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加拉太书生命读经 · 第16篇

那灵与肉体相对

THE SPIRIT VERSUS THE FLESH
1读经：加拉太书3:2-3,5,14;5:16-19;1:16;2:16;。在本篇信息中，我们来到一个非常重要的题目：那灵与肉体相对。因著基督教背景的影响，我们对于新约中那灵和肉体这二辞的领会相当有限。事实上，这两个辞的意义非常广阔，乃是新约里其中两个最重要的用辞。
1Scripture Reading: Gal. 3:2-3, 5, 14; 5:16-19; 1:16; 2:16; 4:23, 29; 5:13, 22; 6:8, 12-13; 4:6; 5:5, 25 4:23, 29; 5:13, 22; 6:8, 12-13; 4:6; 5:5, 25 In this message we come to a very crucial subject: the Spirit versus the flesh. Because of the influence of our background in Christianity, our understanding of the terms Spirit and flesh in the New Testament is limited. Actually, these terms have a very broad significance. They are two of the most important expressions used in the New Testament.
肉体和那灵的定义
DEFINITIONS OF THE FLESH AND THE SPIRIT
2在三章三节保罗问加拉太的信徒：『你们既靠那灵开始，如今还靠肉体成全么？』那灵，就是复活的基督，乃是属于生命。肉体，就是我们堕落的人，乃是属于罪和死。我们不该靠那灵开始，却想靠肉体成全。我们既靠那灵开始，就当靠那灵成全，与肉体毫不相干。二章二十节说到基督和『我』的对比，这里说到那灵和肉体的对比。这指明在我们的经历里，那灵就是基督，肉体就是『我』。从三章至本书信末了，那灵乃是在我们生命经历里的基督。在启示中的是基督，在经历里的是那灵。在本卷书信中，肉体始终是被定罪、被弃绝的；（一16，二16，三3，四23，29，五13，16～17，19，24，六，12～13；)而且从三章起，每章都将肉体和那灵作对比。（三3，四29，五16～17，19，22，六8。)肉体是堕落、三部分组成之人极点的表现，那灵是经过过程之三一神终极的实化。肉体倾向守律法，且受律法的试验；那灵乃是本于信所接受并享受的。神的经纶将我们从肉体救到那灵，使我们能有分于三一神丰富的福。这无法凭著守律法的肉体作到；惟有凭著本于信接受，并藉信经历的那灵，才能作到。
2In 3:3 Paul asks the Galatian believers, “Having begun by the Spirit, are you now being perfected by the flesh?” The Spirit, who is the resurrected Christ, is of life. The flesh, which is our fallen man, is of sin and death. We should not begin by the Spirit and attempt to be perfected by the flesh. Those of us who have begun by the Spirit should be perfected by the Spirit and have nothing to do with the flesh. In 2:20 the contrast is between Christ and “I”; here the contrast is between the Spirit and the flesh. This indicates that the Spirit is Christ and the flesh is “I” in our experience. From chapter three to the end of the Epistle, the Spirit is Christ in our life experience. In revelation it is Christ; in experience it is the Spirit. The flesh is condemned and repudiated throughout this entire book (1:16; 2:16; 3:3; 4:23, 29; 5:13, 16-17, 19; 6:8, 12-13), and from chapter three, every chapter gives a contrast between the flesh and the Spirit (3:3; 8 4:29; 5:16-17, 19, 22; 6:8). The flesh is the uttermost expression of the fallen tripartite man, and the Spirit is the ultimate realization of the processed Triune God. The flesh inclines to keep the law and is tested by the law. The Spirit is received and enjoyed by faith. God’secon o my delivers us from the flesh to the Spirit that we may participate in the blessing of the riches of the Triune God. This cannot take place by the flesh keeping the law, but takes place by the Spirit being received by faith and experienced through faith.
