Books
加拉太书生命读经 · 第33篇

从那灵而生，以接受那灵（二）

BORN OF THE SPIRIT TO RECEIVE THE SPIRIT (2)
1读经：加拉太书4:29;3:2,5,14，约翰福音3:6下，7:39;14:17;20:22;6:63，罗马书8:15下，以弗所书6:17-18，帖撒罗尼迦前书5:17-19，哥林多前书6:17，马太福音10:19-20。
1Scripture Reading: Gal. 4:29; 3:2, 5, 14; John 3:6b; 7:39; 14:17; 20:22; 6:63; Rom. 8:15b; Eph. 6:17-18; 1 Thes. 5:17-19; 1 Cor. 6:17; Matt. 10:19-20
神终极的心意
GOD’S ULTIMATE INTENTION
2圣经所启示最重要、最奥秘的事，就是神终极的心意，要将祂自己作到祂所拣选的人里面。神渴望将祂自己作到我们里面，这是圣经中神圣启示的中心点。因为这件事这么奥秘，所以是隐藏在圣经里的，然而却不完全是隐藏的。一方面，这的确是个奥秘，另一方面，这奥秘在圣经中已经启示出来。历世纪以来，基督徒并没有清楚看见这事。读圣经的人多半注意许多别的事，却忽略了神圣启示中这个要紧而奥秘的重点。我们承认，要看见圣经中这个重点的确不容易。人肉身的生命如何是奥秘的，并且隐藏在人里面；神要将祂自己作到祂所拣选之人里面的心意，也照样是奥秘而隐藏的。这件事隐藏在神的话里面。在一个人的里面，生命是最重要的元素，但谁能分析生命，谁能充分的解释生命？圣经也和人一样，有许多外表的东西很容易辨认，但也有隐藏的元素，可以称之为圣经中生命的因素。我们可以说，这生命的因素就是基督，或那灵。不过，圣经里生命的因素，实际上乃是神的心意，就是要将祂自己作到我们里面。这是圣经的核仁。许多神学家和圣经教师没有看见圣经的核仁。他们的著作中说到许多别的事情，却没有题到这个基本的生命因素。他们没有明确且专一的指出，照著圣经神圣的启示，神的心意乃是要将祂自己作到我们里面。这就是为甚么在主的恢复中，我们一篇篇的释放关于这点的信息。甚至在成百篇说到神心意的信息释放出来之后，我还是不敢确信，所有的圣徒对这事都有充分的领会，或者都真实的有所看见。我能彀作见证，神永远心意的异象，对我从来没有像现在这样的清楚。这些年来，这个异象越过越透亮。神的心意确实是要将祂自己作到我们里面。
2The most crucial and mysterious matter revealed in the Bible is that God’s ultimate intention is to work Himself into His chosen people. God’s desire to work Himself into our being is the focal point of the divine revelation in the Scriptures. Because this matter is so mysterious, it is hidden in the Scriptures, although it is not altogether hidden. On the one hand, it is indeed a mystery; on the other hand, it is a mystery that has been revealed in the Bible. Throughout the centuries, Christians have not seen this matter clearly. Most readers of the Bible have paid their attention to many things other than this crucial and mysterious point in the divine revelation. We admit that it is not easy to see this crucial point in the Bible. Just as a person’s physical life is mysterious and hidden within him, so it is with the matter of God’sin tent i on to work Himself into His chosen people. It is hidden in the Word. Life is the most vital element in a person’s being. But who can analyze it or adequately explain it? With the Bible, as with a human being, there are many things that are outward and easily identified. But there is also a hidden element, which we may call the life factor in the Scriptures. We may say that this life factor is Christ or the Spirit. However, the life factor in the Bible is actually God’s in tent i on to work Himself into us. This is the kernel of the Bible. Many theologians and Bible teachers have not seen the kernel of the Bible. In their writings they speak of many other things, but they do not mention this basic life factor. They have not pointed out definitely and particularly that according to the divine revelation in the Bible, God’s in tent i on is to work Himself into us. This is the reason that in the Lord’s recovery we have given message after message on this point. Even after hundreds of messages have been given on the subject of God’sin tent i on, I still do not have the confidence that all the saints have an adequate understanding of it or that they have all truly seen it. I can testify that the vision of God’s eternal intention has never been more clear to me than it is now. Throughout the years, this vision has become crystal clear. God’s in tent i on truly is to work Himself into us.
