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以弗所书生命读经 · 第26篇

两下在一个身体里与神和好，

Both Reconciled to God in One Body
以及圣徒同国之民和神家里的亲人
and Fellow-Citizens of the Saints and Members of the Household of God
1在本篇信息中，我们来到以弗所二章十六至十九节，在这里我们看见犹太人和外邦人已经在一个身体里与神和好，并且现今我们信徒是圣徒同国之民，是神家里的亲人。
1In this message we come to 2:16-19, where we see that the Jews and Gentiles have been reconciled to God in one Body and that now we, the believers, are fellow-citizens of the saints and members of the household of God
壹 两下都需要与神和好
I. BOTH NEEDING TO BE RECONCILED TO GOD
2以弗所二章十六节说，『既用十字架除灭了仇恨，便藉这十字架，使两下在一个身体里与神和好了。』『两下』指犹太人和外邦人。不仅未受割礼的外邦人，连受割礼的犹太人，也需要藉著基督在十字架上所完成的救赎，与神和好。
2Ephesians 2:16 says, “ And might reconcile both in one Body to God through the cross, slaying the enmity by it.” The word “both” refers to the Jews and the Gentiles. Not only the uncircumcised Gentiles but also the circumcised Jews needed reconciliation to God through the redemption of Christ accomplished on His cross
贰 在一个身体里
II. IN ONE BODY
3十六节说，犹太人和外邦人已经在一个身体里和好了。这一个身体，召会，（一23，）就是前节的一个新人。在这一个身体里，犹太人和外邦人藉十字架与神和好了。我们信徒，无论是犹太人或外邦人，不仅是为著基督的身体，也是在基督的身体里，得以和好。这是何等的启示！我们与神和好了，我们在基督的身体里得救了。
3Verse 16 says that the Jews and the Gentiles have been reconciled in one Body. This one Body, the church (1:22- 23), is the one new man in the previous verse. It was in this Body that both the Jews and the Gentiles were reconciled to God through the cross. We, the believers, both Jews and Gentiles, were reconciled not only for the Body of Christ, but also in the Body of Christ. What a revelation here! We were reconciled to God; we were saved in the Body of Christ
4我们常认为和好是个人的事；我们不太会想到团体的和好。然而，正确、真正的和好乃是在一个身体里。身体是工具，是凭藉，藉此我们与神和好。根据歌罗西三章十五节，我们甚至是在一个身体里蒙召的。这种团体的观念遍布整本新约。然而，我们的观念总以为我们是个别的与神和好。但在神的眼中，我们是在一个身体里蒙召，并且在这身体里与祂和好了。以色列人出埃及是这事一幅清楚的图画。就一面意义说，在埃及的以色列人是远离神的。他们被带出埃及，过红海之后，在西乃山下乃是全会众与神和好，而非个别的与神和好。这是我们在一个身体里与神和好的豫表。今天我们需要有这团体的观念。不要以为我们是个别得救的；相反的，我们乃是一同得救，并且是在一个身体里与神和好。
4We usually regard reconciliation as an individual matter; we do not often think of corporate reconciliation. However, the proper and genuine reconciliation is in the one Body. The Body is the instrument, the means, by which we were reconciled to God. According to Colossians 3:15, we have even been called in the one Body. This corporate concept pervades the New Testament. Our concept, however, is that we were reconciled to God as individuals. But in the eyes of God we have been called in one Body and reconciled to Him in the Body. The exodus of the children of Israel from Egypt is a clear picture of this. In Egypt the children of Israel were, in a sense, far off from God. After they were brought out of Egypt and passed through the Red Sea together, at Mount Sinai they were reconciled to God as one congregation, not as individuals. That was a type of our being reconciled to God in the one Body. We today need to have this corporate concept. Do not think that you have been saved individually. On the contrary, we were saved all together and reconciled to God in one Body.
