第三篇 凭着罗马八章里生命之灵的律，活在神圣三一的神圣分赐里
Living in the Divine Dispensing of the Divine Trinity by the Law of the Spirit of Life in Romans 8
壹 成为得胜者的关键，乃是罗马八章里生命之灵的律；罗马八章是为着迫切寻求者的一章圣经─七24~八2、28~29，诗一〇五4：
I. The key to being an overcomer is the law of the Spirit of life in Romans 8, a chapter for desperate seekers—7:24—8:2, 28-29; Psa. 105:4:
一 罗马七章是“在肉体里”的经历；罗马八章是“在灵里”的经历（这灵乃是神圣的灵住在我们人的灵里，二者调和成为一灵）─4、9~10、16节，林前六17，提后四22。
A. Romans 7 is the experience of being "in the flesh"; Romans 8 is the experience of being "in the spirit" (the divine Spirit dwelling in our human spirit and these two mingled together to be one spirit)—vv. 4, 9-10, 16; 1 Cor. 6:17; 2 Tim. 4:22.
二 享受罗马八章生命之灵的律，将我们引进罗马十二章基督身体的实际里；当我们活在基督的身体里并为基督的身体而活，这律就在我们里面运行─八2、28~29，十二1~2、11，腓一19。
B. The enjoyment of the law of the Spirit of life in Romans 8 ushers us into the reality of the Body of Christ in Romans 12; this law operates within us as we live in the Body and for the Body—8:2, 28-29; 12:1-2, 11; Phil. 1:19.
贰 罗马八章是全本圣经的焦点和宇宙的中心；因此，我们若经历罗马八章，我们就在宇宙的中心：
II. Romans 8 is the focus of the entire Bible and the center of the universe; thus, if we are experiencing Romans 8, we are in the center of the universe:
一 神在已过的永远里定意要进到祂所救赎的人里面，使祂可以作他们的生命，使他们能成为祂团体的彰显；这是神经纶的焦点─弗一3~5。
A. In eternity past God purposed to enter into His redeemed people so that He could be their life and so that they could be His corporate expression; this is the focus of God's economy—Eph. 1:3-5.
二 人是神创造的中心，因为神的心意乃是要借着人得着彰显；唯有借着神进到人里面作人的生命和内容，使人与祂成为一，凭祂而活，甚至将祂活出，人才能成为神的彰显；神乃是如此从人里面彰显出来。
B. Man is the center of God's creation because God's intention is to be expressed through man; man can become God's expression only by God entering into man to be man's life and content and to make man one with Him so that man may live by Him and even live Him out; in this way God is expressed from within man.
三 撒迦利亚十二章一节说，“铺张诸天、建立地基、造人里面之灵的耶和华说”：
C. Zechariah 12:1 says, "Thus declares Jehovah, who stretches forth the heavens and lays the foundations of the earth and forms the spirit of man within him":
1 人的灵与天地并列，因为我们的灵是神渴慕居住的所在─弗二22，参提后四22。
1. The spirit of man is ranked with the heavens and the earth because our spirit is the location where God desires to dwell—Eph. 2:22; cf. 2 Tim. 4:22.
2 诸天是为着地，地是为着人，神给人造了灵，使人能接触神，接受神，敬拜神，活神，为神完成神的定旨，并与神成为一。
2. The heavens are for the earth, the earth is for man, and man was created by God with a spirit so that he may contact God, receive God, worship God, live God, fulfill God's purpose for God, and be one with God.
四 宇宙的中心焦点就是这位经过过程的三一神已经进到我们里面，如今住在我们里面；这是最大的神迹；宇宙中没有什么别的事比这个更重要─赛六六1~2，约十四23，十五4。
D. The central focus in the universe is that the processed Triune God has come into us and now dwells in us; this is the greatest miracle; nothing else in the universe could be more important than this—Isa. 66:1-2; John 14:23; 15:4.
