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加拉太书生命读经 · 第13篇

基督与那灵

CHRIST AND THE SPIRIT
1读经：加拉太书3:1-5,13-14;4:6;1，哥林多前书15:45下，哥林多后书3:17，罗马书8:2,9-10。加拉太三章非常重要，但是也非常难领会。本章是新约中最难懂的几章之一，因此要用三言两语来解释这一章所启示的，并不容易。我们读这重要的一章时，不该视为理所当然，以为我们懂得保罗所用的一切辞。例如，在这一章中，保罗说到听信仰；（2；）我们不该认为我们已经领会这个辞。
1Scripture Reading: Gal. 3:1-5, 13-14; 4:6; 1 Cor. 15:45b; 2 Cor. 3:17; Rom. 8:2, 9-10 Chapter three of Galatians is crucial, but it is also extremely difficult to understand. It is one of the most difficult chapters in the New Testament. Therefore, it is not easy to explain in a few sentences what this chapter reveals. As we read this important chapter, we should not take it for granted, assuming that we understand all the terms used by Paul. For example, in this chapter Paul refers to the hearing of faith (v. 2). We should not assume that we understand this term
2在三章一节至四章三十一节，我们看见靠信基督的那灵与靠行律法的肉体相对。在这个对比中，我们看到两组相对的事物：一组是那灵与肉体，另一组是信仰与律法。律法与肉体并行，信仰却是随著那灵。因此，那灵是靠信基督，行律法是靠肉体。加拉太书的头两章多少可视为这卷书的外围，而第三章却是这卷书的中心、核仁。在加拉太书的这个中心部分，陈明了那灵与肉体的对比，以及信仰与律法的对比。因此，我们说三章与四章的主题是，靠信基督的那灵与靠行律法的肉体相对，这是正确的。对这二章有这样的领会，是大有价值的。我们若没有看见这个对比，就无法明白这几章所启示的。三章一至十四节给我们看见，那灵是因信基督所得应许之福。这里有那灵、福、应许、信仰和基督。那灵就是福，福是出于应许，应许是因著信，而信乃是在基督里。说那灵是福，而福是出于应许，是甚么意思？说应许是因著信，又是甚么意思？要明白这样的事并不容易。但这些正是我们读这几章时所要注意的。
2In 3:1—4:31 we see a basic contrast between the Spirit by faith and flesh by law. In this contrast we have two sets of opposites: the Spirit and the flesh as one set, and faith and law as another. The law goes along with the flesh, whereas faith accompanies the Spirit. Hence, the Spirit is by faith, and the law is by flesh. The first two chapters of Galatians may be regarded somewhat as the outer edge of this book. Chapter three, however, is the center of the book, its inner core. In this central section of Galatians is presented the contrast between the Spirit and the flesh, and also the contrast between faith and law. Therefore, it is correct to say that the subject of chapters three and four is the Spirit by faith versus the flesh by law. To have this understanding of these chapters is to have something of great value. Apart from seeing this contrast, we have no way to understand what these chapters reveal. As we come to 3:1-14, we see that the Spirit is the blessing of the promise by faith in Christ. Here we have the Spirit, the blessing, the promise, the faith, and Christ. The Spirit is the blessing, the blessing is of the promise, the promise is by faith, and faith is in Christ. What does it mean to say that the Spirit is the blessing and that the blessing is of the promise? What does it mean that the promise is by faith? Understanding such matters is not easy. Nevertheless, these are the very matters to which we must pay attention as we consider these chapters
32在三章一至五节保罗三次说到那灵。在二节他问：『你们接受了那灵，是本于行律法，还是本于听信仰？』在三节他接著问：『你们既靠那灵开始，如今还靠肉体成全么？』然后在五节，保罗问加拉太信徒受了那灵的供应，是本于行律法，还是本于听信仰。因此那灵乃是三章一至五节一件重要的事。
3In 3:1-5 Paul refers to the Spirit three times. In verse he asks, “Did you receive the Spirit by the works of law or by the hearing of faith?” In verse 3 he goes on to ask, “Having begun by the Spirit, are you now being perfected by the flesh?” Then in verse 5 Paul asks whether the Galatian believers are supplied the Spirit by works of law or by the hearing of faith. Therefore, the Spirit is a crucial matter in 3:1-5.
