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帖撒罗尼迦前书生命读经 · 第23篇

全然圣别我们，使我们的灵、与魂、

To be Sanctified Wholly with Our Spirit,
读经：帖撒罗尼迦前书4:9,13;5:8,16-24，哥林多后书7:1，约翰一书1:6，提摩太前书1:5，罗马书6:6,19;7:24;8:10-11;12:1，哥林多前书6:13下,15上,19-20。
Scripture Reading: 1 Thes. 4:9, 13; 5:8, 16-24; 2 Cor. 7:1; 1 John 1:6; 1 Tim. 1:5; Rom. 6:6, 19; 7:24; 8:10-11; 12:1; 1 Cor. 6:13b, 15a, 19-20
7:1; 1 John 1:6; 1 Tim. 1:5; Rom. 6:6, 19; 7:24; 8:10-11; 12:1; 1 Cor. 6:13b, 15a, 19-20
概览
A BRIEF SURVEY
1保罗在帖前五章二十三节说，『且愿和平的神，亲自全然圣别你们，又愿你们的灵、与魂、与身子得蒙保守，在我们主耶稣基督来临的时候，得以完全，无可指摘。』我们若要了解这节经文，就需要简略的复习整卷帖撒罗尼迦前书。一章指明，为著召会生活的圣别生活是由信、爱和盼望所构成的。这种生活必定离弃偶像转向神，服事活神，并等候主来。这是一章启示的重点。二章告诉我们，使徒尽全力抚育这种生活，如同乳养的母亲和劝勉的父亲。他们顾到这种生活，并且培育这种生活，使其产生配得过神的国和荣耀的行事为人。这种生活怎么能配得过神的国和神的荣耀？只有一条路，就是得以圣别。因此，三章说，这种生活需要补足信心，并使爱心增多洋溢，好叫主可以坚固我们的心（就是我们这个人行动的机关），使其在圣别上无可指摘。这就是坚固我们里面的人、我们的心、我们行动的机关。
1In 5:23 Paul says, “And the God of peace Himself sanctify you wholly, and may your spirit and soul and body be preserved complete, without blame, at the coming of our Lord Jesus Christ.” In order to understand this verse, we need to have a brief review of the entire book of 1 Thessalonians. Chapter one indicates that the holy life for the church life is constructed of faith, love, and hope. Such a life surely turns to God from idols, serves the living God, and waits for the coming of the Lord. This is the main point revealed in chapter one. Chapter two tells us that the apostles did their best as nursing mothers and exhorting fathers to foster such a life. They cared for this life and nourished it so that it would result in a walk worthy of God’skin gdom and glory. How can such a life become worthy of God’skin gdom and God’s glory? There is no way other than to be sanctified. Thus, chapter three says that this life needs to be perfected in faith and also needs to increase and abound in love in order that the Lord may establish our hearts, the acting agent of our being, blameless in holiness. This is the establishment of our inward being, of our heart, our acting agent
2保罗在四章接著指出，不仅我们里面的心应当得坚固，成为圣别；我们外面也需要用圣别（或，圣化─成为圣别的过程），持守自己的身体。不仅如此，物质的身体不仅需要在神面前用圣别持守，也需要在人眼前用尊贵持守。保罗在这一章里还说到死了、睡了的圣徒。他论这件事的时候牵涉到盼望。保罗在三章说，为著召会生活的圣别生活应当在信心上得以补足，爱心要增多洋溢；然后在四章他给我们看见，死了的圣徒复活乃与盼望有关。
2In chapter four Paul goes on to point out that not only should our heart inwardly be established in holiness, but also that our body outwardly needs to be preserved in sanctification, the process of being made holy. Furthermore, the physical body needs to be preserved not only in sanctification before God, but also in honor in the sight of man. In this chapter Paul also speaks concerning the saints who have died, who are sleeping. He deals with this matter in the scope of hope. In chapter three Paul says that the holy life for the church life should be perfected in faith and should increase and abound in love, and then in chapter four he shows that the resurrection of the dead saints is a matter of hope
保罗在五章八节说到信、爱和望这
In 5:8 Paul covers the three matters of faith, love,
3三件事：『但我们既是属于白昼，就当谨慎自守，穿上信和爱的胸甲，并戴上救恩之望的头盔。』在争战中，我们身体上两个顶重要的部分头和胸─需要护卫。胸必须遮盖，头必须保护。因此，我们有信和爱的胸甲，遮盖我们的胸；也有救恩之望的头盔，遮盖我们的头。我们研读雅歌时曾指出，追求者的胸表征在基督里的信和爱。为这缘故，胸甲是属于信和爱的。我们的头，我们的心思，就是思想的器官连同其思想，需要受神救恩头盔的保护。因此，帖前五章给我们看见，当我们打属灵的仗时，我们需要神军装的遮盖，这包括信和爱的胸甲，以及救恩之望的头盔。五章把基督徒生活三个基本的元素─信、爱、望都包括在内。
