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使徒行传生命读经 · 第59篇

藉著保罗一班同工的职事，在外邦地的繁殖 ( 二十五 )

The Propagation in Asia Minor and Europe through the Ministry of Paul’s Company (25)
1读经：使徒行传21:18-39，马太福音17:1-8，希伯来书1:1-3;2:14;3:1;8:6;9:15，以弗所书1:17-23;2:14-16;3:8,17-21;4:4-6,24;5:18;6:11，腓立比书3:4-14，歌罗西书1:12,15,18;2:2,9,16-17;3:4,10-11，启示录2:7,17;3:5,20。
1Scripture Reading: Acts 21:18-39; Matt. 17:1-8; Heb. 1:1-3; 2:14; 3:1; 8:6; 9:15; Eph. 1:17-23; 2:14-16; 3:8, 17-21; 4:4-6, 24; 5:18; 6:11; Phil. 3:4-14; Col. 1:12, 15, 1:17-23; 2:14-16; 3:8, 17-21; 4:4-6, 24; 5:18; 6:11 18; 2:2, 9, 16-17; 3:4, 10-11; Rev. 2:7, 17; 3:5, 20
2
29, 16-17; 3:4,
3在本篇生命读经中，我想进一步说到时代转移的需要，就是需要从旧约的经纶出来，转入神新约的经纶。
3Before we go on in this Life-study to another section of the book of Acts, I would like to give a further word concerning the need for a dispensational transfer, the transfer out of the Old Testament economy into God’s New Testament economy
旧约经纶的消逝
THE DISAPPEARING of the Old Testament economy
4关于时代转移的事，我们可以来看彼得的事例。在变化山上，彼得领头向主题议搭三座帐棚，一座为摩西，一座为以利亚，一座为主耶稣。（太十七4。）『他还说话的时候，看哪，有一朵光明的云彩遮盖他们；看哪，又有声音从云彩里出来，说，这是我的爱子，我所喜悦的，你们要听祂。』（太十七5。）门徒听见，就面伏于地。他们举目，『不见一人，只见耶稣。』（太十七8。）摩西和以利亚消失了，只留下耶稣。彼得题议把摩西和以利亚，就是律法和申言者，与基督一同留下，但神取走了摩西和以利亚，只留下耶稣。在新约里，只该留下耶稣。耶稣是今日的摩西，将生命之律分赐到信祂的人里面；耶稣也是今日的以利亚，在信徒里面为神说话，并说出神。这就是神新约的经纶。马太十七章一至八节清楚的启示耶稣来了，摩西和以利亚都要过去的事实。摩西和以利亚代表整个旧约，摩西代表律法，以利亚代表申言者。按犹太人的习俗，认为旧约有两个主要部分－律法和申言者。他们甚至把诗篇也看作律法的一部分。因此，摩西和以利亚过去了的事实，指明由律法和申言者所构成的整个旧约都过去了。
4Concerning the matter of a dispensational transfer, let us consider the case of Peter. On the mount of transfiguration Peter took the lead to propose to the Lord that he build three tabernacles, one for Moses, one for Elijah, and one for the Lord Jesus (Matt. 17:4). “While he was still speaking, behold, a bright cloud overshadowed them, and behold, a voice out of the cloud, saying, This is My beloved Son, in whom I delight; hear Him!” (v. 5). When the disciples heard this, they fell on their face. When they lifted up their eyes, “they saw no one except Jesus Himself alone” (v. 8). Moses and Elijah had disappeared, and only Jesus remained. Peter had proposed to keep Moses and Elijah, that is, the law and the prophets, with Christ, but God took Moses and Elijah away, leaving “no one except Jesus Himself alone.” No one except Jesus Himself alone should remain in the New Testament. He is today’s Moses, imparting the law of life into His believers, and also today’s Elijah, speaking for God and speaking forth God within His believers. This is God’s New Testament economy. In Matthew 17:1-8 we have a clear revelation of the fact that with the coming of Jesus both Moses and Elijah were over. Moses and Elijah represent the entire Old Testament, with Moses representing the law and Elijah representing the prophets. According to Jewish custom, the Old Testament was regarded as having two main parts—the Law and the Prophets. Even the Psalms were considered part of the Law. Therefore, the fact that Moses and Elijah were over indicates that the entire Old Testament, consisting of the Law and the Prophets, was over.
