读经：太二八19，罗八9，腓一19 ，约七37～39，徒一8，约十四17，弗五18～20。

诗歌：大本210首、大本217首

Scripture Reading: Matt. 28:19; Rom. 8:9; Phil. 1:19; John 7:37-39; Acts 1:8; John 14:17; Eph. 5: 18-20

　　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。

　　约二十22 说了这话，就向他们吹入一口气，说，你们受圣灵。

　　在神圣的三一中，父是源头，子是流出、显出，灵是达到、临及。所以圣灵就是三一神临及我们。三一神的达到，对我们来说，就是灵；你得着这位灵，就得着三一神。…所以圣灵来是带着父与子同来。…因此，…论到圣灵，祂乃是经过种种过程包罗万有的灵，也就是三一神的终极完成（作主合用的器皿，一五七至一五八页）。

　　Matt. 28:19 Go therefore and disciple all the nations, baptizing them into the name of the Father and of the Son and of the Holy Spirit,

　　John 20:22 And when He had said this, He breathed into them and said to them, Receive the Holy Spirit.

　　圣经说，基督进入死有三天之久，但祂并没有留在那里。第三天，祂在灵性上并在肉身上复活了（林前十五3～4）。许多人目睹祂的复活，见了祂，和祂说话，与祂同行。他们为这一个历两千年而不动摇的历史事实，作了有力的见证（5～7）。苏格拉底死了，拿破仑死了，亚历山大大帝死了，马克斯死了，穆罕默德、佛陀、孔子都死了，但耶稣基督仍旧活着！祂的坟墓是空的。祂今天活在千万人的灵里。

　　在自然界中，我们每天都可看见复活的原则。当一粒麦子种到地里，表面看来是死了。事实上，死的只是外壳而已。不久，麦粒发芽，麦子的生命就以更美好、更荣耀的形式展现出来。一条毛毛虫结茧成蛹时，表面上看来是死了，停止一切外面的活动。但这个生物里面的生命却继续运行。不多时，它羽化为蝴蝶，璀璨耀目。同样的，在复活中，基督不仅活过来，并且改变成另一形体。圣经说，祂成了赐生命的灵（林前十五45）。当祂在地上时，是在肉体里。在复活中，祂成了那灵。肉体是祂复活前的形体，而那灵是祂复活后的形体。

　　In the Divine Trinity, the Father is the source, the Son is the course, the expression, and the Spirit is the flow, the reaching. Therefore, the Holy Spirit is the Triune God reaching us. When the Triune God reaches us, He is the Spirit. When we receive the Spirit, we receive the Triune God….The truth concerning the Divine Trinity is that the Father is the source, the Son is the course, coming with the source, and the Spirit is the reaching, the flow, coming with the source. Hence, the Holy Spirit comes with both the Father and the Son….Hence, the New Testament shows that for us to receive the Spirit is to receive the ultimate consummation of the Triune God, that is, to receive the processed Triune God. Today the Holy Spirit is the processed Triune God (Vessels Useful unto the Lord, chap. 10).

　　了解灵最好的路是举例说明。想想你四周的空气；空气到处都是，便利可得。…圣经将灵比作空气。事实上，“灵”的希腊原文是纽玛（pneuma），可翻译作“气息”或“风”。在主复活的晚上，祂来到门徒中间，作了一件非常奇特的事。祂向他们吹了一口气，说，“你们受圣灵。”（约二十22。）祂向门徒吹的那一口圣气，正是在复活中成为赐生命之灵的主自己。

　　当基督活在地上时，祂对门徒不尽然是方便接近的。祂在加利利，就不能在耶路撒冷。祂受时间和空间的限制，因而不能所有的时间与所有的人同在。然而，基督复活后成了…那灵，所以随时可与所有的门徒同在。这就是为什么在复活后，祂能说祂要与门徒同在，“直到这世代的终结。”（太二八20。）今天，我们的基督不受时间和空间的限制。祂能住在一切相信祂之人的里面（基督是灵和生命，一至四页）。

　　The Bible says that Christ went into death for three days, but He did not remain there. On the third day He resurrected spiritually and physically (1 Cor. 15:3-4). The abundant witnesses to His resurrection, who saw and talked and walked with Him, are a strong testimony to a historical fact that has remained unshaken for the past two thousand years (1 Cor. 15:5-7). Socrates died; Napoleon died; Alexander the Great died; Karl Marx died; and Mohammed, Buddha, and Confucius all died. But Jesus Christ is alive! His tomb is an empty tomb, and He lives within the spirits of millions of people today.