3and hope: “But we who are of the day, let us be sober, putting on the breastplate of faith and love, and a helmet, the hope of salvation.” In warfare two crucial parts of our body—the head and the breast—need to be guarded. The breast must be covered, and the head ─ must be protected. Hence, we have the breastplate of faith and love to cover our breast, and the helmet of the hope of salvation to cover our head. In our study of the Song of Songs we pointed out that the breasts of the seeking one signify faith and love in Christ. For this reason, the breastplate is of both faith and love. Our head, our mind, the thinking organ with its thoughts, needs to be protected by the helmet of God’ss alvation. Therefore, in chapter five we see that when we are fighting the spiritual warfare, we need to be covered by the armor of God that includes the breastplate of faith and love and the helmet of the hope of salvation. In chapter five the three basic elements of the Christian life—faith, love, and hope—are all included. ─
4末了，保罗在五章二十三节说出他的渴慕，愿和平的神全然圣别我们，这不仅包括心与身体这两方面。我们里面有心，外面有身体。心与身体形成
4Eventually, in 5:23, Paul expressed his desire that the God of peace would sanctify us wholly, not only in heart or in body. Inwardly we have a heart, and outwardly we have a body. The heart and the body
5一个活的、有活动之人主要的结构。我们这些活人里面有心，外面有身体。心是我们的引导者，因为心引导我们的行动、活动和动作。身体是我们外面行动的凭藉、器官。因此，我们的心藉著我们的身体行动，我们的身体在我们心的引导之下活动。这是三章论到心的圣别，以及四章论到身体圣别的原因。这样，我们的灵与魂又如何？虽然魂的组成成分与心非常相像，但是魂与心之间仍然有所不同。论到我们这个人的组成，我们有灵、魂和身体。但是在我们的行动、生活上，我们有心和身体。因此，当我们说到我们的所是时，应当题到灵、与魂、与身体。但说到我们的生活、行动时，就应当题到心和身体。我们每天的生活关系到我们的心和我们的身体。为这缘故，保罗在帖撒罗尼迦前书里把我们的所是和我们怎样行动加以区别。在行动上，我们有心与身体。但就我们的全人而言，也就是论到我们的所是，我们有灵、魂与身体。
5form the main structure of a living, acting person. As living persons, we have a heart within and a body without. The heart is the directing agent, for it directs our actions, activities, and motions. The body is the means, the organ, by which we act outwardly. Hence, through our body our heart moves, and our body acts under the direction of our heart. This is the reason chapter three deals with the sanctification of the heart and chapter four, with the sanctification of the body. What, then, about our spirit and our soul? Even though the soul is very much like the heart in its components, there is still a difference between the soul and the heart. As far as the composition of our being is concerned, we have a spirit, a soul, and a body. But in our acting, our living, we have a heart and a body. Thus, when speaking of our being, we should refer to the spirit, the soul, and the body. But in speaking of our living and our actions, we should refer to the heart and the body. Our daily living is a matter of our heart and our body. For this reason Paul in 1 Thessalonians differentiates what we are from how we act. In action, we have a heart with a body. But in our being, that is, with respect to what we are, we have a spirit, a soul, and a body
6帖前三章说到我们里面的部分─我们心的圣别。四章说到我们外面的部分我们身体的圣别。然后在五章，这卷书的结语里，圣别包括我们的全人。这是保罗说到和平的神全然圣别我们的原因。保罗说『全然』，是指我们整个灵、魂和身子。因此，他表达自
