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以弗所书生命读经 · 第21篇

靠恩得救成为神的杰作

Saved By Grace To Be The Masterpiece Of God
1在本篇信息中，我们来到二章四至十节，这是以弗所书中启示我们是靠恩得救成为神杰作的一段。
1In this message we come to 2:4-10, a portion of Ephesians which reveals that we have been saved by grace to be the masterpiece of God
壹 神富于怜悯
I. GOD BEING RICH IN MERCY
2第四节以『然而神』开头，告诉我们神富于怜悯；这乃是我们地位转换的因素。我们原是在悲惨的情形里，然而神带著丰富的怜悯而来，使我们适合于祂的爱。
2Verse 4, which tells us that God is rich in mercy, begins with the words “But God.” This was the turning factor in our position. We were in a miserable situation, but God came in with His rich mercy to make us suitable for His love
贰 神爱我们的大爱
II. God’s Great Love With Which He Loved Us
3神富于怜悯，是『因祂爱我们的大爱』。（4。）爱的对象应该是在可爱的光景里，但怜悯的对象总是在可怜的光景里。因此，神的怜悯比祂的爱达到得更远。神爱我们，因为我们是祂拣选的对象；然而我们因著堕落变得极为可怜，甚至死在过犯并罪之中，所以我们需要神的怜悯。因著祂的大爱，神是富于怜悯的，把我们从可怜的地位，救到适合祂爱的光景。
3God is rich in mercy “because of His great love with which He loved us” (v. 4). The object of love should be in a condition deserving love, but the object of mercy is always in a pitiful situation. Hence, God’s mercy reaches further than His love. God loves us because we are the object of His selection. But we became pitiful by our fall, even dead in our offenses and sins; therefore, we need God’s mercy. Because of His great love, God is rich in mercy to save us from our wretched position to a condition which is suitable for His love
4参竟然在我们因过犯死了的时候当我们因过犯死了的时候，神的怜悯竟然临到我们。（5。）我们不配从神得著甚么，但我们在悲惨的光景中，神怜悯了我们。
4III. Even When We Were Dead In Offenses God’s mercy reached us even when we were dead in offenses (v. 5). We did not deserve anything from God, but God had mercy upon us in our miserable situation
肆 叫我们一同与基督活过来
IV. Making Us Alive Together With Christ
5五节说，我们已经一同与基督活过来。以弗所书不像罗马书以我们为罪人，乃以我们为死人。我们是罪人，需要神的赦免和称义，如罗马书所启示的；但我们是死人，就需要活过来。赦免和称义是把我们带回神面前，享受祂的恩典，并有分于祂的生命；叫我们活过来，是使我们这些基督身体的活肢体彰显祂。神叫我们活过来，是藉著祂生命的灵，（罗八2，）将祂永远的生命，就是基督自己，（西三4，）分赐到我们死了的灵里。神已经将我们与基督一同点活。当神使钉十字架的基督活过来时，也使我们一同活过来。所以，祂叫我们一同与基督活过来。保罗在五节括弧里的话说，『你们得救是靠著恩典。』恩典是白给的。这里不仅指神白白的分赐到我们里面，作我们的享受，也指神白白拯救我们的行动。藉著这样的恩典，我们已经从死亡可怜的地位，被拯救到生命奇妙的范围里。
5Verse 5 says that we have been made a live together with Christ. The book of Ephesians does not consider us sinners as does the book of Romans; it considers us dead persons. As sinners we need God’s forgiveness and justification, as revealed in the book of Romans. But as dead persons we need to be made alive. Forgiveness and justification bring us back to God’s presence to enjoy His grace and participate in His life, whereas making us alive enables us, as the living members of the Body of Christ, to express Him. God made us alive by imparting His eternal life, which is Christ Himself (Col. 3:4), into our deadened spirit through His Spirit of life (Rom. 8:2). He has enlivened us with Christ. God enlivened us together when He enlivened the crucified Jesus. There fore, He made us alive with Christ. As a parenthesis in verse 5, Paul says, “By grace you have been saved.” Grace is free. Here it denotes not only God freely dispensed into us for our enjoyment, but also God’s action in freely saving us. By such grace we have been saved from our wretched position of death into the marvelous realm of life.
伍 叫我们一同复活，
V. Having Raised Us Up Together
一同坐在诸天界里
And Seated Us Together
6六节说，『祂又叫我们在基督耶稣里一同复活，一同坐在诸天界里。』叫我们活过来，是神生命救恩的初步；接著这一步，神又叫我们从死的地位复活。活过来是一回事，复活是另一回事。以拉撒路复活的故事为例，（约十一，）主首先使他活过来，然后叫他从坟墓里出来。同样的原则，神的怜悯首先叫我们活过来，然后叫我们从死人中复活。六节说，我们已经一同复活，一同坐在诸天界里。从我们的立场看，我们是一个接一个的，从死的地位复活；但在神看，我们乃是全体一同复活，正如所有的以色列人都从红海的死水中一同起来一样。（出十四。）按照出埃及记，以色列全会众是同时得救的，因为他们一同经过红海。这是清楚的豫表，表明我们都是同时得救的；我们都一同活过来，并且一同复活。我愿再一次指出，以弗所书里的救恩与罗马书中的不同。罗马书中的救恩是藉著神的义，以弗所书中的救恩是藉著神的生命。以弗所书揭示的救恩，不是满足神公义要求的救恩，乃是将生命分赐到我们里面，使我们成为基督身体的肢体，使神永远的定旨得以成就，就是得著一个活的身体彰显基督。这定旨不是藉著义，乃是藉著生命成就的。因此以弗所二章强调，我们已经一同与基督活过来。
6Verse 6 says, “And raised us up together and seated us together in the heavenlies in Christ Jesus.” To make us alive is the initial step of God’ss alvation in life. Following this, God raised us up from the position of death. To be made alive is one thing, and to be raised up is another. Consider the story of the raising of Lazarus as an illustration (John 11). The Lord firstly made him alive and then raised him up out of the tomb. In the same principle, God’s mercy firstly made us a live and then raised us up from the dead. Verse 6 says that we have been raised up together and seated together. From our standpoint we have been raised up from our position of death one by one. But in God’s view we were all raised up together, just as all the Israelites were raised up together from the death waters of the Red Sea (Exo. 14). According to the book of Exodus, the entire congregation of the children of Israel was saved at the same time, for they passed through the Red Sea together. This is a clear type showing that we were all saved together; we were all made alive and raised up at the same time. Again I wish to point out that the salvation in Ephesians is different from the salvation in Romans. In Romans salvation is by God’s righteousness, but in Ephesians salvation is by the divine life. The salvation unfolded in Ephesians is not that which satisfies God’s righteous requirements. Rather, it is the salvation that imparts life into us to make us members of the Body of Christ so that God’s eternal purpose to have a living Body for the expression of Christ may be fulfilled. This purpose is fulfilled not by righteousness, but by life. Therefore, Ephesians 2 emphasizes that we have been made a live together with Christ
一 在诸天界里
A. In the Heavenlies
7六节说，我们已经一同坐在诸天界里。神生命救恩的第三步，是叫我们一同坐在诸天界里。祂不仅叫我们从死的地位复活，也叫我们坐在宇宙的至高之处。
7Verse 6 says that we have been seated together in the heavenlies. The third step of God’ss alvation in life is to seat us together in the heavenlies. He not only raised us up from the position of death, but also seated us in the highest place in the universe.