　　In nature we can see the principle of resurrection every day. When a grain of wheat is planted into the ground, apparently it dies. Actually, what dies is only the outer shell. Soon the wheat germ germinates, and the wheat life comes out in a better and more glorious form. A caterpillar goes through its cocoon stage. Apparently, it dies and ceases from all outward activity; but the life within the creature continues to operate, and in a short time it emerges in full splendor and glory as a butterfly. Similarly, in His resurrection Christ was not only made alive but was also changed to another form. The Bible says that He was changed to a life-giving Spirit (1 Cor. 15:45). When He was on earth, He was in the flesh. In resurrection He became the Spirit.

　　林前十五45 …末后的亚当成了赐生命的灵。

　　提后四22 愿主与你的灵同在…。

　　〔圣经将灵比作空气。〕没有一件事比呼吸更简单。一个人可以不懂高深的理论，但只要他是人，就会呼吸。呼吸是最普遍的本能；任何一种生物都能呼吸。基督使祂自己变得如此方便，叫任何人都可以接受并经历祂。

　　人好比橡皮轮胎，那灵好比空气。许多人过着一种“瘪胎”的生活；他们瘪气的拖曳在人生的旅途上。我们所需要的是属天的气—赐生命之灵的基督。我们有了祂，行驶就平顺畅快，并且全人充满属天的气！

　　那灵又可比喻作电。现代文明社会，几乎家家户户都安装电。我们需要电来驱动电扇、冰箱、电话、电铃、电视、以及其他多种家电用品。若没有电，我们的生活就濒于停摆。虽然电这么方便，电的源头却在遥远的发电厂。神就像…巨大电厂，满有大能。为了让这大能应用到我们身上，就需要电线传送电流给我们。成为肉体的基督，成了一个人，带着祂的人性，如同电线一般；祂从父神那里来，在我们人的光景中，将神带给我们。复活的基督化身为赐生命的灵，如同电流从发电厂，将强大的电力传送到我们的家里。电流将电力转化为声、光、热、和其他家居生活中使用的形态。同样，那灵也如同属天的电流，将神一切的所是应用到我们身上。借着那灵，我们得着爱、光、真理、生命、喜乐、能力，和神一切的属性。我们里面若没有那灵，我们的生命就弥漫着黑暗、软弱和窒息。但是那灵将三一神应用到我们身上，就叫我们的生命充实，满了意义。

　　许多人以为，作基督徒不过是改良行为或变得虔诚…。然而，最需要的事不是外面的良善或虔诚。若有人只清理电灯或装饰电视机，而不接上电源，那他是个傻瓜。最重要的，乃是把电器接上电源。…提后四章二十二节说，主耶稣基督与我们的灵同在。我们无须到天上去找神，也不必在地上朝圣接触神。现今最神圣的地方，就在我们的灵里。房子安装了电之后，人所要作的，乃是打开开关。今天，在宇宙中，灵已经“安装”完成—基督已经完成了一切的工作，并且成了赐生命的灵，现今无所不在。当我们呼求主名，我们的灵就“打开开关”，我们就能经历神一切的所是。

　　1 Cor.15:45b …the last Adam became a life-giving Spirit.

　　2 Tim.4:22a The Lord be with your spirit…

　　我们可以再用另一个例子来解释灵的奥秘。有一个夏天，我从市场上买了一个西瓜。这个西瓜很大。为了把它带回家，我流了满身大汗。我的目的是要吃西瓜，消化西瓜。为了这个目的，首先，我必须先把西瓜切成片。为要更容易吸收西瓜，我再把西瓜切片榨成西瓜汁。大西瓜借着变成西瓜汁，成了我的享受。神本来在天上；祂可比喻作这个大的、未切开的西瓜。有一天，祂成为一个人，钉在十字架上。借着祂的钉死，祂被“切片”了。但整个过程并未停在这里；祂死后复活，改变形状，成为灵的形态。这就像将西瓜切片榨成西瓜汁。那灵如同西瓜的汁液。经过这个过程，神对我们就非常便利了（基督是灵和生命，四至八页）。

　　There is nothing more simple than breathing. A person may not understand many deep mysteries, but as long as he is a human being, he can breathe. Breathing is the most universal ability; any living creature can breathe. Christ has made Himself so available that anyone can receive Him and experience Him.

　　Human beings are like a rubber tire, and the Spirit is like the air. Many people live with "flat tires" in their lives; they are depressed and plod along life's journey in a bumpy way. What we need is the heavenly air—the life-giving Spirit of Christ. When we have Him, our ride will be smooth, and we will be filled with the heavenly pneuma!

