读经：创一26，罗三21～26，路二四47，来一3，罗五10，林前一2，来十三12，约壹五13，罗八16。

诗歌：大本34首

Scripture Reading: Gen. 1:26; Rom. 3:21-26; Luke 24:47; Heb. 1:3; Rom. 5:10a; 1 Cor. 1:2; Heb. 13:12; 1 John 5:13; Rom 8:16

　　创一26 神说，我们要按着我们的形像，照着我们的样式造人…。

　　约一12 凡接受祂的，就是信入祂名的人，祂就赐他们权柄，成为神的儿女。

　　Gen. 1:26 And God said, Let Us make man in Our image, according to Our likeness; and let them have dominion over the fish of the sea and over the birds of heaven and over the cattle and over all the earth and over every creeping thing that creeps upon the earth.

　　John 1:12 But as many as received Him, to them He gave the authority to become children of God, to those who believe into His name,

　　神完整的救恩有法理与生机的两面。什么是生机的，什么是法理的，这不太容易懂。但我们看见法理有一个“法”字，总是关乎律法的；生机有一个“生”字，总是关乎生命的。所以神完整的救恩有法理的一面，就是关乎律法的一面；也有生机的一面，就是关乎生命的一面。

　　我们都知道神爱世人，爱到一个地步，甚至将祂的独生子赐给他们，叫他们得永远的生命（约三16）。神将祂的独生子赐给世人，乃为叫他们因着信入祂、接受祂，而得永远的生命。神在永远里就有一个心爱的美意，要与人合一，甚至要把人作得和祂一样，成为祂的种类。因此，神就在创造人时，按着自己的形像，照着自己的样式造人，使人成为盛装祂的器皿。祂造植物、动物都是各从其类，惟独造人是按祂自己的形像，照祂自己的样式（创一11～12，20～21，24～27）。形像是里面的，样式是外面的。神既这样造了人，请问这位受造的亚当是人还是神？不错，他是人，但他有神的形像，有神的样式；所以在创造的时候，这种神人的思想就已经在那里了。

　　神爱世人，甚至要用祂的生命把人作得和祂一样；但是人受了撒但的引诱，以致犯罪堕落，干犯了神的公义。人不是干犯神的恩，也不是干犯神的爱，乃是干犯神的公义。照全本圣经来看，神的公义就是神作事的法则；凡神所行所为都是公义的。并且神这个公义，就是祂宝座的根基（诗八九14），是最严格的。所以我们看见这里有两件东西：一是神的爱，一是神的义。按着神的爱，祂要把人作得和祂一样；但人犯罪，干犯了神的公义。神的公义是严格的；神所要为人作的一切，都必须合乎祂公义的要求。公义一有要求，就成了律法。所以圣经给我们看见，在神创造人，而人堕落以后，过了一段时间，神就来给人律法。神的律法乃是根据神的公义写的，根据神的公义立的。神是公义的，所以祂所立的律法条条都是公义的，都是公义的要求，也就成了公义的律法（罗八4上，九31）。

　　所以神照着祂的心爱…〔并〕照祂生命的生机，要为人所作的一切，都必须照神公义的要求，在法理上将堕落的罪人救赎回来。神的公义要求神赎回那些罪人。…神将罪人救赎回来，祂就可以在法理上自由的照祂的心愿，凭祂的生机所能的，为所欲为。“为所欲为”这四个字好像不大正面，怎能说神可以为所欲为？…所以在圣经里，我们看见强盗得救（路二三39～43），也看见妓女得救（太二一31～32，参路七37，约四17～18）。神今天实在是可以为所欲为。因此，神完整的救恩就有照法理所需要的救赎，并凭神生命的生机所能完成的拯救。我们必须分别救赎、拯救和救恩，这三个“救”。救赎是法理上的，拯救是生机上的，二者合起来就是完整的救恩（神救恩生机的一面，四至七页）。

　　The complete salvation of God has two aspects: the judicial aspect and the organic aspect. It is not that easy to understand what organic is and what judicial is. However, by the word judicial we know it has something to do with the law, and by the word organic we know it has something to do with life. Therefore, God's complete salvation has both the judicial aspect, an aspect related to the law, and the organic aspect, an aspect related to life.

