诗歌：大本194首

Scripture Reading: John 14:17; 15:26; 16:13-14; 1 John 5:6; Eph. 4:12, 16, 20-21

读经：约十四17，十五26，十六13~14，约壹五6，弗四12、16、20~21

　　约十四17　……实际的灵，乃世人不能接受的，因为不见祂，也不认识祂；你们却认识祂，因祂与你们同住，且要在你们里面。

　　十五26　但我要从父差保惠师来，就是从父出来实际的灵，祂来了，就要为我作见证。

　　那灵称为实际的灵，因为凡父在子里的所是，以及子的所是，都实化在那灵里。那灵是父神和子神所是的实化。父神是光，子神是生命。这光和生命的实际就是那灵。我们若没有那灵，就无法有父神的光。我们若没有那灵，也无法有子神作我们的生命。父神和子神一切神圣属性的实际，就是那灵。在约翰十四章十七节，十五章二十六节，和十六章十三节，主耶稣说到实际的灵。约壹四章六节说到那灵也用这名称。不仅如此，五章六节说，那灵就是真理，实际。那灵是实际的灵，乃是神和子的实际（新约总论第四册，一四至一五页）。

　　John 14:17 Even the Spirit of reality, whom the world cannot receive, because it does not behold Him or know Him; but you know Him, because He abides with you and shall be in you.

　　15:26 But when the Comforter comes, whom I will send to you from the Father, the Spirit of reality, who proceeds from the Father, He will testify concerning Me.

　　The Spirit is called the Spirit of reality because whatever the Father in the Son is and whatever the Son is, is realized in the Spirit. The Spirit is the realization of what God the Father and God the Son are. God the Father is light, and God the Son is life. The reality of this light and life is the Spirit. If we do not have the Spirit, we cannot have the light of God the Father. If we do not have the Spirit, we cannot have God the Son as our life. The reality of all the divine attributes of both God the Father and God the Son is the Spirit. In John 14:17; 15:26; and 16:13 the Lord Jesus speaks of the Spirit of reality....First John 5:6 says that the Spirit is the reality. As the Spirit of reality, the Spirit is the reality of God and of the Son. (The Conclusion of the New Testament, p. 863)

　　那灵是每一神圣事物的实际；既是如此，祂就是永远生命的实际。至终，因为那灵是实际，祂就是神、子和永远的生命。离了实际的灵，永远的生命就是虚空、徒然的。所以，那灵是神、子、永远生命、恩典和每一神圣之事的实际。因为那灵是一切神圣、属灵实体和项目的实际，祂就称为实际的灵（新约总论第四册，一五页）。

　　在整个宇宙中，只有一位是真实的，就是三一神。唯有三一神是实际。今天那灵乃是实际，因为那灵是三一神真实的素质。……倪柝声弟兄……说那灵乃是复活的实际。复活需要实际，而那实际就是那灵。你若不在那灵里，你就不在复活里（基督徒的生活，三八页）。

　　在神新约的经纶里，那灵有实际的属性（约十四17，十五26，十六13）。实际是神的灵包罗万有的属性，因为其中包括父、子基督以及一切神圣的项目和实体。那灵是基督和神圣启示的实际，因此，那灵是实际（约壹五6）。圣灵是包罗万有的实际。所以，实际是那灵最奇妙的属性之一。

　　离了实际的灵，在我们的经历中，我们无法有神圣的三一或任何神圣的属性，这些对我们不过是名词。三一神和祂一切属性的实际，就是实际的灵。

　　照上下文看，约翰十六章十三节的“实际”，指父所有、子所有以及那灵从子并从父所有而领受的（新约总论第四册，五六、一三二页）。

　　在约翰一章，鸽子降在羔羊身上。羔羊表征救赎，而鸽子表征赐生命的灵。这指明赐生命的灵是基于基督的救赎而临到我们。因着神是三一的，当我们思想那灵是谁，我们必须回溯到基督。然后，当我们问基督是谁，我们必须回溯到神。神乃是丰满，基督是神丰满的具体化身和彰显（西二9），那灵是基督一切所是的实际（约十四17）。以另一方式来说，父神是源头，子神是彰显，灵神是传输（林后十三14）。因此，那灵乃是三一神的实际；这就是说，祂乃是三一神所是、所成就、所得着并所达到之一切的实际。所传给亚伯拉罕福音之福的主要项目，就是神要将那灵赐给祂所有的选民（李文集一九六六年第二册，三九四页）。

　　参读：真理课程三级卷三，第四十九课。

　　The Spirit is the reality of every divine thing, and, as such, He is the reality of eternal life. Eventually, because the Spirit is the reality, He is God, the Son, and eternal life. Apart from the Spirit of reality, eternal life would be empty, vain. Therefore, the Spirit is the reality of God, the Son, eternal life, grace, and every divine matter. Because the Spirit is the reality of all divine and spiritual entities and items, He is called the Spirit of reality. (The Conclusion of the New Testament, p. 863)