3在加拉太书里，肉体不单是指人堕落、败坏的身体，乃是指堕落之人的总和。所以肉体是堕落之三部分人极点的表现。因此，肉体在这个意义上包括了人的体、魂、灵。你想想看五章十九至二十一节所列举肉体的行为，你会发现有的与败坏之身体的情欲有关，如淫乱、污秽、邪荡、醉酒；有的与堕落的魂有关，如仇恨、争竞、恼怒、分立；还有的是与死了的灵有关，如拜偶像和邪术。这证明我们堕落之人的三部分，都与邪恶的肉体有牵连。所以在加拉太书，肉体是指整个堕落的人。肉体不只是堕落之人的一部分，更包含堕落之三部分人的总和。
3In the book of Galatians, the flesh does not refer merely to man’s fallen and corrupted body. Rather, it refers to the totality of man’s fallen being. The flesh is therefore the uttermost expression of the fallen tripartite man. Hence, the flesh in this sense includes man’s body, soul, and spirit. If you consider the works of the flesh listed in 5:19-21, you will find that some, such as fornication, uncleanness, sensuality, and drunkenness, are related to the lust of the corrupted body; others, such as enmities, strife, angers, and divisions, are related to the fallen soul; and still others, idolatry and sorcery, are related to the deadened spirit. This proves that the three parts of our fallen being are involved with the evil flesh. Therefore, in Galatians the flesh denotes the whole of man’s fallen being. The flesh is not just a part of man’s fallen being; it includes the totality of the fallen tripartite man.
4从新约的启示来看，那灵乃是经过过程之三一神终极的实化。神是那灵，堕落的人是肉体；神是经过过程约三一神，肉体是堕落的三部分人。你曾否看见，今天人乃是堕落的三部分人，而神乃是经过过程的三一神？堕落的三部分人是肉体，而经过过程的三一神是那灵。肉体在加拉太书怎样不是单指败坏、满了情欲的身体，而是指堕落之人的总和，照样，那灵也不是单指三一神的第三者，而是指经过了成为肉体、人性生活、钉十字架、复活、升天等过程的三一神。肉体是指我们整个堕落的人，而那灵是指整个三一神，就是父、子、灵。三一神经过成为肉体、人性生活、钉十字架、复活、升天等过程，今天乃是那灵。我们读到新约里的肉体时，必须晓得肉体是指堕落之人的总和。同样的原则，我们读到保罗书信中的那灵，也必须认识那灵是指三一神─父、子、灵─经过过程，成了包罗万有赐生命的灵。
4According to the revelation in the New Testament, the Spirit is the ultimate realization of the processed Triune God. God is the Spirit, and fallen man is the flesh. God is the processed Triune God, and the flesh is the fallen tripartite man. Have you ever realized that man today is the fallen tripartite man and that God is the processed Triune God? The fallen tripartite man is the flesh, and the processed Triune God is the Spirit. Just as the flesh in Galatians refers not only to the corrupted and lustful body, but to the totality of fallen man, so the Spirit refers not only to the third Person of the Triune God, but to the Triune God who has been processed through incarnation, human living, crucifixion, resurrection, and ascension. The flesh refers to our entire fallen being, and the Spirit, to the entire Triune God, to the Father, the Son, and the Spirit. Having been processed through incarnation, human living, crucifixion, resurrection, and ascension, the Triune God is today the Spirit. When we read of the flesh in the New Testament, we need to realize that it denotes the totality of man’s fallen being. In the same principle, when we read of the Spirit in the Epistles of Paul, we need to understand that the Spirit denotes the Triune God—the Father, the Son, and the Spirit—processed to become the all-inclusive life-imparting Spirit
撒但妄用律法
SATAN’S MISUSE OF THE LAW
5神的经纶乃是要将祂自己这位经过过程的三一神，分赐到我们里面，作我们的生命和一切，使祂自己与我们成为一，我们也与祂成为一，好叫我们能团体的彰显祂，直到永远。然而，神的仇敌撒但想要阻挠神的经纶，就利用神为著祂的定旨暂时所赐的律法，使神所拣选的人从祂的经纶岔开。我们若从这个观点来看加拉太书，就会发现这件事不难明白。我们来读这封书信的时候，必须看见神的经纶乃是将祂自己这位包罗万有赐生命的灵，分赐到我们里面，在我们与三一神之间产生一种生机的联结，好叫我们能团体的彰显祂。但是撒但利用神所赐的律法，要使神的百姓从祂的经纶岔开，并且拦阻神经纶的完成。
5God’secon o my is to dispense Himself as the processed Triune God into our being to be our life and our everything, to make Himself one with us and us one with Him so that we may express Him in a corporate way for eternity. However, in the attempt to frustrate God’secon o my, Satan, the enemy of God, uses the law, which was given by God to serve His purpose temporarily, to keep God’s chosen people from His economy and to distract them from it. If we look at the book of Galatians from this point of view, we shall find that it is not difficult to understand. As we read this Epistle, we need to see that God’s economy is to impart Himself as the all - inclusive life-giving Spirit into us to produce an organic union between us and the Triune God so that we may express Him in a corporate way. But Satan utilizes the law given by God in order to distract God’sp eople from His economy and to hinder the fulfillment of God’secon o my.
