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加拉太书生命读经 · 第38篇

两种凭著灵而行

TWO KINDS OF WALK BY THE SPIRIT
1读经：加拉太书5:16,22-23,25;6:15-16;3:2-3,5,14;4:6,29，罗马书6:4;8:4;4:12;Phil.3:16-18。
1Scripture Reading: Gal. 5:16, 22-23, 25; 6:15-16; 3:2-3, 5, 14; 4:6, 29; Rom. 6:4; 8:4; 4:12; Phil. 3:16-18 16; 3:2-3, 5, 14; 4:6, 29
2
24:12; Phil. 3:16-18
3在本篇信息中，我们开始来看两种凭著灵而行。保罗在加拉太五章十六节说，『我说，你们当凭著灵而行，就绝不会满足肉体的情欲了。』五章二十五节说，『我们若凭著灵活著，也就当凭著灵而行。』我们将要看见，保罗在这两节里，用了两个不同的希腊字来说到『行』。
3In this message we shall begin to consider the matter of two kinds of walk by the Spirit. In 5:16 Paul says, “But I say, walk by the Spirit and you shall by no means fulfill the lust of the flesh.” Galatians 5:25 says, “If we live by the Spirit, let us also walk by the Spirit.” As we shall see, in these two verses Paul uses two different Greek words for walk
凭著灵活著
LIVING BY THE SPIRIT
4多年来我一直想要明白五章二十五节，这里保罗一面说到凭著灵活著，另一面说到凭著灵而行。已往我不知道活著与行的区别。对我而言，行似乎包含活著。后来我晓得，凭著灵活著，首先包含得著生命，然后包含活著。出生是一次永远的事，但得著生命并活著，不是一次永远的。反之，这是一生之久的事，因为我们乃是不断接受生命以活著。例如，我们要维持生存，就必须时刻呼吸。只在我们出生时呼吸是不彀的。同样，我们需要时刻接受生命以活著。所以，凭著灵活著，就是得著生命，然后活著。一旦我们得著生命并活著，我们就能专一的行动、为人。
4For years I have tried to understand 5:25, where Paul speaks, on the one hand, of living by the Spirit and, on the other, of walking by the Spirit. I did not know the difference between living and walking. It seemed to me that walking included living. Eventually I came to see that to live by the Spirit involves first to have life and then to live. To be born is a once-for-all matter, but to have life and to live is not once for all. On the contrary, it is a lifelong matter, for we are constantly receiving life in order to live. For example, to stay alive we must breathe moment by moment. It is not sufficient to breathe only at the moment we are born. In like manner, we need to receive life moment by moment in order to live. To live by the Spirit is, therefore, to have life and then to live. Once we have life and live, we are able to walk, to have our being in a particular way
一般的行与在行列中的行
WALKING ABOUT AND WALKING IN LINE
5我们来看两种凭著灵而行：五章十六节的行，可视为第一种，五章二十五节的行是第二种。十六节的行，原文是peripateo，帕利帕提欧，意为人、举止、安排生活方式、自由行走。这辞与一般的日常生活有关，指普通、习惯的日常行动。这种对凭著灵而行的领会，由二十二、二十三节得著证实，那里保罗说到那灵的果子。这些经文所题那灵果子的各面，并非不寻常的事物，乃是我们一般日常生活的各面。所以，十六节的行是我们习惯、普通的日常行动。
5As we consider the two kinds of walk by the Spirit, we shall refer to the walk in 5:16 as the first kind and to that in 5:25 as the second. The Greek word for walk in verse 16, peripateo, means to have our being, to deport ourselves, to order our manner of life, to walk about. It is used with respect to ordinary daily life. It denotes a common, habitual daily walk. This understanding of walking by the Spirit is confirmed by verses 22 and 23, where Paul speaks of the fruit of the Spirit. The various aspects of the fruit of the Spirit mentioned in these verses are not unusual things; they are aspects of our ordinary daily life. Therefore, the walk in verse 16 is our habitual and common daily walk
6二十五节的行，原文是stoicheo，史托依奇欧，其意义与十六节者很不相同。这个字的字根意义是排列成行，好比公路上特定线道上交通的流动。因此，这里的行，原文意列队行走，也指在军队行列中前进。这样生活行动，如同士兵列队前进，需要我们步伐一致。
6The Greek word for walk in verse 25, stoicheo, has a very different meaning. It is derived from a root which means to arrange in a line. This may be illustrated by the movement of traffic in designated lanes on a highway. Thus, the Greek word for walk here means to walk in line. It also means to march in military rank. Walking in this way, like soldiers marching in rank, requires that we keep in step.