两个恩赐与两个悲剧
TWO GIFTS AND TWO TRAGEDIES
3神已赐给我们两大恩赐，就是灵与话，藉此将祂自己作到我们里面。这两个恩赐实际上就是神自己。神是灵，神也是话。约翰福音这卷书清楚的启示神、灵和话。约翰一章一节说，『太初有话，话与神同在，话就是神。』照著约翰一章十四节，话─神自己─成了肉体。后来这位成了肉体的话被钉死；祂复活以后，这位末后的亚当就成了赐生命的灵。（林前十五45下。）约翰福音也把话联于灵。在六章六十三节主耶稣说，『赐人生命的乃是灵；』又说，『我对你们所说的话，就是灵，就是生命。』神是生命，灵是生命，话也是生命。照著约翰福音，这三者乃是一。神是话，话是灵，灵又是神。你去看看召会历史，就会发现历世纪以来发生了两大悲剧，一个与话有关，另一个与灵有关。神的心意乃是要用圣经，将祂自己作为生命，分赐到祂所拣选的人里面；但许多基督教教师忽略了这种正确使用圣经的方法，只把圣经当作一本知识的书，而不当作一本为著神圣分赐的生命之书。许多对圣经不同的意见和解释，导致争执与辩论。许多争辩是集中于基督论，就是在神学上对基督身位的研究。有些伟大的教师，包括一些教父在内，在辩论基督身位时，忽略了基督活的人位。他们注意基督论过于基督自己。神的心意是要使圣经成为生命树，但这些教师使用圣经时，却把圣经变成知识树。首先他们把自己带进死亡，然后又在召会中散布死亡。
3God has given us two great gifts by which He works Himself into us—the Spirit and the Word. These gifts are actually God Himself. God is the Spirit, and God is also the Word. The Gospel of John is a book which clearly reveals God, the Spirit, and the Word. John 1:1 says, “In the beginning was the Word, and the Word was with God, and the Word was God.” According to John 1:14, the Word, God Himself, became flesh. Eventually, this incarnate Word was crucified, and after His resurrection He, the last Adam, became a life-giving Spirit (1 Cor. 15:45b). The Gospel of John also links the Word to the Spirit. “It is the Spirit Who gives life,” the Lord Jesus said in John 6:63, and, “the words which I have spoken unto you are spirit and are life.” God is life, the Spirit is life, and the Word is life. According to the Gospel of John, these three are one. God is the Word, the Word is the Spirit, and the Spirit is God. If you consider church history, you will see that throughout the centuries two great tragedies have taken place, one related to the Word and the other related to the Spirit. God’sin tent i on is that the Bible be used to impart Himself as life into His chosen people. But many Christian teachers have neglected this proper use of the Bible and have taken the Bible only as a book of knowledge, not as a book of life for the divine impartation. Different opinions and interpretations of the Bible have led to controversy and debate. Many of these debates have been centered on Christology, the theological study of Christ’s Person. In their argument about the Person of Christ, some of the great teachers, including certain church fathers, neglected the living Person of Christ. They paid more attention to Christology than to Christ Himself. God’sin tent i on is that the Bible should be the tree of life, but in their use of the Bible, certain teachers turned it into the tree of knowledge. First they brought themselves into death, and then they spread death in the church
4今天在基督徒中间，对于圣经中的许多问题，仍旧争论不休。以受浸为例，谁能算出因著对受浸的见解不同，而造成了多少分裂？有的人争论要用怎样的水，有的人争论怎样把人放进水里，还有的人争论把人浸入谁的名里。神的话竟然被用来成为分裂的因素，真是一个悲剧！圣经已被用来使基督徒分裂成好几千个团体。然而，我们不该归咎于圣经本身；该负其咎的，乃是那些注重知识，却忽略这活人位的人。
4Today there is still controversy among Christians about many matters in the Bible. Take baptism as an example. Who can count how many divisions have been caused by differing opinions about baptism? There has been argument about the kind of water used, about the way people are put into the water, and about the name in which people are baptized. What a tragedy that the Word has been used in such away as to become a factor of division! It has been used to divide Christians into thousands of groups. However, the Bible itself is not to blame for this. The blame rests with those who pay attention to knowledge, but neglect the living Person.
