以弗所书生命读经 · 第19篇

三一神分赐到我们里面且作到我们全人里面

THE TRIUNE GOD DISPENSED INTO US AND WROUGHT INTO OUR BEING

1以弗所一章开始于神的祝福，而结束于身体，就是那在万有中充满万有者的丰满。这指明身体─基督的丰满─乃是神祝福的结果。二十二节『向著召会』这辞很有意义。三一神所经过的一切，包括成为肉体、钉十字架、复活、升天，都传输到召会里。召会绝对与旧造无分无关，旧造已在十字架上了结，与基督一同埋葬在坟墓里。凡传输到召会里的，完全属于新造。召会乃是这传输的结果。本篇信息是对以弗所一章总结的话。在这一章里有七件重要的事，其成就需要相同的基本因素：神的拣选，使我们成为圣别、没有瑕疵；（4；）神的豫定，使我们成为祂的儿子；（5；）圣灵的盖印，使我们完全得赎；（13～14；）神呼召的盼望；神在圣徒中基业的荣耀；（18；）神的能力，使我们有分于基督所达到的；（19～；）以及基督的身体，就是那充满万有之基督的丰满。（23。）这些全是藉著三一神分赐并作到我们里面所完成的。这神圣分赐进到我们人性里面的结果，就是那在万有中充满万有者的丰满，以及对祂彰显出来之荣耀的称赞。实际上，第一章乃是启示神奇妙超绝的经纶，从祂在永远里对我们的拣选，到基督身体的产生，以彰显祂自己，直到永远。

1Ephesians 1 begins with the well-speaking of God and ends with the Body, the fullness of the One who fills all in all. This indicates that the Body, the fullness of Christ, is the issue of God’s blessing. The words “to the church” in verse 22 mean a great deal. All that the Triune God has passed through, including incarnation, crucifixion, resurrection, and ascension, is transmitted to the church. The church has absolutely nothing to do with the old creation, which was terminated on the cross and buried with Christ in the tomb. What is transmitted to the church is altogether of the new creation. The church is the issue of this transmission. This message is the concluding word on chapter one. In this chapter there are seven crucial things requiring the same basic factor for their accomplishment: God’ss election that we may be made holy and without blemish (v. 4), God’s predestination that we may become His sons (v. 5), the sealing of the Holy Spirit that we may be fully redeemed (vv. 13-14), the hope of God’s calling, the glory of God’s inheritance in the saints (v. 18), the power that causes us to participate in Christ’s attainment (v v. 19-22), and the Body that 22 is the fullness of the all-filling Christ (v. 23). All these are accomplished by the Triune God dispensed into us and wrought into our being. The issue of such a divine dispensation into our humanity is the fullness of Him who fills all in all and the praise of His expressed glory. Actually, chapter one is a revelation of God’s marvelous and excellent economy beginning from His choosing of us in eternity and reaching to the producing of the Body of Christ to express Himself for eternity.

2当你听到三一神分赐到我们里面，且作到我们全人里面，你也许会认为在第一章里并没有这样的话，也没有这样的思想。然而三一神的确是启示在这一章里。虽然我们找不到『分赐』这辞，但是我们有『经纶』这辞，（10，）指明分赐的行动。请记得，时期满足时的经纶包括所有的世代。我们是神的儿子，这个事实给我们看见神已经分赐到我们里面。父神若没有分赐到我们里面，我们怎么可能是祂的儿子？我们是由父神所豫定成为祂儿子的。然而我们堕落，构成了罪人。罪人如何能成为神的儿子？惟一的路是让神生到我们里面，就是由神重生。让神进到我们里面，就是神分赐到我们里面。神藉著重生我们，就把祂自己分赐到我们里面。不仅如此，我们已经指出，神藉著将祂自己作到我们里面，把我们构成珍宝，就是贵重的基业。所以，第一章的基本观念是三一神分赐到我们里面，且作到我们全人里面。

2When you hear about the Triune God dispensed into us and wrought into our being, you may think that there is neither such a word nor such a thought in chapter one. However, the Triune God certainly is revealed in this chapter. Although we cannot find the word “dispensed,” we do have the word “dispensation” (v. 10), which indicates the act of dispensing. Remember, the dispensation of the fullness of the times encompasses all the ages. The fact that we are sons of God shows that God has been dispensed into us. If God the Father has not been dispensed into us, how can we be His sons? We were predestinated by God the Father to become His sons. However, we became fallen and were constituted sinners. How can sinners become sons of God? The only way is to have God born in to our being, that is, to be regenerated by God. To have God come into our being is a dispensing of God into us. Byre genera ting us, God dispensed Himself in to us. Furthermore, we have pointed out that God is constituting us a treasure, a valuable and precious inheritance, by working Himself into us. There fore, the basic concept of this chapter is the Triune God dispensed into us and wrought into our being.