5彼得有在变化山上看见异象的经历，后来，在他的第二封书信里，他说到在那山上所发生的事。（彼后一16～18。）那么，当雅各坚持将旧约经纶与新约经纶一同保留时，为甚么彼得没有说到这异象？我觉得这点很难领会。在行传二十一章，彼得难道不记得他在马太十七章所看见，后来在彼后一章所写的异象？彼得必然知道旧约经纶已经消逝。在变化山上，他对这事必定有深刻的印象。他听到有声音从云彩里出来，说，『这是我的爱子，我所喜悦的，你们要听祂。』（太十七5。）他也看见摩西、以利亚与耶稣在一起，然后他看到摩西和以利亚消失了，只留下耶稣。彼得已经听见这话，看见这异象，为甚么在行传二十一章却静默无声？他为甚么不起来说，『雅各弟兄，让我告诉你我在变化山上所听见、所看见的。摩西和以利亚，就是律法和申言者，已经过去了。我们不该再持守旧约的经纶。这样作是违反神在祂新约经纶里的行动。』然而，彼得在行传二十一章却保持缄默，没有这样对雅各说。同样的，圣经也没有指明，与彼得同在变化山上的约翰，在那时刻对雅各说到这事。彼得和约翰都没有站起来，为他们在变化山上所看见的异象和所领受的嘱咐作见证。
5Peter had the experience of seeing the vision on the mount of transfiguration, and later, in his second Epistle, he referred to what happened on that mountain (2 Pet. 1:16-18). Why, then, did Peter say nothing about this vision when James was insisting on keeping the Old Testament economy along with the New Testament economy? I find this difficult to understand. In Acts 21 did Peter not have any remembrance of the vision he had seen in Matthew 17 and about which he later wrote in 2 Peter 1? Peter certainly was knowledgeable concerning the disappearing of the Old Testament economy. On the mount of transfiguration he must have been impressed with this. He heard the voice out of the cloud declare, “This is My beloved Son, in whom I delight; hear Him!” (Matt. 17:5). He had also seen Moses and Elijah together with Jesus, and then he saw that Moses and Elijah had disappeared and that Jesus remained alone. Why, having heard this word and having seen this vision, was Peter silent in Acts 21? Why did he not rise up and say, “Brother James, let me tell you what I heard and saw on the mount of transfiguration. Moses and Elijah, the Law and the Prophets, are over. We should no longer hold on to the Old Testament economy. To do that is contrary to God’s move in His New Testament economy.” However, Peter kept silent and did not speak this way to James in Acts 21. Likewise, there is no indication that John, who was with Peter on the mount of transfiguration, said anything to James concerning it at that juncture. Neither Peter nor John stood up to testify regarding the vision they had seen and the charge they had received on the mount of transfiguration.
三个强调的嘱咐
THREE EMPHATIC CHARGES
6在马太二十八章十九至二十节上，复活的基督对祂的门徒说，『所以你们要去，使万民作我的门徒，将他们浸入父、子、圣灵的名里，凡我所吩咐你们的，无论是甚么，都教训他们遵守。』这里的『万民』是指外邦人。门徒受嘱咐将外邦人浸入三一神里，藉此使他们成为门徒。主在马太二十八章十九节对门徒的嘱咐是非常重的。按马可十六章十五节，主在复活后，升天前，嘱咐十一位门徒说，『你们往普天下去，向一切受造之物传扬福音。』这节的『受造之物』主要的是指不同的民族，虽然牠所包括的比这更多。就如马太二十八章十九节，这里主吩咐门徒要传福音给所有的人，给万民。
6In Matthew 28:19-20a the resurrected Christ said to His disciples, “Go therefore and disciple all the nations, baptizing them into the name of the Father and of the Son and of the Holy Spirit, teaching them to observe all things, whatever I commanded you.” “Nations” refers to the Gentiles. The disciples were charged to disciple the Gentiles by baptizing them into the Triune God. The Lord’s charge to the disciples in Matthew 28:19 is very emphatic. According to Mark 1 6:1 5, the Lord, after His resurrection and before His ascension, charged the eleven, saying, “Go into all the world and preach the gospel to all the creation.” In this verse “creation” mainly denotes different peoples, although it includes more than this. As in Matthew 28:19, here the Lord commands the disciples to preach the gospel to all peoples, to all nations.
