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以弗所书生命读经 · 第10篇

万有在基督里归一于

TO HEAD UP ALL THINGS IN CHRIST (3)
一个元首之下（三）
1本篇信息，是进一步继续说到万有在基督里归一于一个元首之下。（弗一10。）首先我们需要看见，甚么是时期满足的时候。以弗所一章十节说，『为著时期满足时的经纶，要将万有，无论是在诸天之上的，或是在地上的，都在基督里归一于一个元首之下。』『为著』这辞的意思是『结果产生』，或『为要有』。本节中的『经纶』是时期满足时的经纶。这里的时期，无疑是指世代说的。因此，
1This message is a further continuation of the heading up of all things in Christ (1:10). First we need to see what is the fullness of the times. Ephesians 1:10 says, “Unto a dispensation of the fullness of the times, to head up all things in Christ, the things in the heavens and the things on the earth, in Him.” The word “unto” means “resulting in” or “in order to have.” The dispensation in this verse is that of the fullness of the times. The times here no doubt refer to the ages. Hence, the fullness of the times is the fullness of the ages
2时期满足的时候就是世代满足的时候。
2
四个世代
THE FOUR AGES
3在圣经中有四个不同的世代（时代）。约翰一章十七节说，『因为律法是藉著摩西赐的，恩典和实际都是藉著耶稣基督来的。』在此我们看见，律法与摩西有关，恩典与耶稣基督有关。这里含示两个世代：律法的世代和恩典的世代。摩西被兴起来，律法的世代就开始了；基督来了，恩典的世代就开始了。罗马五章题到亚当和摩西。（14。）罪与亚当有关，并且正如我们所看见的，律法与摩西有关。因此，这里有三个人─亚当、摩西和基督，以及三件事─罪、律法和恩典。亚当与罪有关，摩西与律法有关，基督与恩典有关。这指明从亚当到基督的再来，共有三个世代：罪的世代、律法的世代、以及恩典的世代。你们很多人熟悉七个时代的神学教训，就是无罪时代、良心时代、人治时代、应许时代、律法时代、恩典时代、以及国度时代。这种七个时代的说法并非不正确；但照著圣经的记载，我们可以说，在千年国以前只有三个世代，就是亚当的世代、摩西的世代、和基督的世代。在恩典的世代之后，国度的世代就来到。这将是属天管治临到地上的一千年。因此，共有四个世代：罪的世代、律法的世代、恩典的世代、和国度的世代。这四个世代就是时期。这四个世代中的头一个开始以前，没有时间，只是已过的永远。在这四个世代之后，也不再有时间，乃是将来的永远。在已过的永远和将来的永远两端之间，有四个世代，就是四个时期。亚当的时期是罪的时期，摩西的时期是律法的时期，基督的时期是恩典的时期，千年国的时期是国度的时期。当这四个时期完成了，那就是时期满足的时候，就是诸世代的完结。亚当和摩西的世代已经完结了，恩典的世代即将结束，千年国的世代还未开始。在第四个世代完结以后，将有一个经纶，保罗称之为时期满足时的经纶。
3In the Bible there are four different ages. John 1:17 says, “For the law was given through Moses; grace and reality came through Jesus Christ.” Here we see that the law is related to Moses and grace to Jesus Christ. Two ages are implied here: the age of the law and the age of grace. When Moses was raised up, that was the beginning of the age of the law. When Christ came, that was the beginning of the age of grace. Romans 5 mentions Adam and Moses (v. 14). Sin is related to Adam, and, as we have seen, the law is related to Moses. There fore, we have three persons —A dam, Moses, and Christ — and three things—sin, law, and grace. Adam is related to sin, Moses is related to the law, and Christ is related to grace. This indicates that from Adam to the second coming of Christ there are three ages: the age of sin, the age of the law, and the age of grace. Many of you are familiar with the theological teaching of the seven dispensations, the dispensations of innocence, conscience, human government, promise, law, grace, and the kingdom. It is not incorrect to say that there are seven such dispensations. But according to the record of the Bible, we may say that prior to the millennium there are just three ages, the ages of Adam, Moses, and Christ. After the age of grace, the age of the kingdom will come. This will be the thousand years of the heavenly reign on earth. Therefore, altogether there are four ages: the age of sin, the age of the law, the age of grace, and the age of the kingdom. These four ages are the times. Before the first of these ages began, there was not time, but eternity past. And after these four ages there will no longer be time; instead, there will be eternity future. Between the two ends of eternity, eternity past and future, there are four ages, four times. The time of Adam was of sin, the time of Moses was of the law, the time of Christ is of grace, and the time of the millennium will be of the kingdom. When these four times have been fulfilled, that will be the fullness of the times, the completion of the ages. The ages of Adam and Moses have been completed, the age of grace is being completed, and the age of the millennium has not yet begun. After the completion of the fourth age, there will be a dispensation called by Paul the fullness of the times.
