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以弗所书生命读经 · 第15篇

神呼召的盼望以及神在圣徒中基业之荣耀的丰富

THE HOPE OF GOD’S CALLING AND THE RICHES OF THE GLORY OF GOD’S INHERITANCE IN THE SAINTS
1以弗所一章十八节说，『光照你们的心眼，使你们知道祂的呼召有何等盼望；祂在圣徒中之基业的荣耀，有何等丰富。』按照这一节，我们需要知道两件事：神呼召的盼望，以及祂在圣徒中基业之荣耀的丰富。使徒保罗在以弗所书中的第一个祷告，就是愿我们有智慧和启示的灵，好知道一些事；头一件事就是神呼召的盼望。
1Ephesians 1:18 says, “The eyes of your heart having been enlightened, that you may know what is the hope of His calling, and what are the riches of the glory of His inheritance in the saints.” According to this verse, we need to know two things: the hope of God’s calling and the riches of the glory of His inheritance in the saints. The Apostle Paul’s first prayer in the book of Ephesians is that we would have a spirit of wisdom and revelation in order to know certain things, the first of which is the hope of God’s calling
壹 不再是没有指望的外人
I. NO LONGER ALIENS HAVING NO HOPE
22在我们得救以前，我们没有指望。如二章十二节所说，我们是『在基督以外，和以色列国民隔绝，在所应许的诸约上是局外人，在世上没有指望，没有神』。但我们得救以后，就不再是没有指望的外人；我们反而满了盼望。然而，因为许多信徒不知道他们所得的是何等的盼望，所以保罗祷告，愿我们得著智慧和启示的灵，好知道神呼召的盼望。
2Before we were saved, we had no hope. As 2:1 says, we were “apart from Christ, alienated from the commonwealth of Israel, and strangers from the covenants of the promise, having no hope and without God in the world.” But after being saved, we are no longer aliens having no hope; instead, we are full of hope. However, because many believers do not know what a hope is theirs, Paul prayed that we would have a spirit of wisdom and revelation in order to know the hope of God’s calling.
贰 神所呼召的子民满了盼望
II. GOD’S CALLED PEOPLE FULL OF HOPE
一 基督自己
A. Christ Himself
3我们这些神所呼召的子民，是满了盼望的。首先，我们的盼望就是基督自己。歌罗西一章二十七节说，基督在我们里面乃是荣耀的盼望。再者，提前一章一节说到耶稣基督是我们的盼望。基督不仅是我们的生命和圣别，也是我们的盼望。我们的盼望单单且独一是这位基督，
3As God’s called people, we are full of hope. Firstly, our hope is Christ Himself. Colossians 1:27 says that Christ in us is the hope of glory. Moreover, 1 Timothy 1:1 speaks of Jesus Christ being our hope. Christ is not only our life and holiness; He is also our hope. Our hope is singly and uniquely Christ. Every aspect of our hope is related to Him
4我们盼望的每一面都与祂有关。
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二 被提、身体改变形状与得荣
B. The Rapture, the Transfiguration of Our Body, and Glorification
5我们盼望的第二面乃是被提的迁移，从属地、属物质的范围，迁到属天、属灵的范围，以及得荣。（罗八23～25，，腓三21。）被提（rapture）这辞在英文里的意思是狂喜，乐而忘形。对我们基督徒来说，被提表示被接上去。圣经教师用这辞描述被接上去，因为照他们的看法，被提是一种狂喜。然而我怀疑许多基督徒是否真相信他们的被提是一种狂喜。如果主今天就来，你会快乐么？你会狂喜，还是哀哭？大多数的基督徒若不是哀哭，便是吓坏了。虽然被提是神呼召之盼望的一面，但这盼望是根据我们是否凭主而活。我们若凭祂而活且与祂同行，我们的被提将是狂喜。但我们若不凭祂而活，也不与祂同行，我怀疑那会不会是狂喜。
5The second aspect of our hope is the rapturous transfer from the earthly and physical realm to the heavenly spiritual sphere and glorification (Rom. 8:23-25, 30; Phil. 3:21). The word “rapture” means ecstasy, to be 30 beside ourselves with joy. To us Christians the rapture denotes being taken up. Bible teachers use this word to describe the taking up because, according to them, being taken up is a kind of ecstasy. However, I doubt that many Christians truly believe that their being taken up will be an ecstasy. Would you be happy if the Lord came today? Would you be in an ecstasy, or would you weep? Most Christians would either weep or be frightened. Although the rapture is an aspect of the hope of God’s calling, this hope depends upon whether or not we live by the Lord. If we live by Him and walk with Him, our being taken up will be ecstasy. But if we do not live by Him and walk with Him, I doubt that it will be ecstasy.
