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腓立比书生命读经 · 第32篇

恩典、救恩、那灵与基督

GRACE, SALVATION, THE SPIRIT, AND CHRIST
1读经：腓立比书1:7b,19-21a。在本篇信息中，我们要来看保罗在腓立比书里所使用四个非常重要的辞：恩典、救恩、那灵与基督。在一章七节保罗告诉腓立比人：『无论我在捆锁之中，或在辩护、证实福音的时候，你们众人都与我同享恩典。』『与我同享恩典』，直译，『是我恩典的同享者』。请注意这里保罗说到『我的恩典』。然后在十九节他接著说，『因为我知道，这事藉著你们的祈求，和耶稣基督之灵全备的供应，终必叫我得救。』在这节里保罗说到得救（救恩）和那灵。然后在二十至二十一节他说，『总叫基督在我身体上，现今也照常显大，因为在我，活著就是基督。』
1Scripture Reading: Phil. 1:7b, 19-21a In this message we shall consider four very important terms used by Paul in Philippians: grace, salvation, the Spirit, and Christ. In 1:7 Paul tells the Philippians, “Both in my bonds and in the defense and confirmation of the gospel you are all partakers of my grace” (lit.). Notice that here Paul speaks of “my grace.” Then in verse 19 he goes on to say, “For I know that for me this shall turn out to salvation through your petition and the bountiful supply of the Spirit of Jesus Christ.” In this verse Paul speaks of salvation and of the Spirit. Then in verses 20 and 21 he says, “Even now Christ shall be magnified in my body...For to me to live is Christ
2在这些经文里，恩典、救恩、那灵与基督，都不是以道理的方式解释的，而是与经历有关。保罗说『我的恩典』，指他经历中的恩典。同样，他告诉我们，这事终必叫他得救，他不是说到仅仅客观的救恩，道理上的救恩，乃是说到经历上的救恩。不但如此，他题到那灵，必是说到他经历中的那灵。当然，他说到显大基督并活祂，也是非常主观的、可经历的。我们在二十至二十一节所看见的，不是客观的基督，乃是保罗生活中主观的基督。
2In these verses grace, salvation, the Spirit, and Christ are not defined in a doctrinal way. Rather, they are related to experience. When Paul says “my grace,” he is referring to grace in his experience. Likewise, when he tells us that for him this will turn out to salvation, he is not speaking of a mere objective salvation, a doctrinal salvation, but of a very experiential salvation. Furthermore, when he mentions the Spirit, he is surely speaking of the Spirit in his experience. Certainly his word about magnifying Christ and living Him is very subjective and experiential. In verses 20 and 21 we do not have an objective Christ, but the subjective Christ in Paul’s living
不同种类的救恩
DIFFERENT KINDS OF SALVATION
3很不幸，许多基督徒在读圣经时习惯将事情视为理所当然的。他们熟悉恩典、救恩、那灵、与基督这样的辞，就以为他们领会这些。然而，若请他们解释这些事，也许就有困难。例如，保罗所说『我的恩典』，是甚么意思？不但如此，保罗所说『叫我得救』，是甚么意思？保罗写这封书信时，已得救多年，甚至成了使徒。那为甚么他指明，他仍需要得救？我们既然已经得救，为甚么仍需要得救？保罗说，他所遭遇的一切，逼迫、监禁、甚至出于私图好争的异议传扬，也终必叫他得救，这是甚么意思？他所谈论的是怎样的得救？
3Unfortunately, many Christians have the habit of taking things for granted in their reading of the Bible. Familiar with such terms as grace, salvation, the Spirit, and Christ, they may assume that they understand them. However, if they are asked to explain these things, they may have difficulty. For example, what does Paul mean by “my grace”? Furthermore, what does Paul mean by “my salvation” (KJV)? When Paul wrote this Epistle, he had been saved for many years and had even become an apostle. Why then does he indicate that he still needs salvation? Since we are already saved, why do we still need to be saved? What did Paul mean by saying that all that was happening to him, persecution, imprisonment, and even the dissenting preaching out of rivalry, would turn out for him to salvation? What kind of salvation is he talking about
4我们若声称救恩不完全，藉此答覆这问题，这种说法根本不准确。反之，我们需要指出，照著圣经，救恩不只一种。神的救恩拯救我们脱离祂的定罪。照著神公义的律法，我们罪人被公义的神所定罪。因此，我们需要救恩。赞美主，我们藉著基督的救赎，已经得救脱离了神的定罪！不但如此，我们罪人原在撒但霸占的手下，并在死的权势之下，命定要下火湖。所以，我们需要能拯救我们脱离火湖的救恩。然而，除了得救脱离神的定罪和火湖，我们也需要别种的救恩。例如，我们需要得救脱离我们的脾气。年轻的和年长的同样需要蒙拯救脱离坏脾气。不但如此，丈夫和妻子在婚姻生活中需要经历救恩。妻子需要某种救恩，丈夫需要另一种的救恩，因二人面临不同的情形和难处。藉著这些例子我们能看见，圣经里陈明不只一种的救恩。保罗写信给腓立比人时说，他需要某种救恩。