8诸天界乃是我们在基督里得救，所进入的最高地位。在罗马书，基督是我们的义，将我们带进一种光景，使我们蒙神悦纳。在以弗所书，基督是我们的生命，把我们救到一个地位，远超过神的众仇敌。今天在召会里的人乃是在诸天界里。『诸天界』这辞相当特别。牠不仅指地方，也指带著某种性质和特征的气氛。神生命的救恩，已把我们带进这属天的地方，并带进具有属天特征的属天气氛里。当我们聚在一起时，我们常有深刻的感觉，我们不是在属地的气氛里，乃是在属天的气氛里。但你若去戏院或其他属世的场所，你会觉得你是浸没在属地的气氛里。因为我们是在具有属天性质和属天特征的属天气氛里，所以我们是属天的子民。神的救恩已将我们迁移到这样的范围和气氛里。
8The heavenlies are the high position into which we have been saved in Christ. In the book of Romans, Christ as our righteousness has brought us into such a state that we may be acceptable to God. In the book of Ephesians, Christ as our life has saved us into such a position that we may be above all God’s enemies. The church people today are in the heavenlies. The word “heavenlies” is rather peculiar. It refers not only to a place, but also to an atmosphere with a certain nature and characteristic. God’ss alvation by life has brought us into a heavenly place and into a heavenly atmosphere with a heavenly characteristic. When we meet together, we often have the deep sense that we are not in an earthly atmosphere, but in a heavenly atmosphere. However, if you go to a theater or some other worldly place, you will have the sense that you are immersed in an earthly atmosphere. Because we are in a heavenly atmosphere with a heavenly nature and a heavenly characteristic, we are a heavenly people. God’ss alvation has transferred us into such a realm and atmosphere.
二 在基督耶稣里
B. In Christ Jesus
9神是在基督里，使我们一次永远的一同坐在诸天界里。这是在基督升天时完成的，并且从我们相信祂起，就藉著基督的灵应用到我们身上。今天我们在灵里，藉著信这已经完成的事实，就领略并经历其实际。
9It was in Christ that God seated us all together, once for all, in the heavenlies. This was accomplished when Christ ascended to the heavens, and it was applied to us by the Spirit of Christ when we believed in Him. Today we realize and experience this reality in our spirit through faith in the accomplished fact
10罗马书和以弗所书都指明我们是在基督里。但在罗马书，从亚当里迁到基督里，主要的是被放在称义地位上的事。在以弗所书，在基督里却不仅是属天地位的事，更重要的乃是生命的事。因为我们是在基督里，我们就有生命的活力。在罗马书，基督是神的义；但在以弗所书，基督乃是生命。所以根据罗马书，在基督里的意思是在蒙称义的地位上；但根据以弗所书，在基督里的意思是有生命的活力。
10Both Romans and Ephesians indicate that we are in Christ. In Romans, however, to be transferred from Adam into Christ is primarily a matter of being placed into a justified position. However, in Ephesians to be in Christ is not only a matter of a heavenly position, but, even more important, a matter of life. Because we are in Christ, we have the vitality of life. In Romans Christ is the righteousness of God, but in Ephesians Christ is life. Therefore, according to Romans, to be in Christ means to be in a justified position; but according to Ephesians, to be in Christ means to have the vitality of life
陆 神恩典超越的丰富
VI. The Surpassing Riches Of God’s Grace
11七节说，『好在要来的诸世代中，显示祂在基督耶稣里，向我们所施恩慈中恩典超越的丰富。』召会是在今世产生的，要来的诸世代是指千年国时代和将来的永远。显示神恩典的丰富，就是将其向全宇宙公开展示。神恩典的丰富，超越各样的限制。这是神自己的丰富，作我们的享受。这些丰富要公开显示出来，直到永远。
11Verse 7 says, “That He might display in the ages which are coming the surpassing riches of His grace in kindness toward us in Christ Jesus.” The church is produced in the present age; the ages which are coming are the ages of the millennium and eternity future. To display the riches of God’s grace is to exhibit them to the whole universe publicly. The riches of God’s grace surpass every limit. These are the riches of God Himself for our enjoyment. They will be publicly displayed for eternity.
12七节说，神恩典超越的丰富，是在基督耶稣里向著我们所施的恩慈中。恩慈乃是一种仁慈的良善，出自怜悯和爱。神的恩典是在这样的恩慈中赐给我们的。
12Verse 7 says that the surpassing riches of God’s grace are in kindness toward us in Christ Jesus. Kindness is a benevolent goodness which issues out of mercy and love. It is in such kindness that the grace of God is given to us
柒 靠著恩典
VII. By Grace
13八节说，『你们得救是靠著恩典，藉著信。』本节说出神显示祂恩典（7）的理由。因为我们已经靠著祂的恩典得救，所以神可以显示这恩典。
13Verse 8 says, “For by grace you have been saved through faith.” The word “for” at the beginning of this verse gives the occasion for God to display His grace (v. 7). Because we have been saved by His grace, God may display it
14在以弗所书，恩典指分赐到我们里面的神。所以，靠著恩典得救，意即得著经过过程的三一神，分赐到我们里面。多数基督徒都把恩典当作一样东西，而不是一个人位。对他们来说，恩典只是白白赐给他们的礼物。根据这个恩典的观念，我们是不配得神救恩的罪人，但是神却藉著将祂逾格的恩典赐给我们，白白的救了我们。然而，这是对靠著恩典得救很肤浅的领会。约翰一章十七节说，恩典是藉著耶稣基督来的。这指明恩典有点像一个人。以弗所书启示，救我们的恩典乃是神自己在基督里作到我们里面。我们曾经强调，以弗所一章的管制思想乃是三一神分赐到我们里面。所以，靠著恩典得救的意思，乃是藉著三一神分赐到我们里面而得救。许多基督徒认为，救恩仅仅是从可怜的光景中被救出来。根据这个领会，靠著恩典得救就是有一位富于怜悯的救主，降临到我们低下的光景中搭救我们。但这不是以弗所书所启示的救恩。根据以弗所书，救恩乃是成为肉体、钉十字架、复活、升天的基督传输到我们里面。当这个人位进到我们里面作恩典时，我们就得救了。我们一旦接受这神圣的传输，就活过来，复活了，并且一同与基督坐在诸天界里。因此，在以弗所书，恩典乃是基督自己这拯救的人位。阿利路亚！如此的救恩！这是对靠著恩典得救更深的领会。
14In Ephesians grace denotes God dispensed into us. Therefore, to be saved by grace means to be saved by having God dispensed into us. Most Christians regard grace as a thing, not as a person. To them, grace is merely a gift freely given to them. According to this concept of grace, we were sinners who did not deserve God’ss alvation, but God saved us freely by giving us His unmerited favor. This, however, is a superficial understanding of what it means to be saved by grace. John 1:17 says that grace came through Jesus Christ. This indicates that grace is somewhat like a person. Ephesians reveals that the saving grace is God Himself in Christ wrought into our being. We have emphasized that the governing concept in Ephesians 1 is the dispensing of the Triune God into our being. Therefore, to be saved by grace means to be saved by the dispensing of the Triune God into us. Many Christians consider salvation as merely being rescued from a pitiful situation. According to this understanding, to be saved by grace is to have the Savior, who is rich in mercy, reach down to us in our low estate and rescue us. But this is not the salvation revealed in Ephesians. According to Ephesians, salvation is the transmission of the incarnated, crucified, resurrected, and ascended Christ into us. When this Person comes into us as grace, we are saved. Once we receive such a divine transmission, we are made alive, raised up, and seated with Christ in the heavenlies. Therefore, in Ephesians grace is the saving Person of Christ Himself. Hallelujah for such a salvation! This is a deeper understanding of salvation by grace
