Books
以弗所书生命读经 · 第14篇

智慧和启示的灵以及我们的心眼

A SPIRIT OF WISDOM AND REVELATION AND THE EYES OF OUR HEART
1在本篇信息中，我们要来看智慧和启示的灵以及我们的心眼这两件事。（弗一15～18。）
1In this message we shall consider the matters of a spirit of wisdom and revelation, and the eyes of our heart (1:15-18
壹 使徒的第一个祷告
I. THE APOSTLE’S FIRST PRAYER
一 为那些对主有信，对众圣徒有爱的圣徒们
A. For the Saints Who Have Faith in the Lord and Love toward All the Saints
2我们来看这些事，就来到使徒保罗在以弗所书中的第一个祷告：『因此，我既听见你们中间对主耶稣的信，并对众圣徒的爱。』（15。）保罗为圣徒们祷告，是因他们有对主的信和对众圣徒的爱。在我们基督徒的生活中，信和爱是十分重要的。向著主我们必须有信，向著众圣徒我们必须有爱。
2In considering these matters, we come to the first prayer of the Apostle Paul in Ephesians: “Therefore, I also, having heard of the faith in the Lord Jesus which is among you, and your love to all the saints” (v. 15). Paul prayed for the saints because they had faith in the Lord and love toward the saints. Faith and love are crucial in our Christian life. Toward the Lord we must have faith and toward the saints we must have love
二 为他们感谢
B. Giving Thanks for Them
3十六节继续说，『也就为你们不住的感谢，在我的祷告中常题到你们。』使徒总是记住圣徒的优点，并为他们感谢主。
3Verse 16 continues, “Do not cease giving thanks for you, making mention of you in my prayers.” The Apostle always remembers the good points of the saints and thanks the Lord for them
三 向我们主耶稣基督的神，荣耀的父祷告
C. Praying to the God of Our Lord Jesus Christ, the Father of Glory
4在保罗第一个祷告里，他向『我们主3耶稣基督的神，荣耀的父』祷告。（17。）保罗在第三节说到我们主耶稣基督的神与父，把神与父摆在一起。但在这里他却分开的题到祂们，说，『我们主耶稣基督的神，荣耀的父。』主耶稣基督，就是神自己，（腓二6，）在成为肉体时成了人。祂既是人，就与神的造物有关；因此，创造者神是祂的神。祂成为肉体，把创造者神带到祂所造的人里面。『我们主耶稣基督的神』这名称，含示创造者神已来到人里面。每当我们这样说到神，就含示神不再只是在祂所造之人外面的创造者，乃是已经被带到人性里了。犹太人不知道宇宙的创造者已进到人里面；他们只相信耶和华神是创造者，拒绝承认神是主耶稣基督的神。
4In his first prayer Paul prayed to “the God of our Lord Jesus Christ, the Father of glory” (v. 17). In verse Paul spoke of the God and Father of our Lord Jesus Christ, putting God and the Father together. But here he mentions them separately, saying, “the God of our Lord Jesus Christ, the Father of glory.” In incarnation, the Lord Jesus Christ, God Himself (Phil. 2:6), became a man. As a man, He is related to God’s creation; therefore God the Creator is His God. The incarnation brought God the Creator into man, God’s creature. The title “the God of our Lord Jesus Christ” implies that God the Creator has come into man. Whenever we speak of God in this way, we imply that God is no longer merely the Creator outside of His creature, man, but that He has been brought into humanity. The Jews do not recognize that the Creator of the universe has come into man. They believe in Jehovah God only as the Creator and refuse to admit that God is the God of the Lord Jesus Christ.
5这个名称含示创造、成为肉体和救赎。神是创造者，但祂也是耶稣基督的神，这位耶稣基督就是神成了肉体。耶稣基督不仅是在创造里的神，也是在成为肉体和救赎里的神。我们说神是我们主耶稣基督的神，乃是说我们是受造的，创造的神已进到人性里，并且我们已蒙了救赎。成为肉体指明我们有对神的享受。我们享受神，因为祂已经进到人性里。在耶稣基督里，神性成了我们的享受。
5This title implies creation, incarnation, and redemption. God is the Creator; yet He is the God of Jesus Christ, who is God incarnate. Jesus Christ is not only God in creation, but also God in incarnation and redemption. In referring to God as the God of our Lord Jesus Christ, we are saying that we have been created, that the creating God has come into humanity, and that we have been redeemed. Incarnation indicates that we have the enjoyment of God. We enjoy God because He has come into humanity. Divinity becomes our enjoyment in Jesus Christ.
