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约翰壹书生命读经 · 第32篇

经历并享受那包罗万有的灵

Experiencing snd Enjoying the All-Inclusive Spirit
1读经：约翰一书四章一至六节。我们在主恢复里的负担，是要供应三一神作我们的生命并一切，使我们得以享受祂一切的所是。关于这一点，我们是站在那些在我们前面的伟大圣经教师的肩膀上。我们从别人的经历学习了许多。我们研读了召会历史、传记、以及从头几个世纪直到如今那些伟大教师最重要的著作，这一切对我们有很大的帮助。当然我们自己也研读圣经。因此，我们确实知道我们在那里，并且我们确信凡主引导我们在这职事里所说的，都是准确的。
1Scripture Reading: 1 John 4:1-6 Our burden in the Lord’s recovery is to minister the Triune God as life and everything to us so that we may enjoy all that He is. Concerning this, we stand on the shoulders of the great teachers of the Bible who have gone before us. We have learned much from the experiences of others. We have studied church history, biographies, and the most important writings of the great teachers from the early centuries until the present. All this has been very helpful to us. Of course, we have also studied the Bible for ourselves. Therefore, we surely know where we are, and we have the assurance regarding the accuracy of whatever the Lord has led us to say in the ministry
神的心意
GOD’SIN TENT I ON
2因著多年的经历与研读，我们看见根据圣经整体的启示，神的心意是要将祂自己作到我们里面，使祂能作我们的生命，我们能凭祂而活，作祂的彰显。这是神的心意。神要达成这心意，就必须是三一的。神若不是三一的，若不是父、子、灵，就无法将祂自己作到我们里面。神要将祂自己作到我们里面，首先必须将祂自己分赐给我们，将祂自己灌输到我们里面。祂若作不到这一点，就不能将祂自己作到我们里面作我们的生命。三一神若只是在我们外面，给我们相信、敬拜、并为祂作工，祂就不可能作我们的生命。神要作我们的生命，就必须将祂自己灌输到我们里面;为了完成这灌输，神必须是父、子、灵。
2As the result of many years’ experience and study, we have come to see that, according to the entire revelation in the Bible, God’sin tent i on is to work Himself into us so that He may be our life and that we may live by Him to be His expression. This is God’sin tent i on. In order for God to accomplish this intention, it is necessary for Him to be triune. Apart from being triune, that is, without being the Father, the Son, and the Spirit, God would not have a way to work Himself into us. In order to work Himself into us, God must first impart Himself to us, dispense Himself into us. If He could not do this, He could not work Himself into us to be our life. It would be impossible for the Triune God to be our life if He remained merely as the One outside of us in whom we believe, whom we worship, and for whom we work. In order for God to be our life, He must dispense Himself into us, and in order for this dispensing to be carried out, God must be the Father, the Son, and the Spirit
子在父的名里
THE SON COMING IN THE NAME OF THE FATHER
并同著父而来
AND WITH THE FATHER
3神照著祂自己的形像造人，目的是要将祂自己灌输到人里面，使人可以成为祂的彰显。神创造人的目的，是要人作祂的容器，享受祂作生命，好彰显祂。但是人堕落了。人堕落以后，神亲自成为人。成为人的乃是子神，不是父神或灵神。然而，子是在父的名里并同著父来的。许多基督徒只强调子来，却忽略子在父的名里并同著父而来的事实。有些神学家甚至说，当神的儿子来的时候，父留在诸天之上。但新约所启示的与这天然、属人的观念相反。新约启示当子来的时候，祂从来没有离开父。主耶稣清楚的说，祂不是独自一人，因为父与祂同在。祂在约翰八章二十九节说，『那差我来的是与我同在，祂没有撇下我独自一人。』主在约翰十六章三十二节说，『看哪，时候将到，且是已经到了，你们要分散，各归自己的地方去，留下我独自一人;其实我不是独自一人，因为有父与我同在。』主在地上生活的期间，父与祂同在。因此，当子来成为人时，祂是在父的名里并同著父来过人的生活。
3God created man in His own image for the purpose of dispensing Himself into man so that man may become His expression. God’s purpose in creating man was that man would be His container enjoying Him as life in order to express Him. Man, however, became fallen. After man fell, God Himself became a man. It was God the Son, not God the Father or God the Spirit, who became a man. Nevertheless, the Son came in the name of the Father and with the Father. Many Christians emphasize only that the Son came and neglect the fact that the Son came in the name of the Father and with the Father. Some theologians have even said that when the Son of God came, the Father was left in the heavens. In contrast to this natural, human concept, the New Testament reveals that when the Son came, He never left the Father. The Lord Jesus said clearly that He was not alone, for the Father was with Him. In John 8:29 He said, “He who sent Me is with Me; He has not left Me alone.” In John 16:32 the Lord said, “Behold, an hour is coming and has come, when you shall be scattered each to his own, and shall leave Me alone; and I am not alone, because the Father is with Me.” During His life on earth, the Father was with Him. Hence, when the Son came to be a man, He lived as a man in the name of the Father and with the Father.
