2023 生命的认识 THE KNOWLEDGE OF LIFE

著者：李常受
发行：台湾福音书房

简介
神历代最中心的工作，就是叫人得着祂的生命，并在祂的
生命里长大成熟，以达成神永远的定旨。本书先对“生命”
与“生命的经历”有明确的阐述，进而引述生命的特性与运
行之诸原则，将神那不可见、不可摸的生命科学，具体化了。
实际、切身的导引人认识生命，并在生命上长大。

说明
本书内容，原是生命训练讲课记录，曾 于话语职事第
四十一至五十期，陆续刊出，仍为应付需要，特另刊成书。
每篇后，原附考问，对于生命追求及操练，裨益实多，今为
节省篇幅，未能刊入，读者如欲借助，可觅话语职事读之。
著者一九五六年十一月于菲岛寄次
 介言
我们虽知道神的心愿与目的，是要得着一个团体的人，
有祂的形像，彰显祂的荣耀，并有祂的权柄，对付祂的仇
敌，好使祂自己得到永远的安息，但很少有人知道神这个
伟大的心愿与目的，是要借祂自己的生命才能达成的。至
于这个成功神心愿的生命，究竟如何认识，又是如何经历，
则更是少有人摸到。所以今日的圣徒，极其软弱，甚是幼
稚。有追求的人虽多，找着生命道路的却少。甚至多人竟
将热心，知识，能力，与恩赐等，误为生命的故事。
感谢神，在这末后急需的日子，借着我们的弟兄将祂
奇妙隐藏的生命路线写着出来，叫每个信徒几乎可以看
见，可以摸着。这篇文字，可说是归纳了二千年来古圣
生命认识与经历的精粹，再加上我们弟兄个人三十年来
的体验与经历，编写而成的总结晶，实在完全美妙。内
容分为两大部分。第一部分论生命的认识，计分十四大
点，说出生命的特性与运行诸原则。
第二部分讲生命的经历，计分十九项，阐明灵命各层
的经历，与追求的途径。如果逐一追求操练必能直线上
升，迅速达到生命成熟的阶层。
所以这篇著作，是将几乎不可见，不可摸的生命科学，
具体化了。凡是爱主，追求生命长进的圣徒，实不可不读。 science of life. All those saints who live the Lord and pursue after the growth of life
need to read these messages.
一九五六年十一月，张郁岚于台北教会聚会所
INTRODUCTION
Although we know that God’s desire and intention is to gain a corporate man, having
His image, manifesting His glory, and possessing His authority to deal with His enemy that
He Himself may gain eternal rest, yet very few know that this great desire and intention
of God can only be attained through His own life. Even fewer have touched this matter of
knowing and experiencing this life which accomplishes the purpose of God. Therefore,
the saints today are rather weak and immature. Although there are many seeking ones,
yet very few have found the way of life. Many people have even mistaken zeal, knowledge,
power, and gifts, etc., for life.
We thank God that in these last days of urgent need God has made manifest through our brother’s
messages the line of His wonderful and hidden life, and thus made it possible for every believer to
see and touch this matter. These messages may be considered a crystallization of the cream of the
saints’ knowledge and experience of life in the past two thousand years, plus our brother’s thirty
years of personal experience; they are indeed complete and superb. The contents of these messages
are divided into two main parts. The first part discusses the knowledge of life and is divided into
fourteen main points which show the characteristics of life and its various principles of working.
The second part* [The second part has already been published by the Living Stream Ministry
entitled The Experience of Life.] discusses the experiences of life and is divided into nineteen
items which explain the experiences in the various stages of the spiritual life and the way of
pursuing life. If we pursue and practice these lessons one by one, we will be enabled to rise in a
straight line and rapidly attain to the stage of the maturity of life.
Therefore, these messages have made practical the almost invisible and untouchable
Dr. Y. L. Chang November 1956 , Taipei, Taiwan, Republic of China
 关于生命的十四点 FOURTEEN POINTS CONCERNING LIFE
我们要用十四篇，提起十四个大点，从各方面来看生命 We shall use fourteen chapters which cover fourteen main points to see from every
是怎么一回事，以及一些与生命有关系的事情和东西。我 side what life is and some matters relating to life. In this book we build a foundation on
们先在生命的认识上打一个底子，然后再看生命的经历。 the knowledge of life.

内容 CONTENTS
目录附纲要 Contents With Outline
第一篇 何谓生命 1. What Is Life?
第二篇 何谓生命的经历 2. What Is the Experience of Life?
第三篇 生命的第一个经历—重生 3. The First Experience of Life—Regeneration
第四篇 重生的所得 4. That Which Is Gained through Regeneration
第五篇 生命的感觉 5. The Sense of Life
第六篇 生命的交通 6. The Fellowship of Life
第七篇 灵的感觉与认识灵 7. The Sense of the Spirit and Knowing the Spirit
第八篇 灵与魂的分别 8. The Difference between Spirit and Soul
第九篇 三个生命四个律 9. Three Lives and Four Laws
第十篇 生命的律 10. The Law of Life
第十一篇 里面的认识 11. The Inward Knowledge
第十二篇 何谓生命的长进 12. What Is the Growth of Life?
第十三篇 生命的出路 13. The Outlet of Life
第十四篇 光照与生命 14. Light and Life
We have covered the matter concerning the experience of life in another volume.*
[The Experience of Life, published by the Living Stream Ministry.]
All Scripture quotations, unless otherwise noted, are from the American Standard
Version (1901).
 ◎目录附纲要 CONTENTS WITH OUTLINE
第一篇 何谓生命 Chapter One: What Is Life?
壹 只有神的生命是生命 I. Only The Life Of God Is Life
贰 生命就是神的流出 II. Life Is The Flowing Out Of God
叁 生命就是神的内容 III. Life Is The Content Of God
肆 生命就是神的自己 IV. Life Is God Himself
伍 生命就是基督 V. Life Is Christ
陆 生命就是圣灵 VI. Life Is The Holy Spirit
第二篇 何谓生命的经历 Chapter Two: What Is The Experience Of Life?
壹 经历神 I. Experiencing God
贰 经历基督 II. Experiencing Christ
一 经历基督启示在我们里面。（加一 16。） A. Christ Revealed in Us (Gal. 1:16)
二 经历基督活在我们里面。（加二 20。） B. Christ Living in Us (Gal. 2:20)
三 经历基督成形在我们里面。（加四 19。） C. Christ Being Formed in Us (Gal. 4:19)
四 经历基督在我们身上显大。（腓一 20 ～ 21。） D. Christ Being Magnified in Our Body (Phil. 1:20-21)
五 经历我们满有基督长成的身量。（弗四 13。） E. Full of the Measure of the Stature of the Fullness of Christ (Eph. 4:13)
六 是经历我们改变得象基督。（林后三 18。） F. Transformed into the Image of Christ (2 Cor. 3:18)
叁 经历圣灵 III. Experiencing The Holy Spirit
第三篇 生命的第一个经历—重生 Chapter Three: The First Experience Of Life—Regeneration
壹 为何必须重生 I. Why Regeneration Is Necessary
贰 何谓重生 II. What Is Regeneration?
叁 如何重生 III. How Can We Be Regenerated?
肆 重生的结果 IV. The Results Of Regeneration
第四篇 重生的所得 Chapter Four: That Which Is Gained Through Regeneration
壹 神的生命 I. The Life Of God
贰 生命的律法 II. The Law Of Life
叁 新心 III. A New Heart
肆 新灵 IV. A New Spirit
伍 圣灵 V. The Holy Spirit
一 作内住的灵 A. As the Indwelling Spirit
二 作保惠师 B. As the Comforter
三 作真理的灵 C. As the Spirit of Truth
四 作生命的灵 D. As the Spirit of Life
五 作印记 E. As the Seal
六 作质 F. As the Earnest
七 作膏油 G. As the Anointing
陆 基督 VI. Christ
柒 神 VII. God
第五篇 生命的感觉 Chapter Five: The Sense Of Life
壹 圣经的根据 I. The Scriptural Basis
贰 生命感觉的源头 II. The Source Of The Sense Of Life
叁 生命感觉的功能 III. The Function Of The Sense Of Life
第六篇 生命的交通 Chapter Six: The Fellowship Of Life
壹 生命交通的源头 I. The Source Of The Fellowship Of Life
贰 生命交通的凭借 II. The Medium Of The Fellowship Of Life
叁 生命交通的意义 III. The Meaning Of The Fellowship Of Life
肆 生命交通的功能 IV. The Function Of The Fellowship Of Life

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第七篇 灵的感觉与认识灵 Chapter Seven: The Sense Of The Spirit And Knowing The Spirit
● 怎样认识灵 ●How We Can Know The Spirit
壹 四件东西 I. Four Things
一 是生命 A. Life
二 是律 B. Law
三 是平安 C. Peace
四 是死 D. Death
贰 有感觉的 II. Consciousness
叁 生命的感觉 III. The Sense Of Life
肆 生命之灵的律的感觉 IV. The Sense Of The Law Of The Spirit Of Life
伍 平安的感觉 V. The Sense Of Peace
陆 死的感觉 VI. The Sense Of Death
柒 凭灵的感觉认识灵 VII. Knowing The Spirit By The Sense Of The Spirit
第八篇 灵与魂的分别 Chapter Eight: The Difference Between Spirit And Soul
壹 灵与魂的分开 I. The Separation Of Spirit And Soul
一 魂与灵的相对 A. Soul Versus Spirit
二 魂在属灵事上的无能 B. The Impotence of the Soul in Spiritual Things
三 魂的内容 C. The Content of the Soul
贰 属魂的人和属灵的人 II. The Soulish Man And The Spiritual Man
一 属魂的人 A. The Soulish Man
二 属灵的人 B. The Spiritual Man
叁 一种反常的情形 III. An Abnormal Condition
肆 脱离魂的途径 IV. The Way Of Deliverance From The Soul
第九篇 三个生命四个律 Chapter Nine: Three Lives And Four Laws
壹 三个生命 I. Three Lives
一 三个生命的界说 A. The Definition of the Three Lives

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二 三个生命的由来 B. The Origin of the Three Lives
三 三个生命的所在 C. The Location of the Three Lives
四 三个生命的性质和光景 D. The Nature and Condition of the Three Lives
贰 四个律 II. Four Laws
一 四个律的界说 A. The Definition of the Four Laws
二 四个律的由来 B. The Origin of the Four Laws
三 四个律的所在 C. The Location of the Four Laws
四 四个律的性质和功能 D. The Nature and Function of the Four Laws
●结 论 ●Conclusions
第十篇 生命的律 Chapter Ten: The Law Of Life
壹 圣经的根据 I. Scriptural Basis
贰 生命之律的来源—重生 II. The Origin Of The Law Of Life—Regeneration
一 人的被造 A. The Creation of Man
二 人的堕落 B. The Fall of Man
三 神的救法 C. God’s Way of Deliverance
叁 生命之律的意义 III. The Meaning Of The Law Of Life
肆 生命之律的所在 IV. The Seat Of The Law Of Life
一 生命之律运行的所在 A. The Seat of the Working of the Law of Life
二 诸部分与诸律法 B. The Inward Parts and Laws
三 心与生命之律的关系 C. The Relationship between the Heart and the Law of Life
1 心是生命的进出口 1. The Heart Is the Entrance and Exit of Life
2 心是生命的一个开关 2. The Heart Is the Switch of Life
3 心能阻碍生命的运行 3. The Heart Can Hinder the Working of Life
4 怎样对付心 4. How to Deal with the Heart
伍 生命之律的条件 V. Requirements Of The Law Of Life
一 爱神 A. Love God
二 顺服生命的第一个感觉 B. Obey the First Sense of Life
陆 生命之律的功用 VI. The Function Of The Law Of Life
柒 生命之律的大能 VII. The Power Of The Law Of Life
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一 能叫我们的心倾向神 A. It Can Incline Our Heart toward God
二 能叫我们顺服神 B. It Can Make Us Submissive toward God
三 能叫我们行神所预备叫我们行的善 C. It Can Cause Us to Do the Good Work God Has Ordained for Us
四 能叫我们尽心竭力作工 D. It Can Make Us Labor with All Our Heart and Strength
五 能叫我们有活而新鲜的事奉 E. It Can Cause Our Service to Be Living and Fresh
捌 生命之律的结果 VIII. The Result Of The Law Of Life
玖 神要在生命的律里作神 IX. God Wants To Be God In The Law Of Life
一 神要作人的神 A. God Wants to Be God to Man
二 神要作父而作神 B. God Would Be Father and Then God
三 神要在生命的律里作神 C. God Wants to Be God in the Law of Life
拾 结论 X. Conclusion
第十一篇 里面的认识 Chapter Eleven: The Inward Knowledge
壹 认识神的重要 I. The Importance Of Knowing God
贰 对神的三步认识 II. The Three Steps Of Knowing God
第一步—认识神的作为 A. Knowing the Doings of God
第二步—认识神的法则 B. Knowing the Ways of God
第三步—认识神的自己 C. Knowing God Himself
叁 对神的两种认识 III. The Two Kinds Of Knowledge Of God
肆 里面的认识 IV. The Inward Knowledge
伍 律法和先知 V. The Law And The Prophets
陆 生命的律与膏油涂抹的教训 VI. The Law Of Life And The Teaching Of The Anointing
一 生命的律 A. The Law of Life
二 膏油涂抹的教训 B. The Teaching of the Anointing
三 二者的关联 C. The Connection between These Two
四 二者的比较 D. The Comparison of These Two
柒 圣经的校对 VII. The Proof Of The Scripture
捌 外面的“教导” VIII. The Outward “Teaching”

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玖 灵里知道与心思明白 IX. Knowing In The Spirit And Understanding In The Mind
一 灵里知道 A. Knowing in the Spirit
二 心思明白 B. Understanding in the Mind
拾 里面认识的途径 X. The Way Of Obtaining The Inward Knowledge
一 运用灵 A. Exercising the Spirit
二 更新悟性 B. Renewing the Understanding
三 对付心 C. Dealing with the Heart
拾壹 结论 XI. Conclusion
第十二篇 何谓生命的长进 Chapter Twelve: What Is The Growth Of Life?
壹 生命的长进不是行为的改善 I. Growth Of Life Is Not The Improvement Of Behavior
贰 生命的长进不是敬虔的表现 II. Growth Of Life Is Not The Expression Of Piety
叁 生命的长进不是热心的事奉 III. Growth Of Life Is Not Zealous Serving
肆 生命的长进不是知识的加增 IV. Growth Of Life Is Not The Increase Of Knowledge
伍 生命的长进不是恩赐的显多 V. Growth Of Life Is Not To Abound In Gifts
陆 生命的长进不是能力的加大 VI. Growth Of Life Is Not The Increase Of Power
壹 生命的长进是神成分的加多 I. Growth Of Life Is The Increase Of The Element Of God
贰 生命的长进是基督身量的增长 II. Growth Of Life Is The Increase Of The Stature Of Christ
叁 生命的长进是圣灵地位的开展 III. Growth Of Life Is The Expanding Of The Ground Of The Holy Spirit
肆 生命的长进是人成分的减少 IV. Growth Of Life Is The Decrease Of The Human Element
伍 生命的长进是天然生命的破碎 V. Growth Of Life Is The Breaking Of The Natural Life
陆 生命的长进是魂的各部分被征服 VI. Growth Of Life Is The Subduing Of Every Part Of The Soul
第十三篇 生命的出路 Chapter Thirteen: The Outlet Of Life
壹 生命的所在—灵 I. The Place Where Life Is—The Spirit
贰 生命的出口—心 II. The Exit Of Life—The Heart
叁 生命的经过 III. The Passage Of Life

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一 良心 A. Conscience
二 心情 B. Emotion
三 心思 C. Mind
四 心志 D. Will
● 末了的话 ●A Final Word
第十四篇 光照与生命 Chapter Fourteen: Light And Life
壹 生命与行为不同 I. Life Is Different From Behavior
贰 生命是出于光 II. Life Is From Light
叁 光在神的话里 III. Light Is In The Word Of God
肆 光就是里面的感觉 IV. Light Is The Inner Sense
伍 光照在于神的怜悯 V. Enlightening Rests With The Mercy Of God
陆 蒙光照的路 VI. The Way To Be Enlightened

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 第一篇
何谓生命
我们第一要来看什么是生命。我们对于生命要有认识， First we shall see what life is. In order to know life, we must know what life is. It is
就不能不知道什么是生命。但是要说什么是生命，乃是相 rather difficult to explain; hence, we really need the mercy of the Lord. According to
当不容易的一件事，真需要主怜悯我们。照圣经所教训的， the teaching of the Bible, at least six points should be mentioned in order to make this
这最少要分六点来说，才能说得清楚。 subject clear.
壹 只有神的生命是生命
我们要说什么是生命，就必须先弄清楚一个问题，就是
在宇宙中有什么生命算得生命？约翰一书五章十二节说，
“人有了神的儿子就有生命；没有神的儿子就没有生命。”
约翰三章三十六节也说，“信子的有永生；不信子的得不
着生命。”这两处都是说，人除非有神的生命，就算不得
有生命。所以这是给我们看见，在神看，只有祂的生命是
生命，此外任何的生命都算不得生命，因此，圣经在约翰
一章四节，十章十节，十一章二十五节，十四章六节等处，
说到神的生命，也好象都是把神的生命当作独一的生命。
为什么只有神的生命算得生命，其他的生命都算不得生
命？因为只有神的生命是神圣而永远的。
什么叫作神圣的？神圣的，就是是神的，有神的性质的，
也就是超凡，与众有别的。只有神是神，有神的性质，是
超凡，与众有别的，所以只有神是神圣的。神的生命乃是
神自己，（此点，等一下我们要详细的看，）既是神自己，
当然也就有神的性质。比方一个金杯，它就是金，它既是
金，就有金的性质，金就是它的性质。照样，神的生命也
就是神，也就有神的性质，神也就是祂生命的性质。因为
神的生命是神，而有神的性质，所以神的生命就是神圣的。
什么叫作永远的？永远的，就是非受造的，就是无始无
终，自有永有，而永不改变的。只有神是非受造的，是“从
永远到永远，”（诗九十 2，原文，）就是无始无终，“自
有永有，”（出三 14，）而“永不改变”的。（诗一○二
27。）神自己既是这样，就神自己所是的生命，当然也是
这样。因为神的生命和神自己一样，是非受造的，是无始
2023 生命的认识 - 第 11 页
CHAPTER ONE
WHAT IS LIFE?
I. ONLY THE LIFE OF GOD IS LIFE
When explaining what life is, we must first be clear about one thing—the kind of
life in the whole universe which can be counted as life. First John 5:12 says: “He that
hath the Son hath the life; he that hath not the Son of God hath not the life.” John
3:36 also says: “He that believeth on the Son hath eternal life; but he that obeyeth
not the Son shall not see life.” These two scriptures tell us that unless man has the
life of God, he does not have life. This shows us that in the eyes of God, only His life
is life; besides that, no other life can be counted as life. Thus, when the life of God is
mentioned in the Bible, it is treated as if it is the unique life (John 1:4; 10:10; 11:25;
14:6; etc.).
Only the life of God is life, and other lives are not counted as life, because only the
life of God is divine and eternal.
What does divine mean? Being divine means being of God, having the nature of God,
or being transcendent and distinctive from all others. Only God is God, only God has
the nature of God, and only God is transcendent and distinctive; therefore, only God is
divine. The life of God is God Himself (later we shall consider this point), and since it
is God Himself, it naturally has the nature of God. For example, a gold cup is gold, and
since it is gold, it has the nature of gold; in fact, gold is its nature. Similarly the life of
God is God Himself and has God’s nature; God is the nature of His life. Since the life of
God is God and has the nature of God, the life of God is divine.
What does eternal mean? Eternal means uncreated, without beginning or ending,
existing by itself and ever, unchangeably existing. Only God is uncreated; only He is “from
eternity to eternity” (Psa. 90:2, original text), that is, without beginning or ending. He
is “I am that I am” (Exo. 3:14), and always “the same” (Psa. 102:27). Since God Himself
is such, so also is the life which is God Himself. The life of God, just as God Himself,
is uncreated, without beginning or ending, self-existing and ever-existing, and never
HOMETHE KNOWLEDGE OF LIFE - Page 11
无终，自有永有，而永不改变的，所以神的生命就是永远 changing; therefore, the life of God is eternal. Hence the Scriptures speak of God’s life as
的。因此圣经才称神这生命作“永远的生命。”（注一。） eternal life.
神圣和永远，原都是神的性质，说出神自己的特性，所
以也都是神生命的性质，说出神生命的特性。不过，神圣
不只是神生命的一种特性，更是神生命的本质，而永远就
只是神生命的一种特性。就象那个金杯，性质是金的，也
是不锈的；金不只是它的一种特性，更是它的本质，而不
锈就只是它的一种特性。它的性质所以是不锈的，因为是
金的。照样，神生命的性质所以是永远的，也因为是神圣
的。（神圣的，就是是神的，也就是神自己。）它是永远
的，乃是由于它是神圣的。宇宙中一切受造的生命，性质
都不是神圣的，所以也都不是永远的。只有神非受造的生
命，性质是这样。神生命的性质既是这样，神生命的本身
当然也是这样。神的生命所以是永远的，也因为是神圣的。
宇宙中只有神的生命是这样神圣而永远的，所以只有神的
生命算得生命。
注一：除了约翰一书一章二节以外，中文圣经都是将
“永远的生命”简译作“永生，”象在约翰三章十五节，
三十六节，等处所译的一样。
为什么必须是神圣而永远的，才算得生命？因为生命是
活的东西，凡是算得生命的，就该是不会死的。不会死的，
就是不会变的，经过任何的打击，摧残，仍能一点不改不
变，依然活着的。一个经不起打击，摧残，会死会变的生
命，既不能永远不死不变，就算不得生命。算得生命的，
必须是能永远活着，而不改变的。只有是永远的东西，才
能这样。那么，什么东西才是永远的？只有是神圣的东西！
是神圣的东西，乃是是神的，也就是神自己。神自己是无
始无终，自有永有的，所以是永远的。因为只有是神圣的，
才是永远的，是永远的，才能永远活着，而不改变，所以
必须是神圣而永远的，才算得生命。
宇宙中任何的生命，不管是天使的生命，是人的生命，
是动物或植物的生命，都是会死会变的，都不是永远的，
因为都没有神的性质，都不是神圣的。只有神的生命有神
的性质，所以是神圣而永远的，是不会死不会变的，是不
能被死拘禁的，是不能毁坏的，（徒二 24，来七 16，）不
2023 生命的认识 - 第 12 页
Since being both divine and eternal are the nature of God and show forth the
characteristics of God Himself, they are also the nature of His life and portray the
characteristics of His life. However, not only is being divine a characteristic of God’s life,
but it is even more the essence of His life, whereas being eternal is only a characteristic
of the life of God. Let us look again at the illustration of the gold cup. Its nature is both
gold and rust-resistant. However, gold not only characterizes the cup but is also its very
essence, whereas its nature of being rust-resistant is due to its being gold. Likewise, the
reason God’s life is eternal is that it is divine. (Being divine signifies not only that which
is of God, but God Himself.) God’s life is eternal because it is divine. In the universe, no
created life has the divine nature; therefore, no created life is eternal. Only the nature
of God’s uncreated life is divine and eternal. Since the nature of God’s life is such,
naturally God’s life itself is also such. God’s life is eternal because it is divine. In the
whole universe, only God’s life is both divine and eternal; therefore, only God’s life is
considered life.
Only the life that is both divine and eternal can be counted as life because life denotes
something which is living, and all that is considered life must be something that is immortal.
That which is immortal is unchangeable; it remains the same and continues living even after
passing through any kind of blow or destruction. A life which is subject to death and change
and is unable to suffer any blow or destruction is neither eternal, immortal, nor unchangeable,
and therefore cannot be considered life. That which is life must be something that lives forever
and never changes. Only that which is eternal can be such. Then, what is it that is eternal? Only
that which is divine! That which is divine is of God, and this is God Himself. God Himself is
without beginning or ending, self-existing and ever-existing; therefore, He is eternal. Because
only that which is divine is eternal and only that which is eternal can live eternally without
change, only that which is both divine and eternal can be counted as life.
All kinds of life in the universe, whether of angel, man, animal or plant, are mortal and changeable;
hence, they are not eternal. They do not have the nature of God, nor are they divine. Only the life of God
has the nature of God; therefore, it is divine and eternal, immortal and unchangeable, impossible to be
held by death, and indestructible (Acts 2:24; Heb. 7:16). No matter what kind of blow or destruction it
undergoes, it remains unchanged and stays forever the same. In the universe, beside the life of God, no
HOMETHE KNOWLEDGE OF LIFE - Page 12
论经过什么打击，摧残，仍能一点不变，并且能永远如此。
在宇宙中，除了神的生命之外，还有什么生命能这样呢？
所以从永远的眼光看，只有神的生命是生命，不只有生命
其名，更有生命其实，能完全够上生命的意义；而其他的
生命，仅有生命其名，却无生命其实，按生命该是不会死
不会变的说，绝对构不上生命的意义，所以都算不得生命。
因此，照神的生命那神圣和永远的性质说，神的生命在宇
宙中乃是独一的生命。（注二。）
贰 生命就是神的流出
关于什么是生命，第一我们应该看见，只有神的生命是生
命，第二我们应该看见，生命就是神的流出。启示录二十二
章一节，二节说，有一道生命水的河，从神的宝座那里流出
来，随着那生命水的河，还有生命树。生命水和生命树，都
是象征生命。所以那里是很清楚的给我们看见，生命就是从
神那里流出来的东西，因此可以说生命就是神的流出。
在前面我们看见，生命必须是神圣而永远的。神既是神， We have already seen that life must be divine and eternal. Since God is God,
当然是神圣的。我们也看过圣经说神是永远的。神既是神 naturally He is divine. And the Bible also says that God is eternal. Hence, since God is
圣又永远的，就是生命，因此神流出来也就是生命。 both divine and eternal, He is life. Therefore, God flowing out is life.
注二：因为神的生命是独一的生命，所以新约圣经在希
腊原文，每逢说到这生命，总是用“奏厄”（zoe）这个指
着最高生命的字来说它。（如约一 4，约壹一 2，五 12 等
处。）此外新约圣经在原文还用：（一）“比阿司”（bios）
来说到肉身的生命，（如路八 43，二一 4 等处，）（二）“朴
宿克”（psuche）来说到魂的生命，就是人天然的生命。（如
太十六 25 ～ 26，路九 24 等处。）
按神自己神圣和永远的性质说，神就是生命。但神若不
流出来，在祂自己虽是生命，在我们却还不是生命。祂必
须流出来，在我们才是生命。祂流出来是经过了两步的工
夫。第一步是成为肉身，使祂从天上流出来，流到人中间，
显为生命。（约一 l，14，4。）所以圣经一面说，那是祂
“在肉身显现，”（提前三 16，）一面又说，那是“生命
显现。”（约壹一 2。）因此当祂在肉身里的时候，祂就说
祂是生命。（约十四 6。）祂那样流出来，虽然能向我们显
2023 生命的认识 - 第 13 页
other life can be such. Therefore, from the standpoint of eternity, only the life of God is life. It not only
has the name of life, but also the reality of life, and thus it completely fulfills the meaning of life. Other
lives are only life in name, not in reality; thus, they are unable to meet the criteria of immortality and
unchangeability of life, and cannot be considered as life. Hence, according to the divine and eternal
nature of the life of God, God’s life is the unique life in the whole universe.* [Because the life of God is
the unique life, whenever the New Testament in the original Greek speaks of this life, it always uses the
word zoe, which refers to the highest life (John 1:4; 1 John 1:2, 5:12; etc.). Beside this, the original text
of the New Testament also uses (1) bios to speak of the life of the flesh (Luke 8:43; 21:4; etc.) and (2)
psuche to speak of the soul life or the natural life of man (Matt. 16:25-26; Luke 9:24; etc.).]
II. LIFE IS THE FLOWING OUT OF GOD
Concerning what life is, we must first see that only the life of God is life. Then we
must see that life is the flowing out of God. Revelation 22:1-2 speaks of a river of water
of life flowing out of the throne of God, and in the river of water of life is the tree of life.
Both the water of life and the tree of life signify life. Therefore, we are shown clearly
here that life is that which flows out from God. Hence, we can say that life is the flowing
out of God.
According to the divine and eternal nature of God Himself, God is life. But if God
does not flow out, although in respect to Himself He is life, yet to us He is not life. He
must flow out; then He will be life to us. His flowing out passes through two steps. The
first step is His becoming flesh. This enables Him to flow out from heaven into the midst
of men and manifest Himself as life (John 1:1, 14, 4). Therefore, the Bible speaks of this
on the one hand as His being “manifested in the flesh” (1 Tim. 3:16), and on the other
hand as the “life which was manifested” (1 John 1:2). Hence, when He was in the flesh,
He said that He is life (John 14:6). Although in the first step of His flowing out He could
HOMETHE KNOWLEDGE OF LIFE - Page 13
为生命，却还不能给我们得着作生命。所以祂还必须有第
二步的流出。祂这第二步的流出，就是钉死十字架，借着
死，将祂所成为的肉身裂开，使祂再从肉身里流出来，成
为生命的活水，给我们得着，（约十九 34，四 10，14，）
正如那预表祂的磐石裂开，而流出活水来，给以色列人得
着一样。（出十七 6，林前十 4。）祂成为肉身，是来作一
粒含有生命的麦子；祂钉死十字架，是使祂从那肉身的麦
壳里流出来，而流到我们里面，作我们这许多子粒的生命。
（约十二 24。）
所以，我们从神所得着的生命，就是神的流出。这生
命流到我们里面，从我们这里说，是神的流入，从神那里
说，是神的流出。等到这生命从我们流出去，也是神的流
出。神这个流出，是从祂的宝座开始，先流到拿撒勒人耶
稣里面，再经过十字架，而流到使徒们里面，再从使徒们
里面，象活水的江河（约七 38）流出来，流过了历代的众
圣徒，一直流到我们里面，还要从我们里面流出去，流到
千万人里面，并要流到永远里，永远涌流不息，就象启示
录二十二章一节，二节，和约翰四章十四节所说的一样。
以西结四十七章所说的水流，是神这个流出的象征。那
水流流到哪里，哪里的百物就得着生命。照样，神这个流
出，流到哪里，哪里也就有了生命，因为这个流出就是生
命。等到祂这个流出，流到永远里，永远里就充满了生命
的景象，而成为一个生命的永世。
圣经一开头说到生命，就给我们看见有河流在那里。（创
二 9 ～ 14。）到末了，在启示录就给我们看见，对于我们，
所有生命的东西，无论是生命水，或是生命树，都是从神
那里流出来的。这是很清楚的说出，对于我们，生命就是
神的流出。神从天上流出来，借着肉身流到我们中间，就
是向我们显出来的生命；再从肉身里流出来，而流到我们
里面，就是我们所得着的生命。
叁 生命就是神的内容
关于什么是生命，第三我们应该知道，生命就是神的内
容。生命既是神的流出，就是神的内容。因为神的流出，是
流出神的自己，而神的自己，就是神的内容。
2023 生命的认识 - 第 14 页
manifest Himself as life to us, He could not be received by us as life; therefore, He must
take the second step of flowing out. His second step of flowing out is His being nailed
on the cross. Through death, the body of flesh which He took was broken, thus enabling
Him to flow out from the flesh and become the living water of life to be received by us
(John 19:34; 4:10, 14). The rock in the Old Testament typified Him; it was smitten, and
from it came living water to be obtained by the people of Israel (Exo. 17:6; 1 Cor. 10:4).
He became flesh in order that He may be a grain of wheat which contains life. He was
crucified so that He could flow out from the husk of flesh into us—His many fruits—
and become our life (John 12:24).
Thus, the life we receive from God is the flowing out of God Himself. This life flowing
into us, from our side, is the flowing in of God, and from God’s side, it is the flowing
out of God. Then, when this life flows out of us, it is again the flowing out of God. This
flowing out of God began from His throne: first it flowed into Jesus the Nazarene; then
it passed through the cross and flowed into the apostles; then it flowed out of the
apostles as rivers of living water (John 7:38); it has flowed through the saints of all
ages, and eventually it has flowed into us. Out from us it will flow to millions more and
on to eternity, flowing forever without ceasing, just as is spoken in Revelation 22:1-2
and John 4:14.
The waters mentioned in Ezekiel 47 symbolize this flowing out of God.
Whithersoever the waters flow, all things shall have life. Likewise, wherever this
flowing out of God comes, there shall be life, for this flowing out is life itself. When this
flowing out flows to eternity, then eternity will be filled with the condition of life and
become an eternity of life.
At the very beginning, when the Bible speaks of life, it shows us a flowing
river (Gen. 2:9-14). At the end in Revelation, we are shown that, as far as we are
concerned, all things relating to life, whether the water of life or the tree of life, flow
out from God. This speaks clearly that, to us, life is the flowing out of God Himself.
God flowed out from heaven, and through the flesh He flowed into our midst as the
life which was manifested to us. Then He flowed out from the flesh into us as the life
which we have received.
III. LIFE IS THE CONTENT OF GOD
Concerning what life is, the third point we should know is that life is the content
of God. Since life is the flowing out of God, it therefore is the content of God, for the
flowing out of God is from God Himself, and God Himself is the content of God.
HOMETHE KNOWLEDGE OF LIFE - Page 14
 神的内容，既是神的自己，就是神所是的一切，也就是神
本性的一切。圣经给我们看见，神本性的一切都在基督里。
（西二 9。）这是因为基督乃是神的化身，显出来作人的生
命。这生命含着神本性的一切，就是神所是的一切。神之所
是，全在这生命。神之是神，神之为神，就是在于这生命。
所以这生命就是神的内容，就是神本性的一切。我们得着这
生命，就是得着神的内容，也就是得着神里面的一切。这生
命在我们里面，就是神之所是。神今天就是在这生命里面，
作我们的一切，是我们的一切，作我们的神，是我们的神。
这生命，在基督里面，如何是神本性的一切，是神自己的内
容，在我们里面，也如何是神本性的一切，是神自己的内容。
肆 生命就是神的自己
我们已经看见，生命就是神的流出，生命也就是神的内
容。神的流出是流出神自己，而神的内容也就是神自己。
所以生命既是神的流出，且是神的内容，当然也就是神的
自己。这是关于什么是生命，我们第四该知道的。
主耶稣在约翰十四章六节说，祂就是生命。祂说过这话，就
在下文七至十一节，给门徒们知道，祂与神原为一，祂说这话，
就是神在祂里面说这话。祂是神成为肉身，也就是神在肉身里。
（约一 1，14，提前三 16。）祂说祂是生命，就是神说神是生命。
所以祂这话是给我们看见，生命就是神，就是神自己。
有一件事我们须要注意，就是圣经很少用“神的生命”这个
词。圣经的教训大多是给我们看见，神是生命，神作生命，很
少的地方说“神的生命；”都是告诉我们，神是我们的生命，
神作我们的生命，几乎从来没有说神叫我们得着“祂的生命。”
神的生命，和神是生命，神作生命不同。神的生命不一定就是
神整个的自己，但神是生命，神作生命，就是神完全的自己。
认真的说，我们得着生命，不是得着神的生命，乃是得着神作
生命；神不是把祂的生命赐给我们，乃是祂自己来作我们的生
命。因为神自己就是生命，神的生命也就是神自己。
所以生命是什么？生命就是神自己。什么叫作有了生
命？有了生命，就是有了神自己。什么叫作活出生命？活
出生命，就是活出神自己。生命和神自己一点不差，差一
点就不是生命。这是我们应该清楚知道的。我们光知道我
2023 生命的认识 - 第 15 页
Since the content of God is God Himself, this content is all that God is, or the fullness
of the Godhead. The Bible tells us that all the fullness of the Godhead is in Christ (Col.
2:9). This is because Christ as God’s embodiment was manifested to be the life of man.
This life contains all the fullness of the Godhead, which is all that God is. All that God
is, is in this life. God’s being God hinges on this life. Therefore, this life is the content
of God, the fullness of the Godhead. When we receive this life, we receive the content
of God, and we receive all that is in God. This life within us is what God is. Today it is
in this life that God becomes our all and is our all; it is in this life that God becomes
our God and is our God. Since this life in Christ is the fullness of the Godhead and the
content of God Himself, so also in us it is the fullness of the Godhead and the content of
God Himself.
IV. LIFE IS GOD HIMSELF
We have seen that life is the flowing out of God, and life is the content of God. The
flowing out of God issues from God Himself, and the content of God is also God Himself.
Since life is both the flowing out of God and the content of God, naturally life is God
Himself. This is the fourth point we should know concerning what life is.
In John 14:6 the Lord Jesus says that He is life. After He said this, from verse 7 to 11,
He made known to the disciples that He and God are one—and when He speaks this
word, it is God speaking in Him. He is God become flesh; and He is God in the flesh (John
1:1, 14; 1 Tim. 3:16). When He says He is life, it is God who says God is life. Hence His
words show us that life is the very God Himself.
We should pay attention to the fact that the Bible seldom uses the term “the life of
God.” The teaching of the Bible mainly reveals to us that God is life; it speaks mostly of
God as life; seldom does it mention “the life of God.” It tells us God is our life and speaks
of God as our life; it almost never says that God wants us to receive “His life.” The life of
God is different from God is life or God as life. The life of God does not necessarily imply
the whole of God Himself, whereas God is life or God as life denotes the complete God
Himself. Strictly speaking, when we receive life, we receive not the life of God, but God
as life. Not only did God give us His life; He Himself came to be our life. Because God
Himself is life, His life is His very self.
Then what is life? Life is God Himself. What does it mean to have life? To have life is
to have God Himself. What does it mean to live out life? To live out life is to live out God
Himself. Life is not different in the least from God. If it were, then it would not be life.
We should understand this clearly. It is not sufficient merely to know that we have life;
HOMETHE KNOWLEDGE OF LIFE - Page 15
们有了生命，还不够，还必须知道我们所有的生命就是神
自己。我们光知道我们该活出生命还不够，还必须知道我
们所该活出的生命就是神自己。
弟兄姊妹，到底什么是我们所该活出的生命？到底活出什
么，才是活出生命？活出爱心，谦卑，温柔，忍耐是不是活
出生命？不是！因为爱心，谦卑，温柔，忍耐，并不是生命，
就是任何的良善美德，也都不是生命，只有神自己是生命，
所以活出这些，并不就是活出生命；只有活出神自己，才是
活出生命。我们所活出的爱心，谦卑，温柔，忍耐，若不是
神的流露，若不是神的彰显，就不是生命；就是我们所活出
的任何良善美德，若不是神在我们身上的表显，也都不是生
命。我们所活出的良善美德，必须是神的流露，必须是神的
彰显，必须是神的表显，才是生命。因为生命就是神自己。
歌罗西二章九节，和以弗所三章十九节，给我们看见神
是丰富的。我们所得着的生命，就是祂这位丰富的神。所
以这生命也是丰富的，里面有爱，也有光，有谦卑，也有
温柔；有忍耐，也有宽容；有同情，也有体贴；凡神自己
里面所有的一切良善美德，这生命里面也全都有。因此，
这生命能从我们活出这一切来。活出这一切来，就是活出
神来，因为这生命就是神。这生命活出来的表显，虽然有
许多，虽然也有爱心，谦卑，温柔，忍耐等等，但都是神
的表显，因为都是从神活出来的。从神活出来的，是神的
表显，也是生命的表显，因为神就是生命，生命也就是神。
伍 生命就是基督
圣经给我们看见生命就是神自己，圣经更给我们看见生命就
是基督。生命原是神，而神成为肉身，就是基督，所以基督是
神，也是生命，（约壹五 12，）也就是那原是神的生命，神所
是的生命就在祂里头。（约一 4。）因此基督曾一再的说，祂
就是生命，（约十四 6，十一 25，原文，）祂来地上也就是叫
人得生命。（约十 10。）所以圣经才说，人有了祂，就有生命；
（约壹五 12；）祂在我们里面，也就是我们的生命。（西三 4。）
所以，生命如何就是神自己，生命也如何就是基督。得着生
命，如何就是得着神自己，得着生命，也如何就是得着基督。
活出生命，如何就是活出神自己，活出生命，也如何就是活出
2023 生命的认识 - 第 16 页
we must know further that this life we have is God Himself. It is not sufficient only to
know that we should live out life; we must also know that the life we should live out is
God Himself.
Brothers and sisters, actually what is the life that we should live out? What do we
live out when we live out life? Is the living out of love, humility, gentleness, and patience
the living out of life? No! Because neither love, humility, gentleness, nor patience is life;
neither is any goodness or virtue life. Only God Himself is life. Thus, to live out such
virtues is not to live out life. Only the living out of God Himself is the living out of life.
If the love, humility, gentleness, and patience which we live out are not the flowing out
of God or the manifestation of God, they are not life. Any goodness or virtue that we
live out, unless it is the expression of God through us, is not life. The good virtues we
live out must be the flowing out of God, the manifestation of God, and the expression of
God; then we are living out life; for life is God Himself.
Colossians 2:9 and Ephesians 3:19 show us the fullness of God. The life which
we receive is this full God. Therefore, this life is also full. In it there is love and light,
humility and gentleness, patience and forbearance, sympathy and understanding. All
the goodness and virtues that are in God are in this life. Therefore, this life can live out
all these virtues from us. To live out these virtues is to live out God, because this life
is God. Although this life, when it is lived out, has many manifestations, such as love,
humility, gentleness, and patience, yet these are all expressions of God, for they are all
lived out from God. That which is lived out from God is the expression of God, or the
expression of life, because God is life and life is God.
V. LIFE IS CHRIST
The Bible shows us that life is God Himself. It shows us even more that life is
Christ. Life was God; then God became flesh, which is Christ. Therefore, Christ is
God, and Christ also is life (1 John 5:12). The life which was God, the life that God
is, is in Him (John 1:4). Hence, Christ said again and again that He is life (John 14:6;
11:25), and that He came to earth that man may have life (John 10:10). Therefore,
the Bible says that he that has Him has life (1 John 5:12), and that He in us is our life
(Col. 3:4).
Just as life is God Himself, so also life is Christ. Just as having life is having God
Himself, so also having life is having Christ. Just as to live out life is to live out God
Himself, so also to live out life is to live out Christ. Just as life is not different in the least
HOMETHE KNOWLEDGE OF LIFE - Page 16
基督。生命如何和神一点不差，生命也如何和基督一点不差。
和神差一点，如何就不是生命，和基督差一点，也如何就不是
生命。因为基督就是神来作生命。神显出来作生命，是借着基
督，也就是基督。所以基督就是生命，生命也就是基督。
陆 生命就是圣灵
主耶稣在约翰十四章六节，说过祂是生命之后，不只在
下文七至十一节，给门徒们知道，祂与神原为一，并且更
接着在后面十六至二十节，给门徒们知道，圣灵和祂也是
一个。（注三。）在七至十一节里，祂给我们看见，祂是
神的化身，祂在神里面，神也在祂里面；祂是生命，就是
神是生命。到十六至二十节里，祂又给我们看见，圣灵是
祂的化身，是祂的另一形态，在祂有形的同在离开我们的
时候，代表祂作另一位保惠师，来到我们里面，与我们同在；
这圣灵在我们里面，与我们同在，就是祂在我们里面活着，
作我们的生命，而使我们活着。所以祂这两段话，也就是
给我们看见，祂是生命，是神在祂里面，也是祂在圣灵里面；
神是在祂里面作生命，祂也是在圣灵里面作生命。所以祂
是生命，怎样就是神是生命，也怎样就是圣灵是生命。因
此，约翰四章十节，十四节说，祂所赐给我们的活水，就
是那永远的生命，而约翰七章三十八，三十九节又说，那
活水从我们里面流出来，乃是我们所受的圣灵。这是给我
们看见，圣灵就是那永远的生命；我们所受的圣灵，就是
我们所经历的那永远生命，也就是基督给我们经历祂作生
命；那永远的生命，或说基督作生命，乃是在圣灵里给我
们经历的。因此，圣经才称圣灵作“生命的灵。”（罗八 2。）
注三：主在十六，十七节，说圣灵是“祂”到十八节
就改说是“我。”主这样紧接着把“祂”改作“我，”意
思就是说，“祂”就是“我。”所以这是告诉我们，祂在
十六，十七节所说的圣灵，就是祂自己。
圣灵所以是“生命的灵，”因为神和基督作生命，都是
在于祂，借着祂。祂和生命是相联为一而不可分的。祂是
属于生命，生命也是属于祂。生命是祂的内容，祂是生命
的实际。所以究实说来，祂不仅是生命之实，并且也就是
生命。
2023 生命的认识 - 第 17 页
from God, likewise life is not different in the least from Christ. Just as a slight deviation
from God is not life, likewise a slight deviation from Christ is not life. For Christ is God
being life. It is through Christ and as Christ that God is manifested as life. Hence, Christ
is life and life is Christ.
VI. LIFE IS THE HOLY SPIRIT
After the Lord Jesus said He was life in John 14:6, He made known to His disciples
not only that He and God are one (vv. 7-11), but also that the Holy Spirit and He are also
one (vv. 16-20).* [In verses 16 and 17 the Lord referred to the Holy Spirit as “he,” but in
verse 18, He changed the pronoun from “he” to “I.” By changing the “he” to “I” the Lord
was saying that “he” is “I.” This reveals that the Holy Spirit He spoke of in verses 16
and 17 is He Himself.] From verses 7 to 11 He showed us that He is the embodiment of
God—He is in God, and God is in Him. Hence, His being life means that God is life. From
verses 16 to 20, He further revealed that the Holy Spirit is His embodiment, His other
form; and when His physical presence leaves us, this Spirit of reality Who is Himself as
another comforter comes into us and abides with us. This Spirit living in us and abiding
with us is just He Himself living in us as our life that we may live. These two passages
therefore show us that it is by God being in Him and Him being the Holy Spirit that He
is life. God is in Him as life, and He is the Holy Spirit as life. Him being life is God being
life, and is also the Holy Spirit being life. Thus, John 4:10, 14 tells us that the living
water which He gives is the eternal life. John 7:38-39 further tells us that the living
water which flows out from us is the Holy Spirit which we received. This discloses
that the Holy Spirit is the eternal life. The Holy Spirit we receive is the eternal life we
experience, or Christ being experienced by us as life. The eternal life, or Christ as life, is
to be experienced by us as the Holy Spirit. For this reason, the Holy Spirit is called “the
Spirit of life” (Rom. 8:2).
The Holy Spirit is “the Spirit of life” because God and Christ being life hinges on Him.
He and life are united as one and cannot be separated. He is of life, and life is of Him.
Life is His content, and He is the reality of life. Speaking more accurately, He is not only
the reality of life, but also life itself.
HOMETHE KNOWLEDGE OF LIFE - Page 17
 我们都知道，神是父，子，灵三而一的。父是在子里面，
子又是在灵里面。父在子里面，是为着显在人中间，所以
子就是父的显出。子在灵里面，是为着进入人里面，所以
灵就是子的进入。父是生命的源头，也就是生命的本身。
所以子既是父的显出，（提前三 16，）也就是生命的显出；
（约壹一 2；）而灵既是子的进入，也就是生命的进入。生
命原是父，而在子里显在人中间，再在灵里进入人里面给
人经历。所以灵就成了生命的灵。因为灵是生命的灵，所
以人可以凭着灵接受生命，并且人体贴灵也就是生命。（罗
八 6。）因为灵是生命的灵，所以人用自己的灵碰着灵，就
碰着生命，接触灵，就接触生命，并且顺从灵，也就经历
生命。
所以简括的说，生命就是三而一的神。不过，对于我们，
生命不是三而一的神在天上，乃是三而一的神流出来了。
这三而一的神流出来，是把祂的内容，也就是把祂的自己，
先在基督里流出来，再在圣灵里流出来，给我们得着作生
命。所以我们在基督里，并在圣灵里，摸着神，就摸着生命，
因为生命就是神在基督里，又在圣灵里。
2023 生命的认识 - 第 18 页
We all know that God is a triune God—Father, Son, and Spirit. The Father is in the
Son; the Son is the Spirit. The Father in the Son is manifested among men; therefore, the
Son is the manifestation of the Father. The Son as the Spirit enters into man; therefore,
the Spirit is the entering in of the Son. The Father is the source of life, the very life itself.
Since the Son is the manifestation of the Father (1 Tim. 3:16), He is the manifestation
of life (1 John 1:2). And since the Spirit is the entering in of the Son, He is the entering
in of life. Life originally is the Father; in the Son, it is manifested among man; and as the
Spirit, it enters into man for man to experience. Thus, the Spirit becomes the Spirit of
life. Since the Spirit is the Spirit of life, man can receive life through the Spirit, and when
man sets his mind on the Spirit, it is life (Rom. 8:6). Since the Spirit is the Spirit of life,
when man exercises his spirit to touch the Spirit, he touches life. When he contacts the
Spirit, he contacts life, and when he obeys the Spirit, he experiences life.
Thus, in summary, life is the Triune God. But to us, life is not the Triune God in
heaven, but the Triune God flowing out. This flowing out of the Triune God means that
His content, which is Himself, first flowed out through Christ; then it flowed out as the
Spirit to be received by us as life. Thus, when we touch God in Christ as the Spirit, we
touch life, for life is God in Christ as the Spirit.
HOMETHE KNOWLEDGE OF LIFE - Page 18
 第二篇
何谓生命的经历
我们再提起第二个问题来，就是什么叫作生命的经历。我
们看见了什么叫作生命，就容易知道什么叫作生命的经历。
壹 经历神
生命的经历，就是经历生命。我们已经看见，生命就是神
自己。神自己流到我们里面，给我们得着，给我们经历，就
是生命。所以经历神，就是经历生命。凡是生命的经历，都
是经历神，摸着神的。没有摸着神的，就不是生命的经历。
比方有的悔改，不是由于神的光照，乃是因着人自己省
察而有的，并没有叫人摸着神，所以就不是生命的经历。
若是一个悔改，是由于神的光照，就必叫人摸着神，所以
就是生命的经历。
凡是出于人自己的行为，都算不得生命的经历。那不过
是人工，是人自己所作的，并非神经过人而有的，也不是
人经过神而作的，所以就算不得生命的经历。
那么，什么才算得生命的经历？就是神从人里面经过，
也使人从祂里面经过，而有的经历。比方我们在祷告里
碰着了神，蒙了光照，看见自己的过错，就在神面前对
付。这不是我们察出自己的错，乃是在亲近神的时候，
里面给神碰着，而看见自己的错。神是光，我们碰着神，
就在神的光中看见自己的错，所以就自然的向神承认，
寻求主血的洗净，结果就叫神从我们里面经过，也叫我
们从神经过。这样的经历是叫我们经历神，所以就是生
命的经历。
生命的经历，都是出于神的，都是神在我们里面运行的，所
以都能叫我们摸着神，经历神。凡不是这样的，都不是生命的
经历。因为生命就是神，而生命的经历也就是经历神。所以凡
是这样经历神的，都能将生命表明出来。（腓二 13 ～ 15。）
贰 经历基督
2023 生命的认识 - 第 19 页
CHAPTER TWO
WHAT IS THE EXPERIENCE OF LIFE?
We will now ask the second question: What is the experience of life? Once we have
seen what life is, we may easily know what the experience of life is.
I. EXPERIENCING GOD
We have seen that life is God Himself. God Himself flowing into us, being received
and experienced by us, is life. Therefore, to experience God is to experience life. All
experience of life is the experiencing and touching of God. Any experience that does not
touch God is not an experience of life.
For example, some repentance is not due to God’s enlightenment, but to man’s own
introspection. Since it does not cause man to touch God, it is not an experience of life.
Repentance which results from God’s enlightenment surely will cause man to touch
God, and is therefore an experience of life.
That which is derived from man’s own behavior is not an experience of life. It is
artificial and of man’s own work; it is not the result of God passing through man nor
man passing through God; therefore, it cannot be counted as an experience of life.
What then can be considered an experience of life? An experience which results
from God passing through man and man passing through Him is considered an
experience of life. For example: in our prayer we meet God, become enlightened,
see our own fault, and deal with it before God. It is not that we detect our own fault,
but rather, when we draw near to God, we are inwardly met by God, and thereby
we see our own fault. God is light; hence when we meet Him, we see our fault in His
light. We naturally confess to God and ask for the cleansing of the Lord’s blood. As a
consequence, God passes through us, and we also pass through God. Such experience
causes us to experience God; therefore, it is the experience of life.
All experiences of life are from God and are His working within us; therefore, they
can cause us to touch God and experience Him. All experience that is not such is not the
experience of life, for life is God, and to experience life is to experience God. Hence, any
such experience of God will show forth life (Phil. 2:13-16).
II. EXPERIENCING CHRIST
HOMETHE KNOWLEDGE OF LIFE - Page 19
 生命的经历，诚然是经历神，但神是在基督里给我们经历
祂。基督是神的显出，是神的化身，也就是神成为我们的经
历。所以我们对神所有的经历，都是经历基督，都是在基督
里的。因此生命的经历，既是经历神，也就是经历基督。
神虽是生命，但祂若不在基督里，若不成为基督，就不能
成为我们的生命，因此也就不能给我们经历祂。祂要给我们
经历祂，就必须作我们的生命。但是祂不能在天上，在那人
所不能靠近的光里，作我们的生命。并且祂要作我们的生命，
也必须有我们人的性情，因为祂这神圣生命必须调上人性，
才能与我们这有人性的人相接合，而成为我们的生命。所以
祂就从天上出来，成为肉身，与人性调和。这样，祂就成为
基督，在人性里来作我们的生命，给我们经历祂。所以祂从
天上出来，在人性里来作我们的生命，给我们经历祂，就是
基督。因此，我们经历祂作我们的生命，也就是经历基督。
我们经历基督，简括的说，会有以下几面的经历：
一 经历基督启示在我们里面。（加一 16。）
这是我们在得救的时候，开始经历基督，就是经历神借
着圣灵，将基督启示到我们里面，给我们认识并得着祂作
我们的生命和一切。
二 经历基督活在我们里面。（加二 20。）
这是我们在得救以后，继续经历基督在我们里面活着，
作我们的生命，也就是经历基督住在我们里面，替我们活
着。这是我们作圣徒，在日常的生活中，继续不断的经历
基督，所以是我们对基督经历的一大部分。
三 经历基督成形在我们里面。（加四 19。）
这是我们让基督的一切作我们里面生命的成分，使基督
在我们里面得以长大成形。基督在我们里面，不只要我们
经历祂作我们的生命，替我们活着，并且还要我们更多的
经历祂作我们的一切，使祂在我们的生命中长大成形，也
就是使祂的生命在我们里面得以成熟。
四 经历基督在我们身上显大。（腓一 20 ～ 21。）
2023 生命的认识 - 第 20 页
To experience life undoubtedly is to experience God, yet God is in Christ to be
experienced by us. Christ is God’s manifestation and embodiment; He is God becoming
our experience. Therefore, all our experience of God is the experience of Christ and is in
Christ. Thus, since to experience life is to experience God, it is also to experience Christ.
Though God is life, He cannot be our life except He be in Christ and become Christ,
and thus be experienced by us. In order to be experienced by us, He must be our life.
But He cannot be our life while in heaven, in the light which no man can approach
(1 Tim. 6:16). Furthermore, in order to be our life, He must have our human nature.
His divine life must be mingled with human nature so that it can be united with us,
who possess the human nature, and be our life. Therefore, He came out from heaven,
became flesh, and mingled with human nature. Thus, God became Christ and becomes
our life in the human nature for us to experience Him. When we experience Him as our
life, we experience Christ.
In short, when we experience Christ, we will experience the following aspects:
A. Christ Revealed in Us (Gal. 1:16)
This is our initial experience of Christ when we are saved. We experience God
revealing Christ in us through the Holy Spirit, thus enabling us to know and receive
Him as our life and our all.
B. Christ Living in Us (Gal. 2:20)
This is our continuous experience of Christ living in us as our life after we are
saved. In other words, we experience Christ abiding in us and living for us. This, the
continuous experience of Christ in our daily life as saints, constitutes the major part of
our experience of Christ.
C. Christ Being Formed in Us (Gal. 4:19)
This is our letting all that is of Christ be the element of our inward life, that Christ
may grow and be formed in us. Christ is in us not only that we may experience Him
as our life, as the One who is living for us, but that we may experience Him even more
as our all, thus enabling Him to grow and be formed in our life that His life may reach
maturity in us.
D. Christ Being Magnified in Our Body (Phil. 1:20-21)
HOMETHE KNOWLEDGE OF LIFE - Page 20
 这是我们让基督的一切成为我们外面生活的表显，叫
基督在我们外面得着彰显，并且无论是生，是死，就是
无论在什么境遇中，总叫基督在我们身上照常显大。这
也就是说，我们活着就是基督。这当然是我们对基督相
当较深的经历，不只经历祂在我们里面成形，并且经历
祂在我们外面显大。“成形，”是里面生命的成熟，有
祂的一切作我们里面的成分；“显大，”是外面生活的
表显，让祂的一切成为我们外面的彰显。所以这经历，
不只经历基督是我们里面生命的成分，也经历基督是我
们外面生活的彰显。
五 经历我们满有基督长成的身量。（弗四 13。）
这是我们众人，就是身体，经历基督，经历到满有基督
的成分，满有基督的组织，而长得满有基督的身量。这当
然是我们对基督相当完满的经历。
六 是经历我们改变得象基督。（林后三 18。）
我们经历基督，会叫我们改变，而变得象祂。这是从我
们经历基督启示在我们里面开始，一直到我们的身体得赎。
（罗八 23。）我们越经历祂，就越有改变，一直改变得连
身体也改变了形状，和祂荣耀的身体一样，（腓三 21，）
那时，我们就完全模成祂的样子，（罗八 29，“效法”原
文是“模成，”）而完全“象祂，”（约壹三 2，）所以也
就完全得以丰丰满满的经历祂。
我们里面一切生命的故事，和我们外面一切圣洁的生活，
都该是我们对基督的经历，因为基督是我们的生命，也是
我们的圣洁。（西三 4，林前一 30。）我们里面生命的故事，
该是基督在我们里面活着，我们外面圣洁的生活，也该是
基督从我们身上活出。我们一切生命的经历，都该是经历
基督。不要说与基督同死，同复活，同升天等等，那些大
的生命经历，就是我们在日常生活中所有那些小的生命经
历，也都该是经历基督。无论是脱离罪恶，或是胜过世界，
无论是活出圣洁，属灵，或是活出爱心，谦卑，都该是经
历基督。就是我们对人一点点的宽容，忍耐，也都该是经
历基督。
2023 生命的认识 - 第 21 页
This is our letting all that is of Christ become the expression of our outward living,
that Christ may be manifested outwardly. Whether it be by life or by death, in any
circumstance we let Christ be magnified in our body. In other words, for us to live
is Christ. This, of course, is a somewhat deeper experience of Christ: it is not only
experiencing Him being formed within us, but also experiencing Him being magnified
out from us. Christ being formed in us is the maturity of the inward life; it is then that
we have all that is His as our inner elements. Christ being magnified in our body is
the expression of the outward living; by this we allow all that is His to be our outward
manifestation. Hence, in this experience, we experience Christ not only as the elements
of our inward life, but also as the manifestation of our outward living.
E. Full of the Measure of the Stature of the Fullness of Christ (Eph. 4:13)
This means that we all, that is, the Body, experience Christ till we are full of the
elements and constitution of Christ; thus, we grow and are full of the stature of the
fullness of Christ. This, of course, is a corporate experience of Christ in full.
F. Transformed into the Image of Christ (2 Cor. 3:18)
Our experience of Christ can transform us until we are like Him. This begins with
our experience of Christ being revealed in us and goes on until our body is redeemed
(Rom. 8:23). The more we experience Him, the more we are changed, until even our
body is changed in form to the likeness of His glorious body (Phil. 3:21). By that time,
we will be completely conformed to His image (Rom. 8:29) and we shall be “like Him” (1
John 3:2). We shall then experience Him in a full way.
All that pertains to the life within us and the sanctified living out from us should
be our experience of Christ. Because Christ is our life, He is also our sanctification
(Col. 3:4; 1 Cor. 1:30). Any experience which pertains to our inward life ought to be
Christ living within us; moreover, our outward sanctified living should be Christ living
out through us. All our experience of life should be the experience of Christ. Not only
should such great experiences of life as dying with Christ, being resurrected with Him,
and ascending with Him be our experience, but even the small experiences of life in our
daily living should all be the experience of Christ. Whether it be deliverance from sin or
overcoming the world, the living out of sanctification and spirituality, or the living out
of love and humility, all should be the experience of Christ. Even the little forbearance
and patience we have toward others should be the experience of Christ.
HOMETHE KNOWLEDGE OF LIFE - Page 21
 经历基督，就是让基督在我们里面活着，并从我们身上
活出。经历基督，就是以基督为生命，而凭基督活着。经
历基督，就是我们一切的生活动作，都是基督从我们里面
活出来的，作出来的。经历基督，就是经历祂复活的大能，
（腓三 10，）就是经历祂作生命，所以这样的经历，也就
是生命的经历。
叁 经历圣灵
主耶稣在约翰十四章，告诉我们祂是生命（6）之后，不只
给我们看见，祂与神原为一，祂在神里面，神在祂里面，祂是
生命，就是神是生命；（7 ～ 11；）也不只给我们看见，圣灵
和祂，也是一个，圣灵来到我们里面，与我们同在，也就是祂
来到我们里面活着，作我们的生命；（16 ～ 19；）并且也给
我们看见，祂以圣灵的身分来到我们里面活着，就是祂和神在
圣灵里，来到我们里面，与我们同住，作我们的生命。（20 ～
23。）简要的说，主在那里说过祂是生命之后，就给我们看见
三件事：（一）神是在祂里面作生命，（二）祂又是在圣灵里
面作生命，（三）祂们三而一的神，更是来到我们里面作生命。
所以我们经历生命，不只就是经历神，也不只就是经历基督，
并且也就是经历圣灵。实在说，圣灵就是神和基督来作生命给
我们经历了，也就是神在基督里来作生命给我们经历了。
基督怎样是神的化身，圣灵也怎样是基督的化身。神作
生命是在基督里，基督作生命又是在圣灵里。我们是在基
督里经历神，又是在圣灵里经历基督。所以生命的经历，
怎样是经历神和基督，也怎样是经历圣灵。
神是生命，基督是神来作生命，而圣灵乃是神在基督里
作生命的生命之灵。（罗八 2。）神在基督里作生命的一切
内容和故事，都是这生命的灵，就是圣灵，叫我们经历的。
是这位生命的圣灵，叫我们经历基督的内住，也是这位生
命的圣灵，叫我们经历神在基督里的复活能力。（罗八 9 ～
11。）是这位生命的圣灵，带着我们治死身体的恶行，也
是这位生命的圣灵，穿着我们祷告。（罗八 13，26。）我
们一切生命的经历，无论是深的，浅的，都是这位生命的
圣灵，叫我们经历的，所以都是经历这位生命的圣灵的。
2023 生命的认识 - 第 22 页
To experience Christ is to let Christ live both within us and out from us. To
experience Christ is to take Christ as life and thus to live by Christ. To experience Christ
means that all our living and actions are Christ Himself living out and acting out from
us. To experience Christ is to experience the power of His resurrection (Phil. 3:10)—
this is the experience of Him as life; therefore, such an experience is also the experience
of life.
III. EXPERIENCING THE HOLY SPIRIT
In John 14, after the Lord Jesus tells us that He is life (v. 6), He shows us not only
that He and God are one, that He is in God, God is in Him, and His being life means
that God is life (vv. 7-11); not only that the Holy Spirit and He are also one, that the
Holy Spirit entering into us and abiding with us is Christ living in us to be our life (vv.
16-19); but also that He as the Holy Spirit entering into us and living in us means that
both He and God as the Spirit enter into us and abide with us as our life (vv. 20-23).
Simply speaking, after the Lord said that He is life, He shows us three things: (1) God
is in Him as life, (2) He is the Holy Spirit as life, and (3) the Triune God enters into
us as life. Thus, when we experience life, not only do we experience God, not only do
we experience Christ, but we also experience the Holy Spirit. Actually, the Holy Spirit
is both God and Christ as life being experienced by us, or God in Christ as life being
experienced by us.
As Christ is the embodiment of God, so the Holy Spirit is the embodiment of Christ.
God as life is in Christ, and Christ as life is the Holy Spirit. We experience God in Christ,
and we experience Christ as the Holy Spirit. Thus, as the experience of life is the
experience of God and Christ, so also is it the experience of the Holy Spirit.
God is life, Christ is God coming as life, and the Holy Spirit is the Spirit of God in
Christ as life, or the Spirit of life (Rom. 8:2). It is this Spirit of life, the Holy Spirit, that
causes us to experience all the content of God in Christ as life. It is this Holy Spirit of
life who causes us to experience the indwelling of Christ, and it is this Holy Spirit of
life who causes us to experience the resurrection power of God in Christ (Rom. 8:9-
11). It is this Holy Spirit of life who leads us to put to death the evil deeds of the body,
and it is this Holy Spirit of life who prays in us (Rom. 8:13, 26). All our experiences of
life, whether deep or shallow, are produced by the Holy Spirit; therefore, they are all
experiences of this Holy Spirit of life.
HOMETHE KNOWLEDGE OF LIFE - Page 22
 罗马八章九至十一节，不只给我们看见，乃是圣灵叫我 Romans 8:9-11 shows us not only that it is the Holy Spirit who enables us to experience
们经历基督的内住，和神复活的能力，并且给我们看见， the indwelling of Christ and the resurrection power of God, but also that it is the Holy Spirit
圣灵住在我们里面，给我们经历生命，就是基督和神住在 abiding in us who causes us to experience that life is Christ, and it is God abiding in us who
我们里面，给我们经历生命。所以神在基督里的生命，是 causes us to experience life. Thus, the life of God in Christ is experienced by us through the
借着圣灵给我们经历的。因此，我们要经历这生命，就必 Holy Spirit. Hence, in order to experience this life, we must experience the Holy Spirit; and
须经历圣灵；并且我们经历这生命，也就是经历圣灵。 when we experience this life, we experience the Holy Spirit.
所以生命的经历就是经历三而一的神，就是经历神在 Therefore, the experience of life is the experience of the Triune God, or the
基督里，基督又在圣灵里，来作我们的生命。圣灵在我 experience of God in Christ and Christ as the Holy Spirit to be our life. The Holy Spirit
们里面作工，带着我们经历基督，带着我们在基督里经 working in us, leading us to experience Christ and to experience God in Christ—
历神，就是生命的经历。我们在圣灵里经过神和基督， this is the experience of life. When, in the Holy Spirit, we pass through God and
也让神和基督经过，就是生命的经历。必须这样经历圣 Christ and allow God and Christ to pass through us, this is the experience of life. Only
灵，经历基督，经历神，才是生命的经历。凡不是这样的， such experience of the Holy Spirit, Christ, and God, is the experience of life. All that
都算不得生命的经历。你可以说那是热心，那是宗教生 is otherwise cannot be counted as the experience of life. You can say that it is zeal,
活，那是敬虔修养，但不能说那是生命的经历。生命的 religious living, or self-improvement, but you cannot say that it is the experience of
经历，乃是经历神，经历基督，经历圣灵。这不是我们 life. To experience life is to experience God, to experience Christ, and to experience the
自己作出来，修出来的，乃是神从我们里面运行出来， Holy Spirit. This is not something of our own doing or attempt at improvement; rather
基督从我们里面活出来，并圣灵从我们里面涂抹出来的。 it is the issue of God moving in us, Christ living out through us, and the anointing of the
但愿我们追求这一个。 Holy Spirit in us. May we pursue after this.

