Books
哥林多后书生命读经 · 第38篇

神性与人性的调和

The Mingling of Divinity with Humanity
1读经：哥林多后书3:18;4:7-15。
1Scripture Reading: 2 Cor. 3:18; 4:7-15
神完满救恩的主要步骤
MAJOR STEPS IN GOD’S FULL SALVATION
2在神完满的救恩里有一些主要的步骤。这些步骤包括救赎、重生、变化、得荣。我们这些受造之物是神所造，为要完成祂的定旨。然而，我们堕落了。堕落就是失丧。我们失丧是因为我们堕落到罪中。但神在子的身位里来成为人，好成为我们的救赎主。我们的救赎主基督，为我们的罪死在十字架上。我们虽然堕落、失丧了，神却来成为人，为要成功救赎，把我们带回来归给祂自己。然而，救赎只是神完满救恩起初的阶段。我们相信主耶稣的时候，就被赎回来归给神。但同时神的灵又以基督的救赎为基础，进到我们里面。那灵特别是进到我们灵里重生我们，把神的生命带进我们死了的灵里，使我们的灵活过来。这样，我们就由神重生。重生与我们从父母而生，得著肉身的生命不同。重生乃是从神而生，得著属灵的生命。这意思是说，那位是生命的神进到我们灵里，作了我们的生命、性情和人位。
2In God’s full salvation there are a number of major steps. These steps include redemption, regeneration, transformation, and glorification. As God’s creatures, we were created by Him to fulfill His purpose. However, we have become fallen. To be fallen is to be lost. We became lost because of our fall into sin. But God came to be a man in the Person of the Son that He might be our Redeemer. As our Redeemer, Christ died on the cross for our sins. Although we were fallen and lost, God came as a man to accomplish redemption and to bring us back to Himself. Redemption, however, is simply the initial stage of God’s full salvation. When we believed in the Lord Jesus, we were redeemed to God. But at the same time the Spirit of God, with Christ’s redemption as the basis, entered into our being. In particular, the Spirit came into our spirit to regenerate us, to bring God’s life into our deadened spirit and to make our spirit a live. In this way we were regenerated of God. To be regenerated is not the same as being born of our parents to receive physical life; it is to be born of God to receive spiritual life. This means that the very God who is life came into our spirit to be our life, our nature, and our person
3在我们的经历中，救赎与重生是同时发生的。我们蒙了救赎，我们的罪就得了赦免。结果，我们蒙神称义，与神和好。基督既已将我们救赎回来归向神，我们与神之间就再没有难处了。同时我们也蒙了重生，从神再生一次。我们藉著重生，成了神的儿女。
3In our experience redemption and regeneration occur at the same time. We were redeemed, and our sins were forgiven. As a result, we have been justified by God and reconciled to Him. Now that Christ has redeemed us to God, there is no longer a problem between us and God. At the same time, we were regenerated, born again of God. Through regeneration we have become children of God
变化、构成、重组
Transformation, Constitution, Reorganization
4重生和救赎一样，只是神救恩的开始、起初阶段。出生怎样是属人生命的开始，重生也照样是属灵生命的开始。我们重生以后，就需要变化。
4Regeneration, like redemption, is just the beginning, the initial stage, of God’ss alvation. Just as birth is the beginning of human life, so regeneration is the beginning of spiritual life. Following regeneration, we need transformation
5我们若要明白变化的意义，就必须用到构成和重组这样的辞。构成与变化有关，意思是某种新的元素加到我们全人里面，构成到我们里面。当然，加到我们里面的元素，乃是神圣的元素。我们重生以前没有神圣的元素。我们不论是好是坏，都只有人的元素。堕落的人与蒙救赎的人都是一样，都同有人的元素。我们可以把自己比喻为一杯水。不论杯子干净、不干净，牠所盛装的只有白开水，此外没有别的内容，没有别的元素。因此，玻璃杯里除了水以外，甚么气味或颜色都没有。然而，如果把茶加到这杯水里，就有另外一种元素加到水里了。然后这两种本质─水和茶，茶和水，就调在一起。这种调和就是我们所说的构成。水构成到茶里，茶构成到水里。我们继续用水和茶为例说明。我们要指出，如果茶的元素没有加到水里，水就不可能变成茶。水变成茶只有一条路，就是把茶放到水里。当茶的元素加到水里的时候，这元素会把水构成茶水。水一旦成了茶水，就有两种元素：茶和水。凡喝这茶水的人会接受这两种元素。他只喝进一种饮料，却领受了两种元素。他享受水的解渴，也享受茶的味道。
