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腓立比书生命读经 · 第45篇

生命的话与活的基督乃是一

THE WORD OF LIFE IDENTICAL TO THE LIVING CHRIST
1读经：约翰1:1-2，约翰福音15:5,7-8，歌罗西书3:16，约翰一书2:14b，启
1Scripture Reading: 1 John 1:1-2; John 15:5, 7-8; Col. 3:16; 1 John 2:14b; Rev. 1:2-9; 19:13
2示录1:2-9;19:13。
2
3在前一篇信息里我们指出，生命的话乃是活神的具体表现。现在我们要接著来看，生命的话与活的基督乃是一。话是活神的具体表现，也与活的基督是一。约壹一章一至二节说，『论到那从起初原有的生命之话，就是我们所听见过的，我们亲眼所看见过的，我们所注视过，我们的手也摸过的；（这生命已经显现出来，我们也看见过，现在又作见证，将原与父同在，且显现与我们那永远的生命传与你们。）』这两节经文指明，生命的话就是神的儿子基督。因此，生命的话与活的基督乃是一。
3In the foregoing message we pointed out that the word of life is the embodiment of the living God. Now we shall go on to see that the word of life is identical to the living Christ. The Word is both the embodiment of the living God and identical to the living Christ. First John 1:1 and 2 say, “That which was from the beginning, which we have heard, which we have seen with our eyes, which we have looked upon, and our hands have handled, of the Word of life; (for the life was manifested, and we have seen it, and bear witness, and show unto you that eternal life, which was with the Father, and was manifested unto us).” These verses indicate that the word of life is the Son of God, Christ. Therefore, the word of life is identical to the living Christ
三一神
THE THREE-ONE GOD
4三一神非常奥秘，是我们领会不来的。说神是三一的，意思是祂是三而一的。英文的『三一』（triune）一辞源自拉丁文，tri-的意思是三，-une的意思是一。因此，triune的意思实际上不是三位一体（three-in-one），乃是三一（three-one）。
4The Triune God is mysterious, far beyond our comprehension. To say that God is triune means that He is three-one. The English word triune is derived from the Latin tri-, meaning three, and -une, meaning one. Hence, the word triune does not actually mean three-in- one; it means three-one
属天的语言
A Heavenly Language
5语言与文化有密切的关系，牠表达文化的种种层面。在人类的文化中，没有一样事物是三一的。然而，那奥秘、看不见的神，却是三一的。三一不是地上的语言，乃是神圣、属天的语言。
5Language is intimately related to culture and expresses various aspects of culture. However, in man’s culture there is nothing which is three-one. But God, the mysterious, invisible One, is triune; He is three-one. The expression three-one is not that of an earthly language, but of a divine, heavenly language
6约翰一章一节说，『太初有话，话与神同在，话就是神。』在这节经文里，上半句说，话与神同在；下半句却说，话就是神。说『话与神同在』，似乎指明话与神是两位；但又说『话就是神』，指明话与神乃是一位。话与神是一位，还是两位？我们可以说，祂们是二而一的；不过在我们的语言里，没有这种说法，因为我们的文化里没有这个事实。然而，我们需要神圣的语言，来表达神圣的实际。
6John 1:1 says, “In the beginning was the Word, and the Word was with God, and the Word was God.” In this verse one clause says that the Word was with God, whereas another clause declares that the Word was God. To say that the Word was with God would seem to indicate that the Word and God are two. But to go on to say that the Word was God indicates that the Word and God are one. Are the Word and God one or two? We may say that they are two-one, even though there is not such an expression in our language because there is not such a fact in our culture. However, we need a divine language to express the divine reality.
