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加拉太书生命读经 · 第40篇

凭著那灵作我们生命的素质和我们道路的途径而行

Walking by The Spirit as the Essence of Our Life and as the Path for Our Way
1读经：加拉太书5:16,18,22-25。歌罗西书与加拉太书，是新约中启示基督是我们的生命和一切的两卷书。歌罗西书对付文化，加拉太书对付藉著摩西颁赐的律法，以及照著这律法形成的宗教。人类发明的文化与神颁赐的律法，都被撒但用来拦阻神的选民经历基督并享受祂。神的心意是要将祂自己这三一神，父、子、灵，分赐到我们这人里面，好叫祂与我们生机的成为一。我们若生机的与三一神是一，祂就是我们的生命，我们也就是祂的生活。因此，神在宇宙中的终极心意，就是将祂自己分赐到祂的子民里面，使他们与祂同有一个生命、一个生活。因为撒但利用文化与律法，拦阻我们经历那灵作三一神的终极实化，所以歌罗西书与加拉太书是非常重要的。
1Scripture Reading: Gal. 5:16, 18, 22-25 Colossians and Galatians are two books in the New Testament which reveal that Christ is life and everything to us. Colossians deals with culture, and Galatians, with the law given through Moses and the religion formed according to this law. Both the culture devised by man and the law given by God have been used by Satan to frustrate God’s chosen people from experiencing Christ and enjoying Him. God’sin tent i on is to dispense Himself as the Triune God, the Father, the Son, and the Spirit, into our being so that He and we may be organically one. If we are organically one with the Triune God, He will be our life, and we shall be His living. Thus, God’s ultimate intention in the universe is to dispense Himself into His people that they may have one life and one living with Him. Because Satan utilizes culture and the law to frustrate us from experiencing the Spirit as the ultimate realization of the Triune God, the books of Colossians and Galatians are very important
2神的儿子与宗教和传统相对加拉太书的写法非常特别。在一章我们看见，神的儿子与照著神所颁赐的律法而形成并建立的宗教相对。保罗在一章十六节指明，神的儿子已经启示在我们里面了。神的儿子不仅仅是我们身外信仰的对象，祂已主观的启示给我们，并且与我们成为一。那启示在我们里面，并且如今与我们是一的神的爱子，与宗教同其一切传统相对。神的心意乃是宗教和传统必须过去，只留下神的儿子。然而，今天的犹太教与基督教充满了宗教和传统。在天主教和各公会里面很少能看到神的儿子。我们仍然被宗教和传统包围。我没有把握，在主的恢复里，宗教同其一切传统，完全从我们挪去了。不要以为因著你在召会生活中一段时间，你就没有宗教或传统，而只有基督，神的儿子。我没有把握说，我们里面只有基督，我们脱离了一切宗教和传统。彼得、雅各、和约翰在山上看见主耶稣变化形像时，彼得愚昧的题议搭三座帐棚，一座为耶稣，一座为摩西，一座为以利亚。忽然天上有声音宣告：『这是我的爱子，我所喜悦的，你们要听祂。』（太十七5。)门徒举目『不见一人，只见耶稣』。（8。)他们在变化山上的经历，说明了保罗在加拉太一章所说的。摩西和以利亚怎样必须由神的爱子基督所替代，宗教和传统照样也必须摆在一边，惟有神的儿子该存留。
2THE SON OF GOD VERSUS RELIGION AND TRADITION The book of Galatians is composed in a very particular way. In chapter one we see that the Son of God is versus the very religion formed and established according to the law given by God. In 1:16 Paul indicates that the Son of God has been revealed in us. The Son of God is not merely an object of our belief apart from us; He is the One who has been revealed to us subjectively and has become one with us. The dear Son of God who has been revealed in us and who is now one with us is versus religion with all its traditions. God’sin tent i on is that religion and tradition must go and that only the Son of God remain. However, today’s Judaism and Christianity are filled with religion and tradition. Not much of the Son of God can be seen either in Catholicism or in the denominations. We are still surrounded by religion and tradition. I do not have the confidence that religion with all its traditions has been fully removed from us in the Lord’s recovery. Do not think that because you have been in the church life for a period of time you have no religion or tradition, but only Christ, the Son of God. I do not have the assurance that only Christ is in us and that we are free from all religion and tradition. When Peter, James, and John witnessed the transfiguration of the Lord Jesus on the mountain, Peter made the foolish suggestion that they build three tabernacles, one for Jesus, one for Moses, and one for Elijah. Suddenly a voice from heaven declared, “This is My beloved Son, in Whom I delight; hear Him!” (Matt. 17:5). When the disciples lifted up their eyes, “They saw no one except Jesus Himself alone” (v. 8). Their experience on the mount of transfiguration illustrates what Paul is saying in the first chapter of Galatians. Just as Moses and Elijah had to give way to Christ, the beloved Son of God, so religion and tradition must be set aside, and only the Son of God should remain.
