事奉类 › 灵与灵的事奉 › 第二篇　灵的死了与活过来

第二篇　灵的死了与活过来

灵与灵的事奉

📖 研读 📊 汇集 🇬🇧 English 📋 对照
　　读经：
　　弗二1~5：“而你们原是死在过犯并罪之中，那时，你们在其中行事为人，随着这世界的世代，顺着空中掌权者的首领，就是那现今在悖逆之子里面运行之灵的首领；我们众人从前也都在他们中间，在我们肉体的私欲里，行事为人，行肉体和思念所意欲的，生来就是可怒的儿女，和其余的人一样；然而神富于怜悯，因祂爱我们的大爱，竟然在我们因过犯死了的时候，便叫我们一同与基督活过来，（你们得救是靠着恩典。）”
　　西二13：“你们从前在过犯，和未受割礼的肉体中死了，神赦免了你们一切的过犯，叫你们一同与基督活过来。”
　　约一14：“话成了肉体，支搭帐幕在我们中间，丰丰满满地有恩典，有实际。我们也见过祂的荣耀，正是从父而来独生子的荣耀。”
　　三3节：“耶稣回答说，我实实在在地告诉你，人若不重生，就不能见神的国。”
　　6节：“从肉体生的，就是肉体；从那灵生的，就是灵。”
　　六63节：“赐人生命的乃是灵，肉是无益的；我对你们所说的话，就是灵，就是生命。”
　　十四16~20：“我要求父，祂必赐给你们另一位保惠师，叫祂永远与你们同在，就是真理的圣灵，乃世人不能接受的；因为不见祂，也不认识祂；你们却认识祂；因祂常与你们同在，也要在你们里面。我不撇下你们为孤儿，我必到你们这里来。还有不多的时候，世人不再看见我；你们却看见我；因为我活着，你们也要活着。到那日你们就知道我在父里面，你们在我里面，我也在你们里面。”
　　我们昨天看过，神是要人在灵里事奉祂。只有在灵里的事奉，才能摸着祂。所以祂就给人的里面创造一个灵，为要叫人借此事奉祂。
　
　　灵是人最里面的一部分，是人的核心。人之所以为人，就是在于灵。人不是为着身体的生存，也不是为魂的享受，乃是为着在灵里事奉神。
　　灵在人里面的功能，就是使人能认识神，事奉神，使人能接触神，和神交通。人怎样不能用身体的五官接触神，也照样不能用魂的心思，情感，和意志摸着神。这些都是不通神的。通神的，只有人的灵。人只能在灵里，借着灵，用灵接触神，摸着神。
　
　　但是因着人的堕落，人的犯罪，人里面的灵就死了。当初亚当犯罪，不只叫他在神面前有了罪案，不只叫他在自己里面有了罪性，并且还叫他里面的灵死了。原来神对他说，他吃善恶树果子的日子，必定死。但是他吃了，从外面看，他还没有死。虽然他外面的身体还没有死，虽然他外面的人是活的，但他里面的灵，却死了，却失去了和神的交通，失去了它的功能和感觉。从那时候起，人里面的灵，因着罪的缘故，向神是死的，对神是没有多少功用的。
　　所以今天人里面的灵是死的，是瘪的，是失去了它的功能，失去了它的感觉的。这好像一个聋子的耳朵，是死的一样。他不是没有耳朵，乃是有耳朵，而耳朵的功用没有了，耳朵的感觉没有了，耳朵死了。今天的人虽然里面有灵，但是人里面的灵死了。本来人里面的灵，是叫人能感觉神的，是叫人能接触神的，现在这个灵死了，功用失去了，感觉没有了，因此它就不能感觉神，它就不能接触神，像聋了的耳朵不能感觉声音，不能接触声音一样。在一个耳朵聋了的人觉得，就像没有声音一样。照样，在一个灵死了的人觉得，也像没有神一样。
　　今天人的堕落，不只使人的灵失去了感觉和功用，变作死的，并且甚至使人不感觉自己有灵，不知道自己有灵。不要说，用灵来接触神，人不会用，并且连知道有灵，人也不知道。人只知道有身体，有魂，只知道有心思，有情感，有意志，不知道有灵。人只知道有身体，能接触物质的东西，有魂里的心思，情感和意志，能接触精神的东西，不知道人里面还有一个灵，能接触属神─属灵─的事。因为人不知道自己里面有灵，所以人根本就不用灵接触神。因为人不用灵接触神，所以人就接触不到神，就不能感觉到神。因为人不能接触着神，不能感觉到神，所以人也就觉得没有神，也就以为没有神。人这样觉得没有神，就像盲目的人觉得没有颜色一样。虽然有颜色的存在，但他手摸不着，鼻闻不到，耳听不见，在他的感觉里，就像没有颜色一样，因为他失去了那能看见颜色的器官。同样，不是没有神的存在，乃是人不用接触神的器官，─就是人里面的灵来接触神，所以就不感觉有神，倒以为没有神。人所以不感觉有神，倒以为没有神，是因为人不知道自己里面有灵，是因为人不用自己里面的灵接触神。
　　人的灵所以失去感觉和功用，而变作死的，甚至到一个地步，使人不觉得自己有灵，乃是因为人堕落到罪恶里，而活在罪恶里。所以圣经才说，我们是“死在过犯罪恶之中，”“在过犯和未受割礼的肉体中死了。”罪恶是叫人的灵失去感觉和功用的，是致人的灵于死的。人越活在罪恶里，人的灵就越失去感觉和功用，而死的越厉害。人越凭着肉体活着，就越不觉得自己有灵。
　
　　因为人的灵失去了感觉和功用，而变作死的，因为人不觉得自己有灵，所以人就凭着魂和肉体活着。堕落的人，他的灵虽然死了，但他的魂和肉体仍然活着。并且因着他的灵死了，他的魂就得着更大的地位。原来是他的灵在他里面作主，现在因着他的灵死了，他的魂就将这作主的地位取而代之。他的灵是能通神的，是能接触神，而受神管治的。但他的魂就不同了，是不能通神，而只能通自己的，是不能接触神，而只能在自己里面的，是不喜欢受神的管治，而只喜欢随自己的意思的。现在他的魂既将他的灵作主的地位，取而代之，管理他，支配他，就使他不能接触神，使他不喜欢受神的管治，而只能在自己里面，随着自己的意思而行。他这样受魂的支配，随着自己的意思而行，他的肉体就得着机会，放纵情欲。所以灵死了的人，就是“死在过犯罪恶之中的人，”是“放纵肉体的私欲，随着肉体和思想（魂里心思的作用）所喜好的去行。”（弗二3）
　　人的灵是人的中心，是人的中央。人本该是由灵作主，随灵而行。在正常的情形下，人应当活在灵里面，受灵的支配。灵和神接触，得着神的命令，就来支配魂，魂再支配身体，身体就有所行动。这样人所行的，所作的，就是照着神的旨意的，也是讨神喜悦的。
　　但是人堕落了，人的灵死了，人里面的中央瘪气了，人里面的中心失去作用了。现在人的魂就代灵而兴。灵死了，魂就兴起来。魂兴起来，就叫人随着自己所喜欢的，任意而行。
　　人因着堕落，他的身体里面就有了撒但的生命，也就是撒但的性情。撒但的性情，在人的身体里面，变作人身体里犯罪的欲，也就是罗马书七章所说的，人“肢体中犯罪的律。”人的身体里面有了这犯罪的欲，人的身体就变作人的肉体。人的这个肉体，和人的魂，是非常合作的。人的魂既在人里面代替灵兴起来，叫人随着自己所喜欢的，任意而行，人的肉体也就来助桀为虐。人的魂代表人的自己，人的肉体代表罪恶。人的魂和人的肉体合起来，配在－罗马书一起，就是人和罪恶结婚，叫人作出种种得罪神，顶撞神的事。人一切的罪恶，都是这两个联合而作出来的。人既不由灵作主，不随灵而行，却随着这两个，就是随着魂和肉体而行，人就变作“属魂”（林前二14，“属血气”，原文是“属魂”，）且“属肉体的。”（林前三3）
　　人这样属魂，属肉体，而凭着魂和肉体所作出来的，虽然都是顶撞神的，都是不能讨神喜悦的，但从外表看来，不一定都是罪恶，都是不好的。有的，从外表看来，还是好的，还相当不错。虽然从表面看，是好的，是不错的，但也是魂支配身体所作出来的，并不是出乎灵的，所以也不是出乎神的，也是不能讨神喜悦的。
　　一个人的灵虽然死了，但他的魂和他的肉体，还是有所好，有所为的。虽然他的魂和他的肉体所好的，所为的，不是出于灵，但从表面看，不一定都是坏的。虽然他的那些所好所为，都是出于魂和肉体的喜好，但有的从表面看来，也是属于良善的。
　　有的人生性凶狠，生来就喜好恨人。他的生活，他的行为，多是照着他生性所喜好的，而有恨人的表现。但有的人生性仁慈，生来就喜欢爱人。他的生活，他的行为，就多受他这爱的生性所喜好的支配，而有爱人的表现。以爱人和恨人这两件事来说，爱人比恨人好，爱人是对的，恨人是不对的。但以属灵的眼光来看，恨人怎样是从人自己里面出来的，爱人也怎样是从人自己里面出来的。有的人恨人，固然没有碰着神，没有摸着神；有的人爱人，也没有碰着神，也没有摸着神。换一句话说，有的人的恨人，和有的人的爱人，这两个，都不是人在灵里和神接触而有的。那个人的恨人，怎样不是出于他的灵，不是和神接触而有的，这个人的爱人，也怎样不是出于他的灵，不是和神接触而有的。他的恨人，怎样是他的作人，而不是他的事奉神，你的爱人，也怎样是你的作人，而不是你的事奉神。
　　基督徒是应当有爱心的。但基督徒的爱，至少有两种。一种是出于神的，是凭着灵的。一种是出于自己的，是凭着魂和肉体的。前一种是属灵的；后一种是天然的。前一种需要和神有接触，需要碰着神；后一种不需要和神有接触，不需要碰着神。有这后一种爱的基督徒，生来就喜欢爱人，他的生性是喜好爱人的。他无论碰着什么人，不爱一下，就不好过；能爱一下，能帮助一下，就感觉舒服，就感觉痛快。有好些基督徒的爱，就是这种的爱。不是因为他们和神有接触，不是因为他们碰着神，乃是因为他们的生性喜好这样。他们不必和神有接触，不必碰着神，甚至连承认神都不必，他们就能有这样的爱。他们还没有得救的时候，还不认识神，还不承认有神的时候，他们就已经能有这样的爱。这样的爱，是他们生来就有的。等他们得救之后，他们就把这样的爱带到教会里面来了。对于属灵的事不够认识的弟兄姊妹，就要说，这样的爱是属灵的，这样爱人的基督徒也是属灵的。但是，弟兄姊妹，如果这个是属灵的话，就他们还没有得救之前，就已经属灵了。有的人才得救两年，在得救以前，他就像绵羊，就喜欢爱人，喜欢帮助人，喜欢同情人。如果说，这个是属灵，就他不必得救，不必灵活过来，就已经能属灵，就已经是属灵的了。所以这样的爱，不是属灵的，是人天然有的；不是人需要接触神，倚靠神而有的，是人生来就有的，生来就能的。
　　这样的爱，以及和这样的爱同样原则的良善并美德，以作人来说，是对的，是该的，是好的。但是，弟兄姊妹，主的救恩不光是叫我们作人，不光是叫我们作超一等的高尚人，更是叫我们事奉神，更是叫我们在一切生活的事上，能接触神，而活出神来，而显出神来。所以在教会中，还有一种的基督徒，他们的爱和美德，是因着他们和神接触，并倚靠神而有的。他们有的人，从前也许是凶狠的，是邪恶的，但现在他们爱神，亲近神，用灵接触神。神就是爱，神也非常有美德。他们里面和神接触，碰着神，就是接触爱，就是碰着美德。他们让神进到他们的灵里，充满他们，叫他们的灵刚强，能胜过他们的魂和肉体，自然神的爱和美德就能从他们里面活出来。这样的爱和美德，不是出于他们自己，乃是出于神，不过是经过他们而已。他们不是源头，源头乃是神。这样的爱和美德，不光是他们对人的行为，更是他们对神的事奉。虽然这是他们作人的生活，但这更是他们对神的事奉。因着他们亲近神，接触神，和神有交通，他们就能活在灵里，让神从他们经过，而从他们身上显出来。他们的这种生活，叫神得着他们的事奉和敬拜。实在说来，他们的这种生活，也就是他们对神的事奉和敬拜。从表面看，这不过是他们的行为，他们的为人；但追根溯源，乃是他们接触神，让神从他们经过，而显在他们身上，使神得着事奉和敬拜。
　　有的弟兄姊妹，他们的生活，就是这样在灵里，使神得着他们的事奉和敬拜。但大多数基督徒的生活不是这样。那些失败，放纵情欲的基督徒，固然不是这样。就是有好些为人谨慎，满有爱心和美德的基督徒，也不是这样。他们的爱心和美德，是他们的生性所喜好的。他们不必接触神，不必让神从他们经过，他们自己就能活出这些爱心和美德。所以这些是天然的，不是属灵的，是出于他们自己的一种良善的生活，不是出于神的一种属灵的事奉。
　　所以一个灵死了的人，虽然他不是凭着灵活着，也不能凭着灵活着，他是凭着魂，并随着肉体活着，但他所活出来的，他所作所行的，从表面看，不都是坏的，有的还是相当好。虽然好，却不是凭着灵，却不是出于灵，仍是凭着魂，并随着肉体。不管他在外面的生活，所表现的是什么，他在里面所凭着而生活的，所随着而生活的，总是魂，总是肉体。
　　人已经堕落了，人的灵已经死了。现在是活在魂和肉体里，是凭着魂，并随着肉体活着。人本该凭着灵并随着灵活着。但是人的灵死了，人就凭着魂，并随着肉体活着。虽然有时，人所活出来的，有些也好像是良善的，是美好的，但仍是人在魂和肉体里所活出来的，不是人在灵里所活出来的。不管堕落的人所活出来的是好是坏，都是他“随着肉体和思想所喜好的”活出来的。他是堕落在魂和肉体里，也是活在魂和肉体里。所以他不能接触神，也不能事奉神。
　
　　圣经给我们看见，因为人是堕落在肉体里，并活在肉体里，所以神要拯救人，就必须把人从肉体里救出来。为这缘故，神就自己成为肉身（即肉体。）这成为肉身的神，就是主耶稣。祂来到我们人所堕落的地方。我们堕落到肉体里，祂就来到肉体里。祂来到我们肉体里，是为要把我们从肉体里救出去。
　　神当初创造我们，虽然给我们预备一个身体，但不是叫我们随身体活着，受身体支配。神原是叫我们随灵活着。身体不过是一个器皿，好将灵装在里面。但是我们的灵死了，我们就随身体活着，就堕落到肉体里。所以神就成为肉身，来到肉体里拯救我们。
　　祂虽然成为肉身，但祂自己却是灵。祂外面所穿的虽是肉身，但祂里面所有的乃是灵。他所以穿上肉身，是因为祂要把我们从肉体里救出去。祂所以在灵里来，是因为祂要把我们救到灵里去。我们因着犯罪，从灵里堕落到肉体里。祂来借着救赎，把我们从肉体里救到灵里。祂在祂的灵里穿着我们的肉体，钉死在十字架上，一面钉死了我们的肉体，解决了我们的肉体，好叫我们脱离肉体；一面又把祂里面的灵释放出来，借着祂的复活，将祂的灵分给我们，好叫我们的灵活过来，而进到灵里去。
　　弟兄姊妹，这就是神救恩的中心。神的救恩乃是要把我们从肉体里救到灵里。主耶稣所以来成为肉身，而死在十字架上，就是要达到这个目的。祂借着在肉身受死，解决了我们的肉体，又借着死而复活，将祂的灵分给我们。我们接受祂作我们的救主，就是接受祂作我们这样的一位救主。不是仅仅接受祂作我们赎罪的救主，替我们解决罪。更不是像尼哥底母，接受祂作一个拉比，作一位夫子，来教导我们。祂不只是来替我们解决罪。祂更不是来教导我们。祂乃是来救我们脱离肉体，将祂的灵分给我们，叫我们的灵活过来。自然祂也是来解决我们的罪。但那不过是消极方面。积极方面，祂来是要将祂的灵分给我们，救我们脱离肉体。
　　神这个拯救，绝不是外面的教导，也不只是一个客观的救赎。神这个拯救，乃是一面解决了我们的肉体，一面祂的灵，又进到我们里面，叫我们的灵里得拯救，活过来。所以神这个拯救，是从我们里面的灵里拯救我们，而叫我们脱离外面的肉体，就我们而论，是非常主观的。
　　我们不能只接受主耶稣作一位客观的救主。我们不能只接受祂作一位钉在十字架上客观的救主。我们必须知道主耶稣来，是要把祂的灵分给我们，是要在祂的灵里进到我们里面。我们也必须接受祂作我们一位主观的救主。也必须接受祂作我们一位在我们灵里的救主。祂救我们，不是在外面把我们教导教导，把我们修一修，改一改，像尼哥底母所以为的。祂也不是仅仅在外面赎了我们的罪。祂乃是要在祂的灵里进到我们里面，叫我们从我们的里面蒙拯救。
　　不错，当日主耶稣外面有人的肉身，能与人相处，叫人受教导，但祂里面就是神的灵，更要进到人的里面，叫人的灵活过来。不错，祂钉在十字架上，是担当我们的罪，替我们解决了罪的问题，但祂更是在那里解决了我们的肉体，而将祂的灵释放出来，分给我们。祂要用祂的灵，叫我们里面已死的灵活过来。祂要作我们里面的救主，从我们里面拯救我们。
　
　　人总是以为主是在我们外面教导我们，或拯救我们。人总是在外面认识主，也总是凭主的外面认识祂。尼哥底母凭主的外面，看主是一个拉比，是从神那里来作师傅，教导我们的。有许多人看见主赶鬼医病，就以为主是专来医治他们身体的。有许多人看见主用五饼二鱼吃饱五千人，就以为主是来行神迹，养活他们身体的。那些跟随主的门徒们，只凭主的外面，认识主是救主，是基督，还不认识主的里面就是神，就是父。他们只知道，也只宝贵，主在他们外面与他们同在，并不知道，主还要进到他们里面，与他们同在。他们当日和主的一切接触，都是在外面的，并不知道主的目的，是要进到他们里面，叫他们在里面和祂有更主观，更深切的接触。他们只盼望在外面，得到主的拯救和同在，并不知道主要在祂的灵里，进到他们里面，作他们的拯救，与他们同在。他们只认识祂是一位在人外面的救主，还不知道，祂要进到人里面，作人里面的救主。
　　人总是这样在外面认识主，以为祂不过是在外面给人教导，给人拯救，给人医治，给人同在，祂不过是一位在人外面的救主。人所以这样认识，所以这样以为，乃是因为人以为人的难处，不过是在外面。尼哥底母以为他的难处，是他外面的作人，外面的行为，缺少更好的教导。那许多就主求医的人，以为他们的难处，不过是身体的疾病。那许多为吃饼得饱而来就主的人，以为他们的难处是他们肉身的生活。那些跟随主的门徒们就以为他们的难处，就是主在他们外面要离开他们，就是他们在外面要失去主的同在，失去一位在外面看得见的主与他们相处。
　　当日一切和主接触或跟随主的人，都是以为人的难处是在人外面，人是在外面需要教导，需要拯救，需要医治，需要看顾。他们都不知道，人的难处是在人的里面，人是在里面需要拯救，需要医治。尼哥底母看见他外面的作人，他外面的行为不好，没有看见他里面的生命，他里面的灵不好。那些就主求医的人，看见他们外面的身体有病，没有看见他们里面的灵死了。那些为吃饼得饱而来就主的人，看见他们外面身体的需要，没有看见他们里面灵的需要。当日的门徒们看见在外面需要一位基督，没有看见他们在里面需要一位救主。
　
　　因此，主就花相当多的工夫，带领当日和祂接触或跟随祂的人，认识他们里面的难处，看见他们里面的需要。主给尼底母看见，他不是需要在他外面的作人，在他外面的行为上受教导，受改正，乃是需要在他里面的灵里得着重生。在外面的作人，在外面的行为上，无论怎样教导，受改正，都不能叫他的里面蒙拯救。唯有在里面的灵里得重生，才能叫他里面的灵活过来。他里面的灵，已经死了。他现在是凭着他的魂和肉体活着，一切作人的生活和行为，都是出于魂和肉体的。既是这样，你无论怎样教导他在外面的作人，无论怎样修改他在外面的行为，他的作人和行为，仍是出于魂和属于肉体的。你在外面无论怎样教导他，无论怎样修改他，都不能叫他里面的灵活过来，都不能叫他的作人和行为变作出于灵的。所以主给尼哥底母看见，他必须在他里面的灵里得着重生，他必须让主的灵进到他的灵里，使他的灵活过来，他才能是出于灵的，才能明白神属灵的事，才能有分于神的国。
　　对那些来就祂求医的群众，主就表示不信任，不喜欢。因为他们是只在外面来求祂医治他们的身体，并不是要在他们里面接受祂，作他们的救主，使他们里面的灵得着医治和拯救。祂来，是要叫人得着神的生命，得着神的灵，使人里面的灵活过来，使人的里面得着拯救。人就是在外面就祂使身体得着医治，若没有在里面接受祂使灵得以活过来，人仍是只能活在肉体里而不能活在灵里，仍是只能凭肉体活着而不能凭灵活着，因为灵仍是死的。所以人若只盼望在外面得着医治，而不要在里面得着拯救，就使主不能信任，不能喜欢。
　　对那些为吃饼得饱而来就祂的人，主就说，“不要为那必坏的食物劳力，要为那存到永生的食物劳力。”祂给他们看见，那必坏的食物，不过养活他们的肉体，不能使他们已死的灵得着生命而活过来。只有祂对他们所说的那些生命的话，能叫他们里面的灵得着生命而活过来。他们所注意的，是养活外面的肉体，维持外面的肉体。但祂告诉他们，“肉体是无益的，”只有灵能叫人里面得着生命，能叫人里面活过来；而祂对他们所说的那些生命的话，就是灵，就是生命。他们若只在外面从祂得着肉体的食物，而不在里面接受祂生命属灵的话语，就他们里面已死的灵，仍是没有得着祂的生命而活过来。他们所实在需要的，和祂所要供给他们的，不是外面肉体的食物，乃是里面属灵的生命。他们那实在的难处，和祂所要给他们解决的，不是如何养活他们外面的肉体，乃是如何使他们里面的灵活过来。
　　对那些跟随祂的门徒，主就给他们看见，祂怎样要在祂的灵里，进到他们里面，使他们与祂一同活着。从前祂在外面与他们同在，虽然能使他们在外面得到一些教导，帮助，和安慰，但他们更需要在他们里面得到生命和拯救。所以祂就必须在祂的灵里，进到他们的里面，作他们的生命和拯救。
　
　　主不只给那些和祂接触，或跟随祂的人，看见他们里面的需要，也带领他们在他们里面和主接触，和主来往。祂给尼哥底母看见，祂是那能使人得着重生的，而带领他在他里面用信心接受祂。尼哥底母原来只在外面看祂是一个从神那里来的师传，不知道祂里面有神的灵，有神的生命。所以他只凭着对祂外面的认识，而在外面和祂接触。但祂给他看见祂里面有神的灵，有神的生命，他要得着这个灵，这个生命，他就必须在他里面用信心接受祂。祂好像对他说，你是在外面来接触我，要得着我的教导。但我不是要在外面教导你。你只看见我的外面，你不认识我的里面。我的里面有神的灵，有神的生命。我是要进到你里面，使你得着神的灵，神的生命。你光是在外面凭眼见和我接触还不行，你必须在里面凭信心和我接触，用信心接受我，你才能在你的灵里得着圣灵的重生，得着神的生命。我的灵要进到你的灵里。你不能光在外面用身体和我接触，你必须在里面用灵和我接触。你若在里面用信心接受我，用灵接触我，我就要在我的灵里进到你里面，叫你的灵得着神的生命。
　　那些来就主求医的人，是只用他们的身体在外面接触祂，没有用他们的灵在里面接受祂，所以就不得祂的喜欢和信任。没有一个只在外面接触祂，而不在里面接受祂的人，能得祂的喜欢和信任。人必须在里面用灵接触祂，用心接受祂，人才能让祂在人身上成功祂所要作的，就是叫人得着神的生命。
　　那些为吃饼得饱而来就主的人，也是只用他们的身体在外面接触祂。但祂给他们看见，祂是在祂的话里将祂的灵，将祂的生命赐给人。人要得着祂的灵，祂的生命，人就必须用信心在里面接受祂的话。祂里面有灵，有生命。祂里面的灵，祂里面的生命，怎样释放出来给人得着呢？是借着祂的话。祂是将祂的灵，将祂的生命，放在祂的话里给人接受。但是人怎样接受祂的话呢？不能在外面用别的东西；只能在里面用信心。话是从人里面出来的东西，是人里面的发表。祂的话就是祂里面的发表。祂的里面是灵，是生命，所以祂所发表出来的话，就是灵，就是生命。人一在里面用信心接受祂的话，人就得着祂的灵，祂的生命。所以人要得着祂的灵祂的生命，不能只在外面和祂接触，必须在里面和祂接触。人虽然在外面不能看见祂的灵，祂的生命，但人能在里面相信祂的话。祂的话就是灵，就是生命，人一在里面用信心接受祂的话，祂的灵就进到人里面，碰着人的灵，叫人的灵活过来，叫人里面有了神的生命。
　　人总是只知道在外面和主接触，不懂得在里面和祂接触。不要说其他的人，就是当日跟随祂的门徒们也是如此。他们总是要在外面看见祂，要在外面接触祂。他们只认识祂的外面，不认识祂的里面。有一天，他们中间的腓力，要祂把神显给他们看。祂就很觉希奇的，回答他说，“我和你们同在这样长久，你还不认识我么？人看见了我，就是看见了父；…我在父里面，父在我里面。”他们不认识祂的里面，不知道祂的里面就是神。所以祂就给他们知道，神是在祂的里面，祂的里面就是神；他们不该只凭祂的外面认识祂，接触祂，更该凭着祂的里面认识祂，接触祂，而碰着在祂里面的神。
　　以后祂更告诉他们，祂要去求神差圣灵来。圣灵来了，祂要在圣灵里进到他们里面，与他们同在。祂说，祂不撇下他们为孤儿，祂去了还必到他们这里来。祂怎样去法呢？祂到十字架上死去。祂怎样来法呢？祂从死里复活进到圣灵里，在圣灵里来进到他们里面。所以到祂复活那天的晚上，祂就来到他们中间，向他们吹一口气，叫他们受圣灵。到那时，他们就知道，祂在神里面，他们在祂里面，祂也在他们里面。到那时，因着祂在圣灵里进到他们里面，他们就知道祂是与神联合的，他们因着圣灵是与祂联合的，祂在圣灵里也是与他们联合的。
　　从那时─主复活日的晚上─起，主就带领门徒们，认识而宝贵祂在他们里面与他们所有的同在。从前祂是在祂的肉身里，来到他们中间，在他们外面与他们同在。现在祂是要在祂的灵里，进到他们里面与他们同在。从前祂与他们所有的同在是有时有刻的，是受时间和空间限制的，是看得见的。现在祂与他们所要有的同在是无时无刻的，是不受时间和空间限制的，是看不见的。所以从祂复活那天晚上起，祂每次来到他们中间，都是他们所莫名其妙的。他们所在的屋子，门关得紧紧的，但祂却忽然来站在他们当中。并且好像他们不知怎样祂又去了。好像祂是来去无踪。祂复活以后，在地上四十天和他们所有的来往，都是这样。有一次，在去以马忤斯的路上，不知怎样，祂就来就近那两个门徒，和他们同行一段路，他们还不认识祂。等他们到了所去的村子，进了屋子，一同坐席的时候，他们才认出祂来。但他们一认出祂来，祂忽然又不见了。祂好像是忽来忽去。其实不是忽来忽去，乃是祂与他们同在，忽而显出，忽而隐去。祂这样和他们来往，乃是要叫他们知道，祂现在与他们同在，和从前不同了；乃是要带领他们认识祂在祂的灵里，在他们里面，与他们所有的同在；乃是要训练他们在他们里面，享受祂那无时无刻，不受时间和空间限制的同在，而学习在他们里面不凭眼见，只凭信心，与祂来往，与祂接触。
　　从复活起，主就在圣灵里，进到祂的门徒们里面与他们同在。以后虽然祂升到天上，但祂仍是在圣灵里住在祂的门徒们里面，与他们同在。一直到今天都是这样；一直到祂再来也都要这样。今天祂虽然坐在天上，但在祂的灵里，在地上，进到每一个凭信心在灵里接触祂的人里面，而与他同在。这个同在不是在外面看得见的，乃是在里面觉得出的。今天人不能在身外看见祂，但能在灵里接触祂。今天人一凭信心，在灵里接触祂，马上就碰着祂。人一在里面接受祂，祂马上就在祂的灵里进到人里面。不是进到人的头脑或思想里，也不是进到人的情感或意志里，乃是进到人的灵里。
　
　　祂一进到人的灵里，祂就叫人的灵活过来。一个人得救，就是主借着圣灵，进到他的里面，将祂的生命─就是神的生命─赐给他，叫他里面已死的灵活过来。这是人今天所需要的，这也是主今天所要作的。人里面的灵已经死了，人已经堕落到外面的魂和肉体里。现在人所需要的，就是里面的灵得以活过来。这不是外面的教导和修改所能为力的。在外面无论怎样教导他的魂，无论怎样修改他的肉体，都不能叫他里面的灵活过来。这好像电风扇，若是它里面的电缺了，你在外面无论怎样修理，无论怎样帮它，也没有什么用处。一切中外所谓的圣贤，都是在外面教导人怎样修行，怎样改革。这些人外面的教导和修改，丝毫不能叫人里面的灵活过来，正如在缺了电的电风扇外面的修理，一点不能叫它里面得到电的供应一样。在外面无论用什么方法，或是礼教，或是教育，甚至宗教，都不能有助于人里面死了的灵。只有生命在祂，复活也在祂的那位生命的主，在祂的灵里进到人的里面，才能叫人里面死了的灵，得着生命而活过来。
　　主的救法，不是从人的外面救起，不是修改或约束人的外面，像人的礼教和教育所作的一样。主的救法，乃是从人的里面，从人里面的最深处，就是从人的灵里救起，叫人的灵得着祂的生命而活过来。祂是在祂的灵里进到人的灵里，叫人的灵蒙拯救。祂的灵进到人里面，与人的灵接触，人的灵就活过来。人的灵一活过来，人就能认识神，事奉神。并且人的灵一活过来，人也就喜欢事奉神，敬拜神。我们的灵一因着主的灵进入而得以活过来，就有了认识神，事奉神和敬拜神的性质，愿意认识，事奉、敬拜神，也能认识，事奉、敬拜神，从前我们的灵是死的，我们凭着魂和肉体活着，不能事奉神，也不愿事奉神。现在我们的灵活过来了，叫我们凭着灵活着，愿意事奉神，也能事奉神。
　　读经：　　以弗所书二章一至五节：“而你们原是死在过犯并罪之中，那时，你们在其中行事为人，随着这世界的世代，顺着空中掌权者的首领，就是那现今在悖逆之子里面运行之灵的首领；我们众人从前也都在他们中间，在我们肉体的私欲里，行事为人，行肉体和思念所意欲的，生来就是可怒的儿女，和其余的人一样；然而神富于怜悯，因祂爱我们的大爱，竟然在我们因过犯死了的时候，便叫我们一同与基督活过来，（你们得救是靠着恩典。）”
--------本段经节汇集--------
弗2:1  
而你们原是死在过犯并罪之中，
弗2:2  
那时，你们在其中行事为人，随着这世界的世代，顺着空中掌权者的首领，就是那现今在悖逆之子里面运行之灵的首领；
弗2:3  
我们众人从前也都在他们中间，在我们肉体的私欲里，行事为人，行肉体和思念所意欲的，生来就是可怒的儿女，和其余的人一样；
弗2:4  
然而神富于怜悯，因祂爱我们的大爱，
弗2:5  
竟然在我们因过犯死了的时候，便叫我们一同与基督活过来（你们得救是靠着恩典），
------------------------
　　歌罗西书二章十三节：“你们从前在过犯，和未受割礼的肉体中死了，神赦免了你们一切的过犯，叫你们一同与基督活过来。”
--------本段经节汇集--------
西2:13  
你们从前在过犯，和未受割礼的肉体中死了，神赦免了你们一切的过犯，叫你们一同与基督活过来；
------------------------
　　约翰福音一章十四节：“话成了肉体，支搭帐幕在我们中间，丰丰满满地有恩典，有实际。我们也见过祂的荣耀，正是从父而来独生子的荣耀。”
--------本段经节汇集--------
约1:14  
话成了肉体，支搭帐幕在我们中间，丰丰满满地有恩典，有实际。我们也见过祂的荣耀，正是从父而来独生子的荣耀。
------------------------
　　三章三节：“耶稣回答说，我实实在在地告诉你，人若不重生，就不能见神的国。”　　六节：“从肉体生的，就是肉体；从那灵生的，就是灵。”　　六章六十三节：“赐人生命的乃是灵，肉是无益的；我对你们所说的话，就是灵，就是生命。”　　十四章十六至二十节：“我要求父，祂必赐给你们另一位保惠师，叫祂永远与你们同在，就是真理的圣灵，乃世人不能接受的；因为不见祂，也不认识祂；你们却认识祂；因祂常与你们同在，也要在你们里面。我不撇下你们为孤儿，我必到你们这里来。还有不多的时候，世人不再看见我；你们却看见我；因为我活着，你们也要活着。到那日你们就知道我在父里面，你们在我里面，我也在你们里面。”　　我们昨天看过，神是要人在灵里事奉祂。只有在灵里的事奉，才能摸着祂。所以祂就给人的里面创造一个灵，为要叫人借此事奉祂。
　
　　灵是人最里面的一部分，是人的核心。人之所以为人，就是在于灵。人不是为着身体的生存，也不是为魂的享受，乃是为着在灵里事奉神。　　灵在人里面的功能，就是使人能认识神，事奉神，使人能接触神，和神交通。人怎样不能用身体的五官接触神，也照样不能用魂的心思，情感，和意志摸着神。这些都是不通神的。通神的，只有人的灵。人只能在灵里，借着灵，用灵接触神，摸着神。
　
　　但是因着人的堕落，人的犯罪，人里面的灵就死了。当初亚当犯罪，不只叫他在神面前有了罪案，不只叫他在自己里面有了罪性，并且还叫他里面的灵死了。原来神对他说，他吃善恶树果子的日子，必定死。但是他吃了，从外面看，他还没有死。虽然他外面的身体还没有死，虽然他外面的人是活的，但他里面的灵，却死了，却失去了和神的交通，失去了它的功能和感觉。从那时候起，人里面的灵，因着罪的缘故，向神是死的，对神是没有多少功用的。　　所以今天人里面的灵是死的，是瘪的，是失去了它的功能，失去了它的感觉的。这好像一个聋子的耳朵，是死的一样。他不是没有耳朵，乃是有耳朵，而耳朵的功用没有了，耳朵的感觉没有了，耳朵死了。今天的人虽然里面有灵，但是人里面的灵死了。本来人里面的灵，是叫人能感觉神的，是叫人能接触神的，现在这个灵死了，功用失去了，感觉没有了，因此它就不能感觉神，它就不能接触神，像聋了的耳朵不能感觉声音，不能接触声音一样。在一个耳朵聋了的人觉得，就像没有声音一样。照样，在一个灵死了的人觉得，也像没有神一样。　　今天人的堕落，不只使人的灵失去了感觉和功用，变作死的，并且甚至使人不感觉自己有灵，不知道自己有灵。不要说，用灵来接触神，人不会用，并且连知道有灵，人也不知道。人只知道有身体，有魂，只知道有心思，有情感，有意志，不知道有灵。人只知道有身体，能接触物质的东西，有魂里的心思，情感和意志，能接触精神的东西，不知道人里面还有一个灵，能接触属神─属灵─的事。因为人不知道自己里面有灵，所以人根本就不用灵接触神。因为人不用灵接触神，所以人就接触不到神，就不能感觉到神。因为人不能接触着神，不能感觉到神，所以人也就觉得没有神，也就以为没有神。人这样觉得没有神，就像盲目的人觉得没有颜色一样。虽然有颜色的存在，但他手摸不着，鼻闻不到，耳听不见，在他的感觉里，就像没有颜色一样，因为他失去了那能看见颜色的器官。同样，不是没有神的存在，乃是人不用接触神的器官，─就是人里面的灵来接触神，所以就不感觉有神，倒以为没有神。人所以不感觉有神，倒以为没有神，是因为人不知道自己里面有灵，是因为人不用自己里面的灵接触神。　　人的灵所以失去感觉和功用，而变作死的，甚至到一个地步，使人不觉得自己有灵，乃是因为人堕落到罪恶里，而活在罪恶里。所以圣经才说，我们是“死在过犯罪恶之中，”“在过犯和未受割礼的肉体中死了。”罪恶是叫人的灵失去感觉和功用的，是致人的灵于死的。人越活在罪恶里，人的灵就越失去感觉和功用，而死的越厉害。人越凭着肉体活着，就越不觉得自己有灵。
　
　　因为人的灵失去了感觉和功用，而变作死的，因为人不觉得自己有灵，所以人就凭着魂和肉体活着。堕落的人，他的灵虽然死了，但他的魂和肉体仍然活着。并且因着他的灵死了，他的魂就得着更大的地位。原来是他的灵在他里面作主，现在因着他的灵死了，他的魂就将这作主的地位取而代之。他的灵是能通神的，是能接触神，而受神管治的。但他的魂就不同了，是不能通神，而只能通自己的，是不能接触神，而只能在自己里面的，是不喜欢受神的管治，而只喜欢随自己的意思的。现在他的魂既将他的灵作主的地位，取而代之，管理他，支配他，就使他不能接触神，使他不喜欢受神的管治，而只能在自己里面，随着自己的意思而行。他这样受魂的支配，随着自己的意思而行，他的肉体就得着机会，放纵情欲。所以灵死了的人，就是“死在过犯罪恶之中的人，”是“放纵肉体的私欲，随着肉体和思想（魂里心思的作用）所喜好的去行。”（弗二3）
--------本段经节汇集--------
弗2:3  
我们众人从前也都在他们中间，在我们肉体的私欲里，行事为人，行肉体和思念所意欲的，生来就是可怒的儿女，和其余的人一样；
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　　人的灵是人的中心，是人的中央。人本该是由灵作主，随灵而行。在正常的情形下，人应当活在灵里面，受灵的支配。灵和神接触，得着神的命令，就来支配魂，魂再支配身体，身体就有所行动。这样人所行的，所作的，就是照着神的旨意的，也是讨神喜悦的。　　但是人堕落了，人的灵死了，人里面的中央瘪气了，人里面的中心失去作用了。现在人的魂就代灵而兴。灵死了，魂就兴起来。魂兴起来，就叫人随着自己所喜欢的，任意而行。　　人因着堕落，他的身体里面就有了撒但的生命，也就是撒但的性情。撒但的性情，在人的身体里面，变作人身体里犯罪的欲，也就是罗马书七章所说的，人“肢体中犯罪的律。”人的身体里面有了这犯罪的欲，人的身体就变作人的肉体。人的这个肉体，和人的魂，是非常合作的。人的魂既在人里面代替灵兴起来，叫人随着自己所喜欢的，任意而行，人的肉体也就来助桀为虐。人的魂代表人的自己，人的肉体代表罪恶。人的魂和人的肉体合起来，配在一起，就是人和罪恶结婚，叫人作出种种得罪神，顶撞神的事。人一切的罪恶，都是这两个联合而作出来的。人既不由灵作主，不随灵而行，却随着这两个，就是随着魂和肉体而行，人就变作“属魂”（林前二14，“属血气”，原文是“属魂”，）且“属肉体的。”（林前三3）
--------本段经节汇集--------
罗马书七章（略，若需要被汇集，请勾选“不忽略整章”）
林前2:14  
然而属魂的人不领受神的灵的事，因他以这些事为愚拙，并且他不能明白，因为这些事是凭灵看透的。
林前3:3  
因你们仍是属肉体的。因为在你们中间有嫉妒、争竞，你们岂不是属肉体，照着人的样子而行么？
