Books
哥林多后书生命读经 · 第27篇

那灵（作生命的供应）的职事，

The ministry of the Spirit as the life supply
1与义（作神的彰显）的职事（一）读经：哥林多后书3:8-9,18;5:21，歌罗西书3:1，哥林多前书1:30;15:34，罗马书8:2,14:17，腓立比书1:19;3:9，启示录19:7-8，以弗所书4:24，马太福音5:6,10,20。新约的职事是一件非常重大的事，包含了整本新约二十七卷书。在前面几篇信息里，我们从林后三章看见，旧约时代只有一个职事，林后三章称之为属死与定罪的职事。然而，基督徒通常以为旧约里有三种不同的职事：祭司的职事、君王的职事、和申言者的职事。基督徒所以有这种观念，是因为旧约说到三班人─祭司、君王和申言者。旧约里既然有这三种人，许多读经的人和圣经教师们就认为旧约里有三种职事。保罗把整本旧约看作律法。他在林前十四章二十一节说，『律法上记著：『主说，我要用异邦人的舌头，和异邦人的嘴唇，向这百姓说话；虽然如此，他们还是不听从我。』』保罗在这节经文，从以赛亚书引用了一段话。虽然以赛亚是一位申言者，保罗题到以赛亚书时，却称之为律法。这指明申言者的书也被看作律法的一部分。事实上，整本旧约都被看作律法。这就证明，在旧约时代有一个独一的职事，就是旧约的职事，属死与定罪的职事。
1and of righteousness as God’sex press i on (1) Scripture Reading: 2 Cor. 3:8-9, 18; 5:21; Col. 3:10; 1 Cor. 1:30; 15:34; Rom. 8:2, 4; 14:17; Phil. 1:19; 3:9; Rev. 19:7-8; Eph. 4:24; Matt. 5:6, 10, 20 4; The ministry of the new covenant is a very great matter. It includes the entire New Testament of twenty-seven books. In foregoing messages we have seen from chapter three of 2 Corinthians that in the Old Testament age there was only one ministry, a ministry that was called in 2 Corinthians 3 the ministry of death and condemnation. Christians, however, often consider that in the Old Testament there were three different kinds of ministries: the ministry of the priesthood, the ministry of the kingship, and the ministry of the prophethood. Christians have this concept because the Old Testament speaks of three classes of people — the priests, the kings, and the prophets. Since these three kinds of people can be found in the Old Testament, many students and teachers of the Bible have thought that in the Old Testament there were three kinds of ministries. Paul regarded the entire Old Testament as the law. In 1 Corinthians 14:21 he says, “In the law it is written, In other tongues and with other lips I will speak to this people, even so they will not listen to Me, says the Lord.” In this verse Paul quotes a portion from the book of Isaiah. Although Isaiah was a prophet, Paul refers to the book of Isaiah as the law. This indicates that the books of the prophets were also considered part of the law. Actually the entire Old Testament was regarded as the law. This is a proof that in Old Testament times there was a unique ministry. This was the ministry of the old covenant, the ministry of death and condemnation.
新约中独一的职事
THE UNIQUE MINISTRY IN THE NEW TESTAMENT
2新约中也有一个独一的职事。十二位使徒都受了这独一的职事。犹大出卖主自杀以后，彼得站起来说，犹大本来列在他们数中，『并且在这职事上得了一分。』（徒一。）后来他们祷告，求主指明祂所拣选的是那一个，『叫他得这职事与使徒职分的地位。』（25。）这指明使徒们只有一个职事。不是彼得有一个职事，约翰另有一个职事，雅各又另有一个职事。如果是那样，十二位使徒就会有十二个不同的职事。不，他们只有一个职事，就是那独一的职事。后来，主兴起更多的使徒，其中最突出的就是保罗。保罗和他的同工们也有这同样的职事，就是新约独一的职事。因此，新约里有许多使徒，但只有一个职事。这新约的职事，乃是那灵与义的职事。
2In the New Testament there is also a unique ministry. The twelve Apostles all had this unique ministry. After Judas betrayed the Lord and committed suicide, Peter stood up and said that Judas had been numbered with them and “had obtained part of this ministry” (Acts 1:17). Then they prayed for the Lord to show whom 17 He had chosen to “take part of this ministry and apostleship” (v. 25). This indicates that the apostles all had one ministry. It was not a case of Peter having a ministry, John having another ministry, and James having yet another ministry. If that had been the situation, the twelve Apostles would have had twelve different ministries. No, they had one ministry, the unique ministry. Eventually, more apostles were raised up by the Lord. The most prominent of them was Paul. Paul and his co-workers also had the same ministry, the unique ministry of the new covenant. Therefore, in the New Testament there are many apostles, but there is only one ministry. This new covenant ministry is a ministry of the Spirit and of righteousness.
