腓立比书生命读经 · 第30篇

信徒在使徒需用上的交通

THE BELIEVERS’ FELLOWSHIP IN THE APOSTLE’S NEED

1读经：腓立比书四章十节，十四至二十节。在本篇信息中，我们要来看信徒在使徒需用上的交通。许多基督徒在供给的事上没有交通。交通的意思不仅仅是有来往或彼此分享，交通也包含生命的供应。我们彼此有交通，就彼此供应生命。许多基督徒彼此餽送东西时，没有很深的感觉到，在这来往里面有生命的供应。但我们若祷读以上所列的经文，就会从使徒这面，也从给他餽送的信徒这面，摸著生命的供应。毫无疑问，腓立比的圣徒不但送给保罗物质的供应，也将生命供应给他。因此，在使徒和信徒双方之间，有生命的交通，和彼此生命的供应。我们要学习在这样生命的交通和生命的供应里供给人，这是很重要的。

1Scripture Reading: Phil. 4:10, 14-20 In this message we shall consider the believers’ fellowship in the apostle’s need. In their giving, many Christians do not have fellowship. By fellowship we do not simply mean communication or mutual participation. Fellowship also involves the ministering of life. When we have fellowship with one another, we minister life to one another. When many Christians give something as a gift, they do not have the deep sense that in this transaction there is the ministry of life. But if we pray-read the verses listed above, we shall touch the ministry of life, both from the side of the apostle and also from the side of the believers who sent a gift to him. No doubt, the saints in Philippi not only sent the material supply to Paul, but also ministered life to him. Thus, between the two parties, the apostle and the believers, there was the fellowship of life and the mutual ministry of life. It is important that we learn to give in such a fellowship of life and ministry of life

壹使徒因著信徒的重新关切

I. THE APOSTLE REJOICING IN THE LORD

而在主里喜乐

FOR THE BELIEVERS’ RENEWED CONCERN

2在四章十节保罗说，『我在主里大大的喜乐，因为你们对我的思念，如今终于重新发生。』也许是一些环境，使腓立比信徒不能继续送给保罗物质的供应。他们打发以巴弗提带餽送来，保罗就认为这是他们对他的思念再度发生。照著保罗的感觉，打发以巴弗提带餽送来，是他们对他的关切再度发生。

2In 4:10 Paul says, “But I rejoiced in the Lord greatly that now at length you caused your thinking for me to blossom anew.” It might have been circumstances which kept the Philippian believers from continuing to send the material supply to Paul. When they sent a gift with Epaphroditus, Paul considered this the blossoming again of their thinking for him. According to Paul’s feeling, the sending of a gift with Epaphroditus was the blossoming again of their concern for him

3『重新发生』原文意萌芽、开花，这是优美的辞句，含意丰富。无生命的东西怎能开花？保罗用发生这辞，含示信徒对他的思念是生命的事，是彰显生命的事。不但如此，『重新发生』含示信徒对保罗的关切停止了一段时间，经过了冬季。植物要重新开花，需要经过冬季一段枯萎或休止的时期。这样的冬季，就是圣徒未得机会顾到保罗的时候，对他是受苦的时候。但这苦难给他机会，更丰富的经历基督。贰信徒对使徒的思念在四章十节保罗也对腓立比人说，『你们向来就思念我，只是未得机会。』这些话表明保罗的经历与成熟。有时候他责备圣徒。例如，他写信给哥林多人时，责备他们，并问他们是否要他带著刑杖来。（林前四21。）然而在写信给腓立比人时，他说得非常积极，告诉他们，他们对他的思念终于重新发生，他们向来就思念他，只是未得机会。我们曾指明，『重新发生』原文含示，供给财物是生命和生命供应的事。若不是这样，保罗不会用这样的辞。

3The words blossom anew are a beautiful expression, rich in their implication. How can something blossom without life? Paul’su se of the word blossom implies that the believers’ thought of him was a matter of life, something that expressed life. Furthermore, “blossom anew” implies that the believers’ concern for Paul had been dormant for a time, having passed through a winter season. For a plant to blossom a new requires that it undergo a period of withering or dormancy during the winter season. This winter season, during which the saints lacked the opportunity to care for Paul, was a time of suffering for him. But this suffering afforded him the opportunity to experience Christ in a richer way. II. THE BELIEVERS’ THINKING FOR THE APOSTLE In 4:10 Paul also says to the Philippians, “You did indeed take thought, but you lacked opportunity.” These words show Paul’s experience and maturity. There were times that he rebuked the saints. For example, in writing to the Corinthians he rebuked them and asked if they wanted him to come with a rod (1 Cor. 4:21). In writing to the Philippians, however, he speaks in a very positive way, telling them that at length they caused their thinking for him to blossom anew, that they indeed did take thought, but lacked opportunity. As we have indicated, the words blossom anew, a literal translation of the Greek, imply that the giving of material things is a matter of life and of the ministry of life. If this were not so, Paul would not have used such an expression.

4我们必须仔细留意『发生』这辞。这辞含示我们将财物供给任何召会，供给任何主的仆人，并供给任何圣徒，都必须是活的，是能萌芽、开花的。这交通不只包含分享，也包含生命之流的循环。照著圣经，交通总是来自生命。约壹一章二至三节启示，交通是来自生命。交通的源头乃是生命。为这缘故，在腓立比四章十节保罗用发生这辞，在十四节用『有分』这辞（原文字根为『交通』）：『然而，你们有分于我的患难，乃是美事。』似乎保罗说，『我被监禁时，你们将生命供应我，并且帮助扶持我。我受苦时，你们藉著将生命供应我而帮助我。你们也必然会得著生命供应的回报。』

4We must pay careful attention to the word blossom. This word implies that our giving of material things to any church, to any servant of the Lord, and to any of the saints must be something living that is able to blossom. This fellowship involves more than participation; it involves the circulation of the current of life. According to the Bible, fellowship always comes from life. First John 1:2 and 3 reveal that fellowship issues from life. The source of fellowship is life. For this reason, in Philippians 4:10 Paul uses the word blossom, and in verse 14, the word fellowship: “Nevertheless you did well to have fellowship with me in my affliction.” It seems as if Paul is saying, “You ministered life to me and helped to sustain me in my imprisonment. When I was suffering, you helped me by ministering life to me. Surely you will receive a supply of life in return

5生命里的交通可用人身体里的血液循环来说明。一面，当血液循环时，血流出去；另一面，血流回来。同样，我们在生命里的交通总有出去同回来。只有流出而没有相当的流入，就不是真实的交通。交通总是包括循环。生命出去，生命也回来。生命带著供应到对方，然后带著对方的供应回来。每当我们在主的引导之下将财物给人时，我们就该经历这样在生命里的交通；该有开花和彼此生命的供应。腓立比的信徒与保罗之间的交通，是为著推广福音。（一5。）他们送出财物的供应，是为著推广福音。我们曾指出，这里的福音等于神为著祂的经纶在地上的行动。福音不但包括救恩、救赎、赦免、称义、和永远生命的佳音。尤其在腓立比书这样的一卷书里，福音是表征神在祂经纶里的行动。所以，甚至在给人财物的供应上，交通也是为著推广神在祂经纶里的行动。

5The fellowship in life can be illustrated by the circulation of blood in the human body. On the one hand, as the blood circulates, it flows out; on the other hand, it returns. In like manner, our fellowship in life always has a going out with a return. Any outflow without a corresponding inflow is not true fellowship. Fellowship always involves circulation. The life goes out, and the life also returns. The life goes with a supply to the other party, and then it comes back with a supply from this party. Whenever we give material things under the leading of the Lord, we should experience such a fellowship in life. There should be the blossoming and the mutual supply of life. The fellowship the believers in Philippi had with Paul was for the furtherance of the gospel (1:5). Their sending of the supply of material things was for the furtherance of the gospel. As we have pointed out, the gospel here equals God’s move on earth for His economy. The gospel includes not only the good news of salvation, redemption, forgiveness, justification, and eternal life. Especially in a book like Philippians, the gospel signifies the move of God in His economy. Therefore, fellowship, even in the sending of a material supply, is for the furtherance of God’s move in His economy.

