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加拉太书生命读经 · 第27篇

凭著灵，不凭著肉体而行

Walk By The Spirit, Not By The Flesh
1读经：加拉太书五章十六至二十三节。保罗在五章十六节告诉我们，要凭著灵而行。基督徒的行事为人完全是凭著灵，不是凭著肉体。按五章的上下文看，这里的灵必是圣灵，这灵住在我们重生的灵里，并与我们重生的灵调和。凭著灵而行，就是让圣灵从我们的灵里，规律我们的行动。这与我们在肉体中靠律法规律我们的行动相对。
1Scripture Reading: Gal. 5:16-23 In 5:16 Paul tells us to walk by the Spirit. The Christian walk is absolutely by the Spirit, not by the flesh. According to the context of chapter five, the Spirit in 5:16 must be the Holy Spirit, who dwells in our regenerated spirit and mingles with it. To walk by the Spirit is to have our walk regulated by the Holy Spirit within our spirit. This is contrasted with our walk being regulated by the law in our flesh
2五章十六节的『行』，原文意踏遍各处，自由行走；因此指日常生活中的举止行动，含示一般习惯的日常行动，包括我们所作所说的一切。（参罗六4，八4，腓三17～18。)保罗在这一节吩咐我们要凭著灵来过
2The word walk in 5:16 means to move, act, and have our being. It includes everything we do and say. Hence, it covers our whole daily life. In this verse Paul is charging us to have our daily life—to live, walk, and have our being—by the Spirit
3日常的生活─生活、行事、为人。
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4保罗写十六节时没有用『圣灵』这辞；事实上，他甚至在『灵』字之前也没有用定冠词。我们已经指出，五章的灵是指内住在我们灵里并与我们的灵调和的那灵。所以，这里的灵乃是调和的灵；不过，所著重的是内住的灵。新约说到内住的灵，是含示我们的灵由那灵所内住，二灵成为一灵。正如保罗在林前六章十七节说，『但与主联合的，便是与主成为一灵。』因此五章十六节里的灵，是指圣灵与人的灵调和。每一个得救的人里面，都有这样的灵。得重生乃是得著调和的灵，就是圣灵与我们的灵相调和。
4In composing verse 16, Paul did not use the term Holy Spirit. In fact, he did not even use the definite article before the word Spirit. Literally, he simply said, “Walk by Spirit.” We have indicated that in chapter five the Spirit refers to the Spirit indwelling our spirit and mingled with it. Therefore, the Spirit here is the mingled spirit. The emphasis, however, is on the indwelling Spirit. When the New Testament refers to the indwelling Spirit, it implies that our spirit is indwelt by the Spirit. The two spirits are one. As Paul says in 1 Corinthians 6:17, “He that is joined unto the Lord is one spirit.” The Spirit in 5:16 thus denotes the Holy Spirit mingled with the human spirit. Every saved person has such a spirit within him. To be regenerated is to have the mingled spirit, the Holy Spirit mingled with our spirit
5在三章二节保罗问加拉太人一个问题：『你们接受了那灵，是本于行律法，还是本于听信仰？』保罗要使受打岔的加拉太信徒牢记一件事实，就是他们已经接受了那灵，而那灵现今与他们的灵调和。在三章三节他继续问他们：『你们既靠那灵开始，如今还靠肉体成全么？』他们靠那灵开始基督徒的生活，然而他们却从那灵岔开，被引到律法、割礼、和犹太教的规条。保罗在三至四章论过好些要紧的事，现在到了五章十六节，就吩咐他们要凭著灵而行。加拉太的信徒无须凭著律法、割礼、或规条而行，他们只要凭著灵而行就彀了。他们若凭著灵而行，就绝不会满足肉体的情欲了。
5In 3:2 Paul asked the Galatians a question: “Did you receive the Spirit by the works of law or by the hearing of faith?” Paul was trying to impress the distracted Galatian believers with the fact that they had received the Spirit, who was now mingled with their spirit. In 3:3 he went on to ask them, “Having begun by the Spirit, are you now being perfected by the flesh?” They began their Christian life by the Spirit. However, they were being distracted from the Spirit to the law, circumcision, and the ordinances of Judaism. Now after covering a number of important matters in chapters three and four, Paul charges them in 5:16 to walk by the Spirit. There was no need for the Galatians to walk by the law, circumcision, or ordinances. It was sufficient for them to walk by the Spirit. If they would walk by the Spirit, they would by no means fulfill the lust of the flesh.
