🏠 首页 🔝
青少年类 › 用话与灵带领少年人 › 第三篇　属灵生命的带领㈠－神的创造与神是生命

第三篇　属灵生命的带领㈠－神的创造与神是生命

用话与灵带领少年人

📖 研读 📊 汇集 🇬🇧 English 📋 对照
　
　　我们对于青少年的带领该有两条线：一条是属灵的知识，一条是属灵的生命，这两条线是并行的。虽然我们无法每次聚会都同时顾到，但是可以间隔的作，一周给知识，一周给生命。我们在前面的信息已经提过知识的一面，这里我们要谈一点对生命的认识。对于不同程度的年轻人，我们的作法要有分别；为着初中生可以浅一点，高中生可以深一点，大学生可以更深一点。到了应用的时候，则需要灵活，不要太硬性规定；带领的时候，要照现实的情形，而有深浅不同。
　　对年轻人的带领不要像讲台的方式，乃要给他们一个重点和一些圣经节。若是遇到他们不懂之处，就要停下来再讲一遍，并要他们记下重点。然后，要他们回去研读。等下一次来的时候，就要应考。虽然他们可能觉得为难，但是这样作对他们绝对有益处。每次聚会都该用前一半时间考试，后一半时间上课；这样，就能使他们印象深刻，也能使所教导的内容深深扎根到他们里面。每当有人应考时，别人都会得到帮助。这是一条训练年轻人头脑，并帮助年轻人最好的路。
　
　　当我们对青少年说到生命的事，在开头时，应该说一点引起青少年兴趣的话，但这样的话不要太多。比方，我们可以说，这整个宇宙的意义、生趣和味道都是在于生命。想想看，若是将宇宙间一切生物都除去，宇宙就成了一个没有意义、没有生趣、没有味道的世界。宇宙间能有一点味道，有一点生趣，能叫人感觉快乐，叫人感觉美丽，有种种愉快的情绪，甚至有一点的意义，全数是在于生命。若是宇宙间没有植物生命、动物生命，整个宇宙就是一片荒凉，完全没有意义。所以，生命乃是神创造里的中心思想。宇宙间的中心思想和观念，乃是生命。例如，在一个花园里有花草、树木、各种果树，充满生命的气息与美丽。若是园子里什么生命都没有，就是一个无趣的荒凉之地。
　
　　说完创造的故事，我们可以接着说到圣经。圣经乃是一本讲生命的书。世界有成千上万本书籍，每一本都在讲知识，独有这本圣经是讲生命。若是从圣经里取去生命，正如从宇宙间取去生物一样。宇宙中没有生命，如何是荒凉、枯燥、无意义的；同样的，圣经里若没有生命，也是虚空的。圣经一开头，就说到生命树（创二9）；到末了，仍是说到生命树（启二二2）；并且有一条生命水的河，在那里流通（创二10，启二二1）。全本圣经的头与尾，都说到生命树与生命水的河，这证明圣经的题目、内容、中心和路线，就是生命。在新约里，也不断地提到生命，如约翰福音就是专讲生命的福音书；旧约的诗篇也提起生命的问题（三六9）。圣经乃是一本讲生命的书，其中所有的知识都是叫人得生命。
　
　
　　我们要根据创世记一、二章说一点有关创造的事。宇宙间的万事万物、形形色色是数不清的，如果要一一记载，恐怕全本圣经都无法尽述神创造的工程。然而，神仅仅用二章圣经，就把祂的创造记载完全了。这是为什么呢？因为神的创造注重生命。创世记一章开头说，“起初神创造诸天与地，而地变为荒废空虚，渊面黑暗。神的灵复罩在水面上。神说，要有光，就有了光。神看光是好的，就把光暗分开了。”（1~4）地变为荒废空虚，渊面黑暗，这是死亡的光景，是与生命相对的，没有生命就渊面黑暗。因此，神说，“要有光。”光一进来，就消除了黑暗。祂又说，“诸水之间要有广阔的空间，将水与水分开。”（6）神就造出天空，将天空以下的水，与天空以上的水分开（7）。将诸水分开，就有了空气。然后，祂又说，“天以下的水要聚在－创世记一处，使旱地露出来。”（9）神称旱地为地，称水的聚处为海；神看是好的（10）。这一步就叫水聚在－创世记一起，水和地又分开了。为什么要有光暗分开、上下分开、以及水和地分开，这三步的分开呢？乃是因为神要清理一切，造出一个园地，叫生物能生长。经过这三步之后，地上就长出青草和各样植物（11~12），各种生命也一一出现了（20~25）。这给我们看见，神的创造是以生命为目标，也是以生命为路线。
　
　　接着，我们看见神创造生命，乃是从低等到高等。祂的创造是从最低等的植物生命开始，再来是动物生命，然后才到最高等的人的生命。植物是无意识、无感觉的生命，而有意识、有感觉的生命里，神是从最低意识感觉的生物创造起，先是水中的动物，再来是空中的动物，然后是地上的动物（一11，21，25）。按原则说，地上的动物比空中的动物感觉意识更高些。以后，神就创造了人（26~27），人可说是海陆空这三个境域中，意识最高、感觉最高的生物。在一切受造生物中，除了天使以外，人的意识、感觉可说是最高的。然而，创世记二章给我们看见，神并不满意于人只有受造的生命，神还希望人能得着非受造的生命，就是宇宙间最高的生命─神的生命。因此，神把人造好之后，就将人摆在生命树跟前，盼望人能接受这生命（9）。由此可见，在神的创造里，完全是以生命为目标、为路线并且为内容的。
　
　　所以，我们要告诉青少年，神就是生命。在圣经里，提到神是生命的经节相当多。诗三六9说到，神乃是生命的源头。新约约翰福音一开头就说，“太初有话，话与神同在，话就是神。”（一1）并且说，“生命在祂里面，”（4）祂来了，是要叫人得生命（参十10）。歌罗西三章说，“基督是我们的生命。”（4）到了约壹五章，特别说到，“神赐给我们永远的生命，这生命也是在祂儿子里面。人有了神的儿子，就有生命；没有神的儿子，就没有生命。”（11~12）圣经末了一卷，启示录二十二章，再次提起生命树与生命水的河（1~2）。这些经节都指明神注重生命，神自己就是生命，而且祂要将永远的生命赐给我们。
　　关于神是生命这一点，相当改人天然的观念，因为在人的观念里，几乎没有人会想到神是生命。无论基督徒或非基督徒，当人一想到神的时候，没有一个观念想到神是生命。人能想到神是主宰、创造者、大能者、以及许多方面，但恐怕很少人想到神是生命。不仅一般人如此，连今天的神学家也都不太注重神是生命这事。他们大多告诉人，神是大能的、圣洁的、慈爱的、公义的等等。少有基督教的讲台，着重的说到神是生命。然而，圣经里所启示的神，乃是生命。照着圣经的记载，神造好人之后，第一件事就是把人摆在伊甸园中的生命树前（创二8~9）。神给人的第一个印象，不是慈爱，不是智慧，不是大能，不是公义，也不是高贵，而是生命。
　　在创世记二章，我们看见－创世记一幅图画，神把人创造好之后，不是摆在爱里面，不是摆在－创世记一个大能里，乃是把人摆在伊甸园的生命树前。这描绘出神在人面前，乃是生命。在这里，我们看见的不是爱和大能，而是生命。有一天，我看见了这个，我里头立刻有了一个大转变。我原以为神是一位伟大的神，但那一天我清楚了，神之于我们乃是生命。祂虽是那么伟大，却成了一棵树，树上有生命树的果子，让我们吃。在新约圣经，我们看见人总是把主耶稣看作一位伟大的神，因为祂行了许多神迹，把水变为酒，甚至叫死人复活。然而祂自己说，“我就是生命的粮。”（约六35）主耶稣甚至说到，祂自己就像一块饼，要给神的儿女吃（太十五26）。这都是启示神乃是生命。
　
　　从以上经节我们看见，神不仅自己是生命，祂也渴望作我们的生命。然而，祂要作我们的生命，祂就必须出来。神若不出来，就不能作我们的生命，给我们得着。圣经给我们看见，神的出来乃是一个流出的故事。神头一步的流出，就是主耶稣。祂第二步的流出，就是那灵。在主耶稣身上，这流出的故事也许不是那么明显，可是说到那灵，就可以清楚看见，那灵乃是神的流出。在旧约里说到，摩西击打磐石的时候，有活水从磐石流出来；那个流出来的活水，就预表那灵（出十七6，林前十4）。约翰七章也说，有活水的江河要从信入主的人腹中流出来，那流出来的活水，就是那灵（38~39）。所以，那灵是神的流出，是神流到人身上一个最终的形式。
　　神为什么成为肉体，化身成为主耶稣（一14），又化身成为那灵？（林前十五45。）祂这两步的化身，为的就是要把祂自己流出来，给我们接受到里面。这也是全本圣经末了的一个结论。启二二1~2说，“在城内街道当中一道生命水的河，明亮如水晶，从神和羔羊的宝座流出来。在河这边与那边有生命树，生产十二样果子。”这个流出来的活水和生命树，就是神自己。因为生命树就是主耶稣，生命活水就是那灵。启示录末了这幅图画，是要给我们知道，神是如何流出来作我们的生命。祂乃是满了果子的生命树，可以给我们当食物吃；祂也是涌流的生命水，可以让我们当活水喝。这样，我们就能把祂接受进来，作我们的生命。
　　主耶稣若不化身成为那灵，人就很难接受祂。现在神经过两步的化身，成为那灵，就变得很便当，像空气一样，无论人在什么地方，都可以很容易的接受祂。
　
　　再者，我们要看见，神要作人的生命，不能在人的身外作，祂必须进到人里面。祂要怎样进到人里面呢？我们都知道，人要接受任何东西到里面，都需要一个器官。以我们的身体为例，我们要接受食物到里面，就必须有个胃；要接受声音，就必须有耳朵；要接受颜色，就必须有眼睛。我们无论接受什么东西，都必须有一个合式的器官。同样的，神要人接受祂，人里头就必须有一个合式接受祂的器官。所以，在神的创造里，就为人创造了一个器官，叫作灵；这是任何生物，除了天使之外所没有的。只有人里面有灵。主耶稣说，祂是生命的粮，祂也是活水，可以给人吃进去，可以给人喝进来。那么人是用什么器官接受这个粮和水呢？当然不是我们肉身的胃，而是我们里面另一个器官，叫作灵，能接受神作我们的粮与水；我们里面的灵，就像一个属灵的胃一样。
　　因此，神为要我们接受祂，就在创造人的时候，给人造了一个灵。创二7说，“耶和华神用地上的尘土塑造人，将生命之气吹在他鼻孔里，人就成了活的魂。”神乃是用尘土塑造了一个人的形状，并且从这人的鼻孔吹入一口生命之气，到他里面。这口气，并不是神的灵，但这口气进到人里面，就变作人的灵（7节的“气”，原文与箴二十27的“灵”同字）。结果，人就成了一个活的魂。这样一个人有三部分：有一个土作成的身体，有一口气进到人里面成了灵，结果产生出一个魂，魂乃是居于灵与体之间。
　　帖前五23可以证明这事：“又愿你们的灵、与魂、与身子得蒙保守。”这里明确的说，人有灵、魂和体三部分。所以，灵就是灵，魂就是魂，灵和魂是分开的。来四12说，“神的话是活的，…能以刺入、甚至剖开魂与灵，”也证明这事。
　
　　神所以给人造一个灵，就是要人有灵接受祂，因为祂自己乃是灵。约四24说，“神是灵；敬拜祂的，必须在灵和真实里敬拜。”这里说，神是灵，并且人要敬拜神必须用灵。所以，人的灵乃是为着接触神的。若要更深入一点，还可以加上两处经节，－约翰一处是罗八16：“那灵自己同我们的灵见证我们是神的儿女。”那灵能同我们的灵作见证，就证明人用灵接受神的灵，神的灵进到人的灵里；所以，圣灵能在人的灵里作见证。另一处是林前六17：“但与主联合的，便是与主成为一灵。”我们与主联合成为一灵，乃是我们的灵接受祂的灵，进到我们的灵里，祂的灵和我们的灵就成为一灵。后面这两处经节较深，所以要衡量是否要给高中生，或者只给大学生就好了。
　
　　除了以上的重点之外，还要带青少年认识人的灵。良心是人灵里的一部分，我们可用良心来证明人有灵。许多时候，在某些事上，我们的理智都讲得通，但里面最深的地方通不过。这是为什么？人的理智其实就是人的魂，是人魂里的思想和思路。虽然我们的理智判断可以作，但最深处有一个反抗的声音不赞同，那就是灵的感觉，是人良心里的故事。最明显的是当你偷了别人的东西时，虽然你自己非常喜欢那东西，你偷来之后，魂里也有一点高兴，但是在你的最深处，却有一个控告，有一个定罪和害怕。那就是人灵里良心的作用。在人里头除了魂之外，在深处还有一个部分叫作灵。我们能很明显的觉察出，灵里良心的作用，是人深处的感觉，和人的理智、情感有所不同。许多时候，你的理智和情感赞同你去作一件事，但是最深处良心的感觉却提出抗议、提出定罪；这和你的理智、情感相反。这就证明魂和灵是不同的；人里头的灵是比人的魂还要深入的。
　
　　我们还可以对大学生或高中生说到，人乃是神所造的器皿。罗九21~23说，“窑匠难道没有权柄，从同一团泥里，拿一块作成贵重的器皿，又拿一块作成卑贱的器皿么？若是神愿意显示祂的忿怒，彰显祂的能力，就多用恒忍宽容那些可怒、预备遭毁灭的器皿，且要在那些蒙怜悯、早预备得荣耀的器皿上，彰显祂荣耀的丰富。”这让我们看见，一切神所创造的人都是一个器皿；器皿是为着盛装东西的。神造人乃是要作祂自己的器皿，为着盛装神。
　　许多人以为，神创造人不过是要人作器具摆在神手中使用。这不是正确的。神造人乃是要人作一个器皿，并且要把祂自己装在这个器皿里，为着彰显祂。神并不是要把我们当作器具使用。林后四7说，“我们有这宝贝在瓦器里，要显明这超越的能力，是属于神，不是出于我们。”我们得救时，神进到我们里面，我们就有一个宝贝放在我们这瓦器里。我们在宇宙间主要的用途，也可以说是唯一的用途，就是作神的器皿。这如同电灯一样，灯泡乃是电的器皿，用来装电，让电通到里面，然后发光并照耀。我们在宇宙中，就是神的器皿，为着盛装神并彰显神。
　　一九六一年三月十日讲于台北
　
　　我们对于青少年的带领该有两条线：一条是属灵的知识，一条是属灵的生命，这两条线是并行的。虽然我们无法每次聚会都同时顾到，但是可以间隔的作，一周给知识，一周给生命。我们在前面的信息已经提过知识的一面，这里我们要谈一点对生命的认识。对于不同程度的年轻人，我们的作法要有分别；为着初中生可以浅一点，高中生可以深一点，大学生可以更深一点。到了应用的时候，则需要灵活，不要太硬性规定；带领的时候，要照现实的情形，而有深浅不同。　　对年轻人的带领不要像讲台的方式，乃要给他们一个重点和一些圣经节。若是遇到他们不懂之处，就要停下来再讲一遍，并要他们记下重点。然后，要他们回去研读。等下一次来的时候，就要应考。虽然他们可能觉得为难，但是这样作对他们绝对有益处。每次聚会都该用前一半时间考试，后一半时间上课；这样，就能使他们印象深刻，也能使所教导的内容深深扎根到他们里面。每当有人应考时，别人都会得到帮助。这是一条训练年轻人头脑，并帮助年轻人最好的路。
　
　　当我们对青少年说到生命的事，在开头时，应该说一点引起青少年兴趣的话，但这样的话不要太多。比方，我们可以说，这整个宇宙的意义、生趣和味道都是在于生命。想想看，若是将宇宙间一切生物都除去，宇宙就成了一个没有意义、没有生趣、没有味道的世界。宇宙间能有一点味道，有一点生趣，能叫人感觉快乐，叫人感觉美丽，有种种愉快的情绪，甚至有一点的意义，全数是在于生命。若是宇宙间没有植物生命、动物生命，整个宇宙就是一片荒凉，完全没有意义。所以，生命乃是神创造里的中心思想。宇宙间的中心思想和观念，乃是生命。例如，在一个花园里有花草、树木、各种果树，充满生命的气息与美丽。若是园子里什么生命都没有，就是一个无趣的荒凉之地。
　
　　说完创造的故事，我们可以接着说到圣经。圣经乃是一本讲生命的书。世界有成千上万本书籍，每一本都在讲知识，独有这本圣经是讲生命。若是从圣经里取去生命，正如从宇宙间取去生物一样。宇宙中没有生命，如何是荒凉、枯燥、无意义的；同样的，圣经里若没有生命，也是虚空的。圣经一开头，就说到生命树（创二9）；到末了，仍是说到生命树（启二二2）；并且有一条生命水的河，在那里流通（创二10，启二二1）。全本圣经的头与尾，都说到生命树与生命水的河，这证明圣经的题目、内容、中心和路线，就是生命。在新约里，也不断地提到生命，如约翰福音就是专讲生命的福音书；旧约的诗篇也提起生命的问题（三六9）。圣经乃是一本讲生命的书，其中所有的知识都是叫人得生命。