参使徒记念

III. THE APOSTLE’S REMEMBRANCE

信徒已往的供应

OF THE BELIEVERS’ SUPPLY IN THE PAST

6在四章十五至十六节，保罗说到腓立比的信徒已往几次在物质上供应他。然后在十七节，保罗接著说，『我并不寻求甚么餽送，只寻求你们的果子增多，归入你们的账上。』为甚么保罗说到他们已往的供给？这必定不是偶然写的，因为保罗不会漫无目的的写甚么。无论他写甚么，都带著目的，并且是照著负担。领会保罗写这些经文的目的，秘诀在于『账』字。（15，17。）腓立比的信徒用财物供给使徒，在他那里开了一个账户。在十七节保罗就是说到他们在十五节所开的账户。圣经给我们看见属天银行制度的启示。在马太六章主耶稣说到要将财宝存入我们属灵的银行账户。照著祂的话，我们需要将财宝存入诸天之上的账户。当然，马太六章没有用账字。在这件事上，圣经里的启示也是渐进的。因此，在腓立比书里保罗特意用账字说到属天的银行制度。在四章十五节保罗说，『腓立比人哪，你们也知道我初传福音，离开马其顿的时候，在授受的账上，除了你们以外，并没有一个召会与我有交通。』这节指明腓立比的召会是惟一在保罗那里开账户的。这账户有授受两面，即有供给的一面，和接受的另一面。这是复式账目，是供给和接受的账目。当然，在保罗那里开的账户，腓立比的信徒给得很多。在腓立比的召会开了账户，顾到使徒的需用。十五节里反映出来的这账目，存在属天的银行里。他们给保罗餽送，他们也得著神的报答。保罗在十九节说到这点：『我的神必在荣耀中，照著祂的丰富，在基督耶稣里，使你们一切所需用的都充足』。在使徒的经历中，他深知确信他与神是一，神是他的神。他既将腓立比人供给他物质的餽送，当作给神的祭物，就确信那与他是一、且属于他的神，会丰丰富富的报答腓立比人。信徒为著神，将东西送给神的仆人。为此，神必会偿还他们。祂不会欠信徒甚么。属天的账户会为腓立比的信徒记入贷方与借方。

6In 4:15 and 16 Paul refers to those times in the past when the believers in Philippi supplied him materially. Then in verse 17 Paul goes on to say, “Not that I seek the gift, but I seek the fruit which increases to your account.” Why does Paul refer to their giving in the past? Surely this was not written by accident, for Paul would not write any thing without a purpose. Whatever he wrote was with a purpose and according to a burden. The secret to understanding Paul’s purpose in these verses is in the word account (vv. 15, 17). The Philippian believers’ supply of material things to the apostle opened an account with him. In verse 17 Paul refers to the account opened in verse 15. In the Bible we have a revelation of the heavenly banking system. In Matthew 6 the Lord Jesus speaks of making a deposit in our spiritual bank account. According to His word, we need to make deposits into our account in the heavens. In Matthew 6, of course, the word account is not used. In this matter also, the revelation in the Bible is progressive. Hence, in the Epistle to the Philippians Paul deliberately uses the word account in referring to the heavenly banking system. In 4:1 5 Paul says, “And you yourselves also know, Philippians, that in the beginning of the gospel, when I went out from Macedonia, not one church shared with me in the account of giving and receiving but you only.” This verse indicates that the church in Philippi was unique in opening an account with Paul. With this account there is the side of giving, and the other side of receiving. Here we have a double entry account, an account of both giving and receiving. To be sure, in the account opened with Paul, the Philippian believers gave a great deal. The church in Philippi had opened an account to care for the needs of the apostle. This account, reflected in verse 15, was kept in the heavenly bank. They sent gifts to Paul, and in return they received God’s repayment. Paul speaks of this in verse 19: “And my God shall fill every need of yours according to His riches in glory in Christ Jesus.” In the apostle’s experience, he had the conviction and assurance that God was his God through his being one with Him. Since he considered the Philippians’ material gift to him a sacrifice to God, he assuredly believed that God, who was one with him and who was his God, would richly repay the Philippians. On behalf of God, the believers sent something to God’s servant. For this, God would be sure to pay them back. He would not owe the believers anything. The heavenly account would enter both a credit and a debit for the Philippian believers.

7你想总账那一方较大笔─借方或贷方？供给的一方或接受的一方？较大的总是接受的一方。例如，你也许为神给人十元，但神也许偿还你一千元，就是一百倍。因此，在你的账目上，你有九百九十元的余额。这指明你不是真正的供给者，神才是供给者。你不愿有这样的账户么？没有一个地上的银行账户能与此相比。然而，你若是为了致富而开这样的账户，神也许不在今世报答你。祂也许等到你的贪婪受了对付才报答你。虽然腓立比人在保罗那里开了账户，就是在帖撒罗尼迦，也一次两次的，打发人供给他的需用，但有一段时期没有来往。为这缘故，保罗说到信徒已往的供给。他期望这来往不会停止，而会有继续的供给和接受。如保罗在十七节所说的，他不寻求甚么餽送，只寻求信徒的果子增多，归入他们的账上。这是指贷方的增多。在这些经文里，保罗鼓励信徒保持他们的账目活跃，在供给与接受的事上没有间断。然后果子就会增多，归入信徒的账上。

7Which side of the ledger do you think would be bigger— the debit side or the credit side, the giving side or the receiving side? It is always the receiving side which is greater. For example, on behalf of God you may give ten dollars, but God may repay you a thousand dollars, that is, a hundredfold. Thus, in your account you have a balance of nine-hundred ninety dollars. This indicates that you are not actually the giver; God is the One who gives. Would you not like to have such an account? No earthly bank account can compare with it. However, if you open such an account with the intention of enriching yourself, God’s repayment may not be given to you in this age. Rather, He may wait until your greediness has been dealt with before He repays you. Although the Philippians had opened an account with Paul and even in Thessalonica had sent “both once and again” to his need, there was a period of time when no transactions took place. For this reason, Paul referred to the believers’ giving in the past. He expected that the transactions would not cease, but that there would be a continual giving and receiving. As Paul says in verse 17, he did not seek the gift, but the fruit which increases to the believers’ account. This refers to the increase on the credit side. In these verses Paul was encouraging the believers to keep their account active, to have no gaps in the giving and receiving. Then there would be fruit which increased to the believers’ account

肆腓立比人藉著

IV. THE PHILIPPIANS’ SUPPLY TO THE APOSTLE

以巴弗提供应使徒

THROUGH EPAPHRODITUS

8在十八节保罗继续说，『但我一切都收到了，并且有余，我已经充足，因我从以巴弗提受了你们的餽送，如同馨香之气，可收纳的祭物，是神所喜悦的。』『你们的餽送』，乃是供给使徒的财物。保罗受了这些餽送，就能说他得著丰满的供应。他认为给他的餽送是『馨香之气，可收纳的祭物，是神所喜悦的。』『馨香之气』原文与以弗所五章二节者同。这是献与神之祭物的馨香之气。（创八21。）使徒将腓立比供给他需用的财物，当作可收纳的祭物，是神所喜悦的。（来十三16。）保罗赞赏的指出，腓立比人向他所作的，就是向神作的。这含示他确信他与神是一，并且他的工作是凭著神，也是为著神。

8In verse 18 Paul continues, “But I have all things and abound; I have been filled, receiving from Epaphroditus the things from you, a fragrant odor, an acceptable sacrifice, well-pleasing to God.” The “things from you” were the material things given as a supply to the apostle. Receiving these things, Paul could say that he was fully supplied. He regarded the things sent to him as “a fragrant odor, an acceptable sacrifice, well-pleasing to God.” The Greek term rendered “fragrant odor” is the same as that used as sweet-smelling savor in Ephesians 5:2. It is a fragrant odor of sacrifices offered to God (Gen. 8:21). The Philippians’ material gift to supply the apostle’s need was considered by him a sacrifice to God, acceptable and well - pleasing (Heb. 13:16). Paul indicates in his appreciation that what the Philippians did to him was actually done to God. This implies his assurance that he was one with God and that his work was by God and for God.