6保罗在五章指明，我们只有一个选择：不是凭著灵而行，就是凭著肉体而行。我们已经看见，肉体是堕落之三部分人极点的表现，那灵是经过过程之三一神终极的实化。因此，凭著灵而行，就是凭著经过过程的三一神而行。因著基督的救赎与那灵重生的工作，我们这些接受了神分赐的人，就能不凭著肉体，只凭著灵而行。这意思是说，我们能不凭著我们堕落的人而行，乃凭著经过过程的三一神而行。我们有经过过程的三一神作为包罗万有的灵在我们的灵里。无可否认，藉著基督的救赎、那灵的重生、以及神的分赐，我们得著了这样一个奇妙的实际。当然，我们也必须与堕落的三部分人争战。因此，我们的生活行动，可能是凭著堕落的人，也可能是凭著我们灵里那奇妙的人位。我们不该回到律法去。倘若我们努力遵守律法，想以行善来讨神的喜悦，我们就是在肉体里面，因为律法乃是联于肉体。每当我们想要履行律法的要求，我们就是用我们的肉体。这就是说，不但在我们行恶的时候，就连我们想要履行律法的时候，肉体也是活跃的。每当我们在自己里面想要行善，肉体就活跃起来。但我们不必想要履行律法，我们可以凭著经过过程的三一神而行，祂是包罗万有赐生命的灵，住在我们的灵里。保罗写加拉太书，不仅在消极一面拯救被岔开的加拉太信徒脱离律法，更在积极一面使他们认识，在信徒的灵里有包罗万有赐生命的灵，他们应该凭著这灵生活、行事并为人。我们凭著这灵生活、行事并为人，乃是可能的。我们不该相信自己的软弱、失败或短处。我们应该把这一切全忘掉，并且要看见，那位经过过程的三一神现今就在我们灵里，祂不仅是我们的救赎主和救主，也是包罗万有的灵。
6In chapter five Paul indicates that our only choice is to walk either by the Spirit or by the flesh. We have seen that the flesh is the uttermost expression of the fallen tripartite man, whereas the Spirit is the ultimate realization of the processed Triune God. To walk by the Spirit, therefore, is to walk by the processed Triune God. Because of Christ’s redemption and the Spirit’s work of regeneration, we, who have received God’s dispensation, can walk by the Spirit instead of by the flesh. This means that instead of walking by our fallen being, we can walk by the processed Triune God. We have the processed Triune God as the all-inclusive Spirit in our spirit. We cannot deny that we possess such a marvelous reality through Christ’s redemption, the Spirit’s regeneration, and God’s dispensation. Of course, we also have to contend with our fallen tripartite being. Concerning our walk, we thus have the possibility of walking either by the fallen being or by the wonderful Person in our spirit. We should not go back to the law. If we try to keep the law, attempting to do good in order to please God, we shall be in the flesh, for the law is related to the flesh. Whenever we try to fulfill the requirements of the law, we exercise our flesh. This means that the flesh is active not only when we do evil, but even when we try to fulfill the law. Whenever we in ourselves try to do good, the flesh is active. Instead of trying to fulfill the law, we may walk by the processed Triune God who is the all-inclusive life-giving Spirit dwelling in our spirit. Paul wrote the book of Galatians not only to rescue the distracted Galatian believers from the law on the negative side, but also on the positive side to bring them into the realization that the believers have the all- inclusive life-giving Spirit in their spirit and that they should live, walk, and have their being by this Spirit. It is possible for us to live, walk, and have our being by this Spirit. We should not believe in our weaknesses, failures, or shortcomings. We should forget all such things and realize that the processed Triune God is in us right now, not only as our Redeemer and Savior, but as the all-inclusive Spirit.