虽有分别，却不分开
Distinct but Not Separate
7今天，许多基要派的基督徒声称，父、子、灵是三个分开的身位。然而，根据圣经，我们可以说，父、子、灵虽有分别，却绝对不是分开的。主耶稣说，『我在父里面，父在我里面。』（约十四10。）这样，父与子怎么会是分开的？祂也说，『人看见了我，就是看见了父。』（9。）因此，子怎么可能是个与父分开的人位？不仅如此，约翰福音的原文所用的介系词帕拉，para，也是很有意义的，牠的意思是『从…同…』。主耶稣─子─不仅从神而来，也同神而来。祂一面从神而来，另一面仍旧与神同在。（约六46，八16，29，十六32。）同样，那灵不仅是从父那里差来的，也是从父并同父而来的。（十五26。）这指明当那灵从父那里来的时候，祂乃是与父同来。因此，父、子、灵虽有分别，却不分开。神格的三者是不能分开的。祂们虽是三，却又真正是一。事实上，祂们乃是三一。
7Today many fundamental Christians claim that the Father, the Son, and the Spirit are three separate Persons. However, according to the Bible, we may say that the Father, Son, and Spirit are distinct, but They definitely are not separate. The Lord Jesus said, “I am in the Father, and the Father is in Me” (John 14:10). How, then, can the Father and the Son be separate? He also said, “He who has seen Me has seen the Father” (John 14:9). How, then, can the Son be a separate Person from the Father? Furthermore, the use of the Greek preposition which means “from with” in the Gospel of John (para) is very significant. The Lord Jesus, the Son, is not only from God, but also with God. While He is from God, He is still with Him (John 6:46; 8:16, 29; 16:32). Likewise, the Spirit was sent not only from the Father but from with the Father (John 15:26). This indicates that when the Spirit comes from the Father, He comes with the Father. Therefore, although the Father, Son, and Spirit are distinct, They cannot be separate. The Three of the Godhead are inseparable. Although They are three, They are truly one. In fact, They are three-one
三一的名
A Three-one Name
8根据圣经，我们的神乃是独一的神，28:19祂名称为父、子、圣灵。马太二十八章十九节指出，神格的三者只有一个名。这节经文说到将信徒浸入父、子、圣灵的名（单数）里。这里给我们看见三一的名。虽然我们的语言不彀表达，但这却是个神圣的事实。今天有许多基督徒也许在下意识里持守三神论，相信有三位神。传统的三一神教训偏向三神论。但我们不相信三神论；我们相信照著圣经关于三一神的启示。主话中有许多论到神格的部分都颇为难解。例如，希伯来一章二节说，神在子里向我们说话。但根据八节，子被称为神。再者，说到神时，九节用了『你的神』一辞。按照文法，这里的意思必定是神的神。我们怎么能领会这事？这实在是太奥秘了。这类的经节指出，我们必须蒙拯救，脱离用天然、传统、宗教的方式来明白圣经。
8According to the Bible we have the unique God, who is called the Father, Son, and Holy Spirit. Matthew indicates that the Three of the Godhead have just one name. This verse speaks of baptizing believers into the name of the Father, Son, and Spirit. Here we have a three - one name. This is a divine fact, although our language is not adequate to express it. Many Christians today, perhaps unconsciously, hold to tritheism, the belief in three Gods. The traditional teaching of the Trinity has a tendency toward tritheism. But we do not believe in tritheism; we believe in the revelation of the Triune God according to the Bible. Concerning the Godhead, many portions of the Word are rather puzzling. For example, Hebrews 1:2 says that God has spoken to us in the Son. But according to verse 8, the Son is addressed as God. Furthermore, speaking of God, verse 9 then uses the expression “Your God.” According to grammar, this must mean the God of God. How are we to understand this? It certainly is mysterious. Verses such as these indicate that we need to be delivered from the natural, traditional, and religious way of understanding the Bible.
