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罗马书生命读经 · 第60篇

三一神的分赐为著完成祂的定旨

The Dispensation Of The Triune God For The Fulfillment Of His Purpose
1罗马书是一卷包罗万有的书,是基督徒生活以及召会生活的摘要。这卷书所传达并隐含的启示,是无法述尽说竭的。我们说隐含的启示,意思是说,这启示并非直接而清楚的传达出来,乃是隐含在直接传达的话语中。在神的话语里,隐含的话往往比直接陈述的话更为重要。在本篇信息中,我们要来看罗马书中所隐含的一个启示:三一神的分赐为著完成祂的定旨。
1Romans is an all-inclusive book, a summary both of the Christian life and of the church life. It is impossible to exhaust the revelation conveyed and implied in this book. To say that revelation is implied means that it is not conveyed directly and explicitly, but that it is implied by what is directly conveyed. In the divine Word what is implied is often more important than what is directly stated. In this message we shall consider one of the implied revelations in the book of Romans: the dispensation of the Triune God for the fulfillment of His purpose
神永远的定旨
GOD’S ETERNAL PURPOSE
2神永远的定旨乃是要为基督得著一个身体。这身体就是宇宙召会。宇宙召会需要在各地的地方召会中得著彰显。三一神的分赐为著完成祂永远的定旨,与众地方召会大有关系。神要完成祂的定旨,就必须将祂自己分赐到祂所拣选的人里面。这正是神今天在我们身上所作的事。
2God’s eternal purpose is to have a Body for Christ. This Body is the universal church. The universal church needs to be expressed in various localities in local churches. The dispensation of the Triune God for the fulfillment of His eternal purpose has much to do with the local churches. In order to fulfill His purpose, it is necessary for God to dispense Himself into His chosen people. This is the very thing that God is doing with us today
三一乃是为著分赐
TRIUNE FOR DISPENSATION
3神为要将祂自己分赐到我们里面,祂就必须是三一的。三一神不是为著道理或神学,乃是为著将祂自己分赐到祂的子民里面,好得著一个
3In order for God to dispense Himself into us, He must be triune. The Triune God is not for doctrine or for theology, but for dispensing Himself into His people in order to have a Body to express Christ
4身体来彰显基督。
4
5『分赐』一辞的意思就是分配。假设我们有一大罐果汁,我们若要请人喝这罐果汁,就必须找一个方法,把罐子里的果汁分赐到他们里面。最好的方法就是把果汁倒在杯子里,然后分配给在场的每一个人。果汁本来是在罐子里,但如今已经在那些接受分赐的人里面。当我们说到三一神的分赐,我们的意思是说,神将祂自己分配给我们,然后又将祂自己分赐到我们这人里面,就像果汁从罐子里分赐到喝的人里面一样。在祂的分赐里,神事实上是进到我们这人里面,充满我们这个器皿,并且与我们成为一。这就是三一神的分赐,为著完成祂的定旨。
5The word dispense means to distribute. Suppose we have a large container of juice. In order for people to drink the juice, we must find a way to dispense the juice from the container into them. The best way is to pour the juice into cups and then distribute it among the people present. The juice used to be in the container, but now it is in the people into whom it has been dispensed. When we speak of the dispensation of the Triune God, we mean that God distributes Himself to us and then dispenses Himself into our being just as the juice is dispensed from the container into those who drink it. In His dispensation, God actually enters into our being, fills our vessel, and becomes one with us. This is the dispensation of the Triune God for the fulfillment of His purpose.
6神为了要将祂自己分赐到祂所拣选的人里面,祂就必须是三一的;也就是说,祂必须是父神、子神、灵神。虽然我们的神是三一的,我们却拒绝『三神论』,因为三神论的说法是:三一神的三者乃是三位分开的神。我们没有三位神;我们只有独一的三一神─父、子、灵。我们已经指出,神格的三一不是为著神学,乃是为著分赐。神并不盼望单独的存在;祂渴望将祂自己分赐到祂所创造、拣选并呼召的人里面。阿利路亚,我们就是那一班人,神要将祂自己分赐到我们里面!这一点隐含在罗马书里。我们现在先来看这卷书所启示的三一神,然后再来看神的分赐。
6For God to dispense Himself into His chosen people, He must be triune; that is, He must be God the Father, God the Son, and God the Spirit. Although our God is triune, we reject tritheism, which is the doctrine that the Three of the Trinity are three distinct Gods. We do not have three Gods—we have the unique Triune God, the Father, the Son, and the Spirit. We have indicated that the Trinity of the Godhead is not for theology, but for dispensing. God does not desire to exist alone. He longs to dispense Himself into men created, chosen, and called by Him. Hallelujah, we are those men, and God wants to dispense Himself into us! This is implied in the book of Romans. Let us now consider the Triune God as revealed in this book and then consider God’s dispensation.
