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加拉太书生命读经 · 第28篇

把肉体钉十字架，好凭著灵而行

CRUCIFYING THE FLESH TO WALK BY THE SPIRIT
1读经：加拉太书五章二十四至二十六节。在本篇信息中，我们要来看五章二十四至二十六节。二十四节说，『但那属基督耶稣的人，是已经把肉体连肉体的邪情私欲，都钉了十字架。』二十二节的『但』，将该节那灵的果子，与十九节肉体的行为作对比；而本节的『但』，是将肉体的钉十字架，与十九节肉体的行为作对比。
1Scripture Reading: Gal. 5:24-26 In this message we shall consider 5:24-26. Verse 24 says, “But they who are of Christ Jesus have crucified the flesh with the passions and the lusts.” The word “but” in verse 22 contrasts the fruit of the Spirit in that verse with the works of the flesh in verse 19. In this verse, the word “but” contrasts the crucifixion of the flesh with the works of the flesh in verse 19
2保罗在二十四节说到『那属基督耶稣的人』，这是指那些信入基督且浸入基督的人。因此他们属于基督，是属基督的人。我们这些得救的人，如今是属基督的。
2In verse 24 Paul speaks of “they who are of Christ Jesus.” This refers to those who have believed into Christ and have been baptized into Him. Therefore, they belong to Christ and are of Christ. As saved ones, we are now of Christ
十字架的经历
THE EXPERIENCE OF THE CROSS
3照保罗这里的话看，那属基督耶稣的人，已经把肉体钉了十字架。在罗马六章六节的旧人钉十字架，与加拉太二章二十节的『我』钉十字架，都不是由我们成就的。然而这里说，我们已经把肉体连肉体的邪情私欲，都钉了十字架。旧人和『我』是我们这人，肉体是我们这人在实际生活中的表现。我们的旧人和『我』被钉十字架，是基督在十字架上所成就的事实；把我们的肉体连肉体的邪情私欲钉十字架，是我们对这事实实行的经历。这实行的经历，需要我们藉著那灵，执行基督所成就的钉死才得以完成。这就是靠著那灵，治死我们情欲的身体连同这情欲身体之邪恶肢体的行为。（罗八13下，西三5。)
3According to Paul’sword here, they who are of Christ Jesus have crucified the flesh. The crucifixion of the old man in Romans 6:6 and the crucifixion of “I” in Galatians 2:20 were not accomplished by us. But here it says that we have crucified the flesh with its passions and lusts. The old man and “I” are our being; the flesh is the expression of our being in our practical living. The crucifixion of our old man and “I” is a fact accomplished by Christ on the cross, whereas the crucifixion of our flesh with its passions and lusts is our practical experience of that fact. For this practical experience, it is necessary that we through the Spirit execute the crucifixion which Christ has accomplished. In this way we carry out what He has accomplished. This is to put to death by the Spirit the practices of our lustful body with its evil members (Rom. 8:13; Col. 3:5
4关于十字架的经历，有三方面：（一）基督所成就的事实；（罗六6，如二20；)
4There are three aspects concerning the experience of the cross: the fact accomplished by Christ (Rom. 6:6; Gal
（二） 我们对已成就之事实的应用；（加五24；)（三）我们天天背起十字架，经
2:20); our application of the accomplished fact (5:24); and our experience of what we have applied, bearing the
5历所应用的。（太十六24，路九23。)我们要注意，当保罗说到把肉体钉十字架时，用的是完成式。保罗并不是说我们正在把肉体钉十字架，也不是说我们将要把肉体钉十字架；保罗乃是说，我们已经把肉体钉了十字架。他这样说，彷佛这是一件已经完成的事实。钉十字架有两面的意义。第一面是当基督钉十字架的时候，祂也把我们的旧人和『我』钉了十字架。第二面是我们已经把我们的肉体钉了十字架。基于基督已经把旧人和『我』钉了十字架的事实，我们已经把肉体钉了十字架。因此，第二件事实─我们的肉体钉了十字架，乃是第一件事实─基督把旧人和『我』钉了十字架的应用。我们需要在经历中将基督的钉十字架应用到我们的肉体上。保罗用完成式来描述这事，指明这应当是信徒正常的经历。所有的信徒都应当把基督的钉十字架应用到他们的肉体上。我们这些属于基督，并且被摆在基督里的人，都已经作成了这事。这里保罗乃是照著原则来说话。我们若从来没有把我们的肉体钉在十字架上，我们的经历就不正常。我们的经历若是正常，我们这些属于基督的人就已经把肉体钉了十字架。
