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罗马书生命读经 · 第62篇

三一神的生命分赐到三部分的人里面

The Life Of The Triune God Dispensed Into The Tripartite Man
1在我们来看三一神的生命分赐到三部分的人里面之前，我们需要进一步说到三一神的分赐是根据祂的公义，藉著祂的圣别，而达到祂的荣耀。我们已经看见，公义是神的手续，圣别是神的性情，而荣耀是神的彰显。因此，神的分赐乃是根据祂公义的法则，藉著祂圣别的性情，而达到祂自己的彰显。神的彰显主要是在召会中。因此，三一神分赐的目标，乃是使神能彀在召会中得著彰显。
1Before we consider the life of the Triune God dispensed into the tripartite man, we need to say a further word about the dispensation of the Triune God according to His righteousness, through His holiness, and unto His glory. We have seen that righteousness is God’s procedure, holiness is God’s nature, and glory is God’sex press i on. God’s dispensation, therefore, is according to His righteous way, through His holy nature, and unto the expression of Himself. God’sex press i on is mainly in the church. Thus, the goal of the dispensation of the Triune God is that God may be expressed in the church
最高的义
THE HIGHEST RIGHTEOUSNESS
2在前面的信息里我们指出，神的义与基督的死有关，基督的死了结了一切消极的事物。因著人的堕落，创造里的每一件事物都变成不义的。例如，蚊子困扰我们就是不义。不仅如此，社会上的每一方面都是不义的。亚当乃是旧造的元首；他堕落之后，在神的眼中，他以下的一切都变成不义的。基督的死了结了这些不义的事，且满足了神公义的要求；因此，基督的死乃是最高的义。当基督死在十字架上时，我们也死了，因为我们在祂里面死了。我们在基督的死里与祂联合。这意思是说，不只基督自己的死是公义的，在神眼中，我们在基督里的死也是公义的。
2In the foregoing message we pointed out that God’s righteousness is related to the death of Christ, which terminated all negative things. Because of the fall of man, everything in creation has become unrighteous. For example, it is unrighteous for mosquitoes to pester us. Furthermore, there is unrighteousness in every aspect of society. Adam was the head of the old creation. When he fell, everything under his headship became unrighteous in the eyes of God. The death of Christ terminated these unrighteous things and fulfilled the requirements of the righteousness of God. Hence, the death of Christ is the highest righteousness. When Christ died on the cross, we died also, for we died in Him. We were identified with Christ in His death. This means that not only the death of Christ Himself is righteous, but also our death in Christ is righteous in God’se yes
活动中的圣别
HOLINESS IN ACTION
3然而，基督的死并不是终结，因为基督的死带进复活。在复活里，我们有了新生的起头，并且得著重生。不仅如此，基督的复活还有圣别的功能，其中包括变化与模成。至终，我们藉著圣别的过程，就模成神儿子的形像。这是圣别的主观经历。使人得以圣别乃是圣别的主观活动；这就是活动中的圣别。我们得以圣别，实际上就是复活的基督将神圣别的性情作到我们里面。这与所谓『圣洁派』的圣洁观念，截然不同。
3However, the death of Christ was not the end, for it ushered in the resurrection, in which we are germinated and generated. Moreover, with the resurrection of Christ there is the function of sanctifying, which includes transforming and conforming. Eventually, we by this process of sanctification shall be conformed to the image of the Son of God. This is the subjective experience of sanctification. Sanctification is the subjective activity of holiness; it is holiness in action. Sanctification is actually the resurrected Christ working God’sho ly nature into our being. This is vastly different from the concept of holiness found among so- called holiness people.