参 与神和好
III. TO GOD
5我们原来没有神，失去了神，（弗二12，）但藉著十字架和基督的血，我们已经在一个身体里，被带回归神。只要我们在身体里，我们就与神是一。但如果我们在身体之外，我们就与祂隔离。
5Originally, we were without God, far away from God. But, through the cross with the blood of Christ, we have been brought back to God in the one Body. As long as we are in the Body, we are one with God. But if we are outside the Body, we are separated from Him
肆 藉著十字架
IV. THROUGH THE CROSS
6我们在一个身体里与神和好，乃是藉著十字架完成的。基督的十字架，一面除灭了因肉体而立的规条所造成的仇恨；另一面因著其上所流基督的血，救赎了我们。乃是藉著这十字架，犹太人和外邦人，在一个身体里与神和好了。伍传和平为福音
6Our reconciliation to God in the one Body was accomplished through the cross. The cross of Christ, on the one hand, has slain the enmity caused by the ordinances which were given because of the flesh, and, on the other hand, has redeemed us with the blood of Christ shed upon it. It was through this cross that both Jews and Gentiles were reconciled in one Body to God. V. THE PREACHING OF THE GOSPEL OF PEACE
7十七节说，『又来传和平为福音，给你们这远离的人，也传和平为福音，给那相近的人。』这是指基督成为那灵，来传和平为福音；这和平是祂藉著十字架所成就的。那些远离的人，指未受割礼的外邦人，他们因著肉体的隔离，成了远离的人。那些相近的人，指受割礼的犹太人，他们因神的拣选得以相近。那位在十字架上受死，除灭了规条以创造新人，并且流出祂的血使我们与神和好的基督，成了那灵临到我们，来传和平为福音。这意思是说，基督已经成为赐生命的灵，甚至成为传福音的灵而来。那些远离和相近的人，都需要听见这和平的福音。
7Verse 17 says, “And coming, He preached the gospel of peace to you who were far off, and peace to those who were near.” This refers to the coming of Christ as the Spirit to preach the gospel of peace, which He has accomplished through His cross. Those who were far off are the uncircumcised Gentiles who were separated by the flesh. Those who were near are the circumcised Jews who were brought near by God’s choosing. The very Christ who died on the cross to slay the ordinances in order to create the new man, and shed His blood in order to reconcile us to God, came to us as the Spirit to preach the gospel of peace. This means that Christ has come as the life-giving Spirit, even as the preaching Spirit. Both those who were far off and those who were near needed to hear these good tidings of peace
陆 在一位灵里得以有通路
VI. ACCESS IN ONE SPIRIT
一 基督的十字架和祂的血乃是通路
A. Christ’s Cross and His Blood Being the Access
8福音的传扬只是客观的事实，并不是经历。因此，我们在接受这传扬之后，还需要经历，就是在一位灵里，得以进到父面前。这条进到父面前的通路，乃是基督的十字架和祂的血。（来十19。）
8The preaching of the gospel is merely the objective fact; it is not the experience. Hence, after receiving this preaching, we need the experience, which is the access to the Father in the one Spirit. This access is constituted of Christ’s cross and His blood (Heb. 10:19
二 藉著基督
B. Through Christ
9犹太和外邦信徒乃是藉著基督，得以进到父面前。这位基督废掉了那规条中诫命的律法，拆毁了中间隔断的墙，除灭了仇恨，使外邦人与犹太人和好，并且流血将两下赎回归于神。
9Both Jewish and Gentile believers have access to the Father through Christ—the very Christ who abolished the law of the commandments in ordinances, broke down the middle wall of partition, slew the enmity to reconcile the Gentiles to the Jews, and shed His blood for redeeming both to God.
