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罗马书生命读经 · 第40篇

在生命里得救脱离罪和世俗

Saved in life from sin and worldliness
1拯救之生命的信息。罗马五章十节说，『因为我们作仇敌的时候，且藉著神儿子的死得与神和好，既已和好，就更要在祂的生命里得救了。』基督徒非常留意基督的死，却不太留意基督的生命。我们可能知道基督的生命这辞，也可能熟悉约翰福音的一些经文，那里主说祂是生命，祂来了，是要叫我们更丰盛的得生命。（约十一25，十10。）然而，我们必须承认，我们缺少真正生命的经历。
1the saving life of Christ. Romans 5:10 says, “For if, while we were enemies, we were reconciled to God through the death of His Son, much more, having been reconciled, we shall be saved in His life.” Christians have devoted a great deal of attention to the death of Christ, but not much attention to Christ’s life. We may know the term the life of Christ, and we may be familiar with the verses in the Gospel of John where the Lord says that He is life and that He has come that we might have life more abundantly (John 11:25; 10:10). Nevertheless, we must admit that we are short of the genuine experience of life
生命渐进的启示
THE PROGRESSIVE REVELATION OF LIFE
2圣经里神圣的启示是渐进的。因此，约翰福音虽然很美妙，却没有包含终极的启示。在约翰福音和使徒行传以后有书信，这些乃是福音书的进展。撒在旧约里的种子在福音书里发芽，却在书信里进一步生长并发展。当然，一切种子的收成是在启示录里。生命的种子撒在创世记二章，在关于生命树的话里。那里的生命既不是指肉身的生命（bios，白阿司），也不是指魂的生命或心理的生命（psuche，朴宿克），乃是指神圣的生命，神的生命（zoe，奏厄）。我们若只有创世记二章，就很难领会生命是甚么。诗篇三十六篇九节更多启示生命的事：『因为在你那里，有生命的泉源。』（另译。）这指明神，三一神，乃是生命的泉源。约翰一章启示生命在话里面，就是在基督里面。（1，4。）主耶稣出来尽职的时候，清楚的说祂是生命。（十一25，十四6。）照著约翰福音的启示，生命是一个活的人位，就是基督，祂是神的具体化身。因此，约翰福音是一卷生命的书。生命在这卷福音书里发芽。
2The divine revelation in the holy Word is progressive. Hence, although the Gospel of John is wonderful, it does not contain the ultimate revelation. After John and the Acts, we have the Epistles, which are a progression from the Gospels. The seeds sown in the Old Testament sprout in the Gospels, but they grow and develop further in the Epistles. The harvest of all the seeds, of course, is in the book of Revelation. The seed of life is sown in Genesis 2, in the word regarding the tree of life. Life there refers neither to the physical life (bios) nor to the soulish or psychological life (psuche) but to the divine life, the life of God (zoe).If we had only the second chapter of Genesis, it would be difficult to understand what life is. Psalms 36:9 reveals more concerning life: “For with thee is the fountain of life.” This indicates that God, the Triune God, is the fountain of life. Chapter one of John reveals that life is in the Word, that is, in Christ (John 1:1, 4). When the Lord Jesus came forth to minister, He said clearly that He is life (John 11:25; 14:6). According to the revelation of John’s Gospel, life is a living person, Christ, who is the very embodiment of God. Thus, the book of John is a book of life. Life sprouts in this Gospel
3我们在罗马书看见芽的生长。在约翰十五章，主耶稣告诉我们要住在祂里面。然而，正如我们在前一篇信息中所指出的，住在基督里的路，不是见于约翰十五章，乃是见于罗马八章。罗马八章启示，基督今天乃是生命之灵。祂这生命之灵就在我们的灵里。因此，本章的灵乃是调和的灵，是神的灵与人的灵调和。我们要住在祂里面，就需要将代表我们全人的心思，置于调和的灵；结果就是生命平安。因此，要实际领悟约翰十五章，就需要罗马八章。有约翰十五章而没有罗马八章，就是有芽而没有生长。
3We see the growth of the sprout in Romans. In John 15 the Lord Jesus tells us to abide in Him. However, as we pointed out in the foregoing message, the way to abide in Christ is found not in John 15 but in Romans 8. Romans 8 reveals that Christ today is the Spirit of life. As the Spirit of life, He is in our spirit. Hence, the spirit in this chapter is the mingled spirit, the divine Spirit mingled with the human spirit. In order to abide in Him, we need to set our mind, which represents our whole being, on the mingled spirit. The result is life and peace. Therefore, Romans 8 is necessary in order to have the realization of John 15 in a practical way. To have John 15 without Romans 8 is to have the sprout without the growth.