6我们要清楚领会妄用律法的意义，这是很重要的。当律法被用以激动人堕落的愿望，想要藉著守律法高抬自己，好得著自己作成的义，这时，律法就被妄用了。热中犹太教的人就是这样妄用律法，要把信徒引离神的经纶。我们在加拉太书看见，神所赐的律法这样被妄用了。撒但妄用了神所赐的律法，使神所拣选的人从神的经纶岔开。
6It is important to understand clearly what it means for the law to be misused. The law is misused when it is used to stir up fallen man’s desire to uplift himself by keeping the law in order to have a self-made righteousness. The Judaizers misused the law in this way to distract the believers from God’secon o my. What we see in the book of Galatians is this misuse of the God- given law. The law given by God was misused by Satan to keep God’s chosen people from God’secon o my
信仰的路
THE WAY OF FAITH
7在前面一篇信息里，我们已经指出行律法与听信仰相对。神的百姓要领略、体会、了解、享受、并有分于这位经过过程而成为那灵的神，所之于祂百姓的一切，路就在于信仰。根据加拉太书，律法已经被信仰顶替了。在我们的经历中，律法应当过去，信仰应当得胜。
7In a foregoing message we have pointed out that the works of law are contrary to the hearing of faith. Faith is the way for God’sp eople to apprehend, comprehend, grasp, enjoy, and participate in all that God is to His people through His having been processed to become the Spirit. According to Galatians, the law has been replaced by faith. In our experience, the law should be over, and faith should be prevailing
8律法怎样与肉体并行，信仰也照样与那灵并行。每当我们想要守律法，我们就立刻在肉体里面。但我们采取信仰的路来听、珍赏、呼求、接受、领受、联合、有分并享受时，我们自然而然就经历那灵。这可由我们的经历来证实。每当我们竭力要守律法，我们就在肉体里，在堕落的三部分人里面。但每当我们接受信仰的路，我们就在灵里享受那灵。我们在信仰的路里，享受那灵作为经过过程的三一神。不仅如此，信仰的路使经过过程的神和得重生的人之间生机的联结，得著发展和培植。神盼望这个生机的联结发展到极致。
8Just as the law and the flesh go together, so faith and the Spirit go together. Whenever we try to keep the law, we are immediately in the flesh. But when we take the way of faith to hear, appreciate, call upon, receive, accept, join, partake of, and enjoy, we spontaneously experience the Spirit. This can be confirmed by our experience. Whenever we strive to keep the law, we are in the flesh, in the fallen tripartite man. But whenever we take the way of faith, we are in our spirit enjoying the Spirit. Here, in the way of faith, we enjoy the Spirit as the processed Triune God. Furthermore, the way of faith causes the organic union between the processed God and regenerated man to be developed and cultivated. God intends that this organic union be developed to the uttermost
HOW SATAN FRUSTRATES
撒但如何阻挠这生机联结的发展
THE DEVELOPMENT OF THE ORGANIC UNION
9然而，我有负担指出，狡诈的撒但阻挠了这生机联结的培植与发展。他利用三种教派─天主教、更正教、灵恩派─作成这事。撒但利用今天基督教里这三种教派，来阻挠得重生之人和经过过程的三一神之间生机联结的发展，为要拦阻神的经纶。假定在这个国家里没有这三种教派，只有主的恢复，我们与神之间生机的联结，在短时间之内必会大得发展。然而，事实是这种生机的联结已经受到阻挠。这联结主要不是被犹太教、回教、佛教所阻挠，而是被天主教、更正教、灵恩派所阻挠。撒但如何在古时利用犹太教，今天他也照样利用这些教派，使神的子民与三一神之间生机的联结不能得著合式的发展。
