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哥林多前书生命读经 · 第37篇

对付信徒间的诉讼

Dealing with going to secular law
1读经：哥林多前书六章一至十一节。保罗在林前六章一至十一节，对付信徒间的诉讼。我们读哥林多前书这一段时，不能只注意白纸黑字，而需要进入这些经节的深处，同时也要摸著保罗书写时灵里的负担。
1Scripture Reading: 1 Cor. 6:1-11 In 6:1-11 Paul covers the matter of going to secular law. As we read this portion of 1 Corinthians, we need to get into the depths of these verses and not only care for what is written in black and white, but also touch the burden in Paul’s spirit as he was writing
2本书信所对付的第三个难处，是弟兄彼此告状的事。这不是罪，像魂所引起的分裂；也不是粗鄙的罪，像情欲的肉体所行出的乱伦。这是人要求合法的权益，不愿意吃亏，不愿意学十字架的功课。我们已经指出，保罗在本书中至少题到十个不同的难处。第一是分裂的难处；第二是粗鄙的罪，就是乱伦；第三，他对付弟兄彼此告状的难处。保罗为甚么把这事列为他所对付的第三个难处，而不是列为第二或第四？要解答这个问题，就必须探入本书的深处。保罗写这封书信的负担是要对付顶替基督的事。哥林多的信徒以他们的希腊文化、哲学和智慧顶替基督。这些都是好的，是人类社会卓越的产品。我们若没有文化，就会毫无约束；我们若没有哲学和智慧，就成为愚拙的。每一个人都需要文化、智慧和哲学。哥林多信徒中间的难处，就是以这些好东西顶替基督。所以保罗灵里的负担，就是要把这些信徒带回到基督─神独一的中心里。
2The third problem this Epistle deals with is the matter of one brother going to law against another. This is not a sin like division, which is initiated by the soul, nor a gross sin like incest, which is carried out by the lustful body. This is a case of one claiming his legal rights, not willing to suffer wrong, not willing to learn the lesson of the cross. We have pointed out that Paul in this book covers at least ten different problems. The first is the problem of division, and the second that of the gross sin of incest. Third he deals with the problem of a brother who took another brother to a secular law court. Why does Paul make this the third case he deals with and not the second or the fourth? If we would answer this question, we must look into the depths of this book. Paul’s burden in writing this Epistle is to deal with the replacements for Christ. The Corinthian believers were replacing Christ with their Greek culture, philosophy, and wisdom. These were all good things, the leading products of society. If we do not have culture, we shall be unrestrained. If we do not have philosophy and wisdom, we shall be foolish. Every human being needs culture, wisdom, and philosophy. The problem among the believers at Corinth was that these good things were replacing Christ. Therefore, the burden in Paul’s spirit was to bring these believers back to Christ, God’s unique center
3神的目的是要将基督作到祂所拣选的人里面，使基督能成为他们的生命和一切，并且使他们活基督，因而在经历上成为基督的肢体。这样，基督就能得著一个身体，就是1召会。保罗写哥林多前书时，灵里有这个异象。保罗在这卷书信里，首先对付分裂的难处。分裂的源头是魂，特别是心思。为此，保罗先对付哥林多信徒的哲学头脑，然后再对付一种粗鄙的罪。这个顺序指明，基督徒若不凭基督活著，而凭魂和文化活著，就会给肉体的情欲开了门。
3God’s in tent i on is to work Christ into His chosen people so that Christ may become their life and everything to them and that they may live Christ and thereby in experience become the members of Christ. In this way Christ will have the Body, the church. This vision was in Paul’s spirit as he was writing Corinthians. In this Epistle Paul first deals with the problem of division. Division has its source in the soul, in particular, in the mind. For this reason, Paul deals with the philosophical mind of the Corinthian believers. Then he goes on to deal with a gross sin. This sequence indicates that if Christians live by the soul and by culture instead of Christ, the door will be opened to the lusts of the flesh.
