Books
歌罗西书生命读经 · 第20篇

在神的奥秘基督─里行事为人

TO WALK IN CHRIST, THE MYSTERY OF GOD
1读经：歌罗西书2:6，申命记8:7-10，罗马书8:11，提摩太后书4:22，腓立比书1:19，哥林多前书6:17，罗马书8:6，4，加拉太书5:16，25。在前一篇信息中，我们说到经历那是神奥秘的基督。现在我们要继续来看，如何在这样一位基督里行事为人。保罗在歌罗西二章六至七节说，『你们既然接受了基督，就是主耶稣，…就要在祂里面行事为人。』在神的奥秘基督─里行事为人，就是在祂里面
1Scripture Reading: Col. 2:6; Deut. 8:7-10; Rom. 8:11; 2 Tim. 4:22; Phil. 1:19; 1 Cor. 6:17; Rom. 8:6, 4; Gal. 5:16, 25 In the previous message we spoke about experiencing Christ as the mystery of God. Now we shall go on to consider how to walk in such a Christ. In 2:6 Paul says, “ As therefore you have received Christ Jesus the Lord, walk in Him.” To walk in Christ as the mystery of God is to live, act, behave, and have our being in Him
2生活、行事、举止、为人。
2
3在歌罗西一章里，保罗陈明基督深奥的启示。这章所揭示基督的第一面乃是，基督是众圣徒的分。（12。）旧约中的美地豫表基督是众圣徒的基业、众圣徒的分。保罗在一章里也指出，基督是那不能看见之神的像，是一切受造之物的首生者，是身体的头，也是从死人中复活的首生者，是一切丰满乐意居住在其中的那一位。保罗在二章开头说到他为歌罗西人竭力奋斗，要叫他们的心得安慰，『以致丰丰富富的在悟性上有充分的确信，能以完全认识神的奥秘，就是基督。』（2。）惟有歌罗西圣徒的心得了安慰、受了顾惜和温暖之后，他们才能对基督有正确的认识。这使他们能对基督有真正的经历。歌罗西人需要一个得安慰的心和清明的心思，好对他们所接受、后来又岔离的基督，有完全的认识。这位基督是神的奥秘，一切智慧和知识的宝藏，都藏在祂里面。（3。）不仅如此，神格一切的丰满，都有形有体的居住在祂里面。（9。）歌罗西人一旦对包罗万有的基督在悟性上有充分的确信，他们就能在祂里面行事为人。我们已经指出，二章七节的『行事为人』一辞，乃是指生活、行事、举止和为人。我们在其中行事为人的那一位，乃是一章中以深奥的方式所启示的包罗万有者。这样一位基督，乃是众圣徒的分，也是神经纶的奥秘。我们也像歌罗西人一样，需要受劝勉，在那对我们是一切的基督里行事为人。
3In chapter one of Colossians Paul presents a profound revelation of Christ. The first aspect of Christ unveiled in this chapter is Christ as the portion of the saints (v. 12). The good land in the Old Testament typifies Christ as the saints’ portion or lot. In this chapter Paul also shows that Christ is the image of the invisible God, the firstborn of all creation, the Head of the Body, the firstborn from among the dead, and the One in whom all the fullness is pleased to dwell. Paul opens chapter two with a word about his great struggle for the Colossians that their hearts would be comforted “unto all riches of the full assurance of understanding, unto the full knowledge of the mystery of God, Christ” (v. 2). Only when the hearts of the saints in Colosse were comforted, cherished, and warmed, could they have a proper understanding of Christ. This would enable them to have the genuine experience of Christ. The Colossians needed a comforted heart and a sober mind in order to have the full knowledge of the Christ they had received and from whom they had been distracted. This Christ, the mystery of God, is the One in whom all the treasures of wisdom and knowledge are hidden (v. 3). Furthermore, He is the One in whom all the fullness of the Godhead dwells bodily (2:9). Once the Colossians had the full assurance of understanding concerning the all- inclusive Christ, they could then walk in Him. We have pointed out that the word walk in 2:6 means to live, act, behave, and have our being. The One in whom we are to walk is the all -incl usive One who is revealed in a profound way in chapter one. As such a One, Christ is the portion of the saints and the mystery of God’secon o my. Like the Colossians, we need to be exhorted to walk in the Christ who is everything to us.
