那灵；另一面他题到主的灵。根据上下2文，林后三章十七节的主必是指主基督。（2:12,14-15,17;3:3-4,14,16;。）这是圣经中一句很强的话，著重的告诉我们，基督就是那灵。『主的灵』用在林后三章十七节和行传八章三十九节。根据使徒行传整卷书，主的灵是指耶稣基督。林2后三章十七节也是一样，主的灵是指作为那灵的主。因此，保罗在同一节说，主就是那灵。保罗在林后三章十八节接著说，『但我们众人既然以没有帕子遮蔽的脸，好像镜子观看并返照主的荣光，就渐渐变化成为与祂同样的形像，从荣耀到荣耀，乃是从主灵变化成的。』主灵可视为复合的名称，就如父神、主基督等。『主灵』这辞再次证明，主基督就是那灵，那灵就是主基督。因著主是那灵，那灵是主，所以祂称为主灵；这就是那是灵的基督。
8In 2 Corinthians 3:17 Paul says, “And the Lord is the Spirit, and where the Spirit of the Lord is, there is freedom.” On the one hand, Paul says that the Lord is the Spirit; on the other hand, he speaks of the Spirit of the Lord. According to the context, the Lord in Corinthians 3:17 refers to Christ the Lord (2 Cor. 2:12, 14-15, 17; 3:3-4, 14, 16; 4:5). This, then, is a strong 4:5 word in the Bible telling us that Christ is the Spirit. The expression “the Spirit of the Lord” is used both in 2 Corinthians 3:17 and in Acts 8:39. According to the entire context of the book of Acts, the Spirit of the Lord refers to Jesus Christ. The same is true in Corinthians 3:17, where the Spirit of the Lord refers to the Lord as the Spirit. Therefore, in the same verse Paul says that the Lord is the Spirit. In 2 Corinthians 3:18 Paul goes on to say, “And we all with unveiled face, beholding and reflecting as a mirror the glory of the Lord, are being transformed into the same image from glory to glory, even as from the Lord Spirit.” The Lord Spirit may be considered a compound title like the Father God and the Lord Christ. The expression “the Lord Spirit” again proves that the Lord Christ is the Spirit, and the Spirit is the Lord Christ. Because the Lord is the Spirit, and the Spirit is the Lord, He is called the Lord Spirit. This is the pneumatic Christ.
9我们在马可福音看见了耶稣，在使徒行传则有主的灵与耶稣的灵。然后，保罗在林前十五章四十五节说到基督是赐生命的灵。末后的亚当的确是耶稣，也就是马可福音所陈明的耶稣。保罗说，这末后的亚当成了赐生命的灵。祂藉著死与复活的过程，成了赐生命的灵。我们可以说，耶稣的灵就是耶稣的变化形像。主耶稣是一粒经过死与复活的种子。这位末后的亚当在复活里『开花』了，成了赐生命的灵。因此，我们可以说，赐生命的灵就是主这粒种子经过死与复活之后，开花了。让我用康乃馨的种子来说明，种子与花都是康乃馨；不同的地方在于种子是康乃馨的种子型态，而花是康乃馨的开花型态。同样的，我们可以说马可福音的种子是耶稣，使徒行传的『花』是耶稣的灵。今天我们有分于主作种子还是作花？正确的答案乃是我们经历祂作种子，也经历祂作花。我们享受祂作种子，而这种子在复活里已经开花了。
9In the Gospel of Mark we see Jesus, and in the book of Acts we have the Spirit of the Lord and the Spirit of Jesus. Then in 1 Corinthians 15:45 Paul speaks of Christ as the life-giving Spirit. To be sure, the last Adam is Jesus, the very Jesus presented in the Gospel of Mark. Paul says that this last Adam has become a life-giving Spirit. He became the life-giving Spirit through the process of death and resurrection. We may say that the Spirit of Jesus is the transfiguration of Jesus. The Lord Jesus was the seed that passed through the process of death and resurrection. In resurrection He, the last Adam, “blossomed” and became the life-giving Spirit. Therefore, we may say that the life- giving Spirit is the blossoming of the Lord as the seed that passed through death and resurrection. Let us use a carnation seed as an illustration. Both the seed and the blossom are a carnation. The difference is that the seed is the carnation in seed form, whereas the blossom is the carnation in blossom form. In a similar way, we may say that the seed in Mark is Jesus, and the “blossom” in Acts is the Spirit of Jesus. Today do we participate in the Lord as the seed or the blossom? The correct answer to this question is that we experience Him as both the seed and the blossom. We enjoy Him as the seed who has become the blossom in resurrection
基督的灵
THE SPIRIT OF CHRIST
10保罗在罗马八章二节说到生命的灵，九节说到基督的灵。基督的灵与主的死而复活有关。基督的灵就是那位经过死亡，进入复活者的灵。如今我们既有这灵在我们里面，我们就不仅有基督，更有死而复活的基督。
10In Romans 8:2 Paul speaks of the Spirit of life, and in Romans 8:9, of the Spirit of Christ. The Spirit of Christ is related to the Lord’s death and resurrection. The Spirit of Christ is the Spirit of the One who passed through death and entered into resurrection. Now that we have this Spirit in us, we have not only Christ, but Christ in His death and resurrection
11主的死是包罗万有的了结，祂的复活是包罗万有的新生起头。我们在祂的死里了结了，在祂的复活里有了新生的起头。赞美主，我们有包罗万有的基督，同著包罗万有的了结和新生的起头！因此，基督的灵是包罗万有之基督及其包罗万有之死与复活的总和与集大成。因著我们有这灵作为基督的开花，我们就有包罗万有之基督和祂包罗万有的了结与新生的起头。我们是一班被了结，但又有新生起头的人，现今我们正在这奇妙的灵里。
11The Lord’s death was an all-inclusive termination, and His resurrection was an all - inclusive germination. In His death we were terminated, and in His resurrection we were germinated. Praise the Lord that we have the all-inclusive Christ with the all-inclusive termination and germination! The Spirit of Christ, therefore, is the totality, the aggregate, of the all-inclusive Christ with His all-inclusive death and resurrection. Because we have this Spirit as the blossom of Christ, we have the all-inclusive Christ and His all-inclusive termination and germination. As those who have been terminated and germinated, we are now in this wonderful Spirit.