4今天基督徒以各种属魂的事物顶替基督，乃是很平常的；这就开了路，给肉体的情欲进来。因此，在神所救赎的子民中，有魂和肉体情欲的难处。属魂的事比肉体的情欲高尚。文化使人文雅，有文化的人就是文雅的人；相反的，肉体的情欲却非常粗鲁、粗鄙。然而，人一旦活在魂里，就为肉体的情欲敞开大门。事实上，最罪恶、最充满情欲的事，许多时候是由最有文化的人行出来的。通常那些不太有文化的人，生活倒不那么罪恶。事实上，在许多事例里，魂运用得最厉害的人就是罪大恶极的人。一面，他们过著属魂的生活；另一面，他们放纵肉体的情欲。今天许多基督徒也趋向如此。我们看到保罗对付魂和肉体的情欲之后，转而对付信徒间的诉讼。彼此争讼，是要求权益，不愿意吃亏。当我们属魂、属肉体时，我们总是要求自己的权益，而不愿意被亏负。因此，保罗在这卷书信有第三个对付，就是对付要求个人权益的事。这个难处发生在哥林多的信徒中间。
4It is common for Christians today to take various soulish things as replacements for Christ. This opens the way for the lusts of the flesh to come in. Thus, among God’s redeemed people there are the problems of the soul and of the lusts of the flesh. Soulish things are more refined than the lusts of the flesh. Culture enables people to become refined. To be cultured is simply to be refined. The lusts of the flesh, on the contrary, are crude and gross. Nevertheless, whenever people live in the soul, the door is opened wide to the lusts of the flesh. In fact, many times the most sinful and lustful things are done by those who are the most cultured. Often those who are not as highly cultured are not as sinful in their living. It is a fact that in many cases those who are most given to the exercise of the soul are very sinful. On the one hand, they live a soulish life; on the other hand, they indulge in the lusts of the flesh. Many of today’s Christians also follow this trend. We have seen that after dealing with the soul and the lustful flesh, Paul turns to the matter of going to secular law. This is a matter of claiming our rights and of not being willing to suffer loss. When we are soulish and fleshly, we shall always claim our rights. We shall not be willing to be wronged by anyone. For this reason, Paul makes the third dealing in this Epistle that of claiming one’s personal rights. This problem was found among the believers at Corinth
5要求自己权益的难处，不但发生在社会中、在召会中，也发生在婚姻生活中。夫妻二人若活在魂里，按情欲而行，双方都会要求自己的权益，都不愿意向对方让步。只有活在灵里，我们才愿意让步，而不坚持自己的权益。当我们凭著调和的灵生活时，就不会为自己要求甚么权益；好像我们没有甚么权益可要求的。我们所以会要求自己的权益，乃是因为我们不凭调和的灵生活，反而活在魂里、活在肉体里。因著哥林多信徒的魂生命得势，且给肉体的情欲开了门，所以他们中间便有诉讼的事。在这里我们看见，哥林多信徒难处的顺序先是属魂的生命，然后是肉体的情欲，接著就是要求自己的权益。
5The problem of claiming our rights is found not only in society and in the church, but also in married life. If a husband and wife live in the soul and according to their lusts, both will claim their rights. Neither will be willing to give in to the other. Only when we live in the spirit are we willing to give in and not insist on our rights. When we have a life by the mingled spirit, we shall not claim any rights for ourselves. It may seem to us that we do not have any rights to claim. The reason we claim our rights is that instead of living by the mingled spirit, we live in the soul and in the flesh. Because the soulish life was prevailing and because the door was open to the lusts of the flesh, there were lawsuits among the believers in Corinth. The sequence is that first we have a soulish life, then the lusts of the flesh, and then the claiming of our rights
壹 召会的审判
I. BELIEVERS TO BE JUDGED BY THE CHURCH
6一 圣徒要审判世界保罗在六章一节问哥林多人：『你们中间有人与别人起了相争的事，怎敢在不义的人面前，而不在圣徒面前求审？』不义的人指不信者，他们在神面前是不义、不公正的人。
6A. The Saints to Judge the World In 6:1 Paul asks, “Does any one of you, having a case against another, dare to be judged before the unrighteous and not before the saints?” The unrighteous are the unbelievers, who are unjust before God.