7主耶稣在复活后，升天前，还对门徒说了别的话，指明福音该传给万邦。在路加二十四章四十七节，祂告诉他们：『人要靠著祂的名，传悔改以得赦罪之道，从耶路撒冷起，直到万邦。』我们若是思考马太福音、马可福音、和路加福音末了这三个嘱咐，就会看见这三个嘱咐是多么有力、明确、强调且绝对。耶路撒冷搀杂的光景
7After His resurrection and before His ascension, the Lord Jesus spoke yet another word to the disciples to indicate that the gospel should be preached to all nations. In Luke 24:47 He told them that “repentance for forgiveness of sins should be proclaimed in His name to all the nations, beginning from Jerusalem.” If we consider these three charges at the end of Matthew, Mark, and Luke, we shall see how strong, definite, emphatic, and absolute they are. THE SITUATION OF MIXTURE IN JERUSALEM
8对耶路撒冷搀杂的光景，彼得和约翰都静默无声。圣经没有记载他们作了甚么去消减这搀杂。反之，按路加在使徒行传的记述，只有保罗对这事有负担。彼得和约翰似乎并不关心这事。他们若是关心，就该刚强的对雅各说，『雅各，早在你得救以前，我们就听见了旧约经纶已经过去的话，也看见了这异象。』按新约的记载，行传二十一章的雅各是主耶稣肉身的兄弟。雅各与主其他的兄弟是在主复活后（不然就是在主复活前不久）得救的。因此，马太福音、马可福音和路加福音末了所记载的嘱咐，其中一、两次雅各可能在场。他必定知道主已吩咐门徒向万邦传扬福音。为甚么门徒，包括雅各，似乎都忽略了主说要向万邦传扬福音的话，却那样的注意旧约？主给门徒的启示和嘱咐是清楚、明确、强调且绝对的。因此，所有的门徒都该清楚神的经纶。但在耶路撒冷的光景当中，没有人关心主的嘱咐。他们反倒赞成旧约时代安排与神新约经纶的搀杂。行传二十一章十九节说，保罗问候了雅各和众长老之后，『便将神藉著他的职事，在外邦人中所行的事，都一一述说出来。』他们听见了，就荣耀神。（徒二一20。）然后雅各领头对保罗说，『弟兄，你看犹太人中信主的有多少万，并且都为律法热心。』（徒二一20。）雅各说这样的话真是羞耻。我若是彼得，听到这话，会深感羞耻。
8Regarding the situation of mixture in Jerusalem, Peter and John were silent. There is no record that they did anything to diminish this mixture. Rather, according to Luke’s account in Acts, only Paul bore the burden of this matter. It seems that Peter and John were not concerned about it. If they had been concerned, they should have spoken strongly to James and said, “James, before you were saved, we heard the word and saw the vision about the passing away of the Old Testament economy.” According to the record of the New Testament, the James in Acts 21 was a brother of the Lord Jesus in the flesh. Along with the other brothers of the Lord, James was saved right after His resurrection, if not a little before that time. Therefore, it is possible that James was present when one or more of the charges recorded at the end of Matthew, Mark, and Luke was given. He must have known that the Lord had commanded the disciples to preach the gospel to all the nations. Why did the disciples, including James, seemingly disregard the Lord’sword about preaching the gospel to all the nations and pay so much attention to the Old Testament? Both the revelation given to the disciples and the Lord’s charge were clear, definite, emphatic, and absolute. All the disciples, therefore, should have been clear concerning God’s economy. But in the midst of the situation in Jerusalem, none of them cared for the Lord’s charge. Instead, they were in favor of a mixture of the Old Testament dispensation with God’s New Testament economy. Acts 21:19 says that Paul, after greeting James and all the elders “related one by one the things which God did among the Gentiles through his ministry.” When they heard this, they glorified God (v. 20). Then James took the lead to say to Paul, “You observe, brother, how many thousands there are among the Jews who have believed, and all are zealous for the law” (v. 20). It was a shame to James that he spoke such a word. If I had been Peter listening to this word, I would have had a deep sense of shame.