4同样的原则，见于约翰福音里生命许多其他美妙的方面，在罗马书里得以发展。约翰福音有生命的异象；然而，这卷福音书没有给我们明确的路来经历这生命。为此，我们需要罗马书。罗马书里将生命揭示出来的方式，使我们不但能认识生命，也能经历生命。
4In the same principle, many other wonderful aspects of life found in the Gospel of John are developed in the book of Romans. In John we have a vision of life; however, this Gospel does not give us the definite way to experience this life. For this, we need the book of Romans. In Romans life is unveiled in such a way that we can not only know life but also experience it
称义与生命
JUSTIFICATION AND LIFE
5在罗马一章十六节保罗说，福音本是神的大能，要救一切信的人。然后在下一节他说，『因为神的义在这福音上，本于信显示与信，如经上所记：「义人必本于信得生并活著。」』神的救恩乃是本于信得称义。虽然所有基督徒都听过这点，但他们多半没有抓到本章终极的点。这个点不是救恩，不是称义，也不是信，乃是生命。请注意一章十七节说，『义人必本于信得生并活著。』这里包含了得生命的意思。神拯救并称义了我们，为使我们得著生命。称义带进生命。因此，在五章十八节保罗说到『被称义得生命』。神在基督里称义我们，是叫我们得生命。称义带进生命。神称义我们的目的，是要使我们能享受祂的生命。在创世记二章，亚当不需要称义，因为那时罪还没有进来。人无罪的活在神面前。因著亚当的堕落和他与罪的牵连，通往生命树的路封闭了，（创三，）直等到主耶稣死在十字架上，满足了神公义的要求。基督是我们的义；我们相信祂，祂就成为我们的义，我们也就蒙神称义。藉著这称义，我们就被带回到生命树。所以，称义是本于生命、为著生命、且带进生命。许多基督徒留意称义的事，却忽略生命的事。所以，我们需要强调罗马五章十八节的一句话－被称义得生命。这里的关键辞是『生命』。称义本身不是目的；称义乃是为著生命。你已在基督里本于信得称义么？你若已经得称义，就该有力的宣告，你的称义是为著生命。义人必本于信得生并活著。
5In 1:16 Paul says that the gospel is the power of God unto salvation to every one who believes. Then in the next verse he says, “For the righteousness of God is revealed in it out of faith to faith: as it is written, But the just shall live by faith.” God’ss alvation is by justification out of faith. Although all Christians have heard this, most have missed the ultimate point in this chapter. This matter is not salvation nor justification nor faith. It is life. Notice that 1:17 says that the just shall live by faith. This verse can also be translated, “The just shall have life by faith.” Therefore, the best way to grasp the full meaning here is to say, “The just shall have life and live by faith.” God has saved us and justified us so that we may have life. Justification results in life. Hence, in 5:18 Paul speaks of the “justification of life.” God’s justification of us in Christ is of life. Justification results in life. God’s purpose in justifying us is to enable us to enjoy His life. Adam in Genesis 2 did not need justification because at that time sin had not come in. Man lived in innocence before God. Because of Adam’s fall and his involvement with sin, the way to the tree of life was closed (Gen. 3:24) until the Lord Jesus died on the cross to fulfill God’s righteous requirements. Christ 24 is our righteousness. When we believe in Him, He becomes righteousness to us, and we are justified by God. Through this justification we are brought back to the tree of life. Therefore, justification is of life, for life, and results in life. Many Christians concentrate on the matter of justification but neglect the matter of life. Therefore, we need to emphasize one phrase in 5:18—justification of life. The key word here is “life.” Justification is not an end in itself; justification is for life. Have you been justified by faith in Christ? If you have, then you should strongly proclaim that your justification is for life. The just shall have life and live by faith.
