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以弗所书生命读经 · 第23篇

拆毁了中间隔断的墙

The Breaking Down of the Middle Wall of Partition
1在本篇信息中，我们要来看拆毁了中间隔断的墙这件事。（弗二14～15。）
1In this message we shall consider the matter of the breaking down of the middle wall of partition (2:14-15
壹 基督是我们的和平
I. CHRIST BEING OUR PEACE
2论到基督，二章十四节说，『祂自己是我们的和平。』这里的『我们』是指犹太和外邦信徒。我们靠著基督的血，已经与神并神的子民得亲近了。基督既为犹太和外邦的信徒成就了完全的救赎，祂自己就成了我们的和平，我们的和谐，将两下作成一个。由于人类的堕落并被选族类的蒙召，以色列人和外邦人有了隔离。藉著基督的救赎，这隔离已经除去。现今，在救赎的基督里，两下乃是一；祂是一的联索。现今，在以色列和其余的人中间仍然有间隔。但是照著神的经纶，这道间隔已经除去了。在神眼中，藉著基督在十字架上的救赎，这道间隔已经除掉了。如今，除去这间隔的基督，乃是以色列人和外邦人之间和平的联索。
2Speaking of Christ, 2:14 says, “He Himself is our peace.” The word “our” refers to both Jewish and Gentile believers. Through the blood of Christ we have been brought near both to God and to God’sp eople. Christ, who has accomplished full redemption for both Jewish and Gentile believers, is Himself our peace, our harmony, in that He made both one. Due to the fall of mankind and the call of the chosen race, there was a separation between Israel and the Gentiles. Through Christ’s redemption, this separation has been removed. Now the two are one in the redeeming Christ, who is the bond of oneness. At present, there is still a separation between Israel and the rest of mankind. But according to God’secon o my, this separation has already been removed. In the eyes of God, it was taken away by the redemption of Christ on the cross. Now the Christ who has removed this separation is the bond of peace between Israel and the Gentiles
贰 基督拆毁了中间隔断的墙
II. CHRIST HAVING BROKEN DOWN the middle wall of partition
一 中间隔断的墙就是那规条中诫命的律法
A. The Middle Wall of Partition Being the Law of the Commandments in Ordinances
3十四节说到中间隔断的墙。这中间隔断的墙，就是『那规条中诫命的律法』，（15，）乃是因人的肉体而立的。这些规条的第一条是割礼，割除人的肉体。割礼成了中间隔断的墙，因为牠造成受割礼的犹太人和未受割礼的外邦人之间主要的区别。因此，中间隔断的墙，就是这个区别，成了犹太人和外邦人之间的仇恨。
3Verse 14 speaks of the middle wall of partition. This middle wall of partition is “the law of the commandments in ordinances” (v. 15), which was given because of man’s flesh. The first of these ordinances was circumcision to cut off man’s flesh. Circumcision became the middle wall of partition because it made the main distinction between the Jews, the circumcision, and the Gentiles, the uncircumcision. Thus, the middle wall of partition, this distinction, became the enmity between the Jews and the Gentiles
4摩西的律法有两种诫命：道德的诫命，如关于偷窃和孝敬父母的诫命；以及仪式的诫命，如关于守安息日的诫命。割礼和饮食条例的诫命是仪式的诫命，不是道德的诫命。利未记十一章中有许多说到饮食的诫命，这些诫命当然与道德无关。一个人的道德不会因为他是否吃了被视为不洁净的东西而受影响。
4In the law of Moses there were two kinds of commandments: moral commandments, such as the commandments concerning stealing and the honoring of parents, and ritual commandments, such as the commandment concerning the keeping of the Sabbath. The commandments regarding circumcision and the eating regulations were ritual commandments, not moral commandments. In Leviticus 11 there are a number of commandments dealing with eating. These commandments surely have nothing to do with morality. A person’s morality is not affected by whether or no the eats something that is regarded as unclean.