3历世纪以来，只有两个职事：旧约的职事和新约的职事。但是今天在基督徒中间，却有许多不同的职事。基督徒所以分裂成许多的团体和公会，原因就是他们发明了许多不同的职事。每一个公会都有自己的职事。圣公会有圣公会的职事，卫理会有卫理会的职事，而浸信会、长老会、灵恩派也有各自的职事。今天有一些自认为心胸宽大的人，想要接受各种不同的职事，好藉此证明他们并不狭窄、不属乎宗派、不分门结党。他们想要包容一切，而接受天主教、希腊正教、更正教各公会、以及所有独立团体的职事。这与新约独一的职事成了对比。新约职事在性质、素质、功用和目的上，都是独一的。我们在那一种职事里？更清楚的说，你有那一种职事？当然，没有一个人会说我们是在旧约属死与定罪的职事里。那么，你是在天主教、希腊正教，还是在某一个更正教公会的职事里么？
3Throughout the centuries there have been only two ministries: the ministry of the old covenant and the ministry of the new covenant. However, among Christians today there are many different ministries. The reason Christians have been divided into groups and denominations is that they have invented many different kinds of ministries. Every denomination has its own ministry. The Episcopalians have an Episcopalian ministry, the Methodists have the Methodist ministry, and the Baptists, Presbyterians, and Pentecostals each have their ministries. Today some who regard themselves as broad-minded want to embrace all the different kinds of ministries to prove that they are not narrow, sectarian, or divisive. They want to be all-inclusive and receive ministries from Catholicism, the Greek Orthodox Church, the Protestant denominations, and all the independent groups. This is in contrast to the new covenant ministry, which is unique. The new covenant ministry is unique in nature, essence, function, and purpose. In what kind of ministry are we? In particular, what kind of ministry do you have? Certainly none of us would say that we are in the old covenant ministry of death and condemnation. Are you in the ministry of Catholicism? of Greek Orthodoxy? of one of the Protestant denominations
4有浸信会职事的人，必定强调受浸要全身浸入水里。在圣公会职事里的人一定赞同主教制度。照样，有长老会职事的人，会赞成长老治会。在这些公会里的人，实行这种种的职事。不仅如此，这些公会的建立，乃是为了推行这些职事。灵恩派也有他们自己的职事，就是一种强调说方言、医病、神迹的职事。但是这些职事当中没有一种职事是新约独一的职事。新约的职事是全身浸入水中的职事么？是主教、长老制、说方言的职事么？答案当然都是否定的。新约的职事绝对是那灵与义的职事。这是新约里独一的职事。
4Those who have the Baptist ministry will certainly emphasize baptism by immersion. Those in the Episcopalian ministry will surely be in favor of bishops. Likewise, those who have the Presbyterian ministry will be in favor of the administration of the presbytery. Those in these denominations practice such ministries. Furthermore, these denominations have been established to carry out such ministries. The Pentecostals also have their own kind of ministry, a ministry that emphasizes tongue - speaking, healing, and miracles. But none of these ministries is the unique ministry of the new covenant. Is the ministry of the new covenant a ministry of baptism by immersion? A ministry of bishops, presbytery, or tongue - speaking? Certainly the answer to these questions is no. The new covenant ministry is absolutely a ministry of the Spirit and of righteousness. This is the unique ministry in the New Testament.
