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加拉太书生命读经 · 第10篇

不再是我，乃是基督在我里面活著

NO LONGER I, BUT CHRIST LIVING IN ME
1读经：加拉太书2:19-20，罗马书6:6a,8;2，哥林多后书5:14-15，哥林多前书15:45b，哥林多后书3:17，6:57下，腓立比书1:21上。加拉太二章二十节是我们很熟悉的经文。这一节说到神新约经纶的一个基本项目：不再是我，乃是基督在我里面活著。按照神的经纶，我们不该再活著；反之，基督应当在我们里面活著。这是福音真理基本的一面。然而，大多数的基督徒对于不再是我，乃是基督在我里面活著的意义，没有正确、充分的领会。
1Scripture Reading: Gal. 2:19-20; Rom. 6:6a, 8; Cor. 5:14-15; 1 Cor. 15:45b; 2 Cor. 3:17; John 6:57b; Phil. 1:21a Galatians 2:20 is a familiar verse. In this verse is one of the basic items of God’s New Testament economy: no longer I, but Christ living in me. According to God’secon o my, we should no longer live; rather, Christ should live in us. This is a basic aspect of the truth of the gospel. However, most Christians do not have the proper and adequate understanding of what it means to say no longer I, but Christ living in me.
不是一种替换的生命
NOT AN EXCHANGED LIFE
2因著这点没有厘清，有些基督徒，包括一些基督教教师，就以为二章二十节所说的是一种所谓替换的生命。按照这个观念，我们由基督所顶替─基督进来，我们出去。按照替换生命的观念，我们的生命是可怜的，基督的生命好多了；所以我们应当把我们的生命，替换成基督的生命。我们要看见，这个观念是错误的。加拉太二章二十节所说的不是替换的生命。在这里保罗说，『现在活著的，不再是我，乃是基督在我里面活著。』然后他继续说，『并且我如今在肉身里所活的生命，是我在神儿子的信里，与祂联结所活的。』一面保罗说，『现在活著的，不再是我。』另一面，他说，『我…活著。』你若整体来考虑这一节，你会看见这里并没有替换生命的思想。
2Because this has not been made clear, some Christians, including certain Christian teachers, think that 2:20 speaks of what has been called an exchanged life. According to this concept, we are replaced by Christ. Christ comes in, and we go out. According to the concept of an exchanged life, our life is pitiful, and the life of Christ is far better. Therefore, we should exchange our life for Christ’s life. As we shall see, this concept is wrong. Galatians 2:20 does not speak of an exchanged life. Here Paul says, “No longer I who live, but Christ lives in me.” Then he goes on to say, “And the life which I now live in the flesh I live in faith, the faith of the Son of God.” On the one hand, Paul says, “It is no longer I who live”; on the other hand, he says, “I live.” If you consider this verse as a whole, you will see that there is no thought of an exchanged life. Here what is presented is not an exchange; rather, it is a profound mystery
3这里所陈明的，不是一种替换；反之，这里所说的乃是一个深奥的奥秘。
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4我们曾指出，加拉太书启示神新约经纶的基本真理。在这些基本真理当中，最基本的就在二章二十节。不再是我，乃是基督在我里面活著，这个真理既是这样基本，所以也是奥秘的；又因为是奥秘的，历代以来基督徒就没有领会得很正确。所以，我们仰望主，向我们显明这一个基本的真理。
4We have pointed out that the book of Galatians reveals the basic truths of God’s New Testament economy. Among these basic truths, the most basic one is found in 2:20. Because the truth of no longer I, but Christ living in me is so basic, it is also mysterious; and because it is mysterious, it has not been properly understood by Christians throughout the centuries. Therefore, we look to the Lord that He would make this basic truth clear to us
旧『我』和新『我』
the old “I” and the new “I
5我们已经指出，在这一节中，保罗一面说，『不再是我；』另一面又说，『我…活著。』我们怎能使这话一致呢？我要再一次指出，这不是替换生命。正确解经的路乃是以经解经。这就是说，我们若要了解这一节，就需要别处的经节。罗马六章六节告诉我们，我们的旧人已经与基督同钉十字架。这一节帮助我们看见，与基督同钉十字架的我是旧我，就是旧人。我们重生的人，有旧『我』和新『我』。旧『我』已经了结了，但新『我』是活著的。加拉太二章二十节给我们看见旧我与新我。旧我已经与基督同钉十字架，了结了。所以保罗说，『不再是我。』但新『我』仍然活著，因这缘故，保罗能说，『我…活著。』现在我们必须往前看旧我与新我的不同。我们可能因著很熟悉二章二十节，就把这一节视为理所当然，好像已经了解的样子。但旧我和新我到底有甚么不同？按照天然的领会，有的人会说，旧我是邪恶的，新我是好的。对于旧我和新我之差异的这个观念，我们必须弃绝。旧我是没有神的成分在其中，新我却得著了神圣的生命。旧我因著神加到里面作生命，就成了新我。已经了结的『我』，是没有神性的『我』。仍然活著的『我』，是加进了神的『我』。这里有很大的不同。旧『我』，就是没有神的『我』，已经了结了。但新『我』仍然活著，就是旧『我』复活加上神所产生的『我』。一面，保罗已经了结；但另一面，复活的保罗，重生以神作生命的保罗，仍然活著。因著许多基督徒拒绝神的光，他们对于二章二十节的这种领会是瞎眼的。他们若听见这样论到旧我和新我的话，就会拒绝。然而，他们的拒绝毫无根据。他们既是真基督徒，就已经蒙了重生。当一个人重生了，他就不会消灭或灭亡。重生的意思，就是神加到我们里面。从前我们里面没有神，因著重生，神现今加到我们里面来。没有神在其中的『我』过去了。这是旧『我』、旧人，已经与基督同钉十字架。但自从我们开始珍赏主耶稣，并且那运行的信在我们里面作工的时候起，这信就把经过过程的三一神带到我们里面，并且把神加到我们里面。从那个时候起，我们就有了新『我』，就是有神在其中的『我』。因此，新『我』乃是旧『我』复活加上神所产生的『我』。赞美主！旧我已经了结了，现今是新我活著！
