Books
哥林多前书生命读经 · 第20篇

人的灵知道人的事，

The spirit of man knowing the things of man
1读经：哥林多前书1:9-12,17-31;2:1-16。
1and the Spirit of God knowing the things of God (2) Scripture Reading: 1 Cor. 1:9-12, 17-31; 2:1-16
忽略二灵
NEGLECTING THE TWO SPIRITS
2在林前二章十一节保罗说，『因为除了在人里面人的灵，在人中间有谁知道人的事？照样，除了神的灵，也没有人知道神的事。』我们若要知道人的事和神的事，就需要二灵，人的灵和神的灵。因为哥林多信徒忽略这二灵，他们就无法知道人的事或神的事。因此，在二章保罗似乎对他们说，『哥林多人哪，不要倚靠你们哲学的心思，要运用你们的灵，不要运用你们的魂或肉体。你们若运用你们的灵，并倚靠神的灵，就会知道你们的光景、情况、地位、需要和定命。除了人的灵，没有人知道这些人的事。因著不运用灵，却用你们哲学的心思，你们就偏离了目标。你们不知道人的事，也不知道你们自己。你们不知道你们的情况，也不领悟你们的光景何等可怜。我劝你们要运用你们的灵，正如我运用我的灵一样。因为我运用灵，我就知道关于你们的事。我知道你们的地位、光景和情况。』保罗对付哥林多信徒，的确是在灵里。保罗在四章二十一节说到一件事，非常清楚的指明，保罗写信给哥林多信徒时是在灵里。在这节保罗问：『你们愿意怎么样？是要我带著刑杖，还是要我在爱和温柔的灵里，到你们那里去？』保罗是完全在灵里的人。他能带著刑杖或带著温柔的灵到哥林多去。因著他在灵里，他就能说，『我的灵使我知道关于你们的事。我运用我的灵时，就领悟你们离开了在基督里的立场，你们不知道你们的定命，你们忽略在基督里所有的福分。你们不运用你们的灵，却高举你们的哲学和智慧，并照著你们的偏好拣选。然而，你们不知道这些关于你们自己的事，因为你们不运用灵。要忘掉你们的希腊头脑，并用你们重生的灵。这样你们就会知道人的事，就是关于你们自己的事。』
2In 2:11 Paul says, “For who among men knows the things of man, except the spirit of man which is in him? So also the things of God no one has known except the Spirit of God.” If we would know the things of man and the things of God, we need the two spirits, the human spirit and the divine Spirit. Because the Corinthian believers neglected these two spirits, they could know neither the things of man nor the things of God. Thus, in chapter two Paul seems to be saying to them, “Corinthians, instead of relying on your philosophical mind, exercise your spirit, not your soul or your flesh. If you exercise your spirit and rely on the Spirit of God, you will know your condition, situation, position, need, and destiny. No one knows these things of man except the spirit of man. By failing to exercise the spirit and instead using your philosophical mind, you have missed the mark. You do not know the things of man, and you do not know yourselves. You do not know your situation, and you do not realize how pitiful your condition is. I urge you to exercise your spirit just as I am exercising mine. Because I exercise the spirit, I know the things concerning you. I know your position, condition, and situation.” In dealing with the Corinthian believers Paul certainly was in the spirit. Something Paul says in 4:21 makes it very clear that Paul was in spirit as he wrote to the believers at Corinth. In this verse Paul asks, “What do you want? Shall I come to you with a rod, or in love and a spirit of meekness?” Paul was a person fully in the spirit. He could come to Corinth either with a rod or with a spirit of meekness. Because he was in the spirit, he could say, “My spirit causes me to know the things concerning you. As I exercise my spirit, I realize that you have departed from your standing in Christ, that you are ignorant of your destiny, and that you are neglecting the blessings which you have in Christ. Instead of exercising your spirit, you are exalting your philosophy and wisdom and are making choices according to your preferences. You, however, don’t know these things about yourselves, because you don’t exercise the spirit. Forget your Greek mentality and use your regenerated spirit. Then you will know the things of man, the things concerning yourselves.”
