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以弗所书生命读经 · 第1篇

以弗所书的介言

An Introductory Word to the Book of Ephesians
1本篇信息是以弗所书的介言。虽然这只是一篇介言，但我们要说到一些相当紧要且重大的事。
1In this message we shall give an introductory word to the book of Ephesians. Although this is an introductory word, we shall cover some crucial and weighty matters
壹 主题─召会
I. THE SUBJECT—THE CHURCH
一 身体
A. The Body
2以弗所书的主题是召会。这卷书论到召会的七方面：第一，召会是基督的身体，是那在万有中充满万有者的丰满。一个活的人若要完整，就必须有身体作他的彰显。基督的身体就是那在万有中充满万有者的丰满。
2The subject of the book of Ephesians is the church. Ephesians covers seven aspects of the church, the first of which is the church as the Body of Christ, the fullness of Him who fills all in all. In order for a living person to be complete, he must have a body as his expression. The Body of Christ is the fullness of Him who fills all in all
3『丰满』这个辞已被今天的基督徒误用、误解、并且错误应用。大多数的基督教教师将丰满和丰富混淆了。因此，当基督徒说到基督的丰满时，他们以为那意思就是基督的丰富。（虽然许多基督徒说到圣灵的丰满或神的丰满，却没有多少人说到基督的丰满。）根据以弗所书，丰满一辞的意思不是丰富，乃是彰显。『基督的丰富』一辞见于三章八节，『丰满』一辞见于一章二十三节和四章十三节。一章说到那在万有中充满万有者的丰满，四章说到基督丰满之身材的度量。根据四章十三节，这丰满有一个身材，而这个身材有一个度量。因为我们有一个身体，所以我们都有一个身材。我们若光是一个头，而没有身体，就不会有身材。基督的丰满就是身体，因为四章十三节说，这个丰满有一个带著度量的身材。因此，我们有基督丰满之身材的度量。丰满与丰富不同。丰富没有身材；但是身体的丰满有一个身材，并且这个身材有一个度量。因此，这有力的证明，基督的丰满不是基督的丰富，乃是基督的身体。认识为甚么基督的身体叫作丰满是很重要的，其意义非常深厚。一个人的身体就是那个人的丰满，这个丰满乃是他的彰显。我说话时，我的身体就在动。这样，我这个人就藉著我的身体彰显出来。照样，召会是基督的身体，这身体是那在万有中充满万有者的丰满。这是何等的深奥！整个宇宙都充满基督。作为那在万有中充满万有者，基督是大得无可比拟。这样一位伟大的人物，需要一个大的身体；这个身体就是召会。因此，召会是基督的身体，也就是祂的丰满。
3The term “fullness” has been misused, misunderstood, and misapplied by today’s Christians. Most Christian teachers confuse fullness with riches. Thus, when Christians speak of the fullness of Christ, they think it means the riches of Christ. (However, although many Christians speak of the fullness of the Holy Spirit or the fullness of God, not many speak of the fullness of Christ.) According to the book of Ephesians, the word fullness does not mean riches; it means expression. The term the “riches of Christ” is found in 3:8, and the term “fullness” is found both in 1:23 and 4:13. Chapter one mentions the fullness of Him who fills all in all, and chapter four, the measure of the stature of the fullness of Christ. According to 4:13, the fullness has a stature, and the stature has a measure. Because we have a body, we all have a stature. If we were a head without a body, we would not have a stature. The fullness of Christ is the Body, for 4:13 says that this fullness has a stature with a measure. Thus, we have the measure of the stature of the fullness of Christ. This fullness is different from the riches. The riches have no stature. But the fullness as the Body has a stature, and with this stature there is a measure. Thus, this strongly proves that the fullness of Christ is not the riches of Christ, but the Body of Christ. It is important to know why the Body of Christ is called the fullness. This is very significant. The body of a person is simply the fullness of that person, and this fullness is his expression. As I speak, I move with my body. In this way, my being is expressed through my body. Like wise, the church is the Body of Christ, and this Body is the fullness of Him who fills all in all. How profound this is! The whole universe is filled with Christ. As the One who fills all in all, Christ is exceedingly great. Such a great Person needs a great Body. This Body is the church. Hence, the church is the Body of Christ, His fullness.