那灵
THE SPIRIT
9要紧的是，我们必须领悟，三一神经过了一个过程的种种步骤，如今已成了那灵。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。』虽然神的灵始终就存在，然而这节经文说，那时还没有那灵。这里的『那灵』是指三一神父、子、圣灵─经过过程，成了包罗万有赐生命的灵。这个灵是包罗万有的，因为祂不仅包含神性，也包含人性、人性生活、钉死、复活和升天。祂包含三一神一切所是、所有、所成就并所达到的。因此，那灵乃是三一神一切所是、所有、所成就、所达到的总和。
9It is crucial for us to realize that, having passed through the various steps of a process, the Triune God today has become the Spirit. John 7:39 says, “The Spirit was not yet, because Jesus was not yet glorified.” Although the Spirit of God has always been in existence, this verse nevertheless says that the Spirit was not yet. The expression “the Spirit” here denotes the Triune God— the Father, the Son, and the Holy Spirit—processed to become the all-inclusive life-giving Spirit. This Spirit is all-inclusive because it includes not only divinity, but also humanity, human living, crucifixion, resurrection, and ascension. It includes all the three-one God is, has, and has accomplished and attained. Therefore, the Spirit is the totality of all the three-one God is, has, and has accomplished and attained
那灵具体化在话里
THE SPIRIT EMBODIED IN THE WORD
10要给话下定义，甚至比给那灵下定义还要困难。在新约里，神的儿子被称为话。启示录十九章十三节说到神的儿子：『祂的名称为神的话。』在已过我们曾指出，基督是神的话，意思是祂是神的说明、解释和彰显。不过，这样的领会还不完全。我们必须进一步看见，新约指明话就是那灵。主耶稣说，『我对你们所说的话，就是灵，就是生命。』（约六63。）此外，以弗所六章十七节甚至说那灵就是话。因此，父、子、圣灵，那灵，话，非常奥秘的成为一。在前一篇信息里我们已经指出，那灵是三一神经过过程的终极完成。我们也指明，话乃是神说话的终极完成。但是，为甚么话就是那灵，而那灵就是话？我承认，这件事很难领会，也很难解释清楚。
10It is even more difficult to define the Word than it is to define the Spirit. In the New Testament, the Son of God is called the Word. Revelation 19:13 says of Him, “His name is called The Word of God.” In the past we have pointed out that for Christ to be the Word of God means that He is the definition, explanation, and expression of God. However, this understanding is not adequate. We must go on to see that the New Testament indicates that the Word is the Spirit. The Lord Jesus said, “The words which I have spoken unto you are spirit and are life” (John 6:63). Furthermore, Ephesians 6:17 even identifies the Word as the Spirit. Hence, the Father, the Son, the Holy Spirit, the Spirit, and the Word are one in a very mysterious way. In the previous message we pointed out that the Spirit is the consummation of the process through which the Triune God has passed. We also indicated that the Word is the consummation of God’s speaking. But why is the Word the Spirit and the Spirit, the Word? I admit that this matter is very difficult to understand and explain
11为了帮助我们明白，我们可以用点燃火柴为例来说明。火柴是燐作的；因此，火柴是燐的具体化身。实际上，火柴与燐就是一个。这意思是说，火柴就是燐，燐就是火柴。我们将这例子应用到圣经与那灵的关系上，可以将圣经比作火柴，将那灵比作燐。不仅如此，因著火柴是燐作的，是燐的具体化身，火柴就使燐对我们非常便利。如今三一神就是那灵，而那灵具体化在话里面。虽然我们很难掌握那灵，但我们却可以容易的携带圣经。正如我们有了火柴，就有了燐；照样，我们有了圣经，就有了那灵。
11As a help to our understanding, we may use the striking of matches as an illustration. Matches are made of phosphorus. Hence, a match is the embodiment of phosphorus. As such, in a very practical way it is identical to phosphorus. This means that the match is phosphorus and phosphorus is the match. Applying this illustration to the Bible and the Spirit, we may compare the Bible to the match and the Spirit to phosphorus. Furthermore, because a match is made of phosphorus and is the embodiment of phosphorus, it makes phosphorus available to us. The Triune God today is the Spirit, and the Spirit is embodied in the Word. Although it is rather difficult for us to handle the Spirit, we can easily carry a Bible. Just as we have phosphorus by having a match, so we have the Spirit by having the Bible.
