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第五篇　属灵生命的带领㈡－人的堕落和人的重生

用话与灵带领少年人

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　　我们要继续来看属灵生命的这一条线。关于生命，我们在前面的信息中说过两个大点：神的创造，以及神是生命。现在要来看另外两个大点，就是人的堕落和人的重生。
　
　　基督教里对于神的讲论有许多，但很少说到神是生命。对于神创造人的故事说得也很多，但不太说到神怎样为人造灵，使人能接受神的生命。同样的，基督教虽然也讲人的堕落，但很少说到人的堕落乃是神为人所造的灵受了破坏。基督教讲到人的堕落，都是重在人怎样犯罪，怎样在神面前有了罪案，有了犯罪的行为，造成罪的案件。深一点就说到，人不仅有了罪行，也有了罪性，就是有了罪恶的性情。然而，少有人点出人的堕落，乃是人里头的灵被破坏了。
　
　　所以，对少年人讲堕落，要说到三点。第一，人犯了罪，有了罪行，立了罪案。第二，人的堕落，叫人有了败坏的性情，人里面有了罪。因此人不光外面有罪行，里头还有了罪性。因着有了罪性，人的性情就被罪玷污。第三，从生命路线看人的堕落，乃是人的灵受到破坏。撒但当初引诱人堕落，乃是把人用来接受神的灵破坏了。好比一个灯泡，你把外面弄脏了没有关系，只要里面的钨丝不坏，电还是能通到里面，让灯泡发出光来。对灯泡破坏最严重的，就是里面的钨丝坏了。所以，撒但先来破坏的，乃是人里头接触神，并能让神进来的那一部分，就是人的灵。只要人的灵被破坏，人就堕落了。
　　有人会问：怎么知道人堕落时，是人的灵被破坏了？我们可以从创二17得到证明：“只是善恶知识树上的果子，你不可吃，因为你吃的日子必定死。”在这里，神说，“你吃的日子必定死。”亚当那一天吃了之后，我们从外面看，他并没有死。那么他到底死了没有？是那一部分死了呢？其实，是他的灵死了。我们可以再用灯泡作比方，从－创世记一个灯泡的外面看，－创世记一点也看不出这灯泡是好还是坏。灯泡外面可以看来很完整，但里头不通电，就表示它里头的钨丝断了。亚当吃了善恶知识树上的果子，就是如此。表面看他好像还活着，还能拿树叶编作裙子（创三7）。实际上，他里面的灵已经死了。
　　什么叫作灵死了呢？就是灵的功用没有了。什么是灵的功用呢？灵的功用就是接触神。好比你眼睛的功用就是看东西，若是你的眼睛看不见，人会说你的眼睛瞎了，也可以说你的眼睛死了。耳朵是为着听声音的，但你的耳朵若听不见，你的耳朵就聋了，也就是死了。所以，我们可以知道，亚当吃了善恶知识树上的果子以后，他里面的灵就死了。虽然他外面的身体还活着，但是对神来说，他是个死了的人，他里面灵的功用被破坏了。
　　弗二1说到同样的情形：“你们原是死在过犯并罪之中。”这里所说的“死”，是指灵里的死。因为实际上，这些人表面看都还活着。保罗说，“你们原是死在过犯并罪之中。”意思是罪叫你们的灵死了。这就如同一个被水淹死的人，我们说他是死在水中的人。死在过犯并罪之中的人，就等于说，是罪把人的灵破坏了，人是因罪而死的。我们这些人是死在罪里，因罪而死的，罪使我们的灵被破坏了。西二13也说，“你们从前在过犯，和未受割礼的肉体中死了。”这意思是，你们的过犯和肉体叫你们的灵失去了作用，你们的灵因着过犯和肉体而死了。
　　太八22说，“让死人埋葬他们的死人。”死人埋葬死人，这指明前面的死人，身体还活着，灵里却死了。第二个死人，是完全死了的人。死人埋葬死人，就是灵里死了而身体还活着的人，埋葬完全死了的人。这些经节都说到，有的人死了，不是肉身死了，而是灵死了。撒但引诱人犯罪，目的就是要破坏神为人所造的灵。因为神为人造灵，乃是特别为着让人接触祂，接受祂的。撒但破坏人的灵，就叫人没有办法接触神。人的灵一被破坏，撒但就完完全全把人摆在黑暗里。如同一个人不要你看见，最简单地路就是把你的双眼破坏了。如果你的眼睛被破坏，你整个人就在黑暗里，什么也看不见。所以，撒但败坏人的首要目标，就是败坏人的灵。
　
　
　　当人的灵遭到败坏后，就失去了功用，结果人就与神隔绝了。弗四18说，“他们在悟性上既然昏暗，就因着那在他们里面的无知，因着他们心里的刚硬，与神的生命隔绝了。”他们悟性昏暗，里面无知，就与神的生命隔绝了。因着人的灵死亡，人里面昏暗，人就与神隔绝，不能接受神作生命。人与神隔绝，乃是重在人不能得着神的生命，因为神所以叫人接触祂，享受祂，意思是要人得着祂作生命。撒但把人的灵破坏了，叫人无法接受神作生命。结果，人就与神的生命隔绝了。
　
　　人堕落进一步的结果，就是叫人里头的感觉，也就是平常人所说良心的感觉，都丧尽了。弗四19说，“他们感觉既然丧尽。”感觉丧尽，希腊原文的意思是把一切的感觉都抛弃了，意思是指人良心的感觉完全丧失了。因着人的灵死了，人与神隔绝了；所以，人里面的感觉不要了，各种样的感觉都放弃了。关于这一点，我们要非常重的告诉年轻人，人所以这么败坏，就因人里面的灵死了，与神隔绝了，－以弗所一切的感觉都不要了。
　
　　人堕落的第三步，就是“任凭自己放荡，以致贪行种种的污秽”（弗四19）。任凭自己放荡，贪行种种污秽，就是作一切不道德的事，放荡污秽变作了人的生活。我们在此是讲生命，不是讲得救不得救、沉沦灭亡的问题。从生命的路线说，人一堕落，人的灵就死了。灵一死，就造成三个后果：首先是与神隔绝；第二，是里面的感觉丧尽，良心和一切的感觉都不要了。不要说没有感觉，即使有，他也不要了。第三，就是不道德，贪行种种的污秽。这就是人的堕落。
　
　
　　现在我们要说到人的重生；重生就是得救。我们看过人怎样被造，又怎样堕落，现在我们来看人怎样得救。人的得救是在于重生；得救的中心意义乃是重生。一个人若没有重生，实在说这个人并没有得救。一个得救的人定规是个重生的人。什么叫作重生呢？约一13说，“这等人不是从血生的，不是从肉体的意思生的，也不是从人的意思生的，乃是从神生的。”这意思是，人从神再生一次，神进到人里面，作了人的生命。神这样进到人里面作生命，就是叫人再生一次。每一个得救的人都有两次的出生；头一次是从父母生，第二次是从神生，所以是重生。
　
　　接着，我们要来看，人得着重生是在人的那一部分？在约三3，主耶稣说，“人若不重生，就不能见神的国。”人需要重生，得着神的生命，才能进神的国。5节又说，“人若不是从水和灵生的，就不能进神的国。”这里说，人要得着重生，就必须从水和灵生。所以，重生就是从灵生；神就是灵（约四24），乃是祂这个灵，进到人里头，叫人得着祂作生命。
　　6节接着说，“从肉体生的，就是肉体；从那灵生的，就是灵。”这清楚给我们看见，圣灵进到我们里面，是进到我们的灵里，叫我们的灵得着重生。因为“从那灵生的，就是灵”。头一个灵就是圣灵，后一个灵就是我们人的灵。重生不是生出一个肉身的人，乃是生出灵。这一节也证明，神重生我们乃是在我们的灵里。神是灵，祂乃是进到我们灵里，重生了我们。
　　在结三六26，神说，“我也要赐给你们新心，将新灵放在你们里面。”神说，要给我们一个新心，也把一个新灵放在我们里面。这话没有疑问，是指着神要重生我们，祂要把一个新灵放在我们里面。新灵不是神要再给我们造一个灵，乃是神要把我们的旧灵更新了。神怎样把这个旧灵更新呢？乃是神的灵要进到我们灵里，叫我们的灵活过来；我们的灵一活过来，就变成新的了。这个旧灵变作新灵，换句话说，就是死灵变作活灵了。接着，在27节，神又说，“我必将我的灵放在你们里面。”26节说，神要给我们一个新灵，27节说，神要把祂自己的灵放在我们里面；所以我们得重生时，乃是神的灵进到我们里面，把我们的旧灵更新，变作新灵，把我们死的灵点活过来，变作活灵。
　
　　不仅如此，神的灵还留在我们灵里，与我们的灵调和成为一灵。这可由两处圣经证明，一处是罗八16：“那灵自己同我们的灵见证我们是神的儿女。”那灵同我们的灵作见证，就证明圣灵在我们灵里。还有一处是林前六17：“但与主联合的，便是与主成为一灵。”这乃是说，主是灵，我们里面也有灵，主这灵进到我们的灵里，叫我们与主联合，结果二灵就成为一灵。这都证明神进到我们里面作生命，重生我们，乃是神的灵进到我们灵里重生我们。结果，我们死了的灵就活过来了。
　
　　弗二5说，“在我们因过犯死了的时候，便叫我们一同与基督活过来。”这个活过来，就是灵里重生。西二13说，“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。”这里的活过来，也是指灵里得重生说的。我们这样得了重生，我们里面的灵就恢复了功用；恢复功用就是活过来。
　
　　我们的灵活过来之后，就有三层结果。第一层，是叫我们与神能交通。这一点与人堕落后的第一个结果相对，人堕落后的第一个结果，就是人与神隔绝了。然而，重生的人与神能交通。约壹一1~3说到生命的交通。人有了神的生命，就能与神交通；这一个生命叫人能与神交通。
　
　　第二层，是人一有了这个生命，里面就满了感觉，这和人堕落后的第二个结果─丧尽感觉，正好相对。约壹三章十九和21节说，“在此就知道，我们是属真理的，并且我们在祂面前可以安心；…我们的心若不责备我们，我们就可以向神坦然无惧了。”我们的心在神面前能安稳，没有责备，可以向神坦然无惧，这是感觉的问题。罗八6也说，“因为心思置于肉体，就是死；心思置于灵，乃是生命平安。”这也是说到人里面的感觉，人的心思置于灵，里面就觉得有生命平安。
　
　　第三层，就是人能活出神一切的美德；这和人堕落后的第三个结果─贪行种种的污秽相对。约壹三14说，“我们因为爱弟兄，就晓得是已经出死入生了。不爱弟兄的，仍住在死中。”这里说爱弟兄的，就晓得他已经出死入生了，没有爱心的，仍住在死中。你能够爱弟兄，证明你里头活过来了。罗十三8说，“爱人的就完全了律法。”爱是一切善行的总纲，爱包括善行，人能活出爱，就是人能活出一切善行；并且你能活出爱，就证明你里面活过来了。
　　－罗马一九六一年三月二十三日讲于台北
　　我们要继续来看属灵生命的这一条线。关于生命，我们在前面的信息中说过两个大点：神的创造，以及神是生命。现在要来看另外两个大点，就是人的堕落和人的重生。
　
　　基督教里对于神的讲论有许多，但很少说到神是生命。对于神创造人的故事说得也很多，但不太说到神怎样为人造灵，使人能接受神的生命。同样的，基督教虽然也讲人的堕落，但很少说到人的堕落乃是神为人所造的灵受了破坏。基督教讲到人的堕落，都是重在人怎样犯罪，怎样在神面前有了罪案，有了犯罪的行为，造成罪的案件。深一点就说到，人不仅有了罪行，也有了罪性，就是有了罪恶的性情。然而，少有人点出人的堕落，乃是人里头的灵被破坏了。
　
　　所以，对少年人讲堕落，要说到三点。第一，人犯了罪，有了罪行，立了罪案。第二，人的堕落，叫人有了败坏的性情，人里面有了罪。因此人不光外面有罪行，里头还有了罪性。因着有了罪性，人的性情就被罪玷污。第三，从生命路线看人的堕落，乃是人的灵受到破坏。撒但当初引诱人堕落，乃是把人用来接受神的灵破坏了。好比一个灯泡，你把外面弄脏了没有关系，只要里面的钨丝不坏，电还是能通到里面，让灯泡发出光来。对灯泡破坏最严重的，就是里面的钨丝坏了。所以，撒但先来破坏的，乃是人里头接触神，并能让神进来的那一部分，就是人的灵。只要人的灵被破坏，人就堕落了。　　有人会问：怎么知道人堕落时，是人的灵被破坏了？我们可以从创世记二章十七节得到证明：“只是善恶知识树上的果子，你不可吃，因为你吃的日子必定死。”在这里，神说，“你吃的日子必定死。”亚当那一天吃了之后，我们从外面看，他并没有死。那么他到底死了没有？是那一部分死了呢？其实，是他的灵死了。我们可以再用灯泡作比方，从一个灯泡的外面看，一点也看不出这灯泡是好还是坏。灯泡外面可以看来很完整，但里头不通电，就表示它里头的钨丝断了。亚当吃了善恶知识树上的果子，就是如此。表面看他好像还活着，还能拿树叶编作裙子（创三7）。实际上，他里面的灵已经死了。
