读经：赛四五5，创一26，太二八19，赛九6，林前十五45下，约十四10，林后十三14，罗九23，弗一17。

Scripture Reading: Isa. 45:5, Gen. 1:26, Matt. 28:19, Isa. 9:6, 1 Cor. 15:45b, John 14:10, 2 Cor. 13:14, Rom. 9:23, Eph. 1:17

诗歌：补充本108首

　　林前八4 …神只有一位，再没有别的神。”

　　赛四五5 我是耶和华，再没有别神；除了我以外没有神；你虽不认识我，我却给你束腰。”

　　太二八19 所以你们要去，使万民作我的门徒，将他们浸入父、子、圣灵的名里。”

　　The Bible reveals that God is triune. This is a revelation of great importance. God is uniquely one, and His name is Jehovah; yet this God is also triune—He is the Father, Son, and Spirit. This is a mystery; in fact, it is a mystery of mysteries. Small and finite as we are, we human beings cannot understand it thoroughly; even less can we define it in a full way. …. Nevertheless, we can receive and enjoy this mysterious God. We cannot understand, but we can enjoy! In former days men had no knowledge of vitamins, though they greatly enjoyed their benefit. The Triune God is not for us to understand, but to enjoy. All that He is for us to enjoy is revealed in the Scriptures; we cannot fully understand it, yet we may, according to all that is declared in the Scriptures, accept whatever is said.

　　Although we cannot find the term “triune” in the Scriptures, we can see the fact concerning the Trinity of the Godhead. Let us now examine the verses in the Bible that are more evidently related to this matter.

　　圣经里启示神是三一的，这是太重大的启示。神是独一的神，祂名称为耶和华，而这位神又是三，是父、是子、是灵。这乃是一个奥秘，且是一个奥秘中的奥秘。我们这微小有限的人，没有办法领会得透，更不能用我们的话把祂说得完全。…虽然如此，我们却能接受并享受祂这位奥秘的神。我们不能了解却能享受。从前的人一点不懂什么叫维他命，但他们都享受得很多。三一神不是为着给我们了解，乃是为着给我们享受。祂之所是，凡为着给我们享受的，都启示在圣经中。

　　在圣经中，虽找不到“三一”这个辞，却能看到神是三一的这个事实。我们现在来把圣经中与这事较为明显有关系的地方看一下。

　　The Scriptures in many instances and in many ways tell us that God is uniquely one. Both in the Old Testament and in the New, there are many passages which clearly and definitely tell us that God is only one. First Corinthians 8:4 says, “There is no God but one,” and Isaiah 45:5 says, “I am the Lord, and there is none else, there is no God besides me.” Similar words also can be found in Isaiah 45:6, 21, 22; and 44:6, 9. …In these passages God repeatedly says, “There is no God besides me.” He does not say, “There is no God besides us,” but, “There is no God besides me.” Me is singular, only one. These repeated declarations of God strongly prove that God is uniquely one. …That God is one is a clear and definite revelation of the Scriptures; it is also a fundamental and consummate principle.

　　Perhaps some will ask, “Since God is only one, why did God speak of Himself as Us in Genesis 1:26? And why did He say Our image? Is there just one God, or is there more than one?” The answer is: He is the Triune God; He is one, yet three—the Father, Son, and Spirit.

　　圣经多次多方说到神只有一位。无论在旧约或新约里，都清楚并确定的告诉我们，神只有一位。林前八章四节说，“神只有一位，再没有别的神。”以赛亚四十五章五节说，“我是耶和华，再没有别神；除了我以外没有神。”…神这多次的宣言，强有力的证明，神只有一位。…这是圣经明确的启示，也是一个基本而总结的原则。

　　也许有人会问，神既只有一位，在创世记一章二十六节里，神怎么自称我们，并且说我们的形像呢？到底是只有一位神呢？或是一位以上的神呢？答复乃是：祂是三一神，是独一的神，却有父、子、灵三方面的讲究。

　　

　　神自称“我”，又称“我们”

　　神在以赛亚六章八节说，“我可以差遣谁呢？谁肯为我们去呢？”神称自己一面作我，一面又作我们，这证明我就是我们，我们也就是我。神是单数的呢，还是多数的？你若说祂是多数的，祂说“我”。你若说祂是单数的，祂说“我们”。这就相当奥秘了，我们很难了解，只好照明文接受圣经的启示。

　　还有，创世记一章二十六节：“神说，我们要按着我们的形像，照着我们的样式造人。”那独一的神，在祂的圣言中，竟多次称祂自己作我们。这真是令人难解的奥秘！但我们应该相信，这必是由于神有父、子、灵的讲究。

　　In Isaiah 6:8 God says, “Whom shall I send, and who will go for us?” God speaks of Himself on one hand as I and on the other hand as Us. This proves that I is Us and Us is I; I and Us are identical. Then, is God singular or plural? If you say He is plural, He says I. If you say He is singular, He says Us. This is rather mysterious and difficult to understand; so we simply take the scriptural revelation as it is.