6保罗在一章十七节里用了『荣耀的父』一辞。『荣耀』是彰显出来的神，『父』这名称含示重生。因此，荣耀的父是指重生人的神，藉著许多儿子将祂自己彰显出来。我们已经蒙了重生，（彼前一3，）也要在神荣耀的彰显里得著荣耀。（罗八30。）在『我们主耶稣基督的神，荣耀的父』这一个名称里，含示五件重要的事：创造、成为肉体、救赎、重生和彰显。我们已经重生了，但在将来我们要得著荣耀并彰显神的荣耀。（罗八30。）许多儿子的重生以及神的彰显，乃是神圣经纶的终极完成。在创造之前，除了神以外没有任何东西存在。神没有生产，也没有彰显。然后神创造宇宙和其中的一切。藉著祂造物的工，祂成为创造者。在创造之后，祂取了成为肉体的步骤，藉此进到祂的造物，就是人里面。藉著成为肉体，创造者和受造者成为一。当主耶稣在地上时，祂是神与人的联结。藉著钉十字架，主完成了救赎；结果，我们这些堕落的受造者蒙了救赎。然后我们重生成为父神的众子，使我们可以彰显祂。在我们得荣的那日，神要从我们里面完全彰显出来。这样，我们就要成为祂的彰显。这一切重要的步骤─创造、成为肉体、救赎、重生和彰显─都含示于『我们主耶稣基督的神，荣耀的父』这个名称里。保罗是向这样一位神圣的人位祷告。然而，犹太人只向那是创造者的神祷告，却没有成为肉体、重生或彰显的观念。但我们基督徒有这位在创造、成为肉体、救赎、重生和彰显里的神。我们所有的，比犹太人多得太多了！
6In 1:17 Paul uses the term “the Father of glory.” Glory is God expressed. Hence, the Father of glory is God expressed through His many sons. The title “Father” implies regeneration, and the word “glory” implies expression. Therefore, the title “Father of glory” implies regeneration and expression. We have been regenerated by God, and we are His expression. In this one title, “the God of our Lord Jesus Christ, the Father of glory,” five important things are implied: creation, incarnation, redemption, regeneration, and expression. We have already been regenerated but in the future we shall be glorified and express God’s glory (Rom. 8:30). The regeneration of many sons and the expression of God are the consummation of the divine economy. Before creation there was nothing in existence except God. God had neither generation nor expression. Then God created the universe and everything in it. By His work of creation He became the Creator. After creation He took the step of incarnation, thereby coming into His creature, man. By incarnation the Creator and the creature became one. When the Lord Jesus was on earth, He was the uniting of God and man. Through crucifixion the Lord accomplished redemption. As a result, we, the fallen creatures, were redeemed. Then we were regenerated to become sons of God the Father so that we may express Him. On the day we are glorified, God will be fully expressed from within us. In this way we shall become His expression. All these important steps—creation, incarnation, redemption, regeneration, and expression—are implied by the title “the God of our Lord Jesus Christ, the Father of glory.” Paul prayed to such a divine Person. The Jews, however, pray only to God the Creator, with no concept of incarnation, regeneration, or expression. But we Christians have God in creation, incarnation, redemption, regeneration and expression. How much more we have than the Jews
四 求启示
D. For Revelation
7保罗向我们主耶稣基督的神，荣耀的父祷告，是求启示。十七节中『启示』的原文是揭开幔子的意思。因此，启示就是揭开幔子。
7Paul’s prayer to the God of our Lord Jesus Christ, the Father of glory, was for revelation. The Greek word rendered “revelation” in verse 17 means the opening of a veil. Hence, revelation is the lifting of a veil.
