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以弗所书生命读经 · 第2篇

三方面的美言

THREE ASPECTS OF WELL-SPEAKING
1在本篇信息中，我们要来看关于神三方面的美言。这样的题目看起来也许不寻常。以弗所一章三节说，『我们主耶稣基督的神与父，是当受颂赞的，祂在基督里，曾用诸天界里各样属灵的福分，祝福了我们。』颂赞、福分、祝福，这三辞在原文里是同字根的。『颂赞』原文的意思是赞美，带著敬拜而称赞；『福分』原文的意思是嘉言、发言、美言、美辞，含示好处和益处；『祝福』的直译是称赞，或，说…好话。用到神一面，这是颂赞，就是真正的称赞，甚至是对神最高的称赞。使徒保罗在一章三节所用以称赞神的辞，在原文的基本意义是美言（说好话）。保罗用这辞对神说美言，对祂发出美好的称赞，甚至佳美的称赞。他用这辞来赞美、颂扬并高举神。因此，赞美神的意思就是说神的好话。
1In this message we shall consider three aspects of well-speaking concerning God. Such a subject may be considered very unusual. Ephesians 1:3 says, “Blessed be the God and Father of our Lord Jesus Christ, Who has blessed us with every spiritual blessing in the heavenlies in Christ.” The words “blessed” and “blessing” have the same root in Greek. The Greek word for blessed means well spoken of, praised with adoration; and the Greek word for blessing means good speech, good utterance, fine speaking, fine speech, implying bounty and benefit. Used with respect to God, this blessing is a laudation, a genuine praise, even a praise to God on the highest level. The Greek word with the basic meaning of well-speaking is the word used by the Apostle Paul in 1:3 for the praise of God. Paul uses this word to speak well concerning God, to utter fine praise, even beautiful praise, to Him. He uses it to praise, extol, and exalt God. Thus, to praise God means to speak well concerning God
壹 我们主耶稣基督的神与父，是当受颂赞的
I. BLESSED BE THE GOD AND FATHER of our Lord Jesus Christ
2在对神这个高的赞美里，保罗没有说，『颂赞归神，祂的慈爱永远长存。』许多青年人喜欢唱诗篇，特别是论到『祂的慈爱永远长存』的那一篇。这样对神的称赞一点也不及保罗在以弗所一章三节所发出的赞美那样高。虽然我们觉得很难领会以弗所一章三节这样的经节，但是我们很容易明白神的慈爱永远长存的意思，因为这样的话符合我们天然的观念。今天基督教里有两个主要混杂的源头。第一个混杂是由天主教造成的；天主教将新约的经纶与旧约的仪式搀杂。第二个混杂是由灵恩运动造成的；灵恩派把基督徒带回到诗篇中旧约的赞美。当然，我不是定罪诗篇，我乃是定罪照著天然观念唱诗篇的方式。例如，新约里没有一节说到神的慈爱永远长存，可是灵恩派仍旧照著天然的观念唱诗篇。我从来没有听过灵恩派的人唱以弗所书，因为对灵恩派人士来说，这卷书是封闭的。在他们的赞美里没有神成为肉体的感觉，没有指明神已与人成为一。要赞美神的慈爱永远长存，并不需要启示。任何一个顾到神的人，都知道祂的慈爱存到永远。然而，要有保罗在一章三节对神所发出的赞美，就非有启示不可。
2In this high praise of God, Paul did not say, “Blessed be God whose mercy endureth forever.” Many of the young people like to sing the Psalms, especially the Psalm that says, “His mercy endureth forever.” Such a praise to God is not nearly as high as that uttered by Paul in 1:3. Although we find it difficult to understand such a verse as 1:3, we can easily understand what it means for God’s mercy to endure forever because this fits in with our natural concept. In Christianity today there are two main sources of mixture. The first is the mixture created by the Catholic Church, which has blended the New Testament economy with the Old Testament rituals. The second mixture is that made by the Pentecostal movement. The Pentecostals bring Christians back to the Old Testament praises in the Psalms. I do not, of course, condemn the Psalms, but I condemn the way of singing them that is according to the natural concept. For example, not one verse in the New Testament says that God’s mercy endures forever. Nevertheless, the Pentecostals continue to sing the Psalms according to the natural concept. I have never heard Pentecostals singing on the book of Ephesians, for to those in Pentecostalism this book is closed. In their praises there is no sense of the incarnation, no indication that God has become one with man. In order to praise God for His mercy which endures forever, there is no need of revelation. Anyone who cares for God knows that His mercy endures forever. However, it takes revelation to praise God according to Paul’s utterance in 1:3.