三 在一位灵里
C. In One Spirit
10十八节指出，我们得以进到父面前的通路，乃是在一位灵里。我们若有十字架而没有灵，就是只有事实而没有经历。因此，灵是极重要的。先是犹太和外邦信徒，在一个身体里与神和好，（16，）那是地位的事；然后我们两下在一位灵里，得以进到父面前，这是经历的事。
10As verse 18 points out, our access unto the Father is in the one Spirit. If we have the cross without the Spirit, we have the fact without the experience. Hence, the Spirit is crucial. Firstly, both the Jewish and Gentile believers were reconciled in one Body to God (v. 16). That was a positional matter. Then we both have access in one Spirit unto the Father. This is experiential
四 进到父面前
D. Unto the Father
11在一位灵里的这条通路，乃是进到父面前。在地位上，我们是与神和好；在经历上，我们是进到父面前。与神和好是得救，进到父面前是享受神；祂是生命的源头，已经重生我们成为祂的儿子。
11This access in one Spirit is unto the Father. Positionally we were reconciled to God; experientially we have access unto the Father. To be reconciled to God is to be saved; to have access unto the Father is to enjoy God, who, as the source of life, has regenerated us to be His sons
12我们已经藉著十字架，在一个身体里与神和好了；这是事实。现今我们得以进到父面前，直接的接触祂；这是经历。在地位上，我们已经与神和好，使我们得救；在经历上，我们得以进到父面前，使我们享受祂。这些经节不是说我们与父和好，得以进到神面前；这是很有意思的。与神和好是一次永远的，而我们现今得以进到父面前，乃是为著继续不断的享受。十八节含示神格的三一：藉著子神，祂是完成者，是凭藉；在灵神里，祂是执行者，是应用；我们得以进到父神面前，祂是起源，是我们享受的源头。在十五至十六节，使徒保罗先说到一个新人，然后才说到身体。这是为甚么？要回答这个问题，我们需要再来看二章十四至十六节。当我们来看这几节时，我们不该带著我们天然的观念、宗教的领会、或道理上先入为主的看法，这一切使我们在认识主的话语上变得迟钝、麻木。由于召会是身体的这一面，不像召会是新人的那一面高，我们也许认为应该先题身体才对。但若不先有一个人，怎么可能有身体？我们是先说到一个人，然后再说到这人的身体。新人的创造是首先的，身体的产生是其次的。所以保罗先说基督在十字架上受死，在祂的肉体里废掉了规条，为要在祂自己里面创造一个新人。祂这样作，身体就产生了。人一旦被造成，身体就出现了。就这点说，十六节开头的『既』字是很有意义的，把在一个身体里和好的思想，与一个新人的创造连接起来。当基督把犹太人和外邦人两下创造成一个新人时，祂就使他们在一个身体里与神和好了。为这缘故，保罗在身体之前，先题到新人。
12In the one Body we have been reconciled to God through the cross. This is a fact. Now we may have access unto the Father and contact Him directly. This is an experience. We have been reconciled to God positionally for salvation, and we have access unto the Father experientially for enjoyment. It is significant that these verses do not say that we are reconciled to the Father and have access to God. No, having been reconciled to God once for all, we now have access to the Father for a continual enjoyment. In verse 1 8 the Trinity of the Godhead is implied. Through God the Son who is the Accomplisher, the means, and in God the Spirit who is the Executor, the application, we have access to God the Father who is the Originator, the source of our enjoyment. In verses 1 5 and 1 6 the Apostle Paul mentions the one new man before the Body. What is the reason for this? In order to answer this question we need to consider 2:14-16 again. As we come to these verses, we should not come with our natural concepts, religious understanding, or doctrinal preoccupations, all of which make us dull and insensitive in understanding the Word. Because the aspect of the church as the Body is not as high as that of the new man, we may think that the Body should be mentioned first. But how could there be the Body if there were not first a man? Firstly we speak about a man and then about the body of the man. The creation of the new man was primary, and the producing of the Body was secondary. Therefore, Paul firstly said that Christ’s death on the cross abolished in His flesh the ordinances in order to create in Himself the one new man. By doing this, the Body was produced. As soon as the man was created, the Body came into being. In this regard the word “and” at the beginning of verse 16 is significant; it connects the thought of reconciliation in the one Body with that of the creation of the one new man. When Christ created the two, the Jews and the Gentiles, into one new man, He reconciled them in one Body to God. For this reason, Paul mentioned the new man before the Body.
13请记得，基督不是叫个别的人和好，祂乃是叫犹太人和外邦人两下在一个身体里和好。祂若只叫个别的罪人和好，就没有必要使他们在一个身体里和好。但为要使两班团体的人和好，祂必须在身体里如此行。犹太人和外邦人从前是隔离的，但基督在十字架上拆毁了隔断的墙，并且将他们创造成一个实体，就是一个新人。但是他们与神的关系如何？要使他们与神和好，就需要有一个身体为凭藉。当基督将两下创造成一个新人时，祂同时就使他们在一个身体里与神和好了。他们被创造成新人，就有可能在一个身体里与神和好。因此，这一个身体乃是凭藉，使他们与神和16好。所以，在十五至十六节中，新人比身体先题到。
13Remember, Christ did not reconcile individuals. He reconciled two peoples, the Jews and the Gentiles, in one Body. If He had merely reconciled individual sinners, He would not have needed to reconcile them in the Body. But in order to reconcile two collective peoples, He had to do so in the Body. The Jews and the Gentiles once were separated, but on the cross Christ broke down the wall of separation and created them into one entity, the one new man. But what about their relationship to God? In order for them to be reconciled to God, there was the need of a body as the instrument. When Christ created the two into one new man, He simultaneously reconciled them to God in one Body. When they were created into the new man, it was possible for them to be reconciled to God in one Body. Hence, the one Body was the means through which they were reconciled to God. Therefore, in verses 15 and the one new man is mentioned before the Body.
