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罗马书生命读经 · 第18篇

荣耀的后嗣（一）

HEIRS OF GLORY (1)
1在本篇信息中，我们来到得荣这件事。得荣的目标是甚么？得荣的目标是神儿女完满的儿子名分。定罪需要称义，称义是为著圣别，圣别是为著得荣，而得荣是为著神儿女完满的儿子名分。
1In this message we come to the matter of glorification. What is the goal of glorification? The goal of glorification is the full sonship of the children of God. Condemnation requires justification, justification is for sanctification, sanctification is for glorification, and glorification is for the full sonship of the children of God
壹 儿子名分的福分
I. THE BLESSINGS OF SONSHIP
2在八章十四节以前，罗马书里没有用『神的儿女』和『神的儿子』这些辞。『神的儿女』的观念这时才被带进来，证明保罗写罗马书有很深的目的。保罗从八章十四节开始，说到神的儿子和神的儿女。然而，关于得荣这段（八14～39）的最终观念，与儿女或儿子无关，乃与后嗣有关。我们也许是神的儿女，却没有神儿子的成长；或者是神的儿子，却没有后嗣的资格。因此，保罗在罗马书这段的观念，与荣耀的后嗣有关。八章十四节说，『因为凡被神的灵引导的，都是神的儿子。』本节是前段的继续，前段保罗告诉我们必须照著灵而行。（4。）就一面说，照著灵而行就是在圣灵的引导之下。因此，十四节接续保罗在前段的思想说，凡被圣灵引导的，或凡被神的灵引导的，都是神的儿子。藉著这简短的句子，保罗将整个观念从圣别的人转到神的儿子。十三节末了的思想是关于圣别的人，就是被定罪、得称义、和好、联合、至终圣别的人。从十四节起，保罗引进神的儿子的观念。我们如何得圣别？藉著照著灵而行。就一面说，照著灵而行，意思就是被神的灵引导，而凡被神的灵引导的，都是神的儿子。这样，保罗就将我们从圣别转到儿子名分。现在我们来到神的儿子这件事。
2Before 8:14 the terms “children of God” and “sons of God” have not been used in the book of Romans. The concept of “children of God” is only brought in at this point, proving that Paul wrote the book of Romans with a deep purpose in view. Starting with 8:14 Paul begins to speak about the sons of God and the children of God. However, the ultimate concept of the section on glorification (8:14-39) does not concern the children or the sons, but the heirs. We may be a child of God without the growth of a son of God, or a son of God without the qualification for an heir. Thus, Paul’s ultimate concept in this portion of Romans concerns the heirs of glory. Romans 8:14 says, “For as many as are led by the Spirit of God, these are sons of God.” This verse is a continuation of the foregoing portion in which Paul tells us that we must walk according to spirit (v. 4). In a sense, to walk according to spirit is to be under the leading of the Holy Spirit. Thus, verse 14 continues Paul’s thought by saying that as many as are led by the Holy Spirit, or by the Spirit of God, are the sons of God. By means of this short sentence Paul turns the whole concept from that of the sanctified ones to that of the sons of God. At the end of verse 13 the thought was on the sanctified ones, the ones who were condemned, justified, reconciled, identified, and eventually sanctified. With verse 14 Paul introduces the concept of the sons of God. How are we sanctified? By walking according to spirit. In a sense, walking according to spirit means to be led by the Spirit of God, and “as many as are led by the Spirit of God, these are sons of God.” In this way Paul turns us from sanctification to sonship. Now we have come to the matter of the sons of God
3我们需要在灵里，不是在字句里，探讨儿子名分这个题目。我们若在字句里，就会有难处。为甚么？因为照著字句，所有的姊妹都被排除在外。姊妹怎能成为儿子？保罗不是说，『凡被神的灵引导的，都是神的儿子和女儿。』然而，我们众人，弟兄和姊妹，同样是神的儿子。我们读圣经不可仅仅在字句里，而必须在灵里。虽然我们有男有女，有弟兄有姊妹，但在灵里我们都是神的儿子。在永世里没有女儿，只有儿子。
3We need to approach the subject of sonship in the spirit, not in the letter. If we are in the letter, we will have difficulty. Why? Because according to the letter all the sisters are excluded. How can sisters be sons? Paul did not say, “As many as are led by the Spirit of God, these are the sons and daughters of God.” However, we all, brothers and sisters alike, are sons of God. We must read the Bible not merely in letter, but in spirit. Although we are males and females, brothers and sisters, in spirit we are all sons of God. In eternity there will be no daughters, only sons.