4当保罗在地上的时候，有一个经纶，他称之为恩典的管家职分。（弗三2。）不仅在保罗的时候有一个经纶，在每个世代都是如此；在亚当的世代、在律法的世代、在恩典的世代是如此，在要来国度的世代，也必定有一个经纶。在诸世代满足时，将有完满、终极的经纶。
4When Paul was on earth, there was a dispensation which he called a stewardship of grace (3:2). Not only at the time of Paul was there a dispensation, but there has been one in every age, in the age of Adam, in the age of the law, and in the age of grace, and there will certainly be one in the coming age of the kingdom. At the fullness of the ages, there will be the consummate, the ultimate, dispensation
经纶的意义
THE MEANING OF DISPENSATION
5现在我们必须领会经纶是甚么。根据一种教训，经纶是指世代说的。然而，这种领会并不正确。另一种教训说，经纶是指神在某个特殊时期之内，对待祂子民的方式。譬如，在无罪的时代，神以一种方式对待人；在良心时代，祂以另一种方式对待人。照样，在人治、应许、律法、恩典、和国度的时代中，神以不同的方式对待人。这种对经纶的领会并非不正确，但是不彀充分。经纶乃是分赐的行动或步骤，是指神将自己分赐到祂所拣选的人里面说的。我多年研究经纶这件事，并且研读过许多图表；但我从未听说过，神的经纶就是把祂自己分赐到祂的子民里面。我们必须忘掉所有的图表，并记住一个基本的点：神如今正把祂自己分赐到我们里面。
5Now we need to understand what a dispensation is. According to one teaching, a dispensation refers to an age. However, this understanding is not accurate. Another teaching is that a dispensation refers to the way God deals with people during a particular period of time. For example, in the dispensation of innocence God dealt with man in one way, and in the dispensation of conscience He dealt with man in another way. Likewise, God deals with people in different ways in the ages of human government, promise, law, grace, and the kingdom. This understanding of dispensation is not incorrect, but it falls short. A dispensation is the act or instance of dispensing. It refers to God’s dispensing of Himself into His chosen people. Although I have studied this matter of the dispensations for many years and have studied a number of diagrams, I have never been told that God’s dispensation is the dispensing of Himself into His people. We need to forget all the diagrams and remember one basic point: God is now dispensing Himself into us
生命的分赐
THE DISPENSING OF LIFE
6我们曾指出，当撒但这死的权势，将他自己注射到人里面时，撒但对人就成了死亡和黑暗。死带进败坏，而黑暗带进混乱。撒但的目标乃是要败坏神的创造，而造成混乱。但是赞美主，凡死亡泛滥的地方，生命就更加洋溢！撒但进来杀死之后，神就进来点活，分赐生命。那里有生命，那里也就有光。死亡来毁坏，生命却来医治；黑暗带进混乱，光却带进正当的秩序。我们必须记住，撒但进来杀死神的创造，死亡带来毁坏，黑暗带进混乱。然而，神进来点活被杀死的创造，并且带进秩序。在这秩序中，万有在基督里归一于一个元首之下。
6As we have pointed out, when Satan, the power of death, injected himself into man, Satan became death and darkness to man. Death brings in corruption, and darkness brings in confusion. Satan’s goal is to corrupt God’s creation and to cause confusion. But praise the Lord that where death abounds, life abounds all the more! After Satan came into deaden, God came in to enliven, to impart life. Where there is life, there is light also. Death ruins, but life heals; darkness brings in confusion, but light brings in the proper order. We need to keep in mind that Satan came into deaden God’s creation and that death ruins and darkness confuses. God, however, has come into enliven the deadened creation and to bring in order. In this order all things are headed up in Christ.