5If we would understand the meaning of transformation, we need to use terms such as constitution and reorganization. Used with respect to transformation, the word constitution means that a certain new element is added into our being and constituted into us. Of course, the element that is added into us is the divine element. Before we were regenerated, we did not have the divine element. Whether we were good or bad, we all possessed only the human element. Those who are fallen and those who are redeemed are the same in that both have the human element. We can compare ourselves to a glass of water. Whether the glass is clean or dirty, it contains nothing other than plain water. It has no other contents, no other elements. Therefore, what is in the glass does not have the flavor or color of anything except water. However, if tea is added to this glass of water, another element is put into the water. Then two substances, the water and the tea, the tea and the water, are mingled together. This mingling is what we mean by constitution. The water is constituted into the tea, and the tea, into the water. Continuing to use the illustration of water and tea, we would point out that it is impossible for water to become tea without the element of tea added to the water. There is only one way for water to become tea, and that is to put tea into water. When the element of tea is added to water, this element will constitute the water into tea. Once water has become tea, it has two elements: tea and water. Anyone who drinks this tea will receive these two elements. He takes only one kind of drink into him, but he receives two kinds of elements. He enjoys the water to quench his thirst and the tea to give him a certain taste.
没有产生出第三种本质
NO THIRD SUBSTANCE PRODUCED
6然而，我们需要非常清楚一件事，就是茶与水相调并未产生第三种本质，一种既不是茶，也不是水的本质。我们说茶的元素与水调和，意思并不是说原来的两种元素─茶与水，消除而不复存在。相反的，水还是水，茶还是茶。不同的是，茶与水一旦调和，两种元素就不再是分开的。二者虽然有别，却不是分开的，因为牠们已经相调在一起，构成一个实体、一种饮料。同样的原则，当神性与人性调和的时候，神性与人性还一直存在。说调和会产生第三种本质，既不属神性也不属人性，这样的说法是不对的。
6We need to be very clear, however, that the mingling of tea and water does not produce a third substance, a substance which is neither tea nor water. To say that the element of tea is mingled with water does not mean that the two original substances, the tea and the water, are nullified and no longer exist. On the contrary, the water is still water, and the tea is still tea. The difference is that once the tea and the water have been mingled, they are no longer separate. They are distinct, but they are not separate, for they have been mingled together and constituted into one entity, one drink. In the same principle, when divinity is mingled with humanity, both divinity and humanity continue to exist. It would not be true to say that this mingling produces a third substance, something which is neither divine nor human
调和的开始
THE BEGINNING OF THE MINGLING
7我们重生的时候，神圣的茶就加到我们里面。在此之前，不管我们的行为是好是坏，我们只有人性的元素。人若是没有重生，就没有神圣的元素，在这一点上，抢银行的人和道德高尚的人并没有两样。我们赞美主，我们重生的时候，神进到我们里面。那时，神圣的人位带著神圣的生命、神圣的性情、神圣的所是全都加到我们里面。这造成何等大的不同！如今我们这些得救且重生的人有两种元素─属人的元素和神圣的元素。不仅如此，我们有神圣的生命和属人的生命，有神圣的性情和属人的性情。神性的元素已经加到我们人性的元素里面。
7When we were regenerated, the divine tea was added to us. Prior to that time, whether our behavior was good or bad, we had only the element of humanity. Both a bank robber and a highly ethical person are the same in that neither of them has the divine element as long as they are not regenerated. We praise the Lord that at the time of our regeneration God came into our being. At that time the divine Person with the divine life, the divine nature, and the divine being were added to us. What a tremendous difference this makes! Now as saved and regenerated persons, we have two elements—the human element and the divine element. Furthermore, we have the divine life as well as the human life, and the divine nature as well as the human nature. The element of divinity has been added into the element of our humanity.