五 我们都该满了喜乐，因为三一神如今住在我们里面，与我们是一；祂是我们的生命和人位，正在使我们成为祂的家─弗三14~17。
E. We should all be full of joy since the Triune God is indwelling us and is one with us; He is our life and our person, and He is making us His home—Eph. 3:14-17.
六 三一神已经经过成为肉体、钉死、复活并升天的过程，成了生命之灵的律，装置在我们灵里作为“科学的”律，就是自动的原则；这是在神经纶里最大的发现，甚至是最大的恢复之一─罗八2~3、10~11、34、16。
F. The Triune God has been processed through incarnation, crucifixion, resurrection, and ascension to become the law of the Spirit of life installed in our spirit as a "scientific" law, an automatic principle; this is one of the biggest discoveries, even recoveries, in God's economy—Rom. 8:2-3, 10-11, 34, 16.
七 在罗马八章二节、九至十一节，生命的灵、神的灵、基督的灵、基督自己以及内住的灵，都是指赐生命的复合之灵─参出三十22~25，腓一19，林前十五45下：
G. The Spirit of life, the Spirit of God, the Spirit of Christ, Christ Himself, and the indwelling Spirit in Romans 8:2, 9-11 all refer to the compound Spirit who gives life—cf. Exo. 30:22-25; Phil. 1:19; 1 Cor. 15:45b:
1 在“神的灵”这辞里，“灵”和“神”是同位语，指明那灵和神乃是一─罗八9。
1. In the expression the Spirit of God, the Spirit and God are in apposition, indicating that the Spirit and God are one—Rom. 8:9.
2 同样的，八章中“基督的灵”、“那叫耶稣从死人中复活者的灵”和“生命的灵”，指明那灵就是基督，是那使人复活者，也是生命；因此，那灵既然住在我们里面，三一神的三者就都在我们里面作生命─9、11、2节。
2. Similarly, the Spirit of Christ, the Spirit of the One who raised Jesus from the dead, and the Spirit of life in Romans 8 indicate that the Spirit is Christ, the resurrecting One, and life; therefore, since the Spirit indwells us, all three of the Triune God are in us as life—vv. 9, 11, 2.
3 八章中的那灵是包罗万有的灵，作三一神的终极完成，临及并应用于我们。
3. The Spirit in Romans 8 is the all-inclusive Spirit as the ultimate consummation and the reaching, the application, of the Triune God to us.
4 三一神既是包罗万有的灵在我们里面，我们以祂为生命和人位，就可以经历并享受祂；我们是三一神的容器─林后四7。
4. The Triune God as the all-inclusive Spirit is within us for us to experience and enjoy by taking Him as our life and our person; we are the container of the Triune God—2 Cor. 4:7.
八 我们信入主而接受祂时，祂就作为生命之灵的律尽功用，将祂自己，就是神那神圣、非受造的生命（原文，zoe，奏厄），分赐到我们灵里；我们都需要看见这大启示，就是我们这人至少有一部分，我们的灵，是奏厄；我们将心思置于灵时，我们的心思，就是我们魂的代表，就成为奏厄；不仅如此，借着生命之灵的律运行，奏厄就能分赐到我们必死的身体里；这样，我们全人三部分就成为奏厄人，使我们成为奏厄城，就是新耶路撒冷─启二一6，二二1~2、14。
H. When we received the Lord by believing into Him, He functioned as the law of the Spirit of life to dispense Himself as the divine, uncreated life of God (Gk. zoe) into our spirit; we all need to see the great revelation that at least one part of our being, our spirit, is zoe; when we set our mind on the spirit, our mind, which represents our soul, becomes zoe; also, zoe can be imparted through the operation of the law of the Spirit of life into our mortal bodies; in this way we become men of zoe in our entire tripartite being for us to become the city of zoe, the New Jerusalem—Rev. 21:6; 22:1-2, 14.
九 至终这生命要把我们预备成为基督的新妇，使主得以回来，并将我们引进下一个时代；为这缘故，圣经和宇宙的中心焦点，是在罗马八章里。
I. Ultimately, this life will prepare us to be the bride of Christ, which will cause the Lord to come back and usher us into the next age; for this reason the crucial focus of the Bible and the universe is in Romans 8.
