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以弗所书生命读经 · 第3篇

蒙拣选成为圣别

CHOSEN TO BE HOLY
1在本篇信息中，我们来看神的拣选，（弗一4，）就是我们蒙拣选成为圣别这件事。
1In this message we come to God’ss election (1:4), to the matter of our being chosen to be holy
壹 神所赐的头一项福分
I. THE FIRST ITEM OF GOD’S BLESSING
2以弗所一章四节说，『就如祂在创立世界以前，在基督里拣选了我们，使我们在爱里，在祂面前，成为圣别、没有瑕疵。』接著第三节，四至十四节列举神用以祝福我们的一切属灵福分。神的拣选是祂赐给我们的头一项福分，乃是神对召会所说美言的头一项。神的拣选就是祂的选择。祂从无数人中，选上了我们。
2Ephesians 1:4 says, “According as He chose us in Him before the foundation of the world that we should be holy and without blemish before Him, in love.” Following verse 3, verses 4 through 14 present a list of all the spiritual blessings with which God has blessed us. God’s choosing is His first blessing bestowed upon us; it is the first item of God’swell-speaking concerning the church. God’s choosing is His selection. From among numberless people, He has selected us
贰 在基督里
II. IN HIM
3神在基督里拣选了我们。基督是我们蒙神拣选的范围；在基督之外，我们就不是神所拣选的。
3God chose us “in Him,” that is, in Christ. Christ was the sphere in which we were selected by God. Outside of Christ we are not God’s choice
参 在创立世界以前
III. BEFORE THE FOUNDATION OF THE WORLD
4四节说，神在创立世界以前拣选了我们。这是在已过的永远里。神按著祂无限的先见，在创造我们之前拣选了我们。罗马书开始于地上堕落的人，以弗所书开始于诸天界里神所拣选的人。神的拣选不是在时间里作的，乃是在永远里作的。在创立世界以前，神就拣选了我们。在亿万人中，甚至在我们生下来以前，祂就豫先看见我们，而在创立世界以前拣选了我们。『创立世界以前』这辞含示整个宇宙，不仅仅指地而已。这指明宇宙的创立乃是为著人的生存，以成就神永远的定旨。没有这个宇宙，人是不可能存在的。人的生存是为著成就神永远的定旨。因此，人是神永远定旨的中心点。宇宙的创立，使人能生存，以成就神永远的定旨。
4Verse 4 says that God chose us before the foundation of the world. This was in eternity past. God chose us according to His infinite foresight before He created us. The book of Romans begins with fallen men on earth, whereas Ephesians begins with God’s chosen ones in the heavenlies. God’ss election was not made in time, but in eternity. Before the foundation of the world, God chose us. Among millions of people, He foresaw us before we were even born and selected us before the foundation of the world. The expression, before the foundation of the world, implies the entire universe, not only the earth. This indicates that the universe was founded for man’s existence to fulfill God’s eternal purpose. Without such a universe, it would be impossible for man to exist. Man’s existence is for the fulfillment of God’s eternal purpose. Thus, man is the focal point of God’s eternal purpose. The universe was founded so that man could exist to fulfill God’s eternal purpose
肆 使我们成为圣别
IV. THAT WE SHOULD BE HOLY
5神拣选我们，是要使我们成为圣别。『圣别』一辞，已被今天基督教的教训破坏了。你们对圣别的认识，也许都受到这类教训的影响。圣经里『圣别』一辞，不该按我们天然的观念来领会。许多人以为圣别就是无罪。根据这个观念，若有人不犯罪，他就是圣别的。这种想法完全错误。圣别既非无罪，也非完全。圣别的意思不仅是成圣，分别归神，也是与一切凡俗的不同、有别。只有神与一切不同，与一切有别。因此，祂是圣别的，圣别是祂的性情。
5God chose us that we should be holy. The words “holy” and “holiness” have been spoiled by today’s Christian teachings. Your understanding of holiness is probably influenced by these teachings. In the Bible the word “holy” should not be understood according to our natural concept. Many think that holiness is sinlessness. According to this concept, someone is holy if he does not sin. This thought is absolutely mistaken. Holiness is neither sinlessness nor perfection. Holy not only means sanctified, separated unto God, but also different, distinct, from everything that is common. Only God is different, distinct, from all things. Hence, He is holy; holiness is His nature.