7保罗在二节继续说，『岂不知圣徒要审判世界么？若世界为你们所审判，难道你们不配审判这最小的事么？』在要来的国度时代里，得胜的圣徒要治理世上的列国。（来二5～6，启二26～27。）在要来的时代，得胜的圣徒要与基督一同作王，审判世界。因著圣徒要审判世界，他们的确配得过审判最小的事。这里的审判指由一些圣徒执行的审判，审判他们中间的案件。审判这些案件比起治理世界，是微不足道的。保罗在这里似乎是说，『如果你们能审判大事，岂不能在今天审判小事？你们为甚么不让圣徒审判你们的案件？你们为何把相争的事，带到不信的人面前求审？』
7In verse 2 Paul continues, “Or do you not know that the saints will judge the world? And if the world is judged by you, are you unworthy of the smallest judgments?” In the coming kingdom age the overcoming saints will rule over the nations of the world (Heb. 2:5-6; Rev. 2:26-27). As co-kings with Christ, these overcoming saints will judge the world in the coming age. Since the world will be judged by the saints, they are certainly worthy of the smallest judgments. These judgments are those carried out by a number of saints judging cases among themselves, cases which are trifling compared to the ruling of the world. Here Paul seems to be saying, “If you will be able to judge great things, are you not able to judge the small things today? Why don’ty ou let the saints judge your cases? Why do you bring your case to unbelievers for judgment
二 圣徒要审判天使
B. The Saints to Judge Angels
8林前六章三节说，『岂不知我们要审判天使么？何况今生的事？』今生的事，指明圣徒审判天使是在将来，不在今世。这可能是指彼后二章四节，犹大书六节所启示对天使的审判。这两节所题的天使，以及以弗所二章二节，六章十二节，马太二十五章四十一节所指的天使，必是恶的天使。因此，我们信基督的人，将来不仅要审判人类的世界，也要审判天使的世界。
8Verse 3 says, “Do you not know that we will judge angels, not to mention things of this life?” “Things of this life” indicates that judgment over the angels by the saints will be in the future, not in this age. This probably refers to the judgment over the angels revealed in 2 Peter 2:4 and Jude 6. The angels mentioned in these verses and those referred to in Ephesians 2:2; 6:12; and Matthew 25:41 must be the evil angels. Thus we, the believers of Christ, will judge not only the human world, but also the angelic world in the future
三 在不信的人面前告状是被定罪的保罗在林前六章四节说，『既是这样，
C. Going to Law before Unbelievers Being Condemned In verse 4 Paul says, “If then you have judgments
9你们若有今生的事当上法庭，是派召会所不看为甚么的人审判么？』这是指不信的人，他们是召会所不看为甚么的。因此，在不信的人面前告状是被定罪的。
9as to things of this life, do you set them to judge who are little esteemed in the church?” This refers to the unbelievers, who are little esteemed in the church. Thus, going to law before unbelievers is condemned
四 弟兄间的案件
D. A Case between Brothers
应由圣徒审判
Should Be Judged by the Saints
10保罗在五节接著说，『我说这话，是要叫你们羞愧。难道你们中间竟没有一个智慧人，能在他弟兄中间审断么？』保罗在四章说，他不是要差辱圣徒们；但这里他说，他所写的是要叫他们羞愧。他完全不赞同弟兄彼此告状，而且是告在不信的人面前。（六6。）
10In verse 5 Paul goes on to say, “I say this to your shame. Thus there is not even one among you, no one who is wise, who will be able to discern between his brothers!” In chapter four Paul said that he was not shaming the saints. But here he says that what he writes is to their shame. He fully disagreed with brother going to law with brother, and that before unbelievers (v. 6).