2023 生命的认识 - 第 23 页 HOMETHE KNOWLEDGE OF LIFE - Page 23

 第三篇
生命的第一个经历—重生
我们看过什么叫作生命，我们也看过生命的经历是什么。
现在我们来看生命的第一个经历。生命的第一个经历乃是
重生。重生是我们经历神生命的头一步，所以是我们对神
生命的第一个经历。这个经历是非常基本的，也是极其重
要的。我们分几点来看。我们先看
壹 为何必须重生
为什么我们必须重生？有什么原因叫我们必须重生呢？
这有两个原因。
第一，从低处说，因为我们的生命是受了败坏，而成为
邪恶的，（耶十七 9，罗七 18，）并且是不能改变的，是
不能从坏改作好的。（耶十三 23。）这是我们平常所讲的
重生原因。因为我们的生命（一）是败坏邪恶的，（二）
是不能改好的，所以我们必须重生。古今中外所有的圣贤，
他们所倡导的修行之道都是修改人，唯有神的救法不是修
改人，乃是重生人，因为我们人的生命是已经败坏了，不
是修改所能改好的。这是我们必须重生的第一个原因。
第二，从高处说，我们必须重生还有一个原因。这个原
因末说出之先，我们要问一个问题，就是假使我们的生命
没有受败坏而成为邪恶的，我们需不需要重生？需要重生！
为什么？因为我们人的生命只是受造的生命，不是神非受
造的生命。我们人在受造的时候，只得着受造的生命，还
没有得着神非受造的生命。神对我们人的目的，乃是要我
们得着祂非受造的生命，而变得象祂，和祂一样。所以就
是我们人的生命没有败坏，我们还得重生。
当初亚当的生命虽然没有败坏，却是受造的生命，不
是非受造的生命，是人的生命，不是神的生命。所以就
是人没有堕落，人的生命没有败坏，仍是完全良善的，
人还是需要重生。因为神造人的目的。不仅是要一个好
人，更是要一个神人，就是有神的生命和性情，而象神
的人。如果神仅是要人作一个好人，就人若没有堕落败
2023 生命的认识 - 第 24 页
CHAPTER THREE
THE FIRST EXPERIENCE OF LIFE—REGENERATION
We have seen what life is, and we have seen what the experience of life is. Now we
come to see the first experience of life, which is regeneration. Regeneration is the first
step of our experience of God’s life; therefore, it is our first experience of God’s life. This
experience is very fundamental and extremely important. We shall use several points
to look into it. First let us see:
I. WHY REGENERATION IS NECESSARY
Why do we have to be regenerated? There are two reasons which make it necessary.
First, speaking from the lower aspect, regeneration is necessary because our life has
been corrupted and become evil (Jer. 17:9; Rom. 7:18), and it cannot be changed from
evil to good (Jer. 13:23). This is the reason we usually give for regeneration. Because
our life (1) is corrupt and wicked, and (2) cannot be improved, we therefore need to be
regenerated. All the sages of the past and present have advocated the doctrine of self-
improvement in order to improve man. But God’s salvation does not correct or improve
man, but regenerates man, since our human life is already corrupted and cannot be
made good by improvement. This is the first reason we must be regenerated.
Second, speaking from the higher aspect, there is another reason we need to be
regenerated. But first, let us ask: If our life had not been corrupted and become evil,
would we still need to be regenerated? Yes; we would still need to be regenerated,
because our human life is only a created life, not God’s uncreated life. When we
were created, we obtained only created life; we did not obtain God’s uncreated life.
God’s purpose for us human beings is that we may obtain His uncreated life and be
transformed into His image to be like Him, as He is. Therefore, even if our human life
had not been corrupted, we would still need to be regenerated.
In the beginning, although Adam’s life was not corrupted, it was a created life, not an
uncreated life; a human life, not God’s life. Therefore, even if man had not fallen or his
life had not been corrupted, even though he were good without any evil, he would still
need regeneration. God’s purpose in creating man is not only to obtain a good man, but
even more to have a GOD-man, one who has God’s life and nature and is just like God.
If God desired man to be only a good man, and man had not fallen and been corrupted,
HOMETHE KNOWLEDGE OF LIFE - Page 24
坏，就不需要重生了。但是神不仅是要人作好人，更是
要人作神人，要人作得和祂一样，所以，就是一个好人
还得重生。
千万不要以为这一个原因是轻微的，是小可的。这乃是
一件重大的事。哦，重生是要我们有神的生命，是要我们
和神一样。所以不要说我们是败坏邪恶的，是不能改好的，
就是我们是绝对良善的，是完全能改好的，我们还必须重
生，才能得着神的生命。
神造人，目的是要人象祂，是要人作神人，有祂的生命，
有祂的性情。但在祂造人的时候，并没有将祂的生命造到
人里面。祂是要人凭自己的意志去拣选，去接受祂的生命。
所以我们受造的人，即使没有堕落，也必须在自己原有的
生命之外，再得着神的生命，就是再重生一次，才可以。
所以重生的原因有低高两面。低的一面，是因为我们的
生命败坏邪恶，无法改变，所以我们需要另一个生命来给
我们凭以活着。高的一面，是因为神要人和祂一样，所以
我们必须在自己的生命之外，再得着神的生命。盼望我们
看见这个，以后再讲重生的时候，也要把这高的原因点出
来，给人看见，人今天就是完全善良无罪，还得重生。我
们再看
贰 何谓重生
照圣经看，重生就是从灵生。（约三 3 ～ 6。）原来我
们的灵死了，在我们相信的时候，神的灵来碰着我们的灵，
我们的灵就有了神的生命而活过来。这样，神的灵就在我
们肉身的父母之外，再生了我们一次。所以简单的说，重
生就是从神再生一次，（约一 13，）也就是在我们人原有
的生命之外，再得着神的生命。
重生就是再生一次。为什么是再生一次呢？因为我们原
来从父母生过一次，现在又从神生一次，所以就是再生一
次。我们从父母生，叫我们得着人的生命；我们从神生，
叫我们得着神的生命。因此，我们得着重生的人，在人的
生命之外，还有神的生命。
所以我们要清楚看见，重生就是从神再生一次，就是在
我们人原有的生命之外，再得着神的生命。神把祂的生命， addition to our original human life, to possess God’s life. Apart from our original life,
在我们原有的生命之外，加到我们里面，就叫作重生。 God puts His life into us—this is regeneration.
2023 生命的认识 - 第 25 页
he would not need to be regenerated. But God’s desire is not that man should be only a
good man, but, much more, a GOD-man, one who is the same as He is. Therefore, even a
good man must be regenerated.
Do not take this second reason lightly. This is a very significant matter. Oh, the
purpose of regeneration is that we may have God’s life and be like God! It is needless
to say that we are corrupted and evil and cannot be improved; but even if we were
absolutely good or could be improved to become perfect, we would still need to be
regenerated in order to possess God’s life.
God created man with the aim that man may be like Him and be a GOD-man,
possessing His life and nature. But when He created man, He did not put His life into
man. He wanted man to exercise his own will to choose to receive His life. Therefore,
even if we created human beings had not fallen, we would still need to obtain God’s life
in addition to our original human life. This means that we must be born again.
Therefore, the reasons for regeneration are of two aspects: The lower one is that
our life is corrupt and evil and cannot be changed; therefore, we require another life
by which we can live. The higher one is that it is God’s intention that man be like Him;
therefore, we must obtain God’s life beside our own life. May we all see this so that
henceforth, when we speak about regeneration, we will point out this higher aspect
also, enabling people to see that even if we were perfect and sinless, we would still
need to be regenerated.
II. WHAT IS REGENERATION?
According to the Scripture, to be regenerated is to be born of the Spirit (John 3:3-
6). Originally our spirit was dead, but at the time we believed, God’s Spirit came to
touch our spirit; thus, our spirit obtained God’s life and was made alive. It is in this
way that God’s Spirit gave birth to us, apart from our first, natural birth. In brief, to be
regenerated is to be born once again, to be born of God (John 1:13), or, apart from our
original human life to obtain God’s life.
To be regenerated means to be born again. Why do we use the term “born again”?
Originally we were born of our parents; but now we are born once more, this time
of God; hence, this experience is called being born again. Being born of our parents
caused us to obtain human life, whereas being born of God causes us to have God’s life.
Therefore, we who have been regenerated have God’s life in addition to the human life.
Therefore, we must clearly see that to be regenerated is to be born of God, or, in
HOMETHE KNOWLEDGE OF LIFE - Page 25
 叁 如何重生
人怎样才能重生呢？简单的说，神的灵进到人的灵里，
把神的生命放在其中，人就重生了。
神的灵怎么会进到人的灵里？乃是因着人听见福音，
或是看见圣经的话语，神的灵就在人里面作工，叫人觉
得自己有罪，觉得自己败坏，而为罪，为义，为审判，
自己责备自己。（约十六 8。）当人这样看见自己的罪，
认识自己的败坏，而悔改的时候，神的灵就给人看见主
耶稣是人的救主，祂在十字架上替人担罪流血。这时，
人就自然的信了主，接受主作救主。人一这样接受主作
救主，神的灵就进到人的灵里，把神的生命放在其中，
叫人得着重生。
所以，就神的灵说，乃是神的灵进到我们的灵里，把神
的生命放在其中，叫我们得着重生。就我们说，乃是我们
悔改，相信，接受主作救主，就得着重生，就是在我们原
有的生命之外，又得着一个神的生命。
肆 重生的结果
重生的结果，就是重生所成就的事。这扼要的说，共有
三项：
第一，叫人成为神的儿女—重生既是从神生，当然就必
叫人成为神的儿女，（约一 12 ～ 13，）使人和神有了生命
的关系。重生从神所得着的生命，叫人能作神的儿女；这
生命也就是人作神儿女的权柄。这样作神儿女的人，有神
的生命和性情，能象神，和神一样，所以就能达到神造人
的目的。
第二，叫人成为新造—什么叫作新造？新造就是里面有
神成分的东西。一个东西里面有了神的成分，就叫作新造。
旧造里面没有神的成分。我们人原来没有神的成分，所以
是旧造。等到神的成分一加进来，我们就变作新造。这是
重生在我们身上所成就的。重生叫我们得着神的生命，有
了神的成分，所以就叫我们成为新造。（林后五 17。）这
个新造是神与人调和的结晶，是宇宙中最奇妙的一件东西，
有人的成分，也有神的成分，所以是人，也是神，象人，
也象神。
2023 生命的认识 - 第 26 页
III. HOW CAN WE BE REGENERATED?
How can a man be regenerated? In brief, God’s Spirit enters into man’s spirit and
puts God’s life into it; thus, man becomes regenerated.
How can God’s Spirit enter into man’s spirit? When man hears the Gospel or reads
the word of the Scripture, God’s Spirit works in him and causes him to feel that he has
sinned and is corrupted; hence, he is reproved for sin and righteousness and judgment
(John 16:8). When man sees himself as a sinner, recognizes his corruption, and is
willing to repent, then God’s Spirit causes him to see that the Lord Jesus is his Savior,
and that He died on the cross to shed His blood for the remission of sin. At this moment,
he automatically believes in the Lord and receives Him as his Savior. Once he receives
the Lord as his Savior, God’s Spirit enters into his spirit and puts God’s life in it, causing
him to be regenerated.
So, speaking from the standpoint of the Spirit of God, it is God’s Spirit entering into our
spirit to put God’s life in it which causes us to be regenerated. From our standpoint it is
because of our repenting, believing, and accepting the Lord Jesus as our Savior that we become
regenerated, which means that in addition to our original life we obtain the life of God.
IV. THE RESULTS OF REGENERATION
The results or accomplishments of regeneration may be briefly categorized into
three items:
1) Regeneration causes men to become the children of God. Since regeneration
means to be born of God, it automatically causes men to become the children of God
(John 1:12, 13) and have the relationship of life with God. The life which is obtained
from God through regeneration enables men to be God’s children; this life is also the
authority for men to be God’s children. Such children of God, having God’s life and
nature, and able to be just like God, can fulfill God’s purpose in creating man.
2) Regeneration causes men to become a new creation. A new creation is that which
has the elements of God within it. When something has God’s elements within it, it is a
new creation. In the old creation, there is no element of God. We human beings originally
do not have any of God’s elements; therefore, we are the old creation. It is not until God’s
element is added into us that we become the new creation. This is what regeneration
has accomplished in us. Regeneration causes us to have God’s life and His very element,
thereby making us a new creation (2 Cor. 5:17). This new creation is the crystallization of
God being mingled with man, and it is the most wonderful thing in the universe: it has both
the human and divine elements, it is both man and God, and it is like both man and God.
HOMETHE KNOWLEDGE OF LIFE - Page 26
 第三，叫人与神联合为一—重生不只叫人得着神的生命，
有了神的成分，并且叫人与神联合为一。因着重生，神就
在祂的灵里进到人的灵里，使人与祂联为一灵。（林前六
17。）这是神叫人和祂所发生的最深关系，就是叫人得与
祂成为一体。
所以，重生就是圣灵因着我们相信主耶稣，而把神的生
命放在我们的灵里，使我们从神而生，得成为神的儿女，
在新造里与神联合为一。
关于重生，我们在这里只说这么多。此外还有重生叫我
们所得着的东西，等到下一篇再专一的说。
（此篇可参看话语职事要道副刊第七期内要道第十一题。）
2023 生命的认识 - 第 27 页
3) Regeneration causes men to be united with God as one. It not only causes
man to obtain God’s life and His elements, but also to be united with God as one. By
regeneration, God the Spirit enters into man’s spirit, causing man to be joined with Him
as one spirit (1 Cor. 6:17). This is God causing man to have the deepest relationship
with Himself, to become one with Himself.
In conclusion, when the Holy Spirit, by our believing in the Lord Jesus, puts God’s
life into our spirit and causes us to be born of God, to become God’s children, and in the
new creation to be united with God as one, this is regeneration.
HOMETHE KNOWLEDGE OF LIFE - Page 27
 第四篇
重生的所得
我们要在生命上追求长进，必须明白重生是怎么一回事，
也必须知道重生叫我们得着了什么东西。重生使我们在生
命上有了开始，重生叫我们得着的东西，使我们在生命上
能有长进。所以我们要追求生命长进，对于重生该有认识，
对于重生的所得也该有认识。
重生的所得和重生的结果，是相联很近的。重生的结果，
乃是由于重生的所得，乃是因着重生的所得而成就的。重
生的结果，是重生在我们身上所成就的事。而重生的所得，
乃是重生叫我们所得着的东西。因着重生叫我们得着了那
么一些东西，所以重生才能在我们身上成就了那么一些事。
重生所以能叫我们成为神的儿女，乃是因着重生叫我们得
着了神的生命。重生所以能叫我们成为新造，乃是因着重
生叫我们有了神的成分。重生所以能叫我们与神联合为一，
也是因着重生叫我们得着了神的灵。凡重生在我们身上所
成就的事，都是因着重生叫我们所得着的东西而成的。这
些东西，不只在重生的时候，使我们身上有了种种属灵生
命的故事，并且在重生以后，还能使我们在生命上有长进。
所以我们要在生命上追求长进，就必须认识重生叫我们所
得着的这些东西。
照着圣经的教训看，重生最少叫我们得着了七件东西。
这七件东西，不是神圣伟大的，就是切身重要的。我们现
在把这七件东西，一件一件的来简要一看。
壹 神的生命
重生第一叫我们得着的，乃是神的生命。我们在前一篇
已经看见，重生就是神的灵将神的生命放到我们的灵里。
在重生的里面，神的灵所作一件首要的事，就是将神的生
命放在我们里面。所以重生叫我们所得着的一件首要东西，
就是神的生命。
但是神的生命是什么？神的生命就是神的内容，就是神的自己。
神里面一切所有的，和神自己一切所是的，都在神的生命里面。神
2023 生命的认识 - 第 28 页
CHAPTER FOUR
THAT WHICH IS GAINED THROUGH REGENERATION
If we desire to seek growth in life, we must understand what regeneration is all about,
and we must know what we have gained through regeneration. Regeneration affords us a
beginning in life, and that which is gained through regeneration affords us the growth in
life. Hence, if we want to seek growth in life, we should have some knowledge concerning
regeneration, and we should know that which is gained through regeneration.
That which is gained through regeneration is very closely related to the results of
regeneration. The results of regeneration issue from what is gained through regeneration,
the former being accomplished because of the latter. The results of regeneration are
that which regeneration accomplishes upon us, while that which is gained through
regeneration are the things which we receive through regeneration. Because regeneration
has caused us to gain certain things, it can have certain accomplishments upon us.
Regeneration can make us children of God because regeneration causes us to gain the
life of God. Regeneration can make us a new creation because it causes us to gain the
elements of God. Regeneration can unite us with God because regeneration causes us
to gain the Spirit of God. All the accomplishments of regeneration upon us are achieved
because of the things we have obtained through regeneration. Not only do such things
cause us to have various experiences in the spiritual life at the time of regeneration, but
also after regeneration they cause us to grow in life. Hence if we are seeking to grow in
life, we must know the things which we have gained through regeneration.
According to the teaching of the Bible, regeneration causes us to receive at least
seven things. These seven things are either divine and great or very important and
close to us. Let us look briefly at these seven things one by one.
I. THE LIFE OF GOD
The first thing we gain through regeneration is the life of God. We have already seen
in the previous chapter that regeneration occurs when the Spirit of God puts the life of
God into our spirit. In regeneration, the primary thing the Spirit of God does is to put
the life of God into us. Therefore, the primary thing which regeneration gives us is the
life of God.
But what is the life of God? It is the content of God and God Himself. All that is in
God and all that God Himself is are in the life of God. All the fullness of the Godhead is
HOMETHE KNOWLEDGE OF LIFE - Page 28
本性的一切，都藏在神的生命里面。神的性情，也含在神的生命里
面。神之所是，无论是哪一点，全都包括在神的生命里面。
一个有生之物，它的一切，都是在于它的生命。它里面
一切的功能和作用，是由于它的生命，它外面一切的活动
和表现，也是出于它的生命。它所以是那么一种的生物，
是因为它有那么一种的生命。它之为物，乃是在于它的生
命。这是一个明显的定理。
神是一位最高的有生者，祂的一切，当然更都是在于祂
的生命。祂所是的一切，无论是真，是圣，是光，是爱，
都是由于祂的生命。祂所表现的一切，无论是良善，是公
义，是仁慈，是宽恕，也都是出于祂的生命。祂的生命，
使祂里面有这样神圣的功能和作用，也使祂外面有这样神
圣的举动和表现。祂所以是这样一位神，因为祂有这样一
个生命。所以，祂之为神，也是在于祂的生命。
因为神的生命就是神的内容，里面藏着神本性的一切，含
着神自己的性情，所以我们得着神的生命，就得着神本性的
一切，（西二 9 ～ 10，）就有了神的性情。（彼后一 3 ～ 4。）
因为神里面一切所有的，和神自己一切所是的，都是在于神
的生命，所以我们得着神的生命，就得着神里面一切所有的，
和神自己一切所是的。因为神的生命使神里面有那样神圣的
功能和作用，所以神的生命在我们里面，也就能使我们里面
有神自己里面那样的功能和作用。因为神之所是所为，都是
由于祂的生命，所以这生命在我们里面，也就能叫我们是神
所是的，为神所为的，也就是能叫我们象神，而活出神来。
弟兄姊妹，你曾否想到，因着神的生命在我们里面，我
们里面就有了神自己里面所有的功能和作用？你曾否想到，
因着我们里面有了神的生命，我们就能是神所是的，为神
所为的？神里面有圣洁的功能，光明的作用。因着神的生
命在我们里面，我们里面也就有了神里面所有的圣洁功能，
和光明作用。神如何能从祂里面活出祂的圣洁，发出祂的
光明，我们因着里面有神的生命，也如何能从我们里面活
出神的圣洁，发出神的光明，就是能圣洁象神圣洁，光明
象神光明。神所是的是爱，神所为的是义。因着神的生命
在我们里面，我们也就能是神所是的，为神所为的。神如
何能是爱，能为义，我们因着里面有神的生命，也如何能
2023 生命的认识 - 第 29 页
hidden in the life of God. The nature of God is also contained in the life of God. Every
facet of what God is, is included in the life of God.
With any kind of living thing, all that it is rests within its life. All of its capabilities
and functions issue out of its life, and all of its outward activities and expressions
originate from its life. It is that kind of living thing because it has that kind of life. Its
being rests in its life. This is an evident principle.
God is the supreme living being, and all that He is, of course (and even more
so), is in His life. All that He is— whether truth, holiness, light or love—is derived
from His life. All His expressions—whether goodness, righteousness, kindness,
or forgiveness—are derived from His life. His life causes Him to have such divine
capabilities and functions inwardly and such divine actions and expressions
outwardly as well. The reason He is such a God is that He has such a life. Hence His
being God rests in His life.
Because the life of God is the content of God, in it is hidden the fullness of God, and
in it is contained the nature of God Himself; therefore, when we receive the life of God,
we receive the fullness of God (Col. 2:9-10), and we have the nature of God (2 Pet. 1:3-4).
Because all that God has in Himself and all that God Himself is rests in the life of God,
when we receive this life, we receive all that God has in Himself and all that God Himself
is. Because the life of God causes God to have such divine capabilities and functions
within Him, the life of God in us can also cause us to have the same kind of capabilities
and functions in us as in God. Because all that God is and does comes from His life, this
life in us can also cause us to be what God is and do what God does, which means it can
cause us to be like God and to live out God.
Brothers and sisters, have you ever realized that because the life of God is in us we
have all the capabilities and functions in us which are in God? Have you ever realized
that because we have the life of God in us we can be what God is and do what God
does? In God there is the capability of holiness and the function of light. Because the
life of God is in us, the same capability of holiness and function of light are in us as in
God. Just as God can live out His holiness and shine forth His light from Himself, so also
we, because of the life of God within us, can live out His holiness and shine forth His
light from us, which means we can be holy as God is holy and shining as God is shining.
What God is, is love, and what God does is righteousness. Since we have the life of God
in us, we can be what God is and do what God does. Even as God can be love and do
righteousness, so also we, because of the life of God in us, can be the love that God is
HOMETHE KNOWLEDGE OF LIFE - Page 29
是神所是的爱，能为神所为的义，也就是能爱象神爱，能
义象神义。这样，我们就能象神，而活出神来。
我们还要知道，神的生命就是那叫主耶稣复活的大能。
主耶稣复活，是脱去死，胜过死。死是非常坚强的。（歌
八 6。）在宇宙中，除了神和神的生命，没有什么能比死
再坚强。当主耶稣进到死里面的时候，死就用它所有的能
力来“拘禁”主。但主却冲破死的拘禁而复活了。主所以
能这样复活，不被死拘禁，（徒二 24，）乃是因为祂里面
有神大能的生命。乃是神大能的生命，叫祂冲破了死的坚
强拘禁。重生叫我们所得着的神的生命，就是神这大能的
生命。神这大能的生命，就是一个复活的大能，今天在我
们里面，能叫我们脱去，胜过一切属乎死亡的，象神胜过
一样。
圣经给我们看见，神有两种大能。一种是创造的大能，
一种是复活的大能。神创造的大能，是使无变有；神复活
的大能，是叫死人复活。这就是当初亚伯拉罕所信的。（罗
四 17。）神创造的大能，是在于神的手，能为人造出一切
的事物。神复活的大能，是在于神的生命，也就是神的生
命，能叫人脱去神之外一切死亡的东西，而活出神的自己
来。哦，弟兄姊妹，重生叫我们所得着的神的生命，就是
神这个复活的大能。神借着重生，把祂的生命作到我们里
面，就是把祂这复活的大能作到我们里面。哦，但愿我们
看见，我们在重生时所得着的神的生命，就是神复活的大
能！这生命今天在我们里面，能叫我们刚强，象神刚强一
样。神怎样能胜过死亡，我们因着里面有这大能的生命，
也怎样能胜过死亡。你看！重生叫我们所得着的神的生命，
是怎样的生命！这生命能叫我们象神，象到怎样的地步！
这岂不该叫我们敬拜感谢神！
贰 生命的律法
重生既叫我们得着神的生命，也就叫我们得着生命的律
法。因为神的生命既进到我们里面，也就将祂这生命所含
有的生命律法带到我们里面。
每一种生命都有它的性能，就是它自然的功能。并且每
一种生命的自然功能，就是它所有的自然定律，就是它所有
2023 生命的认识 - 第 30 页
and do the righteousness that God does. This means that we can love as God loves and
be righteous as God is righteous. Thus, we can be like God and live out God.
We should further know that the life of God is that great power which resurrected
the Lord Jesus. When the Lord Jesus was resurrected, He cast off death and overcame
death. Death is very strong (S. S. 8:6). In the whole universe, besides God and the life of
God, there is nothing which is stronger than death. When the Lord Jesus entered into
death, death used all its power to hold the Lord, but the Lord broke through the holding
power of death and arose! The Lord can thus arise and not be held by death (Acts 2:24)
because there is in Him the powerful life of God. It was the life of God’s great power
which enabled Him to break through the mighty holding power of death. The life of God
which regeneration gives us is this great powerful life of God! This great powerful life
of God is the great power of resurrection in us today which enables us to cast off death
and overcome all that belongs to death, just as God overcame them.
The Bible shows us that God has two kinds of great power: one is the great power of
creation; the other is the great power of resurrection. God’s mighty power of creation
calls into being that which does not exist. The great power of resurrection gives life to
the dead. This is what Abraham believed (Rom. 4:17). God’s great power of creation,
resting in the hand of God, is able to create all things for man. God’s great power of
resurrection, resting in the life of God and being the life of God, enables man to be
delivered from all the dead things which are outside of God, and thus live out God
Himself. Oh, the life of God we receive through regeneration is this great resurrection
power of God! Through regeneration, God has wrought His life into us, which means He
has wrought His great resurrection power into us. Oh, may we see that this life of God,
which we receive when we are regenerated, is God’s great power of resurrection! This
life which is in us today can make us as strong as God is. Just as God is able to overcome
death, so we also are able to overcome death because of this life of great power within
us. What a life this life of God is which we obtained through regeneration! To what an
extent this life can make us like God! How we should worship and thank God for this life!
II. THE LAW OF LIFE
Since regeneration gives us the life of God, it also gives us the law of life. Because the
life of God entered into us, the law of life which is contained in this life was brought into
us too.
Every kind of life has its own innate ability, which is its natural function. And the
natural function of every kind of life is its natural law or its law of life. When a certain
HOMETHE KNOWLEDGE OF LIFE - Page 30
的生命律法。它这生命在那种生物里，就叫那种生物里有了
它这生命的自然定律，就是生命律法。照样，神的生命也有
它神圣的性能，就是它神圣的自然功能。并且神生命的自然
功能，也就是神生命所有的自然定律，就是生命律法。神这
生命进到我们里面，也就把它所含有的自然定律带到我们里
面，作了我们里面的生命律法。所以，神的生命一进到我们
里面，神这生命所含有的生命律法，也就进到我们里面。因
此，神的生命既是重生叫我们得着的一件东西，就神这生命
所带来的生命律法，也就是重生叫我们得着的一件东西。
我们在第一篇已经看见，神的生命里面含着神的性情，藏
着神本性的一切，所以神这生命里面所含有的定律，所含有
的律法，也就是与神自己，与神的所是，与神的性情，相合
的定律，相合的律法，因此也就是神自己的律法。神的生命
把它这律法带到我们里面，就是把神的律法带到我们里面。
神的生命所带到我们里面这生命的律法，就是希伯来八
章十节所说神放在我们里面，写在我们心上的律法。这律
法和旧约的律法不同。旧约的律法是神用字把祂的律法写
在人之外的石版上。（出三四 1，28。）这律法是神用祂
的生命把祂的律法写在我们里面的心版上。那写在石版上
的律法，是外面的律法，是字句的律法，是死的律法，是
没有能力的律法，在人的身上一无所成。（罗八 3，来七
18 ～ 19。）这写在心版上的律法，是里面的律法，是生命
的律法，是活的律法，是有大能的律法，不只能叫我们知
道神的心意，而遵行神的旨意，并且能叫我们认识神的自
己，而活出神的自己来。
无论哪一种生命，它所含有的自然定律，都是使它所在
的生物，自然的知道该如何生活，该如何动作，所以就成
了那个生物里面的活律法。比方一只鸡，它该如何生活，
它该如何生蛋，都是它里面的鸡生命所有的自然定律，使
它自然的知道而活出来的。这是不需要人在外面给它什么
律法的。它里面的生命所有的自然定律，就是它里面的活
律法，自然的使它知道该这样生活，也自然的使它能这样
生活。
照样，神的生命在我们里面，它所含有的自然定律，就是
它的自然功能，也是使我们自然的知道神要我们如何行事，
2023 生命的认识 - 第 31 页
life gets into, a certain creature, it causes that creature to have its natural law or its
law of life. Likewise, the life of God has its divine ability, which is its divine natural
functions. And the natural functions of God’s life are its natural law or the law of life.
When the life of God enters into us, it brings into us the natural law contained in it, and
this law becomes the law of life within us. Thus, when the life of God enters into us, the
law of life contained in it also enters into us. Since the life of God is something which we
have gained through regeneration, the law of life which it brings with it was also gained
through regeneration.
We have seen in chapter one that in the life of God is contained the nature of God,
and in the life of God is hidden the fullness of God; therefore, the law contained in the
life of God is compatible with God Himself, with what God is, and with the nature of
God; hence, this law is the law of God Himself. When the life of God brings its law into
us, this also means that it brings the law of God into us.
The law of life which the life of God brings into us are the laws mentioned in
Hebrews 8:10, which God put into our minds and wrote in our hearts. These laws are
different from the laws of the Old Testament. The laws of the Old Testament are the
laws of God which God had written with characters on stone tablets outside of man (Exo.
34:1, 28). The laws of life are the laws of God which God has written with His life on our
heart-tablet within us. The laws which were written on the stone tablets are outward
laws, laws of letter, dead laws, and laws without power; they are laws which are unable
to accomplish anything upon man (Rom. 8:3; Heb. 7:18-19). The laws which are written
on the tablet of our heart are inward laws, the laws of life, living laws, and laws with
great power; they enable us not only to know the heart desire of God and follow His
will, but also to know God Himself and live out God Himself.
The natural laws contained in any kind of life always cause the creature to know
spontaneously how to live and how to act; thus, they become the living laws within that
creature. Take the example of a hen: how she should live and how she should lay eggs
are the natural laws contained in the hen’s life; they make her know spontaneously how
to do these things and thus live them out. Man need not give her any law from without.
The natural laws contained in the life which is in her are the living laws within her.
They spontaneously make her know that she should live in this way, and they enable
her to live in this way.
Likewise, the natural laws contained in the life of God in us are its natural abilities;
they enable us to know spontaneously how God would want us to act and behave, how
HOMETHE KNOWLEDGE OF LIFE - Page 31
如何为人，如何才能讨祂喜悦，如何才能活出祂来。无论是
与神的性情相合，或是与神的性情相反的，无论是神所要我
们作的事，或是神所不要我们作的事，神这生命的自然功能，
自然定律，都能叫我们知道，就是都能叫我们觉出。所以神
这生命的自然功能，自然定律，就成了我们里面的律法。
因为这写在我们里面的律法，乃是神生命的自然功能，
自然定律，所以圣经又称这律法作“律。”罗马八章二节
所说“生命之灵的律，”（原文，）就是这在我们里面的
生命律法。因为这律法是出于神的生命，而神的生命又是
在于神的灵，和神的灵是分不开的，所以罗马八章就称这
律法作“生命之灵的律。”神的生命是在神的灵里，和神
的灵是相联的；神的灵含着神的生命，是神的生命之灵，
所以这律法既是出于神的生命，就是出于神的生命之灵，
既是神生命的律法，也就是神生命之灵的律法。
神的生命是有大能的，神的灵也是有大能的。这生命之灵
的律法，既是出于神这大能的生命，和神这大能的灵，也就
必是有大能的。可以说，神的生命在我们里面，是这律法的
本源，神的灵在我们里面，是这律法的执行者。所以这律法
在我们里面，是特别强而有力的。不仅能叫我们有神圣的知
识，并且能叫我们有神圣的能力。我们一重生，有了神的生
命，神就要我们靠着这个特别强而有力的律法，这个有大能
的律法，作祂的子民，活在祂里面。在我们得救以后，神就
是要我们凭着这个在我们里面的律法，这个生命的律法，这
个活的律法，活在祂的生命里，并活出祂的生命来。
（关于生命的律法，到第十篇还要详细的说。）
叁 新心
以西结三十六章告诉我们，神洁净我们，就是拯救我们，
也就是重生我们的时候，也赐给我们一个新心。（26。） gives us a new heart. Thus, according to the teaching of the Bible, regeneration also
所以凭圣经的教训看，重生也叫我们得着一个新心。 gives us a new heart.
什么叫作新心？新心就是旧心更新了，就是我们的旧心更新
而成的。神赐给我们一个新心，就是把我们的旧心给我们更新
了。因为以西结三十六章二十六节，说神赐给我们一个新心之
后，接着就说祂除掉我们的石心，而赐给我们肉心，可见神赐
给我们一个新心，就是把我们原有的旧心，给我们更新成新心。
2023 生命的认识 - 第 32 页
to be pleasing to Him and how we may live out Himself. Whether anything agrees with
the nature of God or contradicts the nature of God, whether it is something God wants
us to do or something He does not want us to do, the natural abilities or the natural
laws of the life of God cause us to know this, give us a sense of this. Thus, the natural
abilities or the natural laws of the life of God become our inward laws.
Because these laws which are written in us are the natural abilities and natural laws
of the life of God, the Bible calls them the “law.” “The law of the Spirit of life” mentioned
in Romans 8:2 is this law of life that is in us. Because this law is derived from the life
of God, and the life of God rests in the Spirit of God and cannot be separated from the
Spirit of God, Romans 8 names this law “the law of the Spirit of life.” The life of God is
in the Spirit of God and joined to the Spirit of God; the Spirit of God contains the life of
God; it is the Spirit of the life of God. Since this law is derived from the life of God, it is
therefore from the Spirit of the life of God. Since it is the law of the life of God, it is also
the law of the Spirit of the life of God.
The life of God is powerful; the Spirit of God is also powerful. The law of the Spirit
of life, derived from the powerful life of God and the powerful Spirit of God, is also
powerful. We may say that the life of God in us is the source of this law, and the Spirit of
God in us is the executor of this law. Thus, this law in us is especially strong and mighty;
not only does it enable us to have divine knowledge, it also enables us to have divine
power. Once we are regenerated and have the life of God, God wants us to be His people
and live in Him according to this strong and mighty law, this law of great power. After
we are saved, God wants us to live in His life and live out His life as well according to
this law in us, this law of life, this living law.
III. A NEW HEART
Ezekiel 36:26 tells us that when God cleanses us, saves us, or regenerates us, He
What is a new heart? A new heart means that the old heart has become new; the
new heart comes from the renewing of our old heart. For God to give us a new heart
means that God renews our old heart. After Ezekiel 36:26 says that God gives us a new
heart, it says that He takes away our stony heart and gives us a heart of flesh. From this
verse, it is clear that God gives us a new heart by renewing our old heart.
HOMETHE KNOWLEDGE OF LIFE - Page 32
 我们的心原来顶撞神，不要神，向着神刚硬如石，所以就
成了“石心。”在圣灵重生我们的时候，祂就使我们的心因
罪痛悔，而向神软化，所以等到圣灵重生了我们，我们的石
心就变成了“肉心。”那刚硬的石心，乃是我们原有的旧心；
这软化的肉心，就是神所赐给我们的新心，就是神在重生我
们的时候，把我们的旧心给我们更新，使其软化而成的。
我们的心，是我们倾向，爱慕事物的机关，在对事物的
倾向，爱慕，喜好，愿望一方面，是代表我们这个人的。
我们对事物的倾向，爱慕，喜好，与愿望，都是我们的心
所有的作用。在我们未重生的时候，我们的心倾向罪恶，
爱慕世界，喜好情欲的事；对于神却是冷硬的，不倾向，
不爱慕；对于属神属灵的事，也不喜好，甚至连愿望也没有。
所以神重生我们的时候，就更新我们的心，使我们的心成
为一个新心，有新的倾向，新的爱慕，新的喜好，新的愿望。
因此，我们一重生得救了，我们的心就倾向神，就喜欢神，
就爱慕神；对于属神的事，属灵的事，属天的事，也就有
喜好，有愿望；一提到这些事，我们的心就喜乐，就有向往，
就有渴慕。
弟兄姊妹，你看见么？神在我们重生的时候，所以更新
我们的心，所以赐给我们一个新心，就是要叫我们倾向祂，
爱慕祂，要祂，爱祂。从前我们不爱慕祂，也不能爱慕祂，
因为我们的心是旧的，是硬的。现在祂使我们的心更新了，
软化了，转变了，所以我们就能爱慕祂，也愿意爱慕祂。
我们的心既更新了，既变成新的，就有了新的功能。这新
的功能，就是能倾向，爱慕神和属神的事。
重生既叫我们得着一个新心，就叫我们有了新的倾向爱
慕，有了新的喜好愿望。这新的倾向爱慕，和喜好愿望，
都是对于神和属神之事的。这就是新心的功用，也就是神
所以赐给我们一个新心的用意。
肆 新灵
以西结三十六章二十六节，说了神赐给我们一个新心之
后，接着又说神还将一个新灵放在我们里面。所以重生不
只叫我们得着一个新心，还叫我们得着一个新灵。
2023 生命的认识 - 第 33 页
Originally our heart opposed God, did not desire God, and was as hard as stone
toward God; thus, it became a “stony heart.” When the Holy Spirit regenerates us,
He causes our heart to repent of sin and become soft toward God. Hence, after
regeneration, our stony heart becomes a “heart of flesh.” That hard stony heart is the
old heart we had; this soft heart of flesh is the new heart God gives us. This means that
when we are regenerated, God renews our old heart and makes it soft.
Our heart is the organ of our inclination and affection toward things; it represents
us with regard to our inclination, affection, delight, and desire toward things. All our
inclination, affection, delight, and desire are functions of our heart. Before we were
regenerated, our heart was inclined toward sin, loved the world, and desired the things
of passion; toward God, however, it was cold and hard, without inclination and without
affection; toward the things of God and spiritual things, it had no delight and was void
of any desire. So when God regenerates us, He renews our heart and makes our heart
a new heart, with a new inclination, new affection, new delight, and new desire. Thus,
once we are regenerated and saved, our heart inclines toward God, loves God, and
desires God; toward the things of God, the spiritual things, and the heavenly things, it
also has delight and desire. Whenever such things are mentioned, our heart is joyful,
responsive, and desirous.
Brothers and sisters, have you seen this? The reason that God renews our heart
and gives us a new heart at the time of our regeneration is that He wants us to incline
toward Him, adore Him, desire Him, and love Him. Before, we did not love Him and
we could not love Him, because our heart was old and hard. Now He has renewed,
softened, and turned our heart; thus, we are both able and willing to love Him. Since
our heart by being renewed has become a new heart, it now has a new function. This
new function is that it can incline toward God and love God and the things of God.
Since regeneration gives us a new heart, it causes us to have a new inclination and
love, a new desire and longing. This new inclination, love, desire, and longing are all
toward God and the things of God. This is the function of the new heart; this is also the
purpose of God in giving us a new heart.
IV. A NEW SPIRIT
After Ezekiel 36:26 says that God gives us a new heart, it says that God also puts a
new spirit in us. Thus, not only does regeneration cause us to have a new heart; it also
causes us to have a new spirit.
HOMETHE KNOWLEDGE OF LIFE - Page 33
 什么叫作新灵？新灵就是我们死了的旧灵得着更新而活
过来了。新心既是旧心更新了，就新灵当然也是旧灵更新
了。不过我们的旧心更新是软化，而我们的旧灵更新是活
过来。因为我们旧心的毛病是刚硬，而我们旧灵的毛病是
死了。所以神在重生我们的时候，怎样更新我们刚硬的旧
心，使其软化而变成新心，也怎样更新我们死了的旧灵，
使其活过来而变成新灵。
我们人受造的灵，原是我们人接触神的机关。我们人和神来
往，与神交通，都是借着，凭着我们人的灵。后来因着我们人
的堕落，我们人的灵就受了撒但和罪恶玷污的侵害。因此我们
人的灵就失去了它对神的功能，而变成了死的灵。因为变成了
死的，就成为旧的。到我们重生的时候，因着主的血洗净了我
们的灵所受的玷污，神的灵就把神的生命，就是神的成分，放
在我们的灵里，使我们的灵活过来。（参西二 13。）这样，
我们死了的旧灵就得着更新，而成了一个活的新灵。
我们的灵原是一个旧造，里面没有神的成分。后来不但
没有神的成分，更受了撒但和罪恶的玷污，所以就成了旧
的。所有的东西，所以成为旧造，都有两层原因。一层就
是当初受造没有神的成分在里面。另一层就是受了撒但和
罪恶的玷污与败坏。我们的灵从前所以成为旧灵，也是因
这两层原因。所以在神重生我们的时候，祂要把我们的旧
灵更新成新灵，就作两面的工作。一面用主的血把我们的
灵所受的玷污，给我们洗净，使我们的灵成为清洁的；另
一面用祂的灵把祂的生命，放到我们的灵里，使我们的灵
里有了祂的成分。这样祂就把我们的旧灵更新成为新灵了。
祂这样在我们里面，把我们的旧灵更新成一个新灵，就是
把一个新灵放在我们里面。
神在重生我们的时候，既已赐给我们一个新心，为什么
又将一个新灵放在我们里面？这是因为心只能要神，爱神，
不能接触神，摸着神，所以神光赐给我们一个新心还不够，
还必须将一个新灵放在我们里面。神光赐给我们一个新心，
只能叫我们要祂，爱祂，还不能叫我们接触祂，所以祂还
必须将一个新灵放在我们里面，才能叫我们接触祂，和祂
来往相交。
2023 生命的认识 - 第 34 页
What is a new spirit? A new spirit means that our dead old spirit has been renewed
and quickened. Just as the new heart is the old heart made new, so the new spirit is the
old spirit made new. The old heart, when it is renewed, is softened; while the old spirit,
when it is renewed, is quickened. This is because the trouble with our old heart is its
hardness, whereas the trouble with our old spirit is its deadness. Therefore, when God
regenerates us, just as He renews our hard old heart by softening it to become a new
heart, so He renews our dead old spirit by quickening it to become a new spirit.
The created spirit of man originally was the organ for man to contact God. Man had
fellowship with God and communed with God through and by his spirit. Later, because
of man’s fall, his spirit was damaged by the defilement of sin. Thus, the human spirit
lost its function toward God and became a dead spirit. Because it was dead, it was
therefore old. When we are regenerated, because the blood of the Lord Jesus cleanses
the defilement which our spirit suffered, the Spirit of God then puts the life of God,
which is the element of God, into our spirit and quickens it (see Col. 2:13). In this way,
our dead old spirit is renewed and becomes a living new spirit.
Our spirit originally was an old creation; there was no element of God in it. Later,
not only did it have no element of God, but it was further defiled by sin; thus, it
became old. There are two reasons for anything being a part of the old creation: one
is that it was without the element of God during creation; the other is that it is defiled
and corrupted by sin and Satan. It is also due to these two reasons that our spirit
became an old spirit. Hence, when God regenerates us, in order to renew our old
spirit and make it a new spirit, He works from two sides. On one hand, He uses the
blood of the Lord Jesus to cleanse away the defilement of our spirit, so that our spirit
becomes clean. On the other hand, He uses His Spirit to put His life into our spirit, so
that our spirit may have His element. Thus, He renews our old spirit and makes it a
new spirit. His renewing of our old spirit and making it a new spirit means that He
puts a new spirit in us.
Since at the time of our regeneration God has already given us a new heart, why
does He proceed further and put a new spirit in us? It is because the heart can only
desire God and love God; it cannot contact God or touch God. Therefore, it is not
sufficient for God to give us only a new heart; He must also put a new spirit in us. If God
only gives us a new heart, He can only cause us to desire Him and love Him; He cannot
enable us to contact Him. Therefore, He must put a new spirit in us so that we may
contact Him and fellowship with Him.
HOMETHE KNOWLEDGE OF LIFE - Page 34
 我们在前面已经说过，心乃是我们倾向，爱慕的机关。
所以心向着神的功用，就是倾向，爱慕。经上说，我的
心切慕神，渴想神。（诗四二 1 ～ 2。）心能爱慕神，渴
想神，但不能接触神，摸着神。心只有爱慕渴想神的功
能，没有接触摸着神的能力。能接触神的，不是心，乃
是灵。心只是为着我们爱慕神的，灵才是为着我们接触
神，和神交通的。
比方说，这里有一支很好的钢笔，我的心很喜爱它，但
是我的心不能接触它，不能把它拿过来，我的心没有这个能
力。这是我的手所能作的。手比方灵。虽然我们的心很爱慕
神，渴想神，但是我们的心不能接触神，不能把神交通过来。
这是只有我们的灵所能作的。所以神在重生我们的时候，不
只给我们一个新心，还将一个新灵放在我们里面。
我们有了一个新心，就能要神，爱神，我们有了一个新
灵，就能接触神，摸着神。我们有了一个新心，就叫我们
对于神和属神的事，有了新的喜好和倾向，有了新的心情
和兴趣。我们有了一个新灵，就叫我们对于神和属神的事，
有了新的接触和认识，有了新的灵能和功用。从前我们不
爱神，不喜好属神属灵的事，更不能接触神，更不能领会
属神属灵的事。（林前二 14。）现在我们有了新心，也有
了新灵，所以我们就不只喜爱神和属神的事，并且能接触
并领会神和属神的事。从前我们对于神和属神的事，没有
心情，不感兴趣，更是软弱无力，一无所能。现在我们有
了新心，也有了新灵，对于神和属神的事，就不只有了心
情，感觉兴趣，并且更能刚强有力的接触领会。所以现在
我们的心一爱神，我们的灵就摸着神；我们的心一喜欢属
神的事，我们的灵就明白属神的事。这就是神所以赐给了
我们一个新心，又赐给我们一个新灵的用意。
伍 圣灵
以西结三十六章二十六节，说过神赐给我们一个新心，并将
一个新灵放在我们里面之后，二十七节接着又说神将祂的灵放
在我们里面。所以重生叫我们所得着的东西，也有神的灵。
原来我们没有神的灵。不要说没有神的灵，就是连我们
自己的灵向着神也是死的。在神重生我们的时候，神一面
2023 生命的认识 - 第 35 页
We have already mentioned that the heart is the organ of our inclination and love.
Therefore, the function of the heart toward God is to incline toward Him and love Him. The
Bible says that the heart pants after God, the heart thirsts for God (Psa. 42:1-2). The heart can
pant after God and thirst after God, but it cannot contact God or touch God. The heart has only
the function of loving God and thirsting for Him; it does not have the ability to contact God or
touch God. That which can contact God is not the heart, but the spirit. The heart is only good
for us to love God, but the spirit is good for us to contact God and to fellowship with God.
For example, suppose I have here a good pen. My heart likes it very much; but my
heart cannot contact it or take possession of it, for my heart does not have such ability.
Such ability belongs to my hand. The hand illustrates the spirit. Although our heart
loves God and thirsts deeply for Him, it can neither contact God nor fellowship with
Him. Only our spirit can do that. Therefore, when we are regenerated, God not only
gives us a new heart, He also puts a new spirit within us.
With a new heart, we can desire God and love God, and with a new spirit we
can contact God and touch God. Our new heart enables us to have new delight and
inclinations, new feelings and interest toward God and the things of God. Our new spirit
enables us to have new contact and insight, new spiritual ability and function toward
God and the things of God. Formerly, we neither loved God nor liked the spiritual things
of God; moreover, we were not able to contact God or understand the spiritual things
of God. But now we have a new heart and a new spirit; therefore, we not only can love
God and the things of God, we can also contact God and know God and the things of
God. Formerly, we had no feeling toward God and no interest in God; we were weak and
without any ability whatsoever toward God and the things of God. But now, with a new
heart and a new spirit, we not only have feeling and interest toward God and the things
of God, but we also are strongly able to contact and understand them. Hence, once our
heart loves God, our spirit touches Him; once our heart delights in the things of God,
our spirit understands them. This is the intention of God in giving us a new spirit in
addition to a new heart.
V. THE HOLY SPIRIT
After Ezekiel 36:26 says that God gives us a new heart and puts within us a new
spirit, verse 27 goes on to say that God puts His own Spirit within us. Therefore, among
the things which we gain through regeneration, there is also the Spirit of God.
Originally, we did not have the Spirit of God. And not only did we not have the
Spirit of God, but our own spirit was dead toward God. When God regenerated us, on
HOMETHE KNOWLEDGE OF LIFE - Page 35
叫祂的灵将祂的生命放到我们的灵里，使我们已死的灵活
过来，一面又将祂的灵放在我们的灵里，就是叫祂的灵来
住在我们活过来的新灵里。这样，我们得着重生的人，里
面不只有一个有神生命成分而活过来的新灵，并且还有神
的灵住在我们这新灵里。（注一。）
注一：罗马八章九节说，“神的灵住在你们里面（原文），”
十六节就说，“圣灵与我们的灵（原文）同证，”可见神的 Himself beareth witness with our spirit.” From these two verses we see that the Spirit
灵住在我们里面，就是住在我们的灵里，和我们的灵在一起。 of God dwelling in us means that He dwells in our spirit; He is with our spirit.]
神为什么将祂的灵放在我们里面？神叫祂的灵来住在我
们的灵里，有什么功用？照圣经的教训看，神的灵住在我
们里面的功用，就其主要的说，最少有以下七方面：
一 作内住的灵
神把祂的灵放我们里面，乃是叫祂的灵在我们里面作内住
的灵，使我们认识神，并经历神在基督里为我们所成全的一
切。（罗八 9 ～ 11。）这是神在新约时所赐给人的特别福分，
是旧约时所没有的。在旧约时，神只叫祂的灵从人的外面来
到人的身上作工，并没有叫祂的灵住到人的里面。（注二。）
乃是到主死而复活以后，神才将祂的灵赐给我们，叫祂的灵
来住在我们里面，（约十四 16 ～ 17，）作内住的灵，在我
们里面将神和基督向我们启示出来，使我们能在基督里得着
并享受神本性的一切。（西二 9 ～ 10。）
注二：创世记六章三节所说神的灵就不永远住在人里面，
原文是神的灵就不常与人相争。
二 作保惠师
这是主在约翰十四章十六，十七节所告诉我们的。主说，
祂去到天上，就求父赐给我们圣灵，来住在我们里面作另一
位保惠师。“保惠师”这个名字，原文和约翰一书二章一节
的“中保”同字，译音就是“巴拉克里投斯，”意思乃是“随
在身旁的辩护者。”原来神是赐下祂的儿子来作我们的保惠
师，来作我们的“巴拉克里投斯。”等到祂的儿子回到天上，
祂又赐下祂的灵来作我们另一位保惠师，另一位“巴拉克里
投斯，”也就是叫祂的灵代表祂的儿子，作祂儿子的化身，
来作我们的保惠师。所以神的灵住在我们里面，乃是代表基
督，作基督的化身，在我们里面照顾我们，负我们一切的责
任，象基督在神面前为我们所作的一样。
2023 生命的认识 - 第 36 页
one hand He caused His Spirit to put His life into our spirit, thus quickening our dead
spirit; and on the other hand, God also put His Spirit into our spirit, which means that
He caused His Spirit to dwell in our quickened, new spirit. Thus, within us who are
regenerated, there is not only a quickened, new spirit, which has the element of God’s
life, but also the Spirit of God dwelling in our new spirit.*
[Romans 8:9 says, “The Spirit of God dwelleth in you,” and verse 16 says, “The Spirit
Why does God put His Spirit within us? What is the function of God’s Spirit dwelling
in our spirit? According to the Bible, there are at least seven aspects of the main
functions of the Spirit of God dwelling within us:
A. As the Indwelling Spirit
God puts His Spirit in us so that His Spirit may be the indwelling Spirit within us,
that we may know God and experience all that God in Christ has accomplished for us
(Rom. 8:9-11). This is the special blessing given by God in the New Testament era; it did
not exist in the Old Testament. In the Old Testament, God only caused His Spirit to come
from without to work upon man; He did not cause His Spirit to dwell within man. Only
after the Lord’s death and resurrection did God give His Spirit to us and cause His Spirit
to dwell in us as the indwelling Spirit (John 14:16-17). Thus, He is able to reveal both
God and Christ to us from within, that we in Christ may receive and enjoy the fullness
of God (Col. 2:9-10).
B. As the Comforter
The Lord told us of the Comforter in John 14:16-17. He said that He would pray
the Father to give us the Holy Spirit to dwell in us as another Comforter. This word
“Comforter” in the original text is the same as the word “Advocate” in 1 John 2:1,
which when transliterated is “Paraclete,” or “an advocate by the side.” Originally,
God gave His Son to be our Comforter, to be our Paraclete. When His Son returned to
Him, He then gave His Spirit to us to be another Comforter, another Paraclete. This
also means that He sent His Spirit as the embodiment of His Son to be our Comforter.
Therefore, the Spirit of God dwelling in us is the very embodiment of Christ within
us. He takes care of us from within, being fully responsible for us, just as Christ is for
us before God.
HOMETHE KNOWLEDGE OF LIFE - Page 36
三 作真理的灵
主在约翰十四章十六，十七节告诉我们，那来住在我们
里面作保惠师的圣灵，乃是“真理的灵。”所以神的灵住
在我们里面，也是作真理的灵。“真理”在原文是“实际”
的意思。所以神的灵住在我们里面作“真理的灵，”就是
作“实际的灵，”使神和基督的一切，都在我们里面成为
实际。凡神所是的，并祂在基督里为我们所预备的一切，
以及凡基督所是的，并祂借着死而复活为我们所作成的一
切，都是由神这位住在我们里面的灵，向我们显为实际，
给我们摸着并经历，而使其成为我们的。
四 作生命的灵
罗马八章称住在我们里面的圣灵，作“生命的灵。”（9，
2。）这是告诉我们，神的灵住在我们里面，也是作神生命
的灵。神的生命虽然是在基督里，（约一 4，）却是借着住
在我们里面的圣灵，给我们认识并经历。一切关乎生命的
事，都是这位住在我们里面的圣灵，使我们认识的；一切
生命的经历，也都是这位住在我们里面的圣灵使我们有的。
五 作印记
以弗所一章十三节，四章三十节所说的，给我们知道我们
在得救的时候所得着的圣灵，也是在我们里面作印记。神将
祂的灵放在我们里面，就是将祂的灵打在我们身上作印记。
印记打在一个东西上面，不只作那个东西所属的标记，并且
使那个东西上面有了一个印象，和那个打印记的印章一样。
这就是神的灵在我们里面作印记的功用。神的灵住在我们里
面，不只作我们属神的标记，将我们从世人中间标出来，证
明我们是属于神的，并且因着祂是神和基督的化身，就把我
们印成神和基督的形像，使我们象神，象基督。
六 作质
以弗所一章十四节，和哥林多后书一章二十二节，也告
诉我们神的圣灵住在我们里面是作质。作质就是作抵押，
作担保。神的灵住在我们里面，不只作印记，标明我们是
属于神的，并把我们印成神的形像，并且作质，担保神和
属神的一切，都是我们的分，都是给我们享受的产业。
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C. As the Spirit of Truth
In John 14:16-17 the Lord tells us that the Holy Spirit who comes to dwell in us
as the Comforter is “the Spirit of truth.” Hence, the Spirit of God dwelling in us is
also the Spirit of truth. The word truth in the original text means reality. Therefore,
the Spirit of God, who dwells in us as “the Spirit of truth” or “the Spirit of reality,”
causes all that God and Christ are to be reality within us. All that God is and all that
He in Christ has prepared for us, and all that Christ is and all that He by His death
and resurrection has accomplished for us, are revealed and imparted to us as reality
by this Spirit of God who dwells in us. Thus, we may touch and experience them so
that they become ours.
D. As the Spirit of Life
Romans 8 calls the Holy Spirit who dwells in us the “Spirit of life” (vv. 9, 2). This
shows us that the Spirit of God who dwells in us is also the Spirit of the life of God.
Although the life of God is in Christ (John 1:4), yet it is known and experienced by us
through the Holy Spirit who dwells within us. All the matters which relate to life are
made known to us by this Holy Spirit who dwells in us. All experiences of life are also
made ours by this Holy Spirit who dwells in us.
E. As the Seal
Ephesians 1:13 and 4:30 show us that the Holy Spirit we receive at regeneration
is within us as the seal. When God puts His Spirit in us, it means that He stamps His
Spirit upon us as a seal. When a seal is stamped on an article, it not only becomes a
sign of ownership on that thing, but it also makes an impression upon that article just
as a stamp used for sealing. This is the function of the Spirit of God in us as the seal.
The Spirit of God dwelling in us not only serves as a mark, showing that we belong to
God and marking us out from amidst the men of the world, but furthermore, as the
embodiment of God and Christ, He seals us according to the image of God and Christ so
that we become like God, like Christ.
F. As the Earnest
Ephesians 1:14 and 2 Corinthians 1:22 tell us that the Holy Spirit of God dwells in
us as the earnest. An earnest is a pledge or a guarantee. The Spirit of God dwelling in us
is not only a seal, marking us out as belonging to God and sealing us after the image of
God; He is also the earnest, guaranteeing that God and all things which are of God are
our portion and inheritance to be enjoyed.
HOMETHE KNOWLEDGE OF LIFE - Page 37
 七 作膏油 G. As the Anointing
约翰一书二章二十七节说，我们里面有从主所受的“膏油 First John 2:27 says that within us there is the “anointing” which we have received
的涂抹。”（“恩膏”的原文。）膏油在圣经里，是指着神 of the Lord. Anointing in the Bible refers to the Spirit of God (Luke 4:18). Therefore,
的灵。（路四 18。）所以这里是告诉我们，神的灵住在我们 this verse tells us that the Spirit of God dwelling in us is the anointing. This anointing
里面，也是作膏油。这膏油常在我们里面作涂抹的工作。这 in us often anoints us. The anointing is the moving of the Spirit of God within us. The
膏油的涂抹，就是神的灵在我们里面的运行。神的灵在我们 Spirit of God moving in us or anointing us means that He anoints God Himself into us,
里面这种运行，或者说这种涂抹，是把神的自己涂抹在我们 that the element of God may become our inward element, and that we may know God
里面，使神的成分成为我们里面的成分，而在凡事上使我们 and His desire and will in everything.* [A detailed explanation of this point is given in
认识神和神的心意并旨意。（关于这点，以后在生命的经历 the book The Experience of Life (published by the Living Stream Ministry), chapter
一部分里，说到膏油涂抹的教训的时候，还要详细的说明。） seven.]
以上所看的七点功用，是何等的尊高荣耀，不仅给我们 How high and glorious these seven functions are! Not only do they show us the
看见神的灵住在我们里面有什么功用，并且叫我们知道重 functions of the Spirit of God dwelling in us, but they make known to us what a Spirit
生叫我们所得着的神的灵是怎样的一位灵。（关于圣灵住 this Spirit of God is which we have received through regeneration.
在我们里面，和祂内住的功用，可参看话语职事正刊第四，
第八两期内基督的灵第一，第六两篇，和话语职事要道副
刊第三期内要道第四题内住一段。）

陆 基督 VI. CHRIST
罗马八章九至十节给我们看见，神的灵住在我们里面， Romans 8:9-10 shows us that the Spirit of God dwelling in us is the Spirit of
就是基督的灵住在我们里面，而基督的灵住在我们里面， Christ dwelling in us; and the Spirit of Christ dwelling in us is Christ dwelling in
也就是基督住在我们里面。所以这是告诉我们，神的灵在 us. This reveals that the Spirit of God in us is the embodiment of Christ. Since
我们里面，乃是基督的化身。因此，重生既叫我们里面得 regeneration causes us to have the Spirit of God within us, it also causes us to have
着神的灵，也就叫我们里面得着基督。 Christ within us.
在我们相信的时候，神是借着祂的灵将基督启示在我们 When we believe, God through His Spirit reveals Christ in us (Gal. 1:16). Therefore,
里面。（加一 16。）所以当我们一接受基督作救主，祂就 once we receive Christ as Savior, He as the Spirit dwells in us (2 Cor. 13:5).
在神的灵里住到我们里面。（林后十三 5。）
基督住到我们里面，是为着什么？是为着作我们的生命。 What is the purpose of Christ dwelling in us? It is that He may be our life. Although
基督住到我们里面，虽然是作我们的一切，但其中心意义， Christ dwells in us to be our all, the central reason for His indwelling is that He might
乃是作我们的生命。 be our life.
在神的救恩里，神所以重生我们，是要叫我们得着祂的生 God in His salvation has regenerated us that we might receive His life, have His
命，使我们能有祂的性情，而得以完全象祂。祂是把祂的生命 nature, and thereby be entirely like Him. He puts His life in Christ for us to receive
摆在基督里给我们接受。（约一 4，约壹五 11 ～ 12。）并且 (John 1:4; 1 John 5:11, 12). In other words, He wants Christ to be our life (John
祂也就是叫基督作我们的生命。（约十四 6，西三 4。）虽然 14:6; Col. 3:4). Although it is His Spirit who puts His life in us, and although it is
是祂的灵将祂的生命放到我们里面，虽然也是祂的灵叫我们认 His Spirit who enables us to know, experience, and live out His life, yet His life is

2023 生命的认识 - 第 38 页 HOMETHE KNOWLEDGE OF LIFE - Page 38

识，经历并活出祂的生命，但祂的生命乃是基督。虽然祂是借
着祂的灵叫我们得着，认识，并经历祂的生命，但祂却是叫基
督作我们的生命。祂借着祂的灵将基督启示到我们里面，就是
要基督作我们的生命。基督住在我们里面，也就是在我们里面
活着作我们的生命，（加二 20，）也就是要从我们身上活出
祂的生命来。（林后四 10 ～ 11。）祂这样作，乃是要我们在
祂的生命里，长成祂的形状，变得象祂。（林后三 18。）我
们在祂的生命里，长成祂的形状，变得象祂，也就是长成神的
形像，变得象神，因为祂就是神的形像。（西一 15。）
在前面我们已经看见，神的生命就是神所是的一切。所以神把
祂的生命摆在基督里，也就是把祂所是的一切摆在基督里。基督
原是神成为肉身，原是神的化身。神所是的一切，神本性的一切，
都有形有体的居住在基督里面。（西二 9。）所以基督住在我们
里面，就能叫我们充满神一切所充满的。（弗三 17 ～ 19。）
基督住在我们里面作我们的生命，不只在今天叫我们享
受神本性的一切，还要在将来叫我们进入神的荣耀。（罗
八 17，来二 10。）所以祂今天住在我们里面，一面是我们
的生命，一面又是我们荣耀的盼望。（西三 4，一 27。）
祂今天住在我们里面作我们的生命，就是要借着神在祂里
面的生命，使我们生长得象神，使我们生长得有神的形像，
直到使我们生长到神的荣耀里。
柒 神
基督乃是神的化身。所以重生叫我们得着基督，也就是
叫我们得着神。并且基督是神的化身，圣灵又是基督的化
身；神是在基督里面，基督又是在圣灵里面。所以重生叫
我们得着圣灵，不仅就是叫我们得着基督，并且也就是叫
我们得着神。
从神重生我们的时候起，神就在基督里借着祂的灵住在我们里
面。（弗二 22。）使徒约翰说，我们所以知道神住在我们里面，
是因祂所赐给我们的圣灵。（约壹三 24，四 13。）主耶稣也说，
神是和祂一同住在我们里面。（约十四 23。）所以，无论是圣
灵住在我们里面，或是基督住在我们里面，也都是神住在我们里
面。神是在基督里，基督是在圣灵里，所以圣灵住在我们里面，
就是基督住在我们里面；而基督住在我们里面，也就是神住在我
2023 生命的认识 - 第 39 页
Christ. Although through His Spirit He causes us to receive, know, and experience
His life, yet He makes Christ our life. God through His Spirit revealing Christ in us
means that He wants Christ to be our life. Christ dwelling in us means that He lives
in us as our life (Gal. 2:20) and wants to live out His life from us (2 Cor. 4:10-11).
Thus, He wants us, in His life, to grow into His image and become like Him (2 Cor.
3:18). When we, in His life, grow into His image and become like Him, we grow
into the image of God and become like God, because He is the image of God (Col.
1:15).
We have already seen that the life of God is all that God is; therefore, when God puts
His life in Christ, He puts all that He is in Christ. Christ is the incarnation of God, the
embodiment of God. All that God is and all the fullness of the Godhead dwell in Christ
bodily (Col. 2:9). Therefore, Christ dwelling in us causes us to be filled with all the
fullness of God (Eph. 3:17-19).
Christ dwelling in us as our life enables us not only to enjoy all the fullness of
God today, but also to enter into the glory of God in the future (Rom. 8:17; Heb. 2:10).
Therefore, dwelling in us today, He is on one hand our life, and on the other hand
He is our hope of glory (Col. 3:4; 1:27). His dwelling in us as our life today means
that, through the life of God in Him, He will cause us to grow and become like God,
to grow and be conformed to the image of God, and eventually to grow into the
glory of God.
VII. GOD
Christ is the embodiment of God. Since regeneration causes us to obtain Christ, it
also causes us to have God. Furthermore, Christ is the embodiment of God, and the Holy
Spirit is the reality of Christ. God is in Christ, and Christ is the Holy Spirit. Therefore,
when regeneration causes us to have the Holy Spirit, it causes us not only to have
Christ, but also to have God.
Ever since God regenerated us, He in Christ through His Spirit has been dwelling
in us. The apostle John says that we know God dwells in us by the Holy Spirit which
He has given us (1 John 3:24; 4:13). The Lord Jesus also says that He and God together
abide in us (John 14:23). Therefore, whether it is the Holy Spirit or Christ dwelling
in us, it is God dwelling in us. God is in Christ, and Christ is the Spirit. Therefore, the
Spirit dwelling in us is Christ dwelling in us; and Christ dwelling in us is God dwelling
in us. God is in Christ dwelling in us, and Christ is the Spirit dwelling in us. Therefore,
HOMETHE KNOWLEDGE OF LIFE - Page 39
们里面。神是在基督里住在我们里面，基督又是在圣灵里住在我
们里面。因此只要有圣灵住在我们里面，就是有基督和神住在我
们里面。圣灵，基督，和神，祂们三者是合一的住在我们里面。
祂们三者住在我们里面，就是三而一的神住在我们里面。
不过，圣经说到圣灵住在我们里面，是重在祂在我们
里面作膏油涂抹我们；说到基督住在我们里面，是重在祂
在我们里面活着作我们的生命；说到神住在我们里面，是
重在祂在我们里面运行作祂的工作。（腓二 13，来十三
21。）圣经对于这三件事的说法，分得非常清楚。对于圣
灵住在我们里面，是说“涂抹；”对于基督住在我们里面，
是说“活着；”对于神住在我们里面，是说“运行。”从
来没有说基督或神在我们里面涂抹；从来没有说圣灵或神
在我们里面活着；从来也没有说圣灵或基督在我们里面运
行。只说圣灵在我们里面涂抹，基督在我们里面活着，神
在我们里面运行。这三个说法，不能互相调改。因为“涂抹”
是圣灵在我们里面作膏油的事，“活着”是基督在我们里
面作生命的事，而“运行”乃是神在我们里面作工的事。
圣灵住在我们里面是作膏油，所以祂在我们里面所作的事就
是涂抹。基督住在我们里面是作生命，所以祂在我们里面所作
的事就是活着。神住在我们里面是作工，所以祂在我们里面所
作的事就是运行。圣灵在我们里面的涂抹，是把神的成分涂抹
到我们里面。基督在我们里面的活着，是把神的生命活在我们
里面，并从我们身上活出来。神在我们里面的运行，是把神的
旨意运行到我们里面，使其在我们身上得着成就。
所以弟兄姊妹，我们要看见，重生叫我们得着的东西太
大，太高，太丰富，也太荣耀。重生叫我们得着神的生命，
和这生命的律法。重生也叫我们得着一个新心，和一个新
灵。重生更叫我们得着圣灵，和基督，并神自己。这些实
在够我们用的，够使我们圣洁属灵，够使我们得胜超脱，
也够使我们在生命上长大成熟。
2023 生命的认识 - 第 40 页
when we have the Spirit dwelling in us, we have Christ and God dwelling in us. The
Spirit, Christ, and God—all three—dwell in us as one, which means the Triune God is
dwelling in us.
But when the Bible mentions the Holy Spirit dwelling in us, the emphasis is
on His anointing in us (1 John 2:27); when it mentions Christ dwelling in us, the
emphasis is on His living in us as our life (Gal. 2:20); and when it mentions God
dwelling in us, the emphasis is on His working in us (Phil. 2:13; Heb. 13:21; 1
Cor. 12:6). The Bible gives very clear distinctions concerning these three matters.
Concerning the Holy Spirit dwelling in us, it speaks of “anointing”; concerning Christ
dwelling in us, it speaks of “living”; and concerning God dwelling in us, it speaks of
“working.” It never says that Christ or God is anointing us, that the Holy Spirit or God
is living in us, or that the Holy Spirit or Christ is working in us. It only says that the
Holy Spirit anoints us, Christ lives in us, and God works in us. These three manners
of speaking are not interchangeable. “Anointing” is related to the Holy Spirit as the
ointment in us; “living” is related to Christ being life in us, and “working” is related
to God working in us.
The Holy Spirit dwelling in us is as ointment; therefore, what He does in us is to
anoint. Christ dwelling in us is as life; therefore, what He does in us is to live. God
dwelling in us is a matter of working; therefore, what He does in us is to work. The Holy
Spirit, by anointing us, anoints the element of God into us. Christ, by living in us, lives
the life of God both in us and out from us. God, by working in us, works His will into us
that it may be accomplished upon us.
Therefore, we must see that what we obtain through regeneration is too great, too
high, too rich, and too glorious. Through regeneration we obtain the life of God and the
law of this life. Through regeneration we obtain a new heart and a new spirit. Through
regeneration we further obtain the Holy Spirit, Christ, and God Himself. These are
truly sufficient for us—sufficient to make us holy and spiritual, sufficient to make us
victorious and transcendent, and sufficient to make us grow and mature in life.
HOMETHE KNOWLEDGE OF LIFE - Page 40
 第五篇
生命的感觉
我们看过了什么叫作生命，什么叫作生命的经历，也看
过了生命的第一个经历就是重生，和重生叫我们所得着的
种种东西。我们看过了这些，现在就可以来看一个东西，
就是生命的感觉。
生命的感觉，就我们而论，是非常主观，切身，又实
际的。所以我们要在生命上有追求，就不能不注意，就
不可不认识这生命的感觉。凡是在生命上有经历的人，
都知道生命的感觉，和生命的经历，有何等深切的关系。
所以我们要看对生命的认识，也就不能不把生命的感觉
看一下。
壹 圣经的根据
圣经虽无明文提到生命的感觉，却实在说到生命感觉的
事。罗马八章六节说，“体贴肉体的就是死；体贴灵的乃
是生命平安。”这话很明显的是说到生命的感觉。因为它
所说的“平安，”明显是感觉的事。这“平安，”不是指
外面的环境，乃是指里面的心境说的，所以绝对是感觉的
事。这话所说的“平安，”既是如此，就这话所说的“死”
和“生命，”也必都是感觉的事。
死的感觉，就是叫我们感觉死的成分。死的成分，就
是软弱，虚空，沉闷，黑暗，和痛苦。死，最低限度包
括这五种成分。这五种成分加起来，差不多就等于死。
死叫人软弱；人软弱到极点就是死。死也叫人虚空，因
为死叫人一切都完了。死也叫人沉闷，使人下沉；最沉
寂的人，就是死了的人。死也叫人黑暗；最黑暗的人，
就是进入死里的人。同时，死也叫人痛苦；最痛苦的人，
就是落到死里的人。这些都是死的成分，所以感觉这些，
就是感觉死。
这些死的感觉，是因体贴肉体而有的。我们一体贴肉体，
马上就有这些死的感觉。比方，今天是主日，你在下午体 flesh, we will immediately have these feelings of death. For example, if on the Lord’s
贴一下肉体，到晚上擘饼，里面就感觉软弱，就爬不起来 day you mind the flesh a little in the afternoon, when you come to the breaking of bread
2023 生命的认识 - 第 41 页
CHAPTER FIVE
THE SENSE OF LIFE
We have seen what life is and what the experience of life is. We have also seen the
first experience of life, which is regeneration, and the various things which are gained
through regeneration. Now that we have seen these, we can come to the matter of the
sense of life.
The sense of life, as far as we are concerned, is very subjective, personal, and
practical. Therefore, if we are to have any pursuit in life, we must pay attention to this
sense of life and know it well. All those who have the experience of life know the deep
relationship which exists between the sense of life and the experience of life. Therefore,
if we would investigate the subject of the knowledge of life, we must look into the
matter of the sense of life.
I. THE SCRIPTURAL BASIS
Although the Bible does not mention explicitly the sense of life, yet it actually speaks
of the matter. Romans 8:6 says, “For the mind of the flesh is death; but the mind of the
Spirit is life and peace.” This verse speaks to us very clearly concerning the sense of life,
for the peace mentioned here is clearly a matter of consciousness. This peace does not
refer to the outward environment, but the inward condition; therefore, it is definitely a
matter of feeling. Since the peace mentioned here is a matter of feeling, the death and
life mentioned here are also a matter of feeling.
The sense of death causes us to sense the element of death. The elements of death are:
weakness, emptiness, depression, darkness, and pain. Death includes at least these five
elements, and the sum total of these elements is largely equivalent to death. Death causes
men to become weak; and when men become extremely weak, they die. Death causes men to
become empty, because death ends everything. Death causes men to become depressed and
down-hearted; the most depressed and silent ones are the dead ones. Death also darkens
men; those in deepest darkness are those who have entered into death. At the same time,
death causes men to suffer pain; one who suffers the most pain is one who has fallen into
death. All these are the elements of death; therefore, when we sense these, we sense death.
These senses of death are results of our minding the flesh. Whenever we mind the
HOMETHE KNOWLEDGE OF LIFE - Page 41
了。同时你里面也会感觉虚空，沉闷，也许还会感觉黑暗，
痛苦。这些感觉，都是死的感觉，有时是这样重，有时是
那样重，还有时是几样并重，但无论是怎样，都是因体贴
肉体而叫我们感觉到死的。
生命的感觉和死的感觉正相对。死的感觉，是叫人感觉
软弱，虚空：生命的感觉，叫人感觉刚强，饱足。死的感
觉是叫人感觉沉闷，黑暗，痛苦；生命的感觉，叫人感觉
活泼，明亮，舒服。因为生命的感觉是这样叫人感觉刚强，
饱足，活泼，明亮，并舒服，所以也就叫人有平安的感觉，
就是感觉妥贴，自然。
我们要知道，罗马八章六节所说的东西，都是对比的。
肉体和灵相对，死和生命并平安相对。死的对面不光是生
命，也是平安。所以死里不光有软弱，虚空，沉闷，和黑暗，
并且还有痛苦。软弱，虚空，沉闷，和黑暗，是重在和生
命相对，而痛苦就是重在和平安相对。
死的感觉是因体贴肉体而有的，生命和平安的感觉是因
体贴灵而有的。当我们活在灵里，随从灵，体贴灵的时候，
我们里面就觉得刚强，饱足，同时也会觉得活泼，明亮，
舒服，妥贴。比方圣灵给你一个感觉，你体贴顺从了，你
里面定规感觉刚强，饱足，同时也定规感觉活泼，明亮，
舒服，妥贴。这样，你就有了生命和平安的感觉，乃是因
你体贴灵而有的。
罗马八章六节所以能说到生命的感觉，是因为它前文说
到三件东西，就是灵，生命，和律。灵是在我们里面，与
我们的灵联为一灵；生命是含在灵里，是灵的内容；律又
是生命的自然能力，自然功能；三者相联为一，就成为生
命之灵的律，在我们里面负我们一切生命的责任，随时随
地都叫我们里面有感觉。我们若体贴灵，随从灵而行，而
活，这律就叫我们觉得生命和平安。觉得生命，就是觉得
刚强，饱足，活泼，明亮，并新鲜。觉得平安，就是觉得
舒服，妥贴，安适，自然。我们若体贴肉体，随从肉体而行，
而活，这律就叫我们觉得死，就是觉得软弱，虚空，沉闷，
黑暗，并痛苦。
所以罗马八章六节所说的，全是感觉的事。这感觉乃是
生命之灵的律所给我们的。这生命之灵的律，既是属于生
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meeting in the evening you will feel weak inside and unable to rise up. At the same time,
you will feel empty, depressed, and perhaps even dark and in pain. All these feelings are
the senses of death. Sometimes you sense one stronger than the other; sometimes you
sense them all evenly. Nevertheless, it is due to our minding the flesh that we sense death.
The sense of life is just the opposite of the sense of death. The sense of death makes
us feel weak and empty, whereas the sense of life makes us feel strong and satisfied.
The sense of death makes us feel depressed, dark, and in pain. The sense of life makes
us feel lively, bright, and comfortable. Because the sense of life makes us feel strong,
satisfied, lively, bright, and comfortable, it causes us also to have the sense of peace,
that is, to feel good and at ease.
We should realize that the things mentioned in Romans 8:6 are all in contrast with each
other. The flesh is in contrast with the spirit, and death is in contrast with life and peace. The
opposite of death is not only life, but also peace. Therefore, death includes not only weakness,
emptiness, depression, and darkness, but it also includes pain. Weakness, emptiness,
depression, and darkness are in contrast with life, while pain is in contrast with peace.
The sense of death is due to our minding the flesh, while the sense of life and peace
is due to our minding the spirit. When we live in the spirit, follow the spirit, and mind
the spirit, we feel strong and satisfied within; at the same time we also feel lively,
bright, comfortable, and at ease. For example, if the Holy Spirit gives you a feeling, and
you mind and obey it, you will feel strong and satisfied within; at the same time you
will feel lively, bright, comfortable, and at ease. Thus, you will have the feeling of life
and peace, because you mind the spirit.
The reason Romans 8:6 mentions the sense of life is that it has mentioned three
things previously: the Spirit, life, and the law of life. The Spirit is in us and becomes
one spirit with our spirit: life is included in the Spirit as the content of the Spirit; and
the law is the natural ability and function of life. These three joined together become
the law of the Spirit of life, which is responsible in us for all matters of life, giving us
a certain sense anytime and anywhere. Whenever we mind the spirit and act and live
according to the spirit, this law gives us the feeling of life and peace. To sense life is to
feel strong, satisfied, lively, bright, and fresh. To sense peace is to feel comfortable, at
ease, good, and natural. If we mind the flesh and act and live according to the flesh, this
law will give us the sense of death, that is, we will feel weak, empty, depressed, dark,
and in pain.
Therefore, what Romans 8:6 speaks of is wholly a matter of consciousness, and this
consciousness is given to us by the law of the Spirit of life. Since the law of the Spirit of
HOMETHE KNOWLEDGE OF LIFE - Page 42
命的，就它所给我们的感觉，也必是属于生命的。因此罗
马八章六节所说到的感觉，既是这律所给我们的，也就是
属于生命的感觉。
圣经第二处说到有关生命感觉的事，是在以弗所四章
十九节说，外邦人“既抛弃了一切的感觉，就任凭自己放
荡，贪行种种的污秽。”（原文。）这话叫我们知道，世
人所以任意犯罪作恶，是因为他们抛弃了一切的感觉。是
的，人犯罪作恶，定规是抛弃了里面的感觉。一个人犯罪
作恶的时候，不敢说他没有感觉，起码他是把感觉摆在一
边。人如果不把感觉摆在一边，人如果受里面感觉的约束，
你想看，人还能犯罪作恶么？所有犯罪作恶的人，都是把
感觉摆在一边的。任何人犯罪作恶，都要把感觉丢在一边。
人骗人，人偷人，人打人，人抢人，或是人作任何坏事恶事，
都要把感觉丢在一边。人越犯罪作恶，就越要把感觉丢在
一边。所以越是凶恶的人，就越没有感觉；越是良善的人，
就越有感觉。
那么，弟兄姊妹，是我们基督徒里面的感觉强呢，还是
外邦人里面的感觉强？我们基督徒和外邦人比较，是我们
的感觉强呢，还是他们的感觉强？是我们的感觉强。因为
我们里面除了有他们所有的感觉之外，还有生命的感觉，
是他们所没有的。所以我们如果要犯罪作恶，就需要比他
们更厉害的把感觉摆在一边才可以。就是为这缘故，圣经
才劝我们不要象他们那样抛弃一切的感觉。圣经这样劝我
们，就是要我们顾到我们里面的感觉。这当然是重在要我
们顾到里面生命的感觉。因为以弗所四章劝我们不要象外
邦人那样抛弃一切的感觉之后，接着就说我们是脱去旧人
而穿上新人的。新人是属于灵里生命的。要活在新人里，
就必须活在灵里的生命里。所以以弗所四章劝我们不要象
外邦人抛弃一切的感觉，乃要活在新人里，就是要我们活
在灵里的生命里，也就是要我们顾到灵里生命的感觉，凭
这生命的感觉而活着。
还有使徒们写书信，差不多都有祝福问安的话，说到恩
典和平安。恩典就是神给人得着。平安就是神给人得着的
一个感觉。神给我们得着，来作我们的生命，给我们享受，
就是恩典。这恩典在我们里面带来一个结果，就是平安，
也就是叫我们里面觉得平安。一个人天天都在经历神，享
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life belongs to life, the consciousness that it gives also belongs to life. Therefore, since
the consciousness mentioned in Romans 8:6 is given to us by this law, it belongs to the
sense of life.
The second place in the Scripture concerning the matter of the sense of life is in Ephesians
4:19, which says that the Gentiles “being past feeling gave themselves up to lasciviousness, to
work all uncleanness with greediness.” This tells us that the reason the people in the world
commit sin and do wickedness at will is that they have forsaken all feelings. Indeed, when
man sins and does wickedness, he must have already forsaken the feelings within him. When
a man sins and does wickedness, we cannot say that he has no feeling, but at least we can say
that he has laid aside his feelings. If one does not lay aside the feelings, if one is restricted by
the inner feelings, do you think he can still commit sin and do wickedness? All who sin and do
wickedness are those who have laid aside their feelings. Anyone who commits sin and does
wickedness must lay aside his feelings. When anyone cheats, steals, beats others, robs others,
or does any other bad and evil deeds, he must lay aside his feelings. The more one commits
sin and does wickedness, the more he must lay aside the inner consciousness. Therefore, an
evil, wicked man is void of feelings, whereas a good and kind person is rich in feeling.
Now, whose inner sense is stronger, the Christian’s or the Gentile’s? If we compare
the Christians and the unbelievers, is our consciousness stronger, or is theirs? We
must answer that our feelings are much stronger, because, in addition to the feelings
they have, we have the feelings of life within us, which they do not have. Therefore,
if we sin and commit wickedness, we must have laid aside our feelings even more
severely than they. For this very reason, the Scripture exhorts us not to cast aside all
feelings as do the Gentiles. The Scripture thus beseeches us that we might take care
of our inner sense. This of course emphasizes heeding the inner sense of life. After
Ephesians 4 exhorts us not to be like the unbelievers who cast aside all feelings, it goes
on to say that we are to put off the old man and put on the new man. This new man
belongs to the life in the Spirit. In order to live in this new man, we must live in the life
which is in the Spirit. Therefore, Ephesians 4 exhorts us not to forsake all feelings as
the unbelievers do, but to live in this new man. This means that we must live in the life
which is in the Spirit, take care of the sense of life in the Spirit, and live according to
this sense of life.
Furthermore, almost all the Epistles of the apostles have words of blessing and greeting
in which grace and peace are mentioned. Grace is God gained by us, and peace is the feeling of
having gained God. God gained by us to become our life and for us to enjoy is grace. This grace
within us results in peace; it causes us to have a feeling of peacefulness within. A person who
experiences God, enjoys the life of God, and tastes the power of the life of God daily is bound
HOMETHE KNOWLEDGE OF LIFE - Page 43
受神的生命，尝到神生命的能力，这人里面定规是平安的。
这平安乃是他得享恩典的一个感觉。所以我们里面若没有
平安，或不够平安了，就是证明我们里面缺乏恩典。缺乏
恩典，就是缺乏神。因为我们里面得着神不够，得着神生
命的供应不够，经历神生命的能力不够。所以我们里面就
不够平安。我们里面若够多的得着神，够多的经历神和神
的生命，我们里面就必够平安。这平安不是环境的平安，
乃是心境的平安。我们应该信，使徒们祝福问安所说的平
安，就是这种心境的平安。心境的平安是感觉的事。他们
愿人有平安，就是愿人有这种里面感觉的平安，也就是愿
人里面有平安的感觉。里面平安的感觉，就是生命的感觉。
所以他们愿人里面有平安的感觉，也就是要人注意里面生
命的感觉。
to have peace within him. This peace is the feeling he has when he enjoys grace. Therefore, if
we do not have peace within, or we do not quite feel the peace, it proves that we are short of
grace. When we are short of grace, it means that we are short of God. Since we have not gained
God sufficiently within us, have not obtained enough supply of the life of God, and have not
sufficiently experienced the power of the life of God, we are short of peace within. If we have
gained enough of God within us and have experienced God and the life of God sufficiently, we
will have enough peace within. This peace is not peace in the environment, but a condition of
peace within. We must believe that the peace mentioned in the greetings of the apostles is this
kind of inner peace. Inner peace is a matter of consciousness. When the apostles wished that
the people might have peace, it means that they wished the people might have the peace of the
inner sense, or peace within. The inner sense of peace is the sense of life. Therefore, when they
expressed their wish that the people might have the feeling of peace within, they wanted them
to pay attention to the inner sense of life.

贰 生命感觉的源头 II. THE SOURCE OF THE SENSE OF LIFE

我们所说的生命感觉，是从哪里，是从什么东西产生出 Where does the sense of life we are speaking of come from? From what is it
来的？是从重生叫我们所得着的东西，就是神的生命，生 produced? It is produced from the things we have gained through regeneration—the
命的律，圣灵，基督，和神，产生出来的。神的生命，生 life of God, the law of life, the Holy Spirit, Christ, and God. The life of God, the law of
命的律，圣灵，基督，和神，在我们里面使我们有一个感觉， life, the Holy Spirit, Christ, and God cause us to have a feeling within, and this feeling is
这个感觉就是我们所说的生命感觉。 what we call the sense of life.
凡是一个生命，定规有感觉。并且一个生命越强，它的 Every life has its feelings. Furthermore, the stronger the life is, the keener its
感觉越敏锐。神的生命乃是一个最强的生命，所以这生命 feelings are. The life of God is the strongest life; therefore, when this life is in us it
在我们里面，不只叫我们有感觉，并且叫我们有强的感觉。 causes us not merely to have feelings, but to have strong feelings.
生命的律既是出于生命的，自然也就有感觉。所以这律在我 Since the law of life is derived from life, it also has feelings. Therefore, this law
们里面，也叫我们有感觉，特别是在我们违反它的时候。正如 which is in us causes us to have feelings, especially when we disobey it. For example,
我们的身体，没有病的时候，不大有特别的感觉；等到有病了， when our body is normal, there is hardly any special feeling. But when it becomes sick
就有重大的感觉。这种重大的感觉都是因着违反身体里面的律 there is strong feeling, and this strong feeling occurs when we disobey the law which
而有的。照样，生命的律，我们顺从它的时候，就不大叫我们 is within the body. Similarly, when we obey the law of life, it does not give us much
有感觉，当我们违反它的时候，就叫我们有很清楚的感觉。 feeling, but when we disobey it, it gives very distinct feelings.
圣灵在我们里面，是作膏油，涂抹感动我们；基督在我 The Holy Spirit as ointment is anointing and moving in us; Christ is living in us with
们里面，是活着有活动；神在我们里面，是运行作工；祂 activity; and God is working in us. All three are in us with activity and action. They are
们三者在我们里面，都是有活动有作为，不是寂静不动的， not quiet and motionless; therefore, they all cause us to have feelings.
因此祂们也都叫我们有感觉。
所以，无论是神的生命，是生命的律，或是圣灵，基督， Thus, whether it be the life of God, the law of life, or the Holy Spirit, Christ, and God
和神，在我们里面，都叫我们有感觉。并且祂们是调在一 within us, they all cause us to have feelings. And they are mingled together in giving us

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起叫我们有感觉。所以祂们五者叫我们所有的感觉，不是 feelings. Therefore, the feelings derived from all five are not five kinds of feelings, but
五种感觉，乃是一种感觉，就是我们所说的生命感觉。 one feeling, that is, the sense of life which we are speaking of.
为什么神的生命，生命的律，圣灵，基督，和神，祂们 Why is it that the feelings derived from these five—the life of God, the law of
五者在我们里面叫我们所有的感觉，都是一种感觉，而又 life, the Holy Spirit, Christ, and God— are just one kind of feeling? And why is this
就是生命的感觉？因为圣灵，基督，和神，是三而一的神， feeling the sense of life? It is because the Holy Spirit, Christ, and God are the Triune
而神的生命就是神自己，并且生命的律又是出于是神这生 God; the life of God is God Himself; and the law of life comes out from this life of
命。所以究实说来，祂们五者就是一个。因此祂们在我们 God. Therefore, strictly speaking, these five are one. Therefore, when they are in us,
里面叫我们所有的感觉，也就是一种。这感觉所以是生命 the feelings they give us are of one kind. The reason that this feeling is the feeling of
的感觉，因为是出于三而一生命的神，和神的生命，并生 life is that it is derived from the Triune God of life, the life of God, and the law of life.
命的律。三而一的神，在我们里面主要的用意，就是作我 The main purpose of the Triune God in us is to be our life, and this life includes the
们的生命，而这生命里面又含着一个生命的律。所以祂们 law of life. Therefore, the feelings which they cause us to have are derived from life
在我们里面叫我们所有的感觉，就是出于生命，属于生命 and belong to life; hence, they are the sense of life. This sense is one, but it has five
的感觉，因此也就是生命的感觉。这感觉虽是一个，却有 aspects. It is derived from the life of God, and it is derived from the law of the life
五种讲究。它是出于神的生命，也是出于神生命的律，因 of God; therefore, it has the nature of the life of God and the function of the law of
此它有神生命的性质，也有神生命之律的功能。同时它也 God’s life as well. At the same time, this sense is also derived from the Holy Spirit,
是出于圣灵，基督，和神，因此它里面也有圣灵在我们里 Christ, and God; therefore, it contains the element of the Holy Spirit anointing
面作涂抹的成分，也有基督在我们里面活着的成分，并且 in us, the element of Christ living in us, and the element of God working and
也有神在我们里面运行成全祂旨意的成分。因为它有这些 accomplishing His will in us. Because of these various aspects, this sense is rich,
讲究，所以它这感觉是丰富的，也是强而敏锐的，比外邦 strong and keen; it is even richer, stronger, and keener than the best sense among
最好的人所有的感觉，都丰富，都强烈，都敏锐。外邦人 the unbelievers. The best feelings that unbelievers can have are but the created
所有的感觉，最多最好也不过是人受造的良善感觉，而这 sense of goodness in human beings. But besides the created sense of goodness,
生命的感觉，乃是重在叫我们所得着的东西，在我们原有 this sense of life is a divine sense added into us by the things which we have gained
的受造良善感觉之外，给我们加上的一种神圣感觉。 through regeneration.

叁 生命感觉的功能 III. THE FUNCTION OF THE SENSE OF LIFE

那么，生命的感觉有什么功能？或说有什么功用？生命 What then is the function or use of this sense of life? The function or use of the
感觉所有的功能，或说功用，就是在那里一直给我们知道 sense of life is to let us know continuously where we are living. Are we living in the
我们是活在什么里面。到底我们是活在天然的生命里呢， natural life or in the life of the Spirit? Are we living in the flesh or in the spirit? This is
还是活在属灵的生命里？是活在肉体里呢，还是活在灵里？ what the sense of life makes known to us continuously, and it is for this that we have
这是生命的感觉一直给我们知道的。生命的感觉就是为着 the sense of life. Therefore, the sense of life in us guides and proves us. If we follow the
这个而有的。所以生命的感觉在我们里面是引导，也是试 sense of life, we follow the guidance God gives us, and at the same time, we receive a
证。我们如果是跟随生命的感觉，就是跟随神所给我们的 verification of where we are living.
引导，同时也就得到一个试证，试证我们是活在什么里面。
在这里我们就要应用前面所说的。什么感觉给我们知道 Now we shall apply what we have said. The sense of death makes known to us that
我们不是活在灵里，乃是活在肉体里？就是死的感觉。一有 we are not living in the spirit but in the flesh. Once we have the sense of death, we
死的感觉，我们就该知道我们不是活在灵里，乃是活在肉体 should know that we are not in the spirit but in the flesh. The sense of death includes
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里。死的感觉包括软弱，虚空，沉闷，黑暗，并痛苦。我们
一有这样的感觉，那就是生命的感觉在我们里面给我们知道
我们已经不对了，我们已经不活在灵里，而活在肉体里了。
那么，生命的感觉给我们觉得什么，我们就知道我们在神
面前是对的，是活在灵里的？就是给我们觉得生命平安，也
就是给我们觉得刚强，饱足，活泼，明亮，并舒服。什么时
候我们里面觉得刚强了，饱足了，活泼了，明亮了，舒服了，
那就证明我们在神面前是对的，我们是活在灵里的。
所以，生命的感觉在我们里面，乃是一个大的功用。它一
直在那里引导我们，给我们知道我们该活在哪里；也一直试
证给我们看，我们到底是活在哪里。是它带领我们在生命里
往前去，也是它一直试证给我们看，我们在生命里的光景到
底如何。所以它是我们里面的引导，也是我们里面的试证。
什么时候它给我们里面觉得生命，平安，那就证明我们在生
命里是没有问题的。什么时候它给我们里面觉得不生命，不
平安，那也就证明我们在生命里是有问题的。
也许你说，我里面不觉得生命，平安，也不觉得不生命，
不平安；不觉得有什么刚强，饱足，有什么活泼，明亮，
有什么舒服，妥贴，也不觉得有什么不刚强，不饱足，有
什么不活泼，不明亮，有什么不舒服，不妥贴。如果你是
这样，就证明你有问题。我们必须在积极方面有生命和平
安的感觉。必须在里面觉得刚强，饱足，觉得活泼，明亮，
觉得舒服，妥贴，才可以。虽然有的时候，神要带领我们
脱离感觉，叫我们好象进入山洞，但就是在山洞里面，我
们的最深处，还是觉得生命和平安。虽然外面的感觉没有
了，但是在最深处还有生命平安的感觉。
生命平安乃是生命的感觉在我们里面所给我们的正面感
觉，证明我们在生命里的光景是对的。而软弱不安，就是
生命的感觉在我们里面所给我们的反面感觉，证明我们在
生命里是有问题的。因为软弱和不安的感觉都是死的感觉。
死的感觉，定规是从体贴肉体，是从摸着神之外的东西而
来的。每一个死的感觉，都是证明我们多多少少有一点体
贴肉体，有一点摸着了神之外的东西。所以我们是不是体
贴肉体，是不是活在灵里的，是不是摸着神的，就是看我
们里面是生命平安，还是软弱不安。我们里面是生命平安，
2023 生命的认识 - 第 46 页
weakness, emptiness, depression, darkness, and pain. Once we have such feelings, it
means the sense of life in us is making known that we are already not right, that we are
already not living in the spirit, but in the flesh.
Then, what feeling does the sense of life give so that we know we are right before
God and living in the spirit? It gives us the feeling of life and peace, or, in other words, it
makes us feel strong, satisfied, lively, bright, and comfortable. Whenever we feel strong,
satisfied, lively, bright, and comfortable within, we have inward proof that we are right
before God and that we are living in the spirit.
Therefore, the sense of life within us has a great function. It is there continuously
leading us, making known to us where we should live; and it continuously proves to us
where we are now living. It is this sense which leads us on in life; it is also this sense
which continuously proves and reveals to us our real condition in life. Hence, it is our
guide and testimony within. Whenever it causes us to feel inward life and peace, it
proves that we have no problem in life. Whenever it makes us feel void of life and peace,
it proves we have some problem in life.
You may say that you do not have the sense of life and peace within you, and neither
do you have the sense of no life or no peace; you do not have the sense of being strong,
satisfied, lively, bright, or comfortable, and neither do you have the sense of not being
strong, satisfied, lively, bright, or comfortable. To be in such a condition proves you
have a problem. We must positively have the sense of life and peace. We must feel
strong, satisfied, lively, bright, comfortable, and at ease within; then all is well. Although
at times, God wants to lead us out of our feelings and cause us to enter, as it were, into
a cave, yet even in the cave we still have the sense of life and peace in our deepest part.
Although the outward feelings are gone, there is still the feeling of life and peace in the
deepest part.
Life and peace are the positive feelings which the sense of life gives us within, thus
proving that our condition in life is normal. Weakness and uneasiness are the negative
feelings which the sense of life gives us within, thus proving that we have some problem
in life. The feelings both of weakness and uneasiness are the sense of death. The sense of
death definitely comes from minding the flesh and touching anything outside of God. Every
sense of death proves that we are more or less minding the flesh, and that we have touched
to some extent the things outside of God. Therefore, whether we are minding the flesh,
whether we are living in the spirit, and whether we are touching God, all depends upon
the life and peace or weakness and uneasiness within us. If there is life and peace within,
HOMETHE KNOWLEDGE OF LIFE - Page 46
就证明我们是活在灵里，摸着神的；我们里面是软弱不安， it proves that we are living in the spirit, we are touching God. If we feel weak and uneasy
就证明我们是体贴肉体，摸着神之外的东西的。 within, it proves that we are fleshly minded and are touching things outside of God.
一个基督徒不一定一直没有软弱的感觉，但就是在他感觉
软弱的时候，仍该感觉刚强。感觉软弱，是因他认识自己；
感觉刚强，是因他摸着基督，认识基督作他的生命。若是我
们一直单单感觉软弱，而不感觉刚强，就是有毛病。使徒说，
他什么时候软弱，什么时候就刚强了。（林后十二 10。）
一个刚强的人，他虽感觉到自己的软弱，却不在意那个软
弱。我们若一直在意我们的软弱，而不能刚强起来，这就证
明我们有问题。也许我们还有些成分是在肉体里面，因为软
弱乃是死的一种感觉，而死的感觉总是从体贴肉体来的。
一个基督徒可以软弱而觉得刚强，也可以痛苦而觉得平
安。觉得痛苦，是因他在外面，碰到苦难：觉得平安，是
因他在里面碰着主，摸着主。若是我们在外面碰到苦难，
而在里面没有平安，这个也是有毛病。主说，我们在世上
有苦难，但在祂里面有平安。（约十六 33。）一个活在主
里面，就是活在灵里的人，可以在外面碰到许多苦难，而
在里面仍有平安；否则，就证明他不是活在灵里。在苦难
中，我们里面没有平安，都是这样证明，而在没有苦难的
时候，我们里面如果也没有平安，就更要证明我们不是活
在灵里了。
所以我们在生命里的光景如何，是体贴肉体，还是体贴
灵，是活在肉体里，还是活在灵里，乃是生命的感觉在我
们里面要给我们试证出来，而叫我们知道的。生命的感觉，
就是用这试证，在我们里面引导我们。我们若跟随它这试
证所给我们的引导，我们才能活在生命里。所以我们要在
生命里往前去，就必须注意生命的感觉在我们里面所给我
们的试证和引导。
（此篇务请参看话语职事要道副刊第十四期内要道第
二十一题。）
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It is not necessary that a Christian should never feel weak, but even when he feels
weak, he should still feel strong. He feels weak because he has come to know himself;
he feels strong because he touches Christ and knows Christ as his life. If we continually
feel only weakness and never feel strong, something is wrong. The apostle said that
whenever he is weak, then he is strong (2 Cor. 12:10). A strong person, even though he
feels his own weakness, does not mind that weakness. If we always mind our weakness
and cannot be strong, it proves we have a problem. It may be that we are more or less
in the flesh, for weakness is a sense of death, and the sense of death always comes from
minding the flesh.
A Christian can be weak yet feel strong; he can feel pain yet have the sense of peace.
He feels pain because he meets tribulation from without; he has the sense of peace
because he meets the Lord and touches the Lord from within. If we meet tribulation
from without, yet inwardly we have no peace, something is wrong. The Lord says that
in the world we have tribulation, but in Him we have peace (John 16:33). One who lives
in the Lord, or one who lives in the spirit, may meet much tribulation from without, yet
inwardly he still has peace; otherwise, it proves that he is not living in the spirit. If we
lack inward peace while in tribulation, it proves that we are not living in the spirit; then
if while having no tribulation we also have no inward peace, it is even more of a proof
that we are not living in the spirit.
Therefore, concerning our condition in life, whether we are fleshly minded or
spiritually minded, whether we are living in the flesh or living in the spirit, it is
proved and made known to us through the sense of life. It is through this kind of
proving that the sense of life gives us guidance from within. Only if we follow the
guidance of this kind of proving can we live in life. Therefore, if we desire to go on in
life, we must pay attention to the proving and leading which this sense of life gives us
from within.
HOMETHE KNOWLEDGE OF LIFE - Page 47
 第六篇 CHAPTER SIX
生命的交通 THE FELLOWSHIP OF LIFE
我们这次训练，注意生命的问题，盼望能作到两点。第 In this book we are giving our attention to the matter of life, hoping to accomplish
一，能帮助弟兄姊妹知道，到底自己有没有我们所提起的 two things: first, to help every brother and sister know whether he or she has the
生命经历。第二，能带领弟兄姊妹透彻明白生命的道，好 experience of life we mention here or not; second, to lead brothers and sisters to
在以后的日子到各处去借着灵感讲出去。我们这训练，不 understand the way of life thoroughly, so that later all may go to other places and speak
是普通的讲道，乃是专特的研究，要把生命的东西搬出来 it forth in spirit. This book is not for general teaching, but is a special investigation. We
看一看，到底你有没有？就是有了，你能不能把它讲出去？ desire to bring forth all the things of life to see whether you have them. And if you do
讲的能不能摸着人的感觉？能不能不仅是道理的讲法，并 have them, can you speak them forth? Can you speak to touch others’ feelings? Can you
且也是经历的讲法？就是为这缘故，我们不仅要查看我们 speak of them not only as doctrine, but also as experience? For this reason, we want
有没有每一个生命名词所指明的东西，并且也要把每一个 not only to examine whether we have the things which every term of life denotes, but
生命名词的定义和用法都找出来。 also to discover the definition and usage of every term.
我里面有一个很重的负担，有一个极深的感觉，就是今 There is a very heavy burden within me, a very deep feeling, that what every
天各地教会最需要的，乃是生命的东西。我们一切的工作 church today needs most is the things of life. All our work and activity must come
和活动，都该是出于生命的。不是说我们不该多有工作， out of life. This does not mean that we should not engage in much work and activity.
多有活动。也许我们的工作和活动，以后要比今天更多更 It may be that our work and activity later will increase and be even more intensified
厉害。但若不是出于生命的，我们的工作，我们的事奉， than today. But unless it comes out of life, our work and service will neither last nor
就不能持久，也不能有多少分量。要我们的工作有丰富而 bear much weight. If we want our work to bear abundant and lasting fruit, we must
持久的果实，我们就必须在生命里有根底。我们自己在生 have a foundation in life. We ourselves must touch the Lord in life and lead others to
命里摸着主，也带领别人在生命里摸着主。唯有这样，我 touch the Lord in life. Only thus can we fit into the work which God desires to do in
们才能够得上神在这时代里所要作的工作。 this age.
我们所有工作的结果，都需要用生命来测量。出于生命 All the results of our work should be measured by life. Only that which comes out
的，在神面前才算得数。主在马太第七章说，有的人传道 of life is recognized by God. In Matthew 7, the Lord says that some preach the Gospel
赶鬼，并不是祂所称许的。使徒在腓立比一章也说，有人 and some cast out demons, yet they are not approved by Him (vv. 22-23). Furthermore,
传福音是出于嫉妒的。这些工作，无疑都不是出于生命的， the apostle in Philippians 1 says that some preach the Gospel out of envy (v. 15). Such
乃是出于人的作为的。我们不能，也不可作这样的工作。 works undoubtedly did not come out of life, but out of man’s doings. We cannot and
我们要学习活在主的生命里，让主的生命带着我们作祂的 should not do such work. We should learn to live in the life of the Lord and allow His
工作。我们不该盼望作什么大的工作，有什么工作的成就， life to lead us to do His work. We should not aspire to some great work or to some
只该有一个愿望，就是能在主的生命上多有认识，多有经 accomplishment in work. We should have only one desire—to know and experience
历，并且能把所认识所经历的分给人，叫人也得着。我们 the life of the Lord more, and to be able to share with others what we have known and
作工，不该是建设一个工作，也不该是建立一个团体，只 experienced so that they too may obtain something. When we work, we should not
该是释放主的生命，将主的生命分给人，供应人。愿主怜 establish a work; neither should we set up an organization. Our work should just be the
悯我们，开我们的眼睛，给我们看见，神在这世代里最中 releasing of the life of the Lord, the imparting and supplying of the Lord’s life to others.

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心的工作，就是叫人得着祂的生命，并在祂的生命里长大 May the Lord have mercy upon us and open our eyes to see that the central work of God
成熟。唯有出于祂这生命的工作，才能够上祂永远的标准， in this age is that man may gain His life and grow and mature in His life. Only the work
才能蒙祂悦纳。 which comes out of His life can reach His eternal standard and be accepted by Him.
我们在前一篇已经看过生命的感觉。与生命的感觉紧相关联 In the last chapter we have seen the sense of life. Closely related to the sense of life
的，是生命的交通。所以现在我们要紧接着来看生命的交通。 is the fellowship of life. So let us now see the fellowship of life.

壹 生命交通的源头 I. THE SOURCE OF THE FELLOWSHIP OF LIFE

生命的交通是从哪里来的？是因何而有的？是出自什么
的？约翰一书一章二至三节说，“我们（使徒们）…将…
那永远的生命，传给你们（信徒们），…．使你们也可以
与我们有交通，而我们的交通乃是与父并祂儿子耶稣基督
的。”（照原文直译。）这话给我们看见，使徒们将“那
永远的生命”传给我们，为要使我们有“交通。”那永远
的生命，就是神的生命。神的生命进到我们里面，就使我
们有交通。这交通既是出于神的生命，就是生命的交通。
所以生命的交通，乃是从神的生命而来的，乃是因着神的
生命而有的，乃是出自神的生命的，乃是神的生命所带给
我们的。我们里面一有了神的生命，神这生命就使我们有
了生命的交通。所以神的生命，乃是生命交通的源头。
Where does the fellowship of life come from? What is its cause? And from
what is it derived? First John 1:2-3 says: “We [the apostles]...show unto you (the
believers) the eternal life... that ye also may have fellowship with us: yea, and
our fellowship is with the Father, and with his Son Jesus Christ.” These verses
show that the apostles preached unto us “the eternal life” so that we may have
“fellowship.” The eternal life is the life of God, and the life of God entering into us
enables us to have fellowship. Since this fellowship comes out of the life of God, it is
the fellowship of life. Therefore, the fellowship of life comes from the life of God; its
existence is due to the life of God; it is derived from the life of God; and it is brought
to us by the life of God. As soon as we obtain the life of God within us, this life of
God enables us to have the fellowship of life. The life of God, therefore, is the source
of the fellowship of life.