6神使我们成为圣别的方法，乃是将祂自己这圣别者分赐到我们里面，使我们全人被祂圣别的性情充满并浸透。对我们这些神所拣选的人，成为圣别就是有分于神的性情，（彼后一4，）并使我们全人被神自己所充满。这与仅仅无罪的完全，或无罪的纯洁不同。这使我们全人在神的性情和特性上圣别，像神自己一样。
6The way God makes us holy is to impart Himself, the Holy One, into us so that our whole being may be permeated and saturated with His holy nature. For us, God’s chosen ones, to be holy is to partake of His divine nature (2 Pet. 1:4) and to have our whole being permeated with God Himself. This is different from mere sinless perfection or sinless purity. This makes our being holy, like God Himself in His nature and in His character
一 神是圣别的
A. God Being Holy
7成为圣别，就是从一切神之外的事物分别出来。圣别的意思也是与一切不是神的事物不同、有别。因此，我们不该是凡俗的，而该有所不同。宇宙中惟有神是圣别的。祂与其他一切事物不同，且有分别。所以，成为圣别的意思是与神成为一。无罪或完全并不等于圣别。我们要成为圣别，就需要与神成为一，因为只有神是圣别的。（利十一44，撒上二2。）
7To be holy is to be separated from everything other than God. It also means to be different, distinct, from all that is not God. Thus, we should not be common, but different. In the universe God alone is holy. He is different from everything else and is distinct. Therefore, to be holy means to be one with God. To be sinless or perfect is not the same as being holy. To be holy we need to be one with God because only God is holy (Lev. 11:44; 1 Sam. 2:2
二 凡神所在之处，就是圣别的
B. Wherever God Is Being Holy
8『圣别』这辞在创世记中找不到，这辞头一次在出埃及记中用到。就一面的意义说，在创世记里人还没有被带进神里面。神开始在地上有居所，并将人带到至圣所里，乃是在出埃及记，而不是在创世记。不论在创世记里的那些人有多高的属灵经历，那时在地上还没有至圣所让人进入。可是在出埃及记有一件特别的事发生：在地上人间有一处叫作至圣所，神就在那里。人可以到那地方去，与神相会。在至圣所那里，神说话并管理。因为在创世记找不到这样的地方，所以该书没有用『圣别』这辞。当神进来吩咐祂的百姓建造一个有至圣所的帐幕时，才开始使用『圣别』这辞。
8The word “holy” is not found in the book of Genesis. The first time this word is used is in Exodus. In a sense, man in Genesis was still not brought into God. It was in the book of Exodus, not in the book of Genesis, that God began to have a dwelling place on earth, and to bring man into the Holy of Holies. No matter how high were the spiritual experiences of those in Genesis, there was not on earth the Holy of Holies for man to enter. But in Exodus something extraordinary took place: on earth among men there was a place called the Holy of Holies, and God was there. Men could go to that place and meet God. There in the Holy of Holies, God spoke and administrated. Because such a place is not to be found in Genesis, the word “holy” is not used in that book. When God came in to charge His people to build the tabernacle with the Holy of Holies, the word “holy” began to be used
9头一次题到这辞是在出埃及三章呼召摩西的时候。当摩西正在牧放羊群时，他看见旷野中燃烧的荆棘。摩西过去要看为甚么荆棘没有烧毁时，神从荆棘中对他说，『不要近前来，当把你脚上的鞋脱下来，因为你所站之地是圣地。』（出三5。）这指明凡神所在之处，就是圣别的。要记住，惟有神是圣别的。你若与神无关，不论你怎样无罪或怎样完全，你都不是圣别的。你也许无罪，十全十美，但是你若与神无关，你就不是圣别的。然而一旦你与神有关，你立即就成为圣别的了。
9The first mention of this word is in the calling of Moses in Exodus 3. As Moses was shepherding the flock, he saw a bush burning in the wilderness. When he turned aside to see why the bush was not consumed, God spoke to him out of the bush, saying, “Draw not nigh hither: put off thy shoes from off thy feet; for the place where on thou standest is holy ground” (Exo. 3:5). This indicates that wherever God is, that place is holy. Remember, only God is holy. If you have nothing to do with God, then you are not holy, no matter how sinless or perfect you may be. You may be sinless and altogether perfect, but if you are not related to God, you are not holy. But once you are related to God, you immediately become holy.