12运用我们的灵『划擦』主的话虽然话是那灵的具体化，许多基督徒却没有藉著那灵来接触话。用火柴为比方，当这些信徒接触话时，虽然他们非常宝爱圣经，但『火柴』却没有点燃。我们若要点燃火柴，光爱火柴是不彀的，我们必须用适当的方法来划擦火柴。同样的原则，我们若要接触具体化在话里的那灵，就必须运用我们的灵来『划擦』话的『火柴』。
12EXERCISING OUR SPIRIT TO “STRIKE” THE WORD However, even though the Word is the embodiment of the Spirit, many Christians do not contact the Word through the Spirit. To use the illustration of the match, when these believers strike the Word, the “match” does not light, even though they may love the Bible very much. If we want to light a match, it is not adequate merely to love the match. We need to strike the match in a proper way. In the same principle, if we would contact the Spirit embodied in the Word, we need to “strike” the “match” of the Word by exercising our spirit
13倘若有人想要藉著分析火柴，或运用情感表示他爱火柴，来点燃火柴，这样作实在无济于事，甚至是愚昧的。点燃火柴不需要我们分析火柴或爱火柴。我们只要用适当的方法划擦火柴，火柴就会马上燃烧起来。照样，我们若想藉著话来接触那灵，就不该仅仅分析话里的『火柴』，或仅仅表示我们爱牠而已。我再说，我们必须在适当的地方『划擦』主的话，那个地方就是我们的灵。然而，神学院和圣经学校却教导信徒去分析『火柴』、爱『火柴』，而不强调『划擦』火柴的方法。
13Suppose someone tried to light a match by analyzing it or by exercising his emotion to express his love for it. This indeed would be useless, even foolish. To light a match does not require that we analyze it or love it. We simply need to strike it in a proper way, and it will suddenly burst into flame. In like manner, if we want to contact the Spirit through the Word, we should not merely analyze the “match” of the Word or express our affection for it. Once again I say we need to “strike” the Word in the proper place, and that place is our spirit. Seminaries and Bible schools, however, instruct believers to analyze the “match” or to love it. They do not emphasize the way to “strike” it
14我们若要『划擦』话里的『火柴』，就必须学习运用我们的灵。不要用你的心思或情感来划擦主的话。在我们的经历中，我们惟有在灵里划擦主的话，主的话才会点燃起来。所以，当我们来读神的话时，必须运用我们的灵来祷告。这就是祷读主的话。
14If we would “strike” the “match” of the Word, we must learn to exercise our spirit. Do not use your mind or emotion to strike the Word. The Word will only light up in our experience if we strike it in our spirit. This is the reason we need to exercise our spirit to pray when we come to the Word of God. This is to pray- read the Word
祷读主话的见证
TESTIMONIES OF PRAY-READING THE WORD
15历代以来，许多信徒实行用神的话祷告；虽然他们没有用『祷读』这个辞，但在他们的经历中，却有这样的事实。其中一位实行祷告圣经的话的人，是怀特腓乔治（GeorgeWhitefield），他和卫斯理约翰（JohnWesley）是同一时代的人。怀特腓的实行是一面屈著膝，一面用希腊原文的新约圣经来祷告；这是他有能力、属灵的秘诀。怀特腓乃是祷读生命的话。祷告主的话，就是用我们的灵来『划擦』主的话。
15Many believers throughout the centuries had the practice of praying with the Word of God. Although they did not use the term pray-rea ding, they nonetheless had the fact in their experience. One of those who practiced praying the words of the Bible was George Whitefield, a contemporary of John Wesley. George Whitefield’s practice was to pray the New Testament in Greek while on his knees. This was the secret of his power and spirituality. George Whitefield pray- read the word of life. To pray the Word is to use our spirit to “strike” the Word.