4有一天，撒都该人到主耶稣这里来，与祂辩论复活的事。（太二二23～33。）他们以为自己相当有智慧。他们告诉祂一个妇人的事例，她连续嫁给七个兄弟。他们都死了以后，那妇人也死了。于是撒都该人问祂，在复活里她是谁的妻子，因为七个人都娶过她。主说，他们错了，因为不明白圣经，也不晓得神的大能。主进一步说，在复活里，我们也不娶也不嫁，乃像神的使者一样。我们将是奇妙的人，没有男女的分别。我们不但要得称义，得圣别，也要得荣耀。我们都将是得荣的人，是神永远的儿子。我们若照著灵而行，就没有男女的分别，因为我们都是神的儿子。然而，我们不可忘记我们仍在肉体里。在肉体里有男有女，有丈夫有妻子。我们不可把在复活里将是真实的事，应用在今天的情形里。我们若那样作，就会有难处。然而，我们众人，弟兄姊妹同样是神的儿子。
4One day the Sadducees came to the Lord Jesus, arguing with Him about resurrection (Matt. 22:23-33). They thought that they were quite wise. They told Him about the case of a woman who, in succession, married seven brothers. After they all had died the woman also died. Then the Sadducees asked Him whose wife she would be in the resurrection since all seven had been married to her. The Lord said that they were wrong and knew neither the Scriptures nor the power of God. The Lord said further that in the resurrection we would neither marry nor be given in marriage, but would be as the angels of God. We shall be wonderful persons with no difference between male and female. We shall not only be justified and sanctified, but also glorified. We shall all be glorified persons, the eternal sons of God. If we walk according to spirit, there is no difference between male and female, for we are all sons of God. However, we must not forget that we are still in the flesh. In the flesh we have male and female, husband and wife. We must not apply something that will be true in resurrection to the situation today. If we do that, we will have trouble. Nevertheless, we all, brothers and sisters alike, are sons of God
一 儿子名分的灵
A. The Spirit of Sonship
5『你们所受的不是奴役的灵，仍旧害怕；所受的乃是儿子名分的灵，在这灵里，我们呼叫：阿爸，父。』（罗八15。）我们怎样领受这儿子名分的灵？乃是藉著那进到我们灵里神儿子的灵。加拉太四章六节，就是罗马八章十五节的姊妹经节，说，『而且因你们是儿子，神就差出祂儿子的灵，进入我们的心，呼叫：阿爸，父！』罗马八章十五节说，我们『所受的乃是儿子名分的灵』。加拉太四章六节说，『神就差出祂儿子的灵，』进入我们里面。因为神儿子的灵进入我们的灵，我们的灵就成为儿子名分的灵。因此，十五节说，我们『所受的乃是儿子名分的灵』。不但如此，十五节题到『儿子名分的灵，在这灵里，我们呼叫：阿爸，父』；但加拉太四章六节说，『祂儿子的灵』呼叫『阿爸，父！』这里有所不同。然而，无论是我们呼叫还是祂呼叫，我们都是一同呼叫。我们呼叫，祂就在我们的呼叫中呼叫。祂呼叫，我们就与祂一同呼叫。4:6按照文法，十五节里呼叫的主词是『我们』，但在加拉太四章六节，呼叫的主词是『那灵』。这两节证明我们与祂，我们的灵与那灵，乃是一。我们呼叫『阿爸，父』，祂就加入与我们一同呼叫。那灵在我们的呼叫中呼叫，因为神儿子的灵住在我们的灵里。因此，没有惧怕，只有甜美的呼叫：『阿爸，父。』
5“For you have not received a spirit of slavery to fear again, but you have received a spirit of sonship in which we cry, Abba, Father.” How did we receive this spirit of sonship? By the Spirit of the Son of God coming into our spirit. Galatians 4:6, a sister verse to Romans 8:15, says, “And because ye are sons, God hath sent forth the Spirit of His Son into your hearts, crying, Abba, Father.” Romans 8:15 says that we “have received a spirit of sonship”; Galatians 4:6 says that “God hath sent forth the Spirit of His Son” into us. Because the Spirit of the Son of God enters into our spirit our spirit becomes a spirit of sonship. Thus, verse 15 says that we “have received a spirit of sonship.” Furthermore, verse 15 mentions “a spirit of sonship in which we cry, Abba, Father”; but in Galatians 4:6 it says that “the Spirit of His Son” cries “Abba, Father.” There is a difference here. Nevertheless, whether we cry or He cries, we both cry together. When we cry, He cries in our crying. When He cries, we cry with Him. According to grammar, the subject of crying in verse 15 is “we,” but in Galatians the subject of crying is “the Spirit.” These two verses prove that we and He, our spirit and the Spirit, are one. When we cry, “Abba, Father,” He joins with us in our crying. The Spirit cries in our crying because the Spirit of the Son of God indwells our spirit. Hence, there is no fear, only a sweet crying of, “Abba, Father.”