叁 罗马八章启示，经过过程的三一神作为生命之灵的律，将神圣的生命赐给信徒，为着他们的生活；这是经历神圣三一的神圣分赐─2、10、6、11、28~29节：
III. Romans 8 reveals that the processed Triune God as the law of the Spirit of life gives the divine life to the believers for their living; this is the experience of the divine dispensing of the Divine Trinity—vv. 2, 10, 6, 11, 28-29:
一 安装在我们灵里之经过过程的三一神这赐生命的灵，可比作电；神在我们里面这神圣之“电”的律的运行，需要我们的合作，借着祷告“打开”这律的“开关”─西四2，弗六17~18，帖前五17，参太二四27（见注1末二句）。─引用经文
A. The processed Triune God as the life-giving Spirit installed into our spirit may be likened to electricity; God's operation as the law of the divine "electricity" within us requires our cooperation to "switch on" this law by prayer—Col. 4:2; Eph. 6:17-18; 1 Thes. 5:17; cf. Matt. 24:27 (see the last two sentences of footnote 1).
二 当我们一直借着祷告摸着主，并在我们的灵里接触祂，生命之灵的律就自动、自发、毫不费力地在我们里面作工─来十一1、5~6，林后四13，太八3、15，九20~21、29，十四36，十七7，二十34，约四23~24，腓二12~13，罗八2、4、6、13~16、23，帖前五16~18。
B. While we remain in the touch with the Lord through prayer, staying in contact with Him in our spirit, the law of the Spirit of life works automatically, spontaneously, and effortlessly within us—Heb. 11:1, 5-6; 2 Cor. 4:13; Matt. 8:3, 15; 9:20-21, 29; 14:36; 17:7; 20:34; John 4:23-24; Phil. 2:12-13; Rom. 8:2, 4, 6, 13-16, 23; 1 Thes. 5:16-18.
三 祷告的意义是吸取神；我们接触神多，吸取神就多；我们吸取神多，享受神作亮光和救恩也就加多─王下十九30，赛三七31，太六6，诗一一九15：
C. The meaning of prayer is for us to absorb God; the more we contact God, the more we will absorb Him; and the more we absorb Him, the more we will enjoy Him as our light and our salvation—2 Kings 19:30; Isa. 37:31; Matt. 6:6; Psa. 119:15:
1 大卫在诗篇二十七篇一节说，“耶和华是我的亮光，是我的拯救”；大卫瞻仰神的荣美而接触神并吸取神（4）；因此，他里面就蒙光照并得着拯救。─引用经文
1. In Psalm 27:1 David says, "Jehovah is my light and my salvation"; he contacted and absorbed God by beholding Him as beauty (v. 4); thus, he was enlightened and received salvation within.
2 有一首诗歌说，“照我本相”（诗歌七二四首），意思是照着我们原本的样子来到神面前，一点都不必改、不必动；我们乃是这样接受基督，也该这样在基督里行事为人─西二6~7。
2. There is a hymn that says, "Just as I am" (Hymns, #1048); this means that we should come to God just as we are without trying to improve or change our condition; we received Christ in this way, and we should walk in Christ in this way—Col. 2:6-7a.
3 祷告是照我本相到主面前；当我们到主面前，就要把里面的光景都摊出来，甚至告诉主，我们什么都够不上；即使我们软弱、糊涂、难过、没有话说，也可以到神面前；无论我们里面有什么光景，就把那种光景带到神面前。
3. To pray is to come to the Lord just as we are; when we come to the Lord, we should lay our inner condition before Him and tell Him that we are short in every matter; even if we are weak, confused, sad, and speechless, we can still come to God; no matter what our inner condition is, we should bring it to God.