4另外一件重要的事乃是听信仰。保罗题到听信仰，一次是关于接受那灵，（2，）一次是关于神供应那灵。（5。）接受那灵与供应那灵都和听信仰有关。按道理说，这里的听信仰比那灵更为重要，因为保罗的点乃是说出行律法与听信仰的对比。虽然听信仰是这样重要，许多读加拉太书的人却忽略了，他们不是漠视这件事，就是认为那是理所当然的。很少有人寻求想要知道听信仰究竟是甚么意思。罗马八章二节给我们看见生命之灵与基督的关系：『因为生命之灵的律，在基督耶稣里已经释放了我，使我脱离了罪与死的律。』生命之灵在基督里是甚么意思？传统的教训引导我们相信，那灵与基督是两个分开且有别的人位。那灵若是一个与基督分开的人位，那灵怎么能彀在基督里？有些基督教教师说，子基督是神圣三一的第二位，现今正坐在诸天里的宝座上；而圣灵是神圣三一的第三位，现今在我们里面运行。传统的教训说那灵与基督是分开且有别的，但圣经与传统的教训相反；圣经乃是告诉我们，那灵是在基督里。
4Another crucial matter is the hearing of faith. Paul mentions the hearing of faith both with respect to receiving the Spirit (v. 2) and to God’s supplying the Spirit (v. 5). Both the receiving of the Spirit and the supplying of the Spirit are related to the hearing of faith. Doctrinally speaking, the hearing of faith is of greater importance here than the Spirit, for Paul’sp o in tis the contrast between the works of law and the hearing of faith. Although the hearing of faith is of such vital importance, it is neglected by many readers of Galatians, who either ignore this matter or take it for granted. Rarely does anyone seek to know what actually is the hearing of faith. In Romans 8:2 we see the relationship between the Spirit of life and Christ: “For the law of the Spirit of life in Christ Jesus has freed me from the law of sin and of death.” What does it mean to say that the Spirit of life is in Christ? Traditional teaching would lead us to believe that the Spirit and Christ are separate and distinct Persons. But if the Spirit is a Person separate from Christ, how can the Spirit be in Christ? Some Christian teachers say that Christ the Son, the second Person of the Trinity, is sitting on the throne in the heavens and that the Holy Spirit, the third Person of the Trinity, is now working within us. In contrast to the traditional teaching that the Spirit and Christ are separate and distinct, the Bible tells us that the Spirit is in Christ
5在约翰十四章主回答腓力的话，可以帮助我们了解这事。当腓力对祂说，『主阿，将父显给我们看，我们就知足了。』（8。）主回答说，『腓力，我与你们同在这样长久，你还不认识我么？人看见了我，就是看见了父；你怎么说，将父显给我们看？我在父里面，父在我里面，你不信么？我对你们所说的话，不是我从自己说的，乃是住在我里面的父作祂自己的事。』（9～10。）主的话清楚的指明，父与子不是两个分开的人位。相反的，父在子里面，子在父里面，祂们是不能分开的。不但如此，子乃是从父并同父而来的。（六46，原文。）一面说，祂是从神差来的；另一面说，祂是永远与神同在的。子实际上并没有离开父，父也没有与子分开。因此主说，『你们当信我，我在父里面，父在我里面。』（十四11。）
5The Lord’s answer to Philip’s question in John 14 helps us to understand this matter. When Philip said to Him, “Lord, show us the Father and it suffices us” (v. 8), the Lord answered, “ Am I so long a time with you, and you have not known Me, Philip? He who has seen Me has seen the Father. How is it that you say, Show us the Father? Do you not believe that I am in the Father, and the Father is in Me? The words which I speak to you, I do not speak from Myself; but the Father Who abides in Me, He does His works” (vv. 9-10). The Lord’sword indicates clearly that the Father and the Son are not two separate Persons. On the contrary, the Father is in the Son, and the Son is in the Father. They cannot be separated. Furthermore, the Son was sent from with the Father (John 6:46, Gk.). On the one hand, He was sent from God; on the other hand, He was always with God. The Son did not actually leave the Father; neither was the Father separated from the Son. Therefore, the Lord said, “Believe Me that I am in the Father and the Father in Me” (John 14:11
6基督与那灵的关系，原则上和子基督与父的关系是一样的。生命之灵在基督里这个事实，指明神格三者之间存在著一种内在的关系。子是子，父是父；然而，父在子里面，子在父里面。同样，子是子，那灵是那灵，但那灵在子里面。这指明三一神的三者是不能分开的。
6The principle is the same concerning the relationship of Christ and the Spirit as the relationship between Christ the Son and the Father. The fact that the Spirit of life is in Christ means that an intrinsic relationship exists among the Three of the Godhead. The Son is the Son, and the Father is the Father. Nevertheless, the Father is in the Son, and the Son is in the Father. Likewise, while the Son is the Son and the Spirit is the Spirit, yet the Spirit is in the Son. This indicates that the Three of the Triune God cannot be separated.