9在使徒行传开头的章节里，彼得是勇敢的。他和约翰面对议会的反对时，都很刚强。然而，在十五至二十一章，彼得似乎失去了他的胆量。按保罗在加拉太二章的话，彼得甚至在这搀杂的事上装假。在行传二十一章，耶路撒冷的光景是何等可怜!我们都需要对这光景的图画有深刻的印象。然而，我们不该责备彼得，因为原则上，我们今天也在同样的处境里。从行传十五章的时候起，保罗灵里就深受耶路撒冷这光景的搅扰，这样说是正确的。因著他对这光景负担沉重，他在第三次出外尽职的旅程中，就无法忘记耶路撒冷。在十九章二十一节，他灵里定意要往耶路撒冷去。他的定意不仅是要完成他对耶路撒冷贫乏圣徒之需要的爱心关切，更是要与雅各并其他的人对那里的搀杂有所交通。表面看来，保罗定意往耶路撒冷去，是要将外邦信徒财物的帮助，带给在犹太的信徒。实际上，在保罗的灵里和心里，乃是关心耶路撒冷那可怕的光景；耶路撒冷是主在地上行动的源头。按保罗的领会，那源头已经受到污染。因此，他无法平安的在主的行动上继续往前。他知道无论他在外邦世界成就了多少工作，来自耶路撒冷那污染的水流总会流到那里。保罗领悟这点，便灵里定意回到源头，想要清理那光景，除去污染。他也渴望从那里去罗马，甚至到西班牙，开展福音，以执行神新约的经纶。
9In the early chapters of Acts Peter was bold. He and John were strong when they faced the opposition of the Sanhedrin. However, in chapters fifteen through twenty-one Peter seems to have lost his boldness. According to Paul’sword in Galatians 2, Peter even practiced hypocrisy concerning this mixture. How pitiful was the situation in Jerusalem in Acts 21! We all need to be impressed with the picture of this situation. However, we should not blame Peter, for, in principle, we are in the same kind of situation today. It is correct to say that from the time of Acts 15 Paul was troubled deeply in his spirit about the situation in Jerusalem. Because of his heavy burden concerning this, during the course of his third journey of ministry, he was not able to forget Jerusalem. In 19:21 he purposed in his spirit to go to Jerusalem. His purpose was not only to carry out a loving concern for the need of the poor saints in Jerusalem, but also to have fellowship with James and the others concerning the mixture there. Apparently, Paul purposed to go to Jerusalem in order to bring financial help from the Gentile believers to those in Judea. Actually, in Paul’s spirit and heart was the concern for the dreadful situation in Jerusalem, which was the source of the Lord’s move on earth. According to Paul’s understanding, that source had been polluted. Therefore, he did not have peace to proceed further with the Lord’s move. He knew that no matter how much work he accomplished in the Gentile world, the polluted stream from Jerusalem would flow there. Realizing this, Paul purposed in his spirit to return to the source with the intention of trying to clear up the situation, to get rid of the pollution. It was also his desire to go on from there to Rome and even to Spain for the furtherance of the gospel to carry out God’s New Testament economy
主的不能容忍、主宰权柄与同情
THE LORD’SIN TOLERANCE, SOVEREIGNTY, AND SYMPATHY
10保罗最后一次到耶路撒冷时，似乎没有机会对那里的事有所帮助。反之，门是紧闭的，他被雅各和长老们逼到非常为难的处境里。他没有出路，就按题议行事，到殿里去，要与那四个有拿细耳愿的人一同行洁净的礼。然而，我们看见过，主并不容忍这事。
10It seems that when Paul went to Jerusalem the last time, he did not have the opportunity to help matters there. Rather, the door was firmly closed, and he was pressed by James and the elders into a very difficult situation. Having no way out, he acted on the proposal to go to the temple in order to be purified with the four who had a Nazarite vow. But, as we have seen, the Lord did not tolerate this.
11在二十一章二十三、二十四节，雅各对保罗说，『我们这里有四个人，都有愿在身；你带这些人去，与他们一同行洁净的礼，替他们缴费，叫他们得以剃头，这样，众人就可知道，先前所听说你的事都是虚的，反而你自己却是按规律而行，遵行律法。』我们已经看见，二十三节的愿是拿细耳人的愿；（民六2～5；）与拿细耳人一同行洁净的礼，就是与他们一同成为拿细耳人，和他们一同还愿。二十六节接著说，『于是第二天，保罗带著那四个人，与他们一同行了洁净的礼，进了殿，报明洁净的日期满足，只等祭司为他们各人献上供物。』这是极其严重的事。拿细耳人的愿不是普通的愿，乃是特别、特殊、不平常的愿。不仅如此，与拿细耳人的愿有关的祭也是特殊的。因此，很难相信使徒保罗会回到殿里，有分于拿细耳人的愿，等候祭司为他和其他的人献祭。按保罗在罗马书与加拉太书中所写的，他不该回到圣殿，也确实不该有分于这愿。因此，主没有容忍这光景，我们并不惊讶。保罗也许想保持和平，但主许可一场抵挡保罗的大暴动发生。像保罗这样的使徒，写了罗马书与加拉太书之后，还与那些有拿细耳人愿的人一同还愿，与他们一同到殿里行洁净的礼，然后留在殿里等祭司来献祭，这是非常严重的事。主容忍保罗在十八章十八节私下许愿，但不容忍他在二十一章与那些有拿细耳人愿的人一同还愿。事实上，保罗甚至在十八章也不该许愿。在加拉太二章二十节，他已经宣告说，他已经与基督同钉十字架。那里保罗似乎说，『我这个犹太人保罗，已经与基督同钉十字架。现在活著的，不再是我，乃是基督在我里面活著。』然而，保罗以犹太人的方式许愿，就是生活像犹太人，不像基督徒，因为他随从的是犹太人的作法，不是基督徒的作法。