贰 生命交通的凭借 II. THE MEDIUM OF THE FELLOWSHIP OF LIFE

神的生命是在于神的圣灵，并且是借着神的圣灵进到我 The life of God rests in the Holy Spirit of God, and it is through the Holy Spirit of God
们里面，而活在我们里面。所以神的生命所带给我们的交 that the life of God enters into us and lives in us. Therefore, the fellowship brought to
通，虽然是出自神的生命，却是凭借神的圣灵。因此，圣 us by the life of God, though derived from the life of God, comes by means of the Holy
经也称这交通作“圣灵的交通。”（林后十三 14，“感动” Spirit of God. Hence, the Bible also calls this fellowship “the fellowship of the Holy
原文是“交通。”） Spirit” (2 Cor. 13:14, “communion” is “fellowship” in the original text).
乃是圣灵使我们经历神的生命，所以也是圣灵使我们在 It is the Holy Spirit who causes us to experience the life of God; therefore, it is the
神的生命里有交通。我们一切生命的交通，都是在圣灵里， Holy Spirit who enables us to have fellowship in the life of God. All our fellowship of life
凭借圣灵而有的。所以腓立比二章一节才说，“圣灵有什 is in the Holy Spirit and is caused by the Holy Spirit. That is why Philippians 2:1 says:
么交通。” “...any fellowship of the Spirit.”
神的圣灵在我们里面运行，要求，并催促，使我们有那 The Holy Spirit of God moves, requires, and urges within us to cause us to have the fellowship
出自神生命的交通。所以我们要有生命的交通，不光要有 which comes from the life of God. Therefore, if we desire to have fellowship of life, we must not
神的生命，并且还要活在神的圣灵里。神的生命是生命交 only have the life of God, but also live in the Holy Spirit of God. The life of God is the source of the
通的源头，神的圣灵是生命交通的凭借。虽然是神的生命 fellowship of life, and the Holy Spirit of God is the medium of the fellowship of life. Although it is
使我们有生命的交通，却是神的圣灵使我们实享这生命的 the life of God which gives us the fellowship of life, yet it is the Holy Spirit of God who causes us
交通。只有当我们活在圣灵里，体贴圣灵而行的时候，我 to practically enjoy this fellowship of life. Only when we are living in the Holy Spirit and walking
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们才能实际享受神生命的交通。 by minding the Holy Spirit can we enjoy the fellowship of the life of God in a practical way.
叁 生命交通的意义 III. THE MEANING OF THE FELLOWSHIP OF LIFE
要说明生命交通的意义，必须先清楚一件事，就是神的生 Before we define the fellowship of life, one thing must be made clear. The life of God
命进到我们里面，是局部的，还是整体的？神的生命原是在 was originally in God, and later it entered into us who belong to God. Is this life of God
神里面，后来又进到我们这许多属神的人里面。这进到我们 which entered into us, then, a part or a whole? Our final judgment is that it is neither
许多人里面的神的生命，是局部的，还是整体的？我们的断 partial nor the whole, but that it is flowing.
案是说，不是局部的，也不是整体的，乃是流通的。
比方这些电灯里面的电，到底是发电所局部的电，还是 Take for example the electricity in a light bulb. Is it the partial electricity, or is it the
全部的电？可以说都不是，因这电是在发电所里，也在这 whole electricity from the power plant? The answer is that it is neither, because the same
些电灯里，乃是一个电流一直在那里流，那个电流一停， electricity which is in the power plant is also in these light bulbs. It is an electric current
这些电灯就不发亮了。 flowing continuously. Once the current stops, these light bulbs will cease to give light.
再比方，我这手上的血，到底是局部的血，还是全身的 Take another example: the blood in my hand, is it local blood, or is it the blood of the
血？若是局部的血，没有交通；若是全身的血，也没有交通。 whole body? If it were local blood, it then would have no communication; and if it were
它乃是循环的血，乃是流通的血，乃是身体全部的血一直 the blood of the whole body, it would also have no communication. But it is the circulating
在那里循环交流，一直在那里流通不息，是全部又是局部， blood, the flowing blood. It is the blood of the whole body continuously circulating and
是局部又是全部。 unceasingly flowing. It is a whole as well as a part; and it is a part as well as whole.
神的生命在我们里面，也是这样。它是从神那里流出来， So also is the life of God within us. It flowed out from God, and it flowed into
流到千万的圣徒和我们里面。这一个流通的生命，是出于 thousands of saints, including us. This flowing life is from God; it passes through God,
神，也经过神，并且也经过千万的圣徒和我们，所以就使 and it passes through thousands of saints, including us. Thus, it causes us to have
我们和神有了交通，也使我们和千万的圣徒有了交通。 fellowship with God and with thousands of saints.
这正如这盏明亮的电灯，它里面的电是一直流通的，使 It is just like a shining electric light bulb. The electricity in it is continuously
它和发电所有了交通，也使它和千万盏发亮的电灯有了交 flowing, thereby putting it in communication with the power plant and with many
通。它这个交通，是在于它里面电的交流。照样，我们里 other shining light bulbs. This communication rests in the flowing of the electricity
面生命的交通，也是在于我们里面生命的交流。神的生命 within it. Likewise, the fellowship of life in us also rests in the flowing of the life within
在我们里面带来一个生命的交流，所以就带来一个生命的 us. The life of God within us brings a flow of life, and thus we have the fellowship of
交通。这生命的交通，叫我们能通着神，也能通着千万的 life. This fellowship of life enables us to be in touch with God and with thousands of
圣徒。因此生命交通的意义，就是生命的交流，或说生命 saints as well. Therefore, the meaning of the fellowship of life is the flowing of life.
的流通。这生命的交流，并不是从生命里面分出来的一个 This flowing of life is not separated from life; rather it is the fellowship of the flowing
东西，乃是生命自己在那里交流着的一个交通。这个生命 of life itself. This fellowship of the flowing of life requires that we continuously walk
交流的交通，要求我们一直跟随它而行，顺着它而活，什 and live by following it and yielding to it. Whenever we do not follow it or yield to it, it
么时候你不跟随它，不顺着它，这生命的交流就停了，这 stops flowing. Thus, the fellowship between us and God is severed, and the fellowship
样你和神的交通就断绝了，你和众圣徒的交通也没有了。 between us and the saints is also gone.
肆 生命交通的功能 IV. THE FUNCTION OF THE FELLOWSHIP OF LIFE
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 生命交通的功能，或说功用，是什么？乃是供应，就是 What is the function or use of the fellowship of life? It is to inwardly supply us with
把神生命的一切，也就是把神里面的一切，供应到我们里 all that is in the life of God or all that is in God. All the fullness in God is supplied to us
面。神里面一切的丰盛，都是借着生命的交通来供应我们。 through the fellowship of life. The more we allow the flowing of life to flow in us, the
我们越让生命的交流在我们里面流通，神的丰盛就越供应 more we are inwardly supplied with the fullness of God. Such supply of the fellowship
到我们里面。这种生命交通的供应，就象血液的流通，是 of life is like the circulating of the blood as the supply of the body and like the flowing
身体的供应；也象电的交流，是电灯的供应一样。 of electricity as the supply of the lights.
生命的感觉，是试证我们到底是不是活在神里面。而生 The sense of life proves whether we are living in God or not. And the fellowship of
命的交通乃是一直供应我们生命的东西。什么时候你生命 life continuously supplies us with the things of life. Whenever your supply of life is cut
的供应接不上来，那就是你生命的交通断了。我们若一直 off, it means that your fellowship of life is interrupted. If we continuously live in the
活在生命的交通里，我们生命的供应就源源不绝的接上来。 fellowship of life, our supply of life will come continuously and unceasingly.
生命的交通，和生命的感觉，是彼此关联的。生命的交 The fellowship of life and the sense of life are mutually related. As soon as the
通一断，生命的感觉就叫你觉得失去了生命的供应。生命 fellowship of life is interrupted, the sense of life causes us to feel we have lost the
的交通断了，生命的感觉就叫你觉得；生命的交通不断， supply of life. When the fellowship of life is not interrupted, the sense of life causes us
生命的感觉也叫你觉得，就是叫你觉得有生命的供应。所 to feel that we have the supply of life. Therefore, whether we are living in the fellowship
以你是不是活在生命的交通里，有没有生命的供应，完全 of life and whether we have the supply of life depends entirely on what the sense of life
是看生命的感觉如何证明。你越活在生命的交通里，你生 indicates. The more we live in the fellowship of life, the keener is our sense of life, and
命的感觉就越敏锐，就越给你感到生命的供应。 the more we are supplied with life.
关于生命的交通，我们说这么多就可以了。只要我们记 Concerning the fellowship of life, it is sufficient to say this much. We should
牢了，生命的感觉乃是一直来试证我们，生命的交通乃是 remember that the sense of life always tests and proves us, while the fellowship of life
一直来供应我们。我们在主面前的光景，是凭生命的感觉 always supplies us. Our condition before the Lord is determined by the sense of life;
来断定；而我们属灵生命的供应，是靠生命的交通来得着。 and the supply of our spiritual life is received through the fellowship of life.
（此篇请参看话语职事要道副刊第十五期要道第二十二
题。）

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 第七篇 CHAPTER SEVEN
灵的感觉与认识灵 THE SENSE OF THE SPIRIT AND KNOWING THE SPIRIT
现在我们来看第七个大点，就是灵的感觉与认识灵。因 Now we shall see the seventh main point, namely, the sense of the spirit and
为每一个生命的经历都是在灵里面，所以认识灵乃是生命 knowing the spirit. Because every experience of life is in the spirit, knowing the spirit
经历的基本问题。 is a basic issue in the experience of life.

怎样认识灵 HOW WE CAN KNOW THE SPIRIT

灵到底是怎样一回事？我们怎样能认识灵？怎样能摸着 What really is this matter called the spirit? How can we know the spirit? How can we
灵？我承认这类的问题不大容易解答。要说明灵是个怎样 touch the spirit? I admit that such questions are not easy to answer. To explain what the
的东西，这有点难。说到身体，很容易，因为我们看得见， spirit is like is rather difficult. To speak of the body is very easy, because we can see it
摸得着。说到魂，也不难，因为魂虽然是抽象的，但借着 and touch it. To speak of the soul is also not difficult, because, though the soul is abstract,
它的功用和举动，诸如思想，考虑，定意，主张，以及喜 we can feel it and know it by its functions and actions, such as thinking, considering,
怒哀乐等等，我们还能觉得它，认识它。唯独说到灵，实 determining, decision-making, and being pleased, angry, sorrowful, and joyful. Only when
在有点难。不要说说到灵，就是领会灵也相当不容易。虽 we speak of the spirit is it truly difficult. Even understanding the spirit is not easy, not to
然如此，我们还要试着来说。 mention speaking about the spirit. Nevertheless, we will still attempt to speak of it.
罗马书第八章，是讲到灵的。在圣经中难得有一处，象 Romans 8 speaks of the spirit. It is difficult to find another place in the Bible which
这里这样清楚说出我们在灵里的光景。所以我们对于灵要 speaks of our condition in the spirit as clearly as this one. Therefore, if we want to
有认识，非注意这里不可。使徒在这里用了 know the spirit, it is imperative that we pay attention to this passage.

壹 四件东西 I. FOUR THINGS

来说到灵的事： In speaking of the spirit, the apostle uses four things:
一 是生命 A. Life
他在第二节说，“生命之灵。”他的意思，是要我们知道， In verse 2 he says, “the Spirit of life.” In so doing he shows us that the Spirit he
他在这里所说的灵，乃是生命的灵，是与生命相联，是含 speaks of here is the Spirit of life, the Spirit which is related to life, contains life, and
有生命，也是属于生命的。到第六节，他又说，“体贴灵 belongs to life. Then in verse 6 he says “to set the mind upon the spirit is life.” This
的乃是生命。”这是说，生命乃是灵的结果，灵是生命的 means that life is the fruit of the spirit, and the spirit is the origin of life; therefore, by
出处，摸着灵就摸着生命。生命和灵是互相关联的，所以 touching the spirit we touch life. Life and the spirit are mutually related; hence, we can
我们可以借着生命认识灵。灵虽难以认识，生命却比较容 know the spirit through life. Although it may be difficult to know the spirit, yet it is
易领会。 relatively easy to apprehend life.
二 是律 B. Law
使徒在第二节不只说“生命之灵，”更说“生命之灵的 In verse 2, the apostle speaks not only of “the Spirit of life,” but even of “the law of the
律。”这是告诉我们，他在这里所说的灵，是属于生命的， Spirit of life.” This tells us that the Spirit he speaks of here not only belongs to life, but
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也是有律的。因此当他在这里说到灵的时候，怎样说到生
命，也照样说到律。他是把生命和灵与律，这三者联在一
起。生命和灵是不能离的，律和灵也是不可分的。生命是
灵的内容和结果，律是灵的功能和动作。碰着生命就摸着
灵，觉到律也就感到灵。灵虽然难得捉摸，律却不难追寻。
所以凭着律，我们就可以找着灵。
三 是平安
使徒在第六节说，“体贴灵的乃是生命平安。”这是说，
体贴灵的结果，不光是生命，也是平安。所以生命是灵的
结果，平安也是灵的结果。我们摸着灵，怎样就摸着生命，
也照样就摸着平安。生命怎样能叫我们领会灵，平安也照
样能叫我们感悟灵。
四 是死
使徒在第六节，要说“体贴灵的乃是生命平安”之前，
先说“体贴肉体的就是死。”他这是用反面的事物，衬
出正面的东西来。肉体是和灵相对的，死是和生命相反
的。生命是灵的结果，是出于灵的。死是肉体的结果，
是出于肉体的。生命叫我们知道什么是出于灵的东西，
是在正面叫我们认识灵。死叫我们认识什么是出于肉体
的事物，是在反面向我们衬出灵。所以生命怎样能从正
面使我们晓得灵，死也照样能从反面使我们明白灵。我
们要认识灵，怎样需要晓得生命，也照样需要明白生命
对面的死。
所以照使徒在这里所说的生命，律，平安，和死，这
四件东西，是在正面或反面，与灵有密切关系的。我们
若透彻的明了这四件东西，就能清楚的认识与它们密切
相关的灵。
这四件东西统是
贰 有感觉的
除了最低的植物生命，一个生命定规是有感觉的。并且
一个生命越高，越有感觉。这里所说的生命之灵的生命，
乃是神自己的生命，是最高的生命，所以当然是最富有感
觉的。这生命在我们里面，叫我们满有属灵的感觉，觉到
灵和属灵的事。
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also has its law. Therefore, when he speaks of the Spirit, he speaks of life, and he speaks
likewise of the law. He joins the three—life, Spirit, and law—together. Life and the Spirit
cannot be separated; law and Spirit likewise cannot be divided. Life is the content and
issue of the Spirit, whereas law is the function and action of the Spirit. By contacting life
we touch the spirit; by sensing the law we also sense the spirit. Though the spirit is hard
to find, the law is not difficult to seek. Therefore, by the law we can find the spirit.
C. Peace
In verse 6, the apostle says, “To set the mind on the spirit is life and peace.” This
means that the result of setting the mind on the spirit is not only life, but also peace.
Therefore, life is the fruit of the Spirit, and peace is also fruit of the Spirit. When we
touch the spirit, we touch life and we likewise touch peace. Just as life can make us
apprehend the spirit, so also peace can cause us to realize the spirit.
D. Death
In verse 6, before the apostle says that setting the mind on the spirit is life and
peace, he says, “To set the mind on the flesh is death.” Here he uses something negative
to bring forth by contrast the positive. Flesh and spirit are opposites, and so are death
and life. Life is the fruit of the spirit and is derived from the Spirit. Death is the fruit of
the flesh and is derived from the flesh. Life causes us to know the things derived from
the spirit, thus enabling us to know the spirit from the positive side. Death causes us
to know the matters derived from the flesh, thus unveiling the spirit from the negative
side. Therefore, just as life enables us to know the spirit from the positive side, so death
enables us to understand the spirit from the negative side. To know the spirit we need
to know life, and we need to understand the opposite of life, which is death.
Thus, according to what the apostle says regarding these four things—life, law, peace, and
death—they are closely related to the spirit both positively and negatively. If we thoroughly
understand these four things, we can clearly know the spirit, which is very decidedly related
to them. All these four things contain or convey a certain kind of consciousness.
II. CONSCIOUSNESS
Except for the lowest plant life, every life definitely has a certain consciousness.
The higher the life, the richer is its consciousness. The life of the Spirit of life spoken
of here is the life of God Himself, which is the highest life; therefore, it is the richest
in consciousness. This life within us causes us to be full of spiritual consciousness,
enabling us to sense the spirit and the things of the spirit.
HOMETHE KNOWLEDGE OF LIFE - Page 53
 虽然一个无知觉之物质的律，是不属于感觉的，但一个
有知觉之生命的律，却是属于感觉的。比方，我打了黄弟
兄一下，他马上痛了；或是我的手向他眉下一伸，他的眼
皮马上一眨。他为什么这样？因为在他身体里有生命的律，
叫他这样。我一打，他就痛，这是一个律；我的手一伸，
他的眼就一眨，这也是一个律。这些虽然是律，但你问他
是什么，他说是感觉。所以这证明有知觉之生命的律，是
属于感觉的。生命之灵的生命，既是神的生命，富于感觉，
就生命之灵的律，当然也必满有感觉。
这里所说的平安，当然是我们里面的平安。里面的平安，
完全是属于感觉的。绝不会我们里面有平安，而没有感觉。 entirely a matter of consciousness. It is not likely that we could have peace within and
所以，这里所说的平安，也是一个感觉的东西。 yet not feel it. Therefore, the peace spoken of here is also a matter of consciousness.
不只如此，连这里所说的死，也是一个感觉的问题。死
是叫人失去感觉的。一个人死了，就没有感觉了。所以一
个人若没有感觉，就证明在他里面有了死的作用，即使不
是叫他完全死了，也是叫他差不多死了。
但是死在属灵的事上，不只叫我们失去生命的感觉，还
叫我们有死的感觉。当我们体贴肉体的时候，死就在我们
里面发生作用，一面叫我们里面失去生命的感觉，一面又
叫我们里面有不安，难过，沉闷，受压，黑暗，虚空的感觉。
这种不安，难过，沉闷，受压，黑暗，虚空的感觉，就是
死的感觉，也就是叫我们感觉到死的。
所以生命，律，平安，和死，这四件东西，都是有感
觉的。它们的感觉，能叫我们摸着灵的感觉，而借以认
识灵。所以我们要花一点工夫，来看这四件东西的感觉。
我们先看
叁 生命的感觉
这里所说的生命，乃是生命之灵的生命。所以这个生命
是属灵的，是出于灵的，也是在于灵的。这生命所在于的
灵，不光是神的灵，也是我们的灵，乃是神的灵和我们的
灵调成一灵的灵。神的灵在旧约的时候，是只降到人的身
上，叫人在外面得到神的能力，还没有进到人里面，叫人
在里面得着神的生命。所以在旧约的时候，神的灵只作能
2023 生命的认识 - 第 54 页
Although the law of an unconscious object does not belong to the realm of
consciousness, yet the law of a conscious life does belong to the realm of consciousness.
For example, if I hit a brother, he immediately feels pain; if I stretch out my hand toward
his eyes, his eyelids will immediately blink. He reacts in this way because in his body
there is the law of life which compels him to do so. The moment I strike him, he feels
pain—this is a law. The moment I stretch out my hand toward him, his eyes blink—this
also is a law. Though these are laws, yet if you ask him what they are, he will say they
are a matter of consciousness. This proves that the law of the physical life belongs to
the order of consciousness. Since the life of the Spirit of life is the life of God, which is
rich in consciousness, the law of the Spirit of life naturally is also full of consciousness.
The peace spoken of here is, of course, the peace within us. The peace within is
Moreover, even the death spoken of here is a matter of consciousness. Death causes
man to lose consciousness. When a man dies, he loses his consciousness. Therefore,
when a man has no consciousness, it is proof that within him there is the working
death; though he may not have died completely, he is nearly dead.
Furthermore, in spiritual matters, death not only causes us to lose the sense of life,
it also causes us to have the sense of death. When we set our mind on the flesh, death
becomes active in us. On one hand it causes us to lose the sense of life within, and on
the other hand it causes us to have the sense of uneasiness, discomfort, depression,
oppression, darkness, and emptiness. This kind of uneasy, uncomfortable, depressed,
oppressed, dark, and empty feeling is the sense of death and causes us to sense death.
Thus, life, law, peace, and death—these four—all have a consciousness related to
them. The consciousness of these things enables us to touch the sense of the spirit
and thereby know the spirit. Therefore, we should spend some time to examine the
consciousness of these four things.
III. THE SENSE OF LIFE
The life spoken of here refers to the life of the Spirit of life. Therefore, this life is of
the Spirit, from the Spirit, and rests with the Spirit. The Spirit with which this life rests
is not only the Spirit of God, but also our spirit. This Spirit is the Spirit of God and our
spirit mingled as one spirit. In the Old Testament time, the Spirit of God only fell upon
men, so that men received the power of God from without. He did not enter into man
so that man could receive the life of God from within. Thus, in Old Testament times
HOMETHE KNOWLEDGE OF LIFE - Page 54
力的灵，还没有作生命的灵。乃是到新约的时候，神的灵 the Spirit of God was only the Spirit of power; it was not yet the Spirit of life. Not until
才进到人里面，作生命的灵，叫人在里面得着神的生命。 the time of the New Testament did the Spirit of God enter into man as the Spirit of life
在今天新约的时候，神的灵不只作能力的灵，也作生命的 so that man received the life of God from within. Today, in the New Testament time,
灵；不只降到人的身上，叫人在外面有神的能力，不只感 the Spirit of God is not only the Spirit of power, but also the Spirit of life. He not only
动人，叫人知罪，认罪，悔改，信主，还进到人里面，叫 descends upon man, causing man to obtain the power of God outwardly, and He not
人在里面得到神的生命，并住在人里面作生命的灵。当我 only moves man, causing man to know his sin, confess, repent, and believe in the Lord;
们被祂感动，一悔改相信，接受主耶稣作救主，祂就进入 but He further enters into man, so that man may have the life of God inwardly, and He
我们里面，将神的生命放在其中。这时，祂进入我们里面， also dwells within man as the Spirit of life. When, upon being moved by Him we repent,
是以生命之灵的身分，是神生命的灵，神的生命是在祂里 believe, and receive the Lord Jesus as our Savior, He then enters into us and puts the
面，祂也就是神的生命。所以祂进入我们里面，就是神的 life of God in us. At this time He enters into us as the Spirit of life, the Spirit of the life of
生命进入我们里面；祂是带着神的生命进入我们里面，作 God. The life of God is in Him, and He is thus the life of God; therefore, when He enters
了生命的灵。祂进入我们里面，是进到我们的灵里，不是 into us, the life of God enters into us. He enters into us with the life of God as the Spirit
进到我们的心思，情感，或意志里。祂是进到我们的灵里， of life. When He enters, He enters into our spirit, not into our mind, emotion, or will. He
将神的生命放在我们的灵里，并住在我们的灵里，和我们 enters into our spirit, puts the life of God in our spirit, and dwells in our spirit; thus, the
的灵调在一起作生命的灵。到这时，神的灵带着神的生命， Spirit of life is mingled together with our spirit. Now, the Spirit of God together with the
也就是神的生命，住在我们的灵里，叫祂自己，和神的生 life of God (He is the life of God itself) dwells in our spirit, so that He Himself, the life of
命，并我们的灵，三者调成一个，不再分开。 God, and our spirit—all three—may mingle as one and never be separated.
象这一杯，原来是白水，后来将含糖的果子露调进去， We may use as an illustration a glass which originally has plain water within it. Later
就成了一杯三合一的糖露水。水好比我们的灵，果子露 we blend into it some undiluted fruit juice with sugar added, so that it becomes a glass of
好比神的灵，糖好比神的生命。神的灵含着神的生命， water-sugar-juice, a three-in-one drink. The water signifies our spirit, the undiluted fruit
调进我们的灵里，就使这三者—神的灵，神的生命，和 juice represents the Spirit of God, and the sugar stands for the life of God. The Spirit of God
我们的灵—成功一个三合一的生命之灵，就是罗马八章 containing the life of God mingles with our spirit, thus making these three—the Spirit of God,
二节所说的。 the life of God, and our spirit—a three-in-one spirit of life. This is what Romans 8:2 speaks of.
所以这里所说生命之灵的生命所在于的灵，是包括神 Thus, the spirit, in which rests the life of the Spirit of life which we are speaking of
的灵，也包括我们的灵，是神的灵和我们的灵调在一起 here, includes both the Spirit of God and our spirit. It is a spirit which is a mingling of
的灵。当日的译经者领会这里的灵是指着圣灵，所以他 the Spirit of God with our spirit. Bible translators have understood the Spirit mentioned
们就在“灵”字之前加一“圣”字，而在旁边注上小点， in Romans 8 as the Holy Spirit; therefore, they have written Spirit with a capital S.
指明原文没有此字。许多的读经者也认为这里的灵只是 Many readers of the Bible have also thought that the Spirit mentioned here refers
圣灵。但属灵的事实和属灵的经历告诉我们，这里的灵 only to the Holy Spirit. Yet spiritual fact and spiritual experience tell us that the Spirit
乃是圣灵和我们的灵调和为一的灵。使徒到了本章十六 mentioned here is the mingling of the Holy Spirit with our spirit. In verse 16 of this
节，就说出这个属灵的事实（也就是我们属灵的经历）。 chapter, the apostle sets forth this spiritual fact (which is also our spiritual experience).
他说“圣灵与我们的灵同证。”（原文。）他这样说， He says: “The Spirit himself beareth witness with our spirit.” By speaking in this
是清楚告诉我们，他在前面所说的“灵，”乃是“圣灵 manner, he clearly tells us that the spirit he mentioned before is the one spirit, which
与我们的灵”调成一灵的灵。说那是圣灵也可以，说那 is the mingling of the “Holy Spirit with our spirit.” To say that this spirit is the Holy
是我们的灵也未尝不可。好象这杯果子露调和的水，你 Spirit is all right, and to say that it is our spirit is also not wrong. It is like the water in
说它是果子露也可以，你说它是水也可以。因为它们二 the glass with undiluted fruit juice. You may say that it is fruit juice, and you may also

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者调成了一件东西。照样，圣灵和我们的灵也调成了一 say it is water. This is because the two have become mingled as one. Likewise, the Holy
灵。这二者所调成的一灵，里面有神所赐给我们的生命， Spirit and our spirit are also mingled as one spirit. Within this one spirit, which is the
所以就成为生命之灵。简单的说，就是神的生命是在神 mingling of the two, there is the life which God bestows on us; thus, it becomes the
的灵里，神的灵又进到我们的灵里，这三者就调和为一， spirit of life. Simply speaking, the life of God is in the Spirit of God, and the Spirit of God
成为生命之灵。 enters into our spirit; thus, the three are mingled as one and become the spirit of life.
原来我们的灵，光是人的灵，并且是死的。现在神的灵 Originally our spirit was merely the spirit of man, and it was dead. Now, when the
进来，不光叫我们的灵活过来，并且还将神的生命加入我 Spirit of God enters, He not only quickens our spirit, but also adds the life of God into
们的灵里。现在我们的灵不光是活的，并且里面有神的生 our spirit. Now not only is our spirit alive, but it also has the life of God; and it is not
命，不光是灵，并且是生命之灵。它这灵里的生命所有的 only a spirit; it is the spirit of life. All the consciousness of life in this spirit enables us to
感觉，叫我们认识它这灵。当我们体贴它这灵而行，所行 know this spirit. When we walk by setting our mind on this spirit, and when our actions
所为是凭着它这灵的，它这灵里的生命就叫我们有它生命 and deeds are according to this spirit, the life in this spirit will cause us to have the
的感觉。它的生命既是属于神的，新鲜活泼，刚强有力， consciousness of this life. Since this life is of God, fresh and lively, strong with power,
光明圣洁，实际不虚，就它生命的感觉必叫我们感觉神的 bright and holy, real and not empty, the sense of this life surely will make us sense the
同在，感觉新鲜活泼，刚强有力，感觉光明圣洁，实际不 presence of God; thus, we will feel fresh and lively, strong with power, bright and holy,
虚。我们有了这些感觉，就知道我们是体贴灵的，是凭看 real and not empty. When we have such feelings, we know we are minding the spirit,
灵而行，是活在灵里的。这些感觉是我们灵里之生命的感 walking according to the spirit, and living in the spirit. Such feelings are the sense of life
觉，也就是我们生命之灵的感觉，在我们里面带领我们跟 in our spirit, or the consciousness of our spirit of life, leading us from within to walk
随灵而行，凭着灵而活。我们摸着这些感觉，就是摸着灵； according to the spirit and live by the spirit. When we touch such feelings, we touch
我们顾到这些感觉，也就是顾到灵。灵的本身，我们比较 the spirit. When we heed such feelings, we heed the spirit. The spirit itself is relatively
难以感到；但灵里这些生命的感觉，我们却很容易觉得。 difficult for us to sense, but we can easily sense such feelings of life in the spirit. If we
我们若紧紧跟随这些感觉，我们就能认识灵，而活在灵里。 follow such feelings closely, we can then know the spirit and live in the spirit.
在我们灵里的神的生命，可以说就是神的自己，所以这 The life of God in our spirit can be said to be God Himself; therefore, the sense
生命的感觉必要叫我们觉得神自己。我们若活在灵里，体 of this life surely will make us sense God Himself. If we live in the spirit and walk by
贴灵而行，这生命的感觉，就叫我们觉得我们摸着神，就 minding the spirit, the sense of this life will cause us to feel that we are in touch with
叫我们觉得神在我们里面，作我们的生命，能力，和一切， God, and that God is in us as our life, our power, and our all; thus, we will be happy,
使我们喜乐，安息，舒适，满足。当我们在里面生命的感 restful, comfortable, and satisfied. When we thus touch God in the inner sense of life,
觉里，这样摸着神的时候，我们就是摸着生命，我们就可 we touch life; thereby we know we are living in the spirit and setting our mind upon
以知道我们是活在灵里，是体贴灵的。 the spirit.
我们里面生命之灵的生命所在于的灵，既是神的灵和我 Since the spirit, in which rests the life of the spirit of life, is the mingling of God’s
们的灵调和为一的灵，就这生命的感觉叫我们觉得的，必 Spirit with our spirit, then whatever this sense of life causes us to feel must be the
是神的灵在我们灵里的故事。神的灵在我们的灵里，是将 story of the Spirit of God in our spirit. The Spirit of God in our spirit reveals Christ to
基督启示给我们，是将神在基督里交通给我们，是叫我们 us, imparts God in Christ to us, and causes us to experience Christ and contact God in
在灵里，经历基督，接触神。这样就是叫我们经历基督— the spirit. Thus, it causes us to experience Christ—that is, to experience God—as our
经历神—作我们的生命，也就是叫我们经历生命—经历在 life; this also means that it causes us to experience life, that is, to experience the life of
我们灵里的神的生命。这生命当我们这样经历它的时候， God in our spirit. When we thus experience this life, it causes us to feel the satisfaction
就叫我们感觉生命的满足，生命的能力，生命的光明，生 of life, the power of life, the brightness of life, the freshness of life, and the liveliness
2023 生命的认识 - 第 56 页 HOMETHE KNOWLEDGE OF LIFE - Page 56
命的新鲜，以及生命的活泼和超脱。我们在里面有了这些
生命的感觉，就该知道我们是活在灵里，是摸着灵的。
肆 生命之灵的律的感觉
在我们里面的生命之灵，其中不只有神的生命，并且还有
一个律。这个律，就是神的生命之律。每一个生命，都有它
的律。我们身体里的生命，在我们的身体里有它的律。凡合
乎它性质的，它的律都赞成，都接受；否则，都反对，都拒
绝。照样神的生命，在我们的灵里也有它的律。它是属于灵，
在于灵的，所以它的性质是完全属灵，绝对属灵的。凡我们
所是所作的，若与它属灵的性质相合，它在我们灵里的律就
赞成，就接受；否则就反对，就拒绝。凡它所赞成接受的，
定规是出于灵的，因为只有出于灵的，才能合乎它属灵的性
质。所以我们所是所作，必须是出于灵的，必须是在灵里的，
我们灵里的生命之律，才能赞成，才能接受。
我们灵里这个生命之律，是属于感觉而有感觉的。凡它
所赞成接受，或反对拒绝的，都是它所感觉的，也都是它
要我们感觉的。我们所是所作，若是在灵里的，若是与我
们里面生命之灵的性质相合的，它这个律就叫我们觉得它
赞成，它接受；否则，就叫我们觉得它反对，它拒绝。所
以我们凭着它这个律的感觉，就能知道我们是活在灵里，
凭着灵而行，或者不是。它这个律既是我们里面生命之灵
的律，就它这个律的感觉，就是我们里面生命之灵的感觉。
所以它这个律的感觉，能叫我们认识里面的灵。
律是一个自然的东西。所以生命之律所给我们的感觉，
也是自然的。比方，你喝了这杯果子露，你自然觉得是甜
的，因为在你的身体里有一个肉身生命之律，自然叫你这
样觉得。这东西一碰着你的嘴唇，你马上就觉得甜。这一
个自然的感觉，是你身体的一个生命之律。这个律自然叫
你觉得这东西的味道。我们灵里的生命之律也是如此。我
们作基督徒所是所作，是否在灵里，是否体贴灵，而讨神
喜欢，不用别人告诉我们，我们灵里的生命之律自然会叫
我们觉得。这生命之律所给我们的自然感觉，乃是我们里
面的生命之灵，所发生的一个自然作用，我们借此能很容
易的知道自己是否活在灵里。
2023 生命的认识 - 第 57 页
and transcendence of life. When we have such a sense of life within us, we know we are
living in the spirit and touching the spirit.
IV. THE SENSE OF THE LAW OF THE SPIRIT OF LIFE
In the Spirit of life within us, there is not only the life of God, but also a law. This law
is the law of the life of God. Every life has its law. The life in our body has its law within
our body. That which agrees with its nature, its law approves and accepts; anything
which is otherwise, its law opposes and refuses. Likewise, the life of God in our spirit
also has its law. It is of the spirit and rests with the spirit; therefore, its nature is
entirely and absolutely spiritual. If what we are and do agrees with its spiritual nature,
this law in our spirit approves and accepts it; otherwise this law opposes and refuses.
All that it approves and accepts is definitely from the spirit, because only that which
is from the spirit can agree with its spiritual nature. Therefore, all that we are and do
must be from the spirit and in the spirit; then the law of life in our spirit will approve
and accept it.
This law of life in our spirit belongs to the order of consciousness and has its own
consciousness. All that it approves and accepts or opposes and refuses is made known
by what it feels and what it desires us to feel. If what we are and do is in the spirit and
in agreement with the nature of the spirit of life in us, this law will make us feel that it
approves and accepts it; otherwise, this law will cause us to feel that it is opposing and
refusing. Thus, by the sense of this law, we can know whether or not we are living in
the spirit and walking by the spirit. Since this law is the law of the spirit of life in us, the
sense of this law is the sense of the spirit of life in us; therefore, the sense of this law
can cause us to know the spirit within.
Law is a natural thing; therefore, the sense it gives us is also natural. For example,
when we drink the glass of fruit juice, we naturally feel that it is sweet. This is because
there is a law of the physical life in our body which naturally causes us to feel this.
As soon as our lips touch the juice, we immediately taste the sweetness. This natural
sense is the law of life of our body. This law naturally causes us to taste the flavor of
the juice. The law of life in our spirit is also like this. We do not need others to tell us
whether what we are and do as Christians is in the spirit, whether we are mindful of
the spirit and pleasing to God; the law of life in our spirit will naturally make known
our situation by giving us a certain sense. This natural feeling given to us by this law of
life is a natural function of the spirit of life in us. By this we may easily discern whether
or not we ourselves are living in the spirit.
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 生命之律所给我们的感觉，不只是自然的，也是叫我们 Not only is the sense that this law of life gives us natural, but it also makes us
自然的。我们越活在灵里，我们所是所作越合乎我们里面 natural. The more we live in the spirit and the more what we are and do agrees with
生命之灵的性质，我们灵里的生命之律，就越叫我们觉得 the nature of the spirit of life within us, the more this law of life in our spirit will cause
自然。我们作基督徒，若作得不自然，就证明我们有问题， us to feel natural. If we as Christians are not natural, it proves we have some problem
不是活在灵里的。生命的灵在我们里面既是一个自然的属 and that we are not living in the spirit. Since the spirit of life in us is a natural law of the
灵的律，就我们的生活工作必须合乎它属灵的性质，我们 spirit, only when our life and work agree with its spiritual nature can we feel natural
的里面才能自然。我们里面感觉自然，就证明我们是顺着 within. When we feel natural within, it proves we are living in accordance with the
我们灵里的生命之律而活。这生命之律在我们里面所给我 law of life in our spirit. This natural feeling given to us by this law of life in us causes
们感觉的自然，叫我们知道我们是活在灵里，随从灵而行。 us to know we are living in the spirit and walking according to the spirit. Thus, if we
所以我们跟随我们灵里的生命之律，或说我们跟随这生命 follow the law of life in our spirit, or if we follow the natural consciousness given to us
之律所给我们的自然感觉，就是跟随我们里面的生命之灵。 by this law of life, it means we are following the spirit of life within us. To put it simply,
简单的说，跟随灵里生命之律的感觉，就是跟随灵。因为 following the sense of the law of life in the spirit is following the spirit, because the
灵里生命之律的感觉，就是灵本身的感觉。 sense of the law of life in the spirit is the sense of the spirit itself.

伍 平安的感觉 V. THE SENSE OF PEACE

我们里面的生命之灵，不只是神的灵和神的生命在我们 The spirit of life in us is not only the place where the Spirit of God and the life of
里面所在的地方，也是我们里面的新人所在的地方。并且 God dwell, it is also the place where the new man is. Furthermore, the spirit in us—the
我们里面的灵—就是得着神的生命调进的灵—也就是我们 spirit mingled with the life of God—is also the new man within us. If in our outward
里面的新人。我们在外面的行事为人，若是体贴我们里面 action and behavior we mind the spirit of life within us, then we are living by the
的生命之灵，就是凭着我们里面属灵的新人活着，这样就 spiritual new man within us. In this way our inner man and outward actions are in
叫我们里外一致，而感觉自然，感觉平安。这自然，平安 agreement; hence, we feel natural and peaceful. We can say that this consciousness of
的感觉，可以说也就是生命之灵的律的感觉所产生的结果。 being natural and peaceful is the result produced by the sense of the law of the spirit
我们若是体贴我们里面的生命之灵，当然就是顺着我们里 of life. If we mind the spirit of life within us, we naturally walk and live according to the
面的生命之灵的律而行而活。这就叫我们从里面感觉自然， law of the spirit of life within us. This causes us to feel natural from within and have
而有平安的感觉。这平安的感觉，也是与生命的感觉相辅 the sense of peace. This sense of peace and the sense of life go hand in hand. The sense
而行的。生命的感觉是新鲜，活泼；平安的感觉是自然， of life is fresh and lively; the sense of peace is natural and at ease. The sense of life is
妥贴。生命的感觉是满足，有力；平安的感觉是安息，舒 satisfaction and fullness of vigor; the sense of peace is rest and comfort. If we mind
适。我们若是体贴灵，凭着灵而行而活，我们就不只要有 the spirit and walk and live by the spirit, we will not only have the sense of life, feeling
生命的感觉，叫我们觉得新鲜，活泼，满足，有力，并且 fresh, lively, satisfied, and vigorous, but also have the sense of peace, feeling natural,
也要有平安的感觉，叫我们觉得自然，妥贴，安息，舒适。 restful, comfortable, and at ease. Such a sense is also the sense of the spirit. Once we
这样的感觉也就是灵的感觉。我们有了这样的感觉，就可 have such a sense, we may know that we are living in the spirit. When we follow such
以知道我们是活在灵里。我们跟随这样的感觉，就是跟随 a sense, we follow the sense of the spirit, which means that we follow the spirit. Such
灵的感觉，也就是跟随灵。这样的感觉，是叫我们知道灵， a sense enables us to know the spirit and recognize the spirit. The more we walk
而认识灵的。我们越跟随灵而行，越活在灵里，我们这样 according to the spirit and live in the spirit, the richer and deeper this kind of sense
的感觉，就越浓厚，越深重。 within us becomes.

陆 死的感觉 VI. THE SENSE OF DEATH

2023 生命的认识 - 第 58 页 HOMETHE KNOWLEDGE OF LIFE - Page 58
 使徒在第六节所说的话，是对比的。他说，体贴肉体的
结果就是死；体贴灵的结果乃是生命平安。这给我们看见，
肉体怎样是与灵相对的，体贴肉体的结果—死—也照样是
与体贴灵的结果—生命和平安—相对的。所以使徒在这里
是告诉我们，死不只是生命的对面，也是平安的对面。因
此死的感觉，不只是与生命的感觉相对，也是与平安的感
觉相对。生命的感觉叫我们觉得新鲜，活泼，满足，有力；
死的感觉就叫我们觉得这些的对面，就是老旧，死沉，虚
空，无能。平安的感觉叫我们觉得自然，妥贴，安息，舒适；
死的感觉所叫我们觉得的，正好是与这些相反的，就是勉
强，不妥，不安，不适。所以无论在什么时候，只要我们
在里面感觉死寂，沉闷，虚空，枯燥，软弱无能，暗淡无光，
或是感觉不安，不妥，不适，不合，矛盾，勉强，没有喜乐，
没有自由，就该知道，我们不是活在灵里，乃是活在灵的
对面，就是肉体里。
使徒在这里所说的肉体，不是光指着我们肉体的情欲说
的，象许多人所以为的，乃是指着我们整个的旧人。凡属
我们里面的新人的，怎样都是属于灵的，凡属我们外面的
旧人的，也照样都是属于肉体的。只要不是出于灵，不是
属于灵的，就是出于肉体，属于肉体的。魂虽然与肉体有
分别，但是因为魂已经堕落属于肉体了，所以凡是出于魂，
属于魂的，也都是出于肉体，属于肉体的。因此我们凭魂
活着，也就是凭肉体活着。无论我们体贴肉体，或是体贴
魂，都是体贴肉体。我们体贴肉体的结果，就是死。这死
的感觉，就叫我们觉得沉闷，虚空，或是叫我们觉得不安，
不妥。我们一有了这样的感觉，就该知道，我们是体贴肉
体，是活在肉体或魂的里面。这样的感觉，是叫我们知道
灵对面的肉体，而认识它，好叫我们借着认识灵的对面，
而认识灵的本身。
我们无论作什么，不管我们以为对或是不对，属灵或是
不属灵，只要我们里面深处感觉不安，不妥，感觉虚空，
苦闷，就是证明我们是凭肉体而行，不是活在灵里。不要
说作别的事，作不好的事，就是祷告，讲道，若我们里面
感觉虚空，苦闷，而不感觉满足，喜乐，就是证明我们是
凭肉体祷告，讲道，而不是在灵里。许多时候，我们凭头
脑—也就是凭肉体，因为不是在灵里、象背书一样的祷告，
2023 生命的认识 - 第 59 页
There is a contrast in Romans 8:6. The apostle says that the result of minding the
flesh is death, whereas the result of minding the spirit is life and peace. This word
reveals that just as the flesh is versus the spirit, so also the result of minding the flesh,
which is death, is opposite to the results of minding the spirit, which are life and peace.
Thus, the apostle tells us here that death is not only the opposite of life, but also the
opposite of peace. Therefore, the sense of death is not only the opposite of the sense
of life, but also the opposite of the sense of peace. The sense of life makes us feel fresh,
lively, satisfied, and vigorous; the sense of death makes us feel the opposite of these—
old, depressed, empty, and powerless. The sense of peace makes us feel natural, restful,
comfortable, and at ease. The consciousness of death makes us feel just the opposite
of these—unnatural, unrestful, uncomfortable, and uneasy. Thus, whenever we feel
inwardly desolate, depressed, empty, dry, weak and powerless, dark and dull, or uneasy,
insecure, uncomfortable, out of harmony, full of conflict, unnatural, sad, and bound, we
should know we are not living in the spirit; rather we are living in the opposite of the
spirit, which is the flesh.
The flesh the apostle speaks of here refers not only to the lusts of our flesh, but also
to our entire old man. All that belongs to our inward new man belongs to the spirit;
likewise, all that belongs to our outward old man belongs to the flesh. Whatever is
not from the spirit and does not belong to the spirit is from the flesh and belongs to
the flesh. Although the soul differs from the flesh, yet because the soul has already
fallen and become captive to the flesh, all that is from the soul or belongs to the soul is
also from the flesh and belongs to the flesh. Thus, if we live by the soul, we live by the
flesh. Whether we are mindful of the flesh or mindful of the soul, we are nevertheless
mindful of the flesh. The result of minding the flesh is death. This sense of death causes
us to feel either depressed and empty or uneasy and insecure. Whenever we have
such consciousness, we should know that we are mindful of the flesh, and that we are
living either in the flesh or in the soul. Such a sense causes us to know the opposite of
the spirit, which is the flesh, and to recognize it. Thus, by knowing the opposite of the
spirit, we may know the spirit itself.
Whatever we do, regardless of whether we think it is right or wrong, spiritual
or unspiritual, if deep within us we feel restless, insecure, empty, and depressed, it
proves that we are walking by the flesh and not living in the spirit. Even in prayer
and preaching, not to mention other things or doing things which are not good, if we
feel empty and depressed within, dissatisfied or unhappy, then it is proof that we are
praying or preaching by the flesh, not in the spirit. Many times, by our mind or by the
flesh (because it is not in the spirit), we pray as if we are reciting from a book. The
HOMETHE KNOWLEDGE OF LIFE - Page 59
越祷告，就越感觉枯燥，沉闷，没有滋润，喜乐。祷告完了，
只感觉虚空，不感觉满足。这样凭头脑的祷告，叫我们里
面的灵不能得着生命的供应，只能摸着死的感觉。虽然我
们祷告的相当有道理，但不是在灵里的，所以摸不着生命
和平安的滋润，喜乐，只感到死的枯燥，沉闷。许多时候，
我们讲道也是如此。当我们不随着灵，而凭着头脑讲的时
候，我们里面就觉得虚空，枯燥，就是有死的感觉，而没
有满足，滋润，就是没有生命的感觉。如果我们是在灵里，
凭着灵而讲，我们里面就感到满足，安息，就是感到生命，
平安。所以我们凭着这样的感觉，能知道我们所作的，是
在肉体里，或是在灵里。这样的感觉，能叫我们认识肉体，
并借着认识肉体而认识灵。
死不只会叫我们有这些沉闷，虚空，不安，不乐，等等
属死的感觉，也会叫我们失去生命的感觉。这些属死的感
觉，对于我们乃是警告，要我们脱离肉体，而活在灵里。
如果我们有了这些属死的感觉，而不脱离肉体的生活，仍
凭肉体行事为人，长此下去，死就会叫我们里面的灵失去
感觉，而变成麻木。如果我们里面的灵是麻木而无感觉的，
那必是因为我们长久凭肉体而活，以致我们的灵受了死的
侵害。这样，我们就能—也该—知道我们是如何对待我们
的灵，是否活在灵里。
柒 凭灵的感觉认识灵
以上所说的这些感觉，都是我们里面生命之灵所叫我
们有的，所以可说都是灵的感觉。我们要直接认识灵，
就有点难；我们若凭着这些灵的感觉，而认识灵的本身，
就比较容易。灵是怎样的一个东西，我们不大容易领会，
但凭着灵的感觉，我们就不难认识。我们若紧紧跟随灵
的感觉而行而活，我们就是跟随灵，体贴灵。我们若是
顺着生命之灵的律的自然，顾到生命和平安的感觉，不
忽略死的感觉所给我们的警告，而活在这些里面，我们
就是活在灵里。这些是出于灵的，所以能叫我们摸着灵，
而借以认识灵。
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more we pray, the more we feel dry and depressed, without watering and joy. After
praying, we only feel empty; we do not feel satisfied. Such prayer by our head makes
our spirit incapable of obtaining the supply of life; instead, it only touches the sense of
death. Although what we prayed may have been quite appropriate, yet it was not in the
spirit; therefore, we could not touch the watering and joy of life and peace, but sensed
only the dryness and depression of death. Many times, our preaching is also like this.
When we preach not according to the spirit but by our head, we feel empty and dry
within, or we sense death; we do not feel satisfied or watered, and we do not have the
sense of life. If we were in the spirit, if we spoke by the spirit, we should feel satisfied
and restful within, which means we would sense life and peace. Thus, by such a sense,
we can know whether what we do is in the flesh or in the spirit. Such a sense can cause
us to know the flesh, and by knowing the flesh to know the spirit.
Death not only causes us to have such depressed, empty, uneasy, and unhappy
feelings, but also makes us lose the sense of life. Such feelings of death are warnings to
us, urging us to be delivered from the flesh and live in the spirit. If we have such a sense
of death, yet we continue to act and behave by the life of the flesh, after a continued
period of time, death can cause our spirit within to lose consciousness and become
numb. If our spirit within is numb and unconscious, it is because we have lived by the
flesh for such an extended period that our spirit is damaged by death. Thus, we can and
we should know how we are treating our spirit and whether we are living in the spirit
or not.
VII. KNOWING THE SPIRIT BY THE SENSE OF THE SPIRIT
All the senses of which we have spoken are those which the spirit of life within us
causes us to have; therefore, we may say that they are the senses of the spirit. If we
want to know the spirit directly, it is somewhat difficult, but it is comparatively easy to
know the spirit itself by such senses of the spirit. We cannot quite apprehend directly
what the spirit actually is, but by the sense of the spirit, it is not difficult for us to know
it. If we walk and live by closely following the sense of the spirit, then we are following
the spirit and minding the spirit. If we follow the naturalness of the law of the Spirit of
life, take care of the sense of life and peace, heed the warning given to us by the sense
of death, and live in these senses, then we are living in the spirit. These senses are from
the spirit; therefore, they can cause us to touch the spirit and thereby know the spirit.
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 第八篇
灵与魂的分别
我们已经看过灵的感觉与认识灵。现在我们接着再来看
灵与魂的分别。
壹 灵与魂的分开
平常人是把灵与魂混在一起，当作一件东西，称作“灵
魂。”所谓的心理学家，是把人分析作形而下和形而上两
部分。形而下的部分，是身体；形而上的部分，是精神，
就是圣经里所说的魂。他们说，在人的身体里面，只有精
神（就是魂）。但圣经告诉我们，在人的里面，除了魂之外，
还有灵。帖撒罗尼迦前书五章二十三节，不是说“灵魂，”
乃是说“灵与魂。”灵与魂是两件东西，是有分别的。所
以希伯来四章十二节说，灵与魂是能“剖开”的。
我们若要在生命上有真实属灵的长进，就必须知道灵与
魂是两件不同的东西，并且必须能分别灵与魂，能鉴别什
么是灵，什么是魂，什么是属灵的，什么是属魂的。如果
我们能鉴别灵与魂的不同，我们就能拒绝魂，脱离魂，而
凭着灵活在神面前。
一 魂与灵的相对
哥林多前书二章十四节说到两等人，一等是“属魂的
人，”（“属血气的人，”原文是“属魂的人，”）一等
是“属灵的人。”这给我们看见，魂与灵这两个不同的东西，
都是人可能凭以活着的，都是人可能属于的。人可能凭魂
活着，而属于魂，而成为一个“属魂的人；”人也可能凭
灵活着，而属于灵，而成为一个“属灵的人。”人是属灵
的，就能看透并接受神属灵的事；人是属魂的，就不能接
受这些事，甚至连知道也不能。所以这也给我们看见，魂
与灵是相对的。灵能通神，能看透神属灵的事；魂就不能，
对于神属灵的事，是格格不入，一窍不通。灵喜欢欣赏并
接受属神的事，魂就不然，不只“不接受，”“反倒以为
愚拙。”
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CHAPTER EIGHT
THE DIFFERENCE BETWEEN SPIRIT AND SOUL
We have seen the sense of the spirit and knowing the spirit; now we shall see the
difference between the spirit and the soul.
I. THE SEPARATION OF SPIRIT AND SOUL
The so-called psychologists analyze man and divide him into two parts: the
metaphysical and the physical. The physical part refers to the body, and the
metaphysical refers to the psyche, which is the soul spoken of in the Bible. They say
that within the body of man there is only the psyche, the soul. But the Bible tells us that
within man, besides the soul, there is the spirit. First Thessalonians 5:23 does not say
only “soul” but “spirit and soul.” The spirit and the soul are two things and are different.
Thus, Hebrews 4:12 speaks of the dividing of soul and spirit.
If we desire to have true spiritual growth in life, we must know that the spirit and
the soul are two different things, and we must be able to discern what is the spirit and
what is the soul, what is spiritual and what is soulish. If we can discern the difference
between the spirit and the soul, we then can deny the soul, be delivered from the soul,
and live by the spirit before God.
A. Soul Versus Spirit
First Corinthians 2:14-15 speaks of two classes of man: one is the soulish man (the
original text for “natural man” is “soulish man”), and the other is the spiritual man.
This shows us that man can live by and belong to either of these two different things,
the soul or the spirit. Man can either live by the soul and belong to the soul, thereby
becoming a soulish man; or he can live by the spirit and belong to the spirit, thereby
becoming a spiritual man. If a man is spiritual, he can then discern and receive the
things of the Spirit of God; if, however, he is soulish, he cannot receive such things, and
he cannot even know them. This makes it clear that the soul is in contrast to the spirit.
The spirit can communicate with God and discern the things of the Spirit of God. To
the soul the things of the Spirit of God are incongruous and inept. The spirit delights in
appreciating and receiving the things of God, but the soul is not so; not only does it not
receive such things, but it considers them foolish.
HOMETHE KNOWLEDGE OF LIFE - Page 61
 在圣经中不只有罗马八章给我们看见，肉体是与灵相 In the Bible, not only is there Romans 8, which shows us that the flesh is opposed to
对的；还有这里（林前二）给我们看见，魂也是与灵相对 the spirit, but there is also 1 Corinthians 2, which shows us that the soul also is opposed
的。人凭肉体活着，怎样是属于肉体，而不属于灵，人凭 to the spirit. When man lives by the flesh, he is of the flesh and not of the spirit; likewise,
魂活着，也照样是属于魂，而不属于灵。罗马八章给我们 when man lives by the soul, he is of the soul and not of the spirit. Romans 8, when
看见，肉体是重在和罪相联，所以凡是犯罪的，都是属肉 speaking of the flesh, emphasizes its relationship to sin; therefore, all who sin are fleshly.
体的。但魂不一定是直接与罪有关系。许多时候，人可能 But the soul is not necessarily directly related to sin. Many times man may not sin and
不犯罪，不属于肉体（这是以人看来），但仍属于魂，而 is not fleshly (as man sees it), yet still he is soulish and not spiritual. (Strictly speaking,
不属于灵。（实在说来，人属于魂，也就是属于肉体，因 when man is soulish, he is also fleshly, because the soul of man has fallen under the flesh.
为人的魂已经堕落在人的肉体之下。不过，单就魂而说， But when we speak of the soul itself, there is a difference between being of the soul and
属于魂和属于肉体，是有分别的。）所以，即使我们不犯 being of the flesh.) Thus, even if we do not sin and have been freed from sin, so that in
罪，脱离了罪，以人看来不属于肉体，我们也不一定就不 man’s eyes we are not fleshly, this does not mean that we are necessarily spiritual and
属于魂，而属于灵，不一定就能懂得神属灵的事，不一定 not soulish; neither does it mean that we can surely understand the things of the Spirit of
对于神的事是开窍领会的，是欣赏接受的。我们常以为只 God, or that we can apprehend, appreciate, and receive the things of God. We often think
要我们能脱离罪，能不放纵肉体，我们就能属灵了，就能 that if we could only be freed from sin and cease from running wild in the flesh, we could
与神相通，而明白神属灵的事了。岂知不一定！很可能我 then be spiritual, communicate with God, and understand the things of the Spirit of God.
们虽然好象脱离了罪，不放纵肉体，但仍是凭魂活着，而 No, it is not so certain. It is quite possible that, though we seem to have been freed from
不是凭灵活着。 sin and no longer run wild in the flesh, yet we still live by the soul and not by the spirit.
主的救恩不只要救我们脱离罪，脱离肉体，也救我们 The salvation of the Lord delivers us not only from sin and the flesh, but also from
脱离魂；不只要叫我们成为一个不属于罪，不属于肉体 the soul. The purpose of the Lord’s salvation is not only that we should not be in sin and
的人，也要叫我们成为一个不属于魂，而属于灵的人； in the flesh, but also that we should not be in the soul, but in the spirit. His salvation
不只要救我们到一个道德的地步，使我们成为一个道德 would save us not only to the degree of morality that we become a moral man, but even
的人，更要救我们到一个属灵的地步，使我们成为一个 more to the degree of spirituality so that we become a spiritual man. A man of good
属灵的人。一个道德良善的人，不一定是一个属灵的人， morals is not necessarily a spiritual man; on the contrary, it is quite possible that he is a
倒很可能是一个凭魂活着，而属魂的人。所以一个弟兄 soulish man, a man who lives by the soul. Thus, a brother or a sister may be very moral
或姊妹，可能很道德，很良善，但对于神属灵的事不通 and very good; yet as to the spiritual things of God he or she may not be enlightened,
窍，不爱慕，不欣赏，甚或不接受，因为他是凭魂活着， may not desire or appreciate them, and even may not receive them, because he or she
而属于魂的。 is living by the soul and is soulish.
二 魂在属灵事上的无能 B. The Impotence of the Soul in Spiritual Things
哥林多前书二章十四节说，“属魂的人不接受神圣灵 First Corinthians 2:14 says: “the soulish man receiveth not the things of the Spirit of
的事…并且不能知道。”（原文。）这话把魂对于神属 God...and he cannot know them.” These words speak clearly and thoroughly concerning
灵之事的情形，说得清楚透彻。魂“不接受”神属灵的 the condition of the soul as to the things of the Spirit of God. The soul “receiveth not”
事，并且“不能知道。”对于神属灵的事，魂是不要的， the things of the Spirit of God and “cannot know them.” The soul does not desire the
是不接受的；就是要接受，也是不能的，因为不能知道， things of the Spirit of God, nor can it receive them; even if it wants to receive them, it
不能懂得。魂的性质与神属灵的事是不合的，所以它不 cannot, because it cannot know or understand them. The nature of the soul is not in
要，不接受属神的事；并且它也没有本能知道属神的事。 accord with the things of the Spirit of God; therefore, it neither wants nor receives the

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所以一个凭魂活着，属魂的人，对于神属灵的事，没有 things of God. Moreover, it also has no ability to know the things of God. Therefore, as
感觉，不感兴趣，不羡慕，不追求，更不接受，并且连 to the things of the Spirit of God, a man living by the soul has no feeling, no interest, and
明白也不能。就是为这缘故，神必须拯救我们脱离魂， no desire; neither does he seek them, receive them, or even understand them. For this
使我们不凭魂活着，才能叫我们爱慕，明白，并接受祂 reason God must deliver us from the soul so that we do not live by the soul; then He can
属灵的事。 make us love, understand, and receive the things of His Spirit.
我们必须清楚并看重这件事，就是魂不接受神属灵的 We must be clear concerning the impotence of the soul in spiritual things and regard it as an
事，并且也不能知道。一个凭魂活着的弟兄或姊妹，可 important matter. The soul does not receive the things of the Spirit of God and neither can it know
能很好，很规矩，很良善，但定规不能通晓属灵的事， them. A brother or sister who lives by the soul can be very good, well-behaved, and virtuous, but
甚或对属灵的事，连渴慕也没有。我曾碰见不少这样的 he or she definitely cannot know spiritual things and may not even thirst for spiritual things. I have
弟兄姊妹。他们行事很谨慎，为人可说无可指摘，但对 met many such brothers and sisters. They are very careful in their conduct, and their behavior
属灵的事，一窍不通，也不追求，对自己和对别人，都 may be said to be faultless, yet as to spiritual things they have a mental block, and they do not seek
是以人道德，好坏，是非的眼光来估量，在一切事上甚 them. They evaluate themselves and others by the standard of human morality, good and evil, right
少神属灵的感觉和见地。他们可能很有思路，理智很 and wrong, and in all matters they are short of the consciousness and insight of the Spirit of God. It
强，但灵里不明，灵觉不敏。你能称他们作好的基督徒， may be that they are clear in their mind and strong in their intellect, but they are not enlightened in
但不能称他们作属灵的基督徒。以他们作人来说，实在 their spirit, and the consciousness of their spirit is insensitive. You may call them good Christians,
是好：他们懂得怎样为人，怎样处事，聪慧敏捷，殷勤 but you cannot call them spiritual Christians. As far as their conduct is concerned, they are really
周详。但一摸到神属灵的事，他们就莫名其妙，好象木 good. They know how to behave and how to handle things; they are intelligent and alert, diligent
头石头，毫无感觉，毫无门窍。并且他们对属灵的事， and thorough. But as soon as they touch the things of the Spirit of God, they are lost. It is as if they
常是心情冷淡，不只钝于领会，且懒于追求。所以好的 were wood or stone, with no consciousness or understanding faculty at all. Moreover, toward
基督徒不一定是属灵的基督徒。属灵的基督徒不光是作 spiritual things they are often cold in heart; they are not only slow in understanding, they are
人好，并且是活在灵里，有灵的感觉，懂属灵的事，在 also slothful in seeking. Hence, good Christians are not necessarily spiritual Christians. Spiritual
里面认识神的道路，有属灵的窍。好与属灵，二者是极 Christians are not merely good in their behavior; they live in the spirit, having the sense of the
其不同的。许多弟兄姊妹好而不属灵，好而不活在灵里； spirit, understanding spiritual things, knowing the way of God from within, and having proficiency
你在他们身上碰着好，却碰不着灵，看到人的美德，却 in spiritual things. Goodness and spirituality are very different. Many brothers and sisters are
闻不到神的味道。从某一方面说，他们好象不是属肉体 good, but not spiritual; they are good, but they do not live in the spirit. You meet goodness in
的，但他们定规是属魂的。他们虽然不放纵肉体，但也 them, but you do not meet the spirit. You see the virtues of man in them, but you do not smell the
不活在灵里；虽然不活在罪恶里，却活在自己里；虽然 savor of God. From a certain standpoint, they do not seem to be in the flesh, yet they definitely
不赞成罪恶的事，但也不渴慕属灵的事；虽然不随肉体 are in the soul. Though they do not give rein to the flesh, they also do not live in the spirit; though
犯罪，却凭自己—就是凭魂—活着。魂是他们生命的源 they do not approve of sinful things, they also do not thirst after spiritual things; though they
头，也是他们生活的凭借。他们是活在魂里，凭魂活着， do not sin according to the flesh, yet they live by self, which is the soul. The soul is the source of
而属于魂的人，所以他们不爱慕属灵的事，并且也不能 their life, and it is also the means of their living. They are soulish people, living in the soul and
明白。 by the soul; therefore they do not desire spiritual things, and neither can they understand them.
三 魂的内容 C. The Content of the Soul
我们已经说过，魂就是我们的个格，我们的自我，所以 The soul is our individual personality, our ego; therefore, the soul is our self. That
魂就是我们的自己。魂里面所包括的，分析来说，不外乎 which is included in the soul, analytically speaking, is the mind, the emotion, and the

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心思，情感，和意志，这三部分。心思乃是人思想的器官，
就是我们平常所说的头脑，（就生理说，是头脑；就心理说，
是心思，）是魂里的一大部分。人思想，思索，考虑，记忆，
都是人魂里心思的作用。堕落以后的人，尤其是今天的人，
大多是活在心思的里面，受心思里思想的支配。人的心思
怎样想，人的为人就怎样为。人的行动总是系于人的思想。
难得有一个人不活在思想里。所以今天无论什么人作什么
事，都是先在人的思想上着手，得着人的心思。今天这么
多的理论学说，教育方法，无非都是要对付人的思想，而
得着人的心思。你若能借着人的思想，得着人的心思，你
就能得着人。因为人是活在心思—就是头脑—里面，受其
中思想的支配。
魂里的情感部分，乃是人喜怒哀乐的机关。人喜爱，
厌恶，欢乐，忧伤，兴奋，沉闷，都是人魂里情感的作用。
有好多人也是属于情感的。他们富于情感，易于受激动，
常是情感用事。这样的人，许多时候你和他们在思想方
面讲理，很难讲通，但你能很容易打动他们的情感。他
们在头脑方面不容易给你讲通，但在情感方面却很容易
被你打动。
魂里的意志部分，乃是人出主意的机关。人主张，定
规，判断，选择，接受，拒绝，都是人魂里意志的作用。
有的人是属心思的，有的人是属情感的，也有的人是属
意志的。属心思或情感的人，怎样是活在他们所属的心
思或情感里，属意志的人，照样也是活在他们所属的意
志里。心思和情感怎样各自是属它们的人最强的一部，
意志照样也是如此。一个属意志的人，他的主张定规是
强的。他一定规了，你就没法改他。你和他讲理，他不
在意理；你和他讲情，他也不重于情；他是一个凭意志
行事，属意志的人。
魂里面所有的，就是心思，情感，和意志，这三部分。
这三部分同时都在一个人里面。每一个人都有思想，都有
情感，也都有意志。不过有的人是在心思方面重，有的人
是在情感方面盛，有的人是在意志方面强。有的人是思路
非常清楚，你怎样在情感方面打动他，都不可能。你要得
着他，就非用理由不可。因为他是活在心思—头脑—里，
属于理智的。
2023 生命的认识 - 第 64 页
will—these three parts. The mind is the organ of man’s thinking. It is what we usually
speak of as the brain. (Physiologically it is the brain, and psychologically it is the mind.)
It is the major part of the soul. Man’s thinking, meditating, considering, and memorizing
are all functions of the mind in the soul. Man after the fall, especially today’s man, lives
largely in the mind and is directed by the thoughts of the mind. As man thinks, so man
behaves. Man’s action is always tied to man’s thought. There is hardly one who does not
live in his thought. Thus, today, regardless of who or what we are considering, we must
begin with man’s thought in order to win man’s mind. Nowadays, there are so many
theories, schools, and educational methods, and they all have one aim: dealing with
man’s thought to win man’s mind. If you can win a man’s mind by his thought, you can
then win him, because man lives in the mind, which is the brain, and is directed by the
thought of the mind.
The emotion in the soul is the organ of man’s love, anger, sorrow, and joy. Man loves,
detests, rejoices, mourns, and is excited or depressed—these are all functions of the
emotion in man’s soul. There are many who are emotional. They are rich in emotion
and very easily stirred. They often deal with matters by their emotion. With such
people, when you reason with them in thought, it is often difficult to get through; but
you can very easily move their emotion. They cannot be easily persuaded in the mind
by you, but in the emotion they are easily moved.
The will in the soul is the organ of man’s decision making. Man decides, determines,
judges, chooses, receives, and refuses—these are all functions of the will in man’s soul.
Some people are in the mind, some are in the emotion, and there are some who are in
the will. Just as those who are in the mind or emotion live in their mind or emotion, so
those who are in the will likewise live in their will. As the mind or emotion respectively
is the strongest part of those who are in them, so is the will. One who is in the will, is
definitely very strong in his decision. Once he has determined upon some course of
action, you have no way to change him. You may reason with him, but he does not care
for reason; you may appeal to him with emotion, but he has no regard for emotion. He
is one who acts by his will and is in the will.
That which is in the soul are these three parts—mind, emotion, and will. These
three parts are simultaneously present in every man. Every man has thought, emotion,
and will. However, some are more in the mind, some are rich in emotion, and others are
strong in the will. Some are very clear in their thinking. No matter how you try to move
them with emotion, it is impossible. If you want to win them, you must use reason.
They are living in the mind, or the brain; they are the intellectual ones.
HOMETHE KNOWLEDGE OF LIFE - Page 64
 有的人是情感特别盛，好象没有头脑，没有思路，只
有情感。这样的人常凭情感把事作得一塌胡涂！你对他
们讲理，他们常是不理不懂，无动于衷。你若对他们用
情，就很容易摸着他们的里面。对他们，千万个理由，
不如一两滴眼泪有力量。有的时候，你怎样和他们讲理，
都不能讲服他们；但你只要落一落眼泪，就能得着他们。
他们只重情感，不讲理由。因为他们不是属理智的，乃
是属情感的。
有的人是意志额外强，凡事有主张，有主意，并且一有
了主意，就非常坚定，不容易更改。这样的人常是稳稳的，
也常是固执的，不重情，也不通理。凡事就是凭他们崛强
的意志，出主意，打章程。你和他们讲理，他们不懂；你
向他们用情，他们也不动。因为他们不是属理智的，也不
是属情感的，乃是属意志的。
贰 属魂的人和属灵的人
一 属魂的人
无论人是属心思的，是属情感的，或是属意志的，都是
属魂的。无论人是活在心思里，是活在情感里，或是活在
意志里，都是活在魂里。不管人是凭心思，是凭情感，或
是凭意志活着，都是凭魂活着。所以我们要断定一个人是
否属魂，乃是很容易的事。只要看他是否凭心思，情感，
或意志行事，是否活在心思，情感，或意志里面。只要他
行事为人是凭此三者之一，只要他是活在此三者之一的里
面，他就是一个属魂的人。
属魂的人常是人所谓的“好人，”在人看常是无过的。
清明的理智，总是叫凭它行事的人得着人的赞美。适度
的情感，总是叫活在其中的人蒙到人的称许。坚定的意
志，也常是叫靠它为人的人受到人的夸奖。但是人活在
这些里面，虽然不是活在罪恶里，也不是活在灵里；虽
然在人跟前好象是无罪无过的，但在神面前也是不通灵，
无灵窍的。
我从前在一个地方碰到一个同工。他作人实在是好，但
他太活在心思—头脑—里，所以对于属灵的事，就不容易
开窍，就难通晓。我每一次和他谈到事奉神的事，最怕他
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Some especially abound in emotion. It seems as if they do not have a brain and do not
think, but have only emotion. Such people often make a mess of things by their emotion.
If you reason with them, they frequently neither care nor understand and are not moved
in their heart. If you deal with them with emotion, it is very easy to touch their inward
part. A thousand or ten thousand reasons are not as powerful toward them as one or
two tears. Sometimes, no matter how you reason with them, you cannot convince them;
yet if you only shed some tears, you can win them over. They only care for emotion, not
for reason. This is because they are not in the intellect, but in the emotion.
Some people’s will is especially strong. In everything they have some proposal or
idea. And once they make a decision, they are very firm and cannot be easily changed.
Such people usually are quite stable and stubborn, caring neither for emotion nor
reason. In everything, by their obstinate will, they set forth ideas and establish policies.
You reason with them, but they do not understand. You use emotion with them, but
they are not moved. They are neither in the intellect nor in the emotion, but in the will.
II. THE SOULISH MAN AND THE SPIRITUAL MAN
A. The Soulish Man
Regardless of whether a man is in the mind, in the emotion, or in the will, he is
soulish. Regardless of whether a man lives in the mind, in the emotion, or in the will,
he lives in the soul. Regardless of whether a man lives by the mind, by the emotion,
or by the will, he lives by the soul. Therefore, it is very easy for us to judge whether a
man is soulish. We only need to see whether or not he acts by the mind, emotion, or
will, and whether or not he lives in the mind, emotion, or will. As long as he acts and
behaves by any one of these three, or as long as he lives in any one of these three, he is
a soulish man.
A soulish man often is what man calls “a good man.” He is frequently faultless in
man’s eyes. Clear thinking always brings the praise of man to those who act by it.
Moderate emotion always brings the approval of man to those who live in it. A firm will
also often brings the commendation of man to those who rely on it. But when man lives
in these, though he is not living in sin, he is also not living in the spirit. Though before
man he seems to be without sin and faultless, before God his spirit is blocked, and his
spiritual understanding is dull.
Once in a certain place, I met a co-worker. His conduct was really good, but he lived
too much in the mind, or the brain; therefore, it was difficult for him to understand or
comprehend spiritual things. Whenever I spoke to him concerning matters of serving
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的眼珠一转。因为你刚刚谈得使他差不多要通啦，他的眼
珠一转，又胡涂了。他的眼珠转，就是说明他的心思在思
索。他只用心思思索，而不用灵摸属神的事，所以对于属
灵的事很难开窍，很不容易领会。
在许多时候，思想常是弟兄们在属灵事上的难处和拦阻。
许多弟兄们常是用思想对付属灵的事。他们以为属灵的事，
是可以用心思想通了的。岂知心思是魂里的一部分，是不
通灵的，人活在心思里，就是活在魂里，必成为一个属魂
的人，对于属灵的事，必无门窍，必不通晓。
在许多时候，在属灵的事上，思想怎样是弟兄们的难处，
情感也照样是姊妹们的拦阻。许多姊妹们对于属灵的事，
所以不开窍，不能领会，就是因为她们太在情感里。我在
各地教会中也看见许多很好的姊妹，有热心，有爱心，为
人谨慎，品行端庄，但是她们对于属灵的事，缺少感觉，
几乎不能领会。因为她们太活在情感里，太凭情感行事。
情感好象不是罪，但情感叫她们不能活在灵里，不能凭灵
摸属神的事，不能有属灵的窍，不能懂属灵的事。情感是
她们的陷阱，使她们留在魂的范围里，凭魂活看，作一个
属魂的人。
在许多弟兄们身上，意志对于他们领会属灵的事，也是
一个难处和拦阻。不只在弟兄身上，就是在有的姊妹身上， understanding of spiritual things. Even some sisters have this problem. They judge and
也是这样。他们太凭意志断事，主张，以致不知不觉就活 decide on matters too much by their will; so unknowingly they live in the soul, having
在魂里，而不能有属灵的感觉，不能通晓属灵的事。 no spiritual sense or understanding in spiritual things.
一个人属于魂的哪一部分，就很容易凭哪一部分行事，
活在哪一部分里面。一个属心思的人，一遇到事情，自然
就再三思索，多方考虑。一个情感盛的人，对人处事，不
知不觉就重于情感。一个意志强的人，在一切人事上，也
容易偏于意志，而有坚定的定规，不变的主张。一个人活
在魂的哪一部分里很容易，很自然，他定规就是属于哪一
部分的人。你若看见一个人凡事自然的思索考虑，斟酌衡
量，你就可以断定他必是一个凭理智行事，属于心思的人。
假使一个人遇事，容易受激动，笑也快，哭也快，一下高兴，
一下沉闷，你就可以知道他必是一个情感盛，而属于情感
的人。如果你碰到事情，不必费力，就是主张，就是定规，
God, I was quite fearful that his eyeballs would turn. When I spoke, he would listen until
he almost got the point, and then his eyeballs would turn, and he became confused
again. When his eyeballs revolved, it meant that his mind was considering. He only used
his mind to consider; he did not use his spirit to sense the things of God: therefore, it
was exceedingly difficult for him to understand and sense spiritual things.
Thinking is frequently the difficulty and hindrance of the brothers in spiritual things.
Many brothers often use thinking to deal with spiritual things. They think they can
understand spiritual things by exercising their mind. They do not know that the mind,
being part of the soul, cannot understand the spirit. A man living in the mind lives in the
soul and definitely becomes a soulish man with no ability to understand spiritual things.
Just as the mind is the difficulty of the brothers in spiritual things, so the emotion is
frequently the hindrance of the sisters. The reason many sisters cannot understand or
sense spiritual things is that they are too much in the emotion. In the churches of various
places, I have seen many good sisters who have enthusiasm and love, who are careful in
their behavior, and whose conduct is sober; yet when it comes to spiritual things, they lack
consciousness, and they can hardly apprehend them. This is because they live too much in
their emotion and act too much by their emotion. Apparently, emotion is not sin, but emotion
prevents them from living in the spirit, from touching the things of God by their spirit, from
having any spiritual sense, and from understanding spiritual things. Emotion is their pitfall;
it keeps them in the sphere of the soul, living by the soul and being a soulish person.
For many brothers, the will is also a difficulty and hindrance as to their
Whichever part of the soul a person is in, he will very easily act by that part and live in that
part. Whenever one who is in the mind encounters anything, he will naturally think through
the matter again and again, considering it from many angles. One who is in the emotion will
unconsciously care very much for the emotion in dealing with others and handling things.
One with a strong will very easily leans on his will in dealing with man and matters, making
firm resolutions and unalterable decisions. Whichever part of the soul a person lives in easily
and naturally, he definitely belongs to that part. If you see a person who very naturally thinks,
considers, weighs and measures every matter, you can be sure he must be one who acts by
the intellect; therefore, he is one who is in the mind. If a person is easily stirred when facing
things, smiling and weeping quickly, happy for one moment and depressed the next, you know
that he must be one who abounds in emotion and is emotional. If whenever you encounter

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不必特为用意志，意志就出来应付，就有作用，你也就不 things, you plan and decide without any effort, and your will comes out to deal and function
必疑惑，你必是一个意志强，而属于意志的人。一个人魂 without any special exercise on your part, then undoubtedly you are one who is strong in
的哪一部分强，哪一部分盛，他一遇到事情，总归是哪一 will and who is in the will. Whichever part of the soul is strong or abounds in a person, it is
部分在前头出来应付。一个人魂的哪一部分领先应付事情， always that part which is in the forefront whenever he encounters anything and deals with it.
就是证明他是属于哪一部分的人，也就是证明他是一个属 Whichever part of a person’s soul takes the lead in dealing with things, it is a proof that he is in
魂的人。 that particular part, and it is also a proof that he is a soulish man.
二 属灵的人 B. The Spiritual Man
我们若能认识什么样的人是属魂的，就不难知道那种人 If we can recognize what kind of person is soulish, it is not difficult to realize what kind
是属灵的。属魂的人既是凭心思，情感，或意志活着的， of person is spiritual. Since a soulish person lives by the mind, emotion, or will, a spiritual
就属灵的人必是不凭这些而活的。属魂的人既是凭魂，而 person must be one who does not live by these. Since a soulish person lives by the soul and
不凭灵活看，就属灵的人必是活在灵里，而不活在魂里。 not by the spirit, then a spiritual person must live in the spirit and not in the soul. Although
属灵的人虽然也有魂，虽然他们魂里的心思，情感，或意 spiritual persons also have souls, and although the mind, emotion, or will in their soul may
志，也许比一般属魂的人还要强，还要盛，但他们不凭这 even be stronger and abound more than that of ordinary soulish persons, yet they do not live by
些活着，不活在这些属魂的东西里面。他们是凭灵活着， these soulish organs, nor do they live in them. They live by the spirit and in the spirit, and they
是活在灵里，行事为人，让灵作主，由灵出发。灵在他们 allow the spirit to be the master and source of all their action and behavior. The spirit in them
里面居首位，是他们为人的源头，行事的出发点。魂在他 occupies the preeminent position; it is the source of their behavior and starting point of their
们里面，是居于服从的地位。他们魂里的心思，情感，和 action. The soul in them is in the position of submission. Although the mind, emotion, and will in
意志，虽然也有作用，但都是服在灵的管治之下，受灵的 their souls also function, yet these are all subjected under the government of the spirit and are
支配。他们虽然也用心思，情感，或意志，但都是随从灵 directed by the spirit. Although they use their mind, emotion, or will, yet they always follow the
的感觉，而使用这些魂里的机关。他们不象那些属魂的人， sense of the spirit in making use of these organs of the soul. They are not like soulish persons,
在凡事上让魂作主，让魂里的心思，情感，或意志，站在 who let the soul be the master in everything, who allow the mind, emotion, or will of the soul to
前头领先有作用。他们乃是否认魂的首位，拒绝心思，情 stand in the forefront to lead and to function. They deny the preeminence of the soul and refuse
感，或意志的领先，而让灵在他们里面作主，支配他们的 the leading of the mind, emotion, or will. Thus, they allow the spirit to be the master in them;
全人，使他们跟随灵的感觉。他们遇到事情，不是先用魂 they allow the spirit to direct their whole being so that they may follow the sense of the spirit.
里的心思，情感，或意志，来接触，来应付，乃是先用灵 Whenever they encounter something, they do not first use the mind, emotion, or will of the soul
来摸，来觉，先在灵里寻求主对于他们所遇之事的感觉。 to contact and deal with it; rather, they use their spirit first to touch and to sense it, seeking first
他们在灵里摸着了主的感觉，然后用魂里的心思来领会灵 in the spirit for the Lord’s feeling as to this matter. After they have touched the Lord’s feeling in
里的感觉，再用魂里的情感来表达，并用魂里的意志来执 their spirit, they use the mind in the soul to understand the sense in the spirit, the emotion in
行。他们虽然使用魂里的机关，却不属于魂，不凭着魂的 the soul to express it, and the will in the soul to carry it out. Although they use the organs of the
生命活着。他们是属灵的，是凭着灵的生命而活，魂不过 soul, yet they are not soulish, and they do not live by the life of the soul. They are spiritual, living
是他们所使用的机关而已。 by the life of the spirit, and the soul is but an organ for them to employ.

叁 一种反常的情形 III. AN ABNORMAL CONDITION

我们曾看过，堕落的人，灵是死的，只好凭魂活着。但 We have seen that a fallen man, dead as he is in spirit, can only live by the soul. But we
是我们得救的人，灵已经活过来，能凭灵而活。并且神救 who are saved and have a quickened spirit can live by the spirit. Furthermore, God saves us so

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我们，就是叫我们回到灵里，凭灵而活。人的堕落是叫人 that we can return to the spirit and live by the spirit. The fall of man caused man to fall from
从灵里落到魂里，使人不凭灵，而凭魂活着；神的救恩是 the spirit to the soul, so that man no longer lives by the spirit but by the soul. God’s salvation
将人从魂里救到灵里，使人不凭魂，却凭灵而活。但是许 saves man from the soul to the spirit so that man does not live by the soul but by the spirit.
多得救的人还不是这样。有的人是因着不知道灵与魂的分 However, many who are saved still do not live this way. Some remain in the soul and live by the
别，并其中的故事，不知道神是要他们脱离魂，而活在灵 soul because they do not know the difference between spirit and soul and the matters involved
里，就仍留在魂里，凭魂活着。有的人虽然知道他们的灵 therein. Moreover, they do not know that God’s desire is that they be delivered from the soul and
已经活过来，是与他们的魂有分别的，且是神要他们活在 live in the spirit. Although there are some who know that their spirit has been quickened, that
其中的，但因着习于凭魂，而不惯于凭灵活着，且不注重 it is different from their soul, and that God wants them to live in their spirit, yet they continue
在灵里的生活，也就不活在灵里，而仍留在魂里，凭魂而 to remain in the soul and live by the soul. This is because they are accustomed to living by the
活。那些不知道灵与魂的分别，不知道神要我们脱离魂， soul and not by the spirit, and because they do not consider living in the spirit important. Those
而活在灵里的人，以为凭他们魂里的心思，情感，或意志 who do not know the difference between spirit and soul, and do not know God desires that we
活着，是应该的，是必须的，只要能谨慎无过就可以了。 should be delivered from the soul and live in the spirit, think that to live by the mind, emotion,
岂知，就基督徒说，这是太差的！ or will of the soul is fitting and necessary, and that if only they are careful and faultless, they are
all right. But they do not know that as far as Christians are concerned, this is far too poor!
神不仅要把我们从有过救到无过，更要把我们从魂救 God does not intend to deliver us merely from faults to a state of faultlessness; He
到灵；不仅要我们过无过的生活，更要我们过属灵的生 intends to deliver us even more from the soul to the spirit. He wants us not only to live a
活，过属灵无过的生活—不是凭魂，乃是凭灵，过无过 faultless life, but even more to live a spiritual life, a spiritually faultless life. He wants us to
的生活。但他们却因着无知，仍凭魂活看，并且努力挣 live a faultless life not by the soul, but by the spirit. Yet because of their ignorance, many
扎，要凭魂的生命作一个无过的人。他们的灵虽然已经 Christians still live by the soul, and they strive and struggle to be those that are faultless
活过来，但他们不知道用灵，不知道该凭灵活着，只凭 by their soul life. Although their spirit is already quickened, they do not know they should
魂的能力，要使自己作一个完全的人，过一种满意的生 use their spirit and live by their spirit. They want to make themselves perfect men, living a
活。他们对于事情的看法，断案，以及他们的爱好，趋 satisfactory life by the power of the soul alone. Their view and judgment of things and their
向，都是在魂里，不是在灵里。他们虽然是规矩的基督 love and inclination are all in the soul, not in the spirit. Although they are well-behaved
徒，行事为人无可指摘，但他们仍是活在魂里，不是活 Christians, and their conduct and behavior are without fault, yet they still are living in the
在灵里。尽管他们的思想是清洁的，情感是适度的，主 soul, not in the spirit. Granted that their thoughts are clean, their emotions are balanced,
张是正确的，他们仍是属魂，而不是属灵的。他们的情 and their decisions are accurate, they are still soulish, not spiritual. Their condition as far
形，就基督徒而论，乃是反常的。他们是过着基督徒反 as Christians are concerned is abnormal. They are living the abnormal Christian life. Even
常的生活。即使他们能作得成功，只能使他们自己满意— if they can be successful, they can only satisfy themselves. And sometimes some are really
有时有的人也实在是满意他们的成功（？）—却不能讨 satisfied with their success (a success which is really doubtful); but they cannot please
神喜欢。 God, for God wants man to be delivered from the soul and live by the spirit.
因为神是要人脱离魂，而凭灵活着。那些对于灵与魂 Those who have some knowledge of the difference between spirit and soul and of God’s
的分别，并神要我们脱离魂，而活在灵里，有一点认识， desire for us to be delivered from the soul and live in the spirit, yet who are still living by
而仍凭魂活着的人，也是过着基督徒反常的生活。他们 the soul, are also living an abnormal Christian life. Although they know that their spirit is
虽然知道他们的灵已经活过来，却不凭灵而活；虽然知 already quickened, yet they do not live by it. Although they know that God wants them to be
道神要他们脱离魂，而活在灵里，却仍留在魂里，凭魂 delivered from the soul and live in the spirit, yet they still remain in the soul and live by the
活着；虽然知道人和神接触，该是在灵里，却仍用魂来 soul. Although they know that man should contact God in the spirit, yet they still use the soul

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摸属神的事。他们知道有灵，却不用灵，知道该凭灵活 to touch the things of God. They know they have a spirit, yet they do not use their spirit; they
着，却不活在灵里。他们便于用魂，便于用魂里的心思， know they should live by the spirit, yet they do not live in the spirit. They find it convenient to
情感，或意志，不习惯用灵，而忽略了凭灵活着。每遇 use the mind, emotion, or will of the soul and are not accustomed to using the spirit; hence,
到事情，总是用—总是先用—心思，情感，或意志来应付； they neglect living by the spirit. Whenever anything happens, they always firstly use their
不是用—不是先用—灵来接触。他们也是最多只能作一 mind, emotion, or will to deal with it. They do not firstly use their spirit to contact it. At most
个好的，一个无过的（？）基督徒，不能作一个属灵的 they can only be good and faultless Christians (and this is really doubtful); they cannot be
基督徒，只能叫自己满意，不能叫神喜欢，只能得人的 spiritual Christians. They can only satisfy themselves; they cannot please God. They can only
夸奖，不能得神的称赞。他们仍需要蒙神的拯救，不是 be commended by man; they cannot receive the praise of God. They still need the deliverance
脱离罪过，乃是脱离魂，不是脱离人所定罪的污秽肉体， of God—not deliverance from sin, but deliverance from the soul; not deliverance from the
乃是脱离人所称许的清洁之魂。不然，他们对于神属灵 filthy flesh condemned by man, but deliverance from the clean soul commended by man.
的事，仍是隔行，仍是门外汉。 Otherwise, they are still strangers and outsiders to the things of the Spirit of God.