3保罗在一章三节说，『我们主耶稣基督的神与父，是当受颂赞的。』耶稣基督既是神，为甚么保罗说耶稣基督的神？神怎么可能是祂的神？不仅如此，保罗还题到耶稣基督的父。神怎么可能有一位父？我们的主耶稣基督，就祂是人子说，神是祂的神；就祂是神子说，神是祂的父。按祂的人性，神是祂的神；按祂的神性，神是祂的父。保罗在三节也说到我们的主耶稣基督。主耶稣基督既是我们的，凡神之于祂的，也就都是我们的。『主』指我们救主为主的身分；（徒二36；）『耶稣』指祂是人；（提前二5；）『基督』指
3In 1:3 Paul says, “Blessed be the God and Father of our Lord Jesus Christ.” Since Jesus Christ is God, why does Paul speak of the God of Jesus Christ? How can God be His God? Furthermore, Paul mentions the Father of Jesus Christ. How can God have a Father? God is the God of our Lord Jesus Christ as the Son of Man, and God is the Father of our Lord Jesus Christ as the Son of God. According to His humanity, God is His God; and according to His divinity, God is His Father. In verse 3 Paul also speaks of our Lord Jesus Christ. Since the Lord Jesus Christ is ours, whatever God is to Him is also ours. Our Lord refers to the lordship of our Savior (Acts 2:36), Jesus to the man as our Savior (1 Tim. 2:5), and Christ to God’san o in ted One (John 20:31
4祂是神的受膏者。（约二十31。）
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5说神是满了怜悯，祂的慈爱存到永远绝对是对的。这是对神的嘉言美辞。然而这样的说法却是按著我们天然的观念。今天我们是在诸天界里，在永远里，在神的心意里，也在神的定旨里。因此，我们论到神的美言，不该照著我们天然的观念，乃该照著神关于祂自己的启示。说到神的慈爱和伟大的赞美是小学阶段的，一章三节的赞美是研究所级的。在聚会中我们需要有更多高水准的赞美。一章三节的赞美既深且奥，包含了整个新约的经纶。在此我们不仅有『神』这个称呼所指明的创造，也有成为肉体。圣经中对神的头一个启示是在创造里，因为圣经是以『起初神创造天地』开头的。接著创造，就有成为肉体。有一天创造的神成了肉体，成为一个人。那与神同在而且就是神的话，成了肉体。（约一1，14。）当神自己成为人时，那创造万有的神就成了祂的神。这是神的成为肉体，不仅仅是神的伟大或慈爱而已。藉著成为肉体，就有生命的分赐。因此，我们主耶稣基督的神，乃是指成为肉体；我们主耶稣基督的父，是指生命的分赐。神不仅创造，有一天祂成了肉体。在成为肉体里，祂是父，将生命分赐给祂的众子。我们主耶稣基督的神指明主耶稣是一个人。祂如果只是神，神就永远不能成为祂的神。为要使神成为祂的神，祂必须成为一个人。犹太人所敬拜的神只是创造的神，不是成为肉体的神。今天我们所敬拜的不仅是创造的神，也是成为肉体的神和分赐生命的父。对神最高的称赞乃是说到我们的神─创造者─成了一个人，同时我们的神也是分赐生命的父。在成为肉体里，创造的神成了耶稣的神。同时，神是作为神子之基督的父。在基督的人性里，神是祂的神；但在祂的神性里，神是祂的父。在祂钉十字架和复活之前，祂是神的独生子；但在祂复活之后，祂成为神的长子，为要产生神许多的儿子。所以，在一章三节保罗受感所说出对神的赞美中，含示了创造、成为肉体和生命的分赐。
5It is absolutely correct to say that God is full of mercy and that His mercy endures forever. This is to speak well and beautifully concerning God. However, such speaking is according to the natural concept. Today we are in the heave nlies, in eternity, in God’s he art, and in God’s purpose. Thus, we should speak well of God, not according to our natural concept, but according to His reve lation concerning Himself. The praise that speaks well of God’s mercy and greatness is elementary, whereas the praise in 1:3 is the praise in graduate school. In the meetings we need more of the praises that are on a higher level. The praise in 1:3 is deep and profound, encompassing the entire New Testament economy. Here we have not only creation, indicated by the title “God,” but also incarnation, indicated by the title “the God of our Lord Jesus Christ.” The first reve lation of God in the Bible is in creation, for the Bible opens with the words, “In the beginning God created....” Following creation is the incarnation. One day God the Creator became incarnated as a man. The Word that was with God and was God became flesh (John 1:1, 14). When God Himself became a man, the God who created all things became His God. This is incarnation, not merely the greatness or mercy of God. Thus, in Ephesians 1:3 the God of our Lord Jesus Christ refers to incarnation. God not only created, but one day He became incarnated. In the incarnation He is the Father to impart His life to all His sons. The God of our Lord Jesus Christ indicates that the Lord Jesus was a man. If He were only God, God could never be His God. In order for