4It would not at all be accurate to try to answer this question by asserting that salvation is not complete. Rather, we need to point out that, according to the Bible, there is more than one kind of salvation. God’s salvation rescues us from His condemnation. As sinners, we were condemned by the righteous God according to His righteous law. Thus, we were in need of salvation. Praise the Lord that we have been saved from God’s condemnation by the redemption of Christ! Furthermore, as sinners, we were under the usurping hand of Satan and under the power of death, destined for hell. Therefore, we needed a salvation that could save us from hell. However, in addition to being saved from God’s condemnation and from hell, we also need other kinds of salvation. For example, we need to be saved from our temper. Young and old a like need to be delivered from a bad temper. Furthermore, husbands and wives need to experience salvation in their married life. The wives need a certain kind of salvation, and the husbands need another kind of salvation, for both face different situations and problems. By these examples we can see that there is more than one kind of salvation presented in the Bible. When Paul wrote to the Philippians, he needed a certain kind of salvation.
保罗所需救恩的两面
TWO ASPECTS OF THE SALVATION NEEDED BY PAUL
5我们需要怎样的救恩，在于我们的情形。我们若在神的审判之下，就需要拯救我们脱离这事的救恩。我们若在撒但的手下，就需要适合那情形的救恩。同样，我们若被我们的脾气困扰，或面临婚姻生活中的难处时，我们还需要别种的救恩。因为保罗是囚犯，所以他需要适用于他在监牢中之情形的救恩。保罗是犹太人，不是平常牢狱里的囚犯；他是该撒皇家侍卫（御营）的囚犯。保罗的事例是特别的。他没有犯任何罪。他被监禁是由于他传基督。因为保罗传基督，他就被捉拿，至终被监禁。每天至少有部分时间，他和一个侍卫锁在一起。毫无疑问，保罗在监牢里受苦。他必定受到藐视，受到轻蔑的对待。当然，他需要一种特别的救恩。我的意思不是说，他所需要的是从监牢得释放。不，他需要在监牢里经历救恩。他在二十节说，『这是照著我所专切期待并盼望的，就是没有一事会叫我羞愧，只要凡事放胆，无论是生，是死，总叫基督在我身体上，现今也照常显大。』这里我们看见，保罗的期待是他不至羞愧。假定保罗为他的情形哭泣，那岂不是羞愧么？他的哭泣会指明他被击败了，他失去了他的信心、把握、和对主的信靠。或者假定保罗对禁卒生气，并与他争辩，这也会是羞愧。然而，无论保罗受到怎样的对待，他若都能喜乐，那就会是荣耀。要维持基督的使徒这样一种得胜的地位，保罗就需要一种特别的救恩。
5The kind of salvation we need depends on our situation. If we are under God’s judgment, we need a salvation that rescues us from this. If we are under Satan’s hand, we need a salvation appropriate to that situation. Likewise, if we are troubled by our temper or face difficulties in our married life, we need still further kinds of salvation. Because Paul was a prisoner, he needed a salvation that applied to his situation in prison. Paul, a Jew, was not a prisoner in an ordinary jail; he was a prisoner of Caesar’s royal guard, the praetorium. Paul’s case was extraordinary. He had not committed any crime. His imprisonment was due to the fact that he preached Christ. Because he preached Christ, Paul was arrested and eventually imprisoned. At least part of the time each day, he was chained to a guard. No doubt, Paul suffered there in prison. He must have been despised and treated with contempt. To be sure, he needed a specific kind of salvation. By this I do not mean that what he needed was release from prison. No, he needed to experience salvation there in prison. He says in verse 2 0, “According to my earnest expectation and hope that in nothing I shall be put to shame, but with all boldness, as always, even now Christ shall be magnified in my body, whether through life or through death.” Here we see that Paul’s expectation was that he would not be put to shame. Suppose Paul wept over his situation. Would not that have been a shame? His weeping would have indicated that he was defeated, that he had lost his faith, confidence, and trust in the Lord. Or suppose that Paul became angry with the jailer and argued with him. This also would have been a shame. However, if Paul could rejoice no matter how he was treated, that would be a glory. In order to maintain such a victorious standing as an apostle of Christ, Paul needed a particular kind of salvation.
