圣灵之工TheWork of the Holy Spirit
作者：小理查德•伽芬( Richard B. Gaffin, Jr.) 译者：郭春雨
Contents
灵性Spirituality
圣灵的恩赐The Gift of the Spirit
共享所赐的圣灵Sharing in the Gift of the
Spirit
活出圣灵的恩赐Living Out of the Gift of the
Spirit
如何被圣灵充满How to Be Filled with the
Spirit
灵性
1、时下流行的对于“灵性”的说法是：灵性是个人的，灵性是多元的。
What
is spirituality, true spirituality?
什么是灵性？什么是真正的灵性？让人真正属灵的是什么？怎样才能认出属灵的人？读者朋友，您属灵吗？
What
is it that makes a person genuinely “spiritual”? How do you recognize such a
person? Are you, reader, spiritual?
我们这个时代充斥着这类问题。在写作本文的同时，奥普拉•温弗瑞（Opra
Winfrey）在北美名声鹊起，很大程度上被解释为：她已经让很多人笃信不疑，她已经觅得真正的灵性——她相信是藉着摆脱压抑自己的基督教成长背景做到了这一点——她也会乐此不疲地跟你分享：你如何可以亲自觅得真正的灵性。
Ours
is a time very much preoccupied with questions like these. At the time of
writing this, Oprah Winfrey’s great popularity, at least in North America, is
apparently explained in large part because she has convinced many that she has
found true spirituality—by freeing herself, she believes, from her repressive
Christian upbringing—and she is ready to share with you how you can find it for
yourself.
影星李察•基尔（Richard Gere）以及许多人都热衷于达赖喇嘛，很多人把他当做宗教领袖来追捧，是因为他们相信，达赖喇嘛是真正灵性的化身，并且深谙此道。
The
interest of screen star Richard Gere and many others in the Dalai Lama runs
much deeper than a concern for the freedom and political rights of the Tibetan
people. Large numbers of people are drawn to him as a religious leader because
they believe he embodies and knows the way to authentic spirituality.
当我们审视时下这些说法的时候，只能得出比较模糊的结论。不过，尽管云雾迷蒙，还是能够清楚看到两样特点：灵性是个人的，灵性是多元的。我必须在我里面寻觅它，我必须亲自寻觅它。我的灵性是我的，那是只有我才能够发现和表达的一种能力，你的也是一样。我绝不可把我的灵性强加于你，你也不应企图将你的灵性强加于我。
When
we inquire into the specifics of contemporary claims like these, the answers
forthcoming tend to be fairly vague. But along with much that’s nebulous, a
couple of things come through quite clearly: spirituality is personal and it’s
plural. I must find it within me and I must find it for myself. My spirituality
is mine, a capacity I have that only I can discover and express, as is yours. I
mustn’t try to impose mine on you, nor should you try to impose yours on me.
2、关于灵性的两个基本事实，圣经言之凿凿。
对于信靠基督作救主和生命之主、相信圣经是上帝话语的基督徒（本文主要是为着他们而写作），不难指出时下流行的灵性概念之缺陷和根本性的谬误。它反映了当今的宗教相对主义和多元主义，同时它顽固抵挡圣经关于灵性的教导。
For
Christians, who trust in Christ as their Savior and Lord, and who believe the
Bible is God’s Word—and I’m writing this primarily for them—it shouldn’t be
hard to point out what is flawed and fundamentally wrong with so much current
spirituality. It reflects the religious relativism and pluralism of our day,
with its adamant aversion to the Bible’s teaching on spirituality.
关于灵性的两个基本事实，圣经言之凿凿。首先，人类全都是罪人，实际上是如此全然罪恶、难辞其咎、彻底败坏，以至于灵性已死。其次，耶稣基督是罪人唯一的救主，因为他在生、死与复活中所做的，能够救我们脱离我们的罪和罪的后果。他，而且只有他，能够让我们的灵性苏醒、健全。
The
Bible is unmistakably clear about two fundamental spiritual realities. First,
all human beings are sinners, in fact so hopelessly sinful, so inexcusably
guilty and helplessly corrupt, as to be spiritually dead. Second, Jesus Christ,
because of what he has done in his life, death, and resurrection, is the only
Savior of sinners able to deliver us from our sin and its consequences. He and
he alone is able to make us spiritually alive and sound.
所以，基督徒必须抵制时下种种错谬的属灵观。如果任其自然，我们就是处在无法逃脱的灵性黑洞之中。不过，基督徒仍要面对我在本书开始时提出的问题：什么是真正的灵性，那是什么样子的，属灵是什么意思。
So,
Christians must resist the aberrant spiritualities of our day. These deny the
inescapable spiritual black holes we are, when left to our own resources. Still,
the questions I began with above are there for Christians. In the midst of so
much false spirituality, what is true spirituality? What does it look like?
What does it mean to be spiritual?
3、“灵性”问题的答案在于圣灵在我们生命中的工作。
我们都预料到，这些问题的答案，就在于圣灵在我们生命中的工作，在于又真又活的独一上帝之灵的运行。这当然没错，不过，我们需要记得，这些问题是老生常谈了。我们肯定不是首先提出这些问题的。教会从起初就有关于灵性的问题，这常常是一个重要而且常有争议的话题。在教会历史中间，随着教会的多样化和分裂，涌现出灵性观念的不同类型和传统——这是一幅庞杂的图景，其中最主要的就有天主教、东正教还有新教。
Answers
to these questions, we anticipate, lie in the work of the Holy Spirit in our
lives, the activity of the Spirit of the one true and living God. But with that
said—and it’s certainly correct—it also bears recalling that these are
perennial questions. We are hardly the first Christians to raise them. Issues
of spirituality have been with the church from its beginning, a paramount and
often contentious concern. In the course of its history, as the church has
diversified and divided, different types or traditions of spirituality have
emerged—Roman Catholic, Eastern Orthodox, and Protestant, to mention only the
main lines of a large and complicated picture.
在此，笔者无意深究这些传统性的差异（在后文会略有涉及），而是要关注晚近一些的形势发展。大约五十年前，我还读神学院的时候，有时候会听到一句口号：“圣灵是三位一体中被遗忘的那一位。”不过今天已经不能这么说了。过去这几十年见证了前所未有的、一浪高过一浪的、普遍的甚或是波及全球的对于圣灵及其工作的兴致。在这期间，大概没有别的问题会比这更影响普世的教会。似乎人人都在谈论圣灵。
My
interest here is not to explore these traditional differences further— some of
that will happen as we go on—but rather to take note of some more recent
developments. About fifty years ago, when I was a seminary student, a slogan
sometimes heard was “The Holy Spirit is the forgotten member of the Trinity.”
But that can hardly be said today. The intervening decades have witnessed an
unprecedented surge of renewed and widespread, indeed worldwide, interest in
the Holy Spirit and his work. Throughout this period, probably no issue has
occupied the world church more than this. Just about everyone, it seems, is
talking about the Holy Spirit.
不过，虽然大家可能都在谈论圣灵，但是大家说的不都是一回事。铺天盖地的文字资料在继续呈现着让人眼花缭乱的正反论点。正如许多基督徒通过个人经验就可以知道，结果是非常令人困惑的局面：上帝唯一的圣灵，是为着教会的合一赐下来的，现在反而成了教会内部张力与分裂的理由。
But,
while everyone may be talking about the Spirit, everyone is not saying the same
thing. A nearly unending flood of literature continues to exhibit a confusing
welter of claims and counterclaims. The result, as many Christians know from
their personal contacts, is this disconcerting state of affairs: the one Holy
Spirit of God, given to unify the church, has become an occasion for tension
and division within the church.
怎样解决这令人苦恼的局面呢？有办法吗？有。请注意我在上面没有说什么。我没有说圣灵是基督徒内部关于圣灵的工作和恩赐方面意见不合的源头或起因。不合一的源头在别处。是由于不听圣灵的声音。
What
is the solution to this distressing situation? Is there one? There is. Notice
what I did not say just above. I didn’t say the Spirit is the source or cause
of division among Christians about his work and gifts. The source of that
discord lies elsewhere. It comes from not listening to the Spirit.
4、圣经是给今日教会唯一确定、无误、可靠的圣灵的声音。
但是我们怎么听圣灵的声音呢？有那个可能性吗？我在哪里可以听到圣灵说什么，又怎么能确定我听到的是圣灵的声音呢？这个关键问题的答案，不是来自于声称自己有最终权威代表圣灵或谈论圣灵的个人或者教会，也不在于我本人或者任何其他人的属灵经验。
But
how do we listen to the Spirit? Is that even possible? Where can I hear what
the Spirit has to say and know for sure it’s the Spirit I’m hearing? The answer
to that crucial question does not come from any person or church claiming to
speak with final authority for or about the Spirit. Nor is it found in my or
anyone else’s experience of the Spirit.
答案，唯一的答案，就在这句精辟的话里面：“在圣经中说话的圣灵。”（《威斯敏斯特信条》1.10）只有圣经自始至终是上帝在今日的默示，是因着它在历史中独特的“上帝所默示的”源头（提后3:16）。关于基督徒的信仰与生活，包括圣灵及其工作的方面，圣经是给今日教会唯一确定、无误、可靠的圣灵的声音。我们只有自始至终聆听圣灵的声音，才能认识圣灵和他的工作。（林前2:10-14）我们拥有圣经，那么只有当我们拿起“圣灵的宝剑，就是上帝的道”（弗6:17），只有让锋利的“活泼的，是有功效的”（来4:12）圣灵宝剑，在我们内心深处以及我们最关切的事上，对我们说话，我们才可以发现该如何期望圣灵在我们生命中工作。
Rather,
the answer—the only answer—is, in that memorable phrase, “the Holy Spirit speaking
in the Scriptures” (Westminster Confession of Faith, 1.10). The Bible alone is
God-breathing today, from beginning to end, because of its unique,
“God-breathed” origin in the past (2 Timothy 3:16). It is the only certain and
infallibly reliable voice of the Spirit for the church today on all matters
that pertain to Christian faith and life, including those
that
concern the Spirit and his work. We learn of the Spirit and his work only as we
listen, first and last, to the Spirit (1 Corinthians 2:10–14). We discover what
are to be our expectations of his work in our lives only as, in possession of
the Bible, we are armed with “the sword of the Spirit, which is the word of
God” (Ephesians 6:17) and are exposed to that penetrating Spirit-sword as it,
“living and active,” addresses us at the core of our being and in our deepest
concerns (Hebrews 4:12).
那么基督徒的属灵经验又如何？都没意义了吗？当然有。不过无论我的经验还是你的经验，还是任何其他基督徒的经验，都不是正确理解和确定我们如何期待圣灵在我们生命中工作的决定性来源。真正的来源是圣经，而且只是圣经，经过正确理解的圣经。我们的经验是必要的，但是只有它符合圣经并因此证实圣经的时候才是必要的。
But
what about Christian experience of the Spirit? Doesn’t that count for
something? Of course it does. But neither my experience nor yours nor any other
Christian’s is the definitive source for settling our understanding and
determining our expectations of the Spirit’s work in our lives. That source is
Scripture and Scripture alone, rightly understood. Our experience is essential,
but only as it corroborates that teaching by conforming to it.
圣灵的恩赐
The
Gift of the Spirit
1、将使徒行传作为圣灵工作的范例，是误会了使徒行传的宗旨。
无疑，不止有一种方式来概览圣经关于圣灵工作的教导。不过，有一种方式虽然今日被五旬节宗以及其他灵恩派广泛采取，我们却不应采取。这种方式聚焦于使徒行传，尤其关注其中关于圣灵的洗、讲方言的实例以及神迹的记载。这些记载被解读为提供了范例，要在今日基督徒的经验中复制。
No
doubt there is more than one way to go about briefly examining the Bible’s
teaching on the work of the Holy Spirit. One, however, we should not adopt,
though it is widely followed today, particularly in Pentecostal and other
charismatic circles. That approach focuses on the book of Acts, in particular
on accounts there of baptism with the Holy Spirit and instances of
tongues-speaking, prophesying, and miracle working. These accounts are then
read as providing models to be replicated in the experience of Christians today
这种方法误会了使徒行传的宗旨。这个宗旨在1:8中表明出来：“但圣灵降临在你们身上，你们就必得着能力；并要在耶路撒冷、犹太全地和撒玛利亚，直到地极，作我的见证。”一定要看清楚，这个应许至少不是直接讲给无论任何时间与地点的每一位基督徒的。8节中的“你们”指的是使徒（参2节），就是那些在基督地上的事工一直与基督同在的众多人中被分别出来的那些人，为他作有权威见证的人，主要是见证他的复活（20-26节）。相应地，8节的应许表述的是使徒行动的计划，也包括了与他们相关的教会中的其他人。使徒行传的其余部分都描述了这个使徒计划的不断实现和完成。
That
sort of approach misses the primary purpose of Acts. That purpose is indicated
in 1:8, “But you will receive power when the Holy Spirit has come upon you, and
you will be my witnesses in Jerusalem and in all Judea and Samaria, and to the
end of the earth.” It is important to recognize that this promise is not
addressed, at least not directly, to every Christian regardless of time and
place. The “you” in verse 8 refers to the apostles (see verse 2), that is,
those who were set apart, from among a larger number who had been with Christ
during his earthly ministry, to be his authoritative witnesses, primarily to
his resurrection (verses 20–26). Accordingly, the promise of verse 8 expresses
a program of apostolic activity that includes others in the church associated
with them. The rest of Acts describes the ongoing realization and completion of
this apostolic program.