3因为宗教深入我们的骨髓，所以很难除去。我们祷告的时候，可能受传统的影响。例如，我们可能觉得祷告最好是跪下，不要坐在椅子上。但我们怎能说甚么是最好的祷告姿势呢？跪著祷告比坐著好，这种感觉可能是从传统来的。回教徒定时祷告的时候五体投地是很普通的。我访问耶路撒冷时，看到寺院里的回教徒就是这样祷告。我里面觉得，他们不是真正敬拜神。他们不是在实际里敬拜祂，乃是在宗教、传统的方式里行礼如仪。虽然主耶稣和使徒保罗曾跪著祷告，但主没有吩咐我们跪下祷告，或是在我们敬拜父神的时候，在祂面前五体投地。主没有这样的吩咐。但祂在约翰四章二十四节说，神是灵，敬拜祂的，必须在灵里敬拜。这话是在井旁对一个撒玛利亚妇人说的。主耶稣将活水供应给这妇人，她喝了这活水。照著约翰四章的上下文，喝活水就是敬拜父神。主耶稣和撒玛利亚妇人谈话的时候，耶路撒冷的祭司们在殿里敬拜神。真正的敬拜在那里─在殿里，还是在井旁？要正确答覆这问题，我们需要领悟，在井旁和撒玛利亚妇人说话的那位，实际上就是神自己。神在撒玛利亚妇人那里，而不在耶路撒冷的殿中。祭司们那种按班次有次序的敬拜是徒然的。你如果在那里，你会在殿里和祭司们一同敬拜神呢，还是在井旁和撒玛利亚妇人在一起？我们若诚实，就必须承认，我们可能会和按照传统敬拜的祭司们在一起。
3Because religion is in our very marrow, it is extremely difficult to get rid of it. We may be under the influence of tradition when we pray. For example, we may feel that the best way to pray is to kneel down, not to sit in a chair. But how can we say what is the best position to take in prayer? The feeling that kneeling to pray is better than sitting may come from tradition. It is common among Moslems to prostrate themselves during set times of prayer. In a visit to Jerusalem I observed Moslems in a mosque praying in this way. Within me I had the sense that they were not truly worshipping God. Instead of worshipping Him in reality, they performed their ritual in a religious, traditional manner. Although the Lord Jesus and Paul the apostle knelt to pray, the Lord did not command us to kneel down to pray or to prostrate ourselves before God the Father when we worship Him. The Lord gave no such commandment. But in John 4:24 He said that God is Spirit and that those who worship Him must worship Him in spirit. This word was spoken to a Samaritan woman beside a well. The Lord Jesus ministered living water to this woman, and she drank of this living water. According to the context of John 4, to drink the living water is to worship God the Father. While the Lord Jesus was talking with the Samaritan woman, the priests in Jerusalem were worshipping God in the temple. Where was the true worship taking place— in the temple or beside the well? To answer this question properly we need to realize that the One who spoke to the Samaritan woman beside the well was actually God Himself. God was there with the Samaritan woman, not in the temple in Jerusalem. The worship carried on by the priests in the prescribed, orderly way was vain. If you had been there, would you have been worshipping God with the priests in the temple or with the Samaritan woman by the well? If we are honest, we must admit that we probably would have been with the priests worshipping according to tradition
4虽然我们多年一直说，我们必须除去传统，但我没有把握，我们已经脱离传统。传统一直非常狡猾的暗中破坏我们对基督的经历和享受。我们需要从加拉太一章看见，传统必须摆在一边，惟有神的儿子应当启示在我们里面。这位启示出来的神的儿子，与宗教同其一切传统相对。
4Although for years we have been saying that we must do away with tradition, I do not have the assurance that we are free from it. In a very subtle way tradition continues to undermine our experience of Christ and enjoyment of Him. We need to see from Galatians 1 that tradition must be set aside and that only the Son of God should be revealed in us. This revealed Son of God is versus religion with all its tradition.