　　Furthermore, Genesis 1:26 says, “And God said, Let us make man in our image, after our likeness.” That the only God, in His divine word, speaks of Himself a number of times as Us is truly a mystery which is hard for us to understand. Nevertheless, we must believe that it is because of God being the Father, Son, and Spirit.

　　主在马太二十八章十九节说，“将他们浸入父、子、圣灵的名里。”主在这里清楚地说出父、子、圣灵三者。但〔在这里〕…所用的“名”字，在原文是单数的。这是说，父、子、圣灵虽是三者，名却是一个。三者一个名，这当然就是三一。

　　主在这里所说父、子、圣灵的名，这名是父呢，是子呢，还是圣灵？这实在是很难解答的问题。我们只好说，父、子、圣灵的名，就是父、子、圣灵，这一个名包括父、子、圣灵三者。这就说出神是三一的，祂虽是一位神，却有父、子、灵三者的讲究（真理课程一级卷一，一八至二一页）。

　　The Lord says in Matthew 28:19, “Baptizing them into the name of the Father and of the Son and of the Holy Spirit.” The Lord here clearly speaks of Three—the Father, Son, and Spirit. But when He speaks here of the name of the Father, Son, and Spirit, the name which is used is in the singular number in the original text. This means that though the Father, the Son, and the Spirit are three, yet the name is one. It is really mysterious—one name for Three. This, of course, is what is meant by the expression three-one, or triune.

　　Is the name of the Father and of the Son and of the Holy Spirit, as spoken by the Lord here, the name Father, or Son, or Holy Spirit? It is difficult to answer. All we can say is that the name of the Father, the Son, and the Holy Spirit is “Father, Son, and Holy Spirit.” This name includes the Three—Father, Son, and Holy Spirit—and tells us that God is triune. Although God is only one, yet there is the matter of the Three—the Father, the Son, and the Spirit. (Truth Lessons, Level 1, Vol. 1, Lesson 2)

　　约十四16～17 我要求父，祂必赐给你们另一位保惠师，叫祂永远与你们同在，就是实际的灵…。

　　林后十三14 愿主耶稣基督的恩，神的爱，圣灵的交通，与你们众人同在。

　　John 14:16-17 And I will ask the Father, and He will give you another Comforter, that He may be with you forever, Even the Spirit of reality……

　　2 Cor. 13:14 The grace of the Lord Jesus Christ and the love of God and the fellowship of the Holy Spirit be with you all.

　　无疑的，父是神。新约里多处说到父神。例如彼前一章二节说，“就是照着父神的先见。”和以弗所一章十七节说，“愿我们主耶稣基督的神，荣耀的父。”

　　The Son is also God. Hebrews 1:8 says, “But as to the Son, Your throne, O God....” Here the Son is called God. John 1:1 says, “In the beginning was the Word, and the Word was with God, and the Word was God.” The Word must be Christ, the Son. Because the Word is God, the Son also is God. Not only so, Romans 9:5 says, “Christ, who is over all, God blessed forever.” Christ the Son is not only God, but He is over all, God blessed forever.

　　子也是神。希伯来一章八节：“论到子却说，神啊，你的宝座…。”这里称呼子为神。…不仅如此，罗马九章五节说，“基督…是在万有之上，永远受颂赞的神。”子基督是神，是万有之上永远受颂赞的神。

　　In Acts 5:3-4 we see that the Spirit is God. In verse 3 Peter told Ananias that he had lied to the Spirit; but in the next verse he said that he had lied to God. In these two verses the Holy Spirit equals God. Therefore, the Scriptures clearly reveal to us that all Three—the Father, the Son, and the Spirit—are God. This does not mean, however, that They are three Gods. We have already seen that the Scriptures tell us clearly and definitely that God is only one. Although there are three—the Father, Son, and Spirit—yet the Three are not three Gods, but one. This is really a mystery! It is unsearchable! But praise the Lord, we can simply receive and enjoy this mysterious One according to what the Scriptures have said!

　　在行传五章三至四节里，我们看见灵是神。第三节彼得告诉亚拿尼亚，他欺骗了圣灵；而在下一节说，他欺骗了神。在这两节中，圣灵等于神。

　　圣经清楚启示我们，父、子、灵三者都是神；但这不是说，祂们是三位神。我们已经看见，圣经确定的言明，神只有一位。虽然有父、子、灵三者，但这三者不是三位神，乃是一位神。这实在是一个奥秘，我们实在明白不透！但我们能照圣经所说的，接受并享受祂这位奥秘者！

　　

　　以赛亚九章六节有“永远的父”一辞。…故此，父是永远的。

　　The Son also is eternal. Hebrews 1:12 says concerning the Son, “You are the same, and Your years shall not fail.” Hebrews 7:3 also says that the Son has no beginning of days nor end of life, which means that He is eternal.