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　　人这样属魂，属肉体，而凭着魂和肉体所作出来的，虽然都是顶撞神的，都是不能讨神喜悦的，但从外表看来，不一定都是罪恶，都是不好的。有的，从外表看来，还是好的，还相当不错。虽然从表面看，是好的，是不错的，但也是魂支配身体所作出来的，并不是出乎灵的，所以也不是出乎神的，也是不能讨神喜悦的。　　一个人的灵虽然死了，但他的魂和他的肉体，还是有所好，有所为的。虽然他的魂和他的肉体所好的，所为的，不是出于灵，但从表面看，不一定都是坏的。虽然他的那些所好所为，都是出于魂和肉体的喜好，但有的从表面看来，也是属于良善的。　　有的人生性凶狠，生来就喜好恨人。他的生活，他的行为，多是照着他生性所喜好的，而有恨人的表现。但有的人生性仁慈，生来就喜欢爱人。他的生活，他的行为，就多受他这爱的生性所喜好的支配，而有爱人的表现。以爱人和恨人这两件事来说，爱人比恨人好，爱人是对的，恨人是不对的。但以属灵的眼光来看，恨人怎样是从人自己里面出来的，爱人也怎样是从人自己里面出来的。有的人恨人，固然没有碰着神，没有摸着神；有的人爱人，也没有碰着神，也没有摸着神。换一句话说，有的人的恨人，和有的人的爱人，这两个，都不是人在灵里和神接触而有的。那个人的恨人，怎样不是出于他的灵，不是和神接触而有的，这个人的爱人，也怎样不是出于他的灵，不是和神接触而有的。他的恨人，怎样是他的作人，而不是他的事奉神，你的爱人，也怎样是你的作人，而不是你的事奉神。　　基督徒是应当有爱心的。但基督徒的爱，至少有两种。一种是出于神的，是凭着灵的。一种是出于自己的，是凭着魂和肉体的。前一种是属灵的；后一种是天然的。前一种需要和神有接触，需要碰着神；后一种不需要和神有接触，不需要碰着神。有这后一种爱的基督徒，生来就喜欢爱人，他的生性是喜好爱人的。他无论碰着什么人，不爱一下，就不好过；能爱一下，能帮助一下，就感觉舒服，就感觉痛快。有好些基督徒的爱，就是这种的爱。不是因为他们和神有接触，不是因为他们碰着神，乃是因为他们的生性喜好这样。他们不必和神有接触，不必碰着神，甚至连承认神都不必，他们就能有这样的爱。他们还没有得救的时候，还不认识神，还不承认有神的时候，他们就已经能有这样的爱。这样的爱，是他们生来就有的。等他们得救之后，他们就把这样的爱带到教会里面来了。对于属灵的事不够认识的弟兄姊妹，就要说，这样的爱是属灵的，这样爱人的基督徒也是属灵的。但是，弟兄姊妹，如果这个是属灵的话，就他们还没有得救之前，就已经属灵了。有的人才得救两年，在得救以前，他就像绵羊，就喜欢爱人，喜欢帮助人，喜欢同情人。如果说，这个是属灵，就他不必得救，不必灵活过来，就已经能属灵，就已经是属灵的了。所以这样的爱，不是属灵的，是人天然有的；不是人需要接触神，倚靠神而有的，是人生来就有的，生来就能的。　　这样的爱，以及和这样的爱同样原则的良善并美德，以作人来说，是对的，是该的，是好的。但是，弟兄姊妹，主的救恩不光是叫我们作人，不光是叫我们作超一等的高尚人，更是叫我们事奉神，更是叫我们在一切生活的事上，能接触神，而活出神来，而显出神来。所以在教会中，还有一种的基督徒，他们的爱和美德，是因着他们和神接触，并倚靠神而有的。他们有的人，从前也许是凶狠的，是邪恶的，但现在他们爱神，亲近神，用灵接触神。神就是爱，神也非常有美德。他们里面和神接触，碰着神，就是接触爱，就是碰着美德。他们让神进到他们的灵里，充满他们，叫他们的灵刚强，能胜过他们的魂和肉体，自然神的爱和美德就能从他们里面活出来。这样的爱和美德，不是出于他们自己，乃是出于神，不过是经过他们而已。他们不是源头，源头乃是神。这样的爱和美德，不光是他们对人的行为，更是他们对神的事奉。虽然这是他们作人的生活，但这更是他们对神的事奉。因着他们亲近神，接触神，和神有交通，他们就能活在灵里，让神从他们经过，而从他们身上显出来。他们的这种生活，叫神得着他们的事奉和敬拜。实在说来，他们的这种生活，也就是他们对神的事奉和敬拜。从表面看，这不过是他们的行为，他们的为人；但追根溯源，乃是他们接触神，让神从他们经过，而显在他们身上，使神得着事奉和敬拜。　　有的弟兄姊妹，他们的生活，就是这样在灵里，使神得着他们的事奉和敬拜。但大多数基督徒的生活不是这样。那些失败，放纵情欲的基督徒，固然不是这样。就是有好些为人谨慎，满有爱心和美德的基督徒，也不是这样。他们的爱心和美德，是他们的生性所喜好的。他们不必接触神，不必让神从他们经过，他们自己就能活出这些爱心和美德。所以这些是天然的，不是属灵的，是出于他们自己的一种良善的生活，不是出于神的一种属灵的事奉。　　所以一个灵死了的人，虽然他不是凭着灵活着，也不能凭着灵活着，他是凭着魂，并随着肉体活着，但他所活出来的，他所作所行的，从表面看，不都是坏的，有的还是相当好。虽然好，却不是凭着灵，却不是出于灵，仍是凭着魂，并随着肉体。不管他在外面的生活，所表现的是什么，他在里面所凭着而生活的，所随着而生活的，总是魂，总是肉体。　　人已经堕落了，人的灵已经死了。现在是活在魂和肉体里，是凭着魂，并随着肉体活着。人本该凭着灵并随着灵活着。但是人的灵死了，人就凭着魂，并随着肉体活着。虽然有时，人所活出来的，有些也好像是良善的，是美好的，但仍是人在魂和肉体里所活出来的，不是人在灵里所活出来的。不管堕落的人所活出来的是好是坏，都是他“随着肉体和思想所喜好的”活出来的。他是堕落在魂和肉体里，也是活在魂和肉体里。所以他不能接触神，也不能事奉神。
　
　　圣经给我们看见，因为人是堕落在肉体里，并活在肉体里，所以神要拯救人，就必须把人从肉体里救出来。为这缘故，神就自己成为肉身（即肉体。）这成为肉身的神，就是主耶稣。祂来到我们人所堕落的地方。我们堕落到肉体里，祂就来到肉体里。祂来到我们肉体里，是为要把我们从肉体里救出去。　　神当初创造我们，虽然给我们预备一个身体，但不是叫我们随身体活着，受身体支配。神原是叫我们随灵活着。身体不过是一个器皿，好将灵装在里面。但是我们的灵死了，我们就随身体活着，就堕落到肉体里。所以神就成为肉身，来到肉体里拯救我们。　　祂虽然成为肉身，但祂自己却是灵。祂外面所穿的虽是肉身，但祂里面所有的乃是灵。他所以穿上肉身，是因为祂要把我们从肉体里救出去。祂所以在灵里来，是因为祂要把我们救到灵里去。我们因着犯罪，从灵里堕落到肉体里。祂来借着救赎，把我们从肉体里救到灵里。祂在祂的灵里穿着我们的肉体，钉死在十字架上，一面钉死了我们的肉体，解决了我们的肉体，好叫我们脱离肉体；一面又把祂里面的灵释放出来，借着祂的复活，将祂的灵分给我们，好叫我们的灵活过来，而进到灵里去。　　弟兄姊妹，这就是神救恩的中心。神的救恩乃是要把我们从肉体里救到灵里。主耶稣所以来成为肉身，而死在十字架上，就是要达到这个目的。祂借着在肉身受死，解决了我们的肉体，又借着死而复活，将祂的灵分给我们。我们接受祂作我们的救主，就是接受祂作我们这样的一位救主。不是仅仅接受祂作我们赎罪的救主，替我们解决罪。更不是像尼哥底母，接受祂作一个拉比，作一位夫子，来教导我们。祂不只是来替我们解决罪。祂更不是来教导我们。祂乃是来救我们脱离肉体，将祂的灵分给我们，叫我们的灵活过来。自然祂也是来解决我们的罪。但那不过是消极方面。积极方面，祂来是要将祂的灵分给我们，救我们脱离肉体。　　神这个拯救，绝不是外面的教导，也不只是一个客观的救赎。神这个拯救，乃是一面解决了我们的肉体，一面祂的灵，又进到我们里面，叫我们的灵里得拯救，活过来。所以神这个拯救，是从我们里面的灵里拯救我们，而叫我们脱离外面的肉体，就我们而论，是非常主观的。　　我们不能只接受主耶稣作一位客观的救主。我们不能只接受祂作一位钉在十字架上客观的救主。我们必须知道主耶稣来，是要把祂的灵分给我们，是要在祂的灵里进到我们里面。我们也必须接受祂作我们一位主观的救主。也必须接受祂作我们一位在我们灵里的救主。祂救我们，不是在外面把我们教导教导，把我们修一修，改一改，像尼哥底母所以为的。祂也不是仅仅在外面赎了我们的罪。祂乃是要在祂的灵里进到我们里面，叫我们从我们的里面蒙拯救。　　不错，当日主耶稣外面有人的肉身，能与人相处，叫人受教导，但祂里面就是神的灵，更要进到人的里面，叫人的灵活过来。不错，祂钉在十字架上，是担当我们的罪，替我们解决了罪的问题，但祂更是在那里解决了我们的肉体，而将祂的灵释放出来，分给我们。祂要用祂的灵，叫我们里面已死的灵活过来。祂要作我们里面的救主，从我们里面拯救我们。
　
　　人总是以为主是在我们外面教导我们，或拯救我们。人总是在外面认识主，也总是凭主的外面认识祂。尼哥底母凭主的外面，看主是一个拉比，是从神那里来作师傅，教导我们的。有许多人看见主赶鬼医病，就以为主是专来医治他们身体的。有许多人看见主用五饼二鱼吃饱五千人，就以为主是来行神迹，养活他们身体的。那些跟随主的门徒们，只凭主的外面，认识主是救主，是基督，还不认识主的里面就是神，就是父。他们只知道，也只宝贵，主在他们外面与他们同在，并不知道，主还要进到他们里面，与他们同在。他们当日和主的一切接触，都是在外面的，并不知道主的目的，是要进到他们里面，叫他们在里面和祂有更主观，更深切的接触。他们只盼望在外面，得到主的拯救和同在，并不知道主要在祂的灵里，进到他们里面，作他们的拯救，与他们同在。他们只认识祂是一位在人外面的救主，还不知道，祂要进到人里面，作人里面的救主。　　人总是这样在外面认识主，以为祂不过是在外面给人教导，给人拯救，给人医治，给人同在，祂不过是一位在人外面的救主。人所以这样认识，所以这样以为，乃是因为人以为人的难处，不过是在外面。尼哥底母以为他的难处，是他外面的作人，外面的行为，缺少更好的教导。那许多就主求医的人，以为他们的难处，不过是身体的疾病。那许多为吃饼得饱而来就主的人，以为他们的难处是他们肉身的生活。那些跟随主的门徒们就以为他们的难处，就是主在他们外面要离开他们，就是他们在外面要失去主的同在，失去一位在外面看得见的主与他们相处。　　当日一切和主接触或跟随主的人，都是以为人的难处是在人外面，人是在外面需要教导，需要拯救，需要医治，需要看顾。他们都不知道，人的难处是在人的里面，人是在里面需要拯救，需要医治。尼哥底母看见他外面的作人，他外面的行为不好，没有看见他里面的生命，他里面的灵不好。那些就主求医的人，看见他们外面的身体有病，没有看见他们里面的灵死了。那些为吃饼得饱而来就主的人，看见他们外面身体的需要，没有看见他们里面灵的需要。当日的门徒们看见在外面需要一位基督，没有看见他们在里面需要一位救主。
　
　　因此，主就花相当多的工夫，带领当日和祂接触或跟随祂的人，认识他们里面的难处，看见他们里面的需要。主给尼底母看见，他不是需要在他外面的作人，在他外面的行为上受教导，受改正，乃是需要在他里面的灵里得着重生。在外面的作人，在外面的行为上，无论怎样教导，受改正，都不能叫他的里面蒙拯救。唯有在里面的灵里得重生，才能叫他里面的灵活过来。他里面的灵，已经死了。他现在是凭着他的魂和肉体活着，一切作人的生活和行为，都是出于魂和肉体的。既是这样，你无论怎样教导他在外面的作人，无论怎样修改他在外面的行为，他的作人和行为，仍是出于魂和属于肉体的。你在外面无论怎样教导他，无论怎样修改他，都不能叫他里面的灵活过来，都不能叫他的作人和行为变作出于灵的。所以主给尼哥底母看见，他必须在他里面的灵里得着重生，他必须让主的灵进到他的灵里，使他的灵活过来，他才能是出于灵的，才能明白神属灵的事，才能有分于神的国。　　对那些来就祂求医的群众，主就表示不信任，不喜欢。因为他们是只在外面来求祂医治他们的身体，并不是要在他们里面接受祂，作他们的救主，使他们里面的灵得着医治和拯救。祂来，是要叫人得着神的生命，得着神的灵，使人里面的灵活过来，使人的里面得着拯救。人就是在外面就祂使身体得着医治，若没有在里面接受祂使灵得以活过来，人仍是只能活在肉体里而不能活在灵里，仍是只能凭肉体活着而不能凭灵活着，因为灵仍是死的。所以人若只盼望在外面得着医治，而不要在里面得着拯救，就使主不能信任，不能喜欢。　　对那些为吃饼得饱而来就祂的人，主就说，“不要为那必坏的食物劳力，要为那存到永生的食物劳力。”祂给他们看见，那必坏的食物，不过养活他们的肉体，不能使他们已死的灵得着生命而活过来。只有祂对他们所说的那些生命的话，能叫他们里面的灵得着生命而活过来。他们所注意的，是养活外面的肉体，维持外面的肉体。但祂告诉他们，“肉体是无益的，”只有灵能叫人里面得着生命，能叫人里面活过来；而祂对他们所说的那些生命的话，就是灵，就是生命。他们若只在外面从祂得着肉体的食物，而不在里面接受祂生命属灵的话语，就他们里面已死的灵，仍是没有得着祂的生命而活过来。他们所实在需要的，和祂所要供给他们的，不是外面肉体的食物，乃是里面属灵的生命。他们那实在的难处，和祂所要给他们解决的，不是如何养活他们外面的肉体，乃是如何使他们里面的灵活过来。　　对那些跟随祂的门徒，主就给他们看见，祂怎样要在祂的灵里，进到他们里面，使他们与祂一同活着。从前祂在外面与他们同在，虽然能使他们在外面得到一些教导，帮助，和安慰，但他们更需要在他们里面得到生命和拯救。所以祂就必须在祂的灵里，进到他们的里面，作他们的生命和拯救。
　
　　主不只给那些和祂接触，或跟随祂的人，看见他们里面的需要，也带领他们在他们里面和主接触，和主来往。祂给尼哥底母看见，祂是那能使人得着重生的，而带领他在他里面用信心接受祂。尼哥底母原来只在外面看祂是一个从神那里来的师传，不知道祂里面有神的灵，有神的生命。所以他只凭着对祂外面的认识，而在外面和祂接触。但祂给他看见祂里面有神的灵，有神的生命，他要得着这个灵，这个生命，他就必须在他里面用信心接受祂。祂好像对他说，你是在外面来接触我，要得着我的教导。但我不是要在外面教导你。你只看见我的外面，你不认识我的里面。我的里面有神的灵，有神的生命。我是要进到你里面，使你得着神的灵，神的生命。你光是在外面凭眼见和我接触还不行，你必须在里面凭信心和我接触，用信心接受我，你才能在你的灵里得着圣灵的重生，得着神的生命。我的灵要进到你的灵里。你不能光在外面用身体和我接触，你必须在里面用灵和我接触。你若在里面用信心接受我，用灵接触我，我就要在我的灵里进到你里面，叫你的灵得着神的生命。　　那些来就主求医的人，是只用他们的身体在外面接触祂，没有用他们的灵在里面接受祂，所以就不得祂的喜欢和信任。没有一个只在外面接触祂，而不在里面接受祂的人，能得祂的喜欢和信任。人必须在里面用灵接触祂，用心接受祂，人才能让祂在人身上成功祂所要作的，就是叫人得着神的生命。　　那些为吃饼得饱而来就主的人，也是只用他们的身体在外面接触祂。但祂给他们看见，祂是在祂的话里将祂的灵，将祂的生命赐给人。人要得着祂的灵，祂的生命，人就必须用信心在里面接受祂的话。祂里面有灵，有生命。祂里面的灵，祂里面的生命，怎样释放出来给人得着呢？是借着祂的话。祂是将祂的灵，将祂的生命，放在祂的话里给人接受。但是人怎样接受祂的话呢？不能在外面用别的东西；只能在里面用信心。话是从人里面出来的东西，是人里面的发表。祂的话就是祂里面的发表。祂的里面是灵，是生命，所以祂所发表出来的话，就是灵，就是生命。人一在里面用信心接受祂的话，人就得着祂的灵，祂的生命。所以人要得着祂的灵祂的生命，不能只在外面和祂接触，必须在里面和祂接触。人虽然在外面不能看见祂的灵，祂的生命，但人能在里面相信祂的话。祂的话就是灵，就是生命，人一在里面用信心接受祂的话，祂的灵就进到人里面，碰着人的灵，叫人的灵活过来，叫人里面有了神的生命。　　人总是只知道在外面和主接触，不懂得在里面和祂接触。不要说其他的人，就是当日跟随祂的门徒们也是如此。他们总是要在外面看见祂，要在外面接触祂。他们只认识祂的外面，不认识祂的里面。有一天，他们中间的腓力，要祂把神显给他们看。祂就很觉希奇的，回答他说，“我和你们同在这样长久，你还不认识我么？人看见了我，就是看见了父；…我在父里面，父在我里面。”他们不认识祂的里面，不知道祂的里面就是神。所以祂就给他们知道，神是在祂的里面，祂的里面就是神；他们不该只凭祂的外面认识祂，接触祂，更该凭着祂的里面认识祂，接触祂，而碰着在祂里面的神。　　以后祂更告诉他们，祂要去求神差圣灵来。圣灵来了，祂要在圣灵里进到他们里面，与他们同在。祂说，祂不撇下他们为孤儿，祂去了还必到他们这里来。祂怎样去法呢？祂到十字架上死去。祂怎样来法呢？祂从死里复活进到圣灵里，在圣灵里来进到他们里面。所以到祂复活那天的晚上，祂就来到他们中间，向他们吹一口气，叫他们受圣灵。到那时，他们就知道，祂在神里面，他们在祂里面，祂也在他们里面。到那时，因着祂在圣灵里进到他们里面，他们就知道祂是与神联合的，他们因着圣灵是与祂联合的，祂在圣灵里也是与他们联合的。　　从那时─主复活日的晚上─起，主就带领门徒们，认识而宝贵祂在他们里面与他们所有的同在。从前祂是在祂的肉身里，来到他们中间，在他们外面与他们同在。现在祂是要在祂的灵里，进到他们里面与他们同在。从前祂与他们所有的同在是有时有刻的，是受时间和空间限制的，是看得见的。现在祂与他们所要有的同在是无时无刻的，是不受时间和空间限制的，是看不见的。所以从祂复活那天晚上起，祂每次来到他们中间，都是他们所莫名其妙的。他们所在的屋子，门关得紧紧的，但祂却忽然来站在他们当中。并且好像他们不知怎样祂又去了。好像祂是来去无踪。祂复活以后，在地上四十天和他们所有的来往，都是这样。有一次，在去以马忤斯的路上，不知怎样，祂就来就近那两个门徒，和他们同行一段路，他们还不认识祂。等他们到了所去的村子，进了屋子，一同坐席的时候，他们才认出祂来。但他们一认出祂来，祂忽然又不见了。祂好像是忽来忽去。其实不是忽来忽去，乃是祂与他们同在，忽而显出，忽而隐去。祂这样和他们来往，乃是要叫他们知道，祂现在与他们同在，和从前不同了；乃是要带领他们认识祂在祂的灵里，在他们里面，与他们所有的同在；乃是要训练他们在他们里面，享受祂那无时无刻，不受时间和空间限制的同在，而学习在他们里面不凭眼见，只凭信心，与祂来往，与祂接触。　　从复活起，主就在圣灵里，进到祂的门徒们里面与他们同在。以后虽然祂升到天上，但祂仍是在圣灵里住在祂的门徒们里面，与他们同在。一直到今天都是这样；一直到祂再来也都要这样。今天祂虽然坐在天上，但在祂的灵里，在地上，进到每一个凭信心在灵里接触祂的人里面，而与他同在。这个同在不是在外面看得见的，乃是在里面觉得出的。今天人不能在身外看见祂，但能在灵里接触祂。今天人一凭信心，在灵里接触祂，马上就碰着祂。人一在里面接受祂，祂马上就在祂的灵里进到人里面。不是进到人的头脑或思想里，也不是进到人的情感或意志里，乃是进到人的灵里。
　
　　祂一进到人的灵里，祂就叫人的灵活过来。一个人得救，就是主借着圣灵，进到他的里面，将祂的生命─就是神的生命─赐给他，叫他里面已死的灵活过来。这是人今天所需要的，这也是主今天所要作的。人里面的灵已经死了，人已经堕落到外面的魂和肉体里。现在人所需要的，就是里面的灵得以活过来。这不是外面的教导和修改所能为力的。在外面无论怎样教导他的魂，无论怎样修改他的肉体，都不能叫他里面的灵活过来。这好像电风扇，若是它里面的电缺了，你在外面无论怎样修理，无论怎样帮它，也没有什么用处。一切中外所谓的圣贤，都是在外面教导人怎样修行，怎样改革。这些人外面的教导和修改，丝毫不能叫人里面的灵活过来，正如在缺了电的电风扇外面的修理，一点不能叫它里面得到电的供应一样。在外面无论用什么方法，或是礼教，或是教育，甚至宗教，都不能有助于人里面死了的灵。只有生命在祂，复活也在祂的那位生命的主，在祂的灵里进到人的里面，才能叫人里面死了的灵，得着生命而活过来。　　主的救法，不是从人的外面救起，不是修改或约束人的外面，像人的礼教和教育所作的一样。主的救法，乃是从人的里面，从人里面的最深处，就是从人的灵里救起，叫人的灵得着祂的生命而活过来。祂是在祂的灵里进到人的灵里，叫人的灵蒙拯救。祂的灵进到人里面，与人的灵接触，人的灵就活过来。人的灵一活过来，人就能认识神，事奉神。并且人的灵一活过来，人也就喜欢事奉神，敬拜神。我们的灵一因着主的灵进入而得以活过来，就有了认识神，事奉神和敬拜神的性质，愿意认识，事奉、敬拜神，也能认识，事奉、敬拜神，从前我们的灵是死的，我们凭着魂和肉体活着，不能事奉神，也不愿事奉神。现在我们的灵活过来了，叫我们凭着灵活着，愿意事奉神，也能事奉神。
　Scripture Reading: Eph. 2:1-5; Col. 2:13; John 1:14; 3:3, 6; 6:63; 14:16-20
　In the previous chapter we saw that God wants man to serve Him in spirit and that only the service that is in spirit can enable man to touch Him. Therefore, God created man with a spirit by which man may serve Him.
　
THE FUNCTION OF OUR SPIRIT
　The spirit, as the innermost part of man, is the kernel of man. Man’s being man lies in his spirit. Man is not for the existence of the body or for the enjoyment of the soul but for the service of God in spirit.
　The function of the spirit within man is to enable man to know God, serve God, contact God, and have fellowship with God. Just as man cannot contact God with the five senses of his body, neither can he touch God with the mind, emotion, and will of his soul. Neither the body nor the soul can get through to God; only the spirit of man can. Man can only contact and touch God in, through, and with his spirit.
　
OUR SPIRIT HAVING BEEN DEADENED
　Because man sinned and became fallen, the spirit in man became dead. When Adam sinned, not only did it cause him to have a record of sin before God and to have the nature of sin within him, but it also caused the spirit in him to become dead. God told him that in the day he ate of the tree of the knowledge of good and evil he would surely die. But after he ate of it, outwardly he did not die. Even though outwardly his body did not die and his outward man was still alive, the spirit within him was deadened and lost its fellowship with God. In other words, it lost its function and feeling. From that time on, due to sin, the spirit in man was deadened to God and had lost its function with respect to God.
　The spirit within man is deadened and “deflated”; therefore, it has lost its function and its consciousness. This may be compared to the deadness of the ears of someone who is deaf. A deaf person is not without ears. He has ears, but his ears have lost their function and their sensation; thus, his ears have died. Today although there is a spirit in man, it is dead. Originally, the spirit within man enabled him to sense and contact God, but now because the spirit has been deadened, it has lost its function and its sense. Therefore, it cannot sense or contact God, just as the ears of a deaf person are unable to sense or contact sound. To a deaf person, it is as if there were no sound. Likewise, to a person whose spirit is dead, it is as if there were no God.
　Today man’s fall not only has caused the spirit of man to lose its sense and function and therefore become dead; it has even caused man not to realize or know that he has a spirit. Man does not know how to use his spirit to contact God, nor is he even aware that he has a spirit. Man only knows that he has a body and a soul with the mind, emotion, and will; he is not aware that he has a spirit. Man realizes that he has a body to contact the physical things and a soul with the mind, emotion, and will to contact the psychological things. He does not realize, however, that he has a spirit to contact the spiritual things, the things of God. Because man does not know that he has a spirit, he basically does not use his spirit to contact God. Thus, he is unable to contact God or sense God. Consequently, he feels and thinks that there is no God. This is similar to a blind person thinking that there are no colors. Although colors exist, he cannot touch them with his hands, smell them with his nose, or hear them with his ears. In his sensation it is as if colors do not exist, because his faculty for perceiving colors has been lost. Likewise, God does exist, but man does not sense God’s existence because man is ignorant of the fact that he has a spirit and therefore fails to use the proper faculty, the spirit within him, to contact God.
　The spirit of man has lost its feeling and function, and it has become dead to such an extent that even its existence is not felt. This is due to the fact that man has fallen into sin and lives in sin. Therefore, the Bible says, “You, though dead in your offenses and sins” (Eph. 2:1) and “You, though dead in your offenses and in the uncircumcision of your flesh” (Col. 2:13). Sin causes the spirit of man to lose its feeling and function and to become dead. The more one lives in sins, the more his spirit loses its sense and function and becomes more deadened. The more one lives according to his flesh, the more he does not sense that he has a spirit.
　
THE RISING UP OF THE SOUL AND THE FLESH
　Because the spirit of man has lost its sense and function and therefore has become dead, and because man does not sense that he has a spirit, man lives according to the soul and the flesh. The spirit of a fallen man is dead, but his soul and his flesh are still living. Furthermore, because his spirit has been deadened, his soul has gained a greater position. Formerly, his spirit was taking the lead within, but now since his spirit is dead, his soul has assumed the leading position. His spirit could be connected with God, could contact God, and could be under God’s ruling. But now it is different with his soul. His soul cannot be connected with God but can only be connected with itself. It cannot contact God but can only remain in itself; it does not like to be under God’s ruling but likes to act according to its own will. Since his soul has assumed the leading position to rule over him and to control him, which was previously occupied by his spirit, this makes him unable to contact God and causes him to dislike being under God’s ruling. Thus, he can only remain in himself and walk according to his own will. Consequently, this gives his flesh the opportunity to indulge in lust. Therefore, a person who is deadened in his spirit is dead in offenses and sins and conducts himself in the lusts of the flesh, doing the desires of the flesh and of the thoughts, which are the result of the operation of the mind in the soul (Eph. 2:3).
　The spirit of man is the core and the center of man. Man ought to let the spirit take the lead and walk according to the spirit. Under normal circumstances man ought to live in the spirit and be controlled by the spirit. After contacting God and receiving His commands, the spirit directs the soul. The soul in turn directs the body, and the body takes action. In this way whatever man does is according to the will of God and is pleasing to Him.
　But man fell and man’s spirit became deadened. Man’s core became “deflated” and man’s center lost its function. Now man’s soul rises up to replace the spirit. Because the spirit is deadened, the soul rises up. When the soul rises up, it causes man to act according to whatever he likes.