9However, I am burdened to point out that in his subtlety, Satan has frustrated the cultivation and development of this organic union. He has done this through the use of three isms: Catholicism, Protestantism, and Pentecostalism. These three isms in today’s Christianity have been utilized by Satan to hinder God’s economy by frustrating the development of the organic union between the regenerated man and the processed Triune God. Suppose that in this country these three isms did not exist, and there was only the Lord’s recovery. If this were the situation, surely the organic union between us and God would become highly developed in a short period of time. However, it is a fact that this organic union has been frustrated. It has been frustrated not mainly by Judaism, Islam, or Buddhism, but by Catholicism, Protestantism, and Pentecostalism. Just as Satan used Judaism in ancient times, so he uses these isms today to keep God’sp eople from the proper development of their organic union with the Triune God.
10撒但作这事所依循的原则，乃是把神所赐的东西拿来错误的使用。例如，这个原则可见于天主教，那里可以找著一些神所赐的东西。在天主教里，许多真信徒因著撒但利用这些神所赐的东西，就受了迷惑。因为在天主教里可以找到一些属神的东西，许多人就会起来为牠辩护，争论说，在那里的确看见一些属神的东西。我们回想主在马太十三章三十三节论到天主教的豫言：『祂对他们另讲一个比喻说，诸天的国好像面酵，有妇人拿去藏在三斗面里，直到全团都发了酵。』天主教就像这个比喻中的妇人，把面酵搀在细面里。天主教把属撒但的东西和神所赐的东西混在一起。所以，我们在天主教里所发现的，乃是属撒但的东西和神所赐东西的混杂。启示录十七章陈明天主教是一个女人，拿著金杯，盛满了可憎之物。这是天主教的真实光景。同样的原则，我们不能否认更正教里也有一些属神的东西，其中也有一些神所赐的东西。然而，撒但利用这些东西来阻挠神的经纶，并且拦阻这个生机联结的发展。在更正教各公会里的真信徒，多半没有听过生机的联结，许多人甚至不知道基督活在他们里面。人也许因著天主教或更正教被带到主面前，但他们被带到祂面前之后，却受了拦阻，不能继续经历祂。许多罪人因著更正教所传的福音得救了。然而，他们得救成为信徒以后，叫他们得救的公会，却使他们不能经历基督。第三种教派是灵恩派，比天主教和更正教更狡诈。我从五十多年来的研究和经历中，能彀作见证，在拦阻神百姓经历基督的事上，没有甚么比今天的灵恩派更狡诈。主在中国的恢复曾有过好几年受到灵恩派的影响。我们能彀由经历中见证，我们牵连到灵恩派的结果是弊多于利。
10The principle Satan follows in doing this is to take something given by God and to cause it to be used in a wrong way. This principle can be seen, for instance, in Catholicism, where certain God - given things can be found. Many genuine believers in Catholicism have been bewitched by Satan’s use of these God - given things. Because certain things of God can be found in the Catholic Church, many will rise up to vindicate it, arguing that there is certainly something of God to be found there. Let us remember the Lord’s prophecy in Matthew 13:33 concerning the Catholic Church: “Another parable He spoke to them: The kingdom of the heavens is like leaven, which a woman took and hid in three measures of meal until the whole was leavened.” Like the woman in this parable, the Catholic Church has mixed leaven with fine flour. It has blended satanic things with the things given by God. Therefore, what we find in Catholicism is a mixture of Satanic things and God-given things. In Revelation 17 the Catholic Church is presented as a woman with a golden cup full of abominations. This is the actual situation of Catholicism. In the same principle, we cannot deny that there is something of God in Protestantism. Some things given by God are found there. However, Satan utilizes these things to frustrate God’secon o my and to hinder the development of the organic union. Most of the genuine believers in the Protestant denominations have never even heard of this organic union. Many do not even know that Christ lives in them. People may be brought to the Lord through Catholicism or Protestantism. But after they have been brought to Him, they are hindered from going on to experience Him. Through the gospel preaching in