4基督的丰富可比作美国所出产一切丰富的食物。这些丰富不是为著摆给人看，乃是为著给人吃的。当我们吃丰富的美国食物时，这些丰富就好像消失到我们里面。当这些丰富被我们消化吸收后，就变成我们的一部分。结果，这些不再是丰富，而是丰满。因此，壮硕的美国年轻人吸收这许多丰富的美国食物，就成了美国的丰满。藉这个例子，我们能分辨丰富和丰满。丰富是还没有吃进来的食物，但是当食物被吃下、消化并吸收后，就成了丰满。基督的丰富是基督所是的一切项目。当我们把基督的丰富消化并吸收到我们里面时，这些丰富就成为我们的一部分，我们就成为基督的丰满。因此，召会是基督的身体，是那在万有中充满万有之宇宙大人的丰满。这是召会所是的第一项或第一面。
4The riches of Christ may be likened to all the rich foodstuffs produced in America. These riches are not for exhibition; they are for eating. As we eat of the rich American foodstuffs, these riches seem to disappear into us. When these riches are digested and assimilated by us, they become part of us. As a result, they are no longer the riches, but the fullness. Thus, the husky young American men, who assimilate so much of the rich American foodstuffs, are the fullness of America. By means of this illustration we can differentiate between the riches and the fullness. The riches are the food which has not yet been taken into us. But when the food is eaten, digested, and assimilated, it becomes the fullness. The riches of Christ are all the items of what Christ is. When we digest and assimilate into our being the riches of Christ, these riches become part of us, and we become the fullness of Christ. Thus, the church is the Body of Christ, the fullness of the universally great Person who fills all in all. This is the first item or aspect of what the church is
二 新人
B. The New Man
5第二，召会是新人。（二15。）在宇宙中只有一个新人；因此，召会就是那新人。身体和新人有显著的不同。身体只需要生命，但新人需要生命和人位。我的身体有生命，但我这个人有人位。召会不仅是基督的身体，有基督的生命；召会也是新人，有基督作人位。毫无疑问，这新人是团体的，因为二章十五节说，基督把犹太和外邦这两班人，创造成为一个新人。这就是说，两个集体的人已被创造成为一个新人了。我们若看见今天召会不仅是身体，也是一个有人位的人，我们对召会生活的认识将会大大的提高。
5Secondly, the church is the new man (2:15). In the universe there is just one new man; hence, the church is the new man. There is a significant difference between the Body and the new man. The Body requires only life, but the new man requires both the life and the person. My body has life, but my being as a man has a person. The church is not only the Body of Christ having the life of Christ; it is also the new man having Christ as the person. No doubt, this new man is corporate, for 2:15 says that Christ created two peoples, the Jews and the Gentiles, into one new man. This means that two collective peoples have been created into the one new man. If we see that the church today is not only the Body, but a man with a person, our realization of the church life will be uplifted
三 国度
C. The Kingdom
6在二章十九节，我们看见召会是神的国。这一节说，『这样，你们不再是外人和寄居的，乃是圣徒同国之民。』同国之民这辞指明国度，因为作为同国之民，乃是指具有某些公民权，而公民权总是与国度有关。因此，这一节启示出召会是神的国，我们是这国的公民，具有某些公民权。当我们享受这些权利时，我们也必须分担一些责任。因此，召会是神的国，有权利也有责任。我们若要享受权利，就必须担负责任。不过，有时我们可能想要享受权利，而不担负责任。但是我们必须两者兼顾，既享受权利，也担负责任。这是召会作为神的国。
6In 2:19 we see that the church is the kingdom of God. This verse says, “So then you are no longer strangers and sojourners, but you are fellow-citizens of the saints.” The term fellow-citizens indicates a kingdom, for being a fellow-citizen refers to being one with certain civil rights, and civil rights are always related to a nation or kingdom. Thus, this verse reveals that the church is the kingdom of God and that we are the citizens of this kingdom possessing certain civil rights. As we enjoy these rights, we must also share the responsibilities. Hence, the church is the kingdom of God with both rights and responsibilities. If we want the rights, we must also bear the responsibilities. Sometimes, however, we may want to enjoy the rights without bearing the responsibilities. But we must participate in both, sharing the rights and bearing the responsibilities. This is the church as the kingdom of God.