15神要传输到我们里面作恩典，不是简单的事。祂必须经过成为肉体、钉十字架、复活和升天的过程。藉著经过了这样的过程，现今祂能把祂自己传输到我们里面。当这位经过过程的神传输到我们里面时，祂就成了拯救的恩典。这恩典不仅是惊人的恩典，也是洋溢的恩典。恩典乃是传输到我们里面那经过过程的神。不要以为这只是人的解释。你若带著彀多的祷告来读以弗所一章和二章，你会看见经过过程并传输到我们里面的神，乃是拯救的恩典和洋溢的恩典。我们乃是靠著这位经过过程之神的传输而得救的。正如我们所指明的，这恩典有超越的丰富。这恩典有许多方面，许多美德和属性，就如生命、光和能力。若没有生命、光和能力，神就无法拯救我们。譬如，你若没有力量把一个掉在坑里的人拉上来，你怎能救他？不仅如此，你对他若没有爱，就不会费心去救他。为了要救我们，神需要爱和智慧；这些都是神拯救的恩典里超越的丰富。因著神在基督耶稣里向我们所施的恩慈，神就藉著祂的恩典救了我们。在要来的诸世代中─在千年国和将来的永远里─神要公开的把这恩典显示给全宇宙看。
15It was not a simple matter for God to be transmitted into us as grace. He had to be processed through incarnation, crucifixion, resurrection, and ascension. By being processed in this way, He is now able to transmit Himself into us. When the processed God is transmitted into us, He becomes the saving grace. This grace is not only the amazing grace; it is the abounding grace. Grace is the processed God transmitted into our being. Do not regard this as a mere human interpretation. If you read Ephesians 1 and 2 with much prayer, you will see that God processed and transmitted into our being is the saving grace and the abounding grace. We have been saved by the transmission of this processed God. As we have indicated, this grace has surpassing riches. It has many aspects, virtues, and attributes, such as life, light, and power. Apart from life, light, and power, God cannot save us. For example, how can you rescue a person who has fallen into a pit if you do not have the strength to lift him out? Furthermore, if you do not have love for him, you will not bother to save him. In order to save us, God needed love and wisdom. These are some of the surpassing riches of God’s saving grace. In His kindness toward us in Christ Jesus, God has saved us by His grace. In the ages to come—in the millennium and eternity future—God will display this grace publicly to the whole universe.
捌 藉著信
VIII. Through Faith
16保罗在八节说，我们得救是靠著恩典，藉著信。信是未见之事的质实。（来十一1。）我们是藉著信，将基督为我们所成就的一切质实出来。因这质实的能力，我们靠著恩典得救了。神恩典的白白作为，藉著我们质实的信，救了我们。八节又说，『这并不是出于你们，乃是神的恩赐。』我们是靠著恩典，藉著信而得救；这不是出于我们的行为，也不是出于我们的努力或挣扎，乃是神的恩赐，免得有人夸口。（9。）信不是出于我们。我们虽然信，但我们所凭以相信的信，并不是起源于我们。在我们自己里面，我们一点信也没有。然而，当我们在主耶稣的名里悔改，并向神认罪的时候，相信的能力就被放进我们里面。我们得救以前，根本信不来。但是在我们得救那天，信就分赐给我们，我们就相信了。别人也许问说，我们从来没有见过耶稣基督，怎能信祂。我们虽然没有见过祂，却不能不信祂。这信不是出于我们自己，乃是传输到我们里面之恩典的一部分。信实际上就是基督的一方面；这就是为甚么圣经说到『耶稣基督的信』。（罗三22，直译。）保罗在加拉太二章二十节说，『我如今在肉身里所活的生命，是我在神儿子的信里，与祂联结所活的。』信就是基督自己。有些人听到我这样说，会以为对我来说甚么都是基督。这是对的。所赐给我们的信，乃是信徒所分得、所共有的信。（彼后一1，参多一4。）信是赐与的，是接受的，也是共有的。当我们把这些事实摆在一起，我们
16In verse 8 Paul says that by grace we have been saved through faith. Faith is the substantiating of invisible things. It is by faith that we substantiate all the things Christ has accomplished for us. Through such substantiating ability, we have been saved by grace. The free action of God’s grace saved us through our substantiating faith. Speaking of faith, verse 8 also says, “This not of yourselves; it is the gift of God.” Faith is not of our works, nor of our endeavor or strife; it is of God’s gift that no one should boast (v. 9). Faith is not of ourselves. Although we believe, the faith with which we believe does not originate with us. In ourselves, we do not have any faith. However, at the time we repented and made confession to God in the name of the Lord Jesus, the believing ability was put into us. Before we were saved, we were utterly unable to believe. But on the day we were saved, faith was imparted to us, and we believed. Others may ask how we can believe in Jesus Christ when we have never seen Him. Although we have not seen Him, we cannot help believing in Him. This faith is not of ourselves; it is part of the grace transmitted into us. Faith actually is an aspect of Christ. This is the reason the Bible speaks of the faith of Christ (Rom. 3:22). In Galatians 2:20 Paul says, “The life which I now live in the flesh I live by the faith of the Son of God.” Faith is Christ Himself. When some hear me say this, they may think that for me Christ is everything. That is right. The faith which is given to us is the faith common to believers Titus 1:4). Faith is given, faith is received, and faith is common. When we put all these facts together, we see that this faith is Christ Himself
17就看见，这信就是基督自己。
17
18如果有一颗美丽的钻石在你面前，你自然会珍赏牠。这个珍赏不是起源于你，乃是起源于钻石。就一面的意义说，你的珍赏就是钻石本身。对一块泥土，你一定不会有相同的珍赏。钻石是值得珍赏的，泥土则不然。照样，我们不信苏格拉底或孔子，因为他们不可信。但是因为基督是绝对可信的，所以我们信祂。我们在基督里的信，不是出于我们，乃是出于祂。当我们看见基督，信就分赐给我们了。所以，说信就是基督，不是没有道理的。这好比说圣别、爱、公义、忍耐和恒忍是基督一样。因为独一的信就是基督自己，我们这些信祂的人就有共同的信。不是你有一种信，而我有另一种。基督临到你时，你信了；祂临到我时，我也信了。每当基督临到一个人时，那人就信祂了。这进一步指明，信不是出于我们，乃是出于基督。我们靠著恩典，藉著信而得救；这既是神的恩赐，不是出于我们的行为，我们就没有一个人有权利夸口，反而必须谦卑的说，『主，若不是你临到我，我不会有任何的信。但是赞美你，你临到了我，并且我也得著了信！主，你是我的信。』