肆 脱离魂的途径 IV. THE WAY OF DELIVERANCE FROM THE SOUL

我们怎能脱离魂呢？这需要两面的启示，一面是关于 How can we be delivered from the soul? This requires revelation from two
魂的，一面是关于十字架的。我们必须看见，魂在属神 standpoints: one concerning the soul, the other concerning the cross. We must see
事上的无能，在属灵事上的无价值。不管我们魂里任何 that the soul is impotent in the things of God and worthless in spiritual things. No
一部分，是多好，多强，总是不能领会属神的事，不能 matter how excellent and strong any part of our soul may be, it still cannot apprehend
通晓属灵的窍。不管我们心思多么清洁，情感多么适度， the things of God or understand spiritual things. However clean our mind, however
意志多么正确，这些总不能使我们属灵。我们也必须看 balanced our emotion, and however proper our will, these can never make us spiritual.
见，我们的魂，和属它的一切东西，都已经被钉在基督 We must also see that our soul and all things that belong to it have already been
的十字架上了。使徒在加拉太二章二十节所说“我已经 crucified on the cross of Christ. In Galatians 2:20, when the apostle says, “I have been
与基督同钉十字架”的“我，”就是魂。魂，在神的估 crucified with Christ,” the “I” he refers to is the soul. The soul, in God’s estimation,
价里是只配死的。并且神已经借着基督的十字架解决了 deserves only death. And our soul has already been taken care of by God through the
我们的魂。因此我们不该宝贵我们魂里的东西，只该承 cross of Christ. Hence, we should not value the things of our soul; rather we should
认我们的魂是该死的，是配死的，并且是已经死了的。 only admit that our soul should die, that it deserves death, and that it is already dead.
这样的启示，这样的看见，会叫我们定罪魂，否认魂， Such revelation and vision can enable us to condemn the soul, deny the soul, reject the
拒绝魂，在一切事上不让魂领先，在任何事上不给魂有 soul, forbid the soul to take the lead in all things, and in everything give no ground to
地位，而靠着圣灵将魂置于死地，让圣灵借着十字架治 the soul. By the Holy Spirit we put the soul to death; we allow the Holy Spirit to put to
死魂的生命，对付魂的活动。 death the soul life and to deal with the activity of the soul by the cross.
我们必须看见魂在神面前是如何无能，是如何不能通晓 We must see how powerless the soul is before God, how it cannot comprehend the things
属神的事，不能得神的喜欢；也必须看见神对魂是如何估 of God and cannot please God. We must also see God’s estimate of the soul and how He deals
价，是如何处置，我们才能否认魂，拒绝魂，而得蒙拯救 with the soul. Only then can we deny the soul, reject the soul, and be delivered from the soul.
脱离魂。所以我们要求主使我们不只认识魂的无能，并且 Therefore, we must ask the Lord to make us see not only the impotence of the soul, but also
认识十字架对于魂的对付，而学习在凡事上拒绝魂，不凭 the dealing of the cross with the soul; thus, in everything we will learn to reject the soul and
魂活着。一个属心思的人在一切属灵的事上，都该拒绝他 not live by the soul. One who is in the mind should refuse his intellect in all spiritual things;
的理智，将思想，考虑，这一类的作用，完全摆在一边， he should put aside completely such functions as thinking and considering and return to

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而回到灵里，用灵摸神的感觉。当他读经，祷告，或讲论 the spirit, using the spirit to sense the consciousness of God. When he reads the Bible, prays
属灵之事的时候，要拒绝他的思想，想像，理论，和研究， or speaks about spiritual things, he should refuse his thinking, imagining, theorizing, and
而紧紧跟随他灵里的感觉，在神的交通里往前进行。一个 investigating, but follow closely the sense in his spirit and move on in the fellowship of God.
情感盛的人，在任何事上都该拒绝他的情感，不让他的情 One who abounds in emotion should refuse his emotion in everything; he should not allow
感领先，主使，而让圣灵对付他的情感，使他能在灵里领 his emotion to lead and direct, but let the Holy Spirit deal with his emotion; thus, he can
会神的意思。他该怕他的情感，象怕罪恶一样，而恐惧战 sense the will of God in the spirit. He should fear his emotion just as he fears sin, and in fear
兢的活在灵里，不受情感的支配或左右。一个属意志的人， and trembling live in the spirit, not being directed or influenced by his emotion. One who is
在属神的事上，该看他的意志是神的仇敌，是灵的对头， in the will should see his will as the enemy of God in the things of God, as the opponent of
而定罪，拒绝，否认他的意志。他该让圣灵借着十字架破 the spirit. Thus, he will condemn, refuse, and deny his will. He should allow the Holy Spirit
碎他的意志，使他不凭他坚强的意志，只凭他灵里的感觉 to break his will by the cross so that he will not live before God by his firm and strong will,
活在神面前。 but by the consciousness in his spirit.
无论我们是属于魂的哪一部分，我们都该定罪，拒绝它。 Whichever part of the soul we are in, we should condemn and refuse it. Whether it
无论我们的心思，情感，或意志，都该被破碎，受对付。 is our mind, emotion, or will, they all should be broken and dealt with. In all things of
在一切属神的事上，我们都要拒绝心思，情感，或意志的 God, we should refuse the leading of the mind, emotion, and will. Rather, we should let
领先，而让灵居首位，来管治，支配，并使用我们的心思， the spirit occupy the first place to govern, direct, and employ our mind, emotion, and
情感，和意志。这样我们就能脱离魂，就能一面借着灵使 will. In this way we can be delivered from the soul. Then on one hand we can employ all
用我们魂里的一切机关，一面又不凭魂活着，又不属于魂 the organs in the soul by our spirit, and on the other hand we will not live by the soul;
而属于灵。 hence we will not be soulish but spiritual.

2023 生命的认识 - 第 70 页 HOMETHE KNOWLEDGE OF LIFE - Page 70

 第九篇
三个生命四个律
我们现在来看关于生命认识的第九个大点，就是三个生
命四个律。这是圣经中一个极重要的真理。我们要清楚认
识我们里面属灵生命的光景，要过脱罪得胜的生活，都必
须透彻的明了这个基本的真理。我们要分几点来看：
壹 三个生命
一 三个生命的界说
这里所说的三个生命，就是我们得救的人里面所有的三
个生命，就是人的生命，撒但的生命，和神的生命。
普通人都以为在人里面，只有一个生命，就是从父母所得来人
的生命。但圣经给我们看见，因着人的堕落，人里面除了人的生
命之外，还有撒但的生命。所以罗马七章十八节，和二十节才说，
在人“里头，”就是人的“肉体之中，”还有“罪”住着。这“罪，”
就是指着撒但的生命说的。这个含有撒但生命的“肉体，”凭加
拉太五章十七节（那里的“情欲，”原文是“肉体”）看，在人
得救以后，仍是存在人里面，并且是常与“圣灵相争”的。所以，
一个人得救了，在他里面仍有撒但的生命。
约翰三章三十六节原文说，“信的人有永远的生命。”
约翰一书五章十二节也说，“人有了神的儿子，就有生命，”
就是神的生命。这给我们看见，一个信神儿子得救的人，
不只有他自己原有的人生命，和因堕落而得的撒但生命，
并且还有神永远的生命。
二 三个生命的由来
经上说，当神造亚当的时候，是把生气吹到他的鼻孔里，
使他有了人受造的生命。然后将他摆在伊甸园中两棵树的
跟前，一棵是生命树，一棵是善恶树。照圣经以后的教训
看，生命树是指明神，善恶树是指明撒但，而亚当是代表
人。这样，在当日的伊甸园里，也就是宇宙中、就形成一
个人，神，和撒但，三足鼎立的情势。
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CHAPTER NINE
THREE LIVES AND FOUR LAWS
We now come to see the ninth main point in the knowledge of life—the three lives
and four laws. This is a truth of extreme importance in the Bible. If we want to clearly
know the condition of our inner spiritual life, or if we desire to lead an overcoming life
free from sins, a thorough understanding of this basic truth is necessary.
I. THREE LIVES
A. The Definition of the Three Lives
The three lives spoken of here are the three lives that are within every saved one—
man’s life, Satan’s life, and God’s life.
Ordinarily, men think there is only one life within man, that is, the human life which
is obtained from the parents. But the Bible shows that due to the fall of man, besides
the human life, there is also in man the life of Satan. Therefore, Romans 7:18, 20 says
that in man, that is, in the flesh of man, there dwells also Sin. Sin here refers to the
life of Satan. This flesh, which contains the life of Satan, according to Galatians 5:17,
continues to remain within man after he is saved, and often lusts against the Spirit.
Therefore, after a person is saved, he still has Satan’s life in him.
Moreover, John 3:36 says, “He that believeth on the Son hath eternal life.” First
John 5:12 also says, “He that hath the Son hath life,” that is, the life of God. This
shows that one who believes in the Son of God and is saved has not only his own
original human life and the life of Satan obtained through the fall, but also the
eternal life of God.
B. The Origin of the Three Lives
The Bible says that when God created Adam He breathed into his nostrils the breath
of life; thus, Adam obtained the created life of man. Then God put man in the Garden of
Eden before two trees, the tree of life and the tree of the knowledge of good and evil.
According to the revelations given later in the Bible, the tree of life signifies God, the
tree of the knowledge of good and evil signifies Satan, and Adam represents mankind.
Hence, that day in the Garden of Eden—that is, in the universe—a situation developed
which involved three parties—man, God, and Satan.
HOMETHE KNOWLEDGE OF LIFE - Page 71
 撒但是神的对头，他和神争执的焦点，乃在人身上。
他和神都要得着人。神要得着人，以成功祂的旨意，
撒但也要得着人，以成功他的恶意。撒但和神得着人
的方法，都是借着生命。神的意思是要人吃生命树的
果子，好得着祂非受造的生命，而与祂联合。撒但也
要来引诱人吃善恶树的果子，使人得着他堕落的生命，
而与他混合。
当日的亚当，因受了撒但的欺骗，就吃了善恶树的果
子。从此，撒但的生命，就进入了人里面使人败坏了。
这样，人在他自己原有受造的生命之外，又有了撒但堕
落的生命。
到了新约的时候，神又把祂的生命，在祂儿子里面摆在
人中间，叫人借着相信接受祂的儿子，而得着祂的生命。
这样，就叫我们在自己原有受造的人生命，和因堕落所得
到的撒但生命之外，又得着了神的生命。
因此，我们得救的人里面所有的三个生命，乃是因着我
们的被造，堕落，和得救而有的。我们从神创造的手里出
来是受造的，就得着了人受造的生命。我们经过亚当是堕
落的，就得着了撒但堕落的生命。我们到了基督里是得救
的，又得着了神非受造的生命。
三 三个生命的所在
照圣经的教训看，人，撒但，和神，三个不同的生命，
是进到我们人的灵，魂，体，三部分里面。当神用尘土将
人造好之后，就吹进一口生命之气，“人就成了一个活的
魂。”（创二 7，原文。）这就是说，人受造而得着的人生
命，乃是在人的魂里。人受撒但引诱而堕落的时候，是把
那指明撒但的善恶树的果子吃到身体里。所以，人堕落而
得着的撒但生命，乃是在人的体里。人接受主耶稣作救主
而得救的时候，神的灵是把神的生命带到人的灵里。因此，
人得救所得着的神生命，乃是在于人的灵里。这样，一个
得救的人，灵里有神的生命，魂里有人的生命，体里有撒
但的生命。
为着更清楚明白这三个生命所在的三部分，我们再花一
点工夫来看这三部分感觉的光景。体是我们最外面的物质
2023 生命的认识 - 第 72 页
Satan is the opponent of God, and the focus of his struggling with God is man. Both
Satan and God wanted man. God desired man for the accomplishment of His will, while
Satan wanted man for the fulfillment of his evil desire. The method of both Satan and
God in gaining man was through life. God’s intention was for man to eat the fruit of the
tree of life and thus obtain His uncreated life and be united with Him. However, Satan
enticed man to eat the fruit of the tree of knowledge of good and evil, thus causing man
to obtain his fallen life and be mixed with him.
On that day, Adam, deceived as he was by Satan, ate of the fruit of the tree of the
knowledge of good and evil. Henceforth, Satan’s life entered into man, causing him to
become corrupted. Thus, besides his own original created life, man also obtained the
fallen life of Satan.
In the New Testament time, God put His life in His Son to be manifested among
men, so that by believing in His Son and receiving Him, man may obtain His life. Thus,
besides our original created human life and the life of Satan obtained through the fall,
we also obtain the life of God.
Therefore, the three lives within us who are saved are obtained through creation,
the fall, and salvation, respectively. Coming forth from the creating hands of God,
we obtained the created human life. Passing through Adam, we became fallen and
obtained the fallen life of Satan. Getting into Christ, we are saved and obtain the
uncreated life of God.
C. The Location of the Three Lives
According to scriptural revelations, the three different lives of man, Satan, and God
entered respectively into our soul, body, and human spirit—the three parts of our being.
When God formed man of the dust of the ground, He breathed into him the breath of
life, and “man became a living soul” (Gen. 2:7). This means that the human life obtained
through creation is in man’s soul. When man was enticed by Satan and fell, he ingested
into his body the fruit of the tree of knowledge of good and evil, which signifies Satan.
Therefore, the life of Satan obtained by man through the fall is in the human body. When
man receives the Lord Jesus as Savior and is saved, the Spirit of God, bringing with Him
the life of God, enters into the human spirit. Hence, the life of God obtained by man
through salvation is in the human spirit. Thus, a person who is saved has the life of God
in his spirit, the human life in his soul, and the life of Satan in his body.
In order to understand more clearly the three parts wherein the three lives are
located, we shall spend a little time to discuss the consciousness of these three parts.
HOMETHE KNOWLEDGE OF LIFE - Page 72
部分，是看得见，摸得着的，包括我们的四肢百体，有视，
听，嗅，味，触，五个觉官来和这个物质的世界接触。所
以，这身体的知觉，可称为世界知觉，物质知觉，或简称
物觉。
灵是我们最里面，最深处的一部分，包括良心，直觉，
和交通。良心就是“是非之心，”凭是非的原则，叫我们
感觉到什么是神所看为对的，是的，什么是神所看为错的，
非的。直觉叫我们直接感觉神的意思，不必凭借什么事物，
而交通是叫我们和神来往相交。虽然是这交通的部分叫我
们接触神，但叫我们感觉到神和属灵事物的，也就是叫我
们接触属灵世界的，却是良心和直觉这两部分。这两部分
的感觉，就是灵里的知觉，所以可称为属灵知觉，或简称
灵觉或神觉。
魂介乎灵与体之间，是我们里面的精神部分，包括心思，
情感，和意志。心思是思想，考虑的机关；情感是喜，怒，
哀，乐的机关；意志是主张，定意的机关。魂虽有三部分，
却也只有两部分有知觉，就是心思和情感。心思的知觉是
凭理智的，情感的知觉是凭爱好的。魂里这两种知觉，是
叫我们感觉人的精神部分，就是人的自我或个格的，也就
是叫我们接触精神世界的，所以可称作精神知觉，自己知
觉，或简称自觉。（注一。）
注一：通常我们所说“人的感觉，”就是指着人魂里情
感爱好的感觉说的。虽然这感觉会受魂里心思的影响，也
会受体里五觉的影响，并且也会受灵里良心的影响，甚至
在属灵的人，有时也会轻微的受灵里直觉的影响，但仍是
以魂里情感爱好的感觉为主体。
四 三个生命的性质和光景
我们里面所得着三个不同的生命，既各有它的由来，并
且也分别住在我们里面三个不同的部分里，就这三个生命的
性质，以及在我们里面的光景，也必是各不相同而极其复杂
的。当人刚从神的手中被造出来的时候，神看是“甚好”的，
（创一 31，）也“是正直”的。（传七 29。）所以人受造
的生命原是好的，原是正直良善的，不只没有罪，并且也不
知道罪，也没有羞耻的感觉，（注二，）乃是浑浑噩噩的。
2023 生命的认识 - 第 73 页
The body, our outermost, physical part, is visible and touchable; it includes all the
members of our body and has the five senses of seeing, hearing, smelling, tasting, and
touching to contact the physical world. Therefore, the consciousness of the body is
called the worldly sense or physical sense.
The spirit, our innermost and deepest part, includes the conscience, intuition, and
fellowship. The conscience is the organ for distinguishing right and wrong; and, according
to the principle of right and wrong, it causes us to sense what is right and accepted in the
eyes of God and what is wrong and rejected in the eyes of God. The intuition enables us to
sense the will of God directly, without the need of anything as a means. The fellowship part
enables us to communicate and fellowship with God. Although it is the fellowship part that
causes us to contact God, yet it is both the conscience and the intuition that cause us to
sense God and spiritual matters, that is, to contact the spiritual world. The sense of these
two parts is the sense in the spirit; hence it is called the spiritual sense, or the sense of God.
The soul, which is situated between the spirit and the body, is our inner,
psychological part and includes the mind, emotion, and will. The mind is the organ for
thinking and considering; the emotion is the organ for pleasure, anger, sorrow, and joy;
and the will is the organ for formulating opinion and making decisions. Although the
soul consists of three parts, only two—the mind and emotion—have consciousness.
The sense of the mind is based on rationalization, whereas the sense of the emotion
is based on likes and dislikes. The two senses in our soul enable us to sense man’s
psychological part, that is, man’s ego or self, and to contact the psychological world;
hence, they are called psychological senses or self-consciousness.*
[Ordinarily when we say “man’s consciousness,” we refer to the sense of likes and
dislikes in the emotion of the soul. Although this sense can be affected by the mind of
the soul, the five senses of the body, and the conscience of the spirit, or even slightly
affected by the intuition of the spirit, as in the case of the spiritual man, yet it is mainly
constituted of the sense of likes and dislikes in the emotion of the soul.]
D. The Nature and Condition of the Three Lives
Since each of the three different lives which we obtained within us has its own origin
and dwells separately in one of the three different parts of our being, then the nature
of these three lives and their respective conditions within us must also be different and
rather complicated. Immediately after man was created in the hands of God, in God’s
eyes he was “very good” (Gen. 1:31) and “upright” (Eccl. 7:29). Therefore, the created
life of man was originally good and upright; not only was it without sin, but also without
the knowledge of sin and the consciousness of shame; it was innocent and simple.‡
HOMETHE KNOWLEDGE OF LIFE - Page 73
 注二：羞耻的感觉，乃是神在人堕落之后叫人有的。这
个感觉有两面的用处；一面证明我们有罪，一面拦阻我们
犯罪。一个人若没有耻觉，就要随便犯罪。人越有耻觉，
就越蒙保守，免得犯罪。所以中国人说，妇女不可无耻。
无耻觉的人，定规是下流的人。
等到亚当犯罪堕落了，人就不仅是在行为上得罪了神，
有了罪案，更是在生命里受了撒但的毒，使人的生命受了
玷污而败坏。就如我对家里的孩子们说，“不要拿黑板擦
去玩。”等我出门，他们因为好奇，就拿去玩了。我回家后，
发现他们作了错事。但这错事，仅是犯了家规，并没有把
什么东西弄到他们里面。又一次我在家里摆着一瓶毒药，
告诉孩子们说，“这东西千万不要喝。”等我出门，他们
看这东西好玩，就把这毒药喝了。到这时，他们不仅违反
了我的命令，触犯了家规，更是把毒物弄到他们里面去了。
这就是当日亚当吃了善恶树果子的光景。他不仅违背了神
的禁令，更是把撒但的生命弄到他里面来了。从此，人里
面就复杂了，不只有人原有正直良善的生命，并且也有了
撒但邪恶败坏的生命。
撒但的生命，是充满了各样的罪恶，含有一切败坏的种
子，和邪恶的因素。他在人里面是叫人有“私欲”的，（约
八 44，）是叫人“犯罪”的。（约壹三 8。）所以他的生
命，就是罪的根源，叫人活出罪来。人所犯出的各种罪恶，
都是出于人里面撒但的生命，也就是鬼的生命。从这鬼的
生命进到人里面以后，虽然有的时候，人还能凭人的生命，
活出一点人的善来，但许多时候，人都是凭鬼的生命，活
出鬼的恶来。人有时很温和，真象一个人，有人的味道，
但有时发起脾气来，又真象一个鬼，有鬼的味道。就如人
吃，喝，嫖，赌，犯各等罪恶的时候，岂非都是一副鬼像，
而满了鬼的味道么！人这样活出鬼的生活来，都是不由己
的，都是鬼的生命在他们里面作祟，使他们作鬼人，过着
人鬼混合的生活。
今天一个世人里面，就是这种光景。因着有人和撒但
两种善恶性质不同的生命，就一面有良善正直的愿望，
一面又有败坏邪恶的倾向。因此，历代人性哲学家，就
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[After the fall, God caused man to have the sense of shame. This sense has a twofold
function: on one hand it proves that we have sin, and on the other hand it hinders us
from committing sin. If a person does not have a sense of shame, he is apt to commit sin
at will. The more sense of shame anyone has, the more he will be kept from committing
sins. We have a saying that women ought not to be shameless. One who is void of the
sense of shame is surely a person of the lowest class.]
After Adam sinned and fell, man not only offended God in behavior, which resulted
in a sinful situation, but, worse still, he was poisoned by Satan in life, which caused his
life to become defiled and corrupted. For example, suppose I instruct my children at
home not to play with a blackboard eraser. After I leave home, due to their curiosity, they
play with the eraser; and then upon my return, I find that they have done wrong. This
wrongdoing is merely a violation of the family regulation; nothing has gotten into them.
Suppose, however, that next time I leave a bottle of poisonous medicine at home and tell
the children, “Don’t ever drink this.” After I leave home, they find that the bottle is fun
to play with—and, alas, they drink the poisonous medicine. At this point, they have not
only disobeyed my order and violated the family regulation, but, worse still, something
poisonous has gotten into them. This is what happened when Adam ate the fruit of the
tree of knowledge that day. Not only had he disobeyed God’s prohibition, but he also had
taken Satan’s life into himself. Henceforth, man became inwardly complicated; he not only
had the original upright and good life of man, but also the evil and corrupted life of Satan.
Satan’s life, filled as it is with all kinds of sins, contains the seed of all corruption and
factors of evil. Satan lives within man and causes him to have lusts (John 8:44) and commit
sins (1 John 3:8). Therefore, his life is the root of sins, which causes man to live out sin. The
various sins committed by man are derived from the life of Satan or the life of the devil
within him. Ever since this devilish life entered into man, though at times he is still able
to live out a little human goodness according to his human life, he lives out the devilish
evils most of the time according to the devilish life. Sometimes man can be very gentle; he
can really act like a man and give forth the savor of a true man. But other times, when he
loses his temper, he is really like a devil and full of the devilish odor. When man indulges
in drunkenness and carousing, visiting prostitutes, gambling, and committing various sins,
he bears a devilish appearance and is full of devilish odor. It is not of his own will that man
lives out the devilish life; rather it is the life of the devil within that tricks him and thus
causes him to become a devilish man and lead the life of a mixture of man and devil.
This is the actual inner condition of the people of the world today. Due to the fact that
man has the lives both of man and of Satan, one good in nature and the other evil, he has
the desire on one hand to be good and upright, and on the other hand he has an inclination
HOMETHE KNOWLEDGE OF LIFE - Page 74
有“性善，”“性恶，”两种不同的说法。其实我们里 toward corruption and evil. Hence, throughout the generations, philosophers engaged in
面这两种性情都有，因为我们里面有善的生命，同时也 the studies of human nature have advocated two different thoughts: one, that man is good
有恶的生命。 in nature, and the other, that the nature of man is evil. Actually, we have both these natures
within us, because we have within us both the life of good and the life of evil.
但感谢神，今天我们得救的人，不只有人和鬼的生命， But, thank the Lord, today we who are saved not only have the lives of man and the devil,
也有神的生命。撒但如何借着他的败坏，将他的生命弄到 but also the life of God. Just as Satan, through his corruption, injected his life into us and
我们里面，叫我们与他联合，被他得着，而有他本性的一 caused us to be united with him, gained by him, and possessed of all the evils of his nature; so
切邪恶；神也如何借着祂的拯救，将祂的生命作到我们里 also God, through His deliverance, puts His life into us and causes us to be united with Him,
面，叫我们被祂得着，与祂联合，而有祂本性的一切圣善。 gained by Him, and possessed of all the divine goodness of His nature. Therefore, just as the
所以堕落如何是重在生命，得救也如何是重在生命。当我 crucial point of the fall was life, so also the crucial point of salvation is life. When we come to
们擘饼聚会的时候，是先擘生命的饼，后喝赦罪的杯。这 the Lord’s table, we break the bread of life first, and then we drink the cup of remission. This
就是说，我们经历主的救恩，虽是先接受血，后接受生命， signifies that when we experience the Lord’s salvation, although first we receive the blood
但在主的救恩里，乃是以饼所表明的生命为主，以杯所象 and then the life, yet in His salvation the main figure is the bread, which signifies life. The
征的血为附，所以饼摆在前，杯摆在后。 cup, which signifies the blood, is secondary. Hence, first we take the bread, and then the cup.
神的生命进入我们里面，我们里面就比世人更复杂了！ When the life of God enters into us, we become more complicated within than the
有人正直的生命，有撒但邪恶的生命，也有神圣善的生 worldly people. We have the upright life of man, the evil life of Satan, and the divinely
命。也就是有人，有撒但，也有神。当日伊甸园里，人， good life of God. This means that we have man, Satan, and God. The tripartite situation
神，和撒但三立的情势，今天也在我们里面。我们里面可 of man, God, and Satan which existed on that day in the Garden of Eden exists also in
以说也就是一个小伊甸园，人，神，和撒但都在其中。因 us today. We can say that inside of us is a miniature Garden of Eden with man, God,
此，当日伊甸园里，撒但和神在人身上争执的故事，今天 and Satan—all three—there. Therefore, Satan’s struggle with God for man in the
也在我们里面了。今天撒但在我们里面运行叫我们与他合 Garden of Eden is also occurring in us today. Satan moves within us today, desiring
作，以成全他得着我们的恶意；神也在我们里面运行，叫 that we cooperate with him so that he can fulfill his evil intention of possessing us;
我们与祂合作，以成就祂得着我们的美意。我们若凭撒但 God also moves within us, desiring that we cooperate with Him to accomplish His good
在我们里面的生命活着，就必活出撒但的邪恶，而使他的 pleasure. If we live according to the life of Satan within us, we will live out the evils of
恶意在我们身上得以成全。我们若凭神在我们里面的生命 Satan and thus enable him to fulfill his evil intention upon us. If we live according to
活着，也就必活出神的圣善，而使祂的美意在我们身上得 the life of God within us, we will live out the divine goodness of God and thus enable
着成就。虽然有时好象我们能独立，不凭撒但的生命，也 Him to accomplish His good pleasure in us. Although sometimes it seems that we can
不凭神的生命，只凭我们人的生命活着；但认真说来，我 be independent and live neither according to the life of Satan nor according to the life
们是不能独立的，若不是凭神的生命，就是凭撒但的生命 of God, but only according to our human life, yet actually we cannot be independent;
活着。 either we live according to the life of God, or we live according to the life of Satan.
所以一个基督徒能作三种不同的人，能过三种不同的生 Consequently, a Christian can act as three different kinds of persons and live three different
活。当一个弟兄在早晨很和善，就真象一个人；到中午向 kinds of lives. A brother who is very affable in the morning really looks like a man; at noon,
妻子发脾气，又实在象一个鬼；到晚上去祷告，觉得对不 when he gets angry with his wife, he resembles a demon; and at night, when in his prayer time
起妻子，就向神认罪，也向妻子认罪，这时又显出神的样 he feels that he has wronged his wife and confesses both before God and to his wife, he appears
子来。这样，在一天之内，他作了三种不同的人，活出三 like God. Thus, within one day he acts like three different persons, living out three different
种不同的光景。早晨和善象一个人，中午发脾气象一个鬼， conditions. In the morning he is affable as a man, at noon he loses his temper as a demon, and
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睌上对付罪又显出神的样子来。在一天之内，人，鬼，神 at night, after dealing with sin, he manifests the likeness of God. Within one day, man, the devil,
都从他里面活出来了。他所以能这样，是因为人，鬼，神， and God are all manifested in his living. The reason he can act in such a way is that within him
三者的生命，他里面都有。他凭人的生命活着，就象人； there are the lives of all three—man, the devil, and God. When he lives according to the life of
他凭鬼的生命行事，就象鬼；他凭神的生命动作，就显出 man, he is like a man; when he walks according to the devilish life, he is like the devil; and when
神的样子。他所活出的，无论是那种生活，都是出于他所 he acts according to the life of God, he manifests the likeness of God. Whichever life we live in
凭着而活的那种生命。 accordance with, regardless of the life, that life determines what we will live out.
因此我们要清楚看见，在我们一个得救的人里面，是有 Hence, we must see clearly that within a person who is saved there are three
着三个不同的生命，就是（一）人受造的生命，（二）撒 different lives—the created life of man, the fallen life of Satan, and the uncreated
但堕落的生命，和（三）神非受造的生命。这三个生命， life of God. Though we have all three lives within us, yet we obtain them at three
虽然今天都在我们里面，却是在三个不同的时间，因着三 different junctures due to three different occurrences. First, at the time of creation
件不同的事故，而给我们得到的。第一，在被造的时候， and through creation we obtained the created life of man. Second, during the
因着神的创迼，我们得到了人受造的生命。第二，在堕落 fall, due to our contact with Satan and the tree of knowledge of good and evil, we
的时候，因着接触撒但和善恶树，我们得到了撒但堕落的 obtained the fallen life of Satan. Third, at the time of our salvation, because we
生命。第三，在得救的时候，因着相信接受神的儿子，我 believed in the Son of God and received Him, we obtained the uncreated life of God.
们得到了神非受造的生命。因着在我们身上曾发生过被造， Due to the fact that these three events—creation, fall, and salvation—occurred
堕落，和得救这三个故事，在我们里面就有了人，撒但， in us, we obtained the three lives of man, Satan, and God, each life differing from
和神这三个性质不同的生命。我们看见了这个，认识了这 the others in nature. Having seen and known this, we can then be clear regarding
个，我们对生命的路才能清楚。人，神，和撒但三个生命 the way of life. Since the three different lives of man, Satan, and God exist in us
同时都在我们里面，到底我们是要凭哪一个活着呢？是人 concurrently, according to which one should we live? The life of man? The life of
的生命，是神的生命，还是撒但的生命？我们凭哪一个生 God? Or the life of Satan? The life we live in accordance with is the life we will live
命活着，就活出哪一个生命的生活来。生命的路就在这里！ out. Herein lies the way of life.

贰 四个律 II. FOUR LAWS

我们得救的人里面所有的三个生命，每一个都有一个律。 Each of the three lives within us who are saved has a law. Therefore, there are not
所以在我们里面，不只有三个生命，还有属于这三个生命的 only three lives within us, but also three laws which belong to the three lives. Besides
三个律。此外，在我们身外还有一个神的律。所以在我们里 these, there is the law of God outside of us. Therefore, within and without us, there are
外，共有四个律。这是罗马书七，八两章，所启示我们的。 all together four laws. This is revealed to us in Romans 7 and 8.
一 四个律的界说 A. The Definition of the Four Laws
罗马书七，八两章的中心题目乃是律。使徒在前面六 The central theme of Romans chapters seven and eight is law. Earlier, in chapter six,
章说，“罪必不能作你们的主；因你们不在律法之下。” the apostle says, “For sin shall not have dominion over you: for ye are not under law.”
罪不能作我们的主，只有一个原因，就是我们不在律法 The only reason sin cannot have dominion over us is that we are not under the law.
之下。因此，使徒为着解释“不在律法之下”这句话， Therefore, in order to explain the statement that we are “not under law,” the apostle
就在七，八两章一直继续的讲到律。七章开头就说，“我 continues to speak about law in chapters seven and eight. Chapter seven begins by
现在对明白律法的人说，你们岂不晓得律法管人是在活 saying, “Or are ye ignorant, brethren (for I speak to men who know the law), that the law
着的时候么？”又说，“我们既然在捆我们的律法上死 hath dominion over a man for so long time as he liveth?” Again, “But now we have been

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了，现今就脱离了律法。”以后又说，“非因律法，我
就不知何为罪。”又说，“按着我里面的意思，我是喜
欢神的律。”这些话都是说到旧约的律法。末后再说，“但
我…肢体中另有个律，和我心思中的律交战，把我掳去
叫我附从那肢体中犯罪的律。”又说，“我以内心顺服
神的律；我肉体却顺服罪的律了。”再后到八章又说，“生
命之灵的律，在基督耶稣里释放了我，使我脱离罪和死
的律了。”在这些话里，使徒一共说到有四个不同的律
和我们有切身的关系。
第一个是“神的律，”（七 23，25，）就是旧约的律法，
是说出神向我们所有的要求。第二个是“心思中的律，”（七
23，原文，）是在我们的心思里，叫我们喜欢为善，想望为
善的，所以也可称作心思中为善的律。第三个是“肢体中犯
罪的律，”（七 23，）是叫我们犯罪的。因着这个律叫我
们犯罪的功能，是显在我们身体的各肢体里，所以称作肢体
中犯罪的律。第四个是“生命之灵的律，”（八 2，原文，）
是叫我们活在神的生命里的。因为这个律所在于的灵，乃是
神的灵，带着神的生命，调到我们的灵里，所成的三合一的
生命之灵，所以称作“生命之灵的律。”又因为这灵含有生
命，属于生命，也可以说就是生命，所以这灵的律也可称作
“生命的律。”所以这给我们看见，这四个律，一个是在我
们身外，就是神的律；三个是在我们身内，就是心思中为善
的律，和肢体中犯罪的律，以及生命之灵的律。
二 四个律的由来
这四个律的由来，各有不同。神的律是神在旧约的时候，
在西乃山写在石版上，借着摩西赐给人的。其他的三个律，
是出于我们前面所说三个不同的生命的。我们知道，凡是
一个生命，都有一个律。虽然一个律不一定是出于一个生
命，但一个生命总有一个律。在我们里面既有三个不同的
生命，也就有三个不同生命的律。
心思中为善的律，是出于我们人受造的良善生命，是我
们生来就有的，并非我们得救的时候才得到；是神创造里
的一个秉赋，不是神救恩里的一个恩赐。在我们得救以前，
多少时候我们的心思意念里，常有一个自然的倾向，叫我
们想望为善，叫我们有一种孝思仁念，叫我们悔改自新而
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discharged from the law, having died to that wherein we were held” (v. 6). Later he says, “I
had not known sin, except through the law” (v. 7). Again, “For I delight in the law of God
after the inward man” (v. 22). All these refer to the law of the Old Testament. Finally, he
says, “But I see a different law in my members, warring against the law of my mind, and
bringing me into captivity under the law of sin which is in my members.” And again, “So
then I of myself with the mind, indeed, serve the law of God; but with the flesh the law of
sin” (v. 25). Then in chapter eight he says, “For the law of the Spirit of life in Christ Jesus
made me free from the law of sin and of death” (v. 2). In these words the apostle speaks
all together about four different laws that are related to us personally.
First is “the law of God” (7:22, 25), that is, the law of the Old Testament, which
tells forth all God’s requirements upon us. Second, “the law of the mind” (7:23),
which is in our mind, causes us to desire to do good; therefore, it may also be
called the law of good in our mind. Third, “the law of sin in the members” (7:23)
causes us to sin. Because the function of this law in us which causes us to sin is
manifested in the members of our body, it is called “the law of sin in the members.”
Fourth, “the law of the Spirit of life” (8:2) causes us to live in the life of God. The
Spirit from which this law is derived is the Spirit of life, a mingled spirit composed
of the Spirit of God, the life of God, and our human spirit. Therefore, it is called “the
law of the Spirit of life.” Furthermore, since this Spirit contains life, belongs to life,
and is life, the law of this Spirit is called “the law of life.” Concerning the four laws,
one is outside of us—the law of God; while the other three are inside of us—the
law of good in the mind, the law of sin in the body, and the law of the Spirit of life
in our spirit.
B. The Origin of the Four Laws
The origin of each of the four laws differs. The law of God, written on stone tables,
was given by God to men through Moses during Old Testament times. The other three
laws are derived from the three lives which we mentioned earlier. We know that
with every life there is a law. Although a law may not always be derived from a life,
nevertheless a life always has a law. Since we have three different lives within us, we
have three laws corresponding to the three different lives.
The law of good in the mind is derived from the good created life, which was
obtained not at the time of our salvation but at the time of birth. It is a natural
endowment in God’s creation, not a gift in God’s salvation. Before we were saved, there
was frequently in our mind and thought a natural inclination or desire to do good, to
honor our parents, to be benevolent to men, or to be remorseful, hoping to reform
HOMETHE KNOWLEDGE OF LIFE - Page 77
立志向上。这些为善向上的念头，都是出于我们心思中为 ourselves and determining to go upwards. These thoughts of doing good and going
善的律，也都是证明这为善的律在我们未得救的时候，就 upwards are derived from the law of good in our mind. They also prove that, even
已经在我们里面了。 before we were saved, this law of good was already within us.
有人根据罗马七章十八节上半所说“在我里头，没有良 Some people, based on Romans 7:18 (“For I know that in me...dwelleth no good
善”的话，断定无论在得救以前，或在得救以后，我们自己 thing”) conclude that either before we were saved or after we are saved there is
里头都是没有良善的，所以我们这心思中为善的律，不能 no good thing within us; therefore, the law of good which is in our mind cannot
是出于我们原有的受造生命，更不能是我们在未得救以前就 be derived from our original created life, much less exist before we were saved.
有的。但仔细读罗马七章十八节上半的话，我们就能看出这 However, if we read Romans 7:18 carefully, we see that this conclusion is inaccurate,
个断案是不够准确的，因为那里说我们里头没有良善，是指 for when Paul says that there is no good thing within us, he is referring to the
着我们肉体里面的光景说的。而那里所说的肉体，凭下文 condition in our flesh. And the flesh spoken of here, according to the context of
二十一，二十三，和二十四节的话看，乃是指着我们堕落而 verses 21, 23, and 24, refers to our fallen and transmuted body. In our fallen and
变了质的身体。在我们这堕落而变了质的身体，就是我们的 transmuted body, that is, in our flesh, there dwells no good thing. This does not
肉体里头，是没有良善的。但这并非说在我们堕落的人里面 mean that there is no good thing at all in us fallen beings. On the contrary we are
是全无良善的。反而那里在下文明说在我们堕落的人里面， told clearly later in the chapter that within us fallen beings there is a will which
有愿意为善的心意，并心思中为善的律。心意和心思，都是 desires to do good and a law of good in our mind. Both the will and the mind are
我们魂里的部分。所以虽然在我们堕落而变了质的身体里没 parts of our soul. Therefore, although there is no good thing in our fallen and
有良善，但在我们堕落后魂的心思和心意里却仍有良善的成 transmuted body, there is an element of goodness in both the mind and will of our
分。这良善的成分，当然是属于我们受造的良善生命的。所 soul, even after the fall. This element of goodness naturally belongs to our good
以我们心思中为善的律，能是出于我们原有的受造生命，并 created life. Therefore, the law of good in our mind is of our original created life and
且能是我们在未得救以前，生来就有的。 existed before we were saved, even at our birth.
或有人说，我们受造的良善生命，已经因着我们堕落 Some may say that our good created life, having been corrupted by Satan through the
而受了撒但的败坏，其中良善的成分就不再存在了。这 fall, has lost its element of goodness. This is also inaccurate. For example, adding a sour
说法也不够准确。比方一杯糖水加上酸的东西，虽然甜 element into a glass of honey-water damages the sweet taste, but does not eliminate the
的味道被破坏了，但甜的成分还在。人虽然受了撒但的 sweet element. Although man has been damaged by Satan, his element of goodness still
败坏，但人良善的成分还在。人受造良善的成分，因受 remains. It is a fact that the element of goodness created in man has been corrupted by
了败坏就变得无可救药，这是事实，但不能说败坏得不 Satan and has thus become incurable, but we cannot say that it has been corrupted to the
存在了。这个玻璃杯，你把它敲碎了，虽然碎了，但成 point of non-existence. If you smash a glass, it will disintegrate into pieces, but its element
分还在。金子掉到粪坑里，但金子的成分还存在。我们 still remains. A piece of gold bar may be thrown into a filthy pool, but the element of gold
的孝，悌，忠，信，礼，义，廉，耻，虽是不单纯而有 still exists. Although our honor to parents, brotherly love, loyalty, sincerity, propriety,
搀杂的，但这些的成分，还是真的。所以我们可得一个 morality, modesty, and sense of shame are rather impure and mixed, yet these elements
结论，就是我们良善的成分，虽已受了玷污，是摧后残 are genuine. Therefore, we can conclude that although our good elements have been
存，极其微弱的，但仍是存在的。就是因此，中国的圣 defiled, they still remain after the destruction; though they are very weak, still they
贤才能发现在我们人里面有孔子所说的“明德，”和王 remain. It is for this reason that the Chinese sages and philosophers have discovered that
阳明所说的“良知，”“良能，”“内心之明，”这类 within man there are some “illustrious virtues,” and “innate consciousness,” etc., and have
的东西，而认为人性是善的。这些人性哲学家的发现， concluded that the nature of man is good. The discovery of these philosophers concerning
实在是对的，因为在我们堕落的人里面，仍有良善的成 human nature is indeed right, because within us fallen beings there is still the element of
分，仍有那自然使我们愿望为善的律。 goodness and the law which naturally causes us to desire to do good.

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 肢体中犯罪的律，是出于撒但那堕落的邪恶生命。我们 The law of sin in the members is derived from the fallen and evil life of Satan.
在前面说过，因着亚当犯罪堕落，吃了善恶树的果子，就 We have said before that due to Adam’s fall through sinning—eating the fruit of the
使撒但的生命进入了人里面。就是在这个撒但的生命里， tree of knowledge of good and evil—Satan’s life entered into man. Within this life
含有一个邪恶的律，就是肢体中犯罪的律。因着撒但的生 of Satan there is contained a law of evil, that is, the law of sin in the members. Since
命是邪恶的，所以出于他这个生命的律，也就自然的在人 the life of Satan is evil, the law which is derived from his life naturally causes man to
里面叫人犯罪作恶。 sin and do evil.
生命之灵的律，是出于我们灵里的生命之灵，也就是出 The law of the Spirit of life is derived from the Spirit of life which is in our spirit and
于神非受造的神圣生命。当我们接受主得救的时候，神的 from the uncreated divine life of God. When we received the Lord and were saved, the
灵就带着神的生命，进到我们的灵里调成一个生命之灵。 Spirit of God together with the life of God entered into our spirit and mingled with our
就在这生命之灵的生命里，也含有一个律，就是生命之灵 spirit to become the Spirit of life. In this life of the Spirit of life, there is contained a law
的律，也就是生命的律。 which is the law of the Spirit of life, or the law of life.
所以弟兄姊妹，我们必须清楚看见，就是当我们得救的时候， Therefore, we must see clearly that when we were saved, God did not put the law of
神不是把为善的律放在我们里面，乃是把生命的律放在我们里 good in us; rather He put the law of life in us. God’s purpose in us is life, not goodness.
面。神在我们身上，是以生命为目标，不是以为善作目的。神救 When God saves us, He puts the law of life in us. The law of good is not given through
我们的时候，是把一个生命的律放在我们里面。为善的律，不是 God’s salvation, but through His creation. The element of doing good that is in us is
神的救恩给我们的，乃是从神的创造而来的。我们里面为善的成 inherent. But when God saves us, He puts His life in us. In this life there is contained a
分，乃是以我们原有的。但神救我们的时候，是把祂的生命放到 law of life, the law of the Spirit of life. This law is obtained at the time of our salvation
我们里面。在这个生命里，含有一个生命的律，也就是生命之灵 and is derived from God’s salvation of life.
的律。这律是我们从得救的时候才有的，是来自神生命救恩的。
所以关于这四个律的由来，我们可以这样说；神的律是出于 Therefore, concerning the origin of these four laws we can say that the law of God,
神，所以是属神的；心思中为善的律是出于人的生命，所以是 derived from God, is of God; the law of good in the mind, derived from the life of man, is
属人的；肢体中犯罪的律是出于撒但的生命，所以是属撒但的； of man; the law of sin in the members, derived from Satan’s life, is of Satan; and the law
灵里生命之灵的律，是出于生命之灵的，所以是属灵的。 of the Spirit of life, derived from the Spirit of life, is of the spirit.
三 四个律的所在 C. The Location of the Four Laws
这四个律的所在，我们也必须清楚，才能准确的认识 In order to have a precise knowledge of the four laws, we must be clear about their
它们。 respective locations.
神的律，是写在石版上，所以是在我们身外的。 The law of God is written on tables of stone; hence, it is outside of us.
为善的律，是在我们的心思中，也就是在我们的魂里。我们 The law of good is in our mind, that is, in our soul. Since the life of doing good is
人良善的生命是在我们的魂里，所以出于这生命的为善之律， in our soul, the law which is derived from this life is also, of course, in our soul. The
当然也是在我们的魂里。而这律的功能特别是显在我们魂的心 function of this law is especially manifested in the mind of our soul; hence this law
思中，所以这律称作“心思中的律。”这样，我们的魂里就有 is called “of the mind.” Therefore, in our soul we have the life of man, the law of good
人的生命，和出于人生命的为善之律，以及人良善的性质。 which is derived from such a life, and the good human nature.
犯罪的律，是在我们的肢体，也就是我们的身体里。当初 The law of sin is in our members, that is, in our body. During man’s fall, he took the
人堕落的时候，是把善恶树的果子吃到身体里，所以撒但邪 fruit of the tree of knowledge into his body; hence, the evil life of Satan entered into
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恶的生命就进到我们人的身体里。因此，出于撒但这生命的
犯罪之律，也就在我们的身体里。身体是肢体组成的，这律
既是在我们的身体里，也就是在我们的肢体里。这样，我们
的身体里就有撒但，和撒但的生命，并出于撒但生命的犯罪
之律，以及撒但邪恶的性质。我们的身体因为有了撒但和他
这些邪恶的东西调进来，所以就变质而成为败坏的肉体。
生命之灵的律，是在我们的灵里。神的生命之灵，是带着神
的生命，住在我们的灵里，所以出于这生命之灵的律也就是在
我们的灵里。这个律是出于神的灵，又在于我们的灵，因此不
仅它的出处是灵，就是它所在的地方也是灵，所以它完全是属
灵的，不属于体，也不属于魂。这样，我们的灵里就有神，和
神的生命，并出于神生命之灵的律，以及神生命的性质。
四 四个律的性质和功能
这四个在我们身外和身内的律，它们的性质和功能，究
竟是怎样的呢？神的律是神的法则，性质是圣洁，公义，
良善的。这律在我们身外，叫我们知道什么是神所定罪的，
什么是神所称义的；也要求我们弃绝神所定罪的，作出神
所称义的，以合乎神圣洁，公义，并良善的法则。
我们里面心思中为善的律，既是出于我们人受造的良善
生命，也就有人良善的性质，与我们身外神的律的性质正
相合。这律在我们里面，就是心思里，叫我们愿望为善。
尤其是当神的律在我们外面，向我们要求良善的时候，这
为善的律就在我们里面，叫我们倾向良善。所以我们里面
的心思，喜欢顺服我们外面神的律。这就是使徒所说的，
“我心思顺服神的律。”（罗七 25，原文。）
我们里面肢体中犯罪的律，既是出于我们肉体中撒但堕落
的邪恶生命，也就有撒但邪恶的性质。撒但邪恶的生命，在
我们的肉体里，就是其中的“恶，”也就是住在我们里面的
“罪。”（罗七 21，20。）从这邪恶的生命所出来的一个
律，是叫我们犯罪的，因为是一个“罪的律。”这律从我们
肉体中施展出它自然作恶的能力，来与我们心思中为善的律
交战。当心思中为善的律叫我们想望为善的时候，这犯罪的
律就来与它交战，把我们掳去，叫我们不只不能成全我们为
善的愿望，满足神的律良善的要求，反倒附从那肢体中犯罪
的律，作出种种罪恶，而取得死亡，正如罗马七章二十一至
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our human body. Thus, the law of sin, derived from the life of Satan, is also in our body.
Since this law is in our body and the body is composed of the members, this law is in
our members. Thus, in our body we have Satan, the life of Satan, the law of sin which
is derived from the life of Satan, and the evil nature of Satan. Due to the fact that Satan
and his evil things entered into our body and mixed with it, it was transmuted and
became the corrupted flesh.
The law of the Spirit of life is in our spirit. Since the Spirit of life together with the
life of God dwells in our spirit, the law derived from the Spirit of life is also in our spirit.
This law is derived from the Spirit of God and is in our spirit; therefore, not only is its
origin Spirit, but its location is spirit. Hence it is entirely of the spirit; it is neither of the
body nor of the soul. Thus, in our spirit we have God, the life of God, the law derived
from the Spirit of God’s life, and His nature of life.
D. The Nature and Function of the Four Laws
What are the nature and functions of these four laws outside and inside of us? The
law of God is composed of the statutes of God, and its nature is holy, righteous, and
good. This law, being outside of us, enables us to know what God condemns and what
He justifies; it requires us to reject what God condemns and do what God justifies in
order to comply with God’s holy, righteous, and good statutes.
The law of good in our mind, derived from our created, human life of good, contains
the good human nature and exactly fits the nature of the law of God outside of us. This
law creates in us, that is, in our mind, the desire to do good. Especially when the law of
God outside of us requires us to be good, this law of good in us gives us the inclination
toward doing good. Therefore, the mind in us delights in obeying the law of God outside
of us. This is what the apostle says, “I of myself with the mind, indeed, serve the law of
God” (Rom. 7:25).
The law of sin in our members, derived from the evil and fallen life of Satan in
our flesh, contains the evil nature of Satan. The evil life of Satan is the “evil” that
is present in our flesh and the “sin” that dwells within us (Rom. 7:21, 20). The law
that comes out of this evil life causes us to sin, because it is a “law of sin.” This law
displays from our flesh its natural power to do evil and wars against the law of good
in our mind. When the law of good in our mind gives us the desire to do good, this
law of sin rises to war against it and brings us into captivity (Rom. 7:23). Hence, not
only are we unable to fulfill our desire to do good or to satisfy the good requirement
of God’s law; on the contrary, we obey the law of sin in our members, committing all
kinds of sins and obtaining death, just as described in Romans 7:21-24. Therefore,
HOMETHE KNOWLEDGE OF LIFE - Page 80
二十四节所描写的一样。所以我们人犯罪，都是不得已，不
由己的，乃是这邪恶犯罪的律在我们里面作祟所使然的。
所以我们在这里可以看见，在我们堕落的人里面有两个
相反的律。一个是出于我们受造的良善生命，在我们魂的
心思里作工，叫我们为善。一个是出于撒但堕落的邪恶生
命，在我们身体的肢体里活动，叫我们犯罪。这两个相反
的律，在我们的心思和肢体中作相反的工作，就是在我们
里面彼此交战，结果常是犯罪的律胜过为善的律，所以就
叫我们不能为我们所愿意为的善，倒作我们所不愿意作的
恶。这两个律的交战，就是我们中国人所说的理欲之争。
我们中国人所说的“理，”就是我们受造生命里的为善成
分：我们中国人所说的“欲，”就是那住在我们堕落身体
里的“罪，”也就是那在我们肉体中的“恶。”“理”虽
然有的成分是出于人的良心，却是在人的心思里运行，所
以“理”所运行出来的善，是出于或经过理智的。“欲”
虽然与人堕落的天性有关，却是在人的肢体，就是身体中
发动，所以“欲”所发动出来的恶，是出于情欲的。就是
因这缘故，一个理智强的人较能行善，一个情欲盛的人容
易作恶。可以说，人所行的一切善，都是出于或经过人心
思中的理智；人所作的一切恶，都是出于人肢体中的情欲。
人心思中的理智若占上风，就使人行出善来；人肢体中的
情欲若居优势，就叫人作出恶来。
有人以为这种交战，就是加拉太五章所说的相争。这是
不准确的。因为加拉太五章，乃是说到我们的肉礼（那里
的“情欲，”原文是“肉体”）和圣灵相争，是我们得救了，
有了圣灵以后才有的。而这种两律交战，乃是说到撒但堕
落的邪恶生命，和我们受造的良善生命交战，是我们得救
以前就有的。所以这是我们未得救之前就有的一种内心交
战，也是一切世人里面所有的一种善恶之争。
这个犯罪的律所出于的“罪，”就是撒但的生命，所以是
活的。这“罪”在英文圣经里是用大写，表明它是有位格的，
也是独一的。宇宙中只有一位神，也只有一个罪。“罪”是个
特别的名词，也是个唯一的东西。“罪”就是撒但的别名。所
以罗马书五至八章才说，罪能在我们的身上作王，能作我们的
主，能在神的对面使我们作它的奴仆，能住在我们里面，并且
是强有力的，能胜过我们，叫我们作我们所不愿意作的恶。我
们外面那许多的罪，都不过是我们里面这独一的罪所产生出来
的一些行为而已。这个独一的罪，乃是那些罪的根和母。
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we sin not of our own choice nor of our own volition; rather it is the law of sin which
motivates us from within.
Hence, we can see here that within us fallen beings there are two contradicting laws.
One is derived from the created life of good and works in the mind of our soul, giving us
the desire to do good. The other is derived from the fallen, evil life of Satan and works
in the members of our body, causing us to commit sin. These two opposite laws, doing
contradictory works in our mind and in our members, war against one another within
us. The result is that the law of sin usually overcomes the law of good; hence we fail to
do the good which we desire and are forced to do the evil which we do not want to do.
This is what the Chinese call the war between reason and lust. Reason is the element
of doing good, inherent in our created life; lust is the sin that dwells in our fallen body,
or the evil that is in our flesh. Although reason is partly derived from our human
conscience, it works in our mind; hence the goodness resulting from the outworking of
“reason” is either derived from or passes through the intellect. Although lust is related
to our fallen human nature, it works in the members of our body; hence the evil which
is the outworking of lust is derived from the lust. For this reason, one who is strong in
intellect is more capable of doing good, while one who is more passionate easily does
evil. In other words, all the good done by men either originates from or passes through
the intellect in the mind, whereas all the evil done by men is the outworking of the lusts
in the members. When the reason in our mind gains the position of advantage, it causes
man to do good; when the lust in the members gains the superior position, it causes
man to do evil.
Some people think that this kind of war is the same as the strife mentioned in
Galatians 5. This is not accurate. Galatians 5 speaks about our flesh striving against
the Spirit; this occurs only after we are saved and have obtained the Holy Spirit. But
the war between the two laws is related to the war between the fallen, evil life of Satan
and the created life of good, and this war exists even before we are saved. Therefore,
this is an inner war existing before we are saved. It is also a war between good and evil
existing in all worldly people.
This “Sin,” out from which came the law of sin, is the life of Satan and is therefore
alive. “Sin,” shown capitalized, signifies that it is personified and is unique. In the
universe there is only one God, and there is only one Sin. Sin is a special term and a
unique object; Sin is another name of Satan. Therefore, Romans 5 to 8 tells us that Sin
can reign over us, have dominion over us, cause us to be his slave in opposition to God,
dwell in us, and overpower us, causing us to do the evil which we would not. The many
sins outside of us are but the actions resulting from the working of the unique Sin
within us. This unique Sin is the root and mother of all sins.
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 这个“罪”怎样使我们在外面犯出罪恶呢？我们已经看过，
这个“罪”是住在我们的身体里。但身体并不是人主动的机
关，意志才是人主动的机关。必须人意志所属的魂受了“罪”
的主使，听从“罪”的吩咐，才能主使人的身体去犯罪。因
此，“罪”虽是住在我们的身体里，但它侵害的工作，却是
从外围到中心，往里进攻的。它是以体为据点，而发出罪的
毒素来，侵及我们的魂与灵，直到我们的全人都受了它的败
坏。所以耶利米十七章才说，人心比万物都诡诈；罗马一章
和马可七章也说，人里面有各种各样的罪。这些都说出，人
的里面已经完全受到罪的败坏，而充满了罪恶。因此今天人
魂里的心思是邪恶的，情感是污秽的，意志是背叛的，甚至
连灵里也是黑暗的。这就是罪在人里面作工的结果。
但我们要感谢主，在我们一个得救的人里面，不只有这
属人和属撒但的善恶两个律，还有一个属神的生命之灵的
律。这个律既是出于神的生命之灵的，（象我们在前面所
说过的，）也就是出于神非受造的神圣生命的。就神圣和
永远两种性质而言，宇宙中一切称为生命的，只有神的生
命算得“生命。”（这在第一篇“何谓生命”里，我们已
经详细说过。）所以神生命的性质就是“生命”的。生命
之灵的律既是出于神的生命，就它的性质也和神的生命一
样是“生命”的，不象前面所说的两个律，因着它们所出
于的生命，而是“善”或“恶”的。
凭圣经的教训看，生命和善是不同的。这有三个重点：第
一，生命是神生命的性质，善是人生命的性质，这两个是完
全不同的。第二，虽然生命是善的，但善不一定是生命。第
三，伊甸园里面的生命树和善恶树，很明显的给我们看见，
生命和善是绝对有分别的；生命怎样是在恶之外，也怎样是
在善之外。生命和善与恶乃是三件不同，各自分立的东西。
我们要知道，不只生命与善不同，就是善与善也有分
别。有神的善，还有人的善。神的善是出于神的生命，有
神生命的性质。人的善是出于人的生命，只有人善的性质。
以弗所二章十节，提摩太后书二章二十一节等处所说的
善，乃是我们靠着神的生命所活出的善，所以是出于神生
命的善，也就是神的善。马太十二章三十五节，罗马七章
十八，十九，二十一节，九章十一节等处所说的善，乃是
人靠着自己的生命所行出的善，所以是出于人生命的善，
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How does Sin cause us to sin outwardly? We have seen that Sin dwells in our
body. However, it is the will, not the body, that is the motivating organ. The will,
which belongs to the human soul, being controlled by Sin and obeying the orders
of Sin, instigates the human body to commit sin. Hence, although Sin dwells in our
body, its damaging work advances from the circumference to the center. With the
body as the base, it projects forth the poison of sin, causing damage to our soul and
spirit, until our whole being is corrupted. Therefore, Jeremiah 17 says, “The heart is
deceitful above all things.” Romans 1 and Mark 7 also declare that there are all kinds
of sins within man. These scriptures prove that man is completely corrupted by Sin
within and is full of sins. Hence, in the soul of man today, his mind is evil, his emotion
defiled, his will rebellious, and even his spirit darkened. These are the results of the
work of Sin in man.
But we must thank the Lord, for in us who are saved there are not only the two
laws of good and of evil, of man and of Satan; there is also the law of the Spirit of
God’s life. Since this law is derived from the Spirit of God’s life, it comes from the
uncreated, divine life of God. As far as the nature of being both divine and eternal is
concerned, of all the so-called lives in the universe, only the life of God is “life.” (This
has been discussed in detail in chapter one, What Is Life?) Therefore, the nature of
God’s life is “life.” Since the law of the Spirit of life is derived from the life of God,
its nature is “life,” just as the nature of the life of God is “life.” It is not like the two
previously mentioned laws which are either “good” or “evil” because of the life from
which they are derived.
According to scriptural revelation, life and good are different. Here we have three
main points: first, life is the nature of the life of God, whereas good is the nature of
the life of man; second, life is good, but good is not necessarily life; third, the tree of
life and the tree of good and evil in the Garden of Eden show us that life and good are
definitely different; life is neither good nor evil. Life, good, and evil are three different
and independent things.
We should realize not only that life and good are not the same, but that good differs
from good. There is the good of God, and there is also the good of man. God’s good
comes from the life of God and contains the nature of God’s life. Man’s good comes from
the life of man and contains only man’s good nature. The good mentioned in Ephesians
2:10 and 2 Timothy 2:21 is the good which we live out through the life of God; hence
it is the good derived from the life of God and is God’s good. The good mentioned in
Matthew 12:35, Romans 7:18, 19, 21 and 9:11 is the good which we live out according
to our own life; hence it is the good derived from the life of man and is the good of
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也就是人的善。出于人生命的善，不过是善，不过是人的 man. The good derived from the life of man is but the good of man, without the nature
好，没有“生命”的性质，没有神的成分。唯有出于神生 of “life” or the element of God. Only the good of God derived from the life of God is not
命的善，就是神的善，不仅是善，并且有“生命”的性质， only good, but also possesses the nature of “life” and God’s very element. Therefore,
有神的成分。所以我们在这里所说的生命和善不同，乃是 when we say that life and good are different, we mean that the life of God and the good
指着神的生命和人的善不同说的。人的善是出于人的生命， of man are different. The good of man, derived from the life of man and containing
没有神生命的性质，所以当然和神的生命是不同的。但神 nothing of the life nature of God, naturally differs from the life of God. However, since
的善是出于神的生命，有神生命的性质，所以就不能说和 God’s good is derived from the life of God and contains the life nature of God, we cannot
神的生命不同了。 say that it differs from the life of God.
这样看来，生命之灵的律，既有神“生命”的性质，就 Thus, we see that the law of the Spirit of life containing the “life” nature of God can
能叫我们活出神的“生命”来，就是活出神的善来。 cause us to live out the life of God, that is, to live out the good of God.
这三个不同的律在我们里面也有强弱的不同。我们知道， Moreover, these three different laws within us differ also in their degree of strength. We
律的能力会因它们所出于之事物的强弱而有分别。为善的 know that laws vary in strength according to the degree of strength of the objects of their
律是出于人的生命，而人的生命是最弱的，所以为善的律 respective origins. The law of good is derived from the life of man, and the life of man is the
那为善的能力也是最弱的。犯罪的律是出于撒但较强的生 weakest; hence the strength to do good of the law of good is also the weakest. The law of sin is
命，所以这律犯罪的能力，就强过为善的律那为善的能力， derived from the stronger life of Satan; hence this law’s power of sinning is stronger than the
不但叫我们不能为善，反倒叫我们犯罪作恶。生命之灵的 power of doing good of the law of good; it not only disables us from doing good, but it causes us
律是出于神最强的生命，所以这律的能力也是最强的，不 to commit sin and do evil. The law of the Spirit of life is derived from the strongest life, the life
但能叫我们不随从犯罪的律去犯罪，更能叫我们随从它， of God; hence the power of this law is also the strongest; it not only keeps us from obeying the
而自然的活出神的“生命”来。 law of sin to commit sin, but also enables us to obey itself and live out the life of God naturally.
历代圣贤所说的各种修行之法，无论是明我们的“明 Philosophers throughout generations have advocated various ways of cultivating
德，”致我们的“良知，”或发扬光大我们的“内心之 morality or improving behavior. In fact, what they have advocated is a working through
明，”都不过是照人的理智，凭人的意志，用人的力量， human intellect, self-will, and self-effort on the already corrupted body and soul, in order
在人原已受了败坏的体和魂里下工夫，来修复人原有的 to restore or reactivate the original good in man. All this cannot overcome the natural
部分，启发人原有的良善而已。这些都不能胜过犯罪的 power of the law of sin. The strength of man is limited, while the power of the law is
律那个自然的能力。因为人的力量是有限的，律的能力 enduring; man’s striving is a self-exertion, while the power of law is spontaneous. Man
却是持久的；人的努力是勉强的，律的能力却是自然的。 by using his own effort may be able to sustain himself for a while, but once his strength
人虽能凭自己勉力维持一时，而一旦后力不济，律的能 is exhausted, the power of law manifests itself again. Therefore, God’s way of deliverance
力又依然显明出来了。所以神的救法，并不是在我们外 is not to work on our outward body by dealing with the Sin which surrounds us, nor to
围的身体上，对付那围困我们的罪，也不是在我们居间 work on the soul, which is between our body and our spirit, by strengthening our will to
的魂里，加强我们为善的心志，乃是在我们中心的灵里， do good. But it is in our center, that is, in our spirit, that God adds into us a new element,
加进一个新的成分，带来一个生命的大能，从我们的中 which brings with it a mighty power of life. Then He advances from our center to the
心达到我们的圆周，以透到我们全人的各部分，用以律 circumference, penetrating through all the parts of our being, by using one law to subdue
制律的方法，胜过了犯罪的律那叫我们犯罪作恶的能力， another law to overcome the power of sinning in the law of sin. Moreover, we are enabled
并且使我们达到为善之律所没有使我们达到神的律的要 to live out the good required by the law of God, which we were unable to live out formerly
求而活出善来，更超过这个使我们凭着它所出于的生命 through the law of good. And much more, through the life which is derived from the law
而活出神所要的生命来。 of the Spirit of life, we are able to live out the life which God desires.
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 所以圣经给我们看见，有四个律和我们有关系，一个在我 Therefore, the Bible shows us that there are four laws related to us, one outside of
们外面，三个在我们里面。在我们外面的一个就是神的律。 us and three inside us. The one outside us is the law of God. Of the three that are inside
在我们里面的三个，一个是在我们的魂里，一个是在我们的 us, one is in our soul, one in our body, and one in our spirit. The law in our soul, derived
体里，一个是在我们的灵里。在我们魂里的这个律，是出于 from the created, good human life, is good and gives us the desire to do good; the law in
我们人受造的良善生命，所以是善的，叫我们为善；在我们 our body, derived from the fallen, evil life of Satan, is evil and causes us to sin; the law
体里的这个律，是出于撒但堕落的邪恶生命，所以是恶的， in our spirit, derived from the uncreated, divine life of God, is divine and causes us to
叫我们犯罪；在我们灵里的这个律，是出于神非受造的神圣 live out the divine life of God.
生命，所以是神圣的，叫我们活出神的神圣生命。
我们外面那个神的律，是代表神向我们有圣洁，公义， The law of God outside of us represents God in giving us the requirements of holiness,
良善的要求。我们魂里为善的律，一碰着我们外面这个神 righteousness, and goodness. The law of good in our soul, upon touching the holy and good
的律向我们所有的圣善要求，就想要答应，并立志成全。 requirements of the law of God, desires and determines to fulfill the requirements. But the
但是我们体里犯罪的律，一遇到我们魂里为善的律要答应 law of sin in our members, when it realizes that the law of good in our soul desires to fulfill
并成全我们外面神的律向我们所有的圣善要求，就必定反 the holy and good requirements of the law of God outside of us, will surely oppose, resist,
对，抵抗，并常战胜我们魂里为善的律，使我们不能成全， and usually overcome the law of good in our soul. Thus, we are not only disabled from
倒违犯我们外面神的律向我们所有的圣善要求，因为我们 fulfilling God’s law, but instead we violate the holy and good requirements of the law of
体里犯罪的律，是强过我们魂里为善之律的。但我们灵里 God outside us. This is because the law of sin in our body is stronger than the law of good
生命之灵的律，是比我们魂里为善之律更强的，所以我们 in our soul. However, the law of the Spirit of life in our spirit is even stronger than the law
若回到灵里，凭灵而活，我们灵里生命之灵的律，就要拯 of good in our soul. Therefore, if we turn to our spirit and live according to our spirit, the
救我们脱离我们体里犯罪的律，而使我们活出神的神圣生 law of the Spirit of life in our spirit will deliver us from the law of sin in our body and cause
命。这样，就使我们不只能成全我们外面神的律所有的圣 us to live out the divine life of God. Thus, not only will we be able to fulfill the holy and
善要求，并且能够上神自己那神圣的标准。 good requirements of God, but we can meet the divine standard of God Himself.
比方，神的律在我们外面要我们不可有贪心，我们魂里 For example, the outward law of God requires us not to be covetous. The law of
为善的律，一碰到神的律向我们所有的这个要求，马上就 good in our soul, upon touching this requirement of God’s law, desires to fulfill it
要答应，并立志不再有贪心。但这时我们体里犯罪的律也 and determines not to be covetous any more. But at this time the law of sin in our
马上起来反抗，叫贪心在我们里面发动，使我们不能成全 body immediately rises in opposition, causing us to be inwardly covetous; thus, we
神的律那不可有贪心的要求。这时，我们无论怎样立志， are unable to fulfill the law of God which requires us not to be covetous. At this time,
努力，也不能免去贪心。反而，我们越立志，努力，要免 however much we will and determine, we cannot rid ourselves of a covetous heart. On
去贪心，贪心就越在我们里面发动！因为什么时候我们魂 the contrary, the more we will and strive to rid ourselves of covetousness, the more it
里为善的律，一因着我们外面神的律的要求，而叫我们愿 grows within us. Whenever, due to the outward requirement of God’s law, the law of
意为善，什么时候我们体里犯罪的律，就叫恶在我们里面 good in our soul desires to do good, the law of sin in our body will immediately cause
发动，而与我们的善念抗争。并且我们魂里为善的律，总 evil to work in us and war against our thought of good. Furthermore, the law of good in
不是我们体里犯罪之律的对手，在每一次这样抗争的时候， our soul is no match for the law of sin in our body; in almost every encounter it loses to
差不多都是要败于我们体里犯罪之律的。但是感谢神，我 the law of sin in our body. But, praise the Lord, the law of the Spirit of life in our spirit
们灵里生命之灵的律，是强过我们体里犯罪之律的，能拯 is stronger than the law of sin in our body and is able to deliver us and set us free from
救我们，释放我们脱离那犯罪的律。我们若不再凭着魂里 the law of sin. If we would cease from our struggling and strife through the law of good
为善的律立志，努力，而顺着灵里这生命之灵的律活着， in our soul, and walk instead according to the law of the Spirit of life, we should be

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我们就必蒙拯救，脱离体里犯罪的律所发动的贪欲，而成 delivered from the covetous desire motivated by the law of sin in our body. We would
全我们外面神的律那不可有贪心的要求，并活出神超凡的 be enabled to fulfill the requirement of the outward law of God not to covet and live out
圣洁。 the surpassing holiness of God.
所以，在这里我们能清楚看见，神的律在我们外面有要 Hence we can see clearly that the outward law of God puts certain requirements
求，我们魂里为善的律就在我们里面要成全。但我们体里 upon us, and immediately the law of good in our soul desires to fulfill them. But the
犯罪的律，就介在这二律—我们外面神的律，和我们魂里 law of sin in our body between these two laws—the outward law of God and the law
为善的律—之间作梗为难，使我们魂里为善的律不能如愿 of good in our soul—obstructs and hinders us so that the law of good in our soul
的成全我们外面神的律的要求。我们的体如何包围着我们 cannot fulfill the requirement of the outward law of God as it wishes. Just as our body
的魂，我们体里犯罪的律，也如何包围着我们魂里为善的 surrounds our soul, so the law of sin in the body surrounds the law of good in our
律，并且是强过我们魂里为善的律。所以我们魂里为善的 soul and is stronger than it. Therefore, it is very difficult for the law of good in our
律，很难胜过我们体里犯罪的律，而冲破它的包围，以成 soul to overcome the law of sin in our body, to break through its surrounding and
全神的律在我们外面所有的要求。但是我们灵里生命之灵 fulfill the requirement of the outward law of God. However, the law of the Spirit of life
的律是强过一切的，所以能胜过我们体里犯罪的律，而把 in our spirit is stronger than all; hence it can overcome the law of sin in our body and
我们从那律的包围里释放出来，使我们能充分的成全神的 deliver us from the engulfing of that law, thus more than enabling us to fully fulfill the
律向我们所有的要求而有余。 requirement of God’s law.
在这里我们可以再用一个比方来说明这四个律和我们的 We may use another illustration here to explain the relationship of these four laws
关系。神的律在我们外面好象一个正经的男子向我们求婚， to us. The outward law of God is like a respectable man proposing to us, while the law of
我们心思中为善的律也好象一个良善的女子要答应这个求 good in our mind is like a virtuous lady saying yes to his proposal. However, the law of
婚。但我们肢体中犯罪的律就好象一个恶棍，总是跟着这 sin in our members is like a villain who always follows the lady and attempts to create
女子，在她和那男子之间作难破坏。一见到这女子要答应 trouble between her and that man. Whenever he observes this lady saying yes to the
那男子的求婚，就将这女子抢去，迫她作不由己不如愿的 man’s proposal, he kidnaps her and compels her to act neither according to her own will
事。正在这时，我们灵中生命之灵的律，就好象一位从天 nor her own wish. At this very moment, the law of the Spirit of life in our spirit, which can
上来的使者，拯救这女子脱离那恶棍，使她得以成全那男 be likened to an angel from heaven, rescues the lady from the villain and enables her to
子的要求，而如愿以偿。结果发现这个从天上来的使者， fulfill the man’s proposal; thus, her desire is fulfilled. Consequently, she discovers that this
就是那男子所代表的。所以这使者，使她得以成全那男子 angel from heaven is in fact the One whom the man represented. Therefore, this angel, by
的要求，也就是使她能成全他自己的心愿。 causing her to fulfill the man’s proposal, actually enables her to fulfill his own desire.
这比方给我们看见，我们外面神的律，虽然向我们有要 From this illustration we see that although the outward law of God places
求，但无力叫我们成全它的要求。我们心思中为善的律， requirements upon us, it cannot cause us to fulfill its requirements. The law of good
虽然愿意成全我们外面神的律的要求，但又无力胜过我们 in our mind desires to fulfill the requirements of the outward law of God, yet it has no
肢体中那作梗的犯罪之律。并且那犯罪的律，总是跟着这 strength to overcome the law of sin in our members. Moreover, the law of sin always
为善的律，一见到这为善的律要成全神的律的要求，就必 opposes the law of good, and when it sees that the law of good is attempting to fulfill
作难，使它不能如愿。但我们灵里生命之灵的律，是神所 the requirement of the law of God, it will surely hinder and prevent it from fulfilling
给我们的拯救，有神生命的大能，能使我们脱离那犯罪的 its wish. But the law of the Spirit of life in our spirit, our deliverance from God with
律，而成全神的律所有的要求，并且活出神的神圣生命。 the mighty power of the life of God, sets us free from the law of sin, thus enabling us to
我们若顺着这生命之灵的律活着，就能蒙拯救，脱离肢体 fulfill all the requirements of the law of God and live out the divine life of God. If we live
中犯罪的律，而作一个自然得胜的基督徒。我们看到这里， according to this law of the Spirit of life, we shall be delivered from the law of sin in our
就能找出几个 members and become a victorious Christian automatically.

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 结 论
第一，神的救法和人的修行不同。一，是凭借不同。人
的修行，是凭借人原有的良善，就是明德，良知，内心之
明这类的东西。神的救法，是凭借神的生命和神的灵，也
就是生命之灵。二，是作法不同。人的修行，是用人的力量，
苦待身体，克制情欲，来启发人里面的良善，来明人里面
的明德，致人里面的良知。神的救法是把祂的灵，带着祂
的生命，加到我们的灵里，叫我们的灵活过来，而从我们
的灵里开始更新的工作，先更新我们灵里的各部分，再更
新我们魂里的各部分，最后更新我们外面的身体。三，是
结果不同。人修行的结果，不过是止于至善，并不能叫人
活出神本性的神圣标准。神救法的结果，是叫我们作神人，
而活出神的神圣生命来。
第二，神的救法不是叫人作善人，乃是叫人作生命人。宇宙中
拢总有三等人：第一等神人，第二等善人，第三等恶人。神的救法
不是叫我们作恶人，也不是叫我们作善人，乃是叫我们作生命人。
第三，我们蒙到神拯救的人，该活在神里面。神是生命，
神的救法就是要我们作生命人。生命就是神，作生命人，
就是作神人。要作这样的人，就得活在神里面。但活在神
里面，乃是渺茫的道理。要活在神里面，就必须活在生命
之灵的律里面。这就必须活在灵里，因为生命之灵的律是
在灵里。这也必须活在生命的感觉里，因为生命的感觉就
是生命之灵的律的感觉。我们若跟从生命的感觉，定规是
体贴灵，而活在灵里。我们若体贴灵，也必是活在生命之
灵的律里面。我们活在生命之灵的律里面，也就是活在神
里面。结果，我们所活出来的就是神。神就是生命，所以
我们所活出来的也就是生命，我们也就是一个生命人。
第四，神的救法是要达到神人合一。我们若随从生命之
灵的律，而活在神里面，神也就活在我们里面，神和我们
就有实际的调和，直到完全合一。
在主观方面还有两点。一，就是要摸着里面的感觉，也
就是顺服里面的感觉。二，就是要活在交通中。交通就是
生命的交流。活在交通中，就是活在生命的交流里。这两
点才实际的使我们有生命的经历。这一篇三个生命四个律
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CONCLUSIONS
At this point we can draw several conclusions: First, God’s deliverance differs from
man’s reformation. First of all, the basis is different. Man’s reformation is based on the
original good of man, while God’s deliverance is based on the life of God and the Spirit
of God, that is, the Spirit of life. Next, the methods differ. Man’s reformation is by way
of exerting human strength, inflicting harsh treatment on our body, and subduing the
passions, thus bringing forth the good in man. God’s deliverance is by way of putting
His Spirit and His life into our spirit, thus quickening our spirit; then a renewing work
begins from our spirit, renewing firstly the various parts of our spirit, then the different
parts of our soul, and finally our physical body. Lastly, the results are different. The
result of man’s reformation is but the highest human excellence; it cannot cause man
to live out the divine standard of God’s nature. The consequence of God’s deliverance is
that we become God-men, living out the divine life of God.
Second, God’s deliverance does not make us good men but life-men. There are all
together three classes of man in the universe: God-men, good men, and evil men. God’s
deliverance is not to make us evil men or good men, but life-men.
Third, we who have been delivered by God ought to live in God. God is life, and God’s
deliverance is for us to become life-men. Life is God; to be a life-man is to be a God-man.
To be such men we ought to live in God. But to live in God is a vague doctrine. If we
want to live in God, we must live in the law of the Spirit of life. This requires us to live
in spirit, for the law of the Spirit of life is in the spirit. This also requires us to live in the
sense of life, for the sense of life is the sense of the law of the Spirit of life. If we obey
the sense of life, we mind the spirit and live in the spirit. If we mind the spirit, we live
in the law of the Spirit of life. When we live in the law of the Spirit of life, we live in God.
Consequently, what we live out is God Himself. God is life; therefore, what we live out is
life, and we become life-men.
Fourth, the goal of God’s deliverance is the unity of God and man. When we obey the
law of the Spirit of life and live in God, God lives also in us, and He and we mingle in a
practical way until the two are completely united as one.
There are two more points on the subjective side. First, we must touch the inner sense,
which means to obey the inner feeling. Second, we must live in fellowship. Fellowship is
the flowing of life. To live in fellowship is to live in the flowing of life. These two points
enable us to experience life in a practical way. The purpose of this chapter on the three
HOMETHE KNOWLEDGE OF LIFE - Page 86
的道，就是要把我们带到这里来。我们若实际摸着里面的 lives and four laws is to bring us to this point. If we touch the inner sense in a practical
感觉，而活在交通中，就自然会：（一）脱离罪，（二） way and live in fellowship, we will automatically be able: (1) to be freed from sin, (2) to
行出我们所不能行的善来，（三）成全神的律，并（四） do the good works which we are unable to do, (3) to fulfill the law of God, and (4) to live
活出神的生命来。结果我们就能作神人，而彰显神的生命。 out the life of God. Eventually we can become God-men, manifesting the life of God. This
这个就是神救恩的目标，包括了一切生命的故事。 is the goal of God’s salvation, and this also includes all matters pertaining to life.
（此篇请参看话语职事要道副刊第三十七，八期合刊要
道第四十三题。）

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 第十篇
生命的律
我们在前篇看过了三个生命四个律，现在要再专一的来
看生命的律，也就是前篇所说的生命之灵的律。因为在四
个律中，只有生命的律，是神生命自然的功能，能叫我们
自然的活出神的生命。所以我们要摸着生命的路，就必须
对生命的律，有够清楚的认识。
壹 圣经的根据
全部圣经中，只有后面五处，可算是直接或间接的说到
生命的律：
一，罗马八章二节原文：“生命之灵的律…。”
这里所说的生命之灵的律，就是生命的律。因为这律所
出于的灵是含着生命，也可以说就是生命，所以，这律虽
是一个灵的律，也是一个生命的律。
二，希伯来八章十节原文：“主又说，那些日子以后，
我与以色列家所立的约乃是这样：我要将我的诸律法放在
他们的心意里面，写在他们心上；我要作他们的神，他们
要作我的子民。”
三，希伯来十章十六节原文：“主说，那些日子以后，
我与他们所立的约乃是这样：我要将我的诸律法放在他们
心上，写在他们的心意里面。”
以上希伯来八章十章两处圣经，都是先说到“放，”然后
说到“写，”也都是说到“心意”和“心上，”所以都是说 and both speak of the mind and the heart; thus, both speak of the same thing. They are
到一件事。这两处的话，都是引自耶利米三十一章三十三节。 quoted from Jeremiah 31:33.
四，耶利米三十一章三十三节原文：“耶和华说，那些
日子以后，我与以色列家所立的约乃是这样：我要将我的
律法放在他们里面的诸部分里头，写在他们心上；我要作
他们的神，他们要作我的子民。”
五，以西结三十六章二十五至二十八节原文：“我必用清水
洒在你们身上，你们就洁净了；我要洁净你们，使你们脱离一
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CHAPTER TEN
THE LAW OF LIFE
In the last chapter we have seen the three lives and four laws. Now we shall
especially see the law of life, which is also the law of the Spirit of life mentioned in the
last chapter. Of the four laws, only the law of life is the natural capability of the life of
God, enabling us to live out the life of God quite naturally; therefore, if we want to touch
the way of life, we must have clear knowledge concerning the law of life.
I. SCRIPTURAL BASIS
In the whole Bible, only the following five portions can be said to mention the law of
life directly or indirectly:
A. Romans 8:2, “the law of the Spirit of life...”
The law of the Spirit of life mentioned here is the law of life. The Spirit, from which
this law comes, contains life, or it may be said that it is life; therefore, the law is a law of
the Spirit, and it is also the law of life.
B. Hebrews 8:10, “This is the covenant that I will make with the house of Israel after
those days, saith the Lord; I will put my laws into their mind, and on their heart also
will I write them: and I will be to them a God, and they shall be to me a people.”
C. Hebrews 10:16, “This is the covenant that I will make with them after those
days, saith the Lord: I will put my laws on their heart, and upon their mind also will I
write them.”
The above two passages in Hebrews 8 and 10 mention firstly “put,” and then “write,”
D. Jeremiah 31:33, “This is the covenant that I will make with the house of Israel
after those days, saith Jehovah: I will put my law in their inward parts, and in their
heart will I write it; and I will be their God, and they shall be my people.”
E. Ezekiel 36:25-28, “I will sprinkle clean water upon you, and ye shall be clean:
from all your filthiness, and from all your idols, will I cleanse you. A new heart also will
HOMETHE KNOWLEDGE OF LIFE - Page 88
切的污秽，弃掉一切的偶像。我也要赐给你们一个新心，将新
灵放在你们里面；又从你们的肉体中除掉石心，赐给你们肉心。
我必将我的灵放在你们里面，使你们顺从我的律例，谨守遵行
我的典章。…你们要作我的子民，我要作你们的神。”
这几节圣经至少说到五件事：（一）用清水洗净我们，（二）
给我们一个新心（三）给我们一个新灵，（四）除掉我们的
石心，赐给我们肉心，（五）将神的灵放在我们里面。这五
件事合起来的结果，就使我们顺从神的律例，谨守遵行祂的
典章。我们要作祂的子民，祂要作我们的神。这意思就是圣
灵在我们里面，给我们新的力量来遵行神的旨意，讨神的喜
悦，以致神能作我们的神，我们能作神的子民。所以这里所
说的结果，和耶利米三十一章三十三节所说的结果相同。
贰 生命之律的来源—重生
我们要说到生命之律的来源，必须从重生说起。因为重
生是得着神的生命进到我们的灵里。我们一重生了，灵里
就有了神的生命；有了神的生命，也就自然有了出于神这
生命的生命之律。
一 人的被造
说到重生，我们还得从人的被造说起。当人从神手里被
造出来的时候，只是得着了一个良善正直的人生命，并没
有得到神圣永远的神生命。但神创造人，最中心的目的，
就是要把祂自己的生命调进人的里面，与人联合，而达到
神人合一。所以，神在创造人的时候，除了人的身体和魂
之外，还特别为人创造了一个灵，这灵就是人接受神生命
的机关。我们用这灵来接触那是灵的神，就能得着祂的生
命，而与祂联合，以达到神那中心的目的。
二 人的堕落
但是，人在接受神的生命之前，却先堕落了。人的堕落，
不只是叫人犯罪而得罪了神，并且最主要的一点，乃是叫
人的灵死了，也就是叫人接受神生命的机关死了。灵死了，
不是灵没有了，乃是失去了与神交通的功能，而与神隔绝，
叫人不能再与神交通了。这样，人就不能用灵去接触神，
而得着祂的生命。
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I give you, and a new spirit will I put within you; and I will take away the stony heart
out of your flesh, and I will give you a heart of flesh. And I will put my Spirit within
you, and cause you to walk in my statutes, and ye shall keep mine ordinances, and do
them...and ye shall be my people, and I will be your God.”
These few verses speak of at least five things: (1) cleansing with clean water, (2)
giving us a new heart, (3) giving us a new spirit, (4) taking away our stony heart and
giving us a heart of flesh, and (5) putting the Spirit of God within us. The result of these
five combined together is that we are caused to walk in the statutes of God and to keep
and do His ordinances. We shall be His people, and He shall be our God. This means that
the Holy Spirit within us gives us new strength to do the will of God and to please God,
so that God can be our God and we can be God’s people. Thus, the result mentioned
here is the same as the result mentioned in Jeremiah 31:33.
II. THE ORIGIN OF THE LAW OF LIFE—REGENERATION
If we wish to speak of the origin of the law of life, we must begin from regeneration,
for regeneration is the receiving of God’s life into our spirit. Once we are regenerated,
we have the life of God in our spirit; and once we have the life of God, we naturally have
the law of life which comes from the life of God.
A. The Creation of Man
When speaking of regeneration, we must begin with the creation of man. When man
was created by the hand of God, he had only a good and upright human life; he did not
have the divine and eternal life of God. Yet when God created man, His central purpose
was to blend His life into man, to be united with man, and to reach the goal of the oneness
of God and man. Therefore, when God created man, in addition to the body and soul of
man, He especially created a spirit for man. This spirit is the organ by which man receives
the life of God. When we use this spirit to contact God, who is a Spirit, we then can receive
His life and become united with Him, thus fulfilling the central purpose of God.
B. The Fall of Man
But before man received the life of God, he fell. The most essential factor of the
fall of man was not just that it caused him to commit sin and offend God, but that it
caused his spirit to become deadened, or that it brought death to the organ by which
man receives the life of God. To say that the spirit is dead does not mean that the spirit
is nonexistent, but that it has lost its function to fellowship with God and has become
separated from God; thus, man could no longer fellowship with God. Henceforth, man
was unable to use his spirit to contact God and thereby receive His life.
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 到这时候，人就有两面的需要：一面需要神来解决人因
堕落所犯的罪；一面更需要神来重生人，使人死了的灵再
活过来，而得到祂的生命，以成全祂造人的中心目的。
三 神的救法
所以神的救法也就有消极和积极的两面。在消极方面，
借着主耶稣在十字架上替人流血，成功救赎，解决了人的
罪；在积极方面，借着主耶稣的死，把祂的生命释放出来，
再借着主耶稣的复活把祂的生命放在圣灵里，叫这圣灵进
到我们里面，使我们得着祂那神圣永远的生命。
圣灵这样使我们得着神的生命，就是来重生我们。
但圣灵是怎样来重生我们呢？乃是借着神的话。圣灵先
在环境方面给我们预备机会，叫我们听见福音的话，然
后就借着这话来光照感动我们，并叫我们认罪自责，悔
改相信，以接受神的话，而得着神的生命。因为神的话
里藏着神的生命，并且神的话也“就是生命。”（约六
63。）我们一接受神的话，神的生命就进到我们里面，
而使我们重生了。
所以重生不是别的，乃是人在自己的生命之外，再得着
神的生命。我们这样得着神的生命，就得着一个权柄，使
我们能作神的儿女。（约一 12。）这权柄的本身，也就是
神的生命，所以我们有了这生命，就有权柄作神的儿女。
我们有了神的生命，作了神的儿女，也就自然会有神的
性情。（彼后一 4。）我们若凭这生命和这生命的性情而活， the divine nature (2 Pet. 1:4). If we live by this life and the nature of this life, we can
就能变得象神，而活出神的形像来。 become like God and live out the image of God.
神的生命在我们里面，如何作工使我们变得象祂？乃是
从中心而达到圆周，也就是从灵到魂，然后到体，作它向
外扩展的工作。神的生命进到我们里面，乃是先进到我们
的灵里，把我们死了的灵点活过来，并使我们的灵活泼新
鲜，刚强有力，能摸着神，感觉神，并与神有甜美的交通。
然后它就从我们的灵里渐渐扩展到我们魂的各部分里，而
使我们的思想，爱好，主张等等，逐渐象神，有了神的味道，
甚至连发怒气也都有一点象神，有神的味道。哦，这是何
等奇妙的改变！
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At this time, man had needs on two sides: on one hand, because of the fall, he
needed God to deal with the sin he committed; on the other hand, he needed God even
more to regenerate him by giving life to his dead spirit, so that he might receive God’s
life and fulfill God’s central purpose in creating man.
C. God’s Way of Deliverance
Because of these needs, God’s way of deliverance consists of two aspects, the
negative and the positive. On the negative side, by the Lord Jesus shedding His blood on
the cross, redemption was accomplished, and the problem of man’s sin was settled. On
the positive side, by the death of the Lord Jesus, the life of God was released; then by
the resurrection of the Lord Jesus, the life of God was put in the Holy Spirit; eventually
the Holy Spirit entering into us causes us to obtain God’s divine and eternal life.
The Holy Spirit thus enabling us to obtain the life of God means that He regenerates
us. But how does the Holy Spirit regenerate us? It is by the Word of God. The Holy Spirit
first prepares an opportunity for us in our environment to hear the words of the Gospel.
Then by the words, He shines upon us and moves us; He causes us to acknowledge our
sins, reproach ourselves, repent and believe, thereby accepting the words of God and
receiving the life of God. In the words of God is hidden the life of God, and the words of
God “are life” (John 6:63). As we receive the words of God, the life of God enters into us
and regenerates us.
Therefore, regeneration is nought else but the fact of man, in addition to his own life,
receiving the life of God. When we thus receive the life of God, we receive an authority
which enables us to become children of God (John 1:12). The authority itself is the life of
God; therefore, when we have this life, we have the authority to be the children of God.
When we have the life of God and become children of God, we naturally have
How does the life of God within us work to make us become like Him? It works
from the center to the circumference, or from the spirit to the soul and then to the
body, accomplishing its outward expansion. When the life of God enters into us, it
first enters into our spirit, quickens our dead spirit, and makes it lively, fresh, strong,
vigorous, and able to touch God, sense God, and have sweet fellowship with God. Then
it spreads gradually from our spirit into every part of our soul and makes our thoughts,
affections, and decisions gradually become like God’s, having the savor of God; even in
our anger, there is something of God’s likeness, something of the savor of God. Oh, what
a wonderful change this is!
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 但不只如此，它还要继续的工作，扩展到我们的体里，
使我们的身体也有它生命的成分。这就是罗马八章十一节所
说，神的灵住在我们里面，能使我们必死的身体也活过来。
神的生命在我们里面，这样一再的作工，一再的扩展，
到了一个时候，就使我们的灵，魂，体，就是我们的全人， spirit, soul, and body, or our whole being, to be completely filled with the nature of God,
整个都充满了神的性质，满有神的成分和味道，直到我们 the element of God, and the savor of God; until we are raptured and transfigured; until
被提变化，进入荣耀，而完全象祂。 we enter into glory and become completely like Him.
神的生命一直这样在我们里面作工，扩展，并不是硬性
的不顾我们，乃是要求我们的情感倾向，心思合作，并意
志降服。我们若拒绝它的运行，而不紧紧的跟随它，与它
合作，它就无法施展它的能力，显出它的功用。因为人是
一个有生之物，是活的，是有爱好的，也是有思想和意志
的，肯不肯合作，能不能合作，还是一个问题。就是为此，
神在重生我们的时候，才在祂生命之外，又赐给我们一个
新心，并且也把一个新灵放在我们里面，（结三六 26，）
叫我们肯合作，也叫我们能合作。
心是肯的问题，灵是能的问题。我们原有的心，因着悖
逆神就变硬了，也就是变旧了，所以称作“石心，”也就
是“旧心。”这“旧心”是背弃神，不要神，不肯与神合
作的。现在神赐给我们一个“新心，”并不是在我们的“旧
心”之外，另赐给我们一个心，乃是借着圣灵的重生，把
我们的“石心”软化成为“肉心，”而更新成为“新心。”
这“新心”是倾向神的，爱慕神和属神的事，乃是一个新
的倾慕神的机关，使我们肯与神合作，也肯让神的生命在
我们里面自由的向外扩展，工作。
我们原有的灵，因着离开神而死了，也就是旧了，所以
称作“旧灵。”这“旧灵”既已失去与神交通，接触神的
功能，也就自然的无法与神合作。现在神赐给我们一个“新
灵，”也不是在我们的“旧灵”之外，另赐给我们一个灵，
乃是借着圣灵的重生，把我们的“死灵”点活成为“活灵，”
而更新成为“新灵。”这新灵是能和神交通的，并且能通
晓神和属灵的事，乃是一个新的接触神的机关，使我们能
与神合作，也能借着与神交通，而让神的生命在我们里面
向外扩展，工作。
Furthermore, this life will work continuously until it expands into our body, so that
our body also may have the life element. This is what Romans 8:11 speaks of: the Spirit
of God which dwells in us can quicken our mortal bodies.
The life of God within us will work and expand more and more until it causes our
The life of God continuously working and expanding within us does not force its
way through by ignoring us; rather it requires the inclination of our emotion, the
cooperation of our mind, and the submission of our will. If we refuse its working, if
we do not follow it closely and cooperate with it, it has no way to show forth its power
or manifest its function. Because man is a living being with affection, mind, and will,
the question of whether he will cooperate and whether he can cooperate remains a
problem. Hence, when God regenerates us, besides giving us His life, He also gives us a
new heart and puts within us a new spirit (Ezek. 36:26); thus, we are made both willing
and able to cooperate.
The heart has to do with our willingness, while the spirit is a matter of capability. Our
original heart, because of rebellion against God, became hard or old; therefore, it is called a
“stony heart” or an “old heart.” This old heart is against God, does not want God, and is not
willing to cooperate with God. Now God gives us a new heart. It is not that He gives us another
heart in addition to our old heart, but that through the regeneration of the Holy Spirit He
softens our stony heart to become a “heart of flesh,” thus renewing it to become a new heart.
This new heart is inclined toward God and has affection for God and the things of God. It is a
new organ for inclining toward God and loving Him; it makes us willing to cooperate with God
and willing to allow the life of God to expand and work freely from inside to outside.
The spirit we originally had, because of separation from God, is dead and has
become old; therefore, it is called an “old spirit.” Since this old spirit has lost its ability
to fellowship with God and contact God, it naturally has no way to cooperate with God.
Now God gives us a “new spirit.” This does not mean that He gives us another spirit in
addition to our old spirit, but that by the regeneration of the Holy Spirit He quickens
our dead spirit into a living spirit, thus renewing it into a new spirit. This new spirit can
fellowship with God and can apprehend God and spiritual things. It is a new organ for
contacting God; it enables us to cooperate with God and, through fellowshipping with
God, to allow the life of God within us to expand and work outward.