5我们说新约的职事是独一的，意思不是说新约的职事只是一个人的职事。譬如，有人指控我说今天独一的职事乃是李常受的职事，这是毁谤。我们没有这么说，也没有这个意思。我们所说独一的职事，新约的职事，意思是那灵与义的职事。凡是把那灵和义供应人的，不论他是谁，都是在独一职事里的人。彼得、约翰、雅各、保罗、提摩太、提多、亚波罗，都有这一个职事。执事有许多，职事却是独一的。只要你把那灵与义供应给人，你就在这独一的职事里。曾有多次人问我类似这样的问题：『李弟兄，你说职事是独一的，这意思就是说只有一个职事。当你说有一个职事，并说那职事是独一的，你的意思是不是说，你的职事就是这独一的职事？』一些向我题出这类问题的人可能有一种观念，以为我把自己看作摩门教创立者史密斯约瑟（Joseph）那一类的人物。我回答这种问题时总是说，『不，我绝没有意思说，我的职事是独一的职事。』有人会接著问，我们是不是接受所有的职事。我们回答说，我们不接受各种不同的职事。这样，有人就会问：『你一面说你的职事不是独一的职事，另一面又不接受所有的职事。那么关于职事，你怎么实行？』因为问这个问题的人也许缺少认识，也可能受了传统观念的毒害，所以要向他们解释这件事并不容易。我会对自己说，『我就是我，你们却中了毒，不能领会新约圣经所说的职事。』新约的职事是独一的，是那灵与义的职事。我们虽然不接受种种不同的职事，但我们接受所有真正供应那灵与义之人的职事。
5When we say that the new covenant ministry is unique, we do not mean that it is the ministry of only one person. For example, it is slanderous to accuse me of saying that the unique ministry today is the ministry of Witness Lee. We do not say this, and we do not mean this. By the unique ministry, the new covenant ministry, we mean the ministry of the Spirit and of righteousness. Whoever ministers the Spirit and righteousness to others is one in the unique ministry, no matter who he may be. Peter, John, James, Paul, Timothy, Titus, Apollos—they all had the one ministry. The ministers are many, but the ministry is unique. As long as you minister the Spirit and righteousness to others, you are in this unique ministry. A number of times I have been asked something like this: “Brother Lee, you say that the ministry is unique. This means that there is just one ministry. When you say that there is one ministry, that the ministry is unique, do you mean that your ministry is this unique ministry?” Some of those who question me like this may have the concept that I think of myself as someone like Joseph Smith, the founder of Mormonism. I always answer this question by saying, Smith “No, I definitely do not mean that my ministry is the unique ministry.” Others may go on to ask if we accept all ministries. The answer is that we do not accept all different kinds of ministries. Then some may say, “On the one hand, you say that your ministry is not the unique ministry. On the other hand, you do not accept all ministries. What, then, do you practice regarding the ministry?” Because those who ask this question may be short of knowledge and may also be under the drugging effect of traditional concepts, it is not easy to explain the matter to them. I may say to myself, “I simply am what I am. But you have been drugged and cannot understand what the New Testament says concerning the ministry.” The ministry of the new covenant is unique; it is the ministry of the Spirit and of righteousness. Although we do not accept all different kinds of ministries, we do accept the ministry of anyone who truly ministers the Spirit and righteousness.
6我在本篇信息中论到那职事的话，可以说是新的，也可以说是旧的。这话是旧的，因为大约二千年以前就有了。另一面，这话是新的，因为是失去又恢复的。我们感谢主，祂恢复了职事的真2理。我们感谢主，使我们从林后三章看见在圣经里有两个职事：旧约的职事─属死与定罪的职事，以及新约的职事─那灵与义的职事。
6What I am speaking in this message concerning the ministry is something new and also something old. It is old because it was in existence nearly two thousand years ago. On the other hand, it is something new because it is a matter which has been lost and recovered. We thank the Lord that He has recovered the truth concerning the ministry. We thank Him for showing us from Corinthians 3 that in the Bible there are two ministries: the old covenant ministry — the ministry of death and condemnation; and the new covenant ministry — the ministry of the Spirit and of righteousness.