在祂的生命里得救
saved in His life
6在五章十节保罗说，『我们作仇敌的时候，且藉著神儿子的死得与神和好。』基督的死是为著救赎、称义与和好。但这一切都是为著生命。保罗在本节继续说，『既已和好，就更要在祂的生命里得救了。』我们享受了基督之死的益处；现今我们需要享受祂的生命。那为我们的罪死在十字架上的，现今作了我们的生命，活在我们里面，并为我们活著。我们怎样有分于基督的死，照样也需要经历基督的生命。基督的生命就是活在我们里面的基督自己。
6In 5:10 Paul says that “while we were enemies, we were reconciled to God through the death of His Son.” The death of Christ is for redemption, justification, and reconciliation. But all this is for life. As Paul goes on to say in this verse, “Much more, having been reconciled, we shall be saved in His life.” We have enjoyed the benefits of Christ’s death; now we need to enjoy His life. He who died on the cross for our sins is now living within us and for us as our life. Just as we participate in the death of Christ, so we also need to experience the life of Christ. The life of Christ is Christ Himself living within us
7这生命拯救我们脱离各种消极的事物。然而，拯救我们脱离火湖或神的审判的，不是基督的生命，因为我们已经藉著基督为我们的罪在十字架上的死得救，脱离了这些事物。虽然我们是罪恶的，且命定要被神永远定罪，但基督的死解决了这问题。所以，藉著基督的死，我们已得救脱离火湖和神永远的审判。这救恩已经一次永远成就了。然而，保罗说，我们『要在祂的生命里得救』，指明我们仍需要经历基督拯救的生命。我们得救脱离甚么？我们若要完全且详细解答这问题，就要题起数百项事物，包括脾气、个性、自傲和嫉妒。每个人都有脾气、天然个性、自傲、或嫉妒的问题。你甚至对在聚会中作美好见证的人，也会觉得嫉妒。我们何等需要在基督的生命里得救！虽然我们需要得救脱离数百项事物，但在罗马书里，使徒保罗只论到一些我们需要得救脱离的主要事物，包括罪、世俗、天然、个人主义和分裂。
7This life saves us from all kinds of negative things. It is not the life of Christ, however, that saves us from hell or from God’s judgment, because we have already been saved from these things through the death of Christ on the cross for our sins. Although we were sinful and destined to be eternally condemned by God, Christ’s death has solved this problem. Therefore, by the death of Christ we have been saved from hell and from the eternal judgment of God. This salvation has been accomplished once for all. Nevertheless, Paul says that “we shall be saved in His life,” indicating that we still need to experience the saving life of Christ. From what are we saved? If we would answer this question fully and in detail, we would need to mention hundreds of items, including temper, disposition, self-pride, and jealousy. Everyone has a problem with temper or with the natural disposition or with self- pride or with jealousy. You may even feel jealous of someone who gives a good testimony in the meeting. How much we need to be saved in the life of Christ! Although we need to be saved from hundreds of items, in the book of Romans the Apostle Paul deals with just a number of major things from which we need to be saved, including sin, worldliness, naturalness, individualism, and divisiveness
在生命里得救脱离罪的律
SAVED IN LIFE FROM THE LAW OF SIN
8让我们首先来看在生命里得救脱离罪的律。罗马八章二节说，『因为生命之灵的律，在基督耶稣里已经释放了我，使我脱离了罪与死的律。』本节不是仅仅说到罪，乃是说到罪的律。所有消极的事物，如脾气和自傲，都与这律有关。你无法胜过你的脾气，原因是你的脾气牵涉到罪的律。有一种律使你发脾气、骄傲、嫉妒。例如，我若将球扔在空中，不需要祷告叫球落在地上，地心引力的律自然会使球落下。同样，我们发脾气并不需要帮助，因为照著罪的律在我们里面的工作，我们自然而然就发脾气。不但如此，我们不需要努力骄傲或嫉妒，因为罪的律在我们里面产生骄傲和嫉妒。说谎也是罪的律的结果。基督徒知道不该说谎，但几乎所有的基督徒都以一种或另一种方式说过谎；即使只是装出虚假的外貌或表情，也是说谎。说谎和所有其他罪恶的事一样，不是我们受教导而作的，乃是来自我们里面罪的律。
8Let us first consider being saved in life from the law of sin. Romans 8:2 says, “For the law of the Spirit of life in Christ Jesus has freed me from the law of sin and of death.” This verse speaks not merely of sin, but of the law of sin. All negative things such as temper and self- pride are related to this law. The reason you cannot overcome your temper is that your temper is involved with the law of sin. There is a certain law that causes you to lose your temper, to be proud, and to be jealous. For example, if I throw a ball into the air, there is no need to pray that it will fall to the ground. The law of gravity will automatically cause the ball to fall. Likewise, we need no help in losing our temper, for we lose it spontaneously according to the working of the law of sin within us. Furthermore, there is no need for us to try to be proud or jealous, because the law of sin produces pride and jealousy in us. The speaking of lies is also an issue of the law of sin. Christians know that they should not tell lies, but in one way or another nearly all Christians have lied, even if it was just in putting on a false appearance or expression. Lying, like all other sinful things, is not something we are taught to do; it comes from the law of sin within us.