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 我们有了新心，就肯与神合作；我们有了新灵，就能与 With a new heart we are willing to cooperate with God, and with a new spirit we are
神合作。但新心和新灵，最多不过肯渴慕神，能接触神， able to cooperate with God. However, a new heart and a new spirit at most only enable
而让神的生命在我们里面自由的向外扩展，工作而已，还 us to thirst after God and contact God, thus allowing the life of God within us to freely
不能答应神在我们身上那无限量的要求，使我们达到神自 expand and work outward; they cannot answer the unlimited demand of God upon
己那神圣的标准。所以神在重生我们的时候，更为我们作 us, which is that we reach the divine standard of God Himself. Therefore, when God
了一件最荣耀，最超越的事，就是把祂自己的灵，也就是 regenerates us, He does in addition a most glorious and transcendent thing: He puts His
圣灵，放在我们的新灵里面。这圣灵就是基督的化身，基 own Spirit, the Holy Spirit, into our new spirit. This Holy Spirit is the embodiment of
督又是神的化身，所以这圣灵进到我们里面来，也就是三 Christ, and Christ in turn is the embodiment of God. Therefore, the Holy Spirit entering
而一的神进到我们里面来。这样，就叫造物者与受造者有 into us is the Triune God entering into us. In this way the Creator and the creature are
了联合。哦！这真是一件当受我们称颂的事！并且神的灵， united. Oh, this truly deserves our praise! Moreover, the Spirit of God, the eternal Spirit
乃是永远的灵，也就是无限量的灵，有无限量的功能，有 or the infinite Spirit, has unlimited functions and transcendent strength. Hence, when
最超越的力量，所以祂住在我们的新灵里，就能用祂这无 He dwells in our new spirit, He can use His unlimited power to anoint and supply us, to
限量的能力，涂抹供应我们，运行推动我们，使我们能答 work and move within us; thus, He enables us to answer the unlimited demand of God
应神在我们身上那无限量的要求，而让神的生命从我们灵 upon us, thereby allowing the life of God to expand continually from our spirit, through
里，经过我们的魂，一直扩展到我们的体里，最终使我们 our soul, and into our body. Finally, He causes us to reach that glorious stage of being
达到完全象神那荣耀的地步。阿利路亚！ completely like God! Hallelujah!
在这里就给我们清楚看见一件事，就是神的救法，和人 One thing is clearly revealed to us here: God’s way of deliverance and man’s self-
的修行，是基本不同的。人的修行，不过是在人原有的魂 improvement are fundamentally different. Man’s self-improvement is but a work wrought
和体，以及它们的功能上，下工夫而已，就是修行成功， upon that which man originally has, namely his soul and his body with their capabilities.
也是极其有限的，因为人的能力原是有限的。而神的救法， Even if the improvement is successful, it is still very limited because the power of man
虽然也是经过我们魂的各部分，逐渐更新而达到体里，但 is limited. But, with the deliverance of God, though it also passes through every part of
首要的点，却是神的灵，带着神的生命，加到我们的灵里 our soul and gradually renews each one, reaching also into the body, the essential point
来，有神圣无限的能力，足能答应神那无限量的要求。这 is that the Spirit of God, bringing with it the life of God, is added into our spirit. Having
是加，不是修。修，是修我们原有的东西，是有限的；加， divine, unlimited power, it is fully able to answer the unlimited demand of God. This is an
是加进神自己的东西，是无限的。 addition, not an improvement. To attempt improvement is but to improve the things we
already have, and this is limited; but to add something of God Himself is unlimited.
以上所说的，该叫我们清楚知道，重生就是叫我们得着 What we have just said should make us see clearly that regeneration causes us
神的生命。这生命里含有一个自然的功能，这个生命自然 to receive the life of God. In this life is contained a natural function, and the natural
的功能，就是“生命的律。”所以神的生命乃是这生命之 function of this life is the “law of life.” Thus, the life of God is the source of this law of
律的来源，而重生就是这生命之律的来历，因为这生命之 life, and regeneration is the origin of this law of life. Though this law of life is derived
律虽是出于神的生命，却是借着重生而进到我们里面的。 from the life of God, yet it is through regeneration that it enters into us.

叁 生命之律的意义 III. THE MEANING OF THE LAW OF LIFE

我们要知道生命之律的意义，就不能不知道什么是律。 If we would know the meaning of the law of life, we must know what a law is. A law
律就是一个自然的法则，一个一直不变的定理。一个律不 is a natural regulation, a constant and unchanging rule. A law is not necessarily derived
一定是出于一个生命，但一个生命必定带着一个律。这生 from a life, but a life is definitely accompanied by a law. This law which accompanies
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命所带着的律，就称作生命的律。这生命的律，也就是那 life is called the law of life. The law of a particular life is also the natural characteristic,
个生命的一种自然特性，一种天然功能。例如，猫能捕鼠， the innate function, of that particular life. For example, cats can catch mice, and dogs
狗能守夜，耳能听声，鼻能嗅味，舌能尝食，胃能消化， can stand watch for the night; or, our ear can hear, our nose can smell, our tongue can
这一切的本能，都是一种生命的自然特性，天然功能。只 taste, and our stomach can digest. All these abilities are the natural characteristics and
要那种生命是存活的，是自由的，它就自然的会发展它这 innate functions of a life. As long as any particular life exists and is free, it can naturally
种的特性，彰显它这种的功能，不需要人的教导，也不需 develop its characteristics and manifest its abilities. It does not require human teaching
要人的催促，是极其自然，一点不必勉强的。这种生命里 or urging; rather it develops very naturally without the least effort. Such natural
的自然特性，天然功能，就叫作生命的律。 characteristics and innate capabilities in a life constitute the law of that life.
神的生命是最高的生命，是超凡的生命，所以祂这生命 The life of God is the highest life; it is the surpassing life; therefore, the
的特性和功能，也定规是最高而超凡的。这最高而超凡的 characteristics and capabilities of this life must definitely be the most high and
特性和功能，就是神生命的律，所以这律也自然是最高而 surpassing. Since these highest and surpassing characteristics and capabilities
超凡的。我们既因重生而得着了神的生命，当然也就从神 constitute the law of the life of God, this law naturally is the most high and surpassing.
的生命里得着了这生命最高而超凡的律。 Since by regeneration we have received the life of God, we have naturally received from
the life of God the most high and surpassing law of this life.
我们在第一篇“何谓生命”里已经说过，只有神的生命是 In the first chapter, What Is Life?, we said that only the life of God is life; therefore, the
生命，所以我们所说生命的律，乃是专指神生命的律而言。 law of life of which we are now speaking refers specifically to the law of the life of God.
生命的律，乃是神在新约之下特别赐给我们的。这与神 The law of life is that which God specially gives to us under the new covenant. It is
在旧约时代，西乃山上所赐下的律法，大不一样。神在旧 very different from the laws given by God at Mt. Sinai. In the Old Testament time, God
约时代，是在人的身外，赐下一个写在石版上的律法。那 gave a law written on tables of stone outside of man’s body. That law was an external
律法是外面的律法，是字句的律法，是在人的外面，向人 law, a law of letters. It made demands upon man outwardly, rule by rule, requiring what
一条一条的有要求，要人作什么，或要人不作什么，但结 man should do and what he should not do. But the result was nil; no one could keep it.
果却一无所成，没有人能遵守。这是因为那律法虽是善的， Though the law was good, yet man being evil and dead did not have the power of life to
而人却是恶的，且是死的，并没有生命的能力，来答应那 meet the demands of that law. On the contrary, he fell under the condemnation of that
律法的要求，所以反而落在那律法的定罪之下。这就是罗 law. Romans 8:3 refers to this when it says: “What the law could not do, in that it was
马八章三节所说，“律法既因肉体软弱，有所不能行的。” weak through the flesh...”
到了新约，神就借着圣灵来重生我们，把祂的生命，带 In the New Testament era, when God through the Holy Spirit regenerates us, He
着祂这生命的律，放在我们里面。这生命的律，就是神在 puts His own life, accompanied by the law of life, into us. This law of life is the inward
新约时代所特别赐给我们的一个里面的律法。这正应验了 law which is God’s special gift to us in the New Testament time. This fulfills the
神在旧约耶利米书三十一章三十三节的应许：“我要将我 promise of God written in the Old Testament, “I will put my law in their inward parts”
的律法，放在他们…里面。” (Jer. 31:33).
这生命的律，是放在我们里面，所以就着它的所在说， This law of life is put within us; therefore, according to its location, it is an inward
是个里面的律法；不象旧约的律法，只在人的外面，只是 law. It is not like the law of the Old Testament which was outside of man and was
外面的律法。并且这生命的律，是出于神的生命，又是属 therefore an outward law. Furthermore, this law of life is derived from the life of God
于神的生命，所以就着它的性质说，又是个生命的律法， and belongs to the life of God; therefore, according to its nature, it is a law of life; hence
因此能供应；不象旧约的律法，乃是属于字句的，是字句 it can supply. It is not like the law of the Old Testament, which is a law of letters, and

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的律法，只有要求，而不能供应。这生命的律，就是神生
命自然的特性和功能，它在我们里面，就能自然的把神生
命里一切的内容，都一一的“律”出来，这样律出来的结果，
正好答应神在外面律法的要求。
在这里，我们可用两个比方，来说明这生命之律作用的光
景。比如有一棵枯死的桃树，我们替它立了一些律法，而向
它要求说：“你必须长出绿叶，开出红花，结出桃子。”我
们知道，这样的要求，从岁首到年终，都是徒然的，毫无功
效，因为它是枯死的树，并没有生命的能力，来答应这些外
面律法的要求。但我们若能把生命注到它里面，而叫它活过
来，就是不在外面用律法向它要求什么，那个生命也会有一
个自然的功能，使它按时长叶，开花，结果，而不只符合，
并且超过那外面律法的要求。这就是生命之律的作用。
又如我们要求一个死了的人说，你要呼吸，你要吃饭，
你要睡觉，你要活动。我们也知道，这些律法的要求，在
这个死了的人身上，也是毫无功效，一项也不能得到成全。
但我们若能把死而复活的生命，放在他里面，而叫他活过
来，他也就极其自然的要呼吸，要吃饭，要睡觉，要活动了。
这也就是生命之律的作用所使然的。
从这两个比方，我们可以清楚的知道，我们整个在神
面前的属灵生活，并不是我们自己努力所能作到的，也不
是我们尽力修行所能成功的，乃是由我们里面所已经得到
的神的生命来负责的。神的生命带着它这生命的律住在我
们灵里，我们若照这灵里生命的律而活而行，这生命的律
就能自然的把神生命里的一切内容，都从我们里面一一的
“律”出来，正好符合神在外面那律法的要求，有超过无
不及。这就是罗马八章四节所说：“使律法的义，成就在
我们这不随从肉体，只随从圣灵的人身上。”
这写在我们里面心版上的生命之律，在罗马八章二节
称作“生命之灵的律。”这乃是说，这个律不只是出于
神的生命，属于神的生命的，也是在于神的灵，而属于
神的灵的。因为神的生命是在于神的灵，而神的灵也可
以说就是神的生命。不过神的生命是重在神生命那件东
西，而神的灵是重在神生命的执行者。换句话说，神的
生命是没有位格的，神的灵是有位格的；这没有位格的
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which can only demand but cannot supply. This law of life in us, this law which is the
natural characteristic and capability of the life of God, is able very naturally to regulate
out item by item all the content within the life of God. The result of this regulating
perfectly answers the demand of the outward law of God.
Let us use two examples to illustrate how the law of life functions. Consider a
withered peach tree. Suppose we set up some laws for it, demanding: “You must grow
out green leaves, bloom red flowers, and bear peaches.” We know that such demands,
though made from the beginning of the year till the end of the year, are absolutely futile
and vain, because the tree is withered with no power of life to answer the demands of
such outward laws. Yet if we could transfuse life into it and restore it to life though we
do not demand anything outwardly from it, that life will have a natural capability which
will enable the tree to grow leaves, flower, and bear fruit in season, even to exceed the
demand of that outward law. This is the function of the law of life.
Suppose now that we make demands on a dead man, saying: “You should breathe;
you should eat; you should sleep; you should move.” We know that the demands of
such laws upon this dead man are of no effect at all; none of them can be fulfilled.
Yet if we could put resurrection life into him and bring him back to life, he will very
naturally want to breathe, eat, sleep, and move. This is due to the function of the law
of life.
From these two examples we can clearly see that our entire spiritual life before
God cannot be accomplished by our own striving; neither can it be achieved by self-
improvement with utmost effort; rather, it is the responsibility of the life of God which we
have already received into us. The life of God accompanied by the law of this life dwells in
our spirit; if we live and act according to this law of life in our spirit, this law of life can very
naturally regulate out from within us, item by item, all the content within the life of God.
This will correspond very well with the demand of the external law of God, and even exceed
it with no deficiency. Romans 8:4 speaks of this: “That the righteous requirement of the law
might be fulfilled in us, who do walk not according to the flesh but according to the Spirit.”
This law of life written on the table of the heart within us is called “the law of the
Spirit of life” in Romans 8:2. This means that this law is not only from the life of God
and belongs to the life of God, but it also depends on the Spirit of God and belongs
to the Spirit of God. This is because the life of God relies on the Spirit of God, and the
Spirit of God can also be said to be the life of God. When we speak of the life of God, we
are stressing that which is itself the life of God; when we speak of the Spirit of God, we
are emphasizing the executor of the life of God. In other words, the life of God is not a
HOMETHE KNOWLEDGE OF LIFE - Page 94
生命，是属于这有位格的灵的，而又和这有位格的灵是
分不开的。就是这一位有位格的灵，把神的生命带到我
们里面来，而这一个生命又带着一个律，就是生命的律，
也就是这里所说的生命之灵的律。这律有神永远的生命
作它的源头，又有神大能成位的灵作它的执行者。所以
这生命之灵的律，就有永远无限量的大能，来答应神那
无限量的要求。
所以，以上所说的可以给我们看见，旧约的律法，就是
那写在石版上的字句律法，虽向人有多条的要求，结果却
一无所成；新约的律法，就是这写在我们心版上的生命之
律，虽向我们一无要求，结果却能把神一切的丰盛，都从
我们身上自然的律出来，使我们能答应神一切的要求而有
余。这是何等奇妙！何等荣耀！乃是神在新约中所给我们
的一个中心恩典！我们该感谢赞美祂！
肆 生命之律的所在
一 生命之律运行的所在
生命的律所出于的生命，就是神的生命。当我们重生初得
着这生命的时候，这生命在我们里面，在生机上虽是完全的，
但在我们全人各部分里，却不是长大成熟的。这好象树上所
结的一个果子，刚结出来的时候，它的生命虽是完全的，而
只是完全于生机，要它完全于它有机体的各部分，还有待于
它的长大成熟。同样，我们重生时所得着的神的生命，也只
是完全于生机，若要这生命有成熟的完全，也需要渐渐长大
成熟于我们全人的各部分。这生命的长大成熟，就是借着生
命的律，在我们全人各部分里面的运行。这样，就给我们知
道，生命的律运行的所在，乃是我们全人里面的各部分，也
就是耶利米三十一章三十三节所说我们里面的“诸部分。”
二 诸部分与诸律法
什么是我们里面的诸部分？就是我们里面灵，魂，和心
的各部分。这心不是生理的心，乃是心理的心。在我们人
里面，灵和魂虽都是独立的，心却是混合的。照圣经的记
载看，心最少是：
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person, but the Spirit of God is a person. This life which is not a person belongs to the
Spirit, who is a person, and cannot be separated from this Spirit, who is a person. This
Spirit, who is a person, brings the life of God into us; and this life is accompanied by a
law, which is the law of life, or the law of the Spirit of life. This law has the eternal life of
God as its source, and this law has the Spirit of God, who is a person with great power,
as its executor. Therefore, this law of the Spirit of life has eternal and unlimited power
to answer the unlimited demand of God.
Thus, we have seen that the law of the Old Testament is the law of letters written on
tables of stone. Though it made many demands upon man, the result was nil. The law
of the New Testament is the law of life written on the table of our heart. Even though it
would not make any demand upon us, yet in the end it can naturally regulate out from
us all the riches of God, thus making us more than able to answer all the demands of
God. How wonderful and how glorious this is! This is the central grace which God gives
us in the New Covenant! How much we should thank and praise Him!
IV. THE SEAT OF THE LAW OF LIFE
A. The Seat of the Working of the Law of Life
The life from which issues the law of life is the life of God. When at our regeneration
we first receive this life, this life within us, though it is complete organically, is not
grown up and mature in each individual part of our whole being. It is like fruit borne on
a tree. The life of this fruit when it first appears, though it is complete, is only complete
organically. For it to be complete in every part, it must wait until it is grown and
mature. Likewise, the life of God we receive at the time of regeneration is only complete
organically. If we want this life to have completion of maturity, it also needs to gradually
grow and mature in every part of our whole being. The growing and maturing of this
life comes about by the working of the law of life in every part of our whole being. This
reveals that the place where the law of life works is in every part of our whole being.
This is what Jeremiah 31:33 refers to as our “inward parts.”
B. The Inward Parts and Laws
What are our inward parts? These are the parts of our spirit, soul, and heart. This
heart is not the biological heart, but the psychological heart. Within us human beings,
the spirit and the soul are independent parts, but the heart is of a composite nature.
According to the record in the Bible, the heart contains at least:
HOMETHE KNOWLEDGE OF LIFE - Page 95
 （一）带着心思，例如“心里怀着恶念，”（太九 4，）
“心中的思念。”（来四 12。）
（二）带着意志，例如“立定心志，”（徒十一 23，）“心
中的…主意。”（来四 12。）
（三）带着情感，例如“心里不要忧愁，”（约十四 1，）
“心就喜乐。”（约十六 22。） heart shall rejoice” (John 16:22).
（四）带着良心，例如“心中天良，”（来十 22，）“心
若责备。”（约壹三 20。）
所以这给我们看见，心是带着魂里的心思，意志，情感三个
部分，和灵里的良心一个部分。虽然不敢说，心就等于心思加
上意志和情感，再加上良心，但可以说，心里面是有这些部分
的成分。因此心不只有灵的成分，也不只有魂的成分，乃是把
灵和魂连起来的。心所带着的心思部分叫作“心思，”心所带
着的意志部分叫作“心志，”心所带着的情感部分叫作“心情。”
我们里面的诸部分里，灵里的直觉和交通，是重在关乎
神，为着神的；灵里的良心，就是“是非之心，”是重在
关乎人，为着人的；魂里的心思，意志，和情感，乃是人
个格的所在，也是重在为着人，关乎人这一面的。心既带
着心思，意志，情感，和良心，所以就是人的总汇，比灵
比魂都更能代表人，可以说是人的总代表。
那在我们里面的生命之律，乃是在我们里面的这诸部分里
一直运行。它运行到哪一部分，就成为哪一部分的律。运行
到心思里，就成为心思的律；运行到心志里，就成为心志的
律；运行到心情里，就成为心情的律；运行到良心里，就成
为良心的律。这样，它就成了我们里面诸部分每一部分里的
一个律。所以希伯来八章十节，和十章十六节，就称它这律
作“诸律法。”这诸律法，实在说只是里面的一个律法，就
是生命的律，也就是神在耶利米三十一章三十三节所说“我
的律法，”不过是放在我们里面的“诸部分”里而已。
这生命的律，在耶利米是称作“我的律法，”而在希伯
来又称作“诸律法，”一是单数的，一是多数的。这是怎
么一回事呢？这是因为就着这律的本身说，是只有一个，
所以是单数的；而就着这律运行的功用说，是在我们全人
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1. The mind. For example: “think ye evil in your hearts” (Matt. 9:4), and “thoughts of
the heart” (Heb. 4:12).
2. The will. For example: “with purpose of heart” (Acts 11:23), and “intents of the
heart” (Heb. 4:12).
3. The emotion. For example: “Let not your heart be troubled” (John 14:1), and “your
4. The conscience. For example: “having our heart... an evil conscience” (Heb. 10:22),
and “if our heart condemns” (1 John 3:20).
These references show us that the heart contains the mind, will, and emotion,
which are the three parts of the soul, and the conscience, which is a part of the spirit.
The heart has these parts as its components. Thus, the heart not only consists of a
component of the spirit and all the components of the soul, but it really connects the
spirit and soul together.
Of the various parts within us, the intuition and fellowship parts of the spirit are
more related to God and are for God; the conscience part in the spirit, having the power
to discern between right and wrong, is more related to man and is for man. The mind,
will, and emotion in the soul, being the seat of the personality of man, are also more
for man and related to man’s side. Since the heart contains the mind, emotion, will,
and conscience, it is thus a composite part which brings together these various inward
parts of man. It can be considered as man’s chief representative.
The law of life within us continuously works in these various inward parts.
Whichever part its work reaches, it becomes the law of that part. When its work
reaches the mind, it becomes the law of the mind. When its work reaches the will,
it becomes the law of the will. When its work reaches the emotion, it becomes the
law of the emotion. When its work reaches the conscience, it becomes the law of the
conscience. In this way, it becomes a law to each of our inward parts. Thus Hebrews
8:10 and 10:16 name this law, “laws.” These “laws” actually are but the one inward law,
which is the law of life, or what God speaks of as “law” in Jeremiah 31:33; but it is put
in the various “parts” within us.
In Jeremiah this law of life is called “law,” while in Hebrews it is called “laws”—
one is singular, and the other plural. This is because when speaking of the law itself,
there is only one; therefore, it is singular. Yet when speaking of the effects of the
working of this law, since it manifests its capabilities and functions in the various
HOMETHE KNOWLEDGE OF LIFE - Page 96
的诸部分里，显出它的功能和作用，乃是诸律法，所以是
多数的。所以无论耶利米称它作单数的律法，或是希伯来
称它作多数的律法，实在都是说到它这一个律。
三 心与生命之律的关系
我们已经看见，生命的律运行的所在，乃是我们里面的
诸部分。这诸部分，乃是以心为首要。因为心乃是我们人
的总汇，是我们人的总代表。所以心与生命的律在我们里
面诸部分里运行，而成为诸律法，就有非常密切的关系。
因此，我们就要详细的来说到心的光景。
1 心是生命的进出口
我们在前面已经说过，心是把灵和魂连起来的，所以心
是在灵与魂之间的。因此，生命要进入灵，必须经过心；
生命要从灵里发出，也必须经过心。所以心乃是生命必经
之路，也可说就是生命的进出口。比如有人听见了主的福
音，感觉到罪恶的痛苦，或是感到了神爱的甘甜，他的心
情就被打动了，良心也就忧伤，于是心思就悔改，意志也
定规相信，这样他的心就向主开启，而接受救恩，神的生
命也就进入他的灵里。反之，若他的心不赞成，不开启，
你无论怎样向他传说，也没有方法使神的生命进到他的灵
里。就是为这缘故，英国大布道家司布真先生才说：“要
感动人的灵，就非感动人的心不可。”这话实在是对的，
因为心动了，灵才能接受神的生命。
照样，人得救以后，神的生命要从人里面出来，也必须
经过心，得着心的合作。心赞成了，生命就能通过；心不
赞成，生命就通不过。有时心只有局部的赞成；或是良心
赞成，其他部分不赞成；或是心思部分赞成，心情部分又
不赞成；这样，生命还是通不过。所以心实在是生命的进
出口。接受生命如何是从心开始，活出生命也如何是从心
开始。
2 心是生命的一个开关
心是生命的进出口，生命进去，生命出来，都是在于心。
但不只如此，心也是生命的一个开关。只要心关着，生命 life both depend on the heart. Moreover, the heart is also the switch of life. If the heart
就进不来，也律不出；心一开启，生命就能进入，也能自 is shut, life can neither enter in nor be regulated out. Once the heart is open, however,
2023 生命的认识 - 第 97 页
parts of our whole being, it becomes various laws; therefore, it is plural. Whether
Jeremiah calls it the singular law or Hebrews calls it the plural laws, they both really
refer to this one law.
C. The Relationship between the Heart and the Law of Life
We have seen that the place where the law of life works is in our various inward parts.
Of these various part, the heart is the chief. This is because the heart is the conglomerate of
man’s inward parts, and it is man’s chief representative. Therefore, the heart is very closely
related to the law of life, which works in our various inward parts and thereby becomes
the various laws. For this reason, we shall speak in detail of the situation of the heart.
1. The Heart Is the Entrance and Exit of Life
We have already mentioned that the heart connects the spirit and the soul; thus, the heart
is in between the spirit and the soul. If life is to enter into the spirit, it must pass through the
heart; if life is to proceed out from the spirit, it also must pass through the heart. Thus, the
heart is the pathway through which life must pass. It can be said to be the entrance and exit of
life. For example, when someone hears the Gospel of the Lord and feels the pain and sorrow
of sin or the sweetness of God’s love, the emotion of his heart is touched, his conscience is
grieved, his mind repents, and his will determines to believe. Then his heart is opened to the
Lord, he receives salvation, and the life of God thereby enters into his spirit. Conversely, if his
heart does not agree and is not open, regardless of how you preach to him, there is no way
for the life of God to enter into his spirit. It is for this reason that the great British evangelist,
Mr. Spurgeon, once said that in order to move man’s spirit, one must move man’s heart. This
statement is really true; only when the heart is moved can the spirit receive the life of God.
Likewise, after man is saved, if the life of God is to come out from within him, it must
pass through the heart and have the cooperation of the heart. When the heart agrees, life
can pass through. When the heart does not agree, life cannot pass through. Sometimes
the heart only partially agrees. Perhaps only the conscience agrees, and other parts do
not. Or, perhaps the mind of the heart agrees, while the emotion part does not. Hence, life
still cannot pass through. Thus, the heart is really the entrance and exit of life. Just as the
receiving of life begins with the heart, so also the living out of life begins with the heart.
2. The Heart Is the Switch of Life
The heart is the entrance and exit of life: the coming in of life and the going out of
HOMETHE KNOWLEDGE OF LIFE - Page 97
由的律出去。并且心在哪一部分关着，神的生命就不能律
到哪一部分；心在哪一部分开启，神的生命就能律到哪一
部分。所以心实在是生命的一个开关。生命虽然有大能，
但它这大能，却受我们一颗小小之心的控制，能否运行得
出去，全看我们的心是否开启。就如电厂的电力虽然强大，
但却受我们房间里灯泡上一个小小的开关的控制，这开关
如果不开，电就不能进来。
当然这也不是誽，我们只要有心就够了，就可以了。心
不过只能叫我们爱神，只能叫我们倾向神，却不能叫我们
摸着神，而与神交通。能叫我们摸着神，与神交通的，乃
是灵。所以有许多弟兄姊妹，虽然很爱主，但祷告起来却
摸不着神。这就是因为他们只是有心，而没有用灵。许多
奋兴家的工作所以失败，也是因此。他们也不过是把人的
心情打动了，把人的心意带起来了，叫人爱神，要神了，
但人该如何运用灵来与神交通，他们却没有带领人认识。
我们要明白属灵的事，固然需要用心中的心思，但必须
先用灵来接触，因为灵才是与灵界接触的机关。凡属灵的
事，都是先借着灵来接触，然后再用心中的心思来领会明
白。这如同声音是先用耳朵来接触，然后再用心思来领会；
颜色是先用眼睛来接触，然后再用心思来分辨。所以当我
们向人传福音，我们灵弱的时候，就不过只是借着话，先
叫人的心思领会明白，然后再叫人去碰着灵；当我们灵强
的时候，就是借着福音的话，直接把神的救恩打到人的灵
里去，叫人一听福音就碰着灵而得救，然后再渐渐的叫人
的心思领会明白。
接触神和属灵的事，虽然首要的是需要运用灵，但如果
一个人是无心的，灵就被关在里面，不能施展它的功能，
神就是要与他交通，与他来往，也是不可能的。所以要接
触神和属灵的事，需要用灵，也需要有心。灵是接触神生
命的机关，心却是让神生命通过的一个关键，一个要隘，
一个开关。
3 心能阻碍生命的运行
心既是生命的进出口，又是生命的开关，所以心对生命
的影响就非常大，稍微一有问题，就足能阻碍生命的运行。 has great influence on life; its slightest problem can fully hinder the working of life.
2023 生命的认识 - 第 98 页
life can enter in and also be freely regulated out. Whichever part of the heart is closed,
the life of God cannot regulate to that part; whichever part of the heart is open, the
life of God can regulate to that part. Thus, the heart is really the switch of life. Though
life has great power, yet its great power is controlled by our small heart. Whether life
can be worked out depends entirely on whether our heart is open. It is like the electric
power of a generating plant, which, though powerful, is controlled by the small switch
for the light in our room; if the switch is not turned on, electricity cannot enter.
This does not mean, of course, that as long as we have a proper heart it is sufficient.
The heart can only cause us to love God and be inclined toward God; it cannot make us
touch God and have fellowship with God. It is the spirit that causes us to touch God and
have fellowship with God. This is why many brothers and sisters, though they love the
Lord very much, cannot touch God in prayer. They have a heart, but they do not use the
spirit. Many revivalists fail in their work for the same reason. They only move man’s
emotion, stir man’s will, and make men love God and be desirous of God; they do not
guide men to exercise their spirit to fellowship with God.
It is true that in order to understand spiritual things we need to use the mind of the
heart, yet we must first use the spirit to contact these things, for the spirit is the organ to
contact the spiritual world. We must first contact all spiritual things by the spirit, then
comprehend and understand them with the mind of the heart. It is like hearing sound: it is
first contacted with the ear and then comprehended by the mind. It is also like beholding a
certain color: it must first be contacted with the eyes and then distinguished with the mind.
Therefore, when we preach the Gospel to men, if our spirit is weak, we only use words to
cause people to comprehend and understand with their mind; later we may lead them to
touch the Spirit. When our spirit is strong, however, we send God’s salvation directly into
men’s spirit by the words of the Gospel. As soon as men hear the Gospel, they touch the
spirit and are saved. After that we gradually lead their mind to comprehend and understand.
Though the main function in contacting God and spiritual things is the exercise of the spirit,
yet if man’s heart is indifferent, the spirit is then imprisoned within and is unable to show
forth its capability. Even if God wants to fellowship and commune with him, it is impossible.
Therefore, in order to contact God and spiritual things, we need to use the spirit, and we also
need to have the heart so inclined. The spirit is the organ to contact the life of God, and the
heart is the key, the switch, the strategic point which allows the life of God to pass through.
3. The Heart Can Hinder the Working of Life
Since the heart is the entrance and exit of life and the switch of life as well, it
HOMETHE KNOWLEDGE OF LIFE - Page 98
无论心的哪一部分出了问题，生命就在那里受到阻碍，而
停滞在那里，生命的律也就律不出来了。
神的生命在我们里面，本能自由的运行而长大，使我
们天天有启示，常常有亮光。这才是正常的，也是应该
的。但事实却常不是这样。有许多弟兄姊妹，他们属灵
的生命是不长进的，属灵的生活也是不正常的。这并不
是神的生命在他们里面不实在，也不是神的生命在他们
里面有问题，乃是他们的心有了毛病。他们的心不够向
着神，不够爱主，不够追求主，不够清洁，不够开启。
都是心有毛病，都是心有问题。若不是良心有了问题，
有了定罪的感觉而没有对付，就是心思有了问题，有思
虑，烦扰，恶念，议论，疑惑等等；若不是心志有了问题，
固执，刚硬，就是心情有了问题，有肉体的喜好，天然
的倾向。这心里一切的故事，都成了我们里面生命运行
的阻碍，而使这生命的律不得律出。所以我们要有生命
的长进，第一步需要对付心，然后再运用灵。心没有对
付好，灵就谈不到。许多弟兄姊妹的难处，不是在于灵，
乃是在于心。心不对了，灵里的生命就受了阻碍，生命
的律也就不得自由运行。所以我们要有生命的追求，走
生命的道路，必须心没有问题，生命的律才能自由工作，
通行无阻，而达到我们全人的各部分。
4 怎样对付心
心与生命既有这样重要的关系，所以神为要叫祂的生命
能从我们里面律出去，就不得不来对付我们的心。我们的
心向着神总不外有四大问题，就是：不软，不清，不爱，
不安。不软，是心志的问题；不清，不只是心思的问题，
也是心情的问题；不爱，就只是心情的问题；而不安，乃
是良心的问题。神来对付我们的心，就是来对付这四方面，
叫我们的心能软，能清，能爱，能安。
第一，神是要我们的心软。心软就是心志向神是折服
的，是柔顺的，没有强项，没有悖逆。神来对付我们的
心，使我们的心能软，乃是“除掉我们的石心，赐给我们
肉心，”（结三六 26，）就是把我们刚硬的石心，软化
成柔软的肉心。
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Whichever part of the heart has a problem, life is obstructed and brought to a standstill
there, and the law of life cannot regulate any more.
The life of God within us should be able to freely work and grow, causing us to receive
daily revelation and frequent light. This is normal and is also fitting. But actually this is often
not the case. There are many brothers and sisters whose spiritual life does not grow and
whose spiritual living is not normal. It is not because the life of God in them is unreal; neither
is it because there is any problem with the life of God within them; it is their heart which has
trouble. Their heart is not turned sufficiently toward God, it does not love the Lord enough, it
does not seek the Lord enough, it is not clean enough, and it is not sufficiently open. This reveals
some trouble or problem with the heart. Either there is some problem with the conscience,
which has the sense of condemnation but is not dealt with, or there is a problem with the mind
concerning some care, worry, evil thought, argument, or doubt, etc. Either there is a problem
with the will being stubborn and stiff-necked, or there is a problem with the emotion having
fleshly desires and natural inclination. All these matters in the heart become a hindrance to the
working of the life within us, making it impossible for the law of life to regulate. Therefore, if we
desire to grow in life, we need first to deal with the heart, and then to exercise the spirit. If the
heart is not dealt with, there is no point in mentioning the spirit. The problem of many brothers
and sisters is not with the spirit but with the heart. If the heart is not right, then life in the spirit
is hindered, and the law of life cannot work freely. If we desire to seek after life and walk in the
path of life, we must have no problem in the heart; then the law of life can work freely and move
without obstruction, thereby reaching every part of our whole being.
4. How to Deal with the Heart
Since the heart is so vitally related to life, God has no other alternative but to deal
with our heart that His life might be regulated out from us. Toward God, our heart has
four great problems: hardness, impurity, unlovingness, and unpeacefulness. Hardness
is a matter of the will, impurity is a matter not only of the mind but also of the emotion,
unlovingness is a matter of the emotion, and unpeacefulness is a matter of the
conscience. When God deals with our heart, He deals with these four aspects so that
our heart may be soft, pure, loving, and at peace.
Firstly, God wants our heart to be soft. To be soft means that the will of the heart
toward God is submissive and yielding, not stiff-necked and rebellious. When God deals
with our heart so that our heart is soft, He takes away the stony heart out of our flesh
and gives us a heart of flesh (Ezek. 36:26). This means that He softens our hard, stony
heart so that it becomes a soft heart of flesh.
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 当我们刚得救的时候，心总是软下来的。但有的人过
些时候心又回头刚硬起来，不顺服主，甚至也不怕主，
在主面前就又落下去了。所以我们的心什么时候硬了，
我们什么时候就在神面前出了问题。我们在神面前属灵
生活的光景要对，必须心一直不硬，一直软化才可以。
怕东怕西固然是不该的，怕得罪神却是应该的。天不要
怕，地也不要怕，就是要怕得罪神。要把我们的心对付
到这样软，才可以。可惜有的弟兄姊妹，在许多事上都
是软的，就是一提到神和神的旨意，就硬起来了，甚至说：
“我就是这样，看神怎么办？”哦，这真是可怕！但也
有的弟兄姊妹，对什么事都是硬的，可是一提到神和神
的旨意，他就软了。这样才是一个心软的人。我们要求
神使我们的心能这样软。
神怎样使我们的心软，怎样软化我们的心？有时是用祂
的爱来感动我们，有时是用祂的管教来击打我们。神常是
先用祂的爱来感动，若是爱感不动，就用祂的手借着环境
来击打，直到我们的心软下来。我们的心一软下来，祂的
生命就能在我们里面运行了。
第二，神是要我们的心清。心清就是心思专一的思念
神，也是心情向着神纯一不杂，（参林后十一 3，）只爱
神要神，除神以外，别无爱慕，倾向，或想望。马太五
章八节说，“清心的人…必得见神。”所以心若不清，
就不得看见神。只要我们的心思有一点思念在神之外的
事物，或是我们的心情有一点爱慕在神之外的东西，我
们的心就不清了，我们灵里的生命也就因此受了阻碍。
所以我们必须同那“清心祷告主的人一同追求，”（提
后二 22，）作一个清心爱主要神的人，才能让神的生命
在我们里面自由运行。
第三，神是要我们的心爱。心爱就是心情爱神，要神，
渴慕神，想望神，对神有爱情。在圣经中有一卷书，是专
一说到圣徒对主的爱情的，就是旧约的雅歌。那里说我们
一个圣徒，爱主该象一个女子恋慕她的良人一样，是一往
情深，比死更强的。因为那卷书特别说到圣徒对主的爱情，
所以也特别说出圣徒在主生命里的长进。到了新约，在约
翰福音二十一章里，主曾三次问彼得说，“你爱我么？”
也就是要带领他的心情能这样的爱主，叫他向着主作一个
2023 生命的认识 - 第 100 页
When we are newly saved, the heart is always softened. But after a certain time, the
heart of some turns back and becomes hard again. Not being submissive to the Lord and
not even fearing the Lord, they gradually fall away from the Lord’s presence. Whenever our
heart is hardened, we have a problem before God. If we desire the condition of our spiritual
living before God to be right, our heart must not be hardened; on the contrary, it must be
continually softened. Indeed we should not be fearful of this thing and that thing, but we
ought to be fearful of offending God. Fear not heaven, and fear not earth; only fear to offend
God. Our heart must be dealt with until it is soft to this extent; then it is all right. It is indeed
sad that many brothers and sisters are soft in many things; yet as soon as God and the will
of God are mentioned, they become very hard. They would even say: “I am just this way; let
us see what God will do about it.” This is dreadful! There are also brothers and sisters who
are hard toward everything; yet when God and the will of God are mentioned, they become
soft. Such people have soft hearts. We should ask God to make our heart soft like this.
How does God make our heart soft? How does He soften our heart? Sometimes He
uses His love to move us, and sometimes He uses chastisement to strike us. God often
uses His love first to move us; if love cannot move us, He uses His hand through the
environment to strike us until our heart is softened. Once our heart is softened, His life
can work within us.
Secondly, God wants our heart to be pure. A pure heart means a heart that sets its
mind specifically on God. It is also a heart in which the emotion is exceedingly pure and
simple toward God. (See 2 Cor. 11:3.) It only loves God and wants God; besides God,
it has no other love, inclination, or desire. Matthew 5:8 says: “the pure in heart...shall
see God.” Thus, if the heart is not pure, we cannot see God. If our thought is a little
concerned with things outside of God, or if our emotion has a little love toward things
outside of God, our heart is no longer pure; the life in our spirit is also hindered
because of this. Therefore, we must pursue “with them that call on the Lord out of a
pure heart” (2 Tim. 2:22), and be those who love the Lord and want God with a pure
heart; then we can let the life of God work freely within us.
Thirdly, God wants our heart to be loving. A loving heart means a heart in which
the emotion loves God, wants God, thirsts after God, yearns for God, and has affection
toward God. In the Bible, there is a book which speaks specifically of the love of the saints
toward the Lord—The Song of Songs in the Old Testament. It says there that as the Lord’s
people we should love the Lord as a woman loves her beloved. This love is so deep and
unchanging, and is stronger than death (8:6-7). Because this book speaks especially of
our love toward the Lord, it also shows forth especially our growth in the life of the Lord.
Then in the New Testament, in John chapter twenty-one, the Lord asked Peter three
HOMETHE KNOWLEDGE OF LIFE - Page 100
心爱的人。主所以这样作，乃是要彼得给祂的生命有机会
在他里面运行长大，因为这事是那本讲论我们如何得着主
作生命，并如何活在这生命里的约翰福音所记载的。我们
的心若这样的向着主有爱情，主的生命在我们里面才能得
到亨通，为所欲为。
第四，神是要我们的心安。心安就是良心无亏，没有定
罪指责，是妥贴安稳的。良心在我们里面，乃是代表神来
管理我们。我们的良心若责备我们，神比我们的良心大，
一切事没有不知道的，（约壹三 20，）就更要责备我们
了。因此我们必须把良心里一切的亏欠，定罪，和指责，
都对付清楚，使“我们的心在神面前可以安稳。”（约壹
三 19。）我们这样心安了，神就能通过了，神生命的律在
我们里面才能继续运行。
我们的心若软了，清了，爱了，也安了，就正了。这样
一颗正的心，才是生命之律的一个好配合，能让神的生命
从我们里面自由的律出去。多少时候，我们的心向着神，
好象挂着一个“此路不通”的牌子，叫神无法通行，也叫
神的生命受了阻碍，而停滞在那里，不能从我们里面到外
面，自由的运行并扩展。
这些话，虽然不是什么高言大智，却该叫我们象检查体
格一样，把心里的一切光景，都细细的检查一番。我们必
须要自问，到底我们的心志是不是拣选神？是不是折服，
降服在神面前？或者还是强项的，悖逆的？也要查问我们
的心思在神面前清洁不清洁？弯曲不弯曲？我们所想念的，
所顾到的，是否单纯的是神自己？或是在神之外，还有一
个人，一桩事，一件东西，是我们所系念的，而霸占了我
们的心？再问我们的心情在神面前是否专一向着神？是否
完全爱神要神？或是在神之外还有所爱好，有所倾向，有
所恋慕？．还要问我们的良心在神面前是怎样？无亏么？
安稳么？或是有定罪，有指责的？这些我们都要细细的查
问过，细细的对付过，好使我们的心成为一个软的心，清
的心，爱的心，安的心，也就是一个正的心。如果这样，
我们灵里的生命定规有出路，生命的律也定规能从我们里
面律出来。
2023 生命的认识 - 第 101 页
times: “Lovest thou me?” This means that the Lord desired to lead the emotion of Peter
to so love the Lord that he could be one who has a loving heart toward the Lord. The
Lord did this because He wanted Peter to afford His life an opportunity to work and grow
within him. This event is recorded in the Gospel of John, a book which speaks of how we
may receive the Lord as life and how to live in this life. If our heart has such love toward
the Lord, the life of the Lord within us can move smoothly and do as it pleases.
Fourthly, God wants our heart to be at peace. A heart at peace means a heart in
which the conscience has no offense (Acts 24:16), no condemnation or reproach;
it is safe and secure. The conscience within us represents God to govern us. If our
conscience condemns us, God is greater than our conscience and knows all things (1
John 3:20); He would even condemn us more. Thus, we must deal clearly with all the
offenses, condemnation and reproach; so we “shall assure our heart before him” (1
John 3:19). When our heart is thus at peace, God can pass through, and the law of the
life of God can continue to work within us.
If our heart is soft, pure, loving and at peace, it is then upright. Only such an upright
heart is a suitable counterpart to the law of life. It can allow the life of God to be freely
regulated out from within us. How often toward God our heart seems to carry a sign:
“Not a through street”; thus, we make it impossible for God to pass through; we cause
the life of God to become obstructed and come to a standstill, so that it is unable to
work and expand freely from within us to without.
Though these words are not of great eloquence and wisdom, yet they should make
us carefully examine, as in a physical examination, all the conditions of our heart. We
must ask ourselves, Does the will of our heart really choose God? Is it submissive and
surrendered before God? Or is it stiff-necked and rebellious? We also should ask, Is the
mind of our heart pure before God? Or is it crooked? Our thoughts, our cares—are they
purely for God Himself? Or is there outside of God a person, a matter, or a thing which
we are deeply concerned for and which has occupied our heart? Then we need to ask,
Is the emotion of our heart single toward God? Does it love God and want God wholly?
Or does it have some other love, some other inclination, some other attachment outside
of God? We also should ask, How is our conscience before God? Is it without offense? Is
it assured? Or does it have condemnation and reproach? We should carefully examine
all these items and deal with them carefully, so that our heart may become a soft heart,
a pure heart, a loving heart, and a peaceful heart—in other words, an upright heart. If
so, the life in our spirit will definitely have a way out, and the law of life can definitely
be regulated out from within us.
HOMETHE KNOWLEDGE OF LIFE - Page 101
 所以我们的心对付到哪里，神的生命就能运行到哪里，
神生命的律也就能律到哪里。我们的心都检查过了，都对
付好了，神生命的律就能从我们灵里，经过心而律到我们
全人的各部分。这样，我们全人的各部分，就都能显出这
生命之律的功能，也就都能充满神生命的成分，而达到神
人合一的荣耀目的。
伍 生命之律的条件
我们看过了生命之律的所在，就知道这生命的律乃是运
行在我们全人的诸部分里。但在实行的时候，生命的律要
在我们的诸部分里自由运行，还需要我们履行两个条件：
一 爱神
第一个条件就是要爱神。约翰福音是专讲生命的，同时
也着重的提到信和爱。信是把生命接受进来，爱是把生命
流露出去。我们要得着生命，就必须信，我们要活出生命，
就必须爱。只有信才能让生命进入，也只有爱才能让生命
出去。所以爱乃是生命之律能运行的一个必要条件。
圣经别处也是要我们尽心，尽魂，尽意，尽力的爱神。
（可十二 30，原文。）当我们爱神到这个地步，让我们对
神的爱达到我们里面这许多部分里去的时候，神的生命就
能在我们里面这许多部分里起了作用，而律起来了。这样，
我们里面这些部分，也就渐渐变得象神了。
所以神乃是先把祂的生命种到我们里面，然后就用爱来
打动我们的心情，叫我们的心爱祂，归向祂，而贴在祂身
上。这样，我们里面的“帕子”就被除去了，（参看林后
三 16，）我们就能看见亮光，得着启示，而认识神和神的
生命。又因我们既已尽心爱神，也就自然的肯顺服神，而
与神合作。这样，就叫神生命的律在我们里面得以自由运
行，而把神生命中一切的丰富，都供应到我们全人的各部
分。所以，我们对神的爱“尽”到哪一部分，神生命的律
就律到哪一部分。我们的全人都爱神，神生命的律就运行
到我们的全人，我们的全人里外就都变得象神，而充满了
神生命的丰盛。
二 顺服生命的第一个感觉
2023 生命的认识 - 第 102 页
Thus, in whatever part our heart has been dealt with, there the life of God can work,
and there the law of the life of God can also regulate. When all parts of our heart are
examined and dealt with, the law of the life of God can then regulate out from our spirit
through our heart to every part of our whole being. Hence, every part of our whole
being can manifest the capability of this law of life and be filled with the element of the
life of God, thereby reaching the glorious end of the unity of God and man.
V. REQUIREMENTS OF THE LAW OF LIFE
Since we have seen the seat of the law of life, we know that this law of life works in
the various inward parts of our whole being. Yet in actual practice, if the law of life is to
work freely in our various inward parts, we need to fulfill two requirements:
A. Love God
The first requirement is to love God. The Gospel of John speaks especially of life; it
also speaks emphatically of belief and love. To believe is to take in life, while to love is
to flow out life. If we want to receive life, we must believe. If we want to live out life, we
must love. Only belief can allow life to enter in, and only love can allow life to flow out.
Therefore, love is a necessary condition which enables the law of life to work.
In another place we see that the Bible wants us to love God with all our heart, all
our soul, all our mind, and all our strength (Mark 12:30). When we love God to such
an extent that we allow our love for God to reach the many parts within us, the life of
God can begin to function and regulate in these many parts within us. Thus, these parts
gradually become like God.
Thus, God first sows His life within us; then He uses love to move the emotion of
our heart and cause our heart to love Him, turn toward Him and become attached to
Him. In this way the veil within us is taken away (see 2 Cor. 3:16), and we can see light,
receive revelation, and know God and the life of God. Furthermore, when we love God
with all our heart, we are naturally willing to submit to God and cooperate with God. In
this way we allow the law of the life of God to freely work within us and supply every
part of our entire being with all the riches of the life of God. Whichever part is filled
with love for God, in the same part the law of the life of God then regulates. If our whole
being loves God, the law of the life of God then works through our whole being. Then
our entire being, both within and without, will become like God and be filled with the
riches of the life of God.
B. Obey the First Sense of Life
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 第二个条件就是要顺服生命的第一个感觉。我们在第七
篇“灵的感觉与认识灵”里面曾说到，生命的律是属于感
觉的，是会叫我们有感觉的。我们一重生，有了神的生命，
这生命的律就定规在我们里面叫我们有感觉。我们的责任，
就是要顺服这生命之律的感觉，好让这生命的律在我们里
面自由的运行。
不过，这生命之律的感觉，在起头的时候，可能是较为
微弱的，是较为稀少的。但只要我们肯顺服头一个较为微
弱的感觉，以后的感觉就会跟着越来越强。我们就是要先
从这最初微弱的感觉顺服起，一直继续的顺服下去。这样，
生命的律就能在我们里面运行不息，直达到我们全人的诸
部分里，而使我们里面的生命自然的向外扩展，并且也得
以加深加高。
或有人问，我们顺服了头一个感觉，以后怎么办？我们
的答复是这样：当我们还没有顺服头一个感觉之先，我们
不要管以后怎样。因为神一次只给我们一个感觉，正如神
一次只给我们一天一样。日子是一天一天的过，感觉也是
一个一个的顺服。神给我们一个感觉，我们就顺服一个感
觉。我们顺服了第一个感觉，神自然就会给我们第二个感
觉。就如当神召亚伯拉罕出来的时候，神只把他头一步当
作的事告诉了他，就是“要离开本地，本族，父家；”离
开以后，他当作何事，当往何处，乃是神所“要指示”他的。
（创十二 1。）又如当主耶稣生下来，希律王要除灭祂的时
候，神只告诉约瑟头一步该逃往埃及；以后第二步，也是
要他等祂吩咐他。（太二 13。）
这给我们看见，神一次只给我们一个感觉，是要我们
步步仰望祂，时时倚靠祂而顺服祂。所以，生命之律的
感觉，乃是生命树倚靠的原则，是叫我们倚靠神的，是
叫我们一个感觉跟着一个感觉，倚靠着神来顺服的。不
只是一次倚靠，乃是一直倚靠的。不象善恶树的原则，
是向神独立的。所以我们每一个要凭生命之律而活着的
人，都必须看重并顺服生命的第一个感觉，而继续的顺
服下去。
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The second requirement is to obey the first sense of life. In chapter seven, The
Sense of the Spirit and Knowing the Spirit, we mentioned that the law of life belongs to
consciousness; it can give us a sense. As soon as we are regenerated and have the life
of God, this law of life inside us definitely causes us to have a certain consciousness.
Our responsibility is to obey the sense of the law of life, thus allowing this law of life to
freely work within us.
Nevertheless, in the beginning, the consciousness of this law of life may be
comparatively weak and infrequent. Yet if only we are willing to obey the first sense,
though it be comparatively weak, the consciousnesses following will be stronger and
stronger. We just have to begin by submitting to this first weak consciousness and
continue to submit. In this way the law of life can work within us unceasingly until it
reaches the various inward parts of our whole being. Thus, the life within us will be
enabled to expand outward very naturally and to increase in depth and height.
Some may ask, After we obey the first consciousness, what should we do next?
Our answer is this: Before we obey the first sense, let us not be concerned about what
we should do after that. God only gives us one consciousness at a time, just as God
only gives us one day at a time. As we live day by day, so we obey the senses, one by
one. When God gives us one consciousness, we simply obey this one consciousness.
When we have obeyed this first consciousness, God naturally will give us the second
consciousness. When God called Abraham, He only told him the first step: “Get thee
out of thy country, and from thy kindred, and from thy father’s house.” After leaving
these, what he should do and where he should go would be shown to him. God said, “I
will show thee” (Gen. 12:1). When the Lord Jesus was born and King Herod sought to
destroy Him, God only told Joseph the first step, which was to escape to Egypt; he was
to be there until God would bring him word for the next step (Matt. 2:13).
This shows us that the reason God only gives us one consciousness at a time is that He
wants us to look unto Him step by step and depend on Him moment by moment, thereby
submitting unto Him. Therefore, the sense of the law of life is in the same principle as
the tree of life—the principle of dependence. It makes us dependent upon God, that is,
dependent upon God to give us one consciousness after another consciousness. It is
not depending on Him only once, but depending on Him continuously. It is unlike the
principle of the tree of the knowledge of good and evil, which is independence from God.
Thus, every one of us who desires to live by the law of life must regard the first sense of
life as important and obey it, and then continue to obey thereafter.
HOMETHE KNOWLEDGE OF LIFE - Page 103
 生命的律有时也会给我们反面的感觉。就是当我们有什
么行动是越过神的，是与神的生命不合的，这生命的律就
叫我们感觉不安，不妥，有死的味道。这就是神在我们里
面的“禁止”和“不许。”（徒十六 6，7。）无论我们要
作或正在作什么，我们里面一有了这样禁止和不许的感觉，
就该停下来。我们若能这样顺服里面生命之律的感觉而行
而止，这生命的律就能在我们里面运行无阻，我们里面的
生命也就能一直长进，一直扩大。所以顺服生命之律的感
觉—尤其是第一个感觉—也是让生命之律在我们里面运行
的一个紧要条件。使徒在腓立比二章所以要我们恐惧战兢
的顺服，就是为着神在我们里面有运行。（12，13。）神
在我们里面的运行，需要我们以顺服来配合，所以我们的
顺服就成了神运行的条件。
陆 生命之律的功用
我们看见爱和顺服，乃是生命之律运行的两个条件，也
是我们对生命之律当负的两项责任。我们能爱了，也肯顺
服了，生命的律就能自然的在我们里面诸部分里面运行，
而显出它自然的功用来。
生命之律的功用有两种。一种是除去，或说杀死；一
种是加进，或说供应。除去，是除去我们里面不该有的；
加进，是加进我们里面所该有的。除去的，是我们里面亚
当的成分；加进的，是圣灵里面基督的成分。除去的，是
旧的；加进的，是新的。除去的，是死的；加进的，是活
的。当生命的律在我们里面运行的时候，就有这两种的功
用显在我们里面，一种是逐渐除去我们旧造的一切，一种
是逐渐加进神新造的一切，因此我们里面的生命就逐渐长
大了。
生命的律在我们里面所以会有这两种功用，乃是因为这
律所出于的生命里面有两种特别的成分，一种是死的成分，
一种是生的成分。死的成分，就是主耶稣在十字架上那个
奥妙的死，那个包罗万有，并结束万有的死。生的成分，
就是主耶稣的复活，也就是主复活大能的生命，所以也可
称作复活的成分。
2023 生命的认识 - 第 104 页
The law of life sometimes also gives us negative feelings. That is, when we take some
action which is against God, which is not in harmony with the life of God, the law of life
causes us to feel uneasy and insecure, and to have the taste of death. This is the being
“forbidden” and the “suffering not” of God within us (Acts 16:6, 7). No matter what we
want to do or what we are doing, as soon as we have such a sense of forbidding within
us, we should stop. If we are able to move or stop according to the consciousness of the
law of life within, this law of life can then work within us without hindrance; the life
within us can also grow and expand continuously. Therefore, obeying the consciousness
of the law of life—especially the first consciousness—is also a very vital condition for
the law of life to work within us. The reason the apostle in Philippians 2 wants us to
obey with fear and trembling is for God to work within us (vv. 12-13). The working of
God within us requires our cooperation through obedience; therefore, our obedience
becomes a requirement for the working of God.
VI. THE FUNCTION OF THE LAW OF LIFE
We have seen that love and obedience are the two requirements for the working of
the law of life. They are also our two responsibilities toward the law of life. If we are
able to love and willing to obey, the law of life can spontaneously work in the various
parts within us and manifest its natural function.
There are two kinds of functions of the law of life. One is to take away or to kill, and
the other is to add or to supply. On the one hand it takes away what we should not have
in us, and on the other hand it adds in what we should have in us. What is taken away is
the element of Adam in us, and what is added is the element of Christ as the life-giving
Spirit. What is taken away is old, and what is added is new. What is taken away is dead,
and what is added is living. When the law of life works within us, it has these two kinds
of functions manifest within us: one is to gradually take away all of our old creation,
and the other is to gradually add all of God’s new creation. In this way, the life within us
gradually comes up.
The reason the law of life within us can have these two kinds of functions is that
the life from which this law is derived has two special elements: one is the element of
death, and the other is the element of life. The element of death is that wonderful death
of the Lord Jesus on the cross, that death which includes all and ends all. The element
of life is the resurrection of the Lord Jesus, or the life of the resurrection power of the
Lord; hence it is also called the element of resurrection.
HOMETHE KNOWLEDGE OF LIFE - Page 104
 因着生命的律里那个除去的功用，乃是出自生命里主这
个包罗万有之死的成分，所以主这个死当初在十字架上怎
样除去了神在人身上一切的难处，今天也照样借着生命之
律的运行，执行在我们里面，把我们里面罪的成分，世界
的成分，肉体的成分，血气的成分，情欲的成分，旧造的
成分，天然的成分，这一切与神合不来，在神之外的东西，
都一一的杀死并除去。又因着生命的律里那个加进的功用，
乃是出于生命里主这个复活的成分，所以主这个复活当初
怎样是把人带到神的里面，叫人有分于神自己的一切，今
天也照样借着生命之律的运行，实施在我们里面，而把神
的大能，神的圣洁，神的爱心，神的忍耐，和神一切的成
分，也就是新造的成分，都实际的加进，供应到我们里面，
叫我们里面满有神本性一切的丰盛。
这就象我们吃进的药，有的里面也是含有两种成分，就
是杀菌和补养的成分。杀菌的成分有一个功用，能除去我
们所不该有的病症；补养的成分也有一个功用，能供应我
们所需要的生活素。这又象我们身体里的血液，里面也是
含有两种成分，一种是白血球，一种是红血球。白血球有
一个功用，能消杀病菌；红血球也有一个功用，能供应营养。
当血液在我们里面循环流通的时候，白血球就把侵入我们
身体里的病菌都消杀净尽，红血球也就把我们身体所需要
的营养，供应到我们全身的各部分。照样，当神生命的律
在我们里面运行，也就是神的生命在我们里面运行的时候，
神的生命里面所含有死和生的两个成分，也就在我们里面
有所消杀，也有所供应，就是消杀我们属灵的病菌，就如
世界，肉体等等，而供应我们属灵的营养，就是神自己一
切的丰盛。
所以我们该看见，在这里有一条追求生命长进的正路。
就是我们一得救，有了神的生命，神生命的律就在我们里
面叫我们有感觉。我们若要追求生命的长进，就得爱神，
并顺着这些感觉而对付良心，也对付心情，心思，和心志。
我们这样一对付，神在我们灵里的生命就会不断的叫我们
有感觉。我们顺服了这些感觉，生命的律就在我们里面律
出它的两种功用，一面除去神之外的，一面加进神自己的。
这样，就使我们在神的生命里渐渐长大成熟起来。这是非
常实际，非常具体的经历。我们所说生命的路就在这里！
2023 生命的认识 - 第 105 页
The function of taking away in the law of life is derived from the element of the Lord’s
all-inclusive death contained in the life; therefore, just as the Lord’s death on the cross
eliminated all the difficulties which God found in man, so also today, through the working
of the law of life, His death is being executed within us. It kills and takes away one by one
all that which is not in harmony with God and which is outside of God, such as the element
of sin, the element of the world, the element of the flesh, the element of lust, the element
of the old creation, and the element of the natural constitution. The function of adding
which is in the law of life is derived from the element of the Lord’s resurrection contained
in the life; therefore, just as the Lord’s resurrection brought man into God, enabling man
to participate in all of God Himself, so also today, through the working of the law of life,
His resurrection is being applied within us. This means that it adds into us and supplies us
with God’s power, God’s holiness, God’s love, God’s patience, and all the elements of God or
the elements of the new creation, that we may be filled with all the fullness of the Godhead.
It is like the medicine we take, some of which contains two kinds of elements:
the element to kill the germs and the element to nourish. The function of the killing
element takes away the sickness which we should not have; the function of the
nourishing element supplies the life elements we need. It is also like the blood in our
body, which contains two kinds of elements: the white blood corpuscles and the red
blood corpuscles. White blood corpuscles have one function, to kill germs; the red
blood corpuscles also have one function, to supply nourishment. When the blood
circulates and flows within us, the white blood corpuscles kill and clean up the germs
which have invaded our body, while the red blood corpuscles supply every part of our
entire body with needed nourishment. Likewise, when the law of the life of God works
within us, or when the life of God works within us, the two elements, life and death,
contained in the life of God have the functions of killing and supplying within us—that
is, killing our spiritual germs, such as the world and the flesh, and supplying us the
spiritual nourishment, which consists of all the riches of God Himself.
Thus, we should see that here is a correct way for the pursuit of the growth in life. As
soon as we are saved and have the life of God, the law of the life of God in us causes us to
have a certain consciousness. If we want to seek growth in life, we have to love God and obey
this consciousness to deal with the conscience, and to deal with the emotion, the thoughts,
and the will. By having these dealings, the life of God in our spirit will continue to give us a
certain consciousness. When we obey these feelings, the law of life will then regulate within
us and manifest its two functions: taking away that which is outside of God and adding in all
that is God Himself. In this way we can gradually grow and mature in the life of God. These
are very real and practical experiences. The way of life we are speaking of lies here!
HOMETHE KNOWLEDGE OF LIFE - Page 105
 柒 生命之律的大能
生命的律不只有以上所说的两种功用，并且也有大能。我
们在前面曾说过，旧约的律法是写在人外面的律法，是死的
律法，是字句的律法，只向人有要求，而没有能力供应人，
叫人能答应它的要求，所以就“有所不能行的，”（罗八 3，）
且是“一无所成。”（来七 19。）但新约的律法，是写在我
们里面的律法，是活的律法，是生命的律法，这生命是神那
“不能毁坏的生命，”是有“大能”的。（来七 16。）所以
出于这生命的律法，也是有大能的，能使我们凡事都能。
在这里我们要看见，生命之律的大能，就是它所出于的
神生命的大能。就是这个大能，曾经叫主耶稣从死里复活，
而升到天上，远超过一切。也就是这个大能，要天天在我
们里面律我们，而且充充足足的成就一切超过我们所求所
想的。（弗一 20，三 20。）以下几件事，都是这个大能在
我们身上所能作的。
一 能叫我们的心倾向神
第一，这个大能能叫我们的心倾向神。当我们说到生命
的律和心的关系时，虽然曾说到生命的律会受心的阻碍，
我们的心若不倾向神，神的生命就不能通过了；但感谢神！
祂的生命在我们里面，并不停在这里，仍是要在我们里面
一直运行，运行到一地步，就能把我们不倾向神的心，运
行到倾向神。箴言二十一章一节说，人的心在神的手中，
好象陇沟的水，随意流转。因此我们就可以求神“倾向我
的心向着见证，而不向着利益。”（诗一一九 36，原文。）
当我们肯这样求的时候，神生命之律的大能，就能很自然
的把我们的心转过来，叫我们的心完全倾向神。
二 能叫我们顺服神
第二，这个大能还能叫我们顺服神。当我们说到生命之
律的条件时，也曾说过，生命的律在我们里面运行，是需
要我们用顺服来配合的。但多少时候，我们不只不能顺服，
也不要顺服。这时，神生命之律的大能，也足能对付我们
的情形，而使我们能顺服。
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VII. THE POWER OF THE LAW OF LIFE
Besides the two functions mentioned above, the law of life also has power. We have
already mentioned that the law of the Old Testament is the law written outside of
man, the dead law, the law of letters. It only makes demands on man; it has no power
to supply man so that he can answer its demands. Therefore, it “could not do” (Rom.
8:3), and it also “made nothing perfect” (Heb. 7:19). But the law of the New Testament
is the law written in our inward parts, the living law, the law of life. This life is “the
indestructible life” of God, which has “power” (Heb. 7:16). Thus, the law which comes
from this life also has power, and it can enable us in all things.
We should see here that the power of the law of life is the power of the life of God
from which the law comes. It was this power which enabled the Lord Jesus to rise
from death and ascend to heaven, far above all. It is also this power which seeks to
regulate within us every day and is able to do exceeding abundantly above all that
we ask or think (Eph. 1:20; 3:20). This power can accomplish the following things
within us:
A. It Can Incline Our Heart toward God
Firstly, this power can incline our heart toward God. When we spoke of the
relationship between the law of life and the heart, we mentioned that the law of life can
be hindered by the heart. If our heart is not inclined toward God, the life of God cannot
pass through. But, thank God, His life within us does not just stop there. It will still
continue to work within us to such a degree that our heart which is not inclined toward
God becomes inclined toward God. Proverbs 21:1 says: “The king’s heart is in the hand
of Jehovah as the watercourses: he turneth it whithersoever he will.” Thus, we can ask
God, “Incline my heart unto thy testimonies, and not to covetousness” (Psa. 119:36).
When we are willing to ask in this way, the power of the law of life of God can very
naturally turn our heart back and make our heart completely inclined toward God.
B. It Can Make Us Submissive toward God
Secondly, this power can make us submissive toward God. When we spoke of the
requirements of the law of life, we also mentioned that the working of the law of life in
us requires our submission to match it. Yet how many times we not only cannot submit,
but we even do not want to submit. At such times, the power of the law of life is fully
able to deal with our condition to make us submissive.
HOMETHE KNOWLEDGE OF LIFE - Page 106
 我们得救，有了神生命的人，虽然有时也会退后，有时
心也会变硬，而不能顺服神了，但神怜悯我们，祂的生命
在我们里面仍不停止它律的工作，而凭着它生命的大能，
律到我们的心情里，再律到我们的心志里，律来律去，就
使我们又能顺服祂了。
腓立比二章十三节说，我们心志中在神面前的故事，也
是神在我们里面运行的。所以我们心志中的顺服，都是神
生命之律的大能在我们里面运行出来的。这能叫我们不顺
服的心志转来顺服神。
曾有一位姊妹，有一次她实在感觉顺服不来了。不但心
思受搅扰，良心也受控告。她就求神的拯救。当她这样呼
求的时候，神就给她看见腓立比二章十三节的亮光，她就
知道神能运行到使她顺服，所以她就喜乐而安息了。
三 能叫我们行神所预备叫我们行的善
第三，这个大能还能叫我们行出神所预备叫我们行的善
来。（弗二 10。）这善乃是出于神的，乃是从神的生命流
露出来的，所以行出这善来，就是活出神来。这远超过那
出于人的善，是人的生命绝对活不出来的。但神的生命在
我们里面，用它的大能律我们，就叫我们能行出这样超凡
的善来。
四 能叫我们尽心竭力作工
第四，这个大能还能叫我们尽心竭力的为主作工。使徒
保罗说，他之所以能比众使徒格外劳苦，原不是他自己，
乃是神所赐他的恩，也就是神的生命之恩，与他同在。（林
前十五 10。）他也说，他能尽心竭力的劳苦，乃是照着神
在他里面运行的大能。（西一 28，29。）这“大能，”也
可译作“炸力。”这就是说，他的工作，不是靠他自己的
魄力，乃是靠那住在他里面之神生命的炸力。就是历世历
代为主使用的人，他们在主的工作上一直艰辛，一直劳苦，
也都不是出于他们个人的努力，乃是因着他们爱神，倾向
神，就让神的生命在他们里面运行，在他们里面律，而从
他们里面律出一个活动，炸出一个工作来。这个律出来的
活动，炸出来的工作，才是出于神生命大能的工作。当神
这生命的大能在人里面律人的时候，没有一个人还能安坐
2023 生命的认识 - 第 107 页
Though we who are saved and have the life of God sometimes backslide and
our heart becomes hardened and unable to obey God, God is merciful to us in that
His life within us will not stop its regulating work. By His power, He regulates our
emotion and regulates our will; thus, regulating to and fro He enables us to obey
Him again.
Philippians 2:13 says that the matter of our will before God is also due to the
working of God within us. Thus, the submission of our will is also the outcome of
the working of the power of the law of God’s life within us. This power can turn our
disobedient will to be obedient to God.
Once there was a sister who felt she really could not obey. Not only was her mind
disturbed, but her conscience also suffered accusation. She then asked God to rescue
her. When she cried to God, God showed her the light in Philippians 2:13. She then
knew that God could work to make her obedient. Thus, she was cheered and found rest.
C. It Can Cause Us to Do the Good Work God Has Ordained for Us
Thirdly, this power can also make us do the good works which God has afore
prepared that we should walk in them (Eph. 2:10). Such good is from God, and flows
out from the life of God; therefore, to do such good works is to live out God Himself.
Such good, which far exceeds the good of man, can never be lived out by the human life.
But the life of God within us, regulating us with His power, can cause us to live out such
extraordinary good.
D. It Can Make Us Labor with All Our Heart and Strength
Fourthly, this power can make us work for the Lord with all our heart and strength.
The apostle Paul said that the reason he could labor more abundantly than other
apostles was not due to himself, but to the grace of God bestowed upon him, or the
grace of the life of God which was with him (1 Cor. 15:10). He also said that he labored,
striving according to God’s working which worked in him “in power” (Col. 1:29). The
word “power” can also be translated as “dynamite.” This means that his work was
not dependent on his own soulish power, but on the dynamic power of the life of God
which dwelt in him. In all past generations, those who were used by the Lord toiled
continuously and suffered constantly in the work of the Lord. They labored not out
of their individual striving, but because they loved God and inclined toward God, so
that they allowed the life of God to work within them, to regulate within them, and to
regulate out of them an activity, exploding out a work. This regulated-out activity or
exploded-out work is the working out of the dynamic power of the life of God. When this
HOMETHE KNOWLEDGE OF LIFE - Page 107
不动。每一个让神大能生命的律在他里面运行的人，定规
要竭力作工，就是任何劳苦，甚至拚上性命，也是在所不
顾的。
胜利后不久，有一次我们到几个地方教会去作工，相当蒙
祝福，有果效。等我们回到上海，有一位前面同工的弟兄就
对我说，“弟兄，我们是‘生事者’（Trouble Makers），
我们在别处教会生过事了，现在又到上海教会来生事。”
这虽似乎是一句幽默话，但认真说来，每一个活在神的生命
里，而让神生命的律运行的人，都必定是一个“生事者。”
这是因为在他们里面神的生命是个无穷大能的生命，是个积
极推动的生命，是个最有炸力的生命。什么时候这生命在他
们里面一有运行，一有律的工作，他们里面就要爆炸，他们
外面也就要作出有炸力的工作，结果他们也就自然的是一个
生事者了。反之，什么时候一个人在主的工作上没有振作，
或把主的工作作得无声无臭，那不要问，定规是他里面的生
命受了限制，生命的律也运行不通了。
如果人不误会我，我也能作见证说，多少时候我不敢
花时间去祷告。我只要每天祷告半小时，这生命的轮子
就转起来，这生命的律也就律起来，那个动力也就在我
里面催促，叫人受不了，非去作工不可，就是死在那里
也要去作，不作就痛苦，作了才痛快。哦，工作的动力
就是在这里！
五 能叫我们有活而新鲜的事奉
第五，这个大能还能叫我们有活而新鲜的事奉。旧约的
事奉，是凭着字句的，是陈旧的，所以是死的，也是叫人
死的。新约的事奉，是凭着灵的，是新鲜的，所以是活的，
也是叫人活的。旧约的事奉，不过是照着外面一条一条死
的规条而有的活动，所以不能叫人得到生命的供应。新约
的事奉乃是灵里生命的律律出来的结果，是出于生命的，
所以能给人生命，而叫人得到活的供应。就如我们在聚会
里活动，若是我们里面生命的律是转的，就是说几句话，
作一点见证，甚至报告一件事，也是活的，也能叫人得着
生命的供应。
我们能承当新约的执事，而有这活的事奉，并不是凭着
我们自己的能干，口才，或学问，乃是凭着神的灵，（林
2023 生命的认识 - 第 108 页
dynamic power of the life of God regulates man from within, no one can remain inactive.
Everyone who allows the dynamic power of the law of the life of God to work within him
will definitely work with all his strength, measuring not his own life in any labor.
After the Sino-Japanese War, we went to work in several local churches. We were
quite blessed and had much fruit. When we returned to Shanghai, Brother Nee said
to me: “Brother, we are ‘troublemakers.’ We have just made trouble in other churches,
and now we are going to make trouble in the church in Shanghai.” Though these were
humorous words, yet, seriously speaking, all who live in the life of God and allow
the law of the life of God to work are definitely “troublemakers.” This is because the
life of God within them is an endless and powerful life, a positive and motivating
life, a life with dynamic power. Whenever this life works and regulates within them,
they will explode inside; they will carry out the work which has the dynamic power.
Consequently, they naturally become troublemakers. Conversely, whenever a person
working for the Lord causes no stir and makes the Lord’s work to have neither sound
nor smell, it is needless to inquire—it must be that the life within him is restricted, and
the law of life cannot work through.
If you would not misunderstand me, I would testify that many times I dare not
spend time in prayer. If I pray only half an hour every day, the wheel of life begins
turning, the law of life begins regulating, and the motivating power begins to urge
within me, until I cannot bear any longer not to go to work. And even if I have to die
there, I have to work. If I do not work, I suffer; but if I work, I am satisfied. Oh, here lies
the motivating power of work!
E. It Can Cause Our Service to Be Living and Fresh
Fifthly, this power can cause us to have living and fresh service. The service of the
Old Testament is according to letter. Since it is old, it is dead, and it deadens man. The
service of the New Testament is according to the Spirit; it is fresh, and therefore it is
living and makes man alive. Old Testament service is an activity based on outward dead
rules; therefore, it cannot give man the supply of life. New Testament service is the
outcome of the regulating of the law of life in the spirit. It comes from life; therefore,
it can give man life and cause him to receive a living supply. Take for example the
activities we have in the meetings. If the law of life within us is moving, then even
sharing a few words, giving a testimony, or making an announcement can be living,
causing man to receive the supply of life.
We become competent ministers of the New Testament with living service, not
by our own capability, eloquence or education, but by the Spirit of God (2 Cor. 3:5-
HOMETHE KNOWLEDGE OF LIFE - Page 108
后三 5，6，）而照着神“恩典的恩赐。”（弗三 7，原文。）
这恩赐不是指着神奇的恩赐，就如方言，异象，医病，赶
鬼等等；乃是指着恩典的恩赐；就是照神运行的大能赐给
我们的，也就是因神白白赐给我们的生命，其中的大能一
直在我们里面运行，而使我们得着的。所以使徒保罗说，
这恩典的恩赐能叫他把基督那测不透的丰富，以及历代以
来隐藏在创造万物之神里的奥秘，都传扬出去，叫众人明
白。哦！这是一个何等大的恩赐！而这么大的恩赐，乃是
照神生命之律运行的大能所赐给他的。所以我们因着神这
生命之律运行的大能，所得着这恩典的恩赐，足能叫我们
对神有活而新鲜的事奉。
捌 生命之律的结果
当我们让神生命的律在我们里面一圈一圈的运行得通，
而不给它阻碍的时候，神的生命在我们里面就能扩展到一
个地步，使“基督成形”在我们里面。（加四 19。）基
督这样渐渐成形在我们里面，我们也就渐渐“变成祂的形
状，”（ 林 后 三 18，） 而 有“ 神 儿 子 的 模 样，”（ 罗 八
29，）以至完全“象祂。”（约壹三 2。）这个就是生命之
律在我们里面运行的那个荣耀的结果。
什么叫“基督成形”在我们里面？我们要用一个浅显的
比方来说。一个鸡蛋里，有鸡的生命。但是，在孵小鸡的
时期中，起头若干日，如果用电灯把那个鸡蛋透视一下，
还看不出哪一部分是头，哪一部分是脚。等到孵的日子快
满，里面的小鸡将要破壳而出的时候，如果再用电灯透视
的话，就要看见，在壳的里面，鸡的形状都完备了，这就
叫作鸡成形在鸡蛋里面。照样，基督成形在我们里面，也
就是基督的形状完备在我们里面。当我们因重生而得着基
督生命的时候，不过是基督诞生在我们里面，那只是生机
的完全，还不是形状的完备。乃是以后因这生命的律一再
的在我们里面诸部分里运行，这生命的成分也就在我们诸
部分里一再的加多，基督也就在我们里面一再的增长，直
到祂的生命完全成形在我们里面。
当基督在我们里面渐渐成形的时候，我们这个人也就渐
渐变化。基督成形在我们里面有多少，我们变化也就有多
少。基督的成形，和我们的变化，可以说是里表两面，同
2023 生命的认识 - 第 109 页
6) and according to “the gift of the grace of God” (Eph. 3:7). Such a gift does not refer
to the supernatural gifts, such as speaking in tongues, seeing visions, healing, casting
out demons, etc., but to the gift of grace, which is given us according to the working of
the power of God, and which is gained by us because of the continuous working of the
power contained in the life freely given to us by God. Therefore, the apostle Paul says
that this gift of grace can enable him to preach the unsearchable riches of Christ and
make all men see what is the mystery hidden throughout the ages in God who created
all things (Eph. 3:8-9). Oh, what a great gift this is! Yet such a great gift is given to him
according to the working of the power of the law of the life of God. Therefore, the gift of
grace we receive by the working of the power of the law of the life of God is fully able to
make us serve God in a living and fresh way.
VIII. THE RESULT OF THE LAW OF LIFE
When we allow the law of the life of God to work unhindered in us in ever-
expanding spheres, the life of God within us can then spread to such a degree that
“Christ be formed” in us (Gal. 4:19). When Christ is thus gradually formed in us, we are
gradually transformed into the image of the Lord (2 Cor. 3:18) and have the image of
the Son of God (Rom. 8:29) until eventually we are entirely “like him” (1 John 3:2). This
is the glorious result of the working of the law of life within us.
What does it mean for Christ to be formed in us? We shall use a simple example.
Within an egg, there is the life of a chicken. Yet in the first few days when the chick is
being formed, if we use an electric light to see through the egg, we cannot distinguish
which part is the head and which is the feet. When the end of the hatching period
approaches, and the little chick within is just about to break the shell and come
out, if we again use an electric light to see through, we shall see within the shell the
completed form of a chick. This means that the chick has been formed in the egg.
Likewise, when Christ is formed in us, it means that the form of Christ is completed
within us. When we received the life of Christ through regeneration, Christ was only
born in us, which means He was complete organically, but not complete in form. Later,
as the law of this life works repeatedly in our inward parts, the element of this life is
gradually increased in our various parts; thus, Christ grows within us until His life is
completely formed in us.
As Christ is gradually formed in us, we are also gradually transformed. To the extent
that Christ is formed in us, to that extent we are transformed. The formation of Christ
and our transformation proceed simultaneously both within and without. As the
HOMETHE KNOWLEDGE OF LIFE - Page 109
时并进的。基督的成形，如何是基督的成分在我们诸部分
里，从里到外一再加多；我们的变化，也如何是在这诸部
分里，从里到外渐渐变得与基督相似。所以变化的过程，
乃是从灵到悟性（也就是到魂里），再到行为（也就是到
身外）。当我们的灵因着重生而被点活过来，就先更新而
变化，（这在前面讲新灵时已说过，）以后再因着生命之
律的运行，魂里的悟性也就更新而变化，再后因着神生命
之光的光照，我们就认识自己，拒绝自己，靠着圣灵治死
自己，杀死自己，而只让神的生命在我们里面活出来。这
样，我们就在属灵的经历中，越过越在行为上脱去旧人，
而穿上新人，因此，我们身外的行为也就渐渐更新而变化
了。所以基督成形在我们里面，可说是我们本质的变化而
象主；而我们这样从灵经过悟性，直到行为的变化，可说
是我们形状的变化而象主。这些变化的结果，总是叫我们
与主耶稣相似，也就是与主那得荣耀的人性相似。正如罗
马八章二十九节所说，“与神儿子的形像同形质。”（原
文。）这意思就是如同从神儿子那个模型里模成的。所以
变化是过程，与主相似，或说与主同形质，是那完成的结
果。这就是主在我们身上所作那“荣上加荣”的工作。我
们真要赞美主！
我们还要知道，变化的目标，不只是叫我们与主相似，
或说与主同形质，更是要我们完全“象祂。”这就是罗马
八章二十三节所说我们的“身体得赎。”当主再来，向我
们显现的时候，祂要“按着那叫万有归服自己的大能，将
我们这卑贱的身体改变形状，和祂自己荣耀的身体相似，”
（腓三 21，）叫我们不只灵里的本质象祂，也不只魂里和
行为上的形状象祂，并且甚至连身体也完全象祂，是荣耀
的，是永不朽坏，永不衰残的。这乃是神生命的律在我们
里面运行的最终结果。是何等奇妙！何等荣耀！所以我们
凡有这指望的，就要纯洁自己，象主纯洁一样。（约壹三 3，
原文。）我们要借着神生命的光认识自己，和在神之外的
一切，而天天对付我们的罪恶，世界，肉体，和旧造的一切，
使自己纯洁不杂，好叫神早日达到祂荣耀的目标，我们也
得早日与主一同享受荣耀！
玖 神要在生命的律里作神
2023 生命的认识 - 第 110 页
formation of Christ is the increase of the element of Christ in our various parts from
within to without, so our transformation is also in these various parts from within to
without, until gradually we become like Christ. Thus, the transformation proceeds from
the spirit to the understanding (or the soul), and then to the conduct (or the body).
When our spirit is quickened by regeneration, it is transformed by renewal. (See pp. 36-
37, concerning the new spirit.) Later, by the working of the law of life, the understanding
in the soul is also transformed by renewal. Then, by the shining of the light of the life of
God, we recognize our self, we resist our self, and by the Holy Spirit we crucify our self
and allow only the life of God to live out from us. Thus, in our spiritual experiences, we
put off the old man and put on the new man more and more in our conduct; therefore,
our outward conduct is also gradually renewed and transformed. Thus, Christ formed
in us means that our nature is being transformed into the likeness of the Lord. When
we are being transformed from the spirit through the understanding to the conduct, it
means that our likeness is being transformed into the likeness of the Lord. The result
of such transformation always causes us to be like the Lord Jesus, or, in other words,
like the glorious human nature of the Lord. This is the conformity to the image of His
Son mentioned in Romans 8:29. It is like being molded from the mold of the Son of God.
Thus, transformation is the process, and to be like the Lord, or to have the same image
and nature as the Lord, is the end result of transformation. This is the work “from glory
to glory” which the Lord does on us. How much we should praise the Lord!
We also should realize that the goal of transformation is not only to make us like the
Lord or to cause us to have the same image and nature as the Lord, but, even more, to
make us completely “like Him.” This is “the redemption of our body” spoken of in Romans
8:23. When the Lord comes again and appears to us, He will “fashion anew the body of our
humiliation, that it may be conformed to the body of his glory, according to the working
whereby he is able even to subject all things unto himself” (Phil. 3:21). Thus, He makes us
like Him not only in the nature of our spirit and in the form of our soul and of our conduct,
but even completely like Him in the body, which shall be glorious and incorruptible and
shall never fade away. This is the final outcome of the working of the law of the life of God
within us. Oh, how wonderful! How glorious! Therefore, all we who have this hope should
purify ourselves even as He is pure (1 John 3:3). We should, by the light of the life of God,
know ourselves and all that is outside of God, and we should deal daily with our sin, the
world, the flesh and all of the old creation so that we can be pure, without mixture. Then
God can soon attain His glorious purpose, and we can soon enjoy the glory with the Lord.
IX. GOD WANTS TO BE GOD IN THE LAW OF LIFE
HOMETHE KNOWLEDGE OF LIFE - Page 110
 神在希伯来八章十节说过“我要将我的律法放在他们里面，
写在他们心上”之后，接着就说，“我要作他们的神，他们要
作我的子民。”这给我们看见，神所以把祂生命的律放在我们
里面，乃是要在这生命的律里来作我们的神，也要我们在这生
命的律里作祂的子民。这说出了神的心意，也说出了神的目
的，乃是一件极其重大的事，所以我们不能不把它看一下。
一 神要作人的神
神创造人是为着什么？魔鬼窃取人又是为着什么？这
些问题，在圣经起头的时候，并没有明言告诉我们。乃
是等到神在西乃山上颁布十条诫命的时候，在那头三条
诫命里才把神在人身上的心意明白的说出来了。那就是
祂要在人身上作神。以后等到魔鬼在旷野里试探主耶稣，
要主耶稣拜他的时候，才把魔鬼窃取人的心意揭露出来，
就是他要篡夺神的地位，而要人以他为神而拜他。这就
给我们清楚的知道，魔鬼和神的争执，乃是在于得在人
身上作神而得着人的敬拜。但只有神是神，只有祂配作
人的神而得着人的敬拜。祂在旧约时代，曾住在以色列
人中间，作他们的神。在新约时代，祂又借着道成肉身
住在人中间，表明了祂是神。以后祂又借着圣灵住在教
会里，而在教会中作人的神。将来祂还要在国度时代，
作以色列全家的神；更要在新天新地里，永远住在人中
间，作人永远的神。
二 神要作父而作神
神不只要作人的神，更要作人的父；不只要人以祂为神，
更要人得着祂的生命。祂是要作人的父，而作人的神，好 not only that man take Him as God, but even more that man have His life. He wants to
使祂在祂的生命里作人的神。人有了祂的生命，作了祂的 be Father to man, thereby being God to man in His life. Only when man has His life and
儿子，才真能认识祂是神，才真能让祂作神。 becomes His son can man really know that He is God and really allow Him to be God.
主耶稣在复活日的早晨，对抹大拉的马利亚说，“我要
升上去，见我的父，也是你们的父；见我的神，也是你们
的神。”（约二十 17。）主这话是先说到父，后说到神，
意思就是说，神作我们的父，才能作我们的神。并且主耶
稣在祂末了一个晚上的祷告中，也明显的说出，我们有了
神永远的生命，才能认识祂这位独一的真神。（约十七 3。）
所以我们必须在生命中经历神作父，才能认识神是神。我
In Hebrews 8:10, after God said, “I will put my laws into their mind, and on their
heart also will I write them,” He said, “And I will be to them a God, and they shall be to
me a people.” This shows us that God puts His law of life within us because He wants to
be our God in this law of life, and He wants us to be His people in this law of life. This
sets forth the intention of God, or the purpose of God, and it is a very important matter;
therefore, we cannot neglect to examine it.
A. God Wants to Be God to Man
Why did God create man? And why did the devil steal man? These matters are not
explicitly revealed in the beginning of the Bible. It was not until God declared the ten
commandments on Mount Sinai that God’s intention in man was clearly revealed. In
the first three commandments we see that He wants to be God to man. And it was not
until later, when the devil tempted the Lord in the wilderness and wanted the Lord to
worship him, that the intention of the devil in stealing man was revealed; that is, he
wants to usurp the position of God and wants man to worship him as God. This shows
us clearly that the struggle between the devil and God rests in the matter of who is God
to man and who receives the worship of man. But only God is God; only He is worthy
to be the God of man and receive the worship of man. In Old Testament times, He lived
among the people of Israel as their God. In the New Testament, through incarnation, He
lived among men and declared that He is God. Then, through the Holy Spirit, He lives in
the church and is God to man in the church. In the future, in the millennium, He will be
God to the whole family of Israel; and He will further more dwell among men eternally
in the new heaven and new earth and be the eternal God to men.
B. God Would Be Father and Then God
God wants not only to be God to man, but even more to be Father to man. He wants
In the morning of His resurrection, the Lord Jesus told Mary Magdalene, “I ascend
unto my Father and your Father; and my God and your God” (John 20:17). Here the
Lord mentioned first the Father and then God. This means that God must be our Father;
then He can be our God. And the Lord Jesus in His prayer on His last night also clearly
stated that only when we have the eternal life of God can we know Him, the only true
God (John 17:3). Therefore, we must experience God as Father in life; then we can
know God as God. The more we allow the life of the Father to work in us, the more