　Due to the fall Satan’s life, that is, the satanic nature, entered into man’s body. This satanic nature becomes the lust in man’s body that causes man to sin, and this lust is referred to in Romans 7 as “the law of sin which is in my members” (v. 23). Since the lust for sinning is present in man’s body, man’s body becomes the flesh. This flesh of man is very cooperative with man’s soul. Since the soul, after rising up to take the place of the spirit, causes man to do according to whatever he likes, the flesh comes to help the soul to do evil. Man’s soul represents man’s self, while man’s flesh represents sin. The union of man’s soul with man’s flesh is thus a marriage between man and sin. The result is that man does many different things to offend and oppose God. All the evil things done by man are the issue of the union of these two. Since man walks according to these two, the soul and the flesh, instead of allowing the spirit to take the lead and walking according to the spirit, man becomes “soulish” (1 Cor. 2:14) and “fleshly” (3:3).
　All the things that the soulish and fleshly man does according to the soul and the flesh are against God and are not pleasing to God, yet they may not appear sinful or bad outwardly. In fact, some of them may seem to be quite good. Nevertheless, they are carried out by the body under the direction of the soul; hence, they are not of the spirit. Therefore, they are also not of God, and they are not pleasing to God.
　Although the spirit of man has been deadened, his soul and his flesh still have their desires and works, and although these desires and works are not of his spirit, outwardly they are not necessarily bad. Even though they come out of the preferences of his soul and his flesh, some of them are good on the surface.
　Some people are cruel by nature and delight in hating others. Thus, their living and their behavior exhibit their hatred for others mostly according to the desire of their inborn nature of hate. But others are kind by nature and readily love people. Thus, their living and their behavior show their love toward others mostly under the direction of the desire of their inborn nature of love. According to these two things—love and hate—loving others is better than hating others; loving others is right, and hating others is wrong. But from the spiritual viewpoint, just as hate comes from man’s self, love also comes from man’s self. One who hates others surely has not touched or contacted God. Likewise, one who loves others may also have not touched or contacted God. In others words, both the one who hates and the one who loves do not hate or love out of their contact with God in their human spirit. Just as the hatred of that one is not the issue of his contact with God in spirit, so the love of this one is also not the issue of his contact with God in spirit. That one’s hating others is his behavior; it is not his service to God. Likewise, this one’s loving others is his behavior and is not his service to God.
　Christians ought to love, but there are at least two kinds of Christian love. One kind of love is of God and is by the spirit; another kind of love is of the Christian himself and is by the soul and the flesh. The former is spiritual; the latter is natural. While the former requires the Christian to contact and touch God, the latter does not. The Christian with the second kind of love was born with a love for others; his natural disposition is to love others. Whomever he meets, he has to show at least some amount of love; otherwise, he does not feel good. If he can show some love and render a little help, then he feels contented and happy. Many Christians have this kind of love. They love not because of their contact and touch with God but because of their natural disposition. They have this kind of love without having to contact or touch God, and even without having to confess the existence of God. Even before they were saved, before they knew God, and before they confessed that there is a God, they already had such a love. They were born with this kind of love. Then after they were saved, they brought this love into the church. The brothers and sisters who do not know the spiritual matters adequately would say that this kind of love is spiritual and that the Christians who love in this way are also spiritual. However, brothers and sisters, if this is being spiritual, then these ones were already spiritual before they were saved. Someone may have been saved for only two years, yet before he was saved, he was already like a sheep, and he liked to love others, sympathize with others, and help others. If we say that this is being spiritual, then this person would have become spiritual without the need to be saved and made alive in the spirit. Therefore, this kind of love is not spiritual. Rather, it is what one possesses naturally. One does not need to contact or depend on God in order to have this kind of love. One can have it by birth.
　This kind of love and, in the same principle, this kind of goodness and virtue are right, proper, and good, as far as human behavior is concerned. But brothers and sisters, the Lord’s salvation is not merely for us to behave well and be an outstanding, respectable person. Rather, it is for us to serve God and to contact God in all things in our daily life so that we may live and express Him. Therefore, in the church there is another kind of Christian whose love and virtue come from his contact with God and trust in God. Some of these believers might have been cruel and wicked previously, but now they love God, draw near to God, and contact God with their spirit. God is love, and God is rich in virtues. Therefore, when they contact God and touch God from within, they contact love and touch virtue. They allow God to fill them up in their spirit so that their spirit is strengthened to overcome their soul and their flesh. Therefore, God’s love and virtue are lived out through them spontaneously. This kind of love and virtue is not of themselves but of God and yet through them. They are not the source; the source is God. This kind of love and virtue is not only their deeds toward others but also their service to God. Although this is their living, it is even the more their service to God. Because they draw near to God, contact God, and have fellowship with God, they are able to live in their spirit and allow God to pass through them and be manifested in them. This kind of living allows God to obtain their service and worship. Actually, this kind of living is their service and worship to God. Apparently, this is merely their conduct or behavior, but tracing back to the origin, this is their contact with God that allows Him to pass through them and be manifested in them so that He may receive their service and worship.
　Some of the brothers and sisters live this way in the spirit so that God may receive their service and worship. However, most Christians do not live like this. The Christians who are defeated and who indulge in their lusts surely do not live like this. However, even many Christians who live cautiously and who are full of love and virtue do not live this way. Their love and virtue are what they naturally delight in. They can live out love and virtue by themselves without contacting God or allowing God to pass through them. Therefore, this love and virtue, which are natural and not spiritual, are the good living that comes out of the Christians themselves, not the spiritual service that comes out of God.
　Therefore, a person who is deadened in spirit does not and cannot live by the spirit. Rather, he lives by the soul and according to the flesh. Nevertheless, all that he lives out and all that he does may not appear to be bad. In fact, some of it may even appear to be quite good. However, even though it is good, it is not by or of the spirit. Instead, it is by the soul and according to the flesh. No matter what is being expressed in his outward living, inwardly he is always living by and according to the soul and the flesh.
　Man is already fallen, and man’s spirit is already deadened. Now man lives in the soul and in the flesh; he lives by the soul and according to the flesh. Originally, man should have lived by and according to the spirit. But since the spirit of man is deadened, man lives by the soul and according to the flesh. Although sometimes the things he lives out appear to be good and nice, they are still lived out of the soul and the flesh and not out of the spirit. What is lived out by a fallen man, regardless of whether it is good or bad, is lived out by his “doing the desires of the flesh and of the thoughts” (Eph. 2:3). He has fallen into the soul and the flesh, and he also lives in his soul and his flesh. Therefore, he cannot contact God or serve God.
　
GOD’S SALVATION
　The Bible shows us that because man has fallen into the flesh and lives in the flesh, if God wants to save man, He must save him out of the flesh. For this reason God Himself became flesh, and this God who became flesh was the Lord Jesus. He came to the place into which we have fallen. We have fallen into the flesh, so He came into the flesh. He came into the flesh to save us out of the flesh.
　Although God prepared a body for us when He created us in the beginning, His intention was not for us to live according to the body and be controlled by the body. Rather, His intention was that we live according to the spirit. The body is just a vessel to contain the spirit. But since our spirit is deadened, we live according to the body and have fallen into the flesh. Therefore, God became flesh and came into the flesh to save us.
　Although He became flesh, He Himself was Spirit. What He put on outwardly was the flesh, yet what He was inwardly was Spirit. The reason that He put on the flesh is that He might save us out of the flesh. The reason that He came as the Spirit is that He might save us into the spirit. Because of sin we have fallen from the spirit into the flesh. Through redemption He saved us from the flesh into the spirit. By His Spirit He put on our flesh and was put to death on the cross, on the one hand, crucifying and dealing with our flesh so that we might be freed from our flesh, and on the other hand, through His resurrection, releasing and imparting Himself as the Spirit into us so that our spirit can be made alive, and we can enter into our spirit.
　Brothers and sisters, this is the center of God’s salvation. God’s salvation is to save us out of our flesh into our spirit. The Lord Jesus became flesh and died on the cross in order to attain this goal. Through His death in the flesh He dealt with our flesh, and through His resurrection He imparted Himself as the Spirit into us. When we receive Him as our Savior, we receive Him as such a Savior. We do not merely receive Him as our Redeemer to deal with our sins, much less as a rabbi, a teacher, to teach us, as Nicodemus thought. He did not come merely to solve the problem of sins for us, much less to teach us. Instead, He came to save us from our flesh and impart Himself as the Spirit into us to make our spirit alive. Of course, He also dealt with our sins, but this is only on the negative side. On the positive side He came to impart Himself as the Spirit into us to save us from our flesh.
　The salvation of God is absolutely not an outward teaching, nor is it only an objective redemption. In His salvation, on the one hand, God dealt with our flesh and, on the other hand, as the Spirit, He entered into us, saving us and making us alive in our spirit. Therefore, God’s salvation is to save us inwardly in our spirit, thereby causing us to be freed outwardly from our flesh. Such a salvation is very subjective to us.
　We must not receive the Lord Jesus only as an objective Savior, a Savior who was put to death on the cross. We need to know that He came in order to impart Himself as the Spirit into us and enter into us as the Spirit. Therefore, we must also receive Him as a subjective Savior, a Savior who is in our spirit. He saves us not by teaching us or by correcting and adjusting us outwardly, as Nicodemus thought. Furthermore, He did not merely make redemption for our sins outwardly. Rather, He wants to come into us as the Spirit so that we may be saved inwardly.
　It is true that the Lord Jesus was once in the flesh outwardly and was able to be with man so that man might receive His teaching, but even more as the Spirit, He wanted to enter into man in order to enliven the spirit of man. It is true that in His crucifixion He bore our sins on the cross to solve the problem of sins for us, but even more He dealt with our flesh and released and imparted Himself as the Spirit into us. He wants to enliven our deadened spirit by Himself as the Spirit. He wants to be our Savior inwardly to save us from within.
　
MAN’S ERRONEOUS UNDERSTANDING
　People always thought that the Lord’s intention was to teach them or save them in an outward way. They knew the Lord outwardly and knew Him according to His outward doings. According to what the Lord was outwardly, Nicodemus regarded Him as a rabbi who came from God as a teacher to teach us. Many who saw the Lord casting out demons and healing the sick thought that He was the One who came particularly to heal them physically. Many who saw the Lord feeding the five thousand with five loaves and two fish thought that He came to do miracles to sustain them physically. The disciples who followed the Lord knew Him only outwardly as the Savior and the Christ; they did not know Him inwardly as God and the Father. They only knew and appreciated the fact that the Lord was with them outwardly. They did not know that the Lord wanted to enter into them and be with them. All their contacts with the Lord in those days were outward. They did not know that the Lord’s intention was to enter into them so that they might have a subjective and more intimate contact with the Lord within them. They hoped only that they would have the Lord’s salvation and presence outwardly. They did not know that the Lord wanted to enter into them as the Spirit to be their salvation and to be with them. They knew Him only as a Savior outside of man; they did not know that He wanted to enter into man to be a Savior within man.
　People always knew the Lord outwardly, thinking that the Lord’s intention was merely to teach them, save them, heal them, and be with them outwardly as a Savior outside of them. People had this kind of understanding and consideration because they thought that their problems were merely outward. Nicodemus thought that his problem was that he lacked better teachings for his outward conduct, his outward behavior. Those who came to the Lord for healing thought that their problem was only their physical sickness. Those who came to the Lord to be fed with bread thought that their problem was their physical livelihood. The disciples who followed the Lord thought that their problem was that the Lord was going to leave them outwardly and that they were about to lose His outward presence, the presence of a visible Lord outwardly.