18If there is a beautiful diamond in front of you, you will spontaneously appreciate it. This appreciation does not originate with you, but with the diamond. In a sense, your appreciation is the diamond itself. You certainly would not have the same appreciation for a piece of clay. A diamond is worthy of appreciation; clay is not. Likewise, the reason we do not put our faith in Socrates or Confucius is that they are not believable. But because Christ is absolutely believable, we put our faith in Him. Our faith in Christ does not come out of us; rather, it comes out of Him. When we see Christ, faith is imparted to us. Therefore, it is not unreasonable to say that faith is Christ. This is like saying that holiness, love, righteousness, patience, and endurance are Christ. Because the unique faith is Christ Himself, we who believe in Him have a common faith. You do not have one kind of faith and I, another kind. When Christ came to you, you believed; and when He came to me, I believed. Whenever Christ comes to a person, that person believes in Him. This is a further indication that faith comes not out of us, but out of Christ. Because faith is a gift of God and is not of our works, none of us has the right to boast. On the contrary, we all must humbly say, “Lord, if you had not come to me, I would not have any faith. But praise You that You have come, and I have received faith! Lord, You are my faith
玖 神的杰作
IX. God’s Workmanship
19我们靠著恩典，藉著信而得救，成为神的杰作。十节说，『我们原是神的杰作。』『杰作』这辞在原文的意思是作好的东西，手工，或写成的诗章。不仅诗词作品，凡是表达制作者智慧和设计的艺术品，都是诗章。我们─召会─是神工作的杰作，也是一首诗章，彰显神无穷的智慧和神圣的设计。
19We have been saved by grace through faith to be God’s masterpiece. Verse 10 says, “We are His workmanship.” This word may also be rendered “masterpiece.” The Greek word poiema means something which has been made, a handiwork, or something which has been written or composed as a poem. Poetry does not consist only of poetic writing; any work of art that expresses the maker’s wisdom and design may be considered a poem. We, the church, the masterpiece of God’s work, are the highest poetry, expressing God’sin finite wisdom and divine design.
20神创造了许多东西，但没有一样像召会这样可亲可宝，这样贵重，这样可羡慕。召会是神的杰作。作家、作曲家、和艺术家常常企望完成一个杰作，一件出类拔萃的作品。神创造诸天和地，但诸天和地不是神的杰作。照样，神造了人，但甚至人也不是神的杰作。神在宇宙中的工作，只有一项是祂的杰作，这杰作就是召会。召会，神的杰作，乃是基督的身体，是那在万有中充满万有者的丰满。有甚么工作比这更伟大？不仅如此，召会作为神的杰作，乃是团体的宇宙新人。（二15。）因著我们是从召会生活如同零乱的厨房这一面来看，所以不能领会召会是这样一个杰作。但是，至终我们要看见，我们是基督的身体，也是新人，就是神的杰作。
20God has made many things, but none of them is as dear, precious, valuable, and desirable as the church. The church is God’s masterpiece. Writers, composers, and artists often attempt to achieve a masterpiece, an outstanding work. God created the heavens and the earth, but neither the heavens nor the earth is God’s masterpiece. Likewise, God created man, but not even man is God’s masterpiece. Only one item of God’s work in this universe is His masterpiece, and this masterpiece is the church. As God’s masterpiece, the church is the Body of Christ, the fullness of the One who fills all in all. What could be a greater work than this? Furthermore, the church as God’s masterpiece is the corporate and universal new man (2:15). Because we see things from the side of the messed-up “kitchen” of the church life, we may not realize that the church is such a masterpiece. But eventually we shall see that we are both the Body and the new man, God’s masterwork
拾 创造的
X. CREATED
一 在基督耶稣里
A. In Christ Jesus
21十节说，我们原是神的杰作，『在基督耶稣里…创造的。』我们，召会，是神工作的杰作，乃是宇宙中全新的东西，是神的新发明。我们藉著重生，在基督里为神所创造，成为祂的新造。（林后五17。）
21Verse 10 says that we are God’s workmanship “created in Christ Jesus.” As the masterpiece of God’s work, we, the church, are an absolutely new item in the universe, something newly originated by God. We have been created by God in Christ through regeneration to be His new creation (2 Cor. 5:17
二 藉著神与人的调和
B. By the Mingling of God with Man
22神的杰作是全新的，因为这杰作乃是神与人的调和。我们也可以说召会是一个调和品，是两种生命调和在一起。反对者指控我们教导人说召会就是神。但我们没有这样说。然而，我们的确说召会是神与人的调和。神的杰作，祂伟大的工作品，乃是将祂自己作到人里面，并将人构造到与祂自己成为一，而产生召会。我们已经指出，这杰作是一篇诗章，一件彰显制作者智慧、设计和美感的艺术品。召会是神的诗章，说出祂的智慧。根据三章十节，神要藉著召会，使祂万般的智慧得著彰显。诗章表现诗人的智慧。在要来的诸世代中，就是在千年国和永世里，有一首独一的诗章，就是召会，要彰显神的智慧和设计。当我们看见新耶路撒冷时，我们要为著显在这奇妙产品上的美丽、智慧和设计，而颂赞神。新耶路撒冷是神的诗章，神的杰作。当我们在新天新地中观看这杰作时，我们会说，『这是宇宙中的最佳诗章！』这就是保罗写以弗所二章的观念。
22God’s masterpiece is absolutely new because it is the mingling of God and man. We may also say that the church is a hybrid, the blending together of two lives. Our opposers accuse us of teaching that the church is God. However, we do not say this. But we do say that the church is the mingling of God and man. God’s masterpiece, His greatest workmanship, is the working of Himself in to man and the constituting of man in to oneness with Himself to produce the church. As we have already pointed out, this masterpiece is a poem, an artistic work that expresses the wisdom, design, and beauty of the maker. The church is God’s poem that speaks forth His wisdom. According to 3:10, God’s manifold wisdom will be made known through the church. Hymns express the wisdom of the hymn writers. In the ages to come, in the millennium and in eternity, there will be a unique hymn, the church, which will express the wisdom and design of God. When we see the New Jerusalem, we may extol God for the beauty, wisdom, and design manifested in this marvelous production. The New Jerusalem will be God’s poem, His masterpiece. When we behold this masterpiece of God in the midst of the new heaven and new earth, we may say, “This is the best hymn ever written in the universe!” This was Paul’s concept in writing Ephesians 2.