6In chapter three of 1 Thessalonians sanctification is a matter of our inner part, our heart. In chapter four sanctification is a matter of our outward part, our ─ body. Then in chapter five, as a conclusion of the book, sanctification includes our entire being. This is the reason Paul speaks of the God of peace sanctifying us wholly. By “wholly” Paul means our whole spirit and
7己 的渴望说，愿众圣徒的灵、魂、身子得蒙保守，得以完全。这就是全然圣别。
7soul and body. Therefore, he expresses the desire that the saints’ spirit and soul and body would be preserved complete. This is to be sanctified wholly
8五章二十三节的副词『全然』指明量一面。这辞指向一个事实，就是我们全人的每一部分─灵、魂、身体─都需要圣别并蒙保守。不仅如此，『完全』这个形容词是指质一面。因此，保罗这个优秀的著者简要的指明，就量一面说，我们需要全然圣别；就质一面说，我们需要蒙保守，得以完全。我们需要蒙保守，不是部分的，或是肤浅的，乃是完整的，也就是完全而完美的蒙保守。我盼望帖撒罗尼迦前书的这个概览，会帮助你们了解，我们在本篇信息和下篇信息所要交通的。
8The adverb “wholly” in 5:23 indicates quantity. It points to the fact that every part of our being—spirit, soul, and body—needs to be sanctified and preserved. Furthermore, the adjective “complete” refers to quality. Thus, Paul, an excellent writer, indicates in a brief way that quantitatively we need to be sanctified wholly, and qualitatively we need to be preserved complete. We need to be preserved not partially or superficially but completely, even absolutely and perfectly. I hope that this brief survey of 1 Thessalonians will help you to understand what we shall cover in this message and in the message following
三部分的人
A TRIPARTITE BEING
9神实在渴望全然圣别我们。祂要在我们全人的三部分里，保守我们─保守我们的灵、魂和身体。按照五章二十三节，我们这个人是由三部分构成的，也就是说我们有三部分：灵、魂和身体。我年轻信主时就知道人有三部分这个真理，我也为这个真理争辩。在神学里，这叫作三分论（trichotomy）。还有一种二分论（dichotomy）的学派，教导人是由两部分─身体和魂─组成的。帖前五章二十三节有力的证明，二分论是不对的。在这一节经文里，灵与魂二字中间有连接词，魂与身子之间也有连接词。这指明灵、魂、身子是不同的、有区别的。然而有些圣经教师认为灵与魂是同义辞。这就好比将我们肉身上不同的肢体，譬如胃和肝，说成是一样的。将魂与灵说成是同义辞，是非常严重的误解。多年前，一位相信二分论的传教士去香港参加我在那里开的特会。在一次聚会后，他要求和我有些交通。他告诉我特会太好了，接著又说，『你教导说人是由三部分组成的，我不相信这个。人只有两部分─看得见的部分和看不见的部分。』我回答说，『弟兄，说人是三部分组成的，这并不是我的教导，这是圣经上的教导。帖前五章二十三节你怎么说？保罗在这节经文里说到灵、与魂、与身子，三个名词带著两个连接词，你怎么能说人只有两部分？』他回答说，『我知道这节经文，但我不相信灵与魂是两个不同的东西。』我再对他说，『弟兄，这意思是说你不相信圣经。』他表示他非常相信圣经，但不论我怎么说，他还是相信灵与魂是同义辞。那时我说，『你若认为灵与魂是同义辞，就好像说鼻与口是一样。你若要这样相信，我就不与你争辩。但在我看来，口是口，鼻子是鼻子。你难道用鼻子说话，用口闻味么？』
9God certainly aspires to sanctify us wholly. He wants to preserve us in the three parts of our being—to preserve our spirit, our soul, and our body. According to 5:23, we are tripartite beings; that is, we have three parts: spirit, soul, and body. When I was a young Christian, I learned the truth concerning man’strip art i te being, and I contended for this truth. In theology this is known as trichotomy. There is also the school of dichotomy, which teaches that man is of two parts, body and soul. First Thessalonians 5:23 proves strongly that the school of dichotomy is not correct. In this verse there is a conjunction between the words spirit and soul and also between the words soul and body. This indicates that the spirit, the soul, and the body are different and distinct. Nevertheless, some teachers of the Bible claim that the words spirit and soul are synonyms. This can be compared to saying that the different members of our physical body, for example, the stomach and the liver, are the same. It is a very serious misunderstanding to claim that the soul and the spirit are synonymous. Years ago, a missionary who believed in dichotomy came to Hong Kong to attend a conference I was holding there. After one of the meetings, he asked for a time to have fellowship with me. He told me