--------本段经节汇集--------
创2:17  
只是善恶知识树上的果子，你不可吃，因为你吃的日子必定死。
创3:7  
他们二人的眼睛就开了，才知道自己是赤身露体的；他们便拿无花果树的叶子，为自己编作裙子。
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　　什么叫作灵死了呢？就是灵的功用没有了。什么是灵的功用呢？灵的功用就是接触神。好比你眼睛的功用就是看东西，若是你的眼睛看不见，人会说你的眼睛瞎了，也可以说你的眼睛死了。耳朵是为着听声音的，但你的耳朵若听不见，你的耳朵就聋了，也就是死了。所以，我们可以知道，亚当吃了善恶知识树上的果子以后，他里面的灵就死了。虽然他外面的身体还活着，但是对神来说，他是个死了的人，他里面灵的功用被破坏了。　　以弗所二章一节说到同样的情形：“你们原是死在过犯并罪之中。”这里所说的“死”，是指灵里的死。因为实际上，这些人表面看都还活着。保罗说，“你们原是死在过犯并罪之中。”意思是罪叫你们的灵死了。这就如同一个被水淹死的人，我们说他是死在水中的人。死在过犯并罪之中的人，就等于说，是罪把人的灵破坏了，人是因罪而死的。我们这些人是死在罪里，因罪而死的，罪使我们的灵被破坏了。歌罗西二章十三节也说，“你们从前在过犯，和未受割礼的肉体中死了。”这意思是，你们的过犯和肉体叫你们的灵失去了作用，你们的灵因着过犯和肉体而死了。
--------本段经节汇集--------
弗2:1  
而你们原是死在过犯并罪之中，
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；
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　　马太八章二十二节说，“让死人埋葬他们的死人。”死人埋葬死人，这指明前面的死人，身体还活着，灵里却死了。第二个死人，是完全死了的人。死人埋葬死人，就是灵里死了而身体还活着的人，埋葬完全死了的人。这些经节都说到，有的人死了，不是肉身死了，而是灵死了。撒但引诱人犯罪，目的就是要破坏神为人所造的灵。因为神为人造灵，乃是特别为着让人接触祂，接受祂的。撒但破坏人的灵，就叫人没有办法接触神。人的灵一被破坏，撒但就完完全全把人摆在黑暗里。如同一个人不要你看见，最简单地路就是把你的双眼破坏了。如果你的眼睛被破坏，你整个人就在黑暗里，什么也看不见。所以，撒但败坏人的首要目标，就是败坏人的灵。
--------本段经节汇集--------
太8:22  
耶稣说，让死人埋葬他们的死人，你跟从我吧。
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　　当人的灵遭到败坏后，就失去了功用，结果人就与神隔绝了。以弗所四章十八节说，“他们在悟性上既然昏暗，就因着那在他们里面的无知，因着他们心里的刚硬，与神的生命隔绝了。”他们悟性昏暗，里面无知，就与神的生命隔绝了。因着人的灵死亡，人里面昏暗，人就与神隔绝，不能接受神作生命。人与神隔绝，乃是重在人不能得着神的生命，因为神所以叫人接触祂，享受祂，意思是要人得着祂作生命。撒但把人的灵破坏了，叫人无法接受神作生命。结果，人就与神的生命隔绝了。
--------本段经节汇集--------
弗4:18  
他们在悟性上既然昏暗，就因着那在他们里面的无知，因着他们心里的刚硬，与神的生命隔绝了；
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　　人堕落进一步的结果，就是叫人里头的感觉，也就是平常人所说良心的感觉，都丧尽了。以弗所四章十九节说，“他们感觉既然丧尽。”感觉丧尽，希腊原文的意思是把一切的感觉都抛弃了，意思是指人良心的感觉完全丧失了。因着人的灵死了，人与神隔绝了；所以，人里面的感觉不要了，各种样的感觉都放弃了。关于这一点，我们要非常重的告诉年轻人，人所以这么败坏，就因人里面的灵死了，与神隔绝了，一切的感觉都不要了。
--------本段经节汇集--------
弗4:19  
他们感觉既然丧尽，就任凭自己放荡，以致贪行种种的污秽。
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　　人堕落的第三步，就是“任凭自己放荡，以致贪行种种的污秽”（弗四19）。任凭自己放荡，贪行种种污秽，就是作一切不道德的事，放荡污秽变作了人的生活。我们在此是讲生命，不是讲得救不得救、沉沦灭亡的问题。从生命的路线说，人一堕落，人的灵就死了。灵一死，就造成三个后果：首先是与神隔绝；第二，是里面的感觉丧尽，良心和一切的感觉都不要了。不要说没有感觉，即使有，他也不要了。第三，就是不道德，贪行种种的污秽。这就是人的堕落。
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弗4:19  
他们感觉既然丧尽，就任凭自己放荡，以致贪行种种的污秽。
以弗所书一章（略，若需要被汇集，请勾选“不忽略整章”）
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　　现在我们要说到人的重生；重生就是得救。我们看过人怎样被造，又怎样堕落，现在我们来看人怎样得救。人的得救是在于重生；得救的中心意义乃是重生。一个人若没有重生，实在说这个人并没有得救。一个得救的人定规是个重生的人。什么叫作重生呢？约翰一章十三节说，“这等人不是从血生的，不是从肉体的意思生的，也不是从人的意思生的，乃是从神生的。”这意思是，人从神再生一次，神进到人里面，作了人的生命。神这样进到人里面作生命，就是叫人再生一次。每一个得救的人都有两次的出生；头一次是从父母生，第二次是从神生，所以是重生。
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约1:13  
这等人不是从血生的，不是从肉体的意思生的，也不是从人的意思生的，乃是从神生的。
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　　接着，我们要来看，人得着重生是在人的那一部分？在约翰三章三节，主耶稣说，“人若不重生，就不能见神的国。”人需要重生，得着神的生命，才能进神的国。五节又说，“人若不是从水和灵生的，就不能进神的国。”这里说，人要得着重生，就必须从水和灵生。所以，重生就是从灵生；神就是灵（约四24），乃是祂这个灵，进到人里头，叫人得着祂作生命。
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约3:3  
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。
约3:5  
耶稣回答说，我实实在在地告诉你，人若不是从水和灵生的，就不能进神的国。
约4:24  
神是灵；敬拜祂的，必须在灵和真实里敬拜。
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　　六节接着说，“从肉体生的，就是肉体；从那灵生的，就是灵。”这清楚给我们看见，圣灵进到我们里面，是进到我们的灵里，叫我们的灵得着重生。因为“从那灵生的，就是灵”。头一个灵就是圣灵，后一个灵就是我们人的灵。重生不是生出一个肉身的人，乃是生出灵。这一节也证明，神重生我们乃是在我们的灵里。神是灵，祂乃是进到我们灵里，重生了我们。　　在以西结三十六章二十六节，神说，“我也要赐给你们新心，将新灵放在你们里面。”神说，要给我们一个新心，也把一个新灵放在我们里面。这话没有疑问，是指着神要重生我们，祂要把一个新灵放在我们里面。新灵不是神要再给我们造一个灵，乃是神要把我们的旧灵更新了。神怎样把这个旧灵更新呢？乃是神的灵要进到我们灵里，叫我们的灵活过来；我们的灵一活过来，就变成新的了。这个旧灵变作新灵，换句话说，就是死灵变作活灵了。接着，在二十七节，神又说，“我必将我的灵放在你们里面。”二十六节说，神要给我们一个新灵，二十七节说，神要把祂自己的灵放在我们里面；所以我们得重生时，乃是神的灵进到我们里面，把我们的旧灵更新，变作新灵，把我们死的灵点活过来，变作活灵。
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结36:26  
我也要赐给你们新心，将新灵放在你们里面；又从你们的肉体中除掉石心，赐给你们肉心。
结36:27  
我必将我的灵放在你们里面，使你们遵行我的律例，谨守遵行我的典章。
结36:26  
我也要赐给你们新心，将新灵放在你们里面；又从你们的肉体中除掉石心，赐给你们肉心。
结36:27  
我必将我的灵放在你们里面，使你们遵行我的律例，谨守遵行我的典章。
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　　不仅如此，神的灵还留在我们灵里，与我们的灵调和成为一灵。这可由两处圣经证明，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。”那灵同我们的灵作见证，就证明圣灵在我们灵里。还有一处是林前六章十七节：“但与主联合的，便是与主成为一灵。”这乃是说，主是灵，我们里面也有灵，主这灵进到我们的灵里，叫我们与主联合，结果二灵就成为一灵。这都证明神进到我们里面作生命，重生我们，乃是神的灵进到我们灵里重生我们。结果，我们死了的灵就活过来了。
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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。
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　　以弗所二章五节说，“在我们因过犯死了的时候，便叫我们一同与基督活过来。”这个活过来，就是灵里重生。歌罗西二章十三节说，“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。”这里的活过来，也是指灵里得重生说的。我们这样得了重生，我们里面的灵就恢复了功用；恢复功用就是活过来。
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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），
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；
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　　我们的灵活过来之后，就有三层结果。第一层，是叫我们与神能交通。这一点与人堕落后的第一个结果相对，人堕落后的第一个结果，就是人与神隔绝了。然而，重生的人与神能交通。约壹一章一至三节说到生命的交通。人有了神的生命，就能与神交通；这一个生命叫人能与神交通。
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约壹1:1  