4主耶稣甚至说，当祂在地上为人时，祂在父里面，父在祂里面。祂在约翰十章三十八节说，『我若行了，你们纵然不信我，也当信这些事，叫你们可以知道，且一直知道：父在我里面，我也在父里面。』然后在约翰十四章十、十一节，当腓力要求祂将父显给他们看，祂回答说，『我在父里面，父在我里面，你不信么？我对你们所说的话，不是我从自己说的，乃是住在我里面的父作祂自己的事。你们当信我，我在父里面，父在我里面。』这不仅是父与子同时存在的事，也是父与子互相内在的事。这就是说，父与子存在于彼此的里面。因此，父与子是以互相内在的方式同时存在。因为子同著父并在父的名里而来，又因为祂以互相内在的方式与父同时存在，所以祂称为永远的父。（赛九6。）我们无法将这事分析或系统化。我们不要试图将三一神分析或系统化，我们只当接受圣经中所启示的事实。你曾否听过，当子来的时候，祂是在父的名里并同著父而来？我们已经说过，有些基督徒有一个印象：当神的儿子来时，祂是独自来的，把父留在宝座上。这些基督徒没有按著圣经受过教导：当神的儿子来作人时，祂是同著父来的。父在祂里面，祂在父里面。所以祂能说祂绝不是独自一人，因为甚至在祂受逼迫的时候，父也与祂同在。正如我们从约翰福音所指出的，父是以互相内在的方式与子同在。
4The Lord Jesus even said that, while He was on earth as a man, He was in the Father and the Father was in Him. In John 10:38 He said, “Though you do not believe Me, believe the works, that you may know and believe that the Father is in Me and I in the Father.” Then in John 14:10 and 11 He said, in response to Philip’s request that He show them the Father, “Do you not believe that I am in the Father, and the Father is in Me? The words which I speak to you, I do not speak from Myself; but the Father who abides in Me, He does His works. Believe Me that I am in the Father and the Father in Me.” This is a matter not only of the coexistence of the Father and the Son, but also of the coinherence of the Father and the Son. This means that the Father and the Son exist in each other. Therefore, the Father and the Son coexist in the way of coinherence. Because the Son came with the Father and in the name of the Father and because He coexists in the way of co - inherence with the Father, He is called the eternal Father (Isa. 9:6). We cannot analyze this or systematize it. Instead of trying to analyze or systematize the Triune God, we should simply accept the facts as revealed in the Bible. Have you ever heard that when the Son came, He came in the name of the Father and with the Father? As we have said already, some Christians have the impression that when the Son of God came, He came by Himself, leaving the Father on the throne. These Christians have not been taught according to the Scriptures that when the Son of God came as a man, He came with the Father. The Father was in Him, and He was in the Father. This was the reason He could say that He was never alone, for the Father was with Him, even at the time of His persecution. As we have pointed out from the Gospel of John, the Father was with the Son in the way of coinherence.