　　In the whole universe, only One is real—the Triune God. Only the Triune God is the reality. Today the Spirit is the reality because the Spirit is the real essence of the Triune God.... Brother Watchman Nee... [said] that the Spirit is the reality of the resurrection. Resurrection needs some reality, and that reality is the Spirit. If you are not in the Spirit, you are not in resurrection. (CWWL, 1991-1992, vol. 2, "The Christian Life," p. 373)

　　In God's New Testament economy the Spirit has the attribute of reality (John 14:17; 15:26; 16:13). Reality is the all-inclusive attribute of the Spirit of God, for it includes the Father, Christ the Son, and all the divine items and entities. The Spirit is the reality of Christ and of the divine revelation. Hence, the Spirit is the reality (1 John 5:6). The Holy Spirit is the all-inclusive reality. Reality, therefore, is one of the most marvelous attributes of the Spirit.

　　Apart from the Spirit of reality, in our experience we cannot have the Trinity or any of the divine attributes. These would be nothing more than terms to us. The reality of the Triune God and of all His attributes is the Spirit of reality.

　　According to the context, the reality in John 16:13 refers to what the Father has, what the Son has, and what the Spirit receives of the Son and of what the Father has. (The Conclusion of the New Testament, pp. 897, 962)

　　In John 1 the dove descended upon the Lamb. The Lamb signifies redemption, and the dove signifies the life-giving Spirit. This indicates that the life-giving Spirit comes to us on the basis of the redemption of Christ. Since God is triune, when we consider who the Spirit is, we must trace Him back to Christ. Then when we ask who Christ is, we must trace Him back to God. God is the fullness, Christ is the embodiment and expression of the fullness of God (Col. 2:9), and the Spirit is the reality of all that Christ is (John 14:17). Stated another way, God the Father is the source, God the Son is the expression, and God the Spirit is the transmission (2 Cor. 13:14). Therefore, the Spirit is the reality of the Triune God; that is, He is the reality of all that the Triune God is, all that He has accomplished, and all that He has obtained and attained. The central item and blessing of the gospel preached to Abraham was that God would give this Spirit to all the chosen ones. (CWWL, 1966, vol. 2, "The Divine Spirit with the Human Spirit in the Epistles," p. 298)

　　Further Reading: Truth Lessons—Level Three, vol. 3, lsn. 49

　　约十六13~14　只等实际的灵来了，祂要引导你们进入一切的实际；因为祂不是从自己说的，乃是把祂所听见的都说出来，并要把要来的事宣示与你们。祂要荣耀我，因为祂要从我有所领受而宣示与你们。

　　约翰十六章十三节有那灵在信徒里面作工，引导他们进入一切的实际：“只等实际的灵来了，祂要引导你们进入一切的实际；因为祂不是从自己说的，乃是把祂所听见的都说出来，并要把要来的事宣示与你们。”实际的灵引导信徒进入三一神并一切神圣事物的实际。实际的灵引导我们进入称义、圣别、爱以及别的一切神圣事物的实际。祂引导我们，带我们进入这些事的实际（新约总论第四册，一三一至一三二页）。

　　John 16:13-14 But when He, the Spirit of reality, comes, He will guide you into all the reality; for He will not speak from Himself, but what He hears He will speak; and He will declare to you the things that are coming. He will glorify Me, for He will receive of Mine and will declare it to you.

　　In John 16:13 we have the Spirit's work in the believers to guide them into all the reality: "When He, the Spirit of reality, comes, He will guide you into all the reality; for He will not speak from Himself, but what He hears He will speak; and He will declare to you the things that are coming." The Spirit of reality guides the believers into all the reality of the Triune God and of all divine matters. The Spirit of reality guides us into the reality of justification, holiness, love, and all other divine things. He leads us into, brings us into, the reality of these things. (The Conclusion of the New Testament, p. 962)

　　神是灵，所以一切与神发生关系的，都是在灵里。真理的圣灵就是实际的灵，所以属灵的实际必定是在圣灵里的。属灵的实际是超过人的，也是超过物的；在圣灵里的那一个才是属灵的实际。所有属灵的东西，都是培养在圣灵里的。所有属灵的东西，一不在圣灵里，就是字句，就是仪文，就是死的；所有属灵的东西，只有在圣灵里，才是真的，才是活的，才是生命的。是圣灵引导我们进入一切的实际。所以，若是用不着圣灵的带领就会进入的那一个，必定不是属灵的实际。凡人只凭着听、只凭着思想、只凭着情感而得着的那一个，必定不是属灵的实际。是圣灵带领人进入的那一个，才是属灵的实际。我们要记得，圣灵是一切属灵之事的执行者，今天神所作的事，都是圣灵作的。是圣灵作的才是真的，才是实际的（倪柝声文集第二辑第十六册，二○四页）。