Protestantism, many sinners have been saved. Nevertheless, after they were saved and became believers, they were kept from experiencing Christ by the very denominations through which they were saved. The third ism, Pentecostalism, is more subtle than Catholicism and Protestantism. After more than fifty years of study and experience, I can testify that nothing is more subtle in hindering God’sp eople from experiencing Christ than today’s Pentecostalism. For a number of years, we in the Lord’s recovery in China were under the influence of the Pentecostal things. Through our experience we can testify that our involvement with Pentecostalism was more of a loss than a gain.
11灵恩派最大的破坏，就是使信徒很难珍赏与三一神内里生机的联结。灵恩派所强调的是外面的表显。强调这些事的人很难安静下来，认识在他们重生之灵里面的那灵，并且随从里面的膏油涂抹。许多灵恩派的人既不认识，也不在意他们有一个重生的灵。反之，他们所关心的，主要是所谓的恩赐显明。他们感兴趣的，是说方言、医病和行神迹，而不是与三一神生机联结的发展与培植。一九六三年，我应邀到一个灵恩派的团体讲道。有一次聚会结束后，这个团体的带领人和他的妻子想要叫一位中国弟兄说方言。那位带领人的妻子告诉他，不要说英语或中文，只要说他所想到的任何其他的话。那位弟兄晓得，要脱离那个情形，就非得说点甚么不可。他想起偶然懂得的几句马来话，就用马来话说了一些无意义的辞句。这个灵恩派团体的带领人和他的妻子立刻拍手，很高兴这位弟兄说了方言。第二天我向这对夫妇指出事实的真象，并且质疑他们这种作法。此外，在这个灵恩派团体的一次聚会中，有一个女人说了简短的方言，然后一位青年人繙了很长的话。后来这个团体的带领人承认，那位青年人所繙的方言不是真的。我就问他说，我们有这样一位丰富的基督供应别人，为甚么还要有这些作法？他无话可答。后来那位繙方言的青年人，否认他所说的是要繙那个女人的方言。我就题醒他，他曾明确的向所有在场的人表明，他是在繙方言。接著我说，『我们不需要作这些事。我确信你是爱主的，为甚么你不单单传讲真理，把基督的丰富供应给别人？』
11The greatest damage of Pentecostalism is that it makes it difficult for believers to appreciate the inward organic union with the Triune God. The emphasis in Pentecostalism is on outward manifestations. It is difficult for those who emphasize such things to calm down and know the Spirit in their regenerated spirit and to follow the inner anointing. Many in Pentecostalism neither know nor care that they have a regenerated spirit. Rather, they care mainly for the manifestation of the so-called gifts. They are interested in speaking in tongues, healing, and miracles, not in the development and cultivation of the organic union with the Triune God. In 1963 I was invited to speak to a certain Pentecostal group. After one of the meetings, the leader of this group and his wife tried to get a particular Chinese brother to speak in tongues. The wife told him not to speak either English or Chinese, but any other words which came to mind. The brother realized that in order to get out of that situation he had to say something. Remembering a few words in the Malay language he happened to know, he uttered some nonsensical expression in that language. Immediately the leader of this Pentecostal group and his wife clapped their hands and rejoiced that this brother had spoken in tongues. The next day I pointed out to that couple what had actually happened and went on to question them about this practice. Furthermore, in one of the meetings of this same Pentecostal group, a woman gave a short word in tongues. Then a young man gave a long interpretation of that word. Later the leader of the group admitted that the interpretation given by the young man was not genuine. I then asked him why he