5在加拉太一章我们看见，神的儿子顶替宗教同其传统。现今在加拉太二章我们看见，基督，神的受膏者，顶替律法。保罗在十九节说，他藉著律法，已经向律法死了，叫他可以向神活著。然后他在二十节接著说，『我已经与基督同钉十字架；现在活著的，不再是我，乃是基督在我里面活著。』所以，照著一章，子启示在我们里面；照著二章，基督在我们里面活著。
5In Galatians 1 we see that the Son of God replaces religion with its tradition. Now in Galatians 2 we see that Christ, God’san o in ted One, replaces the law. In verse 19 Paul says that through the law he died to the law that he might live to God. Then in verse 20 he goes on to say, “I have been crucified with Christ, and it is no longer I who live, but Christ lives in me.” Therefore, according to chapter one, the Son is revealed in us, and according to chapter two, Christ lives in us
那灵
THE SPIRIT
6保罗在三章开始说到那灵。他在二节问加拉太的信徒：『你们接受了那灵，是本于行律法，还是本于听信仰？』一章有神的儿子启示在我们里面，二章有基督在我们里面活著。但三章这里保罗指明，我们接受的那位乃是那灵。三章的那灵，就是一章的神的儿子，以及二章的基督。保罗写到一、二章的启示时，说到基督。但他在三章和以下几章转到我们的经历时，强调那灵。我们所接受的那灵，乃是神应许亚伯拉罕福音之福的总和。（三14。)
6In chapter three Paul begins to speak of the Spirit. In verse 2 he inquires of the Galatian believers, “Did you receive the Spirit by the works of law or by the hearing of faith?” In chapter one we have the Son of God revealed in us and in chapter two, Christ living in us. But here in chapter three Paul indicates that the One we have received is the Spirit. The Spirit in chapter three is the very Son of God in chapter one and Christ in chapter two. When Paul writes concerning the revelation in chapters one and two, he speaks of Christ. But when he turns to our experience in chapter three and in the chapters following, he emphasizes the Spirit. The Spirit we have received is the totality of the blessing of the gospel promised by God to Abraham (3:14
7我们在四章六节看见，我们不仅接受了那灵，并且神儿子的灵已进入我们里面。照著四章二十九节，我们是一班按著灵生的人。那灵已进入我们里面，我们已从祂而生。我们是神的儿子，有祂的生命与性情。神的生命与性情注入我们里面，不是像水倒在瓶子里那样。不，我们接受父的生命与性情，乃是藉著一个孕育与出生的过程。我们都已藉著那灵从神而生。我们既接受了神的生命与性情，真正说来，我们就是神圣的。孩子怎能没有父亲的生命与性情？同样的，神的儿女怎能没有神的生命与性情？然而，说我们接受了神圣的生命与性情，并不是说我们成为敬拜的对象，如同神自己一样。说我们成为神而成了敬拜的对象，乃是亵渎。但我们见证我们因为从神而生，有了神圣的生命与性情，结果我们就是神圣的，这绝不是亵渎。我们是神的儿女，有那灵非常主观的住在我们这人里面。
7In 4:6 we see that we have not only received the Spirit, but that the Spirit of God’s Son has entered into us. According to 4:29, we are those born according to the Spirit. The Spirit has come in to us, and we have been born of Him. As sons of God, we have His life and nature. The life and nature of God are not poured into us like water into a bottle. No, we receive the Father’s life and nature through a process of conception and birth. We all have been born of God through the Spirit. Now that we have received God’s life and nature, in a very real sense we are divine. How could a child not have the life and nature of his father? Like wise, how could the children of God not have God’s life and nature? However, to say that we have received the divine life and nature does not mean that we shall ever be deified or worshipped as God Himself. To say that we are deified to become an object of worship is blasphemy. But it by no means is blasphemy to testify that we have the divine life and nature because we have been born of God, and as a result we are divine. We are children of God with the Spirit dwelling in our being in a very subjective way.