7罗马八章九至十节进一步指明这个真理。在这二节经文里，保罗说，『但神的灵若住在你们里面，你们就不在肉体里，乃在灵里了；然而人若没有基督的灵，就不是属基督的。但基督若在你们里面，身体固然因罪是死的，灵却因义是生命。』在这二节里，我们读到神的灵、基督的灵和基督。这些名称都是指同一个实际，就是包罗万有的灵。神的灵乃是神，基督的灵乃是神的灵，而基督自己乃是基督的灵。基督就是基督的灵，基督的灵就是神的灵，而神的灵就是神自己。这些名称都是指包罗万有赐生命的灵。这一位乃是神的灵、基督的灵、生命的灵、基督和神。在罗马八章二节和九节，那灵有三个名称：那灵是生命的灵、神的灵和基督的灵。因此，那灵是属于生命的，属于神的，属于基督的。这些名称必然不是指三位灵。说生命的灵与神的灵是分开的，或说神的灵与基督的灵是有别的，这种说法绝对错误。相反的，这一位灵就是生命的灵、神的灵、基督的灵。生命、神、和基督不是三个分开的实体或实质；反之，生命就是神，神就是基督，基督就是生命。因此，生命的灵就是神的灵，神的灵就是基督的灵，这三者乃是一个实体，就是那包罗万有的灵。
7A further indication of this truth is found in Romans 8:9-10. In these verses Paul says, “But you are not in the flesh, but in the spirit, if indeed the Spirit of God dwells in you. But if any one has not the Spirit of Christ, he is not of Him. And if Christ is in you, though the body is dead because of sin, yet the spirit is life because of righteousness.” In these verses we read of the Spirit of God, the Spirit of Christ, and Christ. These titles all denote one reality—the all-inclusive Spirit. The Spirit of God is God, the Spirit of Christ is the Spirit of God, and Christ Himself is the Spirit of Christ. Christ is the Spirit of Christ, the Spirit of Christ is the Spirit of God, and the Spirit of God is God Himself. All these titles refer to the all-inclusive life-giving Spirit. This One is the Spirit of God, the Spirit of Christ, the Spirit of life, Christ, and God. In Romans 8:2 and 9 there are three titles of the Spirit: the Spirit is the Spirit of life, the Spirit of God, and the Spirit of Christ. Hence, the Spirit is of life, of God, and of Christ. Certainly these titles do not refer to three Spirits. It is utterly wrong to say that the Spirit of life is separate from the Spirit of God or that the Spirit of God is distinct from the Spirit of Christ. On the contrary, the one Spirit is the Spirit of life, of God, and of Christ. Life, God, and Christ are not three separate entities or substances. Rather, life is God, God is Christ, and Christ is life. Therefore, the Spirit of life is the Spirit of God, and the Spirit of God is the Spirit of Christ. These three are one entity, the all-inclusive Spirit
壹 基督与那灵是一
I. CHRIST AND THE SPIRIT BEING ONE
8林前十五章四十五节下半说，末后的亚当成了赐生命的灵。林后三章十七节告1诉我们，如今主就是那灵。林前十五章3:17四十五节下半的末后亚当，和林后三章十七节的主，都是指基督。这清楚的指明，如今基督与那灵乃是一。
8First Corinthians 15:45b says that the last Adam became a life - giving Spirit. Second Corinthians 3:17 tells us that now the Lord is the Spirit. The last Adam in Corinthians 15:45band the Lord in 2 Corinthians both refer to Christ. This indicates clearly that today Christ and the Spirit are one.