五 在弟兄间有争讼之事是失败的
E. A Defeat to Have Lawsuits among Brothers
11保罗在七至八节说，『你们彼此争讼，这已全然是你们的失败了。为甚么不宁愿受冤枉？为甚么不宁愿被亏负？你们倒是冤枉人，亏负人，况且这又是对弟兄。』保罗说，信徒之间有争讼的事是失败的，他的意思是说，那是一个缺失，含示在承受神国的事上，（9，）有了缺欠、过失、亏损、短缺。宁愿受冤枉、被亏负，就是情愿忍受损失，学十字架的功课，出代价持守基督的美德。因此，保罗问信徒们为甚么不宁愿被亏负，为甚么不情愿学十字架的功课。他们并没有受亏损，实际上他们才是冤枉人、亏负人的。这里保罗的话的确非常的重。我愿意再次指出，这里的对付是与要求我们的权益有关。要求权益是肉体情欲所产生的结果，而肉体的情欲是活在魂里的结果。因此，当我们活在魂里的时候，情欲就会进入，而情欲进入的时候，我们就会坚持自己的权益，并要求得著所该有的。毫无疑问，保罗特意按著特别的顺序来对付头三个难处。他先对付出于属魂生命的分裂；第二，他对付出于肉体情欲之粗鄙的罪；第三，他对付要求权益的事。
11In verses 7 and 8 Paul says, “Already, therefore, it is altogether a defeat for you that you have lawsuits among yourselves. Why not rather be wronged? Why not rather be defrauded? But you wrong and defraud, and this your brothers.” When Paul says that it is already a defeat for believers to have lawsuits among themselves, he means that it is a failure, implying defect, fault, loss, and falling short (in the inheritance of the kingdom of God—v. 9). Willingness to be wronged or defrauded is willingness to suffer loss, to learn the lesson of the cross, to keep the virtue of Christ at some cost. Hence, Paul asks why the believers were not willing to be wronged, why they were not willing to learn the lesson of the cross. Instead of suffering loss, they were actually wronging others and defrauding them. To be sure, Paul’swords here are very strong. Once again I wish to point out that the dealing here concerns claiming our rights. The claiming of rights issues from the lust of the flesh, and the lust of the flesh results from living in the soul. Thus, when we live in the soul, the lusts will come in, and when the lusts come in, we shall insist on our rights and claim them. No doubt, Paul deliberately dealt with the first three problems in a particular sequence. First he deals with division, which comes from the soulish life. Second, he deals with gross sin, which comes from the lust of the flesh. Third, he deals with the claiming of rights
12我们不论在召会生活，或家庭生活中，都有要求自己权益的难处。两位弟兄可能彼此有了难处，每一位都要求自己的权益。在六章一至十一节，保罗对这种要求个人权益的事很有负担。这种要求个人权益的事，隐藏在我们每一个人里面。我们在一些事情上，都有要求自己权益的倾向。有人会争辩说，他们从来没有在法庭上与别人诉讼，也从来没有在召会长老面前告任何人的状。他们虽然可能没有这样作，但他们心里却有要求权益的意图。举例来说，他们会对自己说，『这位弟兄为甚么这样对待我？』这样说就证明我们在要求自己的权益。在神眼中，心里要求权益，就等于在法庭上告弟兄的状。要求权益需要根本、彻底对付掉；这是保罗写这几节的目的。
12Both in the church life and in the family life we have this problem of the claiming of our rights. Two brothers may have a problem with each other, and each may claim his rights in the matter. In 6:1-11 Paul was burdened by this claiming of our personal rights. This is hidden within all of us. We all have the tendency to claim our rights in certain matters. Some may argue that they have never taken anyone to court or never brought anyone to the elders of the church. Although they may not have done such things, within them they have the intention to claim their rights. For instance, they may say to themselves, “Why did this brother treat me like that?” To say this proves that we are claiming our rights. In the sight of God to claim our rights in our heart is the same as taking a brother to the law court. This claiming of rights needs to be uprooted and thoroughly dealt with. This was Paul’sa i min writing these verses.