16我研读圣经已有五十多年。我年轻的时候，就爱慕神的话，立下雄心要彻底认识圣经。然而，我只知道用眼睛和心思来读圣经。后来有人鼓励我，不只要读主的话，还要默想主的话。我就开始花工夫沉思、考量并细想主的话。这多少有点帮助。我读到慕勒乔治（GeorgeMueller）的自传，也颇得帮助。照慕勒所言，我们不只该读圣经、默想圣经，也应该就著圣经来祷告。在慕勒的自传里，他并没有说我们应该祷告主的话；但他的确说，我们读过一段圣经之后，就该有祷告。例如，我们读到一节论到爱的经节之后，应该就著爱来祷告。同样，我们读到论悔改的经节之后，就该就著悔改来祷告。读过一节经节就立刻祷告，这与祷读非常类似。慕勒乔治的自传使我非常得帮助，我就开始照著他的作法读经、祷告。事实上，我时常用圣经纯净的话来祷告，将某一节的经文当作我向主的祷告。实际上，我就是在祷读。
16I have been reading and studying the Bible for more than fifty years. When I was a young man, I loved the Word of God and was ambitious to know it thoroughly. However, I only knew to read the Bible with my eyes and my mind. Then someone encouraged me not only to read the Word, but also to meditate on it. I began to spend time to ponder the Word, to consider it, to dwell on it. This was somewhat helpful. I was also helped by reading George Mueller’s autobiography. According to Mueller, we should not only read the Bible and meditate on it, but also pray over it. In his autobiography Mueller does not say that we should pray the Word; however, he does say that after reading a certain portion we should pray. For example, if we read a verse concerning love, we should then pray regarding love. Likewise, we should pray concerning repentance when reading about repentance in the Word. This practice of praying immediately after reading a verse is similar to pray-reading. George Mueller’s autobiography was very helpful, and I began to read the Bible and pray according to his practice. Often I actually prayed with the pure word of the Bible, making a certain verse my prayer to the Lord. In effect, I was pray-reading
灵的重要
THE IMPORTANCE OF THE SPIRIT
17虽然我实行一面读主的话一面祷告，但我还是不知道如何运用灵。在这事上，我从倪柝声弟兄得著帮助。倪弟兄强调运用灵的必要。他说，我们和人说话，特别是释放信息时，必须运用灵，好把我们的灵推出去。他指出，我们对人说话的时候，用的是我们这人的那一部分，我们的话就会摸著别人的那一部分。例如，我们若用心思说话，就会摸著别人的心思；我们若从情感说话，就会摸著别人的情感。倪弟兄告诉我们，我们若要摸著别人的灵，就必须运用我们的灵。
17Although I had adopted the practice of praying while reading the Word, I did not yet know how to exercise the spirit. From brother Watchman Nee I received help in this matter. Brother Nee emphasized the necessity of exercising the spirit. He said that when we speak to others, especially in giving a message, we need to send forth our spirit by exercising it. He pointed out that if we use a certain part of our being while speaking to others, we shall touch the same part in them. For example, if we use our mind, we shall touch the mind of others. If we speak from our emotion, we shall touch others in their emotion. If we would touch others’ spirit, Brother Nee told us, we must use our spirit
沉睡的灵
The Spirit Being Dormant
18因著人堕落了，人的灵就沉睡了，但魂里的心思和情感却极其活跃。男人的心思活跃，而女人的情感活跃。堕落之人里面最闲懒、最沉寂的部分就是灵。甚至我们得救重生之后，我们的灵可能还是松懒、沉睡的。有些姊妹祷告的时候，可能是用情感，而不是用灵。当她们为著难处向主祷告时，可能会哭泣。如果她们不运用情感，而运用灵，她们为难处的祷告就会完全不同。她们不会哭泣，反而会说，『主，为著所有的为难，我感谢赞美你。为著我的景况，主，我感谢你。』
18Because man is fallen, his spirit is dormant, whereas the mind and the emotion of the soul are extremely active. With men the mind is active; with women, it is the emotion which is active. The most idle and dormant part of the being of fallen man is the spirit. Even after we have been saved and regenerated, our spirit may remain idle and dormant. When certain sisters pray, they may pray by the emotion instead of by the spirit. As they pray to the Lord about their problems, they may weep. If they exercise their spirit instead of the emotion, they will pray in a very different manner about their problems. Instead of crying, they may say, “Lord, I thank You and praise You for all my troubles. I thank You, Lord, for my circumstances.”