论到那从起初原有的生命之话，就是我们所听见过的，我们亲眼所看见过的，我们所注视过，我们的手也摸过的；
约壹1:2  
（这生命已经显现出来，我们也看见过，现在又作见证，将原与父同在，且显现与我们那永远的生命传与你们；）
约壹1:3  
我们将所看见并听见的，也传与你们，使你们也可以与我们有交通；而且我们的交通，又是与父并与祂儿子耶稣基督所有的。
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　　第二层，是人一有了这个生命，里面就满了感觉，这和人堕落后的第二个结果─丧尽感觉，正好相对。约壹三章十九和二十一节说，“在此就知道，我们是属真理的，并且我们在祂面前可以安心；…我们的心若不责备我们，我们就可以向神坦然无惧了。”我们的心在神面前能安稳，没有责备，可以向神坦然无惧，这是感觉的问题。罗马八章六节也说，“因为心思置于肉体，就是死；心思置于灵，乃是生命平安。”这也是说到人里面的感觉，人的心思置于灵，里面就觉得有生命平安。
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约翰一书三章（略，若需要被汇集，请勾选“不忽略整章”）
约壹3:21  
亲爱的，我们的心若不责备我们，我们就可以向神坦然无惧了；
罗8:6  
因为心思置于肉体，就是死；心思置于灵，乃是生命平安。
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　　第三层，就是人能活出神一切的美德；这和人堕落后的第三个结果─贪行种种的污秽相对。约壹三章十四节说，“我们因为爱弟兄，就晓得是已经出死入生了。不爱弟兄的，仍住在死中。”这里说爱弟兄的，就晓得他已经出死入生了，没有爱心的，仍住在死中。你能够爱弟兄，证明你里头活过来了。罗马十三章八节说，“爱人的就完全了律法。”爱是一切善行的总纲，爱包括善行，人能活出爱，就是人能活出一切善行；并且你能活出爱，就证明你里面活过来了。
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约壹3:14  
我们因为爱弟兄，就晓得是已经出死入生了。不爱弟兄的，仍住在死中。
罗13:8  
凡事都不可亏欠人，惟有彼此相爱，要常以为亏欠，因为爱人的就完全了律法。
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　　一九六一年三月二十三日讲于台北
　In chapter 3 we spoke of spiritual life as it relates to God’s creation and to God being life. Now we will consider man’s fall and man’s regeneration.
　
MAN’S FALL
　There is a great deal of speaking in Christianity concerning God but very little speaking concerning God being life. There is also much speaking about God’s creation of man but very little speaking about God creating a spirit in man so that man could receive God’s life. Similarly, Christianity speaks concerning man’s fall, but it rarely refers to the fact that the human spirit was damaged by man’s fall. Most Christian teachers stress that man’s fall resulted in his judicial condemnation by God. Those with a deeper understanding teach that man not only commits sins worthy of condemnation but also has a sinful nature as a result of the fall. Nevertheless, it is rarely pointed out that the fall damaged man’s God-created human spirit.
　
Man’s Spirit Being Damaged and Losing Its Function
　When we speak to the young people about man’s fall, we must present three points. First, man sinned, and this sinful act condemned him before God as if he were in a court of law. Second, man’s fall caused man to have a corrupt nature, to have sin within him. Hence, man not only commits sinful acts outwardly but also has a sinful nature inwardly. Because man has a sinful nature, his human nature is contaminated by sin. Third, from the viewpoint of life, man’s fall resulted in his spirit being damaged. When Satan tempted man and caused man to fall, Satan damaged man’s spirit, which was originally created as a vessel for man to contact and receive God. Although a light bulb can receive electricity and shine forth light if its outward surface is dirty, it will be unable to shine forth light if its inner filament is damaged. Satan damaged the part within man that enabled man to contact God and receive God—the human spirit. Once man’s spirit was damaged, man was truly fallen.
　The proof that man’s spirit was damaged in the fall can be seen in God’s word to Adam in Genesis 2:17. God said, “Of the tree of the knowledge of good and evil, of it you shall not eat; for in the day that you eat of it you shall surely die.” Physically speaking, however, Adam did not die on the day that he ate of the tree of the knowledge of good and evil. Although he did not die physically, his spirit died. Consider the example of the light bulb. From the outward appearance it is often not possible to know if a light bulb is good or bad, especially if the light switch is turned off. Outwardly, a light bulb can appear to be intact, but if its filament is broken, it will not conduct electricity. When Adam ate of the tree of the knowledge of good and evil, his spirit was deadened even though he was outwardly alive. His spirit was deadened because it lost its function.
　The function of the spirit is to contact God. Since the function of our eyes is to see and the function of our ears is to hear, we can say that those who are blind or deaf have lost the function of their eyes or ears. Hence, their eyes or ears have been deadened. After Adam ate of the tree of the knowledge of good and evil, his spirit was deadened. Although his body was still alive, his spirit was deadened within because he lost the ability to contact God. To God, it was as if Adam were dead, because the function of his spirit was damaged.
　Ephesians 2:1 says, “You, though dead in your offenses and sins.” Dead refers to the deadness of the human spirit, because Paul was addressing believers who were living. When he said that they were dead in offenses and sins, he meant that their spirit had been deadened by their sins. When a person drowns, we say that he died in water. To say that people are dead in offenses and sins is equivalent to saying that people are damaged in their spirit because of their sins. We were dead in our sins because our spirit was damaged by our sins. Colossians 2:13 says, “You, though dead in your offenses and in the uncircumcision of your flesh.” This means that our offenses and our flesh caused our spirit to lose its function; that is, our spirit was deadened because of our offenses and our flesh.