我们的美地
OUR GOOD LAND
4保罗写歌罗西二章时，乃是想到旧约中美地的图画，这美地就是包罗万有之基督的豫表。一章十二节含示这点，保罗在这节说到基督是众圣徒的分。然后，保罗在二章七节告诉我们，要在基督里行事为人。这含示基督是我们能在其中行事为人的美地，领域，范围。不仅如此，他在二章七节说到在基督里生根，这也指明他想到那美地。我们要在基督里生根，祂就必须成为我们的地土、我们的土壤。这些全都指明歌罗西书所启示的基督乃是我们的美地。
4As Paul was writing this chapter of Colossians, he was considering the picture of the good land in the Old Testament as a type of the all-inclusive Christ. There is a suggestion of this in 1:12, where Paul says that Christ is the portion of the saints. Then in 2:6 Paul tells us to walk in Christ. This implies that Christ is the land, the territory, the realm, in which we may walk. Furthermore, his reference to being rooted in Christ in 2:7 also indicates that he was thinking of the good land. In order to be rooted in Christ, He must be our land, our soil. All these are indications that the Christ revealed in Colossians is our good land
5保罗对旧约有很深的认识。当他写罗马书、哥林多前书、加拉太书、歌罗西书、和希伯来书这些书信时，他必定是想到许多旧约的经节，他就照著这些经节写了许多事。特别当他写歌罗西书时，在他眼前的乃是一幅迦南美地的图画。他知道神的选民在旧约时代享受美地作他们的分。不仅如此，他也知道美地是他们的一切。藉著美地，他们才能敬拜神，并且建造圣殿，作神的见证，并作神独一的居所。藉著美地，以色列人才能完成神的定旨。保罗十分清楚美地对神的选民有甚么意义，所以他写信给歌罗西人时，乃是想著美地的这幅图画。因此，我们若要经历这卷书中所启示之包罗万有的基督，我们就需要看见，这样一位基督乃是迦南美地所豫表的。这位由美地所豫表的基督，乃是经过过程的三一神成了赐生命的灵。我承认我一再强调这一点，这也是我从主所领受的托付和负担。
5Paul had a strong background in the Old Testament. As he was writing such Epistles as Romans, 1 Corinthians, Galatians, Colossians, and Hebrews, he must have had the Old Testament Scriptures very much in mind, and he wrote many things according to them. In particular, as Paul was writing the book of Colossians, he had before him the picture of the land of Canaan. He was aware that God’s chosen people in Old Testament times enjoyed the good land as their portion. Furthermore, he realized that the good land was everything to them. It was through the good land that they could worship God and build the temple for God’s testimony and for His unique dwelling place. It was through the good land that God’s purpose could be fulfilled through the children of Israel. Fully realizing what the good land meant to God’s chosen people, Paul composed the Epistle to the Colossians with the portrait of the good land in mind. Therefore, if we would experience the all-inclusive Christ as revealed in this book, we need to realize that such a Christ is typified by the land of Canaan. The Christ who is typified by the good land is the processed Triune God as the life-giving Spirit. I admit that I emphasize this point again and again. This is my commission and burden from the Lord
6我们若要在神的奥秘─基督─里行事为人，就必须看见，按照保罗的观念，我们要在其中行事为人的基督乃是美地。关于这事，我们需要在悟性上有充分的确信。我们可以释放一篇又一篇的信息，说到基督是美地这个主题。这件事是无可限量的。
6If we would walk in Christ as the mystery of God, we must see that, according to Paul’s concept, the Christ in whom we are to walk is the good land. Concerning this matter, we need the full assurance of understanding. Message after message could be given on the subject of Christ as the good land. This matter is inexhaustible
7一九六二年十二月在美国举行第一次-主要的特会，题目就是迦南美地所豫表之包罗万有的基督。这些信息已经印成『包罗万有的基督』一书。有一首很好的诗歌说到经历基督作生命，就是根据这些信息的灵感所作的。这首诗歌（诗歌三七八首）的最后一节是这样写的：
7The first major conference held in the United States in December, 1 9 6 2, was on the all inclusive Christ typified by the land of Canaan. Those messages have been published as The All - Inclusive Christ. A very good hymn on the experience of Christ as life was inspired by these messages. The last stanza of this hymn (Hymns, #499) is given below:
8何等结果！何等有福！我能活著就是基督！祂的心意是我爱好，祂的荣耀是我发表；无何可要、无何可宝，惟有基督是我目标！无何可要、无何可宝，惟有基督是我目标！