3保罗也领悟，哥林多信徒信靠他们哲学的智慧过于信靠神的灵。在二章他似乎告诉他们：『我到你们那里去的时候，不信靠我的智慧。虽然我受过最好的教育，但我与你们同在时，曾定了主意，不知道别的，只知道耶稣基督，并这位钉十字架的。我运用我的灵，我也信靠神的灵。所以，我在你们中间，是个在调和之灵里的人。因为我在灵里，我就知道你们的情况，我也知道神的事。我知道基督，就是神的智慧，神的能力。我甚至知道神的软弱总比人的能力更强壮，神的愚拙总比人的智慧更智慧。在我与神的灵调和的灵里，我知道神的事。神甚至向我启示了神的深奥。我不但知道神所作成和正在作的事；我甚至知道神自己的深奥，就是神所是的深奥。我所能作的，你们不能作，因为你们不倚靠二灵，就是你们人的灵和神的灵。』今天许多基督徒也忽略了这二灵。信徒多半持守二分法的道理─相信人由魂和体这两大部分组成。照著这观点，人的灵就等于人的魂。有些教导二分法的人甚至宣称，灵、魂、心、和心思都是同义辞。他们说灵就是魂，魂就是心，心就是心思。
3Paul also realized that the Corinthian believers trusted more in their philosophical wisdom than in the Spirit of God. In chapter two he seems to be telling them, “When I came to you, I did not trust in my wisdom. Although I had received an excellent education, when I was with you I determined not to know anything except Christ and Him crucified. I exercised my spirit, and I trusted in the Spirit of God. Therefore, when I was among you, I was a person in the mingled spirit. Because I am in the spirit, I know your situation, and I know the things of God. I know Christ, God’s wisdom and God’s power. I even know that God’s weakness is stronger than man’s power and that God’s foolishness is wiser than man’s wisdom. I came to know the things of God in my spirit mingled with the Spirit of God. God has even revealed the depths of God to me. I not only know the things God has done and is doing; I even know the depths of God Himself, the depths of God’s being. What I am able to do, you cannot do, because you do not rely on the two spirits, your human spirit and the Spirit of God.” Many Christians today also neglect these two spirits. The majority of believers hold to a doctrine of dichotomy—the belief that man is composed of two main parts, the soul and the body. According to this view, the spirit of man is identical to man’s soul. Some who teach dichotomy even claim that the spirit, the soul, the heart, and the mind are all synonymous. They say that the spirit is the soul, that the soul is the heart, and that the heart is the mind
4一九五四年，我和一位相信二分法的美国传教士谈话。在香港举行的一次特会结束时，他告诉我，他多么欣赏那次特会。然而，他无法赞同人的灵有别于人的魂的教训。他宣称灵与魂是相同的。我向他指出保罗在帖前五章二十三节的话。在那里保罗说到灵、与魂、与身子，特意用两个连接词。我问他根据这一节，他怎能坚持魂与灵是同义辞。然而，他仍固守魂与灵是相同的这观点。
4In 1954 I had a conversation with an American missionary who believed in dichotomy. At the end of a conference held in Hong Kong, he told me how much he appreciated the conference. However, he could not agree with the teaching that the human spirit is different from the human soul. He claimed that the spirit and the soul are identical. I referred him to Paul’sword in 1 Thessalonians 5:23. In this verse Paul speaks of the spirit and the soul and the body, purposely using two conjunctions. I asked him how, on the basis of this verse, he could insist that the soul and the spirit are synonymous. Nevertheless, he still held to the view that the soul and the spirit are the same
两个极端
TWO EXTREMES
5许多信徒对神的灵没有充分的领会。有些基要派信徒强调道理。许多时候，他们甚至害怕谈论那灵。他们没有正确留意新约中的二灵。尤其他们没有正确强调保罗书信中的二灵。因此，关于神的灵，基要派信徒代表一个极端。
5Many believers do not have an adequate understanding of the Spirit of God. Certain fundamentalists emphasize doctrine. In many cases they are even afraid of talking about the Spirit. They do not pay proper attention to the two spirits in the New Testament. In particular they do not place the proper emphasis on the two spirit sin the Epistles of Paul. Thus, the fundamentalists represent one extreme with respect to the Spirit of God.