贰 智慧和启示的灵
II. A SPIRIT OF WISDOM AND REVELATION
一 我们重生、有神的灵内住的灵
A. Our Regenerated Spirit Indwelt by the Spirit of God
8要得著启示，我们需要有智慧和启示的灵。十七节里的灵，必是我们重生、有神的灵内住的灵。这样的灵是神所赐的，使我们有智慧和启示认识祂和祂的经纶。事实上，本节的灵是调和的灵，就是有圣灵内住的重生之人的灵。然而这里所著重的不是圣灵，乃是我们重生的灵。
8In order to have revelation, we need a spirit of wisdom and revelation. The spirit in verse 17 must be our regenerated spirit indwelt by the Spirit of God. Such a spirit is given to us by God that we may have wisdom and revelation to know Him and His economy. Actually, the spirit in this verse is the mingled spirit, the regenerated human spirit indwelt by the Holy Spirit. However, the emphasis is upon our regenerated spirit, not on the Holy Spirit
二 智慧是在我们的灵里领悟的能力，使我们能认识神的奥秘
B. Wisdom Being the Ability to Understand in Our Spirit That We May Know the Mystery of God
9保罗祷告，愿我们得著智慧和启示的灵。智慧是在我们的灵里，使我们能认识神的奥秘；启示是属于神的灵，藉著揭开幔子使我们看见异象。我们先有智慧领悟的能力，能认识属灵的事物；然后神的灵把属灵的事物启示给我们属灵的悟性。智慧与聪明不同，比聪明更深。一个人可能很聪明，却没有智慧。聪明是在我们的心思里，但智慧主要的是在我们的灵里。我们所需要的，是在灵里有智慧，而不是在心思上聪明。有些圣徒的难处，乃在于他们心思聪明，而缺少灵里的智慧。一九三三年在上海有位弟兄的光景就像这样。他是一个能干的生意人，在赚钱的事上很聪明。他的生意是出售女帽，特别是卖给英国妇女。有一天，一位阔太太对一顶帽子并不欣赏，因为她觉得价钱太低了。这位弟兄就到店舖里面，把那顶帽子的缎带改了，并加了一倍的价钱。他把帽子拿出来，那妇人就高兴的买下。由此可见，这位作商人的弟兄是何等聪明。虽然他作生意很聪明，但是他缺少智慧；当我们说到圣经时，他不能领悟。他的心思很活跃，灵却不敏锐。然而这位弟兄有心要主，经常参加召会的聚会，而且在一切关于主的事上都信任我们。他是一个最好的例子，说出聪明和智慧的不同。
9Paul prayed that we would have a spirit of wisdom and revelation. Wisdom is in our spirit that we may know the mystery of God, and revelation is of God’s Spirit to show us the vision by opening the veil. We firstly have wisdom, the ability to understand spiritual things; then the Spirit of God reveals the spiritual things to our spiritual understanding. Wisdom is different from cleverness and deeper than cleverness. It is possible to be very clever, yet not be wise. Cleverness is in the mind, but wisdom is mainly in our spirit. Our need is to be wise in our spirit, not to be clever in our mind. The problem with certain saints is that they are very clever in the mind, but lack wisdom in the spirit. There was a brother like this in Shanghai in 1933. He was a good businessman, very clever at making money. In his business he sold women’s hats, especially to British women. One day a wealthy woman was not interested in a particular hat because she thought the price was too low. The brother went to the back of the shop, changed the ribbon on the hat, and doubled the price. At that price, the woman was happy to buy it. By this we see what a clever merchant this brother was. Although he was clever in business, he was lacking in wisdom and could not understand when we spoke about the Scriptures. His mind was very active, but his spirit was not keen. Nevertheless, this brother had a heart for the Lord, came to the meetings of the church, and trusted in us for everything concerning the Lord. He was an excellent example of the difference between cleverness and wisdom.