3你若没有抓住这个思想，就无法进入以弗所一章的深处。我们读这一章时，需要有基本且管制的观念，就是神正在将祂自己分赐到我们里面，且将祂自己作到我们全人里面。保罗写这段话时，我信这思想是深深在他里面。保罗充分领悟，神正将祂自己分赐到祂所拣选的人里面，并将祂自己作到他们里面，使他们成为圣别，把他们构成神的儿子，并使他们成为贵重的基业。

3If you do not grasp this thought, you will not be able to get into the depth of Ephesians 1. In reading this chapter we need to have the underlying and governing concept that God is dispensing Himself into us and working Himself into our being. When Paul wrote this portion of the Word, I believe that this thought was deep within him. Paul fully realized that God was dispensing Himself into His chosen ones and working Himself into them to make them holy, to constitute them the sons of God, and to cause them to become His precious inheritance

壹在神的拣选上

I. IN GOD’SS ELECTION

4神在创立世界以前就拣选了我们，使我们『成为圣别、没有瑕疵』。（4。）我们怎么能成为圣别？是否遵循某些所谓圣别的教训，在诸如穿著、化妆、发型等类的事上圣别？绝对不是！圣别乃是神的性情，成为圣别就是有神圣的性情作到我们里面。若没有神的性情在我们里面，我们不可能成为圣别。要成为圣别，我们就必须被神的圣别性情浸透。

4Before the foundation of the world God selected us “that we should be holy and without blemish” (v. 4). How can we be holy? Is it by following certain so-called holiness teachings about matters such as clothing, make-up, and hairstyles? Certainly not! Holiness is the nature of God, and to be holy is to have the divine nature wrought into us. Without God’s nature in us, it is impossible for us to be holy. In order to be holy, we need to be saturated with the holy nature of God

5成为圣别比分别出来的含义更深。有些基督教教师说，成为圣别就是分别出来；他们反对圣别是无罪的完全这观念。主耶稣说，金子因殿成圣。（太二三17。）有些教师以这事为例，证明成圣是分别的事，而不是无罪的完全。这是对的。但是这种说法只包含圣别地位上的一面，还没有摸著罗马六章所启示性情上的一面。当神分赐到我们里面，作到我们全人里面，使我们被祂浸透时，我们就在性情上成为圣别了。我们乃是这样成为圣别的。最终，新耶路撒冷将是一座圣城，不仅从一切凡俗的事物中分别出来，更是彻底被神浸透。这是成为圣别的意思。我们已被父神拣选成为圣别，这事实指明，神的目的是要进到我们全人里面，以祂圣别的性情浸透我们全人。祂的性情若不作到我们里面，我们就无法成为圣别。

5To be holy involves something more than separation. Some Christian teachers say that to be holy is to be separated; they argue against the concept that holiness is sinless perfection. The Lord Jesus said that the gold is sanctified by the temple (Matt. 23:17). Some teachers have used this as an illustration to prove that sanctification is a matter of separation, rather than a matter of sinless perfection. This is correct. But it covers only the positional aspect of sanctification; it does not touch the dispositional aspect revealed inRo mans 6. When God is dispensed into us and wrought into our being and we are saturated with Him, our disposition is sanctified. In this way we are made holy. Ultimately, the New Jerusalem will be a holy city. It will not only be separated from everything common, but it will also be thoroughly saturated with God. This is what it means to be holy. The fact that we have been chosen by God the Father to be holy indicates that God intends to come into our being and saturate it with His holy nature. Without His nature wrought into us, we cannot be holy.