that the conference was wonderful. Then he went on to say, “You teach that man is of three parts. I don’t believe this. Man has just two parts—the visible part and the invisible part.” I replied, “Brother, to say that man is of three parts is not my teaching; it is the teaching in the Bible. What would you say about 1 Thessalonians 5:23? In this verse Paul speaks of the spirit and the soul and the body, three nouns with two conjunctions. How can you say that man is of only two parts?” He answered, “I know this verse, but I don’t believe that the spirit and the soul are two different things.” Then I said to him, “Brother, this means that you don’t believe the Bible.” He then claimed that he believed the Bible to the uttermost and that no matter what I would say, he would continue to believe that the spirit and the soul are synonyms. At that point I said, “If you think that the spirit and the soul are synonymous, this is like saying that the nose and the mouth are the same. If you want to believe this, I won’t argue with you. But to me, the mouth is the mouth, and the nose is the nose. Do you say things with your nose, or do you smell things with your mouth?”
10我说这事，是要指出灵与魂之间有很大的区别。灵与魂不是同义辞，灵是灵，魂是魂。正如鼻与口是不同的器官，有不同的功能；照样，灵与魂也是不同的器官，有不同的功能。帖前五章
10I relate this incident to point out that there is a big difference between the spirit and the soul. The spirit and the soul are not synonymous. Rather, the spirit is the spirit, and the soul is the soul. Just as the nose and the mouth are different organs with different functions, so the spirit and the soul are different organs and have
11二十三节说到灵、与魂、与身子，这清楚的指明我们是由三部分组成的。身体得蒙保守的意义很容易了解。保罗在四章吩咐信徒要禁戒淫乱。禁戒淫乱就是用圣别持守我们的身体。但保守我们的魂和我们的灵是甚么意思？我们必须能实际的解释，如何保守我们的灵和我们的魂。
11different functions. First Thessalonians 5:23 speaks of the spirit and the soul and the body. This indicates clearly that we are of three parts. It is easy to understand what it means for the body to be preserved. In chapter four Paul commands the believers to abstain from fornication. To abstain from fornication is to preserve our body in sanctification. But what does it mean to preserve our soul and our spirit? We need to be able to explain in a practical way how to preserve our spirit and our soul
读经时的缺欠
A SHORTCOMING IN READING THE BIBLE
12我们基督徒读圣经的方式有一个缺欠。这个缺欠就是我们把许多话都当作理所当然的，以为已经懂了。譬如，我们读帖前五章二十三节时可能会说，『帖前五章二十三节所说的话我懂，这里告诉我们，我们的灵、与魂、与身子应当得蒙保守，得以完全。我们从这一节经文可以知道，我们不该相信以为人只有两部分的
12We Christians have a shortcoming in the way we read the Bible. This shortcoming is that we take things for granted and assume we understand them. For example, in reading 5:23 we may say, “Oh, I know what 1 Thessalonians 5:23 says. It tells us that our spirit and soul and body should be preserved complete. From this verse we know that we should not believe in dichotomy, that man is of only two parts
13二分论，而该相信认为人是由三部分组成的三分论。因此，我相信人是三部分组成的。』这样虽然好，但还不彀，因为这在实际上并没有多大帮助。我们不要认为这节经文是理所当然的，我们需要力求了解，如何保守我们的灵与魂。
13but should believe in trichotomy, that man is of three parts. I, therefore, believe that man is of three parts.” This is good, but it is not adequate, because it does not render much help in a practical way. Instead of taking this verse for granted, we need to seek to understand how to preserve our spirit and our soul.