6有些在五旬节运动或灵恩运动里的基督徒代表另一个极端，因为他们过于强调那灵特别的恩赐，如医病和说方言。在这些基督徒中间，许多人的情况与哥林多信徒的情况非常类似：他们过于强调方言和神迹。在许多事例中，人所以为的说方言和医病的事并不是真实的。照著行传二章，说方言必是说一种语言或本地话。真实的说方言不是仅由重复的声音组成。今天许多灵恩团体所实行所谓的说方言，若由语言学家记录并研究，语言学家会断定，他们所发出的声音不是任何语言或本地话的声音。在有些灵恩聚会中，说方言或繙方言都不是真实的。例如，有人也许发出一些声音，有人作了某种解释。在另一个场合中，同样的人也许发出同样的声音，却有全然不同的解释。在一个场合中，也许解释成劝勉人要在主面前谦卑，而在另一个场合中，也许解释为论到地震或主的来临。有些信徒非常留意运用所谓属灵的恩赐，却一点没有试过去分辨真假。有些基督徒团体非常强调神奇的医治。我曾在马尼拉参加一次神医大会，特意要看有没有真实医治的事例。在我所参加的聚会中，没有一个真正医治的事例。有些人宣称得医治，至终人所以为的这医治却证明仅仅是心理现象。没有永久的医治；一段期间以后，每个以为在那次聚会中得医治的人都和以前一样。
6Certain Christians in the Pentecostal movement or charismatic movement represent another extreme, for they overemphasize particular gifts of the Spirit, such as healing and speaking in tongues. The situation among many of these Christians is very similar to that of the believers in Corinth: they place too much emphasis on tongues and miracles. In many cases, the supposed occurrences of speaking in tongues and healing are not genuine. According to Acts 2, speaking in tongues must be the speaking of a language or dialect. Genuine tongues-speaking does not consist of the mere repetition of sounds. If the so-called speaking in tongues practiced in many charismatic groups today were recorded and studied by a linguist, the linguist would conclude that the sounds uttered are not that of any language or dialect. In some charismatic meetings neither the tongues- speaking nor the interpretation of the tongues is genuine. For example, someone may utter certain sounds, which are given a particular interpretation. On another occasion, the same person may utter the same sounds, but they are given an altogether different interpretation. On one occasion, the interpretation may be an exhortation to be humble before the Lord, whereas on another occasion, the interpretation may be a word about an earthquake or the Lord’s coming. Certain believers devote much attention to the exercise of so-called spiritual gifts without any attempt to discern what is genuine from what is false. In some Christian groups there is great emphasis on miraculous healing. I once attended a healing campaign in Manila purposely to see if there were any cases of genuine healing. In the meeting I attended there was not one instance of a real healing. Some claimed to be healed, but eventually this supposed healing was proved to be merely a psychological phenomenon. There was no permanent cure. After a period of time, everyone who was supposedly healed in that meeting was the same as before
7有些五旬节派的团体曾宣称，在他们的聚会中，人的牙齿神奇的补满了金子。我绝对不信这样的报导。为甚么神不使牙齿复原，而用金子补牙齿呢？那会更符合圣经的原则。不但如此，这样的神迹若真的发生了，新闻记者必定会知道，并且加以宣传。
7The claim has been made in some Pentecostal groups that in their meetings people’s teeth have been filled with gold miraculously. I absolutely do not believe such reports. Why would God not restore the teeth instead of filling them with gold? That would be more in agreement with the principle in the Bible. Furthermore, if such miracles had actually taken place, newsmen would learn of them and publicize them.