7我很喜爱保罗的发表：『凭著灵而行。』保罗在他的书信里，主要不是吩咐我们照著道理而行，甚至也不是照著一些经文而行。但这不是说，我们不该按照圣经而行。这里的点是说，保罗嘱咐我们要以活的方式，凭著灵而行。我们要学习一个重要的功课，就是在我们的灵里为人。这是一件基本的事。
7I love Paul’s express i on, “Walk by the Spirit.” In his Epistles, Paul does not charge us mainly to walk according to doctrine, nor even to walk according to certain Bible verses. This does not mean, however, that our walk should not be according to the Bible. The point here is that Paul charges us to walk by the Spirit in a living way. A crucial lesson for us to learn is to have our being in our spirit. This is basic.
8我年轻的时候读过许多书，论到如何得胜、如何圣别、如何祷告。但最终我看见，要得胜、要圣别、要有正常祷告生活的路，乃是在灵里。与丈夫或妻子谈话，正确的路乃是在灵里说。我们无须寻找办法。我们有独一的办法，就是在我们的灵里。读圣经正确的路，乃是在灵里读。胜过罪、对付脾气、击败撒但的路，乃是在灵里。凭著灵而行，就是在我们的灵里过日常的生活。我们的灵与那灵是不可能分开的，因为二灵已经调和成为一灵了。我们已1经题过保罗在林前六章十七节所说的话：但与主联合的，便是与主成为一灵。我们的灵既然与那灵调和，我们就必须学习在灵里过日常的生活。我们强调日常在灵里行事为人的重要，绝不会太过。
8When I was young, I read books on how to be victorious, how to be holy, and how to pray. Eventually I came to realize that the way to be victorious and holy and to have a proper prayer life is to be in spirit. The proper way to talk to your husband or wife is to speak in spirit. There is no need for us to seek methods. We have the unique method—to be in our spirit. The proper way to read the Bible is to read it in spirit. The way to overcome sin, to deal with our temper, and to defeat Satan is to be in spirit. To walk by the Spirit is to have our daily life in our spirit. It is not possible to separate our spirit from the Spirit, for the two spirits have been mingled and have become one spirit. We have already referred to Paul’sword in Corinthians 6:17, where he says that he who is joined to the Lord is one spirit. Since our spirit is mingled with the Spirit, we need to learn to have our daily life in the Spirit. We can never overemphasize the importance of having our daily walk in our spirit.
9在一天之内，我们常常会想离开我们的灵。一天下来，我们也可能多次离开了我们的灵，活在肉体里。比方说，你的妻子若是用某种方式对你说话，你可能立刻把你的灵摆在一边，照著肉体来和她说话。即使你对妻子的态度很好，只要你离开了灵，就是在肉体里。我们进入灵里，不是一次永远的。反之，我们必须不断的操练在灵里，好凭著灵而行。我年轻的时候，并不宝贝主所说的儆醒祷告。（太二六41。)但我越操练日常在灵里行事为人，我就越觉得需要做醒祷告。我们必须儆醒，免得我们离开了灵。我们也必须祷告，好回到灵里，并且留在灵里。基督徒的生活乃是住在灵里的生活。因著我们很容易从灵里被拉走，所以我们需要儆醒祷告。保罗对歌罗西人说，我们必须『坚定持续的祷告，在此儆醒感恩』。（西四2。)在以弗所六章十八节保罗也说，『时时在灵里祷告，并尽力坚持，在这事上儆醒。』我再说，我们需要儆醒，看看我们是否在灵里；并且要祷告，好蒙保守在灵里。我们若留在灵里，难处必定解决，我们也必享受住在我们灵里那包罗万有的灵。在灵里我们吃喝主，并且有分于福音的福。认识基督徒的行事为人乃是在灵里的生活，这是很要紧的。保罗在他的著作里一再的题起那灵和我们的灵，原因就在这里。离了灵，就无法有基督徒的行事为人。当我们在我们的灵里时，我们也同时在那灵里，因为那灵与我们的灵乃是一。我们起初开始珍赏主耶稣的宝贵，并呼求祂的名时，那灵与我们重生的灵之间就发生了一种生机的联结，这种生机的联结称为调和。
9Often during the day, we may want to take a leave of absence from our spirit. Throughout the course of the day, we may leave our spirit many times and live in the flesh. For example, if your wife speaks to you in a certain way, you may immediately forsake your spirit and talk to her according to the flesh. Even if your attitude toward your wife is good, as long as you are absent from the spirit, you are in the flesh. We do not get into the spirit once for all. On the contrary, we need to exercise continually to be in the spirit in order to walk by the Spirit. When I was young, I did not appreciate the Lord’sword about watching and praying (Matt. 2 6:4 1). But the