7作为基督徒，或者是自认有某种职事的人，你有的是那一种职事？你若不在新约的职事里，就是不在那将赐生命之灵与义供应人的职事里，那么你必须告诉我们，你所有的是那一种职事。你是在那一种职事里？你若不在那灵与义的职事里，也不在属死与定罪的职事里，那么你是在那一种职事里？有人会说他们有传福音的职事。这样的答案是不彀的。你应当能说，你传福音的职事是新约独一职事的一部分，你是在新约独一的职事里把是灵、是义的基督供应给人。我们最好不要说我们有传福音的职事。我们应当说，我们传福音乃是新约独一职事的一部分。
7As a Christian, or as one who regards himself as having a certain kind of ministry, what kind of ministry do you have? If you are not in the ministry of the new covenant, that is, in the ministry which ministers Christ as the life-giving Spirit and as righteousness to others, then you must tell us what kind of ministry you have. In what ministry are you? If you are not in the ministry of the Spirit and righteousness and not in the ministry of death and condemnation, in what ministry are you? Some may say that they have the ministry of gospel preaching. This answer is not adequate. You should be able to say that your ministry of gospel preaching is a part of the unique new covenant ministry in which you minister Christ to others as the Spirit and righteousness. It is better not to say that we have the ministry of gospel preaching. Rather, we should say that our preaching of the gospel is part of the unique new covenant ministry
那灵作生命的供应
THE SPIRIT AS THE LIFE SUPPLY
8有些基督徒把那灵的职事主要看作是那灵能力的职事。他们盼望当他们在灵的能力里说话时，能为主得著许许多多人。但是林后三章所说那灵的职事，乃是那灵作生命和生命供应的职事。我这样说，是根据六节，保罗在这里说，『祂使我们彀资格作新约的执事，这些执事不是属于字句，乃是属于灵，因为那字句杀死人，那灵却叫人活。』保罗在这里并没有说那灵赐下能力，行神迹或分赐恩赐。他宣告说，那灵叫人活。在这章圣经其他经节里，那灵也与生命有关，而不是与能力、恩赐或神迹有关。那灵是生命的供应，这种领会可以由保罗在腓立比一章十九节的话得著证实：『因为我知道，这事藉著你们的祈求，和耶稣基督之灵全备的供应，终必叫我得救。』保罗在这一节经文里并没有说到全备的大能，或全备的能力；他乃是说到那灵全备的供应。
8Some Christians view the ministry of the Spirit primarily as a ministry of the Spirit as power. They expect that when they speak in the power of the Spirit, a large number of people will be gained for the Lord. But the ministry of the Spirit in 2 Corinthians 3 is a ministry of the Spirit as life and life supply. My ground for saying this is found in verse 6, where Paul says that God “made us sufficient as ministers of a new covenant, not of letter, but of the Spirit; for the letter kills, but the Spirit gives life.” Here Paul does not say that the Spirit gives power, performs miracles, or imparts gifts. He declares that the Spirit gives life. Elsewhere in this chapter the Spirit is also related to life, not to power, gifts, or miracles. This understanding of the Spirit as the life supply is confirmed by Paul’s word in Philippians 1:19: “For I know that for me this shall turn out to salvation through your petition and the bountiful supply of the Spirit of Jesus Christ.” In this verse Paul does not speak of the bountiful power or the bountiful ability. Rather, he speaks of the bountiful supply of the Spirit.