9为了使你们对这事实有深刻的印象，我要用『律』字作动词。罪的律『律』我们；我们都已被这律所『律』，无法逃避罪的律在我们里面『律』我们。照著八章二节，这罪的律也是死的律。当这律『律』我们时，我们就不但陷于罪中，也陷于死里。惟有在基督的生命里，我们才能得救脱离这可怕的律。许多大哲学家，尤其中国的道德思想家，曾想要征服这律。某些中国哲学家说到理欲之争。这就是保罗在罗马七章二十三节所说的：『但我看出我肢体中另有个律，和我心思的律交战，藉著那在我肢体中罪的律，把我掳去。』中国的道德思想家所说的理，就是善的律；他们所说的欲，就是将我们带到死里的罪的律。我们凭著自己的努力，无法征服罪的律。脱离这律惟一的路，乃是八章二节里所启示的路：『因为生命之灵的律，在基督耶稣里已经释放了我，使我脱离了罪与死的律。』
9In order to impress you with this fact, I would like to use the word “law” as a verb. The law of sin “laws” us; we all have been “lawed” by this law. We simply cannot escape the “lawing” of the law of sin within us. According to 8:2, this law of sin is also the law of death. When this law “laws” us, we are involved not only with sin but also with death. Only in the life of Christ can we be saved from this dreadful law. Many great philosophers, especially the Chinese ethical thinkers, have tried to conquer this law. Certain Chinese philosophers spoke of the war between the principle and the lust. This is just what Paul refers to in Romans 7:23: “But I see a different law in my members, warring against the law of my mind and making me captive in the law of sin which is in my members.” What the Chinese ethical thinkers have referred to as the principle is the law of good, and what they have referred to as the lust is the law of sin that brings us into death. By our own efforts we are unable to conquer the law of sin. The only way to be free from this law is the way revealed in 8:2: “For the law of the Spirit of life in Christ Jesus has freed me from the law of sin and of death
生命之灵的律
the law of the Spirit of life
10罗马八章二节说到生命之灵的律。神不但是灵，也是生命。那是灵的神，在我们里面是生命。因为这生命是那灵，那灵就称为生命之灵。每个生命都有一个律，生命之灵也有生命之灵的律。鸟生命的律是飞，狗生命的律是吠，猫生命的律是捉老鼠，鸡生命的律是下蛋，苹果树生命的律是结苹果。不需要教苹果树结苹果，因为在苹果树的生命里有个律，这律会『律』牠，使牠结出从其类的果子。我们堕落的生命也有律，就是罪与死的律。我们在基督里的信徒有永远的生命，神圣的生命，这生命实际上就是神自己。因为这生命是最高的生命，这生命的律就是最高的律。生命之灵的律乃是神圣生命自然的功能。所以，我们有最高的生命，带著最高的律和最高的功能。
10Romans 8:2 speaks of the law of the Spirit of life. God is not only the Spirit, but life also. The very God who is the Spirit is life in us. Because this life is the Spirit, the Spirit is called the Spirit of life. Every life has a law, and the Spirit of life also has its law. The law of the bird life is to fly, the law of the dog life is to bark, the law of the cat life is to catch mice, the law of the chicken life is to lay eggs, and the law of the apple tree life is to produce apples. There is no need to teach an apple tree to produce apples, for in the life of an apple tree is a law that “laws” it to produce fruit of its own kind. Our fallen life also has a law, the law of sin and death. As believers in Christ, we have the eternal life, the divine life, the life which is actually God Himself. Because this life is the highest life, its law is the highest law. The law of the Spirit of life is the spontaneous function of the divine life. Therefore, we have the highest life with the highest law and the highest function.