7神的经纶就是将生命分赐到死了的人里面。虽然亚当死了，神却进来将祂自己的成分，分赐到亚伯里面；祂在以挪士和以诺的身上也作了同样的事。不要以为以诺在他自己这个死了的人里面，能与神同行三百年之久。（创五22。）惟有藉著神将祂自己分赐到他里面，这才有可能。挪亚也是这样。挪亚与神同行，并且有刚强的信心，这是因为神将祂自己分赐到他里面。从亚伯开始，神分赐祂自己；以后一代一代的增加。因此，对以诺的分赐就大于对以挪士的分赐，而对挪亚的分赐又大于对以诺的分赐。在亚伯拉罕身上的分赐更大。行传七章二节说，荣耀的神向亚伯拉罕显现。那个显现当然是一种分赐。亚伯拉罕能对神有信心，因为神已经分赐到他里面。在我们听见福音并悔改时，同样的事也发生在我们身上。当我们悔改并向神承认我们的罪，神就将祂自己分赐到我们里面，尽管在那时我们并不觉得神的分赐。然而，当我们回想自己的经历，我们知道情形就是如此。在我悔改并向神认罪的那一天，有个东西就分赐到我的全人里。我虽然哭泣，但我里面却是火热。这是神的感动，也是祂的分赐。当神来感动我们，祂就把自己分赐到我们里面。没有甚么能像神的经纶那样改变我们。神的经纶能把强盗变化成圣徒，因为神的经纶乃是将神圣别的性情分赐到这人里面。我鼓励你们大家为著祂的分赐到主面前三十分钟；在那段时间里，忘记你的难处和环境，只要单单向祂敞开，承认你的短处和过错。你越向祂承认，你就越为祂开路，使祂将自己分赐到你里面。
7God’s dispensation is the dispensing of life into people who have been deadened. Although Adam had become deadened, God came in to dispense something of Himself into Abel. He did the same with Enosh and Enoch. Do not think that in himself, a deadened person, Enoch was able to walk with God for three hundred years (Gen. 5:22). This was possible only through God’s dispensing of Himself into him. The same was true of Noah. Noah walked with God and had strong faith because God was dispensing Himself into him. God’s dispensing of Himself began with Abel and has increased with each generation. Thus, the dispensation with Enoch was greater than with Enosh and greater with Noah than with Enoch. With Abraham it was still greater. Acts 7:2 says that the God of glory appeared to Abraham. That appearing certainly was a dispensing. Abraham could have faith in God because God had been dispensed into him. The same thing happened to us when we heard the gospel and repented. As we were repenting and confessing our sins to God, God was dispensing Himself into us, although we might not have been conscious of God’s dispensing at the time. As we recall our experience, however, we realize that this was the case. On the day I repented and made confession to God of my sinfulness, something was dispensed into my being. I wept, but inwardly I was on fire. This was God’sin spiration and also His dispensation. When God comes to inspire us, He dispenses Himself into us. Nothing can change us like God’s dispensation. It can transform a robber into a saint, because it dispenses the holy nature of God into him. I encourage you all to go to the Lord for thirty minutes for His dispensation. During that time, forget your problems and your environment. Simply open to Him and confess your shortcomings and wrongdoings. The more you confess to Him, the more the way will be open for Him to dispense Himself into you
8不论我们用甚么辞─分赐、感动、灌输或注入─在经历上都是一样的。我不在乎用辞；我在意神圣的元素分赐到你里面。我们需要神进到我们里面，我们需要神的元素作到我们全人里面。这就是经纶的意义。
8No matter what term we use — dispensing, inspiring, transfusing, or infusing—the experience is the same. I do not care for terminology; I care for the divine element being imparted into you. We need God to get into us. We need the element of God to be wrought into our being. This is the meaning of dispensation.