8Oh, what a prize! Oh, what a gain! Christ is the goal toward which I press. Nothing I treasure, nor aught desire, But Christ of all-inclusiveness. My hope, my glory, and my crown Is Christ, the One of peerlessness
9在那一次特会中，释放了许多篇信息，说到申命记八章七至十节。根据这几节圣经，我们说到美地那追测不尽的丰富：水、食物和矿物。我们在那些信息中所交通的不过是引言，迦南美地所豫表之基督的丰富，还有许多没有说到。读圣经的人都知道，圣经是不容易明白的。当我还是个年轻的基督徒时，我告诉主，我不赞成祂写圣经的方式。照我的意见，主应该以有系统的方式写圣经，有系统的论到一些主要的点，把所有的材料都摆在不同的大标题和分类标题下面。然而，我们必须承认，主的方式是最好的。主在圣经中许多不同的地方说到一个特别的主题。以『称义』为例，这个主题不只在一卷书中题到。因著我们的度量有限，主知道在称义这类属灵的事上，一次只能启示一点。关乎基督是美地的启示，更是这样。
9In that conference a number of messages were given on Deuteronomy 8:7-10. Based on these verses, we considered the unsearchable riches of the land: the water, the food, and the minerals. What we shared in those messages was only an introductory word. A great deal remains to be said about the riches of Christ typified by the land of Canaan. Students of the Word realize that the Bible is not easy to understand. When I was a young Christian, I told the Lord that I did not agree with the way He wrote the Bible. According to my opinion, He should have written it in a systematic way, covering each of the major points systematically and putting all the material together under various major headings and subdivisions. Nevertheless, we must recognize that the Lord’sway is the best. In the Bible the Lord speaks about a particular subject in various places. Take justification as an example. This subject is covered in more than one book. Because our capacity is so limited, the Lord knew that He could reveal only a little at a time concerning spiritual matters such as justification. This is true all the more of the revelation of Christ as our good land
基督包罗万有的豫表
AN ALL-INCLUSIVE TYPE OF CHRIST
10美地一面启示在旧约中，另一面也隐藏在旧约里。这种说法似乎矛盾，其实不然。因著申命记有对美地的描述，我们可以说，美地是启示在旧约中。但因著美地的意义是隐藏的，我们也可以说美地是隐藏在圣经中。主的儿女因著祂怜悯和恩典的供应，深入神的话中，才开始认识神应许给祂选民的美地，乃是基督的豫表。倘若在埃及所享受的逾越节，以及在旷野所经历的吗哪，都是基督的豫表，那么美地必定也是基督的豫表。
10On the one hand, the good land is revealed in the Old Testament. On the other hand, it is concealed there. Although this statement appears contradictory, actually it is not. Because Deuteronomy describes the good land, we may say that the good land is revealed in the Old Testament. But because the meaning and significance of the good land are concealed, we may also say that the land is concealed in the Scriptures. As the Lord’s children, supplied by His mercy and grace, delve din to the Word, they began to realize that the good land promised by God to His chosen people is a type of Christ. If the Passover enjoyed in Egypt and the manna experienced in the wilderness were types of Christ, then the good land must also be a type of Christ.
11在约书亚五章十一至十二节，我们看到一个题示，美地接续吗哪作基督的豫表。十一节说到以色列的百姓吃美地的出产。十二节说得特别清楚：『他们吃了那地的出产，第二日吗哪就止住了，以色列人也不再有吗哪了；那一年他们却吃迦南地的出产。』吗哪豫表基督是神百姓生命的供应。正如约书亚记中这二节所指明，美地的出产乃是吗哪的延续。因此，吗哪若是豫表基督，美地的出产必定也是豫表祂。藉著旷野中吗哪的供应，神的百姓就能建立会幕作神的居所。同样的原则，因著那地丰富出产的供应，他们就能建造圣殿作神更稳固的居所。毫无疑问以色列子民所享受的美地，乃是基督一个重大的豫表，因为乃是藉著享受美地，圣殿才得以建立。我们甚至可以说，这是基督在圣经中最终极的豫表。美地乃是基督完全而包罗万有的豫表。叫我们的心得安慰，并在爱里结合一起，以致对神的奥秘─基督─有完全的认识；这件事包括对美地所豫表的基督有完全的认识。我们需要详细的认识，基督如何由申命记八章七至十节中所记载的一切项目来豫表。祂是从山谷中流出来的水，祂是小麦和大麦；小麦和大麦分别豫表成为肉体并被钉死的基督，以及复活的基督。我们还要继续往前看，基督如何由酒、油、无花果、石榴、和矿物来豫表。没有申命记八章的这些经节，我们对基督的包罗万有就不彀有认识。地是旧约圣经的紧要中心，这就是为甚么神在旧约中一再说到那地的原因。神呼召亚伯拉罕出来，告诉他要把他带到一个地方，那个地方就是迦南美地。想想看，从创世记十二章到旧约末了，有多少次神题到那地。事实上，旧约的中心乃是在美地上所建造之城里的圣殿。我们若认识圣经，也有从神来的亮光，我们就明白，神永远计画的中心，按豫表说，乃是美地连同殿和城。从创世记开始，旧约就以美地为中心，并且一再题到和美地有关的事物。我们已经再三指出，美地乃是包罗万有之基督的图画，豫表基督之于我们乃是一切。