6『阿爸』是亚兰文，也是父亲的意思。『阿爸』和『父』这二辞放在一起，结果是深刻、甜美的感觉，极其亲密的感觉。『阿爸，父』是加强的甜美。每个种族的孩子都这样甜美的称呼他们的父亲。在美国说『爹爹』（Daddy），在中国说『爸爸』，在菲律宾说『帕帕』（Papa）。我们不是说一个音节，如『爹』、『爸』、或『帕』。我们若只说一个音节，一点也不甜美。我们需要说，『爹爹』、『爸爸』、或『帕帕』。我们需要呼叫『阿爸，父』。你若这样作，就会领悟那是何等甜美。为甚么我们呼叫『阿爸，父』？因为我们有儿子名分的灵。某人若不是我父亲，我就很难呼叫他『爸爸』。我呼叫他『先生』，也许很容易，但我不可能呼叫他『爸爸』。要我对他说『阿爸，父』，就更难了。事实上，那是不可能的。倘若我亲爱的父亲仍活著，我会呼叫他『爸爸』。这样呼叫他十分甜美，因为我是从他生的。青年人，你不需要疑惑你是不是神的儿子。你说『阿爸，父』的时候，你里面有甜美、亲密的感觉么？你若有，就证明你是神的儿子，你有儿子名分的灵。你若觉得自己能称祂为神，却不能呼叫祂『阿爸，父』，就指明你不是神的儿子。然而，只要你能甜美的呼叫『阿爸，父』，你就能确定你是神的儿子。
6Abba” is an Aramaic word which also means father. When these two terms “Abba” and “Father” are put together, the result is a deep, sweet sense, a sense that is exquisitely intimate. “Abba, Father” is sweetness intensified. Children of every race address their father in such a sweet way: in America we say, “Daddy”; in China they say, “Baba”; and in the Philippines they say, “Papa.” We do not speak one syllable, such as “Da,” “Ba,” or “Pa.” It is not sweet at all if we speak just one syllable. We need to say, “Daddy,” “Baba,” or “Papa.” We need to call, “Abba, Father.” If you do it, you will realize how sweet it is. Why do we call, “Abba, Father”? Because we have a spirit of sonship. If a certain man is not my father, it will be difficult for me to call him “Daddy.” It may be easy for me to call him “mister,” but I cannot call him “Daddy.” It would be even harder for me to say to him, “Abba, Father.” In fact, it would be impossible. If my dear father were still living, I would like to call him, “Daddy.” It would be so sweet to address him in this way because I was born of him. Young people, there is no need for you to doubt whether or not you are the sons of God. When you say, “Abba, Father,” do you have a sweet, intimate sensation within you? If you do, it proves that you are a son of God and that you have a spirit of sonship. If you find yourself able to call Him God, but not Abba Father, it indicates that you are not a son of God. However, as long as you can call, “Abba, Father” sweetly, you may be assured that you are a son of God
二 那灵的见证
B. The Witnessing of the Spirit