4 我们不该顾自己的光景，反而要借着仰望神、瞻仰祂、赞美祂、感谢祂、敬拜祂并吸取祂，进到神的面前来接触祂；这样，我们就会享受神的丰富，饱尝祂的甘甜，接受祂作亮光和能力，里面平安、光明、刚强且有力；如此我们就学会这功课，就是在我们向圣徒供应话语时留在与神的联结里─彼前四10~11，林后二17，十三3。
4. Instead of caring about our condition, we need to enter into God's presence to contact Him by looking to Him, beholding Him, praising Him, giving thanks to Him, worshipping Him, and absorbing Him; then we will enjoy God's riches, taste His sweetness, receive Him as light and power, and be inwardly peaceful, bright, strong, and empowered; we will then learn the lesson of staying connected to Him when we are ministering the word to the saints—1 Pet. 4:10-11; 2 Cor. 2:17; 13:3.
四 祷告的意义也是要我们发表神；在诗篇二十七篇四节，大卫说他所渴望的不仅是瞻仰耶和华的荣美，更是要“在祂的殿里求问”；求问乃是让神在我们里面说话，以致我们在祷告中向祂所说的话事实上就是神在我们里面的说话，是神的发表：─引用经文
D. The meaning of prayer is also for us to express God; in Psalm 27:4 David says that he desired not only to behold the beauty of Jehovah but also to "inquire in His temple"; to inquire is to let God speak within us so that the words spoken to Him in prayer are actually God's speaking within us, God's expressions:
1 真实的祷告乃是我们来到神面前，让神在我们里面说话，把神对我们所说的向祂发表回去─“你说，你们当寻求我的面；那时我的心向你说，耶和华啊，你的面我正要寻求。”（8）
1. Real prayer is our coming to God, letting God speak within us, and expressing to God what He has spoken back to Him: "When You say, Seek My face, / To You my heart says, Your face, O Jehovah, will I seek" (v. 8).
2 当我们真正地摸着神、接触神并吸取神时，祂就在我们里面说话；然后我们就照着祂内里的说话祷告；祷告就是进到神面前、遇着神、亲近祂和神有了交流并吸取祂，使祂能在我们里面对我们说话；当我们用祂对我们所说的话向祂祷告时，我们的祷告就将神发表出来─约十五7。
2. When we really touch, contact, and absorb God, He will speak within us; then we will pray according to His inner speaking; to pray is to go to God, meet Him, draw near to Him, commune with Him, and absorb Him so that He can speak to us inwardly; when we pray to Him with His words to us, our prayer expresses God—John 15:7.
3 在我们祷告的第一面，我们进入与神的交通中，神就会把祂工作的负担涂抹在我们里面，把祂的心意启示给我们；然后我们祷告的第二面是求问主，就着主的旨意和工作的负担祈求主；这样我们就与神配合，与神同工，完成祷告的目的─赛六二6~7，四五11，结二二30，但九2~4，撒上十二23，林前三9，林后六1上。
3. During the first aspect of our prayer, we enter into fellowship with God, who then anoints us with His burden for the work and reveals His intention to us; the second aspect of our prayer is to then inquire of the Lord by petitioning Him concerning His will and His burden for the work; then we carry out the purpose of prayer by coordinating with God to be God's co-worker—Isa. 62:6-7; 45:11; Ezek. 22:30; Dan. 9:2-4; 1 Sam. 12:23; 1 Cor. 3:9; 2 Cor. 6:1a.
4 求问的祷告最尊重神；大卫知道如何祷告，因为他常求问耶和华（撒上二二10，二三2、4，三十8，撒下二1，五19、23）；神借申言者拿单对大卫说话之后，大卫“坐在耶和华面前”（七18），并对主说，“照你所说的而行；”（25下）然后他告诉主，因为祂的说话，“仆人心中才敢向你如此祷告。”（27）─引用经文
4. Inquiring prayers honor God; David knew how to pray because he often inquired of Jehovah (1 Sam. 22:10; 23:2, 4; 30:8; 2 Sam. 2:1; 5:19, 23); after God spoke to David through Nathan the prophet, David "sat before Jehovah" (7:18) and told the Lord, "Do as You have spoken" (v. 25b); he then told the Lord that, because of His speaking, "Your servant has found it in his heart to pray this prayer to You" (v. 27).