换句话说，使徒行传的总体目的就是要记录已经完成的使徒日程：福音由使徒传开，教会的拓展，从“耶路撒冷……直到地极（罗马）”。这种地理性的运动，其民族特色是无疑的，比如保罗在使徒行传13:47引用的平行经文所指明的：“主曾这样吩咐我们说：‘我已经立你作外邦人的光，叫你施行救恩，直到地极。’”使徒行传描述了这种建造教会的福音，借助于使徒，由犹太人（耶路撒冷-犹太全地）到半犹太人（撒玛利亚）再到非犹太人（外邦人地极）的扩张。当在基督里实现的、所应许的救恩从以色列一族传扬到万族时，使徒们的行动标志着上帝救恩计划的普世性。
An
overall purpose of Acts, in other words, is to document an apostolic agenda
that has been completed: the apostolic spread of the gospel, the extension of
the church, from “Jerusalem … to the ends of earth” (Rome). The ethnic
significance of this geographic movement is unmistakable, made clear, for
instance, by the parallelism in the Isaiah 49 passage Paul cites in Acts 13:47:
“light for the Gentiles, ... salvation to the ends of the earth.” Acts
describes the expanding scope, through the apostles, of this churchbuilding
gospel from Jew (Jerusalem-Judea) to half-Jew (Samaria) to nonJew (the Gentile
ends of the earth). Their activity signals the universality of God’s saving
purpose, as the proclamation of the promised salvation fulfilled in Christ
spreads from one nation, Israel, to all nations
2、如同基督的工作已经完成、不可重复、不再持续，使徒的根基角色也是如此。
以弗所书2:19-22生动地刻画了使徒活动的这个方面（参彼前2:4-5），在此保罗把教会刻画成建筑中的房屋。在主要描述救恩普遍性以及犹太人和外邦人在基督里因福音合一的上下文中（11-18节），使徒（和先知）以基督为房角石，构成了上帝在基督升天和再来之间正在建造的圣殿的根基。
This
aspect of the apostles’ activity is captured graphically in Ephesians 2:19–22
(see also 1 Peter 2:4–5), where Paul pictures the church as a building under
construction. In a context (verses 11–18) where the universality of salvation
and the unity of Jews and Gentiles in Christ effected by the gospel is again
prominent, the apostles (and prophets), with Christ as the cornerstone,
constitute the foundation of the one church-house that God is constructing in
the period between Christ’s ascension and his return.
换句话说，这个圣殿是个历史性的模式。这圣殿的使徒与先知根基已经完工。这不是一个持续到现在的一个连续的行动，也不必定期重立根基（我们必须相信上帝是圣殿的总工程师，他知道他在做什么）。如同基督的工作一样，房角石的根基（林前3:11）已经完成，不可重复，不再持续，使徒的根基角色也是如此。对应着基督一劳永逸、业已完成的工作，是使徒一劳永逸的、业已完成的对于拯救工作及其意义的见证。教会立根基的时期已经在过去结束了，使徒（及先知）在教会中生活工作的时期也相应地结束了。今日教会处于后使徒时期，用保罗的话说，教会的地上建筑正在被建造，这是直到基督再来之前的持续行动，牢牢地建基于这圣殿已经完成的、立好的、以基督为中心的使徒性根基上。
This
house, in other words, is a historical model. The laying of the apostolic-prophetic
foundation of the church-house is complete. It is not an ongoing activity that
continues to the present. Nor does it have to be relaid periodically (assuming,
as we must, that God, its master architect-builder, knows what he’s doing!). As
the work of Christ, the foundation-cornerstone (see 1 Corinthians 3:11), is
completed, unrepeatable, and noncontinuing, so
also is the foundational role of the apostles. Answering to the oncefor-all,
finished work of Christ is the once-for-all, finished witness of the apostles
to that saving work and its implications. The foundational period of the church
is over, in the past, as is, accordingly, the time when apostles (and prophets)
were alive and active in the church. The church today is in its postapostolic
period when, in terms of Paul’s model, its superstructure is being erected, an
ongoing activity until Christ returns that rests firmly on the building’s
finished, well-laid, Christ-centered, and apostolic foundation.
所以，使徒行传并不是随意选取的早期教会历史片段（“那时候的基督徒才真是基督徒”！）的开放式记载，也不是叫我们仿效的。不该给使徒行传加上第二十九章（或更多章），也不该有写给提阿非罗大人的第三部来完成假定使徒行传未完成的部分。相反，随着路加所计划描述的世界性使徒任务的成全，使徒行传就照着路加的目的收尾了。请注意，在这一方面，保罗清楚，通过自己作为“外邦人使徒”的事工（罗11:13），福音已经传到“普天之下”，“万人（凡受造的）”（西1:5-6、23）。
Acts,
then, is not an open-ended chronicling of loosely chosen episodes from the
earliest days of the church’s history (“when Christians were really
Christians”!) for our emulation today. Acts is not amenable to an added chapter
29 (or more) or a Part 3 to Theophilus needed to complete the narrative it
presumably leaves unfinished. Rather, it ends where Luke intended, with the
completion of the worldwide apostolic task he set out to
document.
Notice in this regard that Paul is aware that through his ministry as “an
apostle to the Gentiles” (Romans 11:13), the gospel is being spread “in the
whole world,” “in all creation” (Colossians 1: 5–6, 23).
3、五旬节“圣灵的洗”完成了基督一劳永逸的工作。
那么关于五旬节又怎么样呢？如果使徒行传2章中描述的使徒及在场其他人的经历，不能作为一个范例或者样板，叫后来的基督徒于基督再来之前在生活中去追求与仿效，那么那天发生的事件有什么意义呢？
What
about Pentecost then? If the experience of the apostles and the others present
with them described in Acts 2 doesn’t provide a model or pattern to be sought
and replicated in the lives of Christians subsequently until Christ returns,
what is the significance of what happened on that day?
虽然五旬节发生于使徒行传刚刚开篇的地方，但是它明显是全书的制高点，是路加写给提阿非罗的第二部分叙述的整个历史的制高点。为什么呢？五旬节具有最高的重要性，是因为圣灵的洗（徒1:5）——也被描述为圣灵的“浇灌”或“降下”（徒2:33；路24:49）——完成了基督一劳永逸的工作。五旬节就是这么重要。
Though
occurring near the beginning of Acts, Pentecost is clearly the high point of
the book as a whole, of the entire history that Luke narrates in Part 2 to
Theophilus. Why? Pentecost has this climactic prominence because the baptism
with the Holy Spirit (Acts 1:5)—also described as the “pouring out” or
“sending” of the Spirit (2:33; Luke 24:49)—completes the once-forall work of
Christ. The importance of Pentecost is nothing less than this.
无论这经历多么惊人和难忘，但是如果我们聚焦于在场之人的经历，并且把这种经历作为我们自身将来可能经历的模板，那我们就没真正领会五旬节的意义。五旬节要比他们的经历重要得多。如果没有当时发生的事件，我们完全可以说，基督进入历史所要完成的工就会半途而废。
We
miss the point of Pentecost if we focus on the experience of those who were
present and its assumed potential as a model for our own, no matter how
striking and memorable that experience undoubtedly was. Pentecost is much more
important than their experience. Without what took place then, we may fairly
say, the work that Christ entered history to do would be unfinished.
（1）从施洗约翰对基督事工的介绍来看五旬节“圣灵的洗”与基督的救恩密不可分
这种重要性可以从路加福音及使徒行传的几个相关的角度来看。在使徒行传1:5，耶稣既有前瞻也有回顾，他把使徒要受圣灵之洗的应许（我们知道就是五旬节要成就的应许），与约翰用水洗礼所标志的施洗约翰的事工联系起来。耶稣建立这种联系的理由，可以从四福音书对于约翰事工的记录中清楚地看到。
This
importance may be seen from a couple of related angles in LukeActs. In Acts
1:5, Jesus looks both forward and backward by connecting his promise that soon
the apostles will be baptized with the Spirit, a promise that we know was
fulfilled on Pentecost, with the ministry of John the Baptist marked by his
water baptism. Why Jesus makes this connection is clear from all four gospel
accounts of John’s ministry.
路加福音第3章开篇的几节概括了约翰的事工，勾画了他事工的中心，并对他的事工进行了整体性的说明。第15至17节记载了约翰在回答百姓关于他是否是基督这个问题的时候所作的对比。在这个对比中，洗礼是个交叉点，突出显明了约翰与要来的基督在事工上的区别。但是为什么拿洗礼作为比较的基础呢？因为洗礼的行动是各自事工的基本标志。约翰实际上在说：我不是基督，我只是他的先锋而已，是为那即将到来的基督做准备的。所以，我是用水施洗；这不过是个记号，是个指向标。相反地，基督事工的基本标志，他的洗礼，将是以圣灵与火进行。那个洗礼就是我的洗礼所代表的事工所指向的实际。
The
opening verses of Luke 3 summarize John’s ministry by capturing what was
central in it and defining it as a whole. Verses 15–17 recount a comparison
John made in response to the crowd’s question whether he was the Messiah. In
that comparison, baptism is the common denominator that highlights the
difference between the ministries of John and the coming Messiah. But why does
baptism serve as the basis of comparison? Because a baptizing activity is a
basic index of each ministry. “I am not the Messiah,” John says in effect. “I
am but the forerunner, the one who prepares for the Messiah’s imminent coming.
Accordingly, my baptism is with water; it is only a sign, a pointer. In
contrast, the Messiah’s baptism, a basic index of his ministry, will be with
the Holy Spirit and fire. That baptism is the reality to which my ministry,
marked by water baptism, points.”
所以说，约翰用这段话来概括介绍了基督整体的事工，而且把圣灵的洗礼作为重中之重的中心。从这个角度来说，基督在地上的工作，以十字架为顶点，要赎那些他来拯救之人的罪，完全可以看作是一个大的工作，为了要为他们获得并给予他们圣灵这份恩赐。这就是基督在五旬节那天为他的百姓所做的。五旬节那天发生的事件绝对不是辅助的或者次要的；可不是什么“第二次的祝福”。当时发生的圣灵的洗，是至关重要的事，是第一级的祝福，是与基督降世要成全的救恩密不可分的祝福。若没有那次洗礼，没有那次恩赐，基督为我们救恩所做之工就算不上完全了。
In
this passage, then, John surveys the ministry of Christ as a whole, and at its
heart, as central as anything else, is baptism with the Holy Spirit. From this
perspective, Christ’s work on earth, culminating in the cross as the atonement
for the sins of those he came to save, is properly seen as one large effort to
secure for them, and give to them, the gift of the Holy Spirit. That is what
Christ did for his people on the day of Pentecost. There is nothing subsidiary
or secondary about what happened at Pentecost; it was no mere “second
blessing.” The baptism with the Spirit that took place then is a matter of
first order, primary blessing, blessing integral to the salvation Christ came
to accomplish. Without that baptism, that gift, Christ’s work for our salvation
would not be complete.