　In the early days all those who contacted the Lord and followed Him thought that man’s problems are all outside of man. They thought that man needs to be taught, saved, healed, and cared for outwardly. They did not know that the problems of man are within him. Man needs to be saved and healed within. Nicodemus saw that his outward manner of life and his behavior were not good, but he did not realize that the life and the spirit within him were not good. Those who came to ask the Lord for healing saw that their outward body was sick, but they did not see that the spirit within them was deadened. Those who came to be fed with bread saw the need of their body outwardly, but they did not see the need of their spirit within. In those days the disciples saw the need for Christ outwardly; they did not see that they needed a Savior within them.
　
THE LORD’S LEADING IN REVELATION
　Therefore, the Lord spent a considerable amount of effort to lead those who contacted Him and followed Him in those days to realize the problem and the need within them. The Lord showed Nicodemus that what he needed was not to be taught or corrected regarding his outward conduct or behavior, but to be born again in his spirit. No matter how much he was taught and corrected in his outward conduct or behavior, he still could not be saved inwardly. Only by being regenerated in his spirit could the spirit within him be made alive. His spirit was deadened, and he was living according to his soul and his flesh; his conduct and his behavior all were of his soul and his flesh. Since this was the case, no matter how he could be taught regarding his outward conduct and how he could be corrected in his outward behavior, his conduct and behavior would still be of the soul and the flesh. No matter how he could be taught and corrected, his spirit within him could not be enlivened within him, nor could his conduct or behavior be turned into a conduct or a behavior that is of the spirit. Therefore, the Lord showed Nicodemus that he needed to be regenerated in his spirit, that he needed to allow the Spirit to enter into his spirit so that his spirit might be made alive. Then he could be of the spirit, could understand the spiritual things of God, and could participate in the kingdom of God.
　The Lord expressed His distrust and displeasure with the crowds who came to Him for healing. They came to Him outwardly for the healing only of their body. They did not have the intention to receive Him within to be their Savior so that the spirit within them might be healed and saved. The Lord came that man might have the life of God and the Spirit of God so that the spirit of man might be made alive and man might be saved from within. Even when man came to Him outwardly and was healed physically, if he did not receive Him inwardly so that his spirit was made alive, then he still could live only in the flesh and not in the spirit, and he could live only according to the flesh and not according to the spirit, because his spirit was still dead. Therefore, if one only hopes to be healed outwardly and does not want to be saved inwardly, then the Lord cannot entrust Himself to him or be pleased with him.
　To those who came to Him to eat of the bread and be filled, the Lord said, “Work not for the food which perishes, but for the food which abides unto eternal life” (John 6:27). He showed them that the food which perishes could sustain only their flesh but could not give life to their deadened spirit and make it alive. Only the words of life that He spoke to them were able to give life to their spirit and make it alive. They paid attention to nourishing and sustaining their outward flesh. However, the Lord told them that “the flesh profits nothing” (v. 63), that only the Spirit can give life to man and make man alive, and that the words of life that He spoke to them are spirit and are life. If they only outwardly received from Him the food for the body and did not inwardly receive His spiritual words of life, then the deadened spirit within them still would not have His life and would not be made alive. The real need that they had and that the Lord would supply was not the outward food of the flesh but the inward spiritual life. The real problem that they had and that the Lord would solve for them was not how to sustain their outward flesh but how to enliven their inner spirit.
　Furthermore, to the disciples who followed Him, the Lord showed them how He would enter into them as the Spirit so that they might live with Him. Previously, while He was with them outwardly, they were able to receive some teachings, help, and consolation from Him outwardly, yet even more they needed to receive life and salvation within them. Therefore, He had to enter into them as the Spirit to be their life and salvation.
　
CONTACTING THE LORD FROM WITHIN
　To those who contacted Him or followed Him, the Lord not only showed them their inner needs but also led them to contact Him and have dealings with Him inwardly. He showed Nicodemus that He is the One who is able to regenerate man, and then He led him to receive Him by exercising his faith inwardly. Previously, Nicodemus outwardly regarded Him only as a teacher who came from God; he did not know that in Him was the Spirit of God and the life of God. Therefore, he contacted the Lord outwardly, merely according to his outward knowledge of Him. But the Lord showed Nicodemus that He had the Spirit of God and the life of God in Him and that if he would like to receive the divine Spirit and the divine life, then he must receive Him from within by exercising his faith. It seemed that He was saying to Nicodemus, “You are contacting Me outwardly to receive My teachings, but I don’t want to teach you outwardly. You only see what is outside of Me, but you don’t know what is inside of Me. I have the Spirit of God and the life of God within Me. I want to come into you so that you may have the Spirit of God and the life of God. It is not good enough that you merely contact Me outwardly according to your sight. You still need to contact Me and receive Me within by faith; then you will receive the regeneration of the Holy Spirit and the life of God in your spirit. As the Spirit, I will enter into your spirit. You must not only contact Me outwardly with your body, but you must contact Me with your spirit within. If you receive Me within by faith and contact Me with your spirit, I will enter into you as the Spirit so that your spirit may receive the life of God.”
　Those who came to the Lord for healing only contacted the Lord with their body outwardly, but they did not contact Him inwardly with their spirit. Therefore, they could not please Him or be entrusted by Him. No one who merely contacts the Lord outwardly will be able to please Him and be entrusted by Him. Only by contacting Him with the spirit and receiving Him with the heart can one allow Him to accomplish what He wants to do in him, that is, to give him the life of God.
　Those who came to Him to eat bread and be filled also contacted the Lord only outwardly with their body. But He showed them that it is in His words that He would impart the Spirit and life into man. If man wants to receive the Spirit and life, he must receive His words by exercising his faith within. The Lord is now the Spirit of life in resurrection, and the Spirit is embodied in His words for man to receive. But how can man receive His words? Man cannot use outward things to receive them; he can only use his faith within. Our words, which come from within us, are expressions of our inner being. The Lord’s words are expressions of what He is within. He is Spirit and life within; hence, His words as His expressions are spirit and life. When man receives His words by faith within, man receives the Spirit and life. Therefore, in order to receive the Spirit and life, man must not merely contact Him outwardly; rather, man must contact Him inwardly. Although man cannot see the Spirit or life outwardly, he can believe His words inwardly. His words are spirit and are life. Therefore, when man receives His words inwardly by faith, the Spirit enters into man and touches the spirit of man, enlivening the spirit of man and causing man to have the life of God within.
　Man knows only to contact the Lord outwardly and not inwardly. Not to mention others, even the disciples who followed Him in those days were also like this. They just wanted to see and touch Him outwardly. They knew only His outward doings and not His inward being. One day, one of the disciples, Philip, asked Him to show God to them. He was surprised and said to him, “Have I been so long a time with you, and you have not known Me, Philip? He who has seen Me has seen the Father;...I am in the Father and the Father is in Me” (John 14:8-11). They did not know what He was inwardly; they did not know that inwardly He was God. Therefore, He made known to them that God was in Him, that within He was God, and that they should not just know Him and contact Him according to what He was outwardly but even the more according to what He is inwardly, thereby touching God, who is in Him.
　Furthermore, He told them later that He was going to ask God to send the Holy Spirit. When the Holy Spirit would come, He (the Lord) would enter into them as the Spirit to be with them. He said that He was not leaving them as orphans and that He was going away, but He was coming to them (vv. 16-20). How did He go? He went to die on the cross. How did He come? Through death and resurrection He became the Spirit, and as the Spirit He entered into them. Therefore, on the evening of the day of His resurrection He came into their midst and breathed into them so that they might receive the Spirit. At that time they knew that He was in God, they were in Him, and He was in them. Because He entered into them as the Spirit, they then knew that He was in union with God, they were in union with Him, and He was also in union with them.
　From that time—the evening of the day of the Lord’s resurrection—the Lord led His disciples to know and appreciate His presence within them. Previously, He came into their midst in His flesh to be with them outwardly. Now He wanted to come into them as the Spirit to be with them inwardly. Previously, His presence with them was at specific moments, was limited by time and space, and was visible. Now His presence with them would be at every moment, would not be limited by time or space, and would be invisible. Therefore, since the evening of the day of His resurrection, every time He came into their midst, it was puzzling to them. The doors of the room they were in were all shut tight, but suddenly He came and stood in their midst. Then He went away without their knowing how it happened. It seemed that His coming and going were untraceable. It was always like this in all His dealings with them during the forty days after His resurrection. Once on the road to Emmaus, He drew near to the two disciples in a mysterious way and walked with them for a distance, but they did not recognize Him. It was not until they came to the village, entered into a house, and reclined at the table with Him that they recognized Him. But when they recognized Him, He suddenly disappeared again. It seemed that He came suddenly and went suddenly. In fact, it was not so; rather, it was that His presence with them was sometimes manifested and sometimes hidden. He dealt with them in this way to let them know that His presence with them now was different from what it was before. His intention was to lead them to know that He was with them inwardly as the Spirit. He also wanted to train them to inwardly enjoy His constant presence, which is not limited by time and space, and thus to learn to deal with Him and contact Him inwardly, not by sight but by faith.
　From the time of His resurrection the Lord entered into His disciples as the Spirit to be with them. Although He later ascended to the heavens, He was still the Spirit indwelling His disciples to be with them. To this day it is still like this, and until He comes again, it will be like this. Today He is sitting in the heavens, yet on the earth as the Spirit, He enters into all those who contact Him by faith in spirit so that He may be with them. This presence is not visible outwardly, but it can be sensed within. Today He cannot be seen outwardly, but He can be contacted in the spirit. When a person contacts Him by faith in the spirit, immediately he touches Him. Once a person receives Him within, immediately by His Spirit He enters into him, not into his mind, emotion, or will but into his spirit.
　
THE SPIRIT BEING MADE ALIVE
　Once He enters into the spirit of man, He makes it alive. A person is saved when the Lord enters into him as the Spirit imparting His life—the life of God—into him and thus enlivening his deadened spirit. This is what man needs today, and this is also what the Lord wants to do today. The spirit within man has been deadened, and man has fallen into the soul and the flesh. Now what man needs is for the spirit within him to be made alive. This cannot be accomplished by outward teachings and improvements. No matter how you try to teach his soul or improve his flesh outwardly, you cannot cause the spirit within him to be made alive. This is just like the electric fan. If it is short of electricity within, any repair or assistance you render outwardly is useless. The so-called sages all taught people how to cultivate and reform themselves outwardly. Their outward teachings and improvements cannot cause the spirit within man to be made alive, just as the repairs done outwardly to an electric fan that is short of electricity cannot cause the fan to be supplied with electricity within. No outward method, be it ethics, education, or even religion, can be of help to the deadened spirit within man. Only the Lord of life, the One in whom is life and in whom is resurrection, who enters into man as the Spirit can cause the deadened spirit to have life and be made alive.
　The way of the Lord’s salvation does not start from the outside. It does not correct and control man outwardly as ethical teachings and educational instructions do. The way of the Lord’s salvation starts from within man, from the deepest part of man, which is the spirit within man, by imparting His life to it and making it alive. As the Spirit, He enters into man’s spirit and thus causes it to be saved. When the Spirit enters into man and contacts the spirit of man, the spirit of man is made alive. When the spirit of man is made alive, man is able to know God and to serve God. Furthermore, when the spirit of man is made alive, man delights in serving and worshipping God. Once our spirit is made alive due to the entrance of the Lord as the Spirit, it then has the nature of knowing God, serving God, and worshipping God, and it has the desire and the ability to know God, serve God, and worship God. Previously, because our spirit was deadened, and we lived according to our soul and our flesh, we were neither willing nor able to serve God. Now since our spirit has been made alive, we live according to the spirit, and therefore, we are willing and able to serve God.
 