　　We all know that God so loved the people of the world that He gave His only begotten Son to them that they may have eternal life (John 3:16). God gave His only begotten Son to the people of the world that they may receive eternal life by believing into Him and receiving Him. In eternity God had a good pleasure, His heart's desire, to be one with man, even to make man the same as He to be His species. Hence, in the creation of man He created man in His image and after His likeness for man to become a vessel to contain Him. He created the plants and the animals each after their own kind; when He created man, however, He created him in His image and after His likeness (Gen. 1:11-12, 20-21, 24-27). Image is something inward and likeness is something outward. Since God created man in that way, was the created Adam man or God? Yes, he was a man but he had God's image and God's likeness. Therefore, at the time of creation, the idea concerning a God-man was already there.

　　God so loved the people of the world that He even wanted to make man the same as He is by His life. Yet man was seduced by Satan and became fallen by committing sin; thus, man violated the righteousness of God. What man violated was not God's grace or God's love but God's righteousness. According to the entire Holy Scriptures, God's righteousness is God's principle of doing things. Whatever God does is righteous, and His righteousness as the foundation of His throne (Psa. 89:14) is the strictest. Therefore, we see two things here: God's love and God's righteousness. According to His love, God wants to make man the same as He is. However, man sinned and violated God's righteousness. God's righteousness is strict; whatever God wants to do for man must meet the requirement of His righteousness. Whatever is required by righteousness becomes the law. Therefore, the Bible shows us that after God's creation of man and man's fall, after a period of time, God came to give man the law. The law of God was written and enacted according to His righteousness. Since God is righteous, every item of the law enacted by Him is righteous, and every item is a righteous requirement; hence, the law becomes the law of righteousness (Rom. 8:4a; 9:31).

　　Therefore, concerning all that God wants to do for man according to His heart's desire, there is a great need judicially. All that God wants to do for man organically according to His life requires that God redeem the fallen sinners back judicially according to His righteous requirement. God's righteousness requires that God redeem the sinners. It is as if God's righteousness says to God, “O God, it is good that You love them, and it is also good that You desire to carry out many things in them organically. But You must first redeem them to satisfy the requirements of Your righteous law.” This is redemption. By redeeming the sinners judicially, God may freely do as He pleases by His life organically according to His heart's desire. “To do as one pleases” does not sound very positive. How can we say that God may do as He pleases? Yes, indeed, because of His redemption, today our God may do as He pleases. If He wants to save a robber, He may do so; if He wants to save a prostitute, He may also do so. Hence, in the Bible we see a robber saved (Luke 23:39-43) and we also see harlots saved (Matt. 21:31-32; cf. Luke 7:37; John 4:17-18). Today God truly may do as He pleases. Thus, God's complete salvation comprises the redemption required judicially and the salvation accomplished through God's life organically. We need to distinguish between these three things: God's redemption, which is judicial; God's salvation, which is organic; and God's complete salvation, which is the totality of God's redemption and God's salvation.

　　诗八九14 公义和公平，是你宝座的根基；慈爱和真实，行在你面前。

　　彼前三18 因基督也曾一次为罪受死，就是义的代替不义的，为要引你们到神面前…。

　　Psalm 89:14 Righteousness and justice are the foundation of Your throne; Lovingkindness and truth go before Your face.

　　1 Peter 3:18 For Christ also has suffered once for sins, the Righteous on behalf of the unrighteous, that He might bring you to God, on the one hand being put to death in the flesh, but on the other, made alive in the Spirit;

　　什么是神的义？神的义就是神作事的方法。爱是神的性质，圣洁是神的性情，荣耀是神的自己。但是公义是神的手续，是神的道路，是神的方法。神因着是公义的缘故，所以就不能随着祂自己的爱来爱人。…不错，神救人是因为祂爱人，但祂这样作必须与祂自己的义，与祂自己的手续，与祂自己的道德，与祂自己的道路，与祂自己的尊严，与祂自己的威严相合，才可以。

　　What is God's righteousness? God's righteousness is God's way of doing things. Love is God's nature, holiness is God's disposition, and glory is God's own being. Righteousness, however, is God's procedure, His way, and His method. Since God is righteous, He cannot love man merely according to His own love. He cannot grant man grace merely according to what He wants. He cannot save man merely according to His heart's desire. It is true that God saves man because He loves man. But He must do so in a way that is in agreement with His own righteousness, His own procedure, His own moral standard, His own way, His own method, His own dignity, and His own majesty.

　　有一件事请你们记得，当主耶稣还没有死的时候，神如果赦免我们的罪，神就是不义。反过来说，当主耶稣死了之后，神如果不赦免我们的罪，神也是不义。…没有血的救赎是不义；有了血，我们还不得救，也是不义。

　　One thing we have to know is that before the Lord Jesus died, it was unrighteous for God to forgive our sins, but after the Lord Jesus died, it would be equally unrighteous for God not to forgive our sins. Without the Lord Jesus' death, God's forgiveness would be unrighteous on His part; He could never do this. With the Lord Jesus' death, He would be held equally unrighteous if God would not forgive. Please remember, redemption without blood is unrighteous. On the other hand, when one has the blood and is denied salvation, this is also unrighteous.