　　The Spirit can also be illustrated by electricity. In modern civilization nearly every home has electricity installed in it. We need electricity to drive the fan, the clock, the refrigerator, the telephone, the doorbell, the television, and many other appliances. Without electricity our lives would nearly come to a standstill. Although electricity is so applicable, the source of electricity is far away from us in the hydroelectric power plant. God is like the awesome power plant up at the head of the river; He is most powerful. In order for that mighty power to be applied to us, there is the need of power lines to convey the current of electricity to us. The incarnated Christ as a man with His humanity is like the power line; He came from God the Father to us to bring God to us in our human situation. The resurrected Christ as the life-giving Spirit is like the electrical current that carries the mighty hydroelectric power from the power plant into our homes. The electrical current applies the power and turns it into sound, light, heat and other useful forms in our homes. In the same way the Spirit as the current of the heavenly electricity applies all that God is to us. Through the Spirit we have love, light, truth, joy, power, and all the attributes of God. If we do not have the Spirit in us, our lives will be full of darkness, weakness, and suffocation. But the Spirit applies the Triune God to us and makes our life meaningful and full.

　　Many people think that to be a Christian is merely to improve their behavior or to be religious. They even build large cathedrals in which to worship God. Yet the most necessary thing is not to be outwardly good or religious. It is foolish for anyone to clean his lamps or adorn his television set without applying electricity to them. The only thing that matters is to apply electricity to the appliances. What man needs is not bigger buildings or more religious ceremonies; none of these will give him the inward power. What man needs is the Spirit, because the Spirit is the application of God Himself to man.

　　When a person believes in the Lord Jesus, the Spirit comes into this person and lives within him. Second Timothy 4:22 says that the Lord Jesus Christ is with our spirit. We do not need to go to heaven to find God, and we do not need to make any pilgrimage on earth to touch Him. The most holy place is now in our spirit. When electricity is installed in a house, all that a person has to do is to turn on the switch. Today, the Spirit is "installed" in this universe—Christ has accomplished all the work, and as the life-giving Spirit, He is now everywhere. Whenever we call on the Lord's name, our spirits are "switched on," and we can experience all that God is.

　　路一35 天使回答说，圣灵要临到你身上，至高者的能力要覆庇你，因此所要生的圣者，必称为神的儿子。

　　腓一19 因为我知道，这事借着你们的祈求，和耶稣基督之灵全备的供应，终必叫我得救。

　　创世记一章一节说，“起初神创造诸天与地。”下一节接着说，“神的灵覆罩在水面上。”因此，我们看见在神创造宇宙的事上，那灵乃是神的灵。

　　

　　神在创造之后，就开始在人身上作工。神在人身上作工时，祂的名是耶和华。在神临及人并眷顾人的事上，乃是耶和华的灵（士三10，六34，创六3上）。…“耶和华”简单的意思就是“是”。神曾是，神现在是，神也将永远是；祂是那伟大的我是。…“我是”这名的意思是，那位在人身上作工者，乃是人的一切。祂眷顾人并临及人。这是在临及人并眷顾人之事上的“耶和华”。

　　Genesis 1:1 says that in the beginning God created the heavens and the earth. Then the following verse says, “The Spirit of God brooded over the face of the waters” (Heb.). Thus, we see that the Spirit was the Spirit of God in God's creation of the universe.

　　〔有分于基督的成肉体，将人圣别归神。〕新约用于那灵的第一个神圣名称乃是“圣灵”。…“圣灵”最先乃是用于施浸者约翰。这名称用于施浸者约翰的成孕，为要引进神在成为肉体里成为人（路一13～17）。路加一章十五节论到施浸者约翰说，“他…从母腹里就被圣灵充溢了。”替救主的来临预备道路，需要祂的先锋施浸者约翰从母腹里就被圣灵充溢，使他能将百姓从神以外一切的事物中，分别归神，叫他们为着神的定旨，圣别归神。…新约的开始，记载了两个成孕。一个是施浸者约翰的成孕，另一个是主耶稣的成孕，就是神成为肉体来作肉体里的人（30～36，太一18～20）。对这两个成孕，新约都用了“圣灵”这个特别的名称。…为了使神成为人，好叫人能成为神，就需要圣灵。

　　After His creation, God began to work on man. In God's work on man, His name is Jehovah. The Spirit of Jehovah is in God's reaching of men and in His care for men (Judg. 3:10; 6:34; Gen. 6:3a). The title Jehovah literally means "He that is who He is; therefore, the eternal I Am." As Jehovah, He is the One who was in the past, who is in the present, and who is to come in the future (Rev. 1:4). Jehovah simply means to be. God was, God is, and God shall be forever. He is the great I Am.