12我们既然接受了基督奇妙的灵，就不该仅仅向祂祷告，更该向祂赞美。让我们赞美祂，因为我们已经有了那灵。我们若只祷告而不赞美，在我们的经历中，我们就像马可福音里的门徒一样。当雅各、约翰请求主在祂的国度里，让他们坐在祂的左右边时，就某种意义说，他们是在祷告。但我们今天并不在马可十章，甚至也不在十六章，我们乃是在罗马八章。我们既然是在罗马八章，就不该在祷告中告诉主我们的光景是何等的不幸，何等的可怜。我们不该求主帮助我们解决问题，乃该为著我们是在包罗万有的灵里而赞美祂。我们在这灵里有生命、力量、能力、才干、大能和权柄。
12Because we have received the wonderful Spirit of Christ, we should praise Him and not merely pray. Let us praise Him because we already have the Spirit. If we only pray but do not praise, in our experience we may be like the disciples in the Gospel of Mark. In a sense, James and John prayed when they asked the Lord that He would grant them to sit at His right and left in His kingdom. We today are not in Mark 10 nor even in Mark 16— we are in Romans 8. Since we are in Romans 8, we should not tell the Lord in prayer how miserable we are or how pitiful our condition is. Instead of asking the Lord to help us with our problems, we should praise Him that we are in the all-inclusive Spirit. In this Spirit we have life, strength, power, ability, might, and authority
耶稣基督之灵
THE BOUNTIFUL SUPPLY
全备的供应
OF THE SPIRIT OF JESUS CHRIST
13保罗在腓立比一章十九节说，『因为我知道，这事藉著你们的祈求，和耶稣基督之灵全备的供应，终必叫我得救。』这里的灵与罗马八章的灵一样，乃是集大成的灵（aggregateSpirit）。所以保罗是说，他的情况藉著那集大成之灵的全备供应，终必叫他得救。腓立比书并没有指出，当保罗祷告时，他告诉主他是何等的软弱，需要主来加强他。这卷书并没有指明保罗曾这样祷告：『主阿，你晓得我为著你下在监里。主阿，我对你是忠心的，但我实在软弱，我需要你来加强我。怜悯我，使我能忍受监禁之苦。』保罗在腓立比书并没有这样祷告；他与西拉在行传十六章也没有这样祷告。照行传十六章的记载，保罗与西拉唱诗赞美主。许多基督徒祷告得很可怜；欢欢喜喜、唱诗赞美的基督徒太少了。我们需要作一班充满喜乐，又赞美又欢乐的人。保罗即使在监牢里，也能说要在主里喜乐。（腓三１。）保罗知道他虽然身在监牢，但藉著耶稣基督之灵全备的供应，终必叫他得救，使他显大基督并活祂。（一２０～２１。）
13In Philippians 1:19 Paul says, “For I know that for me this shall turn out to salvation through your petition and the bountiful supply of the Spirit of Jesus Christ.” As in Romans 8, the Spirit here is the aggregate Spirit. Thus Paul is saying that his situation will turn out to salvation through the bountiful supply of the aggregate Spirit. There is no indication in the book of Philippians that Paul prayed in the way of telling the Lord how weak he was and that he needed the Lord to strengthen him. There is no indication that Paul prayed, “Lord, You know that I am in prison for Your sake. I have been faithful to You, Lord, but I’m weak, and I need You to strengthen me. Have mercy on me so that I can bear this imprisonment.” Paul did not pray this way in the book of Philippians, nor did he pray like this when he and Silas were in prison in Acts 16. According to the record in chapter 16 of Acts, Paul and Silas sang praises to the Lord. Too many Christians pray in a pitiful way. Too few Christians are joyful, praising Christians. We need to be Christians who are joyful, praising, and full of rejoicing. Even while in prison, Paul could speak about rejoicing in the Lord (Phil. 3:1). Paul knew that through the bountiful supply of the Spirit of Jesus Christ his imprisonment would become a salvation to him so that he might magnify Christ and live Him (Phil. 1:20-21).