　　神的义有什么用处呢？…第一个用处就是叫我们心里有平安。…现在神把祂的义给了我们，我们就平安了…。平安不能因爱得着，平安只能因义得着。神的爱虽然是可靠，但是从我们人的眼睛看过去，还没有神的义那样可靠。当人才起头学习相信神的时候，要学习相信神的义过于相信神的爱。

　　在这里我举一个比方给你们听。有一天我到兆丰公园去读圣经，天上忽然乌云密布，打起雷来，好像马上要下大雨。我…就快步走回家去，一路上天还是黑的，雷还是一直在打，云还是遮得密密厚厚的。我从兆丰公园一直走到家，感谢主，雨还没有下来，我身上一滴雨都没有。还有一次我到兆丰公园去看书，天又黑起来了，像上一次一样。雷又打起来，云又遮得满天都是。…这一次雨下来了，〔我就跑到公园后头〕一个小房里去。这时候外头就一直下雨，…直到后来天晴了，云散了，雷也不打了，我就回家去。这一次走在路上，身上也是一滴雨都没有。我问你们，这两次我走回家，那一次心里更平安？…第一次虽然身上没有淋雨，但是走在路上，不知道什么时候雨会下来，所以心是吊在那里的。第二次身上也没有淋雨，但是心里平安，因为雨下过了，现在天晴朗了。有许多的人想靠着神的恩典，让自己的罪马虎过去，这样的人就像我第一次走回家去的时候一样，虽然没有淋到雨，但是那时候黑暗还是罩着，雷还是打着，云还是遮着，心是吊在那里的，不知道事情要怎样。但感谢神，赞美神，我们所得的救恩是“下过雨”的救恩，是“打过雷”的救恩。我们的雨已经在各各他山下过了，我们的雷已经在各各他山打过了，现在什么都过去了。所以我们高兴快乐，不只我们的罪得着了赦免，并且是解决了之后赦免的，并不是马虎过去的。因为神已经解决了罪的问题，所以就叫祂的儿子复活来作凭据（神的福音卷一，一○○、一二二、一二四至一二六页）。

　　We should now ask, how is God's righteousness applied to us? God's righteousness is applied to us in two ways. God's righteousness can first be applied in its giving us peace in our heart. Peace cannot be obtained through love; peace can only be obtained through righteousness. Although in reality God's love is reliable, from man's point of view it is not as reliable as God's righteousness. When a person first begins to trust in God, he should learn to trust more in His righteousness than in His love.

　　Here I would like to give you one more illustration. One day I was at Hsiao-feng Park reading my Bible. Suddenly, the sky blackened and thunder began to roll. It looked as if it was going to rain immediately. I closed my Bible quickly and ran to a little house behind the park. But after a while the rain had not yet come, so I walked home hurriedly. On the way home the sky was still quite dark; thunder was rolling, and the clouds were very thick. Yet the rain did not come—not one drop fell on me the entire way home. On another occasion some time later, I went to the same park to read again. This time also the sky blackened like the previous time. Thunder started to roll again, and the clouds were overcast and thick. I counted on my experience from the last time, so I was quite at ease and moved slowly. But unfortunately this time the rain came, and I got wet. I had no choice but to run to that little house again. By the time I reached the house, the rain was pouring down. I did not know how heavy the rain was. But, eventually, the sky cleared, the clouds dispersed, the thunder ceased, and I walked home again. This time, like the previous time, there was not a drop of rain while I was on my way home. But let me ask you a question: On which occasion did my heart have more peace? On both occasions no rain fell on me as I walked home. But which time did I have more peace? Was it the first time, or was it the second time? Although the first time there was no rain on the way home, I did not know when the rain would come; as a result, my heart was held in suspense. On the second occasion there was also no rain on the way home, but my heart was at peace because the rain had already passed and the sky was clear. Many people hope that God's grace would gloss over their sins. They are like I was on my first trip home. Although there is no rain, darkness still hangs overhead; thunder still rolls and the clouds still cover. Their hearts are still held in suspense. They do not know what will happen to them. But praise and thank the Lord, the salvation we have received is one that has already "passed through the rain." It is a salvation that has "passed through thunder." Our "rain" has already been poured out on Calvary, and our "thunder" has already rolled on Calvary. Now everything is over. We rejoice not only because our sins have been forgiven, but because they have been forgiven after being dealt with. They were not glossed over. God has dealt with the problem of our sins. His Son's resurrection has become the evidence of this work.