　　子也是永远的。希伯来一章十二节论到子说，“惟有你仍是一样，你的年数也没有穷尽。”七章三节也说，祂无时日之始，也无生命之终，意即祂是永远的。

　　The Spirit also is eternal because Hebrews 9:14 speaks of “the eternal Spirit.” Hence, all Three—the Father, the Son, and the Spirit—are eternal.

　　灵也是永远的，因九章十四节说到“永远的灵”。…父、子、灵三者都是永远的。

　　John 14:16-17 says, “And I will ask the Father, and He will give you another Comforter, that He may be with you forever; even the Spirit of reality.” In these two verses the Son says that He will pray to the Father that the Father may send the Spirit. Hence, the Father, the Son, and the Spirit exist together at the same time.

　　Therefore, we do not believe that the Father ceased to exist and was replaced by the Son, then after another period of time the Son was replaced by the Spirit. We believe that the Three—Father, Son, and Spirit—are eternal and co-existent. (Truth Lessons, Level 1, Vol. 1, Lesson 2)

　　约翰十四章十六至十七节：“我要求父，祂必赐给你们另一位保惠师，叫祂永远与你们同在，就是实际的灵。”在这两节里，子向父祷告，使父差遣灵。林后十三章十四节说，“愿主耶稣基督的恩，神的爱，圣灵的交通，与你们众人同在。”这里提到子基督的恩典，父神的爱，以及圣灵的交通。故此，父、子和灵都同时共存。

　　因此我们不相信父曾经停止存在，而以子来取代祂；又一段时间之后，灵取代了子；我们相信这三者—父、子、和灵是永远的，而且同时存在（真理课程一级卷一，二一至二四页）。

　　约十四9～10 耶稣对他说，腓力，我与你们同在这样长久，你还不认识我么？人看见了我，就是看见了父；你怎么说，将父显给我们看？我在父里面，父在我里面…。

　　　十五26 但我要从父差保惠师来，就是从父出来实际的灵…。

　　The relationship among the Father, the Son, and the Spirit of the Trinity is not only that they simultaneously coexist, but, even more, that they indwell one another mutually. Coexistence means to exist together at the same time. Coinherence, as applied to the Trinity, means that the Father, the Son, and the Spirit are in one another and thus exist together. The Scriptures clearly indicate that when the Son comes, the Father comes with Him; similarly, when the Spirit comes, both the Son and the Father come with Him. Furthermore, when the Son comes, the Father does not come with Him outwardly; rather, the Father comes with Him inwardly and subjectively.

　　John 6:46 says, “Except Him who is from God, He has seen the Father.” The word “from” in the original language carries the sense of “from with.” The Son not only comes from the Father, but He comes from with the Father. John 5:43 says, “I have come in the name of My Father.” The Son's coming in the name of the Father equals the Father's coming. This proves that when the Son comes, the Father comes. John 14:10 says, “I am in the Father, and the Father is in Me.” This indicates that the Father does not come with the Son outwardly; rather, He comes in the Son. Hence, the Son can testify saying, “He who has seen Me has seen the Father” (John 14:9). John 15:26 says, “But when the Comforter comes, whom I will send to you from the Father, the Spirit of reality who proceeds from the Father....” The second “from” is also “from with” in the sense of the Greek. When the Spirit comes, He also comes from with the Father. John 14:26 says, “The Comforter, the Holy Spirit, whom the Father will send in My name.” The Comforter, the Holy Spirit, will be sent by the Father in the Son's name. The Holy Spirit's coming in the Son's name equals the Son's coming. This proves that when the Holy Spirit comes, the Son comes. Furthermore, John 8:29 says, “He who sent Me is with Me; He has not left Me alone.” Luke 4:1 also says, “Jesus, full of the Holy Spirit....” These verses prove that when the Son is living on earth, both the Father and the Spirit are with Him; the Three are inseparable. (Truth Lessons, Level 1, Vol. 1, Lesson 2)

　　The three—the Father, the Son, and the Spirit—not only coexist but also coinhere. The term coinhere applied to the Triune God means that the three—the Father, the Son, and the Spirit—exist within one another.