永远受颂赞的神
GOD BLESSED FOREVER
7罗马九章五节说到基督:『祂是在万有之上,永远受颂赞的神。』许多基督徒读过罗马书,却没有注意到这节圣经里所包含的这个宣告。这节说基督是神,是永远受颂赞的。基督是神,是在万有之上─在人、天使、诸天、以及全地之上。基督就是那位已经受颂赞,还要永远受颂赞,并且是在万有之上的神。那是我们的救主和生命的基督,就是神自己。基督徒争论基督的神性,并且辩论基督到底是不是神,实在非常羞耻。根据这节圣经,基督乃是在万有之上,永远受颂赞的神。
7Romans 9:5 speaks of “Christ, Who is over all, God blessed forever.” Many Christians have read the book of Romans without noticing the declaration contained in this verse. This verse says that Christ is God, blessed forever. As God, Christ is over all things: man, angels, the heavens, and the earth. Christ is the very God who has been and will be blessed forever and who is over all. The Christ who is our Savior and our life is God Himself. It is a shame that Christians argue about the deity of Christ and debate whether or not Christ is God. According to this verse, Christ is the God who is over all and blessed forever
神差来自己的儿子
GOD SENDING HIS OWN SON
8八章三节说,神差来了自己的儿子。八章三节的神,当然就是九章五节的神。基督是神的儿子。这位基督既是神的儿子,又是神自己;那么,我们怎么解释,这位独一的神差来自己的儿子?根据九章五节,基督是神。根据八章三节,神差来自己的儿子,就是基督。这指明基督是神,也是神的儿子。这使我们想起以赛亚九章六节,那里说,有一婴孩称为全能的神,有一子称为永远的父。这里给我们看见三一神的奥秘:神是三,但祂仍然是一。
8Romans 8:3 says that God sent His own Son. The God in 8:3 is, of course, the very God in 9:5. Christ is God’sS on. How can we explain, then, that the unique God sent His own Son when Christ is both the Son of God and God Himself? According to 9:5, Christ is God. According to 8:3, God sent His own Son, who is Christ. This indicates that Christ is both God and the Son of God. This reminds us of Isaiah 9:6. This verse says that a child is called the mighty God and that a son is called the eternal Father. Here we see the mystery of the Triune God: God is three, yet He remains one
神儿子的死
the death of God’sS on
9现在我们回头来看罗马五章十节,这节说,我们藉著神儿子的死得与神和好。这节指明神的儿子曾经死过。但是神的儿子怎么可能会死?依我看,这节若说耶稣的死,就比较容易明白。但是,这节却说神儿子的死。无论我们能不能明白,这都是一件事实,就是当我们还作仇敌的时候,我们就藉著神儿子奇妙的死,得与神和好。不仅如此,照著五章十节,我们现今更要在祂的生命里得救。这指明死了的这位仍有生命。这含示基督的复活。
9We turn now to 5:10, which says that we were reconciled to God through the death of His Son. This verse indicates that the Son of God once died. But how is it possible for the Son of God to die? To me, this verse would be more understandable if it spoke of the death of Jesus. However, it speaks of the death of God’sS on. Whether we can understand this or not, it is a fact that, even when we were enemies, we were reconciled to God by the wonderful death of the Son of God. Furthermore, according to 5:10, now we are being saved in His life. This indicates that the One who died still has life. This implies Christ’s resurrection.