5犹太教的三个主要规条是割礼、守安息日和饮食的条例。每一个以色列男丁都必须在出生第八日受割礼。不仅如此，犹太人也必须守安息日，并遵守有关饮食的众多条例。这些条例是犹太教的三大支柱。主耶稣在地上时，拆毁了守安息日的支柱。在祂尽职的那几年里，祂藉著在安息日医治病人，刻意干犯安息日，犹太人因此大受激怒。然后彼得又带头打破了饮食的条例，虽然他作得相当软弱。彼得因著看见行传十章那个异象，就不得不放弃这些条例。然而在加拉太二章，彼得本来和外邦人一同吃饭，当有一些人从耶路撒冷下来，他就退开了。但无论如何，藉著打破饮食的条例，犹太教的另一根支柱也拆毁了。接著，使徒保罗又拆毁了割礼的支柱。在腓立比三章，他甚至用了一个新的轻篾之辞─『妄自行割』，代替『割礼』这尊贵的辞。不仅如此，他还把那些行割礼的人指为『犬类』，告诉腓立比人要『提防犬类』。难怪犹太人想要杀他！就某种意义说，在他们的眼中，他比主耶稣更可恶，因为割礼是犹太教中首要的条例；对他们而言，割礼比安息日或饮食的条例更重要。所以藉著使徒保罗的工作，犹太教残余的架构全垮了。我们必须记住道德的律法和仪式的律法之间的不同。道德的律法永远不会废除；今世不会，千年国不会，永世也不会。相反的，仪式的诫命不是永久的。一个人准不准吃猪肉，该不该守安息日，或行不行割礼，是根据他所处的世代而定的。凡生在亚伯拉罕以后，施浸者约翰以前的犹太男丁，都必须行割礼。照样，关乎安息日和饮食的诫命，也是在特定的时期才有效。保罗所说中间隔断的墙，是指规条中诫命的律法，就是关乎割礼、安息日、饮食的仪式诫命。仪式诫命的律法，是犹太人和外邦人中间隔断的墙。任何规条或仪式，都是中间隔断的墙。
5The three main ordinances in Judaism were circumcision, the keeping of the Sabbath, and the dietary regulations. Every Israelite male had to be circumcised on the eighth day. Furthermore, the Jews were required to keep the Sabbath and to observe numerous regulations concerning their diet. These ordinances were the three main columns supporting Judaism. When the Lord Jesus was on earth, He broke down the column of Sabbath keeping. During the years of His ministry, He purposely broke the Sabbath by healing people on the Sabbath day. The Jews were very much offended by this. Then Peter took the lead to break the dietary regulations, although he did it in a rather weak way. Because he received the vision in Acts 10, Peter was forced to give up these regulations. However, in Galatians 2, Peter withdrew from eating with the Gentiles when certain men came down from Jerusalem. Nevertheless, through the breaking of the dietary regulations, another supporting column of Judaism was brought down. The Apostle Paul broke down the column of circumcision. In Philippians 3 he even used a new derogatory term, the “concision,” to replace the honorable term, “circumcision.” Furthermore, he referred to those of the circumcision as “dogs” and told the Philippians to “beware of dogs.” No wonder the Jews tried to kill him! In a sense he was even worse in their eyes than Jesus, for circumcision was the leading ordinance in Judaism; it meant more to them than the Sabbath or the dietary regulations. Therefore, through the work of the Apostle Paul, the remaining structure of Judaism collapsed. We need to keep in mind the difference between moral laws and ritual laws. The moral laws will never be abolished, not in this age nor in the millennium nor in eternity. The ritual commandments, on the contrary, are not permanent. Whether a person is allowed to eat pork or is required to keep the Sabbath or practice circumcision depends upon the age in which he lives. Any Jewish male born after Abraham and before John the Baptist was obligated to practice circumcision. Like wise, the commandments regarding the Sabbath and diet were in force during a particular time. By the middle wall of partition Paul meant the law of commandments in ordinances, the ritual commandments related to circumcision, the Sabbath, and diet. The law of ritual commandments was a middle wall of partition between the Jews and the Gentiles. As we shall see, any ordinance or ritual is a middle wall of partition.