　　God told Moses that His name was "I Am That I Am" (Exo. 3:14). This means, "I am always the thing which should be." If there is a need of light, He is the light. If there is a need of life, He is the life. He is everything. The Lord Jesus Himself told us that His name is "I Am" (John 8:58). The name I Am means that the very One who works on man is everything to man. He takes care of man and He comes upon man. This is Jehovah in His reaching of man and in His care for man.

　　The Holy Spirit first divine title used for the Spirit in the New Testament is the Holy Spirit. According to the Greek text, the title translated as the Holy Spirit may be in two forms: the Spirit the Holy or the Holy Spirit. According to my understanding, this means that in the New Testament age, the very God who is the Spirit is "the Holy." God is a Spirit and this Spirit now is totally "the Holy." We are now in an age in which God Himself as the Spirit is "the Holy" to make man not only separated unto Him but also one with Him. In the Old Testament, the most God could do with man was to make man separated unto Him but not one with Him. But now in the New Testament age, the time has come in which God would go further and deeper to make man absolutely one with Him, to make man Him and to make Him man. Athanasius, who was one of the church fathers, said concerning Christ: "He was made man that we might be made God." This means that we are made God in life and in nature, but not in the Godhead. This process takes place by the Spirit the Holy.

　　〔有分于耶稣的降生、生活并受苦。在行传十六章七节，说到“耶稣的灵”。〕那灵的这个名称是说到在人性里的耶稣，祂经过了人性的生活，且死在十字架上。这指明在那灵里不仅有神的神圣元素，也有耶稣的人性元素，以及祂人性生活并祂受死的元素。

　　In the New Testament, the life-giving Spirit is referred to as the Spirit of Jesus (Acts 16:7). This title of the Spirit is concerning Jesus in His humanity, who passed through human living and death on the cross. It indicates that in the Spirit there is not only the divine element of God but also the human element of Jesus and the elements of His human living and suffering of death.

　　〔有分于基督的复活与分赐生命。〕“基督的灵”是说到在神性里的基督，祂征服了死，并成为在复活里的生命，有复活的能力，指明在那灵里有神性的元素，成了征服死并分赐生命的灵（罗八9下）。

　　The Spirit of Christ is concerning Christ in His divinity, who conquered death and became the life in resurrection with the resurrection power, indicating that in the Spirit there is the element of divinity that became the death-conquering and the life-dispensing Spirit (Rom. 8:9b).

　　〔有分于耶稣的降生、生活并受死、以及基督的复活与分赐生命，有全备的供应，使信徒随事都得蒙拯救。〕“耶稣基督的灵”是说到那灵，包含了耶稣人性同祂的死，并基督神性同祂的复活一切的元素，这成了追测不尽之基督全备的供应，以扶持祂的信徒（腓一19下）。（那灵同我们的灵，一六至一九、三○页。）

　　The Spirit of Jesus Christ refers to the Spirit, comprising all the elements of Jesus' humanity with His death and Christ's divinity with His resurrection, who becomes the bountiful supply of the unsearchable Christ for the support of His believers (Phil. 1:19b) – (The Spirit with Our Spirit).

　　罗八2 …生命之灵的律，在基督耶稣里已经释放了我，使我脱离了罪与死的律。

　　约七39 耶稣这话是指着信入祂的人将要受的那灵说的；那时还没有那灵，因为耶稣尚未得着荣耀。

　　Rom. 8:2 For the law of the Spirit of life has freed me in Christ Jesus from the law of sin and of death.

　　John 7:39 But this he said concerning the Spirit, whom those who believed into Him were about to receive; for the Spirit was not yet, because Jesus had not yet been glorified.

　　〔有分于基督作人的生命并赐人生命。〕基督这位末后的亚当，借着复活并在复活里成了赐生命的灵，以进入信祂的人里面，如同活水的江河流出来（林前十五45下，启二一6，二二17下）。…在基督复活之前神就是灵，但不是赐生命的灵。在基督的死与复活之前，神无法进到人里面作人的生命。在人与神之间有许多消极的事物成为障碍。按照我们在创世记所看见的预表，通往神这生命树的道路，因着神荣耀、圣别和公义的要求，而被封闭了。

　　希伯来十章启示，基督的死开了一条又新又活的路，使我们能进入至圣所，有分于神作生命树（19～20）。在祂的死里，祂满足了神荣耀、圣别、和公义的一切要求；然后在复活里，祂改变形状成了赐生命的灵。…今天我们能吃生命树，并饮生命水，使三一神能从我们最深处如同活水的江河涌流出来（那灵同我们的灵，二三至二四页）。

　　Through and in His resurrection Christ as the last Adam became the life-giving Spirit to enter into His believers to flow out as rivers of living water (1 Cor. 15:45b; Rev. 21:6; 22:17c). God is a Spirit and the Second of the Triune God in the flesh became a life-giving Spirit. Prior to Christ's resurrection, God was a Spirit but not a life-giving Spirit. Before Christ's death and resurrection, God had no way to enter into man to be man's life. Between man and God there were a number of negative things as obstacles. According to the typology seen in Genesis, the way to God as the tree of life was closed by the requirements of God's glory, God's holiness, and God's righteousness (Gen. 3:24; see Life-study of Genesis, pp. 282-286).