四 神的家
D. The Household of God
7第四，召会是神的家。（二19。）家不是公民权的事，而是生命和享受的事。你在家中不太说到权利，因为在那里你有父亲的生命并对他生命的享受。因此，召会作为神的家或家庭，乃是指著生命和享受说的。
7Fourthly, the church is the household of God (2:19). The household is not a matter of civil rights, but a matter of life and enjoyment. At home you do not speak much about rights, for there you have the father’s life and the enjoyment of his life. Thus, the church as the household or family of God refers to life and enjoyment
8许多圣徒喜欢家庭式的召会生活，却不喜欢国度的召会生活。这表示他们总是巴望有快乐的时光，美妙的享受。但是我们不能总是留在家里；我们一天需要花好几个钟头出外谋生。我们不该只有家庭的享受，还要有国度的责任。召会不能总是一个家，召会也必须是神的国。然而，我很高兴，在召会这个神的家中，我们有生命和享受。
8Many saints like the family-type church life, but not the kingdom church life. This means that they always want to have a good time, a marvelous enjoyment. But we cannot always stay home; we need to spend several hours a day away from home to earn a living. We should have not only the enjoyment of the family, but also the responsibility of the kingdom. The church cannot always be a family; it must also be the kingdom of God. Nevertheless, I am happy that in the church as the family of God we have life and enjoyment
五 神的居所
E. The Dwelling Place of God
9在二章二十一至二十二节，我们看见召会也是神的居所。二十一节说，『全房…长成在主里的圣殿。』这是指宇宙的建造说的。二十二节说，以弗所的圣徒同被建造，成为神在灵里的居所。这是地方上的建造。就宇宙一面说，召会是在主里的圣殿；就地方一面说，召会是神在我们灵里的居所。
9In 2:21 and 22 we see that the church is also the dwelling place of God. Verse 21 says that all the building is growing into a holy temple in the Lord. This refers to the universal building. Verse 22 says that the saints in Ephesus are being built together into a dwelling place of God in spirit. This is the local building. Universally the church is the temple in the Lord, and locally the church is the dwelling place of God in our spirit
六 基督的新妇─妻子
F. The Bride, the Wife, of Christ
10在五章，我们看见召会是基督的新妇妻子。新妇乃是为著丈夫的满足。论到亚当还是单身的时候，圣经说，『那人独居不好。』（创二18。）这话指明，亚当单身的时候，没有快乐或满足；亚当需要一个妻子。亚当得著妻子时，就有了安息和满足。所以，根据圣经，新妇和妻子是为著安息和满足的。我们怎么可能有满足却没有安息？完全的满足含示享受完全的安息。一个人的新婚之日，是他满足和安息的日子。因著基督爱召会，所以召会是祂的安息和满足。
10In chapter five we see the church as the bride, the wife, of Christ. A bride is for the satisfaction of the husband. ─ In speaking of when Adam was alone, the Bible says, “It is not good that the man should be alone” (Gen. 2:18). This word indicates that when Adam was alone, he had no happiness or satisfaction; Adam needed a wife. When Adam was given a wife, he had rest and satisfaction. There fore, according to the Bible, the bride, the wife, is for rest and satisfaction. How could we be satisfied without rest? Being fully satisfied implies enjoying a full rest. A man’s wedding day is a day of satisfaction and rest. Because Christ loves the church, the church is His rest and satisfaction.
11基督对召会的爱与对罪人的爱不同。基督徒常常说到基督爱罪人，很少人题到基督爱祂的妻子。我们原是罪人，但如今我们是基督的妻子；不论我们是男是女，我们都是基督的妻子。召会乃是妻子，为使基督得著满足。
11Christ’s love for the church is different from His love for sinners. Christians often speak about Christ loving sinners, but very few talk about Christ loving His wife. We used to be sinners, but today we are the wife of Christ. Whether we are male or female, we are His wife. The church is a wife for the satisfaction of Christ
七 战士
G. The Warrior
12末了，以弗所六章启示召会是战士─团体的战士。军队是由许多军兵组成的，而战士是单个的人。召会是新人，这个新人乃是个战士。六章所说神的全副军装，不是为著单个的基督徒，乃是为著作为新人的整个召会。召会是战士，乃为对付神的仇敌，并且击败他。我们若将召会这七面摆在一起，就会看见一幅美妙的图画：召会是身体，彰显基督；是新人，接受基督作人位；是国度，有权利和责任；是家，有生命和享受；是神的居所，给神居住；是新妇，使基督得著满足；是战士，为著争战并击败仇敌，使神能完成祂永远的定旨。这就是召会。召会的所作不如召会的所是重要。召会是身体、新人、国度、家、居所、妻子和战士。我们所作的算不得甚么，但我们所是的却极其重要。在以弗所书所描述这样的召会中，基督得著了彰显。藉著这样的召会，基督这人位就得以活出来。在这样的召会里有神的国，带著权利和责任；并且有神的家，带著生命与享受。这个召会也是神的居所，是基督的满足，又是神的战士，为祂永远的定旨争战。这是何等的召会！我们若看见这个召会的异象，就会知道今天宗教的光景是何等可怜。在宗教里我们找不到身体或新人。不仅如此，我们也找不到国度、神的家、神的居所、基督的新妇、或神的战士。我们既是召会，就必须这七项都是。特别是那些在召会中负责任的，都必须看见以弗所书中所陈明召会的异象。召会不是学校、社团或组织，召会乃是身体、新人、国度、家、居所、新妇和战士。这就是召会；这也是以弗所书的主题。因著以弗所书有这样的主题，这卷书乃是丰富无尽的。
12Finally, Ephesians 6 reveals that the church is the warrior, a corporate fighter. An army is composed of many soldiers, but a warrior is simply one person. The church is the new man, and this new man is a warrior. The whole armor of God spoken of in chapter six is not for the individual Christian, but for the whole church as the new man. As the warrior, the church deals with God’se ne my and defeats him. If we put together all these seven aspects of the church, we see a wonderful picture of the church as the Body to express Christ, as the new man taking Christ as the person, as the kingdom with rights and responsibilities, as the family with life and enjoyment, as God’s dwelling place for God to live in, as the bride for Christ’s satisfaction, and as the warrior for fighting the battle and defeating the enemy so that God can accomplish His eternal purpose. This is the church. What the church does is not as important as what the church is. The church is the