9今天在大多数的基督徒中间，缺少将神分赐到人里面的经纶。很多人教导七个时代，但从不告诉人，经纶是指神将祂的生命和性情分赐到祂所拣选的人里面。今天我们的负担不是教训道理，乃是要将神的生命和性情分赐到祂的子民里面。请不要把你的意见或观念带到这职事中。如果你这样作，你会浪费时间。我们对于辩论道理的要点或观念不感兴趣；我们的负担乃是要把神灌注到你里面。你也许懂得许多道理，却非常缺乏神圣的元素。你所需要的，乃是将神的元素分赐到你的全人里。我在弟兄会里多年，最后我厌烦了他们在道理上的争辩。我们可能不缺道理，但我们缺少神圣的元素。神的经纶就是将祂的元素分赐到我们里面。
9There is a shortage of this dispensation of God into man among most Christians today. Many teach about the seven dispensations, but never tell people that a dispensation denotes God’s dispensing of His life and nature into His chosen people. Our burden today is not to teach doctrine; it is to dispense God’s life and nature into His people. Please do not bring to this ministry your opinions or concepts. If you do, you will be wasting your time. We are not interested in arguing doctrinal points or concepts. Our burden is to transfuse God into you. You may know a great deal of doctrine, but be very short of the divine element. What you need is the dispensing of the element of God into your being. I was with the Brethren for years and eventually became bored with their disputes over doctrine. We may not be short of doctrine, but we are short of the divine element. God’s dispensation is to impart His very element into us
终极的经纶
the ultimate, dispensation
10我们看见了神将祂自己分赐到亚伯、以挪士、以诺、挪亚、和亚伯拉罕里面。祂在摩西身上有更大的分赐；当然，在主耶稣身上更是如此。这种分赐在新约书信中继续进行。神在今时代的经纶比在使徒保罗的时代更大，你听了这话也许会惊奇。我怀疑保罗在世时，能否有一批会众有幸听见你们今天所听见的事。今天神恩典的经纶乃是更深、更高、更广的。这经纶将继续经过千年国，直到时期满足的时候。时期满足时的经纶，将是最高、最广的。如启示录二十一和二十二章所启示的，这经纶将在永世里。
10We have seen that God dispensed Himself into Abel, Enosh, Enoch, Noah, and Abraham. He had an even greater dispensation with Moses and, of course, with the Lord Jesus. The dispensing continues in the New Testament Epistles. It may surprise you to know that God’s dispensation at the present time i seven greater than it was at the time of the Apostle Paul. I doubt that when Paul was on earth there was a congregation who had the privilege of hearing the things that you are hearing today. Today there is a deeper, higher, and wider dispensation of the grace of God. This dispensation will continue through the millennium until the fullness of the times. The dispensation of the fullness of the times will be the highest and the broadest. This dispensation will be in eternity, as revealed in Revelation 21 and 22
11在这两章圣经里，我们看见一个新的境界，就是新天新地同新耶路撒冷。启示录二十一章一节说，『我又看见一个新天新地；因为第一个天和第一个地已经过去了，海也不再有了。』在圣经里，海表征死亡。不再有海，意思是没有死亡的痕迹。那时死亡已被吞灭了。在千年国的末了，死亡这个最后的仇敌，要被废掉，扔在火湖里。代替死亡的，乃是一个新的境界，新的范围，新的圆周，其中心乃是新耶路撒冷。
11In these chapters we have a new environment, the new heaven and the new earth with the New Jerusalem. Revelation 21:1 says, “And I saw a new heaven and a new earth; for the first heaven and the first earth passed away, and the sea is no more.” In the Bible the sea signifies death. For there to be no more sea means that there will be no trace of death. By that time death will have been swallowed up. At the end of the millennium, death, the last enemy, will be abolished and cast into the lake of fire. In place of death, there will be a new environment, a new sphere, a new circumference, in the center of which will be the New Jerusalem
12你若细读启示录这卷书，就会看见新耶路撒冷实际上是一座大山，高一万二千斯泰底亚，就是一千三百多英哩。山顶上有神和羔羊的宝座，（二二，）从宝座流出生命水的河，流下山达到十二个城门。生命水是为著喝，为著生命的供应，不是为著沐浴或受浸的。在生命水里长著生命树。（2。）这指明当你喝生命水时，你就吃了生命树。因此，当你喝这水，你就接受了生命的供应。在此我们看见终极完成的经纶：三一神分赐到新耶路撒冷的全城里。这要使城被生命水所充满、浸透、饱和并泡透。这就是神为著时期满足时所豫先定下的最高经纶。
12If you read the book of Revelation carefully, you will see that the New Jerusalem is actually a great mountain with a height of twelve thousand stadia, more than thirteen hundred miles. At the top of the mountain there is the throne of God and of the Lamb (Rev. 22:1). Out of the1 throne flows the river of water of life; it flows down the mountain and reaches the twelve gates of the city. The water of life is for drinking, for the life supply, not for bathing nor for baptizing. In the water of life grows the tree of life (Rev. 22:2). This indicates that when you drink the water of life, you eat the tree of life. Therefore, when you drink the water, you receive the life supply. Here we see the ultimate, the consummate, dispensation: the dispensing of the Triune God into the whole city of New Jerusalem. This will cause the city to be filled, saturated, permeated, and soaked with the water of life. This is the highest dispensation purposed by God for the fullness of the times.