5在召会历史中所发生的第二个悲剧与灵有关。由于圣经及对圣经的解释，产生了分裂；由于灵，则产生了混乱。因著这种混乱，许多基要派的基督徒甚至不愿意听到灵的事。有些人一听到人题起灵，就被吓住了，以为灵太奥秘了，不可谈论。这样忽略了灵，也真是一个悲剧！
5The second tragedy to occur in the history of the church concerns the Spirit. Concerning the Bible and its interpretation, there has been division, whereas concerning the Spirit there has been confusion. Because of this confusion, many fundamental Christians do not even want to hear about the Spirit. Some are actually frightened by any mention of the Spirit, regarding the Spirit as something too mysterious to talk about. What a tragedy is this neglect of the Spirit
亲密的生机关系
AN INTIMATE, ORGANIC RELATIONSHIP
6如果我们不接受话，也不接受灵，神怎么能作到我们里面？倘若神只在天上的宝座上，作我们敬拜的对象，祂怎么能成为我们的生命，并且作到我们里面？倘若祂只在天上，我们甚至不可能从祂而生。
6If we do not take the Word and receive the Spirit, what way is there for God to be wrought into us? If to us God is only on the throne in heaven as the object of our worship, how can He be our life and how can He be wrought into our being? It would not even be possible for us to be born of Him if He were only in heaven
7约翰一章十二至十三节指明，凡接受主耶稣的人，都是从神而生。出生包含了一种亲密的生机关系。因著我们从父母而生，我们与他们就有一种亲密的生机关系。我们既从神而生，神就实实在在的生到我们里面。这便使我们成为神的儿子。我们若不是从神而生，那我们怎会是神的儿子？照圣经来看，我们不是神的养子；我们乃是从神所生，在生命里成了神的儿子。主耶稣在约翰三章六节宣告说，『从那灵生的，就是灵。』我们再说，我们已经从灵而生，来接受那灵。
7John 1:12 and 13 indicate that those who receive the Lord Jesus are born of God. Birth involves an intimate, organic relationship. Because we are born of our parents, we have an intimate, organic relationship with them. Because we have been born of God, God in a very real sense has been born into us. This is what makes us sons of God. If we were not born of God, how could we be sons of God? According to the Bible, we are not God’ss ons-in-law nor merely His adopted sons. As those born of God, we are sons of God in life. In John 3:6 the Lord Jesus declared, “That which is born of the Spirit is spirit.” Once again we say, we have been born of the Spirit to receive the Spirit
接受经过过程的三一神
RECEIVING THE PROCESSED TRIUNE GOD
8在前篇信息中，对于从那灵而生这件事已经说得很清楚，但我没有把握我们都清楚如何接受那灵。新约许多地方都说到『接受』。（约七39，二十22，罗八15，弗六17。）在加拉太书，保罗明确的说到接受那灵。（三2，14。）我们所已经接受并且继续在接受的那灵，乃是经过过程的三一神。有些人也许会反对这种说法，认为那灵只是指圣灵，就是神格的第三者，而不是指三一神。可是根据新约，尤其从保罗的书信看来，我们所接受的那灵，乃是经过过程的三一神。
8In the foregoing message, the matter of being born of the Spirit was made clear. But I do not have the assurance that we are clear about how to receive the Spirit. The word receive is used in many places in the New Testament (John 7:39; 20:22; Rom. 8:15; Eph. 6:17). In Galatians Paul speaks definitely about receiving the Spirit (3:2, 14). The Spirit we have received and whom we continue to receive is the processed Triune God. Some may object to this statement and may claim that the Spirit refers only to the Holy Spirit, the third of the Godhead, not to the Triune God. But according to the New Testament, especially Paul’s Epistles, the Spirit we are receiving is the processed Triune God