9在十九节保罗说，他的神必丰盛的报答信徒。保罗在他的经历中，深知确信神是他的神。他能说，『我的神必…使你们一切所需用的都充足。』神是保罗的神，因为保罗与祂是一。因此，保罗将腓立比信徒供给他物质的餽送，当作给神的祭物。不但如此，他确信神必丰丰富富的报答他们。这里我们看见，每当我们受了餽送的时候，我们需要确信这餽送不但是给我们的，也是给神的。然后我们需要深知，神必报答供给这餽送的人。神在祂的报答里，必使供给者一切所需用的都充足，丰满的供应那人并满足他。保罗告诉腓立比人，神必在荣耀中，照著祂的丰富，在基督耶稣里，使他们一切所需用的都充足。因为腓立比人顾念神所差遣的人，神就顾念他们一切所需用的。不但如此，保罗指明神供应我们，不是照著我们的需要，乃是照著祂的丰富。祂的丰富超过我们的需要。我们需要仔细来看，十九节的『在荣耀中』这辞。这辞形容『使你们…充足。』荣耀是神的彰显，就是在荣美里彰显出来的神。神给信徒，祂儿女的丰富供应，彰显神并带著神的荣耀。使徒向腓立比人保证，神会丰足的供应他们一切所需用的，以致把他们带进祂的荣耀里。

9In verse 19 Paul says that his God will abundantly repay the believers. In his experience Paul had the conviction and assurance that God was his God. He could say, “And my God shall fill every need of yours.” God was Paul’s God because Paul was one with Him. Thus, Paul regarded the material gift sent to him from the Philippian believers as a sacrifice to God. Furthermore, he believed with assurance that God would richly repay them. Here we see that whenever we receive a gift, we need to have the assurance that this gift is presented not only to us, but also to God. Then we need to have the conviction that God will repay the one who gives this gift. In His repayment, God will fill every need of the giver, fully supplying that one and satisfying him. Paul told the Philippians that God would fill every need of theirs according to His riches in glory in Christ Jesus. Because the Philippians cared for God’ss entone, God would care for their every need. Furthermore, Paul indicates that God supplies our need according to His riches, not according to our needs. His riches exceed our needs. The phrase in glory in verse 19 requires careful consideration. This phrase modifies fill; it does not modify His riches. Glory is the expression of God; it is God expressed in splendor. God’sr i ch supply to the believers, who are His children, expresses God and bears the glory of God. The apostle assured the Philippians that God would abundantly supply all their needs so as to bring them into His glory

10这里保罗不是说，神的丰富是荣耀的丰富。他乃是见证神对供给者的报答是在荣耀中。神必在荣耀中，使腓立比人一切所需用的都充足。祂这样作，要表明祂荣耀的荣美，并将供给者带进这荣耀中。在这里，让我从自己的经历分享神如何在荣耀中，照著祂的丰富，应付我们的需要。一九三七年一月，我接到倪弟兄的电报，要我立刻到上海去参加非常重要的同工特会。那次特会以后，我回到华北的家以前，访问了好些城市。然而，我随身带的钱很少，不彀支付我旅行的费用。不仅如此，因为要我赴上海的电文紧急，我必须将妻子和儿女留在家里。一面，我上火车时随身带的钱很少。另一面，我妻子在家里的钱也很少，却要照顾家庭的需用。然而，我们都信靠主。我离家不久以后，我妻子的钱就用完了。她学了功课，不将需要告诉别人，就叫大儿子来，一同为著需用祷告。那天晚上，一位年长姊妹来看我妻子，告诉她主在她里面感动，要送一笔钱给我妻子。这位年长姊妹不知道我离家，并且我的家有需要。那位姊妹离开时，我的妻子在主面前哭了。这是她那面的经历。

10Here Paul is not saying that God’s riches are the riches of glory. Rather, he is testifying that God’s repayment to the giver is in glory. In glory God will fill every need of the Philippians. In doing so, He will show forth the splendor of His glory and bring the givers into this glory. At this point let me share from my experience how God meets our needs in glory according to His riches. In January 1937 I received a cable from Brother Nee to come immediately to Shanghai to a very important conference of co-workers. After that conference, I visited a number of cities before returning home in the north of China. However, I had very little money with me to cover my travel expenses. Moreover, because the message to come to Shanghai was urgent, I had to leave my wife and children at home. On the one hand, I had very little money to take with me on the train. On the other hand, my wife had very little at home to take care of the needs of the family. However, we both trusted in the Lord. Not long after I left home, my wife’s supply of money was exhausted. Having learned the lesson not to tell others of the need, she called the oldest child and prayed together with her concerning the need. Later that day, in the evening, an elderly sister came to visit my wife, telling her that the Lord had stirred within her to give a certain amount of money to my wife. This elderly sister did not know that I was away from home and that my family was in need. When that sister departed, my wife wept before the Lord. This was the experience on her side

11现在让我分享我这面的经历。上海那次特会以后，我到南京去，在一些聚会里尽职。忽然消息传来，一位同工的妻子病重，他需要立刻回家照顾她。我听见消息以后，里面有感觉，要给这位弟兄一笔钱。我犹豫不决，因为知道自己需要这笔钱买火车票。我若将这笔钱给这位弟兄，我就不知道如何才能买车票。但我不能与主争辩。我知道我无法有平安，除非我顺从祂，将那笔钱给弟兄。主给我感觉，不要信靠我所有的那笔钱，只要信靠祂。我告诉主我信靠祂，就前去把钱给了弟兄。结果，一面，我的负担卸下，但另一面，我忧虑如何买火车票。那天晚上散会后，我接到一个人的奉献款。那奉献款是我给弟兄钱数的好几倍。我打开信封，看到那笔款，非常惊讶。当然，我的忧虑消失，顶替的是羞愧的感觉。我觉得很羞愧，甚至觉得很难向主感谢。我给弟兄的，主偿还我好几倍；祂是在荣耀中，照著祂的丰富而行。不错，起初我的确觉得羞愧，但主所作的至终将我带进祂的荣耀里，并且加强了我。主实在照著祂的丰富，并在荣耀中，报答那些将款项存入属天账户的人。腓立比四章十九节指明，主的报答也是『在基督耶稣里』。『在基督耶稣里』这辞也是形容『使…你们充足』。基督是包罗万有的一位，祂是根基、元素、范围和管道；神在祂里面，且藉著祂，在荣耀中照著神的丰富，照顾祂的子民。

11Let me now share the experience on my side. After that conference in Shanghai, I went to Nanking, where I was ministering in some meetings. Suddenly the news came that the wife of a particular co-worker was seriously ill and that he needed to return home immediately to care for her. After I heard the news, something within told me to give this brother a certain amount of money. I hesitated, realizing that I needed this money for a train ticket. I wondered how I would be able to buy the ticket if I gave this money to the brother. But I could not argue with the Lord. I knew that I could not have peace unless I obeyed Him and gave that money to the brother. The Lord impressed me not to trust in the amount of money I had, but to trust only in Him. Telling the Lord that I trusted Him, I proceeded to give the money to the brother. As a result, on the one hand, my burden was gone, but, on the other hand, I became anxious concerning how I would purchase the train ticket. Later that day, in the evening after the meeting, I received a gift from someone. That gift was several times the amount I had given to the brother. When I opened the envelope and saw the amount of the gift, I was greatly surprised. Of course, my anxiety disappeared, but in its place was a feeling of shame. I felt so ashamed that I found it difficult even to give thanks to the Lord. In repaying me several times what I had given to the brother, the Lord acted in glory according to His riches. Yes, I did feel shame at first, but what the Lord did eventually brought me into His glory and strengthened me. Truly the Lord’s repayment of those who make deposits into the heavenly account is always according to His riches and in glory. Philippians 4:19 indicates that the Lord’s repayment is also “in Christ Jesus.” The phrase in Christ Jesus also modifies fill. Christ is the all-inclusive One as the base, the element, the sphere, and the channel in which and by which God cares for His people according to His riches and in glory.