在复活里
DESIGNATED THE SON OF GOD
标出为神的儿子
IN RESURRECTION
10罗马一章三至四节说,神的儿子,我们的主耶稣基督,按肉体说,是从大卫后裔生的,按圣别的灵说,是从死人的复活,以大能标出为神的儿子。在这两节经文里,所有与基督有关的名称,都与神的分赐有关。若不是为著神的分赐,神的儿子就不需要成为耶稣基督。乃是为著分赐,神的儿子才需要成为一个人(耶稣),也需要成为受膏者(基督)。不仅如此,惟有藉著分赐,神的儿子耶稣基督才能成为我们的主。因著基督已经分赐到我们里面,祂就不但是主,更是我们的主。按照三节,神的儿子按肉体说,是从大卫后裔生的。这里有肉体的元素。按照四节,基督按圣别的灵说,是从死人的复活,以大能标出为神的儿子。这里有那灵的元素。基督虽然已经是神的儿子,但祂还需要在复活里标出为神的儿子。在这两节经文里,有许多辞句含示三一神的分赐。虽然分赐一辞没有出现在这里,也没有出现在罗马书的其他地方,但分赐的事实仍然含示在其中。在一章三至四节中,关乎基督的每一件事,都是为著神的分赐。
10Romans 1:3 and 4 say that God’sS on, Jesus Christ our Lord, who came out of the seed of David according to the flesh, was designated the Son of God in power according to the Spirit of holiness out of the resurrection of the dead. All the titles related to Christ in these verses are related to God’s dispensation. Apart from God’s dispensation, there is no need for His Son to be Jesus Christ. It was for dispensation that the Son of God needed to be a man (Jesus) and to be the anointed One (Christ). Furthermore, only through dispensation could the Son of God, Jesus Christ, become our Lord. Because Christ has been dispensed into us, He is not only the Lord, but our Lord. According to verse 3, the Son of God came out of the seed of David according to the flesh. Here we have the element of the flesh. According to verse 4, Christ was designated the Son of God in power according to the Spirit of holiness out of the resurrection of the dead. Here we have the element of the Spirit. Although Christ was already the Son of God, He still needed to be designated the Son of God in resurrection. The various phrases in these verses imply the Triune God in His dispensation. Although the word dispensation is found neither here nor in the remainder of the book of Romans, the fact of dispensation is still implied. Everything related to Christ in 1:3 and 4 is for God’s dispensation
可以交替使用的辞
INTERCHANGEABLE TERMS
11现在我们来看八章;这一章里的启示和属灵的意义,是无法述尽说竭的。二节说到在基督耶稣里生命之灵的律。这一节里有许多东西是难以解释的:律、灵、生命、以及基督耶稣。请注意,保罗在这里不是说耶稣基督,乃是说基督耶稣。保罗在七至八节里题到神,然后在九节接著说到神的灵以及基督的灵。我们会看见,保罗在这几节里乃是说到三一神的分赐。
11Now we come to chapter eight, a chapter that is inexhaustible in its revelation and spiritual significance. Verse 2 speaks of the law of the Spirit of life in Christ Jesus. In this verse there are a number of things difficult to explain: law, Spirit, life, and Christ Jesus. Notice that here Paul does not say Jesus Christ, but Christ Jesus. In verses 7 and 8 Paul mentions God. Then in verse 9 he goes on to speak of the Spirit of God and the Spirit of Christ. As we shall see, in these verses Paul is speaking of the Triune God in His dispensation.