Body, the new man, the kingdom, the family, the dwelling place, the wife, and the warrior. What we do does not mean very much, but what we are means a great deal. In such a church as described in Ephesians Christ is expressed. Through such a church Christ, the Person, is lived out. In such a church there is the kingdom of God with rights and responsibilities and the family of God with life and enjoyment. This church is also God’s dwelling place, Christ’s satisfaction, and God’s warrior fighting the battle for His eternal purpose. What a church this is! If we see this vision of the church, we shall realize how poor is the situation in religion today. In religion we cannot find the Body or the new man. Furthermore, we cannot find the kingdom, the household of God, the dwelling place of God, the bride of Christ, or the warrior of God. As the church, we need to be all these seven items. Especially those who bear responsibility in the churches need to see the vision of the church presented in Ephesians. The church is not a school, a society, or an organization. It is the Body, the new man, the kingdom, the family, the dwelling place, the bride, and the warrior. This is the church, and this is also the subject of the book of Ephesians. Because Ephesians has such a subject, this book is inexhaustible.
13然而，在圣经的末了一卷书中，还可以找到关于召会的更多方面。在启示录里我们看见召会的另外四方面：金灯台、男孩子、初熟的果子、和圣城（新妇）。启示录中只有召会是新妇的这一面，与以弗所书中所看见的那些方面相呼应。
13Still more aspects of the church, however, are found in the last book of the Bible. In Revelation we see four additional aspects of the church: the church as the lampstand, the man-child, the firstfruit, and the holy city. Only one aspect of the church found in Revelation, the bride, corresponds to the aspects seen in Ephesians
贰 内容
II. THE CONTENT
一 召会在基督里所得的福分
A. The Blessings Received by the Church in Christ
14现在我们来看以弗所书的内容。内容的第一项，是召会在基督里所得的福分。（一3～14。）很少人知道『福分』这辞真正的意思。福分不是豪华轿车或摩登住宅等类的东西。使徒保罗祷告，求主使召会能有启示，看见召会所得的一切福分。物质的福分，像车子、房子，不需要有启示就能看见；但是看见召会所得的一切福分，却需要启示。许多基督徒根本没有看见召会所得的福分。
14Now we come to the contents of the book of Ephesians. The first item of the contents is the blessings received by the church in Christ (1:3-14). Not many know the real meaning of the word “blessing.” It is not such things as a new car or modern home. The Apostle Paul prayed that the church would have a revelation to see all the blessings it has received. Material blessings such as cars and houses do not require revelation to be seen. But all the blessings received by the church need revelation. Many Christians simply have not seen the blessings with which the church has been blessed
二 使徒为召会得启示的祷告
B. The Apostle’sPray er for Revelation to the Church
15使徒保罗启示了召会所得的福分后，就祷告主使圣徒能有智慧和启示的灵，知道这一切福分的结果，并知道带下这些福分的能力，好使召会能成为基督的身体，就是那在万有中充满万有者的丰满。（一15～23。）
15After the revealing of the blessings to the church, the Apostle Paul prayed that the saints may have a spirit of wisdom and revelation to know the issue of all these blessings and the power to carry them out, so that the church may become the Body of Christ, the fullness of the One who fills all in all (1:15-23
三 召会的产生、性质、地位、建造与功用
C. The Producing, Nature, Position, Building, and Function of the Church
16一章末了题到召会，二章接著就给我们看见召会的产生、性质、地位、建造和功用。
16Following the mention of the church at the end of chapter one, chapter two shows us the producing, nature, position, building, and function of the church
四 关于召会之奥秘的启示以及管家职分的职事
D. The Revelation of the Mystery and the Ministry of the Stewardship concerning the Church
17在三章一至十三节，我们看见关于召会之奥秘的启示以及管家职分的职事。很少基督徒知道甚么是管家职分的职事。有这么一件事叫作管家职分，而这管家的职分有一个职事。这管家职分的职事与召会有关。因此，不仅奥秘与召会有关，管家职分也与召会有关。我们要认识召会，就必须认识奥秘的启示和管家职分的职事。我们来看第三章时，将详细的说到这些事。
17In 3:1-13 we have the revelation of the mystery and the ministry of the stewardship concerning the church. Not many Christians know what the ministry of the stewardship is. There is such a thing that is called the stewardship, and this stewardship has a ministry. The ministry of this stewardship is related to the church. Thus, not only the mystery concerns the church, but also the stewardship. In order to know the church, we must know the revelation of the mystery and the ministry of the stewardship. We shall cover these matters in detail when we come to chapter three
五 使徒为召会求经历基督的祷告
E. The Apostle’sPray er for the Church to Experience Christ
18使徒知道奥秘的事及管家职分的职事都是极其深奥，所以立即接著祷告，愿召会能对基督有实际的经历。（三～21。）在奥秘中启示出来，且由管家职分服事的召会，需要经历基督。使徒保罗为这事祷告。
18Realizing that the matters of the mystery and the ministry of the stewardship are so profound, the Apostle immediately prayed that the church would have the practical experience of Christ (3:14-21). The church as revealed in the mystery 14 and as ministered by the stewardship needs the experience of Christ. The Apostle Paul prayed for this.