10让我也给你们一个人虽不大聪明却有智慧的例子。一九三八年我到华北一处乡下访问，那里的人教育程度不高。在他们中间有一位年长的姊妹，虽然她没有受过教育，但是她对主的事很有智慧。每当你和她谈到主的事时，她都有灵里的智慧。说到作生意，这位姊妹是一窍不通；但说到主的事，她比大部分圣徒都更有认识，因为她有灵里的智慧。
10Let us also give an example of one who had wisdom, but not much cleverness. In 1938 I visited the countryside in northern China, where most of the people had little education. Among them was a certain elderly sister. Although she was not educated, she was very wise concerning the things of the Lord. Whenever you spoke with her about the Lord, she was wise in her spirit. In talking about business this sister had no understanding, but in talking about the Lord she knew much more than most saints because she had wisdom in the spirit.
三 启示就是藉著神的灵揭开幔子，使我们看见神奥秘的异象
C. Revelation Being the Opening of the Veil by God’s Spirit to Show Us the Vision of the Mystery of God
11智慧之后就是启示。我们已经指出，启示的意思是揭示，揭开幔子。启示是属于神的灵，藉著揭开幔子使我们看见神奥秘的异象。（弗三3～5。）比方你是学工程的。经过几年的学习，你学得了各种不同机器的知识；这种知识可以比作智慧。有一天，你到工厂去，当门打开的一刹那，你就看到了所有的机器；门打开可以比作启示。因著你的智慧，就是你对这些机器的知识，你自然就了解这些机器。但是一个没有这些工程知识的人，虽然也看见了这些机器，却不了解这些机器；他有启示，却缺少智慧。有些人可能有智慧，门却没有打开；有些人门是打开了，却没有智慧。只有当我们兼有智慧和启示时，我们才能了解这些机器。在属灵的事上也是这样，我们需要智慧，也需要揭开幔子。当我们两者都具备时，我们就能了解属灵的事物。
11After wisdom comes revelation. As we have pointed out, revelation means unveiling, the opening of the veil. Revelation is of God’s Spirit to show us the vision of the mystery of God (3:3-5). Suppose you are studying engineering. Through your years of study you gain knowledge of various machines. This knowledge may be compared to wisdom. One day you visit a factory. As soon as the doors are opened, you see all the machines. The opening of the doors can be compared to revelation. Because of your wisdom, your knowledge of these machines, you spontaneously have an understanding of them. However, someone who does not have this engineering knowledge would not understand anything about these machines, although he would also be able to see them. He would have the revelation, but be short of wisdom. Some may have the wisdom without the opening of the door; others may have the opening of the door without wisdom. Only when we have both wisdom and revelation do we have the understanding of the machines. The same is true regarding spiritual things. We need both wisdom and the opening of the veil. When we have both, we can understand spiritual things
四 充分的认识祂
D. In the Full Knowledge of Him
12当我们有智慧和启示时，我们就能充分的认识神。我们对神就有完全的认识。
12When we have wisdom and revelation, we have the full knowledge of God. We know God in a full way
参 事实─神意愿的奥秘
III. THE FACT—THE MYSTERY OF GOD’S WILL
13除了有智慧和启示的灵之外，我们也必须对付我们的心眼。这里我们要来看的第一件事，乃是事实，就是神意愿的奥秘。（一9。）在前面的例子里，工厂代表的是事实。照样，神意愿的奥秘乃是我们必须看见的事实。
13In addition to having a spirit of wisdom and revelation, we must also deal with the eyes of our heart. Here the first thing to consider is the fact, which is the mystery of God’s will (1:9). In the illustration given above, the factory represents the fact. In like manner the mystery of God’s will is the fact we need to see
肆 启示─揭开幔子
IV. THE REVELATION—THE OPENING OF THE VEIL
14虽然事实存在，但仍然必须有启示，就是揭开幔子。工厂存在是个事实，但是门必须向我们打开。这就是揭开幔子。
14Although the fact may exist, there must still be the revelation, the opening of the veil. It is a fact that the factory exists, but the doors must be opened to us. This is the opening of the veil.