三 为著善良的事工
C. For Good Works
23最后，我们作为神在基督耶稣里所创造的杰作，乃是『为著神早先豫备好，要我们行在其中的善良事工』创造的。（二10。）神创造我们，要我们行的善良事工，不是我们一般观念中的善事，乃是神所豫先计画，豫先命定，叫我们行在其中的确定善工。这些善良事工必是指实行祂的旨意，过召会生活，并作耶稣的见证，如以弗所书以下各章所启示的。因此，我们必须实行神的旨意，过召会生活，并作耶稣的见证。这些是神早先豫备好，要我们，就是祂的杰作，行在其中的。因此，二章四至十节启示，我们已经靠著恩典得救，成为神的杰作，要我们行在神早先豫备好的善良事工里。
23Finally, we are God’s masterpiece created in Christ Jesus “for good works, which God before prepared that we should walk in them” (v. 10). The good works for which God created us are not the good things according to our general concept, but the definite good doings which God pre-planned and previously ordained for us to walk in. These good things must be the doing of His will to live the church life and bear the testimony of Jesus, as revealed in the following chapters of this book. Therefore, we need to do God’s will, live the church life, and bear the testimony of Jesus. These are the good works prepared beforehand by God for us, His masterpiece, to walk in. Therefore, 2:4-10 reveals that we have been saved by grace to be God’s masterpiece that we may walk in the good works prepared before by God
奥秘的启示
the revelation of the mystery
24保罗在以弗所三章整章插进的话之后，就开始劝圣徒行事为人要与神的呼召相配。保罗在这一章所说关于自己的光景，乃是那些行事为人要与神呼召相配之人的榜样。我们行事为人若要与神的呼召相配，就必须成为主的囚犯、管家和执事。作为一个被囚禁在基督里的人，保罗看见了天上的异象。他越多看见这异象，就越多经历基督并得著基督。保罗也是一个管家，把基督的丰富分赐给神家里的人。不仅如此，他也是一个忠信的执事，就是把基督服事给身体上众肢体的人，好叫基督在身体里可以得著彰显。行事为人与神的呼召相配，不是仅仅有恩慈、谦卑和仁爱而已，乃是被囚禁、局限在基督里；在那里我们看见异象。藉著看见这异象，我们就经历基督，并且有基督作到我们里面，使我们成为管家，把基督的丰富分赐到别人里面。我们也成为执事，把基督的丰富分赐到身体的众肢体里，使身体得著建造。我们都需要被囚禁在基督里，好叫我们可以更多经历祂，并将祂更多服事给别人。
24In Ephesians 3, a parenthetical word, Paul begins to beseech the saints to walk worthily of God’scall ing. What Paul speaks regarding himself in this chapter is a pattern for one who would walk worthily of God’scall ing. In order to walk worthily of God’scall ing, we need to be a prisoner of the Lord, a steward, and a minister. As one imprisoned in Christ, Paul saw a heavenly vision. The more he saw of this vision, the more he experienced Christ and gained Christ. Paul was also a steward dispensing the riches of Christ to the members of the household of God. Furthermore, he was a faithful minister, one who ministered Christ to the members of the Body so that Christ might be expressed in the Body. To walk worthily of God’scall ing is not simply to be kind, humble, and loving. It is to be imprisoned, confined, in Christ, where we see the vision. By seeing this vision, we experience Christ, and Christ is wrought into our being to make us stewards to dispense the riches of Christ into others. We also become ministers dispensing the riches of Christ to the members of the Body so that the Body may be built up. We all need to be imprisoned in Christ so that we may experience Him more and minister more of Him to others
25在前一篇信息里，我们已经看过恩典的管家职分，现在我们需要来看奥秘的启示。以弗所三章三节说，『就是照著启示使我知道这奥秘，正如我前面略略写过的。』神隐藏的定旨是个奥秘，这奥秘的揭开就是启示。使徒的职事就是完成这奥秘的启示，以产生召会。启示就是揭开、除去幔子。在新约里我们看见神经纶的启示、揭示。在别的世代中，这经纶是隐藏的奥秘，未曾向亚当、亚伯拉罕、摩西、大卫、或以赛亚和其他的申言者显明。人若问他们，神的经纶是甚么，他们必定无法回答，因为在他们的时代，这奥秘仍然是遮盖的。神的经纶，就是将祂自己分赐到人里面，以产生一个身体为著祂的儿子；这经纶还没有启示给他们。神的儿子是神的具体化身。神的经纶乃是将祂自己分赐到许多人里面，好为祂自己的这个具体化身产生一个身体。这意思是说，作神具体化身之神的儿子，需要一个身体，一个扩增，一个扩展。这个扩展惟有藉著神将祂自己分赐到祂所拣选的人里面，才能产生。这就是宇宙中最大的奥秘。许多政治领袖和权贵一点不知道这极大的奥秘，但是因著神的怜悯，我们认识这奥秘是甚么。甚至我们中间的年轻姊妹，也知道总统和哲学家所不知道的。我们知道，神的经纶乃是把祂自己分赐到祂所拣选的人里面，好产生身体作神儿子的扩展，使神在宇宙中得著完满的彰显。没有一事比这个还大还重要。赞美主，我们不仅知道神的经纶是甚么，我们更在其中！事实上，我们就是神的经纶。我们认识这经纶，我们在其中，我们也就是这经纶。这个在主耶稣来以前一直隐藏的极大奥秘，藉著启示，已经向我们揭开了。
25Having considered the stewardship of the grace in the previous message, we need now to see the revelation of the mystery. Ephesians 3:3 says, “That by revelation the mystery was made known to me, as I have written previously in brief.” God’s hidden purpose is the mystery, and the unveiling of this mystery is the revelation. To carry out this revelation is the apostle’s ministry for the producing of the church. A revelation is an unveiling, the taking away of a veil. In the New Testament we have the revelation, the unveiling, of God’secon o my. In other ages and generations this economy was a hidden mystery. It was not made known to Adam, to Abraham, to Moses, to David, or to Isaiah and the other prophets. If they had been asked what God’secon o my is, they would have been unable to answer, for during their time the mystery was still veiled. God’secon o my, the dispensing of Himself into man to produce a Body for His Son, had not been revealed to them. The Son of God is the embodiment of God. God’s economy is to dispense Himself into a great number of human beings in order to produce a Body for this embodiment of Himself. This means that the Son of God as the embodiment of God requires a Body, an increase, an expansion. This expansion can be produced only by God’s dispensing of Himself into His chosen people. This is the greatest mystery in the universe. Although many political leaders and dignitaries know nothing about this great mystery, by God’s mercy we know what it is. Even the young sisters among us know what presidents and philosophers do not know. We know that God’secon o my is to dispense Himself into His chosen people in order to produce the Body as the expansion of the Son of God for the full expression of God in the universe. Nothing is greater or more important than this. Praise the Lord that not only do we know what God’secon o my is, but we are also in it! In fact, we even are it. We know it, we are in it, and we are it. By revelation this great mystery, which had been hidden until the coming of the Lord Jesus, has been unveiled to us.