14你能否说出，有那一本基督教的书籍解释如何保守我们的灵与魂？我不知道有没有基督教的著作论到这事。如果有这样的著作，我信在已过这五十年间，我们早已读到。我们曾经指出，有些圣经教师不信我们的灵与魂是不同的两个部分。他们怎能告诉我们如何保守我们的灵与魂？因此，我在本篇信息里的负担与保守灵与魂有关。圣别与蒙保守
14Can you give me the name of a Christian book that explains how to preserve our spirit and our soul? I do not know of any Christian writing that speaks concerning this matter. I believe that if there were such a writing, we would have learned of it during the course of the last fifty years. As we have pointed out, some Bible teachers do not believe that our spirit and soul are different parts. How could they tell us how to preserve our spirit and our soul? Therefore, my burden in this message is related to the preserving of the spirit and the soul sanctified and preserved
15神不仅全然圣别我们，也保守我们的灵、魂、体得以完全。『全然』是指量
15God not only sanctifies us wholly, but also preserves our spirit, soul, and body complete. “Wholly” is
16一面；『完全』是指质一面。在量一面，神全然圣别我们；在质一面，神要保守我们得以完全，就是要保守我们的灵、魂、体得以完美。因著堕落，我们的体受了败坏，魂受了玷污，灵也死了。在神完全的救恩里，我们的全人都要得救，成为完全、完美的。为此，神保守我们的灵脱离死的元素，（来九14，）保守我们的魂不再留在天然和老旧里，（太十六24～26，）并保守我们的体脱离罪的败坏。（帖前四4，罗六6。）神这样的保守，以及祂彻底的圣别，维持我们过圣别的生活，直到成熟，使我们能在主的『巴路西亚』里与祂相会。
16quantitative; “complete” is qualitative. In quantity God sanctifies us wholly; in quality God preserves us complete; that is, He keeps our spirit, soul, and body perfect. Through the fall our body has been ruined, our soul has been contaminated, and our spirit has been deadened. In God’s full salvation, our entire being is saved and made complete and perfect. For this, God is preserving our spirit from any deadening element (Heb. 9:14), our soul from remaining natural and old (Matt. 16:24-26), and our body from the ruin of sin (1 Thes. 4:4; Rom. 6:6). Such a preservation by God and His thorough sanctification sustain us to live a holy life unto maturity that we may meet the Lord in His parousia
17运用我们的灵接触神我们的灵是由良心、交通、直觉这三部分组成的。我们的灵主要是为著与神交通。我们与神有交通时，就接触祂。这样与神的接触，自然叫我们感觉到神，对神有知觉。直觉是指从神来的直接感觉和知觉；藉著这直觉，就能知道我们是对还是错。我们若错了，就会被我们的良心定罪。但我们若是对的，就会被我们的良心称义。因此，我们的良心或是控告、定罪我们，或是宽恕、称义我们。保守我们灵的路，首先是要运用灵与神有交通。我们若不能这样运用我们的灵，我们的灵就会留在死沉的光景里。
17EXERCISING OUR SPIRIT TO CONTACT GOD Our spirit is composed of three parts: the conscience, the fellowship, and the intuition. Our spirit is mainly for us to have fellowship with God. When we have fellowship with God, we contact Him. This contact with God spontaneously gives us a sense of God, a consciousness of God. Intuition denotes the direct sense and consciousness that come from God. Through this intuition we can know whether we are right or wrong. If we are wrong, we shall be condemned by our conscience. But if we are right, we shall be justified by our conscience. Our conscience, therefore, either accuses and condemns or excuses and justifies. The way to preserve our spirit is first to exercise it to have fellowship with God. If we fail to exercise our spirit in this way, we shall leave it in a deadened situation