5cross daily (Matt. 16:24; Luke 9:23). Notice that in speaking of the crucifixion of the flesh, Paul uses the perfect tense. Paul says not that we are crucifying the flesh, nor that we shall crucify it, but that we have crucified it. He speaks of this as if it were an accomplished fact. Concerning the crucifixion, there are two aspects. The first is that when Christ was crucified, He crucified our old man and the “I.” The other aspect is that we have crucified our flesh. Based upon the fact that Christ has crucified the old man and the “I,” we have crucified the flesh. Hence, the second fact, our crucifixion of the flesh, is the application of the first fact, Christ’s crucifixion of the old man and the “I.” In our experience we need to apply Christ’s crucifixion to our flesh. Paul’s use of the perfect ─ tense to describe this indicates that such should be the normal experience of the believers. All believers should be those who have applied Christ’s crucifixion to their flesh. As those who belong to Christ, who have been put into Christ, we have done this. Here Paul is speaking according to the principle. If we have never crucified our flesh, our experience is abnormal. If our experience is normal, then we who belong to Christ have crucified the flesh.
6加拉太书向我们揭示，被误用的律法与基督相对，（二16，)以及肉体纵任贪欲，抵抗那灵。（五17。)十字架已经废去那倾向守律法的『我』，（二20，)并那纵任贪欲，抵抗那灵的肉体，使基督可以顶替律法，那灵可以顶替肉体。神不要我们凭著肉体守律法，乃要我们凭著那灵活基督。
6The book of Galatians unveils both that the law misused is versus Christ (2:16) and that the flesh lusts against the Spirit (5:17). The cross has nullified the “I” which is trying to keep the law (2:20) and the flesh which lusts against the Spirit, that Christ may replace the law, and the Spirit may replace the flesh. God does not want us to keep the law by the flesh; He wants us to live Christ by the Spirit
凭著灵活著，并凭著灵而行
LIVING AND WALKING BY THE SPIRIT
7保罗在五章二十五节接著说，『我们若凭著灵活看，也就当凭著灵而行。』凭著灵活著，就是使我们的生活倚靠那灵并受那灵规律，而不受律法规律。凭著灵而行，就是叫我们日常的实际生活与行动受那灵的引导与管理，而不受律法的引导与管理。论到我们基督徒的生活行动，保罗的观念是：我们的生命既然不是藉著字句的律法，而是藉著生命之灵得来的，我们的生活行动也不该凭著规条律法，而该凭著基督的灵。
7In 5:25 Paul goes on to say, “If we live by the Spirit, let us also walk by the Spirit.” To live by the Spirit is to have our life dependent upon the Spirit and regulated by the Spirit, not by the law. To walk by the Spirit is to have our practical living and acts in our daily life guided and ruled by the Spirit, not by the law. Concerning our Christian walk, Paul’s concept is that since our life is not by the law of letters, but by the Spirit of life, so our walk also should be not by the law of ordinances, but by the Spirit of Christ
8『我们…活著』在原文里含示得生命与活著两方面。我们起初得著生命，但我们还继续活著。我们若凭著灵得生命，就当继续凭著灵活看。这里原文更完全的繙译是；『我们若凭著那灵得生并活著。』保罗在罗马一章十七节与希伯来十章三十八节用了类似的辞。希伯来十章三十八节不是说到得生命，而是说到继续凭著我们所接受的生命活著。罗马一章十七节和加拉太五章二十五节说到起初得著生命，也说到继续的生活。
8The Greek word rendered “we live” implies both to have life and to live. Initially we have life, but continually we live. If we have life by the Spirit, we should continue to live by the Spirit. A fuller rendering of the Greek here would be, “If we have life and live by the Spirit.” Paul uses a similar expression in Romans 1:17 and Hebrews 10:38. In Hebrews 10:38 it is not a matter of having life, but of continuing to live by the life we have received. In Romans 1:17 and Galatians 5:25 it is a matter of both having life initially and then living continually.