　Matthew 8:22 says, “Let the dead bury their own dead.” The first reference to dead speaks of those who are alive physically but dead in spirit, and the second reference to dead speaks of those who are physically dead. Thus, for the dead to bury their own dead means that those who are physically alive but dead in the spirit should bury those who are physically dead.
　All these verses speak of people who are spiritually dead, not physically dead. When Satan tempted man to sin, his purpose was to damage the spirit that God had created in man. God created the human spirit so that man could contact Him and receive Him. When Satan damaged man’s spirit, man could no longer contact God. Once man’s spirit was damaged, man was in complete darkness. If someone wants to prevent us from seeing, the easiest way is to damage our eyes. Once our eyes are damaged, we will be in darkness and see nothing. The primary goal in Satan’s corruption of man was to damage man’s spirit.
　
The Results of Man’s Spirit Being Damaged
　
Man Being Alienated from God
　After man’s spirit was damaged, it lost its function; as a result, man became alienated from God. Ephesians 4:18 says, “Being darkened in their understanding, alienated from the life of God because of the ignorance which is in them, because of the hardness of their heart.” The Gentiles, being fallen, are darkened in their understanding and ignorant within; consequently, they are alienated from the life of God. Man is alienated from God and unable to receive God as life because he is darkened within and deadened in his spirit. Man’s alienation from God is mainly related to his inability to receive God’s life. God wants man to receive Him as life in order to contact and enjoy Him, but Satan damaged man’s spirit, making it impossible for man to receive God as life. As a result, man is alienated from God’s life.
　
Man Losing All Feeling
　A further result of man’s fall is that man lost his inner feeling; that is, he lost the consciousness of his conscience. Ephesians 4:19 says, “Who, being past feeling.” Being past feeling, in the original Greek language, means “to discard all feeling,” indicating that a person has lost feeling in his conscience. With a deadened spirit and with his alienation from God, man lost all feeling related to his inner sense of God. We must tell the young people, seriously and emphatically, that people are corrupt because their deadened spirit and their alienation from God have caused them to lose all feeling within them.
　
Giving Themselves Over to Lasciviousness to Work All Uncleanness in Greediness
　The third step of man’s fall is that people “have given themselves over to lasciviousness to work all uncleanness in greediness” (v. 19). To give oneself over to lasciviousness to work all uncleanness in greediness means to do all kinds of immoral things and to live one’s life in lasciviousness and uncleanness. This is a matter related to life and to our living. Because of the fall, a person’s spirit is deadened. This deadness issues in three things: alienation from the life of God, losing all feeling in his conscience, and a lascivious living that is full of immorality and uncleanness in greed. This is man’s fall.
　
MAN’S REGENERATION
　
The Meaning of Regeneration
　Now we will cover the matter of man’s regeneration, which is related to our salvation. Even though man fell, he can be saved. Man’s salvation is related to regeneration. The central meaning of salvation is regeneration. If a person is not regenerated, he has not been saved. A saved person has been regenerated. According to John 1:13, which says, “Who were begotten not of blood, nor of the will of the flesh, nor of the will of man, but of God,” regeneration means that man is born of God, that God enters into man to be his life. When God enters into man to be his life, He causes man to be born again. Every saved person has two births. His first birth is of his parents, whereas his second birth is of God. A saved person is born again of God.
　
Man Being Regenerated in His Spirit