　　Hebrews 10 reveals that the death of Christ opened the way, a new and living way, so that we can go into the Holy of Holies to partake of God as the tree of life (vv. 19-20). In His death He fulfilled all the requirements of God's glory, holiness, and righteousness; then in resurrection He changed in form to be the life-giving Spirit. This was absolutely for the organic union between God and man— to bring God into man and to bring man into God in His resurrection. Today we can take the tree of life and drink the water of life so that the Triune God can flow out from our innermost being as rivers of living water (The Spirit with Our Spirit, chap. 2).

　　〔那灵乃是圣灵经过以上所述，祂所是的种种而成的，所以是包罗万有、终极完成的灵，作三一神的终极完成，以临及并进入信入基督的人里面。约翰七章〕三十九节说，“耶稣这话是指着信入祂的人将要受的那灵说的；那时还没有那灵，因为耶稣尚未得着荣耀。”…神的灵从起初就有了（创一1～2），但那灵，就是基督的灵（罗八9），耶稣基督的灵（腓一19），在主说这话时还没有，因为祂尚未得着荣耀。耶稣是在复活时得着荣耀的（路二四26）。祂复活后，神的灵就成了那成为肉体、钉十字架、复活之耶稣基督的灵。基督在祂复活的晚上，已将这灵吹到门徒里面（约二十22）。…当这灵还是神的灵，祂只有神圣的元素；当祂借着基督成为肉体、钉十字架并复活，成了耶稣基督的灵，祂就兼有神圣与属人的元素，带着基督成为肉体、钉十字架、和复活的一切素质和实际。因此，祂现今乃是包罗万有耶稣基督的灵，作了活水给我们接受。

　　我们可用一杯清水，加入许多别的成分作例证。清水经过一个阶段，把奶加进去；又经过几个阶段，分别加进蜂蜜、茶和盐，最终成了包罗一切的饮料。在清水经过这一切阶段以前，还没有这样美妙的饮料…。现在，杯中有包罗一切的饮料。照样，主耶稣在七章三十九节和十四章十六至十七节所应许的灵，不是那只有神性作内容的灵，乃是有神性、人性、包罗万有的死、复活、和升天各种元素的灵。如今我们不单有神的灵，也有耶稣基督的灵。乃是这样一位包罗万有的灵，把生命水的河流赐给我们（约翰福音生命读经，二四六至二四八页）。

　　Verse 39 says, “But this He said concerning the Spirit, whom those who believed in Him were about to receive; for the Spirit was not yet, because Jesus was not yet glorified.” Many Christians do not understand the words “not yet” in this verse. The King James Version adds the word “given” in italics, showing that the translators were troubled by this verse. But verse 39 does not mean that the Spirit “was not given”; it means that the Spirit was “not yet.” The Spirit was not there yet. The Spirit of God was there from the very beginning (Gen. 1:1-2), but the Spirit as “the Spirit of Christ” (Rom. 8:9), “the Spirit of Jesus Christ” (Phil. 1:19), was “not yet” at the time the Lord Jesus spoke this word, because He was not yet glorified. Jesus was glorified when He was resurrected (Luke 24:26). After His resurrection, the Spirit of God became the Spirit of the incarnated, crucified, and resurrected Jesus Christ, who was breathed into the disciples by Christ in the evening of the day He was resurrected (John 20:22). The Spirit is now the “another Comforter,...the Spirit of reality” promised by Christ before His death (John 14:16-17). When the Spirit was the Spirit of God, He had only the divine element. When He became the Spirit of Jesus Christ through Christ's incarnation, crucifixion, and resurrection, He had both the divine and human element, with all the essence and reality of the incarnation, crucifixion, and resurrection of Christ. Hence, He is now the all-inclusive Spirit of Jesus Christ as the living water for us to receive.