6在二十节我们看见保罗所需救恩的两面。第一面是保罗在任何事上都不至羞愧；第二面是基督要在保罗身体上照常显大。保罗期待他的情形终必叫他得救，这样就没有一事会叫他羞愧，反而基督会在他身体上显大。这里保罗似乎在说，『我需要救恩，使我不至因著苦难或逼迫羞愧；反而，我主基督会在我身体上显大。』
6In verse 20 we see two aspects of the salvation needed by Paul. The first aspect was that Paul would not be put to shame in anything; the second, that Christ would be magnified in Paul’s body. Paul expected that his situation would turn out to his salvation so that in nothing he would be put to shame, but that Christ would be magnified in his body. Here Paul seems to be saying, “I need salvation so that I shall not be put to shame by suffering or persecution. Instead, Christ my Lord will be magnified in my body
保罗的恩典和我们的恩典
PAUL’S GRACE AND OURS
7现在我们来看『我的恩典』这辞的意义。我们若从整卷腓立比书的上下文看这辞，就会看见保罗的恩典，一点不差就是保罗所享受、所经历，并他所有分的三一神。因此，保罗的恩典不是客观的神，乃是主观并经历上的神，就是那经过过程的三一神作他的分。保罗的确享受并经历经过过程的三一神。他对父、子、灵的经历是丰富的。这位经过过程的三一神乃是保罗的恩典。
7Let us now consider the meaning of the words my grace. If we consider this expression in the context of the entire book of Philippians, we shall see that the grace which was Paul’s grace was nothing less than the Triune God whom Paul enjoyed and experienced and of whom Paul was a partaker. Thus, Paul’s grace was not God in an objective way; it was God subjectively and experientially, the Triune God processed to be his portion. Paul truly enjoyed and experienced the processed Triune God. He was rich in his experience of the Father, Son, and Spirit. This processed Triune God was Paul’s grace
8我们熟悉『惊人恩典』这首诗歌。这虽是一首好诗，却没有说到三一神作我们的分，给我们享受。作者写这首诗歌时，主的子民当中对神经历上的认识还没有达到这点。甚至近在五十年以前，基督徒也还没有领会，恩典就是我们所经历并享受的三一神。但我们站在前人的肩膀上，就认识到恩典远超仅仅不配得的恩惠。恩典乃是经过过程的三一神─父、子、灵─给我们经历并享受。今天我们的三一神不再是未经过过程的神，或『生的』神。反之，祂经过了成为肉体、钉十字架、和复活的过程。有系统神学背景的人，也许被『经过过程的神』和『生的神』所困扰。他们也许争辩说，在圣经里我们找不著这样的辞。虽然圣经没有用这些辞，事实却在那里。同样，我们在圣经里找不著『三一』和『三一神』这些辞。然而，毫无疑问，圣经启示神是三一的事实。同样，我们无法否认成为肉体是一个过程。不但如此，钉十字架引到复活，复活引到升天，钉十字架和复活也是在神所经过过程里的步骤。神经过了过程，不但救赎我们，也使我们得以享受祂作恩典。今天我们所享受作我们恩典的一位，乃是经过了成为肉体、钉十字架、和复活的三一神。祂是这样的一位，豫备好给我们接受并享受。
8We are familiar with the hymn “Amazing Grace.” Although this is a good hymn, it does not speak of the Triune God as our portion for our enjoyment. When this hymn was written, the experiential knowledge of God among the Lord’s people had not come to this point. Even as recent as fifty years ago, Christians did not have the understanding of grace as the Triune God experienced and enjoyed by us. But standing on the shoulders of those who have gone before us, we have come to know that grace is far more than merely unmerited favor. Grace is the Triune God—the Father, the Son, and the Spirit— processed for our experience and enjoyment. Today our Triune God is no longer the unprocessed God, or the “raw” God. Rather, He has been processed through incarnation, crucifixion, and resurrection. Those with a background in systematic theology may be troubled by the expressions “processed God” and “raw God.” They may argue that in the Bible we cannot find such terms. Although these terms are not used, the facts are there. In like manner, we cannot find the terms “Trinity” and “Triune God” in the Bible. However, there is no doubt that the Bible reveals the fact that God is triune. Likewise, we cannot deny that the incarnation was a process. Furthermore, the crucifixion, which led to resurrection, and the resurrection, which led to ascension, were also steps in God’s process. God has passed through a process not only to redeem us, but also to make it possible for us to enjoy Him as grace. Today the One we enjoy as our grace is the Triune God who has passed through incarnation, crucifixion, and resurrection. As such a One, He is ready for us to take and enjoy.