贰 没有资格
II. SINFUL BELIEVERS NOT QUALIFIED
13承受神国的人保罗在九节问了一个关于神国的问题：『你们岂不知，不义的不能承受神的国么？』在来世承受国度，乃是追求义之圣徒的赏赐。（太五10，20，六33。）
13TO INHERIT THE KINGDOM OF GOD In verse 9 Paul asks a question related to the kingdom of God: “Or do you not know that the unrighteous will not inherit the kingdom of God?” To inherit the kingdom in the next age is a reward to the saints who seek righteousness (Matt. 5:10, 20; 6:33
14保罗所说不义的是指谁？是指冤枉人的，还是指受冤枉的？在我看来，似乎是指那冤枉人的。我们若冤枉弟兄，就是不义的。信徒若是不义的，就不能承受神的国。按照主在马太福音的话，我们若要承受要来的国度作为奖赏，就当完全是义的。主甚至说，我们的义要超过法利赛人的义。神的国是建立在公义之上，所以，我们就当是义的，才能承受国度。我们不应当冤枉或亏负我们的弟兄，这样作是不义的；而我们若是不义的，就不能承受国度。保罗在林前六章九至十节说，『你们岂不知，不义的不能承受神的国么？不要受迷惑，无论是淫乱的、拜偶像的、奸淫的、作娈童的、同性恋的、偷窃的、贪婪的、醉酒的、辱骂的、勒索的，都不能承受神的国。』有罪的人或不义的人，都不能有分于要来之神的国。保罗在九节说到承受神的国，乃是很有意义的。『承受』一辞含示享受，承受一件东西就是享受那个东西。因此，承受要来的国度，意思就是享受国度。要来的国度，将是得胜者欢乐承受的产业。按照马太福音，国度的实现将成为得胜圣徒的奖赏，作为他们与主一同的享受。承受国度不仅是进入国度，更是得著国度作奖赏，给我们享受。这应当是一个激励，使我们过无罪、公义的得胜生活。我们若要过这样的生活，就需要守除酵节。然后我们才会过无酵、无罪的生活。藉著过义的生活，我们就有资格承受要来的国度。
14When Paul speaks of the unrighteous, to whom does he refer—to the one who wrongs others or to the one who is wronged? It seems to me that he is referring to the one who wrongs others. If we wrong a brother, we are unrighteous. Believers who are not righteous will not inherit the kingdom of God. According to the Lord’sword in Matthew, we must be absolutely righteous if we are to inherit the coming kingdom as a reward. The Lord even says that our righteousness must surpass that of the Pharisees. Because God’skin gdom is established upon righteousness, we must be righteous in order to inherit it. Therefore, we should not wrong or defraud our brother. To do this is to be unrighteous, and if we are unrighteous, we shall lose the inheritance of the kingdom. In verses 9 and 10 Paul says, “Do not be led astray: neither fornicators, nor idolaters, nor adulterers, nor effeminate, nor homosexuals, nor thieves, nor the avaricious, not drunkards, not revilers, not the rapacious will inherit the kingdom of God.” No sinful person or unrighteous person can have any part in the coming kingdom of God. It is significant that in verse 9 Paul speaks of inheriting the kingdom. The word inherit implies enjoyment. To inherit a certain thing is to enjoy that thing. Thus, to inherit the coming kingdom means to enjoy the kingdom. The coming kingdom will be a joyful inheritance to the overcomers. According to Matthew, the manifestation of the kingdom will be a reward to the overcoming saints as their enjoyment with the Lord. To inherit the kingdom is not just to enter the kingdom; it is to receive the kingdom as a reward for our enjoyment. This should be an incentive for us to live an overcoming life, a life that is sinless and righteous. If we would live this kind of life, we need to have the feast of unleavened bread. Then we shall have a life without leaven, a life without sin. By living a righteous life we shall be qualified to inherit the coming kingdom
15保罗在林前六章十一节继续说，『你们中间有人从前也是这样，但在主耶稣基督的名里，并在我们神的灵里，你们已经洗净了自己，已经圣别了，已经称义了。』这里的洗净、圣别与称义，不是在客观方面藉血得著的，如在约壹一章七节，希伯来十章二十九节，和罗马三章二十四至二十五节者。1这些是主观方面重生的洗涤，（多三5，）圣灵的圣别，（罗十五16，）以及像这里在那灵里的称义。神救恩的这些项目，都是在主耶稣基督的名里，并在神的灵里，发生在我们里面的。在主耶稣基督的名里，就是在主的人位里，在因信而与主生机的联结里。在神的灵里，就是在圣灵的大能和实化里，首先是洗净，除去有罪的事物；其次是圣别，分别归神，由神变化；第三是称义，蒙神悦纳。我们不容易领会如何能在主的名里被洗净。如果保罗说，我们在基督的宝血里得以洗净、圣别并称义，就比较容易明白。但是在主的名里并在那灵里洗净到底是甚么意思？而且保罗是用过去式，说到哥林多人是已经洗净，已经圣别，已经称义了。我们很难相信有些哥林多人真的已经洗净、圣别并称义了。人相信并接受主耶稣的时候，就已经在血里洗净，也因血圣别、称义了。但这种洗净、圣别及称义都是客观的，不是主观的。我们也需要经历主观的洗净、圣别及称义。我们一得救，立刻就经历了这些，但是为时很短。我们至少有几天是过著清洁、单纯、圣别并称义的生活。客观的洗净、圣别和称义都是在基督的血里。但是我们过一种洁净、圣别并称义的生活时，我们对这些事就会有主观的经历。这样主观的经历不是在血里，乃是在主耶稣的名里并在那灵里。