God to be His God, He had to be a man. The God whom the Jews worship is only the God of creation, not the God of incarnation. We today worship not only the God of creation, but also the God of incarnation and the Father of the impartation of life. The highest praise to God says that our God the Creator became a man and that our God is also the life- imparting Father. In incarnation, the God of creation became the very God of Jesus. At the same time, God is the Father of Christ as the Son of God. In Christ’s humanity, God is His God; but in His divinity, God is His Father. Before His crucifixion and resurrection, He was the only begotten Son of God, but after His resurrection He became the firstborn Son of God to produce the many sons of God. Therefore, the inspired praise of God spoken by Paul in 1:3 implies creation, incarnation, and impartation of life.
6但是赞美神的慈爱永远长存，并不含示任何有关成为肉体或分赐生命的事。那只不过说到神是满了慈爱而已。这样的赞美与神来成为人或祂生命的分赐无关；且与父分赐生命到祂的造物里，使他们成为神的儿子毫不相干。故此，我说一章三节里那个高的赞美是研究所的水准，与为著神那长存的慈爱而对祂的赞美，完全不同。因著保罗在一章三节的美言很难明白，他就在以弗所一章的另一处祷告，求神赐智慧和启示的灵。我们今天实在需要这样一个灵。我们需要启示来看见，也需要智慧来明白、领悟并领略。然而，我们许多人没有启示和智慧，只有天然的观念，因此我们赞美神的慈爱永远长存。我们不要这么初阶的赞美，乃要照著一章三节的美言来称赞神。我们需要颂赞我们主耶稣基督的神与父，称赞祂的创造、成为肉体以及分赐生命。凡神之于基督的一切，都传输给了我们。神是祂的，而祂是我们的。神是祂的神与父，而祂是我们的主。在后面一章二十二节，我们看见神使基督向著召会作万有的头。『向著』这个小小的辞，含示一种传输，指明凡基督所达到、所得著的，现在都传输给召会。
6But to praise God that His mercy endures forever does not imply anything of incarnation or the impartation of life. It simply says that God is very merciful. Such praise has nothing to do with God becoming a man or with the impartation of His life. It is not related at all to the Father’sim parting His life into His creatures to make them the sons of God. For this reason, I say that the high praise in 1:3, unlike the praise of God for His enduring mercy, is on the level of graduate school. Because Paul’swell-speaking in 1:3 is difficult to understand, he prayed elsewhere in Ephesians 1 for a spirit of wisdom and revelation. We certainly need such a spirit today. We need revelation to see, and we need wisdom to understand, realize, and comprehend. But instead of revelation and wisdom, many of us have only our natural concept. Hence, we praise God that His mercy endures forever. Instead of such elementary praise, we need to praise God according to the well- speaking in 1:3. We need to bless the God and Father of our Lord Jesus Christ, praising Him for creation, incarnation, and the impartation of life. Whatever God is to Christ is transmitted to us. God is His, and He is ours. God is His God and Father, and He is our Lord. In 1:22 God gave Christ to be Head over all things to the church. The little word “to” implies a transmission, indicating that whatever Christ has attained and obtained is transmitted to the church
7『我们主耶稣基督』这个称呼，含意丰富。『主』表征基督为主的身分，『耶稣』表征祂来作我们的救赎者和救主的人性，而『基督』表征祂是神的受膏者。这进一步指明，一章三节是拔尖的称赞，是向神最高的美言。我们都需要在创造、成为肉体、分赐生命、和传输，以及救赎、救赎主、救主、和完成神永远定旨的受膏者这些方面，对神说美言。
7The title “Our Lord Jesus Christ” is rich in meaning. “Lord” signifies Christ’s lordship, “Jesus” signifies His humanity to be our Redeemer and Savior, and “Christ” signifies that He is God’san o in ted One. This is a further indication that 1:3 is the top praise, the highest well- speaking of God. We all need to speak well concerning God in this way: in the way of creation, incarnation, impartation of life, and transmission, with redemption, the Redeemer, the Savior, and the anointed One to accomplish God’s eternal purpose.