7我们比较这两种行时，就看见第二种比第一种更受规律。第二种行，是需要像军队一样行走，步伐一致，而第一种行，是可以自由行走。但这两种的行，无论是普通、一般的行，或是在行列队伍里的行，都是凭著灵。五章二十五节里行的希腊字也用在新约别处。保罗在罗马四章十二节说到那些『照我们祖宗亚伯拉罕，末受割礼时之信的脚踪而行的人』。这里的行不是一般的行，乃是受规律的行，在特定路线上的行。在这事例中，行乃是『照我们祖宗亚伯拉罕之信』的脚踪去行。因此，罗马四章十二节的行不是普通、一般的行，乃是确定、专一的行，是按亚伯拉罕之信的脚踪而行。保罗的观念是，亚伯拉罕的信是路线，我们应当在其中行走，并跟随亚伯拉罕的脚踪。在罗马书别处，保罗用了第一种行的希腊字。这字用在罗马六章四节，那里保罗说，『好叫我们在生命的新样中生活行动。』这字也见于罗马八章四节，那里保罗说到不照著肉体，只照著灵而行。这两节里的行，是信徒普通、一般的行。
7As we compare these two kinds of walk, we see that the second is more regulated than the first. In the second walk we need to walk like an army and keep in step, whereas in the first kind of walk we are free to walk about. However, both kinds of walk, the common, ordinary walk and the walking in line or in rank, are by the Spirit. The same Greek word used for walk in 5:25 is also used elsewhere in the New Testament. In Romans 4:12 Paul speaks of those “who walk in the steps of that faith of our father Abraham which he had in uncircumcision.” Here the walk is not the ordinary walk, but the walk that is regulated, a walk in a definite line. In this case, the walk is in the steps of the “faith of our father Abraham.” Hence, the walk in Romans 4:12 is not a common, ordinary walk; it is a definite, particular walk, the walk in the steps of Abraham’s faith. Paul’s concept was that Abraham’s faith was a lane in which we should walk and follow Abraham’s steps. Elsewhere in the book of Romans Paul used the Greek word for the first kind of walk. This word is used in Romans 6:4, where Paul says that “we also should walk in newness of life.” It is also found in Romans 8:4, where Paul speaks of walking not according to flesh, but according to spirit. The walk in these verses is the common, ordinary walk of believers
8保罗在腓立比三章十六节也说到第二种行；『然而，我们无论到了甚么地步，都当按著那同一规则而行。』这里保罗所用的希腊字，指明一种有次序在行列中或军队行伍中的行。然而，他在腓立比三章十七至十八节用第一种行的希腊字，指普通、一般的行：『弟兄们，你们要一同效法我，你们怎样以我们为榜样，也当留意那些这样行的人。因为有许多人，就是那些我屡次告诉你们，现在又流泪告诉你们的，他们的行事为人，是基督十字架的仇敌。』保罗用两个不同的希腊字说到行，清楚指明在新约里有两种凭著灵而行。
8In Philippians 3:16 Paul also speaks of the second kind of walk: “Only this, whereunto we have attained, by the same rule let us walk.” Here Paul uses the Greek word stoicheo to denote an orderly walk in line or military rank. However, in Philippians 3:17 and 18 he uses the Greek word for the first kind of walk to refer to the common, ordinary walk: “Be imitators together of me, brothers, and observe attentively those who thus walk as you have us for an example. For many walk, of whom I have told you often and now tell you even weeping, that they are the enemies of the cross of Christ.” Paul’su se of two different Greek words for walk indicates clearly that there are two kinds of walk by the Spirit in the New Testament
复合的灵
the compound Spirit
9为了更充分的领会这两种凭著灵而行，我们需要看见加拉太书是一卷与那灵非常有关的书。『那灵』这简单的辞很深奥。这辞见于约翰七章三十九节：『耶稣这话是指著信入祂的人将要受的那灵说的；那时还没有那灵，因为耶稣尚未得著荣耀。』这节说，耶稣得著荣耀以前，『还没有那灵』。多年来我很难领会这点。我希奇那灵怎么可能『还没有』。照创世记一章二节，神的灵已经存在，运行在水面上。不仅如此，旧约多次告诉我们，主的灵或耶和华的灵临到某些人。再者，主耶稣要在马利亚腹中成孕时，圣经告诉我们，圣灵要临到她身上。（路一35。﹞这些都清楚指明，神的灵在约翰七章三十九节以前已经存在了。钦定英文译本的译者为了要解决这节所引起的问题，在『还没有』的后面用斜体字加上『赐下来』几个字。根据他们的领会，写这节的人是说，那灵还没有赐下来。然而，事实上照著圣经真正的写法，不照著繙译上的更改，约翰七章三十九节乃是说，那时还没有那灵，因为耶稣尚未得著荣耀。保罗在他的书信里，多次用『那灵』这辞，特别在加拉太书里。事实上，保罗在加拉太书里虽然经常题到『那灵』，但是连一次也没有说到圣灵。用『圣灵』这辞与『那灵』这辞，中间有很大的分别。创世记一章二节题到神的灵，与创造有关；以后就用到主的灵或耶和华的灵，与神和祂百姓之间的交通有关。圣灵这辞直到新约才用到。（钦定英文译本旧约用这辞的地方，原文应当繙作『祂圣别的灵』。﹞题到圣灵是关于主耶稣要在马利亚的腹中成孕，因为神的心意是要生出圣者。因此，圣灵要从人性产生圣的结果来。直等到基督复活以后，才用『那灵』这辞说到神的灵。在旧约里，圣膏油是那灵的豫表。这膏是将橄榄油与四种香料调和形成的复合品。（出三十22～33。）这些香料表征基督的死与复活的各面。四种香料与橄榄油复合，这事实指明基督的人性、死与复活已复合到神的灵里，成为复合的灵；这复合的灵就是新约里的那灵。在主耶稣得著荣耀以前，这样一个复合的灵『还没有』，但在祂复活以后，祂的死与复活就与神的灵调和，形成那灵，就是复合的灵，不但包括神性，也包括人性、基督之死的功效、以及祂复活的大能。所以，在主耶稣复活以后，神的灵、耶和华的灵、圣灵，如今乃是那灵，就是包罗万有的灵。