8一九六三年，我在一个五旬节派的团体参加了几次聚会。在其中一次聚会中，一个女人说了简短的方言。然后一位年轻人繙了很长的话。后来那团体的领头人向我承认，这位年轻人所繙的方言不是真实的。以后我在别处遇见这位年轻人，问他那次繙方言的事。我特别问他自己是否认为这个繙方言是真实的。他否认他所说的是要繙译那女人方言的信息。于是我题醒他，他当时对所有在场的人清楚指明，他在繙方言。我继续说，『我们不需要作这样的事。我确信你爱主。为甚么你不简单的传讲真理，并将基督的丰富供应别人？』今天基督教的情况与哥林多召会的情况非常相像。人的灵被忽略了，并且人通常认为灵与魂是相同的。不但如此，他们要不是因著道理的成见，忽略神的灵，就是过分强调属灵的恩赐，不辨真假。
8In 1963 I attended some meetings of a particular Pentecostal group. In one of these meetings, a woman gave a short word in tongues. Then a young man gave a long interpretation of that word. Later the leader of the group admitted to me that the interpretation given by this young man was not genuine. Much later I met this young man in another place and asked him about that interpretation he had given. In particular I asked him if he thought this interpretation was genuine. He denied that what he had spoken was intended to be the interpretation of that woman’s message in tongues. Then I reminded him that he had clearly indicated to all present that he was giving an interpretation. I went on to say, “There is no need for us to do such things. I definitely believe that you love the Lord. Why don’ty ou simply preach the truth and minister the riches of Christ to others?” The situation of today’s Christianity is very much like that of the church in Corinth. There is the neglect of the human spirit and often the identification of the spirit with the soul. Furthermore, there is either the neglect of the Spirit of God because of a preoccupation with doctrine, or an overemphasis on spiritual gifts, genuine or false
钉十字架的基督
THE CRUCIFIED CHRIST
9保罗对付哥林多的分裂和混乱时，不是倚靠道理，乃是根据对基督的经历。在林前二章一至二节他说，『弟兄们，从前我到你们那里去，并没有照著高超的言论或智慧，对你们宣传神的奥秘。因为我曾定了主意，在你们中间不知道别的，只知道耶稣基督，并这位钉十字架的。』钉十字架的基督，是使徒职事惟一的主题、中心、内容和本质。钉十字架的基督是神经纶的中心。保罗曾定了主意，在哥林多人中间不知道别的，只知道这位钉十字架的基督。
9In dealing with the division and confusion at Corinth, Paul did not depend on doctrine. Instead he took as his basis the experience of Christ. In 2:1 and 2 he says, “And I, when I came to you, brothers, came not with excellence of speech or wisdom, announcing to you the testimony of God. For I determined not to know anything among you except Jesus Christ, and this One crucified.” The crucified Christ was the unique subject, center, content, and substance of the apostle’s ministry. Christ crucified is the center of God’secon o my. Paul determined that, among the Corinthians, he would not know anything except this crucified Christ
主今天的恢复
THE LORD’S RECOVERY TODAY
10我们若没有保罗的职事，就不会认识神永远的定旨或祂的经纶。虽然彼得是领头的使徒，但他没有告诉我们关于基督身体的事。在彼得的著作里，最高的话是论到有分于神的性情：『藉这荣耀和美德，祂已将又宝贵又极大的应许赐给我们，叫你们既逃离世上从情欲来的败坏，就藉著这些应许，得有分于神的性情。』（彼后一4。）在保罗的著作里，用了许多辞句表明基督是包罗万有、延展无限的，祂是赐生命的灵，祂在神的经纶里是一切，对我们也是一切。在保罗的书信里，他也启示召会是基督的身体、基督的丰满、基督的居所、基督的新妇、甚至是新人。不但如此，保罗在他的职事里告诉我们，我们在基督里面，基督在我们里面，并且我们与基督联合成为一灵。在保罗的职事，完成的职事里，有中心的异象。这异象就是基督，神终极的彰显，成了赐生命的灵，为要将祂自己分赐到我们里面作生命，使我们成为祂身体上活的肢体，生机的彰显祂。这是保罗完成职事的中心异象。保罗是惟一向我们清楚指明这件大事的人。
10If we did not have the ministry of Paul, we would not know God’s eternal purpose or His economy. Although Peter was a leading apostle, he does not tell us anything about the Body of Christ. The highest word in Peter’s writings concerns the partaking of the divine nature: “Whereby are given unto us exceeding great and precious promises; that by these ye might be partakers of the divine nature” (2 Pet. 1:4). In Paul’s writings many terms are used to show that Christ is all-inclusive and extensive, that He is the life-giving Spirit, that He is everything in God’s economy and everything to us. In his Epistles Paul also reveals that the church is the Body of Christ, the fullness of Christ, the dwelling place of Christ, the bride of Christ, and even the new man. Furthermore, in his ministry Paul tells us that we are in Christ, that Christ is in us, and that we are joined to Christ as one spirit. In Paul’s ministry, the completing ministry, there is a central vision. This is the vision that Christ, the ultimate expression of God, has become the life-giving Spirit so that He may impart Himself into us as our life to make us living members of His Body to express Him organically. This is the central vision of Paul’s completing ministry. Paul is the only one to make this tremendous matter clear to us.