　According to the Bible, man is regenerated in a specific part of his being. In John 3:3 the Lord Jesus said, “Unless one is born anew, he cannot see the kingdom of God.” Man needs to be born again in order to enter into God’s kingdom. Verse 5 says, “Unless one is born of water and the Spirit, he cannot enter into the kingdom of God.” This indicates that man must be born of water and the Spirit in order to be born again. Hence, to be regenerated is to be born of the Spirit. God is Spirit (4:24). When God as the Spirit enters into man, man receives God as life and is born again. Then John 3:6 says, “That which is born of the flesh is flesh, and that which is born of the Spirit is spirit.” This verse clearly shows that when the Holy Spirit enters into us, He enters into our spirit and causes our spirit to be born again, because “that which is born of the Spirit is spirit.” The first reference to Spirit in this verse is to the Holy Spirit, and the second reference to spirit is to our human spirit. Regeneration does not produce a person of flesh and blood but a person with an enlivened spirit. This verse also proves that God regenerates us in our spirit. God is Spirit, and He enters into our spirit to regenerate us.
　According to Ezekiel 36:26, God said, “I will also give you a new heart, and a new spirit I will put within you.” God said that He would give us a new heart and put a new spirit within us. Without a doubt this refers to God’s regeneration of our deadened spirit, which makes our spirit new. New spirit does not mean that God creates another spirit for us; rather, He renews our old spirit. God renews our old spirit by coming into our spirit as the Spirit of God, thereby enlivening it. Once our spirit is enlivened, it becomes new; that is, our old spirit becomes a new spirit by being enlivened by the Spirit. In verse 26 God said, “A new spirit I will put within you,” and in verse 27 He said, “I will put My Spirit within you.” When we are regenerated, God’s Spirit comes into us to renew our old spirit, making it new, and to enliven it, making it alive.
　
Man’s Spirit and God’s Spirit Becoming One Spirit
　God’s Spirit indwells our spirit and mingles with our spirit to become one spirit. Romans 8:16 says, “The Spirit Himself witnesses with our spirit that we are children of God.” The witnessing of the Spirit with our spirit proves that the Holy Spirit is in our spirit. First Corinthians 6:17 says, “He who is joined to the Lord is one spirit.” The Lord is the Spirit, and when the Lord enters into our spirit and is joined with our spirit, the two spirits become one. These verses show that when God enters into us for our regeneration, the Spirit of God enters into our spirit. Through regeneration our deadened spirit is made alive.
　
The Function of Man’s Spirit Being Recovered
　Ephesians 2:5 says, “Even when we were dead in offenses, made us alive together with Christ.” Being made alive refers to being regenerated in our spirit. Colossians 2:13 says, “You, though dead in your offenses and in the uncircumcision of your flesh, He made alive together with Him, having forgiven us all our offenses.” Here, the phrase made alive also refers to being regenerated in spirit. When we are regenerated, our human spirit is restored to its function. A spirit with a restored function is a spirit that has been made alive.
　
Man Being Able to Fellowship with God
　Our spirit being made alive results in three things. First, we are able to fellowship with God. This is in contrast to being alienated from God. A regenerated person is able to fellowship with God. First John 1:1-3 speaks of the fellowship of life. A person who has the life of God can fellowship with God. God’s life enables man to fellowship with God.
　
Man Being Full of Feeling Inwardly
　Second, a person who has the life of God is full of inward feeling. This is in contrast to being past feeling as spoken of in Ephesians 4:19. First John 3:19-21 says, “In this we will know that we are of the truth, and we will persuade our heart before Him...If our heart does not blame us, we have boldness toward God.” The ability of our heart to be persuaded and to not blame us and the boldness that we have toward God are indications of the presence of feelings. Romans 8:6 also says, “The mind set on the flesh is death, but the mind set on the spirit is life and peace.” This verse speaks of having inner feeling. When our mind is set on the spirit, we have an inward sense of life and peace.
　
Man Being Able to Live Out All the Virtues of God
　Third, a person with an enlivened spirit is able to live out the virtues of God. This is in contrast to a lascivious living that is according to all uncleanness in greediness. First John 3:14 says, “We know that we have passed out of death into life because we love the brothers. He who does not love abides in death.” Those who love the brothers have passed out of death into life, and those who do not love abide in death. The ability to love the brothers is proof that we have been enlivened inwardly. Romans 13:8 says, “He who loves the other has fulfilled the law.” Love is the underlying principle of all good deeds; love produces good deeds. The ability to live out love speaks of the ability to live out the virtues of God. Our ability to live out love proves that we have been enlivened in our spirit.
 