　　We may use the illustration of a glass of pure water into which many other ingredients are added. The pure water passes through one stage, and the milk is added. It passes through other stages in which honey, tea, and salt are added. Eventually, it becomes an all-inclusive drink. Before the pure water passed all these stations, such a wonderful drink was “not yet,” although the pure water in the glass was there already. Now it is an all-inclusive drink. Likewise, the Spirit promised by the Lord Jesus in 7:39 and 14:16-17 is not the Spirit with only divinity as His content, but the Spirit with divinity, humanity, the all-inclusive death, resurrection, and ascension. Now we not only have the Spirit of God, but also the Spirit of Jesus Christ. It is such an all-inclusive Spirit that gives us the flow of the rivers of water of life (Life-study of John, chap. 18).

　　弗五18 不要醉酒，醉酒使人放荡，乃要在灵里被充满。

　　林前十二13 …我们…都已经在一位灵里受浸，成了一个身体，且都得以喝一位灵。

　　Eph. 5:18 And do not be drunk with wine, in which is dissoluteness, but be filled in spirit,

　　1 Cor. 12:13 For also in one Spirit we were all baptized into one Body, whether Jews or Greeks, whether slaves or free, and were all given to drink one Spirit.

　　人的灵比人的体更重要，因此以弗所五章十八节说，“不要醉酒，醉酒使人放荡，乃要在灵里被充满。”醉酒是在身体里被充满；这里说，我们不该在身体里充满酒，乃该在灵里被充满。我们需要被基督充满，成为神一切的丰满（一23，三19）。今天基督一切的丰富，就在赐生命的灵里；因此，在我们的灵里被充满，乃是被素质的灵充满；素质的灵就是赐生命的灵，也就是约翰十四章十七节所说，作基督实化的实际之灵。

　　The human spirit is more important than the human body. This is why Ephesians 5:18 says, “Do not be drunk with wine, in which is dissoluteness, but be filled in spirit.” To be drunk with wine is to be filled in the body. Here it says that we should not be filled with wine in our body but that we should be filled in spirit. We need to be filled with Christ unto all the fullness of God (1:23; 3:19). Today all the riches of Christ are included in the life-giving Spirit (1 Cor. 15:45b; 2 Cor. 3:17). To be filled in our spirit is to be filled with the essential Spirit. The essential Spirit is the life-giving Spirit, and the life-giving Spirit is the Spirit of reality as the realization of Christ, referred to in John 14:17.

　　圣灵的充满与圣灵的充溢不同；圣灵的充溢远不如圣灵的充满宝贵。所以新约在使徒行传之后，从罗马书到启示录，这二十二卷书信里，就不再使用外面的充溢这字，乃是强调里面的充满。

　　林前十二章十三节说，“我们…都已经在一位灵里受浸，成了一个身体，且都得以喝一位灵。”这里的连接词“且”，指明浸和喝乃是两件事；浸是外面的充溢，喝是里面的充满。…二次大战后，我住在上海，有时到南京尽职。当时长江下游一带流行一句话：“早晨皮包水，晚间水包皮。”意思是早晨到茶馆喝个饱，就是皮包水；晚上到澡堂去泡澡，就是水包皮；你若这样实行，必定身体健康。我听见这话，觉得真好，真有意思；因为皮包水就是里面的充满，水包皮就是外面的充溢。你要作个健康的基督徒，早晨就得晨晨复兴，这是皮包水；晚上要出外为主作工，就需要外面的充溢，也就是水包皮。

　　The inward filling of the Spirit is different from the outward filling of the Spirit. The outward filling of the Spirit is far less precious than the inward filling of the Spirit. Hence, after the book of Acts the word for outward filling is not used in the twenty-two Epistles from Romans to Revelation. Instead, inward filling is emphasized.

　　1 Corinthians 12:13, says, “For also in one Spirit we were all baptized into one Body...and were all given to drink one Spirit.” Here the conjunction and indicates that to be baptized and to drink are two matters. To be baptized is to be filled outwardly, and to drink is to be filled inwardly. Therefore, the Pentecostals are mistaken in neglecting the distinction between the two.

　　I stayed in Shanghai after the second World War. From time to time I ministered in Nanking. At that time there was a saying in the region around the lower Yangtze River. The saying was, “In the morning the skin encompasses the water; at night the water encompasses the skin.” When a person drinks tea in the tea house in the morning, his skin “encompasses” the water. When he goes to take a bath at night, the water encompasses the skin. They believed that if one practiced this, he would surely be healthy. After I heard this saying, I found it to be very good and meaningful. The skin encompassing the water is a picture of the inward filling, and the water encompassing the skin is a picture of the outward filling. If you want to be a healthy Christian, you have to be revived every morning. This is the skin encompassing the water. You also need to receive the outward filling of the Spirit when you go out to labor for the Lord at night. This is the water encompassing the skin. The Pentecostals make these two “encompassing” into one “encompassing.” As a result, many of them get too deeply immersed in water and drown.