贰 钉在十字架上的基督
II. CHRIST CRUCIFIED ON THE CROSS
9保罗在加拉太三章一节宣告说，耶稣基督钉十字架，已经活画在加拉太信徒的眼前。钉在十字架上的主乃是基督，不是那灵。我们不能说那灵为我们钉十字架，乃是基督为我们钉十字架。
9In 3:1 Paul declares that before the eyes of the Galatian believers “Jesus Christ was openly portrayed crucified.” The Lord was crucified on the cross as Christ, not as the Spirit. We cannot say that the Spirit was crucified for us. It was Christ who was crucified.
参 基督成了那灵
III. CHRIST ENTERING AS THE SPIRIT
进到信徒里面
INTO THE BELIEVERS
10加拉太人藉著听福音，相信了钉十字架的基督，但他们所接受的乃是那灵。（三2，四6。）钉在十字架上的是基督，但进到信徒里面的是那灵。在钉十字架救赎信徒时，祂是基督；但在内住成为信徒的生命时，祂是那灵，就是包罗万有赐生命的灵，这灵是福音包罗一切、终极的福。信徒接受这样一位神的灵，乃是本于听信仰，不是本于行律法。这灵进入并活在信徒里面，不是本于他们守律法，乃是本于他们信钉死又复活的基督。
10The Galatians through hearing the gospel believed in the crucified Christ, but they received the Spirit (3:2; 4:6). The One who was crucified on the cross was Christ, but the One who entered into the believers was the Spirit. In crucifixion for the believers’ redemption He was Christ, but in the indwelling to be the believers’ life He is the Spirit. This is the all-inclusive life-giving Spirit, who is the all-inclusive and ultimate blessing of the gospel. The believers receive such a divine Spirit by the hearing of faith, not by the works of law. He enters into the believers and lives in them, not by their keeping the law, but by their faith in the crucified and resurrected Christ
11我们不该认为钉十字架的一位与进入我们里面的那一位不同。为我们死的一位，就是进入我们里面作我们生命的那一位。当这一位死在十字架上时，祂乃是基督；当这一位进入我们里面作我们的生命时，祂乃是作为那灵进到我们里面。在钉十字架救赎我们时，祂是基督；（三13；）但在内住成为我们的生命时，
11We should not think that the One who died on the cross is different from the One who enters into us. The One who died for us is the very One who has entered into us as our life. When this One died on the cross, He died as Christ. When He enters into us to be our life, He comes in as the Spirit. In crucifixion for our redemption He was Christ (3:13). But in the indwelling to be our life He is the Spirit (Rom. 8:2, 9-10
12祂乃是那灵。（罗八2，9～10。）
12IV. THE SAVED ONES BELIEVING
13肆 得救的人相信的
13in the crucified and resurrected Christ
是钉死并复活的基督，接受的却是那灵
BUT RECEIVING THE SPIRIT
14我们相信的是钉死并复活的基督，接受的却是那灵。（加三2。）我们所相信的这一位，祂的名称是基督，不是那灵；然而，我们相信基督时，所接受的乃是那灵。基督是那为著完成救赎而钉死，并且复活的一位，因此我们相信祂。但是当祂进到我们里面时，祂乃是作为那灵进到我们里面。在救赎的功用上，祂的名称是基督；在生命的功用上，祂的名称是那灵。基督是全宇宙最重要的人物，祂的身分不只一个。虽然基督与那灵是一，但在功用、名称、身分上，却有所不同。
14We believe in the crucified and resurrected Christ, but we receive the Spirit (3:2). The title of the One in whom we believe is Christ, not the Spirit. However, when we believe in Christ, we receive the Spirit. Christ is the One who was crucified for the accomplishment of redemption and who was resurrected. Hence, we believe in Him. But when He comes into us, He comes in as the Spirit. In the function of redemption, His title is Christ, whereas in the function of life, His title is the Spirit. As the most important Person in the universe, Christ has more than one status. Although Christ and the Spirit are one, there is a difference in function, title, and status