　　First of all, this is based upon the word spoken by the Lord Jesus in the Gospels. In John 14:7-10 the Lord said to the disciples, “If you had known Me, you would have known My Father also; and henceforth you know Him and have seen Him.” Then Philip requested, saying, “Lord, show us the Father and it is sufficient for us.” The Lord answered him, “Have I been so long a time with you, and you have not known Me, Philip? He who has seen Me has seen the Father; how is it that you say, Show us the Father? Do you not believe that I am in the Father and the Father is in Me?” We simply cannot understand the Lord's answer. How can one person be in another person and the other person also be in the one person? Let me illustrate. We often say that the husband and wife are one; this is correct. However, we cannot say that the husband is in the wife and that the wife is in the husband. Yet the oneness of the Son and the Father (10:30) is that the Son is in the Father and the Father is in the Son. This is truly beyond the comprehension of our human mind.

　　Besides John 14:10, the same utterance can be found in 14:20; 10:38; and 17:21, 23. These five verses all refer to the fact that the Son and the Father exist within one another at the same time. These verses are crucial to our understanding of the mystery of the Divine Trinity's being three and also one. However, these verses mention only the Father and the Son; the matter concerning the Spirit is even more profound. We can say in a general way that the three—the Father, the Son, and the Spirit—are coinherent, but the relationship between the Father and the Son is different from the relationship between the Son and the Spirit. The relationship between the Father and the Son is that the Son is in the Father and the Father is in the Son. However, we cannot find one verse in the entire Bible that says the Spirit is in the Son or the Son is in the Spirit. What the Bible says is that the Son became the Spirit. Hence, 1 Corinthians 15:45b says, “The last Adam became a life-giving Spirit”; moreover, 2 Corinthians 3:17 says that “the Lord is the Spirit.” (The Revelation and Vision of God, Chapter 2)

　　父、子、灵三一神之间的关系，不仅是同时共存，更是互相内在的。同时共存的意思是同时一起存在。互相内在这个辞，应用在三一神身上，意思是父、子、圣灵，在彼此的里面而存在。圣经清楚的启示，子来的时候，父与子同来；照样，灵来的时候，子与父都同来。并且当子来的时候，父并不是在子身外同来，乃是里面的、主观的，在子里面同来。

　　约翰六章四十六节说，“惟独从神来的，祂看见过父。”这里的“从”字，原文也带“同”的意思。子不仅是从父而来，并且是同父而来。五章四十三节说，“我在我父的名里来。”子在父的名里来，就等于父来。这证明说子来就是父来。十四章十节说，“我在父里面，父在我里面。”这指出父并不是在子身外同来，乃是在子里面同来。因此子能作见证说，“人看见了我，就是看见了父。”（9。）十五章二十六节说，“但我要从父差保惠师来，就是从父出来实际的灵。”这里的第二个“从”字，原文也是带“同”的意思。当那灵来的时候，也带着父同来。十四章二十六节说，“保惠师，就是父在我的名里所要差来的圣灵。”保惠师就是圣灵，要在子的名里被父差来。在子的名里来，就等于子来。这证明圣灵来就是子来。还有八章二十九节说，“那差我来的是与我同在，祂没有撇下我独自一人。”路加四章一节也说，“耶稣满有圣灵。”这些经文都证明，当子活在地上的时候，父和灵也都与祂同在，三者不相分离（真理课程一级卷一，二四至二五页）。

　　父、子、灵三者不仅是同时存在，并且还是同时互相内住的。互相内住这辞应用在三一神身上，是指父、子、灵三者，在彼此的里面存在（existing within one another）说的。…在约翰十四章九至十节，主说，“人看见了我，就是看见了父；…我在父里面，父在我里面。”我们对主的回答完全不懂。一个人怎么能在另一个人里面，而那人又在这人里面？…然而子与父的一（十30），乃是子在父里面，父在子里面。这真是我们人的头脑所无法领会的。

　　同样的话还出现在十四章十节、二十节，十章三十八节，十七章二十一节、二十三节。这五节圣经都说到同样的事，就是子与父同时在彼此的里面。这些经节乃是关键，使我们明白神圣三一是三又是一的奥秘；不过这里只提到父与子，至于灵是更深奥的问题。我们可以笼统的说，父、子、灵三者互相内住；但父与子的关系是一个讲究，子与灵的关系又是另一个讲究。父与子的关系是：“子在父里面，父在子里面。”但在整本圣经里，找不出任何一节说，灵在子里面或子在灵里面。圣经乃是说，子成了灵。所以林前十五章四十五节下半说，“末后的亚当成了赐生命的灵。”林后三章十七节又说，“主就是那灵。”（神的启示和异象，二九至三一页。）

　　赛九6 因有一婴孩为我们而生，有一子赐给我们；…祂的名称为…全能的神、永远的父…。

　　林前十五45 …末后的亚当成了赐生命的灵。

　　林后三17 而且主就是那灵；主的灵在哪里，哪里就有自由。

　　