　　父所有的是实际，子所有的是实际，那灵所领受的也是实际。父所有的成了子的，子所有的都由那灵领受，那灵所领受的就向我们宣示。父、子、灵并我们信徒，都包含在这过程里。

　　作源头、元始的父有许多丰富。父所有的一切都成了子的，子有追测不尽的丰富（弗三8）。凡父所有的，都是子的；子所有的，由那灵领受。既然那灵把所领受的，宣示或传输给我们，我们就成了目的地。父具体表现在子里面，子变了形像成为那灵，那灵就是神圣的三一临到我们。三一神一切的丰富都在那灵里临到我们；所以，我们是三一神的目的地。三一神一切的所是并所有，都已经宣示、传达、传输给我们。因为我们与那灵生机的联结，就是与经过过程的三一神生机的联结，凡祂所是并所有的，现今都成了我们的分，作我们的实际。

　　那灵引导我们进入的实际，乃是神圣三一的实际。事实上，神圣三一的实际，就是内住的灵。这实际是住在我们里面的那灵，不是停留在我们身上的那灵。那灵是父和子一切所是的实际。没有那灵，虽有父和子所是的素质，却没有实化。那灵是父和子一切所是的应用。我们若要应用父和子一切的所是，就需要那灵。现今内住的灵不是在引导信徒进入三一神的道理，乃是引导他们进入三一神的实际（新约总论第四册，一三二至一三三页）。

　　参读：圣灵与实际。

　　God is Spirit, and everything related to God has to be in spirit. The Spirit of truth is the Spirit of reality. Hence, spiritual reality must be in the Holy Spirit. Spiritual reality is something that transcends people and things. Only that which is in the Holy Spirit is spiritual reality. All spiritual things are sustained in the Holy Spirit. Once a spiritual thing moves away from the Holy Spirit, it becomes letter and form, and it is dead. All spiritual things must be in the Holy Spirit before they can be real, living, and organic. The Holy Spirit leads us into all reality. Hence, any experience that we can acquire without the guidance of the Holy Spirit is surely not spiritual reality. Anything that we acquire through our ears, our mind, or our emotion alone is not spiritual reality. Only the things that the Holy Spirit guides us into are spiritual reality. We have to remember that the Holy Spirit is the Executor of all spiritual things. Whatever God is doing today is executed by the Holy Spirit. Only that which the Holy Spirit does is real, and only that is reality. (CWWN, vol. 36, "The Holy Spirit and Reality," pp. 223-224)

　　What the Father has is a reality, what the Son has is a reality, and what the Spirit receives is also reality. What the Father has becomes the Son's, what the Son has is received by the Spirit, and what the Spirit receives is disclosed to us. The Father, the Son, the Spirit, and we, the believers, are all involved in this process.

　　The Father, who is the source, the origin, has many riches. All that the Father has becomes the Son's. The Son has unsearchable riches (Eph. 3:8). Whatever the Father has is the Son's, and what the Son has is received by the Spirit. Since what the Spirit receives is disclosed or transmitted to us, we become the destination. The Father is embodied in the Son, the Son is transfigured to be the Spirit, and the Spirit is the reaching of the Divine Trinity to us. All the riches of the Triune God reach us in the Spirit. Therefore, we are the destination of the Triune God. All that the Triune God is and has, has been disclosed, conveyed, transmitted, to us. Because we are organically united to the Spirit, that is, organically united to the processed Triune God, whatever He is and has now is our portion as our reality.

　　The reality into which the Spirit guides us is the reality of the Divine Trinity. Actually, the reality of the Divine Trinity is the indwelling Spirit. It is the Spirit who dwells within us, not the Spirit who rests upon us, who is this reality. The Spirit is the reality of all that the Father and the Son are. Without the Spirit, there is the essence of what the Father and the Son are, but there is no realization. The Spirit is the application of all that the Father and the Son are. If we would apply all that the Father and the Son are, we need the Spirit. Now the indwelling Spirit is guiding the believers not into the doctrine of the Triune God but into the reality of the Triune God. (The Conclusion of the New Testament, pp. 962-963)

　　Further Reading: CWWN, vol. 36, "The Holy Spirit and Reality," pp. 223-224,227-229

　　林前十二12~13　就如身体是一个，却有许多肢体，而且身体上一切的肢体虽多，仍是一个身体，基督也是这样。因为我们不拘是犹太人或希利尼人，是为奴的或自主的，都已经在一位灵里受浸，成了一个身体，且都得以喝一位灵。

　　弗四4　一个身体和一位灵，正如你们蒙召，也是在一个盼望中蒙召的。

　　借着那灵，神圣三一的实际传输到我们里面。借着这传输，经过过程的三一神所是并所有的一切丰富，都分赐到我们里面。现今凡经过过程之三一神的所是和所有，都成了我们的元素。这使经过过程的三一神，成为我们这人的素质。这样，那灵作经过过程之三一神的完成，就成了我们的分。这就是那灵作三一神的实际，给我们经历并享受（新约总论第四册，一三三页）。

　　1 Cor. 12:12-13 For even as the body is one and has many members, yet all the members of the body, being many, are one body, so also is the Christ. 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.

　　Eph. 4:4 One Body and one Spirit, even as also you were called in one hope of your calling.