　　罗五11 …我们现今既借着我们的主耶稣基督，得与神和好，也就要借着祂，在神里面夸耀着，在祂的生命里得救了。

　　　十二2 不要模仿这世代，反要借着心思的更新而变化，叫你们验证何为神那美好、可喜悦、并纯全的旨意。

　　Rom. 5:11 And not only so, but also boasting in God through our Lord Jesus Christ, through whom we have now received the reconciliation.

　　Rom. 12:2 And do not be fashioned according to this age, but be transformed by the renewing of the mind that you may prove what the will of God is, that which is good and well pleasing and perfect.

　　神完整的救恩有法理与生机的两面。法理的一面是凭着神的义（罗一17上，三21～26，九30～31），作为神救恩的手续，满足神在罪人身上公义律法的要求，使罪人在神面前得着赦罪（路二四47）、洗净（来一3）、称义（罗三24～25）、与神和好（五10上）、在地位上成圣归神（林前一2，来十三12），而进入神的恩典中，以完成神救恩的目的。

　　We need to be clear that the complete salvation of God is of two aspects: the judicial aspect and the organic aspect. The judicial aspect is according to the righteousness of God (Rom. 1:17a; 3:21-26; 9:30-31) as the procedure of God's salvation to satisfy the requirements of God's righteous law on the sinners. It is for sinners to be forgiven before God (Luke 24:47), washed (Heb. 1:3), justified (Rom. 3:24-25), reconciled to God (Rom. 5:10a), and sanctified unto God positionally (1 Cor. 1:2; Heb. 13:12), thereby entering into the grace of God for the accomplishment of the purpose of God's salvation.

　　神救恩生机的一面，乃是借着神的生命（罗一17下，徒十一18，罗五10下，17下，18下，21下）。法理一面是照着神的义，完成神的救赎；生机一面是借着神的生命，…完成神在祂经纶中，在信徒身上所要达到的一切目的（神救恩生机的一面，一一至一二页）。

　　神救恩生机的一面包括：

　　（一）重生：就是用神圣的生命产生蒙救赎的信徒，使他们从神而生，作祂的儿女，成为属祂的种类（约一12～13，三6下）。…因此，我们是神，有神的生命和性情，但没有祂的神格。

　　（二）圣化：乃是用神圣别的性情，使那些在神圣生命中长大的信徒，在性情上得着圣化（罗十五16，六19，22，帖前五23）。我们天然的性情是弯曲、悖谬、扭曲的；然而，这性情能够被圣化和改正，但不是用教导，乃是用神的圣别性情。

　　（三）更新：乃是借着实际的灵和圣经的启示，使我们在宗教、逻辑和哲学上，对宇宙、人类、神等类的事，心思有了改变。甚至借着十字架销毁的工作，使我们的心思，为基督的心思所取代（多三5，罗十二2，弗四23，罗八6，腓二5，林后四16）。

　　（四）变化：不是改正，或仅仅外面的改变；乃是借着将更多神圣生命的成分加到信徒里面，使他们有一种内里的新陈代谢作用，而在外面有所彰显（罗十二2，林后三18）。

　　（五）模成：乃是模成神长子完全长成的形像；神的长子是第一个神人，作为大量复制的原型。祂是神与人调和，也是人与神调和，过神人的生活，将神一切的属性彰显为人的美德，使神圣的荣耀彰显于人性，其终极的完成，其在神圣生命中的成熟，乃是新耶路撒冷（罗八29，一4，启二一）。（神圣奥秘的范围，二五至二八页。）

　　（六）得荣：就是信徒在基督的生命上长大成熟，而让祂的荣耀从信徒身上透露出来。得荣可以说是我们里面长子的荣耀显出来了，也可以说是我们进入神的荣耀（来二10，彼前五10，帖前二12）。…当我们全人进到三一神里，我们就得荣了。得荣也是信徒得享身体的得赎（罗八23，弗四30）。这也就是神完整救恩在信徒身上的终极完成（神救恩生机的一面，七六页）。

　　The organic aspect of God's salvation is through the life of God (Rom. 1:17b; Acts 11:18; Rom. 5:10b, 17b, 18b, 21b). Whereas the judicial aspect is according to the righteousness of God to accomplish God's redemption, the organic aspect is through the life of God to carry out God's salvation, including regeneration, shepherding, dispositional sanctification, renewing, transformation, building up, conformation, and glorification. This is the purpose of God's salvation to accomplish all that God wants to achieve in the believers in His economy through His divine life.