6仪式之诫命的颁布，首先是由于人的肉体。例如需要行割礼，是由于人已成为属肉体的。所以，神吩咐人要割除肉体。颁布关于饮食的仪式诫命，是要神的选民谨慎，保守自己的洁净。不分蹄或不倒嚼的动物是不洁净的。分蹄象征走路有分辨，指明我们不该行走在任何污秽的地方。神的子民在他们日常的行事为人中，需要有敏锐的辨别力。不仅如此，他们还需要藉著取用神的话并反覆的思想，来学习『倒嚼』。因为堕落的人没有那必需的辨别力，也不思想神的话，所以才有这些诫命颁赐给神的选民。然而，这些规条成了犹太人和外邦人中间隔断的墙。而且这个区别和间隔，成了受割礼的犹太人和未受割礼的外邦人彼此之间仇恨的原因。每一个规条都造成仇恨。一九六三年我应邀在德州泰勒市的一个聚会中讲道。在会中，我开始轻声的说『阿们』。立即有人警告我说，这里的人不能忍受这个。在那次警告之后，我不敢再说『阿们』。我若坚持这么作，一道隔断的墙就要立起来，仇恨也要产生了。
6The ritual commandments were given firstly because of man’s flesh. Circumcision, for example, was required because man had become fleshly. There fore, God commanded man to cut off the flesh. The ritual commandments concerning diet were given so that God’s chosen people would be careful to keep themselves clean. Animals that did not have cloven hoofs and that did not chew the cud were unclean. The cloven hoof symbolizes discernment in walking; it indicates that we should not walk in any place that is defiled. God’sp eople need to have a keen discernment in their daily walk. Furthermore, they need to learn to “chew the cud” by taking in God’sword and considering it again and again. Because fallen people do not have the necessary discernment and do not consider God’s word, these commandments were given to God’s chosen people. However, these ordinances became the middle wall of partition between the Jews and the Gentiles. Moreover, this distinction and separation became the cause of enmity between the circumcision, the Jews, and the uncircumcision, the Gentiles. Every ordinance creates enmity. In 1963 I was invited to speak at a meeting in Tyler, Texas. During the meeting, I began to say “Amen” in a very quiet way. Immediately someone warned me that the people in this country could not tolerate this. After that warning, I did not dare to utter “Amen.” If I insisted on doing so, a partition would have been erected, and enmity would have been created.
7甚至实行祷读也可能成为中间隔断的墙和仇恨的原因。虽然祷读对你也许非常有帮助，但别人若是不同意，你就不该坚持。这样作会造成间隔，并产生仇恨。我们必须谨慎，不要把任何规条带到召会生活中，因为所有的规条都是杀死人的。有些人也许喜欢在聚会中喊叫，有些人则喜欢安静；喊叫或安静很可能就造成了规条。这些规条不仅造成分裂，也造成仇恨。我看见过由于这样的规条所造成的仇恨。一九六三年我随一些弟兄访问洛杉矶某一团体。在聚会中别人怎么作，我就怎么作。事后，一位弟兄问我怎么能作得来。我回答说，『他们所作的有甚么不对？难道是有罪么？你为甚么不愿意作？你为甚么坚持要与别的圣徒不同？』我个人并不喜欢那个聚会中的一些作法，但是我随著作了，为的是要除去中间隔断的墙。
7It i seven possible for the practice of pray - reading to become a middle wall of partition and a source of enmity. Although you may find pray- reading very helpful, you should not insist on it if others do not agree. To do so is to cause separation and to create enmity. We must be careful not to bring any ordinances into the church life, for all ordinances kill. Some may prefer shouting in the meetings, and others may prefer silence. It is possible to make ordinances about either shouting or being silent. These ordinances cause not only division but enmity. I have witnessed the enmity created by such ordinances. In 1 9 6 3 I went with some other brothers to visit a certain group in Los Angeles. In the meeting I simply did whatever the others did. Afterward a brother asked me how I could do this. I replied, “What was wrong with that practice? Was it sinful? Why would you not do it? Why do you insist upon being different from the other saints?” I did not personally care for some of the practices in that meeting, but I participated in them nonetheless in order to remove the middle wall of partition.