6许多基督徒把被提这件事看得很轻率。有些人抱著错误的观念，认为无论他们作甚么或在那里，主回来的时候他们都会被提。但如果你是在看电影或是在跟妻子、丈夫吵架，你怎么办？在这种光景中，被提会是狂喜么？当然不会！我不愿在主耶稣回来的时候正在吵架。保罗在提后四章一节对提摩太说，『我在神并那将要审判活人死人的基督耶稣面前，凭著祂的显现和祂的国度，郑重的嘱咐你。』这指明提摩太受嘱咐要活在主显现和国度的光中。凡将来国度所要拒绝的，今天在我们的生活中就必须拒绝。我不信有多少人，甚至在我们中间也没有很多人，是一直活在主的显现中。我们若是活在祂的显现中，我们必定不会吵架；我们当然不愿主显现时发现我们是在争辩。没有多少基督徒把主的来临当作警告。你若读新约，特别是书信，你会看见使徒们的生活是带著主显现的盼望。主的显现对他们一直是警告，并且规正他们的生活。他们不敢作某些事情，因为他们相信主随时会显现。我们若对主的显现和国度的事认真，这些事会大大影响我们日常的生活。然而，许多基督徒谈论很多被提和主再来的事；但在谈论之后，却又放纵于世俗的娱乐。这种光景真是可怜！听说有些基督徒用同一张桌子赌博并查经。其他的人则是谈过主再来这事之后，就去看球赛、看电影、或是去跳舞。你有没有看见，主的显现必须是我们日常生活的基本因素？我们今天必须活在主显现的光中。若是这样，我们的被提上升才会是狂喜。
6A great many Christians take this matter of the rapture in a loose way. Some hold the concept that no matter what they are doing or where they are, they will be raptured when the Lord comes back. But what if you are in a theater or are arguing with your wife or husband? Would rapture during such circumstances be an ecstasy? Certainly not! I would not want to be quarreling when the Lord Jesus comes back. In 2 Timothy 4:1 Paul said to Timothy, “I charge thee therefore before God, and the Lord Jesus Christ, who shall judge the quick and the dead at his appearing and his kingdom.” This indicates that Timothy was to live in the light of the appearing of the Lord and in the kingdom. Whatever the kingdom will reject in the future must be rejected in our living today. I do not believe that many, even among us, are living in the appearing of the Lord. If we lived in His appearing, we would certainly refrain from quarreling; we would not want to be found arguing when the Lord appears. Not many Christians regard the Lord’s coming as a warning. If you read the New Testament, especially the Epistles, you will see that the Apostles lived with the appearing of the Lord in view. The Lord’s appearing was constantly a warning to them and regulated their living. They did not dare to do certain things because they believed that the Lord could appear at any time. If we take seriously the matters of the Lord’s appearing and the kingdom, they will greatly affect our daily living. Many Christians, however, talk a great deal about the rapture and the Lord’s coming; but after their talk they indulge in worldly amusements. What a pitiful situation! Some Christians have been known to use the same table for gambling as for a gathering to study the Bible. Others have a discussion about the Lord’s coming, then go to sporting events, to the movies, or dancing. Have you seen that the appearing of Christ must be a basic factor in our daily living? We must live today in the light of the Lord’s appearing. If we do, our being taken up will be an ecstasy
7被提之后，我们将站在基督的审判台前，主要与我们算账。那时我们必须对付我们一切的短处、不忠、失败和不诚实。许多基督徒在他们基督徒生活的过程中，堆积了许多这样的事。当主来时，他们要显在审判台前，那时他们必定不会满了喜乐；相反的，他们要害怕。我们都需要重新考量我们的生活。许多人为自己，特别为自己的软弱找藉口。有的人说，『主知道我们是多软弱，祂会怜悯我们的，我们失败、犯错都没有关系。主满了怜悯。』还有的人藉口说，他们不要这么属灵或敬虔。然而当主来时，甚么藉口都没有了。主来的时候我们会不会狂喜，乃是根据我们的日常生活。我们所过的生活若是失败、不得胜、不诚实、不忠心、且是背叛的，主的来临就不会是狂喜，而是审判。我们必须留心主的话，要儆醒且祷告。（路二一36。）我们若是儆醒、祷告寻求主的人，祂的来临将会是我们的狂喜。这是我们的盼望。我们在将来的日子有多少盼望，乃是根据我们今天所建造的有多少。我们若在主里没有得著建造，我们的盼望就很渺茫。基督在我们里面，乃是荣耀的盼望，但是甚至这个盼望也是根据我们有多少的建造。当基督回来，祂是你的审判官，还是你的新郎？祂对别人可能是新郎，对你却是审判官。若是这样，对你而言，祂不会是你荣耀的盼望。就这一面说，祂是不是你的盼望，乃是根据你今天到底是过甚么样的基督徒生活。这是很严肃的，该使我们重新考量我们的作为。我们的生活若是正常的，基督就是我们的盼望，被提才会是狂喜。我们被提的时候，身体要改变形状，我们就要得荣。然而因著今天基督徒中间可怜的光景，我很谨慎的说这些话。我们在主恢复中的人，必须靠主的恩典，搆得上祂的标准，并且活出祂所要求的生活。我们必须成为祂活的见证人，出到营外作祂的见证。我们若是这样，那再来的基督和我们的被提，才是我们的盼望。不仅如此，甚至我们身体的改变形状和得荣，也才是我们的盼望。