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们越让父的生命在里面运行，才越敬拜事奉这位荣耀的神！
神所以作我们的父，就是要在祂这父的生命里，作我们的
神，也就是要在祂生命的运行里来作我们的神，
三 神要在生命的律里作神
神作我们的父，是因我们有了祂的生命。祂的生命既进
到我们里面，也就把祂这生命的律，带到我们里面。当这
律运行的时候，就把神的自己从我们身上律出来。所以神
就是要在这个生命的律里来作我们的神。
我们要知道，今天神作我们的神，不是客观的，不是高
高在上的，在我们身外的，乃是在我们里面，在祂的生命
里来作我们的神，也就是当祂这生命的律在我们里面律我
们的时候，祂就在祂这生命的律里，作了我们的神。
象回教的人，他们的确是敬拜天上的神；象犹太教的人，
他们更是敬拜天上的神；但他们只是敬拜一位客观的神，一
位高高在上的神，并没有让神在他们里面作他们的神。就是
今日基督教里的人，有很多敬拜神，也只是敬拜一位客观
的，高高在上的神。他们不过是照着外面一些字句的教训或
规条，而敬拜一位在他们身外的神，并没有让神在他们里面
的生命里作他们一位活的神。但是，弟兄姊妹！我们要清
楚，我们敬拜神，让神作我们的神，不该是照着字句的道理
或条例，乃该是在神的生命里，也就是在神生命的律里面。
这律就是神的生命所显出的功能。当神这生命的律在我们里
面律我们的时候，也就是神在我们里面运行的时候，神就在
这律里，也就是在祂这运行里，来作我们的神。
我们今天事奉神，必须在这生命的律里，必须在神这运
行里事奉神。我们什么时候让祂的生命在我们里面运行，
让祂生命的律在我们里面律我们，我们的事奉就是生命的
事奉，就是属灵的事奉，也就是活的事奉。我们这样让神
在祂生命的律里作我们的神，我们所敬拜的，才不是一位
道理的神，想像的神，才是一位活的神，实际的神，摸得
着的神。在我们生命的经历里，在我们日常的生活里，在
我们工作的行动里，实在是有一位活的，摸得着的，碰得
见的神，来作我们的神。祂不是在信仰上作我们的神，也
不是在规条中作我们的神，乃是在一个活的生命的律里，
一个活的生命的功用里，作我们的神。
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we worship and serve this glorious God! God is Father to us because He wants to be
our God in this life of the Father. This also means that He wants to be our God in the
working of His life.
C. God Wants to Be God in the Law of Life
God is our Father because we have His life. Since His life has entered into us, it also
brings the law of this life into us. When the law is working, it regulates God Himself out
from us. Thus, God intends to be our God in this law of life.
The Mohammedans indeed worship the God in heaven, and even more those in
Judaism worship the God in heaven. But they only worship an objective God, a God who
is high above all; they have not allowed God to be their God within them. Today, even
among Christians, many worship an objective and far-above-all God. They only worship
a God outside of them, according to certain outward teachings or rules of letter. They
have not allowed God to be a living God to them in the life which is within them. But we
must be clear that when we worship God and allow God to be our God, we should not
follow the doctrines or laws of letter; rather we should do it in the life of God or in the
law of the life of God. This law is the function manifested by the life of God. When this
law of the life of God regulates within us, or when God works within us, God is being
our God in this law, that is, in His working.
Today when we serve God, we must serve Him in the law of this life, in His working.
Whenever we allow His life to work within us and the law of His life to regulate within
us, our service is the service of life, spiritual service, or living service. When we thus
allow God to be our God in the law of His life, then the God we worship is not a God in
doctrine or imagination, but a living God, a practical God, a God who can be touched. In
our experiences of life, in our daily living, and in the activities of our work, our God is
indeed a living God, a God whom we can touch and whom we can meet. He is not our
God in belief; neither is He our God in rules; but He is our God in a living law of life, in a
living function of life.
HOMETHE KNOWLEDGE OF LIFE - Page 112
 不过有时因着我们的心有了毛病，不爱祂了，也不让祂生
命的律律我们了，那时，我们虽然有神，但神就变作道理的，
就变作信仰的。当我们再恢复和祂中间当初的爱，再让祂在
我们里面，用祂生命的轮子旋转律我们的时候，祂生命轮子
的功用就又显出来，祂生命的律也就再在我们里面一直作它
旋转律我们的工作，这时，祂就又实际的作了我们的神，不
再是一个名称，也不再是一个道理，乃是一位活的神。
所以，我们必须把自己摆在神的手中，让神生命的律来
律我们，才能实际的得着神作我们的神。我们什么时候不
让这生命的律来律我们，神就不能作我们的神，我们也就
不能作祂的子民。要祂实实际际的作我们的神，要我们实
实际际的作祂的子民，就必须让祂这生命的律来律我们，
而让祂在祂生命的律里来作我们的神。
为什么神必须在祂生命的律里作我们的神，我们也必须
在祂生命的律里作祂的子民？因为我们和神之间的关系必
须是活的。当祂的生命在我们里面运行律我们的时候，祂
生命的律，就把祂带给我们，也把我们带给祂。就是在祂
这生命之律的运行里，我们才能得着祂，祂也才能得着我
们。什么时候祂这生命的律，在我们里面不律了，祂作我
们的神，和我们作祂的子民，那活的关系，也就停了。所
以我们必须让神生命的律来律我们，才能得着神活现的作
我们的神，我们也才能活现的作祂的子民。
因此我们可以清楚看见，神在旧约时代作人的神，和神
在新约时代作人的神，是有极大的不同的。在旧约的时候，
神是在祂高高的宝座上，照着律法的规条，作以色列人的
神，也要以色列人照着那些规条，作祂的子民。所以他们
只要遵守那些规条，在祂面前就没有问题了。但到了新约，
神是进到我们里面，作了我们的生命，而在这生命的律里
作我们的神，也要我们在这生命的律里作祂的子民。所以
我们必须凭这生命的律活着才可以。
拾 结论
我们把关于生命的律各方面的要点都看过了，就知道生
命的律对于我们属灵生命的经历，是何等的重要！所以对 this law of life is to our experience of spiritual life. Therefore, we must see clearly and
于本题所说的各项要点，我们都必须清楚认识，彻底了解， understand thoroughly every main point concerning this subject; then we can have real
2023 生命的认识 - 第 113 页
But sometimes, due to some problem in our heart, we do not love Him nor allow
the law of His life to regulate us. Then, though we have God, yet God becomes a God in
doctrine or in belief. When we recover our former love toward Him and again allow
Him to regulate within us by the revolving wheel of His life, then the function of the
wheel of His life is again manifested, and the law of His life again does its work of
continually moving and regulating within us. At this time, He again becomes our God in
a practical sense; He is no longer a name nor a doctrine, but a living God.
Hence we must put ourselves in the hand of God, letting the law of the life of
God regulate us; then we can actually have God as our God. Whenever we do not
allow this law of life to regulate us, God cannot be our God, and we cannot be His
people. For Him to be our God and for us to be His people in a very practical way,
we must allow the law of His life to regulate us and allow Him to be our God in the
law of His life.
God must be our God in the law of His life, and we must be His people in the law
of His life, because our relationship with God must be living. When His life moves and
regulates within us, His law of life brings Him to us and brings us to Him. It is in the
working of His law of life that we can obtain Him and He can obtain us. Whenever
His law of life within us ceases to regulate, this living relationship of Him as our
God and us as His people also ceases. Therefore, we must allow the law of the life of
God to regulate us; only then can we have God as our God and we be His people in a
manifestly living way.
Thus, we can see clearly that God being God to man in the Old Testament and
in the New Testament differ very greatly. In the Old Testament, God was God to the
people of Israel high above all on His throne, and according to the regulations of law.
He also wanted the people of Israel to be His people according to these regulations.
Therefore, if they only followed these regulations, they had no problem before God.
But in the New Testament, God enters into us to be our life, and it is in the law of this
life that He is our God and we are His people. Therefore, it is necessary that we live
by the law of this life.
X. CONCLUSION
By seeing the main points of every aspect of the law of life, we know how important
HOMETHE KNOWLEDGE OF LIFE - Page 113
我们才能在生命上有真实的经历。因此我们就不惮烦絮的， experience in life. Hence, without fear of repetition, we shall again summarize these
再把这些要点概括的说一下，好使我们有一个深刻的印象。 main points so that we may have a deep impression of them.
当我们得着重生的时候，就得着神的生命。这时我们里
面虽有了神的生命，但这生命在我们里面，不过只是生机
的完全，还没有长大成熟的完全。这就需要我们再让这生
命的大能在我们里面一直不断的运行，以达到它这长大成
熟的完全目标。这生命的运行，是出于这生命的自然功能
和特性，也就是出于这生命的律。
这生命的律要从我们里面把这生命的内容律出来，必
须经过我们的心，所以这生命的律在我们里面运行，就
需要我们的心来合作。我们的心一合作，这生命的律就
有机会在我们里面自由的律我们。结果，就使我们里面
有感觉。我们有了感觉，就该靠这生命的大能去顺服。
我们这样顺服，就叫这律再有机会来律我们，而再带给
我们感觉，使我们再有顺服。顺服越多，给它运行的机
会也就越多。这样互为因果的一直在我们里面循环，结
果就把这生命里面那死和复活两种成分的功用，不断的
显出来。死的功用就除去我们里面一切不该有的；复活
的功用就加进神生命的一切。并且这个律的运行，与这
死和复活的两种功用，又是满有大能的使我们答应神那
无限量的要求，而活出神生命的一切。这样就叫神的生
命在我们里面渐渐长大而成熟了。
同时，当这生命在我们里面运行，一直律我们的时候，
我们向着神，顺服神，事奉神，都是自然而容易的，也都
是活泼而新鲜的。就在这一个活的律里面，神作了我们活
的神，我们也作了祂活的子民。可说我们和神的关系都是
在这生命的律里面。这真是值得我们看重的！
（此篇请参看更美之约第七章。）
2023 生命的认识 - 第 114 页
When we become regenerated, we receive the life of God. At this time, though
we have the life of God in us, this life is only complete organically; it does not have
the completion of growth and maturity. For this we must allow the power of this life
to work within us continually and unceasingly in order to reach His perfect goal of
growth and maturity. The working of this life comes from the natural function and
characteristic of this life; in other words, it comes from the law of this life.
If this law of life is to regulate its contents out of us, it must pass through our heart;
therefore, the working of this law of life within us requires the cooperation of our heart.
As soon as our heart cooperates, this law of life has an opportunity to regulate within us
freely. The result is that it causes us to have a certain consciousness within. When we have
this consciousness, we must obey it by the power of this life. Whenever we obey, we let
this law have another opportunity to regulate us, thus giving us another consciousness and
causing us to proceed further in obedience. The more we obey, the more we afford Him
the opportunity to work. Such continued interaction of cause and effect working within
us results in the unceasing manifestation of the functions of the two elements, death and
resurrection, contained in life. The function of death takes away all that we should not have
within us. The function of resurrection adds in all that is of the life of God. Furthermore,
the working of this law and these two functions of death and resurrection are also full of
power to enable us to answer the unlimited demand of God and live out all that is in the
life of God. Thus, we allow the life of God to grow up gradually and mature within us.
In the meantime, when this life works within us, constantly regulating us, our
inclination toward God, submission to God, and service to God become natural and
easy, living and fresh. It is in this living law that God becomes our living God and we
become His living people. We may say that our relationship with God is all in this law of
life. This really deserves our deep attention!
HOMETHE KNOWLEDGE OF LIFE - Page 114
 第十一篇
里面的认识
我们现在再来看关于生命的第十一个大点，就是里面的
认识，也就是凭着我们里面的生命之律，和膏油涂抹的教
训，来认识神。我们在里面认识神有多少，我们得着神，
并经历神作生命，就有多少。因此里面的认识是和生命的
长进有绝对关系的。我们要认识生命，而使生命有长进，
就不能不把里面的认识来细看一下。
壹 认识神的重要
神喜爱人认识祂，所以祂要人竭力追求认识祂。（何六 6，
3。）祂在新约里所作的一切，就是要叫我们认识祂。（来八
10 ～ 11。）祂重生我们的时候，是叫祂的灵，含着祂的生命，
进到我们里面，使我们里面有了一种能认识祂的功能。这个认
识，一面是随着我们里面生命的长进，而逐渐增加的，一面也
是使我们里面的生命长进的。因着神已经将祂的生命赐给了我
们，所以我们就能认识祂。祂的生命在我们里面越长大，我们
就越能认识祂。同时我们越认识祂，也就越能以祂作我们的生
命，更多的经历祂，享受祂，并活出祂来。所以可说我们在神
面前所有属灵生命的长进，都在于我们对神的认识。但愿我们
求神将祂智慧和启示的灵赐给我们，使我们真认识祂，（弗一
17，）好叫我们“借着认识祂而长大。”（西一 10 末句原文。）
贰 对神的三步认识
诗篇一百零三篇七节说，“祂使摩西知道祂的法则，叫以
色列人晓得祂的作为。”这是说到以色列人所认识的是神的
作为，摩西所认识的是神的法则。希伯来八章十至十一节又
说，“我要将我的律法放在他们里面，…他们从最小的，到
至大的，都必认识我。”这是说到在新约底下得着里面律法
的人，能认识神的自己。所以这两处圣经给我们看见，人对
神的认识是分作三步的：第一步，是认识神的作为；第二步，
是认识神的法则；第三步，是认识神的自己。
第一步—认识神的作为
2023 生命的认识 - 第 115 页
CHAPTER ELEVEN
THE INWARD KNOWLEDGE
We shall now see the eleventh main point concerning life, which is the inward
knowledge, or the knowing of God by the inward law of life and the teaching of the
anointing. The degree to which we know God from within determines how much we
have of God and how much we experience Him as our life. Thus, the inward knowledge
and the growth of life are fully related. If we want to know life so that life may grow, we
must examine in detail the inward knowledge.
I. THE IMPORTANCE OF KNOWING GOD
God delights in man knowing Him; therefore, He wants man to “follow on to know”
Him (Hosea 6:6, 3). All that He does in the New Testament is in order that we may know
Him (Heb. 8:10-11). When we are regenerated, His Spirit, containing His life, enters
into us that we may have the capability of knowing Him from within. This knowing
of Him, on the one hand, gradually increases with our inward growth of life, and, on
the other hand, it also causes the life within us to grow. Because God has given us His
life, we can know Him. The more His life grows within us, the more we know Him. The
more we know Him, the more we will experience Him as our life, enjoy Him, and allow
Him to live out through us. Thus, we may say that all the growth of our spiritual life
depends on our knowledge of God. Let us pray that God may give us a spirit of wisdom
and revelation so that we may really know Him (Eph. 1:17) and be “growing by the full
knowledge of God” (Col. 1:10).
II. THE THREE STEPS OF KNOWING GOD
Psalm 103:7 says: “He made known his ways unto Moses, his doings unto the
children of Israel.” This tells us that the children of Israel knew God’s doings, but
that Moses knew His ways. Hebrews 8:10-11 says also: “I will put my laws into their
mind...all shall know me, from the least to the greatest of them.” By this verse we see
that all who receive the inward law under the New Testament can know God Himself.
These two passages in the Bible show us that man’s knowledge of God is obtained in
three steps: firstly, knowing the doings of God; secondly, knowing the ways of God; and
thirdly, knowing God Himself.
A. Knowing the Doings of God
HOMETHE KNOWLEDGE OF LIFE - Page 115
 这是指着人凭着神所行所为的，而认识神的作为。例
如以色列人在埃及看见神所降下击打埃及人的十灾；在
红海边看见神叫海水分开，使他们安然走过；到了旷野，
又看见神叫磐石流出活水解他们的干渴，并且天天从天
上降下吗哪养活他们—他们看见神这些神迹奇事，就认
识了神的作为。又如人看见主耶稣所行，用五饼二鱼，
叫五千人吃饱，平静风和海，医病赶鬼，叫死人复活等
等神迹奇事，就认识了主的作为。再如我们生病得着神
的医治，遇险蒙了神的保守，缺乏得到神的供给等等故
事，也都是叫我们认识神的作为。我们这样认识神的作
为，就是我们对神有了第一步的认识。这种认识是肤浅
的，是外面的，是等到看见了神的作为，才知道神作了
什么事。
第二步—认识神的法则
这是指着认识神作事的原则。象亚伯拉罕为所多玛祈求
的时候，他认识神是公义的，行事绝不能与祂的公义相背，
所以他就照着神的公义求神。（创十八 23 ～ 32。）这就是
他认识神作事的法则。再如以色列人在可拉党背叛遭到灭
亡之后仍发怨言的时候，摩西看见了耶和华的荣光显现，
就对亚伦说，“拿你的香炉，把坛上的火盛在其中，又加
上香，快快带到会众那里，为他们赎罪，因为有忿怒从耶
和华那里出来，瘟疫已经发作了。”（民十六 46。）这就
是摩西知道神的法则，知道人这边怎样作，神那边也就要
怎样作。
又如撒母耳对扫罗说，“听命胜于献祭，顺从胜于公羊
的脂油，”（撒上十五 22，）以及大卫“不肯用白得之物
作燔祭”献给神，（撒下二四 24，）也都是因为他们认识
神的法则。再如我们释放了主的话，就深信绝不会徒然，
却必要成就主所喜悦的事，（赛五五 10 ～ 11，）以及我们
若顺着圣灵撒种，就知道必从圣灵收永生，（加六 8，）这
也都是因为我们认识神的法则。
我们这样认识神作事的法则，就是我们对神有了第二步
的认识。这种认识是比认识神的作为更进一步了，是在神的
作为还没有作出来之先，就知道祂要作什么，祂要怎样作。
所以这种认识能增加我们祷告的信心，也能叫我们和神办交
涉。这种认识虽是相当好了，但还是不够深，不够里面。
2023 生命的认识 - 第 116 页
Man knows the doings of God by what He does and performs. For example, the
children of Israel in Egypt saw the ten plagues that God sent to smite the Egyptians.
By the Red Sea, they saw that God divided the water so they could pass through. In the
wilderness, they saw that God commanded the rock to flow out with water to satisfy their
thirst. And daily God sent manna from heaven to feed them. When they witnessed such
miracles of God, they knew the doings of God. Again, for example, when the multitudes
saw the miracles the Lord Jesus performed, such as feeding five thousand people with five
loaves and two fishes, calming the storm and the sea, healing the diseased, casting out
demons, and raising the dead, they knew His doings. Or, for example, when we are sick
and are healed by God, when we meet danger and are preserved by God, when we have
needs and are supplied by God, we are made to know the doings of God. When we thus
know the doings of God, this is our first step in knowing God. Such knowledge is shallow
and outward, for it is not until we see the doings of God that we know what God has done.
B. Knowing the Ways of God
To know God’s ways refers to knowing the principles by which He does things. When
Abraham pleaded for Sodom, he recognized that God is righteous, and that He will never
act contrary to His righteousness. Therefore, Abraham spoke to God according to the
righteousness of God (Gen. 18:23-32). This means that he knew the ways by which God
does things. When the children of Israel continued to murmur after Korah and his band
rebelled and were consumed, Moses, having seen the appearing of the glory of Jehovah, said
unto Aaron: “Take thy censer, and put fire therein from off the altar, and lay incense thereon,
and carry it quickly unto the congregation, and make atonement for them: for there is wrath
gone out from Jehovah; the plague is begun” (Num. 16:46). This shows that Moses knew the
ways of God. He knew that when man acts in a certain way, God will react accordingly.
Samuel told Saul: “Behold, to obey is better than sacrifice, and to hearken than the
fat of rams” (1 Sam. 15:22). And David said, “Neither will I offer burnt-offerings unto
Jehovah my God which cost me nothing” (2 Sam. 24:24). This shows that they knew the
ways of God. When we release the word of the Lord, we deeply believe that it shall not
be void, but shall accomplish that which the Lord pleases (Isa. 55:10-11). Also, if we
sow unto the Spirit, we know that we shall of the Spirit reap eternal life (Gal. 6:8). This
is also because we know the ways of God.
When we know the ways by which God does things, we have the second step of
knowing God. Such knowledge is one step further than knowing the doings of God. Before
the doings of God are carried out, we know what He will do and how He will do it. Such
knowledge can increase our faith in prayer, and can also enable us to negotiate with God.
However, though such knowledge is good, it is still not sufficiently deep and inward.
HOMETHE KNOWLEDGE OF LIFE - Page 116
第三步—认识神的自己
这是指着我们认识神的性情。我们一得着重生，有了
神的生命，也就有了神的性情。我们凭着神在我们里面
的生命，就能摸着神的性情。我们摸着神的性情，就是
摸着神的自己，也就是认识神的自己。这种认识，不象
前两步是在外面认识神的作为和法则，乃是在里面认识
神的自己。
例如，有一位弟兄生了难治之病，竟然得了神的医治，
他就很欢喜的说，“感谢神，祂实在眷顾了我。”这样，
他对于神的作为，就有了一点认识。以后他又生病了。这
一次，他知道是因为他有错，神来惩治他，管教他。因此，
他就对付他的错。对付了以后，他就知道神必医治他。（参
看林前十一 30 ～ 32。）结果，神也实在是医治了他。但他
是在未得到神的医治之先，就知道神必医治他。这是因为
他认识神的法则。到这时，他对神的认识，虽然有了进步—
从认识神的作为，进步到认识神的法则—但仍是在外面对
神有一些客观的认识，还不是在里面对神有那主观的认识。
以后他里面觉得，他有几件事，是和神圣洁的性情不合的，
他必须对付，必须去掉。他这种觉得，这种认识，不是由
于他外面的什么，乃是由于他里面神的生命所给他的感觉。
所以这一次他是在里面认识了神的自己，对神有了主观的
认识。
再如有的弟兄，最初的时候，遇到严重的难处，祷告
神就蒙神带过来，他就认识了神的作为。后来他又遇到
难处，就知道他若如何行，就必蒙神带过来。这是他认
识神的法则。最后他再一次遇到难处，他里面就莫名其
妙的有一个感觉，觉得神必要带他过来。这一个觉得，
这一个知道，不是因着在外面看见了神的作为，也不是
因着晓得神作事的原则，乃是因着在里面摸着了神的自
己而有的。所以这种对神的认识，可说是最高，最深，
最里面的。
在此我们可以看见，在旧约的时候，神只是向人显出祂
的作为，启示祂的法则，所以那时人对神最多只能有前两
步的认识，就是认识神的作为，和认识神的法则。到了新
约，虽然我们还应该认识神的作为和法则，但最重要的，
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C. Knowing God Himself
To know God Himself is to know the nature of God. As soon as we are regenerated
and receive the life of God, we have the nature of God. Through the life of God within
us, we can touch the nature of God. When we touch the nature of God, we touch God
Himself; in other words, we know God Himself. Such knowledge is different from the
first two steps of knowing God’s doing and His ways from without. This is knowing God
Himself from within.
For example, consider a brother who had an incurable sickness, but who was
actually healed by God. He exclaims happily: “Thank God, He really cared for me!” From
this, he knew a little about the doings of God. Later he was sick again. This time he
knew it was because he had some fault and God was chastening and disciplining him.
Thus, he dealt with his fault. When he had done this, he knew God would heal him (1
Cor. 11:30-32). The result was that God did actually heal him. But before he was healed,
he already knew God would heal him. This was because he knew the ways of God. At
this time, though his knowledge of God had improved—from knowing God’s doings to
knowing His ways—yet still it was an objective knowledge of God from without, not a
subjective knowledge of God from within. Later, this brother felt from within that he
had certain things which were not in accord with the holy nature of God; so he dealt
with them and eliminated them. Such feeling and such knowing did not come from
anything outside of him, but from the consciousness given to him by the inward life of
God. Hence, this time he came to know God Himself from within; he had a subjective
knowledge of God.
Consider another brother who in the beginning of a severe difficulty prayed to God,
and God carried him through. He thus knew the doings of God. Later, when he again met
a difficulty, he knew how he should act so that he could be carried through by God. This
indicates that he knew the ways of God. Finally, when he again met a difficulty, he had
strangely within him a sense. He sensed that God would definitely carry him through.
This sense or knowing was not due to his seeing certain doings of God from without, or
from knowing the principles by which God does things. It was because he had touched
God Himself from within; therefore, he had this sense or this knowing. Such knowledge
of God can be said to be the highest, the deepest, and the most inward.
In Old Testament times, God manifested only His doings and His ways to men.
Therefore, at that time man could only obtain the first two steps of knowing God.
Now that the New Testament time has come, though we still should know the
doings and the ways of God, yet the most important and glorious thing is that God
HOMETHE KNOWLEDGE OF LIFE - Page 117
也是最荣耀的，乃是神在祂的灵里亲自住到我们里面，作
了我们的生命，叫我们能在里面直接摸着祂自己，而认识
祂的自己。所以这个对神第三步的认识，就是认识神的自
己，乃是我们在新约底下蒙恩的人，所特有的福分。
叁 对神的两种认识
我们对神的认识虽然可以分作三步，但归纳起来却只有
两种，就是外面的认识，和里面的认识。认识神的作为，
和认识神的法则，都是外面的认识。因这两步的认识，虽
有程度深浅之分，但都不过是凭着神在我们身外的作为或
法则来认识神，所以都是客观的，都是外面的。而认识神
的自己，乃是里面的认识。因这种认识，是凭着神在我们
里面的生命，来摸着神的自己，而认识神，所以是主观的，
是里面的。
这里面和外面的两种认识，在圣经原文里，也是用两个
不同的字来说它。希伯来八章十一节，论到我们认识神，
两次所说的“认识，”在原文乃是两个不同的字，意义也
是有分别的。前者是指着我们外面普通的认识，需要人的
教导；后者是指着我们里面感觉的认识，不需要人的教导。
这叫我们知道，我们对神外面和里面的两种认识，确是不
同的。
比方，有一种白的细糖，和一种白的细盐摆在一起，从
外表看，都是又白又细的，好象没有多少分别，需要有人
告诉我们，才知道这是糖，那是盐。这是由人教导而有的
认识，是外面的，是客观的，是普通的，也可能是错误的。
但我们若把它们尝一尝，立刻就能尝出这个是甜的，是糖，
那个是咸的，是盐，二者的分别是太大了。但这并不用别
人告诉我们，只要我们一尝就知道了。这是凭里面感觉而
有的认识，是里面的，是主观的，是感觉的，也是准确的。
同样，什么时候我们在里面把神尝一下，那个喜乐甜美
的味道，实在不是在外面凭神的作为或法则而认识神所能
得到的。诗篇三十四篇八节说，“你们要尝尝，便知道祂
是美善。”感谢神，祂是可尝的！希伯来六章四至五节也
说，“那些已经蒙了光照，尝过天恩的滋味，…并尝过神
善道的滋味，和来世权能的人。”（原文。）这给我们看见，
2023 生命的认识 - 第 118 页
Himself in the Spirit dwells within us to become our life. This enables us to directly
touch God Himself and to know Him from within. This third step of knowing God,
the knowing of God Himself, is a special blessing to us who are saved under the
new covenant.
III. THE TWO KINDS OF KNOWLEDGE OF GOD
Though our knowledge of God is in three steps, there are actually only two kinds of
knowledge: the outward knowledge and the inward knowledge. To know the doings
and the ways of God are both knowledge of an outward nature. Though these two steps
of knowledge differ in degree of depth, yet they are both a knowledge of God derived
from the doings and the ways of God outside of us. Therefore, they are objective
and outward. Yet to know God Himself is knowledge of an inward kind. This kind of
knowledge comes as we touch God Himself by His life within and thereby know Him in
a subjective and inward way.
In the original text of the Bible, there are two different words used to describe the
inward and outward knowledge. Hebrews 8:11 speaks of our knowing the Lord. The
word “know” is used twice in this verse, yet in the original text, two different words
were used with different meanings. The first “know” refers to our general, outward
knowledge, for which we need the teaching of men. The second “know” refers to
the knowledge of our inward sense, for which we do not need man’s teaching. This
indicates that the outward and inward knowledge of God are indeed different.
For example, suppose we put some fine, white sugar side by side with some
fine, white salt. In outward appearance, both are white and fine, and it is difficult to
distinguish between them. We may ask someone to tell us which is sugar and which is
salt, but this knowledge comes from the teaching of others and is outward, objective,
and general. It can also be mistaken. Yet if we simply taste them, we immediately can
taste which is sweet and therefore, is sugar, and which is salty and therefore is salt. We
do not need others to tell us. This knowing is derived from the sense within; so it is
subjective and belongs to the inner sense.
Whenever we taste God from within, we have an enjoyment and taste that cannot
be obtained by the knowledge of God according to His doings or ways from without.
Psalm 34:8 says: “Oh taste and see that the Lord is good.” Thank God, He can be tasted!
Hebrews 6:4-5 says also: “Those who were once enlightened and tasted of the heavenly
gift, and were made partakers of the Holy Spirit, and tasted the good word of God, and
the powers of the age to come.” This shows us that not only can God be tasted, but the
HOMETHE KNOWLEDGE OF LIFE - Page 118
不只神可尝，连属神属灵的东西也是可尝的。这个“尝，”
就使里面有认识。我们一“尝”到神和属神的事物，里面
就自然有一个出于感觉的准确认识，而不用人来教导我们。
这真是新约之下一个荣耀的福气！
肆 里面的认识
论到里面的认识，在新约圣经中有四处说得非常清楚。
头两处是希伯来八章十一节，和约翰一书二章二十七节。
这两处都是说到我们不用人的教导，就能在里面认识神。
不过它们所说的，是有不同的。希伯来八章是说神生命的
律法，就是神生命的自然功能，能叫我们认识神。约翰一
书二章是说膏油涂抹的教训，也就是圣灵的启示，能叫我
们认识神。凭生命的律认识神，就是凭神的生命认识神。
凭膏油涂抹的教训认识神，就是凭神的灵认识神。
另外两处是约翰十七章三节，和以弗所一章十七节。约
翰十七章是说有神永远生命的人，乃是认识神的。这也是
说到神的生命在我们里面，能叫我们认识神。以弗所一章
是说神赐给我们智慧和启示的灵，使我们认识祂。这也是
说到神的灵在我们里面，能叫我们认识神。
以上四处圣经给我们看见，我们里面对神的认识，乃是
有两个凭借的：一个是出于神生命的生命之律，一个是出
于神圣灵的膏油涂抹的教训。因着我们里面有这两个凭借，
我们对神也就能有两方面的认识。生命的律，是重在叫我
们认识神的性情。因为神的性情就是神生命的特性。这生
命在我们里面，每有运行和作用，而发挥它特性的时候，
就自然的向我们显出神的性情，而使我们认识神这性情。
膏油涂抹的教训，是重在叫我们认识神的自己。因为膏油
涂抹的教训所出于的圣灵，就是神自己的化身。这圣灵在
我们里面涂抹运行的时候，总是把神的自己涂抹在我们里
面，而叫我们认识神这自己。生命的律，和膏油涂抹的教
训，这样使我们里面能认识神的性情，和神的自己，就是
我们在这里所说里面的认识。
伍 律法和先知
2023 生命的认识 - 第 119 页
things of God, the things of the Spirit, can also be tasted. This tasting causes us to know
from within. Once we “taste” God and the things of God from within, we naturally have
a certain, accurate knowledge which comes from the inner sense, and we do not need
others to teach us. This is indeed a glorious blessing under the new covenant!
IV. THE INWARD KNOWLEDGE
In the New Testament, there are four places which speak very clearly of the inward
knowledge. The first two are in Hebrews 8:11 and 1 John 2:27. Both of these say that
we do not need others to teach us, but that we can know God from within. However,
they say it differently. Hebrews 8 says that the law of the life of God, which is the
natural function of the life of God, can cause us to know God. And 1 John 2 says that the
teaching of the anointing, which is the revealing moving of the Holy Spirit, can cause us
to know God. To know God by the law of life is to know Him by His life. To know God by
the teaching of the anointing is to know Him by His Spirit.
The other two places which speak of the inward knowledge are John 17:3 and
Ephesians 1:17. John 17:3 says that those who have the eternal life of God are those
who know God. This means that God’s life within can cause us to know Him. Ephesians
1:17 says that God gives us the spirit of wisdom and revelation so that we may know
Him. The spirit mentioned here is our human spirit related to the Spirit of God. This
means that our spirit with the Spirit of God can cause us to know God from within.
These four passages in the Bible show us that our inward knowledge of God is by
two means: one is by the law of life, which comes from the life of God; the other is by
the teaching of the anointing, which comes from the Holy Spirit of God. Because we
have these two means of knowing God within us, our knowledge of God can be in two
phases. The law of life primarily causes us to know the nature of God, which is the
characteristic of His life. Whenever His life works and functions in us to express this
characteristic, it naturally manifests the nature of God to us and causes us to know it.
The teaching of the anointing primarily makes us know God Himself. This is because
the teaching of the anointing comes from the Holy Spirit, and the Holy Spirit is the
embodiment of God Himself. When the Holy Spirit anoints and works in us, He always
anoints God Himself into us, thus causing us to know God Himself. The law of life and
the teaching of the anointing cause us to know from within the nature of God and God
Himself. This is what we call here the inward knowledge.
V. THE LAW AND THE PROPHETS
HOMETHE KNOWLEDGE OF LIFE - Page 119
 关于对神的性情，和对神的自己，这两方面的认识，
在旧约时代我们也可以看见一个小影，就是神赐下律法
和先知，叫以色列人借以在外面认识神的性情，和神的
自己。
我们都知道旧约的特点，就是律法和先知。神所以赐下
律法，设立先知，目的就是要使祂的百姓以色列人借以认
识祂。所以律法和先知，乃是神带领以色列人认识祂的两
个凭借，叫他们借此二者，对神能有两方面的认识。
神赐给以色列人律法，乃是带领他们认识祂的性情。因
为律法本是出于神的性情，向他们说出神的爱恶。凡神所
要他们作的，都是神的性情所喜爱的；凡神所禁止他们作
的，都是神的性情所厌恶的。比方，神是忌邪的，所以不
许他们拜偶像；神是慈爱的，所以不许他们有凶杀；神是
圣洁的，所以也要他们圣洁；神是诚实的，所以也要他们
诚实。神有什么样的性情，就赐给他们什么样的律法。所
以全部的律法，可说都是向他们说出神的性情，有的是说
出神的光明，有的是说出神的圣洁，有的是说出神的良善，
有的是说出神的慈爱。神就是借着律法各条的要求和禁止，
来带领以色列人认识祂性情的各方面。
神设立先知，乃是带领以色列人认识祂的自己。因为旧
约的先知都是神所设立以代表祂有位格的自己来向以色列
人说话的。他们所说的话，就是神凭着自己的旨意，所给
他们的启示和引导。例如，摩西是神所设立的先知，（申
十八 15，）他晓示以色列人关于建造会幕的话，就是神对
他们关于那事的启示；他引导以色列人在旷野行走，就是
神引导他们在旷野行走。所以神就是借着先知的各种启示
和引导，来带领以色列人认识祂那有位格的自己。
律法既是出于神的性情，它的性质也就是定而不变的。
因为凡是一种性情，都是定而不变的。律法说，要孝敬父
母，不可杀人，不可奸淫，不可偷盗，这些都是铁定而不
能更改的定律，在这个人身上是这样，在那个人身上也是
这样，人住在耶路撒冷应该这样，下到撒玛利亚也应该这
样，决不因人事或时地的变迁，而有所改变。以色列人若
肯接受这些律法的规范，他们就不只能借此认识神那恒久
不变的性情，并且能使他们自己生活的方式，性质，和味
道，都符合神的性情。
2023 生命的认识 - 第 120 页
We can see a shadow of these two phases of the knowledge of the nature of God and
God Himself in the Old Testament. God gave the law and the prophets in order that the
children of Israel might know His nature and Himself through them. This knowledge
was from without.
The characteristics of the Old Testament are the law and the prophets. The reason
God gave the law and established the prophets was to cause His people to know Him.
Thus, the law and the prophets are the two means by which God led the people of Israel
to know Him. By these two means, they could have the knowledge of God in two phases.
God gave the law in order to lead the Israelites to know His nature. The law comes
from the nature of God, for it speaks of what God likes and dislikes. Everything the
nature of God likes is what He wanted them to do. Everything that the nature of God
detests is what He forbade them to do. For example: God is a jealous God; therefore, He
forbade them to worship idols. God is loving; therefore, He forbade them to kill. God is
holy; therefore, He wanted them to be holy. God is honest; therefore, He wanted them to
be honest. The type of law that was given to them was according to the type of nature
God has. Thus, the whole law showed the nature of God to them. Some items speak of
the brightness of God, others of the holiness and goodness of God, and still others of
the love of God. God used the demanding and forbidding of every item of the law to lead
the people of Israel to know every aspect of His nature.
God also established prophets in order to lead the people of Israel to know Himself; for
the prophets of the Old Testament were established by God to represent Himself, His Person.
The words they spoke were the revelation and guidance given by God according to His own
will. For example, Moses was a prophet established by God (Deut. 18:15). The words he
spoke to the children of Israel concerning the building of the tabernacle were the revelation
of God to them concerning that matter. When he led them to walk in the wilderness, it was
God who led them to walk in the wilderness. Thus, God used all kinds of revelation and
guidance by the prophets to lead the children of Israel to know Him, His Person.
Since the law is derived from the nature of God, its character is fixed and
unchangeable. The law says that one should honor his parents, should not kill, should
not commit adultery, and should not steal. These are all fixed, ironclad laws and cannot
be changed. They are just as applicable to one person as to another, or to one living in
Jerusalem as to one in Samaria. They are not altered due to the change of person, event,
time, or place. If the children of Israel were willing to accept the standard of these laws,
not only would they know the eternal and unchangeable nature of God, but the style,
character, and taste of their living would also correspond to that nature.
HOMETHE KNOWLEDGE OF LIFE - Page 120
 另一面，先知既是代表神的自己，说出神当时的旨意，
先知的性质也就是活动可变，而不是限定的。因为神本是
随己意行作万事的神，祂的自己乃是活动，而不可限定的。
先知可以这时给人这样启示，那时给人那样启示；在这里
给人这样引导，在那里给人那样引导。所以律法所给人的
规范，是定而有限的；先知所给人的启示和引导，是动而
无限的。以色列人若肯跟从先知的启示和引导，他们也就
不只能借此认识神那有位格的自己，和祂当时的旨意，并
且也能使他们自己或行或止，或工作或争战，都符合神的
自己和神的旨意。
陆 生命的律与膏油涂抹的教训
旧约的律法和先知，虽能叫以色列人对神有认识，但无论
他们是凭着律法的规条，来认识神的性情，或是凭着先知的教
导，来认识神的自己，都是外面的认识，而不是里面的认识。
所以到了新约，神就将祂的灵，带着祂的生命，放在我们里面，
使我们能对祂有里面的认识。出于祂生命的生命之律，就取代
了旧约的律法，使我们里面能认识祂的性情；出于祂圣灵膏油
涂抹的教训，就替换了旧约的先知，使我们里面能认识祂的自
己和祂的旨意。现在我们再把此二者分开来仔细看一下。
一 生命的律
我们在前一篇，已经一再的说过，生命的律，就是生命
一种自然的特性和功能。而生命的特性，就是生命的性情。
所以当神生命的律在我们里面发挥它的性能，来律我们的
时候，总是向我们显出神的性情，而叫我们认识神的性情。
这种认识，不需要外面知识的教导，也不需要外面字句律
法或仪文的规范，乃是凭着里面生命的律所给我们的自然
感觉。正如一个刚生下来不久的婴孩，你若把苦莲放在他
口中，他会吐出来；你若把甜糖放在他嘴里，他就吞下去。
他能这样辨别苦和甜的味道，也不是由于人的教导，乃是
出于生命的自然功能。同样，一个刚刚得救，有了神生命
的人，也不喜欢犯罪，这并不是因为他怕罪的刑罚，乃是
因为他里面神生命的圣洁性情，自然的叫他对罪有了恨恶，
厌烦，和不能相容的感觉。这感觉比良心的定罪还要深刻。
我们就是从这恨罪的感觉里，认识了神那圣洁的性情。
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On the other hand, since the prophets represented God Himself and spoke out the will
of God for a particular time, their activity was flexible and could be changed. It was not
limited and fixed. This is because God does all things according to His own will, and He
Himself is flexible and cannot be limited. The prophets may at one time give people one
kind of revelation, and at another time give another kind of revelation. Here they may give
people this kind of guidance, and there they may give them that kind of guidance. Thus, the
standard of the law given to men was fixed and limited. But the revelation and guidance
which the prophets gave to them was flexible and unlimited. If the Israelites were willing to
follow the revelation and guidance of the prophets, they could know God in His very Person
by them, and they could know His will for that time. They could also make themselves
correspond to God Himself and to His will, whether in action or in rest, in work or in battle.
VI. THE LAW OF LIFE AND THE TEACHING OF THE ANOINTING
Though the law and the prophets of the Old Testament could cause the children
of Israel to know God, it was all outward knowledge, not inward. Therefore, in New
Testament times, God put His Spirit with His life in us, thus enabling us to have an
inward knowledge of Him. The law of life, which comes from His life, takes the place
of the law of the Old Testament and enables us to know His nature from within. The
teaching of the anointing takes the place of the prophets of the Old Testament, and
enables us to know God Himself and His will from within.
A. The Law of Life
The law of life is a natural characteristic and function of life, and this characteristic
of life is the nature of life. Therefore, when the law of the life of God in us expresses its
function and regulates us, it always reveals to us the nature of God. It therefore enables
us to know the nature of God. Such knowing does not require the teaching of outward
knowledge, neither does it need the outward regulations of the law of letters and
ordinances, but is by the natural consciousness given to us by the inward law of life. For
example, if vinegar is put in the mouth of a baby, he will spit it out. But if sugar is put
in his mouth, he will swallow it. The baby’s ability to distinguish between the sour and
sweet is not based upon teaching, but upon the natural function of life. Likewise, one who
is just saved and has received the life of God does not like to commit sin. It is not because
he is afraid of the punishment of sin, but because the holy nature of the life of God within
him naturally gives him a loathsome, detestable, and unbearable consciousness toward
sin. Such consciousness is deeper than the condemnation of the conscience. It is from
such a consciousness of detesting sin that we come to know the holy nature of God.
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 又如保罗对在哥林多的信徒说，“我们…亲手作工；被
人咒骂，我们就祝福；被人逼迫，我们就忍受；被人毁谤，
我们就善劝。”（林前四 11 ～ 13。）保罗所以能如此，不
只因为神的生命在他里面能叫他如此，也是因为神生命的
性情在他里面就是如此。当他那样活在神生命里的时候，
他就摸着了神的性情，也就认识了神的性情。
神生命的性情，就如圣洁，慈爱，诚实，光明等等，从
永远到永远，不分时地，总是不变的，所以祂生命之律的
性质，也是定而不变的。无论在什么时候，在什么地方，
神生命的律每有运行，所叫我们摸着的神的性情，总是恒
久不变的。
生命的律这样运行在我们里面，使我们认识神的性情，
结果就叫我们生活的方式，性质，和味道，都能合乎神
的性情。这并不象旧约字句的律法，仅仅是外面的规范，
要人外面的生活符合神的性情。这乃是新约生命的律法，
借着里面生命的运行，将神的性情调到我们的性情里来，
使我们的性情里有了神性情的成分，渐渐变得和神的性
情一样，神的性情爱好什么，厌恶什么，我们的性情也
爱好什么，厌恶什么。从前那些暗昧污秽的事，现在无
论什么时候一作，甚至一要去作，里面生命的律就叫我
们感觉不通，不舒服，不自然，不平安。反而，光明，
圣洁，合乎神性情的事，越是去作，我们里面就越觉得
生命平安。这样，我们的生活就自然而然的，从里面改
变得合乎神的性情了。
二 膏油涂抹的教训
“ 膏 油 涂 抹 的 教 训，” 在 圣 经 中 只 有 约 翰 一 书 二 章
二十七节说到。这个词，在中文圣经中翻作“恩膏的教训。”
但原文没有“恩”字，只是“膏的教训；”并且“膏”字
不是名词，也不是动词，乃是动名词，不是指着膏（名词）
那个东西，乃是指着膏（动名词）这个动作，所以我们就
把“恩膏的教训”翻作“膏油涂抹的教训。”
那么，“膏油的涂抹”是指着什么？凭旧约的预表，和
新约的应验看，膏油在圣经中总是指着圣灵说的。膏油既
是指着圣灵说的，就“膏油的涂抹”必是指着圣灵的运行
说的。圣灵在我们里面的运行，乃是象膏那样的涂抹。所
以圣经就称圣灵这种运行，作“膏油的涂抹。”
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Paul told the saints in Corinth that “we toil, working with our own hands: being
reviled, we bless; being persecuted, we endure; being defamed, we entreat” (1 Cor.
4:12-13). Paul could behave in this way not only because the life of God in him made
him this way, but also because the nature of the life of God in him is this way. When
he lived in the life of God in that manner, he then touched the nature of God; in other
words, he came to know the nature of God.
The nature of the life of God, such as holiness, love, honesty, brightness, etc., is
always unchangeable from eternity to eternity, regardless of difference of time or place.
Therefore, the character of the law of His life is also fixed and unchangeable. Regardless
of time or place, whenever the law of the life of God works, the nature of God which it
enables us to touch is always permanent and unchangeable.
When the law of life is working in us, enabling us to know the nature of God, the
result is that it makes the manner, character, and taste of our entire living correspond
to the nature of God. It is not like the law of letters of the Old Testament, which is only
an outward regulation, demanding that the outward life of man correspond with the
nature of God. This is the law of life of the New Testament, which, by the working of
this life within, mingles the nature of God into our nature. Thus, it causes our nature to
contain the element of God’s nature and gradually become like God’s nature. Whatever
the nature of God loves or detests, our nature will likewise love or detest. Now,
whenever we do or even want to do the dark and unclean things of the past, the law of
life within causes us to feel uncomfortable, unnatural, and without peace. Conversely,
the more we do the things which are bright and holy and correspond to the nature of
God, the more we feel life and peace from within. In this way, our living is naturally
changed to correspond with the nature of God from within.
B. The Teaching of the Anointing
In the Scriptures, only 1 John 2:27 speaks of the “teaching of the anointing.” We all know
that anointing is a verbal noun which refers to the activity of the ointment, the moving and
the working of the ointment. According to the type of the Old Testament and the fulfillment
of the New Testament, ointment or oil in the Scripture refers to the Holy Spirit (Isa. 61:1;
Luke 4:18). Since ointment or oil refers to the Holy Spirit, the “anointing” must refer to the
working of the Holy Spirit. The working of the Holy Spirit in us is like the anointing of the
ointment; therefore, the Scripture calls this working of the Holy Spirit the “anointing.”
HOMETHE KNOWLEDGE OF LIFE - Page 122
 膏油的涂抹既是圣灵在我们里面的运行，自然就会叫我
们里面有感觉，使我们得以认识神和神的旨意。膏油的涂
抹这样使我们认识神和神的旨意，就是在我们里面教训我
们。所以圣经就称它这种教训作“膏油涂抹的教训。”
膏油的涂抹既是圣灵在我们里面的运行，也就是神自己
在我们里面的运行，因为圣灵乃是神在我们里面的化身。
神乃是无限量的，所以祂在我们里面运行涂抹所给我们的
教训，性质也是不能限定的，有时是给我们这样的教训，
有时又是给我们那样的教训，不象祂生命的律，性质乃是
定而不变的。祂生命的律，是由于祂生命固定的性情，也
是叫我们摸着祂生命固定的性情，所以这律在我们里面的
功用就是固定的。但是祂圣灵的运行，是由于祂无限的自
己，也是叫我们摸着祂无限的自己，所以这运行在我们里
面所给我们的教训也就是无限的，能叫我们得着祂各种的
启示，受到祂各样的引导，而认识祂那无限量的自己，和
祂那不能限定的旨意。
膏油涂抹的教训，既是凭着神无限量的自己，来给我们
各样的启示和引导，所以也就能叫我们整个的人举止行动，
去留取舍，都合乎神的旨意。这也不象旧约的先知，不过
是在外面教训人，不过是要人的行动合乎神的旨意。这乃
是圣灵在我们里面作膏油，将神自己的成分涂抹到我们里
面，叫我们从里面因摸着神的自己，而明白神的旨意，结
果不只叫我们的行动，并且叫我们整个的人，都满了神的
成分，而合乎神的旨意。
所以生命的律乃是叫我们摸着神生命的性情，乃是将神生
命的性情从我们里面律出来；膏油的涂抹乃是叫我们摸着神
成位的自己，乃是将神成位的自己涂抹到我们里面。我们既
有了这生命的律，和这膏油的涂抹，在我们里面不断的运行
并教训，就能在凡事上认识神，而不需要人的教导了。一摸
着生活方式和口味的问题，生命的律就给我们知道神的性情
在这样的事上是如何；一摸着行动取舍的问题，膏油涂抹的
教训就给我们明白神的自己在这样的事上是怎样。
比方，我们要去买衣服，该不该去买，这是在行动上受
圣灵引导的问题，所以膏油的涂抹就来教训引导我们。等
去到店里买的时候，该选什么式样，该拣什么颜色，就是
2023 生命的认识 - 第 123 页
Since the anointing is the Holy Spirit’s working in us, it naturally causes us to have
an inner sense so that we may know God and His will. When the anointing causes us
to know God and the will of God in this way, it is teaching us from within. Thus, the
Scripture calls this teaching, “the teaching of the anointing.”
Since the anointing is the working of the Holy Spirit in us, it is also God Himself
working in us, because the Holy Spirit is the embodiment of God within us. God
is unlimited; therefore, the character of the teaching He gives us from working
and anointing within us cannot be limited. Sometimes He gives us this kind of
teaching; sometimes He gives us that kind of teaching. It is not like the law of His
life, whose character is fixed and unchangeable. The law of His life is from the fixed
nature of His life, and it causes us to touch the fixed nature of His life; therefore, the
function of this law within us is fixed. But the working of His Holy Spirit is from His
unlimited self, and it causes us to touch His unlimited self; therefore, the teaching
that this working gives us from within is also unlimited. It can cause us to obtain His
revelation and receive His guidance, thereby causing us to know His infinite self and
His unlimited will.
Since the teaching of the anointing gives us revelation and guidance by God’s infinite
self, it can therefore cause all our behavior, action, movement, and choice to be in accord
with the will of God. This is not like the prophets of the Old Testament time who taught
others from without and demanded that their action should correspond with the will of
God. This is the Holy Spirit as the ointment in us, anointing into us the element of God
Himself and enabling us from within to comprehend the will of God because of having
touched God Himself. The result is that it causes not only our action but our whole being
to be filled with the element of God and to be in accord with His will.
Thus, the law of life causes us to touch the nature of the life of God. It regulates from
within us according to the nature of the life of God. But the anointing causes us to touch
God, to touch His Person, and anoints into us His very essence. Since we have the law
of life and the anointing continuously working and teaching in us, we can know God in
all things and need not that others should teach us. Whenever we touch the question of
the manner and taste of living, the law of life makes known to us the nature of God in
these matters. And whenever we touch the question of action or choice, the teaching of
the anointing causes us to understand how God Himself feels toward these matters.
For example, suppose we want to purchase some clothes. Whether we buy them or
not is a question of being guided by the Holy Spirit in action. Thus, the anointing will
teach and guide us. When we get to the store, the style and color we select are matters
HOMETHE KNOWLEDGE OF LIFE - Page 123
关系神性情的口味问题，所以生命的律就给我们觉得什么
样的样式和颜色是合乎神性情的。该不该去买，这个引导
是不一定的，可能这次该去买，下一次就不该去买了。但
该选什么样式和颜色，那个口味总是不变的，无论哪一次
买，都是那样。
再比方，一对弟兄姊妹要结婚，他们该在哪一天结婚，
这是一个在行动上受引导的问题，和神的性情并没有关系。
不是说在初一，或在十五，就合乎神的性情，在其他的日
子，就不合神的性情。因为这是在行动上受引导的事，所
以就是膏油的涂抹，或说圣灵的运行来定规的。至于在结
婚的时候，该穿什么衣服，该有怎样的布置，聚会该如何
安排，那个性质，那个味道，那个方式合不合神的性情，
合不合圣徒的体统，这些就都是和神的性情有关系的，所
以就不是膏油的涂抹来教训的，而是生命的律来规律的。
三 二者的关联
虽然生命的律，和膏油涂抹的教训，二者是不同的，并
且它们的功用也是有分别的，但它们是密切关联，互为因
果，而不能分开的。
我们在前一篇已经看见，生命的律原是出于神的生命，而
神的生命又是在于神的灵，又是含在神的灵里，所以这律又
称为“生命之灵的律，”（罗八 2，原文，）又是圣灵的一
个律。这律虽是出于，在于神的生命，却是神的圣灵所执行
的。而神这圣灵的运行，就是膏油的涂抹。所以这律的功能，
必是随着膏油的涂抹而显出来的；什么时候膏油的涂抹停止
了，这律的功能也就必没有了。这就叫我们知道，膏油的涂
抹，和生命之律的功能，实在是相联一起，而不能分开的。
同时膏油涂抹的教训，又与我们对生命之律的领会有关
系。生命的律既是生命的自然功能，就这律在我们里面的
运行，也都是属于生命感觉的。我们凭这生命的律，只能
在里面深处有一个感觉，使我们觉得催促，禁止，或爱好，
厌恶，但还不能领会那个感觉的意义。若要我们能明白那
个感觉的意义，就还需要膏油涂抹的教训。只有当膏油的
涂抹教训我们的时候，我们才能懂得生命的律所给我们的
感觉是什么意义。比方，一个小孩初次尝到糖和盐，虽然
凭他里面生命的自然功能，能觉出甜和咸不同的味道，但
2023 生命的认识 - 第 124 页
related to the taste of the nature of God. The law of life will cause us to feel what style
and color are in accordance with the nature of God. The guidance of whether we should
go to the store and buy the clothes or not is not a fixed one. It is possible that this time
we should go, and the next time we should not. Yet the taste of what style and color we
should choose is never changed; each time we go, it is the same.
Consider, for example, a brother and sister who want to get married. Which day
they should be married is a question of being guided in action; it is not related to the
nature of God. It is not that the first day or the fifteenth day would be in accordance
with the nature of God, and all other days would not. Since this is a matter of guidance
in action, it is determined by the anointing or the working of the Holy Spirit. Yet at the
time of marriage, the style of clothes, the type of setting, how the meeting is arranged,
and whether the character, the taste, and the style are in accordance with the church
and becoming to the saints, are all matters related to the nature of God. Therefore, they
are not taught by the anointing but are regulated by the law of life.
C. The Connection between These Two
Though the law of life and the teaching of the anointing have different functions and
are not the same, yet they are very closely related. The mutual cause and effect of one
on the other cannot be separated.
The law of life originates from the life of God, and the life of God rests upon, and is
contained in, the Spirit of God. Therefore, this law is also called “the law of the Spirit
of life” (Rom. 8:2), and is also a law of the Holy Spirit. Though this law is derived from
the life of God and rests with that life, yet it is executed by the Holy Spirit of God, and
this working of the Holy Spirit is the anointing. Therefore, the function of this law is
necessarily manifested with the anointing. Whenever the anointing stops, the function
of this law necessarily disappears. This proves to us that the anointing and the function
of the law of life are actually connected together and cannot be separated.
Furthermore, the teaching of the anointing is also related to our comprehension of
the law of life. Since the law of life is the natural function of life, the working of this law
within us belongs to the sense of life. By the law of this life, we can only have a sense
in the deepest part of our being, a sense which makes us feel an urging or forbidding,
a liking or a detesting. Yet we still cannot comprehend the meaning of that sense. To
understand the meaning of that inner sense, we need the teaching of the anointing. It is
only when the anointing teaches us that we can comprehend the meaning of the sense
given to us by the law of life. For example, a child who tastes sugar and salt for the first
time can by the natural capability of the life within him sense the difference in taste;
HOMETHE KNOWLEDGE OF LIFE - Page 124
他还不能懂得此二者是什么东西。等到他母亲告诉他，甜
的叫作糖，咸的叫作盐，这时他就不仅能觉出此二者味道
的不同，并且还能知道此二者是什么东西。
所以一个弟兄得救了，里头有了神的生命，若再去看
电影，再去喝酒，吸烟，因着这些事都是和他里面神生
命的性情不合的，神这生命的性情就在他里面叫他感觉
不妥，不安，直到他把这些事都弃绝了。这就是神生命
的性能所叫他知觉的。但是，他虽然觉得作这些事是不
妥的，却还不明白究竟是为什么不妥。等到膏油的涂抹，
借着圣经的教训，给他知道这些事都是和他里面神那圣
洁生命的性情不合的，他才明白这不妥的原因。这时，
就不仅有神生命的性能给他感觉，并且有膏油涂抹的教
训叫他明白。所以不仅生命之律的功能是随着膏油的涂
抹显出来的，就是生命之律感觉的意义也是借着膏油涂
抹的教训启示出来的。
另一面，生命之律的运行，也和我们对膏油涂抹教训的
领会有关系。从经历里我们知道，明白膏油涂抹的教训，
是在于生命的程度。我们生命的程度有多高，我们明白膏
油涂抹的教训就有多少。比方前面所说那个尝到糖和盐的
孩子，若是年龄太低，就是母亲告诉他甜的叫作糖，咸的
叫作盐，他也不能领会。必须等到他的生命长得够到那个
程度，他才能领会。我们要领会膏油涂抹的教训，也是这
样，生命的程度必须够高。我们要多领会膏油涂抹的教训，
我们生命的程度就必须增高。而生命程度的增高，乃是由
于生命之律的运行。生命之律在我们里面越得以运行，我
们生命的程度就越能增高，我们对于膏油涂抹的教训也就
越能领会。所以生命之律的运行是能增加我们对膏油涂抹
教训的领会的。
所以，请我们记得，生命的律和膏油涂抹的教训，不仅
是彼此关联，并且是互相影响的。就是此二者这样的关联
并影响，使我们里面对神的认识，越过越增长，直到我们
能完完全全，丰丰满满的认识神。
四 二者的比较
我们已经看过生命的律和膏油涂抹的教训，二者如何不
同，而又如何互相关联并影响。现在我们再把此二者所给 they are mutually and reciprocally related. Now we shall see a simple and clear comparison
我们对神的认识，作一简明的比较，就会使我们更清楚了。 of the knowledge of God given by these two, which will make us even more clear.
2023 生命的认识 - 第 125 页
yet he still does not know what these two things are. However, when his mother tells
him that the sweet one is called sugar and the salty one is called salt, he not only senses
that the taste of these two things differ, but he also knows what these two things are.
Likewise, when a brother is saved, he has within him the life of God. Therefore, if he
goes to the movies, drinks wine or smokes, because all of these things are not in harmony
with the nature of the life of God in him, the nature of this life causes him to feel uneasy
and to have no peace until he abandons these things. This is what the innate sense of the
life of God makes known to him. Yet, though he feels uneasy in doing these things, still he
does not understand why he feels uneasy. It is not until the anointing, through the teaching
of the Scripture, makes known to him that all of these things are not in accord with the
nature of the holy life of God in him that he knows the cause of this uneasiness. At this
time, not only does he have the consciousness that the innate sense of the life of God gives
him, but he also has the teaching of the anointing which causes him to understand. Thus,
not only is the function of the law of life manifested by the anointing, but also the meaning
of the sense of the law of life is revealed through the teaching of the anointing.
On the other hand, the working of the law of life is also related to our comprehension
of the teaching of the anointing. From experience we know that understanding the
teaching of the anointing rests with the growth of life. The extent of our growth of life
determines how much we understand the teaching of the anointing. For example, if the
child who tasted sugar and salt is too young, even if his mother tells him that the sweet
thing is called sugar and the salty thing is called salt, he still cannot comprehend. It is
necessary to wait until his life grows to a certain level; then he can comprehend. If we
want to comprehend the teaching of the anointing, the same principle applies. The growth
of life must be sufficient. If we want to comprehend more of the teaching of the anointing,
our growth of life must increase more. And the increase of the growth of life is from the
working of the law of life. The more the law of life works in us, the more our growth of life
will increase, and the more we can comprehend the teaching of the anointing. Thus, the
working of the law of life can increase our comprehension of the anointing.
Therefore, let us remember that the law of life and the anointing not only are related
to one another, but also influence one another. It is the relatedness and interaction of
these two which make our inward knowledge of God grow more and more until we
fully and richly know God.
D. The Comparison of These Two
We have already seen how the law of life and the teaching of the anointing differ, and how
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 生命的律，因为是神生命的自然功能，所以所给我们对
神的认识，只有一类，就是叫我们认识神生命的性情。
膏油涂抹的教训，因为是神的灵自己的运行，所以所给
我们对神的认识，最少有三类：
第一，叫我们认识神自己。这就是叫我们摸着神的自己，
而经历神，得着神。 thereby experience and gain Him.
第二，叫我们认识神的旨意。这就是叫我们明白神在我
们行动上所给我们的引导。这又分两种，一种是小的，一
种是大的。小的乃是在我们日常生活中普通的引导。大的
乃是在主工作计划上特殊的引导。象我们前面所说，该不
该去买衣服，该在哪一天结婚等等，就是在我们生活中小
的引导。象戴德生弟兄当日觉得该将主的福音送到中国内
地，就是在主工作上大的引导。
第三，叫我们认识真理。这就是叫我们得着关于真理的
启示。这也分小的和大的两种。小的乃是关乎我们为人的，
象看见信和不信的不能同负一轭，（林后六 14，）凡事都
要为荣耀神而行（林前十 31）等等。大的乃是关乎神计划
的，象看见神在基督里的奥秘，（西二 2，）教会对基督的
功用，（弗一 23，）等等。
我们看过了这些，就知道生命的律和膏油涂抹的教训，
在我们里面所叫我们有的认识，实在丰富，几乎包括神在
我们里面所有的故事，所以它们能叫我们对神有完全丰满
而透彻的认识。
Because the law of life is the natural function of the life of God, the knowledge of God
that it gives us is only of one kind; that is, it causes us to know the nature of the life of God.
However, since the teaching of the anointing is the working of the Spirit of God
Himself, the knowledge of God that it gives us is at least of three kinds:
First, it causes us to know God Himself. This means that we touch God Himself and
Second, it causes us to know the will of God. This means that we understand the
guidance that God gives us in our actions. This can be divided into usual guidance and
special guidance. Usual guidance is for our daily life. Special guidance is for the plan of the
Lord’s work. As we have said before, whether we should or should not buy certain clothing,
what day we should have a wedding, etc., are all examples of usual guidance in our daily
life. On the other hand, when Brother Hudson Taylor felt that he should take the Gospel of
the Lord into the interior of China, this was special guidance in the work of the Lord.
Third, it causes us to know truth. This means that we receive revelation concerning
truth. This also is divided into the usual and the special. The usual is concerned with
our human behavior: for instance, seeing that the believers should not be “unequally
yoked together with unbelievers” (2 Cor. 6:14), or that whatsoever we do, we should
“do all to the glory of God” (1 Cor. 10:31). On the other hand, special revelation is
concerned with the plan of God, such as seeing the mystery of God in Christ (Col. 2:2),
and the function of the Church in relation to Christ (Eph. 1:23).
After seeing these points, we realize that the inner knowledge afforded to us by
the law of life and the teaching of the anointing is indeed rich. It includes almost all
the working of God within us, and thus enables us to have a full, rich, and thorough
knowledge of God.

柒 圣经的校对 VII. THE PROOF OF THE SCRIPTURE

我们里面生命的律，和膏油涂抹的教训，所给我们的感 The inner sense given to us by the law of life and the teaching of the anointing
觉，叫我们能认识神，虽是千真万确的，但还需要用圣经 enables us to know God. Yet, even though this inner sense may be absolutely real and
的教训和原则来校对。若是我们里面所感觉的，与圣经的 true, still it needs to be proved by the teaching and the principles of the Scripture. If the
教训和原则不合，我们就不可接受。这样，才能防止受欺 consciousness we have within is not in accord with the teaching and principles of the
骗，走极端，才能准确，稳妥。 Scripture, we should not accept it. In this way we can guard against being deceived or
going to an extreme, and we can be accurate and stable.
无论我们灵里的生命之律，或是圣灵作膏油涂抹的教训， Whether the inner consciousness is from the law of life in our spirit or from the Holy
所给我们的感觉，都该是合于圣经真理的。如果我们里面 Spirit as the anointing, it should be in accordance with the truth of the Scripture. If the