8一九三三年，我在中国东北有类似的经历。我到那里访问时，有一天在一些日本籍的基督徒家中作客。由于中日之间的政治关系不睦，我和许多中国青年人一样，受教导要厌恶日本人。然而，当我进入这家时，我脱下鞋子，坐在榻榻米上，和其他在场的人一样。当然坐榻榻米而不坐椅子没有甚么不对，我们不能说这是对的，那是错的。在聚会中喊叫或安静也是一样。在圣经中都有经节论到这两种情形。我们可能喜欢某些作法，但我们不该坚持。我们若坚持某种特殊的作法，我们就会把牠造成规条，而产生间隔，形成仇恨。基督徒因著规条而分裂，就如关于受浸的各种规条就是一例。有的人坚持要向后倒下受浸，有的人坚持要向前俯下受浸。有些基督徒因著乐器的使用而分裂。有些人许可用钢琴，不许可用风琴；另有些人却刚好相反。一旦我们有规条，立即就有分裂。虽然我喜欢在聚会中喊叫并高声赞美，但是我不是为著这些事。坚持任何一种作法，就是造成分裂。因此，我们必须没有任何规条。在基督的十字架上，所有的规条都废掉了。
8I had a similar experience in Manchuria in 1933. During my visit there, I was a guest one day in the home of some Japanese Christians. Like many young Chinese, I had been taught to dislike the Japanese because of the unfriendly political relationship between China and Japan. However, when I entered this home, I took off my shoes and sat on the tatami, just as everyone else did. Surely there is nothing wrong with sitting on a tatami instead of on a chair. We cannot say that the one is right and that the other is wrong. The same is true with shouting in the meetings or with being silent. In the Bible there are verses that give place for both. Although we may like certain practices, we should not insist on them. If we insist on a particular practice, we make it an ordinance that separates and creates enmity. Christians have been divided by ordinances, such as the various ordinances concerning baptism. Some insist upon baptizing backwards; others insist on doing it forwards. Some Christians are divided over the use of musical instruments. Some permit a piano, but not an organ; the practice of others, however, is the opposite. As soon as we have ordinances, division comes immediately. Although I appreciate shouting and loud praises in the meetings, I am not for these things. To insist on any practice is to cause division. Hence, we must not have any ordinances. On the cross of Christ all ordinances were abolished.
9因为规条造成仇恨和分裂，所以我们必须十分谨慎的对待规条。甚至在彼此非常亲近的人中间，规条也很可能成为仇恨的由来。两位弟兄可能多年来有美好的交通，但是由于一个喜欢喊叫，一个喜欢安静，在他们中间就有了仇恨。他们不但没有彼此相爱，可能反而互相憎恨。宗教的忌恨是一件可怕的事。历史告诉我们，因著撒但那杀人者的狡猾，许多人因宗教忌恨而被杀害。所以，我们必须弃绝一切规条，而顺著圣徒们的作法；只要这些作法不牵涉任何犯罪、不道德或拜偶像的事。虽然我们不称许某些作法，但为著不给规条任何地位，我们应当顺应而行。二拆毁中间隔断的墙
9Because ordinances create enmity and division, we must deal with them very seriously. It is possible for ordinances to become a cause of hatred even among those who have been close to one another. Two brothers may have enjoyed pleasant fellowship for a number of years, but simply because one is for shouting and the other is for being silent, there may be enmity between them. Instead of loving each other, they may come to hate each other. Religious jealousy is a terrible thing. History tells us that many have been slain because of it through the subtlety of Satan, the murderer. Therefore, we must repudiate all ordinances and go along with the practices of the saints, as long as these practices do not involve anything sinful, immoral, or idolatrous. Although we may not approve of certain practices, we should go along with them in order to give no ground for ordinances. B. The Breaking Down of the Middle Wall of Partition
1 藉著废掉那规条中诫命的律法
1. By Abolishing the Law of the Commandments in Ordinances
10基督藉著废掉那规条中诫命的律法，拆毁了犹太人和外邦人中间隔断的墙。当祂被钉在十字架上时，一切的规条也都被钉在那里。（西二14。）以弗所二章十五节所说的律法，不是道德诫命的律法，乃是仪式诫命的律法，如行割礼、守安息日、以及某些饮食的条例。
10Christ broke down the middle wall of partition between the Jews and the Gentiles by abolishing the law of the commandments in ordinances. When He was crucified on the cross, all the ordinances were nailed there. The law spoken of in 2:15 is not the law of the moral commandments, but the law of the ritual commandments, such as the ordinances of circumcision, keeping the Sabbath, and eating certain foods.