9保罗在五章二十六节说，『不要贪图虚荣，彼此惹气，互相嫉妒。』不贪图虚荣是二十五节凭著灵而行的结果。
9In 5:2 6 Paul says, “Let us not become vainglorious, provoking one another, envying one another.” To be without vainglory is the result of the walk by the Spirit in verse 25.
实际的试验
A PRACTICAL TEST
10保罗在二十五节说到凭著灵而行，许多解经的人不明白，为甚么二十六节紧接在二十五节之后。有的人比较喜欢以二十六节作为第六章的开头。保罗在二十六节对付贪图虚荣、惹气和嫉妒的事。保罗所以说到这些事，是因为这些事试验出我们是否凭著灵而行。当我们凭著灵而行时，我们才能胜过虚荣、惹气和嫉妒。在弟兄之家或姊妹之家很容易会有贪图虚荣的事。有些弟兄或姊妹会以为他们应当是带头的。这种态度会引起惹气与嫉妒。如果某一位姊妹在聚会中作了一个既丰富又释放的见证，另一位姊妹也许会嫉妒起来，定意在下一次聚会中作一个更好的见证。
10A number of expositors have been troubled by the fact that verse 26 comes immediately after verse 25, where Paul speaks of walking by the Spirit. Some prefer to make verse 26 the opening verse of chapter six. In verse 26 Paul deals with vainglory, provoking, and envying. The reason Paul mentions these matters is that they test whether or not we are walking by the Spirit. Only when we walk by the Spirit can we overcome vainglory, provoking, and envying. In a sisters’ or a brothers’ house it is easy for there to be vainglory. Certain brothers or sisters may think that they should be the leading ones. This attitude gives rise to provoking and to envying. Perhaps a certain sister gives a rich and releasing testimony in a meeting. Out of envy, another sister may determine to give an even better testimony in the next meeting
11夫妻之间也可能有贪图虚荣的事。一位弟兄因著贪图虚荣，当他的妻子得了称赞，而他没有得称赞的时候，也许就会嫉妒他的妻子。贪图虚荣、彼此惹气和互相嫉妒，全属肉体。我们可以问问自己有否贪图虚荣、惹气或嫉妒，以核对我们是不是凭著灵而行。这是试验我们日常生活行动非常实际的路。保罗说到这个试验，表明他是何等实际、何等有经历。保罗和我们有同样的毛病，他从自己的经历里，知道今天在我们属灵的生活里，甚么毛病会叫我们受苦。我有很长的一段时间，不明白为甚么要把二十六节包括在这里。后来我才明白，若没有这节圣经，谈论凭著灵而行就纯粹是理论而已。但是，当我们藉著虚荣、惹气、嫉妒这几件事来试验我们的生活时，凭著灵而行就极其实际了。我们在与别人的关系上，很容易出现贪图虚荣、惹气、嫉妒的光景。
11Vainglory may be found even between a husband and wife. Because of the desire for vainglory, a brother may become envious if his wife receives praise that he does not receive. Vainglory, provoking, and envying are all of the flesh. We can check whether or not we are walking by the Spirit by asking whether we have any vainglory, provoking, or envying. This is a very practical way of testing our daily walk. By putting forth such a test, Paul showed how practical he was and how experienced. From his experience he knew what it meant to suffer from the same diseases that afflict us in our spiritual life today. For quite a long time, I was bothered by the inclusion of verse 26. Eventually I came to realize that without this verse it is purely theoretical to talk about living by the Spirit. But when we test our living by the matters of vainglory, provoking, and envying, living by the Spirit becomes extremely practical. In relation to others, it is easy for us to be subject to vainglory, provoking, and envying
12保罗在罗马八章十四节说，『因为凡被神的灵引导的，都是神的儿子。』在加拉太三章二十六节说，『因为你们众人藉著相信基督耶稣，都是神的儿子。』保罗在这两节圣经中的思想有点不同。不错，我们藉著相信已经成了神的儿子；但我们现在还需要一种生活行动，来证明我们是神的儿子。在这种生活行动里，我们乃是受那灵的引导。
12InRo mans 8:14 Paul says, “For as many as are led by the Spirit of God, these are sons of God.” Paul’s thought is somewhat different here from his thought in Galatians 3:26, where he says, “You are all sons of God through faith in Christ Jesus.” Yes, through faith we have become sons of God. But now we need a walk which proves that we are God’ss ons. In such a walk we are led by the Spirit.