三 凡属于神、为著神的，都是圣别的
C. Whatever Is of and for God Being Holy
10凡与神有关的一切地方、东西、事情和人物，都是圣别的，因为凡属于神、为著神的，都是圣别的。（利二十26，民十六5，尼八9，出三十37。）
10Any place, any thing, any matter, and any person that is related to God is holy, for whatever is both of God and for God is holy (Lev. 20:26; Num. 16:5; Neh. 8:9; Exo. 30:37
四 神的灵临到人，就是圣灵
D. The Spirit of God Reaching People Being Holy
11不仅如此，神的灵临到我们时，乃是圣灵。（路一35，太一20，二八19，参罗一4。）这就是旧约里没有用到『圣灵』一辞的原因。（在诗篇五十一篇十一节和以赛亚六十三章十节、十一节里译为『圣灵』的辞，应当译为『圣别的灵』。）这辞头一次是用在主耶稣将要成孕在马利亚里面的时候。（路一35。）这表征圣别是将神带给人，也将人带给神。进一步说，这辞的意思也是将神带到人里面，并将人带进神里面。当神进到我们里面时，我们就是圣别的；当我们进到神里面时，我们更是圣别的；但是当我们与神调和时，我们是最圣别的。因此，我们因著有神在我们里面，就成为圣别的；藉著在神里面，我们更是圣别的；藉著被神调和、泡透并
11Furthermore, when the Spirit of God reaches us, He is holy (Luke 1:35; Matt. 1:20; 28:19; see Rom. 1:4). This is the reason that the term “Holy Spirit” is not used in the Old Testament. (The occurrences of this term in Psalm 51:11 and Isaiah 63:10 and 11 should be rendered “the spirit of holiness.”) This term was first used when the Lord Jesus was about to be conceived in Mary (Luke 1:35). This signifies that holiness brings God to man and man to God. To go further, it also means to bring God into man and man into God. When God gets into us, we are holy. When we get into God, we are more holy. But when we are mingled with God, we are most holy. Thus, we become holy by having God in us, we become more holy by being in God, and we become the holiest by being mingled, soaked, and saturated with God
12浸透，我们就是最圣别的。
12
13以弗所书称信徒为圣徒。（一1。）每一位信主耶稣的人，都是圣徒。然而有些圣徒是圣别的，有些更圣别，有些是最圣别的。无疑的，我们都是圣别的，但到底我们是否更圣别，还是最圣别，仍是一个问题。譬如，你在早晨亲近主的时间里，可能一直在被祂泡透并浸透的过程中。但是后来你妻子可能说了一些话得罪你，你就发了脾气。因此早餐后，你回到自己的房间祷告：『主阿！赦免我，我刚才一直被你浸透，但是我妻子的一句话就使我离开了你。主，带我回到那样泡透的光景里。主，为著你洁净的宝血，我何等赞美你。』这个例子的目的是要指出，当我们接触神时，我们是圣别的，因为那时我们被祂所浸透。但是当我们一离开神，我们就不圣别了。我再说一次，圣别不是完全或无罪，乃是与神成为一。当我们被神浸透且泡透时，我们就是最圣别的。
13The book of Ephesians calls the believers saints (1:1). Everyone who has believed in the Lord Jesus is a saint. But some saints are holy, some are holier, and some are the holiest. There is no doubt that we all are holy, but it is open to question whether or not we are holier or the holiest. For example, during your time with the Lord in the morning, you may be under the process of being soaked and saturated with Him. But then your wife may say something to offend you and you lose your temper. Thus, after breakfast you go back to your room and pray, “O Lord, forgive me. I was being saturated with You, but one word from my wife caused me to be apart from You. Lord, bring me back to the soaking. Lord, how I praise You for the cleansing blood!” The purpose of this illustration is to point out that when we are in touch with God, we are holy, for then we are under His saturation. But when we are away from God, we are not holy. I repeat, to be holy is not to be perfect or sinless; it is to be one with God. When we are saturated and soaked with God, we shall be the holiest.