5那些受传统神学影响的人也许还是以为，当神的儿子来的时候，祂将父留在宝座上。根据这观念，当子在拿撒勒生活，在尽祂的职事时，父是在诸天之上的宝座上观看祂。但约翰福音里关于父与子的启示与这大不相同。约翰一章一节说，『太初有话，话与神同在，话就是神。』藉此我们看见，不仅话，基督，与神同在，并且基督就是神。按照约翰一章十四节，话成了肉体；这就是说，基督成了一个人，神成了肉体。主在祂的教导和传讲里确言，祂在父的名里并同著父而来。祂也告诉犹太宗教徒和祂的门徒，祂不是独自一人，因为父一直与祂同在。不仅如此，祂启示祂的门徒，祂在父里面，父在祂里面。因此，说子来的时候将父留在宝座上，完全是不正确的。
5Those under the influence of traditional theology may still think that when the Son of God came, He left the Father on the throne. According to this concept, while the Son was living in Nazareth and while He was carrying out His ministry, the Father was on the throne in the heavens watching Him. What is revealed concerning the Father and the Son in the Gospel of John is very different. John 1:1 says, “In the beginning was the Word, and the Word was with God, and the Word was God.” By this we see not only that Christ, the Word, was with God, but that He is God. According to John 1:14, the Word became flesh; that is, Christ became a man, God incarnate. In His teaching and preaching the Lord affirmed that He came in the name of the Father and with the Father. He also told both the Jewish religionists and His disciples that He was not alone, for the Father was always with Him. Furthermore, He revealed to His disciples that He is in the Father and the Father is in Him. Therefore, it is altogether inaccurate to say that when the Son came, He left the Father on the throne
关于子同著父的启示
A REVELATION OF THE SON WITH THE FATHER
6当子在地上的时候，祂活在父里面，父也活在祂里面。子从来不说自己的话；祂是说父的话。子从来不作自己的工；祂是作父的工。子从来不寻求自己的荣耀；祂是寻求父的荣耀。所以，在约翰福音里所有的，乃是子同著父的启示。因此，以赛亚九章六节说，那赐给我们的子，称为永远的父。约翰三章十六节说，神爱世人，甚至将祂的独生子赐给他们。不错，神是将祂的儿子赐给我们，但祂儿子的名称为永远的父！有些人试图解释以赛亚九章六节，说子只是称为父，实际上并不是父。何等荒谬！子是同著父并在父的名里而来；祂也活在父里面，并且父活在祂里面。这里有子也有父，因为子是同著父。当然，子与父之间仍然有区别。虽然如此，约翰福音却清楚的启示，子在父里面，父在子里面。所以子能说，『我与父原是一。』（约十30。）
6When the Son was on earth, He lived in the Father, and the Father lived in Him. The Son never spoke His own word; He spoke the Father’sword. The Son never did His own work; He did the Father’s work. The Son never sought His own glory; He sought the Father’s glory. What we have in the Gospel of John, therefore, is a revelation of the Son with the Father. Hence, Isaiah 9:6 says that the Son given to us is called the eternal Father. John 3:16 says that God so loved the world that He gave His only begotten Son. Yes, God gave His Son to us; yet the name of His Son is called the eternal Father! Some have tried to explain Isaiah 9:6 by saying that the Son is only called the Father but actually is not the Father. How ridiculous! The Son came with the Father and in the name of the Father; He also lived in the Father, and the Father lived in Him. Here we have both the Son and the Father, for we have the Son with the Father. Of course, there is still a distinction between the Son and the Father. But although there is a distinction between the Son and the Father, the Gospel of John clearly reveals that the Son is in the Father and that the Father is in the Son. This is the reason the Son could say, “I and the Father are one” (John 10:30).