--------本段经节汇集--------
创2:9  
耶和华神使各样的树从地里长出来，可以悦人的眼目，也好作食物；园子当中有生命树，还有善恶知识树。
启22:2  
在河这边与那边有生命树，生产十二样果子，每月都结出果子，树上的叶子乃为医治万民。
创2:10  
有一道河从伊甸流出来滋润那园子，从那里分为四道。
启22:1  
天使又指给我看在城内街道当中一道生命水的河，明亮如水晶，从神和羔羊的宝座流出来。
诗36:9  
因为在你那里，有生命的源头；在你的光中，我们必得见光。
------------------------
　
　
　　我们要根据创世记一、二章说一点有关创造的事。宇宙间的万事万物、形形色色是数不清的，如果要一一记载，恐怕全本圣经都无法尽述神创造的工程。然而，神仅仅用二章圣经，就把祂的创造记载完全了。这是为什么呢？因为神的创造注重生命。创世记一章开头说，“起初神创造诸天与地，而地变为荒废空虚，渊面黑暗。神的灵复罩在水面上。神说，要有光，就有了光。神看光是好的，就把光暗分开了。”（1~4）地变为荒废空虚，渊面黑暗，这是死亡的光景，是与生命相对的，没有生命就渊面黑暗。因此，神说，“要有光。”光一进来，就消除了黑暗。祂又说，“诸水之间要有广阔的空间，将水与水分开。”（6）神就造出天空，将天空以下的水，与天空以上的水分开（7）。将诸水分开，就有了空气。然后，祂又说，“天以下的水要聚在一处，使旱地露出来。”（9）神称旱地为地，称水的聚处为海；神看是好的（10）。这一步就叫水聚在一起，水和地又分开了。为什么要有光暗分开、上下分开、以及水和地分开，这三步的分开呢？乃是因为神要清理一切，造出一个园地，叫生物能生长。经过这三步之后，地上就长出青草和各样植物（11~12），各种生命也一一出现了（20~25）。这给我们看见，神的创造是以生命为目标，也是以生命为路线。
--------本段经节汇集--------
创世记一章（略，若需要被汇集，请勾选“不忽略整章”）
创世记二章（略，若需要被汇集，请勾选“不忽略整章”）
创世记二章（略，若需要被汇集，请勾选“不忽略整章”）
创世记一章（略，若需要被汇集，请勾选“不忽略整章”）
创1:1  
起初神创造诸天与地，
创1:2  
而地变为荒废空虚，渊面黑暗。神的灵覆罩在水面上。
创1:3  
神说，要有光，就有了光。
创1:4  
神看光是好的，就把光暗分开了。
创1:6  
神说，诸水之间要有广阔的空间，将水与水分开。
创1:7  
神就造出天空，将天空以下的水，与天空以上的水分开；事就这样成了。
创1:9  
神说，天以下的水要聚在一处，使旱地露出来；事就这样成了。
创1:10  
神称旱地为地，称水的聚处为海；神看是好的。
创1:11  
神说，地要长出青草，和结种子的菜蔬，并结果子的树木，各从其类，果子都包着核；事就这样成了。
创1:12  
于是地生出青草，和结种子的菜蔬，各从其类，并结果子的树木，各从其类，果子都包着核；神看是好的。
创1:20  
神说，水要多多滋生有生命的物；要有禽鸟飞在地面以上，天空之中。
创1:21  
神就创造大鱼，和水中所滋生各样有生命的动物，各从其类；又创造各样飞鸟，各从其类；神看是好的。
创1:22  
神就赐福给这一切，说，要繁衍增多，充满海中的水；禽鸟也要增多在地上。
创1:23  
有晚上，有早晨，是第五日。
创1:24  
神说，地要生出有生命的物，各从其类；牲畜、爬物、走兽，各从其类；事就这样成了。
创1:25  
于是神造出走兽，各从其类；牲畜各从其类；地上一切爬物，各从其类；神看是好的。
------------------------
　
　　接着，我们看见神创造生命，乃是从低等到高等。祂的创造是从最低等的植物生命开始，再来是动物生命，然后才到最高等的人的生命。植物是无意识、无感觉的生命，而有意识、有感觉的生命里，神是从最低意识感觉的生物创造起，先是水中的动物，再来是空中的动物，然后是地上的动物（一11，21，25）。按原则说，地上的动物比空中的动物感觉意识更高些。以后，神就创造了人（26~27），人可说是海陆空这三个境域中，意识最高、感觉最高的生物。在一切受造生物中，除了天使以外，人的意识、感觉可说是最高的。然而，创世记二章给我们看见，神并不满意于人只有受造的生命，神还希望人能得着非受造的生命，就是宇宙间最高的生命─神的生命。因此，神把人造好之后，就将人摆在生命树跟前，盼望人能接受这生命（9）。由此可见，在神的创造里，完全是以生命为目标、为路线并且为内容的。
--------本段经节汇集--------
此处经节“一11”没能在最近的文本中找到卷名，请检查。
 此处经节“一21”没能在最近的文本中找到卷名，请检查。
 创世记二章（略，若需要被汇集，请勾选“不忽略整章”）
创2:9  
耶和华神使各样的树从地里长出来，可以悦人的眼目，也好作食物；园子当中有生命树，还有善恶知识树。
------------------------
　
　　所以，我们要告诉青少年，神就是生命。在圣经里，提到神是生命的经节相当多。诗篇三十六篇九节说到，神乃是生命的源头。新约约翰福音一开头就说，“太初有话，话与神同在，话就是神。”（一1）并且说，“生命在祂里面，”（4）祂来了，是要叫人得生命（参十10）。歌罗西三章说，“基督是我们的生命。”（4）到了约壹五章，特别说到，“神赐给我们永远的生命，这生命也是在祂儿子里面。人有了神的儿子，就有生命；没有神的儿子，就没有生命。”（11~12）圣经末了一卷，启示录二十二章，再次提起生命树与生命水的河（1~2）。这些经节都指明神注重生命，神自己就是生命，而且祂要将永远的生命赐给我们。
--------本段经节汇集--------
诗36:9  
因为在你那里，有生命的源头；在你的光中，我们必得见光。
诗1:1  
不从恶人的计谋，不站罪人的道路，不坐亵慢人的座位；
诗1:4  
恶人并不是这样，乃像糠秕被风吹散。
诗10:10  
他屈身蹲伏，不幸的人就倒在他强劲的爪下。
歌罗西书三章（略，若需要被汇集，请勾选“不忽略整章”）
西3:4  
基督是我们的生命，祂显现的时候，你们也要与祂一同显现在荣耀里。
约翰一书五章（略，若需要被汇集，请勾选“不忽略整章”）
约壹5:11  
这见证就是神赐给我们永远的生命，这生命也是在祂儿子里面。
约壹5:12  
人有了神的儿子，就有生命；没有神的儿子，就没有生命。
启示录二十二章（略，若需要被汇集，请勾选“不忽略整章”）
启22:1  
天使又指给我看在城内街道当中一道生命水的河，明亮如水晶，从神和羔羊的宝座流出来。
启22:2  
在河这边与那边有生命树，生产十二样果子，每月都结出果子，树上的叶子乃为医治万民。
------------------------
　　关于神是生命这一点，相当改人天然的观念，因为在人的观念里，几乎没有人会想到神是生命。无论基督徒或非基督徒，当人一想到神的时候，没有一个观念想到神是生命。人能想到神是主宰、创造者、大能者、以及许多方面，但恐怕很少人想到神是生命。不仅一般人如此，连今天的神学家也都不太注重神是生命这事。他们大多告诉人，神是大能的、圣洁的、慈爱的、公义的等等。少有基督教的讲台，着重的说到神是生命。然而，圣经里所启示的神，乃是生命。照着圣经的记载，神造好人之后，第一件事就是把人摆在伊甸园中的生命树前（创二8~9）。神给人的第一个印象，不是慈爱，不是智慧，不是大能，不是公义，也不是高贵，而是生命。
--------本段经节汇集--------
创2:8  
耶和华神在东方的伊甸栽植了一个园子，把所塑造的人安放在那里。
创2:9  
耶和华神使各样的树从地里长出来，可以悦人的眼目，也好作食物；园子当中有生命树，还有善恶知识树。
------------------------
　　在创世记二章，我们看见一幅图画，神把人创造好之后，不是摆在爱里面，不是摆在一个大能里，乃是把人摆在伊甸园的生命树前。这描绘出神在人面前，乃是生命。在这里，我们看见的不是爱和大能，而是生命。有一天，我看见了这个，我里头立刻有了一个大转变。我原以为神是一位伟大的神，但那一天我清楚了，神之于我们乃是生命。祂虽是那么伟大，却成了一棵树，树上有生命树的果子，让我们吃。在新约圣经，我们看见人总是把主耶稣看作一位伟大的神，因为祂行了许多神迹，把水变为酒，甚至叫死人复活。然而祂自己说，“我就是生命的粮。”（约六35）主耶稣甚至说到，祂自己就像一块饼，要给神的儿女吃（太十五26）。这都是启示神乃是生命。
--------本段经节汇集--------
创世记二章（略，若需要被汇集，请勾选“不忽略整章”）
约6:35  
耶稣对他们说，我就是生命的粮，到我这里来的，必永远不饿；信入我的，必永远不渴。
太15:26  
祂回答说，不好拿儿女的饼丢给小狗。
------------------------
　
　　从以上经节我们看见，神不仅自己是生命，祂也渴望作我们的生命。然而，祂要作我们的生命，祂就必须出来。神若不出来，就不能作我们的生命，给我们得着。圣经给我们看见，神的出来乃是一个流出的故事。神头一步的流出，就是主耶稣。祂第二步的流出，就是那灵。在主耶稣身上，这流出的故事也许不是那么明显，可是说到那灵，就可以清楚看见，那灵乃是神的流出。在旧约里说到，摩西击打磐石的时候，有活水从磐石流出来；那个流出来的活水，就预表那灵（出十七6，林前十4）。约翰七章也说，有活水的江河要从信入主的人腹中流出来，那流出来的活水，就是那灵（38~39）。所以，那灵是神的流出，是神流到人身上一个最终的形式。
--------本段经节汇集--------
出17:6  
我必在何烈的磐石那里，站在你面前；你要击打磐石，就必有水从磐石流出来，使百姓可以喝。摩西就在以色列的长老眼前这样行了。
林前10:4  
也都喝了一样的灵水；所喝的是出于随行的灵磐石，那磐石就是基督。
约翰福音七章（略，若需要被汇集，请勾选“不忽略整章”）
约7:38  
信入我的人，就如经上所说，从他腹中要流出活水的江河来。
约7:39  
耶稣这话是指着信入祂的人将要受的那灵说的；那时还没有那灵，因为耶稣尚未得着荣耀。
------------------------
　　神为什么成为肉体，化身成为主耶稣（一14），又化身成为那灵？（林前十五45。）祂这两步的化身，为的就是要把祂自己流出来，给我们接受到里面。这也是全本圣经末了的一个结论。启示录二十二章一至二节说，“在城内街道当中一道生命水的河，明亮如水晶，从神和羔羊的宝座流出来。在河这边与那边有生命树，生产十二样果子。”这个流出来的活水和生命树，就是神自己。因为生命树就是主耶稣，生命活水就是那灵。启示录末了这幅图画，是要给我们知道，神是如何流出来作我们的生命。祂乃是满了果子的生命树，可以给我们当食物吃；祂也是涌流的生命水，可以让我们当活水喝。这样，我们就能把祂接受进来，作我们的生命。
--------本段经节汇集--------
林前15:45  
经上也是这样记着：“首先的人亚当成了活的魂；”末后的亚当成了赐生命的灵。
启22:1  
天使又指给我看在城内街道当中一道生命水的河，明亮如水晶，从神和羔羊的宝座流出来。
启22:2  
在河这边与那边有生命树，生产十二样果子，每月都结出果子，树上的叶子乃为医治万民。
------------------------
　　主耶稣若不化身成为那灵，人就很难接受祂。现在神经过两步的化身，成为那灵，就变得很便当，像空气一样，无论人在什么地方，都可以很容易的接受祂。
　
　　再者，我们要看见，神要作人的生命，不能在人的身外作，祂必须进到人里面。祂要怎样进到人里面呢？我们都知道，人要接受任何东西到里面，都需要一个器官。以我们的身体为例，我们要接受食物到里面，就必须有个胃；要接受声音，就必须有耳朵；要接受颜色，就必须有眼睛。我们无论接受什么东西，都必须有一个合式的器官。同样的，神要人接受祂，人里头就必须有一个合式接受祂的器官。所以，在神的创造里，就为人创造了一个器官，叫作灵；这是任何生物，除了天使之外所没有的。只有人里面有灵。主耶稣说，祂是生命的粮，祂也是活水，可以给人吃进去，可以给人喝进来。那么人是用什么器官接受这个粮和水呢？当然不是我们肉身的胃，而是我们里面另一个器官，叫作灵，能接受神作我们的粮与水；我们里面的灵，就像一个属灵的胃一样。　　因此，神为要我们接受祂，就在创造人的时候，给人造了一个灵。创世记二章七节说，“耶和华神用地上的尘土塑造人，将生命之气吹在他鼻孔里，人就成了活的魂。”神乃是用尘土塑造了一个人的形状，并且从这人的鼻孔吹入一口生命之气，到他里面。这口气，并不是神的灵，但这口气进到人里面，就变作人的灵（七节的“气”，原文与箴言二十章二十七节的“灵”同字）。结果，人就成了一个活的魂。这样一个人有三部分：有一个土作成的身体，有一口气进到人里面成了灵，结果产生出一个魂，魂乃是居于灵与体之间。
--------本段经节汇集--------
创2:7  
耶和华神用地上的尘土塑造人，将生命之气吹在他鼻孔里，人就成了活的魂。
创2:7  
耶和华神用地上的尘土塑造人，将生命之气吹在他鼻孔里，人就成了活的魂。
箴20:27  
人的灵是耶和华的灯，鉴察人的深处。
------------------------
　　帖前五章二十三节可以证明这事：“又愿你们的灵、与魂、与身子得蒙保守。”这里明确的说，人有灵、魂和体三部分。所以，灵就是灵，魂就是魂，灵和魂是分开的。希伯来四章十二节说，“神的话是活的，…能以刺入、甚至剖开魂与灵，”也证明这事。
--------本段经节汇集--------
帖前5:23  
且愿和平的神，亲自全然圣别你们，又愿你们的灵、与魂、与身子得蒙保守，在我们主耶稣基督来临的时候，得以完全，无可指摘。
来4:12  
因为神的话是活的，是有功效的，比一切两刃的剑更锋利，能以刺入、甚至剖开魂与灵，骨节与骨髓，连心中的思念和主意都能辨明。
------------------------
　
　　神所以给人造一个灵，就是要人有灵接受祂，因为祂自己乃是灵。约翰四章二十四节说，“神是灵；敬拜祂的，必须在灵和真实里敬拜。”这里说，神是灵，并且人要敬拜神必须用灵。所以，人的灵乃是为着接触神的。若要更深入一点，还可以加上两处经节，一处是罗马八章十六节：“那灵自己同我们的灵见证我们是神的儿女。”那灵能同我们的灵作见证，就证明人用灵接受神的灵，神的灵进到人的灵里；所以，圣灵能在人的灵里作见证。另一处是林前六章十七节：“但与主联合的，便是与主成为一灵。”我们与主联合成为一灵，乃是我们的灵接受祂的灵，进到我们的灵里，祂的灵和我们的灵就成为一灵。后面这两处经节较深，所以要衡量是否要给高中生，或者只给大学生就好了。
--------本段经节汇集--------
约4:24  
神是灵；敬拜祂的，必须在灵和真实里敬拜。
罗8:16  
那灵自己同我们的灵见证我们是神的儿女。
林前6:17  
但与主联合的，便是与主成为一灵。
------------------------
　