7『那灵自己同我们的灵见证我们是神的儿女。』（八16。）在十四节我们看见『神的儿子』，在十五节我们看见『儿子名分的灵』。为甚么在十六节保罗忽然题起『儿女』？因为那灵是见证一件基本的事。祂见证我们与神基本或初步的关系。我已经题过，我们可能是儿女，却没有儿子的成长；我们也可能是儿子，却没有后嗣的资格。圣灵要见证我们都是神的后嗣，还言之过早。对这样的见证，我们多半不彀成熟。因此，那灵见证最基本、初步的关系│我们是神的儿女。祂同我们的灵见证我们是神的儿女。所以，圣灵的见证开始于最幼小的年龄，甚至开始于我们属灵的出生。无论你多年幼，蒙恩多浅，你若是神的儿女，神的灵就同你的灵见证。请注意这节不是说『在我们的灵里』。如果是说『在我们的灵里』，意思就是只有神的灵见证，我们的灵却不见证。然而，这节说那灵同我们的灵见证，意思是二者一同见证。神的灵见证，同时我们的灵与祂一同见证。这是奇妙的。也许有些人说，『我不觉得神的灵见证。神的灵在那里？我感觉不到祂。我毫不觉得神的灵在我里面。我从未见过祂，我也无法感觉祂。我就是感觉不到祂。』然而，你不觉得你的灵见证么？你必须领悟，只要你的灵在见证，意思就是圣灵也在见证。你无法否认你的灵在你里面见证。使徒保罗非常有智慧。他说那灵同我们的灵见证。我们的灵见证，那也就是那灵的见证，因为二灵已调和为一。人很难区别这二灵。
7“The Spirit Himself witnesses with our spirit that we are the children of God.” In verse 14 we see “the sons of God” and in verse 15 “the spirit of sonship.” Why in verse 16 does Paul suddenly mention “the children”? Because the Spirit witnesses to something basic. He witnesses to our primary or initial relationship with God. As I have already mentioned, we may be children without the growth of a son and we may be sons without the qualification of an heir. For the Holy Spirit to witness that we are all heirs of God would be premature. Most of us are not mature enough for such a witness. Thus, the Spirit witnesses to the most basic and elementary relationship—that of being the children of God. He witnesses with our spirit that we are God’s children. Therefore, the witnessing of the Holy Spirit starts with the youngest age, even from our spiritual birth. Regardless of how young or new you may be, if you are a child of God, the Spirit of God witnesses with your spirit. Notice that it does not say “in our spirit.” If it said “in our spirit,” it would mean that only the Spirit of God witnesses, but that our spirit does not witness. However, it says that the Spirit witnesses with our spirit, meaning that both witness together. The Spirit of God witnesses, and simultaneously our spirit witnesses together with Him. This is wonderful. Some may say, “I don’t feel that the Spirit of God witnesses. Where is the Spirit of God? I don’t feel Him. I don’th ave any sensation that the Spirit of God is within me. I never saw Him and I cannot feel Him. I simply cannot sense Him.” However, do you not feel that your spirit witnesses? You must realize that as long as your spirit is witnessing it means that the Holy Spirit also is witnessing. You cannot deny that your spirit witnesses within you. The Apostle Paul was very wise. He said that the Spirit witnesses with our spirit. When our spirit witnesses, that is also the witnessing of the Spirit, because the two spirits have been mingled together as one. It is very difficult for anyone to distinguish these two spirits.