召会生活的小影
THE MINIATURE IN THE CHURCH LIFE
13今天我们在召会生活中享受这终极完成之经纶的小影。在召会中我们有生命的水流，我们饮生命水，并且吃生命树；这是神在召会生活中的经纶。然而，这不是最高的经纶，不是时期满足时的经纶。当我在召会中享受活水时，我乃是在等候著终极的经纶。我们都要在这终极的经纶里，并且要完全被三一神浸透。宝座上的神是指父，羔羊是指子，而生命水的河是指灵。约翰七章清楚的启示，生命河是指那灵。因此，在启示录二十二章，我们有父神、救赎者子神、以及灵神同著作生命树的子神而涌流，作我们生命的供应。这是三一神的经纶，是最高的经纶，也是时期满足时的经纶。
13We enjoy a miniature of this consummate dispensation in the church life today. In the church we have the flow of life, we drink the water of life, and we eat the tree of life. This is God’s dispensation in the church life. However, it is not the highest dispensation, the dispensation of the fullness of times. As I enjoy the living water in the church, I am awaiting the ultimate dispensation. We shall all be in this consummate dispensation, and we shall be fully saturated with the Triune God. God on the throne refers to the Father, the Lamb refers to the Son, and the river of water of life refers to the Spirit. John 7 reveals clearly that the river of life denotes the Spirit. Thus, in Revelation 22 we have God the Father, God the Son as the redeeming One, and God the Spirit flowing with God the Son as the tree of life to be our life supply. This is the dispensation of the Triune God, the top dispensation, the dispensation of the fullness of the times
14这经纶从亚伯开始，历世历代以来一直增加，直到最终达到时期满足时的经纶。现今我们非常接近那个经纶。如果我们看见这事，我们真要乐而忘形。甚至使徒保罗也不如我们那样接近终极的经纶。阿利路亚，我们都将有分于终极完成的经纶！在主的恢复里，我们在召会生活中有要来之经纶的小影。何等美妙！这就是为甚么我们喜欢唱补充本诗歌第二百一十六首中的这几行：
14This dispensation began with Abel and has been increasing throughout the ages until it eventually will reach the dispensation of the fullness of times. We are getting close to that dispensation. If we realize this, we shall be beside ourselves with joy. Not even the Apostle Paul was as close to the ultimate dispensation as we are. Hallelujah, we all shall share in the consummate dispensation! In the Lord’s recovery we have in the church life a miniature of that coming dispensation. How wonderful! This is why we enjoy singing these lines from a hymn in the supplement
喝！从宝座流出纯净生命河的水！吃！生命树果子，丰硕又累累垂垂！看！那满城光辉，不需灯光或日、月，她没有黑夜！
Drink! A river pure and clear that’s flowing from the throne; Eat! The Tree of Life with fruits abundant, richly grown; Look! No need of lamp nor sun nor moon to keep it bright, for Here there is no night
15哦，在召会生活中，我们喝生命水，并吃生命树！因著吃喝，我们就藉著神的经纶，被祂的生命浸透。生命越分赐到我们里面，我们就站立得越高。这就是在基督里归一于一个元首之下。
15Oh, in the church life we drink the water of life and eat of the tree of life! By eating and drinking we become saturated with God’s very life through His dispensation. The more life that is dispensed into us, the higher we rise up. This is the heading up in Christ
生命的光使一切有秩序
THE LIGHT OF LIFE KEEPING EVERYTHING IN ORDER
16生命在那里，光也在那里。约翰一章四节说，『生命在祂里面，这生命就是人的光。』这光是生命的光。（八12。）在启示录二十一章，我们有生命也有光。新耶路撒冷被光浸透，所以不需要日光。启示录二十一章二十三节说，『那城内不需要日月光照，因有神的荣耀光照，又有羔羊为城的灯。』在新耶路撒冷，我们有三一神的荣耀作我们的光照。在新天新地新耶路撒冷里没有黑夜，没有死亡，也没有黑暗，反而有生命和光。这将使一切站立，而且秩序井然。凡是有光的地方，事情便有秩序。假定洛杉矶市没有光，那会有何等的黑暗与混乱！生命规律人，光管制人。在召会生活中我们没有规条，但我们有规律人的生命和管制人的光。当召会满了生命，就也满了光。这样，在召会中的每个人就都被里面的生命所规律，而不是被外面的规条所规律；每个人都受生命之光管制，而且秩序井然。在生命和光里，我们就归一于一个元首之下。在启示录二十一章我们看见头，看见身体环绕著头，并且看见列国藉著城的光行走。（24。）这将使新天新地成为光明的范围。因此，在以新耶路撒冷为中心的新天新地里，万有将在基督里归一于一个元首之下。这就应验了以弗所一章十节中所说的，万有在基督里归一于一个元首之下。