（2）彼得的讲道也证实了五旬节事件是基督不可重复的救恩工作的一部分
上述这些想法基于施洗约翰对于耶稣的启示，也被五旬节那天彼得的讲道所进一步证实。当彼得讲道即将结束时，他以一段宣告来点题：“这耶稣，上帝已经叫他复活了，我们都为这事作见证。他既被上帝的右手高举，又从父受了所应许的圣灵，就把你们所看见、所听见的浇灌下来。”（徒2:32-33）这里把四个事件联系起来：耶稣的复活（启示了以十字架为顶点的弥赛亚事工的救恩果效，使徒行传2:22-31），他的升天，他从父受了圣灵，他在五旬节将圣灵浇灌下来。
These
reflections on John the Baptist’s revelation concerning Jesus are reinforced by
Peter in his sermon on the day of Pentecost. As that preaching draws to its
close, he affirms climactically, “This Jesus God raised up, and of that we all
are witnesses. Being therefore exalted at the right hand of God, and having
received from the Father the promise of the Holy Spirit, he has poured out this
that you yourselves are seeing and hearing” (Acts 2:32–33). Four events are
linked here: Jesus’ resurrection (revealing the saving efficacy
of
his messianic ministry culminating in the cross, verses 22–31), his ascension,
his reception of the Spirit from the Father, and his outpouring of the Spirit
at Pentecost
明显，这些事件是不可分割的；每一个事件都伴随着已经或将要发生的事件来发生。被钉十架，复活，升天，在升天时受了圣灵，以及五旬节，这些事件在一起构成了一个完整的多事件综合体。实际上，它们构成了一个一劳永逸的事件综合体。像基督的受死、复活、升天不可重复，五旬节也同样不能在个体的基督徒经历中重复。
Clearly
these events are inseparable; any one only occurred with the others either
having already taken place or in view. Together, crucifixion, resurrection,
ascension, reception of the Spirit in the ascension, and Pentecost constitute a
single complex of events. In fact, they constitute a once-for-all
event-complex. Pentecost is no more capable of being repeated in individual
Christian experience than Christ’s death, resurrection, and ascension are
capable of such repetition.
4、五旬节意味着基督永远地、不变地与教会同在。
尽管有普遍的误解，不过五旬节并不是带来全新或不同的圣灵体验。旧约信徒和新约基督徒之间经历圣灵的区别是真实的、重要的，不过也只是程度不同而已：对于后者来说更丰富、更强烈、更充分了。在五旬节圣灵的浇灌，其新奇之处主要在于两个相关的方面。第一，因为基督成全救恩的工作已经完成，圣灵终极性地降临。五旬节降临的圣灵，应验了圣父的应许，是现在得了荣耀的基督的灵（“那时还没有赐下圣灵来，因为耶稣尚未得着荣耀。”约7:39）；他是末世的灵[1]。第二，五旬节降临的圣灵是浇灌凡有血气者的灵。上帝的百姓现在成了圣灵的团契，包含着各族、各方、各民、各国的犹太人和外邦人；他是普世的灵。
Despite
a widespread misconception, Pentecost does not bring a fundamentally new or
different experience of the Spirit. The differences in experiencing the Spirit
between Old Testament believers and New Testament Christians are real and
important, but no more than comparative: richer or greater or fuller for the
latter. Rather, the newness of the outpouring of the Spirit at Pentecost resides
primarily in two related considerations. First, the Spirit is finally present
because Christ’s work of accomplishing salvation has been completed. The Spirit
that came at Pentecost, fulfilling the promise of the Father, is the Spirit of
the nowglorified Christ (“the Spirit was not yet given, because Jesus was not
yet glorified,” John 7:39 nasb); he is the eschatological Spirit. Second, the
Spirit that came at Pentecost is the Spirit poured out on all flesh. The people
of God are now the fellowship of the Spirit, consisting of Gentiles as well as Jews,
from every nation, kindred, tribe, and tongue; he is the universal Spirit.
如果说五旬节有意义，那意义就在于，圣灵降临与教会同在——永远地、不变地同在。因为五旬节的缘故，信徒们可以放心，圣灵不会撇弃他们。不过这样说，也就等于说五旬节意味着基督与我们同在，不会撇弃信徒。在约翰福音第14章，耶稣告诉门徒，他要到父那里去（12节），并应许他们，他去了就要求父，赐给他们圣灵作为保惠师（16-17节）。然后他马上接着说：“我不撇下你们为孤儿，我必到你们这里来。”（18节；另参23节）这句话指的不可能是他复活后短时间的显现，也不是指历史终结时的再临，而是指着降下圣灵的事实。
If
Pentecost means anything, it is that the Spirit is here with the church to
stay—permanently, irrevocably. Because of Pentecost, believers can be confident
that the Spirit will not abandon them. But to say that is also to say that
Pentecost means that Christ is here to stay and will not abandon believers. In
John 14, Jesus tells his disciples that he is going to the Father (verse 12)
and promises them that when he does he will ask the Father to send them the
Spirit as Helper or Advocate (verses 16–17). And then he immediately adds, “I
will not leave you as orphans; I will come to you” (verse 18; see also verse
23). This statement hardly refers either to his temporary resurrection
appearances or to his return at the end of history, but to what will be true in
the sending of the Spirit.
圣灵降下，就是耶稣到来。这二者的行动如此密不可分，以至于可以说，圣灵的同在就是基督的同在。保罗表达了这个事实，在对于五旬节的一句话评论中他说，在复活中得了荣耀的基督，作为末后的亚当，已经成了“叫人活的灵”（林前15:45）。所以，他后来也写道：“主（基督）就是那灵。”（林后3:17）
For
the Spirit to come is for Jesus to come. So inseparable are the two in their activity that the presence of the
Spirit is the presence of Christ. Paul expresses this reality—in what is in
effect a one-sentence commentary on Pentecost—by saying that in his
resurrection the glorified Christ, as the last Adam, has become the
“life-giving Spirit” (1 Corinthians 15:45). Hence, he subsequently writes, “the
Lord [Christ] is the Spirit” (2 Corinthians 3:17).
再来看大使命。让这个大使命得到赞许，让教会对它恒久确信的，是那已经复活、即将升天的主的保证：“我就常与你们同在，直到世界的末了。”（太28:20）这是五旬节的应许。五旬节降临的圣灵的同在将是被高举的基督的同在。这种同在是教会永远可以依靠的，信徒们每次聚集擘饼的时候也以圣礼的方式知道这个极其奥秘的事实。在擘饼时，虽然他们的主已被高举坐在“父上帝的右边”，身体没有与他们同在，但是他“藉着圣灵”与他们同在，正如圣灵与他们同在，且住在他们里面。
Consider
the Great Commission. What sanctions that mega-mandate and gives the church
enduring confidence about it, is the assurance of its resurrected and
soon-to-ascend Lord: “I am with you always, to the end of the age” (Matthew
28:20). This is a promise of Pentecost. The presence of the Spirit coming at
Pentecost will be the presence of the exalted Christ. This is a presence the
church can always count on, and believers know this sublimely mysterious
reality in a sacramental way every time they gather at the Lord’s Table. There
their exalted Lord, though physically absent from them at “the right hand of
God,” is truly, because “spiritually,” present with them, just as the Spirit is
present with them and in them.
让我们总结一下我们对于圣灵恩赐的反思，当彼得在五旬节那天传讲福音时，宣告那些悔改的人“就必领受所赐的圣灵”（徒2:38），他不是在应许，或者至少起初不是在应许他们刚刚见证的方言的恩赐，或者圣灵的任何其他特定恩赐。反之，他看到的要比这更多：圣灵本身作为“父所应许的”（徒1:4；路24:49），这恩赐就是那赐恩者自己。实际上我们下面就要看到，那伟大的恩赐，我们每个信徒所共享的，就是上帝本身——圣父上帝，在基督里，藉着圣灵。关于真正灵性的所有事情，我们必须采取这种整全的、从三位一体出发的角度去理解。
To
summarize our reflections on the gift of the Spirit, when Peter, in preaching
the gospel on the day of Pentecost, declared that those who repent “will
receive the gift of the Holy Spirit” (Acts 2:38), he was not promising, at
least not in the first place, the gift of speaking in tongues they had just been
witnessing or, for that matter, any other particular gift the Spirit gives.
Rather he has in view much more than that: the Spirit himself as “the
promise
of the Father” (Acts 1:4; Luke 24:49). The gift is nothing less than the Giver
himself. In fact, the great gift, in which, as we will presently see, every
believer shares, is God himself—God our Father, in Christ, through the Holy
Spirit. We are bound to maintain nothing less than this full, Trinitarian
perspective on all matters that concern true spirituality.
共享所赐的圣灵
Sharing
in the Gift of the Spirit
1、所有的信徒都已经受了圣灵的洗，共享所赐下的圣灵。
五旬节发生的圣灵的浇灌完成了基督为拯救教会所做的一劳永逸的工作。因此，整个教会——历世历代、各地各方的、合一的、圣洁的、大公的、使徒性的教会，不只是这个或那个宗派——就是五旬节教会。所有的基督徒，而不只是一些基督徒，都是“五旬节派”。所有的信徒，而不只是一些，都已经受了圣灵的洗，共享所赐下的圣灵。这是怎么发生的呢？新约圣经在不同的地方回答了这个问题，不过有一段讲得很直接、很清楚：“我们不拘是犹太人，是希腊人，是为奴的，是自主的，都从一位圣灵受洗，成了一个身体，饮于一位圣灵。”（林前12:13）这节经文是非常特别的；新约圣经中，除了在路加福音和使徒行传指向五旬节之外，没有用“从（或‘以’）一位（圣）灵”来修饰动词“受洗”的其他地方。所以，这节经文就解释了，在使徒行传第2章应验了施洗约翰预言的一次性事件，还有使徒行传别处（第8、10、11、19章）相关的延伸和呼应事件中，并未在场的信徒们如何共享五旬节所赐的圣灵。
The
outpouring of the Spirit that took place on Pentecost completes Christ’s
once-for-all work for the church’s salvation. Therefore, the whole church—one,
holy, catholic, and apostolic church at all times and in every place, not just
one or other denomination—is the Pentecostal church. All Christians, not just
some, are Pentecostals. All believers, not just some, have been baptized with
the Spirit and share in the gift of the Spirit. How does
that
happen? The New Testament answers that question in various places, but one
passage is particularly pointed and instructive: “For in one Spirit we were all
baptized into one body—Jews or Greeks, slaves or free—and all were made to
drink of one Spirit” (1 Corinthians 12:13). This verse is notable as the one
place in the New Testament other than those in LukeActs referring to Pentecost
where the phrase “in (or with) the (Holy) Spirit” modifies the verb “baptize.”
So, it serves to explain how believers share in the Pentecostal gift who were
not participants in the once-for-all fulfillment of John’s prophecy in Acts 2 and
its extensions or echoes elsewhere in Acts (chapters 8, 10/11, 19).
对于这个说法，可能会有人提出两个问题。第一，是谁受了圣灵的洗呢？答案很清楚，甚至是非常强调的：“我们都”从圣灵受了洗。当然此处的“都”不是指所有人，而是在第12章整体语境中确定的意义。在第12章，保罗把教会比作是不同功能的器官所构成的人体（另参罗12:4-5）。第13节的“都”指的是把教会看成一个身体的时候，其中所有的成员，不是个个都一样的那种划一，而是像人体不同器官之间不同恩赐和谐运作的不同中的合一。（14-26节）
Two
questions may be put to this statement. First, who is baptized with the Spirit?
The answer is clear, even emphatic. “All,” “we all,” have been Holy Spirit
baptized. “All” in this instance is of course not indiscriminate, but has its
sense in the context of chapter 12 as a whole, where Paul is comparing the
church to the human body made up of many parts with various functions (see also
Romans 12:4–5). “All” in verse 13 refers to the many members of the one
church-body seen together, not as a uniformity, where every member is the same,
but as a unity in diversity, as the various parts with different gifts function
harmoniously like the various parts of the human body (verses 14–26).
不过，除了上述的条件以外，在第13节的“都”就没有任何其他的限制了。教会中的所有人，每一位成员，而不仅仅是其中的一部分，都已经从圣灵受了洗。教会里所有的人，不仅仅是一部分，都分享所赐的圣灵。所有的基督徒都共享这一恩赐。
With
that qualification noted, however, no further limitation may be put on “all” in
verse 13. All in the church, every member, not just some within it, have been
baptized with the Spirit. All in the church, not just some, share in the gift
of the Spirit. All Christians have that gift in common.
有人认为保罗在这节经文使用的介词应该是“被”，而不应是“从”或“以”。以这种观点看，第13节开头讲的是全教会都“被”圣灵施洗，而不是“从”一位圣灵受洗——圣灵是主动的，不过结果并不是共享五旬节所赐的圣灵。
Some
hold that here the preposition Paul uses should be translated “by” instead of
“with” or “in.” On this view, the beginning of verse 13 speaks of all in the
church being baptized by the Spirit, but not of being baptized with the
Spirit—a baptism in which the Spirit is active, but results in something other
than sharing in the Pentecostal gift of the Spirit.