　　除了以上的重点之外，还要带青少年认识人的灵。良心是人灵里的一部分，我们可用良心来证明人有灵。许多时候，在某些事上，我们的理智都讲得通，但里面最深的地方通不过。这是为什么？人的理智其实就是人的魂，是人魂里的思想和思路。虽然我们的理智判断可以作，但最深处有一个反抗的声音不赞同，那就是灵的感觉，是人良心里的故事。最明显的是当你偷了别人的东西时，虽然你自己非常喜欢那东西，你偷来之后，魂里也有一点高兴，但是在你的最深处，却有一个控告，有一个定罪和害怕。那就是人灵里良心的作用。在人里头除了魂之外，在深处还有一个部分叫作灵。我们能很明显的觉察出，灵里良心的作用，是人深处的感觉，和人的理智、情感有所不同。许多时候，你的理智和情感赞同你去作一件事，但是最深处良心的感觉却提出抗议、提出定罪；这和你的理智、情感相反。这就证明魂和灵是不同的；人里头的灵是比人的魂还要深入的。
　
　　我们还可以对大学生或高中生说到，人乃是神所造的器皿。罗马九章二十一至二十三节说，“窑匠难道没有权柄，从同一团泥里，拿一块作成贵重的器皿，又拿一块作成卑贱的器皿么？若是神愿意显示祂的忿怒，彰显祂的能力，就多用恒忍宽容那些可怒、预备遭毁灭的器皿，且要在那些蒙怜悯、早预备得荣耀的器皿上，彰显祂荣耀的丰富。”这让我们看见，一切神所创造的人都是一个器皿；器皿是为着盛装东西的。神造人乃是要作祂自己的器皿，为着盛装神。
--------本段经节汇集--------
罗9:21  
窑匠难道没有权柄，从同一团泥里，拿一块作成贵重的器皿，又拿一块作成卑贱的器皿么？
罗9:22  
若是神愿意显示祂的忿怒，彰显祂的能力，就多用恒忍宽容那些可怒、预备遭毁灭的器皿，
罗9:23  
且要在那些蒙怜悯、早预备得荣耀的器皿上，彰显祂荣耀的丰富；
罗马书一章（略，若需要被汇集，请勾选“不忽略整章”）
------------------------
　　许多人以为，神创造人不过是要人作器具摆在神手中使用。这不是正确的。神造人乃是要人作一个器皿，并且要把祂自己装在这个器皿里，为着彰显祂。神并不是要把我们当作器具使用。林后四章七节说，“我们有这宝贝在瓦器里，要显明这超越的能力，是属于神，不是出于我们。”我们得救时，神进到我们里面，我们就有一个宝贝放在我们这瓦器里。我们在宇宙间主要的用途，也可以说是唯一的用途，就是作神的器皿。这如同电灯一样，灯泡乃是电的器皿，用来装电，让电通到里面，然后发光并照耀。我们在宇宙中，就是神的器皿，为着盛装神并彰显神。
--------本段经节汇集--------
林后4:7  
但我们有这宝贝在瓦器里，要显明这超越的能力，是属于神，不是出于我们；
------------------------
　　一九六一年三月十日讲于台北
　
TEACHING IN DIFFERENT LEVELS OF DEPTH ACCORDING TO AGE
　In leading the young people, we should follow a line related to spiritual knowledge and a line related to spiritual life. Both of these lines are important. Although we cannot take care of both lines in every meeting simultaneously, we can cover them alternately, focusing on spiritual knowledge one week and on spiritual life the next week. Since the young people are at various levels of human growth, our leading should vary as well. We can speak something simple to junior-high students, something deeper to high-school students, and something still deeper to college students. When we apply this principle, we need to be flexible and avoid making hard and fast rules. We should determine the level of depth according to the actual situation.
　In leading the young people, we should avoid the way of giving a message; rather, we should give a main point and several verses. When we come to something that they do not understand, we should stop and speak again, and we should ask them to write down the main point and study what they have learned when they go home. The next time we meet, we should ask them to repeat the points by speaking in a way of testing. Although they may think that this is too difficult, it will be profitable to them. In every meeting we should use the first half for testing and the second half for a new lesson. This will give them a deep impression of the truth, and the content of the truth will be deeply rooted in them. Whenever someone is being tested, everyone will receive help. This is the best way to train the mind of the young ones and to help them.
　
STIRRING UP PEOPLE’S INTEREST WITH AN OPENING WORD OF THE MEETING
　When we speak to the young people concerning the matter of life, we should say something that will stir up their interest, but it does not have to be too long. For example, we can say, “Life gives meaning to the entire universe, and life makes the universe interesting. Just imagine if all the organisms in the universe were removed, the universe would have no meaning and would be void of anything of interest. The universe is interesting because of life, and life causes people to have a sense of wonder and meaning. If there were no plant life or animal life, the universe would be desolate and entirely void of meaning. Hence, life is the central focus of God’s creation. In the universe life is the central thought and concept. In a garden there are flowers, grass, and trees, including fruit trees, all of which are full of the beauty of life. Without life a garden would be a boring and desolate place.”
　
KNOWING THE BIBLE AS A BOOK OF LIFE
　After we cover the matter of creation, we can speak about the Bible. The Bible is a book on life. There are billions of books in the world, but only the Bible is crucially focused on life. If we removed life from the Bible, it would be the same as removing life from the universe. Without life the universe is desolate, boring, and meaningless; likewise, without life the Bible is empty. The Bible speaks of the tree of life at the beginning (Gen. 2:9), and it speaks of the tree of life at the end (Rev. 22:2). Moreover, there is a river of water of life flowing at both the beginning and the end of the Bible (Gen. 2:10; Rev. 22:1). This shows that the focus of the Bible is on life. Life is mentioned repeatedly in the New Testament. For example, the Gospel of John is filled with the matter of life. In the Old Testament, Psalms also mentions life (36:9). The Bible is a book on life, and all the knowledge in it is for the purpose of imparting life.
　
KNOWING GOD’S CREATION
　
God’s Creation Taking Life as Its Goal
　We should present the matter of creation according to the first two chapters of Genesis. There is an innumerable variety of things in the universe, but even if there were a record of every item in the Bible, it would not exhaustively explain the work of God’s creation. Nevertheless, God uses only two chapters in the Bible to record the items of His creation, because His emphasis is on life. Genesis 1:1-4 says, “In the beginning God created the heavens and the earth. But the earth became waste and emptiness, and darkness was on the surface of the deep, and the Spirit of God was brooding upon the surface of the waters. And God said, Let there be light; and there was light. And God saw that the light was good, and God separated the light from the darkness.” For the earth to become waste and emptiness and for darkness to be on the surface of the deep indicate a situation of death, which is in contrast to life. When there was no life, darkness was on the surface of the deep. Therefore, God said, “Let there be light” (v. 3). When light came in, there was a separation from the darkness. Then God said, “Let there be an expanse in the midst of the waters, and let it separate the waters from the waters” (v. 6). God made the expanse and separated the waters under the expanse from the waters above the expanse (v. 7). When the waters were separated, an expanse was produced. Then God said, “Let the waters under the heavens be gathered together into one place, and let the dry land appear” (v. 9). “God called the dry land Earth, and the gathering together of the waters He called Seas; and God saw that it was good” (v. 10). This step caused the waters to gather together, and it separated the waters from the land. There was a separation of light from darkness, a separation of what is above from what is below, and a separation of the waters from the land because God desired to create an environment for life to grow. After these steps the earth produced grass and all kinds of plants (vv. 11-12), and one by one different kinds of life appeared (vv. 20-25). This shows that life is the goal of God’s creation.