三 那灵的引导
C. The Leading of the Spirit
8许多基督徒对那灵的引导有错误、天然的观念。人常常以为那灵的引导是忽然来自三层天上或别处。有些人向主求兆头说，『主阿，给我兆头、指示，我该不该买这样东西。主，若交通便利，就表明你要我买；若没有交通工具，意思就是你不要我买。主，使店舖开门，因为店舖若打烊，就指明你不要我买任何东西。』这是对主的引导有错误观念的例子。你曾留意十四节里关于主的引导的第一个辞么？第一个辞是『因为』，这辞将我们指回保罗先前所题过的事，并指明十四节是那件事的继续。因此，十四节的引导与前面经文所说的项目有关。前面经文主要的点是照著灵而行，使我们成就神律法义的要求。我们怎样才能得著那灵的引导？不是藉著祷告，也不是仰望兆头或指示。我们照著灵而行，就可得著那灵的引导。
8Many Christians have a mistaken, natural concept regarding the leading of the Spirit. People invariably think that the leading of the Spirit comes suddenly from the third heaven or elsewhere. Some ask the Lord for a sign saying, “O Lord, give me a sign, an indicator, whether or not I should buy this thing. Lord, if there’s transportation available, it will be a sign that You want me to buy it, but if there’s no transportation, it means that You don’t want me to buy it. Lord, keep the stores open, for if they are closed it will indicate that You do not want me to buy anything.” This is an example of a mistaken concept regarding the Lord’s leading. Have you noticed the first word in verse 14 regarding the Lord’s leading? The first word is, “For,” a word which refers us back to what Paul has mentioned previously and which indicates that verse 14 is a continuation of that matter. Thus, the leading in verse 14 is related to the items which have been covered in the foregoing verses. Now the main point of the previous verses is to walk according to the spirit that we might fulfill the righteous requirement of the law of God. How can we have the leading of the Spirit? It is neither by praying nor by looking to signs or indicators. We may have the leading of the Spirit by walking according to the spirit.
9那灵的引导不是源于或在于外面的事物。那灵的引导是里面生命的结果。我要说牠是来自生命的感觉，来自我们里面神圣生命的感觉。生命这辞在罗马八章至少题过五次。因此，那灵的引导是生命的事，是生命的感觉和知觉的事。心思置于灵，乃是生命。（6。）我们怎样才能认识这生命？不是藉著外面的事物，乃是藉著内里生命的感觉和知觉。有一种来自心思置于灵的内里感觉。我们的心思若置于我们的灵，里面就立刻得著加强并满足。我们也得著滋润和复苏。藉著那感觉和知觉，我们就能知道我们行得正确。换句话说，我们知道我们在那灵的引导之下。所以，十四节里那灵的引导不在于外面的事物，完全在于我们灵里生命的感觉。姊妹们，你们要去买东西时不需要祷告：『主，我该不该去买东西？我若不该去，就给我兆头。』你不需要这样祷告。你不该说，『主阿，你若不要我去百货公司，就拦阻我。』你绝不要这样祷告或思想。不要以为主若不阻止你去买东西，你就是有主的引导。外面一切可能顺利，但里面如何？可能你停车以后，走向百货公司门口时，你里面没有平安。你里面没有得加强，反而觉得受阻挠。然而，既然外面一切都顺利，你就往前。但是你离百货公司越近，里面越觉得虚空。你也许能因著外面的事物称义自己：你有钱，你那位怕你的丈夫同意，天气甚好，交通不大阻塞。你对自己说，『你不信神是主宰一切的么？万有都互相效力，叫你得益处。』我不问外面的事物，我问你内里的感觉。虽然外面一切都是正面的，但你里面是虚空、软弱的。你没有膏油涂抹、滋润、或内里的平安。
9The leading of the Spirit does not derive from nor depend upon outward things. The leading of the Spirit is an issue of the inner life. I would say that it comes from the sense of life, from the consciousness of the divine life within us. The word life is mentioned at least five times in Romans 8. Hence, the leading of the Spirit is a matter of life, a matter of the sense and consciousness of life. The mind set upon the spirit is life (v. 6). How can we know this life? Not by outward things, but by the inward sense and consciousness of life. There is an inward sense which comes from setting the mind upon the spirit. If our mind is set upon our spirit, we are immediately strengthened and satisfied inwardly. We also are watered and refreshed. By that sense and consciousness we can know the life within us, and by this sense of life we can know that we are walking rightly. In other words, we know that we are under the leading of the Spirit. Therefore, the leading of the Spirit in verse 14 does not depend on outward things; it absolutely depends upon the sense of life within our spirit. Sisters, when you are about to go shopping you need not pray, “Lord, should I go shopping or not? If I should not go, give me a sign.” There is no need for you to pray in this way. You should not say, “O Lord, if You do not want me to go to the department store, prevent me.” Never pray or think in this way. Do not think that if the Lord does not stop you from going shopping that you have the leading of the Lord. Everything might be smooth outwardly, but how about inwardly? Perhaps after you have parked your automobile and while you are walking toward the door of the department store you have no peace within. Instead of being inwardly strengthened you feel frustrated. However, since everything is smooth outwardly you proceed. Inwardly, however, the closer you get to the store, the emptier you feel. You may be able to justify yourself by outward things: by the fact that you have the money; that your husband, who is afraid of you, is agreeable; that the weather is excellent; and that there is little traffic. You say to yourself, “Don’ty ou believe that God is sovereign? All things are working together for good.” I do not inquire about the outward things. I ask about your inward sensations. Although everything is positive outwardly, inwardly you are empty and weak. You do not have the anointing, the watering, or the inward peace