9我强调这一点，因为有许多基督徒对那灵有错误的观念，以为那灵主要的就是大能、能力、或冲击力的源头。譬如，有些团体强调所谓『在灵里被杀死』这件事。有一个女人在这件事上特别出名。这是那灵作生命的供应么？当然不是。一九六二年我开始在美国尽职，过了没有多久，我应邀向圣地牙哥一个基督徒团体讲道。那里有一些人鼓励我去德州一个地方，那里据称有许多神迹奇事发生。有人宣称，某人的牙齿神迹似的补上了黄金，其余参加聚会的人还闻到黄金的味道。然而，当我质问他们的时候，他们无法证实那项报导。不仅如此，我告诉他们，如果这种事真的发生，一定会上报纸。我又说，如果神要补我们的牙，祂为甚么不干脆使我们的牙齿好好的得恢复，为甚么要用黄金来补？我们的神绝对不会用填金的方法医治人的牙齿。不要听信这种虚假的报导。保罗在哥林多后书并没有说到恩赐或神迹，但他的确说到那灵赐人生命。例如，保罗在哥林多前书题到说方言，目的是要在召会聚会中限制这种作法。但他在哥林多后书一点也没有题到说方言这件事。这卷书强调那灵是生命的供应。新约的职事乃是以那灵作我们里面的供应，以义作神在外面的彰显。
9I emphasize this point because many Christians have a mistaken concept of the Spirit and think of the Spirit mainly as a source of power, ability, or impact. For example, some groups stress the matter of what is called being “slain in the Spirit.” One woman was especially well known in this matter. Is that the Spirit as the life supply? Certainly not. Not long after I began to minister in this country in 1962, I was invited to speak to a Christian group in San Diego. Some of the people there encouraged me to go to a certain place in Texas where many miraculous things were supposedly happening. The claim was made that, in a miraculous way, someone’s teeth had been filled with gold and that others attending the meeting even smelled the gold. However, when I questioned them, they were not able to confirm that report. Furthermore, I told them that if such a thing actually happened, it would be reported in the newspapers. I went on to say that if our God wanted to fill our teeth, why would He simply not recover them in a proper way instead of using gold? Our God certainly would never heal someone’s teeth by filling them with gold. Do not listen to such false reports. In 2 Corinthians Paul does not speak of gifts or miracles, but he does say that the Spirit gives life. In 1 Corinthians Paul mentions tongue-speaking, for example, with the intention of limiting this practice in the church meetings. But in 2 Corinthians he does not say a word about speaking in tongues. The emphasis in this book is on the Spirit as the life supply. The ministry of the new covenant is a matter of the Spirit as the supply inwardly and of righteousness as God’sex press i on outwardly
10义的职事保罗在林后三章八节说到那灵的职事，在九节说到义的职事。我们也许能领会甚么是那灵的职事，但甚么是义的职事？你知道保罗这句话是甚么意思？多年前，我还不能领会保罗所说义的职事是甚么意思。我以为他所说义的职事就是称义的职事，因为在这章圣经里，定罪与称义之间好像有一个对比，称义是定罪的相反辞。但是保罗在这里并不是说『称义』，乃是说『义』。如果他说新约的职事是称义的职事，我们就不难了解他的意思。我们立即会明白，律法的职事是定罪人的，那是定罪的职事；而新约的职事却是称人为义的，这是称义的职事。既然保罗在林后
10THE MINISTRY OF RIGHTEOUSNESS In 2 Corinthians 3:8 Paul speaks of the ministry of the Spirit, and in verse 9, of the ministry of righteousness. We may understand what the ministry of the Spirit is, but what is the ministry of righteousness? Do you know what Paul means by this? Years ago, I could not understand what Paul meant by the ministry of righteousness. I thought that by the ministry of righteousness he meant the ministry of justification, since in this chapter there seems to be a comparison between condemnation and justification, which is the opposite of condemnation. But instead of justification, Paul here speaks of righteousness. If he had said that the new covenant ministry was a ministry of justification, it would be easy to understand his meaning. We would immediately see that the ministry of the law was to condemn: that is the ministry of condemnation. But the new covenant ministry is to justify people: this is the ministry of justification. Since Paul in 2 Corinthians
11三章说，新约职事是义的职事，而不是说称义的职事，我们就必须了解他的意思。新约的职事是那灵与义的职事，这肯定是非常有意义的。
113 says that the new covenant ministry is a ministry of righteousness, not a ministry of justification, we must try to understand his meaning. To be sure, it is a very significant matter that the ministry of the new covenant is a ministry of the Spirit and of righteousness.