伍 我们的心眼─看见的属灵机能
V. THE EYES OF OUR HEART—THE SPIRITUAL FACULTY TO SEE
15我们也许有了事实，而且幔子已经揭开，但我们仍需要用眼睛看。我们也许有神意愿的奥秘，也有启示，但是我们仍需要眼睛，就是看见的属灵机能。（徒二六18，启三18。）我们所说的眼睛，当然是指属灵的眼睛，就是我们的心眼。在启示录三章十八节主耶稣说，『我劝你向我买…眼药擦你的眼睛，使你能看见。』我们需要眼药来恢复我们眼睛的视力。今天难处不在于事实，因为圣经满了事实。难处也不在于启示，不在于幔子的揭开。神对我们满有恩典，祂的话不断向我们打开。主要的难处乃在于我们的眼睛。
15Although we may have the fact and the opening of the veil, we also need eyes with which to see. We may have the mystery of God’s will and the revelation, but we still need eyes, the spiritual faculty to see (Acts 26:18; Rev. 3:18). The eyes we are talking about are, of course, the spiritual eyes, the eyes of the heart. In Revelation 3:18 the Lord Jesus said, “I counsel you to buy from Me...eyesalve to anoint your eyes that you may see.” We need eyesalve to restore sight to our eyes. Today there is no problem with the fact, for the Bible is filled with facts. Moreover, there is no problem with revelation, with the opening of the veil. God is gracious to us, and His Word is continually open to us. The main problem is with our eyes
一 敞开的灵和清洁的良心
A. An Open Spirit with a Purified Conscience
16为使眼睛能看见，我们需要敞开的灵和清洁的良心。（太五3，来九14，十22。）不要关闭你的灵，要敞开你的灵。并且，我们的良心必须不仅是蒙了基督救赎之宝血所洒，更藉著我们的认罪和对付我们的罪、过犯、过失和错误，而得著洁净。在我们的良心，就是在我们灵的主要部分里，我们必须是清洁的。我们的良心若受了蒙蔽，我们的灵就无法看见。
16In order to have eyes to see, we need an open spirit with a purified conscience (Matt. 5:3; Heb. 9:14; 10:22). Do not close your spirit—keep it open. Furthermore, our conscience must be purified not only by the sprinkling of the redeeming blood of Christ, but also by our confession and dealing with our sins, offenses, mistakes, and errors. We must be clear in our conscience, which is the main part of our spirit. If our conscience is opaque, our spirit will not be able to see
二 纯洁的心
B. A Pure Heart
17我们也需要有纯洁的心。主的话说，『清心的人有福了，因为他们必看见神。』（太五8。）许多人看不见神，或得不著属灵事物的启示，乃是因为他们的心不纯洁。我们若要有纯洁的心，就必须对付我们整个心，也就是对付构成我们心的各部分。
17We also need a pure heart. The Word says, “Blessed are the pure in heart, for they shall see God” (Matt. 5:8). Many cannot see God or receive the revelation of spiritual things because their heart is not pure. If we would have a pure heart, we must deal with our whole heart, that is, with all the parts that compose our heart
1 清明的心思
1. A Sober Mind
18我们要有纯洁的心，就需要有清明的心思。（提后一7。）有些圣徒的心思相当纷乱，不能分辨任何事物。对他们来说，英文字母『ｂ』和『ｄ』没有多少差别。当他们读圣经时，加拉太书和歌罗西书好像是一样的。他们没有清明的心思。
18In order to have a pure heart, we need a sober mind (2 Tim. 1:7). Some saints are rather confused in their minds, unable to classify anything. To them the letters “b” and “d” are about the same. As they read the Bible, Galatians and Colossians appear to them the same. They do not have a sober mind
2 爱的情感
2. A Loving Emotion
19虽然我们的心思应当是冷的，越冷越好，但我们的情感却该是热的。我们要有能看见的眼睛，就需要爱的情感。（约十四。）我们的心思若是热的，就不清明了。我们的难处，乃在于我们的心思和情感或者都是热的，或者都是冷的。姊妹们很容易热，弟兄们很容易冷。但我们都必须在心思里是冷的，在情感上是热的。
19Although our mind should be cold, the colder the better, our emotion should be hot. In order to have seeing eyes, we need a loving emotion (John 14:21). If our mind is hot, it will not be sober. Our problem is that we are 21 either hot in both mind and emotion or cold in both. It is easy for the sisters to be hot and for the brothers to be cold. But we all need to be cold in our mind and hot in our emotion.