5We have pointed out that in this verse Paul says, on the one hand, “no longer I” and, on the other hand, “I live.” How can we reconcile this? Once again I wish to point out that this is not an exchange of life. The way to interpret the Bible properly is by the Bible itself. This means that other verses are needed if we are to understand this verse. Romans 6:6 tells us that our old man has been crucified with Christ. This verse helps us to see that the very I who has been crucified with Christ is the old “I,” the old man. As regenerated people, we have both an old “I” and a new “I.” The old “I” has been terminated, but the new “I” lives. In Galatians 2:20 we have both the old “I” and the new “I.” The old “I” has been crucified with Christ, terminated. Therefore, Paul can say, “no longer I.” However, the new “I” still lives. For this reason, Paul can say, “I live.” Now we must go on to see the difference between the old “I” and the new “I.” Because we are so familiar with 2:20, we may take this verse for granted and assume that we understand it. But what is the difference between the old “I” and the new “I”? According to the natural understanding, some would say that the old “I” is evil, whereas the new “I” is good. This concept of the difference between the old “I” and the new “I” must be rejected. The old “I” had nothing of God in it, whereas the new “I” has received the divine life. The old “I” has become a new “I” because God as life has been added to it. The “I” that has been terminated is the “I” that was without divinity. The “I” who still lives is the “I” into which God has been added. There is a great difference here. The old “I,” the “I” without God, has been terminated. But the new “I” still lives, the “I” that came into being when the old “I” was resurrected and had God added to it. On the one hand, Paul has been terminated. But, on the other hand, a resurrected Paul, one with God as his life, still lives. Because of their rejection of God’slight many Christians are blind to this understanding of 2:20. If they heard such a word about the old “I” and the new “I,” they would reject it. Their rejection, however, would be completely without ground. As genuine Christians, they have been regenerated. When a person is regenerated, he is not annihilated or destroyed. To be regenerated means to have God added into us. In regeneration, we who once did not have God in us now have Him added to us. The very “I” who did not have God in it is over. This is the old “I,” the old man, who has been crucified with Christ. But from the time that we began to appreciate the Lord Jesus and the operating faith began to work in us, this faith brought the processed Triune God into us and added Him to our being. From that time onward, we have had a new “I,” an “I” with God in it. Hence, the new “I” is the old “I” which has become an “I” resurrected with God added to it. Praise the Lord that the old “I” has been terminated and the new “I” now lives!