9约翰一章十七节说，律法是藉著摩西赐的，恩典却是藉著耶稣基督来的。这恩典在我们的经历中成为我们的恩典，我们就享受三一神，我们也能说我的恩典，我们的恩典。我们的恩典就是我们所享受的三一神。最近我的妻子和我祷告，为著主所赐给我们对祂自己的一切享受感谢祂。主对我们何等美善！我们能见证我们非常经历祂并享受祂。因为我们有分于祂，祂对我们就真正成了恩典。如今这恩典乃是我们的恩典。
9John 1:17 says that the law was given through Moses, but grace came through Jesus Christ. When this grace becomes ours in our experience, we then enjoy the Triune God, and we can speak of my grace, our grace. Our grace is the very Triune God enjoyed by us. Recently my wife and I were praying, thanking the Lord for all the enjoyment of Himself that He has given us. How good the Lord has been to us! We can testify that we have experienced Him and enjoyed Him very much. Because we have partaken of Him, He has truly become grace to us. This grace is now our grace
10在你的经历中，你岂不也有你的恩典么？可能你在召会生活里并在日常生活里，经历了三一神作你的恩典。一位弟兄也许见证，甚至他在会所里帮忙排掎子时，也经历神作他的恩典。一位结了婚的姊妹也许见证，在她与丈夫和儿女相处的家庭生活里，她经历主作她的恩典。这样经历主并作见证，非常美好。但这些情形几乎不能与保罗在监牢里所面临的相比。
10In your experience do you not also have your grace? Perhaps you have experienced the Triune God as your grace in the church life and in your daily life. A brother may testify that even in helping to arrange the chairs in the meeting hall he experiences God as his grace. Also, a married sister may testify that in her life at home with her husband and children she experiences the Lord as her grace. It is very good to experience the Lord in this way and testify of it. But these situations can hardly be compared to what Paul faced in prison
辩护、证实福音
the defense and confirmation of the gospel
11保罗在受监禁，和辩护、证实福音时，都经历神。在腓立比一章七节保罗说到『辩护、证实福音』；他在这里没有题到传扬福音。传扬福音并不特别，但辩护、证实福音却是特别的事。在消极方面，保罗辩护福音，抵御那屈改、曲解福音的异端，如他在加拉太书里所对付的犹太教，和在歌罗西书里所对付的智慧派。在积极方面，保罗用他书信中所揭示，一切关乎基督与召会之奥秘的启示，证实福音。在保罗的时代，福音已经被犹太教和希腊哲学屈改、曲解。因为他辩护福音，他就受逼迫。热中犹太教者和希腊哲学家都对他不悦。此外，保罗更证实福音。他积极的使人清楚福音的目标。
11Paul experienced God both in his imprisonment and in the defense and confirmation of the gospel. In 1:7 Paul speaks of “the defense and confirmation of the gospel”; he does not here mention the preaching of the gospel. To preach the gospel is not unusual, but to defend the gospel and confirm it are extraordinary things. Paul defended the gospel, on the negative side, from perverting and distorting heresies, such as Judaism, dealt within Galatians, and Gnosticism, dealt with in Colossians. Paul confirmed the gospel, on the positive side, with all the revelations of God’s mysteries concerning Christ and the church as unveiled in Paul’s Epistles. During Paul’st i me, the gospel had been perverted and distorted by Judaism and Greek philosophy. Because he defended the gospel, he was persecuted. Neither the Judaizers nor the Greek philosophers were happy with him. In addition, Paul confirmed the gospel. He made the goal of the gospel clear to people in a positive way.