　　今天灵恩运动的人，虽然也讲认罪，却错误的教导说，还必须加上说方言。圣经并没有说被圣灵充满必须说方言。…实际上他们所谓的说方言，就是叫人把舌头卷起来随便说话；结果他们被充满的不是圣灵，连邪灵也不是，而是他们自己。

　　这样的交通，一面是要帮助你们，给你们一条正途来追求圣灵的充满；一面是要给你们一点预防注射，免得一说到圣灵的充满，有人对你说，“是啊，我们也讲圣灵的充满。你会不会说方言呢？”你就说你不会，而受他们影响，中他们的毒。你必须清楚，圣灵的充满有两面，一个是外面的，一个是里面的。外面的一面只在使徒行传提到，可是到了书信，从罗马书到启示录，却只强调里面的充满，因为那才是最重要的（作主合用的器皿，一一八至一二○、一二二至一二三页）。

　　Those in the Pentecostal movement also talk about confession, but they wrongly teach people that confession must be accompanied by speaking in tongues. The Bible never says that we must speak in tongues to be filled with the Spirit. Today people are hungry and thirsty for God. Thus, those in the Pentecostal movement use tongue-speaking to attract them. Because the Pentecostals lack the truth, they encourage people to pursue after tongue-speaking. Actually, in many cases their so-called speaking in tongues is not genuine. They simply ask people to roll their tongue and speak out anything that comes to their mind. As a result of this practice, they are not filled with the Holy Spirit. They are not even filled with the evil spirits. They are filled only with themselves.

　　On the one hand, this fellowship is meant to help you by giving you the proper way to pursue the filling of the Spirit. On the other hand, it is meant to give you an inoculation. When you speak to people concerning the filling of the Spirit, they may say, “We also talk about the filling of the Spirit” and may ask you, “Do you speak in tongues?” If you do not know how to answer them, you will be poisoned by them. You must be clear that the filling of the Spirit has two aspects—an outward aspect and an inward aspect. The outward aspect is mentioned only in Acts, but in the Epistles from Romans to Revelation, the inward filling is emphasized because it is the more important aspect (Vessels Useful to the Lord, chap. 7).

　　徒十三52 门徒就被喜乐和圣灵充满。

　　罗十二11 殷勤不可懒惰，要灵里火热，常常服事主。

　　Acts 13:52 And the disciples were filled with joy and with the Holy Spirit.

　　Rom. 12:11 Do not be slothful in zeal, but be burning in spirit, serving the Lord.

　　我们如何能被三一神充满？乃是借着彻底的祷告并认罪。…你可以向主说，“主啊，赦免我，虽然我所有的罪你都赦免了；但得救到今天，我从来没有这么一次彻底的认罪，也从未这么彻底的对付。今天我愿意把我所有的罪，在你面前彻底的承认一次，把我所有的罪都承认出来。求你光照我！”你祷告时，不要寻求感觉。你要信主的灵与你同在；你不必按着次序，只要照着你里面所觉得的，或照着你的记忆，一件一件的向主认罪，直到你再无可认，从感觉、记忆里都没有了。然后你应该相信，就在这时，你灵里已被三一神终极的完成所充满。从你作基督徒开始，你就应当有一次这样彻底的认罪。

　　重生得救是一次永远的，悔改、认罪却是一生天天都得作的。好比洗手，不是生下来洗过一次就永远干净，无须再洗，乃要每天多次的洗。好比呼吸，不是因为作过一次深呼吸，就可以不必再呼吸；乃要不住的呼吸，才能保住性命。呼吸就是我们的祷告，洗手就是我们的认罪；我们要天天被圣灵充满，就必须天天祷告、认罪（作主合用的器皿，一二○至一二一、一六三页）。

　　How can we be filled with the Triune God? We can be filled with the Triune God through thorough prayer and confession. When you began the Full-Time Training, you renewed your consecration. This is good, but you also have to find some time in your busy schedule to kneel down before the Lord by yourself and to thoroughly pray and confess. This is most precious. At the beginning of this time, you may tell the Lord, “O Lord, forgive me. Although You have forgiven me of all my sins, I have never had a thorough confession and a thorough dealing. Today I would like to confess all of my sins thoroughly before You. Please shine on me!”

　　When you pray in this way, do not seek for feeling. You have to believe that the Lord's Spirit is with you. You also do not need to confess according to a sequence. Simply confess according to what you sense within and according to what you remember. Confess your sins to the Lord one by one until, according to your inner sense and your memory, you have nothing more to confess. Once you have done this, you should simply believe that you have been filled in your spirit with the ultimate consummation of the Triune God. Every Christian should have one time in which he thoroughly confesses in this way. In medical science this is equivalent to changing the blood cells in your entire body in order to cleanse away all the germs and filthiness from your system for the sake of your health. Every one of you needs to be filled with the Spirit in this way.