不过，这种观点几乎完全被保罗在这节经文随后的话给否定了：“（都）饮于一位圣灵。”这一部分不是在说跟前半句不一样的全新内容。相反，作为一位优秀的教师，保罗为了强调，用不同的话重复了他前面讲过的内容。在这节经文的前后两个部分，圣灵都被比喻成一种水，浇在人身上（洗礼），或者叫人饮用。记得我们前面提过，在路加福音-使徒行传中，用不同词来描述五旬节的圣灵：“洗”、“差”、“领受”、“降下”、“浇灌”。保罗在此要说的是教会里所有的人都是受了圣灵的洗。每一个信徒都是完全平等地共享五旬节的恩赐。
But
that view is almost certainly excluded by what Paul immediately goes on to say
in the rest of the verse: “and all were made to drink of one Spirit.” This is
not saying something essentially new or different than what is said in the
first part of the verse. Rather, for emphasis Paul—good teacher that he
is—repeats the point he has just made in different words. In both parts of the
verse, the Spirit is likened to a liquid, poured over (baptizing) or drunk by a
person. Recall that in Luke-Acts, as we noted earlier, there are various
expressions, including “baptizing,” “sending,” “being clothed with,” “coming
upon,” and “pouring out,” that describe the Spirit at Pentecost. “All” in the
church, Paul says here, are Spirit baptized. Everyone is on an equal footing in
sharing in that Pentecostal gift.
2、所有的信徒在藉着信心与基督联合的那一刻就受了圣灵的洗。
关于第13节，可能会有另一个问题，是关于时间的问题。如果“所有人都”已经从一位圣灵受洗了，那是什么时候发生的呢？乍一看，这节经文似乎没有提供答案。不过，其实它里面有答案。关键在于“成了”这个词，它有运动和朝向的意思。使徒告诉我们，从圣灵受洗，发生在我们起初加入教会这个基督身体的团契中的时刻。不过，根据贯穿保罗书信以及圣经其他经文的明显教导，这事发生在罪人藉信心与基督联合，开始分享基督所成就的救恩时。与基督联合，和加入他的身体——教会，是密不可分的，是圣灵铸成的同一枚硬币的两面。与基督联合，就是成为基督身体的一部分。
A
second question may be put to verse 13, a time question. If “all” have been
baptized with the Spirit, when does that take place? At first glance, it may
seem that this verse doesn’t provide an answer. But it does. It’s there in the
word “into,” which in its use here suggests motion or movement toward. Being
baptized with the Spirit, the apostle tells us, takes place at that point in
time when we are first brought into the fellowship of Christ’s body, the church.
But that happens, his teaching throughout his letters and the rest of Scripture
makes clear, when sinners are united to Christ by faith and begin to share in
the salvation he has accomplished. Union with Christ and incorporation into his
church-body are inseparable, two sides of the same Spirit-minted coin. To be
joined to Christ is to become a part of his body.
这节经文很清楚，从圣灵受洗，分享浇灌在教会的五旬节所赐的圣灵，这不是仅仅发生在某些基督徒身上，而其他人没有。这也不是发生在与基督联合后某个时间点。相反，所有的信徒，而不是一部分，在藉着信心与基督联合的那一刻就受了圣灵的洗，就分享所赐的圣灵。在这种意义上说，每一个基督徒都是属灵的基督徒（参林前2:15）。“不属灵的基督徒”在字面上就是自相矛盾的。
This
verse is clear. Being baptized with the Spirit, sharing in the gift of the
Spirit poured out on the church at Pentecost, is not what happens only to some
Christians, but not others. Nor does it occur at some point subsequent to their
being united to Christ. Rather, all believers, not just some, are Spirit baptized
and share in the gift of the Spirit at the moment each is united to Christ by
faith. In this sense, every Christian is a spiritual Christian (see 1 Corinthians
2:15). An “unspiritual Christian” is a contradiction in terms.
3、那么如何理解保罗说哥林多信徒“不属灵”？
可是，事实上，保罗在这封书信的前面（3:1、3）不是说这同一群哥林多信徒（“弟兄们”）“不属灵”吗？是的，不过他在那个地方说的意思并不足以提供一个原则，来假定有一个较低的、二等的信徒（“属肉体的基督徒”）。如果像某些人那样得出如此结论，那就会削弱保罗劝勉的严厉程度。他想让他们知道，他们不成熟的行为，不是天真，而是幼稚、稚气（1、2节）；是孩子气，不是像小孩子（可10:15），因此是完全有悖常理的（1、2节）。在教会里没有为他们所犯的“嫉妒、纷争”容留立足之地。教会里，这类行为不是可以想办法推诿或纵容的不成熟表现而已；而是与他们在基督里的身份（“属灵的”2:15）恰恰相反（“属肉体的”）。
But
isn’t that, in effect, what Paul calls these same Corinthian believers (“brothers”)
earlier in this letter (3:1, 3)? True, but his point there hardly provides a
rationale for a presumably lower, second-class believer (“carnal Christian”).
To draw that conclusion, as some do, blunts the sharpness of Paul’s
exhortation. Their immature behavior, he wants them to know, is not innocent,
but infantile and puerile (verses 1–2); it is childish, not childlike, and as
such it is utterly perverse (verses 1–2). There is no acceptable place in the
church for the “jealousy and strife” (verse 3) of which they are guilty. Such
conduct in the church is not somehow excusable or tolerable immaturity; rather, it is the very opposite (“fleshly,”
“carnal”) of who they are in Christ (“spiritual,” 2:15).
注意，在加拉太书5:20中，“纷争”和“嫉妒”也依次出现（另参林后12:20）。它们都属于“情欲的事”（19-21节），完全与“圣灵所结的果子”（22-23节）相反。罪在哪里都是罪，即使是在上帝的百姓中间也是一样。哥林多人的表现就仿佛他们根本不是基督徒，仿佛他们不是“属灵的”一样。
Notice
that in Galatians 5:20, where “strife, jealousy” also occur in sequence (see
also 2 Corinthians 12:20), they are among “the works of the flesh” (verses
19–21) that are totally in opposition to “the fruit of the Spirit” (verses
22–23). Sin is sin wherever it is found, even in God’s people. For the
Corinthians to be acting as they do is to be acting as if they were not Christians,
that is, as if they were not “spiritual.”
恩赐的单数与复数
The Gift and the Gifts
1、单数的恩赐是由所有信徒领受的，复数的恩赐在分配方面却有分别。
在哥林多前书12章不可忽略的一点，就是保罗以及新约其余部分教导的在圣灵单数的恩赐与复数的恩赐之间的区分[2]。教会中圣灵运行之处，两种都会出现，不过不应该将他们混为一谈。它们之间的区别至少可以从两个方面来看。
Not
to be missed in 1 Corinthians 12 is the important distinction in the teaching of
Paul and the rest of the New Testament between the gift (singular) and the
gifts (plural) of the Spirit. Where the Spirit is at work in the church, both
are present, but they should not be confused. The difference can be seen from
at least two angles.
一方面，单数的恩赐，从圣灵受洗，正如我们已经讨论过的，是由所有信徒领受的。在教会中，依循“普遍赐予”的原则存在。相反，复数的恩赐在分配方面却有分别，是按照“差异分配”原则存在。在这个意义上，没有哪个恩赐是为了赐给每一个信徒的。
For
one, the gift (singular), being baptized with the Spirit, is, as we have seen,
received by all believers. It is present in the church on the principle of “universal
donation.” In contrast, the gifts (plural) are variously distributed, present
on the principle of “differential distribution.” No one gift in this sense is
intended for every believer.
从第29到30节一连串的反问中，可以很清楚地看到这一点，其中的每一问都理应得到否定的回答。这些否定的回答——不都是使徒，不都是先知，不都是翻方言的，等等——并非因为某些人缺乏其他人的信心，或者是没有寻求其中一种或若干恩赐造成的。其实，这些否定的回答，正是因为上帝如此设计了教会的构成，这是个完全肯定的原因。教会将要成为有许多肢体和不同恩赐的身体，而不仅仅是一个肢体或者所有肢体都拥有共同的恩赐。上帝并没有预备某一种特定的复数意义上的恩赐是给每一个信徒的（比如教会生活中曾出现的说方言）。从这一段，没有比这更清楚的了，可是当人们探讨属灵的恩赐时，也没有比这段经文更经常性地被忽略和拒绝了。
That
is clear from the string of rhetorical questions in verses 29–30, each of which
expects a negative answer. The reason for these negative answers—why all aren’t
apostles, all aren’t prophets, all don’t interpret tongues, etc.—is not that
some lack the faith that others have or fail to seek one or more of these
gifts. Rather, these negative answers are for the entirely positive reason of
God’s design for the makeup of the church. The church is to be a body with many
parts and diverse gifts, not just a single part or the same gift shared by all.
No one gift in the plural sense (speaking in tongues, for instance, when it was
present in the life of the church) is intended by God for every believer. No
point would seem clearer from this passage, yet none is more often disregarded
or overridden when the gifts of the Spirit arediscussed
2、单数的恩赐是圣灵本身，与末日的状况息息相关，它是永远的。
在单数及复数的圣灵恩赐之间还有一个重要的差别。单数的恩赐，就如我们已经看到的，是圣灵本身，是存在于每一位信徒里面。他在各个信徒里面创造新生命，而这新生命的基本表达是连结信徒归于基督的信心，这样所有的信徒都在圣灵已经成全的救恩上平等地分享。这恩赐就包括了圣灵的同在及其终极的、永恒的、不改变的福分——今世的属灵祝福，叫我们预先得尝基督再来时，上帝对于教会的救赎计划与对整个的受造界的计划都全然成就时（罗8:18-23），我们将要享受的完美至极的福分。
There
is another important difference between the gift and the gifts of the Spirit.
The gift, as we have seen, is the Spirit himself, present within every
believer, creating new life in each and, as the basic expression of that life,
faith that unites him to Christ, so that all believers share equally in the
salvation he has accomplished. The gift, then, involves the presence of the
Spirit with blessings that are final, permanent, and irrevocable— present
spiritual blessings that provide a foretaste of blessings that will be ours in consummate fullness when God’s saving
purposes for the church, along with the entire creation, are completely
fulfilled when Christ returns (Romans 8:18–23).
简言之，如果使用术语来描述圣灵的恩赐，那是一种末世性的恩赐。保罗用当时文化中的两个比喻来描述圣灵，形象地解释了这一点——一个比喻是商业用语，另一个是农业用语。圣灵——是赐给所有信徒的，而不仅仅是给一些人而已——是保证得“基业”的“预付定金”或“保证金”（弗1:14），这基业在基督再来、得赎的日子到来时完全兑现（弗4:30）。另外，所赐给他们的圣灵也是将来身体复活的“保证金”（林后5:5）——当基督再来时，各人要拥有的属于末世的、被圣灵转化了的身体（林前15:42-49）。
In a
word, the gift of the Spirit, to use a technical term, is an eschatological
gift. Paul makes that graphically clear with a couple of metaphors for the
Spirit drawn from the culture of his day—one commercial, the other
agricultural. The Spirit—as given to all believers, not just some—is the “down
payment” or “deposit” that guarantees the “inheritance” (Ephesians 1:14) that
will become theirs fully on “the day of redemption” at Christ’s return
(Ephesians 4:30). Again, the Spirit given to them is the “deposit” toward their
future resurrection bodies (2 Corinthians 5:5)—the eschatological,
Spirit-transformed body that each will have when Christ returns (1 Corinthians
15:42–49).
同样，复活的基督，“叫人活的灵”，他是历史终结时末后的复活大丰收初熟的果子（林前15:20、45）。因此，现在内住在信徒里面的灵，就是“基督的灵”（罗8:9），是那完美的复活大丰收“初熟的果子”，到那时他们的身体会公开显明，他们是上帝所收纳的儿女（罗8:23）。同样，正如上帝（父上帝，加1:1）叫耶稣从死里复活，有一天他也会藉着内住在他们里面的圣灵，使信徒“必死的身体”“又活过来”（罗8:11）。已经内住在所有信徒里面的圣灵，正是复活生命的源头——照着上帝在基督身上所运行的大能大力，使他从死里复活（弗1:19-20）。
Similarly,
the resurrected Christ, the “life-giving Spirit,” is the “firstfruits” of the
final harvest of resurrection at the end of history (1 Corinthians 15:20, 45).
Consequently, the Spirit presently indwelling believers, “the Spirit of Christ”
(Romans 8:9), is the “firstfruits” of that full resurrection-harvest, when the
redemption of their bodies will show openly
that
they are God’s adopted children (Romans 8:23). Again, just as God (the Father,
Galatians 1:1) raised Christ from the dead, he will one day also “give life” to
the “mortal bodies” of believers through the Spirit that indwells them (Romans
8:11). The Spirit already indwelling all believers is nothing less than the
source of resurrection life—power on the order of magnitude of God’s power in
raising Christ from the dead (Ephesians 1:19–20).