　　我们要继续来看属灵生命的这一条线。关于生命，我们在前面的信息中说过两个大点：神的创造，以及神是生命。现在要来看另外两个大点，就是人的堕落和人的重生。
 
　In chapter 3 we spoke of spiritual life as it relates to God’s creation and to God being life. Now we will consider man’s fall and man’s regeneration.
　　基督教里对于神的讲论有许多，但很少说到神是生命。对于神创造人的故事说得也很多，但不太说到神怎样为人造灵，使人能接受神的生命。同样的，基督教虽然也讲人的堕落，但很少说到人的堕落乃是神为人所造的灵受了破坏。基督教讲到人的堕落，都是重在人怎样犯罪，怎样在神面前有了罪案，有了犯罪的行为，造成罪的案件。深一点就说到，人不仅有了罪行，也有了罪性，就是有了罪恶的性情。然而，少有人点出人的堕落，乃是人里头的灵被破坏了。
 
　There is a great deal of speaking in Christianity concerning God but very little speaking concerning God being life. There is also much speaking about God’s creation of man but very little speaking about God creating a spirit in man so that man could receive God’s life. Similarly, Christianity speaks concerning man’s fall, but it rarely refers to the fact that the human spirit was damaged by man’s fall. Most Christian teachers stress that man’s fall resulted in his judicial condemnation by God. Those with a deeper understanding teach that man not only commits sins worthy of condemnation but also has a sinful nature as a result of the fall. Nevertheless, it is rarely pointed out that the fall damaged man’s God-created human spirit.
　　所以，对少年人讲堕落，要说到三点。第一，人犯了罪，有了罪行，立了罪案。第二，人的堕落，叫人有了败坏的性情，人里面有了罪。因此人不光外面有罪行，里头还有了罪性。因着有了罪性，人的性情就被罪玷污。第三，从生命路线看人的堕落，乃是人的灵受到破坏。撒但当初引诱人堕落，乃是把人用来接受神的灵破坏了。好比一个灯泡，你把外面弄脏了没有关系，只要里面的钨丝不坏，电还是能通到里面，让灯泡发出光来。对灯泡破坏最严重的，就是里面的钨丝坏了。所以，撒但先来破坏的，乃是人里头接触神，并能让神进来的那一部分，就是人的灵。只要人的灵被破坏，人就堕落了。

　　有人会问：怎么知道人堕落时，是人的灵被破坏了？我们可以从创世记二章十七节得到证明：“只是善恶知识树上的果子，你不可吃，因为你吃的日子必定死。”在这里，神说，“你吃的日子必定死。”亚当那一天吃了之后，我们从外面看，他并没有死。那么他到底死了没有？是那一部分死了呢？其实，是他的灵死了。我们可以再用灯泡作比方，从一个灯泡的外面看，一点也看不出这灯泡是好还是坏。灯泡外面可以看来很完整，但里头不通电，就表示它里头的钨丝断了。亚当吃了善恶知识树上的果子，就是如此。表面看他好像还活着，还能拿树叶编作裙子（创三7）。实际上，他里面的灵已经死了。

　　什么叫作灵死了呢？就是灵的功用没有了。什么是灵的功用呢？灵的功用就是接触神。好比你眼睛的功用就是看东西，若是你的眼睛看不见，人会说你的眼睛瞎了，也可以说你的眼睛死了。耳朵是为着听声音的，但你的耳朵若听不见，你的耳朵就聋了，也就是死了。所以，我们可以知道，亚当吃了善恶知识树上的果子以后，他里面的灵就死了。虽然他外面的身体还活着，但是对神来说，他是个死了的人，他里面灵的功用被破坏了。

　　以弗所二章一节说到同样的情形：“你们原是死在过犯并罪之中。”这里所说的“死”，是指灵里的死。因为实际上，这些人表面看都还活着。保罗说，“你们原是死在过犯并罪之中。”意思是罪叫你们的灵死了。这就如同一个被水淹死的人，我们说他是死在水中的人。死在过犯并罪之中的人，就等于说，是罪把人的灵破坏了，人是因罪而死的。我们这些人是死在罪里，因罪而死的，罪使我们的灵被破坏了。歌罗西二章十三节也说，“你们从前在过犯，和未受割礼的肉体中死了。”这意思是，你们的过犯和肉体叫你们的灵失去了作用，你们的灵因着过犯和肉体而死了。

　　马太八章二十二节说，“让死人埋葬他们的死人。”死人埋葬死人，这指明前面的死人，身体还活着，灵里却死了。第二个死人，是完全死了的人。死人埋葬死人，就是灵里死了而身体还活着的人，埋葬完全死了的人。这些经节都说到，有的人死了，不是肉身死了，而是灵死了。撒但引诱人犯罪，目的就是要破坏神为人所造的灵。因为神为人造灵，乃是特别为着让人接触祂，接受祂的。撒但破坏人的灵，就叫人没有办法接触神。人的灵一被破坏，撒但就完完全全把人摆在黑暗里。如同一个人不要你看见，最简单地路就是把你的双眼破坏了。如果你的眼睛被破坏，你整个人就在黑暗里，什么也看不见。所以，撒但败坏人的首要目标，就是败坏人的灵。
 
　When we speak to the young people about man’s fall, we must present three points. First, man sinned, and this sinful act condemned him before God as if he were in a court of law. Second, man’s fall caused man to have a corrupt nature, to have sin within him. Hence, man not only commits sinful acts outwardly but also has a sinful nature inwardly. Because man has a sinful nature, his human nature is contaminated by sin. Third, from the viewpoint of life, man’s fall resulted in his spirit being damaged. When Satan tempted man and caused man to fall, Satan damaged man’s spirit, which was originally created as a vessel for man to contact and receive God. Although a light bulb can receive electricity and shine forth light if its outward surface is dirty, it will be unable to shine forth light if its inner filament is damaged. Satan damaged the part within man that enabled man to contact God and receive God—the human spirit. Once man’s spirit was damaged, man was truly fallen.

　The proof that man’s spirit was damaged in the fall can be seen in God’s word to Adam in Genesis 2:17. God said, “Of the tree of the knowledge of good and evil, of it you shall not eat; for in the day that you eat of it you shall surely die.” Physically speaking, however, Adam did not die on the day that he ate of the tree of the knowledge of good and evil. Although he did not die physically, his spirit died. Consider the example of the light bulb. From the outward appearance it is often not possible to know if a light bulb is good or bad, especially if the light switch is turned off. Outwardly, a light bulb can appear to be intact, but if its filament is broken, it will not conduct electricity. When Adam ate of the tree of the knowledge of good and evil, his spirit was deadened even though he was outwardly alive. His spirit was deadened because it lost its function.

　The function of the spirit is to contact God. Since the function of our eyes is to see and the function of our ears is to hear, we can say that those who are blind or deaf have lost the function of their eyes or ears. Hence, their eyes or ears have been deadened. After Adam ate of the tree of the knowledge of good and evil, his spirit was deadened. Although his body was still alive, his spirit was deadened within because he lost the ability to contact God. To God, it was as if Adam were dead, because the function of his spirit was damaged.