　　Through the Spirit, the reality of the Divine Trinity is transmitted into us. Through this transmission all the riches of what the processed Triune God is and has are dispensed into us. Now whatever the processed Triune God is and has becomes our element. This makes the processed Triune God the very essence of our being. In this way the Spirit as the consummation of the processed Triune God becomes our portion. This is the Spirit as the reality of the Triune God for our experience and enjoyment. (The Conclusion of the New Testament, p. 963)

　　实际的灵是子的完满实化。那灵带我们得救之后，就要在我们里面成为子自己的实际。子的一切所是、所有、所成就、所得着以及所达到的，都借着那灵完满地作到我们里面。那灵最终成了子的实化。祂是子一切所是和所有的实际。

　　那灵是父和子一切所是的实际。没有那灵，虽有父和子所是的素质，却没有实化。以电作比方。我们尽管有电，还需要将电应用于特定的用途；电的应用就是电的实化。照样，那灵就是父和子一切所是的应用。没有那灵作实际和应用，一切事物或许是真实的，却无法得着或应用。我们若要应用神和基督的一切所是，就需要那灵。我们必须赞美主，祂今天不只是父和子，也是那灵。祂不仅是源头和流道，祂也是应用。那灵临到我们，进到我们里面，应用了我们所需父和子的一切。这真是美妙！

　　召会生活完全依赖那灵。仅仅有关于父和子的道理是不够的，我们需要借着那灵，对于在子里的父有活的应用（约翰福音生命读经，四九八至五○一页）。

　　那灵作为三一神的素质，已成为一个身体的素质。基督身体的素质乃是那灵，那灵是经过过程之三一神的完成（约七39，启二二17上）。基督身体的素质，包含三一神的神性，有能力供应神圣的生命（腓一19）；基督身体的素质，包含耶稣超绝的人性，有能力供应这超绝的人性（徒十六7）；基督身体的素质，包含基督包罗万有的死，有能力治死消极的事物（罗八13）；基督身体的素质，包含基督超越的复活，有复活的超越能力（腓三10）。

　　那灵作为三一神的实际，也是基督身体的实际。经过过程之三一神的实际，乃是终极完成之实际的灵（约十四17，十五26，十六13，约壹五6）。实际的灵使经过过程之三一神的一切成为基督身体里的实际（约十六13~15）；实际的灵使三一神一切的丰富，对基督的身体成为真实的。没有那灵，就没有基督的身体，没有召会（新约总论第十一册，一八九至一九○页）。

　　参读：约翰福音生命读经，第三十七篇；约翰著作中帐幕和祭物的应验，第四十三篇。

　　The Spirit of reality is the full realization of the Son. After the Spirit has brought us to salvation, He will become in us the very reality of the Son Himself. Whatever the Son is, has, and has accomplished, obtained, and attained will all be fully wrought into us through the Spirit. The Spirit eventually becomes the realization of the Son. He is the reality of all that the Son is and has.

　　The Spirit is the reality of all that the Father and the Son are. Without the Spirit there is the essence of what the Father and Son are, but there is no realization. Take the example of electricity. Although we may have electricity, it still needs to be applied for a specific purpose. That application of electricity is the realization of the electricity. Likewise, the Spirit is the application of all that the Father and the Son are. Without the Spirit as the realization and application, everything may be real, but it is not available or applicable. If we would apply all that God and Christ are, we need the Spirit. We must praise the Lord that today He is not only the Father and the Son but also the Spirit. He is not only the source and the course but also the application. The Spirit reaches us, entering into us and applying all that we need of the Father and the Son. This is wonderful.

　　The church life is absolutely dependent upon the Spirit. Mere doctrines concerning the Father and the Son are inadequate. We need a living application of the Father in the Son by means of the Spirit. (Life-study of John, pp. 443-445)

　　The Spirit as the essence of the Triune God has become the essence of the one Body. The essence of the Body of Christ is the Spirit, who is the consummation of the processed Triune God (John 7:39; Rev. 22:17a). The essence of the Body of Christ, containing the divinity of the Triune God, has the capacity to supply the divine life (Phil. 1:19); the essence of the Body of Christ, containing the excelling humanity of Jesus, has the capacity to supply this excelling humanity (Acts 16:7); the essence of the Body of Christ, containing the all-inclusive death of Christ, has the capacity to put to death the negative things (Rom. 8:13); and the essence of the Body of Christ, containing the surpassing resurrection of Christ, has the surpassing capacity of resurrection (Phil. 3:10).