与基督同活
LIVING WITH CHRIST
6在二章二十节保罗说，『基督在我里面活著。』根据替换生命的观念，我们的生命了结了，而基督活著。但我们需要更透彻的领会，甚么是基督在我们里面活著。要领会基督活著相当容易，但要领会基督如何在我们里面活著，就很困难了。这不是说，我已经钉了十字架，不再活著了，乃是基督替我活著。一面，保罗说，『不再是我；』另一面，他说，『基督在我里面活著。』『在我里面』这句话非常重要。不错，是基督活著，但祂是活在我们里面。要领会基督如何能在我们里面活著，我们必须来看约翰十四章。主耶稣在祂死而复活以前，对门徒说，『因为我活著，你们也要活著。』（19。）基督使我们与祂同活，而活在我们里面。基督不是单独活著。祂活在我们里面，并且与我们同活。祂活著，是藉著使我们能与祂同活。实在说来，我们若不与祂同活，祂就无法在我们里面活著。我们并不是完全被除去，我们的生命不是由神圣的生命所替换。我们继续存在，但我们乃是与三一神一同存在。现今住在我们里面的三一神，使我们与基督同活。因此，基督藉著我们与祂同活，而活在我们里面。
6In 2:20 Paul says, “Christ lives in me.” According to the concept of an exchanged life, our life is terminated and Christ lives. But we need a more thorough understanding of what it means to say that Christ lives in us.It is rather easy to understand that Christ lives. But it is difficult to understand how Christ lives in us. This does not mean that I have been crucified and live no longer, and that Christ lives instead of me. On the one hand, Paul said, “no longer I”; on the other hand, he said, “Christ lives in me.” The phrase “in me” is of great importance. Yes, it is Christ who lives, but it is in us that He lives. In order to understand how Christ can live in us, we need to turn to John 14. Before His death and resurrection, the Lord Jesus said to the disciples, “Because I live, you shall live also” (v. 19). Christ lives in us by causing us to live with Him. Christ does not live alone. He lives in us and with us. He lives by enabling us to live with Him. In a very real sense, if we do not live with Him, He cannot live in us. We have not been altogether ruled out, and our life has not been exchanged for the divine life. We continue to exist, but we exist with the Triune God. The Triune God who now dwells within us causes us to live with Christ. Hence, Christ lives in us through our living with Him
同一的生命与同一的生活
ONE LIFE AND ONE LIVING
7接枝的例子再一次帮助我们了解这事。一根枝子接在一棵多产的树上之后，枝子仍然活著。但牠不是凭自己而活，乃是凭著所接上的树而活。不但如此，这棵树也活在那接上的枝子里面。如今枝子活出一种接枝的生命。这就是说，牠不是凭自己活著，乃是凭所接上之树的生命活著。再者，这另一个生命，就是多产之树的生命，也不是凭自己活著，乃是藉著那接上的枝子活著。树的生命活在枝子里面。最终，枝子与树有同一的生命，和同一的生活。同样的原则，我们与基督也有同一的生命，和同一的生活。
7Once again the illustration of grafting helps our understanding. After a branch has been grafted into a productive tree, the branch continues to live. However, it lives not by itself, but by the tree into which it has been grafted. Furthermore, the tree lives in the branch which has been grafted into it. The branch now lives a grafted life. This means that it lives, not by itself, but by the life of the tree into which it has been grafted. Furthermore, this other life, the life of the productive tree, does not live by itself, but through the branch grafted into it. The life of the tree lives in the branch. Eventually, the branch and the tree have one life with one living. In the same principle, we and Christ also have one life and one living
8在约翰六章五十七节主耶稣说，『活的父怎样差我来，我又因父活著，照样，那吃我的人，也要因我活著。』子没有凭自己而活。但这不是说，子被撇在一旁，不存在了。当然，子继续存在，但祂没有活祂自己的生命。祂乃是活父的生命。这样，子与父就有同一的生命，并同一的生活。祂们分享同样的生命，并有同样的生活。
8In John 6:57 the Lord Jesus said, “As the living Father sent Me, and I live because of the Father, so he who eats Me shall also live because of Me.” The Son did not live by Himself. However, this does not mean that the Son was set aside and ceased to exist. The Son, of course, continued to exist, but He did not live His own life. Instead, He lived the life of the Father. In this way the Son and the Father had one life and one living. They shared the same life and had the same living.