7After we are taken up, we shall stand before the judgment seat of Christ and settle our account with Him. At that time we shall have to deal with all our shortcomings, unfaithfulness, failures, and dishonesty. Many Christians have heaped up many such things in the course of their Christian life. When the Lord comes and they appear before the judgment seat, they certainly will not be full of joy. On the contrary, they will be terrified. We all need to reconsider our living. Many make excuses for themselves, especially for their weaknesses. Some say, “The Lord know show weak we are, and He will be merciful with us. It doesn’t matter whether or not we fail or make mistakes. The Lord is merciful.” Others excuse themselves by saying that they do not want to be so spiritual or religious. When the Lord comes, however, there will be no excuses. Whether or not His coming will be an ecstasy depends upon our daily living. If we live a life of failure, defeat, dishonesty, unfaithfulness, and rebellion, the Lord’s coming will not be an ecstasy, but a judgment. We need to take heed to the Lord’sword to watch and pray (Luke 21:36). If we are watchful, praying seekers of the Lord, His coming will be our ecstasy. This is our hope. How much hope we have in the days to come depends upon our being built up today. If we are not built up in the Lord, we shall have very little hope. Christ is in us as the hope of glory, but even this hope is dependent upon how much we are built up. When Christ comes back, will He be your Judge or your Bridegroom? He may be a Bridegroom to others, but a Judge to you. If that is the case, as far as you are concerned, He will not be your hope of glory. Whether or not He is your hope in this respect depends upon the kind of Christian life you are living today. This is serious, and it should cause us to reconsider our ways. If our living is normal, Christ is our hope, and rapture will be an ecstasy. At the time of rapture our body will be transfigured, and we shall be glorified. However, I say these things cautiously because of the deplorable situation among today’s Christians. By the Lord’s grace, we in the Lord’s recovery must come up to His standard and live the life that He requires. We need to be His living witnesses bearing a testimony for Him outside the camp. If we are like this, the returning Christ and our being taken up will be our hope. Furthermore, the transfiguration of our body and our glorification will also be a hope to us.
三 我们魂将来的救恩
C. The Coming Salvation of Our Soul
8神呼召的盼望，也包括我们魂将来救恩的盼望。（彼前一5，9。）我们今天若为主的缘故丧失魂，为著祂的见证魂里受苦，主来临时我们就有得著魂救恩的盼望。今天我们的魂受苦，但是当祂来时，祂要将我们的魂带进对祂的享受里。这是彼得前书所说魂的救恩。然而我们今天若救我们的魂，顾到魂的享受而不为著主作见证，主的回来对我们的魂而言，就是亏损和审判。但我们若一直愿意为祂的见证丧失我们的魂，祂的回来就为我们的魂带来救恩；这救恩要引我们的魂进入对祂的享受。这个盼望，乃是决定于我们今天到底如何生活。
8Included in the hope of God’s calling is the hope of the coming salvation of our soul (1 Pet. 1:5, 9). If we lose our soul today for the Lord’s sake, suffering in our soul for His testimony, we have the hope of receiving the salvation of our soul at the Lord’s coming. Today our soul is suffering, but when He comes, He will bring our soul into His enjoyment. This is the salvation of the soul mentioned in 1 Peter. However, if we save our soul today, caring for its enjoyment instead of for the Lord’s testimony, the Lord’s coming back will be a loss and a judgment to our soul. But if we are always willing to lose our soul for His testimony, then His coming back will bring salvation to our soul, salvation that will usher our soul into His enjoyment. This hope is determined by how we live today.