　Ephesians 2:1 says, “You, though dead in your offenses and sins.” Dead refers to the deadness of the human spirit, because Paul was addressing believers who were living. When he said that they were dead in offenses and sins, he meant that their spirit had been deadened by their sins. When a person drowns, we say that he died in water. To say that people are dead in offenses and sins is equivalent to saying that people are damaged in their spirit because of their sins. We were dead in our sins because our spirit was damaged by our sins. Colossians 2:13 says, “You, though dead in your offenses and in the uncircumcision of your flesh.” This means that our offenses and our flesh caused our spirit to lose its function; that is, our spirit was deadened because of our offenses and our flesh.

　Matthew 8:22 says, “Let the dead bury their own dead.” The first reference to dead speaks of those who are alive physically but dead in spirit, and the second reference to dead speaks of those who are physically dead. Thus, for the dead to bury their own dead means that those who are physically alive but dead in the spirit should bury those who are physically dead.

　All these verses speak of people who are spiritually dead, not physically dead. When Satan tempted man to sin, his purpose was to damage the spirit that God had created in man. God created the human spirit so that man could contact Him and receive Him. When Satan damaged man’s spirit, man could no longer contact God. Once man’s spirit was damaged, man was in complete darkness. If someone wants to prevent us from seeing, the easiest way is to damage our eyes. Once our eyes are damaged, we will be in darkness and see nothing. The primary goal in Satan’s corruption of man was to damage man’s spirit.
　　当人的灵遭到败坏后，就失去了功用，结果人就与神隔绝了。以弗所四章十八节说，“他们在悟性上既然昏暗，就因着那在他们里面的无知，因着他们心里的刚硬，与神的生命隔绝了。”他们悟性昏暗，里面无知，就与神的生命隔绝了。因着人的灵死亡，人里面昏暗，人就与神隔绝，不能接受神作生命。人与神隔绝，乃是重在人不能得着神的生命，因为神所以叫人接触祂，享受祂，意思是要人得着祂作生命。撒但把人的灵破坏了，叫人无法接受神作生命。结果，人就与神的生命隔绝了。
 
　After man’s spirit was damaged, it lost its function; as a result, man became alienated from God. Ephesians 4:18 says, “Being darkened in their understanding, alienated from the life of God because of the ignorance which is in them, because of the hardness of their heart.” The Gentiles, being fallen, are darkened in their understanding and ignorant within; consequently, they are alienated from the life of God. Man is alienated from God and unable to receive God as life because he is darkened within and deadened in his spirit. Man’s alienation from God is mainly related to his inability to receive God’s life. God wants man to receive Him as life in order to contact and enjoy Him, but Satan damaged man’s spirit, making it impossible for man to receive God as life. As a result, man is alienated from God’s life.
　　人堕落进一步的结果，就是叫人里头的感觉，也就是平常人所说良心的感觉，都丧尽了。以弗所四章十九节说，“他们感觉既然丧尽。”感觉丧尽，希腊原文的意思是把一切的感觉都抛弃了，意思是指人良心的感觉完全丧失了。因着人的灵死了，人与神隔绝了；所以，人里面的感觉不要了，各种样的感觉都放弃了。关于这一点，我们要非常重的告诉年轻人，人所以这么败坏，就因人里面的灵死了，与神隔绝了，一切的感觉都不要了。
 
　A further result of man’s fall is that man lost his inner feeling; that is, he lost the consciousness of his conscience. Ephesians 4:19 says, “Who, being past feeling.” Being past feeling, in the original Greek language, means “to discard all feeling,” indicating that a person has lost feeling in his conscience. With a deadened spirit and with his alienation from God, man lost all feeling related to his inner sense of God. We must tell the young people, seriously and emphatically, that people are corrupt because their deadened spirit and their alienation from God have caused them to lose all feeling within them.
　　人堕落的第三步，就是“任凭自己放荡，以致贪行种种的污秽”（弗四19）。任凭自己放荡，贪行种种污秽，就是作一切不道德的事，放荡污秽变作了人的生活。我们在此是讲生命，不是讲得救不得救、沉沦灭亡的问题。从生命的路线说，人一堕落，人的灵就死了。灵一死，就造成三个后果：首先是与神隔绝；第二，是里面的感觉丧尽，良心和一切的感觉都不要了。不要说没有感觉，即使有，他也不要了。第三，就是不道德，贪行种种的污秽。这就是人的堕落。
 
　The third step of man’s fall is that people “have given themselves over to lasciviousness to work all uncleanness in greediness” (v. 19). To give oneself over to lasciviousness to work all uncleanness in greediness means to do all kinds of immoral things and to live one’s life in lasciviousness and uncleanness. This is a matter related to life and to our living. Because of the fall, a person’s spirit is deadened. This deadness issues in three things: alienation from the life of God, losing all feeling in his conscience, and a lascivious living that is full of immorality and uncleanness in greed. This is man’s fall.
　　现在我们要说到人的重生；重生就是得救。我们看过人怎样被造，又怎样堕落，现在我们来看人怎样得救。人的得救是在于重生；得救的中心意义乃是重生。一个人若没有重生，实在说这个人并没有得救。一个得救的人定规是个重生的人。什么叫作重生呢？约翰一章十三节说，“这等人不是从血生的，不是从肉体的意思生的，也不是从人的意思生的，乃是从神生的。”这意思是，人从神再生一次，神进到人里面，作了人的生命。神这样进到人里面作生命，就是叫人再生一次。每一个得救的人都有两次的出生；头一次是从父母生，第二次是从神生，所以是重生。
 
　Now we will cover the matter of man’s regeneration, which is related to our salvation. Even though man fell, he can be saved. Man’s salvation is related to regeneration. The central meaning of salvation is regeneration. If a person is not regenerated, he has not been saved. A saved person has been regenerated. According to John 1:13, which says, “Who were begotten not of blood, nor of the will of the flesh, nor of the will of man, but of God,” regeneration means that man is born of God, that God enters into man to be his life. When God enters into man to be his life, He causes man to be born again. Every saved person has two births. His first birth is of his parents, whereas his second birth is of God. A saved person is born again of God.
　　接着，我们要来看，人得着重生是在人的那一部分？在约翰三章三节，主耶稣说，“人若不重生，就不能见神的国。”人需要重生，得着神的生命，才能进神的国。五节又说，“人若不是从水和灵生的，就不能进神的国。”这里说，人要得着重生，就必须从水和灵生。所以，重生就是从灵生；神就是灵（约四24），乃是祂这个灵，进到人里头，叫人得着祂作生命。

　　六节接着说，“从肉体生的，就是肉体；从那灵生的，就是灵。”这清楚给我们看见，圣灵进到我们里面，是进到我们的灵里，叫我们的灵得着重生。因为“从那灵生的，就是灵”。头一个灵就是圣灵，后一个灵就是我们人的灵。重生不是生出一个肉身的人，乃是生出灵。这一节也证明，神重生我们乃是在我们的灵里。神是灵，祂乃是进到我们灵里，重生了我们。