　　The Spirit as the reality of the Triune God is also the reality of the Body of Christ. The reality of the processed Triune God is the consummated Spirit of reality (John 14:17; 15:26; 16:13; 1 John 5:6). The Spirit of reality makes everything of the processed Triune God a reality in the Body of Christ (John 16:13-15); the Spirit of reality makes all the riches of the Triune God real to the Body of Christ. Without the Spirit, there is no Body of Christ, no church. (The Conclusion of the New Testament, p. 3404)

　　Further Reading: Life-study of John, pp. 443-447; CWWL, 1982, vol. 2, "The Fulfillment of the Tabernacle and the Offerings in the Writings of John," ch. 44

　　约壹五6　这借着水与血来的，就是耶稣基督；不是单凭着水，乃是凭着水，又凭着血；并且作见证的就是那灵，因为那灵就是实际。

　　弗四4　一个身体和一位灵，正如你们蒙召，也是在一个盼望中蒙召的。

　　今天基督的身体就是召会，她所有的实际也就是那终极完成之三一神实际的灵。经过过程之三一神的实际，乃是祂终极完成之实际的灵（约十四17，十五26，十六13，约壹五6）。这三一神之所是、所有并所能，其实际都是这实际的灵。并且这三一神所经过的死与复活，其实际也都是这实际的灵（对基督身体的透视，三一页）。

　　1 John 5:6 This is He who came through water and blood, Jesus Christ; not in the water only, but in the water and in the blood; and the Spirit is He who testifies, because the Spirit is the reality.

　　Eph. 4:4 One Body and one Spirit, even as also you were called in one hope of your calling.

　　The Body of Christ is the church today, and all of its reality is the Spirit of the reality of the consummated Triune God. The reality of the processed Triune God is His consummated Spirit of reality (John 14:17; 15:26; 16:13; 1 John 5:6). The reality of all that the Triune God is, has, and can do is simply this Spirit of reality. The reality of the death and resurrection that the Triune God passed through is also this Spirit of reality. (CWWL, 1990, vol. 2, "A Thorough View of the Body of Christ," p. 130)

　　实际的灵使经过过程之三一神的一切，都在基督的身体里成为实际（约十六13~15）。乃是这实际的灵，使三一神一切的丰富，在基督的身体里显为可能，显为真实，那就是三一神的实际。那经过过程之三一神所是的公义、圣别、生命、亮光、能力、恩典及一切神圣的属性，都由这实际的灵实化为基督身体的实际属性（罗十五16下，十四17，弗三16）。原来，这些……都是属于神的属性，现在因着那灵在基督的身体里，把这些属性都实化到召会里了，所以召会也就有了……神圣属性的实际。

　　经过过程之三一神所经历的成为肉体、钉死与复活，也都由这实际的灵实化为基督身体的实际经历。……实际的灵来了，把三一神的这些经历都实化到我们身上来，成了我们实际的经历。因这缘故，我们今天在地上也能过一个正当的人生。……我们不生气，不怨人，更不责备人，因为借着实际的灵，基督的死实化到我们身上。不仅如此，那灵带同基督的复活也作工在我们里面，使我们还能爱人、赦免人。这些都是实际的灵把三一神自己所经历的实化到召会身上，而成为召会的实际经历。这也就是三一神实际的灵作了基督身体的实际（对基督身体的透视，三一至三二页）。

　　基督身体的实际，乃是我们在许多方面所接受、经历并享受的那灵，而召会生活的实际，就是我们在其中生活，并照其而行的那灵（在神圣三一里并同神圣三一活着，一二页）。

　　那灵是基督身体内在的素质和显于外的实际。那灵是三一神之于基督身体一切所是的秘诀。那灵如今住在我们重生的灵里，与我们的灵联合成为调和的灵（罗八9~11，林前六17）。因此，我们必须转向我们的灵，将我们的心思置于灵，并照着灵生活行动。当我们活在调和的灵里，我们就能活出基督的身体，而成为祂团体的彰显（新约总论第十一册，一九○页）。

　　你摸着属灵的实际的时候，你就摸着召会，你的行动就是在身体里的行动，而不是单独行动。比方：你要作一件事，不是说，你只要请全体弟兄姊妹来商量一下，你的手续作得很周到，就算是身体的生活；乃是说，你和别的弟兄姊妹交通（不论人数多或少），你在那里摸着那一个实际的时候，就是身体的生活。如果没有摸着属灵的实际，那么，即使全体开会通过了，也不过是肉体的意见，这不是身体的生活。唯有摸着了属灵的实际，才能活出身体的生活来（倪柝声文集第二辑第十六册，二一○至二一一页）。

　　参读：新约总论第十一册，二一五至二二一页。

　　This Spirit of reality makes everything of the processed Triune God a reality in the Body of Christ (John 16:13-15). It is this same Spirit of reality who makes all the riches of the Triune God, which are just His reality, possible and real in the Body of Christ. All that the processed Triune God is, including righteousness, holiness, life, light, power, grace, and all the divine attributes, are realized by this Spirit of reality to be the real attributes of the Body of Christ (Rom. 15:16b; 14:17; Eph. 3:16). Originally, [these attributes] were merely God's attributes; now [they] have been realized in the church by the Spirit in the Body of Christ. The church therefore possesses the reality of the divine attributes.