9In order to understand more adequately the two kinds of walk by the Spirit, we need to see that the book of Galatians is a book that is very much concerned with the Spirit. The simple expression “the Spirit” is profound. This term is found in John 7:39: “But this He said concerning the Spirit, Whom those who believed in Him were about to receive; for the Spirit was not yet, because Jesus was not yet glorified.” This verse says that before Jesus was glorified, “the Spirit was not yet.” For years I had difficulty understanding this. I wondered how it could be possible for the Spirit to be “not yet.” According to Genesis 1:2, the Spirit of God was in existence, brooding over the water. Furthermore, in the Old Testament we are told many times that the Spirit of the Lord, or of Jehovah, came upon certain people. Moreover, when the Lord Jesus was about to be conceived in the womb of Mary, we are told that the Holy Spirit would come upon her (Luke 1:35). All these clearly indicate that the Spirit of God was in existence before John 7:39. In order to solve the problem raised by this verse, the translators of the King James Version added the word “given” in italics after the words “not yet.” To their understanding, the writer of this verse was saying that the Spirit was not yet given. Nevertheless, the fact remains that, according to the way the Bible was actually written, not according to the way it is altered in translation, John 7:39 says that the Spirit was not yet because Jesus was not yet glorified. In his Epistles Paul uses the expression “the Spirit” a number of times, especially in the book of Galatians. In fact, in Galatians Paul does not even once speak of the Holy Spirit, although he frequently refers to “the Spirit.” There is a great difference between the use of the term “the Holy Spirit” and the term “the Spirit.” In Genesis 1:2 the Spirit of God is mentioned in relation to creation. Later the Spirit of the Lord, or of Jehovah, is used concerning the fellowship between God and His people. The term Holy Spirit is not used until the New Testament. (In the places where this expression is used in the Old Testament in the King James Version, the Hebrew should be rendered “Spirit of His holiness.”) The Holy Spirit is spoken of with respect to the conception of the Lord Jesus in the womb of Mary, because God’sin tent i on was to bring forth One who is holy. Thus, the Holy Spirit was about to produce something holy out of humanity. The expression “the Spirit” is used for the Spirit of God only after the resurrection of Christ. In the Old Testament the holy anointing oil is a type of the Spirit. This ointment was a compound formed by blending olive oil with four spices (Exo. 30:22-33). These spices signify aspects of Christ’s death and resurrection. The fact that four spices were compounded with the olive oil indicates that Christ’s humanity, death, and resurrection have been compounded into the Spirit of God to make the compound Spirit. This compound Spirit is the Spirit in the New Testament. Before the Lord Jesus was glorified, such a compound Spirit was “not yet.” But after His resurrection, His death and resurrection were blended with the Spirit of God to form the Spirit, the compound Spirit including not only divinity, but also humanity, the effectiveness of Christ’s death, and the power of His resurrection. Therefore, after the resurrection of the Lord Jesus, the Spirit of God, the Spirit of Jehovah, the Holy Spirit, is now the Spirit, the all - inclusive Spirit.