四 在千年国里与基督一同作王的享受
D. The Kingly Enjoyment with Christ in the Millennium
9我们盼望的另一面，乃是在千年国里与基督一同作王的享受。（启五10，提后四18，太二五21，23。）这也与我们今天如何生活有关。在马太福音里，懒惰的奴仆被扔在外面的黑暗里，而忠信的奴仆被带进对主的享受里。因此，有些人要受管教，有些人却要得著正面的赏赐。我们都是基督徒，但在主来时，我们所受的对待不尽相同。主如何对待我们，乃是根据我们今天如何生活。我们若是忠信的，就能得著赏赐，与主一同享受一千年；但我们若是懒惰的，我们将要受惩罚。千年国对我们是不是盼望，乃决定于我们今天的态度。我们必须是正常的基督徒，对主是忠信的，这样，千年国才是我们的盼望。
9Another aspect of our hope is the kingly enjoyment with Christ in the millennium (Rev. 5:10; 2 Tim. 4:18; Matt. 25:21, 23). This is also related to how we live today. In the Gospel of Matthew the slothful slaves are put into outer darkness, and the faithful ones are brought into the enjoyment of the Lord. Thus, there will be chastisement for some and a positive reward for others. We all are Christians, but we shall not all be dealt with in the same way at the Lord’s coming. The way the Lord deals with us depends on how we live today. If we are faithful, we shall be rewarded with the Lord’s enjoyment for a thousand years. But if we are slothful, we shall be punished. Whether or not the millennium will be a hope to us is determined by our attitude today. We need to be normal Christians who are faithful to the Lord. Then the millennium will be our hope
五 在新耶路撒冷里对基督终极的享受，连同新天新地里普遍而永远的福分
E. The Consummate Enjoyment with Christ in the New Jerusalem with the Universal and Eternal Blessings in the New Heaven and New Earth
10最终，神呼召的盼望包括在新耶路撒冷里对基督终极的享受，连同新天新地里普遍而永远的福分。（启二一1～7，二二1～5。）为著这盼望阿利路亚！我们都要在新耶路撒冷里。但是要达到那里，我们必须成熟。我们若在今世不成熟，在来世也必须成熟。凡在新天新地里享受新耶路撒冷的人，都是成熟的。不要问我主如何使我们众人都成熟。祂知道如何作，并且有办法在今世或在来世完成这事。我知道今天普遍在基督徒中间的神学，并不承认这事实。多数的基督徒说，只要我们蒙基督的血所救赎，一切与我们有关的事在来世就都没有问题。但是日子将要来到，那时许多人要知道，不是每件事都可以过得去的。不错，我们是永远得救的，但是我们仍然需要受对付，为著达到成熟。所以，我再说一次，我们需要重新考量我们的作为。无论如何，对我们众人来说，新耶路撒冷乃是我们的盼望。彼后三章十三节说，『但我们照祂的应许，期待新天新地，有义居住在其中。』
10Finally, the hope of God’s calling includes the consummate enjoyment of Christ in the New Jerusalem with the universal and eternal blessings in the new heaven and new earth (Rev. 21:1-7; 22:1-5). Hallelujah for this hope! We all shall be in the New Jerusalem. But in order to get there, we need to ripen and mature. If we do not mature in this age, we shall have to mature in the next. Everyone enjoying the New Jerusalem in the new heaven and new earth will be mature. Do not ask me how the Lord will make all of us mature. He know show to do this and has away to accomplish it, either in this age or in the next. I realize that the theology popular among Christians today does not recognize this fact. Most Christians say that as long as we have been redeemed by the blood of Christ, everything related to us will be all right in the next age. But the day is coming when many will realize that not everything is all right. Yes, we are saved for eternity, but we still need to be dealt with in order to mature. Therefore, I say once again that we need to reconsider our ways. Nevertheless, for all of us the New Jerusalem is our hope. Second Peter 3:13 says, “Nevertheless we, according to his promise, look for new heavens and a new earth wherein dwelleth righteousness.”