GLORIFICATION
圣别的结果─
THE ISSUE OF SANCTIFICATION
得荣
4圣别的结果乃是得荣，就是神的彰显。因此，三一神的分赐乃是达到祂的荣耀。圣别的结果就是得荣。得荣开始于五旬节那日。召会不是在五旬节出生的，而是在基督复活的那日出生的。彼前一章三节说，我们在基督复活时得了重生。当祂复活时，一粒麦子成了许多子粒，而形成一个饼，就是召会。（约十二24，林前十17。）因此，召会乃是在复活那日产生的。但是五旬节那日到底发生了甚么事？在那日，召会得著了荣耀。如果五旬节那日我们在召会的聚会中，我们一定会高声呼喊：『太荣耀了！』我们不会说到公义或圣别，因为我们会强烈的感受到荣耀。主耶稣用这样的话来开始祂在约翰十七章的祷告：『父阿，时候到了，愿你荣耀你的儿子，使儿子也荣耀你。』（1。）儿子如何荣耀父？祂乃是在一里荣耀父。约翰十七章里的一就是召会。圣徒的一乃是正当的召会生活。当这个一完全实现时，子就在召会中荣耀了父。这指明那里有正当的召会生活，父就在那里得著荣耀，因为召会生活将父彰显出来。因此，如果我们作为召会正常的聚集在一起，我们应当感受到，在我们的聚会中有荣耀。召会生活完全是一件得荣的事。召会不是神的手续，神的法则；召会乃是神的目标。神的心意乃是要在召会中得著荣耀。
4The issue of sanctification is glorification, the expression of God. Thus, the dispensation of the Triune God is unto His glory. The result of sanctification is glorification. Glorification began on the day of Pentecost. The church was born not at Pentecost, but on the day of Christ’s resurrection. First Peter 1:3 says that we were regenerated when Christ was resurrected. When He was resurrected, the one grain of wheat became the many grains to form the loaf, the church (John 12:24; 1 Cor. 10:17). Hence, the church was brought forth on the day of resurrection. But what was it that happened on the day of Pentecost? On that day the church was glorified. If we had been present at the meeting of the church on the day of Pentecost, we would have exclaimed, “What glory!” We would not have spoken about righteousness or sanctification, for we would have had an overwhelming sense of glory. The Lord Jesus began His prayer in John 17 with the words, “Father, the hour has come; glorify Your Son that the Son may glorify You” (v. 1). How does the Son glorify the Father? He glorifies the Father in oneness. The oneness in John 17 is the church. The oneness of the saints is the proper church life. When the oneness is realized in a thorough way, the Son glorifies the Father in the church. This indicates that wherever there is the proper church life, there is the glorification of the Father, for the church life expresses the Father. Therefore, if we gather together as the church in a normal way, we should have the sense that there is glory in our meetings. The church life is altogether a matter of glorification. The church is God’s goal; it is not God’s procedure or His way. God’sin tent i on is to be glorified in the church
越多圣别，就越多荣耀
THE MORE SANCTIFICATION
THE MORE GLORY
5召会的得荣开始于五旬节，但尚未达到终极完成。相反的，得荣的过程仍然一直在进行。就召会的光景而言，有些时候的荣耀比其他的时候多。在召会中到底有多少荣耀彰显出来，乃在于我们圣别的程度。篮球比赛的观众也许非常热切；然而，他们没有荣耀，只有兴奋，因为他们没有圣别。我们越让基督用祂圣别的性情浸透我们而得以圣别，我们作为召会聚在一起时，就越能彰显神。
5The glorification of the church that began at Pentecost has not yet reached its consummation. On the contrary, the process of glorification is still taking place. According to the condition of the church, there may be more glory at certain times than at others. How much glory is manifested in the church depends upon our degree of sanctification. The spectators at the basketball game may be very enthusiastic. However, with them there is no glory; there is only excitement, because there is no sanctification. The more we are sanctified through Christ’s saturating our being with His holy nature, the more we shall express God when we come together as the church.