　　All that the Triune God experienced, including incarnation, crucifixion, and resurrection, are likewise realized by this Spirit of reality to be the real experiences of the Body of Christ....When the Spirit of reality came, He made these experiences of the Triune God real in us as our real experiences. Because of this we can live a normal human life on the earth today....We do not lose our temper, nor do we blame or rebuke others, because the death of Christ is realized in us through the Spirit of reality. Moreover, the Spirit with the resurrection of Christ works in us to enable us to love and forgive others. These are all examples of how the experiences of the Triune God Himself have been realized in the church by the Spirit of reality to be the real experiences of the church. (CWWL, 1990, vol. 2, "A Thorough View of the Body of Christ," pp. 130-131)

　　The reality of the Body of Christ is the Spirit whom we have received, experienced, and enjoyed in many aspects, and the reality of the church life is the very Spirit in whom we live and according to whom we walk. (CWWL, 1988, vol. 1, "Living in and with the Divine Trinity," p. 281)

　　The Spirit is the inward essence and the expressed reality of the Body of Christ. The Spirit is the secret to all that the Triune God is to the Body of Christ. This Spirit now dwells in our regenerated spirit and is joined to our spirit as the mingled spirit (Rom. 8:9-11; 1 Cor. 6:17). Therefore, we must turn to our spirit, set our mind on the spirit, and walk according to our spirit. When we live in the mingled spirit, we will be able to live out the Body of Christ and become His corporate expression. (The Conclusion of the New Testament, p. 3404)

　　When one touches the spiritual reality, he touches the church, and his actions will be the move of the Body and not independent moves. Suppose you have to do something. Practicing the Body life does not mean that you invite all the brothers and sisters to discuss it and that you go through the procedure in a very proper way. It is when you fellowship with other brothers and sisters (irrespective of the number) and touch the reality that there is the Body life. If you have not touched the spiritual reality, even when there is unanimous consent by the whole congregation, you only have opinions of the flesh and not the Body life. Only those who have touched the spiritual reality can live the Body life. (CWWN, vol. 36, "The Holy Spirit and Reality" p. 229)

　　Further Reading: The Conclusion of the New Testament, pp. 3425-3428

　　约十四18~20　我不撇下你们为孤儿，我正往你们这里来。还有不多的时候，世人不再看见我，你们却看见我，因为我活着，你们也要活着。到那日，你们就知道我在我父里面，你们在我里面，我也在你们里面。

　　行传十五章所记的那件事，给我们看见什么是身体的生活。他们为着外邦人该不该受割礼的问题，一同聚集商议。最后，雅各起来下了断案。这一个断案是出乎圣灵的，所以他们写信出去的时候，是说，“圣灵和我们，认为……。”（28）这一个断案是出乎圣灵的，是摸着了属灵的实际，所以话是雅各说出来的，而“使徒和长老同全召会”都能阿们，都能一同定意这样作（22）。这就是身体的生活。在圣灵里摸着了实际，才能有身体的生活活出来。不是手续怎样，作了就是身体的生活；必须摸着实际，才是身体的生活（倪柝声文集第二辑第十六册，二一一页）。

　　John 14:18-20 I will not leave you as orphans; I am coming to you. Yet a little while and the world beholds Me no longer, but you behold Me; because I live, you also shall live. In that day you will know that I am in My Father, and you in Me, and I in you.

　　The record in Acts 15 shows us what the Body life is. There was a gathering to discuss the question of circumcision for the Gentiles. Finally, James made a decision that was of the Holy Spirit. When they wrote the letter, they said, "For it seemed good to the Holy Spirit and to us" (v. 28). The decision was of the Holy Spirit. It touched the spiritual reality. Although the words were by James, "the apostles and the elders with the whole church" (v. 22) could say Amen to them and resolve to carry the matter out. This is the Body life. Only when one touches the reality in the Holy Spirit can he live out the Body life. The right procedure does not bring in the Body life. One must touch the reality before there can be the Body life. (CWWN, vol. 36, "The Holy Spirit and Reality," p. 229)

　　那灵已进入信徒里面，在他们里面作基督的实际（约十四17、20，十五26，十六12~15）。包罗万有的基督，就是经过过程之三一神的具体化身，完全实化为那住在我们里面的灵。内住的灵是基督的实际、实化。

　　在约翰十四章十七节，十五章二十六节，和十六章十三节，那灵称为实际的灵。那灵称为实际的灵，原因乃是：凡父在子里的所是，以及子的所是，都实化在那灵里。当主耶稣在地上时，实际还没有进到人里面。实际在那里，因为基督自己就是实际（十四6）。但这实际只在门徒中间，还没有进入他们里面。所以，主告诉他们，祂去是与他们有益的（十六7）。祂去的目的是叫祂在形态上有所改变—从肉体的形态改变成那灵的形态。这改变一旦完成，祂的实际就成为那灵的实际，那灵就成为实际的灵。然后这实际的灵要来住在门徒里面，在他们里面作基督的实际。因为实际的灵已进入我们里面，基督的实际现今就住在我们里面。