　
Creating Life from the Lower Forms to the Higher Forms
　God first created the lower forms of life and then the higher forms. His creation began with plant life, which is the lowest form of life. Then He created the animal life and then man’s life, which is the highest form of life. Plant life has no consciousness. Of the created forms of life with consciousness, God began with organisms that have the lowest form of consciousness, that is, the animals in the water. Then He created the animals in the air and the animals on the ground (vv. 11, 21, 25). In principle, animals on the ground have a higher degree of consciousness than those in the air. Following the creation of the animals on the ground, God created man (vv. 26-27). Man has the highest form of consciousness and sense among all of God’s creation, whether in the sphere of water, air, or land. Among all the created organisms, except for angels, man’s consciousness and senses are the highest. Nevertheless, Genesis 2 shows that God was not satisfied that man would have only the created life; He wanted man to receive the uncreated divine life, the highest life in the universe, which is God’s life. Hence, after creating man, God placed him before the tree of life so that man would receive this life (v. 9). From this we can see that life is the content and the goal in God’s creation.
　
KNOWING GOD AS LIFE
　We must tell the young people that God is life. In the Bible there are many verses that speak of God being life. Psalm 36:9 says that God is the fountain of life. The Gospel of John begins by saying, “In the beginning was the Word, and the Word was with God, and the Word was God” (1:1), but then it says, “In Him was life” (v. 4). In 10:10 the Lord said, “I have come that they may have life and may have it abundantly.” Colossians 3 says, “Christ our life” (v. 4). First John 5:11-12 says, “God gave to us eternal life and this life is in His Son. He who has the Son has the life; he who does not have the Son of God does not have the life.” In chapter 22 of Revelation, which is the last book of the Bible, the tree of life and the river of water of life are mentioned again (vv. 1-2). All these verses show that God emphasizes life, that God Himself is life, and that God desires to give us eternal life.
　The matter of God being life requires a change in our natural concept, because the first thought most people have about God is not related to life. The first thought of both Christians and non-Christians concerning God is not related to God being life. Some think of God as being the sovereign One, others think of Him as the Creator, and still others as the almighty One, but rarely do they think of God as life. Even theologians do not place much emphasis on the matter of God being life. Most tell people that God is mighty, holy, compassionate, righteous, and so forth. Rarely in Christianity is there a message emphasizing that God is life. Nevertheless, the Bible reveals that God is life. According to the record in the Bible, after God created man, the first thing that He did was to place man in front of the tree of life in the garden of Eden (Gen. 2:8-9). The first impression God gave to man of Himself was not related to power, holiness, love, or righteousness but to life.
　In Genesis 2, after God created man, He did not speak to man of His power or His love; rather, He placed man in front of the tree of life in the garden of Eden. This shows that God is life to man. When I saw this, I had a great inward turn. Formerly, I thought of God as a great God, but on that day I became clear that God is life to us. Even though He is great, He became the tree of life with fruit for us to eat. In the New Testament many people viewed the Lord Jesus as a person of great power because He performed many miracles, such as changing water into wine and even raising people from the dead. However, the Lord said, “I am the bread of life” (John 6:35), and He likened Himself to the children’s bread (Matt. 15:26). This reveals that God is life.
　
God Flowing Out to Be Man’s Life
　God is not only life, but He also longs to be our life. However, in order to be our life, He had to come forth to be our life and to be gained by us. The Bible shows that the coming forth of God is a matter of flowing. The first step in His flowing out was in the Lord Jesus. The second step of His flowing out is as the life-giving Spirit. The flowing out of God in the Lord Jesus may not be obvious to us. However, we can clearly see that the Spirit is the flowing out of God. In the Old Testament, when Moses struck the rock, living water flowed out of the rock. The flowing out of the living water is a type of the Spirit (Exo. 17:6; 1 Cor. 10:4). John 7:38-39 also says that rivers of living water will flow out of the innermost being of those who believe into the Lord and that the Spirit is this living water. Hence, the Spirit is the flowing out of God, the ultimate means of God flowing into man.
　God became flesh in the incarnation of the Lord Jesus, and then He became the life-giving Spirit in resurrection (1:14; 1 Cor. 15:45b). His “becoming” in these two steps was for the purpose of flowing out in order to be received into us. This is seen at the conclusion of the Bible. Revelation 22:1-2 says, “He showed me a river of water of life, bright as crystal, proceeding out of the throne of God and of the Lamb in the middle of its street. And on this side and on that side of the river was the tree of life, producing twelve fruits.” Both the living water that flows out of the throne and the tree of life are God, because the tree of life is the Lord Jesus, and the water of life is the Spirit. The picture at the end of Revelation shows that God is flowing out to be our life. He is the tree of life full of fruits for us to eat; He is also the gushing water of life for us to drink. Because He is flowing out, we can take Him into us to be our life.
