林后三6 （神）使我们够资格作新约的执事，这些执事不是属于字句，乃是属于灵，因为那字句杀死人，那灵却叫人活。　　　

　　 8~9 何况那灵的职事，岂不更带着荣光？若定罪的职事有荣光，那称义的职事，就越发充盈着荣光了。

　　在林后三章三节，……“用”这个字指明，属灵的墨，就是活神的灵，乃是书写者所用的素质、元素。……那灵不是书写者，也不是书写的工具，乃是书写时所用的素质、元素、本质。活神的灵，就是活神自己，不是作工具像笔，乃是作元素……；使徒们用这元素供应基督作内容，书写传输基督的活信。

　　新约的职事不是仅仅教导的职事。学校里的老师，没有一位曾经把某种素质写到你里面。他们可能灌输你一些观念，但是他们并没有把什么素质储存在你里面。然而，新约的职事不仅教导我们，更在我们里面书写。不仅如此，这新约的职事不是用观念、知识或神学书写，乃是用一种素质，一种既真实又具体的东西书写。……借着新约的职事，基督已经写到我们里面。一种神圣的素质已经写到我们里面；这种素质就是那灵（哥林多后书生命读经，二五六至二五八页）。

　　2 Cor. 3:6 [God]…made us sufficient as ministers of a new covenant, ministers not of the letter but of the Spirit; for the letter kills, but the Spirit gives life.

　　8-9 How shall the ministry of the Spirit not be more in glory? For if there is glory with the ministry of condemnation, much more the ministry of righteousness abounds with glory.

　　In 2 Corinthian 3:3…the word with indicates that the spiritual ink, the Spirit of the living God, is an essence, an element, used by the one doing the inscribing or the writing…. The Spirit is neither the writer nor the instrument used for writing; rather, the Spirit is the essence, the element, the substance, used in writing. The Spirit of the living God, who is the living God Himself, is not an instrument, such as a pen, but an element…with which the apostles minister Christ as the content for the writing of living letters that convey Christ.

　　The ministry of the new covenant is not that of mere teaching. None of your teachers in school ever inscribed an essence into your being. They may have put concepts into you, but they did not deposit the essence of anything into you. However, the new covenant ministry does more than merely teach us; it inscribes us. Furthermore, this new covenant ministry inscribes us not with concepts, knowledge, or theology, but with an essence, with something real and substantial…. Through the new covenant ministry Christ has been inscribed into us. A divine essence has been written into our being, and this essence is the Spirit. (Life-study of 2 Corinthians, pp. 216-217)

　　那灵是施膏的灵和印涂的灵。这灵也在我们心里作质，就是作预尝（林后一21~22）。……三章有这主观的灵的五方面。首先祂是书写的灵（3）；然后祂是叫人活、赐人生命的灵（6）。

　　祂也是供职的灵，总是将基督供应到我们里面（8）。祂是使人自由的灵（17），释放我们脱离一切捆绑我们的事物。祂释放我们脱离道理、字句、成文律法和规条的辖制。祂借着除去一切的帕子而释放我们，使我们能以没有帕子遮蔽的脸观看并返照基督。然后祂是变化人的灵（18）。……这奇妙的灵将基督一切的丰富连同父的丰满，都传输到我们里面（李文集一九六九年第一册，五一二至五一三页）。

　　客观的义是基督作神给我们的义，成为我们的义，而这义消除了神对我们这些罪人公义的审判。亚当借着罪，将审判带给我们；基督是义，消除了这审判。审判是因罪而来，但义是因恩典而来。恩典也是基督；恩典乃是神在子里给我们享受。客观的义的结果乃是恩典，而恩典的结果乃是主观的义。至终，客观的义、恩典、主观的义这三者，都是基督自己。客观的义是基督赐给了我们，恩典是基督给我们享受，主观的义是基督从我们活出（罗马书的结晶，七四页）。

　　启示录十九章八节……的“义”指基督作我们主观的义，就是从我们活出的基督。我们所接受，使我们得救的义（就是基督—林前一30）是客观的，使我们满足公义之神的要求；而得胜圣徒的义是主观的（腓三9），使他们满足得胜基督的要求。我们若要有这义，就必须让基督自己从我们活出，作我们主观的义（诗篇生命读经，三二三页）。

　　参读：哥林多后书生命读经，第二十五至二十九篇；经历基督作生命为着召会的建造，第八至九章。

　　The Spirit is the anointing Spirit and the sealing Spirit. This Spirit is also in our hearts as a pledge, a foretaste (2 Cor. 1:21-22)…. In chapter 3 there are five aspects of this subjective Spirit. First, He is the writing Spirit (v. 3); then He is the life-giving Spirit (v. 6). He is also the ministering Spirit, who always ministers something of Christ into us (v. 8). He is the liberating Spirit (v. 17) to liberate us from all the things that bind us. He liberates us from the bondage of doctrines, the letter, the written codes and regulations. He delivers us by taking away all the veils so that we can behold and reflect Christ with an unveiled face. Then He is the transforming Spirit [v. 18]. This wonderful Spirit transmits all the riches of Christ with the fullness of the Father into us. (CWWL, 1969, vol. 1, “The Experience of Christ as Life for the Building Up of the Church,” p. 384)

　　Objective righteousness is Christ as God’s righteousness given to us to be our righteousness, and this righteousness erases God’s righteous judgment on us, the sinners. Adam brought judgment to us through sin. Christ as righteousness erases this judgment. Judgment comes from sin, but righteousness comes from grace. Grace is also Christ. It is God in the Son to be enjoyed by us. Objective righteousness issues in grace, and grace issues in subjective righteousness. Eventually, all three—objective righteousness, grace, and subjective righteousness—are Christ Himself. Objective righteousness is Christ given to us, grace is Christ enjoyed by us, and subjective righteousness is Christ lived out of us. (CWWL, 1994-1997, vol. 1, “Crystallization-study of the Epistle to the Romans,” p. 264)

　　[In Revelation 19:8] the word righteousnesses refers to Christ as our subjective righteousness, Christ lived out of us. The righteousness (Christ) that we received for our salvation (1 Cor. 1:30) is objective and enables us to meet the requirement of the righteous God, whereas the righteousnesses of the overcoming believers are subjective (Phil. 3:9) and enable them to meet the requirement of the overcoming Christ. If we would have these righteousnesses, we must have Christ Himself lived out of us to be our subjective righteousnesses. (Life-study of the Psalms, pp. 265-266)

　　Further Reading: Life-study of 2 Corinthians, msgs. 25-29; CWWL, 1969, vol. 1, “The Experience of Christ as Life for the Building Up of the Church,” chs. 8-9