10在创世记一章的时候，神的灵不包括人性，只包括神性。直等到基督从死人中复活之后，神的灵才成为复合的灵。现今那灵包括神性、人性、基督之死的功效、以及祂复活的大能。今天那灵何等丰富！何等包罗万有！
10At the time of Genesis 1, the Spirit of God did not include humanity, but only divinity. The Spirit of God did not become the compound Spirit until the resurrection of Christ from among the dead. Now the Spirit includes divinity, humanity, the effectiveness of Christ’s death, and the power of His resurrection. How rich and all-inclusive the Spirit is today
三一神的终极完成
THE ULTIMATE CONSUMMATION OF THE TRIUNE GOD
11那灵这复合、包罗万有的灵，是三一神的终极完成。我们的神是三一的：父、子、灵。每位正确研究圣经的人都同意，三一神的三个身位是有分别的；然而，我们不能说祂们是分开的。这样的说法乃是异端。当子到地上来的时候，并没有把父留在诸天之上。反之，子来的时候，父与祂同来。主耶稣在约翰福音里说，子从父而来，也同父而来。（六46，原文。﹞祂从父来的时候，是同父一起来的。为这缘故，主耶稣说祂不是独自一人，因为父始终与祂同在。（八29。﹞不仅如此，约翰福音也告诉我们，子要从父差那灵同父而来。（十五26，原文。﹞我们不能把子从父分开，也不能把灵从父与子分开。
11The Spirit as the compound, all-inclusive Spirit is the ultimate consummation of the Triune God. Our God is Triune: the Father, the Son, and the Spirit. Every proper student of the Scriptures would agree that the three Persons of the Trinity may be regarded as distinct; however, we cannot say that They are separate. Such a claim would be heretical. When the Son came to earth, He did not leave the Father in the heavens. On the contrary, when the Son came, the Father came with Him. In the Gospel of John the Lord Jesus says that the Son came from with the Father (John 6:46, Gk.). When He came from the Father, He came with the Father. For this reason, the Lord Jesus said that He was never alone, for the Father was always with Him (John 8:29). Furthermore, in the Gospel of John we are also told that the Son would send the Spirit from with the Father (John 15:26, Gk.). We cannot separate the Son from the Father, nor the Spirit from the Father and the Son
12主对腓力要求将父显给他们看的答覆，说明这点。腓力对主说，『主阿，将父显给我们看，我们就知足了。』（约十四8。﹞主耶稣回答说，『腓力，我与你们同在这样长久，你还不认识我么？人看见了我，就是看见了父；你怎么说，将父显给我们看？』（9。﹞主耶稣在十六至十七节接著说，『我要求父，祂必赐给你们另一位保惠师，叫祂永远与你们同在，就是实际的灵，乃世人不能接受的，因为不见祂，也不认识祂；你们却认识祂，因祂与你们同住，且要在你们里面。』请注意，下一节主更换代名词：『我不撇下你们为孤儿，我正往你们这里来。』这指明保惠师，实际的灵来了，主耶稣也来了。不仅如此，主耶稣在二十三节说，祂与父要到爱主并遵守祂话的人那里去，同他安排住处。从这些经文里我们看见，神格的三者虽然有别，却始终在一起。祂们不能分开。
12The Lord’s response to Philip’s request about showing them the Father illustrates this. Philip said to Him, “Lord, show us the Father and it suffices us” (John 14:8). The Lord Jesus replied, “Am I so long a time with you, and you have not known Me, Philip? He who has seen Me has seen the Father. How is it that you say, Show us the Father?” (v. 9). In verses 16 and 17 the Lord Jesus went on to say, “And I will ask the Father, and He will give you another Comforter, that He may be with you forever; even the Spirit of reality, Whom the world cannot receive, because it does not behold Him or know Him; but you know Him, because He abides with you and shall be in you.” Notice that in the next verse the Lord changes the pronoun: “I will not leave you orphans; I am coming to you.” This indicates that when the Comforter, the Spirit of reality, comes, the Lord Jesus comes also. Furthermore, in verse 23 the Lord Jesus said that He and the Father would come to make an abode with the one who loves the Lord and keeps His word. From verses such as these we see that the Three of the Godhead, although distinct, are always together. They cannot be separated.