9今天我们和基督的关系也是一样。我们与基督并没有两个生命。反之，我们有同一的生命，和同一的生活。我们凭祂活著，祂也活在我们里面。如果我们不活，祂就不活；如果祂不活，我们也不能活。一面，我们了结了；另一方面，我们仍然存活，但我们不是没有祂而活。基督活在我们里面，而我们与祂同活。所以，我们与祂有同一的生命，和同一的生活。
9It is the same in our relationship with Christ today. We and Christ do not have two lives. Rather, we have one life and one living. We live by Him, and He lives in us. If we do not live, He does not live; and if He does not live, we cannot live. On the one hand, we are terminated; on the other hand, we continue to exist, but we do not live without Him. Christ lives within us, and we live with Him. Therefore, we and He have one life and one living
向律法死了
DEAD TO THE LAW
10加拉太二章二十节解释我们如何藉著律法，向律法死了。照著神的经纶，基督被钉十字架时，我们也都包括在祂里面。这是已经成就的事实。藉著基督的死，我们已经在祂里面死了；现今藉著祂的复活，祂在我们里面活著。祂活在我们里面，完全凭著祂是赐生命的灵；（林前十五45下；）这点在加拉太书以下各章有充分的发展，向我们陈明并强调，那灵乃是我们已经接受作生命的那一位，也是我们应该活在祂里面的那一位。
10Galatians 2:20 explains how through law we have died to law. When Christ was crucified, we were included in Him according to God’secon o my. This is an accomplished fact. We have died in Christ through His death, but now He lives in us through His resurrection. His living in us is entirely by His being the life-giving Spirit (1 Cor. 15:45b). This point is fully developed in the following chapters of Galatians, where the Spirit is presented and emphasized as the very One whom we have received as life and in whom we should live
活基督
LIVING CHRIST
11我，天然的人，倾向守律法以得完全，（腓三6，）但神要我活基督，使神藉著基督能从我得著彰显。（一～21。）因此，神的经纶乃是，『我』在基督的死里被钉死，基督在祂的复活里活在我里面。守律法，是在我的生活中高举律法在一切之上；活基督是在我的生活中使基督作中心和一切。律法是神为著基督，用以看守祂选民的，只是一段时期，（加三23，）至终要带他们归于基督，（24，）使他们接受祂作生命，并活祂作神的彰显。现今基督既已来了，律法的功用就了结了；基督必须在我的生活里顶替律法，以成就神永远的定旨。
11“I,” the natural person, is inclined to keep the law that I might be perfect (Phil. 3:6), but God wants me to live Christ that God may be expressed in me through Him (Phil. 1:20-21). Hence, God’s economy is that “I” be 20 crucified in Christ’s death and Christ live in me in His resurrection. To keep the law is to exalt it above all things in my life; to live Christ is to make Him the center in my life, even to make Him everything to me. The law was used by God to keep His chosen people in custody for Christ for a period of time (Gal. 3:23), and eventually to conduct them to Christ (3:24) that they might receive Him as life and live Him as God’sex press i on. Since Christ has come, the function of the law has been terminated; therefore, Christ must replace the law in my life for the fulfillment of God’s eternal purpose.