11规条是生活和敬拜的形式或作法。每一个民族都有自己的生活方式。我们必须谨慎，不要把我们生活或敬拜的方式弄成规条。同时，我们也不该把别人所作的当作规条。我们若都这样实行，就不会有难处。主的恢复是在全地扩展。在许多不同的国家里─诸如日本、韩国和印尼─恢复不断在增长；在这些地方，有许多和我们不同的生活方式。当然，主的恢复不能要求日本人、韩国人和印尼人有相同的生活方式。我们的生活方式极其影响我们的聚会方式。例如，在韩国，要他们一大早，甚至在五点半来晨更，是很容易的。然而这个实行若强加于美国人身上，就非常困难了。
11Ordinances are the forms or ways of living and worship. Every people has its own way of living. We need to be careful not to make our way of living or worship an ordinance. At the same time, we should not regard what others do as ordinances. If we all practice this, there will be no problems. The Lord’s recovery is spreading worldwide. In the various countries where the recovery is growing— for example, in Japan, Korea, and Indonesia—there are ways of living different from ours. Certainly the Lord’s recovery cannot require the Japanese, Koreans, and Indonesians to have the same way of living. Our way of living greatly affects our way of meeting. For example, in Korea it is easy to have morning watch extremely early, even at 5:30. However, if this practice is imposed on Americans, it will cause serious difficulties
12从餐具上也可以看到不同的生活方式。美国人和欧洲人用刀叉，中国人用筷子，而印尼人用手指。谁能说那一样最好？由于这是非常敏感的事，我们需要顾到别人的感觉。你若访问印尼或台湾，你该入境随俗。照样，从印尼和台湾到西方访问的人，也该如此。我们若要消除规条，就必须这样实行。
12The various ways of living are seen in the instruments used for eating. The Americans and Europeans use a knife and fork, the Chinese use chop sticks, and the Indonesians use their fingers. Who can say which way is best? Because this is a very delicate matter, we need to take care of the feelings of others. If you visit Indonesia or Taiwan, you should follow the custom of the people there. Likewise those from Indonesia and Taiwan should do the same when they visit the West. If we want to eliminate ordinances, this must be our practice
13由于交通和通讯的进步，世界上的人越来越融合。这是在神主宰的权柄之下，使祂能得著新人，就是包含所有不同民族的正当召会生活。所以，关于我们的生活方式，我们都必须学习不在别人身上强加任何要求，也不要有任何规条。人与人之间的不同，开始于巴别。在神的经纶里，在召会生活中，我们必须胜过巴别。我们的语言能成为规条。当我们在另一个国家长久居留，甚至住在那里时，若是可能，我们应当学习当地的语言，不要坚持说自己的家乡话。
13Due to the improvement sin transportation and communication, the people of the world are becoming intermingled more and more. This is under the sovereignty of the Lord so that He can have the new man, the proper church life which includes all different peoples. Therefore, concerning our way of life, we all must learn not to impose requirements on others and not to have any ordinances. The differences among the peoples began at Babel. In God’secon o my in the church life we must overcome Babel. Our very language can become an ordinance. When we stay for a long period of time in another country or even live there, we should, if possible, learn the language of the people there and not insist on our native tongue
14我们这些蒙救赎并在恢复中的人，已经迁到基督里，并在召会生活中；我们必须学习恨恶那使不同民族分裂的差异。世人认为文化的差异乃是声望的标记，但是在基督里我们都失去了这个声望；现今我们惟一的声望乃是基督，以及真正的一。我们所在之地或会所，不该有独特的声望。我们都该操练自己顺著别人。只要某种实行不牵涉到淫乱或不道德的事，就没有甚么不对。不要执著于你的声望。我们若愿意放下我们文化的骄傲，主才有可能得著正当的召会生活。