11主今天的恢复，乃是恢复保罗完成职事的中心异象。今天主首要的目标，不是恢复道理的真理。在已过的世纪里，主恢复了许多真理。例如，浸水施浸的真理恢复了。照著圣经，受浸必须藉著浸在水里。然而，这不是神经纶的中心目标，也不是保罗完成职事的一面。事实上，在林前一章十七节保罗宣告：『基督差遣我，原不是为施浸，乃是为传福音；并不用言论的智慧，免得基督的十字架落了空。』保罗受差遣，不是在仪式上为人施浸，乃是为传福音，将基督供应人，以产生召会，作基督的彰显，而成为神的丰满。（弗一23，三19。）然而，有些信徒宝贵浸水施浸的真理，甚至以此为根据而形成浸信会。还有一些关于道理的事被恢复了，但这些也不是保罗职事中心异象的元素。例如，关于长老治会、神医、和圣别的真理是照圣经的，却不是主今天恢复的中心。在主的恢复里，祂乃是要恢复包罗万有的基督这赐生命的灵，将祂自己分赐到信徒里面，并使他们成为祂活的身体。换句话说，主今天恢复的中心乃是基督与召会。
11The Lord’s recovery today is the recovery of the central vision of Paul’s completing ministry. The primary goal of the Lord today is not the recovery of doctrinal truths. During the past centuries, the Lord has recovered many truths. For example, the truth of baptism by immersion has been recovered. According to the Bible, baptism must be by immersion. However, this is not the central goal of God’secon o my, and neither is it an aspect of Paul’s completing ministry. In fact, in 1:17 Paul declares, “For Christ did not send me to baptize, but to preach the gospel, not in wisdom of speech, that the cross of Christ should not be made void.” Paul was sent not to baptize people in a formal way, but to preach the gospel, ministering Christ to others for the producing of the church as an expression of Christ. Nevertheless, certain believers treasure the truth of baptism by immersion and even take it as the basis to form the Baptist denomination. Other doctrinal matters have been recovered which also are not elements of the central vision of Paul’s ministry. For example, the truths regarding presbytery, divine healing, and holiness are according to the Scriptures, but they are not the focus of the Lord’s recovery today. In His recovery the Lord is seeking to recover the all-inclusive Christ as the life-giving Spirit who imparts Himself into the believers and makes them His living Body. In other words, the center of the Lord’s recovery today is Christ and the church
12每当人到我这里来，要为道理或实行争辩时，我就无心说多少。有些人想要与我们争论受浸或蒙头的事。关于姊妹的蒙头，有些人曾问：『为甚么在你们的聚会中，有许多姊妹不蒙头？难道你们不知道、不相信保罗在林前十一章关于这点所说的么？』对此我回答说，我们的确知道并相信保罗关于蒙头所说的。不但如此，我们的确照圣经实行这件事。然而，我们不强迫任何姊妹蒙头。不错，我们实行这真理，但不是在形式、律法上，如有些基督徒团体中所行的。我们领悟今天主所要恢复的中心的事，不是蒙头或别的道理、实行。主乃是在恢复基督作我们的生命和一切，以及召会作祂的身体，祂的丰满。我们同意受浸和蒙头是恢复的一些方面，但这些都不是中心。我再说，主恢复的中心是基督与召会：基督是神的具体化身，召会是基督的彰显。这就是神今天所要的；我们众人都要看见这点，这是极重要的。我们若要实现主的愿望，在地上有正确的召会生活作祂的彰显，并为祂的回来作豫备，我们就必须运用我们的灵，好知道人的事，我们也必须信靠内住的灵，好知道神的事。然后我们就会知道，神所要的不是说方言、医病、或神奇的恩赐。主恢复了这些事，但这些事不是祂恢复的中心或目标。主所要的不是说方言、医病、或将腿拉长；祂要一个由被祂自己充满、浸透、并注入的信徒所组成的召会，作祂的身体，使祂得彰显。为此，我们需要真正经历内住的灵，而不仅仅是经历那灵外面的恩赐。神要我们领悟，三一神─父、子、灵─经过了一个过程，包含成为肉体、人性生活、钉十字架、复活和升天。藉钉十字架，耶稣基督了结了旧造。藉复活，祂在新造里使我们有新生的起头。藉升天，祂得荣耀、被高举、登宝座、被立为主、并得神圣行政的使命。在这之后，祂作为包罗万有赐生命的灵降临到召会。今天，祂作为这灵，等候人藉相信祂而接受祂。人一呼求主耶稣的名，基督就会立刻进到他里面，重生他的灵，住在他的灵里，并将祂自己与他重生的灵调和，使他真正与祂成为一。然后这初信者必须知道他的灵，也知道赐生命的灵，就是三一神终极的彰显，使他得变化，并与别人被建造成为身体，生机体，彰显三一神，以完成神的定旨。这就是神的目标，是祂今天恢复的中心。