12我们曾一再指出，腓立比书是关于经历基督的书。这里所写的，必定与经历基督有关。我们若不将这原则应用在授受的事上，就不会完全领会保罗在四章十节，十四至二十节所说关于授受的事。在这些经文里，保罗说到发生、交通、给神的祭物、馨香之气，以及神在荣耀中，照著祂的丰富，在基督耶稣里供应一切所需用的。这些说法和辞句都指明，甚至财物的授受，也与经历基督有密切的关系。在我们这面，这与生命有关；在神那面，这与祂的荣耀有关。我们以生命的方式，在生命的交通里授受。我们这样作，就会在生命里开花，这是生命繁茂的标记，也是基督身体里正常生命循环的标记。这在生命交通里的授受，结果就是神的荣耀。今天在大多数基督徒中间，没有这样开花、交通、祭物、和荣耀的迹象。但保罗写到财物的授受时，用开花、交通、馨香之气、给神的祭物、在荣耀中、并照著祂的丰富这样的辞句。这一切都指向经历基督。毫无疑问，当那些腓立比的圣徒给保罗物质的餽送时，他们是在生命里并同著基督作这事的。因此，保罗接到他们的餽送，就享受生命的供应和安慰。于是保罗写这封书信，回覆腓立比人。保罗给腓立比人的书信，不但供应生命给他们，也供应了历世纪无数的信徒。如果当时我们在腓立比接到这封书信，可能会读牠百次以上。信徒在供给使徒上，有分于生命的供应。保罗接到他们餽送时的回答，对腓立比的信徒，并对读这段话的众圣徒，也都是生命的供应。藉此我们看见，甚至物质餽送的授受，也能成为对基督丰富的经历，结果使神得著荣耀。神这样眷临供给的人和接受的人，为要彰显祂的荣美、祂的荣耀。因此，在授受之事上的交通，不但供应生命给一切有关的人，也将各方都带进神的荣耀中。

12Again and again we have pointed out that the book of Philippians is a book on the experience of Christ. Whatever is written here must be related to the experience of Christ. If we do not apply this principle to the matter of giving and receiving, we shall not have a full understanding of what Paul says concerning giving and receiving in 4:10, 14-20. In these verses Paul speaks of blossoming, fellowship, a sacrifice to God, a sweet odor, and God supplying every need according to His riches in glory in Christ Jesus. All these terms and expressions indicate that even the giving and receiving of material things is intimately related to the experience of Christ. On our side, it is related to life; on God’ss i de, it is related to His glory. We give and receive in the way of life, in the fellowship of life. When we do this, there will be the blossoming in life, the sign that life is flourishing, that there is a normal circulation of life in the Body of Christ. The issue of this giving and receiving in the fellowship of life is the glory of God. Among most Christians today, there is not race of such blossoming, fellowship, sacrifice, and glory. But in Paul’s writing concerning the giving and receiving of material things, he uses such expressions as blossom, fellowship, sweet odor, sacrifice to God, according to His riches, and in glory. All this points to the experience of Christ. No doubt, when those saints in Philippi sent material gifts to Paul, they did so in life and with Christ. Thus, when Paul received their gifts, he enjoyed the ministry of life and comfort. Paul responded to the Philippians by writing them this Epistle. Paul’s Epistle to the Philippians ministered life not only to them, but to countless believers throughout the centuries. If we had been in Philippi receiving this Epistle, we might have read it more than a hundred times. In giving to the apostle, the believers participated in the ministry of life. Paul’s answer upon receiving their gift was also a ministry of life, both to the believers in Philippi and to all the saints who read this portion of the Word. By this we see that even the giving and receiving of material gifts can become a rich experience of Christ which issues in the glorification of God. God comes in to visit both the ones who give and the one who receives in such a way as to express His splendor, His glory. Thus, the fellowship in the matters of giving and receiving not only ministers life to all concerned, but also brings all parties into the glory of God.

13腓立比四章十九至二十节是以美妙的方式，以主观、亲密、并荣耀的方式写的。在十九节保罗告诉圣徒，他的『神必…使你们一切所需用的都充足』。他们供给保罗的，实际上是由神接受。因此，欠他们债的不是保罗，乃是神。所以，神有义务偿还信徒。神与保罗同伙。保罗在神属天的事业里与神是一。神的经纶是祂属天的公司，在这公司里神与保罗是同伙。为这缘故，腓立比的信徒供给保罗东西时，欠他们债的是神。保罗知道神会偿还他们。然而我们要领悟，惟有我们在基督里供给人，神才欠我们的债，这是很重要的。我们若不是在基督里给人餽送，神就没有义务偿还我们。但每当我们在基督里供给召会，供给需要的圣徒，或供给主在祂恢复里的工作时，神就欠我们的债。祂欠债的原因是，我们在基督里供给召会、圣徒、或主的工作，实际上就是给神自己和祂的事业，给祂的经纶。因为保罗与神是一，并能说祂是『我的神』，所以他能告诉信徒，神必照著祂的丰富，使他们一切所需用的都充足。保罗无以偿还圣徒。然而，神会偿还他们，不是照著他们所给祂的，乃是照著祂的丰富。不但如此，神甚至可能偿还他们百倍。

13Philippians 4:19 and 20 are composed in a wonderful way, in a way that is subjective, intimate, and glorious. In verse 19 Paul tells the saints that his “God shall fill every need of yours.” What they gave to Paul was actually received by God. Thus, it was not Paul who was in debt to them, but God. Hence, God was obligated to pay back the believers. God and Paul were in partnership. Paul was one with God in God’she aven ly enterprise. God’secon o my is His heavenly corporation. In this corporation God and Paul were partners. For this reason, when the Philippian believers gave something to Paul, it was God who became indebted to them. Paul knew that God would repay them. It is important for us to realize, however, that it is only when we give in Christ that God becomes indebted to us. If we do not present our gifts in Christ, God will not be obligated to repay us. But whenever in Christ we give something to the church, to the needy saints, or to the Lord’s work in His recovery, God becomes indebted to us. The reason for His indebtedness is that by giving something in Christ to the church, the saints, or the work, we are actually giving to God Himself and to His concern, to His economy. Because Paul was one with God and could speak of Him as “my God,” he could tell the believers that God would fill every need of theirs according to His riches. Paul did not have anything with which to repay the saints. However, God would repay them, not according to what they gave Him, but according to His riches. Furthermore, He might even repay them a hundredfold.