　　以赛亚九章六节说，“有一婴孩为我们而生，有一子赐给我们；…祂的名称为…全能的神，永远的父。”在这节圣经中，全能的神是对着婴孩的；永远的父是对着子的。…那位生在伯利恒马槽中的婴孩，就是全能的神。…那是子的主耶稣，也就是永远的父。我们的主是子，也是父。

　　First Corinthians 15:45 states, “The last Adam became a life-giving Spirit.” The last Adam, of course, is the incarnated Lord Jesus, and the life-giving Spirit, of course, is the Holy Spirit. There can never be another life-giving Spirit besides the Holy Spirit. Therefore, this verse also tells us clearly that the Lord Jesus is the Holy Spirit. The Lord was made flesh and became the last Adam, and later, after death and resurrection, He became the life-giving Spirit. The words spoken by the Lord in John 14:16-20 also confirm this point. Here the Lord tells us that He will pass through death and resurrection to become another Comforter, that is, the Spirit of reality, who will come to abide with us and dwell in us. In verse 17, the Lord says that the Spirit of reality “abides with you and shall be in you.” Then in verse 18 He says, “I will not leave you orphans; I am coming to you.” Over thirty years ago in Shanghai, when Brother Watchman Nee was explaining this passage to us, he pointed out emphatically that He (the Spirit of reality, or the Holy Spirit) in verse 17 is I (the Lord) in verse 18. The Lord said in effect, “When He comes I come. He is I; I am He.” The Holy Spirit is the Lord Jesus, and the Lord Jesus is the Holy Spirit. Also, in verse 17 the Lord says, “The Spirit of reality...shall be in you,” and then in verse 20 He says, “I in you.” This also proves that the Holy Spirit who is in us is the Lord who died and rose and now lives in us.

　　林前十五章四十五节说，“末后的亚当成了赐生命的灵。”末后的亚当，当然是在肉身里的主耶稣，而赐生命的灵，也当然是圣灵。绝不能在圣灵之外，还另有一位赐生命的灵。所以这节圣经，也是清楚告诉我们，主耶稣就是圣灵。主成为肉身，作了末后的亚当，后来经过死而复活，就成了赐生命的灵。主在约翰十四章十六至二十节所说的话，也证实这一点。…主先在十七节说，实际的灵要来，“与你们同住。”接着在十八节就说，“我不撇下你们为孤儿，我正往你们这里来。”…十七节的祂（圣灵）就是十八节的我（主）。祂来了，就是我来了。祂就是我，我就是祂。圣灵就是主耶稣，主耶稣就是圣灵。并且主在十七节说，“实际的灵…要在你们里面。”到二十节就说，“我…在你们里面。”这也证明在我们里面的圣灵，就是那死而复活，来住在我们里面的主。

　　second Corinthians 3:17 says, “And the Lord is the Spirit.” The “Lord” spoken of here, of course, is the Lord Jesus, and the Spirit, of course, is the Holy Spirit. Does this not clearly and definitely tell us that the Lord Jesus is the Holy Spirit? Our Lord is the Holy Spirit. He is the Father, and He is also the Spirit. He is everything!

　　林后三章十七节说，“主就是那灵。”这里所说的“主”当然是主耶稣；所说的“那灵”当然是圣灵。这岂不是清楚又确定的告诉我们，主耶稣就是圣灵么？我们的主就是圣灵。祂是父，祂也是灵。一切都是祂。

　　second Corinthians 13:14 says, “The grace of the Lord Jesus Christ, and the love of God, and the fellowship of the Holy Spirit be with you all.” Here three things are mentioned: grace, love, and fellowship. This sets forth the reason why God is triune: it is thus that He can dispense Himself into us, work Himself into us for us to enjoy, and be our all. The love of God, that is, the love of the Father, is the source. The grace of Christ, that is, the grace of the Son, is the flowing out of the love of the Father. And the fellowship of the Holy Spirit is the flowing into us of the grace of the Son, together with the love of the Father, for us to enjoy. This can be confirmed by our experience. The fellowship of the Holy Spirit within us is the transmitting of the grace of the Son into us. And the grace of the Son within us is simply the practical tasting and enjoying of the love of the Father. The love of the Father is the source, the grace of the Son is the expression, and the fellowship of the Holy Spirit is the transmission, transmitting the grace of the Son, with the love of the Father, into us. The result is that everything that is of the Three—the Father, the Son, and the Spirit—becomes the enjoyment within us. You have the fellowship of the Holy Spirit within you, and the more you live in this fellowship, the more you will have of the grace of Christ; then, the more you have of the grace of Christ, the more you will enjoy the love of God. The fellowship of the Holy Spirit brings the grace of Christ, and in the grace of Christ there is the love of God. Therefore, the love of the Father, the grace of the Son, and the fellowship of the Holy Spirit are not three different things, but three aspects of one thing for us to possess and enjoy. Likewise, the Father, Son, and Spirit are not three Gods but one God with the aspect of three for us to possess and enjoy. (Truth Lessons, Level 1, Vol. 1, Lesson 2)