六 召会在灵中的生活与职责
F. The Walk and Responsibility of the Church in the Spirit
19从四章到六章我们看到召会在灵中的生活与职责。我们对以弗所书的内容若有清晰的看见，这整卷书就会展开在我们面前。我们要看见许多福分，就如神的拣选、豫定、儿子的名分、圣别、救赎、印记、凭质、以及更多。然后我们要看见使徒的祷告，为要得著智慧和启示的灵，好知道神的呼召有何等盼望，看见祂在圣徒中基业的荣耀，并认识那已作到基督身上为著产生身体的浩大能力。然后在二章，我们要看见召会的产生、召会的性质、召会的异象、召会的建造、以及召会的功用。在三章，我们要看见关于召会之奥秘的启示和管家职分的职事。接著，我们要看见保罗祷告，使我们得以加强到里面的人里，使基督能安家在我们心里，使我们被充满，成为神一切的丰满。这使我们实际的经历基督。然后，照著末了三章所启示的，我们就会知道如何在地上生活，如何担负责任，如何为神的定旨争战。这是以弗所书的内容。
19In chapters four through six we have the walk and responsibility of the church in the Spirit. If we have a clear view of the contents of the book of Ephesians, the entire book will be set before us. We shall see the blessings: God’ss election, predestination, sonship, holiness, redemption, sealing, pledging, and much more. Then we shall see the prayer of the Apostle for a spirit of wisdom and revelation to know the hope of God’scall ing, to see the glory of God’s inheritance among His saints, and to realize the greatness of the power that has been wrought in Christ to produce the Body. Then in chapter two we shall see the production of the church, the nature of the church, the vision of the church, the building of the church, and the function of the church. In chapter three we shall see the revelation of the mystery and the ministry of the stewardship concerning the church. Following this, we shall see Paul’spray er for the strengthening of our inner man so that Christ may make His home in our heart, that we might be filled with all the fullness of God. This causes us to have the practical experience of Christ. Then, as revealed in the last three chapters, we shall know how to walk on earth, to bear responsibility, and to fight the battle for God’s purpose. This is the content of the book of Ephesians
参 特点
III. THE CHARACTERISTIC
20以弗所书有一个显著的特点。牠不像罗马书，从罪人的光景说起。以弗所书乃是从神永远的定旨说起。在罗马书的开头几章，我们看到罪人的光景。罗马一章把各样的罪都列了出来；但是以弗所一章并没有这样作。这是因为以弗所书不是从罪人的光景说起，而是从神永远的定旨说起。不仅如此，以弗所书是从永远说起，不是从时间说起；从诸天界说起，不是从地上说起。以弗所书把我们带到永远里；不要留在时间里─要进到永远里。因为以弗所书把我们带到诸天界里，所以我们不该停留在自己的光景里；反之，我们该在永远里，在诸天界里。我们是在神永远的定旨里，我们不需要看自己的光景。反之，我们该看神永远的定旨。因著我们是如此拘泥并关闭在自己的光景里，所以我们需要蒙拯救。以弗所书关心神的定旨远过于我们的光景，牠是从神定旨的中心对我们说话。当我们来到这卷书时，我们需要祷告：『主，带我从自己的光景里出来，脱离地和时间。主，救我脱离自己的光景，把我带进永远里，带进诸天界里。我要进到神的心里，进到祂永远的定旨里。』
20The book of Ephesians has a special characteristic. Unlike Romans, which speaks from the sinners’ condition, Ephesians speaks from God’s eternal purpose. In the opening chapters of Romans, we see the sinners’ condition. In Romans 1 all kinds of sins are listed. But no such list is found in chapter one of Ephesians. This is because Ephesians speaks, not from the sinners’ condition, but from God’s eternal purpose. Moreover, Ephesians speaks from eternity, not from time, and from the heavenlies, not from the earth. The book of Ephesians brings us into eternity. Do not stay in time—get into eternity. Because Ephesians brings us in to the heave nlies, we should not remain in our condition; instead, we should be in eternity and in the heavenlies. We are in God’s eternal purpose, and we need not look at our condition. Rather, let us look at God’s eternal purpose. Because we are so bound to our condition and enveloped in it, we need to be rescued. Ephesians does not care for our condition so much as it cares for God’s purpose. It speaks to us from the heart of God’s purpose. When we come to this book, we need to pray, “Lord, take me out of my condition, away from the earth, and outside of time. Lord, rescue me from my condition and bring me into eternity and into the heavenlies. I want to enter into the heart of God and into His eternal purpose.”