3、复数意义的圣灵恩赐涉及的只是在末日之前的作用，它们是暂时的，并非是在成圣所必不可少的。
与此相反，圣灵的恩赐（复数意义的），其中没有哪一样是给每一个信徒的，而是暂时性的。关于先知讲道以及说方言的恩赐，说得最清楚的莫过于哥林多前书13:8-13的教导了。这些言语的恩赐，自身只能提供有限的、局部的知识，因此是暂时的，终必归于无有（8、10节，现在我们不要讨论何时会归于无有的问题），与那常存的、描绘每个信徒的信、望、爱（13节）形成鲜明的对比。
In
contrast, the gifts (plural), not one of which is for every believer, are temporary
and provisional. Nowhere is that point made clearer than in the teaching of 1
Corinthians 13:8–13 about the gifts of prophecy and tongues. These word gifts,
with the limited and partial knowledge they provide, are transient and destined
to pass away (verses 8, 10—without considering here when that will be) and
stand in marked contrast to faith, hope, and love, which are permanent and
characterize every believer (verse 13).
总之，圣灵的恩赐（单数意思，或所赐的圣灵）是为所有的信徒，与末日的状况息息相关（它是永远的）。复数意义的圣灵恩赐涉及的只是在末日之前的作用（它们是暂时的），没有哪一种是为每一个信徒预备的。
To
sum up, the gift (singular) of the Spirit is for all believers and involves his
activities that are eschatological. The gifts (plural) involve subeschatological
functions, no one of which is for every believer.
这就包含一个非常重要的实际因素。圣灵的恩赐不是“蒙恩之道”。它们并非是我们基督徒在圣洁生活方面走向成熟所必不可少的。新约圣经从来没有教导说，如果我得到某种特别的恩赐（比如说方言），那么我与上帝并其他信徒的关系就会更加亲切、活泼，我的祷告生活就会更加自然、喜乐，我的见证就会更加释放、鼓舞人心。
This
involves a most important practical consideration. The gifts of the Spirit are
not “means of grace.” They are not necessary for our growth as Christians, for
us to mature in holy living. The New Testament simply does not teach that if I
receive a particular gift (say, tongues), then my fellowship with God and other
believers will be more warm and vital, my prayer life will be more spontaneous and joyful, and my witnessing
will be more free and vibrant.
新约圣经从未教导说，我们要依赖某种特别的恩赐，然后才能做上帝命令他百姓做的事。“非圣洁没有人能见主”（来12:14），我们在圣洁上的长进方面，在我们的成圣方面，我们可以肯定，也可以放心：上帝没有让一些信徒跟其他信徒比起来处于劣势，并没有给一些人某种特别恩赐能促进成圣，而不给另一些人。因为我们成圣所必需的一切，我们在恩典中成长最核心的需要，上帝的供应已经使教会中所有人都处于平等的地位上。我们都一样可以藉着信心使用他的话语、圣礼以及祷告。
The
New Testament nowhere teaches that we are dependent on some particular gift
before we can do the things that God expects from every one of his people. We
can be sure, and comforted, that in our sanctification, in our concern to grow
in that holiness “without which no one will see the Lord” (Hebrews 12:14), God
does not put some believers at a disadvantage in relationship to others by
giving a particular gift that would advance that sanctification for some while
withholding it from others. For what is necessary to our sanctification, for what
is essential for our growth in grace, God’s provisions put all in the church on
an equal footing. We all have access in faith to his word, the sacraments, and
prayer.
活出圣灵的恩赐
Living
Out of the Gift of the Spirit
1、圣灵在我们生活中的工作不是自动的，而是一个持续的互动过程。
我们已经强调了，所有的基督徒，而不只是一些基督徒，共享所赐的圣灵。用否定的说法来表达，就是：“人若没有基督的灵，就不是属基督的。”（罗8:9）这样，关于我们的话题似乎也没有什么好说的了；除了我们已经强调的以外，信徒不必忧虑圣灵在他们生命里面的工作。我的重点也许似乎是意味着，他在我们里面的活动是自动的，我们只需理所当然地接受即可。
We
have been emphasizing that all Christians, not just some, share in the gift of
the Spirit. Put negatively, “Anyone who does not have the Spirit of Christ does
not belong to him” (Romans 8:9). It might seem, then, that there is little, if
anything, left for us to say about our topic, and that beyond what we have
already stressed, believers need not be concerned about the Spirit’s work in
their lives. My emphasis may seem to imply that his activity within us is
automatic, something that we can simply take for granted.
不过，这种印象或类似的想法，是一种误解，或者说是片面的真理；而片面的真理，正如我们所看到的，倾向于变成完全的谬误，能够带来灾难性后果的谬误。在我们所说的事上也是如此。
But
that impression, or anything like it, is a distortion, a half-truth— and
half-truths, as has been observed, have a way of becoming total errors, errors
that can have disastrous consequences. That is certainly so in this instance
基督徒当然会以圣灵在他们里面内住，施行拯救、成圣、坚固的工作为理所当然；这是他们从恩典中所领受的特权。但是我们绝不可以毫无根据地就相信圣灵恩慈地、照我们不配得的方式住在我们里面。这种以圣灵内住为先决条件与毫无根据地相信之间有着天壤之别。关于圣灵在信徒生活中的工作，新约圣经中多处给信徒命令，这是明显的圣灵内住的依据。比如，保罗命令基督徒，而不是非基督徒，“不要消灭圣灵的感动”（帖前5:19）；还有，警告信徒，而不是非信徒，在行为上“不要叫上帝的圣灵担忧”（弗4:30）。只有那些“靠圣灵得生”的人（拥有所赐的圣灵），才被命令“当靠圣灵行事”（加5:25）。这些命令表明，圣灵在我们生命中的工作，不是无关紧要的，不是自动的，而是一个持续的互动过程，是一件始终关乎目前的事。为了帮助理解，这里可以讲一点点语法句式：圣灵在信徒里面的存在与活动既是陈述语气，也是祈使语气，既是既定事实，也是一个持续的渴望。而且后者之所以成立，是因为先有前者，而不是相反。我们不是通过努力争取而得着圣灵的恩赐，不是藉着操练某种属灵秘籍来靠自己的力量得到它。
Christians
may certainly presuppose the Spirit’s saving, sanctifying, and empowering
presence within them; that is their grace-given privilege. But we must not
presume that gracious and undeserved presence. This distinction between presupposing
and presuming is crucial. Warrant for it is clear from the many places where
the New Testament commands believers concerning the Spirit’s work in their
lives. For instance, it is not non-Christians but the church that Paul commands
not to “quench” the Spirit (1 Thessalonians 5:19). Again, believers, not
unbelievers, are warned in their conduct not to “grieve” the Spirit (Ephesians
4:30). Just those who “live by the Spirit” (have the gift of the Spirit) are
commanded to “walk by the Spirit” (Galatians 5:25). Such commands show that the
Spirit’s work in our lives is not an indifferent or automatic matter, but is to
be an ongoing involvement, an ever-present concern. A grammatical model may be
helpful here: the Spirit’s presence and activity in the believer is both an
indicative and an imperative, both a settled reality and a continuing
aspiration, and it is the latter because it is the former, not the reverse. We
don’t receive the gift of the Spirit by striving for it, by attaining it in our
own strength through some regimen of spiritual exercises.
因此，圣灵在信徒里面的活动对于信徒来说是持续不断的事。从新约圣经的不同角度都可以进一步看出这个重要的真理。其中一个尤其有益的就在以弗所书5:18，命令道：“要被圣灵充满。”这就是我们这里要谈的重点。
So,
the Spirit’s activity in believers is to be a continuing concern for them. That
important truth can be considered further from a variety of angles in the New
Testament. One that is particularly instructive is Ephesians 5:18 with its
command, “Be filled with the Spirit.” That will be our focus here.
2、“被圣灵充满”与“受圣灵的洗”完全不同，那什么是“被圣灵充满”？
关于这一命令有几点亟需注意。首先，正如我们刚刚看到的其他命令一样，这个命令是吩咐教会的，而不是吩咐世界的。再者，这条命令显明，被圣灵充满与受圣灵的洗不是一回事，虽然今天许多人将二者混为一谈。在新约圣经中，我们根本找不到有经文命令信徒要受圣灵的洗，或者寻求那种洗。为什么呢？因为，正如我们已经看到的（林前12:13），所有的信徒在最初相信的时候已经受了圣灵的洗，与基督连合了，而不是在以后的某一刻。成为基督徒就是受圣灵的洗。然而，这里，保罗吩咐的是要被圣灵充满。换句话说，那些已经受了圣灵的洗的人，要寻求被圣灵充满。因为他们受了圣灵的洗，所以他们可以被吩咐去被圣灵充满。
A
couple of things are immediately noteworthy about this command. First, like the
other commands just noted, it is addressed to the church, not the world.
Further, this command shows that being filled with the Spirit is not the same
thing as being baptized with the Spirit, though many today confuse them by
identifying them. Nowhere in the New Testament do we find believers commanded
to be baptized with the Spirit or to seek that baptism. Why? Because, as we
have seen (1 Corinthians 12:13), all believers are baptized with the Spirit
when they first believe and are united to Christ, not at some point
subsequently. To be a Christian is to be baptized with the Spirit. Here,
however, Paul commands Christians to be filled with the Spirit. In other words,
those who are already Spirit baptized are to seek to be Spirit filled. Because
they are baptized with the Spirit, they can be commanded to be filled with the
Spirit.
这一点不仅适用于保罗的教导和用词，而且也适用于路加福音与使徒行传。不错，五旬节发生的事情被描述为“被圣灵充满”（徒2:4）。但是所提到的那些人（彼得和其他人）后来又被圣灵充满（徒4:8、31）。同样，保罗在归信的时候“被圣灵充满”（徒9:17），后来又“被圣灵充满”（徒13:9）。据我所知，甚至连那些认为圣灵的洗——无论那是发生在归信的同时还是之后——是一种不同于重生经历的人当中，都没有人认为，彼得、保罗和其他人所经历的这些后来的重新充满是再洗礼。这表明，受圣灵的洗与被圣灵充满是何等地不同。
This
is true not only for Paul’s teaching and use of language, but also in Luke-Acts.
True, what happened on Pentecost is described as being “filled with the Holy
Spirit” (Acts 2:4). But those of whom that is said—Peter and others—are later
“filled” with the Spirit again (Acts 4:8, 31). Similarly, Paul, “filled with
the Holy Spirit” at his conversion (Acts 9:17), is later on again “filled with
the Holy Spirit” (Acts 13:9). No one that I’m aware of, not even those who
maintain that Holy Spirit baptism is a distinct experience, whether coincident
or subsequent to conversion, maintains that these subsequent refillings
experienced by Peter, Paul, and others are rebaptisms. This shows how little
being baptized with the Spirit and being filled with the Spirit are the same.
（1）“被圣灵充满”是圣灵要成为我们生命中唯一的、绝对的主宰
那么，被圣灵充满是什么意思呢？我们从几个方面思考一下以弗所书5:18的吩咐，看一看它彼此关联的直接和间接语境，就可以回答这个问题。首先要注意的是这里谈到的对比。在第18节，保罗不仅吩咐一件事，而且禁止一件事。“要被圣灵充满”与“不要醉酒”相对应。
What
then does it mean to be filled with the Spirit? That question may be answered
by reflecting on several aspects of the command in Ephesians 5:18, seen in its
immediate and broader contexts, which, as we will see, are interrelated. First
to be noted is the contrast involved. In verse 18, Paul not only commands but
also prohibits. “Be filled with the Spirit” is set in opposition to “do not get
drunk with wine.”
我们很可能倾向于马上开始思想，如何将这些命令应用到我们个人身上，应用在我们生命中的具体事情上，想一想我们具体的试探是什么，不是什么，想一想哪些是需要圣灵在我们里面动工才能胜过的罪恶。但是，想要正确地应用，我们必须要看到更宏观的画面，能够帮助我们最清楚地理解我们作为基督徒的个体经历。
Our
likely tendency is to begin immediately thinking about how these commands apply
to each of us individually, to the specifics of our lives and what may or may
not be our particular temptations and sins that need to be overcome by the
Spirit’s filling work in us. But to do that properly, we must be aware of a
larger picture, one that enables us to make the best sense of our individual
experience as Christians.
第18节的情景是关于在基督的死与复活中所发生的。其背景是，教会成了一个“新人”（弗2:15），是在基督里造成的，是藉着他使罪人与上帝和好，也使罪人之间彼此和好。不仅犹太人，而且也包括外邦人，当他们藉着信与基督联合的时候也就加入到这“新人”中。同样，背景中还有他们要脱去的“旧人”，因为旧人已经被基督的十字架除掉了，还有基督里的“新人”，这是他们要穿上的（弗4:22-24）。
The
situation in verse 18 reflects on what has taken place in the death and
resurrection of Christ. In the background is the church as the “one new man”
(2:15), which has come into existence in Christ and through his work of reconciling God to sinners as well as sinners
to each other. Not only Jews but Gentiles as well become identified with this
“new man” when they are united to Christ by faith. In the background as well is
both the “old self,” which they are to put off, since it has been destroyed by
the cross of Christ, and the “new self” in Christ, which they are to put on
(4:22–24).