基督与神的儿子
CHRIST AND THE SON OF GOD
12在二章二十节保罗说到基督，也说到神的儿子。基督这名称，主要的是指基督的使命，为著完成神的计画；神的儿子，是指基督的人位，为著分赐神的生命到我们里面。因此，我们所用以活神之生命的信，乃是在神的儿子这赐生命者的里面。神的儿子爱我们，特意为我们舍了自己，使祂能将神的生命分赐到我们里面。现今我们在肉身里所活的生命，不是白阿司（bios）─肉身的生命，不是朴宿克（psuche）─魂的生命，乃是奏
12In 2:20 Paul speaks both of Christ and of the Son of God. The title “Christ” mainly denotes Christ’s mission to carry out God’s plan. “The Son of God” denotes Christ’s Person to impart God’s life into us. Hence, the faith in which we live God’s life is in the Son of God, the life - imparting One. The Son of God loved us and purposely gave Himself for us that He might impart the divine life into us. The life which we now live in the flesh is not bios, the physical life, not psuche, the soulish life, but zoe, the spiritual and divine life.
13厄（zoe）─属灵、神圣的生命。
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在我们里面运行的信心
THE FAITH WHICH OPERATES IN US
14保罗说，我们如今在肉身里所活的生命，是我们在神儿子的信里，与祂联结所活的。我们活神圣的生命，不是凭著眼见，也不是凭著感觉，不同于我们活肉身和魂的生命。我们活神圣的生命，就是活我们灵里属灵的生命，乃是藉著运用信，
14Paul says that the life we now live in the flesh we live in faith, the faith of the Son of God. We live the divine life, not by sight or by feeling in the way we live the physical and soulish life. The divine life, which is the spiritual life in our spirit, is lived by the exercise of faith stimulated by the presence of the life-giving Spirit
15这信是由赐生命之灵的同在所激发的。
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16保罗说到信时，是说『神儿子的信』。这里小小的『的』字是甚么意思？这个字含示本节所题的信，乃是属于神儿子的信，就是祂自己所拥有的信。然而，我们和其他许多人解释这一节的时候，都说，这辞真正的意思是在神儿子里面的信。但希腊文在这里没有用『在…里面』这个介系词。我花了许多时间想要了解这件事。我查考许多一流的权威著作以后，确信保罗在这里所说的不是神儿子的信，乃是在神儿子里面的信。但我们仍需要解释，为甚么在这一节，以及二章十六节和三章二十二节，保罗没有用『在…里面』这个介系词。我们只查考圣经的白纸黑字，无法对此事有正确的领会。我们还需要思想我们的经历。
16In speaking of faith, Paul refers to “the faith of the Son of God.” What is the meaning of the little word “of” here? This word implies that the faith mentioned in this verse is the Son of God’s faith, the faith which He Himself possesses. However, in interpreting this verse, we and many others have said that this phrase actually means faith in the Son of God. Nevertheless, the Greek does not use the preposition “in” here. I have spent a good deal of time trying to understand this matter. After consulting the writings of a number of leading authorities, I have become fully convinced that here Paul is not speaking of the Son’s faith, but of faith in the Son. However, we still need to explain why in this verse, as well as in 2:16 and 3:22, Paul does not use the preposition “in.” We cannot gain a proper understanding of this simply by studying the Scripture in black and white letters. We also need to consider our experience
17保罗写加拉太书是根据真理，也是根据他的经历。根据我们基督徒的经历，在我们里面运行的真实活的信，不只是在基督里面，也是属于基督的。因此，保罗在这里的意思，实际上就是『属于基督的，并在基督里面的信』。保罗的思想乃是，信是属于基督的，也是在基督里面的。
17Paul wrote the book of Galatians both according to truth and according to his experience. According to our Christian experience, the genuine living faith which operates in us is not only in Christ, but also of Christ. Hence, Paul’s meaning here actually is “the faith of and in Christ.” Paul’s thought is that the faith is both of Christ and in Christ
18我们已经指出，信是我们对主之所是，以及祂为我们所作之事的珍赏。我们也指出，真实的信乃是基督自己注入我们里面，成为我们相信祂的能力。主注入我们里面以后，就自然而然成为我们的信。一方面，这信是属于基督的；另一方面，这信是在基督里面。然而，光说这信就是基督，这太简单了。我们需要说，信乃是基督向我们启示出来，并注入我们里面。信不只和已经注入我们里面的基督有关，也和正在将祂自己注入我们里面的基督有关。当基督在我们里面运行，祂就成为我们的信。这信是属于祂的，也是在祂里面。
18We have pointed out that faith is our appreciation of what the Lord is and of what He has done for us. We have also pointed out that genuine faith is Christ Himself infused into us to become our ability to believe in Him. After the Lord has been infused into us, He spontaneously becomes our faith. On the one hand, this faith is of Christ; on the other hand, it is in Christ. However, it is too simple merely to say that this faith is Christ. We need to say that it is Christ revealed to us and infused into us. Faith is related not only to the Christ who has been infused into us, but also to the Christ who is infusing Himself into us. As Christ operates in us, He becomes our faith. This faith is of Him and also in Him.