那灵是子的实际
THE SPIRIT AS THE REALITY OF THE SON
7子死在十字架上，并且被埋葬以后，在复活里成了赐生命的灵。这就是说，父在子里面，子成了赐生命的灵。这就是约翰七章三十九节所说到的那灵：『耶稣这话是指看信入祂的人将要受的那灵说的；那时还没有那灵，因为耶稣尚未得著荣耀。』现今当我们传福音论到子基督，人相信祂并呼求祂的名时，他们不仅接受了子，也接受了父与灵，因为三者乃是一。子同著父来，灵不仅同著子来，且是子同著父的实际。我们需要清楚，子同著父来，而灵不仅同著子来，且是子的实际。不仅如此，父、子、灵三者都互相内在。这是圣经中所启示的三一神－父、子、灵乃是一神。
7After the Son died on the cross and was buried, in resurrection He became the life-giving Spirit. This means that the Father is in the Son and that the Son became the life-giving Spirit. This is the Spirit spoken of in John 7:39; “But this He said concerning the Spirit, whom those who believed in Him were about to receive; for the Spirit was not yet, because Jesus was not yet glorified.” Now when we preach the gospel concerning Christ the Son and people believe in Him and call on His name, they receive not only the Son, but also the Father and the Spirit, for all three are one. The Son came with the Father, and the Spirit comes not only with the Son but as the reality of the Son with the Father. We need to be clear that the Son came with the Father and the Spirit came not only with the Son but as the reality of the Son. Furthermore, all three—the Father, the Son, and the Spirit— coinhere. This is the Triune God—the Father, the Son, and the Spirit as the one God—as revealed in the Bible
三一神住在我们里面
THE TRIUNE GOD DWELLING IN US
作膏油涂抹
AS THE ANOINTING
8今天当三一神临到我们时，神乃是那灵而来。这灵的运行就是我们里面的膏油涂抹。（约壹二27。）三一神乃是作包罗万有、复合、赐生命的灵住在我们里面，这灵就是在我们里面运行的膏油。我们不是仅仅有三一神的三分之一；就是说，我们所有的圣灵不是与子和父分开的。我们不该有一种观念，认为三一神的三分之一在我们里面，另外三分之二在诸天之上。整个三一神－那灵作子同著父的实际－住在我们里面作膏抹的油。不仅如此，祂在我们里面不是静止的；反之，祂是活的、运行的、行动的。这就是膏油涂抹，是三一神作包罗万有的灵，在我们里面运行，用神的素质浸透我们。这灵对我们首先是生命，然后成了我们的一切，包括我们的性情、构成、美德、属性、能力、智慧、公义、圣别、救赎、恩慈、谦卑。我们以上所说的，乃是照著圣经六十六卷，整个神圣启示的中心观点。就这件事而论，约翰一书是约翰福音的延续。约翰福音启示基督已经来为著神的经纶成就一切，现今祂准备好让我们藉著相信来接受祂。我们接受祂以后，就应当爱祂，并且藉著祂的爱来爱弟兄。约翰一书告诉我们如何享受那对我们是神圣生命的三一神。我们享受祂，乃是藉著停留、居住、居留在神圣的交通里。只要我们留在这交通里，我们就会享受是爱与光的三一神。三一神是在我们里面作我们的享受。
8When the Triune God reaches us today, He comes as the Spirit. The moving of this Spirit is the anointing within (1 John 2:27). The Triune God dwells in us as the all-inclusive, compound, life-giving Spirit, and this Spirit is the ointment moving within. We do not have merely one third of the Triune God; that is, we do not have the Holy Spirit apart from the Son and the Father. We should not have the concept that one third of the Triune God is in us and that the other two thirds are in the heavens. The entire Triune God — the Spirit as the reality of the Son with the Father— dwells in us as the anointing oil. Furthermore, He is not dormant within us; rather, He is living, moving, acting. This is the anointing, which is the Triune God as the all - inclusive Spirit moving in us to saturate us with God’s essence. First this Spirit is life to us, and then He becomes everything to us, including our nature, constituent, virtues, attributes, power, wisdom, righteousness, sanctification, redemption, kindness, humility. What we have been speaking in this message is the central view of the entire divine revelation according to the sixty - six books of the Bible. Concerning this matter, the first Epistle of John is the continuation of the Gospel of John. The Gospel of John reveals that Christ has come to accomplish everything for God’secon o my, and now He is ready for us to receive Him by believing in Him. After we receive Him, we should love Him, and through His love we should love the brothers. The first Epistle of John tells us how to enjoy the Triune God, who is the divine life to us. We enjoy Him by remaining, abiding, dwelling, in the divine fellowship. As long as we stay in this fellowship, we shall enjoy the Triune God as love and light. The Triune God is within us for our enjoyment.