8我们重生的时候，神圣的元素加到我们里面，这乃是神性与人性在我们里面调和的开始。因此，重生就是调和的开始。当茶加到水里，茶和水就起作用，产生出一个实体、一种饮料。我们可以说，茶和水合作产生出这种饮料。同样的原则，神一旦加到我们里面，祂就开始在我们里面作工。现在，我们需要与神的工作、神的运行配合。我们蒙了重生之后，里面就一直进行著构成和变化的过程，这个过程也包含重组。我们生为人的时候，就有某一种的组成。但是现在新的元素，神圣的元素，已经进到我们里面，我们就需要重组。因此，我们需要构成、变化、重组。在召会历史头几个世纪里，有些古代的圣经教师看见调和这件事，经历了调和，也教导关于调和的事。但有些教师走了极端，宣称在基督里神性与人性调和，原初的两种性情产生出第三种性情。这是异端，被迦克敦会议（The）所定罪。后来，基督教教师害怕说到神性与人性的调和。然而，我们知道多少世纪以来，有些人继续正确的教导人有关神性与人性调和的事；最近我就读到两本天主教著者的书，正确的说到这种调和。
8The addition of the divine element to our being at the time of regeneration marks the beginning of the mingling of divinity and humanity within us. Regeneration, therefore, is simply the beginning of the mingling. When tea is added to water, both the tea and the water work to produce one entity, one drink. We may say that the tea and the water cooperate to produce this drink. In the same principle, once God has been added into our being, He begins to work within us. Now we need to cooperate with God’s work, with His operation. From the time we were regenerated, a process of constitution and transformation has been taking place within us. This process also involves reorganization. Through our birth as human beings we were organized in a certain way. But now that a new element, the divine element, has come into our being, there is the need for reorganization. Therefore, we need constitution, transformation, reorganization. In the first few centuries of church history certain ancient teachers of the Bible saw the matter of mingling, experienced it, and taught it. Some teachers, however, went to an extreme and claimed that in the mingling of divinity and humanity in Christ, the original two natures produced a third nature. This is heretical, and it was condemned by the Council of Chalcedon. Afterward, Christian teachers were afraid Council of Chalcedon to speak of the mingling of divinity with humanity. However, we have learned that some throughout the centuries continued to teach in a proper way concerning the mingling of divinity with humanity. Recently I read two books by Catholic writers which speak of this mingling in a correct way.