6圣别基本上是个人的事，而得荣主要的是团体的事。假如在这一天中我向妻子发了脾气，这就破坏了我个人的圣别。虽然我向主认罪，也接受了祂的洁净，但在那天晚上的聚会中，可能众人都觉得荣耀，我却没有荣耀的感觉。因著我缺少圣别，所以我不能感受别人所感受到的荣耀。在我个人的生活中没有圣别，就使我在聚会中不能感受到荣耀。然而，我若终日留在与主的交通中，甚至在妻子为难我时也不例外；那么，那一天所发生的每一件事，就都对经历圣别的过程有所帮助。因此，在聚会中我就能感受到荣耀。这说明一个事实：我们越经历圣别，就越有分于得荣。荣耀─神在召会中的彰显─乃是神分赐的目标。然而，圣别是过程，公义是托住的立场。因此，三一神的分赐乃是根据祂的公义，藉著祂的圣别，而达到祂荣耀的目标。
6Sanctification is primarily an individual matter, whereas glorification is mainly a corporate matter. Suppose I lose my temper with my wife during the day. This damages my personal sanctification. Although I confess to the Lord and receive His cleansing, I may have no sense of the glory in the meeting that night, even though everyone else is conscious of it. Because I am short of sanctification, I cannot sense the glory which others can sense. I do not have the sanctification in my personal life to give me a sense of glory in the meeting. However, suppose I stay in fellowship with the Lord all day, even when my wife gives me a difficult time. Everything that happens during the day only helps the process of sanctification. Therefore, in the meetings, I will be able to sense the glory. This illustrates the fact that the more sanctification we experience, the more we shall participate in the glorification. Glory, the expression of God in the church, is God’s goal in His dispensation. However, sanctification is the process, and righteousness is the supporting ground. Therefore, the dispensation of the Triune God is according to His righteousness, through His holiness, and unto the goal of His glory
分赐到我们全人里面
DISPENSED INTO OUR WHOLE BEING
7现在，我们来看一件非常宝贵的事，就是三一神的生命分赐到三部分的人里面。神是三一的，而我们是有三部分的，这太奇妙了！
7Now we come to the very precious matter of the life of the Triune God dispensed into the tripartite man. How marvelous that God is triune and that we are tripartite
8罗马八章二节说到三一神的生命，十节启示这生命已经分赐到我们的灵里，使我们的灵成为生命。不仅如此，按照六节，这生命还能分赐到我们的心思里，使我们的心思也是生命。末了，十一节又揭示，神圣的生命甚至能彀分赐到我们必死的身体里。在这几节里，我们看见人的三部分：灵、魂（心思为代表）、以及身体。灵是中心，身体是圆周，心思则介乎其间。三一神的生命乃是从中心，经过中间部分达到圆周，一直分赐到我们全人里面。
8Romans 8:2 speaks of the life of the Triune God. Verse 10 reveals that this life has been dispensed into our spirit and has caused our spirit to become life. Furthermore, according to verse 6, this life can be dispensed into our mind and can cause our mind to be life also. Ultimately, as verse 11 discloses, the divine life can even be imparted into our mortal bodies. In these verses we see the three parts of man: the spirit, the soul (represented by the mind), and the body. The spirit is the center, the body is the circumference, and the mind is in between. From the center through the middle to the circumference, the life of the Triune God is being dispensed into our entire being.
分赐到我们里面的生命
THE LIFE THAT IS DISPENSED INTO US
9那要分赐到人三部分里面的生命，乃是三一神的生命。保罗在八章二节说到在基督耶稣里的生命之灵，这辞含示了三一神：那灵与子基督是用明言，而父神含示在那灵是神的灵这个事实里。因此，这里有神、基督和那灵。不过，重点不是三一神，乃是生命。这里说到生命之灵，实际上就是说，那灵是生命。这里的生命就是三一神的生命。
9The life that is to be dispensed into the three parts of man is the life of the Triune God. In 8:2 Paul speaks of the Spirit of life in Christ Jesus. In this phrase the Triune God is implied. The Spirit and Christ, the Son, are mentioned explicitly, whereas God the Father is implied by the fact that the Spirit is the Spirit of God. Hence, here we have God, Christ, and the Spirit. However, the main point is not the Triune God, but life. To speak of the Spirit of life is actually to say that the Spirit is life. The life here is the very life of the Triune God
10我们重生的时候，是在天然的生命之外，得著另一个生命。生命有许多种类：植物的生命、动物的生命、人的生命、以及神的生命。我们是人，都有肉身的生命和心理的生命。肉身的生命与心理的生命，在希腊文里分别由bios，白阿司，和psuche，朴宿克，来表示。但保罗在罗马八章说到生命时，又用了另一个希腊字zoe，奏厄。在圣经里，奏厄是指神的生命，神圣、无限、非受造、永远的生命。这是我们藉著信主耶稣所得著的生命，正如约翰三章三十六节所说：『信入子的人有永远的生命。』保罗在罗马八章二节、六节、十至十一节用这个希腊字来说到生命，指明神的分赐是要将奏厄分赐到我们里面。换句话说，神渴望将祂自己作为奏厄分赐到我们这人的三部分里面。神圣的奏厄分赐到我们里面，开始于我们重生的时候。根据八章二节，这生命就是那灵，而且这生命是在基督耶稣里。但如今藉著神的分赐，这生命也与我们发生关系。我们若没有这生命，就注定要灭亡。赞美主，当我们重生的时候，奏厄就分赐到我们的灵里！