14犹太人和外邦人与神和好之后，还需要有路进到父面前享受祂。这条通路不仅在身体里，也在灵里。在身体里是事实，在灵里却是经历。我们虽然在身体里，但也许不在灵里。反之，我们可能在游荡的心思里。譬如，你坐在聚会中，但你可能在心思里环游世界。这说明在经历上，我们必须是在灵里。当我们在灵里，我们就享受父。事实上，我们可以因著在身体里而得著神，但我们若要在经历中享受父，就必须在灵里。我们从前是远离神的，但我们已经在地位上与祂和好。现今我们与神之间，没有分开，没有隔断。然而，我们若不在灵里，就不能享受这个事实。因此，要在经历上享受我们在地位上所得著的，我们需要在灵里。
14After being reconciled to God, there was still the need for the Jews and the Gentiles to have access unto the Father for enjoyment. This access is not merely in the Body, but also in the Spirit. To be in the Body is a fact, but to be in the Spirit is an experience. Although we are in the Body, we may not be in the Spirit. Instead, we may be in our wandering thoughts. As you sit in a meeting, for example, you may travel around the world in your mind. This illustrates the fact that we need to be experientially in the Spirit. When we are in the Spirit, we enjoy the Father. We may have God in fact by being in the Body, but if we would enjoy the Father in experience, we must be in the Spirit. Once we were far off from God, but we have been reconciled to Him positionally. Now there is no separation, no partition, between us and God. However, if we are not in the Spirit, we do not have the enjoyment of this fact. Hence, in order to enjoy experientially what we possess positionally, we need to be in the Spirit.
15柒不再是外人和寄居的现在我们来到十九节：『这样，你们不再是外人和寄居的，乃是圣徒同国之民，是神家里的亲人。』这节包括召会的两方面：由『同国之民』一辞所指明的国度，以及由『神家里的亲人』这话所指明的神的家。十九节说，我们这些外邦人不再是外人和寄居的。这节的『你们』是指外邦信徒。外人是外国人；寄居的是寄居在以色列人中，没有公民权的外国人。二者都是指外邦人。
15VII. NO LONGER STRANGERS AND SOJOURNERS Now we come to verse 19: “So then you are no longer strangers and sojourners, but you are fellow-citizens of the saints and members of the household of God.” This verse covers two aspects of the church: the kingdom, indicated by the term “fellow-citizens,” and the family of God, indicated by the phrase “the household of God.” Verse 1 9 says that we, the Gentiles, are no longer strangers and sojourners. The word “you” in this verse refers to the Gentile believers. Strangers are aliens, and sojourners are foreigners sojourning among the Israelites without the right of citizenship. Both refer to the Gentiles.