11In 21:23 and 24 James said to Paul, “Four men are with us who have a vow on themselves; take these and be purified with them, and pay their expenses that they may shave their heads; and all will know that there is nothing to the things of which they have been instructed concerning you, but that you yourself also walk orderly, keeping the law.” We have seen that the vow in verse 23 was the Nazarite vow (Num. 6:2-5) and that to be purified with the Nazarites was to become a Nazarite with them and to join with them in their vow. Acts 21:26 goes on to say, “Then Paul took the men on the following day, and having been purified with them entered into the temple, giving notice of the completion of the days of the purification, until the offering was offered for each one of them.” This was an extremely serious matter. A Nazarite vow was not something ordinary; rather, it was special, particular, and extraordinary. Furthermore, the offerings related to the Nazarite vow were particular. It is difficult to believe, therefore, that the apostle Paul would go back to the temple, participate in the Nazarite vow, and wait for the priests to offer sacrifices for him and the others. According to what Paul had written in the Epistles to the Romans and the Galatians, he should not have returned to the temple, and he certainly should not have participated in this vow. It is no surprise, then, that the Lord did not tolerate this situation. Paul may have been trying to keep the peace, but the Lord allowed a great uproar to take place against Paul. It was a very serious matter for an apostle such as Paul, after writing the Epistles to the Romans and the Galatians, to join himself with those who had the Nazarite vow and go with them to the temple to be purified and then to remain in the temple until the priest came to offer the sacrifices. The Lord tolerated Paul’spr iv ate vow in 18:18, but He did not tolerate Paul’s joining himself to those with the Nazarite vow in chapter twenty-one. Actually, Paul should not even have made the vow in chapter eighteen. In Galatians 2:20 he had declared that he had been crucified with Christ. There Paul seemed to be saying, “I, the Jewish Paul, have been crucified with Christ. Now it is no longer I who live, but Christ lives in me.” However, in having a vow in the Jewish way, Paul was living not as a Christian but as a Jew, for he was following a Jewish practice, not a Christian one
12耶路撒冷所有的信徒都是犹太人。信徒称为基督徒，是从安提阿开始。（徒十一26。）保罗在行传十八章实行犹太人的作法时，难道忘了『基督徒』这名称？基督徒该以犹太人的方式许愿感谢么？若是不该，保罗为甚么继续实行犹太人的作法？主虽然容忍那作法，却没有容忍行传二十一章里，保罗在洁净的日期满足，等候祭司献祭的事。从二十一章二十七节起，我们看见主特别的主宰权柄。我们也看见祂的同情。一面，保罗是忠信的。他甚至愿意为主的名冒生命的危险。（徒二十24，二一13。）他豫备好『为主耶稣的名…死在耶路撒冷。』(徒二一13。）另一面，保罗仍然是人，在行传二十一章，他由不得自己。主没有得著比保罗更好或更忠信的人。因此，主来干豫，首先拯救保罗脱离耶路撒冷的搀杂，然后拯救他脱离设谋杀他的犹太人。至终，他被罗马人监管，从扰乱和骚动中隔开。这样主就给保罗一段宁静的时间，写他末了的几封书信，特别是给他机会写四封极重要的书信－希伯来书、以弗所书、腓立比书和歌罗西书。现在我们简要的来看这四封该合成一组的书信。
12All the believers in Jerusalem were Jews. It was in Antioch that the believers were first called Christians (11:26). Had Paul forgotten the term “Christian” when, in Acts 18, he was carrying out a Jewish practice? Should a Christian have a vow for thanksgiving in a Jewish way? If not, then why did Paul continue to practice something Jewish? Although the Lord tolerated that practice, He had no toleration for what was taking place in Acts 21, when Paul was awaiting the time for the priests to offer the sacrifices at the completion of the days of purification. From 21:27 onward we see the Lord’s sovereignty in a particular way. We also see His sympathy. On the one hand, Paul was faithful. He was even willing to risk his life for the Lord’s name (20:24; 21:13). He was ready “to die in Jerusalem for the name of the Lord Jesus” (21:13). On the other hand, Paul was still human and was not able to help himself in Acts 21. The Lord did not have anyone better or more faithful than Paul. Therefore, He intervened first to rescue Paul from the mixture in Jerusalem and then from the Jews who were plotting to kill him. Eventually, he was placed in Roman custody, separated from troubles and disturbances. In this way the Lord gave Paul a tranquil time for the writing of his last Epistles. In particular, Paul was given the opportunity to write the four crucial Epistles of Hebrews, Ephesians, Philippians, and Colossians. Let us now briefly consider these four Epistles, which should be grouped together.