12我们若要明白义的职事是甚么，就必须先对义有正确的领会。义就是对的。当那灵在我们里面真实且实在的生活、行动、活动时，我们自然而然与神、与人、与自己都是对的。这样对义的领会并没有错，但还不彀。因此，我们必须进一步来看关于义的事。
12If we would understand what the ministry of righteousness is , we must first have a proper understanding of righteousness. Righteousness is a matter of being right. When we have the Spirit living, moving, and acting within us in a way that is real and substantial, we are automatically right with God, with others, and with ourselves. This understanding of righteousness is correct, but it is not adequate. Hence, we must go on to see something further regarding righteousness
要按著义清醒过来
BECOMING SOBER RIGHTEOUSLY
13保罗在林前十五章三十四节说，『你们要按著义清醒过来，不要犯罪，因为你们中间有人对神是无知的。』在这节经文里，清醒过来就是从沉醉昏睡中清醒过来，按著义不再沉醉。凡在属灵上沉睡的人，与神、与人、与自己或召会都是不对的。这一节的上下文是保罗论到复活的话。说没有复活，得罪神，也得罪人，这就是犯罪而不义。因此，使徒劝勉误入歧途的哥林多人，要从这罪中清醒过来，恢复与神、与人对的关系。他们曾按著不义，沉醉昏睡在没有复活的异端里，他们需要停止那样的昏睡。
13In 1 Corinthians 15:34 Paul says, “Become sober righteously and do not sin, for some are ignorant of God.” In this verse, to become sober is to awake to soberness from a drunken stupor. It is to cease, righteously, to be drunken. Anyone who is spiritually asleep is not right with God, with others, with himself, or with the church. The context of this verse is Paul’sword concerning resurrection. To say there is no resurrection offends God and man, and it is a sin. Hence, the apostle advised the misled Corinthians to awake soberly from this sin to be right with God and man. They were drunken unrighteously in a stupor of the no-resurrection heresy. They needed to cease being in that stupor
14接受『没有复活』这种异端思想，就是容让自己中毒，而在中毒的状态里。这也就是睡了。在这种中毒、昏睡状态中的人，谈论复活的话都是没有意义的。结果，他们与神、与召会或与自己，都是不对的。他们反倒得罪神，得罪召会，甚至得罪他们家里的人。中毒的人时常会惹麻烦，自己还不知道。因此，保罗嘱咐哥林多人要清醒过来，要按著义清醒过来。要按著义清醒过来是甚么意思？就是我们醒悟到一个地步，使我们与神、与人、与自己都是对的。一个按著义清醒过来的信徒，与妻子、儿女、邻居、众圣徒、召会、自己，都是对的。在这些方面不对的人，都是在沉醉昏睡之中。
14To take in the heretical thought that there is no resurrection is to allow one’s self to be drugged, to be put into a drugged condition. This is also to be asleep. Those who are in such a drugged stupor talk in a nonsensical way with respect to resurrection. As a result, they are not right with God, with the church, or with themselves. Rather, they offend God, the church, and even others in their family. Those who are drugged often cause trouble without realizing it. Therefore, Paul charges the Corinthians to wake up, to become sober righteously. What does it mean to become sober righteously? It means to become sober in such a way that we are right with God, with others, and with ourselves. A believer who is sober righteously will be right with his wife, with his children, with his neighbors, with all the saints, with the church, and also with himself. Those who are not right in all these ways are in a stupor.