10When we were regenerated, we received another life, a life in addition to our natural life. There are various kinds of life: plant life, animal life, human life, and divine life. As humans, we all have a physical life and a psychological life. The physical life and the psychological life are indicated by the Greek words bios and psuche respectively. When Paul speaks of life in Romans 8, however, he uses still another Greek word, the word zoe. In the Bible zoe denotes God’s life, the divine, infinite, uncreated, eternal life. This is the life we receive by believing in the Lord Jesus. As John 3:36 says, “He who believes in the Son has eternal life.” In verses 2, 6, 10, and 11 of Romans 8, Paul uses this Greek word for life to indicate that the dispensation of God is to dispense zoe into our being. In other words, God desires to dispense Himself as zoe into all three parts of man’s being. The dispensation of the divine zoe into us began when we were regenerated. According to 8:2, this life is the Spirit and it is in Christ Jesus. But now, through God’s dispensation, it also has something to do with us. Without this life, we are doomed to perish. Praise the Lord that when we were regenerated, zoe was dispensed into our spirit
漫长的过程
A LONG PROCESS
11神圣的生命要分赐到我们里面，首先必须经过一段漫长的过程，包括成为肉体、人性生活、钉十字架、埋葬、复活、升天以及降下。分赐到我们里面的生命，实际上乃是经过过程的三一神。在创世记一章一节时，这生命还不能分赐到人里面，因为那时这生命还没有经过必经的阶段。但如今这一个奇妙的生命完全可能分赐到我们里面。这生命是应时、便利的；我们只要呼求主耶稣的名，就能彀将这生命接受进来。
11In order for the divine life to be dispensed into us, this life first had to pass through along process involving incarnation, human living, crucifixion, burial, resurrection, ascension, and descension. The life dispensed into us is actually the processed Triune God. In Genesis 1:1 this life could not be dispensed into man, for as yet it had not passed through the necessary stages. But now it is fully possible for such a wonderful life to be dispensed into us. This life is present and available, and we can receive it simply by calling on the name of the Lord Jesus.
我们的灵是生命
OUR SPIRIT BEING LIFE
12八章十节说，『但基督若在你们里面，身体固然因罪是死的，灵却因义是生命。』这一节里的灵并不是圣灵，这可由保罗在这里用身体与灵作对比来证明。保罗说，身体是死的，灵却是生命。我们本以为他会说，灵是活的；然而他却说，灵是生命，是『奏厄』。我们呼求主耶稣的名，这奏厄就进到我们的灵里，使我们的灵成为奏厄。如今不仅三一神是生命，我们的灵也是生命。
12Romans 8:10 says, “If Christ is in you, though the body is dead because of sin, yet the spirit is life because of righteousness.” That the spirit in this verse is not the Holy Spirit is proved by the fact that here Paul contrasts the body with the spirit. Paul says that the body is dead but that the spirit is life. We would expect him to say that the spirit is living. Instead, he says that the spirit is life, or zoe. When we call on the name of the Lord Jesus, this zoe gets into our spirit and causes our spirit to become zoe. Now not only the Triune God is life, but our spirit is also life
13我们若看见这个，就有胆量对全宇宙，特别是对撒但宣告：我们的灵是生命。我们宣告说，我们这人至少有一部分是奏厄，就是我们的灵。哦，我们何等需要这个启示！愿我们都看见，我们不仅得救、重生了，并且我们全人最里面的部分已经成了生命。认识我们的灵是奏厄，对我们的日常生活会有莫大的帮助。当你受试探要发脾气的时候，不要压抑你的脾气，只要宣告说，『我的灵是奏厄！』照样，当你的妻子或丈夫为难你的时候，不要争辩，只要告诉对方说，你的灵是奏厄。我们这么说，就能彀抵挡撒但的试探。赞美主，我们的灵乃是奏厄！我这么有活力、有动力，原因乃在于我的灵是奏厄。然而，从前我多年在组织的基督教里，却没有人告诉我，我的灵是奏厄。人教导我各式各样宗教的作法，却没有人告诉我，我的灵是生命。现在我知道，神圣的奏厄已经分赐到我的灵里，进入我全人的中心。现今我知道，我的灵已经成了奏厄！
13If we see this, we shall have the boldness to declare to the whole universe and especially to Satan that our spirit is life. We shall proclaim that at least one part of our being, our spirit, is zoe. Oh, how we all need this revelation! May we see not only that we are saved and regenerated, but also that the innermost part of our being has become life. Knowing that our spirit is zoe will be a great help to us in our daily living. When you are tempted to lose your temper, do not suppress your anger. Instead, simply declare, “My spirit is zoe!” Likewise, if your wife or husband gives you a difficult time, do not argue, but tell the one troubling you that your spirit is zoe. Saying this enables us to resist Satan’s temptations. Praise the Lord, our spirit is zoe! The reason that I am so lively and energetic is that my spirit is zoe. However, I spent years in organized Christianity and no one told me that my spirit is zoe. I was instructed in various religious practices, but I was not told that my spirit is life. But now I know that the divine zoe has been dispensed into my spirit, into the center of my being. Now I know that my spirit has become zoe
