基督的靈-第一篇-區別「一個新靈」與「神的靈」-第05段

有人一定會提出這個問題:「這一神聖應許的兩部分是如何應驗的?是同時應驗或是分次應驗?」其實,答案非常簡單:首先,從神那一面來看,這一雙重恩賜是同時賜給人的。神沒有將那靈切分開來,神將那靈賜給人時,祂乃是將祂自己和祂所是的一切同時賜給人。正如在五旬節那天,發生在那三千人身上的情況一樣,當他們悔改相信、領受新靈、並且在水裏受浸以後,就在同一天,神也將內住的聖靈當作信心的印記賜給他們。那一天,藉著門徒們的話語,那靈降臨在一大群人身上,必且厲害地在他們裏面作工,一時就改變他們的性情、他們的心、和他們的靈。而當這新靈的能力在他們裏面開始運行之時,他們便心裏相信、口裏承認耶穌是主,他們便領受了聖靈的浸,藉靈浸讓聖靈內住到他們裏面。這一切現象乃是因神的靈強烈運行,以及召會不斷活在那靈的能力中,所以從這種召會誕生的新生兒女們,才能在他們基督徒生活的開端就領受那靈明顯的、有感的印記和內住。然而,使徒行傳另外幾處記載則指示出可能存在不同的情況,或許因傳道人傳授上的不完全,或許因領受者信心的不充分,而使得這一應許的兩部分沒有緊接發生。(譯者註:這就是說,許多信徒可能已經重生而有新靈,但卻遲遲未能經歷聖靈的浸、得著聖靈的內住。)這種遲延的情況,例如行傳八章關於撒瑪利亞信徒的記載,他們已因腓利的傳道而信入主耶穌(但卻未立即領受聖靈),又如行傳十九章保羅在以弗所遇見的門徒們一樣。這些人對於靈浸和聖靈內住的遲延經歷,似乎是初代使徒們自己之經歷的翻版。在初代使徒們身上,當主尚未受釘死之前,他們就已經算是一班重生的人,然而,一直等到五旬節那天來到以後,「祂要在你們裏面」(約翰福音14:17)這一應許才開始應驗在他們身上!論到撒瑪利亞信徒和以弗所的信徒,我們從他們的事例中看見,聖靈恩典在舊約和新約時代分次臨到人的情形,今天仍然可能發生在我們身上。當一地召會的靈命光景普遍病態、低落時,當地方上話語的執事、信徒的見證都沒有明確宣明一位內住聖靈的榮耀真理時,我們就不必奇怪,信徒們對祂的認識和經歷都只停留在祂是那位使人重生的靈,如此而已。在這種貧窮可憐的光景中,祂內住的同在對人來說將一直都是隱蔽不彰的奧秘。至此,我們可以簡短總結前面那個問題的答案:「神將聖靈當作恩賜賜給信徒時,都是將基督的靈,就是那位滿帶神豐富的內住之靈,一次性地賜給所有信徒;然而,祂被信徒接受並據有的程度,卻是根據他們信心的程度而定。(譯者註:一次恩賜,可能分次經歷;雖無遲延賜給,卻有遲延領受。)」

The question will be asked, How these two parts of the Divine promise are fulfilled? simultaneously or successively? The answer is very simple: From God’s side the twofold gift is simultaneous. The Spirit is not divided: in giving the Spirit, God gives Himself and all He is. So it was on the day of Pentecost. The three thousand received the new spirit, with repentance and faith, and then, when they had been baptized, the Indwelling Spirit, as God’s seal to their faith, on one day. Through the word of disciples, the Spirit, which had come upon them, wrought mightily on the multitude, changing disposition and heart and spirit. When, in the power of this new spirit working in them, they had believed and confessed, they received the baptism of Holy Spirit to abide in them. And so still in times when the Spirit of God moves mightily, and the Church is living in the power of the Spirit, the children which are begotten of her receive from the first beginnings of their Christian life the distinct conscious sealing and indwelling of the Spirit. And yet we have indications in Scripture that there may be circumstances, dependent either on the enduement of the preacher or the faith of the bears in which the two halves of the promise are not so closely linked. So it was with the believers in Samaria converted under Philip’s preaching; and so too with the converts Paul met at Ephesus. In their case was repeated the experience of the apostles themselves. We regard them as regenerate men before our Lord’s death; it was only at Pentecost that the promise was fulfilled, ‘He shall be in you!’ What was seen in them, just as in the Old and New Testaments,–the grace of the Spirit divided into two separate manifestations,–may still take place in our day. When, the standard of spiritual life in a Church is sickly and low, when neither in the preaching of the word nor in the testimony of believers, the glorious truth of an Indwelling Spirit is distinctly proclaimed, we must not wonder if, even where God gives His Spirit, He be known and experienced only as the Spirit of regeneration. His Indwelling Presence will remain a mystery. In the gift of God, the Spirit of Christ in all His fullness is bestowed once for all as an Indwelling Spirit; but He is received and possessed only as far as the faith of the believer reaches.



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