贰在神的豫定上

II. IN GOD’SP RE DESTINATION

6以弗所一章五节说，父神豫定我们得儿子的名分。父的生命若没有进到我们里面，我们怎么能成为祂的儿子？断乎不能！儿子的名分需要我们被父的生命浸透。我们不是神的义子，也不是神的养子；我们乃是神的儿子，有神的生命和性情。因为我们已经由神所生，并且神也生到我们里面，我们里面就有了神。这含示父神正将祂自己作到我们里面。我们能成为神儿子惟一的路，就是让祂将祂自己分赐进来，并作到我们里面。阿利路亚，我们是神的儿子，由神所生！

6Verse 5 says that God the Father predestinated us unto sonship. If the Father’s life has not come into us, how can we be His sons? Impossible! Sonship requires that we be saturated with the Father’s life. We are neither God’ss ons-in-law nor His adopted sons; we are sons in God’s life and nature. Because we have been born of God and because God has been born into us, we have God in us. This implies that God the Father is working Himself into us. The only way we can be God’ss ons is for Him to dispense Himself into us and then work Himself into us. Hallelujah, we are God’ss ons, born of Him

7参在圣灵的盖印上我们这些信徒已受了圣灵为印记。（13。）那灵乃是三一神临到我们。神在诸天之上是父，但进到我们里面乃是那灵。那灵是神的印记。受了圣灵为印记的意思，就是神已分赐到我们里面。我们已经指出，这个印记是活的，并且在我们里面运行；那灵不断以神的素质印我们。这样的受印，就是被神一切的所是浸透。因此，圣灵的印涂也指明神正在作到我们里面。今天的基督徒忽略了那灵印涂的主观认识。多数的基督徒有客观的教训，却没有主观的经历。神藉著那灵的印涂，正在把祂的素质作到我们里面。

7III. IN THE SEALING OF THE HOLY SPIRIT As believers, we have been sealed with the Holy Spirit (v. 13). The Spirit is the Triune God reaching us. God in the heavens is the Father, but God coming to us is the Spirit. The Spirit is the seal of God. To be sealed with the Holy Spirit means that God has been dispensed into our being. We have pointed out that this seal is living and moving within us; the Spirit is constantly sealing us with God’s essence. To be sealed in this way is to be saturated with all that God is. Therefore, the sealing of the Holy Spirit also indicates that God is being wrought into us. This subjective realization of the Spirit’s sealing is neglected by Christians today. Most Christians have objective teachings, but not the subjective experiences. Through the sealing of the Spirit, God is working His essence into our being

肆在神呼召的盼望里

IV. IN THE HOPE OF GOD’SCALL ING

8十八节说到神呼召的盼望。我们的盼望有一方面是我们要改变形状，与基督同得荣耀。这个改变形状与得荣，是我们被三一神浸透的结果。神若不浸透我们全人，包括我们的身体，我们就无法得荣。这也是指神分赐到我们里面。我们再次看见，神正把祂自己分赐且作到祂所拣选的人里面。这是管制第一章的观念。

8Verse 18 speaks of the hope of God’scall ing. One aspect of our hope is that we shall be transfigured and glorified with Christ. This transfiguration and glorification is the result of our being saturated with the Triune God. Unless God saturates our entire being, including our body, we cannot be glorified. This also refers to the dispensing of God into us. Once again we see that God is dispensing and working Himself into His chosen ones. This is the governing concept of chapter one

伍在神在圣徒中

V. IN THE GLORY OF GOD’S INHERITANCE

之基业的荣耀里

IN THE SAINTS

9十八节也说到神在圣徒中之基业的荣耀，有何等丰富。神若没有作到圣徒里面，他们怎么能成为祂的基业，祂特有的产业？圣徒因著被神圣的素质浸透，所以对神是这么宝贵。惟有如此，可怜的罪人才能成为神的奇珍。在宇宙中，神是惟一宝贵的一位。现在这位无比宝贵的神，正把祂自己作到我们里面，使我们成为祂荣耀的基业。当新耶路撒冷来到时，我们要看见新耶路撒冷全然是贵重的基业，照耀出神的荣耀。所以，圣徒成为神荣耀的基业，成为祂珍宝的这个事实，指明祂正把祂自己作到我们里面。

9Ephesians 1:18 also speaks of the riches of the glory of God’s inheritance in the saints. If God is not wrought into the saints, how can they ever become His inheritance, His peculiar possession? The saints become so precious to Him by being saturated with the divine essence. Only in this way can poor sinners become God’s special treasure. In this universe God is the only One who is precious. Now this precious God of matchless worth is working Himself into us to make us His glorious inheritance. When the New Jerusalem comes, we shall see that it will be altogether a valuable inheritance, shining with God’s glory. Therefore, the fact that the saints are becoming God’s glorious inheritance, a precious treasure to Him, indicates that He is working Himself into us.