　　约一13 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。

　　　三36 信入子的人有永远的生命…。

　　多三5 祂便救了我们，并不是本于我们所成就的义行，乃是照着祂的怜悯，借着重生的洗涤，和圣灵的更新。

　　这乃在于神自己，祂是灵，进到我们里面，在我们灵里，把我们点活了；换句话说，就是我们在我们的灵里，被神的灵所生，被神的灵点活了。这就是重生。

　　在我们信主耶稣之前，我们里头好像是糊里糊涂的，连作人是怎么一回事，也不晓得。然而就在我们得救之后，有一天我们灵里清楚了，这就是那是灵的神进到我们灵里，把我们的灵点活，给我们开了窍，使我们开始懂得神是怎么一回事，宇宙是怎么一回事，自己是怎么一回事。然后我们就知道这一位重生我们的神，乃是住在我们灵里。

　　重生使信徒在他们天然的生命之外，得着神属灵的生命（约三15）。神这属灵的生命乃是神圣的，也是永远的（36）。这神圣的生命，乃是信徒属灵的生命和生活的根据并凭借。我们一切的生活，在属灵方面都是根据神在我们里面这神圣的生命。

　　John 1:13 Who were begotten not of blood, nor of the will of the flesh, nor of the will of man, but of God.

　　 3:36 He who believes into the Son has eternal life…….

　　Titus 3:5 Not out of works in righteousness which we did but according to His mercy He saved us, through the washing of regeneration and the renewing of the Holy Spirit,

　　Regeneration Being the Center of God's Complete Salvation and the Commencement of God's Salvation in its Organic Aspect.

　　It is God Himself as the Spirit coming into our spirit to make us alive. In other words, we are regenerated, made alive, in our spirit by the Spirit of God. This is regeneration.

　　Before we believed in the Lord Jesus, we were so confused about everything that we even did not know what being a man was all about. However, after we were saved, we became clear in our spirit. This is the Spirit of God coming into our spirit to enliven it and open our understanding so that we begin to know what God is all about, what the universe is all about, and what we ourselves are all about. Then we know that this God who regenerated us dwells in our spirit.

　　Through regeneration the believers have the spiritual life of God in addition to their natural life (John 3:15). The spiritual life of God is divine and eternal (v. 36). Such a divine life is the basis and means of the believers' spiritual life and living. Spiritually, all of our living is based upon the divine life of God in us.

　　我们都知道，每一个生命都有它的口味。…这些口味是从我们五官的感觉进来的，就是视觉、听觉、嗅觉、味觉以及触觉。…这些从五官的感觉进来的，就构成我们这个人的口味。然而有一天，三一神进来了，作了我们的生命，叫我们得着祂的生命，我们里头的口味就改了。这是神生机的工作。

　　三十年前，我在美国释放神的话语。那时有许多嬉皮也来听，有的头上打一个箍，有的胡子长长的，脸是黑的。其中有一位好像施浸者约翰，…他也来到我们的聚会里，光着脚，坐在我面前，两只脚摇阿摇的。结果，过了几天，长胡子没有了。再过几天，穿一双拖鞋来了；但五个脚指头还露在外边。再过几天，他穿皮鞋了。…我没有劝他要改自己。但是当他听了神的话，那赐生命的灵就在他里头开始洗涤了。他的眼光改了，听觉也改了，味道也改了。这就是重生的洗涤。

　　因此，重生乃是神的救恩中的一种洗涤（多三5），这种洗涤乃是神的救恩对信徒的一大更新，使他们脱去天然和旧造的一切，而成为神的新造（林后五17，加六15）。重生的洗涤，乃是开始于我们的得重生，而继续于圣灵的更新，二者都是在生机拯救的一面，都是生命的事。重生的洗涤里有圣灵的更新，圣灵接着重生的洗涤之后，会在我们里面继续作工，把我们再造，使我们成为新造，就把我们更新了。末了，就使我们脱离天然和旧造的一切，而成为神的新造（神救恩生机的一面，二五至二七、二九至三○页）。

　　We all know that every kind of life has its taste. The cat life has its taste, the dog life has its taste, and so does the horse life, the cow life, the goat life, etc. The Hakkas have their taste, and the Shantung people also have their taste. All our taste comes from our five senses—the sense of sight, the sense of hearing, the sense of smell, the sense of taste, and the sense of touch. However, one day the Triune God came in to be our life. When we have Him as our life, our inner taste is changed. This is the organic work of God.