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的感觉，与圣经的真理不合，就必定不是出于生命的律，
或膏油涂抹的教训。里面的感觉固然是活的，但圣经的真
理才是准确的，稳妥的。虽然光有圣经的真理，只是准，
只是稳，而不活，但光有里面的感觉，也可能有时是活而
不准，活而不稳。这好比火车开行，不只里头要有汽力，
并且外面还要有铁轨。当然光是外面有铁轨，而里头没有
汽力，是开不动的。但如果光是里头有汽力，而外面没有
铁轨，虽能开动，却必闯祸。所以我们不只需要里面有活
的感觉，也需要外面有准的真理。里面活的感觉，是出于
生命的律，和膏油涂抹的教训；外面准的真理，是在于圣
经明文的教训，和原则的亮光。
当以色列人在旷野里行走的时候，白日有云柱的引导，
黑夜有火柱的带领。照样，当我们属灵的情形，好象在光
天化日之下，里面明如中天，感觉清楚准确的时候，有云
柱所预表的圣灵来引导，我们就能走在神的正路中。但有
时我们属灵的情形，如同在黑夜朦胧之中，里面暗似夜半，
感觉模糊不清，这就需要火柱所预表的圣经，作我们脚前
的灯，路上的光，来带领我们行在神的正规上。
所以我们要走在生命和真理平稳的路上，就要把每一个
感觉，每一个引导，每一个启示，都用圣经的教训和原则
来校对一下。因为生命加上真理，才是真的能力，才是稳
的力量，才能叫我们不偏不倚的向前走去。
捌 外面的“教导”
圣经虽然一面说，我们里面有了生命的律和膏油涂抹的
教训，就能认识神，而不用人教导，但一面又有不少地方
说到人教导的事。象林前四章十七节，十四章十九节，提
前二章七节，三章二节，提后二章二节，二十四节等处，
说到使徒保罗是教导人的，也要别人学着教导人。这是因
为什么？这是因为：
（一）生命的律，和膏油涂抹的教训，所给我们的感觉， First, although the inner sense given to us by the law of life and the teaching of the
虽然够叫我们认识神，而不需要人的教导，但我们常是不 anointing is sufficient to make us know God, and thus we do not need the teaching of men, yet
听，不理这样的感觉。我们是软弱的，尤其在听神的话这 we often do not listen and do not heed such consciousness. We are weak, especially in hearing
2023 生命的认识 - 第 127 页
consciousness we feel within us is not in accordance with the truth of the Scripture,
then it must not be from the law of life or the teaching of the anointing. Though the
consciousness within may be living, yet the truth in the Scripture is accurate and secure.
Though the truth of the Scripture alone is only accurate and secure without being living,
yet the inner sense alone can sometimes be living but not accurate; or living, but not
secure. It is like a train going forward: there should not only be the power inside, but
also the tracks outside. Of course, if there are only tracks outside and no power within,
the train cannot move. But if there is only power inside and no tracks outside, though
the train may move, it definitely will rush into calamity. Therefore, we not only need the
living sense within, but also the accurate truth without. The living consciousness within
is from the law of life and the teaching of the anointing; the accurate truth without rests
in the teaching of the written words of the Scripture and the light of its principles.
When the children of Israel walked in the wilderness, a pillar of cloud was their guide
during the day, and a pillar of fire their leading at night. Likewise, when our spiritual
condition is as the broad daylight, when we are inwardly as bright as noon and our inner
sense is clear and accurate, with the guidance of the Holy Spirit as typified by the pillar
of cloud, then we can walk in the right path of God. But at times, our spiritual condition
is like the dimness of night; within we are as dark as midnight, and our inner sense is
blurred and unclear. Then we need the Scripture, typified by the pillar of fire, to be the
lamp to our feet and the light for our path to lead us to walk in the upright way of God.
Therefore, if we desire to walk in the safe way of life and truth, we should check and
prove every consciousness, guidance, and revelation by the teaching and principles of
real power and secure strength. Only this balance will enable us to go forward without
being one-sided.
VIII. THE OUTWARD “TEACHING”
Though on the one hand the Scripture says that, because we have the law of life and
the teaching of the anointing within us, we can know God and do not need others to
teach us, yet on the other hand there are many places in Scripture which speak of the
teaching of man. For instance, such passages as 1 Corinthians 4:17; 14:19; 1 Timothy
2:7; 3:2; 2 Timothy 2:2, 24, etc., say that the apostle Paul taught men, and he wanted
others also to learn how to teach men. There are three main reasons for this.
HOMETHE KNOWLEDGE OF LIFE - Page 127
件事上，更是软弱的。有的时候是听不见，有的时候是不 God’s words. Sometimes we do not hear, and sometimes we are not willing to hear. Those
肯听。心思有病的人，主观的人，固执己见的人，故步自 who are sick in their minds, those who are subjective, those who insist on their own opinions,
封的人，就常听不见；不爱主，不肯出代价，不肯跟随主 and those who intentionally close themselves often cannot hear. And those who do not love
的人，就不肯听。因为不肯听，也就听不见；因着听不见， the Lord, who will not pay the price and who will not follow the Lord, are not willing to hear.
就越发不听了。所以多少时候，不是神不说话，不是生命 Because they are not willing to hear, they naturally do not hear. Because they do not hear, they
不律，也不是膏油不涂抹，不教训，乃是我们不听。约伯 even more would not hear. Therefore, many times it is not that God does not speak, that His
记三十三章十四节说，“神说一次，两次，世人却不理会。” life does not regulate, or that His anointing does not teach, but that we do not hear. Job 33:14
我们有的光景，比这个更厉害，甚至五次，十次，二十次 says: “God speaketh once, yea twice, though man regardeth it not.” We have conditions worse
都不听。但是，感谢神，祂是宽容忍耐的。我们不听祂在 than this. Even when God speaks five, ten or twenty times, we still would not listen. But, thank
里面所说的，祂就在外面用人的教导再来复述。祂在我们 God, He is forgiving and longsuffering. If we do not listen to what He says within, He uses the
里面已经说过了，因我们不听，祂就在外面借着人再教导， teaching of men from without to repeat. He has already spoken within us, but because we do
再复述祂在我们里面所已经说过的。 not hear, He teaches us from without through men to repeat what He has already said within.
在新约底下，好些的教导，都是这样复述的原则。新约 Under the New Testament, much teaching follows this principle of repeating. In
书信里，常有“岂不知”这句话。这就是说你已经听见了， the Epistles, this saying, “Know ye not?” occurs frequently. This is to say that you have
已经知道了，但是你不理，不听，所以神就借着人再来教 already heard and known, but you do not mind and hear; therefore, God uses men to
导。所以好多时候，无论神是用圣经的话，或是借着祂的 teach you again. Thus, many times, whether God uses the words of the Scripture or His
仆人，来教导我们，都不是代替神在我们里面的教训，乃 servant to teach us, He does not do it to replace His teaching within us, but to repeat
是复述神在我们里面所已经教训的。外面的教导，和里面 what He has already taught us within. Though the outward guidance and the inward
的教训，虽是相互为用的，但是外面的不能代替里面的， teaching are of mutual help to each other, yet the outward cannot take the place of the
不过是里面的复述而已。 inward. It is only a repetition of the inward.
所以我们今天在属灵的事上，帮助人的时候，不可给人 Thus, today when we help others in spiritual matters, we should not give them the ten
开十条诫，主观的教人这样作，那样作。我们只能说明神 commandments in order to teach them to act in this way or in that in an objective way. We
在原则上的定规，印证神在人里面所说的话，并复述神在 can only explain what God has ordained in principle, thus bearing witness to the words
人里面所已经教训的，而不可主观的在细则上教导人这样 that God speaks from within and repeating what God has already taught them from within.
那样。那是旧约的先知所作的事。而新约只有教会的先知， We should not objectively teach men in this way or in that way in detail. This is what the
说明神在原则上的定规，并没有个人的先知，替人定规那 prophets of the Old Testament did. In the New Testament, there are only the prophets for the
些细则上的事。细则上的定规，都是神在各人里面，借着 church, explaining what God has ordained in principle. There is no prophet for individuals,
生命的律，和膏油涂抹的教训，给人知道的。这是新约的 deciding on matters in detail. The settlement of details is what God, by the law of life and the
原则。另一面，我们固然该谦卑的受教于人，但也必须是 teaching of the anointing, makes known to every man from within. This is the principle of the
我们自己里面生命的律所已经律过的，或是膏油的涂抹所 New Testament. Thus, though we should be humble to receive teaching from others, yet it
已经教训的，不然就不合于新约的原则。 must be what the law of life within us has regulated or the anointing has already taught that
governs us. Otherwise, it will not be in accord with the New Testament principle.
（二）虽然生命的律，和膏油涂抹的教训，能叫我们认 The second reason for the teaching of man in the New Testament is that, though
识神，但它们所给我们的感觉和教训，都是在我们的灵里。 the law of life and the anointing can cause us to know God, yet the consciousness and
如果我们不受相当的教导，我们的心思，悟性，就还难以 teaching they give to us are all in our spirit. If we do not receive adequate teaching from
领会它们—生命的律和膏油的涂抹—在我们灵里所给我们 without, it is difficult for our mind to comprehend the consciousness and teaching given
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的感觉和教训。所以为着叫我们的心思，悟性，能领会生
命的律和膏油的涂抹，在我们里面所给我们的感觉和教训，
还得有人在外面用神的道来教导我们。我们越多受这种外
面的教导，我们的心思，悟性，就越能多领会我们里面那
出于生命之律，和膏油涂抹的感觉和教训。并且我们越在
心思悟性里，受到这种外面的教导，就越能使我们的灵得
到发展，而叫生命的律和膏油的涂抹，在我们里面有更广
大的地位和机会，来显出它们的功用，以给我们更多更深
的感觉和教训。所以，虽然有生命的律，和膏油的涂抹，
在里面给我们感觉和教训，我们仍是需要人在外面的教导。
不过，人在外面的教导，不能—也不该—代替生命之律，
和膏油涂抹，在里面的感觉和教训，而不过是使我们领会
里面的感觉和教训，或是使生命的律，和膏油的涂抹，有
机会来给我们更多更深的感觉和教训而已。人在外面的教
导，总得有生命的律，和膏油的涂抹，在里面所给我们的
感觉和教训，来响应，来应用，才合于新约的原则。这里
外两面的教训和教导，不是彼此代替的，乃是互相响应的。
（三）虽然生命的律，和膏油涂抹的教训，能在凡事上
叫我们认识神，但那些关乎神深奥之事的真理，和那些对
属灵生命的基本认识，也常是必须有神所启示的话语执事
来教导，我们才能明白。对于这些事，虽然也必须我们里
面有那出于膏油涂抹，和生命之律的主观认识，但常是非
有话语执事的客观教导，我们就不能有里面的主观认识。
当然在新约之下，这外面的客观教导，也是不能代替那里
面的主观认识的。不过，里面的主观认识，常是因着外面
的客观教导而有的。
所以，因着前面所说的三个原因，神常兴起或安排有教
师恩赐，和一班能教导人的人，来教导我们，并且我们也实
在是需要在神面前有属灵认识者的教导。但愿我们一面尊重
神在我们里面借着生命之律，和膏油涂抹所给我们的教训，
一面也不轻忽神在我们外面借着人所给我们的教导。但愿我
们不因着里面有生命之律，和膏油涂抹的教训，就拒绝人在
外面的教导。但愿我们一面感谢神给我们生命之律，和膏油
涂抹的教训，一面仍是谦卑，虚怀若谷，接受神借着人所给
我们的教导。但愿我们记得，在新约之下，神不只在我们里
面，给我们生命的律，和膏油的涂抹来教训我们，也在我们
外面，给我们教师，和一班能教导人的人，来教导我们。
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in our spirit by the law of life and the anointing. In order for our mind to comprehend
the consciousness and teaching given to us by the law of life and the anointing from
within, we need men to teach us the way of God from without. The more we receive
such outward teaching, the more our mind comprehends the consciousness and
teaching from the law of life and the anointing within. And the more we receive such
outward teaching, the more it will help our spirit to grow, thereby giving the law of life
and the anointing even more ground and opportunity to manifest their functions and
give us a deeper sense and teaching. Therefore, though the law of life and the anointing
do give us consciousness and teaching from within, we still need the teaching of men
from without. However, this teaching from without cannot and should not take the
place of the consciousness and teaching of the law of life and the anointing from within.
It is only to help us comprehend this inner sense and teaching and to give opportunity
to the law of life and the anointing to give us a deeper sense and teaching. The teaching
of men from without always should have an “amen” or “echo” from the consciousness
and teaching from within given by the law of life and the anointing. Then it is in accord
with the principle of the New Testament. The teaching and guidance from within and
without are not to substitute for each other, but to have a mutual response.
Third, although the law of life and the teaching of the anointing can cause us to
know God in all things, yet concerning the truth of the deep things of God and the
fundamental knowledge of the spiritual life, we often still need others who have the
ministry of words in God’s revelation to teach us that we may understand. We need
the subjective knowledge which comes from the anointing and the law of life within,
yet often without the objective teaching of others, we cannot obtain the subjective
knowledge from within. Of course, under the New Testament, the outward, objective
teaching cannot take the place of the inward subjective knowledge; but often the
inward, subjective knowledge is attained because of the outward, objective teaching.
For the above three reasons, God often raises up those who have spiritual
knowledge and experience before God and arranges for them to teach and guide us. Let
us hope that on one hand we may reverence what God teaches us from within through
the law of life and the anointing, and that on the other hand we would not ignore the
teaching God gives to us through men from without. We should not refuse the teaching
of men from without simply because we have the law of life and the teaching of the
anointing within. We do thank God for giving us the law of life and the teaching of the
anointing, but we still should humble and empty ourselves to receive the teaching and
guidance God gives to us through men. Let us remember that under the New Testament,
God not only gives us the law of life and the anointing to teach us from within, but He
also gives those who can teach and guide us from without.
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 玖 灵里知道与心思明白
一 灵里知道
里面的认识，既是出于神生命的生命之律，和神的灵作
膏油涂抹的教训，而神的生命和神的灵，照前几篇所说的，
又都是在我们的灵里，就这里面的认识，定规也都是在我
们的灵里给我们知道的。这灵里的知道，除了那些关乎是
非问题的，是由灵里的良心部分来定规以外，其他的可说
都是由灵里的直觉部分来负责。所以我们要明白里面的认
识，就必须知道灵里的直觉是怎么一回事。
我们知道，人的体和魂都是有知觉的。就如体有视，听，
嗅，味，触等知觉，魂有喜，怒，哀，乐等知觉。照样，人
的灵也是有知觉的，就是良心的感觉，和直觉的知觉。良心
的感觉是因着是非而有的；直觉的知觉是无因直接而有的。
圣经给我们看见，灵能“愿意，”（太二六 41，）也能“知
道”人心里的议论，（可二 8，）也会有深深的“叹息，”（可
八 12，）还会有“着急，”“火热，”“定意，”和“畅快
欢喜”等等。（徒十七 16，十八 25，十九 21，林后七 13。
以上各处圣经中的“心，”原文都是“灵。”）这些都是灵
的直觉所有的知觉，可以说差不多就有魂的知觉那么多。
但灵里的直觉，是和魂里的知觉有分别的。它们最大的
分别，就是在于魂里的知觉都是有借因的，而灵里的直觉
是无借因的。魂里知觉的借因，总不外乎是外面的人，事，
物。无论一个人，或是一件事，或是一件东西，都会叫我
们有感觉。如果是可喜的，就喜乐；如果是可忧的，就忧
愁。这些由于人事物的影响，而有的魂的知觉，就是有借
因的知觉。而灵里的直觉，乃是无借因的，就是无所凭借，
而直接在灵的深处所有的，不只不受外界人事物的影响，
并且也不受魂里知觉的影响，甚至反而常是和魂的知觉相
反的。
比如，我们想作某件事，理由很充足，心里也很喜欢，
并且也定规去作了。但不知为什么灵里就有一种说不出来
的情形，很重也很闷，好象是在那里反对我们的心思所想
的，情感所喜欢的，意志所定规的；也好象是对我们说，
这件事不应该去作的。这种感觉，就是灵里直觉的禁止。
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IX. KNOWING IN THE SPIRIT AND UNDERSTANDING IN THE MIND
A. Knowing in the Spirit
Since the inward knowledge issues from the law of life and from the teaching of
God’s Spirit as the anointing, and both are in our spirit, this knowledge from within
will definitely be made known to us in our spirit. Except for the questions of right and
wrong, which are determined by the conscience part of our spirit, this knowing in the
spirit can be said to be the responsibility of the intuition part of our spirit. Therefore, if
we want to understand the inward knowledge, we must know what the intuition of the
spirit is.
Both the body and soul of man have senses. As the body has the sense of sight,
hearing, smell, taste, and touch, and the soul has the sense of happiness, anger, sorrow,
and joy, etc., so the spirit of man has a sense of the conscience and a sense of the
intuition. The sense of the conscience occurs due to questions of right and wrong; the
sense of the intuition occurs directly without a cause. Scripture shows us that the spirit
can be “willing” (Matt. 26:41), it can “perceive” the reasoning of man’s heart (Mark 2:8),
it can “sigh deeply” (Mark 8:12), it can purpose (Acts 19:21), and it can be “provoked,”
“fervent,” and “refreshed,” etc. (Acts 17:16; 18:25; 2 Cor. 7:13). All of these are the
senses of the intuition of the spirit. We may say that the intuition of the spirit has just
as many senses as the soul.
Yet the intuition of the spirit differs from the sense of the soul. The main difference
is that the sense of the soul springs from a cause, but the intuition of the spirit is
without a cause. The cause of the sense of the soul is but from men, events, and
outward things. Whether it be a man, an event or a thing, it can cause us to have a
soulish consciousness. If it is delightful, we are happy; if it is sorrowful, we feel sorry.
Such senses of the soul which are due to outward influences are senses with a cause.
Yet the intuition of the spirit is without a cause, which means it is without a means, but
is directly present in the deep part of the spirit. Not only is it not influenced by men,
events or things from without; it is also not influenced by the sense of the soul. In fact,
it often acts contrary to the sense of the soul.
For example, sometimes we want to do a certain thing. Our reasons are quite sufficient,
our heart is also very happy, and we have willed to carry it out. Yet we do not know why
we have in our spirit an unspeakable condition. We feel very heavy and depressed, as if the
spirit is opposing what our mind thinks, our emotion likes, and our will has determined.
Our spirit seems to be saying that we should not carry out what we have planned. Such a
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又如，有一件事是没有理由的，也是和我们的喜好相反的，
同时，我们也不愿意去作，但不知为什么灵里就是一直有
一种的催促，感动，要我们去作。我们去作了，里面就觉
得舒服。这种感觉，就是灵里直觉的催促。
这些灵里直觉的禁止或催促，都是无借因的，是更深一
层的感觉，是因着生命之律的运行，和膏油的涂抹而有的。
借此我们就能直接摸着神，认识神，而知道祂的旨意。这
些灵里直觉的知道，就是圣经中所说的“启示。”所以“启
示”不是别的，乃是圣灵将一件事的真相，在我们的灵里
指示给我们看，叫我们清楚的认识。这一种的认识，可说
是我们里面对神一种最深的认识，也就是我们这里所说里
面的认识。
二 心思明白
里面的认识，虽然是在我们灵的直觉里，是一种灵里直
觉的知道，但还需要我们魂里的心思来明白。因为在我们
人里面，明白领悟的机关乃是心思，所以里面的认识，需
要灵来知道，也需要心思来明白。灵里直觉的知道，必须
加上心思的明白，才能叫我们有所领会。心思的这种明白，
可说就是心思对灵里直觉的一种翻译。每当我们灵里有一
个直觉的感觉，都需要我们的心思来明白，来翻译，就是
把有关的人，事，物，拿来和这灵里直觉的感觉对一对，
什么时候对到灵里响应了，就知道那就是圣灵的意思，我
们也就能照着有所行动。
比方，我们亲近主的时候，在里面深处直觉里觉得有
一个负担，就知道神有一个引导临到我们了。这就是灵
里的一个知道。但神这引导，是要我们去传福音，或是
去看望弟兄？若是去看望弟兄，是该去看望哪一位弟兄？
这就需要心思来明白了。这时候，我们就要在心思里，
把该作的事，一一摆在神面前，来对里面的直觉，对到
看望弟兄，里面响应了，就明白神是要我们去看望弟兄。
然后在交通中，再把许多该看望的弟兄，一位一位再来
对灵里的直觉，对到这位有缺乏的弟兄，灵里不响应，
对到那位生病的弟兄，灵里也不响应，对到另一位出问
题的弟兄，灵里的直觉响应了，好象整个人的里面都在
2023 生命的认识 - 第 131 页
consciousness is the forbidding of the intuition of the spirit. Sometimes there is a certain
matter which has no reason to support it; it is also contrary to our likes, and we are not
willing to carry it out. Yet, though we know not why, we constantly feel in the spirit a kind
of urging and moving, desiring us to carry it out. Once we do it, we feel comfortable within.
Such consciousness is the urging of the intuition in the spirit.
Such forbidding or urging of the intuition in the spirit occurs without a cause.
It is a deeper sense which occurs because of the working of the law of life and the
anointing. Because of this, we can directly touch God, know God, and know His will.
Such knowing in the intuition of the spirit is what the Scripture speaks of as “revelation.”
Thus, revelation is nothing but the Holy Spirit in our spirit showing us the reality of a
particular event so that we may comprehend it clearly. Such knowledge can be said to
be the deepest knowledge of God within us. It is also the inward knowledge of which
we are speaking.
B. Understanding in the Mind
Although the inward knowledge is in the intuition of our spirit, it still must be
understood by the mind of our soul. This is because the organ of understanding and
comprehension is the mind. Therefore, the inward knowledge needs not only to be known
by the spirit, but also to be comprehended by the mind. The knowing of the intuition in the
spirit must have added to it the understanding of the mind in order to have comprehension.
The understanding of the mind is a kind of interpretation by the mind of the intuition of
the spirit. Whenever we have an intuitive consciousness in our spirit, our mind is needed to
understand and interpret it. This means that we take the related men, events or things and
check them with this intuitive consciousness of the spirit. We check until the spirit echoes.
We then know the intention of the Holy Spirit and can take action accordingly.
For example, when we come to the Lord, and feel a burden in the intuition deep within, we
know that guidance from God has come to us. This is a knowing in the spirit. Yet we may not be
clear whether this guidance from God is for us to preach the Gospel or to visit a brother. If it is
to visit a brother, which brother should we visit? All of this requires the mind to understand. We
should, in our mind, place before God one by one all the things that we should do and check with
the intuition within. If when we come to the matter of visiting the brothers there is a response
within, then we understand God wants us to visit some brothers. Then in this fellowship with
God we further bring forward, one by one, many brothers who we should visit and check with
the intuition of the spirit. When we check concerning the brother who is in need, there may be
no response in the spirit. When we check concerning the brother who is sick, there may also be
no response in the spirit. But when we consider another brother who has gotten into trouble, the
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那里说“阿们。”我们若怕会错，就可以再把几位需要
看望的弟兄，拿来对一对，结果灵里仍都不响应。这时，
我们就明白了，神要我们去看望的，就是那一位出问题
的弟兄。这就是用心思来明白灵里所知道的，也就是用
心思来翻译灵里的感觉。
再比方，这几天你在祷告中有一个负担，觉得神要你向
弟兄姊妹说一点话。这个负担，就是直觉里的知道。但到
底是要你讲什么？这就需要你在心思里，把一篇一篇的信
息，拿来对你灵里的负担，对到“破碎肉体，”里面响应了，
你就明白神是要你讲对付肉体。这明白，就是心思里的领
会。所以灵里直觉的负担，是给你知道神要你作一件事，
而魂里心思的明白，是叫你领会神要你作的是一件什么事。
这些我们都该认识得很清楚才可以。
再比方，到了主日，你照例要奉献一点钱。你灵里有了
一个负担，觉得神要你有一次特别的奉献。这时，你就得
在心思里明白：神要你奉献多少？为着什么事？为着什么
人？这样，不只直觉里有了神的负担，并且心思里也明白
了神的意思。这才是里面的认识。
这种作法好象很笨，但一个人在初期学习用心思翻译灵
里感觉的时候，都必须这样。以后学习惯了，熟练了，灵
里一有感觉，一有知道，心思马上就能领会，就能明白。
但愿我们常常注意这事，操练这事。
拾 里面认识的途径
我们看过了关乎里面认识的各方面，现在就要来说到实
行的路，也就是里面认识的途径。我们要有里面的认识，
就必须运用灵，更新悟性，并对付心。
一 运用灵
里面的认识，既是在我们灵的直觉里，所以我们要有这
样的认识，就必须常常操练运用灵，使灵活泼，刚强。灵
活泼，刚强了，灵里的直觉才能敏锐，而随时有感觉，使
我们在里面对神有认识。
2023 生命的认识 - 第 132 页
intuition in the spirit responds, and it is as if the inside of our whole being says, “Amen!” If we
are afraid we may be wrong, we may take more of the brothers who need to be visited and check
them too. If the spirit does not respond to any of them, we understand that the person God wants
us to visit is the brother who has gotten into trouble. This is using the mind to understand what
is known in the spirit, or using the mind to interpret the consciousness in the spirit.
Another example is that in prayer you may have a burden, feeling that God wants
you to say something to the brothers and sisters. This burden is the knowing in the
intuition. Yet as to what God wants you to say, you are not clear. This requires that in
your mind you take one message after another and check them with the burden in your
spirit. When you check the matter of dealing with the flesh, the spirit responds. Then
you understand that God wants you to speak on this subject. This understanding is
the comprehension of the mind. Thus, the burden of the intuition in the spirit makes
known to you that God wants you to do something, and the understanding of the mind
in the soul enables you to comprehend what the thing is that God wants you to do.
Perhaps on the Lord’s day, as usual, you want to offer some money. But your spirit
has a burden, a feeling that God wants you to give a special offering. But how much God
wants you to offer, for what matter, and for which person must be understood in the
mind. In this way, not only do you have in the intuition the burden of God, but you also
understand in the mind the intention of God. This, then, is the inward knowledge.
Such a way of doing things may seem quite awkward. Yet, when a man is just
beginning to learn to interpret the consciousness of the spirit with his mind, he should
carry it out in this way. Later, when he has learned to be habitual in so doing and has
become proficient, as soon as there is the consciousness or knowing in the spirit, the
mind immediately can comprehend and understand.
X. THE WAY OF OBTAINING THE INWARD KNOWLEDGE
Now that we have seen every aspect of the inward knowledge, we must see the way of
practice or the way of obtaining the inward knowledge. To obtain the inward knowledge,
we must exercise the spirit, renew the understanding, and deal with the heart.
A. Exercising the Spirit
Since the inward knowledge is in the intuition of our spirit, if we want to obtain
such knowledge, we must often exercise and use our spirit so that it is lively and strong.
It is only when the spirit is lively and strong that the intuition of the spirit is conscious
and alert, thus enabling us to know God from within.
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 要运用灵，第一要学习回到灵里。我们若一直活在外面
的人里，就没法在灵的直觉里认识神。我们必须学习停下
外面的忙乱，放下外面的缠累，不只不要在身外忙个不休，
更不要在头脑里想入非非。要常常注意灵里的动静，顾到
深处的感觉。孩童撒母耳侍立在神面前，就能听见神的声
音；马利亚安静在主脚前，就能听懂主的话语。我们若能
这样回到灵里，而去就近神，也就能在灵里实际的摸着神
的感觉，而认识神了。
不只如此，我们还需学习在日常生活中，也操练运用灵。
无论待人，处事，接物，或是聚会，事奉，讲道，或是与
人谈话，甚至经营生意，在一切事务上，都拒绝魂，而让
灵出头；都不让心思，情感，或意志领先，而凡事都先摸
摸深处灵的感觉如何，先问问住在灵里的主怎么说。这样
长期的操练下去，灵里的感觉定规能敏锐，里面的认识也
就自然容易多而深广了。
运用灵，还有一个最好的操练，就是祷告。因为祷告
乃是一件最需要运用灵的事。我们常爱谈闲话，不去祷
告，不去赞美，所以灵常是瘪气的，我们若能每天有半小
时，或一小时的祷告，不重在祈求，乃重在敬拜交通，如
同诗篇里写诗的人所说，要一天七次赞美主，（诗一一九
164），这样过不多久，我们的灵定规就会强大起来。这好
象有人练拳头，若天天练一个钟头，过了一段时间，他的
拳头就要练得很有力量。照样，我们若天天运用灵去祷告，
灵就必定会刚强起来。灵刚强了，直觉就必敏锐，我们也
就能在这敏锐的直觉里，对神有更多的认识。
二 更新悟性
我们已经说过，里面的认识，不只需要灵里知道，也需
要心思明白。所以我们要有这里面的认识，就不只需要运
用灵，还必须更新我们心思的悟性。因为心思所以能明白，
乃在于心思的悟性。心思是明白事情的机关，悟性才是那
个机关的性能。
罗马十二章二节给我们看见，悟性所属的“心思（原文）
更新而变化”了，我们才能“察验何为神的善良，纯全可 is renewed and transformed can we “prove what is the good and acceptable and perfect
喜悦的旨意。”歌罗西一章九节也给我们看见，有了“属 will of God.” Colossians 1:9 also shows us that in having “spiritual understanding” we
2023 生命的认识 - 第 133 页
In order to exercise the spirit, we first must learn to turn to the spirit. If we constantly
live in the outward man, we have no way to know God in the intuition of the spirit. We
must learn to put aside the outward, busy doings and entanglements. We should refrain
not only from being so busy outwardly, but also from allowing our thinking to run wild.
Instead we should pay attention to the move in the spirit, the consciousness deep within.
The child Samuel, ministering to the Lord, could hear His voice; Mary, quietly sitting at the
Lord’s feet, could understand the Lord’s words. If we can thus turn to the spirit to be near
to God, we can actually touch the consciousness of God in the spirit and thereby know God.
We also need to exercise and use the spirit in our daily living. Whether dealing with
people, managing affairs, handling things, or in meetings serving the Lord and ministering
the word of God; whether in conversing with others or even in doing business; in all
matters we must deny the soul and let the spirit lead. We must not let our mind, emotion
or will lead, but in all things first try to touch the consciousness deep in the spirit. That is,
we must first try to ask what the Lord who dwells in the spirit has to say. If we continue
to exercise in this way, the consciousness in the spirit will definitely be alert, and it will
then be an easy matter for the inward knowledge to increase and deepen.
In exercising the spirit, the best practice is prayer, for prayer requires exercising the
spirit more than any other activity. We often love idle talking, but we will not pray or
praise; therefore, our spirit is often shriveled up. If we could spend an hour or more in
prayer daily, not in asking, but in worshipping, fellowshipping and praising, before long
our spirit would definitely grow and become strong. The psalmist said that he praised
the Lord seven times a day (Psa. 119:164). If those who practice boxing practice one
hour every day, after a certain period of time their fists will be very strong. Likewise,
if we exercise our spirit every day to pray, our spirit will definitely become strong.
When the spirit is strong, the intuition will surely be alert. We can then, with an alert
intuition, obtain more knowledge of God.
B. Renewing the Understanding
We have already mentioned that the inward knowledge requires not only the
knowing in the spirit, but also the understanding of the mind. Therefore, if we
want to obtain this inward knowledge, we need to exercise our spirit and to renew
the understanding of our mind. The mind is the organ for understanding things;
understanding is its main capability.
Romans 12:2 shows us that only when the mind, which contains the understanding,
HOMETHE KNOWLEDGE OF LIFE - Page 133
灵的悟性，”我们才能“满心知道神的旨意。”所以心思
悟性的更新，在认识神的事上，乃是必须而不可缺少的。
我们未得救的时候，人是堕落的，心思也是堕落的，不
只“终日所思想的尽都是恶，”（创六 5，）并且对一切事
物的想法，看法，也都充满了世界的味道。我们的心思既
是如此，悟性也就昏暗了，所以对属灵的事，就完全不能
领悟，对神的旨意更是不能明白。等到得救的时候，我们
就蒙了圣灵的更新。（多三 5。）圣灵这更新的工作，先开
始在我们的灵里，而后扩展到我们的魂里，所以就使我们
魂里心思的悟性也得到更新，叫我们对属灵的事，能有认
识。可以说我们心思的悟性给圣灵更新有多少，我们领悟
属灵的事，明白神的旨意也就能有多少。
这心思里悟性更新的工作，虽是圣灵作的，但我们还得
负两个责任：
第一，要献上自己。罗马十二章要我们悟性所属的“心
思更新而变化”之前，先要我们“把身体献上，当作活祭。”
可见心思里悟性的更新，是根据我们的奉献。我们若真肯
奉献，把自己交给神，神的圣灵才能在我们里面将祂更新
的工作扩展到我们的魂里，使我们心思的悟性得着更新。
第二，要接受十字架的对付，除掉往日老旧的生活。以
弗所四章二十二、二十三节给我们看见，我们脱去从前行
为上的旧人，才能使我们悟性所属的心思得着更新。我们
从前未得救时的老旧生活，已经把我们心思的悟性，弄得
昏暗了。我们得救以后，借着主十字架的死，脱去往日那
些老旧的生活，让主十字架的杀死，把那些老旧的生活，
都一一的除掉，我们心思的悟性就得以更新。所以我们必
须接受十字架的对付，我们心思的悟性才能得着更新。我
们让十字架把我们老旧的生活，从我们身上除掉有多少，
我们心思的悟性就能更新有多少。
以弗所四章二十三节原文是说，“在你们心思的灵里得以
更新。”我们知道，心思是魂的一部分，与灵原无关系，但
现在灵成为“心思的灵，”和心思有了联合。这当然是灵在
我们里面有了扩展，而达到我们魂的心思里，使我们在这灵
里得以更新，也就是使我们的心思因着与这灵的联合，而得
以更新。所以这个更新，乃是从灵里扩展到心思的。
2023 生命的认识 - 第 134 页
can “be filled with the knowledge of his will.” Therefore, renewing the understanding of
the mind is a necessity in the matter of knowing God.
Before we were saved, our total being, including our mind, was fallen. Every
imagination of the thoughts of our heart was evil (Gen. 6:5), and our thinking and
perception were also filled with the savor of the world. Since our mind was in such
a state, our understanding became dimmed. Therefore, we were totally unable to
comprehend spiritual things. Even less could we understand the will of God. When
we were saved, we were renewed by the Holy Spirit (Titus 3:5). This renewing work
of the Holy Spirit begins first in our spirit and then expands to our soul to renew the
understanding of our mind that we may know the things of the spirit. The more the
understanding of our mind is renewed by the Holy Spirit, the more we can comprehend
spiritual things and understand the will of God.
Though this renewing of the understanding of the mind is done by the Holy Spirit,
we must bear two responsibilities:
First, we must consecrate ourselves. In Romans 12, before the mind is renewed and
transformed, we are asked to present our bodies a living sacrifice. This shows that the
renewing of the understanding of the mind is based upon our consecration. If we are really
willing to consecrate and give ourselves to God, then the Holy Spirit of God can expand His
renewing work into our soul and thereby renew the understanding of our mind.
Second, we must accept the dealings of the cross to cast away the old living of the
past. Ephesians 4:22-23 shows us that only when we put away the old man of our
former manner of life, can our mind, which contains our understanding, be renewed.
Before we were saved, our old way of living had already darkened the understanding of
our mind. After we were saved, by the death of the Lord on the cross, we put away the
old living of the past. This allows the killing of the Lord’s cross to abolish, one by one,
all the old ways of living. Only then can the understanding of our mind be renewed.
Thus, we must accept the dealings of the cross for the understanding of our mind to be
renewed. The degree to which we allow the cross to abolish our old living, to the same
extent the understanding of our mind can be renewed.
Ephesians 4:23 says: “Be renewed in the spirit of your mind.” We know that the
mind is the main part of the soul. Originally, it was not related to the spirit, but now the
spirit has become “the spirit of the mind”; therefore, it is connected to the mind. This
is because the spirit has expanded and reached the mind of our soul that we may be
renewed in this spirit, that is, that our mind may be renewed by being connected to the
spirit. Hence, this renewal is expanded from the spirit to the mind.
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 我们曾说过，圣灵在我们里面的工作，乃是从中心达到圆周
的，也就是从里面的灵，达到外面的魂的。圣灵先更新我们里
面中心的灵，然后，如果我们将自己献给祂，并接受十字架的
对付，祂就要从我们灵里扩展到我们外面圆周的魂里，使我们
魂的各部分也得到更新。这就是说，当我们的魂服在圣灵的管
治之下，与我们的灵联合的时候，我们的魂就得着更新，因此
其中的心思，和属心思的悟性，也就都得以更新了。
所以，我们在灵里得着圣灵重生之后，若将自己献给神，
而接受圣灵借着十字架的对付，使我们脱去旧日的生活，
圣灵就能继续在我们里面扩展祂的工作，使我们魂里心思
的悟性也得着更新。这样一个更新的悟性，才是灵里直觉
的一个好配合。当神在我们灵的直觉里，一给我们有知道，
这悟性即刻就能领悟明白。我们有了一个刚强敏锐的灵，
再加上这样一个更新清明的悟性，就能在里面对神的性情，
以及祂一切的引导和启示，都有完满的认识。
三 对付心
我们在前篇已经看见，心乃是人的总汇。所以心若有问题，
我们里面一切灵和生命的活动，就都要受到拦阻和限制。虽
然我们的灵运用得敏锐了，并且悟性也得着更新了，但如果
我们的心不要神，或向神仍有问题，就神还不能使我们认识
祂，我们还不能对神有里面的认识。所以我们还得对付我们
的心，使我们的心柔软，清洁，爱神，要神，顺服神，才可以。
主在马太十一章二十五节说，神将属灵的事，“向聪
明通达人，就藏起来，向婴孩，就显出来。”“聪明通
达人，”就是心中自是，自满而刚硬的人，所以就不能
看见神属灵的事。“婴孩”乃是心中谦虚而柔软的人，
所以能得着神的启示。所以我们的心必须对付得谦虚柔
软，必须除去自满刚硬，我们才能在里面得着神的启示，
而对神有认识。
主在马太五章八节说，“清心的人…必得见神。”我们的心
如果不清，在神之外另有倾向，另有贪求，我们里面就有了帕
子，对于神就看不清楚了。但我们的心一归向神，这帕子就除
去了。（林后三 16。）所以我们必须对付我们的心。我们的心
必须清洁，必须不“心怀二意，”（雅四 8，）我们才能在灵里
得着亮光，看见启示，而在心思的悟性里领会，明白，以认识神。
2023 生命的认识 - 第 135 页
The work of the Spirit within is from center to circumference, which also means
from the inner spirit to the outer soul. The Spirit first renews our spirit, which is the
center of our being within. Then, if we consecrate ourselves to Him and accept the
dealings of the cross, He will expand from our spirit to the soul, which is the outer
circumference. This will renew every part of our soul. This means that when our soul
submits to the ruling of the Spirit and becomes united to our spirit, it is renewed.
Therefore, the understanding of the mind is also renewed.
After we receive the regeneration of the Holy Spirit in our spirit, if we consecrate
ourselves to God and accept the dealings of the Holy Spirit through the cross to put away
our old living, the Holy Spirit can then continuously do His expanding work within us,
renewing the understanding of our mind in the soul. Only such a renewed understanding
can match the intuition in the spirit. Whenever God makes something known to us in the
intuition of our spirit, the understanding of the mind can immediately understand. When
we have a strong and alert spirit plus a renewed and clear understanding, we can then
have a full inward knowledge of the nature of God and of all His guidance and revelation.
C. Dealing with the Heart
The heart is the aggregate of man; therefore, if the heart has problems, all the
activities of the spirit and life within us will suffer hindrance and limitation. Even
though our spirit is alert and our understanding is renewed, if there are problems
with our heart, we still cannot obtain the inward knowledge of God. Therefore, we
must also deal with our heart that it may be soft and clean, loving God, wanting God,
and obeying God.
In Matthew 11:25, the Lord says that God has hid the spiritual things from the wise
and understanding and has revealed them unto babes. The “wise and understanding”
are those who are self-right in their heart, self-satisfied and stubborn; therefore, they
cannot see the spiritual things of God. “Babes” are those who are humble and soft in
their hearts; therefore, they can receive the revelation of God. Thus, our heart must be
dealt with until it is humble and soft. It is only when it is rid of its self-satisfaction and
stubbornness that we can receive the inward revelation and knowledge of God.
In Matthew 5:8, the Lord says that “the pure in heart shall see God.” If our heart is
not pure in that we have inclinations and desires other than God, there is within us a
veil which hinders us from seeing God clearly. Yet whenever our heart turns to God, the
veil is taken away (2 Cor. 3:16). Thus, we must deal with our heart. Our heart must be
pure and not “double-minded” (James 4:8); then we can receive light and revelation in
the spirit, comprehend and understand in the mind, and thus know God.
HOMETHE KNOWLEDGE OF LIFE - Page 135
 主在约翰十四章二十一节说，“爱我的，…我…要向他
显现。”抹大拉的马利亚，在复活日的早晨，就是因着急
切的爱主，寻求主，就得着了主复活后第一次向门徒的显
现，而作了第一个认识复活基督的人。（约二十。）这正
如劳伦斯弟兄所说的，“如果你要认识神，爱是唯一的道
路。”我们的心必须爱神，追求神，我们才能得着神的显现，
而认识神。
主在约翰七章十七节说，“人若立志遵着祂的旨意行，
就必晓得…。”这叫我们知道，我们的心必须是要神和祂
旨意的，我们才能认识神，并晓得神的旨意。
使徒在腓立比二章十三节说，我们立志行事，都是神在
我们里面运行。我们的心如果不顺服，或不愿顺服神在我
们里面的运行，自然就使神的运行不能通过，这样我们也
就得不到神的运行所要给我们的感觉，因此对神也就不能
有认识。所以我们的心必须对付得不只能顺服神，并且能
甘愿顺服神，我们才能得到神的运行所要给我们的感觉和
认识。
所以我们必须：（一）把灵操练得，运用得刚强敏锐，
（二）让悟性得到灵的更新，再加上（三）把心对付得柔
软，清洁，爱神，要神，顺服神，我们才能在里面有对神
的认识。
In John 14:21, the Lord says that “he that loveth me...I will manifest myself unto
him.” Mary of Magdalene, on the morning of resurrection, because of her keen love
for the Lord, sought for Him. She received the first manifestation of the Lord to His
disciples after resurrection and became the first one who knew the resurrected Christ
(John 20). Brother Lawrence said that if one wants to know God, love is the only way.
Our heart must love God and seek God; then we can have the manifestation of God and
know Him.
In John 7:17, the Lord says: “If any man willeth to do his will, he shall know...” This
reveals that our heart must want God and His will; then we can know God and know
the will of God.
In Philippians 2:13, the apostle says that it is God who works in us both to will and
to work. If our heart does not submit or is not willing to submit to the working of God
within us, God cannot work in us; thus, we cannot receive the consciousness which His
working would give us in the knowledge of Himself. Hence, our heart must be dealt
with until it not only can submit to God, but is also willing to submit to God. Then we
can receive the consciousness and knowledge which comes through the working of God
within us.
Therefore, we must (1) exercise and use the spirit until it is strong and alert, (2)
have our understanding renewed by the Spirit, and (3) deal with our heart until it is
soft and pure, loving God, wanting God, and submissive to God; then we can have the
inward knowledge of God.

拾壹 结论 XI. CONCLUSION
所以我们看见，神因着喜爱人认识祂，就给人许多的方 Because God delights that man should know Him, He has given man many ways and
法和凭借，叫人可借以认识祂。在旧约的时候，祂向人显 means so that he may know Him. In Old Testament times, He manifested His doings and
出祂的作为，宣示祂的法则，叫人认识祂。但那些作为与 declared His ways to men so that they might know Him. But the knowledge man had of
法则，叫人对祂所有的认识，都不过是外面的，客观的， Him by those doings and ways was only outward, objective, shallow, and incomplete.
肤浅而不够完全的。所以到了新约，虽然祂仍借着祂的作 Therefore, at the time of the New Testament, though He still uses His doings and ways
为和法则，来叫我们认识祂，但最重要的，也是最荣耀的， to make Himself known to us, the most important and glorious thing is that He Himself
乃是祂自己在祂的灵里，进到我们里面，作了我们的生命， as the Spirit has entered into us to be our life. This enables us to have an inward,
叫我们对祂有一种里面的，主观的，深入而完全的认识。 subjective, deep, and full knowledge of Him.
神在我里面作生命，就使我们里面有了一个神圣生命的 When God is in us as life, He causes us to have a law of divine life within, which
律，在我们里面不断的律我们，叫我们认识祂生命的性情。 regulates us from within continuously, causing us to know the nature of His life. The
这生命的律，既是一个律，就是没有位格的，也是定而不 law of this life, because it is a law, is not a person; it is fixed and unchangeable. It
变的。这律在我们里面，一直不变的，照着神生命的性情 regulates us within unchangeably according to the nature of the life of God. The result

2023 生命的认识 - 第 136 页 HOMETHE KNOWLEDGE OF LIFE - Page 136

律我们，结果就使我们生活的方式，性质，和味道，都与
神的性情相合相似。
神在圣灵里，或说神的灵，住在我们里面，乃是作膏油，
涂抹教训我们，叫我们认识祂的自己。这膏油，既是祂自己，
就是有位格的，也是无限而可变的。这膏油在我们里面，一
直将神那无限的自己涂抹进来，结果就使我们整个的人，和
我们的举止行动，都满了神的成分，而合乎神的旨意。
神作生命的律，和祂作膏油的涂抹，叫我们对祂所有的
认识，都是先在我们的灵里，叫我们的灵知道，然后再给
我们的心思领会明白。因此我们就需要操练运用灵，使灵
的直觉敏锐；也需要让心思得着更新，使心思的悟性清明。
此外，还需要对付心，使心柔软，清洁，爱神，要神，顺
服神。这样，神生命的律，和祂膏油的涂抹，在我们里面
一有动作，我们灵里的直觉立刻就能知道，心思的悟性也
立刻就能明白，而使我们对神随时都能有里面的认识。
对于这种里面的认识，神在外面还给我们圣经的教训和
原则作校对，免得我们错误，或受欺。此外，神还借着祂
的众仆人，常在外面来教导我们，或是复述我们里面所感
觉的，或是教导我们的心思，悟性，来领会我们灵里所有
的感觉，或是将神深奥之事，和属灵生命的基本认识，向
我们说明。
我们既在里面和外面，有这么多认识神的方法和凭借，
就能“在一切属灵的智慧和悟性上，满心知道神的旨意，
好叫我们行事为人与主相称，凡事蒙祂喜悦，在一切善事
上结果子，并借着认识神而长大。”（西一 9 ～ 10，原文。）
我们这样认识神，不只能叫我们完全知道神的旨意，并且
能叫我们在神的生命里长大成熟。我们对神的这种认识越
增加，我们在神的生命里就越长大，直到神完全占有我们，
神的成分完全组织到我们里面，而达到祂要我们调和为一
的那荣耀的目的！
2023 生命的认识 - 第 137 页
is that it causes the manner, nature, and taste of our living to be in accord with the
nature of God.
The Spirit of God dwelling in us is as the ointment, anointing and teaching us to
know Himself. Since this ointment is God Himself, it is a person, and it is unlimited and
flexible. This ointment in us continuously anoints into us the infinite God Himself. The
result is that it causes our whole person, behavior, and conduct to be filled with the
essence of God and agree with the will of God.
God, as the law of life and the anointing, begins first in our spirit and expands then
to our soul that our mind might comprehend and understand. Therefore, we need to
exercise the spirit that the intuition of the spirit might be alert. We also need to have
our mind renewed so that the understanding of our mind can be clear. In addition, we
need to deal with our heart that it might be soft and pure, loving God, wanting God, and
submissive to God. In this way, as soon as the law of life and the anointing move within us,
the intuition in our spirit will immediately know, the understanding of our mind will also
immediately comprehend, and we can have the inward knowledge of God at any time.
For such an inward knowledge, God has also given us the teaching and principles
of the Bible from without to check and prove us that we may not be mistaken or
deceived. In addition, through His many servants from without, God teaches or repeats
the consciousnesses we feel from within. He may teach our mind to comprehend the
consciousness we have in the spirit, or He may make clear to us the deep things of God
and the fundamental knowledge of the spiritual life.
Since from within and without we have so many ways and means to know
God, we can “be filled with the knowledge of his will in all spiritual wisdom and
understanding, to walk worthily of the Lord unto all pleasing, bearing fruit in every
good work, and increasing in the knowledge of God” (Col. 1:9-10). When we know
God in this way, we not only can fully know the will of God, but we can also grow and
mature in the life of God. The more we increase in the knowledge of God, the more
we will grow in the life of God until He completely occupies us. Then the essence of
God will be fully wrought into us, thus fulfilling that glorious goal of God’s desire to
be mingled with us as one.
HOMETHE KNOWLEDGE OF LIFE - Page 137
 第十二篇
何谓生命的长进
我们现在要来看关乎生命认识的第十二个大点，就是何
谓生命的长进。我们要对生命有进一步的认识，也必须知
道什么是生命的长进。有许多弟兄姊妹，向着主的心情不
能说不热切，所付上的代价也不能说不够多，但因不认识
真正的生命长进是什么，就有许多错误的看法和追求，因
而生命在他们里面真正的长进就十分有限。这是何等可惜
的事！所以为着使我们能在生命的路上，有正确的认识，
和正当的追求，现在就再花一点工夫，专一的来看什么是
生命的长进。
我们在看什么是生命的长进之前，先从反面来看生命的
长进不是什么。这个会使我们的认识更深刻，更准确。
壹 生命的长进不是行为的改善
行为的改善，就是一个人的所行所为，由坏改为好了，
由恶改为善了。这也就是普通人所说的改邪归正，或去恶
从善。比如，一个人从前很骄傲，现在谦卑了；从前常恨
人，现在爱人了；从前急躁，容易冒火，现在性情改慢了，
不急躁了，这些可说都是行为的改善。一个人的行为，这
样改善了，是否就是生命的长进？不是。
为什么说生命的长进，不是行为的改善？因为行为和生
命，绝对是两个世界的东西。恶怎样是在生命之外，善也
怎样是在生命之外。恶怎样不是生命，善也怎样不是生命。
善恶的性质虽然不同，却是同界的东西，都在生命之外，
都不是生命。所以在圣经中，善恶不是两棵树，乃是一棵
树；而生命乃是另一棵树，乃是另一界，另一国里的东西。
可以说善恶和生命，是截然不同的两类东西。因此，一个
人可能凭着自己的立志和努力，在行为上有了相当的改善，
但在神的生命里，仍是极其幼稚而软弱的，因为他的改善，
完全是在生命之外，属于行为的，并不是出于生命的；他
所改善的，也不是他生命长进的结果。所以生命的长进，
不是行为的改善。
2023 生命的认识 - 第 138 页
CHAPTER TWELVE
WHAT IS THE GROWTH OF LIFE?
Now we shall see the twelfth main point concerning the knowledge of life, which
is the growth of life. If we desire to have further knowledge of life, we must also know
what the growth of life is. There are many brothers and sisters whose hearts’ love
toward the Lord cannot be said to lack fervency, and the price they have paid also
cannot be considered insufficient, yet because they do not know what the real growth
of life is, they have many mistaken views and pursuits; thus, the real growth of life in
them is quite limited. How unfortunate this is! Therefore, in order that we may have
accurate knowledge and proper pursuit in the path of life, we shall spend a little time to
see what the growth of life is.
Before we see what the growth of life is, however, we shall look at the negative side,
what the growth of life is not. This will make us more deeply impressed and afford a
more precise knowledge.
I. GROWTH OF LIFE IS NOT THE IMPROVEMENT OF BEHAVIOR
The improvement of behavior means the changing of a person’s behavior from bad to
good, from evil to virtuous. This is what men ordinarily call “forsaking evil ways and returning
to the right” or “departing from evil and following after virtue.” For example, a man formerly
was very proud; now he is humble. He often used to hate others; now he loves others. He was
habitually quick-tempered and easily angered; now his temperament has become slow, and he
is no longer quick-tempered. All these can be considered the improvement of behavior. When
a man’s behavior is thus improved, is this the growth of life? No!
Why do we say growth of life is not the improvement of behavior? It is because
behavior and life are things which definitely belong to two different worlds. Just as evil
is other than life, so also is good other than life. Just as evil is not life, so also is good
not life. Evil and good, though different in nature, are of the same world; both are other
than life, and both are not life. Thus, in the Bible, good and evil are not two trees, but
one tree; life is another tree, being something of another world, another kingdom (Gen.
2:9). We can say that good and evil on one hand and life on the other hand definitely
belong to two different categories. Thus, a man, by his own determination and effort,
can improve considerably in behavior and yet still be very immature and weak in the
life of God. This is because his improvement is entirely apart from life; it is of his own
work and not of life. Besides, what he has improved is not the result of his growth in
life. Therefore, growth of life is not the improvement of behavior.
HOMETHE KNOWLEDGE OF LIFE - Page 138
 贰 生命的长进不是敬虔的表现
什么是敬虔的表现？敬虔的表现与行为的改善不同。行
为的改善是对人的，就是在人面前，行事为人改得比从前
好了。敬虔的表现是对神的，就是在神面前有了敬畏虔诚
的态度。但无论是行为的改善，或是敬虔的表现，同样都
不是生命的长进。有的信徒在神面前可能十分敬畏，十分
虔诚，举止行动，不敢轻慢，不敢放纵，这些不能说不好，
但也不是生命的长进。因为他们不过把神看作一位高高在
上，可敬可畏的神，因而起了敬畏的心，也有了敬虔的表
现。而他们对于神怎样在基督里，住在人里面，作了人的
生命，并借着这生命之律的运行，在人里面作人的神，也
许毫无认识，毫无经历。他们虽有敬虔的表现，但这表现
并不是由于神的生命在他们里面长大而有的，因此也就不
是他们里面有了生命长进的表明。所以生命的长进，也不
是敬虔的表现。
叁 生命的长进不是热心的事奉
什么叫作热心的事奉？就是说一个信徒原来对神的事
漠不关心，非常冷淡，现在热心起来了，迫切事奉神了；
或是原来不常聚会，现在逄会必到了；原来不关心教会，
现在参加教会各种服事了。这些热心的事奉，虽然是显
明一个信徒向着主的火热，和服事主的殷勤，也常是人
所称赞的，但这些热心很可能是搀杂了许多人的兴奋，
热闹，和兴趣；这些事奉也很可能是凭着人的魄力，靠
着人的能力，而不是出于圣灵的引导，更不是靠着基督
的生命，叫人更深的与神有联合。所以这样的热心事奉，
并不是出于生命，也不是在于生命的，因此也就不是生
命的长进。
在圣经中，我们看见使徒保罗在得救以前，就热心事奉
神。（徒二二 3。）那时，他在里面虽然还没有得着神的生
命，却能在外面凭着自己的兴奋和能力，大发热心的事奉
神。这给我们看见，热心事奉神，可以和生命毫不发生关
系，一点不是表明一个人生命的光景。所以生命的长进也
不是热心的事奉。
2023 生命的认识 - 第 139 页
II. GROWTH OF LIFE IS NOT THE EXPRESSION OF PIETY
What is the expression of piety? The expression of piety differs from improvement of
behavior. Improvement of behavior is toward men, which means a person’s behavior and
character before men has been improved and becomes better than before. The expression
of piety is toward God, which means a person’s attitude before God is full of reverence and
fear, besides being devout and sincere. Yet whether it be the improvement of behavior or
the expression of piety, both alike are not the growth of life. Some believers may be very
reverential and devout before God; they dare not be disrespectful or loose in their behavior
and action. We cannot say these expressions are not good, but neither are they the growth of
life. This is because such believers only look upon God as One who is high above all, One who
is worthy of reverence and fear; therefore, they have a heart of veneration and the expression
of piety. Yet as to how God in Christ dwells in man as man’s life, and how by the working of the
law of this life He is within man to be God to man, they may not have the slightest knowledge
nor the slightest experience. Though they have the expression of piety, yet such expression is
not due to the growth of the life of God within them; therefore, it is not an indication that they
have the growth of life within them. Hence, growth of life is also not the expression of piety.
III. GROWTH OF LIFE IS NOT ZEALOUS SERVING
What is zealous serving? This means that formerly a believer was indifferent and cold
toward the things of God; now he is enthusiastically pressing on in serving God. Or formerly
he seldom came to the meetings, and now he is present at every meeting. Formerly he was
not concerned about the church; now he participates in all kinds of services of the church.
Though such zealous serving manifests a believer’s fervency toward the Lord and his
diligence in serving the Lord, and though it is also often commended by men, yet such zeal
may very possibly be mixed with much human excitement, busyness, and interest. It is also
quite possible that such serving is according to the soulish power of man and depends on
the strength of man; it is not from the leading of the Holy Spirit; even less does it depend on
the life of Christ or help men to have a deeper union with God. Hence, such zealous serving
does not come from life and is not of life; therefore, it is not the growth of life.
We see in the Bible that before the apostle Paul was saved, he served God with zeal
(Acts 22:3). At that time, though within him he had not received the life of God, he could
serve God outwardly by his own excitement and strength in a very zealous manner.
This shows us that zealously serving God may be wholly unrelated to life. It does not
indicate one iota the condition of a person’s life. Therefore, growth of life is also not
zealous serving.
HOMETHE KNOWLEDGE OF LIFE - Page 139
 肆 生命的长进不是知识的加增
一个信徒属灵知识的加增，就如听了更多的道，晓得了
更多的真理，明白了更多的圣经，懂得了更多的属灵名词，
虽然也是一种长进，但却不是生命的长进。因为这些知识
的加增，不过使他的心思进步得更通达，使他的头脑有了
更多的领会，或更会领会而已，并非圣灵在他里面有了更
大的启示，或生命在他里面有了更多的地位，使他对于基
督作生命那真正的认识与经历，有了长进。光是这样知识
的加增，不过叫人自高自大，（林前八 1，）在神面前并算
不得什么，（林前十三 2，）没有生命的价值。所以生命的
长进，也不是知识的加增。
IV. GROWTH OF LIFE IS NOT THE INCREASE OF KNOWLEDGE
Though the increase of a believer’s spiritual knowledge through hearing more
messages, knowing more truths, understanding more of the Bible, and comprehending
more spiritual terms, etc., is a kind of growth, yet it is not growth of life. The increase
of such knowledge only causes his mind to become improved and more thoroughly
versed, and his head to have more comprehension or more ability to comprehend. It is
not that the Holy Spirit has given greater revelation within him or that life has gained
more ground within him so that he has growth in the real knowledge and experience of
Christ as life. The increase of such knowledge alone simply causes men to be puffed up (1
Cor. 8:1). It is nothing before God (1 Cor. 13:2) and has no value in life. Thus, growth of
life is not the increase of knowledge.

伍 生命的长进不是恩赐的显多 V. GROWTH OF LIFE IS NOT TO ABOUND IN GIFTS

一个信徒属灵恩赐的显多，就如能讲道，能医病，能说 Though it is quite precious for a believer to abound in spiritual gifts, such as the
方言等等，虽然也相当宝贵，但也不是生命的长进。因为 ability to minister, heal, speak in tongues, etc., yet this is also not the growth of life.
这些恩赐不过是圣灵神奇的能力，更多的临到他身上，使 It is the miraculous power of the Holy Spirit descending more upon a believer which
他而有的，并非神的生命在他里面长大成熟，而显出来的。 causes him to have such gifts. It is not because the life of God has grown and matured
人能一面被圣灵使用，在外面显出更多的恩赐，但另一面 within him that the gifts are manifested. It is possible, on the one hand, that a man who
并没有让圣灵把神的生命更多的组织在他里面。所以恩赐 is used by the Holy Spirit may manifest more gifts; yet, on the other hand, he may not
的显多，并不就是生命的长进。 have allowed the Holy Spirit to have more of the life of God wrought into him. Thus,
abounding in gifts does not necessarily mean growing in life.
在哥林多的信徒，他们的口才，知识都全备，以致他们在 The believers in Corinth were enriched in all utterance and all knowledge and came
恩赐上没有一样不及人的，（林前一 5，7，）但他们在生 behind in no gift (1 Cor. 1:5, 7), yet in life they were still very immature; indeed they
命上却是极其幼稚，仍是属肉体在基督里为婴孩的。（林前 were carnal and babes in Christ (1 Cor. 3:1). This shows us that growth of life is also not
三 1。）这就给我们看见，生命的长进，也不是恩赐的显多。 to be abounding in gifts.

陆 生命的长进不是能力的加大 VI. GROWTH OF LIFE IS NOT THE INCREASE OF POWER

一个信徒，可能事奉神比以前更有能力；或是讲道，作
见证，比以前更能感动人；或是治理教会，处理事务，比
以前更有智慧。这些都是能力的加大，但也不是生命的长
进。因为这些加大的能力，不过是圣灵所赐给他一种外来
的能力，还不是圣灵在他里面有过生命的组织，而透过他
的灵，从他里面显出来的生命大能，所以并不是出于生命
的，也不是属于生命的。因此这些能力的加大，也不是生
命的长进。
It is possible that a believer may be more powerful than before in serving God; in
preaching or in testifying, he is able to move men more than before; in administering
the church or in managing the affairs, he has more wisdom than before. These are an
increase in power, but they are still not growth in life. Such increase of power is but an
outward power which the Holy Spirit has bestowed on him. It is not that the Holy Spirit
has interwoven life within him, and thus, through his spirit, manifested life power from
within him; therefore, it is neither from life nor of life. Thus, the increase of such power
is also not the growth of life.

2023 生命的认识 - 第 140 页 HOMETHE KNOWLEDGE OF LIFE - Page 140

 路加九章给我们看见，初期跟随主的十二个门徒，都得
着了主所赐给的能力，权柄，能制伏一切的鬼，医治各样
的病，而他们当时属灵生命的光景，却是非常幼稚。这够
叫我们看见，能力的加大，并不是生命的长进。
从以上六个不是的点看来，我们就知道，不是我们的行
为改得好了，不是我们在神面前有了敬虔的表现，不是我
们对神的事奉热心了，不是我们属灵的知识加增了，不是
我们外面的恩赐显多了，也不是我们作工的能力加大了，
就是我们的生命长进了。这些都不是生命的长进。可惜今
天的基督徒差不多都是把这些当作生命长进的准则，都是
看一个信徒的行为怎样，敬虔怎样，热心怎样，知识怎样，
恩赐怎样，能力怎样，而断定他的生命有否长进。这样的
看法，是不够准确的。黄铜很象黄金，但不是黄金。照样，
这六点虽然有些象是生命的长进，但不是生命的长进。当
然，真正生命的长进，差不多也会有这六点的表现，但是
单凭这六点来衡量生命的长进，那就不对了。
那么，到底什么是生命的长进？这就需要我们再从正面
来看。
壹 生命的长进是神成分的加多
神成分的加多，就是神的自己更多的调在我们里面，给
我们得着，而成为我们的成分。我们曾说过，生命就是神
自己，经历生命就是经历神；所以生命的长进，也就是神
的成分在我们里面加多，直到神本性的一切，完全成形在
我们里面，使神一切的丰满，充满了我们。（弗三 19。）
贰 生命的长进是基督身量的增长
生命虽然就是神自己，但神来作我们的生命，乃是基督，
所以圣经才说基督是我们的生命。可说我们每一个人得重
生，都是基督再一次诞生在我们里面，作了我们的生命。不
过，在我们初得到的时候，这生命还是幼稚的，不成熟的，
也就是说基督在我们里面的身量，还是幼小的。等到我们爱
慕基督，追求基督，让基督更多的在我们里面活着，而得着
我们的时候，基督的身量就在我们里面逐渐增长了。这就是
生命的长进。因为这生命，既是活在我们里面的基督，所以
这生命的长进，也就是基督身量在我们里面的增长。
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Luke 9 tells us that in the beginning, all the twelve disciples who followed the Lord
received power and authority from the Lord so that they could subdue all kinds of demons
and heal all kinds of diseases; yet at that time the condition of their spiritual life was very
immature. This suffices to show us that the increase of power is not the growth of life.
From these six negative points, we see that it is not by being improved in our
behavior, by having an expression of piety before God, by being zealous in serving God,
by increasing our spiritual knowledge, by abounding in outward gifts, or by our power
in work being augmented that we have growth in life. None of these are the growth of
life. It is a pity that almost all Christians today take these as standards for the growth of
life. They determine whether or not there is growth of life in a Christian by looking at
his behavior, piety, zeal, knowledge, gifts, and power. Such a way of evaluating things is
not accurate. Copper is very much like gold, yet it is not gold. Likewise, though these six
points somewhat resemble the growth of life, they are not growth of life. Of course, real
growth of life will manifest these six points to some extent; yet to measure growth of
life merely by these six points is not right.
Then, after all, what is the growth of life? This requires that we consider the matter
again, this time from the positive side:
I. GROWTH OF LIFE IS THE INCREASE OF THE ELEMENT OF GOD
The increase of the element of God means that more of God Himself is blended into
us, is gained by us, and has become our element. We have said that life is God Himself,
and to experience life is to experience God; therefore, the growth of life is the increase
of the element of God in us, until all that is of the Godhead is completely formed in us
that we may be filled unto all the fullness of God (Eph. 3:19).
II. GROWTH OF LIFE IS THE INCREASE OF THE STATURE OF CHRIST
While life is God Himself, God being our life is Christ; therefore, the Bible says that
Christ is our life. We can say that when we are regenerated, it is Christ being born again
within us to be our life. But when we first receive it, this life is still very young and
immature, which means that the stature of Christ within us is very small. When we love
Christ, seek Christ, and allow Christ to live in us more and thereby gain us, the stature
of Christ gradually increases within us. This is the growth of life. Since this life is Christ
who lives in us, the growth of this life is therefore the increase of the stature of Christ
within us.
HOMETHE KNOWLEDGE OF LIFE - Page 141
 叁 生命的长进是圣灵地位的开展
我们也曾说过，生命不只就是神，就是基督，并且也
就是圣灵。可说生命的经历，也就是经历圣灵。所以生
命的长进，也就是让圣灵在我们里面有更多的地位。当
我们更多的随从圣灵在我们里面的运行，更多的顺服圣
灵在我们里面作膏油涂抹而有的教训，圣灵在我们里面
就得以更深广的开展祂的地位，生命在我们里面也就更
多的长进了。所以生命的长进，也就是圣灵的地位，在
我们里面有了开展。
肆 生命的长进是人成分的减少
前三点，是说到一个信徒，如果他里面神的成分加多
了，基督的身量增长了，圣灵的地位开展了，就是他的
生命长进了。这些都是就着神那一面而说的。现在再就
着我们这一面来说。第一，生命的长进，就是人成分的
减少。人成分的减少，就是人里面亚当旧造成分的减少，
也就是人的味道减少了，神的味道加多了。有的弟兄很
热心，有的姊妹很温柔，外表看来好象是在生命上有了
长进，但都是人的成分，都是人的味道，并不能叫你摸
着神的成分，感觉神的味道。所以要看一个弟兄，或是
一个姊妹，他的生命是否有长进，不能只看他外表的行
为如何，敬虔如何，热心如何，或是只看他的知识如何，
恩赐如何，能力如何，必须更看他这些东西里面，到底
神的成分有没有加多了？还是人的成分仍旧那样多的在
哪里？人的成分减少，就是神的成分加多。一个信徒，
若真正在生命上有了长进，就无论他的言语，行动，生
活，工作，都必叫你感觉不是凭着他自己，乃是凭着神，
不是靠着他自己的聪明，乃是靠着神的恩典，因此就少
有人的味道，多有神的味道，也就是人的成分减少了，
神的成分加多了。所以生命的长进不只是神成分的加多，
也是人成分的减少。
这一点相当重要，但也相当不容易叫弟兄姊妹有认识。
这十多年来，我们在话语上服事主的人，虽然一直这样
讲说，还是不能把这一点讲到弟兄姊妹里面去。就是有
2023 生命的认识 - 第 142 页
III. GROWTH OF LIFE IS THE EXPANDING OF THE GROUND
OF THE HOLY SPIRIT
We have also mentioned that life not only is God, but it is Christ, and it is also
the Holy Spirit. We may say that to experience life is to experience the Holy Spirit;
therefore, to grow in life also means to allow the Holy Spirit to gain more ground within
us. When we pursue more urgently the working of the Holy Spirit within us and give
diligence in obeying the teaching of the Holy Spirit within us as the anointing, the Holy
Spirit can then expand His ground extensively; thus, life within us will grow to a great
extent. Therefore, the growth of life means also that the ground of the Holy Spirit has
expanded within us.
IV. GROWTH OF LIFE IS THE DECREASE OF THE HUMAN ELEMENT
The above three points reveal that if in a believer the element of God is increased,
the stature of Christ is increased, and the ground of the Holy Spirit is expanded, his life
then has grown. All these points speak from God’s side. Now we shall speak from our
side. Firstly, the growth of life is the decrease of the human element. The decrease of
the human element is the decrease of Adam, the old creation, in man, which also means
the decrease of the savor of man and the increase of the savor of God. Some brothers
are very enthusiastic, while some sisters are very gentle; in outward appearance they
seem to have grown in life, yet they are full of human element, human savor; they
cannot cause you to touch the element of God or sense the savor of God. Therefore, if
we wish to see whether a brother or sister has grown in life, we cannot simply observe
how they behave outwardly, how devout and zealous they are, or how much knowledge,
gift or power they have. Rather, we must discern whether there is the increase of the
element of God within these things, or, on the other hand, still an abundance of human
element. The decrease of the human element is the increase of the divine element. If a
believer has really grown in life, his speech, actions, living or working must all impart
the sense that they are not according to himself, but according to God; not of his own
intelligence, but by the grace of God; therefore, they do not carry the savor of man, but
more the savor of God, which also means that the human element has decreased and
the element of God has increased. Thus, the growth of life is not only the increase of the
element of God, but also the decrease of the element of man.
This point is rather important; yet it is rather difficult for brothers and sisters to
apprehend. Though for more than ten years we who serve the Lord in the ministry of the
word have been speaking continually in this way, we are still not able to speak this point
HOMETHE KNOWLEDGE OF LIFE - Page 142
时讲得大家都点头了，但弟兄姊妹一到实用时，还是把
行为是否改善，事奉是否热心等等，当作生命是否长进
的准则。有一次我到一个地方去，那里教会的几位负责
弟兄见了我，都异口同声的说，这里有一位某某姊妹，
说话，走路，都是稳稳的，轻轻的，是那样安静，那样
温柔，真是属灵，真是满有生命。我就对他们说，如果
这个就是属灵，就是生命，那么天主教礼拜堂里的马利
亚像，就更属灵，更满有生命了，因为比她更温柔，更
安静。她那个安静，那个温柔，满了人的味道，可说完
全是人的成分，完全是人工作出来的。我们要断定一个
信徒的生命如何，不能只凭他外面的表现，还必须摸他
所表现出来的，到底是什么味道，是什么成分。是神的
味道，还是人的味道？是神的成分，还是人的成分？许
多时候，我们的眼光不一定准，味道却是准的。可能你
看这件衣服很清洁，但你拿来一闻，才知道满了污秽的
味道。所以我们要评定人里面生命的光景如何，该象品
茗一样，品一品就品出它的味道来了。
伍 生命的长进是天然生命的破碎
一个信徒天然生命的破碎，也是他生命长进的一个证明。
什么叫天然生命的破碎？就是我们自己原有的能力，干才，
眼光，办法，都给圣灵和十字架对付得破碎了。比方，一
个弟兄，原来行事为人，甚至为主作工，治理教会，都是
靠他自己天然的能力，干才，眼光，办法；凡事都是仗赖
自己的能力，干才，凭着自己的眼光，办法。后来经过十
字架的对付，受了圣灵在环境上的管治，他天然的生命就
有些破碎了，再作工处事，就不敢信靠自己的能力，干才，
眼光，办法了。这样一个天然生命受了破碎的人，就学习
不再倚靠他天然生命的能力，凭他天然的生命而活着，而
一直倚靠神生命的大能，凭神的生命而活着。这样，生命
在他里面，就能有长进。因此，生命的长进，就是天然生
命的破碎。
陆 生命的长进是魂的各部分被征服
讲到什么是脱离罪，要注意肉体的被钉死；讲到什么
是生命的长进，就要注意魂的被征服。生命的长进，在
2023 生命的认识 - 第 143 页
into the brothers and sisters. We have spoken at times until all nodded their heads in
agreement; yet when it came to actual practice the brothers and sisters still considered
whether there was any improvement in behavior or zeal in serving, etc., as standards
to determine whether there was growth in life. Once in a certain place the responsible
brothers of the church spoke to me with one voice, saying, “There is a sister here who
speaks and walks firmly and lightly, and who is so quiet and gentle, truly spiritual, and
full of life.” I then said to them, “If this is called being spiritual or having life, then the
statue of Mary in the Catholic Church is even more spiritual and full of life, because it is
more gentle and quiet than she.” Her quietness and gentleness were full of human savor
and human element; they were entirely the product of human effort. When we want to
determine a believer’s condition in life, we cannot go by what he manifests outwardly;
we must sense the savor and the element in what he manifests. Is it the savor of God
or the savor of man? Is it the element of God or the element of man? Many times our
perception may not be accurate, but the smell is accurate. It is possible that a certain
piece of clothing appears very clean to you, but if you take it and smell it, you will know
that it is full of a filthy odor. Thus, if we want to evaluate the condition of life within a
man, it should be like sampling tea: just by a little tasting, you can tell its flavor.
V. GROWTH OF LIFE IS THE BREAKING OF THE NATURAL LIFE
The breaking of a believer’s natural life is also a proof of his growth in life. The
breaking of the natural life means that our own power, ability, view, and method are
all so dealt with by the Holy Spirit and the cross that they are broken. For example,
consider a brother who formerly in his behavior and action, in his working for the Lord,
and in his administering of the church, depended on his own natural power, ability,
view, and method. In all things, he relied on his own power and ability; he used his own
concept and method. Later, he was dealt with by the cross and disciplined by the Holy
Spirit through environment so that his natural life was somewhat broken. Now, when
he comes to work and manage affairs, he does not trust in his own power, ability, view,
and method. Such a man whose natural life has been broken learns no longer to rely on
the power of his natural life or to live by his natural life, but he continually depends on
the power of the life of God and lives by the life of God. In this way the life within him
can grow. Thus, the growth of life is the breaking of the natural life.
VI. GROWTH OF LIFE IS THE SUBDUING OF EVERY PART OF THE SOUL
When we speak of what deliverance from sin is, we should pay attention to the flesh
being crucified; when we speak of what the growth of life is, we should pay attention to
HOMETHE KNOWLEDGE OF LIFE - Page 143
积极方面是圣灵地位的开展，在消极方面就是魂的各部
分被征服。每一个活在天然生命里的人，都是凭魂活着
的。我们都知道，魂里有三部分，就是心思，情感，和
意志。所以凭魂活着，就是凭心思活着，凭情感活着，
或是凭意志活着。一个人他魂里的哪一部分特别强，特
别突出，他定规是凭哪一部分活着，遇到事情也定规是
用哪一部分去应付。有一位很认识主的弟兄曾说过，这
象人走路不小心碰到墙壁，总是鼻子先碰到；身体哪一
部分特别突出，哪一部分就先碰壁；我们魂的情形也是
这样，一个人若是心思特别强，一碰到事情，他定规是
心思先来；若是情感特别盛，一碰到事情，他总是情感
先动；若是意志特别强，一碰到事情，他也必定是意志
为首。
一个人经过十字架够多的对付，他魂的各部分就被征服
了；他的心思，情感，和意志，都被打碎了，征服了，不
象从前那样突出了；碰到事情，就怕用心思，怕用情感，
怕用意志了；不是心思先来，乃是灵先来；不是情感先动，
乃是灵先动；也不是意志为首，乃是灵为首。这就是不让
魂领先，而由灵居首位；不凭魂活着，而凭灵活着。这样
的人，就是在生命里有了长进。所以生命的长进，乃是魂
的各部分被征服。
我们看过了上面所说何谓生命长进的十二个点，就知道
真正生命的长进，在我们这一面都是减少，破碎，和征服；
在神那一面，都是加多，增长，和开展。这些可说都是追
求生命长进所该有的基本认识，并且和我们将来所要提起
的属灵经历，也极有关系，所以我们必须透彻的领会，准
确的认识，才可以。
2023 生命的认识 - 第 144 页
the soul being subdued. Positively speaking, the growth of life is the expanding of the
ground of the Holy Spirit; negatively speaking, it means that every part of the soul is
being subdued. Every one who lives in the natural life lives by the soul. We all know that
the soul has three parts: mind, emotion, and will. Therefore, to live by the soul is to live
by the mind, by the emotion, or by the will. The part of a man’s soul which is particularly
strong and outstanding is the very part by which that man lives; when he encounters
things, he definitely uses that part to deal with them. Once Brother Nee said that it is
similar to a man who carelessly walks into a wall; when he does so, his nose always hits
first. Whatever part of the body stands out, that part will hit the wall first. The situation
of our soul is like this. If a person’s mind is particularly strong, whenever he has an
encounter, his mind will definitely come first. If his emotion is particularly thriving,
whenever he has an encounter, his emotion will move first. If his will is particularly
strong, whenever he has an encounter, it will certainly be his will that takes the lead.
When a man has received sufficient dealings of the cross, every part of his soul is
subdued. His mind, emotion, and will are all broken and subdued; they do not stand out
as before. Whenever he encounters something, he is afraid to use the mind, he is afraid
to use the emotion, he is afraid to use the will. The mind does not come first; the spirit
comes first. The emotion does not move first; the spirit moves first. The will does not
take the lead; the spirit takes the lead. This means that we should not allow the soul to
take the lead, but let the spirit be in the position of the head; that we should not live by
the soul, but by the spirit. Such people then have growth in life. Thus, to grow in life is
to have every part of the soul subdued.
After seeing these twelve points concerning what the growth of life is, we know that
the real growth of life, on our side, is a matter of decreasing, breaking, and subduing;
on God’s side, it is a matter of increasing, growing, and expanding. All this, we may
say, is the fundamental knowledge we should have in the pursuit of life. It is also very
much related to spiritual experience, which we have considered in another volume.*
[The Experience of Life, published by the Living Stream Ministry.] Therefore, we must
thoroughly comprehend and accurately know all these points.
HOMETHE KNOWLEDGE OF LIFE - Page 144
 第十三篇
生命的出路
现在我们来看关于生命认识的第十三个大点，就是“生
命的出路。”我们要认识生命的路，而追求生命的长进，
就不能不清楚生命的出路，就是生命怎样从我们里面出来
的路。
本篇所要说到的各重点，我们在前几篇差不多都已经题
过了，现在乃是再专一的，把它看一下。
壹 生命的所在—灵
神重生我们的时候，乃是借着祂的灵，把祂的生命，带
到我们的灵里，所以生命的所在，就是我们的灵。
神的生命，在神的灵里，一进到我们灵里，这三者就调
和为一，而成了罗马八章二节所说“生命的灵。”所以生
命的所在也就是我们里面这三合一的生命之灵。
贰 生命的出口—心
我们在“生命的律”一篇里，曾说过心乃是生命的进出
口，也是生命的开关，所以心和生命的长出，实在有密切
的关系。
圣经直接说到心和生命长出有关系的地方，就是马太
十三章。在那里，主告诉我们，生命是种子，心是田地，
所以心就是生命从我们里面长出来的地方。生命能否从我
们里面长出来，完全是看我们心的光景如何。心对了，心
正了，生命就能长出来；心不对了，心偏了，生命就长不
出来。所以我们要生命从我们里面长出来，就必须对付我
们的心。
马太五章八节说，“清心的人有福了，因为他们必得见
神。”这给我们看见，我们的心乃是需要清的。我们要对付
心，就是要对付我们的心清。也就是要叫我们的心单纯的要
神，爱神，倾向神，除神以外，别无所慕，别无所求。我们
的心对付清了，也就对了，正了，这样生命就能长出来了。
2023 生命的认识 - 第 145 页
CHAPTER THIRTEEN
THE OUTLET OF LIFE
Now we shall see the thirteenth main point concerning the knowledge of life: the
outlet of life. If we want to know the way of life and pursue after the growth of life,
we must be clear about the outlet of life, the way through which life comes out from
within us.
Almost every main point in this chapter has already been mentioned in the previous
chapters. Now we shall again consider each point specifically.
I. THE PLACE WHERE LIFE IS—THE SPIRIT
God regenerates us through His Spirit, and, by this, His life is brought into our spirit;
therefore, our spirit is the place where life is.
When the life of God, which is in the Spirit of God, enters into our spirit, these three
are mingled as one and become what Romans 8:2 calls “the Spirit of life.” Hence, this
three-in-one spirit of life within us is the place where life is.
II. THE EXIT OF LIFE—THE HEART
In the chapter The Law of Life, we have said that the heart is the entrance and exit
of life as well as the switch of life; therefore, the heart is very closely related to the
growing out of life.
Matthew 13 is the place in the Bible which says distinctly that the heart is related to
the growing out of life. The Lord tells us there that life is the seed and the heart is the
ground; therefore, the heart is the place where life grows out from within us. Whether
or not life can grow out from within us depends entirely on the condition of our heart.
If the heart is proper or upright, life can grow out; but if the heart is improper or
crooked, life cannot grow out. Thus, if we want life to grow out from within us, we must
deal with our heart.
Matthew 5:8 says, “Blessed are the pure in heart; for they shall see God.” This tells
us that our heart needs to be pure. To deal with our heart is to deal with the purity of
our heart, that is, to cause our heart to desire God, love God, and incline toward God in
simplicity, having no other love or desire beside God. When our heart is dealt with and
becomes pure, then it is proper and upright. In this way life can grow out.
HOMETHE KNOWLEDGE OF LIFE - Page 145
 叁 生命的经过
心固然是生命的出口，是生命长出来的地方，但生命
要从心里长出来，还必须经过心里的良心，心情，心思
和心志，这四部分。所以这四部分就成为生命经过的地
方。因此我们必须把这四部分和生命长出的关系，一一
的看一下。
一 良心
生命从我们里面长出来，第一经过的，是我们的良
心。良心是需要无亏的。对付良心，就是要使我们的
良心无亏。
当我们未得救，作罪人的时候，行事为人，是时常得
罪神，亏欠人，心里也是污秽诡诈的，因此良心黑暗无
光，满了亏欠，也满了漏洞，乃是极不清洁的。所以我
们一得救，就必须对付良心，我们在初蒙恩的时候，所
学赔偿已往的亏欠，以及了结往日的生活等等功课，有
很多的成分，都是要我们在一起头跟随主的时候，就把
良心对付好，使良心清洁而无亏。此后，我们在一生跟
随主的路上，因着我们有时还会失败软弱，而落在罪恶
和肉体中，或是被世俗沾染霸占，以致良心又有亏欠，
又有漏洞，所以还需要继续对付，好一直保守良心的无
亏。正如提摩太前书一章十九节所说，“常存…无亏的
良心；有人丢弃良心，就在真道上如同船破坏了一般。”
这给我们看见，对付良心，和生命长进的关系实在重
大。何时我们一丢弃良心，一不顾良心，生命立刻就受
到阻塞和拘禁。所以我们要有生命的长进，要让生命在
我们里面有出路，能从我们心里长出来，就非对付良心
不可。
对付良心，是对付良心的什么？就是对付良心里一切亏
欠和不安不妥的感觉。我们在神面前，无论是因着犯罪而
有了不义，或是因某一部分的世界霸占了我们的心而有了
不圣，或是因在我们身上有了其他不合不妥的光景，我们
的良心就在里面定我们的罪，而使我们在神面前有了亏欠
和不安不妥的感觉。我们要对付良心，就必须注意这些良
心里面的感觉。所以我们对付良心，也就是对付良心里面
2023 生命的认识 - 第 146 页
III. THE PASSAGE OF LIFE
Though the heart is the outlet of life, the place where life grows out, yet if life is
to grow out from the heart, it must pass through the conscience, emotion, mind, and
will—the four parts of the heart. Therefore, these four parts become the places through
which life passes. Thus, we must see the relationship between each of these four parts
and the growing out of life.
A. Conscience
When life grows out from within us, it passes through our conscience. The
conscience needs to be without offense. To deal with the conscience is to make the
conscience without offense.
Before we were saved, while we were yet sinners, we often offended God and
wronged men in our conduct and behavior; our heart was filthy and deceitful; therefore,
the conscience, being darkened, was full of offenses and leakages and was extremely
unclean. Hence, as soon as we are saved, we should deal with the conscience. When we
were first saved, a major portion of the lessons we learned, such as making restitution for
past debts, clearing our old living, etc., was to cause us, even from the outset of following
the Lord, to deal adequately with the conscience that it be clean and without offense.
Afterwards, during our entire life of following the Lord, we might fail at times and become
weak, thereby falling into sin and the flesh or becoming contaminated and occupied
by the world, thus again causing our conscience to have both offenses and leakages;
therefore we need to deal continually with our conscience that it may be kept constantly
free of offense. First Timothy 1:19 says: “Holding...a good conscience; which some having
thrust from them made shipwreck concerning the faith.” This shows us that dealing
with the conscience is very much related to the growth of life. Whenever we thrust aside
the conscience and neglect the conscience, life is immediately blocked and imprisoned.
Therefore, if we desire to have growth in life, if we want the life within us to have an
outlet and grow out from our heart, it is imperative that we deal with the conscience.
To deal with the conscience means to deal with all the offenses and the restless
and uneasy feelings of the conscience. Before God, whether we become unrighteous
because of sin, unholy because a part of the world has occupied our heart, or uneasy
because of other inharmonious conditions, our conscience condemns us within, thus
causing us to have feelings of offense and uneasiness before God. If we want to deal
with the conscience, we must pay attention to such consciousnesses in the conscience.
Therefore, to deal with the conscience is to deal with these consciousnesses in
HOMETHE KNOWLEDGE OF LIFE - Page 146
的这些感觉。等我们把这些感觉都对付清楚了，我们的良
心就能清清洁洁，稳稳妥妥，既无亏欠，又无控告。这样
生命就自然的能从我们里面长出来了。
在我们实际的经历上，要把良心对付得这样清洁，往往
会有过及的情形，就是把良心对付得过敏了，甚至过敏到
近乎软弱，什么都不敢动，都不敢作，一动就觉得有亏欠，
一作也觉得不平安。这好象有点太过，但在初期学习对付
的时候，这却是必须的。
在一九三五年，是我个人对付良心最厉害的一段时期。
那时候我好象有点发神经一样。比方，我到别人家里去
的时候，走进门口，若人家不来开门，我就不敢开门进
去。等进到客厅里面，人家没有请我坐，我就不敢坐；
若是坐下去，里面就觉得这是侵犯人的主权。就是有报
纸摆在面前，人家没有请我看，我也不敢看；若是看了，
里面也觉得是侵犯人的主权。那时，我写一封信，总要
写三四次，写一次觉得其中有的话不准确，就撕了再写；
写好了又觉得有的话不合适，又撕了再写。那时也不敢
和人讲话，一讲就觉得有错，不是不准确，就是多说了，
不对付就过不去。
记得有一次，在上海我和一位弟兄同住在一间小房间
里。我们洗脸都是要把水端到房间里来洗的。那个房间
很窄，就是非常小心，也总不免要把几滴水溅到别人床
铺上去。那时我也常把水溅到那位弟兄床上去。虽然过
一刻水就干了，实在说也不能算是罪，但我的良心就是
不平安，就是感觉亏欠，只好向他认罪，赔不是说，“弟
兄，请你赦免我，我刚才把好几滴水溅到你床上去。”
刚才这样认过，良心又不平安了，明明是三滴水，怎么
说好几滴？只好再认罪。到了下午，不谨慎，把他床底
下的皮鞋碰了一下，良心又过不去，又得认罪。可说天
天从早晨到晚上，就是对付这样的罪，对付得那位弟兄
十分不耐烦了。我也真是不好意思再认了，但不认又实
在不行。有一天又有一个亏欠，想向他认罪又怕他不耐
烦，不认又过不去。到了晚间吃过饭，他要出去走走，
我说我也同你出去走走。我就找机会对他说，“我又有
错了，请你饶恕我。”那位弟兄就说，“最不好的人，
2023 生命的认识 - 第 147 页
the conscience. When we have dealt thoroughly with them, our conscience can be
exceedingly clean and secure, having neither offense nor accusation. In this way life can
naturally grow out from within us.
In our actual experience, in order to deal with the conscience so that it is wholly clean,
there is often a situation of overdoing the matter. This means that the conscience is being
dealt with so that it becomes overly sensitive, almost to the extent of being weak. In this
condition, one dares not move or act; with each move comes the feeling of offense, and
with each act comes the sense of restlessness. This seems to be a case of going too far; yet
it is necessary in the initial stage of learning to deal with the conscience.
The period which I dealt with my conscience most severely was in 1935. At that time, I
appeared to be a mental case. For example, when I went to others’ homes, after entering the gate, if
no one came to open the door, I dared not open it and enter in. Once I entered into the living room,
if no one invited me to sit down, I dared not sit down; and if I did, within me I would feel that I was
infringing on another’s sovereignty. If there were newspapers before me, if no one invited me to
read them, I also dared not read them, and if I did, I would also feel within me that I was infringing
on another’s sovereignty. At that time, when I wrote a letter, I had to write it three or four times.
The first time I wrote, I felt some words in it were not accurate, so I tore it up and wrote again.
After the second writing, I again felt some words were not fitting, so I tore it up and wrote the
third time. I also dared not speak to others. If I spoke, I felt there were some mistakes: either what
I said was not accurate, or I spoke too much; and if I did not deal with it, I could not be at ease.
Once in Shanghai I lived with another brother in a small room. When we washed our face,
we had to bring water to our room and wash. That room was very narrow; even if we were very
careful, we could not help splashing a few drops of water on the other person’s bed. At that
time, I often splashed water on that brother’s bed. Though after a little while the water dried,
and strictly speaking it could not be counted as a sin, yet my conscience simply was not at ease
and had a feeling of offense. I could only confess to him and apologize, saying: “Brother, please
forgive me, I just splashed quite a few drops of water on your bed.” When I confessed in this way,
my conscience was again not at ease. It clearly was only three drops of water; how could I say
“quite a few drops”? I could only confess again. In the afternoon, I was a little careless: I stepped
on his shoes underneath his bed, and again my conscience would not let me go. I had to confess
again. Daily from morning till night, I was dealing with this kind of sins. Eventually that brother
became very impatient, and I was also embarrassed to make further confessions; yet if I did
not confess, it would not do. One day, there was another offense; if I confessed to him, I feared
he might lose patience; if I did not confess, I could not be at ease. At night, after the meal, he
wanted to take a walk, and I offered to go out with him. I then found a chance to tell him, saying:
“I was wrong again, please forgive me.” Then the brother said: “The worst person is one who
HOMETHE KNOWLEDGE OF LIFE - Page 147
是作错了不认错；最好的人，是不作错也不认错；不好
不坏的人，是作错了又认错。”我听了，心里说，“主啊，
可怜我！最不好的人，我不愿意作，最好的人，我又作
不到；我只能作这不好不坏的人。”
那个时候，我把良心对付得实在太过了。但现在回头去
看，那还是该的。实在说，一个在生命上要有真实长进的
人，非经过这样厉害对付良心的一个阶段不可。如果良心
对付不好，生命就不能有好的长进。
我们的良心经过了这样厉害和彻底的对付，感觉就越
过越敏锐了。这就象窗上的玻璃沾满了尘垢；光线就透
不进来；若擦一擦就明亮一些；越擦越明，越明就越透光。
对付良心也是这样。良心越对付，就越明亮，感觉也就
越敏锐了。
并且良心越敏锐，心就越软化，因为凡是一颗软化的心，
它里面的良心都是最敏的，只要有一点点的感觉，它就觉
得。可说敏感的良心，定规是属于一个软化的心。而所有
硬心的人，都是良心麻木的人。人的良心越麻木，人的心
就越硬化。所以圣灵要软化我们的心，总是先打动我们的
良心。我们传福音一直讲罪，也就是为要打动人的良心，
叫人觉得有错有亏。人的良心动了，心也就软了，因此就
肯接受主的救恩。
所以一个敏感无亏的良心，既能叫心软化下来，也就自
然能让生命从我们里面长出来。因此良心就是生命长出所
经过的第一个地方，也就是生命长出的第一段出路。
二 心情
生命从我们里面长出来，第二经过的乃是我们的心情。
心情乃是爱的问题。对付心情就是要我们的心情火热的
爱主。
我们知道，人无论作什么事，首要的问题，就是喜欢不
喜欢。若是喜欢，人就肯去作，也乐意去作；若是不喜欢， it or not. If he likes it, he is willing and happy to do it; if he does not like it, he is neither
人就不肯去作，也不乐意去作。主的生命在我们里面，若 willing nor happy to do it. If we would allow the life of the Lord within us to grow out
2023 生命的认识 - 第 148 页
does wrong, but would not confess. The best person is one who does not do wrong and does
not confess. One who is neither good nor bad is one who does wrong and also confesses.” After
I heard that, I said in my heart: “Lord, have pity on me! I would not want to be the worst person,
and I cannot be the best person; I can only be a person who is neither bad nor good.”
During that time, I really dealt too much with my conscience. Yet now as I look back,
that was still necessary. Indeed, one who wants to have real growth in life must pass
through a period of dealing with the conscience in such a severe way. If the conscience
is not dealt with adequately, life cannot grow properly.
When our conscience has passed through such severe and thorough dealings, its
consciousness is more and more sensitive. It is like the glass of a window: when it is
covered with dust and dirt, light cannot penetrate; but if we rub it a bit, it is a little
clearer. The more we rub it, the clearer it becomes, and the more it allows the light to
come through. Dealing with the conscience is like this. The more the conscience is dealt
with, the clearer and brighter it becomes and the more sensitive its consciousness is.
The more sensitive the conscience is, the softer is the heart, because in every
softened heart the conscience is most sensitive. If only there is a little consciousness, it
can sense it immediately. We may say that a sensitive conscience definitely belongs to a
softened heart. All whose heart is hardened have a numb conscience. The more numb a
person’s conscience is, the more hardened his heart is. Therefore, when the Holy Spirit
wants to soften our heart, He always moves our conscience first. When preaching the
Gospel we always speak of sin; this is because our intention is to move man’s conscience
so that man may feel he has many wrongs and offenses. When man’s conscience is
moved, his heart is also softened; then he is willing to receive the Lord’s salvation.
Since a sensitive conscience which is without offense can soften the heart, it
naturally can allow life to grow out from us. Thus, the conscience is the first place
through which life passes when it grows out, or the first section of the outlet for the
growing out of life.
B. Emotion
When life grows out from within us, the second place through which it passes is
the emotion of our heart. With the emotion of the heart, it is a question of love. To deal
with the emotion is to cause our emotion to fervently love the Lord.
We know that whatever a man does, the most important question is whether he likes
HOMETHE KNOWLEDGE OF LIFE - Page 148
要自由的长出来，也需要我们喜欢和它配合，乐意让它工
作。所以神要在我们身上作工，也常是先打动我们的心情，
使我们肯与祂合作。圣经中有许多地方，提到爱主的事，
这些都是为着打动我们的心情。比如，约翰二十一章主对
彼得说，“你爱我比这些更深么？”这就是主要打动彼得
的心情，要他完全爱主，好让主的生命在他身上有出路。
再如，在罗马十二章一至二节，使徒保罗说，“我以神的
慈悲劝你们，将身体献上当作活祭，…察验何为神…的旨
意。”那里说到神的慈悲，也是为着打动我们的心情，叫
我们爱主，要主，追求主，将自己献给主，然后才能明白
神的事。这些例子，都给我们看见，我们要让主的生命在
里面有出路，除了要有一个无亏的良心之外，还要有一个
火热爱主的心情。
一个真实爱主的心情，是和我们的心，以及我们的良心，
有极密切关系的。提摩太前书一章五节说，“命令的总归
就是爱，这爱是从清洁的心，和无亏的良心，…生出来的。”
这里就是把心情，和心，以及良心，连在一起讲的。在这
里，保罗的意思，是要告诉提摩太说，人许多的讲论都算
不得什么，只有爱是一切的总归。但这爱是从哪里来的呢？
乃是从清洁的心，和无亏的良心生出来的。所以必须先有
一个清洁的心，和无亏的良心，然后才能产生出一个爱来。
因此我们带领人的时候，必须先带领他对付他的心，和他
的良心。心和良心对付好了，心情就容易爱主，要主。这
个心情里的爱有了，才能叫神的生命从我们的灵里往外有
一条出路。所以心情乃是生命长出所经过的第二个地方，
也就是生命长出的第二段出路。
三 心思
生命长出，第三经过的是我们的心思。心思是需要更新
的。对付心思就是要我们的心思更新，脱离一切老旧的思
想。罗马十二章二节原文说，“不要效法这个世代，只要
心思更新而变化，叫你们察验何为神的善良，纯全可喜悦
的旨意。”这给我们看见，我们有了一个更新而变化的心
思，才能明白神的旨意，才能让主的生命从我们里面经过
而自然的长出来。所以心思对于生命的长出也是有密切关
系的。
2023 生命的认识 - 第 149 页
freely, it also requires that we be happy to cooperate with Him and willing to let Him work.
Therefore, when God wants to work on us, He often moves our emotion first to make us
willing to cooperate with Him. Many places in the Bible speak of loving the Lord. They
are all mentioned with the intention of moving our emotion. For example, in John 21, the
Lord said to Peter: “Lovest thou me more than these?” This means that the Lord wanted
to move the emotion of Peter; He desired that Peter would love Him so completely that
His life could have a way out from him. Again, in Romans 12:1-2, the apostle Paul says: “I
beseech you...by the mercies of God, to present your bodies a living sacrifice...that ye may
prove what is the...will of God.” When he speaks here of the mercy of God, it is also to move
our emotion, to make us love the Lord, want the Lord, seek after the Lord, and consecrate
ourselves to the Lord; then we can understand the things of God. These examples show us
that if we want the life of the Lord to have an outlet from within us, besides a conscience
without offense, we also need an emotion which fervently loves the Lord.
The emotion which really loves the Lord is intimately related to our heart and
our conscience. First Timothy 1:5 says, “The end of the charge is love out of a pure
heart and a good conscience...” This passage speaks of emotion, heart, and conscience
together. Paul’s intention here was to tell Timothy that much of the talking of men
does not count, but that love and love alone is the end of all. Yet where does this love
come from? It comes out of a pure heart and a good conscience. Thus, it is necessary
to have a pure heart and a good conscience before love can be produced. For this
reason, when we help others, we must first help them to deal with their heart and
their conscience. When the heart and the conscience are dealt with, the emotion can
easily love the Lord and want the Lord. When there is love in the emotion, it affords
an outlet to the life of God from our spirit. Thus, emotion is the second place through
which the growing out of life passes, or the second section of the outlet for the
growing out of life.
C. Mind
The third part through which the growing out of life passes is our mind. The mind
needs to be renewed. To deal with the mind means to have our mind renewed and
delivered from all the old thoughts. Romans 12:2 says, “Be not fashioned according to
this age: but be ye transformed by the renewing of your mind, that ye may prove what
is the good, and acceptable, and perfect will of God.” This indicates that only when we
have a renewed and transformed mind can we understand the will of God and allow the
life of the Lord to pass through and grow out naturally. Thus, the mind is also intimately
related to the growing out of life.
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 我们全人一切更新的工作，都是圣灵作的。（多三 5。）
所以说到心思的更新，我们还必须从圣灵的工作说起。我
们知道圣灵在我们里面起头的工作，是叫我们得着重生。
而圣灵在我们里面继续的工作，有很多的成分，就是更新
我们。圣灵重生我们，是叫我们得着神的生命，有了神的
性情。圣灵更新我们，是叫我们认识神，也就是叫我们明
白神的旨意，有了神的思想。
圣灵更新的工作，是更新我们里面的那几部分？就是
更新我们里面的灵和心思。我们在“里面的认识”一篇
里已经说过，我们要认识神，在我们这一边，乃是凭着
灵和心思。先有灵里直觉的知道，再有心思的领会，我
们就能明白神的旨意而认识神了。所以灵和心思可说是
我们认识神的一套机关。单有灵不够，单有心思也不够。
必须有灵，也有心思才可以。这好象一个灯泡来发表电
光，单有灯泡不够，单有灯丝也不够。必须两者配合在
一起才可以。所以圣灵更新我们，既是要我们能认识神，
当然就必须更新我们一套认识神的机关，就是我们的灵
和心思。
以弗所四章二十二至二十三节原文说，“是已经脱去从
前行为上的旧人；…而在你们心思的灵里得以更新。”这
里说到更新的事，就是把心思和灵，合在一起来说的，并
且把灵称作“心思的灵。”因为我们明白神的旨意，虽然
是心思的事，但心思的本身并不能直接的摸着神，知道神。
我们必须先用灵来接触神，感觉神，然后再用心思来领会
灵里直觉的意思，才能明白神的旨意。所以在明白神旨意
这件事上，就着心思说，必须有灵的配合；就着灵说，乃
是和心思联在一起，并且也是属于心思的。正如灯泡里的
灯丝是联于灯泡，也是属于灯泡的一样。因此圣经在这里
才称我们的灵作“心思的灵。”圣灵更新我们“心思的灵，”
就是更新我们的灵和心思。为何圣灵还需要更新我们的灵？
这是因为灵在认识神这件事上，是属于心思的，所以每一
次心思的真实更新，也都是先从灵更新起的。圣灵先更新
我们的灵，然后再更新我们的心思，我们“心思的灵”就
得以更新了。
我们里面心思的灵，这样经过圣灵更新以后，我们的灵
就活泼敏锐了，圣灵每有运行涂抹，这灵就能觉得，就能
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All the renewing work in our entire person is done by the Holy Spirit (Titus 3:5).
Therefore, when speaking of the renewing of the mind, we still must begin with the
work of the Holy Spirit. We know that the beginning of the work of the Holy Spirit
within us is to regenerate us. After this, much of the continuing working of the Holy
Spirit within us is to renew us. The Holy Spirit regenerating us causes us to receive the
life of God and have the nature of God. The Holy Spirit renewing us causes us to know
God, or to understand the will of God and have the mind of God.
The parts within us which the Holy Spirit in His renewing work renews are the spirit
and the mind. In the chapter entitled The Inward Knowledge we have made it clear that
if we want to know God, it is accomplished on our part by the spirit and by the mind. First
we obtain the knowing of the intuition in the spirit, and then we gain the comprehension
in the mind; by this we understand the will of God and know God. Thus, the spirit and
the mind can be said to be one set of organs for us to know God. To have the spirit alone
is not sufficient; to have the mind alone is also not enough. We must have both the spirit
and the mind. It is like a light bulb shining forth with electric light. The light bulb alone
is not sufficient; the filament alone is also not enough. It requires both to work together.
Since the Holy Spirit’s renewing is for the purpose of our knowing God, He must naturally
renew the set of organs for knowing God, namely, our spirit and our mind.
Ephesians 4:22-23 says, “That ye put away, as concerning your former manner of
life, the old man...and that ye be renewed in the spirit of your mind.” This passage, when
speaking of the matter of renewing, combines the mind and spirit together and calls the
spirit “the spirit of the mind.” Though in the understanding of God’s will, it is a matter
of the mind, yet the mind itself cannot directly touch God and know God. In order to
understand the will of God, we must first use the spirit to touch God and sense God; then
we must use the mind to comprehend the meaning in the intuition of the spirit. Thus,
in the matter of understanding the will of God, as far as the mind is concerned, it needs
the cooperation of the spirit; as far as the spirit is concerned, it is joined to the mind
and is of the mind. It is like the filament in the light bulb which is connected to the light
bulb and also belongs to the light bulb. Hence, in this passage the Bible calls our spirit
“the spirit of the mind.” When the Holy Spirit renews the “spirit of our mind,” it means
that He renews our spirit and our mind. The Holy Spirit renews our spirit because in the
matter of knowing God the spirit is of the mind; therefore, the real renewing of the mind
always begins with the renewing of the spirit. The Holy Spirit first renews our spirit, and
then He renews our mind; thus, the spirit of our mind is renewed.
When the spirit of our mind is thus renewed by the Holy Spirit, our spirit becomes
lively and keen. Every time the Holy Spirit works and anoints, this spirit can sense
HOMETHE KNOWLEDGE OF LIFE - Page 150
知道。同时我们的心思也就清明，练达了，能立刻翻译出
灵里直觉的意思。这样，我们就能明白神的旨意。到了这
时，我们的心思所想的，所思念的，都是在灵这一面的，
都是归给灵使用，不再归给肉体使用的，也就不再是一个
体贴肉体的心思，乃是一个体贴灵的心思。这时的心思，
罗马八章六节原文称它作“灵的心思。”这个“灵的心思，”
既是一直体贴灵的，思念灵的，所以就让神的生命能一直
从我们的灵里长出来。
总之，关于心思的更新，归纳起来就是这三点：第一，
就是罗马十二章所说，心思要更新，要去掉一切老旧的
思想。第二，就是以弗所四章所说，心思还要灵来配合，
与它联成一个，变成“心思的灵。”第三，就是罗马八章
所说，心思要站在灵这一面，归给灵，属于灵，一直思念
灵，体贴灵，注意灵里的动作与感觉，而成为一个“灵的
心思。”心思这样经过更新，得着灵的配合，又站在灵这
一面，就能让生命顺利无阻的通过而长出来。所以心思乃
是生命长出所经过的第三个地方，也就是生命长出的第三
段出路。
四 心志
生命长出，第四经过的是我们的心志。我们已经看
过，心需要清，良心需要无亏，心情需要爱，心思需
要更新。那么，心志需要什么？从圣经看，心志需要
柔顺。所以心志乃是柔顺的问题。对付心志，就是要
我们的心志柔顺。
心志就是我们主张决定的机关。我们愿意不愿意，要不
要，定规不定规，都是心志的作用。当我们说“我愿意”
的时候，就是我们的心志愿意。当我们说“我要，我定规”
的时候，也就是我们的心志要，心志定规。所以心志是我
们全人定规行止动作，最主要的部分，可说就是我们全人
的“舵。”一只船怎样是随着舵而转动的，一个人也是怎
样随着心志而进退的。
人的心志乃是完全独立，完全自由的。凡它所反对，不
赞成的事，就不能勉强压迫它去作。向着人是怎样，向着
神也是怎样。所以神的生命在我们里面能不能长出来；和
我们心志的柔顺与降服，也是有极大的关系。我们的心志
2023 生命的认识 - 第 151 页
and know. In the meantime, our mind is also clear and proficient; it can immediately
interpret the meaning of the intuition in the spirit. In this way, we can understand the
will of God. Then whatever our mind thinks and considers is on the side of the spirit;
it no longer yields to the flesh to be employed by the flesh. Our mind then will no
longer be a mind set on the flesh, but a mind set on the spirit. Romans 8:6 calls such
a mind the “mind of the spirit.” Since this mind of the spirit is constantly set on the
spirit and is mindful of the spirit, it allows the life of God to grow out continuously
from our spirit.
In summary, concerning the renewing of the mind, there are these three points: Firstly,
Romans 12 says that the mind needs to be renewed and put off all the old thoughts;
secondly, Ephesians 4 says that the mind needs the spirit to cooperate with it, to be joined
as one with it so that the spirit may become “the spirit of the mind”; thirdly, Romans 8 says
that the mind should stand on the side of the spirit, yield to the spirit, be of the spirit, be
constantly set on the spirit, mind the spirit, and heed the move and consciousness of the
spirit, thereby becoming a “mind of the spirit.” When the mind is thus renewed, has the
cooperation of spirit, and stands on the side of the spirit, it can allow life to pass through
and grow out smoothly without hindrance. Thus, the mind is the third place through which
the growing out of life passes, or the third section of the outlet for the growing out of life.
D. Will
Fourthly, the growing out of life passes through our will. We have seen that the
heart needs to be pure, the conscience needs to be without offense, the emotion needs
to be loving, and the mind needs to be renewed. Then, what does the will need? From
the Bible, we see that the will needs to be pliable. As far as the will is concerned, it is a
matter of being pliable. To deal with the will is to make our will pliable.
The will is the organ of our proposals and decisions. Whether we want or not,
decide or not, all are functions of the will. When we say “I want,” or “I decide,” it means
that our will wants, our will decides. Thus, the will is the most essential part of our
whole being; it determines our actions and our moves. We may say that it is the helm of
our whole person. Just as a boat turns according to the helm, so a man moves forward
or backward according to his will.
The will of a man is entirely independent, entirely free. It cannot be forced or
compelled to do whatever it opposes or disapproves. Just as it acts in this way toward
man, so also does it act toward God. Thus, whether the life of God can grow out from
within us is very much related to whether our will is pliable and surrendered. If our
will is hard, obstinate, rebellious, and in all things acting according to our own ideas,
HOMETHE KNOWLEDGE OF LIFE - Page 151
若是刚硬，强项，悖逆，凡事凭着己意而行，神的生命就
无法长出来。我们的心志若是软化，柔顺，肯随从生命的
运行而行动，神的生命就能长出来。所以心志乃是生命长
出所经过的第四个地方，也就是生命长出第四段出路。
在这里我们要看见，凡我们提到心的时候，就是指着这
几个不同的部分说的，有的是指着良心说的，有的是指着
心情说的，有的是指着心思说的，也有的是指着心志说的。
我们说，那个人的心不清，就是指着心说的。我们说，这
个人的心无亏，没有责备，就是指着良心说的。我们说，
那个人的心爱主，就是指着心情说的。我们说，那个人的
心里不明白，就是指着心思说的。我们说，这个人的心刚
硬，固执，就是指着心志说的。我们所说对付我们的心，
就是这五面关于心的对付。
我们若能把我们的心对付得清洁，对付得无亏，对付得
爱主，对得清明练达，也对付得软化柔顺，我们就有了一
颗对神生命有用的心，就能让神的生命从我们里面有一条
通达的出路了。
末了的话
我们看过了前面所说生命的所在，出口，与经过，就知
道我们若要让神的生命从我们身上有出路，就必须把我们
的灵，心，良心，心情，心思，和心志，都对付得没有问
题才可以。因为神的生命乃是以我们的灵为居所，以我们
的心，良心，心情，心思，和心志为出路。这六个机关只
要有一个出了毛病，神的生命就受了阻塞而不能出来。所
以我们要追求在生命里的长进，实在不简单，不只要摸着
灵，认识灵，也要对付心的各部分。只要差了一点，就不
成功。就是为这缘故，今天在生命里有长进的弟兄姊妹，
才是那么少，长进又是那么慢！
有的时候，你看见一位弟兄，不能说他不爱主，各方面
也都好，就是他心思古怪，所以他整个属灵的前途就瘫痪
了。有的姊妹良心有对付，心思也没有问题，只因心情不
够，在主以外还别有所爱，也就没有多少属灵的长进。又
有弟兄因心志倔强，凡事坚持成见，不肯接受改正，不能
顺服光照，生命也就出不来。所以要在实际的生活里把这
2023 生命的认识 - 第 152 页
there is no way for the life of God to grow out. If our will is softened, pliable, and willing
to act according to the working of life, the life of God can grow out. Hence, our will is
the fourth place through which the growing out of life passes, or the fourth section of
the outlet for the growing out of life.
We must note that whenever we mention the heart, we refer to these various parts,
either to the conscience of the heart, the emotion of the heart, the mind of the heart,
or the will of the heart. When we say that a person’s heart is not pure, we refer to the
heart as a whole. When we say that this person’s heart is without offense, without
condemnation, we refer to the conscience. When we say that a person’s heart loves the
Lord, we refer to the emotion. When we say that a person’s heart does not understand,
we refer to the mind. When we say that this person’s heart is hard and stubborn, we
refer to the will. When we speak of dealing with our heart, we mean dealing with these
five aspects of the heart.
If we can deal with our heart until it is pure, without offense, loving the Lord, clear
and proficient, and pliable, then we have a heart which is useful to the life of God, and
we can allow the life of God to have a clear outlet from within us.
A FINAL WORD
Having seen where life is, the exit of life, and the passage of life, we know that if we
want the life of God to have a way to grow out from us, we must deal with our spirit,
heart, conscience, emotion, mind, and will until there are no problems in them. This is
because the life of God takes our spirit as its abode, and it takes our heart, conscience,
emotion, mind, and will as the outlet. If any one of these six organs has trouble, the life
of God is blocked and cannot emerge. Therefore, if we desire to seek growth in life, it
really is not so simple. Not only should we touch the spirit and know the spirit; we also
should deal with every part of the heart. If we fall short in any way, we will not succeed.
For this reason, the brothers and sisters today who have growth in life are exceedingly
few, and their growth is very slow!
Sometimes you see a brother who you cannot say does not love the Lord; in fact, he
is quite good in every way. But because his mind is peculiar, his whole spiritual future
is paralyzed. Some sisters have dealt with their conscience, and there is no problem
with their mind; yet because they fall short in their emotion, having other loves beside
the Lord, they also do not have much spiritual growth. There are some brothers who
have a stubborn will in all things; they insist on their already made-up mind; they
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些都对付好，实在不容易。如果有一位弟兄，或是姊妹， are unwilling to be corrected, and they are unable to submit to the shining of light;
能在这些事上全无问题，那就真是一个神迹了。愿神怜悯 therefore, life also cannot get out. Thus, to deal adequately with all these parts in our
我们！ actual living is really not easy. If there is one brother or sister who has no problem at all
in these matters, it is really a miracle. May God have mercy on us!