9有些人批评『经过过程』这一个辞，并且争辩说，神是不可能经过过程的，因为祂是永远、不改变的。神虽是永远、不改变的，但祂却经过了过程。成为肉体岂不是一个过程？从已过的永远到基督成为肉体以前，神没有肉身。可是祂降生在马槽里时，祂这位全能的神成为肉体，成了一个婴孩。照著以赛亚九章六节，为我们而生的这婴孩称为全能的神。我们在前篇信息已经指出，这一个婴孩，就是成为肉体的神，多年住在一个木匠家里。想想看，宇宙的创造者竟然住在拿撒勒的一个木匠家里！那岂不也是一个过程？照样，钉十字架和复活不也是一个过程？藉著基督的成为肉体、人性生活、钉十字架并复活，神的的确确经过了过程。今天我们的神不是『生』的神，而是经过过程的神。今天祂乃是包罗万有赐生命的灵。
9Some find fault with the word “processed” and argue that it is impossible for God to be processed because He is eternal and unchanging. Although God is eternal and unchanging, He has nevertheless passed through a process. Was not incarnation a process? From eternity past until the incarnation of Christ, God did not have a body of flesh. But when He was born in a manger, He was the mighty God incarnated as a baby. According to Isaiah 9:6, the child born to us is called the mighty God. As we pointed out in the foregoing message, this child, God incarnate, lived in a carpenter’sho me for years. Imagine that the Creator of the universe lived in the home of a carpenter in Nazareth! Was that not a process? Likewise, were not the crucifixion and resurrection a process? God certainly was processed through Christ’sin carnation, human living, crucifixion, and resurrection. Our God today is not a “raw” God, but a processed God. Today He is the all-inclusive life- giving Spirit.
10凡专顾为道理观念争辩的人，都忽略了三一神活的人位，这是何等可悲！我们所已经接受并且一直在接受的那灵，就是为我们经过过程的三一神。那灵是包罗万有、复合的灵。我们接受这灵，就是接受三一神─父、子、灵。父具体化身在子里，而子实化为那灵。我们不该有一种观念，认为我们接受那灵的时候，只是接受圣灵，而没有接受父与子；父与子是远远的留在天上的。不，我们接受那灵的时候，就是接受了三一神。约翰福音用了一个介系词，表明子不但从父而来，也是同父而来。（六46，七29，十六27。）当子来的时候，祂并没有离开父；相反的，祂乃是与父同来。因此主耶稣说，祂不是独自一人，因为有父与祂同在。（约十六。）子从父并同父而来时，父就与子同来；照样，灵也与父并与子同来。父、子、灵是分不开的，因为父、子、灵乃是一。灵是子的实化，而子是父的具体化身。三一神中只要有了一者，三者就都有了。祂们是不能分开的。赞美主，我们接受那灵的时候，也接受了父与子！
10Those who care only to debate about doctrinal concepts neglect the living Person of the Triune God. How sad! The Spirit we have received and are still receiving is the very Triune God who has been processed for us. The Spirit is the all - inclusive, compound Spirit. When we receive this Spirit, we receive the Triune God: the Father, the Son, and Spirit. The Father is embodied in the Son, and the Son is realized as the Spirit. We should not hold the concept that when we receive the Spirit, we receive only the Holy Spirit and not the Father and the Son, who supposedly remain faraway in heaven. No, when we receive the Spirit, we receive the Triune God. A certain preposition used in the Gospel of John indicates that the Son comes not only from the Father, but from with the Father (6:46; 7:29; 16:27). When the Son came, He did not leave the Father. On the contrary, He came with the Father. This was the reason the Lord Jesus said that He was not alone, for the Father was with Him (John 16:32). Just as the Father came with the Son when the Son came from 32 with the Father, so the Spirit comes with the Father and the Son. It is not possible to separate the Father, the Son, and Spirit, for They are one. The Spirit is the realization of the Son, and the Son is the embodiment of the Father. To have any one of the Triune God is to have all three. They are inseparable. Praise the Lord that when we receive the Spirit, we receive the Father and the Son also!