engaged in these practices when we have such a rich Christ to minister to others. He had nothing to say in response to my question. Much later the young man who had given that interpretation denied that what he spoke was intended to be the interpretation of that woman’s message in tongues. I reminded him that he had clearly indicated to all present that he was giving an interpretation. I went on to say, “There is no need for us to do these things. I definitely believe that you love the Lord. Why don’ty ou simply preach the truth and minister the riches of Christ to others
12有些灵恩派的团体甚至宣称，在他们的聚会中，有人牙齿神奇的被金子补满了。我绝不信这样的报导，为甚么神不使牙齿长出来，而用金子补牙齿？那样更符合圣经的原则。再者，如果这样的神迹真的发生了，新闻记者一定会晓得，并会大加报导。
12The claim has even been made in some Pentecostal groups that in their meetings people’s teeth have been filled with gold miraculously. I absolutely do not believe such reports. Why would God not restore the teeth instead of filling them with gold? That would be more in agreement with the principle in the Bible. Furthermore, if such miracles had actually taken place, newsmen would learn of them and publicize them
13另一个事例是一个美国灵恩派团体的带领人，宣称得了说中文的能力。有一天，他发出一些怪异的声音，他相信他所说的就是中文。我和另一位讲中文的弟兄指出，他所说的我们一个字也听不懂，虽然我会说国语，另一位弟兄会说广东话，我们二人也都懂得其他的中国方言；然而，这位灵恩派的带领人发出的声音却是不一样的。我们不得不告诉他，我们听不出这些声音是中国话。这位弟兄听了大失所望。他欺骗自己，以为有把握能说中国话，但他所说的中国话是自创的语言。这样的事件在今天的灵恩派是司空见惯的。有一本灵恩运动的杂志刊出一篇文章，作者说他接触过二百位声称是说方言的人。这二百人没有一个例外，都一致怀疑他们所说的方言到底是不是真的。然而，作者鼓励他们继续说方言，不管他们怀疑自己所说的是否真实。我们在一九六三年的训练中公开的读这篇文章，然后我问受训的人，彼得和其他在五旬节那日的人有没有怀疑他们所说的方言是真的？当然，彼得和其他的人没有这样的疑惑。然而，这二百位说方言的人却有这样的疑惑，因为他们所说的方言不是真的。一九六三、六四年间，报纸上报导说，一些灵恩派的人豫言有一个地震要袭击洛杉矶，洛城会被震到海底去。然而，豫言地震的日期过了，甚么事也没有发生。当然，这个豫言没有应验，就足以证明这豫言是假的。
13Another case concerns the leader in a Pentecostal group who claimed that he had been given the ability to speak Chinese. One day he uttered certain peculiar sounds, believing that he was speaking the Chinese language. I and another Chinese-speaking brother pointed out that we could not understand a word he said, even though I spoke Mandarin, the other brother spoke Cantonese, and we both had understanding of other Chinese dialects. However, this Pentecostal leader proceeded to utter some different sounds. We also had to tell him that we could not recognize them as words in the Chinese language. When this brother heard this, he was disappointed. In his self-deception he had the assurance that he was able to speak Chinese. But the Chinese he spoke was a self-made language. Such incidents are common in today’s Pentecostalism. A certain charismatic magazine printed an article in which the writer said that he had contacted two hundred people who claimed to speak in tongues. Without exception, all of these two hundred doubted that the tongue spoken was genuine. However, the writer encouraged them all to go on speaking in tongues regardless of their doubts about the genuineness of what they were uttering. We read this article publicly in the training in 1963. Then I asked the trainees if Peter and the others on the