在以弗所书4:25保罗开始描述与基督联合，脱去旧人，穿上新人整个进程的不同方面和含义。以弗所书5:18的对比强调了这种对应如何影响我们信徒生活的一个重要例证。醉酒是在基督里已经除掉的旧秩序里的一部分。圣灵则显然代表新秩序，代表着在基督里成就的新造的人（见林后5:17）。在此需要始终注意这幅更宽阔和全面的图画。
At
4:25 Paul begins drawing out various aspects or implications of this process—of
being united with Christ, of putting off the old and putting on the new. The
contrast in 5:18 highlights a key instance of this opposition as it impacts our
lives as believers. Drunkenness is a part of the old order done away with in
Christ. The Spirit represents, preeminently, the new order, the new creation
that has arrived in Christ (see 2 Corinthians 5:17). This larger, overall
picture needs to be kept in view here.
保罗为什么提到醉酒，把它放在对比的一面呢？当然，他留心要警戒这种特别的罪：对酒精的滥用是一种严重的罪（见林前6:10；加5:21）。不过，如果下结论说这种放纵就是他唯一的关注点，那就误解了重要的一点。实际上，就误解了保罗要阐述的关于圣灵充满之工作的重要的正面论点。谈到醉酒，是用来打比方的。“醉酒”完全可以被描述为被酒“充满”。所以，表达第18节的另一种方式就是，我们要被充满，不是被酒，而是被圣灵。
Why
does Paul mention drunkenness on the one side? Certainly because he is
concerned to warn against this specific sin; the abusive use of alcohol is a
serious sin (see 1 Corinthians 6:10; Galatians 5:21). But to conclude that this
abuse is his sole concern is to miss an important point. In fact it misses an important
positive point that Paul is concerned to make clear about the Spirit’s filling
work. The reference to drunkenness is illustrative. “Being drunk” with wine may
also be fairly described as “being full” of wine. So another way of stating the
contrast in verse 18 is that we are to be filled, not with wine, but with the
Spirit.
醉酒或者被酒充满，何罪之有？最严重的是，醉酒是在酒的掌控或影响之下——就好像我们常说的酒驾之类的——影响之大，以至于完全控制了一个人。这就凸显了第18节的核心问题：我们要被什么“充满”，不要被什么“充满”，或者说，什么东西要成为或不可成为我们生命中最具支配性的影响、最有控制性的力量。或者，换句话说，是谁或者是什么，是我们要服事的主呢？
What
is the sin in being drunk or filled with wine? Most seriously, it is in being
under the control or influence of wine—DUI, as we say, driving under the
influence—an influence so dominating that it completely controls a person. This
highlights the central issue in verse 18: what it is that we are and are not to
be “full” of, that is, what is and what is not to be the dominating influence,
the controlling power, in our lives. Or, in a word, who or what is to be the
Lord we serve?
保罗的答案是永活上帝的灵，而非其他任何人和物。圣灵要成为我们生命中唯一的、绝对的主宰——而不是这节经文中提到的醉酒，也不是我们在当今世界所看到的毒品、色情、赌博，甚至本身是正当的事务，比如个人关系、婚姻、家庭、工作、金钱、权力。这些东西在何处支配人，成为人最重要的委身对象（正如这些东西有此倾向），那么其后果，用保罗的话说，就是堕落和放纵。如果执迷不悟，就会不可避免地在我们的生命中产生破坏性的后果，最终则产生毁灭性的后果。我们可以说，在以弗所书5:18，“被圣灵充满”这一命令，就是十诫中的第一诫命“除了我以外，你不可有别的上帝”，特别地应用在圣灵上。
Paul’s
answer is the Spirit of the living God, to the exclusion of anyone or anything
else. The Spirit is to have sole and absolute dominion in our lives—not
drunkenness, the thing mentioned in this verse, but also, as we consider our
world today, things like drugs, pornography, gambling, and even things that are
good in themselves, like a personal relationship, marriage, family, a job,
money, and power. Where any one of these dominates,
where any becomes an ultimate commitment, as they tend to do, the
counterproductive result is, using Paul’s word, debauchery, or dissipation,
which, if persisted in, has consequences in our lives that are inevitably
disintegrating and eventually destructive. In Ephesians 5:18, the command to be
filled with the Spirit, we may say, is the first of the Ten Commandments, “You shall have no other
gods before me,” applied specifically to the Holy Spirit
在以弗所书5:18中的对比，对于我们是一个很重要的提醒，它提醒我们一个基本的事实，就是我们作为人到底是什么身份。我们是有依赖性的生命，是上帝特别地照着自己的形像创造的，为要我们藉着相信及毫无保留地委身事奉来倚靠他。从这个意义上说，我们可以说，我们生来就是“依赖者”。照着上帝的设计，我们每个人里面都有一个内在的依存难题。这个难题，只有一个解决之道，就是自由地做上帝的奴仆，事奉他。其他任何事物，任何终极的委身，都是一种深层的依存难题，都会带来这种或那种的毁灭性的辖制。
The
contrast in Ephesians 5:18 provides an important reminder of a basic truth
about who we are as human beings. We are dependent beings, uniquely created by
God in his image to depend on him by trusting and being devoted to serving him
unreservedly. In that sense, we can say that by nature we are “addicts.” By
design, every one of us has a built-in dependency
issue. There is only one sound solution to that problem, and it is found in the
freedom of being enslaved to God and serving him. Everything else, any other
ultimate commitment, is a deep-seated dependency problem that involves one or
another destructive bondage.
依照本节经文的一个主要思想，我们被上帝创造就是会沉醉——或是沉醉于上帝，为此他创造我们，为此他拯救罪人；或是沉醉于他人或他物，那会叫我们陷入我们的罪孽，会毁灭我们。在第18节的比喻中具肯定意义的一个重点是，当讲到上帝的灵在我们生命中的同在与活动时，没有给“适度”意义上的“清醒”留什么余地，没有给不全然舍己留什么余地。当谈到圣灵在他们生命中充满的工作时，基督徒不屑于什么“戒瘾”计划！从第18节的对比中要学的第一个要点就是，圣灵充满的工作是一个掌管的事实。一个被圣灵充满的基督徒，其首要的标记就是被圣灵掌管的生活。
In
terms of one of the leading ideas in our verse, we are created by God to be
intoxicated—either with God, for which he has made us and saves sinners, or
with someone or something else, which leaves us trapped in our sinfulness and
will destroy us. A key point on the positive side in verse 18 is that when it
comes to the presence and activity of God’s Spirit in our lives, there is no
room for “sobriety” in the sense of moderation, no room for anything less than
total abandonment of ourselves. When it comes to the Spirit’s filling work in
their lives, Christians have no interest in any “detox” program! The first
important thing to learn from the contrast in verse 18 is that the filling work
of the Spirit is a controlling reality. A primary mark of a Spirit-filled
Christian is a life subject to the Spirit’s control.
（2）“被圣灵充满”是一个持续、反复的工作
我们再仔细看一下第18节的吩咐，尤其是看一下它的语法形式，就会看到关于被圣灵充满的第二个重要的事实。保罗写信所用的希腊语有两种祈使句的形式。一种形式，就是简单地、无限定地表达命令。另一种（现在时态）显明所吩咐的动作要重复发生、持续进行。后一种形式就是第18节所用的形式。(因为汉语里面没有对应的形式，所以只能用不同的方式来意译一下才能了解其含义：“要反复地被圣灵充满”，“持续被圣灵充满”，“不断寻求被圣灵充满”，“持续寻求圣灵在你生命中更充满的活动”。)
A
second important reality about being filled with the Spirit comes with a closer
look at the command in verse 18, specifically its grammatical form. The Greek
in which Paul wrote has two different forms for imperatives. One form (the
aorist tense), much like English grammar, expresses the command simply or
indefinitely. The other (the present tense) makes clear that the action
commanded is to recur or be continuing. The latter form is the
one used in verse 18. Since English has no corresponding form, its sense can be
captured only by paraphrasing it in various ways: “Be filled with the Spirit
again and again.” “Keep on being filled with the Spirit.” “Constantly be
seeking the filling of the Spirit.” “Continue seeking an ever fuller outworking
of the Spirit’s activity in your life.”
所以说，保罗这里所使用的语法形式表明，被圣灵充满不是一个在某些信徒过去经验中发生的一劳永逸的事件，叫他们立刻进入到高过其他信徒的另一个属灵境界。正如我们上面已经说明的，被圣灵充满与受圣灵的洗不是一回事。后者在归信、与基督连合的时候在每个信徒身上只发生一次而已，且是不可改变的。相比之下，圣灵的充满在信徒身上却是一个持续反复的工作。
So the
grammatical form Paul uses here shows that being filled with the Spirit is not
a once-and-done occurrence in the past experience of some believers that brings
them instantaneously to a higher level of spirituality above other believers.
As we have already shown, being filled with the Spirit and being baptized with
the Spirit are not the same. The latter happens once for all and irrevocably
for every believer at conversion, in being united to Christ. In contrast, the
filling of the Spirit is an ongoing and recurring work
in believers.
所以，应该清楚一件事，一个被圣灵充满的基督徒的标记，不是专注于过去对圣灵的某种特殊经历，无论那经历是多么难忘（无疑地，有些基督徒确实有如此的经历），而是要专注于现在，专注于圣灵今天在你的生命中在做什么。并且，出于现时的考量，基督徒要专注于未来，期待即将来临的更浩大的充满的工作。正如圣灵的充满应该真实地掌管生活，它也是一个持续的事实。
It
should be clear, then, that a Spirit-filled Christian is marked, not by being
preoccupied with a particular past experience of the Spirit, no matter how
memorable (and some Christians undoubtedly have such experiences), but rather
by focusing on the present, on what the Spirit is doing in one’s life today. And
out of that present concern, that Christian should be focused on the future,
anticipating the even greater filling work that is coming. As the filling of
the Spirit is to be a controlling reality, it is also a continuing reality.
（3）“被圣灵充满”的基督徒的四个基本标志
关于被圣灵充满的第三个重要方面出现在以弗所书5:19-21。在此，一个语法点也有助于理解：这几节经文中的动词都是分词形式。这有什么重要意义呢？在希腊语中，分词是依附性的动词形式。它们自身不能起作用，必须依附在主动词上，通常是在靠近的主动词上，来获得支持。在本段经文中，集结这些分词的主动词就是在第18节末尾的吩咐：要被圣灵充满。这表明，19-21节最应描述为伴随着充满的工作而来的事物，是随之而来的某些结果。
A
third important aspect of being filled with the Spirit emerges in verses 19–21.
Here again, a point of grammar is helpful: all the verbs in these verses are
participles. How is that significant? In Greek, much like English, participles
are dependent verb forms. Unable to function on their own, they depend on a
main verb, usually nearby, for support. In this instance, the main verb that
anchors these participles is the command at the end of verse 18 to be filled
with the Spirit. This shows that verses 19–21 are best understood as describing
things that accompany that filling work, certain consequences that follow from
it.
当然，保罗并无意用这几句话中所提到的事来囊括一切。圣灵充满的工作可说是极其浩大，根本无法在此等简单描述中就一一阐明。不过，也可以确定，既然在保罗的写作中，这里是唯一一处吩咐基督徒要被圣灵充满的，那么一个合理的推测就是，他强调了一些事物，在其中圣灵充满的工作最显然，这些事物最能描绘圣灵充满的工作，这些是你在被圣灵充满的人中最期望看到的东西。
Certainly
Paul is not intending to be complete in what he mentions here. The Spirit’s
filling work is, well, just too full to be exhausted in any single description
like this. But surely, too, since this is the only place in Paul’s writings
where he commands Christians to be filled with the Spirit, a fair surmise is
that he highlights matters in which that filling work is most
prominent,
things that most characterize it, what you most expect to find in those who are
Spirit filled.
所以，继续深入看这些经文是合适的。首先提到的是“当用诗章、颂词、灵歌彼此对说”,这明显让我们想到的是敬拜，尤其从歌唱的角度看，应是公共或会众敬拜。被圣灵充满的基督徒的一个基本标志就是敬拜上帝。对于他们，没有什么比敬拜更重要的。他们尤其重视参与教会的敬拜聚集。
So a
further look at these verses is in order. Mentioned first is “addressing one
another in psalms and hymns and spiritual songs.” Clearly in view is worship,
particularly communal or corporate worship, considered from the angle of
singing. An essential mark of Spirit-filled Christians is worship of God.