属灵的呼吸
SPIRITUAL BREATHING
11现在我们来看一件要紧的事：如何接受那灵。根据你的经历，你如何接受那灵？正当的基督徒生活，乃是不断接受那灵的生活。我们肉身的生命是一个例证。肉身的生命在于呼吸。我们的生命乃是呼吸的生命，人一停止呼吸就死了。今天许多基督徒停止了属灵的呼吸；因此，他们属灵的生命停滞不前。属灵的呼吸就是不断的接受那灵。
11Now we come to the crucial matter of how to receive the Spirit. According to your experience, how do you receive the Spirit? The proper Christian life is the life of receiving the Spirit continually. Our physical life is an illustration of this. Physical life depends on breathing. Our life is a breathing life. As soon as a person stops breathing, he dies. Many Christians today have stopped their spiritual breathing; therefore, their spiritual life has come to a standstill. To breathe spiritually is to receive the Spirit continually.
12要不断的接受那灵，主要的路乃是祷告。在帖前五章十七节保罗嘱咐我们，要不住的祷告。但这不是指我们要不断的用心思来为著物质的需要祷告，而是指我们该运用灵呼求主。我们最大的需要乃是三一神自己。我们时时刻刻都需要那灵。所以我们需要不断的运用灵来呼求主。我们许多人都能见证，当我们从深处呼求主，告诉祂我们爱祂时，我们就吸入新鲜的属灵空气。我们吸入了『纽玛』，就是那灵。我们这些基督徒必须充气，充满『纽玛』，充满那灵。那灵就是属天的空气，给我们吸入。我们运用灵来呼求主，就把那灵吸入，因此就接受了那灵。1多年来，我因著帖前五章十七节保罗所说要不住祷告的话受困扰；我真的不知道怎样才能不住的祷告。最后我懂了，祷告就是呼吸。我们肉身的呼吸怎样是不停止的，照样，我们属灵的呼吸也不该停止。这意思是说，我们必须建立起一种习惯，运用我们的灵不住的祷告。时时刻刻接受那灵基本的路，就是运用我们的灵来呼求主。
12The way to receive the Spirit without ceasing is mainly to pray. In 1 Thessalonians 5:17 Paul charges us to pray without ceasing. This does not mean, however, that we should exercise our mind to pray about material needs. Instead, we should exercise our spirit to call on the Lord. Our greatest need is the Triune God Himself. Moment by moment, we need the Spirit. There fore, continually we need to exercise our spirit to call on the Lord. Many of us can testify that when we call on the Lord from the depths of our being, telling Him that we love Him, we breathe in fresh spiritual air. We breathe in the pneuma, the Spirit. As Christians we need to be pneumatic, full of pneuma, full of the Spirit. The Spirit is the heavenly air for us to breathe. By exercising our spirit to call on the Lord, we breathe in the Spirit and thereby receive the Spirit. For years I was troubled by Paul’s word in Thessalonians 5:1 7 about praying without ceasing. I simply did not know how I could pray unceasingly. Eventually I came to realize that to pray is simply to breathe. Just as our physical breathing does not cease, neither should our spiritual breathing cease. This means that we must build up the habit of exercising our spirit to pray continually. The basic element in receiving the Spirit moment by moment is that we use our spirit to call on the Lord.