　If the Lord Jesus had not become the life-giving Spirit, it would not be possible for us to receive Him. After becoming flesh and then becoming the life-giving Spirit, God is available to be received by us.
　
God Creating a Spirit for Man
　In order for God to be life to us, He cannot be outside of us; rather, He has to enter into man. In order for us to receive anything into us, there is the need for a receiving organ. For example, in order to receive food into our physical body, we need a stomach; to hear sound, we must have ears; and to see colors, we must have eyes. If we want to receive something, we must have an appropriate organ in order to receive it. Consequently, man needs a receiving organ in order to receive God. Therefore, God created man with a human spirit. Of all the living creatures, only man has a spirit, although angels, who are also created, are spirits (Heb. 1:14). When the Lord Jesus spoke of being the bread of life to eat and the living water to drink, He was not speaking of food that is received by our stomach, the food that perishes (John 6:27), but of Himself as spiritual food to be received in our human spirit (v. 63). In our spirit we can receive God as our spiritual bread and our spiritual water.
　God created man with a spirit so that He could be received by man. Genesis 2:7 says, “Jehovah God formed man from the dust of the ground and breathed into his nostrils the breath of life, and man became a living soul.” God used dust to form man’s body and then breathed the breath of life into man’s nostrils. This breath is not the same as God’s Spirit. However, when this breath entered into man, it became man’s spirit. In verse 7 the word breath is the same word in the original language as spirit in Proverbs 20:27. As a result of God’s breathing, man became a living soul. Man has three parts: a physical body made from dust, a spirit formed by the breath that was breathed into him, and a soul that was produced when God’s breath was breathed into him. The soul is deeper than the body, but it is not as deep as the human spirit.
　First Thessalonians 5:23 confirms that man has three parts, saying, “May your spirit and soul and body be preserved complete.” This verse clearly states that man has three parts: spirit, soul, and body. Hebrews 4:12 proves that the spirit is distinct from the soul, because it speaks of the living word of God that is piercing “even to the dividing of soul and spirit.”
　
Man’s Spirit Being for Contacting God
　God created a spirit for man so that man could receive Him, because He is Spirit. John 4:24 says, “God is Spirit, and those who worship Him must worship in spirit and truthfulness.” Man’s spirit is for man to contact God. If we consider this matter more deeply, we can add two more verses. Romans 8:16 says, “The Spirit Himself witnesses with our spirit that we are children of God.” The fact that the Spirit can witness with our spirit proves that the purpose of our spirit is to receive God as Spirit and that God can come into our spirit because He is Spirit. Thus, the Holy Spirit can witness in our spirit. First Corinthians 6:17 says, “He who is joined to the Lord is one spirit.” We can be joined to the Lord as one spirit because we have received Him as the Spirit in our spirit; thus, the Spirit and our spirit are one spirit. These two verses are quite deep, and we must consider whether we should present them to high-school students or only to college students.
　
Knowing Man’s Spirit
　Besides the crucial points above, we must help the young saints to know their human spirit. Our conscience is a part of our human spirit, and the function of our conscience proves that we have a spirit. Despite the fact that a decision makes sense according to our intellect and reasoning, we still may have an uneasy sense in the depth of our being. This is because our reasoning capacity, which is related to our soul, is not as deep as the function of the conscience in our spirit. Although we may make a decision according to our intellect, there often is a sense in the depth of our being that causes us to have a sense of unease related to a decision that is based merely on our intellect. This sense is the response of our conscience. The most obvious example is stealing something from another person. Even though stealing may bring some sense of pleasure to our soul, there is an accusation, a condemnation, and even a fear in the depths of our being. These sensations come from the operation of our conscience in our spirit. In addition to our soul, there is a deeper part of our being that is our spirit, and this deeper part is manifested to us through the operation of our conscience in our spirit. Many times our intellect and emotions are in agreement to do a certain thing, but our conscience protests and condemns the inclination of our intellect and emotion. This proves that our spirit and our soul are different and that our spirit is deeper than our soul.
　
Knowing Man as God’s Vessel
　We can also speak to high-school or college students about man being a vessel created by God. Romans 9:21-23 says, “Does not the potter have authority over the clay to make out of the same lump one vessel unto honor and another unto dishonor? And what if God, wishing to demonstrate His wrath and make His power known, endured with much long-suffering vessels of wrath fitted for destruction, in order that He might make known the riches of His glory upon vessels of mercy, which He had before prepared unto glory.” This shows that God-created human beings are vessels. The purpose of a vessel is to contain something. God created man as a vessel to contain Himself.
　Many people think that God created man as an instrument to be used by Him. This is not accurate. God created man as a vessel, and He wants to put Himself into this vessel so that He can be expressed. God does not want us to be an instrument. Second Corinthians 4:7 says, “We have this treasure in earthen vessels that the excellency of the power may be of God and not out of us.” When we were saved, God entered into us; thus, we have a treasure in us, the earthen vessels. Our main function in this universe, or we may say our only function, is to be God’s vessel. Just as a light bulb is a vessel designed to contain and express electricity, we are vessels designed to contain and express God.
 