14我们曾指出，神也必在荣耀中，并在基督耶稣里，使我们的需用充足。荣耀是神在祂的荣美里彰显出来，将我们带进对祂彰显的享受。神在荣耀中报答我们，就将我们带进祂的荣美里。我非常鼓励你们这样经历基督。每个活基督并显大祂的人，都该经历为著神的权益把东西给神，也得著神照著祂的丰富并在荣耀中的报答，被带进对祂在荣美之荣耀彰显的享受。十九节的『使…充足』由三个短句形容：第一，『在荣耀中』；第二，『照著祂的丰富』；第三，『在基督耶稣里』。基督这包罗万有的一位，是神报答的元素、范围、管道和气氛。

14As we have pointed out, God will also fill our needs in glory and in Christ Jesus. Glory is God expressed in His splendor to bring us into the enjoyment of His expression. When God repays us in glory, He brings us into His splendor. I strongly encourage you to experience Christ in this way. Everyone who lives Christ and magnifies Him should have the experience of giving something to God for His interests and of being repaid by Him according to His riches and in glory, being brought into the enjoyment of His glorious expression in His splendor. In verse 19 the word fill is modified by three phrases: first, according to His riches; second, in glory; and third, in Christ Jesus. As the all-inclusive One, Christ is the element, realm, channel, and atmosphere of God’s repayment

15腓立比四章所描述授受的事，不是天然的慷慨，不是由于甘愿牺牲而捐赠东西。不，这里所描述的是对基督真实的经历。我们若照著保罗的话供给人，就不是在自己里面，乃是在基督里面供给人。我们的餽送在基督里并藉著基督给出去的时候，就成为开花的生命之事。不但如此，这会成为馨香之气，神所喜悦的祭物，并且会使神的荣耀向我们显明。这就是在为著主的权益供给财物的事上经历基督。

15The matter of giving and receiving in the way described in Philippians 4 is not a matter of natural generosity, of donating something out of a willingness to sacrifice. No, what is described here is an actual experience of Christ. If we give according to Paul’sword, we give not in ourselves, but in Christ. When our gift is presented in Christ and through Christ, it becomes something of life that blossoms. Furthermore, it becomes a sweet odor, a sacrifice well-pleasing to God. This will cause God’s glory to be manifested to us. This is the experience of Christ in giving material things for the Lord’sin te rest.

伍愿荣耀归与我们的神与父，直到永永远远

V. GLORY TO OUR GOD AND FATHER

FOREVER AND EVER

16保罗对腓立比书这段的结语是：『愿荣耀归与我们的神与父，直到永永远远。阿们。』（20。）请注意在这节里，保罗说到『我们的神与父』。这指明神不只是使徒的神，也是信徒的神。保罗若没有插入所有格代名词『我们的』，也没有甚么错。然而，用这代名词很有意义，因这指明神是我们的神。

16Paul concludes this portion of Philippians with the words, “Now to our God and Father be the glory forever and ever. Amen” (v. 20). Notice that in this verse Paul speaks of “our God and Father.” This indicates that God is not only the apostle’s God, but also the believers’ God. If Paul had not inserted the possessive pronoun our, there would not have been anything wrong. The use of this pronoun, however, is significant, for it indicates that God is our God

17愿荣耀归与我们的神与父，直到永永远远。我们曾指明，荣耀乃是神在祂的荣美和优越里彰显出来，给我们珍赏。愿荣耀归与神，就是愿神这样得著彰显。神在祂荣美里的彰显，可用康乃馨开花来说明。康乃馨开花的时候，就得著荣耀；开花使康乃馨一切的荣耀显出来。因此，康乃馨的开花就是牠的得荣。同样，我们为著神的权益，在基督里向神而有的供给，带来神的荣耀，不仅叫我们有享受，也叫神得荣耀。所以，神得著荣耀，我们得著享受。我们享受神的得荣。我们若从来没有在为著神的权益供给财物的事上，享受基督并经历祂，就无法这样珍赏神彰显的荣美或优越。二十节说到神在荣美里得著彰显。我们为著神的权益在基督里供给财物，就供应生命给身体，并带进神的荣耀。神的荣耀得著显明，我们就珍赏祂的荣美和优越。这珍赏是享受也是经历。没有这样的经历，我们就无法有这样的珍赏。神在祂的荣美和优越里得著彰显，就叫我们珍赏，并使我们满足。在腓立比信徒的一面，这带进丰满的供应；在罗马保罗的一面，这带进完全的满足。所以，信徒在使徒需用上的交通，结果乃是生命和荣耀。生命供应给人，神也得著荣耀。

17To our God and Father is the glory forever and ever. As we have indicated, glory is God expressed in His splendor and excellency for our appreciation. For glory to be to God means that God is expressed and praised in this way. The expression of God in His splendor may be illustrated by the blossoming of a carnation flower. When a carnation blossoms, it is glorified; the blossom brings out all the glory of the carnation flower. Thus, its blossoming is its glorification. In like manner, when we give something in Christ to God for God’sin te rest, this brings in God’s glory, not only for our enjoyment, but also for God’s glorification. Therefore, God is glorified, and we gain enjoyment. We enjoy the glorification of God. If we have never enjoyed Christ and experienced Him in giving material things for God’sin te rest, we shall not be able to appreciate the splendor or the excellency of God’sex press i on in this way. According to verse 20, God is expressed in splendor and then praised by the believers. When we give material things in Christ for God’s interest, life is ministered to the Body, and God’s glory is brought in. As God’s glory is manifested, we appreciate His splendor and excellency. This appreciation is both an enjoyment and an experience. Without such an experience we cannot have this kind of appreciation. God is expressed in His splendor and excellency for our appreciation and satisfaction. On the part of the believers in Philippi, this brought in the full supply; on the part of Paul in Rome, it brought in full satisfaction. There fore, the result of the believers’ fellowship in the apostle’s need is life and glory. Life is supplied to man, and God is glorified.

藉著那灵活基督

TO LIVE CHRIST BY THE SPIRIT

18读经：腓立比书1:19-21，约翰福音14:17-63，哥林多后书3:6b,17a，加拉

18Scripture Reading: Phil. 1:19-21; John 14:17-20; 6:57, 63; 2 Cor. 3:6b, 17a; Gal. 5:25; 1 Thes. 5:17-19 20; 6:57,

19太书5:25，帖撒罗尼迦前书5:17-19。

20在我作基督徒的早年，没有人告诉我作基督徒的目标是甚么。当然我受教导，我们得救为要上天堂。我所得著的印象是，作基督徒的目的不过是要上天堂。我们认为天堂是神为所有相信基督之人所定的定命。然而，至终我看见作基督徒的目标是活基督。不但如此，神在祂的经纶里为我们所定的定命也是要我们活基督。基督是我们的道路、我们的目标、我们的定命、和我们的目的地。

20During my early years as a Christian, no one told me what was the goal of being a Christian. Of course I was taught that we were saved in order to go to heaven. The impression I received was that the purpose of being a Christian was simply to go to heaven. Heaven supposedly is the destiny ordained by God for all who believe in Christ. However, I eventually came to see that the goal of being a Christian is to live Christ. Furthermore, the destiny God has ordained for us in His economy also is that we might live Christ. Christ is our way, our goal, our destiny, and our destination

活基督

LIVE CHRIST

210我不信甚至到晚近一九七○年，基督徒就已熟悉『活基督』这辞。那时甚至在主的恢复里，在我们中间这辞也不为人所知。我们听过为基督而活、活出基督、以及凭基督而活，但没有听过活基督。这是新辞。凭基督而活、为基督而活，以及活出基督，多少都与单单活基督不同。我们可以藉著读约翰福音而得著帮助，认识活基督是甚么意思。这卷福音书启示，基督，话，就是神。（一1。）有一天，话成了肉体；（14；）就是神成为肉体。施浸者约翰指著那成了肉体的话宣告说，『看哪，神的羔羊，除去世人之罪的！』（29。）约翰三章说到重生。这里我们看见，我们必须在我们的灵里藉著那灵从神而生。

21I do not believe that even as recently as 1 9 7 Christians were familiar with the term “live Christ.” This expression was not known even among us in the Lord’s recovery. We had heard of living for Christ, living out Christ, and living by Christ, but not of living Christ. This is a new term. To live by Christ and for Christ and to live Christ out are all somewhat different from simply living Christ. We can be helped to know what it means to live Christ by reading the Gospel of John. This Gospel reveals that Christ, the Word, is God (1:1). One day, the Word became flesh (1:14); that is, God was incarnated. Referring to the Word made flesh, John the Baptist declared, “Behold, the Lamb of God who takes away the sin of the world” (1:29). The third chapter of the Gospel of John speaks of regeneration. Here we see that we must be born of God through the Spirit in our spirit.