9关于基督身位的异端当约翰写第一封书信时，有一些关于基督身位的异端教训。其中一种异端宣称耶稣不是基督。这异端否认耶稣的神格。这样的异端教训抹煞对三一神的享受。
9HERESIES CONCERNING CHRIST’S PERSON When John wrote his first Epistle, there were certain heretical teachings regarding the Person of Christ. One of these heresies claimed that Jesus was not Christ. This heresy denied the deity of Jesus. Such a heretical teaching nullifies the enjoyment of the Triune God
10另一种关于基督身位的异端宣称基督是神，但否认祂成为肉体。根据这种异端，基督是神，但不是人。由于智慧派的影响，那些教导这异端的人说，物质本身是邪恶的。这些异端论者接著说，基督是圣别的神，不可能成为肉体。因此，他们宣称基督的肉身仅仅是个幻像。这就是说，他们不信祂有真实的物质身体。这异端也消除对包罗万有之基督的享受。约翰在这封书信的第二段（约壹二12～）告诉『孩子们，』（约壹二12，）他们有从那圣者来的膏油涂抹，(约壹二20，）这膏油涂抹在凡事上教导他们。约壹二27。）约翰似乎是说，『膏油涂抹乃是三一神在你们里面的运行和浸透。这内里的膏油涂抹教导你们一切关于三一神的事。不要听塞林则和他的跟从者，或多西特派的人，他们是假申言者。』不仅如此，这些假申言者是敌基督的，（约壹二18，22，四3，）因为他们反对基督的某方面。他们有一种灵，不是源于神，不是出于神的：『凡灵不承认耶稣，就不是出于神的，这是那敌基督者的灵；你们从前听见这灵要来，现在已经在世界上了。』（约壹四3。）
10Another heresy concerning Christ’s Person claimed that Christ was God, but denied that He became flesh. According to this heresy, Christ was God, but He was not a man. Due to the influence of Gnosticism, those who taught this heresy said that matter is inherently evil. Then these heretics went on to say that Christ as the holy God could not possibly have become flesh. Therefore, they claimed that Christ’s physical body was merely a phantasm. This means that they did not believe that He had an actual material body. This heresy also eliminates the enjoyment of the all- inclusive Christ. In the second section of this Epistle (2:12-27), John tells the “little children” (2:1 2) that they have an 27 anointing from the Holy One (2:20) and that this anointing teaches them concerning all things (2:27). John seems to be saying, “The anointing is the moving (and saturating of the Triune God within you. This inner anointing teaches you all things concerning the Triune God. Do not listen to Cerinthus and his followers or to the Docetists. They are false prophets.” Moreover, these false prophets were antichrists (2:18, 22; 4:3), for they were anti some aspect of Christ. They have a spirit which does not have its source in God, which is not out of God: “And every spirit which does not confess Jesus, is not out of God; and this is the spirit of the antichrist, of which you have heard that it is coming, and now is already in the world” (4:3).