在召会生活中
EXPERIENCING THE MINISTRY OF THE SPIRIT
经历那灵的职事
IN THE CHURCH LIFE
15我们若没有新约的职事，就不会有那灵，也不会有义。你进入召会生活并领受主恢复里的职事以前，你经历那灵在你里面作生命的供应有多少？你是得救的人，那灵当然住在你里面。但是你也许不太觉得那灵在你里面是活的、活动的、真实的、实在的。我们中间许多人能见证，我们进入召会生活以后，才开始领略到，我们里面有个东西是活的、真实的、实在的。这就是那灵在我们里面运行，使我们喜乐、平安、安息。这就是生命的灵，由主恢复里的职事供应到我们里面，作我们生命的供应。在你这样经历那灵以前，你也许很容易和你的妻子或丈夫争吵。但是你若经历那灵作你生命的供应，你想要吵的时候，里面就有个东西会阻止你。譬如，一位姊妹可能受试诱要责怪丈夫，但是她里面深处有个感觉，应当进到房间里祷告。这样的经历，是藉著新约职事供应到我们里面的那灵作生命的供应而有的。
15If we did not have the new covenant ministry, we would not have the Spirit, and we would not have righteousness. Before you came into the church life and received the ministry in the Lord’s recovery, how much did you experience of the Spirit as the life supply in you? Of course, as a saved person you had the Spirit dwelling in you. But probably you did not have much consciousness that the Spirit was living, active, real, and substantial in you. Many of us can testify that after coming into the church life, we began to realize that there is something within us that is living, real, and substantial. This is the Spirit within us working and making us joyful, peaceful, and restful. This is the Spirit of life ministered into us as the life supply by the ministry in the Lord’s recovery. Before you experienced the Spirit in this way, it may have been very easy for you to argue with your wife or husband. But if you experience the Spirit as your life supply, something within restrains you when you want to argue. For example, a sister may be tempted to blame her husband, but deep within she realizes that she should go into her room and pray. This experience comes from the Spirit as the life supply that is ministered into us through the new covenant ministry
16在一个召会聚会中，也许一点也没有题到那灵是生命的供应。你可能不觉得那灵供应到你里面。虽然聚会中没有说这样的话，但事实上，在聚会中那灵供应到你里面了。在主的恢复里有一个职事，把那经过过程的三一神作赐生命的灵，写到我们里面。在召会的聚会中，我们常常领受了那灵的供应，却不觉得这个事实。我能见证，许多次聚完会回家以后，觉得有点不喜乐。我好像对每一个人、每一件事都不高兴。不过，我里面有个东西是运行的、是活的。这是我在聚会中所经历赐生命的灵。甚至当我们生气或不高兴的时候，这灵仍然在我们里面运行。我们若转向主说，『主阿，』我们的不高兴或怒气就会被吞灭。这种结果，乃是从那不知不觉供应到我们里面的赐生命的灵而来的。
16Perhaps in a church meeting not a word is spoken concerning the Spirit as the life supply. You may have no consciousness of the Spirit being ministered into you. But although nothing is said concerning this, it is nevertheless a fact that in the meeting the Spirit is ministered to you. There is a ministry in the recovery which inscribes the processed Triune God as the life- giving Spirit into our being. Often in the meetings of the church we receive the supply of the Spirit without being conscious of this fact. I can testify that many times I have returned home after a meeting feeling somewhat unhappy. It seemed that I was angry with everyone and everything. Nevertheless, something within me was moving and living. This is the life - giving Spirit I experienced in the meeting. Even when we are angry or unhappy, this Spirit operates within us. If we turn to the Lord and say, “Lord,” our unhappiness or our anger will be swallowed up. This comes from the life-giving Spirit who has been ministered into us without our being conscious of it.