22在约翰十四章主耶稣说，『人看见了我，就是看见了父。』（9。）主接著又说，『我在父里面，父在我里面。』（11。）主耶稣与父是一，看见祂就是看见父。在这章里主耶稣也说到实际的灵，祂告诉门徒，实际的灵与他们同住，且要在他们里面。（17。）主耶稣指明，当实际的灵来了，祂自己也就要来。十九节说，『因为我活著，你们也要活著。』二十节继续说，『到那日，你们就知道我在我父里面，你们在我里面，我也在你们里面。』这里说到我们与基督同活。我们在基督里面，基督也在我们里面。这就是说，我们与祂同活。祂活，我们也活。我们在祂里面、凭著祂、也同著祂而活，我们甚至活祂。

22In John 14 the Lord Jesus said, “He who has seen Me has seen the Father” (v. 9). The Lord also went on to say, “I am in the Father and the Father is in Me” (v. 11). The Lord Jesus was one with the Father. To see Him was to see the Father. In this chapter the Lord Jesus also spoke of the Spirit of reality, telling the disciples that the Spirit of reality abode with them and would be in them (v. 17). The Lord Jesus indicated that when the Spirit of reality came, He Himself would come also. Verse 19 says, “Because I live, you shall live also.” Verse 20 continues, “In that day you shall know that I am in My Father, and you in Me, and I in you.” Here we have our living together with Christ. We are in Christ, and Christ is in us. This means that we and He live together. He lives, and we live also. We live in Him, by Him, and with Him, and we even live Him.

23在约翰十五章，主用了葡萄树与枝子的例证，令人印象非常深刻。祂说，『我是葡萄树，你们是枝子。』（5。）枝子就是葡萄树的生活。

23In John 15 the Lord gives the very impressive illustration of the vine and the branches. He says, “I am the vine, you are the branches” (v. 5). The branches are the very living of the vine

接受圣气

RECEIVING THE HOLY BREATH

24主耶稣进入复活以后，来到祂的门徒那里。照著约翰二十章二十二节，祂『向他们吹入一口气，说，你们受圣灵』。灵的希腊文pneuma，纽玛，意思也是气。这指明主耶稣吩咐门徒受圣气。约翰福音开始于话，接著说到羔羊和葡萄树。最终，在约翰二十章二十二节我们看见，那是话、神、羔羊、和葡萄树的一位，也是给我们接受的圣气。一面，祂呼出；另一面，门徒吸入。在二十章二十二节主耶稣吩咐门徒受圣气，圣灵。我们不该分析这气，只要藉著把气吸入我们里面而接受这气。不幸的是，今天许多基督徒只知道推理并思考；他们没有吸入圣气的经历。宣信（A.B.Simpson）是一个认识吸入基督之经历的人。他有一首诗歌第一行就说，『主，求你向我吹圣灵，教我如何吸入你。』（诗歌二一○首。）约翰福音里有神圣过程的记载。那是神的话成了肉体。至终，祂经过了钉十字架与复活，成了圣气给我们吸入。

24After the Lord Jesus entered into resurrection, He came to His disciples. According to John 20:22, “He breathed on them and said to them, Receive the Holy Spirit.” The Greek word for “Spirit,” pneuma, also means “breath.” This indicates that the Lord Jesus was telling the disciples to receive the holy breath. The Gospel of John begins with the Word and goes on to speak of the Lamb and the vine. Finally, in John 20:22 we see that the very One who is the Word, God, the Lamb, and the vine is also the breath for us to receive. On the one hand, He breathed out; on the other hand, the disciples breathed in. In 20:22 the Lord Jesus told the disciples to receive the holy breath, the Holy Spirit. We should not analyze the breath, but receive it by breathing it into us. Unfortunately, many of today’s Christians know only to reason and consider; they do not have any experience of breathing the holy breath. A. B. Simpson was one who knew the experience of breathing in of Christ. The opening lines of one of his hymns read: “O Lord, breathe Thy Spirit on me, Teach me how to breathe Thee in” (Hymns, #255). In the Gospel of John we have a record of the divine process. The Word, who was God, became flesh. Eventually, having passed through crucifixion and resurrection, He became the holy breath for us to breathe in

25我们若看见这过程的各个步骤，就会对约翰福音有正确、透彻的领会。照著约翰一章一节和十四节，那太初与神同在，并且就是神的话成了肉体。在二十九节我们看见，这成了肉体的话，就是神的羔羊。一面，祂是羔羊为要完成救赎；另一面，祂是树为要分赐生命。所以，我们可以说祂是羔羊树。照著约翰十五章，葡萄树的枝子就是葡萄树的生活。最终，羔羊树成为圣气。阿利路亚！在我们的经历中，我们有基督作为话、羔羊、树和气。话是为著彰显，羔羊是为著救赎，树是为著分赐生命，气是为著我们的生活。

25If we see the steps of this process, we shall have a proper and thorough understanding of the Gospel of John. According to John 1:1 and 14, the Word, who was in the beginning with God and who is God, became flesh. In verse 29 we see that this Word become flesh is the Lamb of God. On the one hand, He is the Lamb for accomplishing redemption; on the other hand, He is the tree for imparting life. Therefore, we may speak of Him as the Lamb - tree. According to John 15, the branches of the vine are the living of the vine. Ultimately, the Lamb-tree becomes the holy breath. Hallelujah! In our experience we have Christ as the Word, the Lamb, the tree, and the breath. The Word is for expression, the Lamb is for redemption, the tree is for the impartation of life, and the breath is for our living.

26我们不呼吸就无法生存。中国人不说某人死了，却说他断气了。毫无疑问，断气就是死；继续呼吸就是活著。无论我们从多少学校毕业，我们绝不能从呼吸毕业。没有人能说自己因为学识渊博或成熟了，就不再需要呼吸。反之，人越年老，可能越关切他的呼吸。何等奇妙，为著我们属灵的生命，我们有圣气使我们活著！

26We cannot live without breathing. Instead of saying that a certain person has died, the Chinese say that he has stopped breathing. No doubt, to stop breathing is to die. However, to keep on breathing is to live. No matter how many schools we may graduate from, we can never graduate from breathing. No one can say that because he has become so knowledgeable or mature, it is no longer necessary for him to breathe. Rather, the older a person becomes, the more concerned he may be about his breathing. How marvelous that for our spiritual life we have the holy breath for our living

互相内在的生活

A LIFE OF COINHERENCE

27约翰福音启示，我们这些相信基督的人，需要活基督。约翰六章五十七节说，『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。』主耶稣怎样因父活著，我们也该因祂活著。我们曾指出，主耶稣指著祂复活的日子说，『到那日，你们就知道我在我父里面，你们在我里面，我也在你们里面。』（约十四20。）祂又说，因为祂活著，我们也要活著。（19。）照著约翰十四章十九至二十节，我们是以互相内在的方式活在基督里面。祂活在父里面，我们活在祂里面，祂也活在我们里面。我们不但与基督同时并存，我们更是与祂互相内在。这就是说，祂活在我们里面，我们也活在祂里面。这种互相内在的生活是何等美妙！