15伍在神经纶启示中的基督与在
15V. CHRIST IN THE REVELATION OF GOD’SECON O MY
我们生命经历中的那灵
AND THE SPIRIT IN OUR EXPERIENCE OF LIFE
16在加拉太书头两章神经纶的启示中，所强调的乃是基督。但在后四章陈明我们的生命经历时，所强调的乃是那灵。你有没有注意，加拉太一、二章中并没有题到那灵，却一节又一节的说到基督？从三章二节开始，那灵才启示出来。三章的那灵正是二章的那位基督。不要以为那灵与基督是分开的。在论到神经纶启示的章节里，我们读到基督，但在揭示我们生命经历的章节里，我们读到那灵。一面，加拉太书给我们神经纶的启示；另一面，这卷书也提供我们对生命经历的启示。前者是客观的，后者是主观的。在神经纶的客观启示中，所强调的乃是基督，但在生命的主观经历里，所强调的却是那灵。陆信徒接受那灵
16In the revelation of God’s economy in the first two chapters of Galatians, the emphasis is on Christ. But in our experience of life as presented in the last four chapters, the emphasis is on the Spirit. Have you noticed that in Galatians 1 and 2 there is no mention of the Spirit? However, verse after verse speaks of Christ. Beginning with 3:2, the Spirit is revealed. The Spirit in chapter three is the very Christ in chapter two. Do not think that the Spirit is separate from Christ. In the chapters which deal with the revelation of God’s economy, we read of Christ, but in those chapters which unfold our experience of life, we read of the Spirit. On the one hand, Galatians gives us a revelation of God’secon o my; on the other hand, it affords us a revelation of our experience of life. The former is objective, whereas the latter is subjective. In the objective revelation of God’secon o my the emphasis i son Christ, but in the subjective experience of life the emphasis is on the Spirit. VI. THE BELIEVERS RECEIVING THE SPIRIT
作福音包罗一切、终极的福
AS THE ALL-INCLUSIVE AND ULTIMATE BLESSING OF THE GOSPEL
17我们信徒已经接受了那灵，就是包罗万有赐生命的灵，作为福音包罗一切、终极的福。按照许多基督徒的领会，他们相信主耶稣时所接受的那位只是神的儿子基督。少有人看见，他们所接受的那位并不是客观的基督，而是主观的那灵。因著许多人不清楚这一点，他们就谈论所谓的『第二个福』，或者说，在重生之外还需要领受那灵。有些基督徒一听说别人信了基督，就会接著问他受了圣灵没有。但是真正的基督徒是相信基督并接受那灵的人。作一个真基督徒就是相信基督，相信基督就是接受那灵。但那些认为基督和那灵是分开并且彼此有别的人，也许认为人信了基督，却可能没有接受那灵。这是一个严重的误解！我们在本篇信息中已经一再指出，我们相信基督的同时，也接受了那灵。
17As believers, we have received the Spirit, the all-inclusive life- giving Spirit, as the all-inclusive and ultimate blessing of the gospel. According to the understanding of many Christians, the One they received when they believed in the Lord Jesus was only Christ, the Son of God. Not many realize that the One they received was not the objective Christ, but the subjective Spirit. Because many are not clear concerning this, they talk about a so-called second blessing, or about receiving the Spirit apart from regeneration. When some Christians learn that another has believed in Christ, they proceed to ask him if he has received the Holy Spirit. However, to be a genuine Christian is to believe in Christ and to receive the Spirit. To be a real Christian is to believe in Christ, and to believe in Christ is to receive the Spirit. Nevertheless, those who regard Christ as separate and distinct from the Spirit may consider that it is possible to believe in Christ without receiving the Spirit. This is a serious misunderstanding! As we have pointed out again and again in this message, we simultaneously believe in Christ and receive the Spirit