调和的豫表
A TYPE OF THE MINGLING
9细面调油所组成的素祭，是神性与人性调和的豫表。有时候油浇在细面上，有时候油与面混合或调和在一起。油与面调和作成饼，供素祭使用，其中面与油这两种本质调和在一起。油不仅加到面上，更是与面调和。但是在这样的调和里，这两种元素仍然存在。油仍然是油，面仍然是面。但经过调和的过程，面与油成了一个实体。然而，油与面都没有因调和而失去各自的特性。不仅如此，油与面调和并没有产生出第三种性质─一种既不是面，又不是油的本质。这种调和的产品乃是一个饼，带著两种性情、两种元素、两种本质。素祭是基督的豫表。基督的人性是由细面所豫表，而基督的神性是由油所豫表。油与细面调和，指明在基督里不仅是神性加人性，更是神性与人性调和。油怎样与面调和，照样在基督里，神性也与人性调和。因此，基督有两种性情─神性与人性，在祂这一个人位里调和在一起。主在地上的一生中，很明显的是一个真正的人，但是许多时候，也显出祂真是神。素祭的饼有油和面的味道。照样，在基督身上，也显出神性和人性。
9The meal offering composed of fine flour mingled with oil is a type of the mingling of divinity with humanity. In some cases the oil was poured upon the fine flour; in other cases it was mixed, or mingled, with the flour. In the case of oil mingled with flour to make a cake to be used in the meal offering two substances—flour and oil — were mingled together. The oil was not simply added to the flour; it was mingled with it. But in this mingling neither of these elements ceased to exist. No, the oil was still oil, and the fine flour was still flour. But through the process of mingling the flour and the oil became one entity. However, neither the oil nor the flour lost its particular nature because of the mingling. Furthermore, the mingling of the oil with the flour did not produce a third nature, a substance which was neither flour nor oil. The product of the mingling was a cake with two natures, two elements, two substances. The meal offering is a type of Christ. Christ’s humanity is typified by the fine flour, and His divinity is typified by the oil. The mingling of the oil with the fine flour indicates that in Christ divinity was not merely added to humanity but was mingled with it. Just as the oil was mingled with the flour, so in Christ divinity was mingled with humanity. Therefore, Christ has two natures, divinity and humanity, mingled together in His one Person. During His life on earth, it was apparent that He was a genuine man. But many times it was manifest that He truly was God. With the cake used in the meal offering both the oil and the flour could be tasted. In like manner, with Christ both divinity and humanity are manifested.
头和身体
THE HEAD AND THE BODY
10基督现今是身体的头，我们这些跟从基督的人乃是祂的肢体。是头的基督有两种性情，我们这些是祂肢体的人，也与祂同有两种性情。是头的基督有神性和人性，我们这些是祂肢体的人，也有人性和神性。想想看你物质的身体：头与身体的肢体都是同一种本质。不可能头是一种本质，身体的肢体是另一种本质。全身都属于同一种本质、同一种元素。我们整个身体都是同一种血液、同一种生命、同一种性质。基督与召会之间的关系，也是这样。我们是基督的肢体，基督的所是并所有，也是我们的所是并所有。基督有神性和人性，我们也有人性和神性。这意思是说，基督与我们这些相信祂、是祂肢体的人，都有两种性情。但我们要再次强调，我们里面神性与人性的调和，并没有产生出第三种性情。我们的人性仍然存在。在调和的里面，神性与人性都没有消除。
10Christ today is the Head of the Body, and we, His followers, are His members. As the Head He has two natures, and as His members we also have the same two natures. Christ, the Head, has divinity and humanity, and we, His members, also have humanity and divinity. Consider your physical body: the head and the members of the body are of the same substance. It is not possible for the head to be of one substance and the members of the body to be of a different substance. No, the whole body is of the same substance, the same element. Throughout our entire body there are the same blood, the same life, and the same nature. This is also true concerning the relationship between Christ and the church. What Christ is and what Christ has we as His members also are and have. Christ has humanity as well as divinity, and we have divinity as well as humanity. This means that Christ and we who believe in Him and who are His members have two natures. However, we would emphasize once again that the mingling of divinity with humanity in us does not produce a third nature. Our humanity does not cease to exist. Neither divinity nor humanity is nullified in the mingling.