神的定旨
GOD’S PURPOSE
13我们许多人受了宗教背景的影响，持守一种观念，认为神差遣祂的儿子耶稣基督来为我们受死，目的就是要我们相信祂，使罪得赦，有资格上天堂，在那里享受永远的福分。但照著圣经来看，神的目标是要得著许多的儿子。圣经确实教导说，我们是罪人，神爱我们，基督来拯救我们。但圣经也非常清楚的说到，神在已过的永远里，在宇宙存在以先，就照著祂的喜悦定了一个计画、定旨。这定旨是要得著许多的儿子。简单的说，神的定旨就是儿子的名分。在已过的永远里，神的心意是要得著许多的儿子，作祂的彰显。在圣经里，『儿子的名分』正确的意思是彰显，因为儿子乃是将父亲彰显出来。约翰一章十八节指明这点：『从来没有人看见神，只有在父怀里的独生子，将祂表明出来。』神的定旨就是要得著众子作祂团体的彰显。因此，以弗所一章五节说，神豫定我们得儿子的名分。许多罗马书的注释都强调因信称义。也有人说到因信成圣。但是按罗马书看，神的目标不仅仅是要得著许多因信称义并成圣的人。罗马书启示，神的目标是要将罪人变化成为神的儿子。罗马八章十四节并没有说，凡被那灵引导的，都圣别、属灵、得胜了，或要住在天堂华厦里。这节乃是说，凡被那灵引导的，都是神的儿子。不29仅如此，我们在二十九至三十节看见，凡是神所豫定、呼召、称义、并且荣化的人，都要模成神儿子的形像。保罗在这几节经文里，指明我们蒙了豫定，不单是为了成圣、属灵和得胜。神豫定我们，是要我们模成祂儿子的形像，使祂儿子『在许多弟兄中作长子』。我们再一次看见神的心意是要得著众子─许多的儿子。
13Under the influence of our religious background, many of us have held the concept that God’s goal in sending His Son, Jesus Christ, to die for us is that we should believe in Him, have our sins forgiven, and be qualified to go to heaven, where we shall enjoy eternal blessings. According to the Bible, however, God’s goal is to have many sons. The Bible certainly teaches that we are sinners, that God loves us, and that Christ came to save us. But the Bible also says very clearly that in eternity past, before the universe came into existence, God made a plan, a purpose, according to His good pleasure. This purpose is to have many sons. In simple words, God’s purpose is sonship. In eternity past God’s desire was to have many sons for His expression. In the Bible the proper meaning of sonship is expression, for a son expresses the father. John 1:18 indicates this: “No one has ever seen God; the only begotten Son, Who is in the bosom of the Father, He has declared Him.” God’s purpose is to have many sons as His corporate expression. Thus, Ephesians 1:5 says that God has predestinated us unto sonship. Many expositions of the book of Romans emphasize justification by faith. Some also speak of sanctification by faith. But according to the book of Romans, it is not God’s goal merely to have many people who have been justified and sanctified by faith. Romans reveals that God’s goal is to transform sinners into sons of God. Romans 8:14 does not say that as many as are led by the Spirit are sanctified, spiritual, victorious, or will live in heavenly mansions. On the contrary, this verse says that those who are led by the Spirit are sons of God. Furthermore, in verses and 30 we see that those who are predestinated, called, justified, and glorified will be conformed to the image of God’sS on. In these verses Paul indicates that we have been predestinated not simply to be sanctified, spiritual, and victorious. God has predestinated us to be conformed to the image of His Son, so that His Son “should be the Firstborn among many brothers.” Once again we see that God’sin tent i on is to have sons, many sons.