18我们基督徒每逢同来召会聚会时，都必须尽功用。我们需要祷告、赞美或作见证。这就是运用我们的灵，不让我们的灵静止不动，或是留在死沉的光景里。但遗憾的是，许多圣徒并没有这样运用他们的灵来保守灵。他们却让自己的灵静止不动，好像将他们的灵留在坟墓里。
18Whenever we Christians come together in a church meeting, we need to function. We need to pray, praise, or give a word of testimony. This is to exercise our spirit and not allow it to remain dormant or in a deadened condition. But sorry to say, many saints do not preserve their spirit by exercising it in this way. Instead, they allow their spirit to remain dormant. It seems that they leave their spirit in a tomb
19然而，有一些弟兄尽功用的次数太多，却没有基督真实的丰富，而使聚会受到打岔。他们一再站起来说话，却言之无物。我要劝这样的弟兄们静默一段时间，直到他们有把握，有
19However, there are some brothers who disturb the meeting by functioning too frequently without any real riches of Christ. Again and again they stand up to speak without having anything to say. I would encourage brothers such as these to be silent for a period of time
20一些基督的丰富真的成为他们的分。他们若站起来释放这些丰富，众圣徒都会因他们喜乐，因为他们的见证对人有帮助。虽然有些圣徒尽功用太过，其中缺少基督的丰富，但大多数的圣徒却需要更多运用他们的灵来尽功用。
20until they have the assurance that some of the riches of Christ have truly become their portion. If they stand up to release these riches, all the saints will be happy with them because their testimony will be helpful. Although some saints may function too much without the riches of Christ, the need of most of the saints is to function much more with the exercise of their spirit
保守我们的灵是活的
KEEPING OUR SPIRIT LIVING
21帖前五章有一些经节帮助我们看见，保守我们灵的第一条路，是正确的运用灵，以保守我们的灵是活的。十六至十九节说，『要常常喜乐，不住的祷告，凡事谢恩；因为这是神在基督耶稣里对你们的旨意。不要销灭那灵。』喜乐、祷告、谢恩乃是运用我们的灵。当我们这样运用我们的灵，就能叫我们的灵活。运用灵，使我们的灵活，是保守灵的第一条路。没有人喜欢肉身上有任何疾病。你若病了，当然不会想让你的身体一直病下去。相反的，你会尽
21Certain verses in chapter five of 1 Thessalonians help us to see that the first way to preserve our spirit is to keep it living through proper exercise. Verses 16 through 19 say, “Always rejoice; unceasingly pray; in everything give thanks; for this is the will of God in Christ Jesus for you. Do not quench the Spirit.” To rejoice, pray, and give thanks are to exercise our spirit. When we exercise our spirit in this way, we cause it to be living. Exercising the spirit to keep it living is the first way to preserve it. No one likes to have any kind of illness or disease in his physical body. If you become ill, you certainly will not want your body to remain in a sick condition
22一切可能，使你的身体从这种不健康的光景里出来。照样，我们不该把我们的灵留在死沉的光景里。我们该竭力使我们的灵从那种光景里释放出来。
22On the contrary, you will do everything possible to bring your body out of such an unhealthy situation. Likewise, we should not leave our spirit in a deadened condition. We should struggle to have our spirit freed from that kind of condition
23我们怎能把我们的灵从死沉的光景里释放出来？我们可以藉著喜乐、祷告、谢恩，运用我们的灵，而使其得著释放。你知道保持缄默，乃是叫你的灵留在死沉的光景里么？你若让你的灵留在死的光景里，这意思就是说，你没有与圣别人的神合作，以保守你的灵。