13照著圣经，父具体化身在子里，子实化为灵。最终，神格的三者彰显为那灵。这就是为甚么在我们的经历中，我们呼求主耶稣的名，就接受了那灵。我们悔改，相信主，并向祂祷告的时候，并没有求圣灵进到我们里面。我们乃是祷告求主耶稣进到我们里面。然而，我们虽然求主进来，实际进来的那位却是那灵。不但在我们得救的时候是这样，在我们每天对主的经历上也是这样。我们向父祷告，或呼求主耶稣的名，告诉祂我们爱祂，至终，我们所经历与我们同在且在我们里面的那位，乃是那灵。从经历中我们知道，这灵，这复合、包罗万有的灵，乃是三一神的终极完成。
13According to the Bible, the Father is embodied in the Son, and the Son is realized as the Spirit. Ultimately, the Three of the Godhead are expressed as the Spirit. This is the reason that, in our experience, when we call on the name of the Lord Jesus, we receive the Spirit. When we repented, believed in the Lord, and prayed to Him, we did not ask the Holy Spirit to come into us. Instead, we prayed for the Lord Jesus to come into us. However, although we asked the Lord to come in, the One who actually came in was the Spirit. This is true not only at the time we were saved, but also in our daily experience with the Lord. When we pray to the Father or call on the name of the Lord Jesus, telling Him that we love Him, eventually the One whom we experience with us and in us is the Spirit. From our experience we know that this Spirit, the compound, all-inclusive Spirit, is the ultimate consummation of the Triune God
经过过程的神
THE PROCESSED GOD
14今天我们的神实在是经过过程的神。在旧约里没有指明神经过了过程。这过程开始于基督成为肉体，接著是祂的人性生活、钉十字架和复活。有些基督徒反对『经过过程的神』这种说法，他们争辩说，神是永远的，从来没有改变。不错，我们确实照著圣经相信神是永远的，祂不会改变。但我们也照著圣经相信并教导人，神经过了成为肉体、人性生活、钉十字架、和复活的过程。神没有改变，但祂经过了一个过程。神在祂的性情或本质上没有改变，但祂经过了一个过程。照著约翰一章一节和十四节，太初与神同在，并且就是神的话，成了肉体。约翰一章十四节用『成了』这辞，指明一个过程。同样，林前十五章四十五节说，末后的亚当成了赐生命的灵，这也指明神的过程。
14Our God today truly is the processed God. In the Old Testament there is no indication that God has been processed. This process began at the time of Christ’sin carnation and continued throughout His human living, crucifixion, and resurrection. Some Christians object to the expression “processed God,” with the argument that God is eternal and never changes. Yes, we definitely believe according to the Bible that God is eternal and that He is not subject to change. Nevertheless, we believe and teach, also according to the Bible, that God has passed through a process of incarnation, human living, crucifixion, and resurrection. God has not changed, but He has passed through a process. God does not change in His nature or substance. But He has passed through a process. According to John 1:1 and 14, the Word which was in the beginning with God and which was God became flesh. The use of the word “became” in John 1:14 indicates a process. Likewise, 1 Corinthians 15:45 says that the last Adam became a life- giving Spirit. This is another indication of God’s process
15有的人可能反对我们用『过程』这辞，因为在圣经中找不著这辞。然而，关于『三一』这辞，也可能遭受同样的反对。三一这辞在圣经中也找不著，然而圣经却启示神是三一的事实。同样的原则，虽然圣经没有『经过过程』这辞，但圣经的确启示神经过了过程的事实。神自己藉著成为肉体成了一个人，在地上生活三十三年半。然后祂被钉十字架，下到阴间，并且从死人中出来，进入复活。不仅如此，祂带著得著荣耀、有骨有肉的身体升到天上。甚至现今主也带著这样一个身体在宝座上。基督成为肉体以前，在高天宝座上的主有骨肉之体么？当然没有。但在永世里，祂要带著这样一个身体坐在宝座上。这事实岂不指明神在基督里经过了过程？阿利路亚，我们的神今天乃是经过过程的三一神！包罗万有赐生命的灵乃是这位经过过程之神的终极彰显。
15Some may object to our use of the word “process” because this term is not found in the Bible. However, the same objection could be made with respect to the word Trinity. The word Trinity cannot be found in the Bible either, but the Bible nevertheless reveals the fact that God is triune. In the same principle, although the Bible does not have the term “processed,” it does reveal the fact that God has passed through a process. God Himself became a man by incarnation and lived on earth for thirty-three and a half years. Then He was crucified, descended to Hades, and came out from among the dead and entered into resurrection. Furthermore, He ascended to heaven with a glorified body of flesh and bones. Even now, the Lord is on the throne with such a body. Before Christ’s in carnation, did the Lord on the throne in heaven have a body of flesh and bones? Certainly not! But for eternity He will be enthroned with such a body. Does this fact not indicate that God in Christ has passed through a process? Hallelujah, our God today is the processed Triune God! The all-inclusive life-giving Spirit is the ultimate expression of this processed God.