12福音的目标是基督与召会。保罗传讲一篇又一篇的信息，告诉人关于神的经纶。他教导基督是神的奥秘，召会是基督的奥秘。这样，他证实福音，使所有接受福音的人都清楚福音积极的目标。今天也有辩护、证实福音的迫切需要。很少基督徒愿意说到召会。结果，即使他们传扬福音，许多人也不认识福音的目标。他们传扬福音的目标不过是拯救罪人，得著灵魂。因此，我们需要告诉人福音的目标，藉此证实福音。然而，我们若这样作，就会遭遇反对。辩护福音和证实福音，都是艰巨的工作和沉重的担子。
12The goal of the gospel is Christ and the church. Paul preached message after message telling people about God’secon o my. He taught that Christ is the mystery of God and that the church is the mystery of Christ. In this way, he confirmed the gospel by making the positive goal of the gospel clear to all who received it. Today there is also the urgent need for the defense and confirmation of the gospel. Not many Christians are willing to speak concerning the church. As a result, even though they may preach the gospel, many do not know the goal of the gospel. Their goal in preaching the gospel is simply to save sinners, to win souls. Hence, there is the need for us to confirm the gospel by telling others of the goal of the gospel. If we do this, however, we shall meet opposition. Both the defense of the gospel and the confirmation of the gospel are difficult tasks and heavy burdens
经历的恩典
EXPERIENTIAL GRACE
13因著辩护、证实福音，保罗受到逼迫、捉拿和监禁。所交给他辩护、证实福音的责任，需要神圣的供应。这无法用平常的方法完成。保罗需要神圣的加强和加力。这神圣的力量和能力就是三一神自己。保罗辩护、证实福音时，神与他同在而供应他。不但如此，保罗正遭受逼迫、讥诮和嘲笑。若没有特别神圣的供应，没有一个平常的人能忍受这样的对待。但保罗在被监禁时，能享受神并经历祂。至终，保罗所经历这位经过过程的三一神成了他的恩典。腓立比的信徒非常蒙福，有分于保罗的恩典。这就是说，他们有分于保罗的神─他所经历的神。现在我们领会『我的恩典』这辞的意义。这是指保罗所经历、享受、并有分的神。这不是客观的恩典，乃是主观经历上的恩典。这样的恩典与仅仅解释为不配得的恩惠者很不相同。我们曾一再指出，恩典实际上是活的、神圣的人位，三一神，经过了过程，对我们成为恩典。
13Because of the defense and confirmation of the gospel, Paul was persecuted, arrested, and imprisoned. The responsibility given to him to defend and confirm the gospel required a divine supply. It could not be carried out by ordinary means. Paul needed the divine strengthening and energizing. This divine strength and energy is the Triune God Himself. As Paul was defending the gospel and confirming it, God was with him to supply him. Furthermore, Paul was suffering persecution, mockery, and ridicule. No ordinary human being can bear such treatment without a special divine supply. But in the midst of imprisonment, Paul could enjoy God and experience Him. Eventually, this processed Triune God experienced by Paul became his grace. The Philippian believers were very blessed to partake of Paul’s grace. This means that they partook of Paul’s God, the very God he experienced. Now we understand the meaning of the expression “my grace.” This denotes the very God experienced, enjoyed, and partaken of by Paul. It is not objective grace; it is subjective, experiential grace. Such grace is very different from something defined simply as unmerited favor. As we have pointed out again and again, it is actually a living, divine Person, the Triune God, processed to become grace to us
在主里喜乐
REJOICING IN THE LORD