14我们已经看见，圣别就是神自己。『圣别』这辞头一次是用在神开始在地上得著一班人，祂可以住在他们中间，而他们也能在至圣所里进到祂面前的时候。从那时起，这辞就一再的用在出埃及记、利未记、民数记和申命记。因此，在这几卷书里，有许多东西被称为圣别的，因为在这几卷书里，神来到了人中间，人也已被带到神那里，因此每一件与帐幕和祭司体系有关的，都是圣别的。每一件与神在旧约所设立的事物有关的，都是圣别的，因为这关系到神与人相会在一起。我们已经指出，『圣灵』这辞头一次是用在主耶稣成孕在童女马利亚里面的时候。这件事远比神在人中间住在帐幕里更重大。帐幕是神的居所，但基督的成为肉体是神支搭帐幕在人间。约翰一章十四节说，『话成了肉体，支搭帐幕在我们中间。』这开始于基督成孕在马利亚腹中。祂的成孕不仅是一件圣别的事，也是一件圣灵的事。虽然旧约中有许多事物是圣别的，却没有一样是出于圣灵的。只有在新约时代，当神来到人里面成为人的时候，我们才看见一些东西是出于圣灵的。（太一20。）在原文里，新约多次用到『那灵，那圣』（theSpirit,theholy）这种说法。（帖前四8，来三7。）对于原文的这种说法，我还没有找到一个妥当的解释。有人解释说这仅仅是希腊文的用语，但我怀疑这个解释是否恰当。照著我的灵，我信原文用这种说法的原因，乃在于新约里所强调的不仅是那灵，也是圣别。那灵就是圣别；所以圣灵有时称为那灵，那圣。那里有那灵，那里就有圣别。
14We have seen that holiness is God Himself. The first time the word “holy” was used was when God began to have a people on earth among whom He might dwell and who might come into His presence in the Holy of Holies. From that time onward, this word is used again and again in Exodus, Leviticus, Numbers, and Deuteronomy. So many things found in these books are called holy because in these books God has come among man and man has been brought to God; thus everything related to the tabernacle and the priesthood was holy. Everything related to God’so rd i nation in the Old Testament was holy because it involved the meeting together of God and man. We have pointed out that the term “Holy Spirit” was used the first time when the Lord Jesus was conceived in the virgin Mary. This was something far greater than God’s dwelling in a tabernacle among men. The tabernacle was God’s dwelling place. But Christ’sin carnation was God’s tabernacling among men. John 1:14 says, “The Word became flesh and tabernacled among us.” This began when Christ was conceived within the womb of Mary. His conception was not only a matter of holiness, but also a matter of the Holy Spirit. Although many things in the Old Testament were holy, there was not anything that was of the Holy Spirit. Only in the New Testament time, when God came into man and became man, do we have something that is of the Holy Spirit (Matt. 1:20). In the Greek text of the New Testament many times the expression “the Spirit, the holy” is used (1 Thes. 4:8; Heb. 3:7). I have not yet found an adequate explanation of such an expression in Greek. Some explain it as merely being a Greek idiom, but I doubt that this explanation is adequate. According to my spirit, I believe that the reason for this is that in the New Testament the emphasis is not only on the Spirit, but also on holiness. The Spirit is holiness. Therefore, the Holy Spirit is sometimes called the Spirit, the holy. Where the Spirit is, there holiness is also
15今天，那灵不仅在我们里面；祂正在使自己与我们成为一，并使我们与祂成为一。林前六章十七节说，『但与主联合的，便是与主成为一灵。』所以，实际上圣别的意思乃是被神浸透，使一个凡俗的人完全被那灵所浸透。当神来住在人中间时，就头一次用到『圣别』这辞。当神来成为人时，就头一次题到『圣灵』这名称。要使帐幕中的一件器具成为圣别，并不需要圣灵。器具一旦被摆到帐幕里为著神时，就立即成为圣别的了。我们不像那些为著神的器具，我们是活的人，有神的灵在我们里面，使我们与祂成为一；这不是仅仅成为圣别的，也是被圣灵所浸透。成为圣别，先是分别归神，其次是被神接收，第三是被神据有，第四是被神浸透，且与神是一。最终，在圣经中这事的结果乃是那称为圣城的新耶路撒冷；这城不仅属于神、为著神，更为神所拥有、所浸透，且与神是一。新耶路撒冷是一个圣别的实体，属于神，为神所据有，被神浸透，且与神是一。这就是圣别。