day of Pentecost had any doubt whether the tongues spoken by them were genuine. Certainly Peter and the others had no such doubts. However, these two hundred tongues-speakers had doubts because the tongues they spoke were not genuine. In 1963 and 1964 there were newspaper reports about some Pentecostal prophecies that an earthquake would strike the city of Los Angeles and that the city would fall into the ocean. However, the date of the predicted earthquake passed, and nothing happened. Certainly this lack of fulfillment is sufficient to prove that this prophecy was a falsehood
14我愿意举我们在远东所经历的另一个例子。我们迁到台湾并且在那里开工以后，我向圣徒们指出，根据我们在大陆的经历，我们最好不要管基督教。我也劝他们不要与灵恩派的事物有牵连。反之，我鼓励他们只向不信的人传福音。好几年我们一直积极的传福音，在各个城市大量散发单张，张贴海报。六年后，我们人数由不到五百人增加到二万多人。在六十年代的初期，我离开台湾的时候，有一个灵恩派的女传道人在马来西亚非常得势，并且相当影响主恢复里的一些圣徒。她甚至控制了马来西亚的一处小召会。然而，一位年长的弟兄和三位青年人因著明白真理，就拒绝和他们在一起。一九六五年，这位女传道人计画在台湾召开特别聚会，特别是为著地方召会里的人。她想要接管台湾岛上所有的召会。虽然我不知道这种情形，但在一九六五年九月，就是这次特会豫定召开的月分，我有负担访问台湾。我到达的时候，才头一次听说有这个特会。这个女人以一种论调闻名，就是方言不需要是真的方言或语言。突然间，她罹患了舌癌，无法到台湾开特会。当时有人豫言说，一九六六年会有一次全世界的大复兴从台湾开始，而且她要得著医治。然而，复兴并没有来到，而她也死了。她死后，有人豫言且刊出文字说，她会复活，但这种所谓的豫言并没有应验。
14I would like to cite another example from our experience in the Far East. After we had moved to Taiwan and had begun the work there, I pointed out to the saints that, according to our experience on the mainland, it was best that we leave Christianity alone. I also advised them not to become involved with Pentecostal things. Instead, I encouraged them simply to preach the gospel to unbelievers. For years we preached the gospel in an aggressive way, flooding the cities with tracts and posters. After six years, our number increased from less than five hundred to more than twenty thousand. During the early 1960s, while I was away from Taiwan, a certain Pentecostal woman minister became quite prevailing in Malaysia and exerted a considerable influence over some saints in the Lord’s recovery. She even seized control of a small church in Malaysia. However, one elderly brother and three young people refused to go along with this situation, for they were clear concerning the truth. In 1965 this lady preacher planned to hold a conference in Taiwan, especially for those in the local churches. She intended to take over all the churches on the island of Taiwan. Although I had no knowledge of this situation, I became burdened to visit Taiwan in September 1965, the very month this conference was scheduled. When I arrived, I learned for the first time of this conference. This woman, who was noted for saying that it was not necessary for tongues-speaking to be a real dialect or language, suddenly developed cancer of the tongue and was not able to go to Taiwan for the conference. Prophecies were given that a world-wide revival would begin from Taiwan in 1966 and that she would be healed. However, there was no revival, and she died. After her death, a prophecy was made and put in writing that she would be resurrected. But this so-called prophecy was not fulfilled.