接受那灵
RECEIVING THE SPIRIT
16保罗在加拉太书里问加拉太的信徒，他们接受了那灵，是本于行律法，还是本于听信仰？（三2。﹞从保罗的语气，我们能知道接受那灵是意义重大的事。接受那灵不是经历说方言。接受那灵乃是从那灵生。（约三6。﹞巴兰的驴神奇的说人的语言，但那驴不是从那灵生的。这例证指明从那灵生比说方言大多了。我们可能从来没有说方言，但我们能向全宇宙宣告，我们已从那灵生，我们是神的儿子。不仅如此，我们并不是仅仅作养子或女婿；我们乃是在生命里从神生的儿子。我们这些从神生的人是神圣的，我们经历了神圣的出生，我们有神的生命，并且有分于神的性情。（彼后一4。）这的确是宇宙中最大的神迹。我想到这神圣出生的事，常常里面充满惊奇，喜乐忘形。何等希奇！我们竟是神的儿子，三一神成了那灵在我们里面。
16In the book of Galatians Paul asks the believers in Galatia if they received the Spirit by works of law or by the hearing of faith (3:2). From Paul’stone we can learn that receiving the Spirit is a very significant matter. Receiving the Spirit is not a matter of having an experience of speaking in tongues. To receive the Spirit is to be born of the Spirit (John 3:6). Balaam’s donkey miraculously spoke a human language, but that donkey was not born of the Spirit. This illustration indicates that to be born of the Spirit is far greater than to speak in tongues. It may be that we never speak in tongues, but we can declare to the whole universe that because we have been born of the Spirit, we are sons of God. Moreover, we are not mere adopted sons or sons-in-law; we are sons in life born of God. We who have been born of God are divine. We have experienced a divine birth, and we have the divine life and partake of the divine nature (2 Pet. 1:4). Surely this is the greatest miracle in the universe. Often when I consider this matter of the divine birth, I am filled with wonder and beside myself with joy. How marvelous that we are sons of God and that the Triune God is in us as the Spirit
与主成为一灵
ONE SPIRIT WITH THE LORD
17保罗在书信里嘱咐我们，不要凭著特殊的道理或教训而行，乃要凭著灵而行。最近主给我们看见，祂不是要我们单单活在祂的同在里，更是要我们藉著与主成为一灵而活基督。许多年前，我得著劳伦斯（Lawrence﹞弟兄的名著『与神同在』的帮助。我年轻的时候，非常爱那本书。然而，我渐渐明白，实行与神同在实际上是旧约的事。在新约里没有说到实行与神同在。反之，在新约里启示，我们应当藉著与基督成为一灵而活祂。在创世记十七章，我们读到亚伯拉罕行在神面前，就是在神的同在里。但在新约6:17里，在林前六章十七节保罗说，『与主联合的，便是与主成为一灵。』这不仅仅是行在神的同在里，乃是生活行动与祂是一。保罗说到与主成为一灵，这并不是比喻，乃是陈述事实。不仅如此，保罗不是说，『我的生活行动是在主的同在里。』他乃是说，『在我，活著就是基督。』（腓一21。﹞在神的同在里生活行动与活基督，有极大的区别！
17In his Epistles Paul charges us not to walk by a particular doctrine or instruction, but to walk by the Spirit. Recently the Lord has shown that He does not want us simply to live in His presence, but to live Christ by being one spirit with the Lord. Many years ago I was helped by the well-known book by Brother Lawrence, The Practice of the Presence of God. When I was young, I loved that book very much. However, I have come to see that the practice of the presence of God is actually an Old Testament matter. In the New Testament there is not a word about practicing God’s presence. Instead, in the New Testament it is revealed that we should live Christ by being one spirit with Him. In Genesis 17 we read that Abraham walked before God, that is, in the presence of God. But in the New Testament, in 1 Corinthians Paul says, “He that is joined unto the Lord is one spirit.” This is more than simply walking in God’s presence; it is to walk in oneness with Him. Paul’s word about being one spirit with the Lord is not an illustration; it is a statement of fact. Furthermore, Paul did not say, “To me to walk is to be in the presence of the Lord.” Rather, he said, “To me to live is Christ” (Phil. 1:21). There is a tremendous difference between walking in the presence of God and living Christ!