15Today, the Spirit is not only in us; He is making Himself one with us and us one with Him. First Corinthians 6:17 says, “He that is joined unto the Lord is one spirit.” Therefore, holiness actually means to be saturated with God, to cause a common person to be fully saturated with the Spirit. When God came to dwell among men, the word “holy” was used the first time. When God came as man, the term “Holy Spirit” was first mentioned. In order for an article of furniture in the tabernacle to be holy, there was no need of the Spirit. Once the furniture was placed into the tabernacle for God, it immediately became holy. We are not like furniture that is for God; we are living people with the Spirit of God in us to make us one with Him. This is not merely to be holy, but to be saturated with the Holy Spirit. To be holy is firstly to be separated to God; secondly, to be taken over by God; thirdly, to be possessed by God; and fourthly, to be saturated with God and one with God. Eventually, the issue of this in the Bible is the New Jerusalem, which is called the holy city, a city that not only belongs to God and is for God, but a city possessed by God, saturated with God, and one with God. The New Jerusalem is a holy entity belonging to God, possessed by God, saturated with God, and one with God. This is holiness.
五 在地位上分别归神
E. To Be Separated unto God Positionally
16我们要成为圣别，就必须先在地位上分别归神。对于我们的家人、邻居、同事、朋友，我们需要有分别。然而许多基督徒虽然得救了，却没有分别出来。正常的说，人一得救，就该分别出来。这是信徒称为圣徒的原因。看看今天大体的基督徒，他们和世人没有两样。他们没有甚么分别可言。甚至他们的许多亲戚朋友还不知道他们是基督徒。但是成为圣别，乃是分别归神。当然，这是一件地位上的事。
16In order for us to be holy, we first need to be separated unto God positionally. With respect to our family, neighbors, colleagues, and friends, we need to be separated. Many Christians, however, are saved, but not separated. Normally, once a person is saved, he should also be separated. This is the reason a believer is called a saint. Consider the majority of Christians today. They are virtually the same as the worldly people. With them, there is no separation. Many of their relatives and friends do not even know that they are Christians. But to be holy is to be separated unto God. This, of course, is a matter of position
1 藉著基督救赎的血
1. By the Redeeming Blood of Christ
17我们藉著基督救赎的血，已被分别出来归神，（来九14，）但是我们今天在许多基督徒身上，看不到基督宝血的能力。所有的基督徒都相信自己已蒙救赎，但是在一些人身上没有救赎宝血的记号。宝血的记号是一个分别的记号。你若蒙宝血救赎，就应当带有分别的记号。别人也许可以随便说某些话、作某些事，但是你不能。甚至有些事你能作，但是你禁止不作，因为你已蒙宝血救赎。有个记号在你身上，表明你不一样，你被分别出来了。别人可以说某些话、去某些地方、或买某些东西，但是我们作不来，因为我们是被分别的，并且带著救赎宝血的记号。这血已经使我们成圣并分别出来。
17We have been separated unto God by the redeeming blood of Christ (Heb. 9:14). But we cannot see the power of the blood of Christ in many Christians today. All Christians believe that they have been redeemed, but in some there is no sign of the redeeming blood. The sign of the blood is a sign of separation. If you have been redeemed by the blood, then you should bear the sign of separation. Others may be free to say or do certain things, but you are not. Even if you can do those things, you refrain from doing them because you have been redeemed by the blood. With you there is a sign that you are different, separated. Other people may utter certain words, go certain places, or buy certain things, but we cannot because we are separated and bear the sign of the redeeming blood. The blood has sanctified and separated us
2 藉著圣灵
2. By the Holy Spirit
18我们也是藉著圣灵，得以分别归神。（林前六11，彼前一2，罗十五。）因为那灵的能力覆庇我们，我们就不能用某些字眼、去某些地方、或作某些事。但这不是说，我们在规条之下。不，这只是说，我们是在救赎的宝血之下，也是在圣灵里。
18We also are separated unto God by the Holy Spirit (1 Cor. 6:11; 1 Pet. 1:2; Rom. 15:16). Because the power of the Spirit overshadows us, we cannot use certain 16 words, go to certain places, or do certain things. But this does not mean that we are under regulations. No, it simply means that we are under the redeeming blood and in the Holy Spirit.