8当诸天上的父听到保罗这样高的赞美时，祂必定非常高兴。祂也许会说，『保罗，在你说这些话以前，我从来没有听过一个人这样说我的好话。我听过犹太人赞美说我的慈爱永远长存，我也听见他们因我的伟大赞美我；但我厌倦了这种赞美。可是，保罗，你的赞美摸著了我的心。』父神必然明白保罗美言的意义。我们都必须照著一章三节这个高的赞美来赞美神。我们若只知道赞美神的慈爱，我们就仍旧在可怜的光景中。这种赞美没有指明祂的一些成分已进到我们里面。因此，我们需要看见这位创造者，就是耶稣基督的神，已经成为肉体成了一个人。祂也是分赐生命的父，将祂自己分赐到我们里面作生命，使我们能成为祂的众子。根据约翰二十章十七节，主耶稣在复活之后告诉抹大拉的马利亚说，『你往我弟兄那里去，告诉他们说，我要升到我的父，也是你们的父那里，到我的神，也是你们的神那里。』因为基督已经成了我们的，所以凡神之于祂的一切，全都传输到我们里面。这比慈爱更大。神对我们不再只是慈爱的。祂是我们的神，也是我们的父；我们也不只是祂的造物，乃是祂的儿子。我们不仅是神的造物，被造、堕落、且得了救赎；我们也是祂的儿子，有祂的生命和性情在我们里面。因此，我们与祂是一。哦，愿主开我们的眼睛，使我们看见这个！我们必须按著新约的经纶对神说美言。在我们的美言里，我们需要有成为肉体、分赐生命、以及属天属灵之传输的思想。我们需要包括基督为主、为元首，以及耶稣为耶和华我们的救主，为我们完成救赎与救恩的思想。我们也需要想到基督为神的受膏者，祂已完全成就了神的定旨。我们对神的美言，我们对神这种高的赞美，不该是天然的，乃该满了神新约经纶中所有美妙观点的启示。
8When the Father in the heavens heard Paul’s high praise, He must have been very happy. He might have said, “Paul, before you spoke these words, I had never heard anyone speak well of Me in such a way. I had heard the Jews praising Me and saying that My mercy endures forever. I had also heard them praising Me for My greatness. But I have become weary with this kind of praise. But, Paul, your praise has touched My heart.” God the Father certainly understood the meaning of Paul’swell- speaking. We all need to praise God according to the high praise in 1:3. If we know to praise God only for His mercy, we are still in a pitiful condition. This type of praise does not indicate that something of Him has come into us. Thus, we need to see that the very Creator, the God of Jesus Christ, has been incarnated as a man. He is also the life-imparting Father who imparts Himself as life into us that we may become His sons. According to John 20:17, the Lord Jesus told Mary Magdalene after His resurrection, “Go to My brothers and say to them, I ascend to My Father and your Father, and My God and your God.” Because Christ has become ours, whatever God is to Him has been transmitted into us. This is something far greater than mercy. God is no longer merely merciful to us. He is our God and our Father; and we are His sons, not only His creatures. We are not only God’s creatures who have been created, fallen, and redeemed. We are also His sons having His life and nature within us. Thus, we are one with Him. Oh, may the Lord open our eyes to see this! We need to speak well concerning God according to the New Testament economy. In our well-speaking we need to have the thought of incarnation, the impartation of life, and the heavenly, spiritual transmission. We also need to include the thought of Christ as the Lord and the Head and of Jesus being Jehovah our Savior to accomplish redemption and salvation for us. We also need to think of Christ as God’san o in ted One who fully accomplishes God’s purpose. Our well-speaking, our high praise concerning God, should not be natural, but filled with the revelation of all the wonderful aspects of God’s New Testament economy
贰 祂祝福了我们
II. WHO HAS BLESSED US
9我们所颂赞的神祝福了我们。（祝福我们，直译，称赞我们，或，说我们的好话。）神对我们的美言，包含了整本新约。在新约里，神说出关于我们的美言。新约二十七卷书里满了神论到我们的嘉美言语。启示录二十二章十四节是神美言的一个例子：『那些洗净自己袍子的有福了，可得权柄到生命树那里，也能从门进城。』『愿恩典与平安…归与你们，』（弗一2，）也是神美言的一部分。你若要听见神的美言，就必须读新约，并对每一方面都说阿们。祂在创立世界以前拣选了我们，阿们。祂拣选我们，使我们成为圣别，没有瑕疵，阿们。我们颂赞神，因为神祝福了我们。因为祂已这样对我们说美言，我们就以美言回报祂。例如：我们读到关于我们的身体得赎时，我们当说，『神阿！我何等感谢你，你已经进到我里面，并以你自己浸透我；有一天这个浸透要从我的身体彰显出来，那就是我身体得赎的日子。神阿！为著这个我何等感谢你！』这样说，就是以美言回报祂。因此，祂祝福你，你也颂赞祂。我们要学习照著神新约的经纶来对神说美言。听到神说我们的好话后，我们就有资格来说祂的好话。我们有资格，因为我们是祂的造物，是祂所救赎的，也是祂所重生的。宇宙中一切的福分、益处和好处，可分为三类：头一类是神的创造，第二类是神的救赎，第三类是神的重生。在神的创造里，我们享受许多美好的东西：空气、日光、矿物、动物的生命、植物的生命。这一切都是神所创造的美物；我们有资格来承受这些，因为我们是神的造物。不仅如此，作为蒙救赎的人，我们享受罪得赦免、因信称义、在神的恩典里与神和好、以及圣别。因为我们是蒙救赎的，所有在神救赎里的益处就都是我们的。此外，由于我们已蒙重生，我们就享受神的生命、性情和祂的人位。藉著这三项资格─受造、得赎、重生，我们完全并彻底的有资格享受宇宙中一切的福分，就是神在创造、救赎、和重生里的福分。天使也许无罪，但他们没有资格享受这一切福分。然而藉著基督的血，我们享受罪得赦免、血的洗净、因信称义、以及与神有平安。我们享受基督救赎的一切福分。不仅如此，我们更天天享受神重生的一切益处和好处。我们有神圣的生命、神圣的性情、以及神圣的人位。还有甚么能比这个更高？今天我们享受创造者、救赎主和父。这是美言的第二面。