壹 启示给使徒和申言者
I. The Revelation to the Apostles and Prophets
26这奥秘已经启示给使徒和申言者。（三。）你认为使徒和申言者是了不起的人么？许多人因著奥秘已经启示给使徒和申言者，就以为使徒和申言者是与众不同的人。然而在三章八节，作使徒的保罗说，他自己是『比众圣徒中最小者还小的』。从保罗自己的话来看，使徒和申言者不是甚么特殊人物，因为保罗说他比我们还小。一面，我们可能认为使徒和申言者非常了不起；但另一面，我们该把他们看作和我们一样。只有在以弗所书里，保罗说他比众圣徒中最小者还小。请注意，在这里他不是说他比众使徒还小，虽然在林前十五章九节，他的确说他是『使徒中最小的』。保罗在以弗所书这一段插进这么一句话，必定是很有意义的。若没有这一节，我们大家都会倾向于把使徒看成伟人。为甚么保罗题到这事？这是因为他劝勉信徒行事为人要与神的呼召相配。当他劝勉人时，他以自己为例，说他比众圣徒中最小者还小。保罗若不说这话，我们也许要替自己找藉口说，保罗是大使徒，当然能有这样的行事为人，但我们作不到。保罗藉著插进这句话，就不给这样的藉口留下余地。保罗在三章八节似乎是说，『圣徒们，不要以为我比你们大。不，我比你们小。既然比你们小的人都作得到，你们当然也作得到。』我们不该为自己找藉口。如果保罗能有这种恩典，我们也都能有。如果保罗能有这样的生活，行事为人与神的呼召相配，我们也必定能。
26This mystery has been revealed to the apostles and prophets (3:5). Do you regard the apostles and5 prophets as outstanding people? The fact that the mystery has been revealed to them causes many to regard them as extraordinary. However, in 3:8 Paul, who was an apostle, referred to himself as “less than the least of all saints.” According to Paul’sown word, the apostles and prophets were not extraordinary, for Paul said that he was less than we are. On the one hand, we may regard the apostles and prophets as extraordinary; but, on the other hand, we should consider them the same as we are. Only in the book of Ephesians does Paul say that he was less than the least of all saints. Notice that he did not say here that he was less than the apostles, although in 1 Corinthians 15:9 he did say that he was “the least of the apostles.” It is surely very significant that Paul inserted such a word into this section of Ephesians. If we did not have this verse, we would all be inclined to view the apostles as great men. Why did Paul mention this? It was because he was exhorting the believers to walk worthily of God’s calling. As he made this exhortation, he presented himself as an example, saying that he was less than the least of all saints. If Paul had not uttered this word, we might be tempted to excuse ourselves by saying that Paul, who was a great apostle, could have such a walk, but that we are not able to have it. By inserting this word, Paul gave no place for such an excuse. In 3:8 Paul seemed to be saying, “Saints, don’t think that I am greater than you. No, I am less. Since someone less than you can do this, then certainly you can do it also.” We should not make excuses for ourselves. If Paul could have this kind of grace, we all can have it. If Paul could live such a life and walk worthily of God’scall ing, then we can also.
27许多基督徒以为，只有那些像彼得一样的信徒才是『圣徒』。他们甚至称那些人是某某圣人。但是照著使徒保罗的书信，所有的信徒都是圣徒。作为圣徒，我们并不亚于保罗；我们都
27Many Christians think that only certain believers such as Peter are “saints.” They even speak of Saint So-and- so. But according to the writings of the Apostle Paul, all believers are saints. As saints, we are not inferior to Paul. We all can walk in the same way he did
28能行事为人像他一样。
28
29『使徒』这辞原文的意思是受差遣者。你若为著某个目的差遣我到洛杉矶去，我就是你的使徒，是受你差遣的人。在圣经里，使徒是受神差遣的人。虽然施浸者约翰是受神差遣的，但他不该被视为新约经纶里第一个受差遣的人，因为他的职事是在过渡时期。在新约经纶里，头一个受神差遣的乃是主耶稣。因此，祂是头一个使徒。（来三1。）主差遣十二个使徒，但不是只有这十二人是受差遣者。在约翰二十章二十一节，主耶稣对门徒说，『父怎样差遣了我，我也照样差遣你们。』这节证明，所有的门徒都是受差遣者。这意思是说，每一个信徒都是受差遣者。甚至一个初中的年轻姊妹，也是主所差遣，到学校将基督供应给老师和同学的人。照样，如果你对一个亲戚很有负担，而且主差遣你到他那里去，为要把基督供应给他，那么你不就是受基督差遣的么？是的，对你的亲戚来说，你是基督的使徒。甚至对你的家人来说，你也许就是一位使徒。有一天主可能差遣你到母亲那里，与她分享基督；那时，对你的母亲来说，你就是使徒。所以，就一面的意义说，我们都是主的使徒，是受祂差遣的人。照样，就一面的意义说，在基督里的众信徒也都是申言者。申言者主要的不是豫言将来的事，而是神的发言人，这与许多基督徒的观念相反。根据希伯来三章，摩西蒙神呼召，受差遣到以色列人那里去，所以是使徒；他豫表基督为神的使徒。当主呼召摩西，并差遣他出去作使徒时，他胆怯且宣称自己不会说话。于是主告诉摩西，祂要把他的哥哥亚伦赐给他作申言者。亚伦是神赐给摩西的，不是代表摩西豫言将来的事，乃是作他的发言人。由此我们看见，申言者的职事与使徒的职事是并行的。摩西是使徒，亚伦是申言者。
29The meaning of the Greek word rendered “apostle” is a sent one. If you send me to Los Angeles for a certain purpose, I am your apostle, your sent one. In the Bible an apostle is someone sent by God. Although John the Baptist was sent by God, he should not be considered the first sent one in the New Testament economy, because his ministry was during a transitional period. The first one sent by God in the New Testament economy was the Lord Jesus. Hence, He was the first Apostle (Heb. 3:1). The Lord sent out the twelve Apostles. These twelve, however, were not the only sent ones. In John 20:21 the Lord Jesus said to the disciples, “As the Father has sent Me, I also send you.” This verse proves that all the disciples were sent ones. This means that every believer is a sent one. Even a young sister in junior high school is one sent to school by the Lord to minister Christ to her teachers and classmates. Likewise, if you are burdened for one of your relatives and the Lord sends you to him for the purpose of ministering Christ to him, are you not one sent by Christ? Yes, to your relatives you are Christ’s apostle. You may even be an apostle to those in your own family. One day the Lord may send you to your mother to share Christ with her. At such a time you are an apostle to your mother. Therefore, in a sense, we all are the Lord’s apostles, His sent ones. In like manner, there is a sense in which all believers in Christ are prophets. Contrary to the concept of many Christians, a prophet is not primarily one who predicts the future; he is a spokesman for God. According to Hebrews 3, Moses, one called by God and sent to the children of Israel, was an apostle; he typified Christ as God’s Apostle. When the Lord called him and sent him out as an apostle, Moses was timid and claimed that he could not speak well. Then the Lord told Moses that He would give him his brother Aaron as a prophet. Aaron was given by God to Moses not to predict the future on behalf of Moses, but to be his spokesman. By this we see that the ministry of a prophet goes along with that of an apostle. Moses was the apostle, and Aaron was the prophet.