21多年前我读以弗所书时，好像井底之蛙。我从那样的地位想要明白这卷书，但是我明白不来。要明白这卷书，我们需要蒙拯救脱离自己的光景，并被带进神永远的定旨里，被带进诸天界里。我们若是从这样的地位来读以弗所书，就会有所不同。这卷书的特点乃是从永远里，从诸天界里，从神的心，并从神永远的定旨来写的。
21Many years ago I read the book of Ephesians as if I were a frog in a narrow well. From my position in the well, I tried to understand this book. But I could not understand it. To understand this book, we need to be delivered from our condition and brought into God’s eternal purpose and into the heavenlies. If we read Ephesians from such a position, our reading will be different. The specific and particular characteristic of this book is that it is written from eternity, from the heavenlies, from God’she art, and from God’s eternal purpose
肆 位置
IV. THE POSITION
22以弗所书在新约各卷的次序上有一个特别的位置。以弗所书若是新约的头一卷，那会十分别扭。赞美主！这卷书乃是放在恰当的位置，是紧接著关于基督与宗教相对的启示（加拉太书），继以对基督实际的经历（腓立比书），并引向元首基督（歌罗西书）。
22Ephesians has a specific position in the order of the books of the New Testament. It would be very awkward if Ephesians were the first book of the New Testament. Praise the Lord that it has been placed in the right position, immediately after the revelation concerning Christ versus religion (Galatians), followed by the practical experience of Christ (Philippians), and leading to the Head (Colossians
一 在关于基督与宗教相对的启示之后
A. After the Revelation concerning Christ versus Religion
23在加拉太书，我们看见基督与宗教相对这件事。我们不该以任何事物顶替基督。这就是说，不该是我们的感情与宗教相对，或是我们的实行与宗教相对，而必须是基督与宗教相对。以弗所书乃是接著基督与宗教相对这个启示之后。基督与宗教相对，这件事把我们引到召会。基督与宗教相对，不是光为著我们的经历；所谓内里生命派的人不正确的强调这件事；他们寻求基督，但不是为召会，而是为著自己的经历。基督与宗教相对，乃是为著召会的。这位与宗教相对的基督，主要的还不是为著我们的经历，乃是为著召会。加拉太二章二十节说，我们已经与基督同钉十字架，并且基督在我们里面活著。这个经历必须是为著召会生活。
23In Galatians we see the matter of Christ versus religion. We should not replace Christ with anything. This means that it should not be our emotion versus religion or our practice versus religion. It must be Christ versus religion. Ephesians comes after this revelation of Christ versus religion. The matter of Christ versus religion leads us to the church. Christ is not versus religion merely for our experience. That is the improper emphasis of the so-called inner life people who seek Christ, not for the church, but for their experience. Christ is versus religion for the church. The very Christ who is versus religion is not primarily for our experience, but for the church. Galatians 2:20 says that we have been crucified with Christ and that Christ lives in us. This experience must be for the church life.