11In Joshua 5:11 and 12 we see a hint that the good land typifies Christ as the continuation of the manna. Verse 11 says that the children of Israel ate of the produce of the land. Verse 12 is especially clear: “And the manna ceased on the morrow after they had eaten of the produce of the land; neither had the children of Israel manna any more; but they did eat of the fruit of the land of Canaan that year” (Heb.). Manna was a type of Christ as the life supply for God’sp eople. As these verses in Joshua point out, the produce of the good land is the continuation of the manna. Therefore, if the manna typified Christ, the produce of the good land must also typify Him. By means of the supply of manna in the wilderness, God’sp eople were able to build the tabernacle as God’s dwelling place. In the same principle, through the supply of the rich produce of the land they were able to build the temple as a more solid dwelling place for God. No doubt, the good land enjoyed by the children of Israel is a significant type of Christ, for through the enjoyment of it the temple was built. We may even say that it is the ultimate type of Christ found in the Scriptures. It is a complete and all-inclusive type of Christ. To have our hearts comforted and knit together in love unto the full knowledge of Christ as the mystery of God includes having the full knowledge of Christ as typified by the good land. We need to know in detail how Christ is typified by all the items mentioned in Deuteronomy 8:7-11. He is the water that springs from valleys and hills. He is the wheat and the barley, which signify respectively the incarnated and crucified Christ and the resurrected Christ. We must go on to see how Christ is typified by the wine, oil, figs, pomegranates, and minerals. Without these verses in Deuteronomy 8, we would be short in our understanding of the all- inclusiveness of Christ. The land is the crucial focus of the Old Testament. This is the reason that in the Old Testament the Lord speaks of the land again and again. He called out Abraham and told him that He would bring him into a certain land, which was the land of Canaan. Consider how many times from Genesis 12 to the end of the Old Testament the Lord referred to the land. Actually, the center of the Old Testament is the temple within the city built in the good land. If we know the Scriptures and have light from God, we shall realize that the center of God’s eternal plan, speaking according to the type, is the land with its temple and city. Beginning with the book of Genesis, the Old Testament takes the land as the center and mentions again and again something related to the land. As we have pointed out repeatedly, the land is the figure of the all-inclusive Christ, a type of Christ as everything to us.
为美地的争战
THE BATTLE FOR THE LAND
12神的仇敌撒但，不断尽其全力阻挠神的子民，使他们无法享受美地。他尽其所能的破坏神的子民对作美地之基督的享受。神创造天地，目的是要把地赐给人类作为享受，但不久之后，撒但来阻挠神。因著撒但的背叛，神必须审判宇宙，而因著那次的审判，地就埋在深渊之下。经过一段时间后，神来工作，从深水中恢复了地。在这恢复的地上，神使各样的生命出现，然后产生有神形像的生命，受托以神权柄的生命。然而，不久以后，神的仇敌又来欺骗人，使神必须再次审判地。在挪亚时代，已经恢复的地再一次被深水淹没了。按豫表说，人与地所表征的基督分开，不再享受这地了。但藉著方舟的救赎，挪亚和他全家得著权利拥有这地，并享受其一切丰富。洪水将人与这地分开，但方舟将挪亚和他的家带回到对地的享受。人又一次得著了地，并享受地的丰富。然而不久，仇敌又进一步破坏人对地的享受，这一次是藉著巴别的背叛。因此，神从因撒但而背叛的堕落族类中，呼召了一个人─亚伯拉罕，告诉他要把他带到一个地方。然而，连这位蒙神拣选的人，也从那地逐渐飘离到埃及，所以主必须把他带回那地。最终，他的后裔离开了那地，下到埃及去。经过一段长的时期，神把祂的子民带出埃及，回到美地。几世纪之后，仇敌再次行动，差派巴比伦的军兵破坏美地，将神的子民掳去。但七十年之后，神又把他们带回美地。我们从这些事例看见，旧约的历史乃是与这地有关的。神的工作总是要恢复地，而仇敌的工作总是要阻挠、破坏、并拦阻人对地的享受，使地成为一片混乱。仇敌的目的就是要攻击这地，好接管这地。但每当仇敌这样作过之后，神就进来为祂的子民争战，再次恢复这地。