10这是甚么意思？这意思是那灵的引导在你里面，在你内里的生命里。不信者没有那在我们里面神圣的生命。在我们里面神圣的生命一直引导我们，不是藉著兆头或指示，乃是藉著给我们内里的感觉、感受或知觉。因此，保罗说，『因为凡被神的灵引导的，都是神的儿子。』你若被外面的事物引导，这并不证明你是神的儿子。然而，你若被神圣生命内里的感觉引导，那就指明你是神的儿子。我们是神的儿子，因为我们有神的生命。为甚么属世的人不是神的儿子？因为他们缺少神的生命。想想外邦的申言者巴兰所骑的驴。毫无疑问，驴被引导说人的话。然而，那引导不是源于生命，乃是来自神奇的恩赐。来自这样一种恩赐的引导，并不指明我们是神的儿子。不错，驴被引导说人的话，但这并不指明牠有人的生命，更谈不上是神的儿子。你们姊妹们要去百货公司的时候，虽然外面一切也许顺利，但你们需要顺从内里生命的感觉。你走近百货公司的门口，里面有个东西也许告诉你：『回去罢。』你没有听见有声的言语，但你要进入百货公司的时候，有黑暗、软弱、枯干的感觉。你既是神的儿子，就有这样一种来自内里生命的指示。你有一样东西，是世人所没有的。因为你有神的生命，你就有来自那生命的引导。这引导指明你是神的儿子。这就是为甚么保罗在十四节说，凡被神的灵引导的，都是神的儿子。保罗在十四节所题的引导在那里？在四节和六节。你照著灵而行，并将你的心思置于灵，那灵的引导就来了。你若照著灵而行，并将你的心思置于灵，就会发觉你有那灵的引导。你会有感觉，你是照著灵生活行动，行事为人。你不该违反这里面的感觉，或违抗这内里的知觉，因为这的确是那灵的引导。你里面有这感觉，意思就是你被那灵引导。所以，将你的心思置于灵，就是摆在那灵的引导之下。内里的生命使你感觉到，你是否在主的引导之下，甚至在小事上也是如此。因此，我们照著灵而行，并将我们的心思置于灵，藉此被那灵引导。所以，十四节所题那灵的引导不是源于外面的环境，乃是源于神圣生命内里的感觉和知觉。这引导证明我们是神的儿子，因为『凡被神的灵引导的，都是神的儿子』。
10What does this mean? It means that the leading of the Spirit is within you, in your inner life. Unbelievers do not have the divine life that is within us. The divine life within us leads us constantly, not by signs or indicators, but by giving us an inward sense, feeling, or consciousness. Thus, Paul says, “For as many as are led by the Spirit of God, these are sons of God.” If you are led by outward things, it does not prove that you are a son of God. However, if you are led by the inward sense of the divine life, it indicates that you are a son of God. We are the sons of God because we have the life of God. Why are worldly people not the sons of God? Because they lack the life of God. Consider the case of the donkey used by Balaam, the heathen prophet. Undoubtedly, the donkey was led to speak a human language. Nevertheless, that leading was not derived from life, but from a miraculous gift. The leading that comes from such a gift does not indicate that we are sons of God. Yes, the donkey was led to speak in a human tongue, but this did not indicate that it had a human life, much less that it was a son of God. When you sisters are about to go to a department store, although everything may be clear outwardly, you need to obey the inner sense of life. As you approach the entrance of the store, something within may tell you, “Go back.” You do not hear an audible word, but you have the sense of darkness, weakness, and dryness as you are about to enter the store. Since you are a son of God, you have such an indicator from the inward life. You have something that people in the world do not have. Because you have the life of God, you have the leading which issues from that life. This leading indicates that you are a son of God. This is the reason that in verse 14 Paul says that as many as are led by the Spirit of God are the sons of God. Where is the leading that Paul mentions in verse 14? It is in verses 4 and 6. The leading of the Spirit comes as you walk according to the spirit and set your mind on the spirit. If you walk according to the spirit and set your mind on the spirit, you will find that you have the leading of the Spirit. You will have the consciousness that you are walking, behaving, and living according to the spirit. You should not violate this inner sense or disobey this inward consciousness, for it is truly the leading of the Spirit. When you have this sense within, it means that you are being led by the Spirit. Therefore, to set your mind upon the spirit is to be placed under the leading of the Spirit. The inward life gives you the sense, even in small things, of whether or not you are under the Lord’s leading. Thus, we are led of the Spirit by walking according to spirit and by setting our mind upon the spirit. Therefore, the leading of the Spirit mentioned in verse 14 is not derived from the outward environment, but from the inward sense and consciousness of the divine life. This leading proves that we are sons of God, for “as many as are led by the Spirit of God, these are sons of God.”