23How can we release our spirit from a situation of deadness? We can do it through exercising our spirit by rejoicing, praying, and thanking. Do you realize that to be quiet is to keep your spirit in a deadened condition? If you allow your spirit to remain in a situation of death, this means that you do not cooperate with the sanctifying God to preserve your spirit
24因著堕落，我们的灵死了。因此，我们的灵必须胜过死这个难处。圣徒参加召会聚会时，常在死的光景里。他们在聚会中坐在椅子上，灵是发死的。但他们这个人其他的部分却可能非常活跃。譬如，他们的思想可能在批评别人作的见证；他们也许在想，有些见证并不真实，有些见证非常老旧。这些圣徒批评别人，却不保守自己的灵。他们不保守自己的灵，而让他们的灵留在死沉的光景里。
24Because of the fall, our spirit has been deadened. Our spirit, therefore, must overcome the problem of deadness. Many times the saints attend the church meetings in death. When they attend the meeting, they sit in their chair with a deadened spirit. But other parts of their being may be very active. For example, in their thoughts they may criticize the testimonies given by others; they may think that some testimonies are not real and that others are full of oldness. Although these saints criticize others, they do not preserve their own spirit. Instead of preserving their spirit, they allow it to remain in a deadened condition.
25我要极力强调这个事实：要保守我们的灵，首先必须运用灵，好将灵从死亡中拉出来。不信者的灵完全是死的。在你四围的人，在学校、工作场所、或住家邻近地区的人当中，大多数人的灵里完全是死的。你许多的亲戚，也许最亲近的家人，灵里也是死的。你有没有从灵里死沉的光景里分别出来，成为圣别？许多圣徒没有这样分别出来。这是他们在聚会中从来不祷告、不赞美的原因。他们不喜乐，也不谢恩。他们不运用灵赞美主，宁可让灵留在死沉的光景里，好保留自己的面子。有些人可能对自己说，『我是个有教养的人。我必须叫别人知道我是文雅的、受过高等教育的。因此，我在聚会中要很有教养的静坐著。让那些青年人和没有受过很好教育的人在聚会中喊叫赞美罢，我可不要那么作。』你的态度若是这样，你的灵就是死沉的。不仅如此，就你灵的光景而论，你并没有圣别。你是凡俗的，因为你与那些灵里死沉的人为伴。这种让我们的灵留在死里的习惯，甚至侵入了在主恢复里召会的聚会中。我不是要鼓励人在聚会中不受约束。我的重点乃是：我们需要把我们的灵从死的光景中拉出来，在圣别我们的事上与三一神的工作合作。神要将我们众人从那些灵里死沉的人中间分别出来。我们既蒙了重生，就必须与众有别。我们要给人看见，我们的灵是活的，不是死沉的。因此，我们的灵应当喜乐、祷告，并且向主谢恩。
25I wish to emphasize strongly the fact that to preserve our spirit is first of all to exercise it in order to pull it out of death. The spirit of an unbeliever is absolutely dead. Most of those around you at school, at work, or in your neighborhood are utterly dead in their spirit. Many of your relatives, perhaps members of your immediate family, are also dead in the spirit. Have you been sanctified, separated, from a spirit-deadening situation? Many saints have not been separated in this way. This is the reason they never pray or praise the Lord in the meetings. They do not rejoice or give thanks. Instead of praising the Lord with the exercise of the spirit, they prefer to save their face by leaving their spirit in a deadened condition. Some may say to themselves, “I am a cultured person. I must cause others to realize that I am refined and have a high education. Thus, I shall sit quietly in the meeting in a cultured way. Let the young people and those who are not well educated shout praises in the meetings. I don’t care to be have in such away.” If this is your attitude, your spirit will remain deadened. Furthermore, as far as the condition of your spirit is concerned, you are not sanctified. You are common, for you keep company with those who are dead in the spirit. This habit of allowing our spirit to remain in