　　读经：

　　以弗所书二章一至五节：“而你们原是死在过犯并罪之中，那时，你们在其中行事为人，随着这世界的世代，顺着空中掌权者的首领，就是那现今在悖逆之子里面运行之灵的首领；我们众人从前也都在他们中间，在我们肉体的私欲里，行事为人，行肉体和思念所意欲的，生来就是可怒的儿女，和其余的人一样；然而神富于怜悯，因祂爱我们的大爱，竟然在我们因过犯死了的时候，便叫我们一同与基督活过来，（你们得救是靠着恩典。）”

　　歌罗西书二章十三节：“你们从前在过犯，和未受割礼的肉体中死了，神赦免了你们一切的过犯，叫你们一同与基督活过来。”

　　约翰福音一章十四节：“话成了肉体，支搭帐幕在我们中间，丰丰满满地有恩典，有实际。我们也见过祂的荣耀，正是从父而来独生子的荣耀。”

　　三章三节：“耶稣回答说，我实实在在地告诉你，人若不重生，就不能见神的国。”

　　六节：“从肉体生的，就是肉体；从那灵生的，就是灵。”

　　六章六十三节：“赐人生命的乃是灵，肉是无益的；我对你们所说的话，就是灵，就是生命。”

　　十四章十六至二十节：“我要求父，祂必赐给你们另一位保惠师，叫祂永远与你们同在，就是真理的圣灵，乃世人不能接受的；因为不见祂，也不认识祂；你们却认识祂；因祂常与你们同在，也要在你们里面。我不撇下你们为孤儿，我必到你们这里来。还有不多的时候，世人不再看见我；你们却看见我；因为我活着，你们也要活着。到那日你们就知道我在父里面，你们在我里面，我也在你们里面。”

　　我们昨天看过，神是要人在灵里事奉祂。只有在灵里的事奉，才能摸着祂。所以祂就给人的里面创造一个灵，为要叫人借此事奉祂。
 
　Scripture Reading: Eph. 2:1-5; Col. 2:13; John 1:14; 3:3, 6; 6:63; 14:16-20

　In the previous chapter we saw that God wants man to serve Him in spirit and that only the service that is in spirit can enable man to touch Him. Therefore, God created man with a spirit by which man may serve Him.
　　灵是人最里面的一部分，是人的核心。人之所以为人，就是在于灵。人不是为着身体的生存，也不是为魂的享受，乃是为着在灵里事奉神。

　　灵在人里面的功能，就是使人能认识神，事奉神，使人能接触神，和神交通。人怎样不能用身体的五官接触神，也照样不能用魂的心思，情感，和意志摸着神。这些都是不通神的。通神的，只有人的灵。人只能在灵里，借着灵，用灵接触神，摸着神。
 
　The spirit, as the innermost part of man, is the kernel of man. Man’s being man lies in his spirit. Man is not for the existence of the body or for the enjoyment of the soul but for the service of God in spirit.