15In verse 11 Paul continues, “And these things were some of you; but you were washed, but you were sanctified, but you were justified in the name of the Lord Jesus Christ and in the Spirit of our God.” Here washing, sanctifying, and justifying are not by the blood in an objective way, as in 1 John 1:7, Hebrews 10:29, and Romans 3:24-25. These are the subjective washing of regeneration as in Titus 3:5, the subjective sanctifying by the Spirit as in Peter 1:2, and the subjective justifying in the Spirit as in this verse. All these items of God’ss alvation were accomplished in us in the name of the Lord Jesus Christ, that is, in the Person of the Lord, in organic union with the Lord through faith, and in the Spirit of God, that is, in the power and realization of the Holy Spirit. First, we are washed from sinful things; second, we are sanctified, separated unto God; and third, we are justified, accepted, by God. It is not easy to understand how we can be washed in the Lord’s name. If Paul had said that we were washed, sanctified, and justified in the precious blood of Christ, this would be much easier to understand. But what does it mean to be washed in the Lord’s name and also in the Spirit? Furthermore, Paul uses the past tense and says that the Corinthians were washed, sanctified, and justified. We may find it hard to believe that certain of the Corinthians had actually been washed, sanctified, and justified. At the time a person believes in the Lord Jesus and receives Him, he is washed in the blood and also sanctified and justified by the blood. However, this washing, sanctifying, and justifying are all objective; they are not subjective. We also need to experience a subjective washing, sanctifying, and justifying. We did experience these things immediately after we were saved, but only for a short period of time. For at least a few days, we lived a clean, pure, sanctified, and justified life. The objective washing, sanctifying, and justifying are all in the blood of Christ. But when we live a life that is clean, sanctified, and justified, we experience something subjective regarding these things. This subjective experience is not in the blood; it is in the name of the Lord Jesus and in the Spirit.
16我有把握，每一位真正得救的人对于洗净、圣别及称义都有一点主观的经历。你得救以后，岂不是有一段的时间过著洁净又单纯的生活？你岂不是圣别、分别归神？你岂不是活在一种蒙称义的方式里，不沾染不义？但是，大多数信徒活在这种光景里并没有多久，他们通常只持续几天。你若回想得救以后的经历，就会领悟你的确在主的名里，并在那灵里有主观的洗净、圣别及称义。在新约中，『在主的名里』实际上是指在主自己里面，因为名是指人位。一个人若不存在，他的名就毫无意义。但是我们呼唤一个活人的名，他就有反应。同样的，藉著呼求『主耶稣』，我们就经历主的人位。主不仅是一个名字，祂乃是活的人位。因此，每当我们呼求主耶稣的名，就是呼求主的人位。祂是真实的、活的、即时的、便利的；我们一呼求祂，祂就有反应。我们可以见证主耶稣是真实的、活的、即时的。每当我们呼求祂，祂就临到我们。我们得救的时候，没有人教我们怎样呼求，很可能就自然而然、不知不觉的呼求主的名。我们在这名里，就是在基督活的人位的实际里，已经洗净、圣别并称义了。但是我们一停止呼求主名，就不再主观的经历洗净、圣别及称义了。
16I have the assurance that every genuinely saved one has had some subjective experience of being washed, sanctified, and justified. After you were saved, did you not have a living, at least for a period of time, which was clean and pure? Were you not holy, sanctified, separated unto the Lord? Did you not live in a way which was justified and which could not be touched by anything unrighteous? However, in most cases believers do not live this way very long. It usually lasts only a few days. If you recall your experience after you were saved, you will realize that you did have a subjective washing, sanctifying, and justifying in the name of the Lord and in the Spirit. In the New Testament “in the name of the Lord” actually means in the Lord Himself, for the name denotes the Person. If a person with a certain name does not exist, then the name is vain. But when we call a living person by name, that person responds. In like manner, when we say, “Lord Jesus,” we experience the Person of the Lord. The Lord is a living Person, not merely a name. Therefore, whenever we call on the name of the Lord Jesus, we call on the Person of the Lord. He is real, living, present, and available. Whenever we call on Him, He responds. We can testify that the Lord Jesus is real, living, and present. Whenever we call on Him, He comes to us. At the time we were saved, we probably called on the Lord’s name spontaneously and unconsciously, without being taught to do this. In this name, which is the reality of the living Person of Christ, we were washed, sanctified, and justified. However, when we no longer called on the Lord, the subjective experience of the washing, sanctifying, and justifying was no longer ours.