9The God whom we bless has blessed us. God’s well - speaking concerning us encompasses the entire New Testament. In the New Testament God speaks well regarding us. The twenty - seven books of the New Testament are filled with God’s beautiful speech concerning us. Revelation 22:14 is an example of God’swell-speaking: “Blessed are those who wash their robes, that they may have right to the tree of life, and may enter by the gates into the city.” The words, “Grace to you and peace” (1:2), are also part of God’swell-speaking. If you want to hear God’swell-speaking, you need to read the New Testament and say amen to every aspect of it. He chose us before the foundation of the world. Amen. He chose us to be holy and without blemish. Amen. We bless God, because God has blessed us. Because He has spoken so well concerning us, we return the well- speaking to Him. For example, when we read about the redemption of our body, we should say, “God, how I thank You that You have come into me, that You are saturating me with Yourself, and that one day this saturation will be expressed through my body. That will be the day of the redemption of my body. God, how I thank You for this!” To speak like this is to return the well-speaking to Him. Thus, He blesses you, and you bless Him. Learn to speak well concerning God according to His New Testament economy. After listening to God’s well - speaking concerning us, we are qualified to speak well of Him. We are qualified because we are His creatures, His redeemed ones, and His regenerated ones. All the blessings, benefits, and bounties in the universe are of three categories. The first cate gory is God’s creation, the second is God’s redemption, and the third is God’s regeneration. In God’s creation we enjoy so many good things: air, sunshine, minerals, animal life, vegetable life. All these are good things of God’s creation, and we are qualified to partake of them because we are God’s creatures. Furthermore, as the redeemed ones, we enjoy forgiveness of sins, justification by faith, reconciliation in God’s grace, and sanctification. Because we are redeemed, all the benefits in God’s redemption are ours. Moreover, because we have been regenerated, we enjoy God’s life, His nature, and His Person. By these three qualifications — being created, redeemed, and regenerated — we are fully and thoroughly qualified to enjoy all the blessings in the universe, the blessings in God’s creation, redemption, andre gene ration. The angels may be sinless, but they are not qualified to enjoy all these blessings. But through the blood of Christ, we enjoy forgiveness of sins, the washing of the blood, justification by faith, and peace with God. We enjoy all the blessings of Christ’s redemption. Furthermore, we daily enjoy all the benefits and bounties of God’s regeneration. We have the divine life, the divine nature, and the divine Person. What could be higher than this? Today we enjoy the Creator, the Redeemer, and the Father. This is the second aspect of well-speaking.