12Satan, the enemy of God, has been doing his utmost continually to frustrate the people of God from enjoying the good land. He will do whatever he can to spoil the enjoyment of Christ as the land. Not long after God created the heavens and the earth, with the intention of giving the earth to mankind as an enjoyment, Satan did something to frustrate Him. Because of Satan’s rebellion, God had to judge the universe, and due to that judgment the earth was buried beneath the waters of the deep. After a period of time, God came in to work and to recover the land from the waters of the deep. Upon this recovered land, an abundance of life came into being, and there came forth a life with the image of God, a life committed with the authority of God. However, not long afterward the enemy of God came in again to deceive man and to put God in a position where judgment upon the earth was again imperative. At the time of Noah, the recovered earth was once more put under the waters of the deep. Speaking according to the type, man was separated from the enjoyment of Christ as signified by the land. But through the redemption of the ark, Noah and his family obtained the right to possess the land and enjoy all its riches. The flood separated the people from the earth, but the ark brought Noah and his family back to the enjoyment of the earth. Once again man took possession of the land and enjoyed its riches. However, it was not too long before the enemy did something further to spoil the enjoyment of the earth, this time through the rebellion at Babel. Therefore, out of the fallen race made rebellious by Satan, God called one man, Abraham, and told him that He would bring him into a certain land. However, even this chosen one gradually drifted away from the land into Egypt, and the Lord had to bring him back to the land. Eventually, his descendants left this land and went down into Egypt. After a long period of time, the Lord brought His people out of Egypt and back to the good land. Centuries later, the enemy moved again and sent the army from Babylon to spoil the land and capture the people. But after seventy years the Lord brought them back once more to the good land. By all this we see that the history of the Old Testament is related to the land. God’s work is always to recover the land, whereas the enemy’s work is always to frustrate, spoil, and hinder the enjoyment of the land and do something to bring the land into chaos. The enemy’sin tent i on is to assault the land and take it over. But after the enemy makes his attempt, God moves to fight for His people and to recover the land again
在包罗万有的灵里行事为人
WALKING IN THE ALL-INCLUSIVE SPIRIT
13我们需要牢牢记住，这美地豫表包罗万有的基督。我们已经指出，保罗在歌罗西二章七节说，我们在基督里面已经生根。我们若在基督里面已经生根，祂就必定是我们的土壤、我们的地土。你曾否看见，基督乃是你在其中生根的土地，你乃是在基督这土壤中生根的植物？我深深觉得，神的儿女多半仍留在埃及，他们只经历主是逾越节的羊羔。有些人已经脱离了埃及，在旷野中飘流，享受基督作每日的吗哪。仅有极少数的信徒经历基督是他们在其中行事为人的领域和范围。愿主开启我们的眼睛，使我们看见基督是我们的美地，我们必须天天在祂里面行事为人！保罗在加拉太三章十四节说，『为叫亚伯拉罕的福，在基督耶稣里可以临到外邦人，使我们藉著信，可以接受所应许的那灵。』保罗在这里题到亚伯拉罕的福，和所应许的那灵。这福是指美地，而这福今天对我们的应验，乃是基督作包罗万有的灵。因此，按照保罗的观念，在基督这美地里行事为人，就是在包罗万有的灵里行事为人。
13We need to be deeply impressed that this good land typifies the all-inclusive Christ. We have pointed out that in Colossians 2:7 Paul says that we have been rooted in Christ. If we have been rooted in Christ, then He must be our soil, our earth. Have you ever realized that Christ is the very land in which you are rooted, that you are a plant rooted in Christ as the soil? I deeply feel that most of the Lord’s children are still in Egypt. They have experienced the Lord only as the Passover lamb. Others have come out of Egypt and enjoy Christ as their daily manna as they wander in the wilderness. But very few believers experience Christ as the