捌 圣徒同国之民
VIII. FELLOW-CITIZENS OF THE SAINTS
16现今我们不再是外人和寄居的，乃是圣徒同国之民。『同国之民』这辞，指明神的国。所有的信徒，无论是犹太人或外邦人，都是神国里的国民。神的国是神施行祂权柄的范围。一个人只要是信徒，就是神国里的国民。公民权包含权利和义务。我们享受国度的权利，也要负担国度的义务。这两件事总是并行的。譬如，作为美国的公民，我们享受某些权利，但是我们也必须履行我们纳税的义务。
16Now that we are no longer strangers and sojourners, we are fellow-citizens of the saints. The term “fellow-citizens” indicates the kingdom of God. All the believers, both Jewish and Gentile, are citizens of God’skin gdom, which is a sphere wherein God exercises His authority. As long as anyone is a believer, he is a citizen of the kingdom of God. This citizenship involves rights and responsibilities. We enjoy the rights of the kingdom, and we bear the responsibilities of the kingdom. These two things always go together. For example, as citizens of the United States, we enjoy certain rights, but we must also fulfill our responsibility to pay taxes
17玖神家里的亲人
17IX. MEMBERS OF THE HOUSEHOLD OF GOD
18十九节启示，我们也是『神家里的亲人』。这辞指明神的家。犹太和外邦信徒都是神家里的亲人。神的家是生命和享受的问题；所有的信徒都由神生到祂的家里，享受祂的丰富。神的国是权利和义务的问题；所有生到神家里的信徒，在神的国里都有公民权，也都有义务。在这短短的经节里说到两件深奥的事：神的国，及其权利与义务；神的家，及其对父的生命与丰富的享受。
18Verse 19 reveals that we are also “members of the household of God.” This phrase indicates the house of God. Both the Jewish and Gentile believers are members of God’sho use. God’sho use is a matter of life and enjoyment; all believers were born of God into His house to enjoy His riches. God’skin gdom is a matter of rights and responsibility; all believers who were born into the house of God have the civil rights of and bear responsibility in the kingdom of God. In such a short verse two profound matters are covered: the kingdom of God with its rights and responsibilities and the house of God with its enjoyment of the Father’s life and riches
拾 圣徒、神的家和神的国
X. The Saints, the House of God, and the Kingdom of God
19十九节说到圣徒、神的家和神的国。圣徒是个别的；神的家是团体的，其结果乃是神的国。没有家，就不可能有国。首先，我们是个别的圣徒；然后，就团体说，我们是神的家，结果就是神的国。所以，我们有基督徒生活个别的一面，也有神的家和神的国团体的一面。
19Verse 19 speaks of the saints, the house of God, and the kingdom of God. The saints are individuals, but the house of God is corporate and results in the kingdom of God. If there were no house, there could be no kingdom. Firstly we are saints, individuals. Then, corporately, we are the house of God resulting in the kingdom of God. Therefore, we have both the individual aspect of the Christian life and the corporate aspect in the house of God and the kingdom of God
20为甚么使徒保罗在十九节先题神的国后题神的家？保罗在这里的思想是论到我们从前作外人和寄居者的身分。外人和寄居的，是与国有关，而不是与家有关。凡在这个国家的外人，不是就著家而言是外人，乃是就著国而言是外人。因为外人和寄居的是指一个国家的外国人，而不是指一个家庭的外人，所以保罗先题国度。保罗在本节主要的思想，乃是在神国里的公民权。然而国度是由许多家庭组成的。为这缘故，保罗也题到神的家。十九节有一个很亲密的思想，可见于『同国』一辞。我们原是未得救的外邦人，远离神和以色列国民，但现今我们与圣徒有了亲密的关系。我们是圣徒同国之民，是神家里的亲人。在同国的公民中间，有一种亲密存在，但这种亲密不能与家中的亲人相比。犹太人和外邦人不仅是同国的国民，也是同一家的亲人。我们需要亲密的把圣徒看为我们的亲人。我们是神家里的人不能只是道理，也必须是我们的经历。在宇宙中神只有一个家；不论我们的背景如何，我们这些圣徒都是神惟一宇宙家庭的亲人，所有的圣徒都是我们的亲人。不要轻看这件事，要把这事当作召会重要的一面来认真考量。在神的家中我们有何等亲密的关系！
20In verse 19 why does the Apostle Paul refer to the kingdom of God before the house of God? Paul’s though there concerns our former status as strangers and sojourners. Strangers and sojourners are related to a kingdom, not to a household. Those who are aliens in this country are not aliens in relation to a family, but in relation to the nation. Because strangers and sojourners are aliens to kingdoms, not to families, Paul mentions the kingdom first. In this verse Paul’s main concept is that of citizenship in God’skin gdom. The kingdom, however, is composed of families. For this reason, Paul also mentions the household of God, that is, the family of God. In verse 19 there is the thought of intimacy, seen in the term fellow- citizens. As unsaved Gentiles, we once were far off from God and the commonwealth of Israel, but now we have an intimate relationship with the saints. We are fellow-citizens of the saints and members of God’sho use hold. Among the citizens of the United States, there is a certain intimacy. But this intimacy cannot compare with that among members of a family. The Jews and the Gentiles are not only citizens of the same kingdom, but also folks of the same family. We need to regard the saints in an intimate way as our folks. Being members of the family of God must not only be our doctrine, but also our experience. In the universe God has just one household, one family. No matter what our background may be, as believers we all are members of God’s unique universal family, and all the saints are our folks. Do not take this matter lightly, but consider it seriously as an important aspect of the church. What an intimate relationship we have in the household of God