陆在那使我们有分于基督所达到者的能力里

VI. IN THE POWER THAT ENABLES US to participate in Christ’s attainment

10三一神分赐到我们里面，且作到我们全人里面，是在于神圣能力的传输，使我们有分于基督所达到的，而能成为祂的身体。（19～23。）基督所达到的，乃是宇宙中最高的地步，因为祂完成了创造，经过成为肉体、钉十字架和复活，并且升到诸天界里神的右边。祂所达到的这一切，都是向著召会的。我们已经指出，二十二节的『向著召会』一辞，含示一种传输，也就是分赐的行动。凡基督所经过、完成、得著、并达到的，现今都传输到召会里。

10The Triune God is dispensed into us and wrought into our being in the transmission of the divine power to enable us to participate in Christ’s attainments o that we may be His Body (vv. 19-23). Christ’s attainment is the highest attainment in the universe, for He has accomplished creation; passed through incarnation, crucifixion, and resurrection; and ascended to the right hand of God in the heavenlies. All this attainment is to the church. As we have pointed out, the words “to the church” in verse 22 imply a transmission, which is an act of dispensing. Whatever Christ has passed through, accomplished, obtained, and attained is now being transmitted into the church

11今天的基督徒没有这个观念，反而满了伦理道德的教训，并且被这些教训占有。因这缘故，我们需要强调三一神渴望以祂自己浸透我们的事实。比方红墨水注入棉花球的中心，棉花就一点一点的吸取墨水。这样，墨水就渐渐浸透棉花球。我们就如同棉花球。有一天，属天的红墨水贮存到我们全人的中心里。从那时起，这墨水，（就是神自己，）就一直浸透我们。我们现在的责任不是模倣或抄袭这墨水，而是要吸取这墨水，被这墨水浸透。藉著被属天的墨水彻底浸透，我们就成了墨水，因为墨水已经吸收到我们全人里面了。这个新约的基本观念，在今天基督教的教训中已经失落了。我们若抓住这个基本的观念，我们基督徒的生活就会彻底的不同，我们的观念也会有厉害的改变。

11Christians today do not have this concept. Instead, they are filled with ethical teachings and preoccupied with them. For this reason we need to emphasize the fact that the Triune God is seeking to saturate us with Himself. Suppose red ink is injected into the center of a ball of cotton. Little by little, the cotton soaks up the ink. In this way, the ink gradually saturates the ball of cotton. We are like the cotton ball. One day the heavenly red ink was deposited into the center of our being. From that time onward, the ink, God Himself, has been saturating us. Our responsibility now is not to imitate the ink or to copy it; on the contrary, it is to soak it up, that is, to be saturated with it. By being thoroughly saturated with the heavenly ink, we become the ink; for the ink is assimilated into our being. This basic concept of the New Testament has been missed in today’s Christian teachings. If we grasp this basic concept, our Christian life will be revolutionized and our concepts will be radically changed

12我们有分于基督所达到的，使我们得以成为祂的身体。拣选、豫定、盖印、盼望、荣耀、能力，全都是为著身体的。

12We participate in Christ’s attainment that we may become His Body. Selection, predestination, sealing, hope, glory, power—all are for the Body.