正确使用圣经的方法
THE PROPER USE OF THE BIBLE
13我们已经指出，我们藉著正确的使用圣经，就能接受那灵。然而，大部分的基督徒来到圣经跟前，都是运用心思远过于运用灵。这是一个严重的错误。光读经而不祷告，就使圣经变成一本知识的书，变成死的字句。每当我们读圣经的时候，都需要祷告。以弗所六章十七至十八节说，『还要藉著各样的祷告和祈求，接受救恩的头盔，并那灵的剑，那灵就是神的话；时时在灵里祷告。』这两节指明，我们该藉著祷告来取用神的话。我们可以用如何读约翰一章一节作个例子。我们也许会受试诱，要用天然的心思来问关于这节一些道理上的问题。我们可能很想知道太初是甚么，也会问话与神有甚么区别。我们还会继续问，话怎么能与神同在而又是神。我们若对这节经文仅仅题出许多问题，我们就无法接受那灵。但我们若用约翰一章一节的话来祷告，就会接受那灵，因为在我们的经历中，话要成为灵。
13As we have already indicated, we may receive the Spirit by using the Bible in a proper way. However, when most Christians come to the Bible, they exercise their mind much more than their spirit. This is a serious mistake. To read the Bible without praying is to make the Bible merely a book of knowledge in dead letters. Whenever we read the Scriptures, we need to pray. Ephesians 6:17 and 18 say, “ And receive the helmet of salvation, and the sword of the Spirit which is the word of God, by means of all prayer and petition, praying at every time in spirit.” These verses indicate that we should take the Word of God by means of prayer. Let us use the reading of John 1:1 as an example. We may be tempted to exercise our natural mind to ask doctrinal questions concerning this verse. We may wonder what the beginning is, and ask about the distinction, if any, between the Word and God. We may go on to ask how the Word can be with God and also be God. If we do nothing except raise questions about this verse, we shall not receive the Spirit. But if we pray with the words of John 1:1, we shall receive the Spirit, for in our experience the Word will become spirit
藉著那灵的供应得医治
HEALED THROUGH THE SUPPLY OF THE SPIRIT
14我知道最近有一位弟兄向另一位弟兄建议说，他作长老时，若承认所有临到他的经历都是照著神主宰的安排，他就能彀胜过被人苦待的感觉。表面看来这样的劝勉很好，是照著罗马八章二十八节的健康教训。劝勉弟兄藉著承认凡事都是照著神主宰的安排，来胜过被人苦待的感觉，似乎没有甚么错。不过，这样的劝勉也许会鼓励人作宗教徒，而没有在生命里帮助人。如果被苦待的弟兄从这位似乎有知识且认识神主宰安排的人，接受了这个劝勉，他也许会成为宗教英雄，但不会成为接受那灵的人。他能彀夸口说，虽然他受了苦待，但他承认这苦待是在神主宰的安排下临到他的，因此他不责怪甚么人。在这个例子中，这位弟兄在道理上得著帮助，成了宗教徒，但他没有得著帮助来接受那灵。事实上，这位弟兄这样应用神主宰安排的道理，乃是在实行禁欲主义。帮助遭受苦待的人，正确的路乃是鼓励他向主敞开接触主。他不该去注意苦待，而该专注于主自己。连神主宰安排的教训，也不该引他离开主。他向主敞开，接触主，就会更多得著那灵；结果，他已往被苦待的难处就会得著解决。我们不需要道理把我们塑造成宗教英雄；我们需要赐生命的灵流到我们里面，来杀死消极的东西，杀死『病菌』，并且用生命来供应我们。惟有赐生命的灵才能彀杀死我们里面的病菌，并且使我们在属灵上健康起来。藉著那灵的供应，我们属灵的疾病就得著医治。因此，一天过一天，我们需要更多接受那灵。
14I know of a recent situation where one brother suggested to another that he could overcome his feeling about being mistreated when he was an elder if he would recognize that this whole experience came to him according to the Lord’s sovereignty. Apparently this is good advice, a sound teaching according to Romans 8:28. There seems to be nothing wrong with advising a brother to overcome his feelings about being mistreated by recognizing that everything is according to God’s sovereignty. Such advice, however, may encourage others to be religious and may not help them in life. If the brother who has been mistreated takes this advice from one who seems so knowledgeable and who seems to know God’s sovereignty, he may become a religious hero instead of one who receives the Spirit. He may be able to boast that even though he had been mistreated, he recognized that this mistreatment came to him under the Lord’s sovereignty, and therefore he does not blame anyone. In such a case the brother is helped in a doctrinal way to become religious, but he is not helped to receive the Spirit. Actually, in applying the doctrine of God’s sovereignty in such away, this brother practices asceticism. The proper way to help one who has been suffering from mistreatment is to encourage him to open to the Lord and contact Him. He should not pay attention to the mistreatment, but should concentrate on the Lord Himself. Not even the teaching about the sovereignty of God should distract him from the Lord. As he opens to the Lord and contacts Him, he will receive more of the Spirit. As a result, his problem concerning any past mistreatment will be solved. We do not need doctrine to build us up as religious heroes. We need the life-giving Spirit to flow into us to kill the negative things, the “germs,” and to supply us with life. Only the life-giving Spirit can kill the germs within us and make us healthy spiritually. Through the supply of the Spirit, our spiritual sicknesses are healed. Therefore, day by day we need to receive more of the Spirit