14保罗所经历的恩典，成了他的救恩。凡保罗所享受于三一神的，都成了他的救恩。保罗必定是爱国的犹太人，他爱他的国家，并且极其厌恶罗马帝国主义。因著他传扬主耶稣基督，他成了囚犯，落在罗马帝国主义者的控制之下。事实上，将保罗交给罗马人的，是他的同胞。毫无疑问，保罗在监牢里遭受逼迫时，必定在思想他的工作。在他被监禁以前，他的工作美妙而有能力，甚至在欧洲扩展。但如今他的工作停止了。有些与他同时代的人，由于私图好争，欢喜看见保罗在监牢里受限制，不能完成他的工作。保罗若在这样的景况中哭泣，就会被击败并且羞愧。然而，我们从腓立比书知道，保罗没有哭泣，反倒在主里喜乐。在这短短的一卷书里，保罗一再说到喜乐。这指明他在监牢里时，乃是在主里喜乐。侍卫没有听见他哭泣，反而能听见他喜乐。在此，保罗经历并享受三一神作恩典，这恩典成了他的救恩。他所遭遇的一切，都叫他得救。保罗被主使用，带腓立比的人归向基督，他无疑满了喜乐。然而，保罗若只能在那种环境中喜乐，却不能在监牢中喜乐，就不是真正的得胜者。保罗不仅在腓立比的工作兴旺时喜乐；在监牢里，当他为著主的工作受限制时，他也喜乐。在此我们看见真正的得胜。这得胜就是救恩，就是保罗的救恩。不但如此，我们曾指明，保罗的救恩就是他的恩典，神自己作他的享受。所以，保罗的恩典就是他的救恩，他的救恩就是他在最艰难的环境中扶持他的三一神。这样的救恩不是客观的，而是非常主观的、可经历的。这就是在腓立比书里保罗没有以神学的方式，也没有以客观道理的方式，却以直接、主观、个人、经历的方式说到神的原因。保罗能说，『我的恩典一点不差就是我的神。神是我的恩典，主是我主观、经历上的救恩。』
14The grace experienced by Paul became his salvation. Whatever Paul enjoyed of the Triune God became his salvation. Paul must certainly have been a patriotic Jew, one who loved his nation and intensely disliked Roman imperialism. Because of his preaching of the Lord Jesus Christ, he became a prisoner under the control of the Roman imperialists. Actually, it was Paul’s countrymen who had handed him over to the Romans. No doubt, as Paul was suffering persecution in prison, he was thinking about his work. Prior to his imprisonment, his work had been marvelous and powerful. It was spreading even in Europe. But now his work had ceased. Certain ones among his contemporaries, out of rivalry with him, were glad that Paul was in prison and restricted from carrying out his work. If in the midst of such circumstances Paul wept, he would have been defeated and put to shame. However, we know from the book of Philippians that, instead of weeping, Paul rejoiced in the Lord. In this short book Paul speaks again and again of rejoicing. This indicates that when he was there in prison, he was rejoicing in the Lord. The guards did not hear him weeping; they could hear him rejoicing. In this, Paul experienced and enjoyed the Triune God as grace, and this grace became his salvation. Whatever happened to him turned out for his salvation. When Paul was used of the Lord to bring those in Philippi to Christ, he was no doubt full of rejoicing. However, if Paul could rejoice only in that kind of environment but not in prison, he would not have been a true overcomer. Paul rejoiced not only when the work in Philippi was flourishing, but he also rejoiced in prison when his work for the Lord was restricted. In this we see real victory. This victory is the salvation which was Paul’s salvation. Furthermore, as we have indicated, Paul’ss alvation was his grace, God Himself as his enjoyment. Therefore, Paul’s grace was his salvation, and his salvation was the Triune God sustaining him in a most difficult environment. Such a salvation is not objective; it is very subjective and experiential. This is the reason that in the book of Philippians Paul does not speak of God in a theological way, nor in an objective doctrinal way, but in a direct, subjective, personal, experiential way. Paul could say, “My grace is nothing less than my God. God is my grace, and the Lord is my subjective, experiential salvation.”