19我们的心思、情感、意志也许都很刚强，但我们的灵却可能是软弱、松懒、沉睡的。我们的心思、情感或意志对事情也许立刻有反应。然而，我们灵的反应可能非常迟钝。甚至当我们来读圣经的时候，我们的灵可能还是沉睡的，而我们这人其他的部分，特别是心思，却非常活跃。我们读圣经的时候，可能太少运用灵了。
19Although we may be very strong in our mind, emotion, or will, our spirit may be weak, idle, and dormant. Our mind, emotion, or will may react immediately to things. Our spirit, however, may be very slow to respond. Our spirit may even be dormant when we come to the Bible, whereas other parts of our being, especially the mind, may be extremely active. In reading the Bible, we may have very little exercise of the spirit
经历话中的火
Experiencing the Fire in the Word
20我们读主话语的时候，若没有运用我们的灵，就不能在我们的灵里『划擦火柴』。结果，『燐』─具体化在话中的那灵─就不会燃烧起来。我们若要经历具体化在火柴里的燐，就是具体化在话中的那灵，我们就必须运用灵来祷读主的话。这样，我们就是在正确的地方划擦火柴，因而经历话中的火。我们都能作见证，藉著用正确的方式，就是运用我们的灵来领受主的话，我们就经历灵里的焚烧。
20If we fail to exercise our spirit in reading the Word, we fail to “strike” the “match” in our spirit. As a result, the “phosphorus,” the Spirit embodied in the Word, does not ignite. If we want to experience the phosphorus embodied in the match, the Spirit embodied in the Word, we need to exercise our spirit to pray-read the Word. Then we shall strike the match in the right place and experience the fire in the Word. We can testify that by taking the Word in the proper way, exercising our spirit, we experience the burning in our spirit
经历神圣的属性
EXPERIENCING THE DIVINE ATTRIBUTES
21在圣经里，光与生命是一，生命与爱是一，爱与圣别有关，而圣别与公义有关。这些加起来就是能力。这些神圣的属性─光、生命、爱、圣别、公义、能力，实际上就是三一神自己，藉著话，作为那灵临到我们。当我们藉著话接触三一神作为那灵时，我们就经历祂作我们的光、生命、爱、圣别、公义和能力。这就是我们所经历的基督。我们这样主观的经历基督，自然而然的就活基督。生命的话不仅与基督是一，也与这些神圣的属性是一。我们能从经历中作见证，每当我们用灵划擦主的话，我们就得著了光。生命的话在我们的经历中，成了我们的光。不仅如此，话也成了生命，这生命包含爱、圣别、公义、能力、力量和权能。这就是生命的话与活的基督是一，也与三一神各种的属性是一。
21In the Bible light is one with life, life is one with love, love is related to holiness, and holiness, to righteousness. When all these are put together, we have power. These divine attributes—light, life, love, holiness, righteousness, and power— are actually the Triune God Himself coming to us as the Spirit through the Word. When we contact the Triune God as the Spirit through the Word, we experience Him as our light, life, love, holiness, righteousness, and power. This is Christ in our experience. Experiencing Christ in such a subjective way, we spontaneously live Him. The word of life is not only identical to Christ; it is identical also to these divine attributes. From experience we can testify that whenever we strike the Word with our spirit, we have light. The word of life becomes light to us in our experience. Furthermore, the Word becomes life, including love, holiness, righteousness, power, strength, and might. This is the word of life being identical to the living Christ and also to the various attributes of the Triune God.
领受主的话作生命树
TAKING THE WORD AS THE TREE OF LIFE
22我们不该将圣经仅仅视为一本神学的书，启示神是谁，神有甚么所是，以及神要我们作甚么以接触祂。圣经不仅是客观的启示神和神的要求，圣经也该是给我们吃的生命树。圣经对我们而言，可能是一本知识的书，也可能是一本生命的书；可能是知识树，也可能是生命树。知识树带来死亡，生命树却带来神圣的生命供应。我可以作见证，已往我接触圣经，只把圣经当作知识树，得著了许许多多的知识。结果，我因著白纸黑字的圣经而发死，甚至被杀死。这符合了保罗所说的：『字句杀死人。』（林后三6。）字句的圣经是会杀死人的，这是将圣经当作知识树来领受的结果。但我们若运用我们的灵，从主的话得著𫗪养，圣经在我们的经历中，就成为一本生命的书，成为生命树。这样，我们就要藉著每一节圣经，得著生命的供应。许多基督徒已经被圣经死的字句杀死了。他们所需要的，不是更多的道理，乃是那灵的生命。他们来到圣经跟前，必须将圣经当作生命树。