17因著我在召会聚会中得了赐生命之灵的供应，所以我很少错过聚会。每次聚会中，谁说话对我并不要紧。我只渴慕参加聚会，并接受供应。我特别享受在安那翰召会的祷告聚会。我在那个聚会中得著那灵的灌注，并且被那灵浸透。会后，一切好像都是金的，并且我里面的生命树在长大，生命河在涌流。虽然会中没有信息，甚至没有鼓励的话语，但赐生命的灵却供应到我里面。我们中间许多人都能见证曾有这样的经历。
17Because I receive the supply of the life-giving Spirit in the church meetings, I very rarely miss a meeting. It does not matter to me who speaks in a particular meeting. My only desire is to be in the meeting and to receive the supply. In particular, I enjoy the prayer meeting of the church in Anaheim. During that meeting I am infused and saturated with the Spirit. Afterward, it seems that everything is golden and that within me the tree of life is growing and the river of life is flowing. Although there is no message and even no word of encouragement, the life-giving Spirit is ministered into my being. Many among us can testify of this experience
成为义的
BECOMING RIGHTEOUS
18我们经历那灵在我们里面生活并工作，结果我们就成为义的。我们里面的人自然而然是透亮的，像水晶一样纯净，并且我们能知道神的心。我们无须努力，立即就知道主的心思，并且清楚的领会祂的意愿和工作。这样，我们所作的，乃是照著主的心思和意愿。这就是义。许多基督徒有一种观念，以为我们作错事时，我们就与神不对了。这种义的观念太肤浅了。即使我们没有作错甚么事，我们与神可能仍是不对，因为我们也许不在主的心思和意愿里。表面看来，我们各方面没有甚么不对；然而，我们全人也许与神非常不对。我们可能没有照著主的心思，我们所作的也许不是祂的意愿。只要我们不行神的意愿，我们就是不对的。我们反倒把我们的生命，并主所给我们的一切，全浪费了。假如有一个青年人在学校里没有作错甚么事，但是他没有好好读书。不仅如此，他坐在那里上课的时候心不在焉。他即使没有作错甚么事，但是他比其他的学生更不对。从外面看来，他也许没有错；但从里面来看，他整个人都是错的。同样的原则，许多圣徒外面看来没有甚么不对。事实上，他们整个人都不在主的意愿里。这样来领会我们与神是对的，不仅是根据道理，更是根据经历。
18As a result of experiencing the Spirit living and working within us, we become righteous. Spontaneously our inner being is transparent, crystal clear, and we know the heart of God. Immediately, without effort, we know the mind of the Lord and have a clear understanding concerning His will and work. Then what we do is according to the Lord’s mind and will. This is righteousness. Many Christians have the concept that when we do something wrong, we are not right with God. This concept of righteousness is too superficial. Even when we do not do anything wrong we still may not be right with God, for our being may not be in the mind and will of the Lord. Apparently we are not wrong in any way; however, our entire being may be far short of being right with God. We may not be according to the Lord’s mind, and what we are doing may not be His will. As long as we are not doing God’s will, we are not right. Instead we are wasting our lives and everything the Lord has given us. Suppose a young person at school does not do anything wrong. But he does not study properly. Furthermore, when he sits in class, he is absent - minded. Even though he may not do anything wrong, he is more wrong than other students. Outwardly he may not be wrong, but inwardly his whole being is wrong. In the same principle, outwardly many saints are not wrong in anything. Actually, their being is not in the will of the Lord. This understanding of being right with God is not merely according to doctrine, but even the more, it is according to experience.
19你若得著赐生命之灵的灌注并浸透，你里面的人就会透亮。你会明白主的心思，你也会知道甚么是主的意愿。你自自然然就会在祂的意愿里，行祂的意愿。结果，你与祂就是对的。不仅如此，你会知道当怎样待人，也会知道当怎样处理财物。这样，你就成为一个义的人，在大小事上都是对的，与神、与人、与自己都是对的。这是一个彰显神的人，因为他的义就是神的形像，就是神彰显出来。
19If you are infused and saturated by the life-giving Spirit, your inner being will become transparent. Then you will know what is in the Lord’s mind. You will also understand what the will of the Lord is. Spontaneously, you will be in His will and do His will. As a result, you become right with Him. Moreover, you will realize how you should act toward others and even how you should deal with your material possessions. Then you will become a righteous person, one who is right in small things as well as in great things, one who is right with God, with others, and with himself. This is a person who expresses God, for his righteousness is the image of God, God expressed