11约翰福音说到那灵，也说到生命，却没有说到生命之灵的律。在这事上，罗马八章是约翰福音的进展。在罗马八章，除了灵与生命，还加上了律的观念，生命自然功能的观念。因为约翰福音没有说到生命的功用，这卷书就没有给我们应用生命的路。但随著罗马八章二节里所说生命之灵的律，我们就有路应用神圣的生命。生命之灵的律释放我们脱离罪与死的律。与这神圣之律合作的路，就是将我们的心思置于灵。你的脾气或任何其他消极的事物在你里面兴起来时，不要试著压制牠；乃要将你的心思，你的全人转向调和的灵，并呼求主耶稣的名。心思置于灵乃是生命。这生命有一个律，就是一个自然的功能，释放我们脱离罪与死的律。藉著将我们全人置于灵，我们自然就将我们里面神圣的生命应用到我们的处境里，而使我们得著释放。我们这样得释放脱离罪的律时，就觉得我们在诸天之上，罪在我们的脚下。
11The Gospel of John speaks of the Spirit and also of life, but it says nothing of the law of the Spirit of life. In this matter Romans 8 is a progression from the Gospel of John. In Romans 8 the concept of law, the spontaneous function of life, is added to the Spirit and life. Because the Gospel of John does not speak of the function of life, this book does not give us the way to apply life. But with the law of the Spirit of life spoken of in Romans 8:2, we have the way to apply the divine life. The law of the Spirit of life sets us free from the law of sin and of death. The way to cooperate with this divine law is to set our mind on the spirit. When your temper or any other negative thing rises up in you, do not attempt to suppress it. Instead, turn your mind, your being, to the mingled spirit and call on the name of the Lord Jesus. The mind set on the spirit is life. This life has a law, a spontaneous function, that sets us free from the law of sin and of death. By setting our being on the spirit, we spontaneously apply the divine life within us to our situation, and we are set free. When we are freed from the law of sin in this way, we have the sense that we are in the heavens and that sin is under our feet
12然而，我们有天然的倾向，想要自己对付消极的元素。有时候甚至小孩子也很顽固，拒绝母亲的帮助，想要独自解决他们的问题。其实小孩子只要享受母亲所能为他作的，那会好得多。同样，得拯救脱离罪的律的路，就是将我们全人置于灵，并享受神圣生命自然的工作。
12However, we are naturally inclined to try to deal with the negative elements ourselves. Sometimes even little children are so stubborn that they refuse the help of the mother and try to solve their problems alone. It is much better for a child to simply enjoy what his mother can do for him. Likewise, the way to be saved from the law of sin is to set our being on the spirit and to enjoy the spontaneous working of the divine life
13哲学家竭尽所能，努力对付罪，但他们找不著路。正如我们所看见的，路乃是见于罗马八章。为著我们灵里神圣的生命赞美主！今天我们的灵与神圣的灵调和，由神圣的灵内住，并且我们能将我们的心思置于这调和的灵。我们这样作，就有路得释放脱离罪与死的律。我们的责任就是简单的合作，将心思置于灵。每当我们将心思置于灵，罪与死的律就受管制。
13Philosophers have exhausted themselves in their efforts to deal with sin, but they have not been able to find the way. As we have seen, the way is found in Romans 8. Praise the Lord for the divine life in our spirit! Our spirit today is mingled with and indwelt by the divine Spirit, and we can set our mind upon this mingled spirit. By doing this we have the way to be set free from the law of sin and of death. Our responsibility is simply to cooperate by setting our mind on the spirit. Whenever we set our mind on the spirit, the law of sin and of death is overruled
生命里的圣别
SANCTIFICATION IN LIFE
14我们在基督的生命里不但得救脱离罪，也脱离世俗。罗马六章二十二节说，『但现今你们既从罪里得了释放，作了神的奴仆，就有圣别的果子，结局就是永远的生命。』本节论到圣别的事。我没有读过一本关于圣别的书，说到圣别与生命有关。反之，其中多半仅仅说，圣别是藉著基督的血而有地位的改变。然而，六章二十二节表明圣别与生命有关，并且是生命的事。
14In the life of Christ we are saved not only from sin but also from worldliness. Romans 6:22 says, “But now, having been freed from sin and having been enslaved to God, you have your fruit unto sanctification, and the end eternal life.” In this verse we have the matter of sanctification. None of the books I have read on sanctification relates sanctification to life. On the contrary, most of them merely say that sanctification is a change of position through the blood of Christ. However, 6:22 shows that sanctification is related to life and that it is a matter of life