11我们若不知道神呼召的盼望，就不会乐意丢下分心的事物。但我们若看见基督要来，我们要被提上升，改变形状，且得荣耀，并在千年国里有分于对主的享受，我们自然就会丢下一切其他的事物。不然，我们若没有看见那要来的，就会受今世事物的欺骗。我们需要藉著看见我们盼望的每一面，而蒙拯救。为这缘故，使徒保罗祷告，求主使我们在这里能知道神呼召的盼望。神的呼召不仅包括拣选、豫定、救赎、印涂和作质，还有灿烂的将来。祂的呼召不仅与过去有关，也与将来有关。我们有一个何等美妙的将来！
11Without knowing the hope of God’s calling, we shall not be willing to drop the distracting things. But if we see that Christ is coming, that we shall be taken up, transfigured, and glorified, and that we can share in the Lord’s enjoyment in the millennium, we shall spontaneously drop all other things. Otherwise, not seeing what is coming, we shall be deceived by the things that are present. We need to be rescued by seeing each aspect of our hope. For this reason the Apostle Paul prayed that we here would know the hope of God’s calling. God’s calling includes not only selection, predestination, redemption, sealing, and pledging, but a splendid future. His calling is related not only to the past, but also to the future. What a marvelous future we have
参 神的呼召是神一切福分的总和
III. GOD’S CALLING BEING THE SUM TOTAL OF ALL GOD’S BLESSINGS
12神的呼召是三至十四节所列一切福分的总和，这些福分就是父神的拣选和豫定、子神的救赎、以及灵神的盖印和作质。我们一旦蒙召，就有分于父的拣选和豫定、子的救赎、以及灵的盖印和作质。你曾否想过，在我们的蒙召里我们领受了三一神一切的福分？很少基督徒认识这一点。然而，这些福分乃是神呼召的内容。所以，神的呼召意义太大了。神的呼召就是祂的拣选、豫定、救赎、盖印和作质。这意思是说，父神、子神和灵神都包含在神的呼召里。在祂的呼召里，三一神是我们的分。我们已经指出，神的呼召包括拣选。父也已经豫定了我们；祂已豫先为我们定下一个定命，这定命就是儿子的名分。这是何等奇妙的定命！我们蒙父拣选并豫定之后，就得著子的救赎。然后灵来印涂我们，并来作质，把神作到我们里面。我们既有了这一切，我们还要甚么？对于三一神之于我的一切，我全然心满意足。
12God’s calling is the sum total of all the blessings listed in verses 3 through 14: God the Father’s selection and predestination; God the Son’s redemption; and God the Spirit’s sealing and pledging. When we were called, we participated in the Father’s selection and predestination, in the Son’s redemption, and in the Spirit’s sealing and pledging. Have you ever considered that in our calling we have received all the blessings of the Triune God? Few Christians realize this. Nevertheless, these blessings are the contents of God’s calling. Therefore, the calling of God means a great deal. God’s calling is His selection, predestination, redemption, sealing, and pledging. This means that God the Father, God the Son, and God the Spirit are all involved in God’s calling. The Triune God is our portion in His calling. We have pointed out that God’s calling includes selection. The Father has also predestinated us; He has made a destiny for us beforehand. This destiny is sonship. What a wonderful destiny! After being selected and predestinated by the Father, we were redeemed by the Son. Then the Spirit came to seal us and to pledge God into us. Since we have all this, what else could we desire? I am fully satisfied and content with what the Triune God is to me
肆 神的荣耀就是彰显出来的神
IV. GOD’S GLORY BEING GOD EXPRESSED
13现在我们来到神在圣徒中基业之荣耀的丰富。我们已多次指出，神的荣耀就是彰显出来的神。当神彰显出来时，那就是荣耀。
13Now we come to the riches of the glory of God’s inheritance in the saints. We have pointed out many times that God’s glory is God Himself expressed. When God is expressed, that is glory
伍 神荣耀的丰富是神属性的许多不同项目，在不同程度上的彰显
V. The Riches of God’s Glory Being the Many Different Items of God’s Attributes Expressed in Different Degrees