3 在主耶稣的名里
3. In the Name of the Lord Jesus
19我们有一个圣别的地位，不仅是藉著血、藉著灵，也是在主耶稣的名里。（林前六11。）因为我们带著主耶稣的名，我们就不该凡俗，而羞辱祂的名。别人可以去看球赛或电影，但我们不去，因为我们不愿意羞辱主的名。祂的名必须使我们有分别。不要问某一件事算不算有罪。分别与一件事是否有罪无关，乃是关乎我们是凡俗的还是有分别的。我们必须带著一些记号，表明我们是在宝血底下，在那灵里，并在主耶稣的名里。无可否认的，分别不是一件很深的事，只是地位上的事。但不要以为地位算不得甚么，地位非常重要。我们的地位乃是圣徒，就是分别出来的人，我们需要守住这个地位。
19We have a sanctified position, not only by the blood and by the Spirit, but also in the name of the Lord Jesus (1 Cor. 6:11). Because we bear the name of the Lord Jesus, we should not shame His name by being common. Others may go to sporting events or to the movies, but we would not go because we do not want to shame the Lord’s name. His name must keep us separate. Do not ask whether a certain thing is sinful or not sinful. Separation is not related to whether or not something is sinful; it is a matter of whether we are common or separated. We must bear some sign that we are under the blood, in the Spirit, and in the name of the Lord Jesus. Admittedly, separation is not a very deep matter; it is merely positional. But do not think that position is unimportant. It means a great deal. We have a position as saints, as separated ones, and we need to keep it.
4 在称义之前
4. Before Justification
20按道理来说，这一面的圣别，是在称义之前。（林前六11。）地位上的圣别是在称义之前，但是性质上的圣别却是在称义之后。我们被称义之前，就藉著宝血，藉著圣灵，并在主耶稣的名里，得以成为圣别。
20According to doctrine, this aspect of sanctification comes before justification (1 Cor. 6:11). Positional sanctification precedes justification, but dispositional sanctification follows justification. Before we are justified, we are sanctified by the blood, by the Holy Spirit, and in the name of the Lord Jesus
六 在性质上被神浸透
F. Saturated with God Dispositionally
1 在称义之后
1. After Justification
21现在我们来到性质上的圣别，那是发生在称义之后的。（罗六19，22。）这个圣别不仅是在我们地位上的，也是在我们性质上的。因此，这比地位上的圣别更深、更主观。
21Now we come to dispositional sanctification, which comes after justification (Rom. 6:19, 22). This is sanctification not merely in our position, but also in our disposition. Hence, it is deeper and more subjective than positional sanctification
22在主观的圣别里，我们是在性质上被神浸透。在地位上被分别出来并不困难，费时也短。但是要在性质上被浸透，就需要很长的时间。如果我们向主忠信，我们就要天天被神的性情所浸透。神的心意乃是要以祂自己来浸透我们，我们需要将神吸取到我们里面。这需要时间。这乃是使我们成为圣别的过程。
22In subjective sanctification we are saturated with God dispositionally. Separation can take place rather easily and in a very short time. But to be saturated dispositionally takes along time. If we are faithful to the Lord, we shall be saturated with the nature of God day after day. God intends to saturate us with Himself, and we need to soak up God in our being. This requires time. This is the process of being made holy.