不是宗教的教训，
NOT RELIGIOUS TEACHINGS
而是接受那灵
BUT RECEIVING THE SPIRIT
15另一个正确接受那灵的例子是关于婚姻生活。在婚礼中，牧师通常根据以弗所五章，嘱咐新娘要服从自己的丈夫，新郎要爱自己的妻子。虽然新娘和新郎都答应牧师要这样作，可是他们会发觉他们作不到。不论他们怎样努力，妻子总是无法服从，丈夫也总是爱不来。这个论到妻子要服从丈夫，丈夫要爱妻子的教训，如果与以弗所五章论到要在灵里被充满的话脱了节，总是行不通的。作丈夫和妻子的，不该努力去服从、去爱，他们只该直接接触主，运用灵来呼求主的名。如果他们这么作，就会接受那灵，那灵也就成了他们的供应。这样，妻子会自动的服从丈夫，丈夫也会自然而然的爱妻子。他们不会因宗教的教训而生病，却会因著接受那灵而得著生命的供应。这是另一个例证，说出我们所需要的不是道理，使我们成为宗教徒，我们所需要的乃是接受那灵，叫我们得生命。
15Another illustration of the proper way to receive the Spirit is related to married life. During a wedding ceremony, it is common for a pastor, according to Ephesians 5, to charge the bride to submit to her husband, and the groom to love his wife. Although both the bride and the groom may promise the pastor that they will carry out his words, they will find that they are not able to do so. However hard they may try, the wife will not be able to submit, and the husband will not be able to love. This will always be the case when the teaching about submission of wives and love of husbands is isolated from the context of Ephesians 5, which speaks of being filled in spirit. Instead of trying to submit or to love, a husband and wife should simply contact the Lord directly, exercising their spirit to call on His name. If they do this, they will receive the Spirit, and the Spirit will become their supply. Then automatically the wife will submit to her husband, and the husband will love his wife. Instead of being sickened by religious teaching, they will be supplied with life by receiving the Spirit. This is another illustration of the fact that what we need is not doctrine to make us religious, but the receiving of the Spirit that we may have life.
在灵里祷读主话
PRAY-READING THE WORD IN SPIRIT
16我们都需要读圣经，但我们读经的时候要运用我们的灵。这意思是说，我们读圣经的时候，必须祷告。如果我们光读圣经而不祷告，就会误用圣经。带著祷告来读主的话，就是祷读。这实行不是我们发明的。历世纪以来，许多敬虔的人都实行用圣经的话来祷告。照著以弗所六章十七至十八节，我们必须藉著祷告来取用主的话。不仅如此，我们该时时在灵里祷告。如果我们这样取用主的话，我们就接受那灵，因为话就是灵。我们不该只把圣经当作一本道理和教训的书。今天我们迫切的需要，不是接受更多的道理，而是与三一神有更多直接的接触。不要把圣经与那灵分开。这二者在你的经历中应当是一个。如果你看话与灵是一个，并且藉著运用灵祷告来取用话，你就会得著那灵的供应。我要强调这个事实，就是我们祷告的时候，必须运用我们的灵。我们要走路，必须用脚；我们要看，必须用眼。同样的原则，我们要祷告，就必须运用灵。我们不该只照著心思来祷告。倘若我们读主话的时候，运用我们的灵来祷告，我们就会接受那灵。
16We all need to read the Bible, but we should exercise our spirit as we read it. This means that when we read the Bible, we must pray. If we read the Scriptures without praying, we shall misuse them. To read the Word with prayer is to pray-read it. This practice was not invented by us. Throughout the centuries, many godly people have practiced praying with the words of the Bible. According to Ephesians 6:17 and 18, we must take the Word by means of prayer. Furthermore, we should pray at every time in spirit. If we take the Word in this way, we shall receive the Spirit, because the Word is spirit. We should not take the Bible merely as a book of doctrine and teaching. Our urgent need today is not to receive more doctrine; it is to have more direct contact with the Triune God. Do not separate the Bible from the Spirit. In your experience these two should be one. If you consider the Word and the Spirit as one and take the Word by means of prayer through exercising your spirit, you will receive the supply of the Spirit. I wish to emphasize the fact that when we pray, we must exercise our spirit. If we want to walk, we use our feet, and if we want to see, we exercise our eyes. In the same principle, if we wish to pray, we need to exercise our spirit. We should not pray simply according to our mind. If we pray by exercising our spirit as we read the Word, we shall receive the Spirit.