16Where life is, there is light also. John 1:4 says, “In Him was life, and the life was the light of men.” This light is the light of life (John 8:12). In Revelation 21 we have both life and light. Because the New Jerusalem is saturated with light, it has no need for the light of the sun. Revelation 21:23 says, And the city has no need of the sun nor of the moon that they should shine in it, for the glory of God illumined it, and its lamp is the Lamb.” In the New Jerusalem we shall have the glory of the Triune God as our shining light. In the new heaven and new earth with the New Jerusalem there will be no night, no death, and no darkness. Instead, there will be life and light. This will cause everything to rise up and be in good order. Wherever there is light, things are kept in order. Suppose there were no lights in the city of Los Angeles. What darkness and confusion there would be! Life regulates, and light controls. In the church life we do not have regulations, but we do have the regulating life and the controlling light. When the church is full of life, it is also full of light. Then everyone in the church is regulated by the inward life, not by outward regulations; and everyone is controlled and kept in order by the light of life. Here in life and in light, we are headed up. In Revelation 21 we see the Head, the Body surrounding the Head, and all the nations walking in the light of the city (Rev. 21:24). This will cause the new heaven and the new earth to be a bright sphere. Therefore, in the new heaven and the new earth with the New Jerusalem as the center, all things will be headed up in Christ. This will be the fulfillment of the heading up of all things in Christ spoken of in Ephesians 1:10
17要使这事发生，我们就需要生命的分赐。分赐到我们里面的生命最终要成为人的光。在时期满足时的经纶里，列国要藉著城的光行走。这意思是说，不再有死亡、黑暗、败坏和混乱，反而一切都在良好的秩序里，归一于一个元首基督─那独一的头之下，而在永世里彰显三一神。这个万有归一于一个元首之下，就是三一神永远的彰显。今天的召会生活就是对这事的豫尝。召会生活是新天新地和新耶路撒冷的小影。我们在这小影中的人，享受生命和光的分赐，也在基督里归一于一个元首之下。
17In order for this to take place, we need the dispensation of life. The life that is dispensed into us eventually becomes the light of men. In the dispensation of the fullness of the times, all the nations will walk in the light of the city. This means that there will be no death, no darkness, no corruption, and no confusion. Instead, everything will be in good order, headed up under Christ, the unique He ad, to express the Triune God in eternity. This heading up of all things will be an eternal expression of the Triune God. Today’s church life is a foretaste of this. It is a miniature of the new heaven, the new earth, and the New Jerusalem. As those in the miniature, we are enjoying the dispensation of life with light, and we are being headed up in Christ.