四封极重要的书信希伯来书
FOUR CRUCIAL EPISTLES Hebrews
13在希伯来书，我们看见基督远超犹太教的一切。犹太教有神。按希伯来一章，基督就是神。不仅如此，在希伯来二章，我们看见基督也是人。犹太教里的神仅仅是神，但新约里的神是神也是人，乃是神人。基督是这样的神人，超越天使。（犹太教另一个重要的项目。）不仅如此，希伯来书还启示基督超越摩西、约书亚、和祭司亚伦。
13In Hebrews we see that Christ is far superior to everything in Judaism. In Judaism there is God. According to Hebrews 1, Christ is the very God. Furthermore, in Hebrews 2 we see that Christ is also man. The God in Judaism is merely God, but the God in the New Testament is both God and man, the God-man. As such a God-man, Christ is superior to the angels, another important item of Judaism. Furthermore, the book of Hebrews reveals that Christ is superior to Moses, Joshua, and Aaron, the priest
14按希伯来书，基督所立的新约超越摩西所立的旧约。（来八6～。）基督独一的祭物超越旧的祭物。（来十9～10，12，14。）现今神只在意基督独一的祭物，这祭物已了结并顶替旧约的一切祭物。
14According to the book of Hebrews, the new covenant enacted by Christ is superior to the old covenant enacted by Moses (8:6-1 3), and Christ’s unique 13 sacrifice is superior to the old sacrifices (10:9-10, 12, 14). God now cares only for Christ’s unique sacrifice, which has terminated and replaced all the Old Testament sacrifices.
15在希伯来书，保罗呈现一幅清楚的图书，给我们看见旧约的事物已经过去。现今留在神新约经纶里的，乃是耶稣基督，那包罗万有的一位。保罗有这样的看见，就不能容忍这样一位包罗万有的基督，与过时之旧约经纶的较低事物搀杂。
15In the book of Hebrews Paul presents a clear picture showing us that the Old Testament things are over. What remains now in God’s New Testament economy is Jesus Christ, the all-inclusive One. Having seen such a view, Paul could not tolerate a mixture of such an all- inclusive Christ with the inferior things of the out-of- date, Old Testament economy
以弗所书
Ephesians
16在以弗所书，保罗指明犹太和外邦所有的信徒，都需要智慧和启示的灵，看见神的呼召，其结果乃是召会，基督的身体，就是那在万有中充满万有者的丰满。（弗一17～23。）在以弗所二章，保罗接著指出，旧约律法一切的规条，已经藉著基督在十字架上的死废掉了，好把犹太人和外邦人14-在基督里面，创造成一个新人。（弗二14～16。）在第三章，我们看见基督的丰富需要成为召会生活的构成成分；我们需要基督安家在我们心里，使我们被充满，成为三一神一切的丰满，成为祂完满的彰显。（弗三8，～19。）在第四章，保罗说到一个身体，一位灵，一位主，一位神。（弗四4～6。）基督的身体是由三一神构成，并与三一神调和，成为新人。（弗四24。）在第五章，保罗接著指明，新人该在灵里被三一神充满，好过著在基督里彰显三一神的生活。（弗五。）末了，在以弗所六章，我们看见必须为神的国打属灵的仗。（弗六11。）这是以弗所之启示的简短摘要。
16In the book of Ephesians Paul indicates that all the believers, both Jews and Gentiles, need a spirit of wisdom and revelation to see God’s calling, which issues in the church, Christ’s Body, the fullness of the One who fills all in all (1:17-23). In Ephesians 2 Paul goes on to point out that all the ordinances in the Old Testament law have been abolished through Christ’s death on the cross so that in Christ the Jews and the Gentiles might be created into one new man (vv. 16). In chapter three we see that the riches of Christ need to become the constituent of the church life, and that we need Christ to make His home in our hearts so that we may be filled unto all the fullness of the Triune God to become His full expression (vv. 8, 17-19). In chapter four Paul speaks of the one Body, the one 17 Spirit, the one Lord, and the one God (vv. 4-6). The Body is constituted of and mingled with the Triune God to become the new man (v. 24). Following this, in chapter five Paul indicates that the new man should be filled in the spirit with the Triune God in order to have a life that is the expression of the Triune God in Christ (v. 18). Finally, in Ephesians 6 we see that we must 18 fight a spiritual battle for the kingdom of God (v. 11). This is a brief summary of the revelation in Ephesians.