15在我们灵里照著那灵行事为人因著我所学习并经历的这一切事，（有时候是经过许多苦难而有的，)我看见灵恩派与天主教、更正教一样，对神的经纶造成阻挠。这对我们与三一神之间生机联结的发展，乃是一大拦阻。照保罗的书信看，三一神已经经过了过程，成了包罗万有赐生命的灵。当这灵进到人的灵里，就产生一种生机的联结。我们既与三一神有了生机的联结，就能在灵里凭祂而活。保罗在哥林多前书对付滥用说方言的事。在这卷书的第七章，我们看见照著生机联结而生活的最好例子。在二十五节保罗说，『关于童身的人，我没有主的命令，但我既蒙主怜悯成为忠信的，就题出我的意见。』保罗陈述了对于这件事的意见以后，就下结语说，『我想我也有神的灵了。』（40。)这里给我们看见新约的原则，就是成为肉体的原则。根据这个原则，神性是与人性相调和。神不单独行动，人也不单独行动。反之，神与祂所拯救的人在一里面行动，因为经过过程的三一神和得重生的人之间，产生了一种生机的联结。凡我们所说、所作的，都该出自这个联结，就是神与人的调和。这与今天灵恩派的作法截然不同；灵恩派所谓的豫言，乃是依循旧约的说法：『耶和华如此说。』然而在新约里，我们没有读到『耶和华如此说』；而是读到保罗所说的，或彼得、约翰所说的。根据林前七章，论到童身的人，即使保罗没有从主来的命令，他仍然能彀说一些话，其中有神的灵的发表。这就是新约的原则。我们必须遵照这个原则，以发展经过过程的神和得重生的人之间那生机的联结。
15WALKING ACCORDING TO THE SPIRIT IN OUR SPIRIT Because of all that I have learned and experienced, sometimes with much suffering, I have come to realize that along with Catholicism and Protestantism, Pentecostalism is a frustration to God’secon o my. It is a great hindrance to the development of the organic union between us and the Triune God. According to Paul’s Epistles, the Triune God has been processed to become the all-inclusive life-giving Spirit. When this Spirit comes into man’s spirit, an organic union is created. Now that we are organically united to the Triune God, we can live by Him in our spirit. In 1 Corinthians Paul was dealing with the misuse of tongues-speaking. In chapter seven of this book we find an excellent example of living according to the organic union. In verse 25 Paul says, “Now concerning virgins I have no commandment of the Lord: yet I give my judgment, as one that hath obtained mercy of the Lord to be faithful.” After presenting his opinion on the matter, Paul concludes by saying, “I think also that I have the Spirit of God” (v. 40). Here we see the New Testament way, the way of incarnation. According to this way, there is the mingling of divinity with humanity. God does not act alone, and man does not act alone. Rather, God acts in oneness with His saved people, for an organic union has taken place between the processed Triune God and those who have been regenerated. All that we say and do should issue from this union, this mingling of God and man. This is very different from the practice of today’s Pentecostalism, which in its so-called prophecies follows the Old Testament way of saying, “Thus saith the Lord.” In the New Testament, however, we do not read of “Thus saith the Lord”; instead we read of what Paul says or of what Peter and John say. According to 1 Corinthians 7, even though Paul had no commandment from the Lord regarding virgins, he could still speak a word in which the Spirit of God was expressed. This is the New Testament way. We need to follow this way to develop the organic union between the processed God and regenerated man.
16我们已经著重的指出，在加拉太书，那灵是指经过过程的三一神，而肉体是指堕落之三部分人的总和。我们若看见这个对比，就不会想要离开神，凭自己而活。我们离开主所作的一切，都是出于肉体。我们要认识，我们已经与三一神有生机的联结，这是一件要紧的事。祂与我们，我们与祂，调和在一起成为一。这一种生机的联结已经发生在我们的灵里。所以，我们该在我们灵里照著那灵行事为人。这就是神新约的经纶，是祂永远的定旨得以实现的路。
16We have pointed out emphatically that in Galatians the Spirit denotes the processed Triune God and that the flesh denotes the totality of the fallen tripartite man. If we see this contrast, we shall not want to live in ourselves, apart from God. Anything we do independently of the Lord is of the flesh. It is crucial that we realize that we have been joined organically to the Triune God. He and we, we and He, are mingled together as one. Such an organic union has taken place in our spirit. Therefore, we should walk according to the Spirit in our spirit. This is God’s New Testament economy, the way in which His eternal purpose is carried out