27The Gospel of John reveals that, as those who believe in Christ, we need to live Christ. John 6:57 says, “ As the living Father sent Me, and I live because of the Father, so he who eats Me shall also live because of Me.” Just as the Lord Jesus lived because of the Father, we should live because of Him. As we have pointed out, the Lord Jesus, referring to the day of His resurrection, said, “In that day you shall know that I am in My Father, and you in Me, and I in you” (John 14:20). He also said that because He lives, we shall live also (v. 19). According to John 14:19 and 20, we live in Christ in the way of coinherence. He lives in the Father, we live in Him, and He lives in us. We not only coexist with Christ—we coinhere with Him. This means that He lives in us and we live in Him. How wonderful is this life of coinherence

28我们与基督有互相内在的生活，因为祂不但是话、羔羊和树，祂更是那气，那灵。祂若只是话、羔羊和树，我们就无法活在祂里面，祂也无法活在我们里面。赞美祂，今天祂不仅仅是话、羔羊和树，也是纽玛，那气，那灵！

28We have a life of coinherence with Christ because He is not only the Word, the Lamb, and the tree, but also the breath, the Spirit. If He were only the Word, the Lamb, and the tree, we could not live in Him, and He could not live in us. Praise Him that today He is not merely the Word, the Lamb, and the tree, but also the pneuma,the breath, the Spirit

不住的祷告

PRAYING WITHOUT CEASING

29在帖前五章十七节保罗嘱咐我们要不住的祷告。不住的祷告是甚么意思？我们每天也许吃好几餐，一天中也多次喝水，但没有人能不住的吃喝。然而，我们确实不住的呼吸。保罗嘱咐我们不住的祷告，含示不住的祷告就像呼吸。但我们的祷告如何能成为我们属灵的呼吸？我们如何能将祷告转为呼吸？这样作的路就是呼求主的名。我们需要不断呼求主耶稣。这就是不住的呼吸，不住的祷告的路。因为我们不习惯这样作，所以我们需要一直实行呼求主的名。活著就是呼吸。就属灵一面而言，呼吸就是呼求主名并祷告。藉著呼求主耶稣的名，我们就吸入那灵。

29In 1 Thessalonians 5:17 Paul charges us to pray without ceasing. What does it mean to pray unceasingly? Although we may eat several meals a day and although we may drink many times during the day, no one can eat and drink without ceasing. But we certainly breathe unceasingly. Paul’s command to pray without ceasing implies that unceasing prayer is like breathing. But how can our prayer become our spiritual breathing? How can we turn prayer into breathing? The way to do this is to call on the name of the Lord. We need to call on the Lord Jesus continually. This is the way to breathe, to pray without ceasing. Because we are not accustomed to this, we need to practice calling on the Lord’s name all the time. To live is to breathe. Spiritually speaking, to breathe is to call on the Lord’s name and to pray. By calling on the name of the Lord Jesus, we breathe the Spirit.

30保罗嘱咐我们要不住的祷告，并且凡事谢恩，然后他就告诉我们，不要销灭那灵。（帖前五19。）这指明我们若没有不住的祷告并凡事谢恩，就是在销灭那灵。停止祷告就是停止呼吸。因此，销灭那灵就是停止呼吸。在帖前五章十九节，保罗是说到那灵，不是说到神的灵或圣灵。我们看过，照著新约，那灵就是三一神经过过程，成为赐生命的灵。我们若不呼求主的名，就会销灭那灵。

30After Paul charges us to pray without ceasing and to give thanks in everything, he tells us not to quench the Spirit (1 Thes. 5:19). This indicates that if we do not pray and give thanks, we quench the Spirit. To stop praying is to stop breathing. Thus, to quench the Spirit is to cease from breathing. In 1 Thessalonians 5:19 Paul speaks of the Spirit, not of the Spirit of God nor of the Holy Spirit. We have seen that, according to the New Testament, the Spirit is the Triune God processed to become the life-giving Spirit. If we do not call on the Lord’s name, we shall quench the Spirit

呼吸以活基督

BREATHING TO LIVE CHRIST

31在肉身上我们怎样必须呼吸以生存，在属灵上我们也必须呼吸以活基督。属灵呼吸的路就是呼求主的名。我从经历学会，活基督的路就是不断的呼求祂。仅仅每天早晨、下午、晚上祷告好几次并不彀。我们若只在这些时候祷告，却没有不断的呼求主，就会销灭那灵。我们从早到晚，无论在那里，无论作甚么，都需要呼求主。无论我们作甚么，我们都该呼求主耶稣。我能见证，甚至我为主说话时，我也呼求祂，在我里面深处呼吸于祂。在每种处境中，甚至你即将发脾气时，你要呼求主的名。藉著呼求主，你就活基督。然而，你若定意不发脾气，你还是会失败。你的脾气会更坏。不要努力控制脾气，要转向主，并呼求祂。你要说，『主耶稣，我爱你。主，我要发脾气了。在这事上你要与我是一。』你若这样作，就会得救脱离你的脾气，你也就会活基督。藉著呼求主的名而不住的祷告，就是活祂。藉著呼求主，我们自动以祂为我们的生命，并且自然而然的活祂。我们若祷告，就不会凭自己，离开基督作事。反之，藉著不住的祷告，我们就会活基督。

31Just as we must breathe in order to live physically, we must breathe spiritually in order to live Christ. The way to breathe spiritually is to call on the name of the Lord. From my experience I have learned that the way to live Christ is to call on Him continually. It is not sufficient simply to pray several times during the day, in the morning, in the afternoon, and at night. If we pray at these times but do not call on the Lord continually, we shall quench the Spirit. All day long, no matter where we are or what we are doing, we need to call on the Lord. Whatever we are doing, we should call on the Lord Jesus. I can testify that even when I speak for the Lord I call on Him and breathe of Him deep within. Call on the Lord’s name in every situation, even when you are about to lose your temper. By calling on the Lord, you will live Christ. However, if you make up your mind not to lose your temper, you will be defeated. Your temper will be worse. Instead of trying to control your temper, turn to the Lord and call on Him. Say, “Lo rd Jesus, I love You. Lord, I am going to lose my temper. Be one with me in this.” If you do this, you will be saved from your temper, and you will live Christ. To pray without ceasing by calling on the Lord’s name is to live Him. By calling on the Lord, we automatically take Him as our life and spontaneously live Him. If we pray, we shall not do things by ourselves, apart from Christ. Instead, by praying without ceasing, we shall live Christ.

32基督不但是我们的生命，也是我们的气息。你曾领悟基督是你的气息么？你若一直呼吸祂，你就会活祂。我摸索多年以后发现，活基督的路就是呼吸祂，而呼吸祂的路就是不住的呼求祂。在提前六章十二节保罗说，『持定永远的生命；你已蒙召进入这永远的生命。』我们已蒙召进入永远的生命。现今我们必须藉著终日呼求主，持定这生命。藉著呼求祂，我们就呼吸祂。圣经启示，今天我们的神是非常美妙的。祂照著祂的计画创造宇宙和万有。有一天，基督，就是这位神，成为肉体，由童女所生。祂活在地上三十三年半以后，被钉在十字架上，藉著除去我们的罪而救赎我们。在十字架上，主耶稣也废除了祂的仇敌魔鬼。然后祂被埋在坟墓里，并到阴间去。祂游历死的范围以后，就在复活里出来。照著行传二章二十四节，阴间运用其权势要拘禁祂，却徒劳无功。祂这复活的生命，不能被死拘禁。祂进入复活，祂物质的身体就变化形像成为荣耀属灵的身体。在复活里的基督仍有身体，这乃是事实。然而，圣经也启示，在复活里，祂成了赐生命的灵：『末后的亚当成了赐生命的灵。』（林前十五45。）这灵现今是我们的气息。