Nothing is more important for them than worship. Specifically, they put a
premium on being present when the church is assembled for worship
下一句说“口唱心和地赞美主”。从歌唱的角度看，还是说敬拜，不过现在强调的是敬拜应该是发自内心的。被圣灵充满的基督徒的另一个重要标志是，他们从内心里敬拜上帝。他们完全投入到敬拜中。他们的敬拜中没有什么虚有其表的东西。对于他们来说，敬拜绝不是要遵循的仪式（无论与文化及处境相关的敬拜仪式是更正式有序或是非正式且更随意）。
Next
is “singing and making melody to the Lord with all your heart.” Again worship
is in view from the aspect of singing, but now with the accent that worship is
to be from the heart. Another important mark of Spiritfilled Christians is that
they worship God from the core of their being. They are fully invested in that
worship. There is nothing superficial about it. For them, worshiping is never
just a matter of forms to be followed (whether the liturgy involved, always
relative to culture and circumstances, is more “formal” and ordered or more “informal” and
spontaneous).
强调的第三点是“凡事要奉我们主耶稣基督的名常常感谢父上帝”。这就在敬拜之外扩大了范围，因为这里让我们看到的是整个生活。感恩要尤其渗透于我们信徒生活的方方面面。被圣灵充满的人，另一个关键的标记就是他们洋溢着感恩之心。不可忽视的是，基督徒的感恩是无限量、无拘束的：信徒应该感恩，不仅仅是偶尔为好处和顺境，而是“常常”和“凡事”。这种感恩不是幼稚天真，勉强乐观，试图忽视生命中的黑暗面；也不是伴随着一种病态的享受患难，仿佛患难本身有多美，或者就是为受苦而受苦；也不是一种模糊的感恩的性情，没有重点的一种积极生活态度。
Highlighted
third is “giving thanks always and for everything to God the Father in the name
of our Lord Jesus Christ.” This broadens the outlook beyond worship, for in
view here is the whole of life. Specifically, thanksgiving is to permeate every
aspect of our lives as believers. A further crucial mark of those who are
filled with the Spirit is that they overflow with gratitude. How limitless and
uninhibited their thankfulness is should not be missed:
believers should be thankful, not just some of the time for favorable things
and when circumstances are promising, but “always” and “for all things.” Such
thankfulness is not a naive and forced optimism that tries to ignore the dark
side of life. Neither does it come with a perverse delighting in suffering, as
somehow good in itself or for its own sake. Nor is it a vaguely grateful
disposition, a positive outlook on life without a focus.
保罗明确说的是，这种感恩是根植于基督，是源于有上帝作为他慈爱的父，有基督作他慈爱的救主和主。基督徒有感恩之心，因为他们欢喜地知道，就是在患难中，就是当他们“为作基督徒受苦”（彼前4:16），也“是有福的，因为上帝荣耀的灵常住在你们身上”（彼前4:13-14）。在那些“落在百般试炼中，都要以为大喜乐”（雅各书1:2-4）的人，感恩之心难以抑制，因为他们经历了这些试炼在他们的门徒训练过程中的促成作用。感恩之心来自于“你们蒙恩，不但得以信服基督，并要为他受苦”（腓1:29）。
Rather,
Paul explicitly says, this thanksgiving is rooted in Christ and stems from
having God as one’s loving Father and Christ as one’s caring Savior and Lord.
It is gratitude that comes to Christians with the joy of knowing that even in
suffering, when it is suffering “as a Christian” (1 Peter 4:16), “you are
blessed, because the Spirit of glory and of God rests upon you” (verses 13–14).
It is gratefulness that is irrepressible in those who “count it all joy … when
you meet trials of various kinds,” because they experience the maturing effect
of these trials on their discipleship (James 1:2–4). It is thankfulness that
comes from having “been granted … that for the sake of Christ you should not
only believe in him but also suffer for his sake” (Philippians 1:29).
最后提到的是：“又当存敬畏基督的心，彼此顺服。”这恰如其分地描述了那些被圣灵充满的人。他们的标记是：尤其在教会内，乐于顾及别人的事情和需要；并且，这样做的时候，不是为了讨好人，也不是为了变相地抬高自己，而是最终出于委身于基督这位教会的主。
Mentioned
finally is “submitting to one another out of reverence for Christ.” This as
much as anything defines those who are Spirit filled. They are marked by a
readiness, particularly within the church, to defer to the concerns and needs
of others. Moreover, this is done not to ingratiate or as inverted
self-promotion, but ultimately out of devotion to Christ as Lord of the church.
保罗似乎非常看重这第四个要素，因为很明显，它开启了下文的内容，从以弗所书5:22直到6:9。在这一长段落中，他着眼于生活中一些基本的人际关系，探讨了这种彼此顺服是什么样子的。保罗在探讨之中，依照我们已经看到的内容，显明了被圣灵充满如何影响和塑造这些人际关系。这一段中，有太多的内容可以叫我们广泛思考。在此，只能大略强调重要的整体轮廓。
This
fourth factor appears to weigh heavily with Paul, for it is fairly seen as
triggering the section that immediately follows, from 5:22 through 6:9.
In this long section, he spell outs, with an eye to some of the basic relationships
of life, what this mutual self-submission looks like. In doing that, in light
of what we have already seen, he shows how being filled with the Spirit impacts
and shapes these relationships. There is much material in this section for
extensive reflection. Here a brief survey to highlight an important overall
picture will have to suffice.
（4）“被圣灵充满”在日常生活中的体现
首先在22-33节，他讨论了婚姻以及被圣灵充满的婚姻是什么样子的。被圣灵充满的妻子是什么样子的？她们完全委身，是有智慧的帮助者，顺服丈夫作头。被圣灵充满的丈夫完全委身，有智慧地爱妻子，反映基督对教会舍己的爱。
First,
in verses 22–33, he considers marriage and what a Spirit-filled marriage looks like. What are Spirit-filled
wives like? They are fully engaged and resourceful helpers in submitting to
their husbands as their heads. And Spirit-filled husbands are fully engaged and
resourceful in loving their wives as a reflection of Christ’s self-sacrificing
love for the church.
下面在6:1-4进一步探讨家庭生活，这里讲的是儿女和父母的关系。被圣灵充满的儿女听从父母，不是心不甘情不愿地听从，也不仅仅因为他们是父母而听；他们如此行，是因为他们“在主里”有自己的身份，藉着听从父母，他们就是在听从主。同样，圣灵在父母里面充满的工作，在这里藉着父亲带领的角色来说明，是通过他们如何养育儿女来证实的，不是用自身的育儿技能，而是照着“主的”教训加上警戒。这样的管教，必须具备爱心与平衡，就会服事到儿女，这样的方式就不会因为过于严厉或者骄纵而惹儿女的气。
Next,
in chapter 6, verses 1–4 look further into home life, now with the relationship
between children and parents in view. Children who are being filled by the
Spirit obey their parents, not reluctantly or only because they are their
parents. They do so because they have their identity “in the Lord,” and by
obeying their parents they obey the Lord. By the same token, the Spirit’s
filling work in parents, addressed here through the leading role of fathers, is
evidenced by how they raise their children, not with parenting skills they have
of themselves, but with discipline wed to instruction that is “of the Lord.”
Such discipline, inevitably loving and balanced, serves their children in a way
that does not provoke anger by being either unduly harsh or irresponsibly
permissive.
最后，5-9节把范围从家庭中扩展开来，涵括了任何时候都必不可少的经济生活领域，在这里体现在仆人和主人的关系——或者，转化成我们当代的文化背景，就是雇主和雇员的关系，或者所谓劳资关系。我们简略浏览了工作环境中，圣灵充满的工作如何掌管一方或双方。
Finally,
verses 5–9 broaden the outlook beyond the home to take in the always essential
economic aspect of life, seen here in the basic relationship between slave and
master—or, fairly transposed into our contemporary cultural setting, the
relationship between employer and employee, labor and management. We catch a
glimpse of job situations where the Spirit’s filling activity is controlling on
one or both sides.
值得注意的是，圣灵鼓励的公平性。被圣灵充满的员工，他们行事为人的时候知道他们最终要交账，不是向发工资的人交账，而是向基督交账。他们知道自己是“基督的仆人”，他们就不会满足于三心二意或只为讨人喜欢而工作。同样，被圣灵充满的雇主也不会使用他们的经济优势来控制或胁迫人。他们承认他们最终要跟他们所雇用的人一样，为自己的行为向同一位主交账。
What
is noteworthy is the equity the Spirit promotes. Spirit-filled employees are those
who conduct themselves out of the awareness that they are ultimately
accountable, not to the person who signs the paycheck, but to Christ. Knowing
themselves to be “servants of Christ,” they will not be content with doing work
that is halfhearted or merely people pleasing. By the same token, Spirit-filled
employers will not use their economic power to manipulate or intimidate. They
recognize that they are ultimately accountable for their conduct to the same
Lord as the people they employ.
对于以弗所书5:22-6:9的概览阐明了极为重要的一点，这一点是不可或缺的，尤其鉴于当今对于被圣灵充满的意义有诸多的误解。圣灵充满的同在不会导致，至少不一定导致某种非凡的、奇异的经历或者一连串的经历。相反地，正如这段经文展示给我们的那样，这是关于基本的责任以及日常生活常例的问题。我们被圣灵充满，不是在我们生命的边缘地带有什么所谓的特别宗教体验，而是在于我们生活中所涉及的日常人际关系及种种活动。将这一切与保罗关于圣灵工作的另一个重要层面联系起来，就会看到，哪里有圣灵的充满，哪里就会在基本的人际关系及生命的律动中显明圣灵的果子来——仁爱、喜乐、和平，等等（加5:22-23）。
This
brief survey of Ephesians 5:22–6:9 brings to light an exceedingly important
point, one that must not be missed, particularly in light of so much current
misunderstanding about what it means to be filled with the Spirit. His filling
presence does not result, at least in the first place, in some unusual or
remarkable experience or set of experiences. Rather, as this passage shows, it
is a matter of what happens in the basic responsibilities and routines of
everyday living. We are filled with the Spirit, not in special religious
experiences at the edge of our lives, so to speak, but in our common, daily
relationships and the activities they involve. To relate all this to another
key aspect of Paul’s teaching on the work of the Spirit, where the filling of the Spirit is present, the fruit of
the Spirit—love, joy, peace, and all the rest (Galatians 5:22–23)—will be
evident in the basic relationships and rhythms of life.
你属灵吗？你被圣灵充满吗？检视你的婚姻、家庭生活、工作、学校、休闲，其实就是检视你信靠基督作救主、顺服他的主权之后，你整个的生活状况，就大可得出这两个问题的具体答案。
Are
you spiritual? Are you Spirit filled? Concrete answers to these questions can
be found in large part by examining your attitudes and conduct in your
marriage, in your home life, in your job, in school, in your recreation, and
indeed in the whole of your life, as you trust in Christ as your Savior and
submit to his lordship.
正如圣灵的充满是一个全面掌管的事实，是一个持续的事实，同样它也是一个广泛的事实。
As
the filling of the Spirit is an all-controlling and continuing reality, it is also
a comprehensive reality
如何被圣灵充满
How to Be Filled with the Spirit
1、我们不能靠自己的努力来“被圣灵充满”，而是完全倚靠圣灵。
我们已经比较详细地看了被圣灵充满的最重要的一些结果，看了在那些被圣灵充满的人身上最期待发现的东西；不过还有一个既重要又实际的问题尚未解决：圣灵充满是如何发生的？正如我们已经看到的那样，这里谈到的是一个命令。基督徒如何顺服上帝的“要被圣灵充满”的命令呢？
We
have looked in some detail at some of the most important consequences of being
filled with the Spirit, at what we most expect to find in the lives of those
who are Spirit filled. But a question, as critical as it is practical, still
remains to be addressed: how does the filling of the Spirit take place? As we
have already seen, a command is involved. How are Christians to obey God’s
command to be filled with the Spirit?