腓立比书
Philippians
17在腓立比三章七节，保罗说，『只是从前我以为对我是赢得的，这些，我因基督都已经看作亏损。』保罗是希伯来人所生的希伯来人；按律法说，是法利赛人。（腓三5。）然而，他把一切犹太教的事物，一切旧约的事物，都看作粪土，为要赢得基督。（腓三8。）保罗知道，在神新约的经纶里，基督必须是一切。因此，保罗追求基督，使他可以过一种生活，给人看出
17In Philippians 3:7 Paul says, “What things were gains to me, these I have counted loss on account of Christ.” Paul was a Hebrew of the Hebrews, a Pharisee as to the law (3:5). However, he counted all Jewish things, all the things of the Old Testament, as dung in order that he might gain Christ (3:8). Paul knew that in God’s New Testament economy Christ must be everything. Therefore, Paul pursued Christ so that he might live a life of being found in Christ (3:9-14).
18
18Colossians
19他是在基督里面。（腓三9～14。）歌罗西书
19
20按歌罗西书的启示，基督是一切正面事物的实际。基督是神给众圣徒的分，（西一12，）是神的像，(西一，)一切受造之物的首生者，（西一，）从死人中复活的首生者，（西一18，）神的奥秘，（西二2，）神格的具体化身，（西二9，）我们的节期、月朔、安息日，（西二16～17，）和我们的生命。（西三4。）在歌罗西书，我们看见基督必须是我们的一切。歌罗西书也清楚的说，在一切信徒所组成的新人里，并没有希利尼人和犹太人、受割礼的和未受割礼的，惟有基督是一切，又在一切之内。
20According to the revelation in the book of Colossians, Christ is the reality of every positive thing. Christ is the portion God has given to the saints (1:12), the image of God (v. 15), the 15 Firstborn of all creation (v. 15), the Firstborn 15 from among the dead (v. 18), the mystery of God (2:2), the embodiment of the Godhead (2:9), our feast, new moon, and Sabbath (2:16-17), and our life (Col. 3:4). In Colossians we see that Christ must be everything to us. Colossians also says clearly that in the new man, composed of all the believers, there cannot be Greek and Jew, circumcision and uncircumcision, but Christ is all and in all.
21我们若将希伯来书、以弗所书、腓立比书和歌罗西书放在一起，会看见对保罗这样一位蒙光照的人来说，在神新约的经纶里没有别的，只有基督。然而，保罗末次访问耶路撒冷时，在那里所看见的乃是搀杂。基督的事物与旧约经纶的事物搀杂在一起。
21If we consider together Hebrews, Ephesians, Philippians, and Colossians, we shall see that to such an enlightened one as Paul, in God’s New Testament economy there is nothing but Christ. However, what Paul saw in Jerusalem during his last visit there was a mixture. Something of Christ was mixed with the things of the Old Testament economy
归向基督－
COMING BACK TO CHRIST
我们的生命树、吗哪和筵席
AS OUR TREE OF LIFE, MANNA, AND FEAST
22包罗万有的基督藉著保罗完成的职事(西一25)得以完全启示出来。保罗的十四封书信，特别是希伯来书、以弗所书、腓立比书和歌罗西书，揭示基督是召会与众圣徒的一切。但到写启示录的时候，对包罗万有的基督这看见几乎已经失去了，这由启示录二、三章的七封书信指明。基督，身体的头，来呼召得胜者胜过堕落的光景。启示录的得胜者不只是胜过罪、世界与肉体，特别是胜过那对包罗万有的基督失去清楚看见的堕落光景。在启示录二章七节，主耶稣说，『得胜的，我必将神乐园中生命树的果子赐给他吃。』在二章十七节，祂接著说，『得胜的，我必将那隐藏的吗哪赐给他，并赐他一块白石，上面写著新名，除了那领受的以外，没有人认识。』不仅如此，在三章二十节，主说，『看哪，我站在门外叩门；若有听见我声音就开门的，我要进到他那里，我与他，他与我要一同坐席。』这些经节说到生命树、隐藏的吗哪、与主一同坐席。主在这里似乎说，『你需要享受我，忘记外面的作法和形式。直接回到我这里，我是你的生命树、吗哪和筵席。要转离堕落召会一切的搀杂与顶替我的事物，回到我这里，我是你的一切。』
22Through Paul’s completing ministry (Col. 1:25) the all - inclusive Christ is revealed in a full way. In the fourteen Epistles of Paul, especially in Hebrews, Ephesians, Philippians, and Colossians, Christ is unveiled as everything to the church and to the saints. But by the time the book of Revelation was written this view of the all-inclusive Christ had been all but lost. This loss is indicated by the seven epistles in Revelation 2 and 3. Christ, the Head of the Body, came in to call the overcomers to overcome the degraded