11我特别要对十几岁的少年人说句话，也许你们会读到本篇信息。你的同学有属世的谈话时，你会发现自己到某个时候，就不能和他们谈下去了。虽然没有外面的事物阻挠你，但你觉得里面有禁止。这内里的规律来自你里面神的生命，就是使你成为神的儿女的生命。你的同学也许快乐、兴奋的讨论罪恶的事，但你里面神圣的生命不允许你说话，反而使你转离他们。这就是那灵的引导。那灵这引导标明你是神的儿子。因著这来自那灵引导的标明，你的同学会希奇在你身上到底发生了甚么事。他们会希奇，你为甚么不说话了，你到底有甚么不同？他们会希奇，因为他们是魔鬼的儿子，而你是神的儿子。你里面有那灵的引导。我也要说到服装的样式和款式。今天，魔鬼的儿女有他们的款式和样式。当然所有的时髦样式都是魔鬼的引导。时髦样式是那恶者的儿女的记号，没有一个基督徒该这样打扮。虽然在主恢复里的召会没有张贴关于服装的外面规条，但你里面有使你成为神的儿子的神圣生命。你的朋友、亲戚、和同学以魔鬼的方式打扮自己，而你里面觉得不允许你那样打扮。这就是那灵的引导，是标出你是神的儿子的记号。
11I would like to say a word especially to the teen- agers who might be reading this message. While your classmates are talking in a worldly way, you may find yourself, at a certain point, unable to join in the conversation. Although nothing outward frustrates you, you do sense an inner forbidding. This inward regulation comes from the life of God within you, the life which makes you a child of God. Your classmates may be discussing sinful things in a happy, excited way, but the divine life within you does not allow you to say a word. Instead, it turns you away from them. That is the leading of the Spirit. This leading of the Spirit marks you out as a son of God. Because of this mark from the leading of the Spirit your classmates will wonder what has happened to you. They will wonder why you do not talk and what is different about you. They will wonder because they are sons of the devil and you are a son of God. You have the leading of the Spirit within you. I would also like to say a word about fashions and styles of clothing. Today, the children of the devil have their styles and fashions. Surely all the modern fashions are the leading of the devil. Modern fashion is a mark of the children of the evil one. No Christian should dress himself in such a way. Although the churches in the Lord’s recovery do not post a list of outward regulations regarding dress, within you you have the divine life which makes you a son of God. When your friends, relatives, and classmates dress themselves in a devilish way, within you is a sense that does not allow you to dress yourself in that manner. This is the leading of the Spirit, the mark that designates you as a son of God
12我们怎样知道我们是神的儿子？我们藉著那灵的引导而知道，因为那灵的引导在我们身上作记号。内里的生命一直给我们感觉或知觉，我们不该像属世的人那样行动。我们必须与我们的亲戚、朋友、同学、邻居有所不同。我们顺从内里生命的感觉，自然而然就表现一种记号，告诉人我们与魔鬼的儿女不同，我们里面有神的生命，使我们成为神的儿子。这是那灵的引导。不要认为十四节里所题那灵的引导是外面的事。这完全是来自我们灵里神圣生命内里的感觉。
12How do we know that we are the sons of God? We know by the leading of the Spirit, for the leading of the Spirit puts a mark upon us. The inward life constantly gives us a sensation or consciousness that we should not behave ourselves like worldly people do. We must be different from our relatives, friends, classmates, and neighbors. As we obey the inward sense of life, we spontaneously display a mark which tells people that we are different from the devil’s children, that we have the life of God within us which makes us sons of God. This is the leading of the Spirit. Do not consider the leading of the Spirit mentioned in verse 14 as an outward matter. It is absolutely an inward sense which comes from the divine life in our spirit.