8两种素质─肉体与那灵五章有两种凭著灵而行。十六节说，『你们当凭著灵而行，就绝不会满足肉体的情欲了。』这里的行指我们一般的日常生活。这是凭著灵生活并为人。保罗在二十五节说到第二种行，是凭著某些准则或原则而行，以达到目标，完成神的定旨：『我们若凭著灵活著，也就当凭著灵而行。』在本篇信息中，我们要同时论到这两种行，并要来看凭著灵作我们道路之途径而行。五章十六节和二十五节的那灵，就是经过过程的三一神。三一神经过了成为肉体、人性生活、钉十字架、复活，成为经过过程、复合的灵，住在我们里面。这样一位灵既住在我们里面，我们就当凭著这灵过日常生活。这就是说，那灵应当成为我们生命的素质。我担心我们许多人没有凭著灵而行，没有活在神圣生命的素质里，反而仍凭著肉体，凭著我们堕落生命的素质而活。凭著灵而行就是说，我们以那灵作我们生命的素质。我们这些重生的人有两种素质：肉体与那灵。我们得救以前，凭著肉体作一切事。因为我们是由肉体的元素构成的，所以肉体就是我们生命、我们构成的素质。肉体的行为也许不同，素质却是一样。例如，一个人也许藐视父母，另一个也许孝敬父母，但倘若肉体是他们生活的素质，两种行为就都是凭著肉体的。有一天，包罗万有的灵带著神圣生命的素质，进入我们里面。从那时起，我们就可能凭著肉体的素质而活，或是凭著那灵的素质而活。保罗在加拉太五章嘱咐我们要凭著灵而行，那就是以那灵作我们的素质与构成成分。我们不该再凭著肉体、我们老旧的构成成分而活，乃该凭著那灵、我们新的构成成分而活。每当我们爱的时候，我们应当凭著那灵、凭著新的素质来爱。同样，甚至我们恨的时候，也应当凭著那灵作我们的素质来恨。基督徒不但应当爱，也应当恨。我们实在应当恨撒但、罪与世界。我们或爱或恨，都需要凭著包罗万有的灵作我们的素质而活。关键不在于我们爱或恨，骄傲或谦卑，乃在于我们凭著甚么素质来爱或恨，骄傲或谦卑。我们若凭著那灵作我们的素质而活，恨一些东西也是对的。但我们若凭著肉体作我们的素质而爱，神就会非常不喜悦。神无论如何都不称许肉体。在我们的日常生活中，我们不应当再凭著肉体作我们这人的素质而活。反之我们应当以那灵作我们的素质，并且凭著那灵行作一切事。
8TWO ESSENCES—THE FLESH AND THE SPIRIT In chapter five we have the two kinds of walk by the Spirit. Verse 16 says, “Walk by the Spirit and you shall by no means fulfill the lust of the flesh.” The walk here refers to our ordinary daily living. It is to live and have our being by the Spirit. In verse 25 Paul speaks of the second kind of walk, that of walking by certain rules or principles to reach the goal for the fulfillment of God’s purpose: “If we live by the Spirit, let us also walk by the Spirit.” In this message we shall deal with these two walks together and consider walking by the Spirit as the path for our way. The Spirit in 5:16 and 25 is the processed Triune God. The Triune God has passed through incarnation, human living, crucifixion, and resurrection to become the processed, compound Spirit living in us. Now that such a Spirit dwells within us, we should have our daily life by this Spirit. This means that the Spirit should become the very essence of our life. I am concerned that instead of walking by the Spirit and living in the essence of the divine life, many of us are still living by the flesh, by the essence of our fallen life. To walk by the Spirit means that we take the Spirit as the essence of our life. As regenerated people, we have two essences: the flesh and the Spirit. Before we were saved, we did everything by the flesh. Because we were constituted of the element of the flesh, the flesh was the essence of our life, our constitution. The actions of the flesh may differ, but the essence is the same. For example, one person may despise his parents and another may honor them, but both actions are by the flesh if the flesh is the essence of their living. One day the all - inclusive Spirit, with the essence of the divine life, came into us. From that time onward it has been possible for us to live either by the essence of the flesh or by the essence of the Spirit. In Galatians 5 Paul charges us to walk by the Spirit, that is, to take the Spirit as our essence and constituent. No longer should we live by the flesh, our old constituent, but by the Spirit, our new constituent. Whenever we