22We should not regard the Bible simply as a book of theology revealing who God is, what God is, and what God wants us to do in order to contact Him. The Bible is not just an objective revelation of God and His requirements. The Bible should also be the tree of life for us to eat. To us the Bible may be either a book of knowledge or a book of life, either the tree of knowledge or the tree of life. The tree of knowledge brings death, but the tree of life brings the divine life supply. I can testify that in the past I acquired a great deal of knowledge by approaching the Bible as the tree of knowledge. The result was that I was deadened, even killed, by the Bible in black and white letters. This is according to Paul’sword, “The letter kills” (2 Cor. 3:6). The Scripture in letters can kill. This comes from taking the Bible as the tree of knowledge. But if we exercise our spirit to feed on the Word, the Bible will become in our experience a book of life, even the tree of life. We shall then be supplied with life through every verse. Many Christians have been killed by the Bible in dead letters. What they need is not more doctrine, but the life of the Spirit. They need to come to the Bible as the tree of life
23主与祂的话住在我们里面我能作见证，我所以活而有动力，因为我从作为生命树的话中领受了生命的供应。话就是我所爱之主的具体化。因著我爱祂，我藉著话接触祂，这话与主自己就是一。约翰十五章有两节经文指明这点。在四节主耶稣说，『你们要7住在我里面，我也住在你们里面。』但是在七节祂说，『你们若住在我里面，我的话也住在你们里面，凡你们所愿意的，祈求就给你们成就。』请注意，四节是说主住在我们里面，而七节是说祂的话住在我们里面。这指明主的话住在我们里面，就等于主自己住在我们里面。如果没有主的话住在我们里面，我们就很难经历主住在我们里面。主是抽象的，但祂的话却是具体的。
23THE LORD AND HIS WORDS ABIDING IN US I can testify that I am living and energized because I receive the life supply from the Word as the tree of life. The Word is the embodiment of the very Lord whom I love. Because I love Him, I contact Him through the Word, which is identical to the Lord Himself. Two verses in John 15 indicate this. In verse 4 the Lord Jesus says, “Abide in Me and I in you.” But in verse He says, “If you abide in Me and My words abide in you, ask whatever you will, and it shall come to pass to you.” Notice that in verse 4 it is the Lord who abides in us, whereas in verse 7 His words abide in us. This indicates that the Lord’swords abiding in us are equal to the Lord Himself abiding in us. If we do not have His words abiding in us, it will be difficult for us to experience Him abiding in us. The Lord is abstract, but His word is concrete.
24我们接触主的话不仅要用我们的心思，也必须用我们重生的灵。当我们运用我们的灵接触主的话时，主的话在我们的经历中，就与主自己成为一。这样，主的话就是活的、使人有动力的，并且满了光、生命、爱、圣别、公义和能力等神圣的属性。我们这样领受主的话，就能活基督。
24We need to contact the Word not only with our mind, but also with our regenerated spirit. When we exercise our spirit to contact the Word, the Word becomes identical to the Lord Himself in our experience. Then the Word is living, energizing, and filled with the divine attributes of light, life, love, holiness, righteousness, and power. By taking the Word in this way, we live Christ.
正当的基督徒生活
THE PROPER CHRISTIAN LIFE
25我绝对相信，保罗的生活就是活基督的生活。他能彀说，『在我，活著就是基督。』（腓一21。）他还嘱咐我们，要让基督的话丰丰富富的住在我们里面。（西三16。）我们已经指出，歌罗西三章十六节的『住』字，意思是定居、安家在我们里面。让基督的话安家在我们里面，就是让基督的话浸透我们全人。至终，当我们经历话、基督和三一神调和为一时，我们就活基督。我们就过一个满了光、生命、爱、圣别、公义和能力等神圣美德的生活。这就是正当的基督徒生活。
25I have no doubt that Paul’s life was a life of living Christ. He could say, “To me to live is Christ” (Phil. 1:21). He also charged us to let the word of Christ dwell in us richly (Col. 3:16). As we have pointed out, the word dwell in Colossians 3:16 means to inhabit, to house itself, in us. To let the word of Christ house itself in us is to let the Word saturate our whole being. Eventually, when in our experience the Word, Christ, and the Triune God are mingled together as one, we live Christ. We have a life full of the divine virtues of light, life, love, holiness, righteousness, and power. This is the proper Christian life