18已过几年里，主给我看见，我的实行有许多是旧约行在主面前的作法。我能见证，多年来我相当成功的行在主面前，并活在祂的同在里。但现在我实行与主成为一灵。我一再向祂承认关于这事的缺欠。我通常在早晨祷告：『主，我感谢你，又有新的一天来活你，又有一天叫我实行与你成为一灵。主，赐给我今日的一分恩典，叫我能与你是一灵而活著。』虽然我清早祷告得这么好，但在一天当中，我可能一再失败，没有与主成为一灵。有时候我问自己，一天当中有多少时间我真正与主是一灵。我就看见自己多么照著道德而活，没有照著那灵而活。但合乎道德是一件事，与主是一灵是另一件事。凭著灵而行，意思就是与主成为一灵。第一种凭著灵而行，就是保罗在加拉太五章十六节所题的，乃是我们与主成为一灵的生活行动。我从经历中学知，活在主的同在里，比与祂成为一灵而活容易多了。我与别人谈话的时候，常常在主的同在里；然而，我可以感觉到我没有与祂成为一灵。所以，我需要祷告：『主，赦免我。我在你面前说话，但并没有凭著你而说。这只是我出于好意的说话，但是主，说话的人是我，不是你。』这些日子我服事众圣徒的时候，我渴望指出新约的要求是叫我们与主成为一灵而活。这就是凭著灵而行。在我们所作所说的一切事上，我们需要有把握，我们与主是一灵。我能见证，我问自己的生活有多少真正与主是一灵，一次又一次，我都是失败的。甚至我释放信息的时候，也需要问我是不是真正与主是一灵，还是只用从主来的能力说话？我释放了许多篇关于照著灵而行的信息。现在我要强调这事实：照著灵而行，意思就是生活行动与主是一灵。只要我们与祂是一灵，我们自然而然就照著祂。保罗能说，『在我，活著就是基督，』因为他生活行动与主是一灵。我们与祂是一灵的时候，就是真正活祂。
18During the last few years the Lord has shown me how much my practice has been the Old Testament way of walking before the Lord. I can testify that over the years I have been quite successful in walking before the Lord and living in His presence. But now I am practicing to be one spirit with the Lord. Again and again I confess my shortage to Him concerning this. Usually in the morning I pray, “Lord, I thank You for another new day to live You, another day for me to practice being one spirit with You. Lord, grant me this day’sport i on of grace that I may live one spirit with You.” Although I may pray such a good prayer early in the morning, during the day I may fail again and again to be one spirit with the Lord. Sometimes I have asked myself how much time during the day I have spent truly one spirit with the Lord. I have seen how much I live according to ethics instead of according to the Spirit. But to be ethical is one thing, and to be one spirit with the Lord is another. To walk by the Spirit simply means to be one spirit with the Lord. The first kind of walk by the Spirit, that mentioned by Paul in Galatians 5:16, is the walk in which we are one spirit with the Lord. From my experience I have learned that it is much easier to live in the presence of the Lord than to live one spirit with Him. Often in speaking with others I am in the Lord’s presence; however, I may have the sense that I am not one spirit with Him. Therefore, I need to pray, “Lord, forgive me. My speaking is before You, but it is not by You. It is simply my speaking carried out with a good intention. But I am the one speaking, Lord, not You.” In ministering to the saints, my desire these days is to point out that the requirement in the New Testament is that we live one spirit with the Lord. This is to walk by the Spirit. In all that we do and say we need to have the assurance that we are one spirit with the Lord. I can testify that when I ask myself how much of my living is actually one spirit with the Lord, I am defeated time and time a gain. Even as I am giving a message, I need to ask if I am truly one spirit with the Lord or just speaking with power from the Lord. I have given many messages on walking according to the Spirit. Now I wish to emphasize the fact that to walk according to the Spirit means to walk in one spirit with the Lord. As long as we are one spirit with Him, we are automatically according to Him. Paul could say, “To me to live is Christ,” because he walked in one spirit with the Lord. When we are one spirit with Him, we truly live Him.