　　How much the Spirit can fill you within depends on how much room you give Him. The more room you give Him, the more He fills you. Similarly, the amount of air that fills a bottle depends on how much space there is in the bottle. If half of the bottle is filled with soil, air can fill only half of the bottle. The more the soil is removed from the bottle, however, the more the air will fill it. In the same way, the more you remove the defilement of sin and the filthiness that is within you, the more the Holy Spirit will be able to fill you. As you empty out, the Spirit will fill you. When you have completely emptied yourself of all filthiness, then you will also be completely filled with the Spirit (Vessels Useful unto the Lord, chap. 7).

　　早晨一起来，最好不要想别的事，只想主耶稣！这件事说起来容易，作起来不简单。因为我们都有许多事充满我们的心。虽然如此，我们还得操练。…盼望你们从今天起就开始这样操练，从起床先喊主的名开始，一天之中不是喊主，就是说主。你一喊主的名，那灵就与你同在；你一说主的话，那灵更与你同在。…结果你所呼吸的是主耶稣，所说的也是主耶稣，你定规被三一神，就是那灵充满（关于生命与实行的信息上卷，八八页）。

　　When we get up in the morning, it is a good practice not to think about other things except about Jesus! However, it is easier to say than to do it because our heart is occupied by many matters. Nevertheless, we should endeavour to exercise. I hope from today onward you would practice to call upon the name of the Lord immediately after you wake up and continue to call and speak Him throughout the day. Whenever you call upon the Lord's name, the Spirit will be with you. Whenever you speak the Lord's words, the Spirit will be with you. Eventually, you will be filled by the Triune God as the Spirit because you breathe Him and speak Him (Translated).

　　被圣灵充满后，我们还得作几件事，以维持圣灵的充满。首先，我们不可销灭那灵（帖前五19）。那灵使我们的灵火热（罗十二11），并使我们的恩赐如火挑旺（提后一6）。

　　After we have been filled with the Holy Spirit, we still have to do a few things to maintain the filling. First, we should not quench the Spirit (1 Thes. 5:19). The Spirit causes us to be burning in spirit (Rom. 12:11) and also causes us to fan into flame the gift which is in us (2 Tim. 1:6). Hence, we should not quench the Spirit.

　　第二，我们不可叫圣灵忧愁（弗四30）。叫圣灵忧愁，就是使祂不喜悦，在日常行事中不照着祂而行（罗八4）。我们如何能知道圣灵忧愁？这可从我们的生活得到验证。你基督徒的生活不喜乐，就是圣灵在你里面忧愁的记号。…如果你喜乐了，就指明圣灵在你里面也喜乐。…所以不要叫圣灵忧愁，就是不要叫你们自己忧愁。

　　second, we should not grieve the Holy Spirit (Eph. 4:30). To grieve the Holy Spirit is to displease Him and to not walk according to Him in our daily living (Rom. 8:4). How do we know when the Holy Spirit is grieved? We can know by our living. If we are not joyful in our Christian life, this is a sign that the Holy Spirit is grieving in us. It is because the Holy Spirit is grieving in us that we are not joyful. If we are joyful, this indicates that the Holy Spirit in us is also joyful. A sister testified that she once had prayed to the extent that her whole being was refreshed, light-hearted, and so full of joy. This is proof that the Holy Spirit in her was joyful. Hence, to not grieve the Holy Spirit is to not grieve yourself.

　　第三，在积极方面，你们要顺从圣灵。彼得在行传五章说，“神赐给顺从之人的圣灵。”（32。）指明这位圣灵乃是叫人顺从的。顺从乃是我们享受圣灵的道路和条件。罗马八章四节也说，我们要“不照着肉体，只照着灵而行”。这就是被充满的路，也是维持自己活在圣灵之充满里的条件。我们不仅要研读这些经节，更要在日常生活中实际的实行（作主合用的器皿，一六四至一六五页）。

　　Third, on the positive side, we must obey the Holy Spirit. In Acts 5 Peter said, “The Holy Spirit, whom God has given to those who obey Him” (v. 32). This shows that the Holy Spirit is for us to obey. Obedience is the way and the requirement for us to enjoy the Holy Spirit. Romans 8:4 says, “Do not walk according to the flesh but according to the spirit.” This is the way to be filled with the Holy Spirit and the requirement for maintaining a life of being filled with the Holy Spirit. We should not only study these verses but also put them into practice in our daily life (Vessels Useful to the Lord, chap. 10).