11我们在前面几篇信息里已经指出，敌基督的不只一位。凡是反对基督某方面的，就是敌基督的。敌基督的就是反对基督，并以别的事物顶替基督的。
11As we pointed out in foregoing messages, there is more than one antichrist. Antichrist is anyone who is anti something of Christ. To be an antichrist is to be against Christ and to replace Christ with something else
仇敌的狡诈
THE SUBTLETY OF THE ENEMY
12在于否认基督的包罗万有性
12IN DENYING THE ALL-INCLUSIVENESS OF CHRIST
13在第一世纪，撒但狡诈的利用塞林则派和多西特派，拦阻基督徒享受三一神，甚至断绝他们对三一神的享受。到了奈西亚会议的时候（主后三二五年），关于三一神似乎是正统的道理已经确立。一般认为奈西亚信经是正统道理的申述，但事实上这信经论到基督的身位并不完全。这信经没有清楚指明，子是在父的名里并同著父而来，甚至称为永远的父。这信经也没有清楚说明，子在祂的复活里成了赐生命的灵。此外，这信经没有说神的灵至终完成于七灵。此外，奈西亚信经没有清楚的陈明基督是神造物的首生者。藉此我们能看见，只有圣经是完全的，没有一种信经是完全的。仇敌撒但狡诈的试图除去基督在祂身位里所是的一些基本项目。因此，那些遵从信经和传统教训的人，可能只强调耶稣基督是神的儿子成为肉体。他们也许没有看见基督也是父，是灵，是神造物的首生者。这种狡计是要陈明一位并非包罗万有的基督。但圣经中所启示的基督是包罗万有的。祂是神，又是人。祂是子，是父，又是灵。祂也是创造主和受造之物的首生者。按照圣经，基督仍然是人，祂有摸得著的属灵身体。（约二十27。）今天在诸天之上宝座上的基督仍然有人性。（太二六64，徒七56。）基督在神的旧造里是第一的，在复活里，就是在神的新造里也是第一的。（西一15，18。）这包罗万有的一位是我们的能力、智慧、公义、圣别、救赎、生命、生命的供应，也是我们一切属人的美德，包括恩慈、谦卑、忍耐、和温柔。这奇妙的一位是我们的享受、我们的节期、月朔、安息日、食物、饮料、和衣著。圣经中所启示的基督实在是包罗万有的。
13In the first century Satan in his subtlety used the Cerinthians and the Docetists to frustrate Christians from the enjoyment of the Triune God and even to cut them off from this enjoyment. By the time of the Council of Nicea (A.D. 325) doctrine that seemed to be orthodox concerning the Triune God had been established. The Nicene Creed is commonly considered a statement of orthodox doctrine. However, this creed actually is not complete concerning the Person of Christ. This creed does not indicate clearly that the Son came in the name of the Father and with the Father and even is called the eternal Father. Neither does this creed make it clear that the Son in His resurrection became the life-giving Spirit. Moreover, this creed does not say that the Spirit of God eventually consummates in the seven Spirits. In addition, the Nicene Creed does not have a clear statement concerning Christ as the Firstborn of God’s creation. By this we can see that only the Bible is complete. No creed is complete. In his subtlety Satan, the enemy, tries to cut off certain basic items of what Christ is in His Person. Hence, those who follow the creeds and traditional teaching may emphasize only that Jesus Christ is the Son of God incarnate. They may not see that Christ is also the Father, the Spirit, and the Firstborn of God’s creation. The effect of this subtlety is to present a Christ who is not all-inclusive. But the Christ revealed in the Bible is all-inclusive. He is God, and He is man. He is the Son, the Father, and the Spirit. He is also the Creator and the Firstborn of the creatures. According to the Bible, Christ is still a man, and He has a spiritual body that can be touched (John 20:27). Today the Christ who is on the throne in the heavens still has a human nature (Matt. 26:64; Acts 7:56). Christ is the first in God’sold creation and also the first in resurrection, that is, in God’s new creation (Col. 1:15, 18). This all-inclusive One is our power, wisdom, righteousness, sanctification, redemption, life, life supply, and all our human virtues, including kindness, humility, patience, and meekness. This wonderful One is our enjoyment, our feast, our new moon, our Sabbath, our food, our drink, and our clothing. Truly, the Christ revealed in the Bible is all-inclusive.