12Whenever people come to me with the intention of arguing about doctrine or practices, I do not have the heart to say much. Some have tried to dispute with us about baptism or head covering. Regarding the sisters’ head covering, some have inquired, “Why do so many of the sisters in your meetings not wear a head covering? Don’t you know and believe what Paul says about this in 1 Corinthians 11?” To this I have replied that we certainly know and believe what Paul says about head covering. Furthermore, we do practice this matter according to the Bible. However, we do not force any sister to wear a head covering. Yes, we practice this truth, but not in a formal, legal way, as is done in some Christian groups. We realize that today what the Lord is seeking to recover is not head covering or any other doctrine or practice as a central thing. Rather, the Lord is recovering Christ as life and everything to us and the church as His Body, His fullness. We agree that immersion and head covering are aspects of the recovery, but neither of these things is the center. To repeat, the center of the Lord’s recovery is Christ and the church: Christ as the embodiment of God and the church as the expression of Christ. This is what God is seeking today, and it is crucial that we all see it. If we would fulfill the Lord’s desire to have the proper church life on earth as His expression and as a preparation for His coming back, we must exercise our spirit to know the things of man, and we must also trust in the indwelling Spirit to know the things of God. Then we shall know that what God wants is not speaking in tongues, healing, or miraculous gifts. The Lord has recovered these matters, but they are not the center or the goal of His recovery. What the Lord wants is not tongues-speaking, healing, or the lengthening of legs; He wants a church composed of believers who are filled, saturated, and infused with Himself to be His Body for His expression. For this, we need the real experience of the indwelling Spirit, not merely the outward gifts of the Spirit. God wants us to realize that the Triune God — the Father, the Son, and the Spirit — has passed through a process involving incarnation, human living, crucifixion, resurrection, and ascension. By crucifixion, Jesus Christ terminated the old creation. By resurrection, He germinated us in the new creation. By ascension, He was glorified, exalted, enthroned, appointed Lord, and commissioned with the divine government. Following this, He came down upon the church as the all - inclusive life - giving Spirit. Today, as this Spirit, He is waiting for people to receive Him by believing in Him. As soon as a person calls on the name of the Lord Jesus, Christ will immediately come into him, regenerate his spirit, indwell his spirit, and mingle Himself with his regenerated spirit to cause him to become truly one with Him. Then this new believer must come to know his spirit and also the life- giving Spirit, the ultimate expression of the Triune God, that he may be transformed and built up with others to be the Body, the organism to express the Triune God for the fulfillment of God’s purpose. This is God’s goal, the center of His recovery today.