珍赏主耶稣
APPRECIATING THE LORD JESUS
19保罗在二章二十节末了的话，证明这一节的信，是属于基督，也是在基督里面的信。他总结这一节时，说到神的儿子乃是『爱我，为我舍了自己』的那一位。保罗写这些话的时候，满了对主耶稣的珍赏。否则，在这样长的经节末了，他不需要说到基督爱他，为他舍了自己。他可以结束于『在神儿子的信里…所活的』这句话。但是当他说到现今他如何活著，他的心满了感谢和珍赏。信来自这种对主耶稣的珍赏。在基督里面的信，和属于基督的信，是从对基督的珍赏来的。在林后五章十四至十五节保罗说，『原来基督的爱困迫我们，因我们断定：一人既替众人死，众人就都死了；并且祂替众人死，是叫那些活著的人，不再向自己活，乃向那替他们死而复活者活。』我们思想这些经节就能看见，保罗的信来自珍赏基督那困迫的爱。我们越珍赏基督那困迫的爱，我们就越有信。这信不是由我们自己的能力或活动所产生的，乃是由我们所珍赏的这位基督，在我们里面作工所产生的。我们珍赏主耶稣的时候，会说，『主耶稣，我爱你，我宝贵你。』我们对主这样说，祂就在我们里面运行，并成为我们的信。这信产生一种生机的联结，使我们在其中与基督真正成为一。
19Proof that the faith in 2:20 is both the faith of Christ and the faith in Christ is found in Paul’swords at the end of the verse. He concludes the verse by referring to the Son of God as the One “Who loved me and gave Himself for me.” In writing these words, Paul was filled with appreciation of the Lord Jesus. Otherwise, at the end of such a long verse there would have been no need for him to speak of Christ loving him and having given Himself for him. He could have concluded with the expression, the faith of the Son of God.” But as he was speaking of the way he now lived, his heart was filled with gratitude and appreciation. Faith comes from such an appreciation of the Lord Jesus. The faith in Christ and the faith of Christ issues from the appreciation of Christ. In 2 Corinthians 5:14 and 15 Paul says, “For the love of Christ constraineth us; because we thus judge, that if one died for all, then were all dead: and that he died for all, that they which live should not henceforth live unto themselves, but unto him which died for them, and rose again.” As we consider these verses, we can see that Paul’s faith came from an appreciation for the constraining love of Christ. The more we appreciate Christ’s constraining love, the more faith we shall have. This faith is not produced by our own ability or activity. Rather, it is produced by the working in us of the very Christ whom we appreciate. In our appreciation for the Lord Jesus, we shall say, “Lord Jesus, I love You and I treasure You.” As we speak such words to the Lord, He operates within us and becomes our faith. This faith brings about an organic union in which we and Christ are truly one
20我愿意告诉你们一个真实的故事，印证这一点：在我们里面运行的信，来自我们对主耶稣的珍赏。在中国拳匪之乱时，数以百计的基督徒殉道。有一天，在中国的古都北平，拳匪正在街上游行。一位年轻的基督徒女子，坐在囚车后方，被押去行刑。行刑者围住她，手拿著刀剑。气氛很恐怖，充满了拳匪的喊叫声。然而，当她向主唱诗赞美的时候，她的脸面发光。商店都因著暴乱而关门；但有一位青年人，从一家店舖门口的缝隙中，看到这个情景。他因著这位年轻女子发光的脸、喜乐和赞美的歌声，而深受感动，当下就决定要寻出基督徒信仰的真理。后来，他的确认识了真理，而成为相信基督的人。最终，他放下他的事业，成了一个传道人。有一天，他访问我的家乡，告诉我他如何成为基督徒的故事。
20I would like to tell you a true story which confirms the point that the faith which operates in us comes from our appreciation of the Lord Jesus. During the Boxer Rebellion in China, hundreds of Christians were martyred. One day in Peking, the old capital of China, the Boxers were parading down the street. Sitting in the back of a wagon was a young Christian woman who was being led away to be executed. She was surrounded by executioners with swords in their hands. The atmosphere was terrifying, filled with the shoutings of the Boxers. Nevertheless, her face was glowing as she was singing praises to the Lord. The stores were closed because of the rioting. However, a young man was observing this scene through a crack at the front of a store. Deeply impressed with the young woman’s glowing face, happiness, and songs of praise, he decided at that moment that he would find out the truth about the Christian faith. Later, he did learn the truth and became a believer in Christ. Eventually, he gave up his business and became a preacher. One day, when he was visiting my home town, he told me this story of how he had become a Christian.