13这种藉著神圣生命内里的感觉而有那灵的引导，不是偶然发生的。这是在我们日常生活里不断的事，就像呼吸一样。正常的呼吸是不断的呼吸；呼吸成为偶然的事，就指明我们的健康出了问题。那灵的引导既是生命的事，在我们日常行事为人的每一面就该是正常不断的。这是那灵的引导。在我们日常生活中那灵这样的引导，证明我们是神的儿子。在呼叫『阿爸，父』的事上，那灵同我们的灵见证我们是神的儿女；但我们若不照著那灵的引导生活、行事，我们就可能是神的儿女，却没有那标出我们是神的儿子的记号。我们也许是神的儿女，但我们没有照著那灵在生命里的引导而生活行事，藉此长大。那灵的引导在生命的长大上标明我们是神的儿子。我们需要看见十六节神的儿女，与十四节里神的儿子之间的不同。神的儿女是在神圣生命的起初阶段，这阶段主要是与出生有关；神的儿子是在更长进的阶段，这阶段是与长大有关。要作神的儿女，我们需要那灵同我们的灵见证；但要作神的儿子，我们需要藉著神圣生命的感觉而有那灵的引导。只要有那灵同我们的灵见证，我们就确信我们是神的儿女。然而，要有我们是神的儿子的证明、记号，我们需要有那灵的引导，并且照著神圣生命内里的感觉生活、行事。所有的真基督徒都是神的儿女，有那灵同他们的灵见证，但他们却不都有是神的儿子的记号，就是在神圣的生命里长大，并且照著那灵的引导生活、行事。所以，我们都必须在生命的长大上往前，从作神儿女的起初阶段往前到更进步的阶段，藉著带有那灵在生命里引导的显著记号，表明我们是神的儿子。
13This leading of the Spirit by the inward sense of the divine life does not happen as an accident. It is a continual matter in our daily life, just like breathing. Normal breathing is continuous breathing. When breathing becomes an accident, it is an indicator that something is wrong with our health. Since the leading of the Spirit is a matter of life, it should continue normally in every aspect of our daily walk. This is the leading of the Spirit. This leading of the Spirit in our daily life is the proof that we are sons of God. If we do not live and walk according to this leading of the Spirit, we may be the children of God concerning which the Spirit witnesses with our spirit in crying, “Abba, Father,” but we do not have the mark that designates us as the sons of God. We may be God’s children, but we do not have the growth which comes by living and walking according to the leading of the Spirit in life. The leading of the Spirit marks us out as being the sons of God in the growth of life. We need to realize the difference between the children of God in verse 16 and the sons of God in verse 14. The children of God are in the initial stage of the divine life, the stage which mainly concerns the birth, while the sons of God are in a more advanced stage, the stage which concerns the growth in life. In order to be children of God we need the witnessing of the Spirit with our spirit, but in order to be the sons of God we need the leading of the Spirit by the sense of the divine life. As long as we have the witness of the Spirit with our spirit, we have the assurance that we are the children of God. However, in order to have the proof, the mark, that we are the sons of God we need to have the leading of the Spirit and to live and walk according to the inner sense of the divine life. All real Christians are children of God, having the witness of the Spirit with their spirit, but not all have the mark that they are the sons of God who are growing in the divine life and living and walking according to the leading of the Spirit. Therefore, we all must move forward in the growth in life from the initial stage of being the children of God to the more advanced stage, showing that we are the sons of God by bearing the distinct mark of the leading of the Spirit in life.