　　我们对于青少年的带领该有两条线：一条是属灵的知识，一条是属灵的生命，这两条线是并行的。虽然我们无法每次聚会都同时顾到，但是可以间隔的作，一周给知识，一周给生命。我们在前面的信息已经提过知识的一面，这里我们要谈一点对生命的认识。对于不同程度的年轻人，我们的作法要有分别；为着初中生可以浅一点，高中生可以深一点，大学生可以更深一点。到了应用的时候，则需要灵活，不要太硬性规定；带领的时候，要照现实的情形，而有深浅不同。

　　对年轻人的带领不要像讲台的方式，乃要给他们一个重点和一些圣经节。若是遇到他们不懂之处，就要停下来再讲一遍，并要他们记下重点。然后，要他们回去研读。等下一次来的时候，就要应考。虽然他们可能觉得为难，但是这样作对他们绝对有益处。每次聚会都该用前一半时间考试，后一半时间上课；这样，就能使他们印象深刻，也能使所教导的内容深深扎根到他们里面。每当有人应考时，别人都会得到帮助。这是一条训练年轻人头脑，并帮助年轻人最好的路。
 
　In leading the young people, we should follow a line related to spiritual knowledge and a line related to spiritual life. Both of these lines are important. Although we cannot take care of both lines in every meeting simultaneously, we can cover them alternately, focusing on spiritual knowledge one week and on spiritual life the next week. Since the young people are at various levels of human growth, our leading should vary as well. We can speak something simple to junior-high students, something deeper to high-school students, and something still deeper to college students. When we apply this principle, we need to be flexible and avoid making hard and fast rules. We should determine the level of depth according to the actual situation.

　In leading the young people, we should avoid the way of giving a message; rather, we should give a main point and several verses. When we come to something that they do not understand, we should stop and speak again, and we should ask them to write down the main point and study what they have learned when they go home. The next time we meet, we should ask them to repeat the points by speaking in a way of testing. Although they may think that this is too difficult, it will be profitable to them. In every meeting we should use the first half for testing and the second half for a new lesson. This will give them a deep impression of the truth, and the content of the truth will be deeply rooted in them. Whenever someone is being tested, everyone will receive help. This is the best way to train the mind of the young ones and to help them.
　　当我们对青少年说到生命的事，在开头时，应该说一点引起青少年兴趣的话，但这样的话不要太多。比方，我们可以说，这整个宇宙的意义、生趣和味道都是在于生命。想想看，若是将宇宙间一切生物都除去，宇宙就成了一个没有意义、没有生趣、没有味道的世界。宇宙间能有一点味道，有一点生趣，能叫人感觉快乐，叫人感觉美丽，有种种愉快的情绪，甚至有一点的意义，全数是在于生命。若是宇宙间没有植物生命、动物生命，整个宇宙就是一片荒凉，完全没有意义。所以，生命乃是神创造里的中心思想。宇宙间的中心思想和观念，乃是生命。例如，在一个花园里有花草、树木、各种果树，充满生命的气息与美丽。若是园子里什么生命都没有，就是一个无趣的荒凉之地。
 
　When we speak to the young people concerning the matter of life, we should say something that will stir up their interest, but it does not have to be too long. For example, we can say, “Life gives meaning to the entire universe, and life makes the universe interesting. Just imagine if all the organisms in the universe were removed, the universe would have no meaning and would be void of anything of interest. The universe is interesting because of life, and life causes people to have a sense of wonder and meaning. If there were no plant life or animal life, the universe would be desolate and entirely void of meaning. Hence, life is the central focus of God’s creation. In the universe life is the central thought and concept. In a garden there are flowers, grass, and trees, including fruit trees, all of which are full of the beauty of life. Without life a garden would be a boring and desolate place.”
　　说完创造的故事，我们可以接着说到圣经。圣经乃是一本讲生命的书。世界有成千上万本书籍，每一本都在讲知识，独有这本圣经是讲生命。若是从圣经里取去生命，正如从宇宙间取去生物一样。宇宙中没有生命，如何是荒凉、枯燥、无意义的；同样的，圣经里若没有生命，也是虚空的。圣经一开头，就说到生命树（创二9）；到末了，仍是说到生命树（启二二2）；并且有一条生命水的河，在那里流通（创二10，启二二1）。全本圣经的头与尾，都说到生命树与生命水的河，这证明圣经的题目、内容、中心和路线，就是生命。在新约里，也不断地提到生命，如约翰福音就是专讲生命的福音书；旧约的诗篇也提起生命的问题（三六9）。圣经乃是一本讲生命的书，其中所有的知识都是叫人得生命。
 
　After we cover the matter of creation, we can speak about the Bible. The Bible is a book on life. There are billions of books in the world, but only the Bible is crucially focused on life. If we removed life from the Bible, it would be the same as removing life from the universe. Without life the universe is desolate, boring, and meaningless; likewise, without life the Bible is empty. The Bible speaks of the tree of life at the beginning (Gen. 2:9), and it speaks of the tree of life at the end (Rev. 22:2). Moreover, there is a river of water of life flowing at both the beginning and the end of the Bible (Gen. 2:10; Rev. 22:1). This shows that the focus of the Bible is on life. Life is mentioned repeatedly in the New Testament. For example, the Gospel of John is filled with the matter of life. In the Old Testament, Psalms also mentions life (36:9). The Bible is a book on life, and all the knowledge in it is for the purpose of imparting life.
　　我们要根据创世记一、二章说一点有关创造的事。宇宙间的万事万物、形形色色是数不清的，如果要一一记载，恐怕全本圣经都无法尽述神创造的工程。然而，神仅仅用二章圣经，就把祂的创造记载完全了。这是为什么呢？因为神的创造注重生命。创世记一章开头说，“起初神创造诸天与地，而地变为荒废空虚，渊面黑暗。神的灵复罩在水面上。神说，要有光，就有了光。神看光是好的，就把光暗分开了。”（1~4）地变为荒废空虚，渊面黑暗，这是死亡的光景，是与生命相对的，没有生命就渊面黑暗。因此，神说，“要有光。”光一进来，就消除了黑暗。祂又说，“诸水之间要有广阔的空间，将水与水分开。”（6）神就造出天空，将天空以下的水，与天空以上的水分开（7）。将诸水分开，就有了空气。然后，祂又说，“天以下的水要聚在一处，使旱地露出来。”（9）神称旱地为地，称水的聚处为海；神看是好的（10）。这一步就叫水聚在一起，水和地又分开了。为什么要有光暗分开、上下分开、以及水和地分开，这三步的分开呢？乃是因为神要清理一切，造出一个园地，叫生物能生长。经过这三步之后，地上就长出青草和各样植物（11~12），各种生命也一一出现了（20~25）。这给我们看见，神的创造是以生命为目标，也是以生命为路线。
 
　We should present the matter of creation according to the first two chapters of Genesis. There is an innumerable variety of things in the universe, but even if there were a record of every item in the Bible, it would not exhaustively explain the work of God’s creation. Nevertheless, God uses only two chapters in the Bible to record the items of His creation, because His emphasis is on life. Genesis 1:1-4 says, “In the beginning God created the heavens and the earth. But the earth became waste and emptiness, and darkness was on the surface of the deep, and the Spirit of God was brooding upon the surface of the waters. And God said, Let there be light; and there was light. And God saw that the light was good, and God separated the light from the darkness.” For the earth to become waste and emptiness and for darkness to be on the surface of the deep indicate a situation of death, which is in contrast to life. When there was no life, darkness was on the surface of the deep. Therefore, God said, “Let there be light” (v. 3). When light came in, there was a separation from the darkness. Then God said, “Let there be an expanse in the midst of the waters, and let it separate the waters from the waters” (v. 6). God made the expanse and separated the waters under the expanse from the waters above the expanse (v. 7). When the waters were separated, an expanse was produced. Then God said, “Let the waters under the heavens be gathered together into one place, and let the dry land appear” (v. 9). “God called the dry land Earth, and the gathering together of the waters He called Seas; and God saw that it was good” (v. 10). This step caused the waters to gather together, and it separated the waters from the land. There was a separation of light from darkness, a separation of what is above from what is below, and a separation of the waters from the land because God desired to create an environment for life to grow. After these steps the earth produced grass and all kinds of plants (vv. 11-12), and one by one different kinds of life appeared (vv. 20-25). This shows that life is the goal of God’s creation.
　　接着，我们看见神创造生命，乃是从低等到高等。祂的创造是从最低等的植物生命开始，再来是动物生命，然后才到最高等的人的生命。植物是无意识、无感觉的生命，而有意识、有感觉的生命里，神是从最低意识感觉的生物创造起，先是水中的动物，再来是空中的动物，然后是地上的动物（一11，21，25）。按原则说，地上的动物比空中的动物感觉意识更高些。以后，神就创造了人（26~27），人可说是海陆空这三个境域中，意识最高、感觉最高的生物。在一切受造生物中，除了天使以外，人的意识、感觉可说是最高的。然而，创世记二章给我们看见，神并不满意于人只有受造的生命，神还希望人能得着非受造的生命，就是宇宙间最高的生命─神的生命。因此，神把人造好之后，就将人摆在生命树跟前，盼望人能接受这生命（9）。由此可见，在神的创造里，完全是以生命为目标、为路线并且为内容的。
 