经历那灵
EXPERIENCING THE SPIRIT
15三一神能成为保罗经历上的救恩，因为今天神就是那灵。为这缘故，在说到救恩的上下文里，保罗也题到那灵。三一神若要成为我们的经历和享受，就必须是那灵。一章十九节的那灵实际上就是三一神。约翰七章三十九节说，『那时还没有那灵，因为耶稣尚未得著荣耀。』在三十七节主耶稣站著高声说，『人若渴了，可以到我这里来喝。』祂也说信入祂的人，从他们腹中要流出活水的江河来。（38。）照著三十九节，耶稣这话是指著那灵说的。那时还没有那灵，因为耶稣尚未得著荣耀，也就是还没有完全经过过程。但如今主耶稣既得了荣耀，完全经过过程，那灵就在这里给我们享受。这位灵乃是经过了神圣的过程，对我们成为便利的、作我们全备供应的三一神。
15The Triune God could become Paul’s experiential salvation because God today is the Spirit. For this reason, in the context of speaking of salvation, Paul also mentions the Spirit. If the Triune God is to be our experience and enjoyment, He must be the Spirit. The Spirit in 1:19 is actually the very Triune God. John 7:39 says, “The Spirit was not yet, because Jesus was not yet glorified.” In verse 37 the Lord Jesus had stood and cried out, saying, “If anyone thirst, let him come to Me and drink.” He also said that those who believed in Him would have rivers of living water flowing out of their innermost being (v. 38). According to verse 39, “This He said concerning the Spirit.” The reason the Spirit was not yet was that Jesus was not yet glorified; that is, He had not yet been fully processed. But since the Lord Jesus has now been glorified, fully processed, the Spirit is here for us to enjoy. This Spirit is the very Triune God who has passed through a divine process to become available to us as our bountiful supply
16我们只要呼喊『哦，主耶稣』，就能经历那灵。我们从我们的经历见证，我们呼求主耶稣的名，就饮于那灵。我们早晨在户外深呼吸，里面就觉得新鲜；照样，我们藉著呼求主耶稣接受那灵，里面也觉得新鲜。藉著呼求主接受那灵，不是奥秘派的实行。不，这是奇妙属灵的实际，如此甜美、舒畅、并可享受。我们呼求华盛顿、林肯、柏拉图、或孔子这些人的名，不会有这种经历。但我们说，『主耶稣，我爱你，』我们就觉得何等不同！这不是迷信，或仅仅心理作用，乃是运用我们重生的灵享受主。赞美主，祂如今在我们的灵里！因为我们的神对我们如此主观，无论我们在那里，祂都与我们同在。只要藉著呼求祂，我们就接受祂，享受祂，并经历祂。藉著呼求主的名，或用圣经里的几句话祷告，我们就享受那灵同祂全备的供应。那灵是实际上成为我们救恩的一位。我们已经指出，我们的救恩就是我们的恩典，我们的恩典就是我们对神的享受。
16We can experience the Spirit simply by calling “O Lord Jesus.” We testify from our experience that when we call on the name of the Lord Jesus, we drink of the Spirit. As we sense freshness within when we breathe deeply in the open air in the morning, we also have an inner sense of freshness when we receive the Spirit by calling on the Lord Jesus. Receiving the Spirit by calling on the Lord is not the practice of mysticism. No, it is a marvelous spiritual reality, so sweet, refreshing, and enjoyable. We would not have this experience by calling on the name of such persons as George Washington, Abraham Lincoln, Plato, or Confucius. But what a difference we sense when we say, “Lord Jesus, I love You!” This is not superstition or a mere psychological phenomenon; it is the exercise of our regenerated spirit to enjoy the Lord. Praise the Lord that He is now in our spirit! Because our God is so subjective to us, He is with us wherever we may be. Simply by calling on Him we receive Him, enjoy Him, and experience Him. By calling on the Lord’s name or by praying over even a few words in the Bible, we enjoy the Spirit with His bountiful supply. The Spirit is the One who actually becomes our salvation. We have pointed out that our salvation is our grace and that our grace is our enjoyment of God
17享受那灵并显大基督我们享受那灵并有分于祂时，基督就显出来并得著显大。一面，我们享受那灵；另一面，得著显大的是基督。照著圣经并照著我们的经历，都是这样。我们呼喊『主耶稣』，里面就享受那灵。但享受那灵的结果，乃是基督得著显大。祂就成为我们的彰显。在我们的经历中，恩典、救恩、那灵、与基督实际上就是一。我们的恩典就是我们的救恩；我们的救恩就是那灵；那灵就是得著显大的基督。我们也可以说，得著显大的基督就是内住的灵，内住的灵就是我们的救恩，我们的救恩就是我们的恩典，也就是我们所享受并经历的三一神。
17ENJOYING THE SPIRIT AND MAGNIFYING CHRIST When we enjoy the Spirit and partake of Him, Christ comes forth and is magnified. On the one hand, we enjoy the Spirit; on the other hand, Christ is the One who is magnified. This is true both according to the Bible and according to our experience. When we call “Lord Jesus,” we inwardly enjoy the Spirit. But as a result of the enjoyment of the Spirit, Christ is magnified. He becomes our expression. In our experience, grace, salvation, the Spirit, and Christ actually are one. Our grace is our salvation; our salvation is the Spirit; and the Spirit is the magnified Christ. We may also say that the magnified Christ is the indwelling Spirit, that the indwelling Spirit is our salvation, and that our salvation is our grace, the Triune God whom we enjoy and experience.