more I practice to have my daily walk in my spirit, the more I recognize the need to watch and pray. We need to watch lest we be away from the spirit. We also need to pray in order to get back to the spirit and stay there. The Christian life is a life of abiding in our spirit. Since we are so easily drawn away from our spirit, we need to watch and pray. In Paul’sword to the Colossians, he says that we need to “persevere in prayer, watching in it with thanksgiving” (4:2). In Ephesians 6:18 Paul also speaks of “praying at every time in spirit, and watching unto this in all perseverance.” To repeat, we need to watch to see whether or not we are in the spirit and pray in order to be kept in the spirit. If we remain in our spirit, the problems will be solved, and we shall enjoy the all-inclusive Spirit who dwells in our spirit. In spirit we feast on the Lord and participate in the blessing of the gospel. It is crucial to realize that the Christian walk is simply a life in our spirit. This is the reason that, in his writings, Paul speaks of the Spirit and our spirit again and again. Apart from the spirit, there can be no Christian walk. When we are in our spirit, we are simultaneously in the Spirit, because the Spirit is one with our spirit. When we first began to appreciate the preciousness of the Lord Jesus and to call on His name, an organic union took place between the Spirit and our regenerated spirit. This organic union is described by the word mingling.
10在五章十六节保罗有把握说，我们若凭著灵而行，就绝不会满足肉体的情欲了。要圣别、要胜过罪、要属灵、要有祷告的生活，路就在于凭著灵而行。
10In 5:16 Paul had the confidence to say that if we walk by the Spirit, we shall by no means fulfill the lust of the flesh. The way to be holy, to overcome sin, to be spiritual, and to have a life of prayer is simply to walk by the Spirit
壹 凭著灵而行
I. WALKING BY THE SPIRIT
11我们已经指出，我们若凭著灵而行，就绝不会满足肉体的情欲了。不仅如此，我们若凭著灵而行，就会受那灵的引导。每当我们凭著灵而行，甚至在我们与人谈话这样普通的事上，也会有主的引导。
11We have already pointed out that if we walk by the Spirit, we shall by no means fulfill the lust of the flesh. Furthermore, if we walk by the Spirit, we shall be led by the Spirit. Whenever we walk by the Spirit, we have the Lord’s leading, even in such ordinary matters as the way we converse with others
12保罗在五章十八节说，『但你们若被那灵引导，就不在律法以下。』律法与我们的肉体有关，（罗七5，)并且我们的肉体抵抗那灵。（加五17。)因此，那灵和律法相对。我们凭著在我们重生之灵里的那灵而行，就绝不会满足肉体的情欲；（16；)我们被那灵引导，就不在律法以下。生命的灵（不是字句的律法)是引导我们的原则，在我们重生的灵里，规律我们基督徒的行事为人。我们若凭著灵而行，自然就不再在律法以下，因为那灵会引导我们脱离字句的律法。贰肉体和那灵之间的争战在五章十七节保罗说，『因为肉体纵任贪欲，抵抗那灵，那灵也抵抗肉体，二者彼此敌对，使你们不能作所愿意的。』这节指明肉体和那灵之间有争战。肉体和那灵彼此敌对。肉体为著自己的私欲抵抗那灵，而那灵为著神的定旨抵抗肉体。
12Paul says in 5:18, “But if you are led by the Spirit, you are not under law.” The law is related to our flesh (Rom. 7:5), and our flesh is against the Spirit (Gal. 5:17). Hence, the Spirit is in contrast to the law. When we walk by the Spirit in our regenerated spirit, we shall not fulfill the lust of our flesh. When we are led by the Spirit, we are not under law. The Spirit of life, not the law of letters, is our guiding principle, regulating our Christian walk in our regenerated spirit. If we walk by the Spirit, automatically we shall be no longer under the law, for the Spirit will lead