30一面，我们是使徒；另一面，我们是申言者。年轻人受差遣到学校去作使徒；但是当他们开口代表主说话时，他们是申言者。照样，你若带著负担到母亲那里，将基督供应给她，你就是使徒；然而当你为基督说话时，你就是申言者。你作基督徒多年，从来没有负担到一个人那里将基督供应给他，这是羞耻。一个基督徒从来没有代表基督向别人说话，这也是羞耻。一个正常的信徒是使徒，也是申言者，是受差遣的人，也是发言人。倘若在主的主宰权柄下，你们有些人有负担要移到另一个城去。你们把基督供应给那地的人，经过一段时间后，有一些人成为信徒，于是你们就聚集一起，成为那地的召会。那个召会是藉谁兴起来的？乃是藉著主所差遣到那地方的使徒兴起来的。由于这些受差遣者也是为神说话者，所以他们是使徒，也是申言者。我强调这事，乃是因为我们深受基督教观念的影响。天主教把彼得封为教皇，也给一些别的人在所谓的圣职上很高的地位。然而所有的信徒都是在『圣职』里，也都可以称为『教皇』（pope），因为这辞的意思就是『父亲』。你若把新人带到主面前，用基督生了他们，你就成了他们属灵的父亲。就这一面意义说，作为受差遣者和申言者，你乃是『教皇』，父亲。我说我们都可以作这样的父亲，这话乃是根据一个事实：每个信徒都是受差遣者和申言者。你若不是受差遣者和申言者，你就是向主不忠信，并且不顺从祂。假如主差遣你带著负担到一个偏僻的地区，要把基督供应给那里不信的人，这表示你是受差遣到那地区去的使徒。由于你是为神说话的人，所以你也是申言者。作为使徒和申言者，你是『教皇』。在主的恢复里，连我们中间最小的一位圣徒，也可能受差遣出去成为这样的『教皇』，一个真正的父亲。
30On the one hand, we are apostles and, on the other hand, we are prophets. The young people are sent to school as apostles, but when they open their mouths to speak on behalf of the Lord, they are prophets. Likewise, if you go to your mother with the burden to minister Christ to her, you are an apostle. But as you speak for Christ, you are also a prophet. It is a shame to be a Christian for years without ever going to someone with the burden to minister Christ to him. It is also a shame to be a Christian without ever speaking to others on behalf of Christ. A normal believer is both an apostle and a prophet, a sent one and a spokesman. Suppose, under the Lord’s sovereignty, some of you are burdened to move to another city. You minister Christ to the people there, and after a period of time a number become believers. Then you all meet together as the church in that locality. Through whom was that church raised up? It was raised up by the apostles sent by the Lord to that locality. Because these sent ones also speak for God, they are prophets as well as apostles. I emphasize this matter because we all have been strongly influenced by the concepts in Christianity. In Catholicism Peter has been elevated to be a pope, and others have been given high positions in the so-called holy service. But all believers are in the holy service, and all of us could be called “popes,” because the word “pope” simply means “father.” If you bring new ones to the Lord, begetting them with Christ, you become their spiritual father. In this sense, as a sent one and a prophet, you are a “pope,” a father. My basis for saying that all can be such fathers is the fact that every believer is a sent one and a prophet. If you are not a sent one and a prophet, then you are not faithful to the Lord and not obedient to Him. Suppose the Lord sends you to a remote region with the burden to minister Christ to the unbelievers there. This means that you are the apostle sent to that area. Because you are the one to speak for God, you are also the prophet. As the apostle and prophet, you are the “pope.” Even the least among the saints in the Lord’s recovery may be sent forth to be such a “pope,” a genuine father
31关于使徒和申言者，我们都中了宗教观念的遗毒。我盼望本篇信息是强力的解毒剂。我严肃的说，我们都必须是使徒和申言者。假如一位姊妹在医院作护士，你以为神只要她在那里作护士么？不，神差遣她到医院去，是要她作使徒和申言者。神的权柄总是随著这样的人。你若履行你使徒的职分和申言者的职分，神就要与你同在，作你的权柄。许多时候我们没有权柄，乃是因著我们没有运用我们的使徒职分。无论在那里，或在家中，或在学校，或在工作场所，我们都必须在那里作主所差遣的人，藉著为基督说话，把基督供应给人。
31Regarding apostles and prophets, we all have been drugged by religious concepts. I hope that this message will be a strong antidote to this drug. I am serious in saying that we all must be apostles and prophets. Suppose a certain sister works as a nurse in a hospital. Do you think God wants her merely to be a nurse? No! God sends her to that hospital to be an apostle and a prophet. God’s authority is always with such a person. If you practice your apostleship and prophethood, God will be with you as your authority. Many times we do not have authority because we fail to practice our apostleship. Wherever we are, at home, at school, or at work, we need to be there as those sent by the Lord to minister Christ to others by speaking for Christ.
32然而，使徒和申言者必须有特别的记号，证明他们是使徒和申言者。这个记号就是奥秘的启示。若是你到某个人那里去，没有带著这个启示，你就不是使徒，也不是申言者。当你为基督接触人时，你必须以适当的方式让他们知道，你看见一些他们所没有看见的。因著有这启示，我们能放胆说，我们是神所差遣的，也是神的发言人。如果一位青年弟兄有这样的启示，他就能对他不信的父亲（或许是一个物理博士）说，『父亲，你知道许多关于科学的事，但是你不知道任何关乎基督的事。我认识基督，因为我看见了关乎祂的启示。基督是我的生命，祂活在我里面，祂与我是一，祂也是我的一切。』你若有这启示，你就是使徒和申言者。难道你没有基督与召会的启示么？你当然有。所以，你要到你的亲戚朋友那里去，告诉他们你所看见的。
32The apostles and prophets, however, must bear a particular sign to prove that they are apostles and prophets. This sign is the revelation of the mystery. If you go to someone without this revelation, you are neither an apostle nor a prophet. When you contact people for Christ, you must let them know in a proper way that you have seen something they have not seen. It is by having this revelation that we have the boldness to say that we are God’ss ent ones and God’s spokesmen. If a young brother has such a revelation, he can say to his unbelieving father, who may have a doctorate in physics, “Father, you know a great deal about science, but you don’t know anything about Christ. I know Christ, for I have seen the revelation concerning Him. Christ is my life. He lives in me, He is one with me, and He is everything to me.” If you have this revelation, then you are an apostle and a prophet. Do you not have the revelation concerning Christ and the church? Certainly you do. Therefore, go to your relatives and friends to tell them of what you have seen
一 在灵里
A. In Spirit
33五节说，这奥秘已经在灵里启示给使徒和申言者。这里的『灵』是指使徒和申言者的灵，由神的圣灵重生并内住。这灵可视为调和的灵，就是人的灵调和著神的灵。新约关乎基督与召会的启示，就是藉著这样一个调和的灵，启示给使徒和申言者。我们需要同样的灵，好看见这样的启示。当我们对别人说到基督与召会时，我们不该凭我们的心思、情感或意志来说。我们应当从我们的灵里，把我们所经历的基督与召会告诉人。这里的原则乃是这样：情感摸著情感，心思摸著心思，意志摸著意志。照样，只有灵才能接触灵。你若是凭你的情感对人说话，你就不能摸著他们的灵。但是你若从你的灵说出来，他们的灵就会被摸著。