柒在身体里，就是在那充满万有之基督的丰满里

VII. IN THE BODY the fullness of the all-filling Christ

13三一神乃是在身体里，就是在那充满万有之基督的丰满里，分赐并作到我们里面，使我们成为祂完满的彰显。（23。）第六项的结果是基督身体的产生。这身体，既是充满万有之基督的丰满，就是三一神极致的彰显。这是神照著祂神圣经纶之分赐的终极完成。让我们复习第一章中证明神正在分赐且作到我们里面的七个点。第一点是关于圣别。我们能成为圣别惟一的路，是让神作到我们里面。神拣选我们时，祂的目的不是要我们穿某种样式的衣服，或梳某种特别的发型。我们必须丢弃这种关于圣别的观念。圣别乃是神自己作到我们里面。我们需要关心的，乃是神分赐到我们里面。我们该穿甚么样的衣服乃是在于祂。祂是活的、真实的、极有感觉的。被祂浸透就是成为圣别。照样，成为神儿子的路不在于改良自己或修正自己。在这事上，教训或规条都没有用，惟一有用的就是让神的儿子分赐到我们里面，并且作到我们全人里面。我们的身体得赎也是这样。最终，我们藉著神浸透我们而完全得著救赎。这救赎不是藉著宝血的救赎，乃是我们的身体藉著被神浸透而有的救赎。罗马八章说，这救赎乃是完满的儿子名分，就是儿子名分的完成。这意思是说，我们身体的得赎是『子化』过程中的最后步骤。神现今以祂自己浸透我们，而将我们『子化』。在我们身体得赎的时候，这个『子化』的工作就要完成。荣耀的盼望也与三一神分赐到我们里面，并作到我们全人里面有关。根据一般人所接受的基督教教训，有一天我们要突然发现自己进到荣耀的范围里。然而，我们能得荣耀惟一的路，乃是天天被神浸透。我职事的负担，是要你们被三一神浸透。我巴望三一神分赐到你们里面，将你们浸透。这浸透能存到永远，永不消除。荣耀乃是从这浸透来的。因此，基督徒的生活是被三一神浸透的生活。最终，藉著这浸透，我们要得著荣耀。那传输到我们里面的神圣能力，使我们被三一神浸透。我们已经看见，这能力是向著召会，向著我们这信的人。以弗所一章十九节繙作『向著』的原文，也可繙作『进入』。因此，神圣的能力是进入我们这信的人里面。这带有浸透的思想。我们全人的每一部分、每一角落，都要被这神圣的能力所浸透。这是主今天在祂的恢复里所作的。在我们悔改的那一日，神圣的能力就安装在我们里面。如今这不再仅仅是从高处来的能力，乃是在我们里面的能力。当我们敞开自己，这能力就要起作用，使我们被那从天上传输到我们里面的神圣素质所浸透。今天这传输在我们里面一直运行，就像血液循环我们全身一样。因著我们不常敞开，或是我们的良心、心思、情感、意志有了问题，这传输可能暂时会受限制。我们若要经历继续不断的传输，就需要悔改认罪，清除一切的拦阻；然后这传输就会恢复，再继续浸透我们全人。我们是召会，乃在于三一神分赐到我们里面，以及祂把自己作到我们里面。现在我们能明白，为甚么要到第一章末了才题到召会。召会不是把圣徒形成一个组织就能产生的。相反的，召会是升天之基督的传输所产生的。这样产生的召会才是身体。那些所谓的召会并不是身体，不是生机体，反而有点像人工的身体，像一个组织。召会是从包罗万有之基督的传输所产生的生机体。这个召会，基督的身体，乃是那在万有中充满万有者的丰满。