32Christ is not only our life, but also our breath. Have you ever realized that Christ is your breath? If you breathe Him all the time, you will live Him. After years of groping, I have discovered that the way to live Christ is to breathe Him, and the way to breathe Him is to call on Him without ceasing. In 1 Timothy 6:12 Paul says, “Lay hold on the eternal life to which you were called.” We have been called to eternal life. Now we must lay hold on this life by calling on the Lord all day long. By calling on Him, we breathe Him. The Bible reveals that our God today is very wonderful. He created the universe and all things in it according to His plan. One day Christ, who is the very God, was incarnated, born of a virgin. After living on earth for thirty-three and a half years, He was crucified on the cross to redeem us by taking away our sins. On the cross, the Lord Jesus also destroyed His enemy, the Devil. Then He was buried in the tomb and went into Hades. After touring the region of death, He came forth in resurrection. According to Acts 2:24, Hades exercised its power to hold Him, but to no avail. As the very resurrection life, He could not beheld by death. When He entered into resurrection, His physical body was transformed into a glorious spiritual body. It is a fact that Christ in resurrection still has a body. Nevertheless, the Bible also reveals that in resurrection He became the life-giving Spirit: “The last Adam became a life-giving Spirit” (1 Cor. 15:45). This Spirit is now our breath

33林后三章六节说，『那字句杀死人，那灵却叫人活。』照著达秘（Darby）的新译本，七至十六节是插进的话。这指明达秘认为十七节直接接续六节。十七节宣告：『主就是那灵。』主就是那叫人活的灵，这灵乃是我们的气息。一面，主在天上的宝座上。我们敬拜祂，尊崇祂，并赞美祂是我们升天并登宝座的主。另一面，祂在地上与我们同在。每当人相信祂的时候，祂就进入那人里面，并且印涂他。这印实际上就是主自己。这就是说，我们呼求主并相信祂的时候，祂就联于我们，并使我们联于祂。从那时起，祂与我们就是一。『与主联合的，便是与主成为一灵。』（林前六17。）

33Second Corinthians 3:6 says, “The letter killeth, but the Spirit giveth life.” According to Darby’s New Translation, verses 7 through 16 are in parentheses. This indicates that Darby regards verse 17 as the direct continuation of verse 6. Verse 17 declares, “Now the Lord is the Spirit.” The Lord is the Spirit who gives life, and this Spirit is our breath. On the one hand, the Lord is on the throne in heaven. We worship Him, adore Him, and praise Him as our ascended and enthroned Lord. On the other hand, He is with us on earth. Whenever a person believes in Him, He comes into that one and seals him. This seal is actually the Lord Himself. This means that when we call on the Lord and believe in Him, He attaches Himself to us and causes us to be attached to Him. From that time onward, He and we are one. “He that is joined unto the Lord is one spirit” (1 Cor. 6:17).

藉著呼求主的名

RECEIVING THE SPIRIT

接受那灵

By calling on the name of the Lord

34由于缺少认识，有些基督徒作出古怪的事来，为要经历那灵。有些人教导说，我们要接受那灵，就该跳、哭、抖、甚或摇椅子（如台湾一班基督徒所实行的）。要接受赐生命的灵，不需要作这样的事。我们只需要运用我们的灵，并呼求主耶稣的名。我们也可以藉著祷读主的话，有分于对那灵的享受。我再说，无论你作甚么，都要呼求主耶稣的名。你若不住的呼求，就不会销灭那灵。我能从自己的经历见证，我若不呼求主，就无法生活。但我若呼求祂，一切就都是好的。你问人安，问他好么，他常会回答：『哦，我很好。』事实上，人多半不好。惟有那些不住的呼求主耶稣的人，才真能说他们很好。我们在日常生活中常被一些小事情困扰。也许汽车发不动，或者鞋带断了。这样的事能激怒人，并使我们生气。你为发不动的汽车或为断了的鞋带生气时，能诚实的说你很好么？我再说，惟有那些呼求主耶稣之名的人，才是真正的好。不需要故意或特意一直呼求主。我们也许在潜意识里、不知不觉、无意之间呼求祂。这是真正的呼吸。呼吸是无意识的。让我们实行建立呼求主名的习惯，直到我们不知不觉、无意之间仍在呼求。

34Due to their lack of knowledge, some Christians have done strange things in order to experience the Spirit. Some have taught that to receive the Spirit we should jump, cry, quake, or even shake chairs (as practiced by a group of Christians in Taiwan). There is no need to do such things to receive the life-giving Spirit. We simply need to exercise our spirit and call on the name of the Lord Jesus. We may also share in this enjoyment by pray-reading the Word. Again I say, no matter what you are doing, call on the name of the Lord Jesus. If you call without ceasing, you will not quench the Spirit. I can testify from my own experience that if I do not call on the Lord, I cannot live. But if I call on Him, everything is fine. Often when you greet a person and ask him how he is, he will answer, “Oh, I’m fine.” Actually, for the most part, people are not fine. Only those who call on the Lord Jesus without ceasing can truly say that they are fine. Often we are troubled by little things in our daily life. The car may not start, or a shoelace may break. Such things can be aggravating and make us angry. When you are angry over a car that will not start or over a broken shoelace, can you honestly say that you are fine? I repeat, only those who call on the name of the Lord Jesus truly are fine. There is no need always to call on the Lord purposely or deliberately. We may call on Him subconsciously, unconsciously, and unintentionally. This is true breathing. Breathing is unintentional. Let us practice to build up a habit of calling on the Lord’s name until we call unconsciously and unintentionally

应用主并享受祂

APPLYING THE LORD AND ENJOYING HIM

35我们不应当在意系统神学，却要在意对我们活的主有正确并丰富的享受。祂是神、话、羔羊、树、和赐生命的灵，作我们的气息，是如此应时且便利。祂藉著祂的血救赎了我们，现今祂是那灵，住在我们里面。我们住在祂里面，祂也住在我们里面。我们是葡萄树的枝子，在生命上与葡萄树是一，并经历葡萄树内里生命的涌流。今天我们所享受的救恩何等奇妙！三一神经过了过程，成为我们的气息。现今我们藉著呼求主耶稣的名，就将祂吸入。

35We should be those who do not care for systematic theology, but care for the proper and rich enjoyment of our living Lord. He is God, the Word, the Lamb, the tree, and the life-giving Spirit as our breath, so present and available. He has redeemed us through His blood, and now, as the Spirit, He dwells in us. We abide in Him, and He abides in us. As branches of the vine, we are one in life with the vine and experience the inward flowing of the life of the vine. How marvelous is the salvation we enjoy today! The very Triune God has passed through a process to become our breath. Now by calling on the name of the Lord Jesus, we breathe Him in.

36我们藉著呼求祂的名接受祂，就将祂应用到我们自己身上。然后我们会有很深的感觉，我们在享受祂。我无法否认一个事实，每当我呼求主耶稣的时候，里面就有甜美的感觉。哦，祂滋润、复苏、滋养、加强、并光照我！祂是如此可享受，有时候甚至使我喜乐忘形。经过过程的三一神如此伟大，但祂却是如此可享受并可得著的。我鼓励你们呼求主，向祂说，『主耶稣，我爱你。』你们这样享受主的时候，也许由于觉得祂的甜美、可爱、和宝贵而流泪。我们呼求祂，祂就在里面摸著我们。这是藉著呼吸圣气，而对活基督有真正的经历。愿我们众人多而又多的操练自己，接受并享受圣气。

36When we receive Him by calling on His name, we apply Him to ourselves. Then we have a deep sense that we are enjoying Him. I cannot deny the fact that whenever I call on the Lord Jesus, I have a sweet sense within. Oh, He waters, refreshes, nourishes, strengthens, and enlightens me! He is so enjoyable that sometimes I am beside myself with joy. The processed God is so great, yet He is so enjoyable and obtainable. I encourage you to call on the Lord, saying, “Lord Jesus, I love You.” As you enjoy the Lord in this way, you may weep out of a sense of His sweetness, loveliness, and preciousness. When we call on Him, He touches us inwardly. This is the true experience of living Christ by breathing the holy breath. May we all exercise ourselves more and more to receive and enjoy the holy breath.