us away from the law in letters. II. THE WAR BETWEEN THE FLESH AND THE SPIRIT In 5:17 Paul says, “For the flesh lusts against the Spirit, and the Spirit against the flesh; for these oppose each other, that you should not do those things which you desire.” This verse indicates that there is war between the flesh and the Spirit. The flesh and the Spirit oppose each other. The flesh lusts against the Spirit for its own desire, and the Spirit fights against the flesh for God’s purpose
参 肉体的行为
III. THE WORKS OF THE FLESH
13在五章十九节保罗说到『肉体的行为』。肉体是老亚当的表现。老亚当堕落的生命，实际表现在肉体上。十九至二十一节所列肉体的行为，都是这种肉体表现不同的方面。淫乱、污秽、邪荡、醉酒和荒宴，与败坏之身体的情欲有关。仇恨、争竞、忌恨、恼怒、私图好争、分立、宗派和嫉妒，与堕落的魂有关，这魂与败坏的身体非常接近。拜偶像和邪术，与死了的灵有关。这证明我们堕落之人的三部分，灵、魂、体，都与我们败坏、邪恶的肉体有牵连。
13In 5:19 Paul speaks of “the works of the flesh.” The flesh is the expression of the old Adam. The fallen life of the old Adam is expressed practically in the flesh, and the works of the flesh, as listed in verses 19 through 21, are different aspects of such a fleshly expression. Fornication, uncleanness, sensuality, drunkenness, and carousings are related to the lust of the corrupted body. Enmities, strife, jealousy, angers, faction, divisions, parties, and envyings are related to the fallen soul, which is very close to the corrupted body. Idolatry and sorcery are related to the deadened spirit. This proves that the three parts of our fallen being—body, soul, and spirit— are all involved with the evil flesh.
14肉体的行为可以分成不同的组别。淫乱、污秽和邪荡为一组，与邪情恶欲有关。拜偶像和邪术为一组，与拜鬼有关。仇恨、争竞、忌恨和恼怒为一组，与邪恶的情绪有关。私图好争、分立、宗派和嫉妒为一组，与派系有关。二十节里的宗派，原文与彼后二章一节的异端同字；在此指『意见的派别』，（达秘新译本，)派系。醉酒、荒宴为一组，与放荡有关。在五章二十一节保罗说，『行这样事的人，必不得承受神的国。』承受神的国，指享受要来的国度，作得胜信徒的赏赐，与信徒的得救不同，乃是在得救之上所加的赏赐。那些行这几节所列举肉体之行为的信徒，必不能承受要来的国度作为赏赐。
14The works of the flesh are arranged in different groups. Fornication, uncleanness, and sensuality are of one group, concerning evil passions. Idolatry and sorcery are a group, concerning demonic worship. Enmities, strife, jealousy, and angers are a group, concerning evil moods. Faction, divisions, parties, and envyings are a group, concerning sects. The Greek word rendered parties in verse 20 means heresies, which refer to schools of opinion, sects (Darby’s New Translation). Drunkenness and carousings are the last group, concerning dissipation. In 5:21 Paul says that “those who practice such things shall not inherit the kingdom of God.” The inheritance of the kingdom of God refers to the enjoyment of the coming kingdom as a reward to the overcoming believers. It is not related to a believer’ss alvation. Those believers who practice the works of the flesh listed in these verses will not inherit the coming kingdom as a reward
肆 那灵的果子
IV. THE FRUIT OF THE SPIRIT
15肉体所作的，是没有生命的行为；（五；)那灵所产生的，是满了生命的果子。（22。)那灵的果子，就是在我们里面作生命之灵不同的表现，这里只列九项为例。这果子还有许多项的表现，就如卑微、（弗四2，腓二3、)怜恤、（腓二1、)敬虔、（彼后一6、)公义、（罗十四17，弗五9、)圣别、（弗一4，西一22、)清洁，（太五8，)以及别的美德。以弗所四章二节，歌罗西三章十二节除了题到这里所列的温柔以外，也以卑微为美德。罗马十四章十七节的公义、和平并喜乐，都是今天神国的各面；但这里只列和平与喜乐，没有列公义。彼后一章五至七节把敬虔和忍耐，与节制和爱一同视为属灵生长的特征，但这里没有列敬虔和忍耐。马太五章五至九节把公义、怜悯和清洁，与温柔、和平一同算为今天国度实际的条件；然而前三项美德，没有列在这里。