18有些基督徒被人问起有没有接受那灵时，他们常常不清楚或是不知道该怎样回答。他们需要看见，我们相信主耶稣时，生机的联结就发生了。在我们悔改相信的那一刻，我们与主耶稣之间就有了一种奇妙的生机联结。他们因著不知道这一个生机联结的事实，就没有享受那灵作福音终极的福。他们没有享受这福，却受了打岔，转向规条、道理，或将圣经当作死的字句来研究。有的人追求所谓的第二个福或圣灵浇灌与说方言。但在构成新约神圣启示之心脏的四卷书─加拉太、以弗所、腓立比、歌罗西书─中，没有一处说到说方言或圣灵浇灌。相反的，保罗极其强调那灵的印记、那灵的凭质与那灵的豫尝。当我们相信主耶稣时，我们就受了那灵的印记。在生机联结发生的那一刹那，那灵的凭质就赐给了我们。换句话说，我们相信主耶稣时，就接受了那灵，那灵就对我们成了福音终极的福。
18When certain Christians are asked if they have received the Spirit, they are not clear or do not know how to answer. They need to see that when we believed in the Lord Jesus, an organic union took place. At the very time of our conversion, a wonderful organic union between us and the Lord Jesus was accomplished. Because they are ignorant of the fact of such an organic union, they do not enjoy the Spirit as the ultimate blessing of the gospel. Instead of enjoying this blessing, they are distracted to regulations, doctrine, or to the study of the Bible in dead letters. Others may pursue what is called the second blessing or the outpouring of the Spirit with speaking in tongues. But in the four books which make up the heart of the divine revelation in the New Testament—Galatians, Ephesians, Philippians, and Colossians— nothing is said about tongues-speaking or about the outpouring of the Spirit. Instead, Paul places strong emphasis on the sealing of the Spirit, the earnest of the Spirit, and the foretaste of the Spirit. When we believed in the Lord Jesus, we were sealed with the Spirit. At the very moment the organic union took place, the earnest of the Spirit was given. In other words, when we believed in the Lord Jesus, we received the Spirit, and the Spirit became to us the ultimate blessing of the gospel
19热中犹太教的人不知道这种与基督奥秘的生机联结，加拉太信徒也不清楚这事，并从其中岔了出去。今天许多基督徒也是一样。因为有这么多的信徒不明白，他们相信主耶稣时里面所发生的事，于是就岔出去，受其他事物的霸占。因此，我们要看见当我们信主时，我们里面发生了甚么事，这是十分重要的。藉著这个生机的联结，我们就接枝到三一神里。现今三一神的一切所是、所作、所成就、所得著、并所达到的，全都成了我们的分。因著热中犹太教者搅扰加拉太信徒，也因著信徒自己缺少认识，保罗就有负担写这封书信。他特别有负担说到三章中所说的事。每一位信徒都必须清楚，基督与那灵乃是一，这个一乃是供我们享受的奥秘。
19The Judaizers were ignorant of this mysterious organic union with Christ, and the Galatian believers were not clear about it and were distracted from it. The same is true of many Christians today. Because so many believers do not realize what took place within them at the time they believed in the Lord Jesus, they are distracted and occupied with other things. Therefore, it is crucial for us to see what happened in us when we believed in the Lord. By means of an organic union we were grafted into the Triune God. Now all the Triune God is, has done, has accomplished, and has obtained and attained has become our portion. Because the Judaizers were troubling the believers in Galatia and because the believers themselves were lacking in understanding, Paul was burdened to write this Epistle. He was especially burdened to cover the matters in chapter three. Every believer must be clear that Christ and the Spirit are one. This oneness is a mystery for our enjoyment