二 继以对基督实际的经历
B. Followed by the Practical Experience of Christ
24太注重个人对基督的经历而忽略召会是不对的。然而，我们若太注重召会而忽略对基督实际的经历，也是不对的。对只注重个人经历而不注重召会的人，我要说，『你必须从加拉太书进到以弗所书去。』但是对太注重召会，而忽略经历基督的人，我要说，『请记得，以弗所书之后就是腓立比书。』我们必须对基督有实际的经历，这样我们才能说，无论是生，是死，总叫基督在我们身体上，照常显大。（腓一20。）我们也该能说，在我们，活著就是基督，（21，）并且我们将万事看作粪土，以基督为至宝。（三8。）我们都需要经历基督。一个人进到召会以前，对基督必定已有一些经历；但是进到召会之后，他还需要更多的经历基督。
24It is wrong to care so much for the personal experience of Christ that we neglect the church. However, if we care so much for the church that we neglect the practical experience of Christ, we are also wrong. To someone who cares only for personal experience, not for the church, I would say, “You must go on from Galatians to Ephesians.” But to someone who cares so much for the church that he neglects the experience of Christ, I would say, “Remember, following Ephesians is the book of Philippians.” We need the practical experience of Christ so that we shall be able to say that whether in death or in life Christ shall be magnified in us (Phil. 1:20). We should also be able to say that for us to live is Christ (Phil. 1:21) and that we count all things but dung on account of the excellency of Christ (Phil. 3:8). We all need to experience Christ. Before someone comes into the church, he must have some experience of Christ, and after he comes into the church, he needs even more experience of Him
三 引到元首基督
C. Leading to the Head
25对基督的经历把我们引到元首那里。所以在腓立比书之后，我们有歌罗西书。我很喜欢加拉太书、以弗所书、腓立比书和歌罗西书。我花在这四卷书上的时间，比花在圣经其他任何卷书更多。我们都需要多花时间在这四卷书上。加拉太书启示基督与宗教相对，以弗所书说到召会的七方面，腓立比书论到对基督实际的经历，歌罗西书把我们引到元首那里。我们若深入这四卷书，就会看见基督在这里，看见基督把我们引进召会，并看见召会生活引领我们天天经历基督，而这些都把我们引到元首那里。这就是以弗所书在新约中的位置。
25The experience of Christ leads us to the Head. Therefore, after Philippians we have Colossians. I am very fond of Galatians, Ephesians, Philippians, and Colossians. I have spent more time studying these books than any other books in the Bible. We all need to spend more time on these four books. Galatians is the revelation of Christ versus religion, Ephesians covers the church in seven aspects, Philippians deals with the practical experience of Christ, and Colossians leads us to the Head. If we get into these four books, we shall see that Christ is here, that Christ leads us to the church, that the church life leads us to experience Christ daily, and that all this brings us to the Head. This is the position of the book of Ephesians in the New Testament
五 著者
V. THE WRITER
26现在我们需要来看本书的著者。我们1:1都知道著者是使徒保罗。以弗所一章一节说，『凭神旨意，作基督耶稣使徒的保罗。』保罗成为基督的使徒，不是由于人，乃是照著神的经纶，凭著神的旨意。因为保罗不是自封的使徒，乃是凭神旨意作使徒的，所以他有从神旨意而来的权柄。这立场给他权柄，在本书发表神关于召会永远定旨的启示。召会乃是建造在这启示上。（二20。）保罗作基督的使徒，是指他的地位说的；他凭神旨意为使徒，是指他的权柄说的。保罗这样一位使徒，乃是本卷书的著者。
26Now we need to consider the writer of this book. As we all know, the writer is the Apostle Paul. Ephesians says, “Paul, an apostle of Christ Jesus through the will of God.” Paul was made an apostle of Christ, not by man, but through the will of God, according to God’secon o my. Because Paul was not a self-appointed apostle, but an apostle through the will of God, he had the authority that comes through God’s will. This standing gave him authority to put forth the revelation in this Epistle of God’s eternal purpose concerning the church. The church is built upon this revelation (2:20). Paul’s being an apostle of Christ refers to his position, and his being an apostle through the will of God refers to his authority. As such an apostle, Paul was the writer of this book.
陆 受者
VI. THE RECEIVERS
一 在以弗所的圣徒
A. The Saints in Ephesus
27一章一节下半和二节说，『写信给在以弗所的圣徒，就是在基督耶稣里的忠信者：愿恩典与平安，从神我们的父，并主耶稣基督归与你们。』本书的受者是在以弗所的圣徒。这是指他们的地位说的。圣徒是那些被圣别、圣化，从一切凡俗的事物分别出来归与神的人。
27The last part of 1:1 and 2 say, “To the saints who are in Ephesus, and the faithful in Christ Jesus: grace to you and peace from God our Father and the Lord Jesus Christ.” The receivers of this book were the saints in Ephesus. This refers to their position. The saints are those who are made holy, sanctified, separated unto God from everything that is common
二 在基督耶稣里的忠信者
B. The Faithful in Christ Jesus