33Verse 5 says that the mystery has been revealed to the apostles and prophets in spirit. The word “spirit” here refers to the human spirit of the apostles and prophets, a spirit regenerated and indwelt by the Holy Spirit of God. It can be considered the mingled spirit, the human spirit mingled with God’s Spirit. Such a mingled spirit is the means by which the New Testament revelation concerning Christ and the church is unveiled to the apostles and prophets. We need the same spirit to see such a revelation. When we speak to others about Christ and the church, we should not speak from our mind, emotion, or will. Rather, from our spirit we should tell others what we have experienced of Christ and the church. The principle here is that emotion touches emotion, mind touches mind, and will touches will. Likewise, only spirit can contact spirit. If you speak to others from your emotion, you will not be able to touch their spirit. But if you speak out from your spirit, their spirit will be touched
二 关乎基督与召会
B. Concerning Christ and the Church
34使徒和申言者所领受的启示，不是圣经里许多次要的东西，乃是关乎基督与召会的启示。我们要把基督分赐给人，就需要有这启示。
34The revelation received by the apostles and prophets is not a revelation of the many secondary matters in the Bible. It is the revelation concerning Christ and the church. In order to dispense Christ to others, we need to have this revelation
贰 基督的奥秘
II. THE MYSTERY OF CHRIST
35保罗在三章四节说到基督的奥秘。在歌罗西二章二节，神的奥秘是基督；在这里，基督的奥秘是召会。神是个奥秘。基督是神具体的表现彰显神，所以是神的奥秘。基督也是个奥秘。召会是基督的身体彰显基督，所以是基督的奥秘。
35In 3:4 Paul speaks of the mystery of Christ. The mystery of God in Colossians 2:2 (Gk.) is Christ, whereas the mystery of Christ here is the church. God is a mystery, and Christ, as the embodiment of God to express Him, is the mystery of God. Christ is also a mystery, and the church, as the Body of Christ to express Him, is the mystery of Christ
一 在别的世代中隐藏著，但在新约时代启示出来了
A. Hidden in Other Generations but Revealed in the New Testament Age
36这奥秘在别的世代中是隐藏的，但在新约时代却启示出来了。基督的奥秘召会，就是祂的身体，在旧约时代是隐藏的。没有一个旧约圣徒知道任何关乎这奥秘的事。但在新约时代，这奥秘藉著使徒和申言者，就启示给所有的信徒。今天我们的职事就是要继续这个启示。
36This mystery was hidden in other generations, but has been revealed in the New Testament age. The mystery of Christ, the church, which is His Body, was hidden in the Old Testament ages. None of the Old Testament saints knew anything regarding this mystery. But it is revealed in the New Testament to all believers through the apostles and prophets. Today our ministry is simply to carry on this revelation
二 召会─基督的身体
B. The Church, the Body of Christ
1 与外邦人同为后嗣，同为应许的分享者
1. With the Nations as Joint-heirs and Joint-partakers of the Promise
37我们已经指出，基督的奥秘是召会，就是基督的身体。六节论到召会是基督的奥秘：『就是外邦人在基督耶稣里，藉著福音得以同为后嗣，同为一个身体，并同为应许的分享者。』『同为后嗣』这辞指明，在神新约的经纶里，被拣选、蒙救赎、得重生的外邦人，与相信的犹太人，得以同为神的后嗣承受神。『同为一个身体』这句话指明，得救的外邦人，与得救的犹太人，得以同为基督的一个身体，作祂惟一的彰显。『同为应许的分享者』这句话指明，外邦信徒与犹太信徒，得以一同有分于神在旧约所赐，关乎祂新约经纶一切福分的应许。同为后嗣，与神家人的福有关；同为一个身体，与基督身体的福有关；同为应许的分享者，与神应许的福有关，如创世记三章十五节，十二章三节，二十二章十八节，二十八章十四节，以赛亚九章六节等所应许的。神家人的福与基督身体的福是特殊的，而神应许的福是一般的、包罗的。
37We have pointed out that the mystery of Christ is the church, which is the Body of Christ. Regarding the church as the mystery of Christ, verse 6 says that “the nations are to be joint-heirs and a joint Body and joint- partakers of the promise in Christ Jesus through the gospel.” The term “joint - heirs” indicates that in God’s New Testament economy, the nations, the chosen and redeemed Gentiles, are joined with the believing Jews to be the heirs of God, inheriting God. The term “joint Body” indicates that the saved Gentiles are joined with the saved Jews to be the one Body of Christ for His unique expression. The term “joint-partakers” indicates that the Gentile believers are joined with the Jewish believers to partake of God’s promises given in the Old Testament concerning all the blessings of God’s New Testament economy. Joint-heirs are related to the blessing of the household of God; a joint Body is related to the blessing of the Body of Christ; and the joint - partakers are related to the blessing of the promises of God, as found in Genesis 3:15; 12:3; 22:18; 28:14; and Isaiah 9:6. Both the blessing of God’s house hold and the blessing of Christ’s Body are particular, whereas the blessing of God’s promise is general, all-inclusive.
2 从基督那追测不尽的丰富产生出来
2. Brought Forth out of the Unsearchable Riches of Christ
38召会是基督的身体，乃是从基督那追测不尽的丰富产生出来的。（弗三。）召会不是从道理或组织的系统产生出来的。召会是基督的身体，只能从基督所是的丰富里产生出来。
38The church as the Body of Christ is brought forth out of the unsearchable riches of Christ (3:8). The church is not brought forth out of doctrines or systems of8 organization. As the Body of Christ, the church can only be brought forth out of the riches of what Christ is.
3 为要向诸天界里执政的、掌权的，彰显神万般的智慧
3. For Expressing the Multifarious Wisdom of God to the Rulers and Authorities in the Heavenlies
39根据神的目的，召会要向诸天界里执政的、掌权的，彰显神万般的智慧。（三10。）这使撒但和他的跟从者羞愧。撒但的计谋给神有机会，藉著召会彰显祂万般的智慧。
39According to God’sin tent i on, the church is to express His multifarious wisdom to the rulers and authorities in the heavenlies (3:10). This is to shame Satan and his followers. Satan’sp lots afford God the opportunity to express His wisdom in a multifarious way through the church
4 照著神在基督里所立的永远定旨
4. According to the Eternal Purpose Which God Made in Christ
40作基督身体之召会的产生，乃是照著神在已过的永远里，在基督里所立的永远定旨。（三11。）召会的形成不是偶然的，乃是从永远就计画好的。
40The producing of the church to be the Body of Christ is according to the eternal purpose which God made in Christ in eternity past (3:11). The formation of the church is not accidental, but eternally planned
5 为著神的经纶
5. For the Dispensation of God
41神要得著召会的目的，乃是为著将祂自己分赐到祂所拣选的人里面。（三9。）因此，作基督身体的召会乃是神的经纶。
41God’s purpose in having the church is to dispense Himself into His chosen people (3:9). Hence, the church as the Body of Christ is the dispensation of God