2023 生命的认识 - 第 153 页 HOMETHE KNOWLEDGE OF LIFE - Page 153

 第十四篇
光照与生命
我们现在来看关于生命认识末了的一个大点，就是“光
照与生命。”在神的话语，和我们的经历里，我们都可以
看到，光照与生命是特别有关系的。可说我们得着生命，
都是由于我们蒙到光照。我们蒙到光照有多少，我们得着
生命就有多少。只有光照能产生生命，也只有光照能加增
生命。所以我要认识生命，还需要再来看一下光照与生命
的关系。
壹 生命与行为不同
我们曾一再说过，神拯救我们，不是要我们作恶人，也
不是要我们作善人，乃是要我们作生命人，作神人。所以
我们得救之后，不该只在行为上达到道德的标准，而活出
人的善来，乃要在生活中达到生命的标准，而活出神的生
命来。因此今天我们所走的路，并不是修行的路，乃是生
命的路。我们所有的追求，也不是行为的改善，乃是生命
的长进。所以，为着我们能在生命的路上一直往前，不偏
左右，就必须会分别生命和行为的不同。
生命与行为实在是不同的。圣经一开头就提到伊甸园中
的两棵树，一棵是生命树，一棵是善恶树。生命树是指着
神的生命，善恶树是指着善恶的行为。生命树和善恶树，
不是一棵树，而是两棵树，这就是给我们看见，生命和行
为实在是不同的两类东西。
生命与行为到底有何不同？简单的说，生命是自然长出
来的，行为是人工作出来的。比方在这里有一所房子，还
有一棵树，房子是一个行为的成果，是人工作出来的，而
树却是一个生命的表现，是自然长出来的。房子上的门窗
都是作上去的，树上的花叶都是长出来的。所以房子造在
这里是证明一种行为，树长在这里是证明一种生命。此二
者的不同，是非常显著的。在我们基督徒身上，生命与行
为的分别，也正是这样。凡我们自己用人工作出来的都是
行为，只有神的生命从我们里面长出来的才是生命。有的
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CHAPTER FOURTEEN
LIGHT AND LIFE
Now we shall see the last main point concerning the knowledge of life: light and life.
From both the words of God and our own experiences, we see that light is especially
related to life. We may say that it is due to our being enlightened that we receive
life. And the measure of life we receive corresponds exactly with the measure of our
enlightenment. Only the shining of light can bring forth life, and only the shining of light
can increase life. Therefore, if we want to know life, we need to see the relationship
between light and life.
I. LIFE IS DIFFERENT FROM BEHAVIOR
We have said again and again that God’s intention in saving us is not for us to be
evil men or good men, but to be life-men or God-men. Therefore, after we are saved, we
should not merely attain to the standard of morality in our behavior and live out the
goodness of man, but we should reach the standard of life in our living and live out the
life of God. Hence, the way we take today is not the way of self-improvement but the
way of life. Our pursuits are not improvement of behavior but growth in life. In order
that we may go forward in the way of life, not swerving either to the left or to the right,
we must be able to distinguish the difference between life and behavior.
Life and behavior are indeed different. In the very beginning, the Bible mentions
two trees in the garden of Eden: one, the tree of life, and the other, the tree of good and
evil. The tree of life denotes the life of God, while the tree of good and evil denotes good
and evil behavior. The tree of life and the tree of good and evil are not one tree, but two
trees. This shows us that life and behavior are really two different categories of things.
We need to see what the fundamental difference between life and behavior is. Simply
speaking, life is natural growth, while behavior is human work. For example, consider a
house and a tree. The house is the result of conduct, the product of human work, while
the tree is an expression of life, of natural growth. The doors and windows of the house
are put there by work; the flowers and leaves of the tree arrive there by growth. The
house which is built demonstrates a kind of behavior; the tree which has grown proves a
kind of life. The difference between these two is very evident. With us as Christians, the
difference between behavior and life is just like this. That which is produced by exerting
our own human effort is behavior, whereas only that which is produced from the growth of
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弟兄姊妹很有爱心，很有忍耐，很谦卑，很温柔，乍一看
来，好象很有生命，其实都不过是他们作出来的行为，并
不是从里面长出来的生命。他们的行为虽有了很多的改善，
但生命却没有多少的长进。
生命与行为虽然有这样的不同，但在外表看来，行为却
往往很象生命，甚至叫人难以辨别。那么，我们如何来鉴
别生命与行为？
第一，我们可以根据它们的味道来鉴别。一个行为可以
很象生命，但必定没有生命的味道。比方，这里有两棵树，
外表的形状都是一样的，但一棵是真树，有生命，还有一
棵是假树，没有生命。有生命的这棵真树上结着许多果子，
没有生命的那棵假树上也有人给它装上了一些果子。两棵
树上果子的样式是一样的，色泽也是一样的，外表看来，
几乎没有什么分别。但你若一闻一尝，立刻就觉出那个不
同。真的果子有味道，假的果子没有味道，所以只经得起
看，却经不起尝。我们基督徒在生活上的表现，也是这样。
有些弟兄姊妹的生活，那个形状，那个样子，看来很象出
乎生命的，但你若细细的一闻，却没有生命的味道。有的
姊妹学盖恩夫人，外面那种祷告交通的样子，学得很象，
但那个味道却不对。有的弟兄学拿撒勒人耶稣卑微的样子，
外面虽然学象了，里面却没有那个味道。这些都是他们用
人工作出来的，不是生命长出来的；是一种行为的装作，
不是生命的活出。因此我们要鉴别一个基督徒的生活是出
于生命，或者不过是行为，借着它的味道就可以鉴别出来。
凡是出于生命的，必定有生命的味道，有神的味道；而仅
是行为，就只有人的味道。
第二，我们还可以借着环境变迁的试验来鉴别，凡是
出于生命的，都经得起环境的变迁，虽受了任何打击，
还能存在。而行为却不然，打击一来，就变质了，或消
灭了。比方，我们把一粒有生命的种子埋在土里，它就
会长出来，并且会结出许多的子粒。但若把没有生命的
石子埋在土里，它就长不出什么来。一个基督徒所活出
来的，到底是生命，还是行为，许多时候在外表很难分
别，甚至有时凭味道也不容易鉴别，这就只好让环境的
变迁来试验了。当神在环境中许可各样的引诱，试探，
难处，或打击临到一个基督徒的时候，他所有的若是出
2023 生命的认识 - 第 155 页
the life of God within us is life. Some brothers and sisters are very loving, patient, humble
and meek. At first glance, it seems that they really have life, but actually these virtues are
only a certain form of behavior worked out by themselves, not life grown out from within.
Though their behavior has been much improved, their life has grown but little.
Although life and behavior are indeed different, yet in outward appearance these
two are often very much alike, and it is difficult to distinguish between them. How can
we differentiate between life and behavior?
Firstly, we can differentiate between them by their taste or smell. A form of behavior
can closely resemble life, but it definitely does not have the taste or smell of life. For
example, there may be two trees which outwardly appear the same; one, however, is a
real tree with life, while the other is an artificial tree without life. On the real tree with
life many fruits are borne, while on the artificial tree without life someone has placed
some fruits. The fruits of both trees have the same form and the same color; there is
hardly any difference in outward appearance. But if we simply smell or taste the fruit,
we can immediately tell the difference. The real fruit is tasteful, but the artificial fruit
is tasteless; it can only afford to be observed, not tasted. What we Christians manifest
in our daily living is also like this. With some brothers and sisters, the form and the
manner of their daily living seem very much of life; yet if you smell carefully, there is
no smell of life. Some sisters come quite close in imitating Madame Guyon’s manner
of prayer and fellowship, but the smell is not right. Some brothers imitate the humble
manners of Jesus the Nazarene, but, though outwardly they really act the part, the
smell is missing inwardly. Such are the works of men, not the growth of life; such is
the acting out of behavior, not the living out of life. Thus, by its taste or smell we can
discern whether a Christian’s living stems from life or is merely a form of behavior. All
that stems from life has the taste or smell of life, the taste or smell of God; if it is only
behavior, it has only the taste and smell of man.
Secondly, we can distinguish between life and behavior through the test of environmental
changes. All that stems from life can stand the change of environment; though it suffers
blows, it can still survive. It is not so with behavior. The moment a blow comes, the behavior
is either changed in nature or is extinguished. For example, if we bury a seed of life in the
earth, it will grow and bear much fruit. But if we bury a stone without life in the earth,
nothing will issue from it. Many times it is very difficult to distinguish whether that which a
Christian expresses is life or behavior; and at times, it is even hard to differentiate by its taste
or smell. Then we can only let the change in environment be the test. When God allows all
kinds of enticements, temptations, difficulties, or blows from the environment to come upon
a Christian, if what he has is from the life of God, it can still survive after passing through all
HOMETHE KNOWLEDGE OF LIFE - Page 155
乎神的生命，虽经过这些，还能存在，并且能更多的彰
显出来。因为神的生命含有复活的大能，不怕打击，不
怕摧残，也不怕死亡，是任何逆境所不能压制的，反而
能冲破一切，胜过一切，而永盛不衰。但他所有的，若
仅是出于人的行为，一经过逆境，打击，一遇到摧残，
试验，就变质或消灭了。因为人的行为都是人工作出来
的，经不起打击，摧残，胜不过引诱，试探，环境一有
改变，就难以照样存在了。
从前有一位姊妹学盖恩夫人，学到一个地步，无论遇到
什么事都不着急，都是慢慢的，不只外面学得象，连味道
也有一点象了。可是等到有一天，她那最心爱的儿子，就
是她“独生的以撒，”忽然病倒了，她所学的都跑掉了，
她比任何人都着急。这就证明她以前的不着急都是人工的，
所以经不起试验。
所以我们对于弟兄姊妹属灵的光景不要很快的下断语，
对于他们生活的表现也不要很快的加以称赞。因为我们的
眼光和感觉常是不可靠的，只有神借着时间的显明才是准
确的。凡仅是出于人行为的，经过了时间都要倒下去，不
是变质，就是消灭了。但那出于神生命的，经过了时间却
能一直的存在。这个时间的试验乃是出于神的，叫我们能
看出何者是生命，何者是行为。
在这里我愿意说一点个人的事，来例证生命与行为的不
同。当我信主不久，听说神学院里的人起居生活是敬虔的，
举止态度也是敬畏主的。我听了，就非常羡慕。后来又听
说，某人得救以后，前后判若两人。我听了更受感动。因此，
从那时起，我就定规要有神学生那种敬虔的生活，也要作
一个前后判若两人的基督徒。于是我就天天在那里用工夫
作，用工夫学。这样作，这样学，根本不是出于生命的，
不过是受了外面的影响，心里有了羡慕，用自己的力量尽
力模仿而已，所以完全是一种行为。
还有一个相反的例子，就是那时中国人过年的风气还是
很盛，但因着主的拯救，这些事在我里面已经毫无地位。
那年初一的早晨，我起床后，照常跪下祷告读经，而且满
2023 生命的认识 - 第 156 页
these circumstances, and it is even more manifested. This is because the life of God contains
the great power of resurrection; it does not fear blow, destruction, or death, and cannot be
suppressed by any adverse environment; on the contrary, it breaks through all, overcomes all,
and flourishes incorruptibly forever. However, if what he has is merely from human behavior,
once it meets adverse environment, blows, destruction or trials, it changes its nature or is
extinguished. Since all human behavior issues from human labor, it cannot stand blows or
destruction; neither can it overcome temptation or tests; once the environment changes, it
finds it difficult to exist in the same way.
Once there was a sister who imitated Madame Guyon to such an extent that no
matter what she encountered she was never troubled; she always took everything
calmly. Not only had she learned to act like Madame Guyon outwardly; even the taste
or smell resembled hers. But the day came when her most beloved son her “only son
Isaac,” suddenly fell ill. Then all that she had learned escaped her, and she was more
anxious than anyone. This proves that when she formerly showed no anxiety, it was of
human effort; therefore, it could not stand the test.
Thus, we should not hastily judge the spiritual condition of brothers and sisters,
neither should we be quick to praise the expression of their living. Our observation
and feeling are often not reliable. Only what God has proven by time is accurate. What
is merely of human behavior will fall with the passing of time; either it will change in
nature, or it will be destroyed. That which stems from the life of God, however, will
survive the passing of time. This testing by time is of God; it causes us to see what is life
and what is behavior.
Let me refer here to some personal matters in order to illustrate the difference between
life and behavior. Soon after I believed in the Lord, I heard that those in the seminaries
were pious in their daily living, behavior and attitude and were also very reverent toward
the Lord. When I heard that, I admired them greatly. Later, I also heard that someone, after
being saved, became an entirely different person from before. When I heard this, I was
even more moved. From then on, I determined to have the pious living of the students in
the seminaries. I also wanted to be a Christian who was an entirely different person from
before. Thus, every day I made an effort to behave and learn. Such doing and learning did
not stem from life, but was due to outward influences and the admiration in my heart. I
tried my best with my own effort to imitate others; hence, it was entirely a form of behavior.
Consider another example. At that time, the custom of celebrating the new year
was still very prevalent among the Chinese. However, through the Lord’s deliverance,
such things had no more ground within me. In the morning of the first day of that year,
HOMETHE KNOWLEDGE OF LIFE - Page 156
有主的同在。当我祷告完了起来，母亲就叫我去穿一件为
我预备好的新袍子。我随手接过来穿上，就和他们一同去
吃年饭。等我吃完回到房间，再跪下去祷告，希奇得很，
我里面神的同在失去了，我觉得好象我里面的神走掉了。
当时我就有一个很深的感觉，觉得那袍子不能穿，我就赶
紧脱掉，换上旧袍子，然后再去祷告。这时我又摸着神的
同在了，觉得神又来了。
哦，弟兄姊妹，这个就是生命。这不是外面的一个劝勉，
一个立志，一个行为；也不是一个教导，一个效法，一个
模仿，乃是神的生命在我的最深处给我感觉，使我知道那
件新袍子不能穿。这一个里面的感觉，也就是一个生命的
能力，给我一个拯救。所以从那天开始，年节的风俗，就
从我身上完全落下去了。这和前一个例子中那外面的羡慕，
和外面的模仿，是何等的不同！这个才是生命的表现。
一九四○年在上海有一次同工造就的聚会，好多弟兄姊
妹都来参加。有一位弟兄对我说，“住在这里的同工弟兄
姊妹们，若是生命不够好的，就得多装作一点。”这话实
在很有意思。在那种环境里，自然而然人就会作得虔诚一
点，装得属灵一点。但是，请你记得，这些都不是生命。
凡我们受了某一种环境的影响，因着羡慕或畏惧，而反
应出的一种生活，那都是装作的，都不过是行为，有一天
环境改变了，这种生活也就改变了。因此我们的生活，不
该是出于环境的影响，只该是出于里面生命的感觉。外面
的环境适合我，我是这样生活，外面的环境不适合我，我
也是这样生活。环境可以变，我的生活不能变，这样的生
活才是出于生命的。
我们既然认识了生命与行为的不同，就该把自己的生活
一点一点的都查问一下，到底有多少成分不是装作的？有
多少成分不是模仿的？有多少成分是从我们里面的生命活
出来的？我们这样一查问，马上就会看见，很多的成分都
是行为的，都是照着外面的规矩，受了外面的影响而有的
效法，顺服，和就范，很少的成分是凭着里面的生命活出
来的。这就是证明我们还没有完全弃绝人工的行为。
2023 生命的认识 - 第 157 页
after I arose, I knelt down as usual to pray and read the Bible and fully experienced
the presence of the Lord. When I finished praying and had risen, my mother told me to
put on the new gown which was prepared for me. I took it casually, put it on, and went
with my family to eat the new year feast. When I had eaten and returned to my room, I
again knelt down and prayed, but I had strangely lost the presence of God within. I felt
as if God within me had left. Then I had a deep feeling that I should not have worn that
gown. I immediately took it off and put on my old gown. Then again I prayed. At this
time I touched the presence of God; I felt that God had returned.
Oh, brothers and sisters, this is life! This was not an outward encouragement,
resolution or behavior; neither was it a teaching, practice, or imitation. It was the life
of God in my deepest part giving me a certain consciousness and making known to me
that I should not wear that new gown. This consciousness within was also the power
of life, rescuing me. From that day forth, the custom of festivity fell completely away
from me. How different this is from the previous example of outward admiration and
imitation. This is the expression of life.
In 1940 in Shanghai, there was a training meeting for the co-workers, and many
came. At that time a brother told me: “If the growth in life of the brothers and sisters
who are staying here is not adequate, they will have to act more.” These words are quite
meaningful, for in that environment, one will naturally act to be a little more pious and
a little more spiritual. All these activities are not life.
Whenever, because of the influence of a certain environment or due to admiration
or fear, we respond with a certain way of living, such living is merely an act, a form
of behavior; and one day, when the environment changes, it too will change. Thus,
our living must not be the result of the influence of environment, but of the sense of
life within. When the outward environment suits me, I live thus; when the outward
environment does not suit me, I also live thus. The environment may change, but my
living should not change. Such living then is of life.
Now that we have seen the difference between life and behavior, we should examine
our own living and check it point by point. How much of it is not a performance? How
much is not imitation? How much of it is lived out from the life within us? Once we
examine ourselves in this way, we will immediately see that much of it is only behavior,
imitation, submission and adaptation to certain outward regulations because of
outward influence; very little of it is lived out by the life within. This indicates that we
have not completely forsaken the behavior of human labor.
HOMETHE KNOWLEDGE OF LIFE - Page 157
 那么，我们怎样才能脱离人工的行为，而活出生命来？
我们要知道，行为乃是由于人的劝勉和教导，或是出于自
己的模仿和效法；但生命却是出于神的光照。行为是不需
要光照的，凭着人工就能作出来，但生命却必须有光照才
能产生。所以我们要脱离行为，而活出生命来，就必须得
着光照。我们没有光照，最多只能作出行为；我们有了光照，
才能活出生命。
贰 生命是出于光
全部圣经都给我们看见，生命是从光照来的。光进来，
生命就跟着进来；光在哪里，生命就在哪里；光有多少，
生命就有多少。创世记一，二章说到当神复造的工作还未
开始的时候，地上全是荒凉，黑暗，也就是满了死亡，因
为黑暗就是死亡的表号。因此，神第一步的工作，就是吩
咐要有光。光来了，就消除属黑暗的死亡，而开始带进生
命来。所以生命是跟着光来的，是从光开始的。
神在第一天叫光出来，就带进了植物的生命，为着植
物的生命，第一天的光就够了。但为着更高的生命，还
需要更强的光。所以在第四天，神又叫日，月，星发出
光来。这样，就带进了更高的生命，不只有鸟，鱼，兽，
各种动物的生命，并且还有一个象神之人的生命。最后
在第七天，生命树所指明的神就出来了。神是最高的光，
所以又带来最高的神生命。这些生命出现的过程，给我
们看见生命总是跟着光的。光起头，生命就起头；光加强，
生命也增高。
第一天的光，是不具体的，所以就带进最低无知觉的植
物生命。这是象征我们刚蒙恩的时候，我们里面所蒙的光
照，（林后四 6，）虽然把神的生命带到我们里面来，但不
过叫我们有了一个初步不具体不成形的生命。
第四天的光，比第一天的光加强了，乃是更明确，更具
体的。所以就带进更高的动物生命。因着光更具体而加强
了，生命也就更具体而增高了。光进步了，生命也就跟着
进步了。这是象征因着我们里面蒙到更强，更明确，更具
体的光照，生命在我们里面也就长进而更具形体。这样，
也就是基督在我们里面长得“成形”了。
2023 生命的认识 - 第 158 页
How then can we leave the behavior of human labor and live out life? We must
realize that behavior is born of another’s encouragement and teaching or one’s own
imitation or practice, whereas life springs from the enlightening of God. Behavior does
not require any enlightenment; it can be worked out by human effort. Life, however,
can be produced only by the shining of light. Therefore, if we want to be delivered from
our behavior and live out life, we must be enlightened. Without enlightening, we can at
most work out behavior; but with the shining of light, we can live out life.
II. LIFE IS FROM LIGHT
The whole Bible reveals that life comes from the shining of light. When light enters,
life follows. Where light is, there life is. The amount of life is in direct proportion to the
amount of light. Genesis chapters one and two say that before God began His recovery
work, the entire earth was void and dark, which means that it was filled with death,
for darkness is the symbol of death. Therefore, the first step of God’s work was to
command that there be light. When light came, it destroyed the death which belongs to
darkness and began to bring in life. Thus, life follows light, and life begins from light.
The first day God commanded the light; then the plant life was brought forth on the
third day. For the plant life, the light of the first day was sufficient. Yet for higher life,
stronger light was required. Therefore, on the fourth day, God commanded the sun,
moon and stars to shine forth. In this way, higher life was brought in. Not only were
there birds, fish, beasts, and all kinds of animal life, but also the life of man, who was
in the image of God. Finally, on the seventh day, God, who was represented by the tree
of life, came forth. God as the highest light brought in the highest life, which is the life
of God. The process of the appearing of various kinds of life shows us that life always
follows light. Life begins with light, and life proceeds higher as light becomes stronger.
The light of the first day was not concrete; therefore, it brought in the plant life, the
lowest life, a life which is without consciousness. This symbolizes the shining of light
we received within when we were first saved (2 Cor. 4:6). Though this light brought the
life of God into us, yet it only imparted to us a life in the initial stage, a life which does
not have much substance and is without form.
The light of the fourth day was stronger than the light of the first day. It was more clear
and definite, more concrete. Therefore, it brought in higher life, the animal life. Because the
light was more substantial and strong, the life was also more substantial and high. Light
progressed and, following it, life also progressed. This typifies our experience: as within
us we receive stronger, clearer, more definite, and more concrete shining of light, the life
within us also grows and becomes more defined in form. Thus, Christ is “formed” within us.
HOMETHE KNOWLEDGE OF LIFE - Page 158
 第七天的光，乃是最高的，所以就带来生命树所指明那
最高的神生命。光达到极点，生命也就爬到高峰。光完全
了，生命也就完备了。这是象征因着我们里面所蒙的光照，
到了极点，我们属灵的生命也丰满成熟，而达到完全象神
的境地。
圣灵在创世记一，二章里，一直给我们看见生命是跟着
光的。祂给我们看见，光是分作三个时期的，就是第一天，
第四天，和第七天，因此生命也是分作三个时期的。光是
每一个时期的开始。有了那一个时期的光，就带进那一个
时期的生命。那时期的光是多强，它所带进的生命也就有
多高。
神的目的原是要那在第四天光中被造出的人，接触那在
第七天光中显出的生命树，而得着这树所指明神非受造的
生命。可惜在人还没有得着这生命之先，撒但就来引诱人，
叫人先接受了善恶树所指明撒但的生命而败坏了。人既这
样败坏了，神就只得将生命树的路封锁起来，叫人不能接
触。这样，第七天的光所带来的生命，就搁置起来了。直
到有一天，神亲自成为肉身，来到地上作光作生命。约翰
论到祂说：“生命在祂里头，这生命就是人的光。”（约
一 4。）祂自己也说，“我是世界的光；跟从我的，必要得
着生命的光。”（约八 12。）所以主耶稣来到地上，就是
那第七天的光，带着第七天的生命，又显在人中间，叫一
切相信接受祂的人，里面都能得着这生命。这样，就达到
了神当初的目的。
到了启示录二十一、二十二章，就有新耶路撒冷显出来。
那城内因有神的荣耀光照，就不用日月光照，也不再有黑
夜。同时那城内的街道当中，有一道生命水的河，在河这
边与那边又有生命树。蒙恩的人都可以白白取生命的水喝，
又得有分于那生命树。所以那城内全是光，全是生命。一
面是光消除了黑暗，另一面是生命吞灭了死亡。这就是第
七天光中的生命被人得着，与人调和而有的荣耀光景，也
就是神在光中使人得着生命的最终结果。
2023 生命的认识 - 第 159 页
The light of the seventh day was the highest; therefore, it brought in the highest life,
the life of God, which was represented by the tree of life. When light reached the apex,
life also attained to the peak. When light becomes complete, life also becomes full. When
within us the shining of light we receive has reached the apex, our spiritual life will also
have become full and mature and will have reached the state of being completely like God.
In Genesis chapters one and two, the Holy Spirit continually shows us that life
follows light. He shows us that light is divided into three stages—the first day, the
fourth day and the seventh day; therefore, life is also divided into three stages. Light
marks the beginning of each stage. The light of a particular stage brings in the life of
that particular stage. The degree of light of that stage determines the degree of life it
brings in.
The purpose of God was that man, who was created in the light of the fourth day,
might touch the tree of life, which was manifested in the light of the seventh day, and
thereby receive the uncreated life of God represented by this tree. Unfortunately, before
man received this life, Satan came to tempt him. He persuaded man to receive the life
of Satan, which was represented by the tree of good and evil, and thus man became
corrupted. Then, since man was corrupted, God could only blockade the tree of life so
that man could not touch it (Gen. 3:24). In this way, the life brought in by the light of
the seventh day was put aside. Then, one day, God Himself was made flesh and came
to earth to be light and life. John spoke of Him, saying, “In him was life; and the life was
the light of men” (John 1:4). He Himself also said: “I am the light of the world: he that
followeth me...shall have the light of life” (John 8:12). Thus, the coming of the Lord
Jesus to earth meant that the light of the seventh day accompanied by the life of the
seventh day was again manifested among men so that all who believe and receive Him
can receive this life in them. In this way, the original intention of God is fulfilled.
In Revelation chapters twenty-one and twenty-two, the New Jerusalem appears.
Within that city there is the light of the glory of God; therefore, there is no need of the
light of sun and moon. There is also no longer any night. At the same time, in the midst of
the street of the city, there is a river of water of life, and on both sides of the river is the
tree of life. All those who are saved may freely drink of the water of life and partake of
the tree of life. Thus, the interior of that city is filled with light and life. On the one hand,
light chases away darkness; on the other hand, life swallows up death. This is the glorious
scene when the life in the light of the seventh day is received by men and mingled with
men. It is also the ultimate consummation of God being received by men as life in light.
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 这些给我们看见，整本圣经有一条线，是一直把生命与光
说在一起的。哪里有光，哪里就有生命。这是圣经中的一个
大原则。诗篇三十六篇九节说，“在你那里，有生命的源头；
在你的光中，我们必得见光。”这话也清楚说出生命与光的
关系。生命总是跟着光的，只有光才能产生生命。
所以，我们要认识一个人的生命如何，就必须看他里面
所蒙的光照如何。我们常以为人热心一点就是生命长大了，
虔诚一点就是生命改好了。这些观念全数是不对的。因为
生命并不在人的热心里，也不在人的虔诚里；生命只有一
个所在，只有一个来源，那就是光。生命是在于光，也是
出于光。一个人的生命到底有没有长进，就是看他里面蒙
光照的光景到底如何。
因此，我们要带领人在生命上有长进，就必须带领人蒙
光照。人若能从我们得着光照，人就能有生命的长进。比
方站讲台，如果我们的话不过是一种劝勉，一种教导，就
只能鼓动人，影响人，叫人有一些行为的改善，并不能产
生生命的后果，我们的工作也就只能有一时的功效，而不
能长久存留。如果我们自己是蒙过光照，也是活在光照中
的，我们所释放的话就能带着亮光，将人实际的难处都显
明出来。（这就是以弗所五章所说，凡事受了责备，就被
光显明出来。）人听过这些话，道理可能记不清楚了，但
深处却留下一个活的东西，在他里面一直搅他，一直摸他，
而叫他在生活上有了改变。这个改变，就不是人外面人工
的改良，而是人里面蒙了光照所产生出来的生命表现，所
以能持久不变。
就是传福音也是这样。有的人传福音，话能把人讲服了，
却不能叫人里面碰着福音的光照。所以人虽然口里说信了，
甚至连心里也定规要信了，但他还是不能从里面得着生命
而重生得救。但有的人传福音，他的话是满带着亮光的，
人正在听的时候，福音的光就一直照到他里面。他可能一
直摇头说，“我不信，”但他回家去，里面却一直对他说，
“要信，要信，”他就不能不信了。这就是那光照的结果，
叫人里面得着生命，而重生得救了。这些例子，都是证明
生命乃是从光来的。有了光，就能产生生命；没有光，就
不能产生生命。生命实在是出于光的。
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All these passages show that there is a line in the whole Bible which continuously
speaks of life and light together. Where light is, there is life. This is a great principle in
the Bible. Psalm 36:9 says, “With thee is the fountain of life; in thy light shall we see
light.” This also clearly speaks of the relationship between life and light. Life always
follows light, and only light can bring forth life.
Therefore, if we want to know the condition of life in a man, we must see the state
of the enlightenment within him. We often think that if a man becomes a little more
zealous, his life has grown; or if he is a little more pious, his life is improved. Such
concepts are totally incorrect. Life is not in the zeal of man; neither is it in the piety
of man. There is only one realm and one source of life, and that is light. Life rests with
light; life also comes from light. To determine whether a person has grown in life, we
must observe the condition of his enlightenment within.
Thus, if we want to help others to grow in life, we must help them to be enlightened.
If others can receive enlightenment from us, they can grow in life. For example, in the
ministry of the Word, if what we say is but a kind of encouragement or teaching, it can
only stir people, influence people, and cause them to improve in behavior; it cannot
produce the end result of life. Our work also can only have temporary effect; its issue
cannot remain long. If we ourselves have been enlightened and live in the shining of light,
then the words we release can bring light, which makes manifest the actual difficulties
of men. (Ephesians 5:13 refers to this when it says that all things that are reproved are
made manifest by the light.) After men hear such words, they may not remember the
doctrine clearly, yet deep within them there is left something living which constantly
moves them, touches them, and effects changes in their daily living. Such changes are not
outward reform through human effort, but are the manifestation of life from the receiving
of enlightening within; therefore, the issue can endure without change.
In preaching the Gospel, the same principle applies. Some who preach the Gospel can
convince men by their words; yet they cannot cause men to touch from within the shining
light of the Gospel. Therefore, though a man says with his mouth that he believes and even
is determined in his heart to believe, he cannot from within receive life to be born again and
be saved. Nevertheless, some who preach the Gospel preach words which are full of light.
While men are listening, the light of the Gospel shines into them. They may continually
shake their heads and say, “I do not believe,” yet after they return home, something inside
continually tells them, “Believe, believe!” Then they cannot help but believe. This is the
result of that shining of light which causes men to receive life from within and thus be born
again and saved. These examples all reveal that life comes out of light. With light, life can be
brought forth; without light, life cannot be brought forth. Life springs indeed from light.
HOMETHE KNOWLEDGE OF LIFE - Page 160
 叁 光在神的话里
生命既是在于光，光又是在于什么？从圣经看，光乃是
在于神的话。这也是圣经中的一个大原则。诗篇一百十九
篇一百零五节说，
“你的话是我脚前的灯，是我路上的光。”
一百三十节又说，“你的言语一解开，就发出亮光。”这
些都给我们看见，光是在于神的话。所以我们要得着光，
就必须得着神的话。我们什么时候得着神的话，什么时候
就得着光。我们所以没有光，就是因为我们缺少神的话。
我们在这里所说神的话，不是指着圣经中写着的话，乃
是指着圣灵在我们里面向我们所说的话。圣经乃是神写的
话，这是不错的，但这些话还不过是呆板的字句，并没有
光照的能力，还不能作我们的光。乃是等到圣灵把圣经的
话，重新向我们启示，给我们解开，为我们点活的时候，
这些话才有光照的能力，才能作我们的光。我们若仅是把
圣经读熟了，甚至也背过了，也不过是得着一些字句的道
理，还算不得是得着了神的话，所以也不会得着光。只有
当圣灵在我们里面，就是在我们的灵里给我们启示，为我
们解开的时候，圣经的话，才能成为神活的话，才能叫我
们得着神的光。
主在约翰六章六十三节说，“我对你们说的话，就是灵，
就是生命。”主在这里是把话，灵和生命，这三件东西连
起来说的。生命和灵既都是在我们里面，可见这里所说主
的话也必是指着那在我们里面的话，不是指着外面圣经的
字句。所有在我们外面的话，可说都不过是知识，还不是
光；必须是进到我们灵里的话，才是神活的话，才会有光。
当我们读圣经的时候，若我们是在交通中一直使用灵来读，
敞开灵来接受，那时经上的话，对我们才是灵，才是生命，
能一直进到我们的灵里，成为活的话，而带来生命的亮光。
光照既是在神的话里，我们就必须尊重神的话。每一次
圣灵在我们里面向我们说话的时候，我们都该绝对的听从，
不可轻忽，不可违背。正如以赛亚六十六章二节，五节所
说，因神言语战兢的人，当听祂的话。我们若是违背了神
的话，就是拒绝了神的光。我们什么时候一拒绝光，光就
失去了。光一失去，生命也就没有了，圣灵和神的同在也
都消退了，所有属灵的丰富，属灵的祝福，也都失去了。
2023 生命的认识 - 第 161 页
III. LIGHT IS IN THE WORD OF GOD
Since life rests with light, with what then does light rest? From the Bible we see
that light rests with the Word of God. This is also a great principle in the Bible. Psalm
119:105 says, “Thy word is a lamp unto my feet, and light unto my path.” And verse
130 says, “The opening of thy words giveth light.” These verses show us that light rests
indeed with the Word of God. Therefore, if we want to obtain light, we must obtain the
Word of God. Whenever we obtain the Word of God, we obtain light. The reason we do
not have light is that we lack the Word of God.
The Word of God we speak of here does not refer to the written word in the Bible,
but to the word the Holy Spirit speaks to us from within. The Bible is God’s written
Word; this is certainly correct. But such a Word, composed of mere fixed letters, does
not have the power of shining light and cannot be light to us. However, when the Holy
Spirit reveals anew the word of the Bible, opening and quickening it to us, the Word
then has the power of shining light and can be our light. If we only read the Bible,
though we read it thoroughly and even memorize it, what we obtain are but doctrines
of letters. We have not as yet obtained the Word of God; hence we have not obtained
light. Only when the Holy Spirit in our spirit gives us revelation, opening up the word
of the Bible to us, does the word become the living Word of God which can cause us to
obtain the light of God.
In John 6:63 the Lord says: “The words that I have spoken unto you are spirit, and
are life.” Here the Lord speaks of words, spirit, and life—three things together. Since
both life and spirit are within us, it is clear that the words which the Lord speaks of
here must also refer to the words which are spoken within us, not the letters of the
Bible without. All the words outside of us are mere knowledge, not light. Only the
words which enter into our spirit are the living, shining words of God. If when we read
the Bible we constantly exercise our spirit in fellowship to read and open our spirit to
receive, the words of the Bible are spirit and life to us. They can enter into our spirit
and become living words, bringing the light of life.
Since light is in the Word of God, we must respect the Word of God. Whenever the
Holy Spirit speaks to us from within, we should absolutely obey and not be negligent or
disobedient. Isaiah 66:2 says that God will look to him who trembles at His Word. And
verse 5 says that he who trembles at God’s Word should hear His Word. If we disobey
the Word of God, we refuse the light of God. Whenever we refuse light, light disappears.
When light disappears, life is also gone, the presence of the Holy Spirit and God is
withdrawn, and all spiritual riches and spiritual blessings are lost as well. This is really
HOMETHE KNOWLEDGE OF LIFE - Page 161
这真是莫大的亏损！所以一个真认识神的人，一碰到神的
话，就恐惧战兢，不敢不接受，不敢不顺服。
如果神一次对你说话，你不理，再次对你说话，你违背，
三次对你说话，你又让祂去，结果你里面定规没有一点光，
没有一点窍，生命也就没有一点进路。反过来说，如果神
每次对你说话，你都顺服，这样，你顺服神的话一次，里
面就开了一个口，让光能照进来。你再顺服神的话一次，
里面又开了一个口，光就能更多的照进来。你若这样一直
顺服下去，结果就必象四活物一样，前后遍体都是眼睛，
都是透明的，满有亮光，也满有生命。所以生命是在光里，
光是在神的话里。
肆 光就是里面的感觉
我们看过光是在神的话里，而这神的话又是指着圣灵在
我们里面所说的话，所以我们所得着的光，并不是外面一
种客观的光，乃是里面一种主观的光。
约翰一章四节给我们看见，神的生命是在主耶稣里面，
而这生命就是人的光。当我们接受主耶稣作救主的时候，
这生命就进到我们里面，成了我们“生命的光。”（约八
12。）所以这个光，实在说来并不是一个客观的光，从外
面来光照我们，而是一个主观的光，在里面给我们光照。
以弗所一章十七，十八节说，我们得着启示的灵，心中
的眼睛就得蒙照明，也就是里面得着光照。圣灵的启示，
既是我们里面一种主观的故事，所以这个启示所带来的光，
也必定不是我们外面一种客观的光，乃是我们里面一种主
观的光。
光既是在我们里面，所以每一次这光发生光照作用的时
候，就必叫我们里面有感觉。因此，可说光就是我们里面
的感觉。象我在前面所举，过年穿新袍子的例子。那时我
穿了新袍子，里面就觉得不安，那个觉得就是里面的光照。
所以里面的光，就是里面的感觉；里面的感觉，也就是里
面的光。十多年前，我们很少用感觉这个辞。现在就很清
楚了，若要说到光照，就不能不说到感觉，因为凡我们里
面所有的感觉，就是我们所得着的光照。
2023 生命的认识 - 第 162 页
a great loss! Thus, whenever one who really knows God touches the Word of God, he
fears and trembles and dares not refuse or disobey.
If God speaks to you once and you heed not, if He speaks to you again and you disobey,
if then the third time He speaks to you and you again let Him pass by, there is definitely
not a bit of light within you, not the least opening, and life also has no entrance whatever.
If you obey whenever God speaks to you, your experience is quite different: your first
obedience to the Word of God produces an opening within through which light can shine
in; and when you obey the Word of God again, there is another opening through which
more light can shine in. If you continue to thus obey, you will be like the four living
creatures, with the body round about full of eyes (Rev. 4:8), being so transparent, full of
light and full of life. Hence, we see that life is in light, and light is in the Word of God.
IV. LIGHT IS THE INNER SENSE
We have seen that light is in the Word of God and that this Word of God refers to the
word the Holy Spirit speaks to us from within; therefore, the light which we receive is
not a kind of outward, objective light, but an inward, subjective light.
John 1:4 tells us that the life of God is in the Lord Jesus, and this life is the light of
men. When we receive the Lord Jesus as Savior, this life enters into us and becomes
our “light of life” (John 8:12). Therefore, strictly speaking, this light is not an objective
light which enlightens us from without, but a subjective light which enlightens us
from within.
Ephesians 1:17-18 says that as we receive the spirit of revelation, the eyes of our
understanding are enlightened, which also means that we receive the shining of light
within. Since revelation of the Holy Spirit is an inward, subjective matter, the light
brought by this revelation must definitely not be an objective light outside of us, but a
subjective light within us.
Since the light is within us, every time the light shines it causes us to have a certain
consciousness within. Thus, we may say that light is our inner sense. Consider the
example of my wearing the new gown at new year’s time. When I wore the new gown,
I felt no peace within. That feeling was the inner enlightening. Thus, the light within is
the sense within, and the sense within is also the light within. More than ten years ago,
we seldom used this word, sense. Now we are very clear that if we speak of the shining
of light, we cannot avoid speaking of a sense, because all the sense we have within is
the enlightening we obtain.
HOMETHE KNOWLEDGE OF LIFE - Page 162
 所以，我们今天是在光中还是在黑暗里，所蒙的光照是
多还是少？这就要看我们里面感觉的光景如何。没有感觉的
人，就是在黑暗里，是不让神的光在他里面照亮的。有感觉
的人，就是在光中，是让神的光在他里面照亮的。所以，一
个满了感觉的人，就是一个满了光的人，一个明亮的人。
有些弟兄姊妹在主面前的光景就是这样。人和他们一接
触，就感觉他们是明亮的，是透明的，象水晶一样。一位
弟兄告诉我，在西国有一位弟兄每次在讲台上站起来说话，
都给他觉得是透明的。这话是对的。有的人在讲台上说话，
你觉得他不透明。有的人，你觉得他里面有一点光，但不
够透明。也有的人，一站起来说话，你就觉得他完全是透
明的。他所以如此，是因为他里面满有感觉。总是越有感
觉的人，就越是透明的人。
我们怎样才能满有感觉而成为透明的人？这就要看圣
灵光照我们，给我们感觉的时候，我们是怎样对待祂。
我们若不顺服圣灵所给的感觉，里面就不会透明，感觉
也就难免迟钝。我们若一再的不顺服，里面的感觉就必
越过越迟钝，越过越暗淡，最终就要全然黑暗，一无感
觉。我们若肯不断的顺服圣灵所给的感觉，圣灵在我们
里面就越过越有地位，越过越有机会运行，我们里面的
光照也就越过越明亮，感觉也就越过越丰富，越过越敏
锐了。
伍 光照在于神的怜悯
我们如何才能得着光照？光照究竟是在于什么？从神
那边来说，光照绝对是在于神的怜悯。祂要怜悯谁，就
怜悯谁；要恩待谁，就恩待谁。祂启示谁，谁就得着启示；
光照谁，谁就蒙了光照。这完全是在于神，而不在于我
们。所以，没有一个人可以强求光，也没有一个人可以
控制光。光来的时候，你不找它，它也来，光不来的时
候，你找它，它也不来。这正如太阳出来了，你不要它
出来，它不听凭你；它不出来，你要它出来，它也不听
凭你。照样，神要来光照，我们就能蒙受；神不来光照，
我们就毫无办法。当初在大马色路上，那顶撞神的扫罗，
他根本无心寻求光，天上的光反倒临到他，叫他仆倒下
来，蒙了大恩。那就是因为神怜悯了他。所以，神的光
2023 生命的认识 - 第 163 页
Today, whether we are in light or darkness, whether we have been enlightened much
or little, depends on the condition of the consciousness within us. A person without
consciousness is in darkness and does not allow the light of God to shine within him.
A person with consciousness is in the light and allows the light of God to shine within
him. Thus, a person who is full of consciousness is full of light and transparent.
There are some brothers and sisters whose condition before the Lord is like this.
When others contact them, they feel that they are transparent and clear as crystal. I
was told that there was a brother who, whenever he spoke, gave others the feeling that
he was transparent. This word is true. When some speak, you feel that they are not
transparent. Others, you feel, have a little light within, but are not quite transparent.
And still others, as soon as they arise and speak, impart the sense that they are
completely transparent. They are like this because they are full of inner sense. It is
always such that the more consciousness a man feels, the more transparent he is.
How can we be full of this sense and become transparent? This depends on how we
treat the Holy Spirit when He enlightens us and gives us consciousness. If we do not obey the
consciousness given by the Holy Spirit, we will not be transparent within, and our sense
will become unavoidably slow and dull. If we disobey again and again, the consciousness
within will become more dull, more dim, as time goes on until it is completely darkened,
having no feeling at all. If we are willing to continually obey the consciousness which the
Holy Spirit gives, the Holy Spirit will gain increasing ground within us and have increasing
opportunity to work; the enlightening within will become brighter and brighter, and the
consciousness will be increasingly richer and more sensitive.
V. ENLIGHTENING RESTS WITH THE MERCY OF GOD
How can we receive enlightening? What does enlightening depend upon? Speaking from
God’s side, enlightening rests absolutely on the mercy of God. He will have mercy on whom He
will have mercy, and He will have compassion on whom He will have compassion (Rom. 9:15). He
who receives revelation is the one to whom God gives revelation. He who obtains enlightening
is the one whom God enlightens. It is entirely up to God; it is not up to us. Hence, no one can
demand light, and no one can control light. When light comes, it comes without your seeking it.
When light does not come, even if you seek it, it does not come. It is just like the rising of the sun.
When the sun rises, it rises. You may not want it to rise, but it will not listen to you. When the sun
does not rise, it does not rise; though you may want it to rise, it will not listen to you. Likewise, if
God enlightens us, we can be enlightened; but if God does not enlighten us, there is nothing we
can do. One day on the road to Damascus, Saul, who had opposed God, had no heart to seek light;
yet the light from heaven fell upon him, causing him to prostrate himself and be greatly blessed
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不是控制在人的手中，乃是控制在神的手中，是绝对在
于神的怜悯。
因此我们若要蒙光照，就只能等候，只能仰望，只能信
靠，再多一点我们就不能作。我们作别的事，都可以凭自
己定规，唯独蒙光照，却不是自己所能定规的。我们不能
说某弟兄会读圣经，我也会读圣经，他能从圣经里读出光
来，我也能从圣经里读出光来。凡有这样存心的人，都是
难以得着光的人。
或有人说，我们虽然不能控制天然的光，但是我们还可
以点电灯，点油灯，点蜡烛，自己来造光。我们在属灵的
事上要蒙光照，却不可这样。我们只能等候神来光照。如
果神不光照，我们绝不可自己去造光，也不可自己去找光。
关于这件事，以赛亚五十章十至十一节说，“你们中间谁
是敬畏耶和华，听从祂仆人之话的？这人行在暗中，没有
亮光，当倚靠耶和华的名，仗赖自己的神。凡你们点火用
火把围绕自己的，可以行在你们的火焰里，并你们所点的
火把中。这是我手所定的，你们必躺在悲惨之中。”这几
句话，可说是全部圣经里，讲到蒙光照的问题，最清楚的
一处。它一面把正路指给我们，说我们若是敬畏神，听从
神的话，一旦落到黑暗中，没有亮光，就什么都不要作，
只要倚靠神的名，仗赖自己的神，等候神来光照。因为只
有神是光，只有神是光的源头，只有在神的光中，我们才
得以见光。另一面，它也警戒我们，告诉我们在没有光的
时候，不可自找出路，去点火把，去自造光。因为我们若
不等候神，自己造光来围绕自己，虽然一时可以行在自己
所点的火把中，而结局必要躺在悲惨之中。
同时我们也不可借用别人的光，把别人所蒙的光，当
作自己的光，为自己用。比方，有的弟兄在交通聚会中，
听见人作见证说，遇见难处，就如何接受了十字架的对
付，而蒙了神的恩典。他听了大受感动，回家就定意，
要从这天起接受十字架的对付。这虽不是自己找光，更
不是自己造光，却是借别人的光，把别人身上的光，借
来当作自己的光。凡这样作的人，不会过多久，定规要
把这样的光抛弃了。所以借来的光并没有用，不能代替
真实的光。
2023 生命的认识 - 第 164 页
(Acts 9:3-4). God had mercy on him. Thus, the light of God is not controlled by the hand of man,
but by the hand of God. It absolutely rests upon the mercy of God.
Therefore, if we want to be enlightened, we can only wait for God, look unto Him,
and trust in Him; there is not a bit more that we can do. When we do other things, we
can decide by ourselves, but we cannot decide to be enlightened. We cannot say that
such and such a brother knows how to read the Bible, and I also know how to read the
Bible; he can receive light from the Bible, and I also can receive light from the Bible. It is
difficult for all who are thus minded to obtain light.
Some may say that though we cannot control natural light, we can make light of our
own by means of electricity or by burning oil lamps or candles. However, if we wish to be
enlightened in spiritual matters, we cannot do this. We can only wait for God to shine. If God
does not enlighten us, we definitely should not manufacture light ourselves nor seek light
ourselves. Concerning this matter, Isaiah 50:10-11 says: “Who is among you that feareth
Jehovah, that obeyeth the voice of his servant? he that walketh in darkness, and hath no
light, let him trust in the name of Jehovah, and rely upon his God. Behold, all ye that kindle a
fire, that gird yourselves about with firebrands; walk ye in the flame of your fire, and among
the brands that ye have kindled. This shall ye have of my hand; ye shall lie down in sorrow.”
In the entire Bible, this is the passage which speaks most clearly concerning the matter of
being enlightened. On one hand, it points out to us the proper way: if we fear God, obey
God’s voice, and suddenly fall into darkness and have no light, we should not do anything
but trust in the name of the Lord, rely upon our God, and wait for the light of God to shine.
This is because only God is light, only God is the source of light, and only in the light of God
can we see light. On the other hand, this verse also warns us that when we have no light we
should not find a way out ourselves by kindling a fire or making our own light. For if we do
not wait for God, but instead gird ourselves about with self-made light, though we may walk
in the light of our own fire for a time, in the end we shall lie down in sorrow.
At the same time, we also cannot borrow the light of others, taking the light
others have received as our own for our use. For example, suppose that someone in a
fellowship meeting has testified how, when encountering difficulties, he accepted the
dealing of the cross and was thus blessed by God. A certain brother, after hearing such
testimony, may be greatly moved, and, upon returning home, may determine from that
day forward to accept the dealing of the cross. Though this is neither seeking light by
oneself nor manufacturing light by oneself, it is borrowing light from others; it is taking
the light that others have received as one’s own. He who does this, after not too long a
time, will definitely abandon such light. Thus, borrowed light has no use; it cannot take
the place of real light.
HOMETHE KNOWLEDGE OF LIFE - Page 164
 我们中间谁是敬畏神，听从祂话语的人，若是遇到黑暗，
就当记得，什么都不要作，只要倚靠神，仗赖神，专心仰
望祂，安静等候祂，求祂再来怜悯。什么时候神来了，神
施怜悯了，祂的面光就是我们的光，祂的显现就是我们的
看见，祂的同在就是我们的得着。我们只要碰着祂，我们
就看见光。祂向我们一掩面，我们立时就在黑暗里。我们
怎样努力都没有用，怎样挣扎都是徒然。不是说你放纵一
点就看不见光，我敬虔一点光就来了；或是你懒惰一点看
不见光，我殷勤一点就看见了光。因为光照不是在于我们
的努力挣扎，乃是在于神的怜悯，可惜今天点灯点火把，
自造光的人是何等多。黑暗一来，他们不等候天亮，不等
候太阳出来，就自己去点火把，去自造光。神说，凡这样
点火把，要叫自己明亮的人，结局就是悲惨。这是神所命
定的。这是何等严肃的事！但愿我们服下来敬畏神，仰望
祂的怜悯。
陆 蒙光照的路
光照既是完全操在神的手中，在于神的怜悯，那么我们
这一面是否就可以完全被动，什么都不管？不是这样。从
圣经的教训，以及我们的经历看，我们这一面还是有责任
的。林后四章六节说，“那吩咐光从黑暗里照出来的神，
已经照在我们心里。”这节圣经就告诉我们，神实在已经
怜悯我们，已经光照我们了。那照在我们心里的神，就是
我们的光。我们只要是一个得救的人，里面就已经有了神，
也就是已经有了光。所以现在的问题，不是我们如何去求
光，去找光，乃是我们如何接受光照，如何让光光照。正
如太阳已经出来了，我们就用不着再去找太阳，只要接受
它的光照就是了。唯有愚昧的人，才在天已经亮了的时候，
还去找太阳。以弗所五章十四节说，“你这睡着的人，当
醒过来，基督就要光照你了。”你只要醒过来，就能得着
光照。所以光照是得着的问题，是蒙受的问题，并不是去
求，去找的问题。我们该如何除去遮蔽来接受光，而使我
们成为一个蒙光照的人，这才是我们这一面该负的责任。
这最少有以下几点；
第一，必须要光照。光照既不在于我们的求或找，而在
于我们的蒙与受，就我们肯不肯蒙，肯不肯受，乃是我们
2023 生命的认识 - 第 165 页
Those among us who fear God, hear His voice and encounter darkness, should
remember not to do anything but trust in God, rely upon God, look wholeheartedly
to Him, wait quietly on Him, and seek His mercy once more. Whenever God comes,
whenever God bestows mercy, the light of His countenance is our light, His appearing is
our vision, and His presence is our gain. If we just touch Him, we see light. The moment
He hides His face from us, we are immediately in darkness. No matter how much we
strive for light, it is of no use; regardless of how much we struggle, it is in vain. It is not
that you are a little loose, so you cannot see light, and that I am a little pious, therefore,
light comes; or that you are a little lazy, so you cannot see light, and I am a little diligent,
therefore, I see light. Enlightening does not depend on our striving and struggling, but on
the mercy of God. Alas, how many there are today who make their own light by lighting
lamps and kindling fires. When darkness comes, they do not wait till dawn, till the sun
rises; they themselves go to kindle a fire, to make light themselves. God says that all those
who kindle a fire to enlighten themselves shall end in sorrow. This is God’s decree. What a
serious matter this is! May we submit ourselves to fear God and look to Him for mercy.
VI. THE WAY TO BE ENLIGHTENED
Since enlightenment rests wholly in the controlling hand of God and depends
entirely upon His mercy, should we then be completely passive and indifferent? No,
not at all. From the teaching of the Bible and our own experiences, we see that we
still bear responsibility. Second Corinthians 4:6 says: “Seeing it is God, that said,
Light shall shine out of darkness, who shined in our hearts...” This verse tells us that
God has already had mercy on us, has already shined on us. The God who shines in
our heart is our light. As long as we are saved, we already have God within us, and
we already have light. Therefore, the question now is not how we may ask for light
or seek light, but how we may obtain enlightening or how we may allow the light
to shine. When the sun has already risen, we do not need to seek the sun again; we
only need to receive its shining. Only fools look for the sun when it is already past
daybreak. Ephesians 5:14 says, “Awake, thou that sleepest, and arise from the dead,
and Christ shall shine upon thee.” You only need to awake; then you will receive
the shining. Thus, enlightening is a matter of obtaining, a matter of accepting; it is
not a matter of demanding or seeking. The responsibility we bear is to remove the
coverings in order to accept light and be one who is enlightened. This includes at
least the following points:
Firstly, we must want the shining. Since light depends not on our asking or seeking,
but upon our accepting and receiving, then whether we are willing to accept and receive is
HOMETHE KNOWLEDGE OF LIFE - Page 165
蒙光照的第一个条件。太阳已经出来了，你不必去找，也
不必去求，只要蒙光照，受光照就可以了。你如果不肯接
受光照，也不要蒙光照，而一直把自己遮蔽起来，就是天
天有太阳，还是照不到你身上。我们里面生命的光也是这
样，它早已照在我们里面了。今天不是我们等候光，乃是
光等候我们。它在我们里面是一直等候我们接受它的光照。
所以我们要光照，接受光照就能蒙光照。我们不要，不接
受，就难能蒙光照。
可是今天真要光照的人实在太少了。有的人是无心接受
而不要，有的人是有心拒绝而不要。千万件事物在我们身
上都成了光的遮蔽。我们若不肯把这些遮蔽除去，就是一
个拒绝光照，不要光照的人，这样自然也就无法蒙光照。
比方，当我们早晨读经祷告的时候，如果我们真要光照，
光照定规要来。光照一来，我们里面就有所看见。这个看
见，就是我们里面的感觉。我们里面一有了感觉，就证明
是光照来了。现在的问题，是我们顺服不顺服这光照的感
觉。我们若顺服这光照的感觉而去对付，就是除去了我们
身上的遮蔽，这样我们就是一个要光照而接受光照的人，
就能继续的得着光照。我们若不照这光照的感觉去对付，
就是不肯除去我们身上的遮蔽，这样我们就是一个不要光
照而拒绝光照的人，也就得不着光照了。
第二，要敞开自己向着主。主就是光，我们全心向着祂，
就定规有光；我们背着祂，而倾向别的，就定规没有光。
林后三章十六节说，“他们的心几时归向主，帕子就几时
除去了。”心不归向主，这就是帕子；心归向主，就是把
帕子除去，就能面对面的看见主，也就能看见光。所以我
们要接受光照，就必须敞开自己向着主，从深处把自己释
放出来，一点不保守，不扣留的摆在主面前。这样就很容
易得着光。
但是，难处就在于我们不容易敞开自己向着主。我们还
是常把自己藏起来，扣起来，不只不敢向主敞开，甚至不
敢向主祷告。正如一个小孩有时怕见父母的面，父母叫他
来，他口里答应了，却不肯来，因为他在背后作了不能给
父母知道的事。哦，有许多人在主面前的光景也是这样。
2023 生命的认识 - 第 166 页
the first condition of our being enlightened. The sun has already risen; therefore, you need
not seek or ask; you only need to be shined upon by the light and receive the shining of
light. If you are not willing to receive the shining, if you do not want to be shined upon, but
continually cover yourself, then even if there is sun every day, it still cannot shine on you.
The light of life is also like this; it has already shined within us. Today, it is not that we wait
for the light, but that the light is waiting for us. The light is within us, constantly waiting for
us to receive its shining. Therefore, if we want the shining and accept the shining, we can be
enlightened. If we do not want it and do not accept it, it is difficult for us to be enlightened.
Very few today really want the shining. Some do not want it because they are
indifferent in heart, and others do not want it because they have made up their mind to
reject it. Thousands of things have become veils to the light within us. If we are not willing
to remove the veils, we are those who do not want the shining and refuse it. Naturally,
then, there is no way for us to be enlightened. For example, in the morning when we read
the Bible and pray, if we really want the shining, it will definitely come. When the shining
comes, then we can see something inwardly. This seeing is our inner sense. Whenever we
have a certain consciousness deeply within us, it is a proof that the shining of light has
come. The question now is whether we obey the consciousness of this shining. If we obey
the consciousness of this shining and have certain dealings, then we remove the veils from
us. Thus, we are those who want the shining and accept the shining of light, and we will
continually have the shining. If we do not deal according to the sense of the shining, it
means that we are not willing to remove the veils from us. Then we are those who do not
want the shining, who refuse the shining of light. Thus, we cannot obtain the shining.
Secondly, we should open ourselves to the Lord. The Lord is light, so if our whole
heart is turned toward Him, we definitely will have light; but if we turn away from Him
and incline toward other things, we definitely will not have light. Second Corinthians
3:16 says, “Whensoever it (the heart) shall turn to the Lord, the veil is taken away.”
When the heart is not turned toward the Lord, the veil is there; but when it shall turn to
the Lord, the veil is taken away. Then one can see the Lord face to face; then one can see
light. Therefore, if we want to receive the shining, we must open ourselves to the Lord
and, from deep within, release ourselves, putting ourselves before the Lord without a
bit of reservation or holding back. Thus, it will be very easy to obtain light.
But, the problem is that it is not easy for us to open ourselves toward the Lord. We still
often hide ourselves; we still hold back. Not only do we dare not open ourselves to the Lord; we
even dare not to pray to the Lord. It is like a child who is sometimes afraid to see his parents’
face. When his parents call him, he answers with his mouth; yet he is not willing to come, for
behind their back he has done things which he cannot tell. Oh, there are many whose condition
HOMETHE KNOWLEDGE OF LIFE - Page 166
他们因着有了主所不喜悦的事物，就把自己藏在那里，扣
在那里，恐怕主摸着他们这一点难处怎么办，要他们对付
那件事怎么办，或是要他们把一件所宝爱的东西拿出来怎
么办？他们这样怕蒙到主的光照，就不敢向主敞开，因此
就象一张纸紧紧的卷在那里，从来不肯摊开，让神来写祂
所要写的字。
这样不肯向主敞开的人，虽然还能用头脑听道，还能用
头脑读圣经，但他们所听的道，所读的圣经，不过作了他
们定罪别人的张本，批评别人的工具，而自己却一点光都
得不着。这正象一个人黑夜在房间里，房间若明亮，外面
的东西就看不清楚；房间若黑暗，外面的东西就看得清楚。
照样这些向主关闭的人，专会定罪人，批评人，对别人的
光景看得很清楚，而对自己的情形却一点不认识。这就是
证明他们完全是在黑暗里！
这样不肯向主敞开的人，甚至还会讲道，还会作工。
他们虽然自己不肯接受光照，却能劝别人寻求光照。他
们虽然也常盼望主恩待他们，给他们丰富的生命；装备
他们，给他们够多的恩赐，使他们能讲道，能作工；但
他们却怕主光照，甚或拒绝主的光照。因此他们所讲的
道，所作的工，也就不过是一些死的劝勉，并不能给人
活的光照。
人这样不肯向主敞开，结果里面就必空虚混沌，黑暗
无光，好象在一个地窖里，外面的光无论多强都无法照
进去。但一个向主敞开的人，情形就完全两样。这样的
人是完全把自己释放出来，从里到外都摊排在神面前，
毫无保留的让神光照。这样的人就必常得着光照。他无
论是听道，或是读经，一蒙到光照，就谦卑接受，而一
面忧伤，一面敬拜。忧伤，是因着自己的荒凉和失败；
敬拜，是因着神的怜悯和光照。他因着在光中，就看不
见别人的错处，只看见自己的缺点。因此他不会定罪别
人，只觉得自己是一个最可怜的人，如蛆如虫，在圣洁
的主面前抬不起头来。他也仰望神的怜悯，求神拯救他，
愿意接受更深的光照。这样，神的光就一直在他里面照
亮，神的生命也就一直在他里面增长，他就成了一个透
明而满了感觉的人。
2023 生命的认识 - 第 167 页
before the Lord is like this. Because they have things and affairs which are not pleasing to the
Lord, they hide themselves and hold back. They fear that the Lord might touch these things
and affairs—then what would they do? The Lord might want them to deal with such things
and affairs—then what would they do? The Lord might want them to submit to Him something
which they treasure—then what would they do? Since they are so afraid of being enlightened by
the Lord, they dare not open themselves to the Lord. Hence they are like a piece of paper which
is tightly rolled up, never willing to unfold and allow God to write the words He wants to write.
Though such people who are not willing to open to the Lord still use their mind to
listen to messages and read the Bible, the messages they hear and the Bible they read only
become a reference for them to judge others, an instrument to criticize others, while they
themselves receive not a bit of light. This situation is like a man who is in a room at night. If
the room is bright, he cannot see clearly the things outside; if the room is dark, he can see
the things outside very clearly. Likewise, those who close themselves to the Lord are experts
in judging and criticizing others. They are very clear about others’ condition, but they do not
know a bit concerning their own condition. This proves that they are entirely in darkness!
Such who are not willing to open themselves to the Lord can even preach and work
for the Lord. Though they themselves are not willing to accept the shining, they can
persuade others to seek the shining. Though they often hope the Lord will be gracious
to them and give them abundant life, equipping them and bestowing gifts on them
so they can minister and work, they are afraid of the Lord’s shining and even refuse
the Lord’s shining. Thus, the words they minister and works they do are but dead
exhortations which cannot impart to men the living shining.
When men are thus unwilling to open themselves to the Lord, they become inwardly
waste and void, dark and without light. It is like being in the cellar: no matter how strong
the light is outside, it cannot shine within. But for one who is open to the Lord, the condition
is entirely different. He completely releases himself, and from inside to outside spreads
all things before the Lord without any reservation, allowing the light of God to shine. Such
a person will definitely and frequently obtain enlightenment. Whether it is in hearing a
message or reading the Bible, as soon as he receives the shining of light, he humbly accepts
it, on the one hand being sorrowful and on the other hand worshipping the Lord. He is
sorrowful because of his own desolation and failure; he worships the Lord because of His
mercy and the shining of God. Being in the light, he does not see others’ faults, but only his
own deficiencies. Thus, he does not condemn others; he only feels that he himself is a most
pitiful person, like a worm or a maggot, which cannot lift up its head before the holy Lord.
He also looks to God for mercy, asks God to save him, and is willing to receive deeper shining
of light. In this way, the light of God continually enlightens him within, and the life of God
continually grows within him. He then becomes a transparent person, full of consciousness.
HOMETHE KNOWLEDGE OF LIFE - Page 167
 第三，要把自己停下来。什么叫作把自己停下来？就是
把我们的眼光，看法，感想，意见，和话语等等，都停下来。
我们都知道，停下来是一件不容易的事，真能这样停下来
的人是太少了。但是停不下来，也是我们蒙光照的一个遮
蔽，并且是一个厉害的遮蔽。
比方，有的弟兄读圣经，总是带着他的感想和见地来
读，总是把他自己的思想加到圣经的意思里去。圣经明
明写着西门彼得，他却读成彼得西门；明明是耶稣基督
的使徒保罗，却读成基督耶稣的使徒保罗。不读神的话，
他的意见不来，一读神的话，他的意见就来了。所以他
一读圣经，就没有一处没有意思，没有一处没有感想，
哪知这些意思或感想，全数是草木禾秸，毫无价值。有
的弟兄讲道也是这样，在讲台上的话语是满天飞的，叫
人找不到中心，也听不出重点。有的弟兄姊妹听道也是
如此，那些重点，要点，讲台上一再重复，他们也听不
进去，反而那些零碎，无关紧要的话，人讲过就忘了，
他们却记得很清楚。这些也都是因着他们思想多，感想
多，停不下来的缘故。这样的弟兄姊妹，整天外面是手
忙脚乱，里面是想入非非，整个人都停不下来，结果就
一点光都得不着。
在新约圣经中也有这样的例子。路加十章，和约翰
十一章，都说到一个最忙乱而停不下来的人，就是马大。
路加十章是记她外面的忙乱，约翰十一章是记她里面的
忙乱。她整个人可说都是忙乱的，不只意见多，感想多，
话语也多，一刻也停不下来，所以主向她说的话，她一
句也听不进去。当她来到主面前，主还没有开口，她就
先开口见怪主，说，“主啊，你若早在这里，我兄弟必
不死。”主对她说，“你兄弟必然复活。”她马上来了
意见，对主说，“我知道在末日复活的时候，他必复活。”
她把主的话解得很妙，复活的时间一差就差了几千年。
主又对她说，“复活在我，生命也在我；信我的人，虽
然死了，也必复活；凡活着信我的人，必永远不死。你
信这话么？”她说，“主啊，是的，我信你是基督，是
神的儿子。”她的回答，真是答非所问。主说的是什么，
她全数没有听见。她就是这样意见多，话语多。当她说
2023 生命的认识 - 第 168 页
Thirdly, we should put a stop to ourselves. What does it mean to put a stop to
ourselves? It is to put a stop to our views, our ways of looking at things, our feelings,
opinions and words, etc. We all know that to stop is not an easy matter. There are only
a very few who can really stop in this way. Yet being unable to put a stop to ourselves is
also a veil, a serious veil, which prevents us from being enlightened.
For example, some brothers when reading the Bible always read with their own
feelings and ideas and put their own thoughts into its meaning. The Bible clearly says,
“Simon Peter,” but when they read it, it becomes “Peter Simon.” The Bible clearly says, “Paul,
the apostle of Jesus Christ,” but when they read it, it becomes “Paul, the apostle of Christ
Jesus.” When they are not reading the Word of God, their opinions are not in evidence;
but as soon as they read the Word of God, their opinions arise. Therefore, whenever they
read the Bible, there is not one passage concerning which they do not have an opinion and
feeling; yet they know not that such opinions and feelings are all wood, hay and stubble,
of no value. Some brothers are like this in their ministry. When they are preaching, their
words fly all over the sky, without a central or main point. Some brothers and sisters, when
listening to the ministry, simply miss all the important and essential points, even after
many repetitions. Yet they remember clearly the fragments, the nonessential words, which
people normally forget after speaking. This also is because they have many thoughts and
feelings which they cannot stop. Such brothers and sisters who are always extremely busy
outwardly and indulge in fancy imaginations inwardly cannot stop any part of their entire
being. Consequently they cannot obtain one bit of light.
In the New Testament there is such an example. Luke 10 and John 11 both speak of one
who was most busy and could not be stopped: Martha. Luke 10 records how busy she was
outwardly, while John 11 records how active she was inwardly. We may say that her whole
person was in a flurry. Not only did she have many opinions and feelings, but she also had
many words; she could not be stopped for a moment. Therefore, not one word of what the
Lord spoke to her could enter into her. When she met the Lord, before the Lord could open
His mouth, she opened hers and blamed the Lord, saying, “Lord, if thou hadst been here, my
brother had not died.” The Lord replied, “Thy brother shall rise again.” Then she immediately
had an opinion and answered, “I know that he shall rise again in the resurrection at the last
day.” She expounded the Lord’s words so wonderfully that the time of resurrection was put
off till several thousand years later. Again, the Lord said to her, “I am the resurrection, and
the life: he that believeth on me, though he die, yet shall he live; and whosoever liveth and
believeth on me shall never die. Believest thou this?” She said, “Yea, Lord: I have believed
that thou are the Christ, the Son of God...” Her reply in no wise answered His question. She
did not hear at all what the Lord had said; she was so opinionated and talkative. When
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完了这些话，马上就跑回去，暗暗的对她妹子马利亚说，
“夫子来了，叫你。”这完全是她捏造的，是她替主出
的主张。话语多，意见多的人，都是能出主张，能发表
意见的。这样的人，一点都停不下来，所以对主的光遮
蔽得最厉害，实在无法蒙光照。
这些停不下来的难处，是在人的里面。许多人读圣经所
以没有亮光，听道所以抓不住重点，并不是因为他们身上
有了罪恶和世界，而是因为他们那个人里面满了意见，感
想，主张，和话语。实在说，罪恶世界不过是一件破烂的
衣服，要脱掉还不难；但我们这个人里面那些意见，感想，
和主张，却是不容易去掉的，所以直到今天还是我们身上
最厉害的遮蔽，使我们蒙不到主的光照。
所以我们要蒙光照，就必须安静下来，停下自己，不仅
我们外面的活动要停下来，连我们里面那些意见，感想，
主张，眼光，和话语，也都得停下来。这样一个完全停下
来的人，来到主的面前，才能单单纯纯的接受主的话，主
说什么，就能听见什么，也就领会什么。他读圣经，不是
把自己的意思和解释读到圣经里面去，乃是把圣经的意思
读到他里面来。起头的时候，好象一点都读不懂，但有一
天光来了，圣经中那些大的东西就在他里面发光，使他得
着了启示。他听道也是这样。乃是全人从里到外安静等候
在主面前，要听主说话。所以当讲台的话语释放出来的时
候，他就能抓住信息的重点，而在里面得着主的话。这样
的人，因着他能停下自己，就能不断的得着神活的话，也
就是得着神的光，因为神的光就是在于神的话。所以蒙光
照的第三个条件，就是停下自己。
第四，不能反驳光。蒙光照还有一个基本的条件，就是
不能对光有反驳。我们里面一得着光照，一有了感觉，就
要立刻接受，立刻顺服，立刻去对付，不能有反驳。我们
何时一有反驳，光就退去了。
圣灵在人里面光照的工作，乃是非常细嫩的，一碰到人
的反驳，就立刻退去了。我们反驳圣灵，而使祂退去很容
易，但要叫祂再回来就难了。就是我们认罪悔改，得着了
主的赦免，圣灵还不一定立刻就回来。我们读雅歌，也能
读出这种情景来。当主向那个女子叩门的时候，她不开门；
2023 生命的认识 - 第 169 页
she finished these words, she immediately went away, and called her sister Mary secretly,
saying, “The Teacher is here, and calleth thee.” This was entirely her fabrication; it was her
idea put forward for the Lord. Those who are talkative and opinionated are those who can
give suggestions and express opinions. Such people cannot stop a bit; thus, they are totally
veiled from the light, and there is really no way for them to be enlightened.
The difficulty of being unable to stop lies within man. Many read the Bible without
light and hear the ministry without grasping the essential points, not because they
are sinful and worldly, but because they are full of opinions, feelings, ideas and words.
Strictly speaking, sin and the world are like a piece of worn-out clothing, which is not
difficult to put off. But the opinions, feelings, and ideas in us are not easy to cast off.
That is why they become today the most serious veil in us; they render us unable to
obtain the shining of the Lord.
Thus, if we desire to be enlightened, we must quiet ourselves and put ourselves to a
stop. Not only should our outward activities be stopped; even the opinions, feelings, ideas,
views and words within us should be stopped. When a person who is completely stopped
comes before the Lord, he can be exceedingly simple and single in receiving the word of
the Lord. Whatever the Lord says, he hears and comprehends. When he reads the Bible, he
does not read his own opinion and explanation into it; rather, he reads the meaning in the
Bible into himself. In the beginning, it seems that he does not understand what he reads.
But when the light comes, the great things in the Bible shine in him, causing him to have
revelation. The same is true when he hears a message. His whole person from within to
without waits quietly before the Lord, desiring to hear His speaking. Thus, when the words
are released, he can grasp the essential point of the message and receive from within the
Lord’s word. Such a person, because he can stop himself, is able to receive unceasingly the
living Word of God, which means the light of God, for the light of God rests within the Word
of God. Thus, the third requirement for being enlightened is to stop oneself.
Fourthly, we should not dispute with light. This is another basic requirement for
being enlightened. As soon as we have the enlightening and sense within, we should
immediately accept, submit, and deal accordingly; we cannot have any disputation.
Whenever we dispute with the light, the light is withdrawn.
When the Holy Spirit performs this enlightening work within man, it is a very tender
and delicate matter. As soon as He meets resistance from man, He immediately withdraws.
To cause the Holy Spirit to withdraw by resisting Him is extremely easy, but to ask Him
to return is quite difficult. Even if we confess, repent, and thereby obtain the Lord’s
forgiveness, the Holy Spirit may still not come back immediately. We read of such a situation
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等到她醒悟过来，再去开门的时候，主却找不到了。主这
样的隐藏，就是祂对人的惩罚。
不只圣灵作工是这样，就是那些有圣灵职事的人，他们
作工也是这样。一个认识神，为神使用的仆人，他总是喜
欢帮助人的。但有什么人对他有批评，存心反驳他，他就
不和你争执，不和你讲什么情理，争什么是非；他只有一
个办法，就是退回去，和你没有话说了，也不能帮助你了。
所以喜欢争理的人，都是愚昧的，他所受的亏损，乃是莫
大的！所以我们对于有圣灵职事的人，真是要当心！你对
于马路上的人可以随便批评，但对于有圣灵职事的人却不
可随意批评，也不可故意反驳。不是说你批评的不对，反
驳的无理，也许你所批评的都对，所反驳的也都有理，但
有一件事是定规的，你一向他有批评，有反驳，他身上的
职事向着你就完了。他也许能帮助千万个人，但他不能帮
助你。不是他不帮助你，乃是他帮助不了你。就是他要帮
助你，你也不能得着什么。这是何等严肃的事，我们真应
该小心！
所以，我们对于那在我们里面说话的圣灵，和那在我
们外面说话的执事，都不能有批评，有反驳。圣灵在人
里面的光照是驳不得的，你一驳祂，最少几天在黑暗里。
这一段黑暗的时间，就是你的惩罚，也是你的提醒。你
以为得罪神一次不要紧，还可以求祂赦免。不错，祂能
赦免你，但神有祂的政治，祂在你身上的那个惩罚，你
不能免掉。若是你多次得罪祂，结局必更悲惨。就象以
色列人在旷野的路上，一直反驳神，得罪神，等他们到
了加低斯巴尼亚，神政治的手一出来，他们就只能再回
到旷野去飘流，虽然哭号悔改，也无法挽回。所以我们
无论从圣灵得来话语的光照，或是从执事得来话语的光
照，都当顺服而不可反驳，这在追求属灵的事上也是一
个厉害的原则。
当圣灵给我们光照的时候，我们若实在有软弱，真是不
能顺服，顶多只能说，“神啊，这件事是我该顺服的，但
是我软弱，求你怜恤我。”这还是一个蒙怜悯的心情。不
过我们最好是一有光照，马上就顺服，一点不反驳，这样
才能让神继续的给我们光照。
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in the Song of Songs. When the Lord knocked on His loved one’s door, she did not open the
door. Later, when she realized what she had done and went to open the door, the Lord could
not be found. When the Lord hides Himself in this way, it is His punishment toward us.
Not only does the Holy Spirit work in this way; even those who have the ministry
of the Holy Spirit work in this way. A servant who knows God and is used by God is
always happy to help others. Yet if you criticize him or intentionally resist him, he will
not contend with you, reason with you, or argue concerning right or wrong. He has
only one way: He simply withdraws, having nothing more to say to you and being no
longer able to help you. Thus, he who likes to contend is foolish, and the loss he suffers
is tremendous! Toward one who has the ministry of the Holy Spirit we should really
be careful! You may freely criticize those who walk on the street, but you should not
freely criticize nor purposely dispute with one who has the ministry of the Holy Spirit.
This does not mean that your criticism is not right or your disputation not reasonable;
perhaps all of your criticisms are right, and all of your disputes are reasonable; but one
thing is certain: as soon as you criticize him and dispute with him, his ministry toward
you is finished. He may be able to help thousands of people, but he cannot help you. It
is not that he would not help you, but he cannot help you. Even if he wants to help you,
you would gain nothing. What a serious matter this is! How careful we should be!
Thus, toward both the Holy Spirit who speaks within us and the ministers who speak
without, we cannot engage in criticism or dispute. The enlightening of the Holy Spirit within
man cannot be disputed with, for once you dispute with Him, you will be in darkness for at
least several days. This period of darkness is both a punishment and reminder to you. You
think it does not matter to offend God once, for you can still ask His forgiveness. Yes, He can
forgive you, but God has His government; you cannot escape the punishment He has for you.
And if you offend Him many times, your end will definitely be even more tragic. The people
of Israel in the wilderness continually disputed with God and offended God. When they
reached Kadesh-barnea, the hand of God’s government came forth: they could only return
to the wilderness to wander. Though they wept and repented, there was no way to restore
the situation. Thus, whether it be the enlightening we receive from the Holy Spirit or the
enlightening we receive from the ministers of God’s Word, we should obey and not dispute.
This also is a serious principle in the pursuit of spiritual things.
When the Holy Spirit enlightens us, if we are really weak and cannot submit,
the most we can say is, “O God, I should obey in this matter, but I am weak; have
compassion on me.” This kind of heart attitude is still of His mercy. But it is best when
we are enlightened to immediately submit and not dispute in the least. In this way, we
can allow God to enlighten us continuously.
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 第五，该继续活在光中。当我们在某件事上蒙了光照，
而认识神心意的时候，并不是顺服一次就完了，乃是要学
习一直维持自己在所蒙的光照之下。这就是说，你蒙了一
次光照，不仅那一次要顺服，还要一直照着那个原则顺服
下去。
以上五点，就是蒙光照的路。我们若能在主面前好好的
注意这五点，就能常蒙光照而活在光中。到这时候，我们
里面需要什么样的带领，神就给我们什么样的带领；我们
需要看见什么样的光，神就给我们看见什么样的光；我们
的生命该有如何的长进，神就借着光照而使我们的生命有
如何的长进。愿主恩待我们！
2023 生命的认识 - 第 171 页
Fifthly, we should continuously live in the light. When in a particular matter
we receive shining and thereby come to know the will of God, it is not a matter of
obeying once, and that is all. We should learn to continually keep ourselves under the
enlightening we have received. This means that when you receive shining in a certain
matter, you should submit not only at that particular time, but you should continually
submit according to that principle.
These five points are the way to obtain enlightening. If before the Lord we pay
careful attention to these five points, we can obtain frequent enlightening and live in
the light. At this stage, whatever kind of guidance we need within, God will give us that
kind of guidance; whatever kind of light we need, God will show us that kind of light;
and whatever growth our life needs, God will, by the shining of light, cause our life to
have that growth. May the Lord be gracious to us!
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