14约翰一章说，太初与神同在的话，成了肉体，支搭帐幕在我们中间。（1，14。)凡接受祂的人，就得著权柄，成为神的儿女。（12。)照约翰二十章十七节，主在复活那天清早告诉抹大拉的马利亚：『不要摸我，因我还没有升到父那里；你往我弟兄那里去，告诉他们说，我要升到我的父，也是你们的父那里，到我的神，也是你们的神那里。』请注意主用了『弟兄』这辞。主并没有吩咐马利亚到祂的圣徒、信徒、门徒、或使徒那里去；祂乃是吩咐她到祂的弟兄那里去。这也表明神的心意、神心头的愿望，乃是要得著许多的儿子。
14The first chapter of the Gospel of John says that the Word, who was in the beginning with God, became flesh and tabernacled among us (vv. 1, 14). As many as received Him have authority to become children of God (v. 12). According to John 20:17, the Lord told Mary the Magdalene on the morning of His resurrection, “Do not touch Me, for I have not yet ascended to the Father; but go to My brothers and say to them, I ascend to My Father and your Father, and My God and your God.” Notice the Lord’su se of the word brothers. The Lord did not instruct Mary to go to His saints, believers, disciples, or apostles. He told her to go to His brothers. This is yet another indication that God’sin tent i on, the desire of His heart, is to have many sons.
15希伯来二章也说到众子。十节说，神『要领许多的儿子进荣耀里去』。主耶稣复活以后，就到祂门徒那里，同他们宣扬父的名。保罗在加拉太书一再强调，我们不是守律法的人，也不是在律法下受奴役的人；我们乃是在基督里神的儿子。神必须作许多的事，好叫我们成为祂的儿子。首先祂必须差遣祂的儿子，把我们从律法以下赎出来，好叫我们得著儿子的名分。（四4～。)神又差出祂儿子的灵，进入我们的心，好使我们的儿子名分真实而实际。神的心意不单单是要拯救许多罪人，叫他们圣别、属灵、得胜。神照著祂的喜悦而有的定旨，乃是要产生许多的儿子。最终，我们这些蒙救赎、且被圣别的人，要成为神在永远里的儿子。凡是在新耶路撒冷里的人，都要称为神的儿子，而不仅称为神的百姓。（启二一7。)就是在今天，我们也不仅是神的百姓─我们乃是神的儿子。要使我们真实、实际的成为神的儿子，我们急切的需要那灵。
15Hebrews 2 also speaks of sons. According to verse 10, God is “leading many sons into glory.” After His resurrection, the Lord Jesus came to His disciples to declare to them the name of the Father. In the book of Galatians, Paul emphasizes again and again that we are not law-keepers or slaves under the law, but we are sons of God in Christ. God had to do many things to make us His sons. He first had to send His Son to redeem us from under the law that we might receive the sonship (4:4-5). God has also sent forth the Spirit of His Son into our hearts to make our sonship5 real and practical. It is not God’sin tent i on simply to rescue many sinners and make them holy, spiritual, and victorious. According to His good pleasure, His purpose is to produce many sons. Ultimately, we, the redeemed and sanctified ones, will be God’s son sin eternity. All those in the New Jerusalem will be called sons of God, not simply the people of God (Rev. 21:7). Even today we are more than just the people of God—we are the sons of God. For us to be sons of God in a way that is real and practical, we urgently need the Spirit.