15What the flesh does is “works” without life; what the Spirit brings forth is “fruit,” full of life (v. 22). The fruit 19 of the Spirit, as different expressions of the Spirit who is life within us, is listed here with only nine items as illustrations. It has more items, including lowliness (Eph. 4:2; Phil. 2:3), compassion (Phil. 2:1), godliness (2 Pet. 1:6), righteousness (Rom. 14:17; Eph. 5:9), holiness (Eph. 4:24; Luke 1:75), purity (Matt. 5:8), and other virtues. Both in Ephesians 4:2 and Colossians 3:12 lowliness is mentioned as a virtue other than meekness, which is listed here. InRo mans 14:17 righteousness, peace, and joy are all aspects of the kingdom of God today. But only peace and joy, not righteousness, are listed here. In 2 Peter 1:5-7 godliness and endurance are counted with self-control and love as characteristics of spiritual growth, but they are not listed here. In Matthew 5:5-9 righteousness, mercy, and purity are reckoned with meekness and peace as the condition of the reality of the kingdom today. However, these three virtues are not named here.
16肉体怎样是老亚当的表现，那灵照样是基督的实化。实际上，基督乃是作那灵而活出来的。这里所举那灵的果子，乃是基督的特征。我们已经指明，那灵的果子是满了生命，与肉体没有生命的行为相对。再者，果子是单数的，是生命独一的果子；但行为是复数的。行为有许多，果子却只有一个。那灵的果子包含内住之灵不同的表显。保罗列举了那灵果子的九方面以后，就宣告说，『这样的事，没有律法反对。』（加五23。)请注意保罗是说『这样的事』，不是说『这些事』。如果他说『这些事』，那灵的果子就限于这些经文所列举的九项。但保罗是说『这样的事』，这表明在他用来作例子的九方面以外，还有许多方面。
16As the flesh is the expression of the old Adam, so the Spirit is the realization of Christ. Christ is actually lived out in the Spirit. The nine aspects of the fruit of the Spirit listed here are the very characteristics of Christ. We have indicated that the fruit of the Spirit is full of life in contrast to the works of the flesh, which are without life. Furthermore, the fruit is singular, the unique fruit of life, whereas the works are plural. There are many works, but there is just one fruit. The fruit of the Spirit includes the different expressions of the indwelling Spirit. After listing nine aspects of the fruit of the Spirit, Paul declares that “against such things there is no law” (v. 23). Notice that Paul says “such things,” not “these things.” Had he said “these things,” the fruit of the Spirit might be limited to the nine items listed in these verses. But the fact that Paul spoke of “such things” indicates that there are many more aspects than the nine he uses as illustrations
17保罗说，这样的事，没有律法反对，原因在于律法定罪邪恶的事。既然那灵之果子的各方面没有一样是邪恶的，这生命的果子就没有律法反对。我们必须区别我们天然的美德和那灵之果子的美德。爱是那灵之果子的一方面；我们在接受神圣的生命而得救之前，就能彀爱人。我们多少也知道一点喜乐、和平、忍耐、恩慈、以及这里所列举的其他美德。当我们进到召会生活中时，我们也带著我们天然的美德。这意思是说，我们带著天然的爱、恩慈、信实、温柔，进到召会生活中。假定一位信徒用天然的节制来应付一种情况。不错，他设法控制住自己，但这需要极大的努力。他的节制是咬著牙的，这样的节制和那灵果子的节制截然不同。
17Paul says that against such things there is no law. The reason for this is that the law condemns what is evil. Since none of the aspects of the fruit of the Spirit is evil, there is no law against this fruit of life. It is necessary to differentiate between our natural virtues and those virtues which are the fruit of the Spirit. One aspect of the fruit of the Spirit is love. Before we received the divine life and were saved, we had the capacity to love. We also knew a certain amount of joy, peace, longsuffering, and kindness, as well as the other virtues listed here. When we came into