主耶稣的延续
A CONTINUATION OF THE LORD JESUS
14保罗在腓立比三章七至十节说，『只是从前我以为对我是赢得的，这些，我因基督都已经看作亏损。不但如此，我也将万事看作亏损，因我以认识我主基督耶稣为至宝；我因祂已经亏损万事，看作粪土，为要赢得基督，并且给人看出我是在祂里面，不是有自己那本于律法的义，乃是有那藉著信基督而有的义，就是那基于信、本于神的义，使我认识基督、并祂复活的大能、以及同祂受苦的交通，模成祂的死。』我们在这里看见，保罗因基督将万事看作亏损。这些事当然包括我们在前几篇信息所题到的十项：文化、宗教、伦理、道德、哲学、性格改良，以及努力要属灵、合乎圣经、圣别并得胜。保罗为著那集大成的灵，将这一切看作亏损，使他能给人看见他是在基督里面，而不是在任何其他事物里面。
14In Philippians 3:7-10 Paul says, “But what things were gains to me, these I have counted loss on account of Christ. But surely I count also all things to be loss on account of the excellency of the knowledge of Christ Jesus my Lord, on account of whom I have suffered the loss of all things and count them to be refuse that I may gain Christ, and be found in Him, not having my own righteousness which is of the law, but that which is through the faith of Christ, the righteousness which is of God based on faith, to know Him and the power of His resurrection and the fellowship of His sufferings, being conformed to His death.” Here we see that Paul counted all things to be loss on account of Christ. These things certainly include the ten items we have mentioned in previous messages: culture, religion, ethics, morality, philosophy, improvement of character, and the effort to be spiritual, scriptural, holy, and victorious. Paul counted all such things loss for the sake of the aggregate Spirit so that he might be found in Christ, not in anything else
15保罗也渴慕认识基督，并祂复活的大能，模成祂的死。这里再次给我们看见基督和祂的死与复活。我们在腓立比书看见，保罗是主耶稣的继续。主如何过著一种完全照著神新约经纶，并为著神新约经纶的生活，保罗也照样过著一种照著神新约经纶，并为著神新约经纶的生活。
15Paul also aspired to know Christ and the power of His resurrection and to be conformed to His death. Once again we have Christ with His death and resurrection. In Philippians we see that Paul was the continuation of the Lord Jesus. Just as the Lord lived a life fully according to and for God’s New Testament economy, so Paul lived a life according to and for the New Testament economy of God
包罗万有的灵在我们里面
THE ALL-INCLUSIVE SPIRIT IN US
16新约从使徒行传到犹大书的二十二卷书，启示那包罗万有、是灵的基督。我们看见，我们必须赞美主说，我们已经得到了这位是灵的基督，得到祂作赐生命的灵。然而有些人会说，『你的意思真要我们只赞美主么？难道我们不该作别的事？』只要一发出这个问题，就让顶替基督的十项『杂草』在我们里面有地位生长。我们越问我们该作甚么，这些杂草就越会撒到我们里面。正如某些杂草的种子是由空气散播，照样，属魔鬼的杂草种子也是被属撒但的空气所吹动而传播。有人也许会说，『我同意我们应该赞美主说，祂是那在我们里面包罗万有的灵。但是我仍然认为我们需要作一些事。』这种话显示属撒但的风吹在我们身上所产生的影响。只要我们以为必须凭著自己作一些事，我们就会经历失败，并且偏离我们从这些信息中所听见的。
16In the New Testament the twenty-two books from Acts to Jude reveal the all-inclusive pneumatic Christ. We have seen that we need to praise the Lord that we have received this pneumatic Christ, that we have received Him as the life-giving Spirit. However, some may say, “Do you really mean that all we should do is praise the Lord? Isn’tt here something else we should do?” To ask such a question is to give ground for the “weeds” of the ten items that are replacements for Christ to grow in us. The more we question what we should do, the more these weeds will be sown into us. Just as the seeds of certain kinds of weeds are carried by the air, so the seeds of devilish weeds are carried by the blowing of the satanic air. Someone may say, “I agree that we should praise the Lord that He is the all- inclusive Spirit in us. Yet I still believe that we need to do something.” This kind of speaking shows the influence of the blowing of the satanic wind. As long as we think that we in ourselves must do something, we shall experience failure, and we shall be distracted from what we have heard in these messages
17让我们忘掉自己想要作一番事的努力，而来赞美主说，我们已经得到那集大成的灵。赞美祂，我们已经得到祂吹进来素质的灵，并且祂已经以经纶之灵为我们施浸了。现今我们正在包罗万有的灵里面，这灵就是三一神的终极完成。
17Let us forget our own efforts to do something and praise the Lord that we have received the aggregate Spirit. Praise Him that we have received His breathing of the essential Spirit and His baptizing with the economical Spirit. Now we are in the all- inclusive Spirit as the ultimate consummation of the Triune God