13The Triune God is dispensed and wrought into us in the Body, the fullness of the all-filling Christ, that we may be His full expression (v. 23). The result of the sixth item is the producing of the Body of Christ. This Body, being the fullness of the all-filling Christ, is the expression of the Triune God to the fullest extent. This is the ultimate consummation of God’s dispensation according to His divine economy. Let us review the seven points in chapter one which prove that God is being dispensed and wrought into us. The first point concerns holiness. The only way we can be holy is for God to be wrought into us. When God selected us, His intention was not that we wear a certain style of clothing or comb our hair in a particular way. We need to cast aside that concept of holiness. Holiness is God Himself wrought into us. We need to take care of the dispensing of God into us. The kind of clothes we wear should depend on Him. He is living, real, and sensitive. To be saturated with Him is to be holy. Likewise, the way to become sons of God is not by improving ourselves nor correcting ourselves. Concerning this, teachings and regulations are of no avail. The only thing that works is having the Son of God dispensed into us and wrought into our being. The same is true of the redemption of our bodies. Eventually, we shall be fully redeemed by having God saturate us. This redemption is not the redemption by the blood; it is the redemption of our bodies through the saturation of God. Romans 8 says that this redemption is the full sonship, the completion of sonship. This means that the redemption of our bodies is the final step in the process of “sonizing.” God is now “sonizing” us by saturating us with Himself. At the time of the redemption of our bodies, this work of “sonizing” will be completed. The hope of glory is also related to the Triune God dispensed into us and wrought into our being. According to the commonly-accepted Christian teaching, we shall one day suddenly find ourselves transported into a realm of glory. However, the only way we can be glorified is to be saturated with God day by day. The burden of my ministry is for you to be saturated with the Triune God. I long for the Triune God to be dispensed into you and for you to be saturated with Him. This saturation lasts forever; it cannot be eradicated. The glory comes from this saturation. Hence, the Christian life is a life of being saturated with the Triune God. Eventually, through this saturation, we shall be glorified. The divine power that is transmitted into us saturates us with the Triune God. We have seen that this power is to the church, toward us who believe. The Greek word translated “toward” in verse 19 may also be rendered “into.” Thus, the divine power is into us who believe. This conveys the idea of saturation. Every part and area of our being is to be saturated with the divine power. This is what the Lord is doing in His recovery today. On the day we repented, the divine power was installed in us. Now it is no longer merely the power from on high; it is the power within us. When we open ourselves, this power comes into function to saturate us with the divine essence transmitted into us from the heavens. Today this transmission is moving within us like the blood that circulates throughout our body. Because we are not always open or because we may have problems in our conscience, mind, emotion, or will, the transmission may temporarily be restricted. If we would experience a continual transmission, we need to repent, confess, and make a clearance of all hindrances. Then the transmission will be restored and will continue to saturate our being. It is in the dispensing of the Triune God into us and His working of Himself into our being that we are the church. Now we can understand why the church is mentioned at the end of chapter one. The church is not produced by forming the saints into an organization. On the contrary, the church is produced by the transmission from the ascended Christ. The church produced in this way is the Body. The so-called churches are not the Body. They are not an organism; rather they are somewhat like an artificial body, an organization. The church is the organism that comes out of the transmission of the all- inclusive Christ. This church, the Body of Christ, is the fullness of the One who fills all in all

14看见以弗所一章的结果乃是身体，这是一件大事！召会作基督的身体，是藉著神的祝福产生的，这祝福的基本因素乃是神圣的生命分赐到我们里面，并作到我们全人里面。召会是神祝福的结果，这祝福的基本因素乃是三一神分赐并作到我们里面。神的分赐开始于已过的永远，经过创造、成为肉体、钉死、复活、升天，现今临到祂所拣选的人身上，使他们成为圣别的子民、神的儿子、受印记的人、并作基督丰满的身体。

14What a great matter it is to see that chapter one of Ephesians issues in the Body! The church as the Body of Christ is produced by God’swell -speak ing, and the basic factor of this well-speaking is that the divine life is dispensed into us and wrought into our being. The church is the issue of God’s well - speaking, the basic factor of which is the Triune God dispensed and wrought into us. God’s dispensation began in eternity past; passed through creation, incarnation, crucifixion, resurrection, and ascension; and now reaches His chosen ones to make them His holy people, the sons of God, the sealed ones, and the Body as the fullness of Christ.

15身体是来自于包罗万有之基督的传输；这传输乃是神祝福的总和。我们要享受这传输，就需要有清明的心思、热切的情感、服从的意志、以及清洁的良心。藉著经历这传输，我们就成为身体。我们今天所需要的，乃是得著更多这包罗万有的传输。阿利路亚，三一神正传输到我们里面！所以，我们不是仅仅有教训，我们有分赐、传输和浸透。这是以弗所一章的基本观念。

15The Body comes from the transmission of the all- inclusive Christ. This transmission is the sum total of God’swell-speaking. To enjoy the transmission we need a sober mind, a fervent emotion, a submissive will, and a pure conscience. Through the experience of this transmission, we become the Body. What we need today is more of this all-inclusive transmission. Hallelujah, the Triune God is being transmitted into us! Therefore, we do not have mere teachings—we have dispensation, transmission, and saturation. This is the basic concept in Ephesians 1