14神荣耀的丰富乃是祂属性的许多不同项目，就如光、生命、能力、爱、义、圣等不同程度的彰显。荣耀既是神的彰显，荣耀的丰富就是神彰显的丰富。神圣的属性，举例来说，有神圣的爱、谦卑、忍耐和圣别等。我特别用『神圣』一辞，因为我们被造的方式，就是要使我们有神圣事物的外形。譬如，我们有属人的谦卑。然而，属人的谦卑还不是真正的谦卑，只不过是真正谦卑的外形；真正的谦卑乃是神圣的谦卑。属人的爱也是如此，乃是真正、神圣之爱的外形。因此，神圣之爱乃是属人之爱的实际。每一个人都有爱，但是这爱不会长久。你可能爱你的父母，但是你对他们的爱恐怕维持不了几天。照样，一个弟兄可能爱他的妻子，但或许只有几周。我们都爱别人，但是我们的爱如同飞逝的影儿。某位弟兄可能有一天爱他的妻子爱到极点，但是隔一天他可能把她拖到地狱去。这样的爱不是神荣耀之丰富的一部分。我再说，荣耀的丰富乃是神圣属性和美德的彰显。不仅有人性和神性的两种爱和谦卑，也有两种公义和忍耐，就是人性的公义和忍耐，以及神性的公义和忍耐。许多基督徒将人性的美德误为神性的美德。他们这样作，就犯了一个严重的错误。我们不需要发展属人的美德；我们所缺少的乃是神圣的美德。当神在基督里作到我们里面时，我们的爱、谦卑、忍耐和公义就成为神圣的。这些神圣的美德乃是神荣耀的丰富。这样的美德就是神在圣徒中的基业。看见这事是非常重要的。
14The riches of God’s glory are the many different items of His attributes, such as light, life, power, love, righteousness, and holiness, expressed in different degrees. Since glory is God’s expression, the riches of glory are the riches of God’s expression. Some examples of the divine attributes are divine love, humility, patience, and holiness. I specifically use the word “divine” because we were made in such a way as to have the form of the divine things. For example, we have human humility. Human humility, however, is not the real humility; it is simply the form of the genuine humility, which is the divine humility. The same is true of human love. It also is a form of the genuine, divine love. Hence, divine love is the reality of human love. Every human being has love. But this love is not lasting. You may love your parents, but your love for them may last only for a few days. Likewise, a brother may love his wife, but perhaps only for a period of weeks. We all love others, but our love is like a fleeting shadow. One day a brother may love his wife to the uttermost, and the next day he may drag her down to hell. Such love is not a part of the riches of God’s glory. I repeat, the riches of glory are the expression of the divine attributes and divine virtues. There are not only two kinds of love and humility, human and divine, but also two kinds of righteousness and patience, human righteousness and patience and divine righteousness and patience. Many Christians mistake human virtues for divine virtues. In doing this they make a serious error. We do not need to develop human virtues; we are short of the divine virtues. When God in Christ is wrought into us, our love, humility, patience, and righteousness become divine. These divine virtues are the riches of the glory of God. Such virtues are God’s inheritance among the saints. It is important to see this
15我们若看见这事，我们的基督徒生活将会改变。几乎所有寻求主的人，仍然以天然的方式生活，仅仅定罪自己天然的恶，却不定罪自己天然的善。恶被定罪，善却受到欣赏。我们对天然的和神圣的事物，没有分辨力。只要某样东西是好的，就被称义且被接受；这种实行是错的。我们必须分辨天然的与神圣的；只有神圣的属性才是神荣耀的丰富，人性的美德并不是。我们若看见这个，我们就会有正当的召会生活。正当的召会生活不是满了天然的属人美德，乃是满了神圣的美德，作神在祂圣徒中之基业所彰显的丰富。
15If we see this matter, our Christian life will be changed. Nearly all who seek the Lord still live in a natural way and condemn only their natural evil, not their natural goodness. The evil is condemned, but the good is appreciated. There is no discernment between the natural and the divine. As long as a certain thing is good, it is justified and accepted. This practice is wrong. We must discern the natural from the divine. Only the divine attributes, not the human virtues, are the riches of God’s glory. If we see this, we shall have the proper church life. The proper church life is not filled with natural human virtues; it is filled with the divine virtues as the riches of God’s expression in His inheritance among the saints.