23神拣选我们，目的是要我们被祂自己浸透；祂要把祂自己作到我们里面。然后我们要成为圣别，正如祂一样。现今我们都在浸透的过程中。我在这个过程中已有五十多年了，我仍在其中，仍然天天吸取神。有时我的妻子或弟兄姊妹帮助我吸取祂。甚至当我在自己里面而不愿意时，他们就帮助我，使我乐意来吸取。因此，不管我愿不愿意，主叫我被祂浸透且吸取祂。我们许多人能见证，我们在基督教多年，却没有经历多少这种浸透。但是自从我们进入召会生活，我们一直被神泡透，多而又多。召会生活乃是一种吸取神的生活。不管我们愿不愿意，我们是不断的被神圣的元素所泡透。我不在意外面的改正，那算不得甚么。然而，被神浸透并泡透，却是极有意义的。在召会生活中，你是被改正，还是被浸透？我们许多人在召会生活中已被神浸透了。我不珍赏自我改正。譬如有个人是骄傲的，他把自己调整得谦卑；这算不得甚么。惟一算得了数的，乃是我们被神浸透。我何等喜乐的看见，许多弟兄姊妹已被神所浸透，他们将祂丰富的吸取到他们里面！这是圣经中所启示的圣别、成圣。我们都是这样蒙拣选成为圣别的。首先，我们分别归神；其次，我们被神浸透；最终，我们与神成为一。有一天，我们要与祂毕像毕肖；那就标明我们成为圣别的完成。圣别的过程开始于分别，继续于浸透，完成于我们的身体完全得赎。到那时，我们里外都要与祂毕像毕肖，我们要成为圣别。神在创立世界以前拣选我们，就是为著这个目的。
23God has chosen us for the purpose of saturating us with Himself; He wants to work Himself into our being. Then we shall be holy, just as He is. At present, we are all in the process of saturation. I have been in this process more than fifty years, and I am still in it, still soaking up God day by day. Sometimes my wife or the brothers and sisters help me to soak Him up. They help me to be willing for this, even when in myself I am not willing. Thus, whether I am willing or unwilling, the Lord causes me to be saturated with Him and to soak Him up. Many of us who were in Christianity for years can testify that while we were there we did not undergo very much of this saturation. But since we came into the church life, we have been more and more soaked with God. The church life is a life of soaking up God. Whether we are willing or unwilling, we are being soaked with the divine element. I do not care for outward correction; it means nothing. Being saturated with God and being soaked with Him, however, mean a great deal. In the church life, have you been corrected or saturated? Many of us in the church life have been saturated with God. I do not appreciate self-correction. Suppose someone is proud and adjusts himself to be humble. This means nothing. The only thing that matters is that we are saturated with God. What a joy it is for me to see that many brothers and sisters have been saturated with God, that they have soaked up so much of Him into their being! This is the holiness, the sanctification, revealed in the Bible. We all have been chosen to be holy in this way. Firstly, we are separated unto God; secondly, we are saturated with God; eventually we become one with God. One day, we shall be just like Him. That will mark the completion of our sanctification, the process that begins with separation, continues with saturation, and is completed with the full redemption of our body. At that time, from within to without, we shall be the same as He is. We shall be holy. It is for this purpose that we were chosen by God before the foundation of the world
2 藉著魂的变化
2. By Transformation of the Soul
24性质上的圣别，首先是藉著我们里面每一部分被神的圣别元素所浸透，而变化我们的魂。（林后三18，罗十二2。）
24Dispositional sanctification firstly transforms our soul by saturating every part of our inward being with the holy element of God (2 Cor. 3:18; Rom. 12:2).