　　实际的灵是子的完全实化。那灵带我们得救，重生我们以后，就在我们里面作为子自己的实际（新约总论第五册，四一九至四二○页）。

　　那灵是身体的素质和实质。因此，召会作为基督的身体，在素质上和实质上必定就是那灵自己。没有灵就没有身体；离了灵我们所有的只是属人的会集。没有灵就没有召会的实质；没有灵召会就仅仅是社会组织。召会必须是一个身体，以那灵为其实质。

　　那灵不仅是为着身体，更是在身体里。那灵乃是在身体里，不仅在个别的肢体里。林前十二章十三节说，“我们不拘是犹太人或希利尼人，是为奴的或自主的，都已经在一位灵里受浸，成了一个身体，且都得以喝一位灵。”这节经文启示一位灵不仅是身体的素质，更是身体的生命和生命的供应。没有这一位灵，身体是空的，是没有生命的。

　　此外，十三节指明，一位灵乃是作到我们里面，构成到我们的所是里，为将我们构成为一个身体。身体乃是一位灵的构成，而这一位灵已经作到一个身体的所是里。至终因着身体是一位灵的构成，我们可以说这一个身体和那灵乃是一（新约总论第十一册，一八八至一八九页）。

　　参读：以弗所书生命读经，第四十六篇。

　　The Spirit has come into the believers to be the reality of Christ within them (John 14:17, 20; 15:26; 16:12-15). The all-inclusive Christ, who is the embodiment of the processed Triune God, is fully realized as the Spirit who dwells within us. The indwelling Spirit is the reality, the very realization, of Christ.

　　In John 14:17; 15:26; and 16:13 the Spirit is called the Spirit of reality. The reason the Spirit is called the Spirit of reality is that whatever the Father in the Son is and whatever the Son is, is realized in the Spirit. When the Lord Jesus was on earth, reality had not yet entered man. The reality was present, for Christ Himself is reality (John 14:6). But this reality was only among the disciples; it had not yet come into them. Therefore, the Lord told them that it was expedient for them that He go away (John 16:7). The purpose of His going was for Him to have a change in form, a change from the form of the flesh to the form of the Spirit. As soon as this change had been accomplished, His reality would become the reality of the Spirit, and the Spirit would become the Spirit of reality. Then this Spirit of reality would come to abide in the disciples to be in them the reality of Christ. Because the Spirit of reality has come into us, the reality of Christ now abides in us.

　　The Spirit of reality is the full realization of the Son. After the Spirit has brought us to salvation and has regenerated us, He will become in us the very reality of the Son Himself.

　　The Spirit is the essence and substance of the Body. Therefore, the church as the Body of Christ must be essentially and substantially the Spirit Himself. If there is no Spirit, there is no Body; apart from the Spirit, all we have is a human congregation. Without the Spirit, there is no substance of the church; without the Spirit, the church is merely a social organization. The church must be one Body with the Spirit as its substance.

　　The Spirit is not only for the Body but also in the Body. The Spirit is in the Body, not just in individual members. First Corinthians 12:13 says, "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." This verse reveals that the one Spirit is not only the essence of the Body but also the life and the life supply of the Body. Without the one Spirit, the Body would be empty and lifeless.

　　Moreover, 1 Corinthians 12:13 indicates that one Spirit is wrought into us and constituted into our being in order that we may be constituted into one Body. The Body is the constitution of the one Spirit, and the one Spirit has been wrought into the being of the one Body. Eventually, because the Body is the constitution of the one Spirit, we can say that the one Body is one with the Spirit. (The Conclusion of the New Testament, pp. 1420-1421, 3403)

　　Further Reading: Life-study of Ephesians, msg. 46

　　弗四21　如果你们真是听过祂，并在祂里面，照着那在耶稣身上是实际者，受过教导。

　　24　并且穿上了新人，这新人是照着神，在那实际的义和圣中所创造的。

　　以弗所四章二十一节说，“如果你们真是听过祂，并在祂里面，照着那在耶稣身上是实际者，受过教导。”那在耶稣身上是实际者，是指耶稣一生的真实光景，如四福音书所记载的。外邦堕落之人不敬虔的行事为人乃是虚妄（17）；但在耶稣敬虔的生活里乃是真实—实际。耶稣在生活中总是在神里面，同着神并为着神行事。神是在祂的生活中，并且祂与神是一。这就是在耶稣身上是实际者。我们信徒，既以基督作为我们的生命而得了重生，并在祂里面受过教导，就当照着那在耶稣身上是实际者跟基督学（真理课程三级卷三，一五二页）。

　　Eph. 4:21 If indeed you have heard Him and have been taught in Him as the reality is in Jesus.