　　在以西结三十六章二十六节，神说，“我也要赐给你们新心，将新灵放在你们里面。”神说，要给我们一个新心，也把一个新灵放在我们里面。这话没有疑问，是指着神要重生我们，祂要把一个新灵放在我们里面。新灵不是神要再给我们造一个灵，乃是神要把我们的旧灵更新了。神怎样把这个旧灵更新呢？乃是神的灵要进到我们灵里，叫我们的灵活过来；我们的灵一活过来，就变成新的了。这个旧灵变作新灵，换句话说，就是死灵变作活灵了。接着，在二十七节，神又说，“我必将我的灵放在你们里面。”二十六节说，神要给我们一个新灵，二十七节说，神要把祂自己的灵放在我们里面；所以我们得重生时，乃是神的灵进到我们里面，把我们的旧灵更新，变作新灵，把我们死的灵点活过来，变作活灵。
 
　According to the Bible, man is regenerated in a specific part of his being. In John 3:3 the Lord Jesus said, “Unless one is born anew, he cannot see the kingdom of God.” Man needs to be born again in order to enter into God’s kingdom. Verse 5 says, “Unless one is born of water and the Spirit, he cannot enter into the kingdom of God.” This indicates that man must be born of water and the Spirit in order to be born again. Hence, to be regenerated is to be born of the Spirit. God is Spirit (4:24). When God as the Spirit enters into man, man receives God as life and is born again. Then John 3:6 says, “That which is born of the flesh is flesh, and that which is born of the Spirit is spirit.” This verse clearly shows that when the Holy Spirit enters into us, He enters into our spirit and causes our spirit to be born again, because “that which is born of the Spirit is spirit.” The first reference to Spirit in this verse is to the Holy Spirit, and the second reference to spirit is to our human spirit. Regeneration does not produce a person of flesh and blood but a person with an enlivened spirit. This verse also proves that God regenerates us in our spirit. God is Spirit, and He enters into our spirit to regenerate us.

　According to Ezekiel 36:26, God said, “I will also give you a new heart, and a new spirit I will put within you.” God said that He would give us a new heart and put a new spirit within us. Without a doubt this refers to God’s regeneration of our deadened spirit, which makes our spirit new. New spirit does not mean that God creates another spirit for us; rather, He renews our old spirit. God renews our old spirit by coming into our spirit as the Spirit of God, thereby enlivening it. Once our spirit is enlivened, it becomes new; that is, our old spirit becomes a new spirit by being enlivened by the Spirit. In verse 26 God said, “A new spirit I will put within you,” and in verse 27 He said, “I will put My Spirit within you.” When we are regenerated, God’s Spirit comes into us to renew our old spirit, making it new, and to enliven it, making it alive.
　　不仅如此，神的灵还留在我们灵里，与我们的灵调和成为一灵。这可由两处圣经证明，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。”那灵同我们的灵作见证，就证明圣灵在我们灵里。还有一处是林前六章十七节：“但与主联合的，便是与主成为一灵。”这乃是说，主是灵，我们里面也有灵，主这灵进到我们的灵里，叫我们与主联合，结果二灵就成为一灵。这都证明神进到我们里面作生命，重生我们，乃是神的灵进到我们灵里重生我们。结果，我们死了的灵就活过来了。
 
　God’s Spirit indwells our spirit and mingles with our spirit to become one spirit. Romans 8:16 says, “The Spirit Himself witnesses with our spirit that we are children of God.” The witnessing of the Spirit with our spirit proves that the Holy Spirit is in our spirit. First Corinthians 6:17 says, “He who is joined to the Lord is one spirit.” The Lord is the Spirit, and when the Lord enters into our spirit and is joined with our spirit, the two spirits become one. These verses show that when God enters into us for our regeneration, the Spirit of God enters into our spirit. Through regeneration our deadened spirit is made alive.
　　以弗所二章五节说，“在我们因过犯死了的时候，便叫我们一同与基督活过来。”这个活过来，就是灵里重生。歌罗西二章十三节说，“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。”这里的活过来，也是指灵里得重生说的。我们这样得了重生，我们里面的灵就恢复了功用；恢复功用就是活过来。
 
　Ephesians 2:5 says, “Even when we were dead in offenses, made us alive together with Christ.” Being made alive refers to being regenerated in our spirit. Colossians 2:13 says, “You, though dead in your offenses and in the uncircumcision of your flesh, He made alive together with Him, having forgiven us all our offenses.” Here, the phrase made alive also refers to being regenerated in spirit. When we are regenerated, our human spirit is restored to its function. A spirit with a restored function is a spirit that has been made alive.
　　我们的灵活过来之后，就有三层结果。第一层，是叫我们与神能交通。这一点与人堕落后的第一个结果相对，人堕落后的第一个结果，就是人与神隔绝了。然而，重生的人与神能交通。约壹一章一至三节说到生命的交通。人有了神的生命，就能与神交通；这一个生命叫人能与神交通。
 
　Our spirit being made alive results in three things. First, we are able to fellowship with God. This is in contrast to being alienated from God. A regenerated person is able to fellowship with God. First John 1:1-3 speaks of the fellowship of life. A person who has the life of God can fellowship with God. God’s life enables man to fellowship with God.
　　第二层，是人一有了这个生命，里面就满了感觉，这和人堕落后的第二个结果─丧尽感觉，正好相对。约壹三章十九和二十一节说，“在此就知道，我们是属真理的，并且我们在祂面前可以安心；…我们的心若不责备我们，我们就可以向神坦然无惧了。”我们的心在神面前能安稳，没有责备，可以向神坦然无惧，这是感觉的问题。罗马八章六节也说，“因为心思置于肉体，就是死；心思置于灵，乃是生命平安。”这也是说到人里面的感觉，人的心思置于灵，里面就觉得有生命平安。
 
　Second, a person who has the life of God is full of inward feeling. This is in contrast to being past feeling as spoken of in Ephesians 4:19. First John 3:19-21 says, “In this we will know that we are of the truth, and we will persuade our heart before Him...If our heart does not blame us, we have boldness toward God.” The ability of our heart to be persuaded and to not blame us and the boldness that we have toward God are indications of the presence of feelings. Romans 8:6 also says, “The mind set on the flesh is death, but the mind set on the spirit is life and peace.” This verse speaks of having inner feeling. When our mind is set on the spirit, we have an inward sense of life and peace.
　　第三层，就是人能活出神一切的美德；这和人堕落后的第三个结果─贪行种种的污秽相对。约壹三章十四节说，“我们因为爱弟兄，就晓得是已经出死入生了。不爱弟兄的，仍住在死中。”这里说爱弟兄的，就晓得他已经出死入生了，没有爱心的，仍住在死中。你能够爱弟兄，证明你里头活过来了。罗马十三章八节说，“爱人的就完全了律法。”爱是一切善行的总纲，爱包括善行，人能活出爱，就是人能活出一切善行；并且你能活出爱，就证明你里面活过来了。

　　一九六一年三月二十三日讲于台北
 
　Third, a person with an enlivened spirit is able to live out the virtues of God. This is in contrast to a lascivious living that is according to all uncleanness in greediness. First John 3:14 says, “We know that we have passed out of death into life because we love the brothers. He who does not love abides in death.” Those who love the brothers have passed out of death into life, and those who do not love abide in death. The ability to love the brothers is proof that we have been enlivened inwardly. Romans 13:8 says, “He who loves the other has fulfilled the law.” Love is the underlying principle of all good deeds; love produces good deeds. The ability to live out love speaks of the ability to live out the virtues of God. Our ability to live out love proves that we have been enlivened in our spirit.

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