17根据林前六章十一节，我们不仅在主耶稣基督的名里，也在我们神的灵里，得著洗净、圣别和称义。名就是人位，而人位就是那灵。我们不能把主的名与祂的灵分开，因为那灵就是祂的人位。照约翰十四、十五及十六章看来，名不能与那灵分开，因为名就是人位，而人位就是那灵。当我们呼求『哦，主耶稣！』主就来了。当祂临到我们时，祂就是那灵。保罗的确有这种经历。他晓得当他呼求主名，主就作为那灵临到他。他在主的名里并在那灵里经历了主观的洗净、圣别及称义。当我们呼求主名，并接触这名所指的人位─那灵时，我们也有这种经历。
17According to verse 11, we are washed, sanctified, and justified not only in the name of the Lord Jesus Christ, but also in the Spirit of our God. The name is the Person, and the Person is the Spirit. We cannot separate the name of the Lord from His Spirit, for the Spirit is His Person. According to chapters fourteen, fifteen, and sixteen of the Gospel of John, the name cannot be separated from the Spirit. The reason for this is that the name is the Person, and the Person is the Spirit. When we call, “O Lord Jesus,” the Lord comes. But when He comes to us, He is the Spirit. Paul certainly experienced this. He knew that when he called on the Lord’s name, the Lord came to him as the Spirit. In the name and in the Spirit he experienced the subjective washing, sanctifying, and justifying. This also is our experience when we call on the Lord’s name and contact the Spirit, who is the Person denoted by this name.
18我们需要许多的经历，才能领会保罗在林前六章十一节的话。许多年前，我不会应用这话，因为我还没有得到亮光，不清楚呼求主耶稣之名的意义。我没有看见主的名、主的人位和那灵之间的关联；也不晓得，我们一呼求主的名，人位就来了，而这个人位就是那灵。但我们从经历中知道，我们呼求主名时，就得著主的人位，而主的人位就是那灵。不仅如此，我们若一直呼求主名，一直享受祂的名和祂的灵，我们就天天被洗净、圣别并称义。这样，我们就彀资格，并豫备好承受要来的国度。到这里，我们已经看见在这几章中，魂、肉体的情欲、以及要求权益都受了对付。我们如今应当是主观的得著洗净、圣别并称义的圣徒，并且豫备好承受要来的国度。
18It requires much experience to understand Paul’sword in verse 11. Many years ago I did not know how to apply this word, because I was not enlightened regarding the significance of calling on the name of the Lord Jesus. I did not see the connection between the name of the Lord, the Person of the Lord, and the Spirit. I did not realize that when we call on the name of the Lord, the Person comes and that this Person is the Spirit. But by experience we know that when we call on the name of the Lord, we get the Person of the Lord and that the Person of the Lord is the Spirit. Furthermore, if we continue to call on the name of the Lord, enjoying His name and His Spirit, we are daily washed, sanctified, and justified. Then, we become qualified and prepared to inherit the coming kingdom. Thus far we have seen that in these chapters the soul is dealt with, that the lusts of the flesh are dealt with, and that the claiming of rights is also dealt with. Now we should be saints who are subjectively washed, sanctified, and justified and are prepared to inherit the coming kingdom