使儿子的名分真实且实际
SONSHIP MADE REAL AND PRACTICAL
16圣经教导我们，神所创造三部分的人堕落了，并且每下愈况，最后堕落成了肉体。（创六3。)堕落的人类都是在肉体里的罪人。邪恶不道德的人是这样，讲求伦理道德的人也是这样。我们得救以前，都是在肉体里的罪人。赞美主，基督来了，祂死在十字架上成功了救赎，好叫我们得著儿子的名分！基督藉著死和复活，已经成了包罗万有赐生命的灵；这样，祂进到我们灵里重生了我们，使我们的儿子名分真实且实际。那灵已经进到我们灵里，使我们成为神的儿子。我们现在若凭著灵而行，就是真正受那灵的引导。按照保罗在罗马八章十四节所说的，凡被那灵引导的，都是神的儿子。
16The Bible teaches that the tripartite man created by God fell and sank lower and lower until he became flesh (Gen. 6:3). All fallen human beings are sinners in the flesh. This is just as true of those who are ethical and moral as it is of those who are evil and immoral. Before we were saved, we were all sinners in the flesh. Praise the Lord that Christ came and accomplished redemption by dying on the cross that we may have the sonship! Through death and resurrection Christ has become the all-inclusive life-giving Spirit and, as such, has entered into our spirit to regenerate us and to make our sonship real and practical. The Spirit has come into our spirit to make us sons of God. Now if we walk by the Spirit, we are truly led by the Spirit. According to Paul’sword in Romans 8:14, as many as are led by the Spirit are sons of God
17当我们再来看加拉太五章二十四至二十五节时，我们需要领悟，我们藉著基督的救赎与那灵的重生，如今在地位上是神的儿子。但是在日常的行事为人里，实际上我们也许还不是儿子。我们没有凭著灵而行，却凭著肉体而行。每当我们凭著肉体而行，我们实际上是亚当的儿子。惟有我们凭著灵而行的时候，我们才真实、实际的是神的儿子。因此，我们在日常生活中究竟是神的儿子还是亚当的儿子，完全在于我们的生活行动。就生命、权利、地位来说，我们毫无疑问的是神的儿子，因为我们已经藉著那灵重生了。但我们在实际的日常行事为人里，可能完全不像神的儿子。这就是说，在我们的行事为人里，我们可能是神的儿子，也可能是亚当的儿子。我再说，我们若凭著肉体而行，就是亚当的儿子；我们若凭著灵而行，就是神的儿子。这里的关键乃是肉体。我们需要对付肉体。
17As we consider 5:24 and 25 once again, we need to realize that through Christ’s redemption and the Spirit’s regeneration, we are now sons of God in position. However, in our daily walk we may not be sons in reality. Instead of walking by the Spirit, we may walk by the flesh. Whenever we walk by the flesh, we in a very practical way are sons of Adam. Only when we walk by the Spirit are we sons of God in reality and in practicality. Thus, whether we are sons of God or sons of Adam in our daily living depends on the kind of walk we have. In life, in right, and in position we no doubt are sons of God, for we have been regenerated by the Spirit. But in our practical daily walk we may be something altogether different from sons of God. This means that in our walk we may be either sons of God or sons of Adam. To repeat, if we walk by the flesh, we are sons of Adam, but if we walk by the Spirit, we are sons of God. The crucial matter here concerns the flesh. We need to deal with the flesh
取用基督的钉十字架
APPLYING CHRIST’S CRUCIFIXION
来经历那灵
TO EXPERIENCE THE SPIRIT
18基督的十字架给我们一个地位、一个基础来对付肉体。我们的全人─整个堕落的三部分人，都已经与基督同钉十字架。现在我们不只客观的有这个基础，我们还主观的有神圣的生命和那灵，使我们能彀将基督的十字架执行在我们的肉体上。我们若要凭著灵而行，就必须将基督的钉十字架应用到我们的肉体上。所以保罗说，凡属基督的人，是已经把肉体钉在十字架上了。我们若藉著内住的灵，将十字架应用到我们的肉体上，我们的肉体就会钉在十字架上。这就是将肉体钉十字架。现今肉体既已在十字架上，留下来的就只有那灵。我们一定要明白，我们里面有神圣的生命和包罗万有的灵。如今我们需要凭著神圣的生命来运用灵，将十字架应用于我们的肉体。我们这样作，就是藉著把我们的旧人与基督同钉十字架，而应用基督所成就的工作。不论我们的肉体是邪恶的或看起来是良善的，这样的应用总该用在我们肉体的每一方面。爱人的肉体与恨人的肉体，都需要钉十字架。在神眼中，凡相信基督的人，都已经把他们的肉体钉了十字架。但是在我们实际的经历里，当我们将十字架应用于我们的肉体，藉此执行基督的钉十字架时，我们立刻被高举到诸天之上，经历那灵作我们的一切。那灵甚至可以成为我们心思、情感、意志的灵。我们这样经历那灵，就是凭著灵而行，并且受那灵引导。因此，我们就实际的是神的儿子。我们越这样经历那灵，就不仅越得著变化，也越模成祂儿子的形像。