　　Let us give another illustration. Thirty years ago I was here in the United States releasing the word of God. At that time many hippies came to listen to my speaking. Some of them wore a headband, and some had long beards and dark countenances. Among them there was one who resembled John the Baptist. He used to go to the campuses shouting, “Repent!” He had a big beard and was very husky, so he looked quite intimidating. He also came to our meetings. He was barefoot, and he sat in front of me swinging his feet. Eventually, after a few days, his long beard was gone. After another few days, he came in a pair of sandals. However, his five toes were still exposed. After a few more days, he put on a pair of shoes. When we look at him today standing here, we cannot imagine that he is an ex-hippie. I did not advise him to change himself. However, after he heard the word of God, the life-giving Spirit began to wash him from within. His insight changed, his sense of hearing changed, and his taste changed. This is the washing of regeneration.

　　Hence, regeneration is a washing in God's salvation (Titus 3:5). Such a washing is a great renewing of the believers by God's salvation to enable them to get rid of all that is of their natural life and the old creation and become God's new creation (2 Cor. 5:17; Gal. 6:15). The washing of regeneration begins with our regeneration and continues with the renewing of the Spirit, both of which are on the aspect of the organic salvation and are matters of life. In the washing of regeneration there is the renewing of the Holy Spirit. Following the washing of regeneration, the Holy Spirit continues to work within us to re-create us that we may become a new creation, thus making us renewed. Finally, this renewing enables us to get rid of all that is of our natural life and the old creation and become God's new creation.

　　林后三18 但我们众人既然以没有帕子遮蔽的脸，好像镜子观看并返照主的荣光，就渐渐变化成为与祂同样的形像，从荣耀到荣耀，乃是从主灵变化成的。

　　　　四16 所以我们不丧胆，反而我们外面的人虽然在毁坏，我们里面的人却日日在更新。

　　2 Cor. 3:18 But we all with unveiled face, beholding and reflecting like a mirror the glory of the Lord, are being transformed into the same image from glory to glory, even as from the Lord Spirit.

　　 4:16 Therefore we do not lose heart; but though our outer man is decaying, yet our inner man is being renewed day by day.

　　变化不是外面的改变和更正，乃是神的生命在信徒里面新陈代谢的作用。变化不是从外面来矫正，乃是里面有新陈代谢的作用，而显在外面。…比方，一个人营养不良，面黄肌瘦，这不是擦擦粉就可以改善的，必须补充营养，身体好起来，面色自然会红润。路加十五章说到浪子回家，得着袍子遮身；但他面黄肌瘦，光有袍子还是不管用，还必须吃肥牛犊，连续吃几天，里面起新陈代谢的作用，身体自然壮起来，面色也就好看了。因此，靠外面擦粉而有的，不是真美丽；里面新陈代谢而显于外面的，才是真健康、真美丽。

　　信徒若肯在神圣的生命里长大，这神圣生命的成分，就得以在他里面增多，而起了新陈代谢的变化，使他里面的性情变质，更使他外面的形像变形，就是变得和主的形像相同。这不像中国儒家反省改过的修行；那是他们自己的修行。但我们因观看主而变成主的形像，不是我们自修的结果；乃是主灵，就是主基督在祂复活时所成为的赐生命之灵，在我们里面运行，借着神圣生命的成分，在我们里面加多而有新陈代谢的变化（林后三18）。这完全是主灵和神圣生命，在我们里面运行、工作而有的变化。

　　假设你和一位弟兄同住，这位弟兄天天晨兴、祷告、读主的话、默想主的话，过一段时间，你必会看出他身上有变化。我通常清晨四、五点钟就醒过来，我就默想主的话。这时，圣灵来了，亮光就来了；我碰着是灵的主，祂的成分就进入我里面，在我里面产生新陈代谢的作用。这就如同我们吃了正当的食物，…经过消化和吸收，食物的成分就成为我们的成分，使我们精神十足，容光焕发，这就是新陈代谢的作用。你若是天天碰着主，让主的成分进入你里面，自然就会有新陈代谢在你里面发生，使你变化，至终像主一样。

　　Transformation is not an outward change or correction but the metabolic function of the life of God in the believers. Transformation is not to make some corrections from without; it is the function of metabolism from within and is manifested without. This is expressed in a line of the new hymn for this conference: “Manifesting the metabolism in life.”