注意，保罗写的并不是“用圣灵充满你自己”。命令是用被动语态表达的——“要被充满”——这种表述方式表明，我们被命令做一件我们自己不能做的事。我们不能靠自己的努力来控制圣灵或者维持他在我们生命中充满的同在。我们要完全倚靠圣灵，方能被圣灵充满。所以，应该清楚的是，我们被圣灵充满，不是借助下决心启动某种方法或一整套属灵操练，以求在单一的、决定性的行动中达成某种超越平常属灵经历的更高更新境界。
Note
that Paul does not write, “Fill yourself with the Spirit.” Thecommand is
expressed in the passive voice—“be filled”—and that way ofputting it signals
that we are being commanded to do something that we can’t do for ourselves. We
cannot by our own efforts control the Spirit orsecure his filling presence in
our lives. We are absolutely dependent on th Spirit in order to be filled with
the Spirit. Thus, it should be clear that we are not filled with the Spirit by
deciding to initiate some regimen or set of spiritual exercises that secures in
a single decisive act the result of being brought to a new and elevated level
of spirituality beyond what is considered ordinary experiencing of the Spirit
2、“要被圣灵充满”，第一是为此随时“靠着圣灵祷告”。
那么我们如何被圣灵充满呢？首先，要谈两样事。第一是祷告——也许很明显，但是却常常被忽略。要想被圣灵充满，我们必须祷告，而且为这充满而恒切祷告，而且这种祷告一定要“靠着圣灵”（弗6:18）。在此需要摒弃一种非常泛滥的误解。靠着圣灵祷告，并非基督徒所作的不同于普通祷告的某种特别祷告。保罗这里说，要“随时”靠着圣灵祷告，不仅仅是有时而已。他在这里的意思跟别处是一样的，别处没有明说（却是暗示的）指着圣灵，他吩咐所有基督徒要“不住地祷告”（帖前5:17）。
How
then are we filled with the Spirit? Two things, above all, are to be stressed.
The first is prayer—obvious perhaps, but too often overlooked or neglected. To
be filled with the Spirit, we must pray, and pray continually, for that
filling, and that praying must be “in the Spirit” (Ephesians 6:18). Here a
widespread misconception needs to be removed. Praying in the Spirit is not a
special kind of praying in distinction from ordinary praying by Christians.
Paul says here that praying in the Spirit is to take place “at all times,” not
just some of the time. He means the same thing here as he does elsewhere when,
without explicit (but nonetheless with implicit) reference to the Spirit, he
commands all Christians to “pray without ceasing” (1 Thessalonians 5:17).
在保罗教导的整体框架之内，保罗认为（并拒绝）不靠着圣灵祷告，在靠着圣灵祷告之外的唯一选择就是它的直接对立面——“靠着肉体”祷告，就是来源并受制于人性罪恶驱动的祷告，使之成为“情欲的事”中的一种，与“圣灵的果子”截然相反（加5:19、22）。
Within
the overall framework of his teaching, the only alternative to praying in the
Spirit that Paul would recognize (and reject) would be its complete opposite,
praying “in the flesh,” that is, praying that stems from and is controlled by
the sinful impulses of our human nature, making it one of “the works of the
flesh” that are the absolute antithesis of “the fruit of the Spirit” (Galatians
5:19, 22).
换句话说，靠着圣灵祷告，就是“出于信心的祈祷”（雅5:15），那不仅仅应该是长老们的标记（14节），也是任何时代教会中所有人的标记。所有的信徒都装备了“信德的藤牌”（弗6:16），已经受了“儿子的心（灵）”（罗8:15；参：加4:5-6）。所以他们坦然无惧地在圣灵中向慈爱的父上帝祷告，在众多祈求事项中特别为圣灵充满他们而祈求。
Praying
in the Spirit, in other words, is “the prayer of faith” (James 30 5:15), which
should mark, not only the elders (verse 14), but all in the church at all
times. All believers are armed with “the shield of faith” (Ephesians 6:16) and
have received “the Spirit of adoption” (Romans 8:15; cf. Galatians 4:5–6). So
they pray in that Spirit, without fear, to God as their loving Father, asking
among other things that the Spirit would fill them.
关于祷告的角色，这里可以说的还有许多，其中主祷文是值得注意的。“愿你的国降临”是耶稣为门徒提供的祈求事项之一（太6:10）。不可忽略的是，在某种程度上，这是一个祈求圣灵的祷告。从耶稣的一贯教导中，国度与圣灵的内在联系中，就可以看得出这一点。当耶稣医治一个被又瞎又哑的鬼附着的人，耶稣宣告说：“我若靠着上帝的灵赶鬼，这就是上帝的国临到你们了”（太12:28），尤其可以显明这种关联。哪里有上帝的灵工作，哪里就有上帝的国度。圣灵的工作就是国度的权能，是上帝主权治理的有效实施。在另一处，这种关联之显明，在于父上帝赐给我们最大的恩赐就是“圣灵”（路11:13），或以另一种相关的方式说，就是“国”（路12:32）。圣灵与国度是不可分的；有了圣灵，就被纳入上帝的国中，就是降服于他拯救性的治理。
Of
much more that could be said here about the role of prayer, the Lord’s Prayer
is noteworthy. “Your kingdom come” is among the petitions that Jesus provides
for his disciples (Matthew 6:10). It should not be missed that this is, in
part, a prayer for the Spirit. That can be seen from the inner tie between the
kingdom and the Holy Spirit throughout the teaching of Jesus. That bond is
particularly clear when, in healing a blind and mute demon-possessed man, Jesus
declares, “But if it is by the Spirit of God that I cast out demons, then the
kingdom of God has come upon you” (Matthew 12:28). Where God’s Spirit is at
work, there his kingdom is present. The Spirit’s activity is the power of the
kingdom, the effective exercise of God’s royal rule. Elsewhere, this tie is seen
in that the greatest of gifts that God the Father gives is “the Holy Spirit”
(Luke 11:13) or, alternatively and correlatively, “the kingdom” (12:32). The Spirit
and the kingdom are inseparable; to have the Spirit is to be included in God’s
kingdom and subject to his saving rule.
所以，耶稣的门徒每次祷告“愿你的国降临”时，我们是在祈求上帝，藉着他的灵，照着他的旨意（“愿你的旨意行在……”），来建立、维持并扩张他拯救性的治理，不仅仅是在全世界，不仅仅是在别人身上，而且尤其是在我们身上。我们祈求圣灵在我们里面工作，叫我们对上帝治理的降服能够彻底而全面。这个祈求如同我们在以弗所书5:18看到的，是祈求被圣灵充满的另一种祷告方式。正如基督在此教导我们的，我们有特权反复地作这个祷告，“我们在天上的父”乐于反复地垂听应允。
So,
every time Jesus’ disciples pray, “Your kingdom come,” we are asking for God,
by his Spirit, according to his will (“your will be done”), to establish,
maintain, and expand his saving rule, not only worldwide and in others, but
also and particularly in us. We are praying for the Spirit to be at work in us,
so that our submission to God’s rule will be absolute and all-controlling. This
petition is another way of praying, as we have seen in Ephesians 5:18, to be
filled with the Spirit. That prayer, as Jesus teaches us here, we are privileged
to pray again and again, and “our Father in heaven” delights to hear and answer
it, again and again.
3、当我们越来越“被圣经充满”，我们就会越来越“被圣灵充满”。
对于被圣灵充满，没有什么比祷告更不可或缺了，不过还有另一个方面也是非常重要的。通过比较歌罗西书3:16-4:1和以弗所书5:18-6:9就可以看出这个方面。两封信几乎同时写成，而且因为二者间的内容相似，保罗甚至可能在写其中一封的时候使用了另一封。当比照这两段经文的时候，会看到那些特别明显的相似之处，不仅在于内容方面，而且也在于结构和措辞方面。
While
nothing is more indispensable to being filled with the Spirit than prayer,
another factor is also essential. That factor can be seen by comparing
Colossians 3:16–4:1 with Ephesians 5:18–6:9. Both letters were written at
around the same time, and because of substantial similarities between them,
Paul may even have used one when he wrote the other. Those similarities, not
only in content, but also in structure and wording, are particularly evident when
these two passages are placed side by side.
特别值得我们注意的是，在以弗所书5:18说到“要被圣灵充满”的地方，在歌罗西书3:16对应的地方说的是“把基督的道理丰丰富富地存在心里”。对于今日的教会而言，“基督的道理”就是记载下来的他的话语，就是圣经。我们要建立的这个关联是很明确的。要想被圣灵充满，途径就是叫上帝的话语丰丰富富地存在你心里。当我们越来越被圣经充满，我们就会越来越被圣灵充满。
Specifically
noteworthy for us is that where Ephesians 5:18 has “Be filled with the Spirit,”
the corresponding place in Colossians 3:16 reads “Let the word of Christ dwell
in you richly.” For the church today, “the word of Christ” is his written word, the Bible. And
the connection we are to draw is unmistakable. The way to be filled with the
Spirit is to let God’s word dwell in you richly. We will be more and more
filled with the Spirit as we are more and more filled with Scripture
这里要提醒一个对于宗教改革来说特别基本的重要真理，就是：上帝的灵与上帝的道不可分割地、和谐一致地共同工作。你从哪里“得到”圣灵呢？改教家们所给的答案今日也仍然适用：不是藉着假的圣礼系统[3]，那会模糊基督为罪人作赎罪祭的充足性，实际上摧毁了福音的核心；也不是藉着圣经之外的一个经历或者一个秘方；而正是在道中、藉着道——圣灵与圣道同工。改教家们通过比较以弗所书5:18和歌罗西书3:16抓住了保罗的要旨：哪里有基督的道且凭信心接受，哪里就会发现基督的灵、永活上帝的灵，在有效地、充充满满地动工。
There
is a reminder here of the vital truth that was so basic for the Reformation:
the Spirit of God and the word of God work together inseparably and
harmoniously. Where do you “get” the Spirit? The answer the Reformers gave,
still true today, is neither by using a sacramental system that virtually
obliterates the heart of the gospel by obscuring the sole sufficiency
of Christ’s atoning sacrifice for sinners nor in an experience or regimen apart
from the word, but rather in and through the word— the Spirit working with the word. The Reformers
grasped Paul’s point in comparing Ephesians 5:18 and Colossians 3:16: where the
word of Christ is present and received by faith, there you will find his
Spirit, the Spirit of the living God, effectively and “fillingly” at work.
4、那么，我们怎样才能被圣灵充满呢？
回顾我们刚刚看过的祷告与上帝话语的重要性，威斯敏斯特小要理问答第九十问的回答，其语言再精准不过了：“……我们必须以殷勤、预备、祷告的心来学习；以信心和爱心来领受，存记在我们心中，实行在日常生活里。”在此过程中，藉着圣灵，持续寻求他的能力，我们就会越来越被圣灵充满。
How
are we to be filled with the Spirit? Considering what we have just seen about
the importance of prayer and God’s word, it is hard to improve on the language
of the answer to question 90 of the Westminster Shorter Catechism: “… we must
attend thereunto [unto God’s word] with diligence, preparation, and prayer;
receive it with faith and love, lay it up in our hearts, and practice it in our
lives.” In doing that, through the Spirit and continually
seeking
his power, we will more and more be filled with the Spirit.
当我们达到这样的地步，我们就有了本书开头时我问过的那些问题的答案。我们就不仅知道什么是真正的属灵，而且会经历真正的属灵。我们会越来越成为属灵的人，这样的人是上帝所造，他也呼召每个基督徒要成为属灵的人。
And
with that happening, we have the answer to the questions I asked at the
beginning. We will not only know what true spirituality is, but experience it. We
will more and more be the spiritual persons whom God has made and continually
calls every Christian to be.
[1] 作者在此处使用“末世的”一词，其本意不仅与基督再来时要发生的事有关，并且与基督第一次降临时已经发生的事有关。在新约中，末世论（关于末后诸事的教导）的教义包括了这二者。除了作者在文中所提到的以外，也可以参考使徒行传2:17。在这节经文中，彼得引入了约珥书2:28-32的预言，并且用“在末后的日子”这样的词语来宣告这个预言已经在五旬节得以应验了。圣灵在五旬节降临，是一个“末后日子”的事件；换言之，是一个“末世的”事件。
[2] 新约圣经的原文是希腊文。希腊文的语法，就像其他的西方语言的语法一样，有两种名词：单数和复数。单数名词表达此名词只是一个东西。复数名词表达此名词不只是一个东西，而是两三个东西或更多。中文圣经的翻译不能清楚地表达出希腊文的单数与复数的差别。例如，哥林多前书12:1、28提到的“恩赐”（英文gifts）是复数的，来表达圣灵所赐给信徒的许多不同的能力或“恩赐”。但是在使徒行传10:45，“圣灵的恩赐”（英文gift）是单数的，指的是圣灵自己。在使徒行传2:38，中文和合本将同样的希腊文词翻译为“所赐的圣灵”。
[3] 作者在此思考的是，某些教会传统强调施行圣礼到了一个程度，以至于圣道的阅读和传讲已被淡化甚至被全然忽略。上帝赐给他子民的圣礼，即洗礼和圣餐，是重要的。像圣道与祷告一样，它们也是重要的蒙恩之道，或者说是圣灵在他百姓中间工作的方式，为要吸引他们更亲近他。不过，圣礼作为蒙恩之道若是与阅读和传讲圣道脱离，那么它们就几乎没有价值，或者说根本没有价值。在此情形下，信徒不理解圣礼的真正意义就领受圣礼，那么上帝本来用以作为蜕变经验的事就成了僵死的仪式。