12保罗交替的使用神、神的灵、以及基督的灵这几个辞。他开始的时候是说到神,接著说到神的灵,然后说到基督的灵。但是保罗没有停在这里,他在十节说到基督,说基督在我们里面。在这短短的几节里,有四个神圣的名称交替著使用:神、神的灵、基督的灵、以及基督。这四个辞都是指同一位,就是三一神自己。神的灵就是神自己。不要将神的灵这个名称,解释为灵与神是不同的东西。在新约里,像神的爱和神的生命这些辞,意思都是说,爱和生命就是神自己。同样的原则,神的灵这个辞的意思是:灵就是神。基督的灵也是如此;这个名称的意思是:灵就是基督。从上下文来看,基督的灵就是神的灵。保罗从基督的灵再往前说到基督。因此,保罗藉著神的灵和基督的灵,把我们从神带到基督。保罗的思想是从神到神的灵,从神的灵到基督的灵,再从基督的灵到基督。因此,有神、神的灵、基督的灵、以及基督。不过,这四个辞全是指著独一的三一神说的。
12Paul uses the terms God, the Spirit of God, and the Spirit of Christ interchangeably. He begins with God, goes on to the Spirit of God, and then proceeds to the Spirit of Christ. But instead of stopping here, in verse 10 Paul speaks of Christ, saying that Christ is in us. In the span of a few verses, four divine titles are interchangeably used: God, the Spirit of God, the Spirit of Christ, and Christ. These four terms denote one being, the Triune God Himself. The Spirit of God is God Himself. Do not interpret this title to mean that the Spirit is something different from God. In the New Testament, phrases such as the love of God and the life of God mean that love and life are God Himself. In the same principle, the term the Spirit of God means that the Spirit is God. The same is true regarding the Spirit of Christ. This title means simply that the Spirit is Christ. According to the context, the Spirit of Christ is the Spirit of God. From the Spirit of Christ Paul proceeds to Christ. Thus, Paul takes us from God to Christ through the Spirit of God and the Spirit of Christ. Paul’s thought goes from God to the Spirit of God, from the Spirit of God to the Spirit of Christ, and from the Spirit of Christ to Christ. Therefore, we have God, the Spirit of God, the Spirit of Christ, and Christ. However, these four terms all refer to the unique Triune God
基督在我们里面
CHRIST IN US
13十节说基督在我们里面。这里的介系词『在…里面』(in)是非常值得注意的。基督这奇妙的一位的确是在我们里面!为要使基督能彀在我们里面,神必须是神的灵,神的灵必须是基督的灵,而基督的灵必须是基督。神若仅仅是神自己,祂就不能进到我们里面。这有两个原因。第一,神是神圣的、无限的,又是全能的。然而,我们是人,若没有人作中保,神就无法进到我们里面。其次,我们是有罪、不洁的。因著堕落,我们这个人的每一部分都是污秽的。圣别的神不可能住在这样有罪的人里面。要在神性与人性的深沟之间架起桥梁来,神就必须成为一个人,名叫耶稣。耶稣的意思是耶和华救主。这样一位耶稣为我们的罪死在十字架上,流出祂的宝血,洗去我们一切的污秽。阿利路亚,这位无限的神,竟成为有限的人,为我们死在十字架上!这样就将拦阻神进到人里面的障碍挪去。如今在基督里,这位无限、圣别的神就能彀进到我们里面。为这缘故,保罗在十节宣告说,基督在我们里面。
13Verse 1 0 says that Christ is in us. The preposition “in” here is most remarkable. Christ, the wonderful One, is actually in us! In order for Christ to be in us, God must be the Spirit of God, the Spirit of God must be the Spirit of Christ, and the Spirit of Christ must be Christ. If God were simply God Himself, He could not get into us. There are two reasons for this. The first is that God is divine, infinite, and almighty. However, we are human, and God cannot come into us without human mediation. Second, we are sinful and unclean. Because of the fall, every part of our being is defiled. It is impossible for a holy God to dwell in such sinful people. To bridge the gap between divinity and humanity, God had to become a man named Jesus. Jesus means Jehovah the Savior. As such a One, He died on the cross for our sins, shedding His blood to cleanse us from all defilement. Hallelujah, the infinite God became a finite man to die on the cross for us! This removed the barriers which hindered God from coming into man. Now in Christ the infinite, holy God can come into us. For this reason, in verse 10 Paul declares that Christ is in us.
14保罗不是说神在我们里面,乃是说基督在我们里面;这是很有意义的。这里的那灵将神和基督连在一起。那灵是神的灵,也是基督的灵。这些辞句是何等的深奥,真是述说不尽!