陆 神在圣徒里并在圣徒中的基业
VI. GOD’S INHERITANCE IN AND AMONG THE SAINTS
16现在我们要来看，甚么是神在圣徒里并在圣徒中的基业。十八节的『中』字，原文也可繙为『里面』。神的基业是在圣徒里面，也在圣徒中间。我们这些圣徒乃是神的基业；然而我们天然的所是不能成为神的基业。神不要承受我们的性情、肉体、以及我们天然的所是。祂渴望承受祂所作到我们里面的一切。所以，凡神所作到我们里面的，都成了祂的基业。
16Now we need to see what is God’s inheritance in and among the saints. In verse 18 the Greek word translated “in” may also be rendered “among.” God’s inheritance is in and among the saints. We, the saints, are God’s inheritance. What we are by nature, however, cannot be God’s inheritance. God does not desire to inherit our nature, our flesh, our natural being. He desires to inherit all that He has wrought into us of Himself. Therefore, whatever God has wrought into us of Himself becomes His inheritance
柒 神的基业作祂永远的彰显
VII. GOD’S INHERITANCE TO BE HIS ETERNAL EXPRESSION
17神先使我们成为祂的基业，（11下，）作祂所买的产业，（14下，）又使我们分享祂的一切所是、所有并所完成的，作我们的基业。（14上。）总结起来，这一切成了祂在圣徒中的基业，直到永远。这要成为祂永远的彰显，就是祂的荣耀，带著祂一切的丰富，普遍且永远的彰显祂，达到极点。（启二一11。）我们已经看见，神正把祂自己一点一点的分赐到我们里面。凡神将祂自己分赐到我们里面的，都成为祂的基业。最终，神要承受我们为业，实际上乃是承受那在我们里面神的自己。在我们里面，我们有一些分量的神的基业；这分量乃是根据神把祂自己作到我们里面有多少。我们需要祷告，求主让我们看见祂在我们里面究竟有多少。不要以为这么作是内顾自己。我们需要求主使我们看见，在我们里面究竟有多少是神，有多少是我们自己。基督徒很少这样考量事情；相反的，他们乃是依据道德的尺度，依据善恶、对错、爱恨来衡量他们自己。然而，我们衡量自己的尺度，必须是神自己。在你的里面，在你的家庭生活中，在你的召会生活里，有多少是神？我们若这样衡量自己，就会发现我们仍然没有太多的神。虽然如此，我们还是要为我们所有的感谢神。我们现在所需要的，是神在我们里面增加。乃是在我们里面的神自己，才构成祂在圣徒中的基业。在这基业里，有祂荣耀的丰富。因此，保罗在一章十八节说到祂在圣徒中荣耀的丰富。正当的召会生活不是天然美德的生活，乃是神圣美德的生活，作神在圣徒中之基业的彰显。
17God has firstly made us His inheritance (v. 11) as His acquired possession (v. 14) and gave us to participate in all He is, all He has, and all He has accomplished as our inheritance. Consummately, all these become His inheritance in the saints for eternity. This will be His eternal expression, which is His glory with all its riches to express Him to the uttermost universally and eternally (Rev. 21:11). We have seen that God is in the process of dispensing Himself into us little by little. Whatever God dispenses of Himself into us becomes His inheritance. Eventually, God will inherit us, actually Himself in us. Within us we have a certain amount of God’s inheritance. The amount depends upon how much God has wrought Himself into our being. We need to pray and ask the Lord to show us how much of Him is within us. Do not think that doing so is to be introspective. We need to ask the Lord to show us how much in us is God and how much is ourselves. Christians very seldom consider matters in this way. Instead, they weigh themselves according to an ethical scale, according to good and bad, right and wrong, love and hate. However, the scale upon which we must weigh ourselves is God Himself. How much of God is in you, in your family life, and in the church life? If we weigh ourselves in this way, we shall discover that we still do not have very much of God. Nevertheless, we thank Him for what we have. What we need now is the increase of God within us. It is God Himself within us that constitutes His inheritance among the saints. In this inheritance there are the riches of His glory. Therefore, in 1:18 Paul speaks of the riches of His glory in the saints. The proper church life is not a life of natural virtues, but a life of the divine virtues as God’s expression in His inheritance among the saints.