situation. The overcomers in Revelation do not simply overcome sin, the world, and the flesh; they especially overcome the degraded situation in which the clear view of the all-inclusive Christ has been lost. In Revelation 2:7 the Lord Jesus says, “To him who overcomes, to him I will give to eat of the tree of life, which is in the paradise of God.” In 2:17 He goes on to say, “To him who overcomes, to him I will give of the hidden manna, and I will give him a white stone, and on the stone a new name written, which no one knows but he who receives it.” Furthermore, in 3:20 the Lord says, “Behold, I stand at the door and knock; if anyone hears My voice and opens the door, I will come in to him and dine with him and he with Me.” These verses speak of the tree of life, the hidden manna, and feasting with the Lord. Here the Lord seems to be saying, “You need to enjoy Me and forget outward practices and forms. Come back directly to Me as your tree of life, manna, and feast. Turn from all the mixtures and the things replacing Me in the degraded churches and come back to Me as your everything.”
23今天堕落光景中的难处，乃是许多事物顶替了包罗万有的基督。我们需要转离一切的顶替，直接归向包罗万有的基督，祂是我们的生命树、我们隐藏的吗哪、我们的筵席、和我们的一切。我们需要凭享受归向这一位，而不仅仅凭道理。我们需要归向祂，不仅是凭客观的认识祂，更是凭享受祂作生命树、隐藏的吗哪和筵席。胜过今天基督徒中间堕落的光景，直接回到可享受的基督作我们的生命树、隐藏的吗哪和筵席，乃是真正的转移。这就是脱离老旧堕落的宗教，转到现今的恢复里，恢复对包罗万有之基督的享受。今天这位基督不仅是赐生命的灵（林前十五45）－祂乃是七倍加强的灵。（启五6。）我们需要有全面的景象，看见今天堕落的光景，也看见主的心意乃是带我们归向祂自己，使我们得以完全恢复对祂的享受。我们每天只该知道一件事－享受基督作生命树、隐藏的吗哪和筵席。我们需要享受基督作我们的一切，甚至作我们的白衣（启三5）和白石，（启二17，）使我们成为神永远居所建造的材料。我们今天的需要，乃是凭著享受，经历从堕落的宗教转移到包罗万有之基督的实际。
23The problem in today’s degraded situation is that many things are replacing the all-inclusive Christ. We need to turn from all replacements and come back directly to the all-inclusive Christ as our tree of life, our hidden manna, our feast, and our everything. We need to come back to this One in the way of enjoyment, not merely in the way of doctrine. We need to return to Him not only in the way of knowing Him objectively, but in the way of enjoying Him as the tree of life, the hidden manna, and the feast. To overcome the degraded situation among today’s Christians and to come back directly to the enjoyable Christ as our tree of life, hidden manna, and feast is to have a real transfer. This is a transfer out of old degraded religion into an up-to-date recovery, a recovery of the enjoyment of the all-inclusive Christ. Today this Christ is not only the life-giving Spirit (1 Cor. 15:45)—He is the sevenfold, intensified Spirit (Rev. 5:6). We need to have an overall view to see today’s degraded situation and also to see that the Lord’sin tent i on is to bring us back to Himself so that we may be fully recovered to the enjoyment of Him. Every day we should know only one thing—to enjoy Christ as the tree of life, the hidden manna, and the feast. We need to enjoy Christ as our everything, even as our white garments (Rev. 3:5) and the white stone (2:17) to make us building materials for God’s eternal habitation. Our need today is to experience a transfer from degraded religion to the reality of the all-inclusive Christ in the way of enjoyment