18The cross of Christ gives us the standing, or the basis, to deal with the flesh. Our whole being—the entire fallen tripartite man—was crucified with Christ on the cross. Now not only do we have this base objectively, but we have the divine life and the Spirit subjectively to enable us to execute the cross of Christ upon our flesh. In order to walk by the Spirit, we must apply Christ’s crucifixion to our flesh. This is the reason Paul says that all who belong to Christ have crucified the flesh. If we apply the cross to our flesh by the indwelling Spirit, our flesh will be nailed to the cross. This is to crucify the flesh. Now that the flesh is on the cross, only the Spirit remains. It is crucial that we realize that within us we have the divine life and the all-inclusive Spirit. Now we need to exercise the spirit by the divine life to apply the cross to our flesh. In so doing, we apply what Christ has accomplished by crucifying our old man with Him on the cross. This application must be made to every aspect of our flesh, no matter whether our flesh is evil or seems to be good. Both the flesh that loves and the flesh that hates need to be crucified. In the eyes of God, all those who believe in Christ have already crucified their flesh. But when in our actual experience we execute the crucifixion of Christ by applying the cross to our flesh, we are immediately uplifted to the heavens and experience the Spirit as everything to us. The Spirit may even become the Spirit of our mind, emotion, and will. Experiencing the Spirit in this way, we walk by the Spirit and are led by the Spirit. There fore, we are in reality sons of God. The more we experience the Spirit in this way, the more we are not only transformed, but also conformed to the image of His Son.
虚荣、惹气和嫉妒
vainglory, provoking, and envying
19我们要在这个光中，再来看二十六节。我们已经看见，保罗在这节里题到虚荣、惹气和嫉妒。我们是不是凭著灵而行，可以由这三件事试验出来。我们在实际的日常境遇里，经常会贪图虚荣，彼此惹气，互相嫉妒。在召会生活与家庭生活里，我们都需要问问自己有没有贪图虚荣、彼此惹气或嫉妒，来核对自己有否凭著灵而行。保罗如果写到二十四至二十五节就停笔，那么，凭著灵活著与凭著灵而行这事就非常理论了。但加上二十六节，却使这事变得非常实际。保罗说，『不要贪图虚荣，彼此惹气，互相嫉妒。』我们若要实际的成为神的儿子，就必须不凭著肉体，只凭著灵而行。但我们到底是凭著灵而行，还是凭著肉体而行，从我们有没有贪图虚荣，彼此惹气，互相嫉妒，就可以试验出来。我们也许以为自己是凭著灵而行，但我们若有贪图虚荣和嫉妒的感觉，就证明我们不是凭著灵而行。比方说，一位弟兄听说另一位在主的恢复里年日比他还少的弟兄已经作了长老，就生出嫉妒来。这一种嫉妒的感觉就说出这位弟兄那时候不是凭著灵而行。虚荣引起惹气和嫉妒。我们若杀死虚荣，惹气和嫉妒自然就被杀死了。这就是说，我们的虚荣若被了结，召会生活里就没有难处，反而会满了平安。照二十六节的文法结构来看，主要的一项是虚荣，惹气和嫉妒是附属的。这告诉我们，我们必须专一注意对付虚荣，而不是对付惹气和嫉妒。我们若想对付惹气和嫉妒，却不治死虚荣，还是白费力气。我再说，我们若杀死虚荣，就同时了结惹气和嫉妒。因此，有否贪图虚荣，乃是我们凭著灵而行或凭著肉体而行的真实试验。