realm, the sphere, in which they walk. May the Lord open our eyes to see that Christ is our good land and that we must daily walk in Him! In Galatians 3:14 Paul says, “That the blessing of Abraham might come to the nations in Jesus Christ, that we might receive the promise of the Spirit through faith.” Here Paul refers to the blessing of Abraham and the promise of the Spirit. This blessing refers to the good land, and the fulfillment of this blessing for us today is Christ as the all-inclusive Spirit. Therefore, according to Paul’s concept, to walk in Christ as the good land is to walk in the all-inclusive Spirit
14保罗在歌罗西二章七节告诉我们，要在基督里行事为人；但在加拉太五章十六节，他嘱咐我们要凭著灵而行。不仅如此，他在罗马八章四节说到照著灵而行。这些经节指明，美地今天对我们来说，乃是住在我们灵里之包罗万有的灵。这包罗万有的灵乃是包罗万有的基督，作经过过程的三一神。三一神经过过程之后，乃是包罗万有的基督作包罗万有的灵，给我们经历。今天这包罗万有的灵就住在我们灵里，作我们的美地。保罗所写的几卷书，包括罗马书、哥林多前后书、加拉太书、和腓立比书，都指明基督今天乃是包罗万有的灵。基督是神的具体化身和神的彰显。藉著成为肉体，祂成了末后的亚当，在十字架上被钉死，为我们完成了救赎。在复活中，这末后的亚当成了赐生命的灵。（林前十五45。）因此，保罗在林后三章十七节说，『主就是那灵。』基督既是赐生命的灵，住在我们的灵里，我们就与祂成为一灵。保罗在提后四章二十二节说，『愿主与你的灵同在。』林前六章十七节说，『但与主联合的，便是与主成为一灵。』因此，基督作包罗万有的美地，现今乃是在我们的灵里。关于这件事，我们都需要丰丰富富的在悟性上有充分的确信。
14In Colossians 2:6 Paul tells us to walk in Christ, but in Galatians 5:16 He charges us to walk by the Spirit. Furthermore, inRo mans 8:4 he speaks of walking according to spirit. These verses indicate that the good land for us today is the all-inclusive Spirit who indwells our spirit. This all-inclusive Spirit is the all- inclusive Christ as the processed Triune God. After being processed, the Triune God is the all - inclusive Christ as the all-inclusive Spirit for us to experience. Today this all-inclusive Spirit indwells our spirit to be our good land. A number of books written by Paul, including Romans, 1 and 2 Corinthians, Galatians, and Philippians, indicate that Christ today is the all- inclusive Spirit. Christ is the embodiment of God and the expression of God. Through incarnation, He became the last Adam, who was crucified on the cross for our redemption. In resurrection this last Adam became a life-giving Spirit (1 Cor. 15:45). Therefore, in 2 Corinthians 3:17 Paul says, “Now the Lord is that Spirit.” Because Christ as the life - giving Spirit dwells in our spirit, we are one spirit with Him. In 2 Timothy 4:22 Paul says, “The Lord be with thy spirit,” and in 1 Corinthians 6:17, “He that is joined unto the Lord is one spirit.” Therefore, Christ as the all-inclusive good land is now in our spirit. Concerning this, we all need the riches of the full assurance of understanding.
15我们对于包罗万有的灵与我们的灵调和为一，有了充分的确信，我们就该把我们的心思置于这调和的灵。（罗八6。）藉此，我们自然而然就把心思置于基督。然后我们必须往前，在这调和的灵里行事为人。这意思是说，我们必须照著灵生活、行动、行事、为人。这样，我们就能经历基督并享受祂作美地。在新约中，没有一件事比照著调和的灵行事为人更中心、更紧要、更不可少。基督作包罗万有的灵，乃是住在我们灵里，作我们的生命、人位和一切。我们今天的需要乃是转向祂，将我们的心思置于灵，并照著灵而行。这就是在神的奥秘─基督─里行事为人。
15Having the full assurance that the all-inclusive Spirit is mingled with our spirit, we should set our minds on this mingled spirit (Rom. 8:6). By doing this, we are spontaneously setting our minds on Christ. Then we must go on to walk in this mingled spirit. This means that we must live, move, behave, and have our being according to the spirit. In this way we shall experience Christ and enjoy Him as the good land. Nothing in the New Testament is more central, crucial, and vital than walking according to the mingled spirit. Christ as the all-inclusive Spirit dwells in our spirit to be our life, our person, and our everything. Our need today is to return to Him, to set our minds on the spirit, and to walk according to the spirit. This is to walk in Christ as the mystery of God