　　24 And put on the new man, which was created according to God in righteousness and holiness of the reality.

　　Ephesians 4:21 says, "If indeed you have heard Him and have been taught in Him as the reality is in Jesus." The phrase the reality is in Jesus refers to the actual condition of the life of Jesus as recorded in the four Gospels. In the ungodly walk of the Gentiles, the fallen people, there is vanity (v. 17), but in the godly life of Jesus there is truth—reality. Jesus lived a life in which He did everything in God, with God, and for God. God was in His living, and He was one with God. This is the meaning of the reality is in Jesus. We, the believers, who are regenerated with Christ as our life and are taught in Him, should learn from Him as the reality is in Jesus. (Truth Lessons—Level Three, vol. 3, p. 126)

　　耶稣这种照着实际的生活，乃是我们信徒生活的模型。从这模型中，我们照着那在耶稣身上是实际者来学基督。这意思是说，我们学基督是照着福音书所显示的实际，就是照着主耶稣的生活。这生活就是光的照耀，就是实际，也就是神的彰显。因此，在耶稣的生活中有实际。耶稣生活的素质就是实际。主耶稣在地上生活时，总是在实际中，在神圣之光的照耀中，在神的彰显中生活、行事为人（真理课程三级卷三，一五二至一五三页）。

　　新人是在那实际的义和圣中所创造的。义是照着神公义的法则，与神与人都是对的。圣是在神面前的敬虔、虔诚。……义重在对人，圣重在对神。义是指外面的行为，圣是指内里的性情。在外面，与新人有关的一切都是义的；在里面，与新人有关的一切都是圣的。

　　新人的义和圣都是属于实际。以弗所四章二十四节的“那”是加强语。在二十二节，与旧人有关的那迷惑，如何是撒但的人位化；这里与新人有关的那实际，也照样是神的人位化。那实际，如二十一节所说，是展示在耶稣的生活里。在耶稣的生活里，总是显出那实际的义和圣。新人是在那实际的义和圣中所创造的。那实际就是神的实化和彰显。

　　保罗在二十四节说，新人是照着神，在那实际的义和圣中所创造的。无疑的，这实际就是那在耶稣身上是实际者。我们生活的标准不该是照着法律或社会的标准；我们生活的标准必须是照着那在耶稣身上是实际者，就是照着耶稣在地上时所活出的实际。因此，耶稣的生活该是我们今天在召会里的生活。换句话说，新人的生活该与耶稣的生活一模一样。耶稣在地上生活的方式，乃是今天新人所该生活的方式。

　　我们若要以这样的方式生活，就不该照着对错来讲理，乃该照着那在耶稣身上是实际者，来看我们日常生活的每一面。譬如，我们若要上街购物，我们该问主耶稣是否也上街购物。一个新人的生活必须是出于耶稣之实际的生活。我们若都照着属天、神圣、公义、圣别、荣耀的方式生活，在召会中就会有美妙的团体生活。这就是新人的团体生活（以弗所书生命读经，四八七、九四二页）。

　　参读：真理课程三级卷三，第五十一课；以弗所书生命读经，第四十九篇。

　　The life of Jesus according to reality is the pattern for the believer's life. In this pattern we have learned Christ as the reality is in Jesus. This means that we have learned Christ according to the reality shown in the Gospels, that is, according to the life of the Lord Jesus. This life is the shining of light. The shining of light is reality, and reality is the expression of God. Therefore, in the life of Jesus there is reality. The essence of the life of Jesus is reality. When the Lord Jesus lived on the earth, He always walked in reality, in the shining of the divine light, and in the expression of God. (Truth Lessons—Level Three, vol. 3, p. 126)

　　The new man was created in righteousness and holiness of the reality. Righteousness is to be right with God and with man according to God's righteous way, and holiness is godliness and devoutness before God. Righteousness refers to the outward acts, whereas holiness refers to the inward nature. Outwardly, everything related to the new man is righteous; inwardly, everything related to the new man is holy. Righteousness is mainly toward men, and holiness is mainly toward God.

　　The righteousness and holiness of the new man are of the reality. The article before reality in Ephesians 4:24 is emphatic. As the deceit in verse 22, related to the old man, is the personification of Satan, so the reality here, related to the new man, is the personification of God. This reality was exhibited in the life of Jesus, as mentioned in verse 21. In the life of Jesus righteousness and holiness of the reality were continuously manifested. It was in the righteousness and holiness of this reality, which is God realized and expressed, that the new man was created. (The Conclusion of the New Testament, p. 3435)

　　In Ephesians 4:24 Paul says that the new man was created according to God in righteousness and holiness of the reality. This reality no doubt is the very reality in Jesus. Our standard of living should not be according to the law or according to the standards of society; it must be according to the reality in Jesus, the reality lived out by Jesus when He was on earth. Hence, the life of Jesus should be our life today in the church. In other words, the living of the new man should be exactly the same as the living of Jesus. The way Jesus lived on earth is the way the new man should live today.

　　If we would live in such a way, we should not reason according to right or wrong. Instead, we should consider the various aspects of our daily life according to the reality as it is in Jesus. For example, if we are about to go shopping, we should ask whether the Lord Jesus is going shopping. The life of the one new man must be that of the reality of Jesus. If we all live in a way that is heavenly, divine, righteous, holy, and glorious, we shall have a wonderful community life in the church. This is the corporate life of the new man. (Life-study of Ephesians, p. 781)

　　Further Reading: Truth Lessons—Level Three, vol. 3, lsn. 51; Life-study of Ephesians, msg. 49