14It is significant that Paul does not say that God is in us, but that Christ is in us. The Spirit here joins God with Christ. The Spirit is both the Spirit of God and the Spirit of Christ. How profound and inexhaustible are all these terms
那灵安家在我们里面
THE SPIRIT MAKING HOME IN US
15十一节说,『然而那叫耶稣从死人中复活者的灵,若住在你们里面,那叫基督从死人中复活的,也必藉著祂住在你们里面的灵,赐生命给你们必死的身体。』根据十节,基督在我们里面,但根据十一节,那叫耶稣从死人中复活者的灵住在我们里面;也就是说,祂的灵安家在我们里面。在这一节里,我们看见三一神:那叫耶稣从死人中复活者(父),基督(子),以及那灵。这里我们看见三一神将祂自己分赐到我们里面。不仅如此,祂正安家在我们里面,甚至还赐生命给我们必死的身体。这就是三一神完满的分赐到我们的全人里面。
15Verse 11 says, “But if the Spirit of Him Who raised Jesus from among the dead dwells in you, He Who raised Christ Jesus from among the dead will also give life to your mortal bodies through His Spirit Who indwells you.” According to verse 10, Christ is in us. But according to verse 11, the Spirit of Him who raised Jesus from among the dead dwells in us; that is, His Spirit makes His home in us. In this verse we have the Triune God: He who raised Jesus from among the dead (the Father), Christ Jesus (the Son), and the Spirit. Here we see the Triune God dispensing Himself into us. Furthermore, He is making His home in us and even giving life to our mortal bodies. This is the full dispensation of the Triune God into our entire being
隐含的启示
implied revelation
16在十一节我们找不到三一或分赐这些辞,但三一神的分赐这件事实却隐含在其中;这里含示三一神,也含示三一神分赐到我们的全人里面。我们已经指出,父、子、灵全都包括在这节里。不仅如此,保罗说到赐生命给我们必死的身体,这话也含示分赐。这不是明言的启示,乃是隐含的启示,说到三一神分赐到信徒里面。
16In verse 11 we do not find the words triune or dispensing, but the fact of the dispensation of the Triune God is implied. The Triune God is implied here, and the dispensing of the Triune God into our being is also implied. We have pointed out that the Father, the Son, and the Spirit are all to be found in this verse. Furthermore, Paul’sword about life being given to our mortal bodies implies a dispensation. This is not an explicit revelation; it is an implied revelation of the dispensing of the Triune God into the believers
过程与分赐
PROCESS AND DISPENSATION
17保罗在十一节说到那叫耶稣从死人中复活者的灵。这不仅含示神的分赐,也含示使这个分赐成为可能所需要的过程。分赐需要一个过程;叫基督从死人中复活,就是这个过程的一部分。因此,那叫耶稣从死人中复活者的灵,若要住在我们里面,神就必须进入一个过程。保罗并不是只说那灵住在我们里面,因为那样说太直接了。他乃是说,那叫耶稣复活者的灵住在我们里面。这就含示其中所经过的过程。豫备食物好让人食用的过程,可以用来说明为著神的分赐所需要的过程。我们所吃的食物,大部分必须先经过过程,才能彀食用。例如,我的妻子并不是在市场上买了一条鱼回家,到了用餐的时候,就直接把这条鱼摆在桌子上。不,这条鱼必须经过彻底的调理之后,我们才可以吃。同样的原则,三一神已经经过了过程,好住在我们里面。十一节里的过程,由这一节间接的写法所表明。这整节经文实际上就是一句长而间接的陈述。这一节论到三件紧要的事:三一神、过程与分赐。神为要住在我们里面,就必须是一位经过完整过程的三一神。
17In verse 11 Paul speaks of the Spirit of Him who raised Jesus from among the dead. This implies not only God’s dispensation, but also the process required to make this dispensation possible. Dispensation requires a process. Raising Christ up from among the dead was part of this process. Hence, in order for the Spirit of Him who raised Jesus from among the dead to dwell in us, God had to become involved in a process. Paul does not say simply that the Spirit dwells in us. That would have been too direct. Rather, He says that the Spirit of the One who raised Jesus dwells in us. This implies the process that is involved. The preparation of food for eating can be used to illustrate the process required for God’s dispensation. Most of the things we eat must be processed before we eat them. For example, my wife does not buy a fish at the market and then bring it home and simply set it on the table at mealtime. No, the fish must be thoroughly prepared; only then can we eat it. In the same principle, the Triune God has passed through a process in order to dwell in us. The process in verse 11 is indicated by the very indirectness of the verse. The entire verse is actually one long, indirect statement. In this verse three crucial matters are covered: the Triune God, the process, and the dispensation. In order for God to indwell us, He has to be the Triune God who has passed through a complete process