11神性与人性交织在一起我们在出埃及记生命读经里指出，大祭司所穿的以弗得袍子，是金线与麻线交织一起作成的。这两种线不仅是并排或重叠的，更是交织在一起成为一种编织物。我们在这种编织物里能看见金线和麻线。这也表征在基督里神性与人性的调和。金线表征基督的神性，麻线表征祂的人性。以弗得是金线和麻线交织成的，这指明在基督里神性和人性这两种性情不仅是加在一起，更是交织在一起、调和在一起。不仅如此，金线与麻线交织在一起怎样没有产生出第三种本质，在基督里神性与人性的调和也照样不会消除神性与人性，而产生出第三性。调和的过程
11DIVINITY AND HUMANITY WOVEN TOGETHER In the Life-study of Exodus we pointed out that the ephod, a garment worn by the high priest, was composed of golden and linen thread woven together. These two kinds of thread were not merely put side by side or piled one on the other; they were woven together into one textile. In this fabric both the golden thread and the linen thread could be seen. This also typifies the mingling of divinity and humanity in Christ. The golden thread signifies Christ’s divinity, and the linen thread, His humanity. This weaving together of golden and linen thread in the ephod indicates that in Christ the two natures of divinity and humanity are not merely added together but woven together, mingled together. Moreover, just as the weaving together of golden and linen thread did not produce a third substance, so the mingling of divinity and humanity in Christ does not nullify both divinity and humanity in order to produce a third nature the process of mingling
12有一件事非常重要：我们必须看见，每一位真基督徒，每一位真相信基督的人，都是经历神圣生命、性情与属人生命、性情调和的人。神圣的生命不仅一次与我们人的生命调和，更是一直不断的与人的生命调和。结果，我们就成为神圣的人。我们也可以说，我们是属人的神圣者。这就是我们说基督徒是神人的原因。我们的生命是神人的生命；我们的生活是神性调著人性的生活，就如金线与麻线结构成的以弗得所指明的。我们属灵的衣服不仅是麻的，也是金的。我们有金，有麻，交织成一件袍子。这是我们的行事为人、我们的性格、我们的生活。
12It is very important for us to realize that every genuine Christian, every bona fide believer in Christ, is a person undergoing the mingling of the divine life and nature with the human life and nature. The divine life is not only mingled with our human life, but it is mingling with it. As a result, we are divine human beings. We may also say that we are human divine beings. This is why we say that Christians are God-men. Our life is the life of a God-man, and our living, as indicated by the ephod composed of golden and linen thread, is a living of divinity mingled with humanity. Our spiritual clothing is not only linen; it is also golden. We have gold and linen woven into one garment. This is our conduct, our behavior, our character, our living
13我们赞美主，调和的过程仍在我们里面不断进行著。这种持续不断的过程就是变化。我们也可以称其为构成和重组。
13We praise the Lord that the process of mingling is still taking place within us. This continuing process is transformation. We may also speak of it as constitution and reorganization
14圣经启示，我们这些在基督里的信徒一直渐渐的被变化、构成并重组。然而，今天大多数基督徒中间并没有教导这件事。反之，信徒们受教导，要改良自己的性格和行为。然而，这种教导并不是根据圣经的。圣经说到我们的行事、为人时，总是与变化有关。我们必须看见，变化才是正路，这是非常要紧的。在变化的过程中，神的元素，就是神性，一直在我们里面作工，变化我们的人性，使天然的人性变化成属灵的人性。但这并不是说，我们的人性会失去，也不是说神性会有怎样的改变。不，我们的人性与神的神性都不会改变；然而，神性与人性在一个实体、一个人位里调和在一起。这种调和产生真正的神人。这也产生属天的茶水，让我们天天饮用并享受。
14The Bible reveals that as believers in Christ we are being transformed, constituted, reorganized. However, this is not taught among most Christians today. Instead, believers are taught to improve their character and behavior. This kind of teaching, however, is not according to the Bible. Whatever the Bible says about our behavior or conduct involves transformation. It is vital for us to realize that transformation is the right way. In the process of transformation God’s element, divinity, is working within us to transform our humanity from a natural humanity into a spiritual humanity. But this does not mean that our humanity will be lost. Neither does it mean that divinity will be changed or altered in some way. No, neither our humanity nor God’s divinity will be changed; however, they are being mingled together in one entity, one being. This mingling produces genuine God-men. It also produces the heavenly tea-water for us to drink and enjoy day by day