19In this light, let us look again at verse 26. We have seen that in this verse Paul mentions vainglory, provoking, and envying. Whether or not we walk by the Spirit can be tested by these three matters. In our practical daily situation very often we have vainglory, provoking, and envy. Both in the church life and in our family life we need to test our walk by the Spirit by asking if we have any vainglory, provoking, or envying. If Paul had stopped with verses 24 and 25, the matter of living by the Spirit and walking by the Spirit might have been very theoretical. But verse 26 makes it extremely practical. Paul says, “Let us not become vainglorious, provoking one another, envying one another.” If we would be sons of God in reality, we must walk by the Spirit and not by the flesh. But whether we are walking by the Spirit or by the flesh can be tested by the existence of vainglory, provoking, and envy. We may think that we are walking by the Spirit; however, feelings of vainglory and of envy prove that we are not. For example, a brother may become envious when he learns that another brother, who has been in the recovery a shorter time than he, has been made an elder. This feeling of envy is an indication that this brother is not walking by the Spirit at that particular time. Vainglory gives rise to provoking and envying. If we slay vainglory, provoking and envying will be killed automatically. This means that if our vainglory is terminated, there will be no problem in the church life. Instead, there will be peace. According to the grammatical construction of verse 26, the main item is vainglory. Provoking and envying are subordinate. This tells us that we must concentrate on dealing with vainglory, not with provoking or envying. If we try to deal with provoking and envying without putting to death our vainglory, our efforts will be in vain. I repeat, if we slay vainglory, we shall simultaneously terminate provoking and envying. Thus, the presence or absence of vainglory is a true test of whether we are walking by the Spirit or by the flesh
20无论我们年轻也罢，年长也罢，我们中间可能都有虚荣。我观察到甚至在我的小孙子、小孙女当中，也有虚荣，连带著惹气和嫉妒。这种情形也存在于夫妻之间。作丈夫的和作妻子的可能会彼此让步，但是这种让步若没有摸著他们的虚荣，就不是真实的。一个男人可能辖管他的妻子，夸口他是头，妻子应当顺服他。这不是别的，乃是虚荣，这虚荣会产生惹气和嫉妒。这样贪图虚荣，清楚的指明我们不是凭著灵而行。
20Whether we are young or old, vainglory may be present among us. I have observed vainglory accompanied by provoking and envying even in my small grandchildren. It is found also in the relationship between husband and wife. The husbands and wives may give in to one another, but if this giving in does not touch their vainglory, it is not genuine. A man may lord it over his wife, boasting that he is the head and that she should be subject to him. This is nothing other than vainglory, which leads to provoking and envying. Such vainglory is a clear indication that we are not walking by the Spirit.
21光读凭著灵活著与凭著灵而行的信息是不彀的。在我们日常生活、召会生活和家庭生活中，我们需要藉著虚荣这件事来试验我们的生活行动。我们若有虚荣，就不是凭著灵而行。我们今天所需要的，乃是凭著灵而行，好叫我们实际的成为神的儿子。
21It is not adequate simply to read messages about living by the Spirit and walking by the Spirit. In our daily living, in our church life and family life, we need to test our walk by the matter of vainglory. If we have vainglory, we are not walking by the Spirit. Our need today is to walk by the Spirit that we may be sons of God in a practical way