神重生我们的目的
GOD’S PURPOSE IN REGENERATION
17我们重生以前，我们的灵是虚空的。但如今我们已经从那灵而生，就能彀接受那灵。神重生我们的目的，乃是叫我们的灵可以显出功用，不断的接受那灵。基督徒正当的生活行动，不是照著我们所学习的道理，乃是照著灵，并且凭著那灵全备的供应。（腓一19。）我们应当天天，甚至时时刻刻向那灵敞开，并且藉著呼求主运用我们的灵，来接受那灵。你若从单单学习道理，转向接受那灵，我保证你会看见你的日常生活有所改变。许多消极的事物会被吞灭，而且你会得著医治并变化。
17Before we were regenerated, our spirit was empty. But now that we have been born of the Spirit, we are able to receive the Spirit. God’s purpose in regenerating us is that our spirit may function to receive the Spirit continually. The proper Christian walk is not a walk according to doctrines we have learned. It is a walk according to the Spirit and by the bountiful supply of the Spirit (Phil. 1:19). Day by day and even moment by moment, we should be open to the Spirit and exercise our spirit by calling on the Lord to receive the Spirit. I assure you that if you turn from the mere learning of doctrine to the receiving of the Spirit, you will see a change in your daily life. Many negative things will be swallowed up, and you will be healed and transformed.
18从道理转向那灵那些多年在主恢复里的基督徒，都学了许多主恢复的道理和教训，并且得了许多知识。但我们所需要的不是更多的道理、更多的知识，乃是更多的接受那灵。我们赞美主，祂是真实的、活泼的、亲近的、便利的。三一神对我们是何等主观！祂是赐生命的灵，住在我们的灵里。不断的接受那灵，意思就是让祂有自由在我们里面扩展。当我们用灵祷告、呼求主名并祷读主话时，我们就会有属灵的呼吸，也会把那灵接受进来。这样，三一神的素质、属天的成分、和神圣的本质，就会加到我们里面。这成分在我们里面扩展，我们就会长大并得著变化，我们里面消极的东西也会消除。我们越让三一神的成分加到我们里面而长大，我们就越在召会中尽功用，并且在我们所在的地方与别人同被建造，成为基督身体的彰显。愿主恢复的众圣徒从仅仅接受道理和知识，转向接受那灵。
18TURNING FROM DOCTRINE TO THE SPIRIT Those who have been in the Lord’s recovery for a number of years have learned the doctrines and teachings of the recovery. They have gained much knowledge. What is needed is not more doctrine or more knowledge, but more receiving of the Spirit. We praise the Lord that He is real, living, near, and available. How subjective the Triune God is to us! As the life-giving Spirit, He dwells in our spirit. To receive the Spirit continually means to give Him the freedom to spread within us. As we exercise our spirit to pray, calling on the name of the Lord and pray-reading the Word, we shall breathe spiritually and receive the Spirit. Then the essence, the heavenly element and divine substance, of the Triune God will be added into our being. As this element spreads within us, we shall grow and be transformed, and the negative things in us will be eliminated. The more we grow by having the element of the Triune God added to us, the more we shall function in the church and be built up with others in our locality as the expression of the Body of Christ. May all the saints in the Lord’s recovery turn from receiving mere doctrine and knowledge to receiving the Spirit