　　Suppose a person is undernourished and appears thin and sickly. He cannot improve by merely applying some powder to his face. Rather, he needs to be supplemented with nutrition; then his physical condition will improve and his facial color will spontaneously become rosy. Luke 15 tells us that when the prodigal son returned home, he had a robe put on him for his covering, yet he still appeared thin and sickly. Merely to have the robe was not sufficient; he still needed to eat the fattened calf for several days. When metabolism began to work in him, he would naturally become strong and his facial color would look pretty. Thus, the beauty that comes by applying powder is not genuine beauty; only that which is expressed outwardly through the inward metabolism is genuine health and real beauty.

　　If the believers are willing to grow in the divine life, the element of the divine life will increase in them and bring forth a metabolic change. Thus, their inward disposition will be transformed, and their outward image will also be transformed to be the same as the image of the Lord. This is not moral cultivation by examining oneself and mending one's ways as taught by Confucianism in China. That is man's own moral cultivation. When we are transformed into the image of the Lord by beholding Him, this is not the result of our self-cultivation, but it is the Lord Spirit, the life-giving Spirit whom the Lord Christ became in His resurrection, who moves within us to bring forth a metabolic change through the increase of the element of the divine life in us (2 Cor. 3:18). This is altogether a transformation brought forth by the moving and working of the Lord Spirit and the divine life within us.

　　Suppose you and another brother live together. Every day that brother has morning revival, prays, reads the Bible, and meditates on the Lord's word. After a period of time, you will surely notice some transformation in him. I am usually awake early in the morning at four or five o'clock, and I just muse on the Lord's word. Then the Holy Spirit comes, and the light comes. When I touch Christ as the Spirit, His element comes into me and it issues in a metabolic function in me. This is similar to the metabolism in our body. After we eat some proper food and receive some proper element into us, the elements of the food become our element through digestion and assimilation so that we look so radiant and so energetic. If you touch the Lord day by day and allow His element to come into you, metabolism will spontaneously transpire in you that you may be transformed and eventually be like the Lord.

　　Transformation Requiring the Believers' Outer Man to be Decaying that Their Inner Man may be Renewed Day by Day

　　Eventually, transformation requires the believers' outer man to be decaying (consumed) that their inner man may be renewed day by day (2 Cor. 4:16). This does not require us to do it ourselves; instead, the Lord is working in our environment to consume our outer man. When the outer man is being consumed, decaying, the inner man is renewed day by day. God always gives us the most suitable spouse for our marriage. When a young person begins to choose a spouse, he puts forth much effort and follows many principles. After a great deal of consideration, eventually he chooses someone. Although the people around him do not agree with his choice, little do they know that it is God's arrangement. After the two are married, they begin to deal with each other even from the very first night. One cannot sleep without the windows open, whereas the other catches a cold whenever the windows are open. When the discussion yields no solution, the two begin to quarrel. This is the mutual consuming between husband and wife. The more the husband is consumed by the wife, the more spiritual he becomes. The same is true in the church life. When several people serve in coordination, there is always someone who has a tough personality that is unbearable. Even so, you should not lose your temper, so you have to endure, sometimes even to the point of becoming ill. The Lord arranges this kind of situation that our outer man may be decaying so that our inner man may be renewed. In this way we are transformed.

　　变化需要信徒外面的人被毁坏（消耗），而使信徒里面的人日日得更新（林后四16）。这不需要我们自己去作，乃是主在环境中作事，来消耗我们这外面的人。外面的人被消耗了，就是被毁坏了，里面的人就日日得更新。在婚姻的事上，神总是给我们最合式的配偶。青年人初选择配偶的时候，花很大的工夫，有很多的原则，选来选去；到末了选上一个，旁边的人看了都不以为然，殊不知那就是神所安排的。两个人结婚，头一天晚上，就彼此对付，一个睡觉非开窗不可，另一个一开窗就伤风；商量不出结果，两个人就闹起来。这是丈夫和妻子彼此消耗。丈夫越被妻子消耗，就越属灵。在召会生活中也是如此，几个人一同配搭，总是有人个性强硬，叫人受不了；但受不了又不能发脾气，只好忍耐，有时叫人几乎忍出病来。但主安排这样的处境，乃是叫我们外面的人被毁坏，好使我们里面的人得更新。这样，我们就得着变化（神救恩生机的一面，五三至五七页）。

　　约壹二12 孩子们，我写信给你们，因为你们的罪因着祂的名得了赦免。

　　　　五13 我将这些话写给你们信入神儿子之名的人，要叫你们晓得自己有永远的生命。

　　　　三14 我们因为爱弟兄，就晓得是已经出死入生了。…

　　Many people consider that believing is a present matter and that receiving salvation is a future matter, that is, that a man believes today and will be saved in the future. However, the Bible tells us clearly and definitely that at the moment a man believe, he is saved (Acts 16:31; Rom. 10:10). It is not that he will be saved in the future, but that he is already saved today. He is saved at the very time that he believes. Salvation immediately follows believing, for there is no space of time between the two.