3 藉著身体的改变形状
3. By Transfiguration of the Body
25最终，性质上的圣别要将我们的身体改变形状，使之同形于基督荣耀的身体。（腓三21。）这就是说，神的圣别元素要浸透我们的身体，好叫我们的身体得赎。（罗八23。）
25Eventually, dispositional sanctification will transfigure our body into one as glorious as Christ’s (Phil. 3:21). This means that God’sho ly element will saturate our body so that our body may be redeemed (Rom. 8:23
4 终极完成为圣城
4. Consummately to Be the Holy City
26藉著性质上的圣别，所有的圣徒要终极完成为圣城，被圣别的神所浸透。（启二一2，10。）
26Through dispositional sanctification, all the saints will consummately be the holy city, permeated with the holy God (Rev. 21:2, 10
伍 没有瑕疵
V. WITHOUT BLEMISH
27四节也说，神在基督里拣选了我们，使我们没有瑕疵。瑕疵就像宝石内的异物。神所拣选的人只该被神自己所浸透，没有外来的东西，就如堕落的天然属人成分、肉体、己或世界的事。这就是『没有瑕疵』，在神的圣别性情之外没有任何别的成分搀杂。召会被话中的水彻底洗涤之后，就要这样成为圣别。（弗五26～27。）
27Verse 4 also says that we were chosen in Him to be without blemish. A blemish is like a foreign particle in a precious gem. God’s chosen ones should be saturated only with God Himself and have no foreign particles, such as the fallen natural human element, the flesh, the self, or worldly things. This is to be without blemish, to be without any mixture, to have no element other than God’sho ly nature. After being thoroughly washed by the water in the Word, the church will be sanctified in this way (5:26-27
28今天我们还有很多的搀杂。有许多外来的东西，就如肉体、己和天然的生命，仍然在我们里面。但我们正在渐渐的变化。所以，我们至终要极其圣别并纯净，以致我们没有瑕疵，没有任何外来的东西，只有神圣的成分。
28Today, we still have a great deal of mixture. Many foreign particles, such as the flesh, the self, and the natural life, are still in us. But we are gradually being transformed. Therefore, eventually we shall be so holy and so pure that we shall be without blemish, without any foreign particles, having only the divine element
陆 在祂面前
VI. BEFORE HIM
29我们要在祂面前成为圣别、没有瑕疵。『在祂面前』，意即按著神圣的标准，在祂眼中成为圣别、没有瑕疵。这使我们有资格留在祂面前，享受祂的同在。我们要成为圣别、没有瑕疵，但不是照著我们的标准，或在我们眼中，乃是照著祂的标准，在祂的眼中。
29We shall be holy and without blemish before Him. “Before Him” means to be holy and without blemish in the eyes of God according to His divine standard. This qualifies us to remain in and enjoy His presence. We shall be holy and without blemish, not according to our standard or in our eyes, but according to His standard and in His eyes
柒 在爱里
VII. IN LOVE
30末了，我们要在爱里，在祂面前成为圣别、没有瑕疵。这里的爱是指神爱祂所拣选之人的爱，以及神所拣选之人爱祂的爱。神所拣选的人乃是在这爱里，在这样的爱里，在祂面前成为圣别、没有瑕疵。神先爱我们，然后这神圣的爱激起我们用爱回报祂。在这样爱的情形与气氛中，我们被神浸透，成为圣别、没有瑕疵，像祂一样。在这爱里，就是在一种相互的爱里，神爱我们，我们用这爱回报祂。就在这种情形中，我们变化了；就在这种情形下，我们被神浸透了。
30Finally, we shall be holy and without blemish before Him in love. Love here refers to the love with which God loves His chosen ones and with which His chosen ones love Him. It is in this love, in such a love, that God’s chosen ones become holy and without blemish before Him. Firstly, God loved us. Then this divine love inspires us to love Him in return. In such a condition and atmosphere of love, we are saturated with God to be holy and without blemish as He is. In this love, a mutual love, God loves us, and we return this love to Him. It is in this kind of condition that we are being transformed. Under such a condition we are being saturated with God.
31我盼望我们能看见圣经里所启示的圣别，与今天有关自我改正或行为改良的教训完全不同。我们先是分别归神，然后不断被神浸透，直到在我们里面的一切搀杂，都被神圣的性情吞灭。当这事达到完满时，我们就完全成为圣别、被变化、并且模成神儿子耶稣基督的形像。这样我们就完全得以圣别。
31I hope that we can see that the holiness revealed in the Bible is absolutely different from that found in today’s teachings concerning self-correction and improvement of behavior. Firstly, we are separated unto God and then we are continually saturated with God until all the mixture in us is swallowed up by the divine nature. When this takes place in full, we shall be wholly sanctified, transformed, and conformed to the image of God’sS on, Jesus Christ. Then we shall be completely holy