14因为我们传讲圣经中所启示基督的包罗万有性，有些人就诬告我们教导泛神论。他们宣称我们教导一切事物都是神。这控告完全不实，我们也加以驳正。然而我们的争战不是为著道理，乃是为著享受包罗万有的基督。经历并享受三一神
14Because we minister the all-inclusiveness of Christ as revealed in the Bible, some falsely accuse us of teaching pantheism. They claim that we teach that everything is God. This accusation is utterly false, and we repudiate it. However, we are not fighting for doctrine but for the enjoyment of the all - inclusive Christ. EXPERIENCING AND ENJOYING THE TRIUNE GOD
15我们已经看见仇敌的一项狡计是否认基督的某些方面，因而限制了祂，使祂不再是包罗万有的。另一项狡计是否认三一神对我们是主观的，为著给我们经历并享受。他们把神圣的三一仅仅陈述为宗教的客观道理。许多基督徒的宗教是以信经为根据。在某些公会里，每周崇拜时都要背诵使徒信经。许多背诵信经的人对三一神没有经历。对他们来说，神圣的三一仅仅是道理上的信仰。但圣经启示三一神不仅是我们信仰的对象；祂对我们乃是主观的，住在我们里面作我们的生命和生命的供应。我们每天，甚至每时每刻都需要这样经历祂并享受祂。这由林后十三章十四节论到享受三一神的话得著证实。圣经清楚的启示，三一神经过成为肉体、为人生活、钉十字架、复活、升天等过程以后，已经完成于包罗万有的灵，这灵已经来住在我们的灵里。阿利路亚，这奇妙、包罗万有的灵住在我们人的灵里！我们的灵是个小小的器官，然而这灵却住在里面。人可以比作电晶体收音机。这样的收音机有个接收器，能接收无线电波。收音机只要调得正确，就会奏出音乐。我们可以说我们人就像电晶体收音机，接收器就是我们人的灵。只要我们的接收器调得正确，我们就享受属天的音乐。这个例子说明对三一神的享受，这三一神如今乃是赐生命的灵，住在我们重生之人的灵里。这就是为甚么我们强调人的灵的重要性。我们乃是凭著我们的灵接触、享受并经历那包罗万有的灵。
15We have seen that one subtlety of the enemy is to deny certain aspects of Christ and thereby restrict Him and make Him no longer all-inclusive. Another subtlety is to deny that the Triune God is subjective to us for experience and enjoyment and to present the Divine Trinity merely as an objective doctrine for religion. The religion of many Christians is based on the creeds. In certain denominations the Apostles’ Creed is recited in their services every week. Many of those who recite the creed have no experience of the Triune God. To them, the Divine Trinity is merely a belief in doctrine. But the Bible reveals that the Triune God is not merely the object of our faith; He is subjective to us, dwelling in us to be our life and life supply. Daily, even hourly, we need to experience Him and enjoy Him in this way. This is confirmed by the word concerning the enjoyment of the Triune God in 2 Corinthians 13:14. The Bible reveals clearly that the Triune God, after passing through the process of incarnation, human living, crucifixion, resurrection, and ascension, has consummated in the all-inclusive Spirit, who has come to dwell in our spirit. Hallelujah for the wonderful all-inclusive Spirit dwelling in our human spirit! Our spirit may be a small organ, but this Spirit nonetheless dwells in it. A human being can be compared to a transistor radio. Such a radio has a receiving apparatus that enables it to receive radio waves. When the radio is tuned properly, it will play music. We may say that we human beings are like transistor radios, and that the receiving apparatus is our human spirit. When our receiver is properly tuned, we enjoy heavenly music. This is an illustration of the enjoyment of the Triune God, who is now the life-giving Spirit dwelling in our regenerated human spirit. This is the reason we stress the importance of the human spirit. It is by our spirit that we touch, enjoy, and experience the all-inclusive Spirit
16照著圣经，我们刚强的见证，我们的主今天不仅是三一神的一部分－祂乃是整个三一神的具体化身，是子同著父且成为灵。今天在我们的经历中，祂就是那灵，是子同著父的实际，作我们的生命，给我们享受。我们明白祂是这样奇妙的一位，就不在意死的道理、虚空的宗教或无意义的仪式。我们所关切的是每天对三一神有经历、有享受。
16According to the Scriptures, we testify strongly that our Lord today is not merely a part of the Triune God — He is the embodiment of the entire Triune God, the Son with the Father and as the Spirit. In our experience today, He is the Spirit as the reality of the Son with the Father to be our life for our enjoyment. Realizing that He is such a wonderful One, we do not care for dead doctrines, vain religion, or meaningless rituals. Our concern is to have the daily experience and enjoyment of the Triune God.