　　许多人以为信是现在的事，得救是将来的事；人现在信了，等将来得救。但圣经清楚、确定的告诉我们，人一信，就得救了（徒十六31，罗十10）；不是将来要得救，乃是今天已经得救了。人在何时信，就在何时得救。得救是紧跟着信的，与信之间没有时间的距离。

　　First, the assurance of our salvation is based on the Word of God (1 John 5:13). Through the Bible God tells us and testifies to us concerning the redemption which He has accomplished for us through His son; through the Bible He also reveals to us and bears witness concerning the salvation that has been wrought in us through the Spirit in His son. Therefore, by the word of God in the Scriptures we know that we are saved. The Scripture verses quoted in the foregoing section concerning our receiving salvation at the moment we believe are not only God's revelation and promise to us, but they are also His covenant and written evidence to us. By His word in the covenant and by the written evidence we can know, even with confidence and assurance, that once we believe in the Lord, we are forgiven of our sins, freed, washed, sanctified, justified, and reconciled to God, we have eternal life and shall not perish, we have passed out of death into life and we are saved.

　　我们得救的确据，首先是根据神的话（约壹五13）。神用圣经，把祂借着祂儿子，替我们所作成的救赎，告诉我们，对我们作见证；祂也用圣经，把祂借着圣灵，在祂儿子里所作到我们身上，作到我们里面的救恩告诉我们，向我们证实。所以我们凭神在圣经里所说的话，就能知道自己是已经得救了。就如前段说到一信就已经得救，…不只是神所给我们的启示，也不只是祂所给我们的应许，并且是祂所给我们的约，所给我们写出来的凭据。我们凭着祂这些约中的话，祂这些写出来的凭据，就能知道，并且能有把握，有确据的知道，我们一信主，就得了赦罪、释放、洗净、圣别、称义、和好，就有了永远的生命，永不灭亡，是已经出死入生，已经得救了。

　　The assurance of our salvation is based n the Spirit's witnessing with our spirit (Rom. 8:16). We not only have the Word of God outside of us confirming the fact that we are saved, but we also have the Spirit within us witnessing with our spirit that we are the children of God and God is our Father. Everyone who believes in the Lord enjoys addressing God as the “Abba, Father.” It is a spontaneous matter for us to call God ‘Abba, Father.” Moreover, every time we call him “Abba, Father,” we feel sweet and comfortable within. This is because we are children begotten of God, we have God's life and the Spirit of God's Son has entered into us. Concerning our father in flesh, it is spontaneous and sweet for us to call him “Father.” Therefore, since we enjoy calling God “Abba, Father.” And do it spontaneously, even with a sweet and comfortable sensation, this proves that we have God's life and are children begotten of God. Hence, by the Spirit's inner witnessing with our spirit we can know with certainty that we are God's children and that we are saved.

　　我们得救的确据，也是根据那灵与我们的灵所同作的见证（罗八16）。我们不只有神的话在外面，证实我们已经得救了；我们还有那灵在里面，与我们的灵同证，我们是神的儿女，神是我们的父。每一个信主的人都喜欢称神作“阿爸，父”。我们称神作阿爸，父，是很自然的。并且每逢这样称呼神的时候，我们里面就感觉甜美、舒服。这是因为我们是神所生的儿女，有了神的生命，神儿子的灵已经进到我们里面。我们称呼生身的父，当然是自然的，是甜美的。所以我们能这样喜欢，这样自然称神作阿爸，父，而感觉甜美、舒服，就是证明我们已经有了神的生命，是神所生的儿女。所以凭着那灵在我们里面，和我们的灵所同作的见证，我们能确知我们是神的儿女，是已经得救的人。

　　The assurance of salvation is based on the fact that we love the brothers. First John 3:14 says, “We know that we have passed out of death into life, because we love the brothers.” Since God is love (1 John 4:16) and since we have His life, we surely have the divine love. Furthermore, since we have been begotten of God, we certainly love those who have been begotten of Him (1 John 5:1). When a saved one sees a brother in the Lord, he has an affection for him and even loves him in such a manner that is incomprehensible to himself. Therefore, our love toward the brothers in the Lord is a proof by which we know that we have been saved. This is a proof of our experience of life, which we may call the proof of love. By our believing- believing in the Lord- we have life and have passed out of death into life; by our loving the brothers- we know that have life and that we have passed out of death into life.