五 我们必须借着与主交谈，以维持我们与祂的交通，而与生命之灵的律，就是内住、安置好、自动并在内里运行的神合作─罗十12~13，创十三18，帖前五17，弗六17~18，腓四5~7、12~13，诗六二7~8。
E. We must cooperate with the indwelling, installed, automatic, and inner operating God as the law of the Spirit of life by conversing with Him in order to maintain our fellowship with Him—Rom. 10:12-13; Gen. 13:18; 1 Thes. 5:17; Eph. 6:17-18; Phil. 4:5-7, 12-13; Psa. 62:7-8.
肆 当我们留意灵中内里的感觉，我们里面生命之灵的律就得以启动；我们众人都必须学习的基督徒生活秘诀见于罗马八章六节，这节乃是圣经中关于我们对基督作生命之灵的律的属灵经历最重要的经节─“心思置于肉体，就是死；心思置于灵，乃是生命平安”：
IV. When we take heed to the inner sense of the spirit, the law of the Spirit of life is activated within us; the secret of our Christian life that we all must learn is found in Romans 8:6, which is the most important verse in the Bible related to our spiritual experience of Christ as the law of the Spirit of life—"the mind set on the flesh is death, but the mind set on the spirit is life and peace":
一 心思置于肉体，意思乃是向着肉体，与肉体合作，与肉体站在一起；心思置于灵，意思乃是留意灵，向着灵，与灵合作，与灵站在一起，也就是专注于我们的灵─玛二15~16。
A. To set the mind on the flesh means to take sides with the flesh, to cooperate with the flesh, and to stand with the flesh; to set the mind on the spirit is to take heed to the spirit, to take sides with the spirit, to cooperate with the spirit, and to stand with the spirit, that is, to pay attention to our spirit—Mal. 2:15-16.
二 我们留意灵中内里的感觉，跟随生命平安的内里感觉，就是尊重主为着祂独一的行动作身体的头；使徒保罗在他福音的事奉中，乃是基督的俘虏，不受外在环境所支配，乃受他是否有“灵里的平安”所支配（林后二13）；他的灵是他里面最首要的部分，并且他是由他那调和的灵所管理、支配、引导、推动并带领（林前二15，罗八16，林前六17，林后二12~14，七5~6）。─引用经文
B. When we take heed to the inner sense of the spirit, following the inner sense of life and peace, we are honoring the Lord as the Head of the Body for His unique move; in his gospel service the apostle Paul was a captive of Christ, who was not governed by his outward environment but by whether or not he had the "rest in my spirit" (2 Cor. 2:13); his spirit was the most preeminent part of his being, and he was dominated, governed, directed, moved, and led by his mingled spirit (1 Cor. 2:15; Rom. 8:16; 1 Cor. 6:17; 2 Cor. 2:12-14; 7:5-6).
伍 至终，我们借着享受生命之灵内住并自动的律，活在神圣三一的神圣分赐里，乃是在基督的身体里，并为着基督的身体，这享受有一个目标，就是使我们在生命、性情和彰显上，但不在神格上，成为神，以达成祂永远经纶的目标─新耶路撒冷─罗八2、28~29，十二1~2，十一36，十六27，腓一19，参加一15~16，二20，四19、26~28、31。
V. Ultimately, our living in the divine dispensing of the Divine Trinity by the enjoyment of the indwelling and automatic law of the Spirit of life is in the Body of Christ and for the Body of Christ with the goal of making us God in life, nature, and expression but not in the Godhead to accomplish the goal of His eternal economy—the New Jerusalem—Rom. 8:2, 28-29; 12:1-2; 11:36; 16:27; Phil. 1:19; cf. Gal. 1:15-16; 2:20; 4:19, 26-28, 31.