3 服从的意志
3. A Submissive Will
20末了，纯洁的心需要有服从的意志。（约七17。）我们的意志若是服从的，
20Finally, a pure heart requires a submissive will (John 7:17). If our will is to be submissive, it must be soft.
21就必定是柔软的。
21
22我从经历中学到，若是我们有纯洁的心带著清明的心思、爱的情感、服从的意志，以及敞开的灵带著清洁的良心，我们的眼睛就能看见。我们的灵必须是敞开的，我们的良心必须是没有亏欠的。此外，我们的心还必须有冷静而清明的心思，火热且挚爱的情感，以及柔软且服从的意志。有了这样的灵和心，我们的心眼就能看见。每当我们用眼药擦眼睛，眼药就开启我们的灵，洁净我们的良心，冷静我们热烈的心思，挑旺我们冰冷的情感，降服我们顽梗的意志。当这一切都完备时，我们的眼睛就得了医治。得医治就是我们全人在这五方面都受了对付。我们若没有敞开的灵、清洁的良心、清明的心思、爱的情感、和服从的意志，我们也许参加多次的特会和训练，但是甚么都看不见。我们也许学了道理，却可能看不见任何异象。
22I have learned from experience that if we have a pure heart with a sober mind, a loving emotion, a submissive will, and an open spirit with a pure conscience, our eyes will be able to see. Our spirit must be open and our conscience void of offense. Along with this our heart must have a cold and sober mind, a hot and loving emotion, and a soft and submissive will. When we have such a spirit and heart, the eyes of our heart will be able to see. Whenever we apply eyesalve to our eyes, the salve opens our spirit, purifies our conscience, cools our hot mind, stirs our cold emotion, and subdues our stubborn will. When all this takes place, our eyes are healed. To be healed is to have these five aspects of our being dealt with. If we do not have an open spirit, a purified conscience, a sober mind, a loving emotion, and a submissive will, we shall not see anything, although we may sit through many conferences and trainings. We may learn doctrines, but we shall not see anything in the way of a vision
陆 光─蒙神光照
VI. THE LIGHT—THE ENLIGHTENING BY GOD
23我们可能有事实、启示和视力，但也许仍然看不见，这是因为我们没有光。所以我们也需要蒙神光照。（约壹一5，7。）除了事实、启示和视力之外，还需要光来到，我们才有异象。
23We may have the fact, the revelation, and the sight, but still be unable to see because we do not have light. Therefore, we also need to be enlightened by God (1 John 1:5, 7). Not until light comes in addition to the fact, the revelation, and the sight do we have the vision
柒 异象─看见
VII. THE VISION—THE SEEING
24异象是事实、启示、视力、和光这四件事的总和。许多基督徒一再的读以弗所书，却没有看见甚么。对他们而言，以弗所书是一卷封闭的书。他们没有里面的视力，来看见这卷书白纸黑字之内的东西。有些人也许有视力，却没有光。我们凭经历能见证，以弗所书满了属灵的事实。这卷书启示神意愿的奥秘。当我们读这卷书时，我们的光景若是正常且合式的，幔子就会揭开，光要进来，我们就要看见神意愿的异象。如果神圣的光没有进来，我们就需要更多祷告，求主赐给我们光。最终，光必定要照亮，我们就要看见包含在这卷书中的异象。我们已经指出，难处不在于事实或幔子的揭开；并且神是满了恩典，要赐给我们光。我们今天所最需要的，就是眼睛能看见。
24The vision is the sum of four things: the fact, the revelation, the sight, and the light. Many Christians read Ephesians again and again without seeing anything. To them, Ephesians is a closed book. They do not have the inner sight to see anything within the black and white letters of this book. Some may have the sight, but not the light. By experience, we can testify that Ephesians is filled with spiritual facts. It reveals the mystery of the will of God. If, as we read this book, our condition is normal and proper, the veils will be opened, the light will come, and we shall see a vision of God’s will. If the divine light does not come, we need to pray more, asking the Lord to grant us light. Eventually, the light will shine and we shall see a vision of what is contained in this book. As we have pointed out, there is no problem with the fact or with the opening of the veil. Also, God is gracious to grant us the light. What we especially need today are the eyes to see.