　The function of the spirit within man is to enable man to know God, serve God, contact God, and have fellowship with God. Just as man cannot contact God with the five senses of his body, neither can he touch God with the mind, emotion, and will of his soul. Neither the body nor the soul can get through to God; only the spirit of man can. Man can only contact and touch God in, through, and with his spirit.
　　但是因着人的堕落，人的犯罪，人里面的灵就死了。当初亚当犯罪，不只叫他在神面前有了罪案，不只叫他在自己里面有了罪性，并且还叫他里面的灵死了。原来神对他说，他吃善恶树果子的日子，必定死。但是他吃了，从外面看，他还没有死。虽然他外面的身体还没有死，虽然他外面的人是活的，但他里面的灵，却死了，却失去了和神的交通，失去了它的功能和感觉。从那时候起，人里面的灵，因着罪的缘故，向神是死的，对神是没有多少功用的。

　　所以今天人里面的灵是死的，是瘪的，是失去了它的功能，失去了它的感觉的。这好像一个聋子的耳朵，是死的一样。他不是没有耳朵，乃是有耳朵，而耳朵的功用没有了，耳朵的感觉没有了，耳朵死了。今天的人虽然里面有灵，但是人里面的灵死了。本来人里面的灵，是叫人能感觉神的，是叫人能接触神的，现在这个灵死了，功用失去了，感觉没有了，因此它就不能感觉神，它就不能接触神，像聋了的耳朵不能感觉声音，不能接触声音一样。在一个耳朵聋了的人觉得，就像没有声音一样。照样，在一个灵死了的人觉得，也像没有神一样。

　　今天人的堕落，不只使人的灵失去了感觉和功用，变作死的，并且甚至使人不感觉自己有灵，不知道自己有灵。不要说，用灵来接触神，人不会用，并且连知道有灵，人也不知道。人只知道有身体，有魂，只知道有心思，有情感，有意志，不知道有灵。人只知道有身体，能接触物质的东西，有魂里的心思，情感和意志，能接触精神的东西，不知道人里面还有一个灵，能接触属神─属灵─的事。因为人不知道自己里面有灵，所以人根本就不用灵接触神。因为人不用灵接触神，所以人就接触不到神，就不能感觉到神。因为人不能接触着神，不能感觉到神，所以人也就觉得没有神，也就以为没有神。人这样觉得没有神，就像盲目的人觉得没有颜色一样。虽然有颜色的存在，但他手摸不着，鼻闻不到，耳听不见，在他的感觉里，就像没有颜色一样，因为他失去了那能看见颜色的器官。同样，不是没有神的存在，乃是人不用接触神的器官，─就是人里面的灵来接触神，所以就不感觉有神，倒以为没有神。人所以不感觉有神，倒以为没有神，是因为人不知道自己里面有灵，是因为人不用自己里面的灵接触神。

　　人的灵所以失去感觉和功用，而变作死的，甚至到一个地步，使人不觉得自己有灵，乃是因为人堕落到罪恶里，而活在罪恶里。所以圣经才说，我们是“死在过犯罪恶之中，”“在过犯和未受割礼的肉体中死了。”罪恶是叫人的灵失去感觉和功用的，是致人的灵于死的。人越活在罪恶里，人的灵就越失去感觉和功用，而死的越厉害。人越凭着肉体活着，就越不觉得自己有灵。
 
　Because man sinned and became fallen, the spirit in man became dead. When Adam sinned, not only did it cause him to have a record of sin before God and to have the nature of sin within him, but it also caused the spirit in him to become dead. God told him that in the day he ate of the tree of the knowledge of good and evil he would surely die. But after he ate of it, outwardly he did not die. Even though outwardly his body did not die and his outward man was still alive, the spirit within him was deadened and lost its fellowship with God. In other words, it lost its function and feeling. From that time on, due to sin, the spirit in man was deadened to God and had lost its function with respect to God.

　The spirit within man is deadened and “deflated”; therefore, it has lost its function and its consciousness. This may be compared to the deadness of the ears of someone who is deaf. A deaf person is not without ears. He has ears, but his ears have lost their function and their sensation; thus, his ears have died. Today although there is a spirit in man, it is dead. Originally, the spirit within man enabled him to sense and contact God, but now because the spirit has been deadened, it has lost its function and its sense. Therefore, it cannot sense or contact God, just as the ears of a deaf person are unable to sense or contact sound. To a deaf person, it is as if there were no sound. Likewise, to a person whose spirit is dead, it is as if there were no God.

　Today man’s fall not only has caused the spirit of man to lose its sense and function and therefore become dead; it has even caused man not to realize or know that he has a spirit. Man does not know how to use his spirit to contact God, nor is he even aware that he has a spirit. Man only knows that he has a body and a soul with the mind, emotion, and will; he is not aware that he has a spirit. Man realizes that he has a body to contact the physical things and a soul with the mind, emotion, and will to contact the psychological things. He does not realize, however, that he has a spirit to contact the spiritual things, the things of God. Because man does not know that he has a spirit, he basically does not use his spirit to contact God. Thus, he is unable to contact God or sense God. Consequently, he feels and thinks that there is no God. This is similar to a blind person thinking that there are no colors. Although colors exist, he cannot touch them with his hands, smell them with his nose, or hear them with his ears. In his sensation it is as if colors do not exist, because his faculty for perceiving colors has been lost. Likewise, God does exist, but man does not sense God’s existence because man is ignorant of the fact that he has a spirit and therefore fails to use the proper faculty, the spirit within him, to contact God.

　The spirit of man has lost its feeling and function, and it has become dead to such an extent that even its existence is not felt. This is due to the fact that man has fallen into sin and lives in sin. Therefore, the Bible says, “You, though dead in your offenses and sins” (Eph. 2:1) and “You, though dead in your offenses and in the uncircumcision of your flesh” (Col. 2:13). Sin causes the spirit of man to lose its feeling and function and to become dead. The more one lives in sins, the more his spirit loses its sense and function and becomes more deadened. The more one lives according to his flesh, the more he does not sense that he has a spirit.
　　因为人的灵失去了感觉和功用，而变作死的，因为人不觉得自己有灵，所以人就凭着魂和肉体活着。堕落的人，他的灵虽然死了，但他的魂和肉体仍然活着。并且因着他的灵死了，他的魂就得着更大的地位。原来是他的灵在他里面作主，现在因着他的灵死了，他的魂就将这作主的地位取而代之。他的灵是能通神的，是能接触神，而受神管治的。但他的魂就不同了，是不能通神，而只能通自己的，是不能接触神，而只能在自己里面的，是不喜欢受神的管治，而只喜欢随自己的意思的。现在他的魂既将他的灵作主的地位，取而代之，管理他，支配他，就使他不能接触神，使他不喜欢受神的管治，而只能在自己里面，随着自己的意思而行。他这样受魂的支配，随着自己的意思而行，他的肉体就得着机会，放纵情欲。所以灵死了的人，就是“死在过犯罪恶之中的人，”是“放纵肉体的私欲，随着肉体和思想（魂里心思的作用）所喜好的去行。”（弗二3）

　　人的灵是人的中心，是人的中央。人本该是由灵作主，随灵而行。在正常的情形下，人应当活在灵里面，受灵的支配。灵和神接触，得着神的命令，就来支配魂，魂再支配身体，身体就有所行动。这样人所行的，所作的，就是照着神的旨意的，也是讨神喜悦的。

　　但是人堕落了，人的灵死了，人里面的中央瘪气了，人里面的中心失去作用了。现在人的魂就代灵而兴。灵死了，魂就兴起来。魂兴起来，就叫人随着自己所喜欢的，任意而行。

　　人因着堕落，他的身体里面就有了撒但的生命，也就是撒但的性情。撒但的性情，在人的身体里面，变作人身体里犯罪的欲，也就是罗马书七章所说的，人“肢体中犯罪的律。”人的身体里面有了这犯罪的欲，人的身体就变作人的肉体。人的这个肉体，和人的魂，是非常合作的。人的魂既在人里面代替灵兴起来，叫人随着自己所喜欢的，任意而行，人的肉体也就来助桀为虐。人的魂代表人的自己，人的肉体代表罪恶。人的魂和人的肉体合起来，配在一起，就是人和罪恶结婚，叫人作出种种得罪神，顶撞神的事。人一切的罪恶，都是这两个联合而作出来的。人既不由灵作主，不随灵而行，却随着这两个，就是随着魂和肉体而行，人就变作“属魂”（林前二14，“属血气”，原文是“属魂”，）且“属肉体的。”（林前三3）

　　人这样属魂，属肉体，而凭着魂和肉体所作出来的，虽然都是顶撞神的，都是不能讨神喜悦的，但从外表看来，不一定都是罪恶，都是不好的。有的，从外表看来，还是好的，还相当不错。虽然从表面看，是好的，是不错的，但也是魂支配身体所作出来的，并不是出乎灵的，所以也不是出乎神的，也是不能讨神喜悦的。

　　一个人的灵虽然死了，但他的魂和他的肉体，还是有所好，有所为的。虽然他的魂和他的肉体所好的，所为的，不是出于灵，但从表面看，不一定都是坏的。虽然他的那些所好所为，都是出于魂和肉体的喜好，但有的从表面看来，也是属于良善的。

　　有的人生性凶狠，生来就喜好恨人。他的生活，他的行为，多是照着他生性所喜好的，而有恨人的表现。但有的人生性仁慈，生来就喜欢爱人。他的生活，他的行为，就多受他这爱的生性所喜好的支配，而有爱人的表现。以爱人和恨人这两件事来说，爱人比恨人好，爱人是对的，恨人是不对的。但以属灵的眼光来看，恨人怎样是从人自己里面出来的，爱人也怎样是从人自己里面出来的。有的人恨人，固然没有碰着神，没有摸着神；有的人爱人，也没有碰着神，也没有摸着神。换一句话说，有的人的恨人，和有的人的爱人，这两个，都不是人在灵里和神接触而有的。那个人的恨人，怎样不是出于他的灵，不是和神接触而有的，这个人的爱人，也怎样不是出于他的灵，不是和神接触而有的。他的恨人，怎样是他的作人，而不是他的事奉神，你的爱人，也怎样是你的作人，而不是你的事奉神。

　　基督徒是应当有爱心的。但基督徒的爱，至少有两种。一种是出于神的，是凭着灵的。一种是出于自己的，是凭着魂和肉体的。前一种是属灵的；后一种是天然的。前一种需要和神有接触，需要碰着神；后一种不需要和神有接触，不需要碰着神。有这后一种爱的基督徒，生来就喜欢爱人，他的生性是喜好爱人的。他无论碰着什么人，不爱一下，就不好过；能爱一下，能帮助一下，就感觉舒服，就感觉痛快。有好些基督徒的爱，就是这种的爱。不是因为他们和神有接触，不是因为他们碰着神，乃是因为他们的生性喜好这样。他们不必和神有接触，不必碰着神，甚至连承认神都不必，他们就能有这样的爱。他们还没有得救的时候，还不认识神，还不承认有神的时候，他们就已经能有这样的爱。这样的爱，是他们生来就有的。等他们得救之后，他们就把这样的爱带到教会里面来了。对于属灵的事不够认识的弟兄姊妹，就要说，这样的爱是属灵的，这样爱人的基督徒也是属灵的。但是，弟兄姊妹，如果这个是属灵的话，就他们还没有得救之前，就已经属灵了。有的人才得救两年，在得救以前，他就像绵羊，就喜欢爱人，喜欢帮助人，喜欢同情人。如果说，这个是属灵，就他不必得救，不必灵活过来，就已经能属灵，就已经是属灵的了。所以这样的爱，不是属灵的，是人天然有的；不是人需要接触神，倚靠神而有的，是人生来就有的，生来就能的。

　　这样的爱，以及和这样的爱同样原则的良善并美德，以作人来说，是对的，是该的，是好的。但是，弟兄姊妹，主的救恩不光是叫我们作人，不光是叫我们作超一等的高尚人，更是叫我们事奉神，更是叫我们在一切生活的事上，能接触神，而活出神来，而显出神来。所以在教会中，还有一种的基督徒，他们的爱和美德，是因着他们和神接触，并倚靠神而有的。他们有的人，从前也许是凶狠的，是邪恶的，但现在他们爱神，亲近神，用灵接触神。神就是爱，神也非常有美德。他们里面和神接触，碰着神，就是接触爱，就是碰着美德。他们让神进到他们的灵里，充满他们，叫他们的灵刚强，能胜过他们的魂和肉体，自然神的爱和美德就能从他们里面活出来。这样的爱和美德，不是出于他们自己，乃是出于神，不过是经过他们而已。他们不是源头，源头乃是神。这样的爱和美德，不光是他们对人的行为，更是他们对神的事奉。虽然这是他们作人的生活，但这更是他们对神的事奉。因着他们亲近神，接触神，和神有交通，他们就能活在灵里，让神从他们经过，而从他们身上显出来。他们的这种生活，叫神得着他们的事奉和敬拜。实在说来，他们的这种生活，也就是他们对神的事奉和敬拜。从表面看，这不过是他们的行为，他们的为人；但追根溯源，乃是他们接触神，让神从他们经过，而显在他们身上，使神得着事奉和敬拜。

　　有的弟兄姊妹，他们的生活，就是这样在灵里，使神得着他们的事奉和敬拜。但大多数基督徒的生活不是这样。那些失败，放纵情欲的基督徒，固然不是这样。就是有好些为人谨慎，满有爱心和美德的基督徒，也不是这样。他们的爱心和美德，是他们的生性所喜好的。他们不必接触神，不必让神从他们经过，他们自己就能活出这些爱心和美德。所以这些是天然的，不是属灵的，是出于他们自己的一种良善的生活，不是出于神的一种属灵的事奉。

　　所以一个灵死了的人，虽然他不是凭着灵活着，也不能凭着灵活着，他是凭着魂，并随着肉体活着，但他所活出来的，他所作所行的，从表面看，不都是坏的，有的还是相当好。虽然好，却不是凭着灵，却不是出于灵，仍是凭着魂，并随着肉体。不管他在外面的生活，所表现的是什么，他在里面所凭着而生活的，所随着而生活的，总是魂，总是肉体。

　　人已经堕落了，人的灵已经死了。现在是活在魂和肉体里，是凭着魂，并随着肉体活着。人本该凭着灵并随着灵活着。但是人的灵死了，人就凭着魂，并随着肉体活着。虽然有时，人所活出来的，有些也好像是良善的，是美好的，但仍是人在魂和肉体里所活出来的，不是人在灵里所活出来的。不管堕落的人所活出来的是好是坏，都是他“随着肉体和思想所喜好的”活出来的。他是堕落在魂和肉体里，也是活在魂和肉体里。所以他不能接触神，也不能事奉神。
 
　Because the spirit of man has lost its sense and function and therefore has become dead, and because man does not sense that he has a spirit, man lives according to the soul and the flesh. The spirit of a fallen man is dead, but his soul and his flesh are still living. Furthermore, because his spirit has been deadened, his soul has gained a greater position. Formerly, his spirit was taking the lead within, but now since his spirit is dead, his soul has assumed the leading position. His spirit could be connected with God, could contact God, and could be under God’s ruling. But now it is different with his soul. His soul cannot be connected with God but can only be connected with itself. It cannot contact God but can only remain in itself; it does not like to be under God’s ruling but likes to act according to its own will. Since his soul has assumed the leading position to rule over him and to control him, which was previously occupied by his spirit, this makes him unable to contact God and causes him to dislike being under God’s ruling. Thus, he can only remain in himself and walk according to his own will. Consequently, this gives his flesh the opportunity to indulge in lust. Therefore, a person who is deadened in his spirit is dead in offenses and sins and conducts himself in the lusts of the flesh, doing the desires of the flesh and of the thoughts, which are the result of the operation of the mind in the soul (Eph. 2:3).

　The spirit of man is the core and the center of man. Man ought to let the spirit take the lead and walk according to the spirit. Under normal circumstances man ought to live in the spirit and be controlled by the spirit. After contacting God and receiving His commands, the spirit directs the soul. The soul in turn directs the body, and the body takes action. In this way whatever man does is according to the will of God and is pleasing to Him.

　But man fell and man’s spirit became deadened. Man’s core became “deflated” and man’s center lost its function. Now man’s soul rises up to replace the spirit. Because the spirit is deadened, the soul rises up. When the soul rises up, it causes man to act according to whatever he likes.

　Due to the fall Satan’s life, that is, the satanic nature, entered into man’s body. This satanic nature becomes the lust in man’s body that causes man to sin, and this lust is referred to in Romans 7 as “the law of sin which is in my members” (v. 23). Since the lust for sinning is present in man’s body, man’s body becomes the flesh. This flesh of man is very cooperative with man’s soul. Since the soul, after rising up to take the place of the spirit, causes man to do according to whatever he likes, the flesh comes to help the soul to do evil. Man’s soul represents man’s self, while man’s flesh represents sin. The union of man’s soul with man’s flesh is thus a marriage between man and sin. The result is that man does many different things to offend and oppose God. All the evil things done by man are the issue of the union of these two. Since man walks according to these two, the soul and the flesh, instead of allowing the spirit to take the lead and walking according to the spirit, man becomes “soulish” (1 Cor. 2:14) and “fleshly” (3:3).

　All the things that the soulish and fleshly man does according to the soul and the flesh are against God and are not pleasing to God, yet they may not appear sinful or bad outwardly. In fact, some of them may seem to be quite good. Nevertheless, they are carried out by the body under the direction of the soul; hence, they are not of the spirit. Therefore, they are also not of God, and they are not pleasing to God.

　Although the spirit of man has been deadened, his soul and his flesh still have their desires and works, and although these desires and works are not of his spirit, outwardly they are not necessarily bad. Even though they come out of the preferences of his soul and his flesh, some of them are good on the surface.

　Some people are cruel by nature and delight in hating others. Thus, their living and their behavior exhibit their hatred for others mostly according to the desire of their inborn nature of hate. But others are kind by nature and readily love people. Thus, their living and their behavior show their love toward others mostly under the direction of the desire of their inborn nature of love. According to these two things—love and hate—loving others is better than hating others; loving others is right, and hating others is wrong. But from the spiritual viewpoint, just as hate comes from man’s self, love also comes from man’s self. One who hates others surely has not touched or contacted God. Likewise, one who loves others may also have not touched or contacted God. In others words, both the one who hates and the one who loves do not hate or love out of their contact with God in their human spirit. Just as the hatred of that one is not the issue of his contact with God in spirit, so the love of this one is also not the issue of his contact with God in spirit. That one’s hating others is his behavior; it is not his service to God. Likewise, this one’s loving others is his behavior and is not his service to God.