　　十三章十四节说，“愿主耶稣基督的恩，神的爱，圣灵的交通，与你们众人同在。”这里提到三件东西：恩、爱和交通。这说出神所以是三一的原因，乃是要将祂自己分赐给我们，作到我们里面，给我们享受，作我们的一切。…这是我们的经历所能证实的。圣灵在我们里面的交通，就是子的恩运输到我们里面，给我们得着。而子的恩在我们里面，也就是父爱的实尝实享。父的爱是源头，子的恩是表现，圣灵的交通就是运输，将子的恩，带着父的爱，输送到我们里面来。结果就是父、子、灵三者的一切，在我们里面作了我们的享受。在你里面有圣灵的交通，你越活在这交通里，就越有基督的恩；越有基督的恩，就越享受神的爱。圣灵的交通带来基督的恩；基督的恩里头就是神的爱。所以父的爱，子的恩，和圣灵的交通，并不是三件不同的东西，乃是一件东西的三方面，给我们得着、享受。照样，父、子、灵，也不是三位神，乃是一位神来给我们得着并享受的三方面（真理课程一级卷一，二六至二九页）。

　　林后十二9 祂对我说，我的恩典够你用的…。

　　　　十三14 愿主耶稣基督的恩，神的爱，圣灵的交通，与你们众人同在。

　　The word dispense means to distribute. Suppose we have a large container of juice. In order for people to drink the juice, we must find a way to dispense the juice from the container into them. The best way is to pour the juice into cups and then distribute it among the people present. The juice used to be in the container, but now it is in the people into whom it has been dispensed. When we speak of the dispensation of the Triune God, we mean that God distributes Himself to us and then dispenses Himself into our being just as the juice is dispensed from the container into those who drink it. In His dispensation, God actually enters into our being, fills our vessel, and becomes one with us. This is the dispensation of the Triune God for the fulfillment of His purpose.

　　For God to dispense Himself into His chosen people, He must be triune; that is, He must be God the Father, God the Son, and God the Spirit. Although our God is triune, we reject tritheism, which is the doctrine that the Three of the Trinity are three distinct Gods. We do not have three Gods—we have the unique Triune God, the Father, the Son, and the Spirit. We have indicated that the Trinity of the Godhead is not for theology, but for dispensing. God does not desire to exist alone. He longs to dispense Himself into men created, chosen, and called by Him. Hallelujah, we are those men, and God wants to dispense Himself into us! This is implied in the book of Romans. Let us now consider the Triune God as revealed in this book and then consider God's dispensation. (Life-study of Romans, msg. 60)

　　“分赐”一辞的意思就是分配。假设我们有一大罐果汁，我们若要请人喝这罐果汁，就必须找一个方法，把罐子里的果汁分赐到他们里面。最好的方法就是把果汁倒在杯子里，然后分配给在场的每一个人。果汁本来是在罐子里，但如今已经在那些接受分赐的人里面。当我们说到三一神的分赐，我们的意思是说，神将祂自己分配给我们，然后又将祂自己分赐到我们这人里面，就像果汁从罐子里分赐到喝的人里面一样。在祂的分赐里，神事实上是进到我们这人里面，充满我们这个器皿，并且与我们成为一。这就是三一神的分赐，为着完成祂的定旨。

　　神为了要将祂自己分赐到祂所拣选的人里面，祂就必须是三一的；也就是说，祂必须是父神、子神、灵神。虽然我们的神是三一的，我们却拒绝“三神论”，…我们没有三位神；我们只有独一的三一神—父、子、灵。…神格的三一不是为着神学，乃是为着分赐。神并不盼望单独的存在；祂渴望将祂自己分赐到祂所创造、拣选并呼召的人里面。…神要将祂自己分赐到我们里面！（罗马书生命读经，七三八至七三九页。）

　　Among the sixty-six books of the Bible, 2 Corinthians is unique in that it concludes with a blessing: “The grace of the Lord Jesus Christ, and the love of God, and the fellowship of the Holy Spirit be with you all.” This blessing is composed of attributes of the Triune God: grace, love, and fellowship. The love of God the Father is the source, the fount, and grace is the flow, the expression, of love. With love as the source, we may do something for others or give something to them. This is grace as the outflow and expression of love. For example, I may desire to give a watch to a brother. The giving of the watch is an expression of my love for him. The love within me is expressed by my giving him a watch. We may use this to illustrate the love of God and the grace of Christ. Love is with the Father as the source, and grace is with the Son as the course, the flow, the expression.