不是明德，
NOT THE BRIGHT VIRTUE
乃是三一神作生命
BUT THE TRIUNE GOD AS LIFE
14孔子是一位伟大的伦理哲学家，他教导弟子要明『明德』。他所说的『明德』，实际上就是良心。孔子的弟子也许有明德，但我们却有神圣的生命。事实上，那位神圣者已经亲自进到我们里面，作我们的生命。明德与三一神这神圣的生命是无法比较的。
14Confucius was a great ethical philosopher who taught his disciples to develop what he called the inner bright virtue. What he called the bright virtue is actually the conscience. The disciples of Confucius may have a bright virtue, but we have the divine life. In fact, the very divine Being Himself has come into us to be our life. There is no comparison between the bright virtue and the Triune God as the divine life
15因著我们领悟我们的灵是生命，所以我们从前在中国，就能劝服许多哲学老师来信主耶稣。他们夸口知道如何明明德。我们先听他们说一会儿，然后告诉他们，他们所有的，不能与我们所有的相比。有些人很惊奇，真诚的询问下去。我们解释说，我们这些基督徒里面有三一神作我们的生命。我们告诉他们，他们所有的，不过是神所造的明德，但我们所有的，却是这明德的创造者。我们帮助他们看见，这位创造者已经经过成为肉体、人性生活、钉十字架和复活的过程。如今祂一面在升天里，另一面又随时可以进到任何呼求祂名的人里面。我们这样作见证，结果就有许多哲学老师向主敞开，呼求祂的名，接受祂进来作他们的生命。日后他们亲自作见证，说到明德与神圣生命的不同。我们这样传扬高品的福音，就带领了许多教授、医生、护士和律师归主。
15Because we realized that our spirit was life, we were able to convince a number of philosophical teachers in China to believe in the Lord Jesus. They boasted that they knew how to develop the bright virtue within. After listening to them for a while, we would tell them that what they had was nothing in comparison to what we had. Some of them were very surprised and inquired honestly about this. We explained that as Christians we have the Triune God in us as our life. We told them that what they have may be a bright virtue, something created by God, but what we have is the very Creator of this bright virtue. We helped them see that this Creator has passed through incarnation, human living, crucifixion, and resurrection. Now He is both in ascension and available to come into anyone who calls on His name. As a result of such a testimony, many of those philosophical teachers opened to the Lord, called on His name, and received Him into them to be their life. Then they themselves testified about the difference between the bright virtue and the divine life. By preaching the gospel on a high level in this way, we brought a good number of professors, doctors, nurses, and lawyers to the Lord
我们的心思成为生命
OUR MIND BECOMING LIFE
16我们已经强调过一个事实：因著基督住在我们里面，我们的灵就成为生命。但是我们的魂与身体又如何？我们来看六节：『因为心思置于肉体，就是死；心思置于灵，乃是生命平安。』这里我们看见，我们的心思也能是奏厄。当我们将心思置于灵时，我们的心思（代表我们的魂）也就成为奏厄。我们无须遵照孔子的作法来明明德；我们只要简单的将我们的心思置于灵，我们的心思就成为奏厄。这就是神圣的生命分赐到我们的魂里。我们在日常生活中，需要操练将我们的心思转向灵。你要说闲话么？将心思转向灵。你受试探要发脾气么？将心思转向灵。要丢弃道德、宗教的教训，回到神活的话上；这话启示我们，三一神的生命分赐到我们的灵里，使我们的灵成为生命；又启示我们，心思置于灵，乃是生命。我们所得著的，比明德、伦理、道德还高；我们是有三一神分赐到我们里面。有甚么能与这个相比？这不是哲学，也不是宗教的教训，乃是奏厄的生命分赐到我们的灵和我们的心思里。
16We have emphasized the fact that our spirit has become life because Christ dwells within us. But what about our soul and body? Consider verse 6: “For the mind set on the flesh is death, but the mind set on the spirit is life and peace.” Here we see that our mind can also be zoe.When we set our mind on the spirit, our mind, which represents our soul, becomes zoe. We do not need to follow the way of Confucius to cultivate the bright virtue. Instead, we simply set our mind on the spirit and our mind becomes zoe. This is the dispensation of the divine life into our soul. In our daily living, we need to practice turning our mind to the spirit. Are you about to gossip? Turn your mind to the spirit. Are you tempted to lose your temper? Turn your mind to the spirit. Drop the ethical and religious teachings and come back to God’s living Word, which reveals that the life of the Triune God is dispensed into our spirit to make our spirit life and also reveals that the mind set on the spirit is life. We have something higher than bright virtue, ethics, and morality—we have the Triune God dispensed into us. What can compare with this? This is not philosophy or religious teaching. It is the zoe life dispensed into our spirit and into our mind.