21这里的点是说，这位年轻的女子，在这样恐怖的环境当中，能彀满了赞美，乃是因为信在她里面作工。她满了对主耶稣的珍赏。因著她这样爱主，主自然而然就成了她里面的信。这信产生一种生机的联结，她在其中联于主。这生机的联结，是神新约的经纶中，一个基本且重要的方面。
21The point here is that this young woman could be filled with praises in the midst of such a terrifying situation because faith was working within her. She was filled with appreciation of the Lord Jesus. Because she loved Him so much, He spontaneously became the faith within her. This faith produced an organic union in which she was joined to the Lord. This organic union is a basic and crucial aspect of God’s New Testament economy
神经纶的启示
A REVELATION OF GOD’SECON O MY
22加拉太人从神的经纶转回到律法，想要凭肉体的努力来遵守。但我们这样努力遵守律法的时候，就远离了神。神的经纶不是要我们凭肉体的力量来遵守律法。祂的经纶是要把祂自己作到我们里面。三一神已经成为经过过程的神。藉著成为肉体，基督在肉体里来成全律法，然后把律法摆在一边。藉著复活，基督成了赐生命的灵，准备好要进到我们里面。神新约的经纶，乃是要把经过过程的三一神作到我们里面来，成为我们的生命，并我们整个人。我们若看见这件事，就能宣告说，我们已经与基督同钉十字架，现在活著的，不再是我们；然而基督就在我们里面活著，我们因著在祂里面并属于祂的信而活。我们的旧人已经钉了十字架，但新人，就是新『我』，仍然活著。现今我们因著在神儿子里面，并属于神儿子的信而活，这信产生一种生机的联结，在其中我们与基督是一。遵守律法与这种生机的联结，是无法相比的。
22The Galatians had turned from God’secon o my and had gone back to the law, which they were trying to keep by the efforts of the flesh. But when we endeavor to keep the law in this way, we are far off from God. God’secon o my is not that we try to keep the law in the strength of our flesh. His economy is to work Himself into us. The Triune God has become the processed God. Through incarnation, Christ came in the flesh to fulfill the law and then to set it aside. Through His resurrection, Christ has become the life-giving Spirit, ready to enter into us. God’s New Testament economy is for the processed Triune God to be wrought into us to become our life and our very being. If we see this, we shall be able to proclaim that we have been crucified with Christ and that we live no longer. Nevertheless Christ lives in us, and we live by the faith that is in Him and of Him. Our old person has been crucified, but the new person, the new “I,” still lives. Now we live by faith in the Son of God and of the Son of God, a faith that produces an organic union in which we and Christ are one. There is no comparison between keeping the law and such an organic union
23加拉太二章二十节启示神的经纶。在神的经纶里，神的心意是要把经过过程的三一神，作到我们全人里面，使我们成为新人，就是新『我』。旧人，就是旧『我』，没有神的『我』结束了；但新人，就是新『我』，有三一神在其中的『我』，仍然活著。我们与基督同活，并且凭基督而活。不仅如此，我们也凭信而活，信乃是把我们带进与祂是一的凭藉。在这生机的联结中，我们与主是一，因我们与祂有同一的生命，和同一的生活。我们活著，祂也活著。
23Galatians 2:20 is a revelation of God’secon o my. In His economy God’sin tent i on is for the processed Triune God to be wrought into our being to make us a new person, a new “I.” The old person, the old “I,” the “I” without God, is over; but the new person, the new “I,” the “I” with the Triune God in it, still lives. We live with Christ and by Christ. Furthermore, we live by faith, which is the means to bring us into oneness with Him. In this organic union we are one with the Lord, for we have one life and one living with Him. When we live, He lives. He lives in us, and we live with Him.