14As the redeemed and recovered ones, those who have been transferred into Christ and into the church life, we must learn to hate the differences that divide the peoples. The worldly people regard cultural differences as a mark of prestige. But in Christ we have all lost this prestige. Now our only prestige is Christ and the genuine oneness. We should not have a prestige unique to our locality or meeting hall. We all need to exercise ourselves to go along with others. As long as a certain practice does not involve idolatry or immorality, there is nothing wrong with it. Do not hold on to your prestige. If we are willing to let go of our cultural pride, it will be possible for the Lord to have the proper church life
15拆毁中间隔断的墙是为著新人、神的国民、神的家人、以及神居所的建造。我们若持守我们的不同，就不可能有这四方面的召会生活。基督教满了不同民族之间分裂的差异。因这缘故，在恢复之外的基督徒不可能有召会生活。为著召会生活的缘故，一切的不同都必须踩在我们的脚下。
15The breaking down of the middle wall of partition is for the new man, the commonwealth of God, the household of God, and the building of God’s dwelling place. If we keep our differences, it will be impossible to have the church life in these four aspects. Christianity is filled with the divisive differences among the various peoples. For this reason, it is impossible for Christians outside the recovery to have the church life. For the sake of the church life, all the differences must be under our feet
2 在肉体里
2. In the Flesh
16以弗所二章十五节说，基督『在祂的肉体里』废掉了那规条中诫命的律法。人既成了肉体，（创六3，和合本译为血气，）因而远离神和祂的定旨，神就命定祂的选民受割礼，除去肉体。这规条是因人的肉体而立的。基督被钉十字架是在肉体里。祂被钉死时，祂的肉体，就是殿里把圣所和至圣所分隔的幔子所豫表的，裂开了。（来十20。）基督藉著在十字架上拆毁了中间隔断的墙，就成就了和平。我们已经看见，按照圣经，基本的规条是关于割礼、安息日和饮食的条例。但是甚至这些神所命定的规条也都废去了。如果这些基本的规条都废去了，那些枝节的岂不更该废去么？我们不该持守任何规条，也不该创造新的规条。靠著主的恩典，我们必须学习有弹性，为著召会生活放下一切的不同。不论我们去那里，我们都必须学习和别人一样。这样，我们就要享受召会生活作新人、神的国民、神的家、和神的居所。
16Ephesians 2:15 says that Christ abolished “in His flesh” the law of commandments in ordinances. Because mankind became flesh (Gen. 6:3) and was thus kept from God and His purpose, God ordained His chosen people to be circumcised from the flesh. This ordinance was given because of man’s flesh. It was in the flesh that Christ was crucified. When he was crucified, His flesh, which was typified by the separating veil in the temple, was rent (Heb. 10:20). By breaking down the middle wall of partition on the cross, Christ has made peace. We have seen that, according to the Bible, the basic ordinances are those regarding circumcision, the Sabbath, and diet. But even these ordinances, which were ordained by God, have been abolished. If the basic ordinances have been abolished, how much more should the minor ones be abolished also. We should not keep any ordinances, and we should not create new ones. By the Lord’s grace, we must learn to be flexible and to drop all differences for the sake of the church life. No matter where we may go, we must learn to be the same as others. Then we shall enjoy the church life as the new man, the commonwealth of God, the household of God, and the dwelling place of God