　　The fellowship of the Holy Spirit is a matter of communication, transportation, transmission. Therefore, love is the source, grace is the flow, and fellowship is the transmission of the flow with the source. In this way we have love, grace, and fellowship as our enjoyment, and we participate in them.

　　Second Corinthians 13:14 clearly says that grace is of Christ, love is of God, and fellowship is of the Holy Spirit. Because the book of 2 Corinthians emphasizes grace, grace is mentioned first in 13:14. Elsewhere in this book Paul speaks strongly of grace. For example, in 1:12 he says, “For our boasting is this, the testimony of our conscience, that in singleness and sincerity of God, not in fleshly wisdom, but in the grace of God, we conducted ourselves in the world, and more abundantly toward you.” Then in 8:1-15 we see grace from four parties, in particular, the grace of Christ. In 8:9 Paul says, “For you know the grace of our Lord Jesus Christ, that, being rich, for your sakes He became poor, in order that you by His poverty might become rich.” Then in 12:9 we have perhaps the most famous verse on grace in the whole Bible: “And He has said to me, My grace is sufficient for you, for My power is perfected in weakness.”

　　Grace as presented in 2 Corinthians is actually the Triune God embodied in the Son and transmitted into our being through the Spirit for our enjoyment. Hence, grace is the Triune God as our life, life supply, and enjoyment. This grace issues out from the Father's love and is transmitted into our being by the Spirit. Therefore, we have the grace of Christ, the love of God, and the fellowship of the Holy Spirit—the full enjoyment of the Triune God. (Life-Study of 2 Corinthians, msg. 58)

　　哥林多后书…是以祝福为结束的：“愿主耶稣基督的恩，神的爱，圣灵的交通，与你们众人同在。”这祝福是以三一神的属性—恩、爱、交通—所组成的。

　　父神的爱是源头、来源，恩典是爱的流出、彰显。有了爱作源头，我们可能会为别人作一些事或给人一些东西。这就是恩典作为爱的流出、彰显。譬如，我愿意给一位弟兄一只手表。送手表是彰显我对他的爱，我里面的爱是借着送给他手表而彰显的。我们可以用这个例子来说明神的爱与基督的恩。爱是联于作源头的父，恩典是联于作流道、流出、彰显的子。圣灵的交通是沟通、来往、传输。因此，爱是源头，恩是流出，交通乃是带着源头之流出的传输。这样，我们有爱、恩、与交通作我们的享受，我们能有分于这三种属性。

　　哥林多后书所陈明的恩典，实际上就是三一神具体化在子里，并借着灵传输到我们全人里面作我们的享受。因此，恩典乃是三一神作我们的生命、生命的供应与享受。…因此，我们有基督的恩、神的爱与圣灵的交通。这就是对三一神完满的享受（哥林多后书生命读经，六一四至六一六页）。

　　According to the Scriptures, we testify strongly that our Lord today is not merely a part of the Triune God—He is the embodiment of the entire Triune God, the Son with the Father and as the Spirit. In our experience today, He is the Spirit as the reality of the Son with the Father to be our life for our enjoyment. Realizing that He is such a wonderful One, we do not care for dead doctrines, vain religion, or meaningless rituals. Our concern is to have the daily experience and enjoyment of the Triune God. (Life-Study of 1 John, msg. 32)

　　照着圣经，我们刚强的见证，我们的主今天不仅是三一神的一部分—祂乃是整个三一神的具体化身，是子同着父且成为灵。今天在我们的经历中，祂就是那灵，是子同着父的实际，作我们的生命，给我们享受。我们明白祂是这样奇妙的一位，就不在意死的道理、虚空的宗教、或无意义的仪式。我们所关切的是每天对三一神有经历、有享受（约翰一书生命读经，三四七页）。

　　提后三16 圣经都是神的呼出，对于教训、督责、改正、在义上的教导，都是有益的。

　　弗一17 愿我们主耶稣基督的神，荣耀的父，赐给你们智慧和启示的灵，使你们充分地认识祂。

　　

　　提后三章十六节说，圣经都是神的呼出。神在呼出；祂所说的话记载下来，成了写的话，就是圣经。神的话不仅说出来了，更写下来了。感谢神，近二十个世纪以来，也一直有人向神的子民解释并教导这说出并写下来的话。

　　Outside of the holy Scriptures, there is no further revelation of God. God's revelation, from the beginning to the ending, is contained in His word and conveyed to us through His word. If you are going to have God's revelation, you have to come to the Scriptures, from Genesis to Revelation. Thus, the end of the book of Revelation warns us not to add anything or cut off anything from the word of God (22:18-19). This is blasphemy, a big sin. The holy Scripture has been completed. The Mormons' founder, Joseph Smith, claimed that he received some revelation in addition to the Bible. That is demonic. Anyone who claims to have a revelation other than the Bible's revelation is blasphemous to God.