　God first created the lower forms of life and then the higher forms. His creation began with plant life, which is the lowest form of life. Then He created the animal life and then man’s life, which is the highest form of life. Plant life has no consciousness. Of the created forms of life with consciousness, God began with organisms that have the lowest form of consciousness, that is, the animals in the water. Then He created the animals in the air and the animals on the ground (vv. 11, 21, 25). In principle, animals on the ground have a higher degree of consciousness than those in the air. Following the creation of the animals on the ground, God created man (vv. 26-27). Man has the highest form of consciousness and sense among all of God’s creation, whether in the sphere of water, air, or land. Among all the created organisms, except for angels, man’s consciousness and senses are the highest. Nevertheless, Genesis 2 shows that God was not satisfied that man would have only the created life; He wanted man to receive the uncreated divine life, the highest life in the universe, which is God’s life. Hence, after creating man, God placed him before the tree of life so that man would receive this life (v. 9). From this we can see that life is the content and the goal in God’s creation.
　　所以，我们要告诉青少年，神就是生命。在圣经里，提到神是生命的经节相当多。诗篇三十六篇九节说到，神乃是生命的源头。新约约翰福音一开头就说，“太初有话，话与神同在，话就是神。”（一1）并且说，“生命在祂里面，”（4）祂来了，是要叫人得生命（参十10）。歌罗西三章说，“基督是我们的生命。”（4）到了约壹五章，特别说到，“神赐给我们永远的生命，这生命也是在祂儿子里面。人有了神的儿子，就有生命；没有神的儿子，就没有生命。”（11~12）圣经末了一卷，启示录二十二章，再次提起生命树与生命水的河（1~2）。这些经节都指明神注重生命，神自己就是生命，而且祂要将永远的生命赐给我们。

　　关于神是生命这一点，相当改人天然的观念，因为在人的观念里，几乎没有人会想到神是生命。无论基督徒或非基督徒，当人一想到神的时候，没有一个观念想到神是生命。人能想到神是主宰、创造者、大能者、以及许多方面，但恐怕很少人想到神是生命。不仅一般人如此，连今天的神学家也都不太注重神是生命这事。他们大多告诉人，神是大能的、圣洁的、慈爱的、公义的等等。少有基督教的讲台，着重的说到神是生命。然而，圣经里所启示的神，乃是生命。照着圣经的记载，神造好人之后，第一件事就是把人摆在伊甸园中的生命树前（创二8~9）。神给人的第一个印象，不是慈爱，不是智慧，不是大能，不是公义，也不是高贵，而是生命。

　　在创世记二章，我们看见一幅图画，神把人创造好之后，不是摆在爱里面，不是摆在一个大能里，乃是把人摆在伊甸园的生命树前。这描绘出神在人面前，乃是生命。在这里，我们看见的不是爱和大能，而是生命。有一天，我看见了这个，我里头立刻有了一个大转变。我原以为神是一位伟大的神，但那一天我清楚了，神之于我们乃是生命。祂虽是那么伟大，却成了一棵树，树上有生命树的果子，让我们吃。在新约圣经，我们看见人总是把主耶稣看作一位伟大的神，因为祂行了许多神迹，把水变为酒，甚至叫死人复活。然而祂自己说，“我就是生命的粮。”（约六35）主耶稣甚至说到，祂自己就像一块饼，要给神的儿女吃（太十五26）。这都是启示神乃是生命。
 
　We must tell the young people that God is life. In the Bible there are many verses that speak of God being life. Psalm 36:9 says that God is the fountain of life. The Gospel of John begins by saying, “In the beginning was the Word, and the Word was with God, and the Word was God” (1:1), but then it says, “In Him was life” (v. 4). In 10:10 the Lord said, “I have come that they may have life and may have it abundantly.” Colossians 3 says, “Christ our life” (v. 4). First John 5:11-12 says, “God gave to us eternal life and this life is in His Son. He who has the Son has the life; he who does not have the Son of God does not have the life.” In chapter 22 of Revelation, which is the last book of the Bible, the tree of life and the river of water of life are mentioned again (vv. 1-2). All these verses show that God emphasizes life, that God Himself is life, and that God desires to give us eternal life.

　The matter of God being life requires a change in our natural concept, because the first thought most people have about God is not related to life. The first thought of both Christians and non-Christians concerning God is not related to God being life. Some think of God as being the sovereign One, others think of Him as the Creator, and still others as the almighty One, but rarely do they think of God as life. Even theologians do not place much emphasis on the matter of God being life. Most tell people that God is mighty, holy, compassionate, righteous, and so forth. Rarely in Christianity is there a message emphasizing that God is life. Nevertheless, the Bible reveals that God is life. According to the record in the Bible, after God created man, the first thing that He did was to place man in front of the tree of life in the garden of Eden (Gen. 2:8-9). The first impression God gave to man of Himself was not related to power, holiness, love, or righteousness but to life.

　In Genesis 2, after God created man, He did not speak to man of His power or His love; rather, He placed man in front of the tree of life in the garden of Eden. This shows that God is life to man. When I saw this, I had a great inward turn. Formerly, I thought of God as a great God, but on that day I became clear that God is life to us. Even though He is great, He became the tree of life with fruit for us to eat. In the New Testament many people viewed the Lord Jesus as a person of great power because He performed many miracles, such as changing water into wine and even raising people from the dead. However, the Lord said, “I am the bread of life” (John 6:35), and He likened Himself to the children’s bread (Matt. 15:26). This reveals that God is life.
　　从以上经节我们看见，神不仅自己是生命，祂也渴望作我们的生命。然而，祂要作我们的生命，祂就必须出来。神若不出来，就不能作我们的生命，给我们得着。圣经给我们看见，神的出来乃是一个流出的故事。神头一步的流出，就是主耶稣。祂第二步的流出，就是那灵。在主耶稣身上，这流出的故事也许不是那么明显，可是说到那灵，就可以清楚看见，那灵乃是神的流出。在旧约里说到，摩西击打磐石的时候，有活水从磐石流出来；那个流出来的活水，就预表那灵（出十七6，林前十4）。约翰七章也说，有活水的江河要从信入主的人腹中流出来，那流出来的活水，就是那灵（38~39）。所以，那灵是神的流出，是神流到人身上一个最终的形式。

　　神为什么成为肉体，化身成为主耶稣（一14），又化身成为那灵？（林前十五45。）祂这两步的化身，为的就是要把祂自己流出来，给我们接受到里面。这也是全本圣经末了的一个结论。启示录二十二章一至二节说，“在城内街道当中一道生命水的河，明亮如水晶，从神和羔羊的宝座流出来。在河这边与那边有生命树，生产十二样果子。”这个流出来的活水和生命树，就是神自己。因为生命树就是主耶稣，生命活水就是那灵。启示录末了这幅图画，是要给我们知道，神是如何流出来作我们的生命。祂乃是满了果子的生命树，可以给我们当食物吃；祂也是涌流的生命水，可以让我们当活水喝。这样，我们就能把祂接受进来，作我们的生命。

　　主耶稣若不化身成为那灵，人就很难接受祂。现在神经过两步的化身，成为那灵，就变得很便当，像空气一样，无论人在什么地方，都可以很容易的接受祂。
 
　God is not only life, but He also longs to be our life. However, in order to be our life, He had to come forth to be our life and to be gained by us. The Bible shows that the coming forth of God is a matter of flowing. The first step in His flowing out was in the Lord Jesus. The second step of His flowing out is as the life-giving Spirit. The flowing out of God in the Lord Jesus may not be obvious to us. However, we can clearly see that the Spirit is the flowing out of God. In the Old Testament, when Moses struck the rock, living water flowed out of the rock. The flowing out of the living water is a type of the Spirit (Exo. 17:6; 1 Cor. 10:4). John 7:38-39 also says that rivers of living water will flow out of the innermost being of those who believe into the Lord and that the Spirit is this living water. Hence, the Spirit is the flowing out of God, the ultimate means of God flowing into man.

　God became flesh in the incarnation of the Lord Jesus, and then He became the life-giving Spirit in resurrection (1:14; 1 Cor. 15:45b). His “becoming” in these two steps was for the purpose of flowing out in order to be received into us. This is seen at the conclusion of the Bible. Revelation 22:1-2 says, “He showed me a river of water of life, bright as crystal, proceeding out of the throne of God and of the Lamb in the middle of its street. And on this side and on that side of the river was the tree of life, producing twelve fruits.” Both the living water that flows out of the throne and the tree of life are God, because the tree of life is the Lord Jesus, and the water of life is the Spirit. The picture at the end of Revelation shows that God is flowing out to be our life. He is the tree of life full of fruits for us to eat; He is also the gushing water of life for us to drink. Because He is flowing out, we can take Him into us to be our life.