18这个过程包含成为肉体、钉十字架和复活。神的儿子为我们死在十字架上之前,必须成为肉体来作人。藉著成为肉体,祂穿上了人性,带著血肉之体,成了一个人,名叫耶稣。惟有这样,祂才能彀在十字架上为我们的罪流出血来。因此,保罗在十一节论到基督复活的话里,含示祂的成为肉体与钉十字架。这些都与这个过程有关。我们的神不再是未经过过程的神。住在我们里面的这位,已经经过了完全的过程。住在我们里面的那灵就是子的实化,而子又是父的具体化身。父具体化身在子里面,子实化为那灵,而那灵住在我们里面。这就是那位经过了成为肉体、钉十字架与复活的过程,并将祂自己分赐到我们里面,现今又住在我们里面的三一神。
18This process involves incarnation, crucifixion, and resurrection. Before the Son of God could die for us on the cross, He had to be incarnated as a man. By incarnation He put on humanity with flesh and blood and became a man called Jesus. Only in this way was He able to shed His blood on the cross for our sins. Hence, Paul’sword regarding Christ’s resurrection in verse 11 implies His incarnation and crucifixion. All this is related to the process. Our God is no longer the unprocessed God. The One who dwells in us has been fully processed. The Spirit who indwells us is the realization of the Son, who is the embodiment of the Father. The Father is embodied in the Son, the Son is realized as the Spirit, and the Spirit indwells us. This is the Triune God who has been processed through incarnation, crucifixion, and resurrection, who is dispensing Himself into us, and who is now dwelling in us.
19十一节指明,三一神不仅一直将祂自己分赐到我们这人的中心─灵─里面,如十节所指明的,甚至也要分赐到我们必死的身体里,就是我们这人的外围部分。这就是说,三一神的分赐正在浸透我们全人。我越经历并享受这分赐,我就越在属灵上、精神上、以及身体上得著加力。我能从经历中见证,三一神的分赐不仅仅是个道理。那叫基督从死人中复活者的灵,还要赐生命给我们必死的身体。这太奇妙了!因此,十一节含示许多东西:三一神、过程、分赐、以及神圣的生命浸透我们全人。这就是三一神的分赐。
19Verse 1 1 indicates that the Triune God is being dispensed not only into our spirit, the center of our being, as indicated in verse 10, but even into our mortal body, the circumference of our being. This means that the dispensation of the Triune God is saturating our whole being. The more I experience and enjoy this dispensation, the more I am energized spiritually, psychologically, and physically. I can testify from experience that the dispensation of the Triune God is not mere doctrine. The Spirit of the One who raised Christ Jesus from among the dead gives life to our mortal bodies. How amazing! Verse 11, therefore, implies a great deal: the Triune God, the process, the dispensation, and the saturation of our entire being with the divine life. This is the dispensation of the Triune God.
三一神分赐的结果
the dispensation of the Triune God
乃是儿子的名分
ISSUING IN SONSHIP
20这样分赐的结果,乃是儿子的名分,就是将罪人变化成为神的儿子。我们从前是罪人,是神的仇敌,但如
20Such a dispensation issues in sonship. It transforms sinners into sons of God. Once we were sinners, enemies of God, but now we are sons of God
21今我们是神的儿子。
21
22十四节说,『因为凡被神的灵引导的,都是神的儿子。』我们被神的灵引导,由这事实我们就知道我们是神的儿子。日复一日,我们被住在我们里面的那灵所引导。你也许想去某个地方,但那灵却把你带到召会的聚会中。我们常常倾向于去作一些违反神性情的事,但内住的灵比我们更强;至终,祂引导我们,我们就跟随祂。这样的经历标明并证明,我们是神的儿子。在十五节可以看到另一个证明:『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。』我们是神的儿子,我们呼叫『阿爸,父』。藉著三一神的分赐,我们在生命上真正成为神的儿子。我们不是女婿。我们若仅仅是女婿,就无法这么甜美的呼叫『阿爸,父』。这可由一个人与父亲以及与岳父的关系来说明。人叫自己的父亲『爸爸』,是非常的自然,而且感觉非常甜美。但是他用同样的辞来称呼他的岳父,就没有那么自然,感觉也不会那么甜美。我们在生命里是神的儿子,这一点可由我们每次呼叫『阿爸,父』的时候,里面所享受那甜美的感觉来证明。我们这些神的儿子,里面有神的生命、神的性情、以及神儿子的灵。