13成为活的见证所以，我们在主的恢复里，不该在意没有意义的事，或被道理、作法所打岔。我们只该在意三一神分赐到我们里面，使我们成为祂生机身体的肢体，以彰显祂，藉此成为活的见证。
13BECOMING A LIVING TESTIMONY We in the Lord’s recovery, therefore, should not care for insignificant things or be distracted by doctrines or practices. We should care only to become a living testimony by having the Triune God dispensed into us to make us members of His organic Body to express Him
14我们不期望大多数的基督徒会看见这异象或走这条路。但我们相信少数主所拣选、爱祂并寻求祂的人，会被带进这中心的异象，使他们在生命里长大，且被那灵变化，成为基督活的身体的一部分，这乃是出于主。至终，这活的身体会成为基督爱的新妇，为祂的回来豫备道路。在哥林多前书头两章保罗铺了路，给我们看见祂完成职事的中心异象。在这两章保罗帮助我们看见信徒的地位、光景、情况和定命。我们若清楚这些事，就会丢弃一切天然的事物─我们的哲学、智慧和文化。我们不会在意我们的成就，乃会单单在意我们在基督里的地位，以及我们在祂里面的光景、情况和定命。我们也会在意对三一神真实的经历，以及对神儿子基督的享受。藉在我们灵里的那灵，我们会知道神和一切神的事，这些事实际上就是基督自己。我们会看见神的能力，甚至祂的软弱，就是基督。基督钉十字架时，成为软弱的。祂若没有成为这样软弱的一位，怎能被捉拿、受审判、且被治死？基督特意成为软弱的，但祂的软弱是有大能的。现今基督是从神给我们的能力和智慧。不但如此，祂是我们每天的公义、圣别和救赎。我们甚至知道祂是神的深奥。这样我们就知道一切神的事。
14We do not expect that the majority of Christians will see this vision or take this way. But we do believe that it is of the Lord that a minority of His chosen people, who love Him and seek Him, will be brought into this central vision that they may grow in life and be transformed by the Spirit to become parts of the living Body of Christ. Eventually, this living Body will become Christ’s loving bride, who will prepare the way for His coming back. In the first two chapters of 1 Corinthians Paul paves the way for us to see the central vision of His completing ministry. In these chapters Paul helps us to see the position, condition, situation, and destiny of the believers. If we are clear about these matters, we shall drop all natural things— our philosophy, wisdom, and culture. We shall not care for our attainments, but only for our position in Christ and our condition, situation, and destiny in Him. We shall also care for the genuine experience of the Triune God and for the enjoyment of Christ, the Son of God. By the Spirit in our spirit we shall know God and all the things of God, which are actually Christ Himself. We shall see that God’s power, and even His weakness, is Christ. When Christ was crucified, He became weak. If He had not become such a weak One, how could He have been arrested, tried, and put to death? Christ purposely became weak, but His weakness is powerful. Now Christ today is our power and wisdom from God. Furthermore, He is our daily righteousness, sanctification, and redemption. We may even know Him as the depths of God. In this way we know all the things of God.
15藉我们的灵，我们知道人的事；藉神的灵，我们知道神的事。结果，我们就能在基督里、同基督、凭基督、并为基督而活。这样祂就会得著正确的召会生活，作祂生机的身体，以彰显祂。何等的怜悯，我们能看见这异象！何等的恩典，何等的希奇，我们被带进对这异象的领悟！我们有负担，主恢复里所有的圣徒都会看见一样的异象，并说一样的话，有一样的心思同一样的意见。事实上，基督就是我们的心思、意见和说话。一样的说话、一样的心思、和一样的意见，一点不差就是我们亲爱的基督自己。祂的确是我们的一切。哥林多前书头两章的启示是何等宝贵！
15By our spirit we know the things of man, and by God’s Spirit we know the things of God. As a result, we can live in Christ, with Christ, by Christ, and for Christ. Then He will have the proper church life as His organic Body to express Him. What a mercy that we can see this vision! What a grace and what a wonder that we may be brought into the realization of this vision! We are burdened that all the saints in the Lord’s recovery will see the same vision and then speak the same thing, having the same mind with the same opinion. Actually, Christ is our mind, opinion, and speaking. The same speaking, the same mind, and the same opinion are nothing less than our dear Christ Himself. Truly He is everything to us. How precious is the revelation in these first two chapters of 1 Corinthians!