　Christians ought to love, but there are at least two kinds of Christian love. One kind of love is of God and is by the spirit; another kind of love is of the Christian himself and is by the soul and the flesh. The former is spiritual; the latter is natural. While the former requires the Christian to contact and touch God, the latter does not. The Christian with the second kind of love was born with a love for others; his natural disposition is to love others. Whomever he meets, he has to show at least some amount of love; otherwise, he does not feel good. If he can show some love and render a little help, then he feels contented and happy. Many Christians have this kind of love. They love not because of their contact and touch with God but because of their natural disposition. They have this kind of love without having to contact or touch God, and even without having to confess the existence of God. Even before they were saved, before they knew God, and before they confessed that there is a God, they already had such a love. They were born with this kind of love. Then after they were saved, they brought this love into the church. The brothers and sisters who do not know the spiritual matters adequately would say that this kind of love is spiritual and that the Christians who love in this way are also spiritual. However, brothers and sisters, if this is being spiritual, then these ones were already spiritual before they were saved. Someone may have been saved for only two years, yet before he was saved, he was already like a sheep, and he liked to love others, sympathize with others, and help others. If we say that this is being spiritual, then this person would have become spiritual without the need to be saved and made alive in the spirit. Therefore, this kind of love is not spiritual. Rather, it is what one possesses naturally. One does not need to contact or depend on God in order to have this kind of love. One can have it by birth.

　This kind of love and, in the same principle, this kind of goodness and virtue are right, proper, and good, as far as human behavior is concerned. But brothers and sisters, the Lord’s salvation is not merely for us to behave well and be an outstanding, respectable person. Rather, it is for us to serve God and to contact God in all things in our daily life so that we may live and express Him. Therefore, in the church there is another kind of Christian whose love and virtue come from his contact with God and trust in God. Some of these believers might have been cruel and wicked previously, but now they love God, draw near to God, and contact God with their spirit. God is love, and God is rich in virtues. Therefore, when they contact God and touch God from within, they contact love and touch virtue. They allow God to fill them up in their spirit so that their spirit is strengthened to overcome their soul and their flesh. Therefore, God’s love and virtue are lived out through them spontaneously. This kind of love and virtue is not of themselves but of God and yet through them. They are not the source; the source is God. This kind of love and virtue is not only their deeds toward others but also their service to God. Although this is their living, it is even the more their service to God. Because they draw near to God, contact God, and have fellowship with God, they are able to live in their spirit and allow God to pass through them and be manifested in them. This kind of living allows God to obtain their service and worship. Actually, this kind of living is their service and worship to God. Apparently, this is merely their conduct or behavior, but tracing back to the origin, this is their contact with God that allows Him to pass through them and be manifested in them so that He may receive their service and worship.

　Some of the brothers and sisters live this way in the spirit so that God may receive their service and worship. However, most Christians do not live like this. The Christians who are defeated and who indulge in their lusts surely do not live like this. However, even many Christians who live cautiously and who are full of love and virtue do not live this way. Their love and virtue are what they naturally delight in. They can live out love and virtue by themselves without contacting God or allowing God to pass through them. Therefore, this love and virtue, which are natural and not spiritual, are the good living that comes out of the Christians themselves, not the spiritual service that comes out of God.

　Therefore, a person who is deadened in spirit does not and cannot live by the spirit. Rather, he lives by the soul and according to the flesh. Nevertheless, all that he lives out and all that he does may not appear to be bad. In fact, some of it may even appear to be quite good. However, even though it is good, it is not by or of the spirit. Instead, it is by the soul and according to the flesh. No matter what is being expressed in his outward living, inwardly he is always living by and according to the soul and the flesh.

　Man is already fallen, and man’s spirit is already deadened. Now man lives in the soul and in the flesh; he lives by the soul and according to the flesh. Originally, man should have lived by and according to the spirit. But since the spirit of man is deadened, man lives by the soul and according to the flesh. Although sometimes the things he lives out appear to be good and nice, they are still lived out of the soul and the flesh and not out of the spirit. What is lived out by a fallen man, regardless of whether it is good or bad, is lived out by his “doing the desires of the flesh and of the thoughts” (Eph. 2:3). He has fallen into the soul and the flesh, and he also lives in his soul and his flesh. Therefore, he cannot contact God or serve God.
　　圣经给我们看见，因为人是堕落在肉体里，并活在肉体里，所以神要拯救人，就必须把人从肉体里救出来。为这缘故，神就自己成为肉身（即肉体。）这成为肉身的神，就是主耶稣。祂来到我们人所堕落的地方。我们堕落到肉体里，祂就来到肉体里。祂来到我们肉体里，是为要把我们从肉体里救出去。

　　神当初创造我们，虽然给我们预备一个身体，但不是叫我们随身体活着，受身体支配。神原是叫我们随灵活着。身体不过是一个器皿，好将灵装在里面。但是我们的灵死了，我们就随身体活着，就堕落到肉体里。所以神就成为肉身，来到肉体里拯救我们。

　　祂虽然成为肉身，但祂自己却是灵。祂外面所穿的虽是肉身，但祂里面所有的乃是灵。他所以穿上肉身，是因为祂要把我们从肉体里救出去。祂所以在灵里来，是因为祂要把我们救到灵里去。我们因着犯罪，从灵里堕落到肉体里。祂来借着救赎，把我们从肉体里救到灵里。祂在祂的灵里穿着我们的肉体，钉死在十字架上，一面钉死了我们的肉体，解决了我们的肉体，好叫我们脱离肉体；一面又把祂里面的灵释放出来，借着祂的复活，将祂的灵分给我们，好叫我们的灵活过来，而进到灵里去。

　　弟兄姊妹，这就是神救恩的中心。神的救恩乃是要把我们从肉体里救到灵里。主耶稣所以来成为肉身，而死在十字架上，就是要达到这个目的。祂借着在肉身受死，解决了我们的肉体，又借着死而复活，将祂的灵分给我们。我们接受祂作我们的救主，就是接受祂作我们这样的一位救主。不是仅仅接受祂作我们赎罪的救主，替我们解决罪。更不是像尼哥底母，接受祂作一个拉比，作一位夫子，来教导我们。祂不只是来替我们解决罪。祂更不是来教导我们。祂乃是来救我们脱离肉体，将祂的灵分给我们，叫我们的灵活过来。自然祂也是来解决我们的罪。但那不过是消极方面。积极方面，祂来是要将祂的灵分给我们，救我们脱离肉体。

　　神这个拯救，绝不是外面的教导，也不只是一个客观的救赎。神这个拯救，乃是一面解决了我们的肉体，一面祂的灵，又进到我们里面，叫我们的灵里得拯救，活过来。所以神这个拯救，是从我们里面的灵里拯救我们，而叫我们脱离外面的肉体，就我们而论，是非常主观的。

　　我们不能只接受主耶稣作一位客观的救主。我们不能只接受祂作一位钉在十字架上客观的救主。我们必须知道主耶稣来，是要把祂的灵分给我们，是要在祂的灵里进到我们里面。我们也必须接受祂作我们一位主观的救主。也必须接受祂作我们一位在我们灵里的救主。祂救我们，不是在外面把我们教导教导，把我们修一修，改一改，像尼哥底母所以为的。祂也不是仅仅在外面赎了我们的罪。祂乃是要在祂的灵里进到我们里面，叫我们从我们的里面蒙拯救。

　　不错，当日主耶稣外面有人的肉身，能与人相处，叫人受教导，但祂里面就是神的灵，更要进到人的里面，叫人的灵活过来。不错，祂钉在十字架上，是担当我们的罪，替我们解决了罪的问题，但祂更是在那里解决了我们的肉体，而将祂的灵释放出来，分给我们。祂要用祂的灵，叫我们里面已死的灵活过来。祂要作我们里面的救主，从我们里面拯救我们。
 
　The Bible shows us that because man has fallen into the flesh and lives in the flesh, if God wants to save man, He must save him out of the flesh. For this reason God Himself became flesh, and this God who became flesh was the Lord Jesus. He came to the place into which we have fallen. We have fallen into the flesh, so He came into the flesh. He came into the flesh to save us out of the flesh.

　Although God prepared a body for us when He created us in the beginning, His intention was not for us to live according to the body and be controlled by the body. Rather, His intention was that we live according to the spirit. The body is just a vessel to contain the spirit. But since our spirit is deadened, we live according to the body and have fallen into the flesh. Therefore, God became flesh and came into the flesh to save us.

　Although He became flesh, He Himself was Spirit. What He put on outwardly was the flesh, yet what He was inwardly was Spirit. The reason that He put on the flesh is that He might save us out of the flesh. The reason that He came as the Spirit is that He might save us into the spirit. Because of sin we have fallen from the spirit into the flesh. Through redemption He saved us from the flesh into the spirit. By His Spirit He put on our flesh and was put to death on the cross, on the one hand, crucifying and dealing with our flesh so that we might be freed from our flesh, and on the other hand, through His resurrection, releasing and imparting Himself as the Spirit into us so that our spirit can be made alive, and we can enter into our spirit.

　Brothers and sisters, this is the center of God’s salvation. God’s salvation is to save us out of our flesh into our spirit. The Lord Jesus became flesh and died on the cross in order to attain this goal. Through His death in the flesh He dealt with our flesh, and through His resurrection He imparted Himself as the Spirit into us. When we receive Him as our Savior, we receive Him as such a Savior. We do not merely receive Him as our Redeemer to deal with our sins, much less as a rabbi, a teacher, to teach us, as Nicodemus thought. He did not come merely to solve the problem of sins for us, much less to teach us. Instead, He came to save us from our flesh and impart Himself as the Spirit into us to make our spirit alive. Of course, He also dealt with our sins, but this is only on the negative side. On the positive side He came to impart Himself as the Spirit into us to save us from our flesh.

　The salvation of God is absolutely not an outward teaching, nor is it only an objective redemption. In His salvation, on the one hand, God dealt with our flesh and, on the other hand, as the Spirit, He entered into us, saving us and making us alive in our spirit. Therefore, God’s salvation is to save us inwardly in our spirit, thereby causing us to be freed outwardly from our flesh. Such a salvation is very subjective to us.

　We must not receive the Lord Jesus only as an objective Savior, a Savior who was put to death on the cross. We need to know that He came in order to impart Himself as the Spirit into us and enter into us as the Spirit. Therefore, we must also receive Him as a subjective Savior, a Savior who is in our spirit. He saves us not by teaching us or by correcting and adjusting us outwardly, as Nicodemus thought. Furthermore, He did not merely make redemption for our sins outwardly. Rather, He wants to come into us as the Spirit so that we may be saved inwardly.

　It is true that the Lord Jesus was once in the flesh outwardly and was able to be with man so that man might receive His teaching, but even more as the Spirit, He wanted to enter into man in order to enliven the spirit of man. It is true that in His crucifixion He bore our sins on the cross to solve the problem of sins for us, but even more He dealt with our flesh and released and imparted Himself as the Spirit into us. He wants to enliven our deadened spirit by Himself as the Spirit. He wants to be our Savior inwardly to save us from within.
　　人总是以为主是在我们外面教导我们，或拯救我们。人总是在外面认识主，也总是凭主的外面认识祂。尼哥底母凭主的外面，看主是一个拉比，是从神那里来作师傅，教导我们的。有许多人看见主赶鬼医病，就以为主是专来医治他们身体的。有许多人看见主用五饼二鱼吃饱五千人，就以为主是来行神迹，养活他们身体的。那些跟随主的门徒们，只凭主的外面，认识主是救主，是基督，还不认识主的里面就是神，就是父。他们只知道，也只宝贵，主在他们外面与他们同在，并不知道，主还要进到他们里面，与他们同在。他们当日和主的一切接触，都是在外面的，并不知道主的目的，是要进到他们里面，叫他们在里面和祂有更主观，更深切的接触。他们只盼望在外面，得到主的拯救和同在，并不知道主要在祂的灵里，进到他们里面，作他们的拯救，与他们同在。他们只认识祂是一位在人外面的救主，还不知道，祂要进到人里面，作人里面的救主。

　　人总是这样在外面认识主，以为祂不过是在外面给人教导，给人拯救，给人医治，给人同在，祂不过是一位在人外面的救主。人所以这样认识，所以这样以为，乃是因为人以为人的难处，不过是在外面。尼哥底母以为他的难处，是他外面的作人，外面的行为，缺少更好的教导。那许多就主求医的人，以为他们的难处，不过是身体的疾病。那许多为吃饼得饱而来就主的人，以为他们的难处是他们肉身的生活。那些跟随主的门徒们就以为他们的难处，就是主在他们外面要离开他们，就是他们在外面要失去主的同在，失去一位在外面看得见的主与他们相处。

　　当日一切和主接触或跟随主的人，都是以为人的难处是在人外面，人是在外面需要教导，需要拯救，需要医治，需要看顾。他们都不知道，人的难处是在人的里面，人是在里面需要拯救，需要医治。尼哥底母看见他外面的作人，他外面的行为不好，没有看见他里面的生命，他里面的灵不好。那些就主求医的人，看见他们外面的身体有病，没有看见他们里面的灵死了。那些为吃饼得饱而来就主的人，看见他们外面身体的需要，没有看见他们里面灵的需要。当日的门徒们看见在外面需要一位基督，没有看见他们在里面需要一位救主。
 
　People always thought that the Lord’s intention was to teach them or save them in an outward way. They knew the Lord outwardly and knew Him according to His outward doings. According to what the Lord was outwardly, Nicodemus regarded Him as a rabbi who came from God as a teacher to teach us. Many who saw the Lord casting out demons and healing the sick thought that He was the One who came particularly to heal them physically. Many who saw the Lord feeding the five thousand with five loaves and two fish thought that He came to do miracles to sustain them physically. The disciples who followed the Lord knew Him only outwardly as the Savior and the Christ; they did not know Him inwardly as God and the Father. They only knew and appreciated the fact that the Lord was with them outwardly. They did not know that the Lord wanted to enter into them and be with them. All their contacts with the Lord in those days were outward. They did not know that the Lord’s intention was to enter into them so that they might have a subjective and more intimate contact with the Lord within them. They hoped only that they would have the Lord’s salvation and presence outwardly. They did not know that the Lord wanted to enter into them as the Spirit to be their salvation and to be with them. They knew Him only as a Savior outside of man; they did not know that He wanted to enter into man to be a Savior within man.

　People always knew the Lord outwardly, thinking that the Lord’s intention was merely to teach them, save them, heal them, and be with them outwardly as a Savior outside of them. People had this kind of understanding and consideration because they thought that their problems were merely outward. Nicodemus thought that his problem was that he lacked better teachings for his outward conduct, his outward behavior. Those who came to the Lord for healing thought that their problem was only their physical sickness. Those who came to the Lord to be fed with bread thought that their problem was their physical livelihood. The disciples who followed the Lord thought that their problem was that the Lord was going to leave them outwardly and that they were about to lose His outward presence, the presence of a visible Lord outwardly.

　In the early days all those who contacted the Lord and followed Him thought that man’s problems are all outside of man. They thought that man needs to be taught, saved, healed, and cared for outwardly. They did not know that the problems of man are within him. Man needs to be saved and healed within. Nicodemus saw that his outward manner of life and his behavior were not good, but he did not realize that the life and the spirit within him were not good. Those who came to ask the Lord for healing saw that their outward body was sick, but they did not see that the spirit within them was deadened. Those who came to be fed with bread saw the need of their body outwardly, but they did not see the need of their spirit within. In those days the disciples saw the need for Christ outwardly; they did not see that they needed a Savior within them.
　　因此，主就花相当多的工夫，带领当日和祂接触或跟随祂的人，认识他们里面的难处，看见他们里面的需要。主给尼底母看见，他不是需要在他外面的作人，在他外面的行为上受教导，受改正，乃是需要在他里面的灵里得着重生。在外面的作人，在外面的行为上，无论怎样教导，受改正，都不能叫他的里面蒙拯救。唯有在里面的灵里得重生，才能叫他里面的灵活过来。他里面的灵，已经死了。他现在是凭着他的魂和肉体活着，一切作人的生活和行为，都是出于魂和肉体的。既是这样，你无论怎样教导他在外面的作人，无论怎样修改他在外面的行为，他的作人和行为，仍是出于魂和属于肉体的。你在外面无论怎样教导他，无论怎样修改他，都不能叫他里面的灵活过来，都不能叫他的作人和行为变作出于灵的。所以主给尼哥底母看见，他必须在他里面的灵里得着重生，他必须让主的灵进到他的灵里，使他的灵活过来，他才能是出于灵的，才能明白神属灵的事，才能有分于神的国。

　　对那些来就祂求医的群众，主就表示不信任，不喜欢。因为他们是只在外面来求祂医治他们的身体，并不是要在他们里面接受祂，作他们的救主，使他们里面的灵得着医治和拯救。祂来，是要叫人得着神的生命，得着神的灵，使人里面的灵活过来，使人的里面得着拯救。人就是在外面就祂使身体得着医治，若没有在里面接受祂使灵得以活过来，人仍是只能活在肉体里而不能活在灵里，仍是只能凭肉体活着而不能凭灵活着，因为灵仍是死的。所以人若只盼望在外面得着医治，而不要在里面得着拯救，就使主不能信任，不能喜欢。

　　对那些为吃饼得饱而来就祂的人，主就说，“不要为那必坏的食物劳力，要为那存到永生的食物劳力。”祂给他们看见，那必坏的食物，不过养活他们的肉体，不能使他们已死的灵得着生命而活过来。只有祂对他们所说的那些生命的话，能叫他们里面的灵得着生命而活过来。他们所注意的，是养活外面的肉体，维持外面的肉体。但祂告诉他们，“肉体是无益的，”只有灵能叫人里面得着生命，能叫人里面活过来；而祂对他们所说的那些生命的话，就是灵，就是生命。他们若只在外面从祂得着肉体的食物，而不在里面接受祂生命属灵的话语，就他们里面已死的灵，仍是没有得着祂的生命而活过来。他们所实在需要的，和祂所要供给他们的，不是外面肉体的食物，乃是里面属灵的生命。他们那实在的难处，和祂所要给他们解决的，不是如何养活他们外面的肉体，乃是如何使他们里面的灵活过来。

　　对那些跟随祂的门徒，主就给他们看见，祂怎样要在祂的灵里，进到他们里面，使他们与祂一同活着。从前祂在外面与他们同在，虽然能使他们在外面得到一些教导，帮助，和安慰，但他们更需要在他们里面得到生命和拯救。所以祂就必须在祂的灵里，进到他们的里面，作他们的生命和拯救。
 
　Therefore, the Lord spent a considerable amount of effort to lead those who contacted Him and followed Him in those days to realize the problem and the need within them. The Lord showed Nicodemus that what he needed was not to be taught or corrected regarding his outward conduct or behavior, but to be born again in his spirit. No matter how much he was taught and corrected in his outward conduct or behavior, he still could not be saved inwardly. Only by being regenerated in his spirit could the spirit within him be made alive. His spirit was deadened, and he was living according to his soul and his flesh; his conduct and his behavior all were of his soul and his flesh. Since this was the case, no matter how he could be taught regarding his outward conduct and how he could be corrected in his outward behavior, his conduct and behavior would still be of the soul and the flesh. No matter how he could be taught and corrected, his spirit within him could not be enlivened within him, nor could his conduct or behavior be turned into a conduct or a behavior that is of the spirit. Therefore, the Lord showed Nicodemus that he needed to be regenerated in his spirit, that he needed to allow the Spirit to enter into his spirit so that his spirit might be made alive. Then he could be of the spirit, could understand the spiritual things of God, and could participate in the kingdom of God.