　　The word of God becomes the revelation of God through His Spirit (Eph. 1:17). The Bible has been printed in many different languages. The content is the same to everyone. …. When we pray-read the word, the Spirit gives us the revelation (Eph. 1:17). Through our reading the word prayerfully, the Spirit makes the word a revelation.

　　在圣经之外，没有神进一步的启示。神的启示，从起头到末了，都包含在祂的话里，并借着祂的话传输给我们。你若要得着神的启示，就必须读圣经，从创世记一直到启示录。因此，启示录这卷书的末了警告我们，不可在神的话上加添什么，或删去什么（二二18～19）。这样作是亵渎，乃是极大的罪。圣经已经完成了。

　　神的话借着祂的灵，成为神的启示（弗一17）。圣经已经印成多种语言。对每一个人而言，圣经的内容都是一样的。…当我们祷读主的话，那灵就赐给我们启示。借着我们用祷告来读主的话，那灵就使话成为启示。

　　God moves all the time in and according to His divine revelation. In the age of Noah, God told Noah to build an ark to save him and his family. Noah spent his days working on that ark. No doubt, at that time there were many mockers who mocked what Noah was doing (cf. 2 Pet. 3:3-6). Noah could have told them, “God told me that the whole earth will be flooded, so we need an ark to save us.” The people would not believe him. Eventually, only eight members of Noah's family entered into the ark. All others were destroyed by the flood. In Noah's age, the move of God was to make an ark according to God's revelation.

　　Then at Abraham's time God told him to come out of his father's land and immigrate to the good land. God's word was for Abraham to stay in the good land, which would be his inheritance. At Moses' time God revealed to him that he should bring the law of God to God's people and build up the tabernacle. These are examples in the Old Testament of the Triune God moving in and according to His divine revelation.

　　Now consider the New Testament. Peter was a fisherman whom the Lord called and attracted. Then the Lord gradually gave him revelation so that he came to know what the Lord would do in the New Testament age. It was the same with the apostle Paul. What the Lord wants to do in the New Testament age is to save many sinners who were chosen by God to be the members of Christ, to have the church built, and to have the Body of Christ produced from the building up of the churches. This Body of Christ will consummate in the New Jerusalem, and the New Jerusalem will be God's eternal enlargement, expansion, and expression forever. This is the revelation of the entire New Testament.

　　神的行动，一直是在祂的神圣启示里，也是照着祂的神圣启示。在挪亚的时代，神告诉挪亚要建造方舟，好救他和他全家。挪亚花了许多年日造方舟。毫无疑问的，那时必定有许多好讥诮的人，讥诮挪亚所作的（参彼后三3～6）。挪亚可能对他们说，“神告诉我，全地要被洪水淹没，所以我们需要方舟拯救我们。”但是人们不相信他。至终，只有挪亚一家八口进入方舟。其余的人都为洪水所灭。在挪亚的时代，神的行动乃是要按着神的启示造方舟。

　　然后在亚伯拉罕的时候，神告诉他要从他父家的地出来，迁移到美地去。神的话是要亚伯拉罕留在美地，那地要成为他的基业。在摩西的时候，神向他启示，要他把神的律法带给神的子民，并建造会幕。这些旧约的例子给我们看见，三一神的行动是在祂的神圣启示里，也是照着祂的神圣启示。

　　现在我们来看新约。彼得是一个渔夫，蒙主呼召并吸引。然后主逐渐的给他启示，使他认识主在新约时代所要作的是什么。在使徒保罗身上也是这样。主在新约时代所要作的，乃是拯救许多神所拣选的罪人，使其成为基督的肢体，使召会得着建造，并且从众召会的建造，使基督的身体得以产生。基督的这身体，要终极完成于新耶路撒冷，而新耶路撒冷要成为神永远的扩大、扩展和彰显，直到永远。这是整个新约的启示。

　　Today we are at the end of the New Testament age. We should do what God is doing according to His revelation. He is moving and working in His revelation. This is why we have to know the Bible. Millions of Christians read the Bible, but they do not have the revelation or the vision. They do not know what God is doing today, so they establish things which are not in and according to the revelation of God. Thus, what they are doing is not in the move of God. Today we thank the Lord that we have seen the vision of God's revelation, and we know how God is moving. We must be in His move. The Triune God's move is for the accomplishment of His eternal economy (1 Tim. 1:4; Eph. 1:10; 3:9). (The Triune God's Revelation and His Move)