15罗马书这几章里所启示的圣别，不是外面地位的圣别，乃是里面性质的圣别。圣别就是得救脱离凡俗或世俗。我们生来都是凡俗、世俗的。不但我们外面的行为和举止必须与世界分别；我们的性情，就是我们这个人，也必须分别。你买一双鞋，也许很谨慎，不买世俗的样式。然而，你若只考虑样式，也许是在买鞋的事上圣别，但这不是里面藉著生命得圣别。要在买鞋的事上，里面藉著生命得圣别，你就该将你的心思置于灵，向主祷告，并问祂要穿怎样的鞋。你若这样接触主，里面的膏油涂抹就会教导你买甚么鞋。然后你的买鞋，就不会照著宗教的教导或观念，乃会照著里面的生命。你的日常生活若照著里面的生命，不照著教训和规条，你在买鞋时就不会是凡俗或世俗的。但主要的点不是买合式的鞋；甚至在买一双鞋的过程中，你里面也藉著生命得圣别。你的鞋或你这人就不会是凡俗的。圣别不仅仅是外面的行为；圣别全然是我们受生命之灵的律所管治的里面之人的事。
15The sanctification revealed in these chapters of Romans is not outward positional sanctification but inward dispositional sanctification. To be sanctified is to be saved from being common or worldly. By nature we all are common and worldly. Not only our outward conduct and behavior must be separated from the world, but even our disposition, our very being, must be separated also. In buying a pair of shoes, you may be careful not to purchase a worldly style. However, if you consider only the style, you may be sanctified in buying shoes, but this is not the inward sanctification by life. In order to be sanctified inwardly by life in buying shoes, you should set your mind on the spirit, pray to the Lord, and ask Him what kind of shoes He would like to wear. If you contact the Lord in this way, the inward anointing will teach you what shoes to buy. Then you will buy shoes not according to religious instructions or concepts, but according to the inner life. If your daily life is according to the inner life, not according to teachings and regulations, you will not be common or worldly in buying a pair of shoes. But the main point is not buying the proper shoes; it is that even in the process of buying a pair of shoes you are sanctified inwardly by life. Neither your shoes nor your being will be common. Sanctification is not merely outward behavior; it is altogether a matter of our inward being, which is governed by the law of the Spirit of life.
16里面的膏油涂抹也会影响我们的发型。关于我们头发的长度或样式，我们该祷告：『主耶稣，我的头发如何？主，我在意你，也在意你生命之灵的律。主，你活在我里面。在我头发的事上，我要与生命之灵的律合作。』你若这样祷告，就会在性质上圣别，并且你会知道该如何理发。不要关切别人的赞美或他们的批评，乃要单单在意你里面生命之灵的律。
16The inward anointing will also affect the way we style our hair. Concerning the length or style of our hair, we should pray, “Lord Jesus, what about my hair? Lord, I care for You and for the law of the Spirit of Your life. Lord, You are living within me. In the matter of my hair, I want to cooperate with the law of the Spirit of life.” If you pray in this way, you will be dispositionally sanctified and you will know how your hair should be cut. Do not be concerned about either the praise of others or their criticism. Instead, simply care for the law of the Spirit of life within you.
在生命里长大最好的路
THE BEST WAY TO GROW IN LIFE
17性质上的圣别不但是生命的事，也带给我们更多的生命。在生命里长大最好的路，就是藉著生命在性质上被圣别。我们里面越藉著生命得著圣别，生命就越分赐给我们。你越与内里圣别的过程合作，就越享受生命。为这缘故，六章二十二节说到，『有圣别的果子，结局就是永远的生命。』圣别是藉著生命而得的，圣别也带进生命。这完全是藉著生命并为著生命的事。我们越将我们全人置于灵，就越与世界和一切凡俗的事物有所分别。这样的圣别带进更多的生命，使我们在生命里长大。
17Dispositional sanctification is not only a matter of life; it also brings more life to us. The best way to grow in life is to be dispositionally sanctified by life. The more we are sanctified within by life, the more life will be imparted to us. The more you cooperate with the process of inward sanctification, the more life you will enjoy. For this reason 6:22 speaks of “fruit unto sanctification, and the end eternal life.” Sanctification is brought about by life and it also brings in life. It is wholly a matter by life and for life. The more we set our being upon the spirit, the more we are separated from the world and all that is common. Such a sanctification issues in more life for our growth in life