love, we should love by the Spirit, by the new essence. Likewise, even when we hate, we should do so by the Spirit as our essence. Christians should not only love, but also hate. We certainly should hate Satan, sin, and the world. Whether we love or hate, we need to live by the all-inclusive Spirit as our essence. The crucial matter is not whether we love or hate, or whether we are proud or humble. It is by what essence we love or hate or we are proud or humble. If we love by the Spirit as our essence, it is right to hate certain things. But if we love by the flesh as our essence, God will be very displeased. God does not approve of the flesh in any way. In our daily life we should no longer walk by the flesh as the essence of our being. Instead, we should take the Spirit as our essence and do everything by the Spirit.
9第一种凭著灵而行，是以那灵作我们生命的素质。然后我们的一切所是、所作与所有，都会凭著那灵作我们的素质。这就是说，我们的素质将是经过过程的三一神，成了我们的构成成分。这样，肉体就会实际的被钉在十字架上。五章二十四节说，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。我们若以那灵作我们的素质，并且把肉体钉十字架，我们日常生活行动的每一面就会凭著那灵。
9In the first kind of walk by the Spirit we take the Spirit as the essence of our life. Then whatever we are, whatever we do, and whatever we have will be by the Spirit as our essence. This means that our essence will be the Triune God processed to become our constituent. Then in a practical way the flesh will be crucified. In the words of 5:24, those who are of Christ Jesus have crucified the flesh with the passions and the lusts. If we take the Spirit as our essence and crucify the flesh, every aspect of our daily walk will be by the Spirit
素质与途径
THE ESSENCE AND THE PATH
10第一种凭著灵而行，是为著第二种，就是以那灵作我们道路的途径而行。我们都必须沿著某一道路而行。这道路的途径应当是那灵自己。对于第一种行，那灵是我们的素质；对于第二种行，那灵是我们的道路。
10The first kind of walk by the Spirit is for the second— that of taking the Spirit as the path for our way. We all must walk along a certain way. The path of this way should be the Spirit Himself. For the first kind of walk, the Spirit is our essence; for the second kind, the Spirit is our way
11加拉太五章二十五节说，『我们若凭著灵活著，也就当凭著灵而行。』这里保罗似乎告诉加拉太人：『你们不但凭著律法活著，以律法作你们生命的素质，你们的目标也照著律法而定。律法成了你们道路的途径。现今你们不仅仅在律法之下活著，你们也照著律法而行。亲爱的加拉太人哪，你们必须回到那灵这里来，把律法留在十字架上。以那灵作你们日常生活的素质顶替律法。你们若凭著那灵作你们的素质活著，也应当以那灵作你们的路径，达到神的目标。以那灵作你们的素质和路径，就把律法、道理、宗教、传统并规条排除在外。这些东西没有一样应当是你们朝著神目标的道路。独一的路径乃是三一神这赐生命的灵。惟有祂是原则、准则、途径，你们应当照著这个而行。』五章二十五节蕴涵的思想非常深。保罗说出凭著那灵作我们的准则或原则而行这样的话，就除去律法、宗教、传统、道理、和规条作为准则了。我们行事为人的管治原则、指导准则，必须是那灵。某些事我们应当作，某些事我们不应当作，不是因著规条，乃是因著我们以那灵作我们生命的素质、我们新人的素质。你若问我为甚么不愿作某件事，我的答案乃是：我是以那灵作我这人的素质而行。然而，我若回答说，我不愿作那件事是因为会浪费时间，或是因为会破坏主的见证，我的答案就是宗教、传统的。有些事我们作，有些事我们不作，惟一的原因该是：我们以那灵作我们的素质而活基督。
11Galatians 5:25 says, “If we live by the Spirit, let us also walk by the Spirit.” Here Paul seems to be telling the Galatians, “Not only have you been living by the law, taking it as the essence of your life, but your goal has been established according to the law. The law has become the path for your way. Now you are not merely living under the law, but you are walking according to it. Dear Galatians, you must come back to the Spirit and leave the law on the cross. Take