19在神的同在里生活行动，很容易符合我们天然的观念。然而，信徒与主是一灵，却不是照著人天然的观念。我们很容易明白出埃及记说到主的同在随著以色列人，我们也可能把这话应用到自己身上，领悟我们往某地去的时候，主的同在会随著我们。然而，我们的生活应当与主是一灵，却不是照著我们天然观念所想的。有些基督徒甚至说，宣称我们能与主成为一灵，乃是亵渎。照他们看，罪人根本不可能与主成为一灵。然而，圣经清楚的说，『与主联合的，便是与主成为一灵。』虽然我们读过这话，但我们可能没有反应，因为我们受宗教、天然、与传统的观念遮蔽。我们对这样重要的事甚至可能毫不关心。但最近主把我们带到这点，就是我们必须留意新约要求我们与祂成为一灵。不错，照著旧约的实行，亚伯拉罕能行在主的同在里，但我们是在新约里。照著神新约的经纶，主渴望进到我们里面，与我们成为一，并使我们与祂成为一。祂要我们与祂成为一灵。主今天的经纶是要我们这样与祂成为一灵而行。主耶稣在地上的时候，生活行动与父是一灵。祂说话的时候，父在祂的说话中说话。祂与父是一，父也与祂是一。主凭祂的父活著，祂盼望信祂的人也照样生活。所以，祂说，『活的父怎样差我来，我又因父活著，照样，那吃我的人，也要因我活著。』（约六57。﹞主不仅渴望我们活在祂的同在里，也渴望我们凭祂活著。凭祂活著，实际上就是与这活的一位成为一灵而活。这是新约的要求，这也是保罗在加拉太书里所说的第一种凭著灵而行。
19Walking in the presence of God easily fits in with our natural concept. However, it is not according to man’s natural concept that believers would be one spirit with the Lord. It is easy to understand the word in Exodus about the Lord’s presence going with the children of Israel. We may apply this word to ourselves and realize that as we go to a particular place, the Lord’s presence will go with us. However, it is not according to our natural concept to think that we should live one spirit with the Lord. Some Christians have gone so far as to say that it is blasphemy to claim that we can be one spirit with the Lord. According to them, it is simply not possible for sinners ever to become one spirit with the Lord. Nevertheless, the Bible says clearly, “He that is joined unto the Lord is one spirit.” Although we may read this word, we may have no response to it, because we are veiled by religious, natural, and traditional concepts. We may not even have any concern about such a vital matter. But recently the Lord has brought us to the point where we simply must pay attention to the New Testament requirement to be one spirit with Him. Yes, according to the Old Testament practice, Abraham could walk in the presence of the Lord. But we are in the New Testament. According to God’s New Testament economy, the Lord desires to come into us, to become one with us, and to make us one with Him. He wants us to be one spirit with Him. His economy today is that we walk in this one spirit with the Lord. When the Lord Jesus was on earth, He walked in one spirit with the Father. When He spoke, the Father spoke in His speaking. He was one with the Father, and the Father was one with Him. The Lord lived by His Father. He wants those who believe in Him to live in the same way. Therefore, He said, “As the living Father sent Me, and I live because of the Father, so he who eats Me shall also live because of Me” (John 6:57). The Lord desires not simply that we live in His presence, but that we live by Him. To live by Him actually means to live one spirit with this living One. This is the New Testament requirement, and this is the first kind of walk by the Spirit covered by Paul in the book of Galatians.
20我盼望许多人对于与主成为一灵而活这话有深刻的印象，并能祷告说，『主阿，从现在起，我不会仅仅满意于你的同在。即使我能像劳伦斯弟兄一样成功的实行与神同在，我也不会满足，因为我知道，主，你不会满足。你要与我成为一灵。主，赐我恩典，使我与你是一灵。』在我们所说或所作的一切事上，我们需要操练与主是一。我们越在日常生活中与祂是一灵，我们就越享受救恩、圣别与变化。
20I hope that many will be impressed with this word concerning living in one spirit with the Lord and will pray, “Lord, from now on I would not be satisfied simply with Your presence. Even if I could be as successful in practicing the presence of God as Brother Lawrence was, I would not be satisfied, because I know, Lord, that You would not be satisfied. You want to be one spirit with me. Lord, grant me the grace to be one spirit with You.” In all that we say or do we need to exercise to be one with the Lord. The more we are one spirit with Him in our daily living, the more we shall enjoy salvation, sanctification, and transformation.