　If the Lord Jesus had not become the life-giving Spirit, it would not be possible for us to receive Him. After becoming flesh and then becoming the life-giving Spirit, God is available to be received by us.
　　再者，我们要看见，神要作人的生命，不能在人的身外作，祂必须进到人里面。祂要怎样进到人里面呢？我们都知道，人要接受任何东西到里面，都需要一个器官。以我们的身体为例，我们要接受食物到里面，就必须有个胃；要接受声音，就必须有耳朵；要接受颜色，就必须有眼睛。我们无论接受什么东西，都必须有一个合式的器官。同样的，神要人接受祂，人里头就必须有一个合式接受祂的器官。所以，在神的创造里，就为人创造了一个器官，叫作灵；这是任何生物，除了天使之外所没有的。只有人里面有灵。主耶稣说，祂是生命的粮，祂也是活水，可以给人吃进去，可以给人喝进来。那么人是用什么器官接受这个粮和水呢？当然不是我们肉身的胃，而是我们里面另一个器官，叫作灵，能接受神作我们的粮与水；我们里面的灵，就像一个属灵的胃一样。

　　因此，神为要我们接受祂，就在创造人的时候，给人造了一个灵。创世记二章七节说，“耶和华神用地上的尘土塑造人，将生命之气吹在他鼻孔里，人就成了活的魂。”神乃是用尘土塑造了一个人的形状，并且从这人的鼻孔吹入一口生命之气，到他里面。这口气，并不是神的灵，但这口气进到人里面，就变作人的灵（七节的“气”，原文与箴言二十章二十七节的“灵”同字）。结果，人就成了一个活的魂。这样一个人有三部分：有一个土作成的身体，有一口气进到人里面成了灵，结果产生出一个魂，魂乃是居于灵与体之间。

　　帖前五章二十三节可以证明这事：“又愿你们的灵、与魂、与身子得蒙保守。”这里明确的说，人有灵、魂和体三部分。所以，灵就是灵，魂就是魂，灵和魂是分开的。希伯来四章十二节说，“神的话是活的，…能以刺入、甚至剖开魂与灵，”也证明这事。
 
　In order for God to be life to us, He cannot be outside of us; rather, He has to enter into man. In order for us to receive anything into us, there is the need for a receiving organ. For example, in order to receive food into our physical body, we need a stomach; to hear sound, we must have ears; and to see colors, we must have eyes. If we want to receive something, we must have an appropriate organ in order to receive it. Consequently, man needs a receiving organ in order to receive God. Therefore, God created man with a human spirit. Of all the living creatures, only man has a spirit, although angels, who are also created, are spirits (Heb. 1:14). When the Lord Jesus spoke of being the bread of life to eat and the living water to drink, He was not speaking of food that is received by our stomach, the food that perishes (John 6:27), but of Himself as spiritual food to be received in our human spirit (v. 63). In our spirit we can receive God as our spiritual bread and our spiritual water.

　God created man with a spirit so that He could be received by man. Genesis 2:7 says, “Jehovah God formed man from the dust of the ground and breathed into his nostrils the breath of life, and man became a living soul.” God used dust to form man’s body and then breathed the breath of life into man’s nostrils. This breath is not the same as God’s Spirit. However, when this breath entered into man, it became man’s spirit. In verse 7 the word breath is the same word in the original language as spirit in Proverbs 20:27. As a result of God’s breathing, man became a living soul. Man has three parts: a physical body made from dust, a spirit formed by the breath that was breathed into him, and a soul that was produced when God’s breath was breathed into him. The soul is deeper than the body, but it is not as deep as the human spirit.

　First Thessalonians 5:23 confirms that man has three parts, saying, “May your spirit and soul and body be preserved complete.” This verse clearly states that man has three parts: spirit, soul, and body. Hebrews 4:12 proves that the spirit is distinct from the soul, because it speaks of the living word of God that is piercing “even to the dividing of soul and spirit.”
　　神所以给人造一个灵，就是要人有灵接受祂，因为祂自己乃是灵。约翰四章二十四节说，“神是灵；敬拜祂的，必须在灵和真实里敬拜。”这里说，神是灵，并且人要敬拜神必须用灵。所以，人的灵乃是为着接触神的。若要更深入一点，还可以加上两处经节，一处是罗马八章十六节：“那灵自己同我们的灵见证我们是神的儿女。”那灵能同我们的灵作见证，就证明人用灵接受神的灵，神的灵进到人的灵里；所以，圣灵能在人的灵里作见证。另一处是林前六章十七节：“但与主联合的，便是与主成为一灵。”我们与主联合成为一灵，乃是我们的灵接受祂的灵，进到我们的灵里，祂的灵和我们的灵就成为一灵。后面这两处经节较深，所以要衡量是否要给高中生，或者只给大学生就好了。
 
　God created a spirit for man so that man could receive Him, because He is Spirit. John 4:24 says, “God is Spirit, and those who worship Him must worship in spirit and truthfulness.” Man’s spirit is for man to contact God. If we consider this matter more deeply, we can add two more verses. Romans 8:16 says, “The Spirit Himself witnesses with our spirit that we are children of God.” The fact that the Spirit can witness with our spirit proves that the purpose of our spirit is to receive God as Spirit and that God can come into our spirit because He is Spirit. Thus, the Holy Spirit can witness in our spirit. First Corinthians 6:17 says, “He who is joined to the Lord is one spirit.” We can be joined to the Lord as one spirit because we have received Him as the Spirit in our spirit; thus, the Spirit and our spirit are one spirit. These two verses are quite deep, and we must consider whether we should present them to high-school students or only to college students.
　　除了以上的重点之外，还要带青少年认识人的灵。良心是人灵里的一部分，我们可用良心来证明人有灵。许多时候，在某些事上，我们的理智都讲得通，但里面最深的地方通不过。这是为什么？人的理智其实就是人的魂，是人魂里的思想和思路。虽然我们的理智判断可以作，但最深处有一个反抗的声音不赞同，那就是灵的感觉，是人良心里的故事。最明显的是当你偷了别人的东西时，虽然你自己非常喜欢那东西，你偷来之后，魂里也有一点高兴，但是在你的最深处，却有一个控告，有一个定罪和害怕。那就是人灵里良心的作用。在人里头除了魂之外，在深处还有一个部分叫作灵。我们能很明显的觉察出，灵里良心的作用，是人深处的感觉，和人的理智、情感有所不同。许多时候，你的理智和情感赞同你去作一件事，但是最深处良心的感觉却提出抗议、提出定罪；这和你的理智、情感相反。这就证明魂和灵是不同的；人里头的灵是比人的魂还要深入的。
 
　Besides the crucial points above, we must help the young saints to know their human spirit. Our conscience is a part of our human spirit, and the function of our conscience proves that we have a spirit. Despite the fact that a decision makes sense according to our intellect and reasoning, we still may have an uneasy sense in the depth of our being. This is because our reasoning capacity, which is related to our soul, is not as deep as the function of the conscience in our spirit. Although we may make a decision according to our intellect, there often is a sense in the depth of our being that causes us to have a sense of unease related to a decision that is based merely on our intellect. This sense is the response of our conscience. The most obvious example is stealing something from another person. Even though stealing may bring some sense of pleasure to our soul, there is an accusation, a condemnation, and even a fear in the depths of our being. These sensations come from the operation of our conscience in our spirit. In addition to our soul, there is a deeper part of our being that is our spirit, and this deeper part is manifested to us through the operation of our conscience in our spirit. Many times our intellect and emotions are in agreement to do a certain thing, but our conscience protests and condemns the inclination of our intellect and emotion. This proves that our spirit and our soul are different and that our spirit is deeper than our soul.
　　我们还可以对大学生或高中生说到，人乃是神所造的器皿。罗马九章二十一至二十三节说，“窑匠难道没有权柄，从同一团泥里，拿一块作成贵重的器皿，又拿一块作成卑贱的器皿么？若是神愿意显示祂的忿怒，彰显祂的能力，就多用恒忍宽容那些可怒、预备遭毁灭的器皿，且要在那些蒙怜悯、早预备得荣耀的器皿上，彰显祂荣耀的丰富。”这让我们看见，一切神所创造的人都是一个器皿；器皿是为着盛装东西的。神造人乃是要作祂自己的器皿，为着盛装神。

　　许多人以为，神创造人不过是要人作器具摆在神手中使用。这不是正确的。神造人乃是要人作一个器皿，并且要把祂自己装在这个器皿里，为着彰显祂。神并不是要把我们当作器具使用。林后四章七节说，“我们有这宝贝在瓦器里，要显明这超越的能力，是属于神，不是出于我们。”我们得救时，神进到我们里面，我们就有一个宝贝放在我们这瓦器里。我们在宇宙间主要的用途，也可以说是唯一的用途，就是作神的器皿。这如同电灯一样，灯泡乃是电的器皿，用来装电，让电通到里面，然后发光并照耀。我们在宇宙中，就是神的器皿，为着盛装神并彰显神。

　　一九六一年三月十日讲于台北
 
　We can also speak to high-school or college students about man being a vessel created by God. Romans 9:21-23 says, “Does not the potter have authority over the clay to make out of the same lump one vessel unto honor and another unto dishonor? And what if God, wishing to demonstrate His wrath and make His power known, endured with much long-suffering vessels of wrath fitted for destruction, in order that He might make known the riches of His glory upon vessels of mercy, which He had before prepared unto glory.” This shows that God-created human beings are vessels. The purpose of a vessel is to contain something. God created man as a vessel to contain Himself.

　Many people think that God created man as an instrument to be used by Him. This is not accurate. God created man as a vessel, and He wants to put Himself into this vessel so that He can be expressed. God does not want us to be an instrument. Second Corinthians 4:7 says, “We have this treasure in earthen vessels that the excellency of the power may be of God and not out of us.” When we were saved, God entered into us; thus, we have a treasure in us, the earthen vessels. Our main function in this universe, or we may say our only function, is to be God’s vessel. Just as a light bulb is a vessel designed to contain and express electricity, we are vessels designed to contain and express God.

返回用话与灵带领少年人 ｜ 返回青少年类首页