22Verse 14 says, “For as many as are led by the Spirit of God, these are sons of God.” We know that we are sons of God by the fact that we are led by the Spirit of God. Day by day, we are led by the Spirit who indwells us. Perhaps you may desire to go to a certain place, but instead the Spirit leads you to the meeting of the church. We often are inclined to do things that are contrary to God’s nature, but the indwelling Spirit is stronger than we are. Eventually, He leads us, and we follow Him. Such experiences are a sign and a proof that we are sons of God. Another proof is seen in verse 15: “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.” As sons of God, we cry, “Abba, Father.” Through the dispensing of the Triune God, we have truly become God’s son sin life; we are not sons-in-law. If we were merely sons - in - law, we could not call, “Abba, Father,” so sweetly. This is illustrated by a man’s relationship to his father and to his father-in- law. When he calls his father “Dad,” it comes naturally and feels very sweet. But if he uses this term with respect to his father - in - law, it does not come naturally or feel sweet. The fact that we are God’ss on sin life is proved by the sense of sweetness we enjoy whenever we call, “Abba, Father.” As sons of God, we have within us the life of God, the nature of God, and the Spirit of the Son of God.
初熟的果子
THE FIRSTFRUIT
与那灵的代求
AND THE INTERCEDING OF THE SPIRIT
23照著二十三节,我们也有那灵初熟的果子。那灵初熟的果子乃是那灵的初尝,豫尝。今天我们有内住的灵,作我们享受神的豫尝。这个豫尝向我们保证,全享就要来到。二十六节启示那灵也是代求的灵。那灵在我们里面不断的为我们代求。我们也许以为我们是独自在祷告;然而,我们会发现,我们的祷告事实上乃是来自内住的灵。因著我们与祂是一,而且那灵是与我们的灵相调和,所以我们不一定能分辨,何者是出于我们,何者是出于祂。正如林前六章十七节所说,『但与主联合的,便是与主成为一灵。』我们祷告的时候,祂也祷告;祂祷告的时候,我们也祷告。因此,我们的祷告就是祂的祷告,祂的
23According to verse 23 we also have the firstfruit of the Spirit. The firstfruit of the Spirit is the first taste, the foretaste, of the Spirit. Today we have the indwelling Spirit as the foretaste of our enjoyment of God. This foretaste gives us the assurance that the full taste is coming. Verse 26 reveals that the Spirit is also the interceding Spirit. Inwardly, the Spirit is constantly interceding for us. We may think that we alone are praying, only to discover that our prayer actually comes from the indwelling Spirit. Because we are one with Him and the Spirit is mingled with our spirit, we cannot always discern what is of us and what is of Him. As 1 Corinthians 6:17 says, “He that is joined unto the Lord is one spirit.” When we pray, He prays, and when He prays, we also pray. Thus, our prayer is His prayer, and His prayer is ours
24祷告就是我们的祷告。
24THE ULTIMATE ISSUE OF GOD’S DISPENSATION
神分赐的终极结果
25照著罗马八章二十九节,神的独生子成了许多弟兄中的长子。这就是三一神分赐到我们里面的结果。这分赐使我们成为神的众子,成为长子的众弟兄。神的众子、长子的众弟兄,乃是构成基督身体的众肢体。因此,三一神分赐的终极结果,乃是产生众子,成为构成基督身体的众肢体。这是神完成祂永远定旨的路。祂定旨的完成,既不是藉著教训,也不是藉著组织,乃是藉著将祂自己这位经过过程的三一神分赐到我们全人里面。
25According to verse 29, God’son ly begotten Son has become the Firstborn among many brothers. This is the issue of the dispensation of the Triune God into us. This dispensation makes us the many sons of God, the many brothers of the Firstborn. These many sons of God and many brothers of the Firstborn are the members which constitute the Body of Christ. Therefore, the ultimate issue of the dispensation of the Triune God is to produce sons to be the members which constitute the Body of Christ. This is God’sway to fulfill His eternal purpose. His purpose is accomplished neither by teaching nor by organization, but by the dispensing of Himself as the processed Triune God into our being