17生命分赐到我们必死的身体里十一节更多启示出神的分赐。这里保罗说，『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。』我对这节间接的写法感到惊奇。这节经文启示奏厄还能藉著那灵，分赐到我们必死的身体里。因此，不仅我们的灵和我们的心思是奏厄，甚至我们的身体也都满了奏厄。
17LIFE IMPARTED INTO OUR MORTAL BODIES Verse 11 reveals even more of God’s dispensation. Here Paul 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.” I marvel at the indirectness of this verse. This verse reveals that zoe can be imparted through the Spirit into our mortal bodies. Therefore, not only are both our spirit and our mind zoe, but even our body can be full of zoe
看见这异象
SEEING THE VISION
18我们都需要看见这异象，就是三一神的生命分赐到我们这人的三部分里面。我们若看见这神圣的异象，我们天然的伦理道德观念就会破灭。我们需要对主说，『主，我感谢你。自从你进到我里面，我的灵就成为生命。现今我若将心思置于灵，我的心思就也是生命。主阿，我何等赞美你！藉著你内住的灵，你的奏厄生命甚至能分赐到我必死的身体里。主，为著这事，我敬拜你。我享受这个，我也在这分赐里与你是一。』这就是三一神的生命分赐到三部分的人里面。藉著这样的分赐，三一神就与三部分的人成为一，三部分的人也与三一神成为一。乃是藉著神圣生命这样的分赐，我们得以成为神的儿子。不仅如此，藉著这样的分赐，我们就被变化，并模成基督的形像。这就是基督徒的生活，也是召会生活。
18We all need to see the vision of the dispensing of the life of the Triune God into the three parts of our being. If we see this divine vision, our natural concept of ethics and morality will be shattered. We need to say to the Lord, “Lord, I thank You. Since You came into me, my spirit has become life. Now if I set my mind on my spirit, my mind also will be life. O Lord, how I praise You! Through Your indwelling Spirit, Your zoe life can be dispensed even into my mortal body. Lord, I worship You for this, I enjoy this, and I am one with You in this dispensation.” This is the dispensation of the life of the Triune God into the tripartite man. Through such a dispensing the Triune God becomes one with the tripartite man, and the tripartite man becomes one with the Triune God. It is through this dispensation of the divine life that we become sons of God. Furthermore, it is by this dispensation that we are transformed and conformed to the image of Christ. This is the Christian life and the church life
生命人
MEN OF LIFE
19让我们从宗教、伦理、哲学的教训中，转回到圣言中关于神经纶之简单却深奥的启示。我们的神乃是三一神，祂经过了成为肉体、钉十字架、复活和升天的过程。如今祂是那包罗万有的灵，成了神圣的奏厄，给我们有分、经历并享受。首先，祂将自己分赐到我们的灵里，到我们全人的中心里。从中心，祂就扩展到我们的心思里，用奏厄浸透我们的心思。然后，祂还扩展到我们必死的身体里，使我们全人成为奏厄。这样，我们就成为『奏厄人』。阿利路亚，我们不是宗教人、道德人或伦理人；我们乃是生命人！
19Let us turn from religious, ethical, and philosophical teachings and come back to the simple yet profound revelation in the holy Word concerning God’s economy. Our God is the Triune God who has passed through incarnation, crucifixion, resurrection, and ascension. Now He is the all-inclusive Spirit to be the divine zoe for our participation, experience, and enjoyment. Firstly He dispenses Himself into our spirit, the center of our being. From the center, He spreads into our mind and saturates it with zoe. Then He expands into our mortal body and thereby makes our whole being zoe. In this way, we become men of zoe. Hallelujah, we are not men of religion, morality, or ethics—we are men of life!