the Spirit as the essence of your daily life in place of the law. If you live by the Spirit as your essence, you should also take the Spirit as your pathway to reach God’s goal. Taking the Spirit as your essence and pathway excludes law, doctrine, religion, tradition, and regulations. None of these things should be your way toward God’s goal. The unique pathway is the Triune God as the life-giving Spirit. He alone should be the principle, the rule, the path, according to which you walk.” The underlying thought in 5:25 is very deep. By uttering such a word concerning walking by the Spirit as our rule or principle, Paul eliminated law, religion, tradition, doctrine, and regulations as the rule. The governing principle, the directing rule, of our walk must be the Spirit. We should do certain things and refrain from doing other things not because of regulations, but because we take the Spirit as the essence of our life, the essence of our new being. If you ask me why I would not do a particular thing, my answer would be that I am walking by taking the Spirit as the essence of my being. However, should I answer that I would not do that thing because it wastes time or because it damages the Lord’s testimony, my answer would be religious and traditional. Our only reason for doing things or for not doing things should be that we take the Spirit as our essence and thereby live Christ
12当我们有第一种行，以那灵作我们素质而行，我们就能有第二种朝著神目标的行。一天过一天，那灵会是我们的路径。然后我们就会照著那灵，不照著道理、神学、宗教、传统、或组织而行。经过过程奇妙的三一神将是我们的路径，我们会在祂里面行。我们凭著那灵作我们的道路而行，就能达到目标并得著奖赏，就是基督自己。我们若与包罗万有的灵是一，没有疑问，祂会引导我们在祂自己里面行，以祂自己为我们的道路。结果，那灵就成为导向神目标的准则、原则。自然而然那灵成为达到神目标之道路上的线道、规则。因此包罗万有的灵成为我们道路的途径。我们若沿这路径而行，我们必会达到神的目标，祂的定旨就会成就。加拉太书指明，我们不该凭著律法、宗教、传统、组织、道理、或规条而活。反之，那住在我们里面经过过程的三一神，应当是我们新人的素质，也是我们道路的途径。我们应当凭著祂生活，在祂里面行，有两种的凭著灵而行。
12When we have the first kind of walk, that of taking the Spirit as our essence, we shall be able to have the second kind of walk toward God’s goal. Day by day, the Spirit will be our pathway. Then we shall walk according to the Spirit, not according to doctrine, theology, religion, tradition, or organization. The wonderful processed Triune God will be our pathway, and we shall walk in Him. Walking by the Spirit as our way, we shall be able to reach the goal and gain the prize, which is Christ Himself. If we are one with the all-inclusive Spirit, He will no doubt lead us to walk in Himself as our way. As a result, the Spirit becomes the rule, the principle leading to God’s goal. Spontaneously the Spirit becomes the lane, the regulation, on the way to God’s goal. Thus the all- inclusive Spirit becomes the path for our way. If we walk along this pathway, we shall surely reach God’s goal, and His purpose will be accomplished. The book of Galatians indicates that we should not live by the law, religion, tradition, organization, doctrines, or regulations. Instead, the processed Triune God who lives in us should be the essence of our new being and the very path as our way. We should live by Him and walk in Him, having the two kinds of walk by the Spirit