24祂活在我们里面，我们也与祂同活。
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基督在我们里面活著的异象
THE VISION OF CHRIST LIVING IN US
25我信现在我们能彀领会甚么是基督在我们里面活著，并且我们如今所活的生命，是在神儿子的信里，与祂联结所活的，祂爱我们，为我们舍了自己。这一节所描绘的经历，含示三一神已经经过了过程。基督成为肉体以后，在地上生活，然后被钉十字架、埋葬并复活了。在复活里，祂成了赐生命的灵。基督升天以后，得了冠冕，登上宝座，并被立为万有的主。在五旬节那一天，祂成为那灵降在祂的身体上。从那时起直到如今，祂一直在地上作工并运行，寻找珍赏祂并呼求祂名的人。每当我们因著珍赏祂，而呼求主耶稣的时候，祂就进到我们里面，成为活的信，在我们里面运行，并带我们进入与祂生机的联结中。在这联结中，我们真能说，『我已经与基督同钉十字架；现在活著的，不再是我，乃是基督在我里面活著；并且我如今在肉身里所活的生命，是我在神儿子的信里，与祂联结所活的，祂是爱我，为我舍了自己。』这就是神新约的经纶。我盼望这个异象能注入众圣徒的里面。我能作见证，因著我看见了这个属天的异象，就没有甚么能摇动我。我愿意将我的一生都献给这一个神经纶的异象。旧人已经与基督同钉十字架，现今基督活在我这新人里面。我如今所活的生命，是因信而活，就是因那属于神的儿子，并在神儿子里面的信所活的，祂是爱我，为我舍了自己。在这里我们有三一神与三部分人的调和。何等的奇妙！
25I believe that now we can understand what it means to say that Christ lives in us and that the life which we now live, we live by the faith of the Son of God who loved us and gave Himself for us. The experience portrayed in this verse implies that God in His Trinity has been processed. After Christ was incarnated, He lived on earth and then was crucified, buried, and resurrected. In resurrection He became the life-giving Spirit. After His ascension, Christ was crowned, enthroned, and made the Lord of all. On the day of Pentecost, He descended as the Spirit upon His Body. From that time until now, He has been working and moving on earth, seeking those who will appreciate Him and call on His name. Whenever we call on the Lord Jesus out of our appreciation of Him, He comes into us and becomes the living faith which operates in us and brings us into an organic union with Him. In this union we can truly say, “I have been crucified with Christ, and it is no longer I who live, but Christ lives in me; and the life which I now live in the flesh I live in faith, the faith of the Son of God, Who loved me and gave Himself for me.” This is God’s New Testament economy. I hope that this vision will be infused into all the saints. I can testify that because I have seen this heavenly vision, nothing can move me. I am willing to give my whole life for such a vision of God’secon o my. The old person has been crucified with Christ, and Christ now lives in me, the new person. The life I now live, I live by faith, the faith of the Son of God and in the Son of God, who loved me and gave Himself for me. Here we have the mingling of the Triune God with the tripartite man. How wonderful