death has even invaded the church meetings in the recovery. I am not encouraging anyone to behave in an unruly manner in the meetings. My point is that we need to pull our spirit out of death and cooperate with the operation of the Triune God in sanctifying us. He wants to separate all of us from those whose spirits are deadened. Because we have been regenerated, we need to be different. We need to show that our spirit is living, that it is not deadened. Thus, our spirit should rejoice, pray, and give thanks to the Lord
保守我们的灵不受玷污
KEEPING OUR SPIRIT FROM DEFILEMENT
2保守我们灵的另一条路，是在林后
Another way to preserve our spirit is found in
26七章一节。保罗在这节说，『所以亲爱的，我们既有这些应许，就当洁净自己，除去肉身和灵一切的玷污，敬畏神，以成全圣别。』这节经文指明，我们应当禁戒肉身和灵
26Corinthians 7:1. In this verse Paul says, “Having these promises, beloved, let us cleanse ourselves from all defilement of flesh and spirit, perfecting holiness in the fear of God.” This verse indicates that we should abstain from all defilement of both flesh and spirit. We
27一切的玷污。我们必须远离污染我们灵的一切事物。所以我们应当保守我们的眼睛不看恶事，譬如那些玷污人的图片。这样的图片不仅玷污我们的眼睛，也玷污我们的灵；这是我从经历中学知的。一九三三年我第一次访问上海。那时召会有两个会所，一个在上海西面，一个在北面；两个会所相离甚远。在交通方面，我们常利用电车，从西上海到北上海要花一个小时以上。我头几次搭电车时东张西望，看著大街上各种景观。等我到了会所时，我发现我的灵非常死沉。我注意看街上那许多东西，就叫我的灵死沉。从这件事我学会，当我搭电车时要闭起眼睛祷告；这就保守了我的灵。因为我学习这样保守我的灵，所以当我到达北上海的会所时，我的灵还是活的。我的确在我的灵里得以圣别。你若因著看某些图片而被污染，你的灵就会被玷污、污染而死沉。结果，你必须先求主洁净你，除去一切玷污，否则你就不能祷告。我举出这事作例证，说明我们必须与圣别人的三一神合作，使我们的灵得蒙保守，远离死沉和污染。
27need to stay away from anything that contaminates our spirit. This is the reason we should keep our eyes from looking at evil things, such as defiling pictures. Such pictures defile not only our eyes; they also defile our spirit. This is something I have learned from experience. In 1933 I visited Shanghai the first time. The church had two meeting halls then, one in western Shanghai and the other in northern Shanghai, quite far from each other. For transportation we often used the streetcar. The ride from western Shanghai to northern Shanghai took more than an hour. The first few times I took this ride in the streetcar I looked around at the various sights on the main street. But when I arrived at the meeting hall, I realized that my spirit was deadened. It had been deadened by my looking at so many things on the street. From this I learned to close my eyes and pray when taking the ride by streetcar. This preserved my spirit. Because I learned to preserve my spirit in this way, when I arrived at the meeting hall in northern Shanghai, my spirit was living. I had truly been sanctified in my spirit. If you become contaminated by looking at certain kinds of pictures, your spirit will be defiled, contaminated, and deadened. As a result, you will not be able to pray unless you first ask the Lord to cleanse you from all defilement. I offer this as an illustration of our need to cooperate with the sanctifying Triune God to have our spirit preserved from deadness and contamination