the church life, we brought our natural virtues with us. This means that we brought our natural love, kindness, faithfulness, and meekness into the church life. Suppose a certain believer exercises his natural self-control to deal with a situation. Yes, he manages to control himself, but this requires a great deal of effort. His self-control is with the gnashing of teeth. There is a great difference between this kind of self-control and that which is the fruit of the Spirit
18天然的属性并不包含神的任何成分，但那灵的果子却满了神圣的属灵本质。我们不该忘记，这是『那灵』的果子，所以其本质、成分乃是那灵。在召会生活中，我们所需要的乃是满了那灵本质的爱。在我们的喜乐、和平、恒忍、恩慈、良善、信实、温柔、节制里，也必须看见那灵的成分。这些美德都该是那灵的表显。
18Natural attributes do not contain anything of God, whereas the fruit of the Spirit is filled with a spiritual substance which is divine. We should remember that it is the fruit of the Spirit. The substance, the element, of the fruit is the Spirit. What we need in the church life is a love full of the substance of the Spirit. The element of the Spirit must also be found in our joy, peace, longsuffering, kindness, goodness, faithfulness, meekness, and self - control. All these virtues should be the expression of the Spirit.
19那灵既是基督的实化，这些美德又是那灵之果子的各方面，因此这些美德实际上就是基督的特征和表显。这就是说，活出这些美德，就是活出基督。天然的属性与那灵的果子，其不同乃在于；天然的属性没有那灵任何的成分，而那灵的果子却满了那灵的本质和成分。当人凭著天然的属性或美德活著，他不需要转到灵里。他可以凭著自己、在自己里爱人或表现节制。然而，我们若要有那灵各方面的果子，就必须在我们的灵里。对于这点，我们天然的人全无效力。当我们在调和的灵里行事为人时，就在各样属灵的属性和美德上，在不同的方面活出基督。我盼望众召会能在这样的生命里得以丰富，并藉著我们在调和的灵里生活而得以拔高。这样，在召会生活里就能有基督不同的彰显。这就是保罗吩咐我们要凭著灵而行时所期望的。我们若凭著灵而行，自然就会击败肉体，以及潜伏在肉体背后的魔鬼。我们这样争战胜过肉体，就能完成神要彰显基督的定旨。神的心意是要我们凭著灵活看，以彰显基督。今天在主的恢复中，我们所需要的就是凭著灵而行，在许多不同的美德上彰显基督。
19Since the Spirit is the realization of Christ, these virtues as various aspects of the fruit of the Spirit are actually Christ’s characteristics and expression. This means that to live out these virtues is to live out Christ. The difference between natural attributes and the fruit of the Spirit is that the natural attributes do not have anything of the Spirit, whereas the fruit of the Spirit is full of the substance and element of the Spirit. When a person lives according to his natural attributes or virtues, there is no need for him to turn to the spirit. He may love others or exhibit self-control by the self and in the self. However, if we would have the various aspects of the fruit of the Spirit, we must be in our spirit. For this, our natural being avails nothing. When we walk in the mingled Spirit, we live out Christ in different aspects, in all manner of spiritual attributes and virtues. I expect that the churches will be enriched in such a life and be uplifted through our living in the mingled spirit. Then in the church life there will be the different expressions of Christ. This was Paul’s expectation in charging us to walk by the Spirit. If we walk by the Spirit, we shall automatically defeat the flesh and the Devil lurking behind the flesh. As we win the war against the flesh in this way, God’s purpose to express Christ will be accomplished. God’sin tent i on is that we live by the Spirit to express Christ. What we need in the Lord’s recovery today is a walk by the Spirit to express Christ in many different virtues.