　The Lord expressed His distrust and displeasure with the crowds who came to Him for healing. They came to Him outwardly for the healing only of their body. They did not have the intention to receive Him within to be their Savior so that the spirit within them might be healed and saved. The Lord came that man might have the life of God and the Spirit of God so that the spirit of man might be made alive and man might be saved from within. Even when man came to Him outwardly and was healed physically, if he did not receive Him inwardly so that his spirit was made alive, then he still could live only in the flesh and not in the spirit, and he could live only according to the flesh and not according to the spirit, because his spirit was still dead. Therefore, if one only hopes to be healed outwardly and does not want to be saved inwardly, then the Lord cannot entrust Himself to him or be pleased with him.

　To those who came to Him to eat of the bread and be filled, the Lord said, “Work not for the food which perishes, but for the food which abides unto eternal life” (John 6:27). He showed them that the food which perishes could sustain only their flesh but could not give life to their deadened spirit and make it alive. Only the words of life that He spoke to them were able to give life to their spirit and make it alive. They paid attention to nourishing and sustaining their outward flesh. However, the Lord told them that “the flesh profits nothing” (v. 63), that only the Spirit can give life to man and make man alive, and that the words of life that He spoke to them are spirit and are life. If they only outwardly received from Him the food for the body and did not inwardly receive His spiritual words of life, then the deadened spirit within them still would not have His life and would not be made alive. The real need that they had and that the Lord would supply was not the outward food of the flesh but the inward spiritual life. The real problem that they had and that the Lord would solve for them was not how to sustain their outward flesh but how to enliven their inner spirit.

　Furthermore, to the disciples who followed Him, the Lord showed them how He would enter into them as the Spirit so that they might live with Him. Previously, while He was with them outwardly, they were able to receive some teachings, help, and consolation from Him outwardly, yet even more they needed to receive life and salvation within them. Therefore, He had to enter into them as the Spirit to be their life and salvation.
　　主不只给那些和祂接触，或跟随祂的人，看见他们里面的需要，也带领他们在他们里面和主接触，和主来往。祂给尼哥底母看见，祂是那能使人得着重生的，而带领他在他里面用信心接受祂。尼哥底母原来只在外面看祂是一个从神那里来的师传，不知道祂里面有神的灵，有神的生命。所以他只凭着对祂外面的认识，而在外面和祂接触。但祂给他看见祂里面有神的灵，有神的生命，他要得着这个灵，这个生命，他就必须在他里面用信心接受祂。祂好像对他说，你是在外面来接触我，要得着我的教导。但我不是要在外面教导你。你只看见我的外面，你不认识我的里面。我的里面有神的灵，有神的生命。我是要进到你里面，使你得着神的灵，神的生命。你光是在外面凭眼见和我接触还不行，你必须在里面凭信心和我接触，用信心接受我，你才能在你的灵里得着圣灵的重生，得着神的生命。我的灵要进到你的灵里。你不能光在外面用身体和我接触，你必须在里面用灵和我接触。你若在里面用信心接受我，用灵接触我，我就要在我的灵里进到你里面，叫你的灵得着神的生命。

　　那些来就主求医的人，是只用他们的身体在外面接触祂，没有用他们的灵在里面接受祂，所以就不得祂的喜欢和信任。没有一个只在外面接触祂，而不在里面接受祂的人，能得祂的喜欢和信任。人必须在里面用灵接触祂，用心接受祂，人才能让祂在人身上成功祂所要作的，就是叫人得着神的生命。

　　那些为吃饼得饱而来就主的人，也是只用他们的身体在外面接触祂。但祂给他们看见，祂是在祂的话里将祂的灵，将祂的生命赐给人。人要得着祂的灵，祂的生命，人就必须用信心在里面接受祂的话。祂里面有灵，有生命。祂里面的灵，祂里面的生命，怎样释放出来给人得着呢？是借着祂的话。祂是将祂的灵，将祂的生命，放在祂的话里给人接受。但是人怎样接受祂的话呢？不能在外面用别的东西；只能在里面用信心。话是从人里面出来的东西，是人里面的发表。祂的话就是祂里面的发表。祂的里面是灵，是生命，所以祂所发表出来的话，就是灵，就是生命。人一在里面用信心接受祂的话，人就得着祂的灵，祂的生命。所以人要得着祂的灵祂的生命，不能只在外面和祂接触，必须在里面和祂接触。人虽然在外面不能看见祂的灵，祂的生命，但人能在里面相信祂的话。祂的话就是灵，就是生命，人一在里面用信心接受祂的话，祂的灵就进到人里面，碰着人的灵，叫人的灵活过来，叫人里面有了神的生命。

　　人总是只知道在外面和主接触，不懂得在里面和祂接触。不要说其他的人，就是当日跟随祂的门徒们也是如此。他们总是要在外面看见祂，要在外面接触祂。他们只认识祂的外面，不认识祂的里面。有一天，他们中间的腓力，要祂把神显给他们看。祂就很觉希奇的，回答他说，“我和你们同在这样长久，你还不认识我么？人看见了我，就是看见了父；…我在父里面，父在我里面。”他们不认识祂的里面，不知道祂的里面就是神。所以祂就给他们知道，神是在祂的里面，祂的里面就是神；他们不该只凭祂的外面认识祂，接触祂，更该凭着祂的里面认识祂，接触祂，而碰着在祂里面的神。

　　以后祂更告诉他们，祂要去求神差圣灵来。圣灵来了，祂要在圣灵里进到他们里面，与他们同在。祂说，祂不撇下他们为孤儿，祂去了还必到他们这里来。祂怎样去法呢？祂到十字架上死去。祂怎样来法呢？祂从死里复活进到圣灵里，在圣灵里来进到他们里面。所以到祂复活那天的晚上，祂就来到他们中间，向他们吹一口气，叫他们受圣灵。到那时，他们就知道，祂在神里面，他们在祂里面，祂也在他们里面。到那时，因着祂在圣灵里进到他们里面，他们就知道祂是与神联合的，他们因着圣灵是与祂联合的，祂在圣灵里也是与他们联合的。

　　从那时─主复活日的晚上─起，主就带领门徒们，认识而宝贵祂在他们里面与他们所有的同在。从前祂是在祂的肉身里，来到他们中间，在他们外面与他们同在。现在祂是要在祂的灵里，进到他们里面与他们同在。从前祂与他们所有的同在是有时有刻的，是受时间和空间限制的，是看得见的。现在祂与他们所要有的同在是无时无刻的，是不受时间和空间限制的，是看不见的。所以从祂复活那天晚上起，祂每次来到他们中间，都是他们所莫名其妙的。他们所在的屋子，门关得紧紧的，但祂却忽然来站在他们当中。并且好像他们不知怎样祂又去了。好像祂是来去无踪。祂复活以后，在地上四十天和他们所有的来往，都是这样。有一次，在去以马忤斯的路上，不知怎样，祂就来就近那两个门徒，和他们同行一段路，他们还不认识祂。等他们到了所去的村子，进了屋子，一同坐席的时候，他们才认出祂来。但他们一认出祂来，祂忽然又不见了。祂好像是忽来忽去。其实不是忽来忽去，乃是祂与他们同在，忽而显出，忽而隐去。祂这样和他们来往，乃是要叫他们知道，祂现在与他们同在，和从前不同了；乃是要带领他们认识祂在祂的灵里，在他们里面，与他们所有的同在；乃是要训练他们在他们里面，享受祂那无时无刻，不受时间和空间限制的同在，而学习在他们里面不凭眼见，只凭信心，与祂来往，与祂接触。

　　从复活起，主就在圣灵里，进到祂的门徒们里面与他们同在。以后虽然祂升到天上，但祂仍是在圣灵里住在祂的门徒们里面，与他们同在。一直到今天都是这样；一直到祂再来也都要这样。今天祂虽然坐在天上，但在祂的灵里，在地上，进到每一个凭信心在灵里接触祂的人里面，而与他同在。这个同在不是在外面看得见的，乃是在里面觉得出的。今天人不能在身外看见祂，但能在灵里接触祂。今天人一凭信心，在灵里接触祂，马上就碰着祂。人一在里面接受祂，祂马上就在祂的灵里进到人里面。不是进到人的头脑或思想里，也不是进到人的情感或意志里，乃是进到人的灵里。
 
　To those who contacted Him or followed Him, the Lord not only showed them their inner needs but also led them to contact Him and have dealings with Him inwardly. He showed Nicodemus that He is the One who is able to regenerate man, and then He led him to receive Him by exercising his faith inwardly. Previously, Nicodemus outwardly regarded Him only as a teacher who came from God; he did not know that in Him was the Spirit of God and the life of God. Therefore, he contacted the Lord outwardly, merely according to his outward knowledge of Him. But the Lord showed Nicodemus that He had the Spirit of God and the life of God in Him and that if he would like to receive the divine Spirit and the divine life, then he must receive Him from within by exercising his faith. It seemed that He was saying to Nicodemus, “You are contacting Me outwardly to receive My teachings, but I don’t want to teach you outwardly. You only see what is outside of Me, but you don’t know what is inside of Me. I have the Spirit of God and the life of God within Me. I want to come into you so that you may have the Spirit of God and the life of God. It is not good enough that you merely contact Me outwardly according to your sight. You still need to contact Me and receive Me within by faith; then you will receive the regeneration of the Holy Spirit and the life of God in your spirit. As the Spirit, I will enter into your spirit. You must not only contact Me outwardly with your body, but you must contact Me with your spirit within. If you receive Me within by faith and contact Me with your spirit, I will enter into you as the Spirit so that your spirit may receive the life of God.”

　Those who came to the Lord for healing only contacted the Lord with their body outwardly, but they did not contact Him inwardly with their spirit. Therefore, they could not please Him or be entrusted by Him. No one who merely contacts the Lord outwardly will be able to please Him and be entrusted by Him. Only by contacting Him with the spirit and receiving Him with the heart can one allow Him to accomplish what He wants to do in him, that is, to give him the life of God.

　Those who came to Him to eat bread and be filled also contacted the Lord only outwardly with their body. But He showed them that it is in His words that He would impart the Spirit and life into man. If man wants to receive the Spirit and life, he must receive His words by exercising his faith within. The Lord is now the Spirit of life in resurrection, and the Spirit is embodied in His words for man to receive. But how can man receive His words? Man cannot use outward things to receive them; he can only use his faith within. Our words, which come from within us, are expressions of our inner being. The Lord’s words are expressions of what He is within. He is Spirit and life within; hence, His words as His expressions are spirit and life. When man receives His words by faith within, man receives the Spirit and life. Therefore, in order to receive the Spirit and life, man must not merely contact Him outwardly; rather, man must contact Him inwardly. Although man cannot see the Spirit or life outwardly, he can believe His words inwardly. His words are spirit and are life. Therefore, when man receives His words inwardly by faith, the Spirit enters into man and touches the spirit of man, enlivening the spirit of man and causing man to have the life of God within.

　Man knows only to contact the Lord outwardly and not inwardly. Not to mention others, even the disciples who followed Him in those days were also like this. They just wanted to see and touch Him outwardly. They knew only His outward doings and not His inward being. One day, one of the disciples, Philip, asked Him to show God to them. He was surprised and said to him, “Have I been so long a time with you, and you have not known Me, Philip? He who has seen Me has seen the Father;...I am in the Father and the Father is in Me” (John 14:8-11). They did not know what He was inwardly; they did not know that inwardly He was God. Therefore, He made known to them that God was in Him, that within He was God, and that they should not just know Him and contact Him according to what He was outwardly but even the more according to what He is inwardly, thereby touching God, who is in Him.

　Furthermore, He told them later that He was going to ask God to send the Holy Spirit. When the Holy Spirit would come, He (the Lord) would enter into them as the Spirit to be with them. He said that He was not leaving them as orphans and that He was going away, but He was coming to them (vv. 16-20). How did He go? He went to die on the cross. How did He come? Through death and resurrection He became the Spirit, and as the Spirit He entered into them. Therefore, on the evening of the day of His resurrection He came into their midst and breathed into them so that they might receive the Spirit. At that time they knew that He was in God, they were in Him, and He was in them. Because He entered into them as the Spirit, they then knew that He was in union with God, they were in union with Him, and He was also in union with them.

　From that time—the evening of the day of the Lord’s resurrection—the Lord led His disciples to know and appreciate His presence within them. Previously, He came into their midst in His flesh to be with them outwardly. Now He wanted to come into them as the Spirit to be with them inwardly. Previously, His presence with them was at specific moments, was limited by time and space, and was visible. Now His presence with them would be at every moment, would not be limited by time or space, and would be invisible. Therefore, since the evening of the day of His resurrection, every time He came into their midst, it was puzzling to them. The doors of the room they were in were all shut tight, but suddenly He came and stood in their midst. Then He went away without their knowing how it happened. It seemed that His coming and going were untraceable. It was always like this in all His dealings with them during the forty days after His resurrection. Once on the road to Emmaus, He drew near to the two disciples in a mysterious way and walked with them for a distance, but they did not recognize Him. It was not until they came to the village, entered into a house, and reclined at the table with Him that they recognized Him. But when they recognized Him, He suddenly disappeared again. It seemed that He came suddenly and went suddenly. In fact, it was not so; rather, it was that His presence with them was sometimes manifested and sometimes hidden. He dealt with them in this way to let them know that His presence with them now was different from what it was before. His intention was to lead them to know that He was with them inwardly as the Spirit. He also wanted to train them to inwardly enjoy His constant presence, which is not limited by time and space, and thus to learn to deal with Him and contact Him inwardly, not by sight but by faith.

　From the time of His resurrection the Lord entered into His disciples as the Spirit to be with them. Although He later ascended to the heavens, He was still the Spirit indwelling His disciples to be with them. To this day it is still like this, and until He comes again, it will be like this. Today He is sitting in the heavens, yet on the earth as the Spirit, He enters into all those who contact Him by faith in spirit so that He may be with them. This presence is not visible outwardly, but it can be sensed within. Today He cannot be seen outwardly, but He can be contacted in the spirit. When a person contacts Him by faith in the spirit, immediately he touches Him. Once a person receives Him within, immediately by His Spirit He enters into him, not into his mind, emotion, or will but into his spirit.
　　祂一进到人的灵里，祂就叫人的灵活过来。一个人得救，就是主借着圣灵，进到他的里面，将祂的生命─就是神的生命─赐给他，叫他里面已死的灵活过来。这是人今天所需要的，这也是主今天所要作的。人里面的灵已经死了，人已经堕落到外面的魂和肉体里。现在人所需要的，就是里面的灵得以活过来。这不是外面的教导和修改所能为力的。在外面无论怎样教导他的魂，无论怎样修改他的肉体，都不能叫他里面的灵活过来。这好像电风扇，若是它里面的电缺了，你在外面无论怎样修理，无论怎样帮它，也没有什么用处。一切中外所谓的圣贤，都是在外面教导人怎样修行，怎样改革。这些人外面的教导和修改，丝毫不能叫人里面的灵活过来，正如在缺了电的电风扇外面的修理，一点不能叫它里面得到电的供应一样。在外面无论用什么方法，或是礼教，或是教育，甚至宗教，都不能有助于人里面死了的灵。只有生命在祂，复活也在祂的那位生命的主，在祂的灵里进到人的里面，才能叫人里面死了的灵，得着生命而活过来。

　　主的救法，不是从人的外面救起，不是修改或约束人的外面，像人的礼教和教育所作的一样。主的救法，乃是从人的里面，从人里面的最深处，就是从人的灵里救起，叫人的灵得着祂的生命而活过来。祂是在祂的灵里进到人的灵里，叫人的灵蒙拯救。祂的灵进到人里面，与人的灵接触，人的灵就活过来。人的灵一活过来，人就能认识神，事奉神。并且人的灵一活过来，人也就喜欢事奉神，敬拜神。我们的灵一因着主的灵进入而得以活过来，就有了认识神，事奉神和敬拜神的性质，愿意认识，事奉、敬拜神，也能认识，事奉、敬拜神，从前我们的灵是死的，我们凭着魂和肉体活着，不能事奉神，也不愿事奉神。现在我们的灵活过来了，叫我们凭着灵活着，愿意事奉神，也能事奉神。
 
　Once He enters into the spirit of man, He makes it alive. A person is saved when the Lord enters into him as the Spirit imparting His life—the life of God—into him and thus enlivening his deadened spirit. This is what man needs today, and this is also what the Lord wants to do today. The spirit within man has been deadened, and man has fallen into the soul and the flesh. Now what man needs is for the spirit within him to be made alive. This cannot be accomplished by outward teachings and improvements. No matter how you try to teach his soul or improve his flesh outwardly, you cannot cause the spirit within him to be made alive. This is just like the electric fan. If it is short of electricity within, any repair or assistance you render outwardly is useless. The so-called sages all taught people how to cultivate and reform themselves outwardly. Their outward teachings and improvements cannot cause the spirit within man to be made alive, just as the repairs done outwardly to an electric fan that is short of electricity cannot cause the fan to be supplied with electricity within. No outward method, be it ethics, education, or even religion, can be of help to the deadened spirit within man. Only the Lord of life, the One in whom is life and in whom is resurrection, who enters into man as the Spirit can cause the deadened spirit to have life and be made alive.

　The way of the Lord’s salvation does not start from the outside. It does not correct and control man outwardly as ethical teachings and educational instructions do. The way of the Lord’s salvation starts from within man, from the deepest part of man, which is the spirit within man, by imparting His life to it and making it alive. As the Spirit, He enters into man’s spirit and thus causes it to be saved. When the Spirit enters into man and contacts the spirit of man, the spirit of man is made alive. When the spirit of man is made alive, man is able to know God and to serve God. Furthermore, when the spirit of man is made alive, man delights in serving and worshipping God. Once our spirit is made alive due to the entrance of the Lord as the Spirit, it then has the nature of knowing God, serving God, and worshipping God, and it has the desire and the ability to know God, serve God, and worship God. Previously, because our spirit was deadened, and we lived according to our soul and our flesh, we were neither willing nor able to serve God. Now since our spirit has been made alive, we live according to the spirit, and therefore, we are willing and able to serve God.

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