参 在基督里诸天界里各样属灵的福分
III. WITH EVERY SPIRITUAL BLESSING in the heavenlies in Christ
10美言的第三面是神『在基督里，曾用诸天界里各样属灵的福分，祝福了我们』。神用祂嘉美的言辞祝福我们，这样的话对我们句句都是福分。四至十四节就是记录这样的美言、福分。这一切福分都是属灵的、在诸天界里的、并在基督里的。
10The third aspect of well-speaking is that God “has blessed us with every spiritual blessing in the heavenlies in Christ.” God has blessed us with His good, fine, and fair speakings. Every such speaking is a blessing to us. Verses 4 through 14 are an account of such speakings, such blessings. All these blessings are spiritual, in the heavenlies, and in Christ
一 各样
A. Every
11『各样』这辞指明神福分的包罗万有性；这福分包括一切，没有例外。
11The word “every” indicates the all-inclusiveness of God’s blessings. It includes all, with no exception
二 属灵的
B. Spiritual
12这一切福分都是属灵的。这指明神的福分和圣灵的关系。神所用以祝福我们的一切福分，既是属灵的，就与圣灵有关。神的灵不仅是神福分的管道，也是神福分的实际。在本节，父神、子神和灵神，都与所赐给我们的福分有关。事实上，这就是神将祂自己分赐到我们里面。神的祝福，主要的是将三一神分赐到我们里面。
12All these blessings are spiritual. This indicates the relationship of God’s blessings to the Holy Spirit. Being spiritual, all the blessings with which God has blessed us are related to the Holy Spirit. The Spirit of God is not only the channel, but also the reality, of God’s blessings. In this verse, God the Father, God the Son, and God the Spirit are all related to the blessings bestowed upon us. This is actually God’s dispensation of Himself into us. God’s blessing is mainly the dispensation of the Triune God into us
三 在诸天界里
C. In the Heavenlies
13不仅如此，这些属灵的福分也是在诸天界里的。这里的『诸天界』不仅指明天的所在，也指明神所用以祝福我们，属灵福分的属天性质、情形、特征和气氛。这些福分是从诸天来的，有属天的性质、情形、特征和气氛。在基督里的信徒，在地上享受这些属天的福分，这些福分是属灵的，也是属天的，与神所用以祝福以色列人的福分不同，那些福分是属物质、属地的。所赐给我们的福分，是属乎父神，在子神里，藉著灵神，且在诸天界里。
13Furthermore, these spiritual blessings are in the heavenlies. Heavenlies” here indicates not only the heavenly place, but also the heavenly nature, state, characteristic, and atmosphere of the spiritual blessings with which God has blessed us. They are from the heavens with a heavenly nature, heavenly state, heavenly characteristic, and heavenly atmosphere. The believers in Christ are enjoying on earth these heavenly blessings. They are heavenly as well as spiritual. They are different from the blessings with which God blessed Israel. Those were physical and earthly. The blessings bestowed upon us are of God the Father, in God the Son, through God the Spirit, and in the heavenlies
四 在基督里
D. In Christ
14末了，所有这些属灵的福分是在基督里。基督是神祝福我们的效能、凭藉和范围。在基督之外、离了基督，神就与我们无分无关。但在基督里，神曾用诸天界里各样属灵的福分，祝福了我们。
14Finally, all these spiritual blessings are in Christ. Christ is the virtue, the instrument, and the sphere in which God has blessed us. Outside of Christ, without Christ, God has nothing to do with us. But in Christ He has blessed us with every spiritual blessing in the heavenlies.
15我们不是在自己里，乃是在基督里。我们若是在自己里，就与神的祝福无分无关。阿利路亚，我们乃是在基督里，祂是我们蒙祝福的范围、管道、凭藉和效能！
15We are not in ourselves, but in Christ. If we are in ourselves, we are through with God’s blessing. Hallelujah, we are in Christ, who is the sphere, the channel, the instrument, and the virtue in which we have been blessed