28本书的受者也是在基督耶稣里的忠信者。忠信者乃是那些在四章十三节，提后四章七节和犹大书三节所说的信仰上忠信的人。接受这封书信的人，就是那些在基督耶稣里的忠信者，他们不仅有圣别的地位，更有圣别的生活。他们忠信的活在他们的信仰里。我们要有资格并地位来接受这卷书，就需要是这样的人。我们必须是圣徒，也必须是在基督耶稣里的忠信者。我们必须有圣别的地位和忠信的生活。
28The receivers were also the faithful in Christ Jesus. The faithful are those who are faithful in the faith, as mentioned in 4:13; 2 Timothy 4:7; and Jude 3. The receivers, the faithful in Christ Jesus, have not only a sanctified position, but also a faithful living. They live faithfully in their faith. In order to be qualified and positioned to receive this book, we need to be this kind of people. We must be the saints, and we must be the faithful in Christ Jesus. We must have a sanctified position with a faithful living
三 恩典与平安
C. Grace and Peace
29在著者和受者之间，有恩典与平安的交通。（弗一2。）恩典与平安从著者出来，临到受者身上。没有闲言、批评、控告或定罪，只有恩典与平安。
29Between the writer and the receivers, there was the communication of grace and peace (1:2). Grace and peace went out from the writer to the receivers. There was no gossip, criticism, accusation, or condemnation; instead, there was grace and peace
1 恩典是神作我们的享受
1. Grace Being God as Our Enjoyment
30恩典是神作我们的享受。（约一17，林前十五10。）当神成为我们的分，给我们享受时，那就是恩典。不要以为恩典是比神低一点的东西。恩典一点不差的就是神实际的给我们享受，作了我们的分。
30Grace is God as our enjoyment (John 1:17; 1 Cor. 15:10). When God becomes our portion for us to enjoy, that is grace. Do not consider grace as something less than God. Grace is nothing less than God enjoyed by us in a practical way as our portion
2 平安是恩典所产生的光景
2. Peace Being a Condition Issuing from Grace
31平安是恩典所产生的光景，出于我们对父神的享受。当我们享受神作恩典时，我们就在一种满有安息、满足与喜乐的光景里，这就是平安。恩典是一种本质，平安是一种光景。恩典的本质就是神自己，平安的光景乃是出于我们享受神作恩典的结果。我们都能见证，当我们享受神作恩典时，我们就有平安。我们的诗歌三百七十八首第一行说，『何等生命！何等平安！』生命就是恩典。当我们真享受基督作我们的生命时，我们就有分于恩典，然后我们就有平安。何等生命！何等平安！现在我们也可以说，何等本质！何等光景！我们有神圣的本质作我们的享受，并且有属天的光景。这就是我们所享受的平安。
31Peace is a condition that results from grace, that issues from the enjoyment of God our Father. When we enjoy God as grace, we are in a condition that is full of rest, satisfaction, and joy. This is peace. Grace is a substance, whereas peace is a condition. The substance of grace is God Himself, and the condition of peace is that which issues out of our enjoyment of God as grace. We all can testify of the peace we have when we enjoy God as grace. The first line of hymn 499 in our hymnal says, “Oh, what a life! Oh, what a peace!” Life is grace. When we truly enjoy Christ as our life, we participate in grace. Then we have peace. What a life! What a peace! Now we can also say: What a substance! What a condition! We have the divine substance as our enjoyment, and we have the heavenly condition. This is the peace which we enjoy.
3 神，对于我们这些祂的造物，乃是创造者；我们的父，对于我们这些祂的儿子，乃是父
3. God Being the Creator to Us, His Creatures, and Our Father Being the Father to Us, His Sons
32这恩典与平安来自神我们的父和主耶稣基督。我们是神的造物，也是神的儿子。就我们是神的造物说，祂是我们的神；就我们是神的儿子说，祂是我们的父。一面，我们是神的造物；另一面，我们是父的儿子。
32This grace and peace come from God our Father and the Lord Jesus Christ. We are both God’s creatures and God’ss ons. To us as God’s creatures God is our God, and to us as God’ss on sHe is our Father. On the one hand, we are God’s creatures; on the other hand, we are the Father’ss ons
4 主耶稣基督，对于我们这些神所救赎的人是救赎主
4. The Lord Jesus Christ Being the Redeemer to Us, God’s Redeemed Ones
33恩典与平安也是从主耶稣基督临到我们的。祂是我们的救赎主，我们是蒙祂救赎的人。我们这些主所救赎的人，有祂作我们的主。因此恩典与平安是从神我们的创造主，从我们的父，并从我们的救赎主临到我们的。我们既是祂所创造、救赎并重生的人，就有地位从祂领受恩典与平安。我们有三重的地位：我们已经被创造、蒙救赎、得重生。我们有神作我们的创造主，我们有父作我们的父，我们也有耶稣基督作我们的救赎主。所以，我们完全有资格从三一神领受恩典与平安。这就是以弗所书的介言。
33Grace and peace also come to us from the Lord Jesus Christ. He is our Redeemer, and we are His redeemed ones. As the Lord’s redeemed ones, we have Him as our Lord. Grace and peace thus come to us from God our Creator, from our Father, and from the Lord our Redeemer. As His created ones, regenerated ones, and redeemed ones, we are positioned to receive grace and peace from Him. We have a threefold status: we have been created, regenerated, and redeemed. We have God as our Creator, we have the Father as our Father, and we have Jesus Christ as our Redeemer. Therefore, we are fully qualified to receive grace and peace from the Triune God. This is the introductory word to this book