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以弗所书生命读经 · 第37篇

我们是一的根据

THE BASE OF OUR ONENESS
1使徒保罗在劝勉我们保卫『一』时，（弗四3，）指出七项是我们一的根据和根基：一个身体，一位灵，一个盼望，一主，一信，一浸，并一位神与父。这七个『一』分为三组：前三者为第一组，属于那灵，以身体为其彰显，与一个盼望有关；这身体由为其素质的那灵所重生并浸透，而有改变形状、与基督毕像毕肖的盼望。次三者为第二组，属于主，有信和浸，使我们得与祂联合。最后是第三组，由神与父所组成，祂是一切的起始和源头。灵是身体的执行者，子是身体的创造者，父神是身体的起源者─三一神的三都与这身体有关。三一神的第三者首先题到，因为这里主要的是说到身体，而灵是这身体的素质，也是这身体的生命和生命的供应；然后回溯到子，再到父。
1In exhorting us to safeguard the oneness (4:3), the Apostle Paul points out seven things as the base, the very foundation, of our oneness: one Body, one Spirit, one hope, one Lord, one faith, one baptism, and one God and Father. These seven ones are of three groups. The first three can be grouped together, the Spirit with the Body as His expression and the Body related to the one hope. This Body, having been regenerated and being saturated with the Spirit as its essence, has the hope of being transfigured into the full likeness of Christ. The next three can also be grouped together, the Lord with faith and baptism, that we may be joined to Him. Then we have one God and Father, who is the Originator and source of all. The Spirit as the Executor of the Body, the Son as the Creator of the Body, and God the Father as the Originator of the Body—all three of the Triune God— are related to the Body. The third of the Trinity is mentioned first because the main concern here is the Body, and the Spirit is the essence of the Body. Then the course is traced back to the Son and then to the Father
2壹第一组，与那灵有关
2I. THE FIRST GROUP, RELATED TO THE SPIRIT
一一 个身体
A. One Body
3四节说，『一个身体和一位灵，正如你们蒙召，也是在一个盼望中蒙召的。』身体比灵先题起，因为我们中间的一与身体有关，且是为著身体。我们需要保守一，因为我们众人是一个身体。
3Verse 4 says, “One Body and one Spirit, as also you were called in one hope of your calling.” The Body is mentioned before the Spirit because the oneness among us is related to the Body and is for the Body. The reason we need to keep the oneness is that we are all one Body
二一 位灵
B. One Spirit
4一位灵和一个盼望有很深的关系。我们若没有看见这个关系，就无法明白为甚么保罗把一位灵、一个盼望、和一个身体摆在一起。灵是一个身体的素质。没有灵，身体是空的，是没有生命的。这里的身体是基督的身体，而基督身体的素质乃是灵。因此，身体和身体的素质乃是一。基督的身体不可能有一个以上的素质。身体惟一的素质就是灵。
4There is a deep relationship between the one Spirit and the one hope. If we do not see this relationship, we shall not be able to know why Paul put the one Spirit and the one hope together with the one Body. The Spirit is the essence of the one Body. Without the Spirit, the Body is empty and has no life. The Body here is the Body of Christ, and the essence of the Body of Christ is the Spirit. Hence, the Body and the essence of the Body are one. It is impossible for the Body of Christ to have more than one essence. The unique essence of the Body is the Spirit
5灵乃是在身体里。林前十二章十三节说，『因为我们不拘是犹太人或希利尼人，是为奴的或自主的，都已经在一位灵里受浸，成了一个身体，且都得以喝一位灵。』本节启示，这一位灵不只是身体的素质，也是身体的生命和生命的供应。没有这一位灵，身体就成了尸体。
5The Spirit is in the Body. First Corinthians 12:13 says, “For in one Spirit were we all baptized into one body, whether we be Jews or Gentiles, whether we be bond or free; and were all made to drink of one Spirit” (Gk.). This verse reveals that the one Spirit is not only the essence of the Body, but also the life and the life supply of the Body. Without the one Spirit, the Body would be a corpse.
三一 个盼望
C. One Hope
6四节中的盼望，乃是荣耀的盼望。（西一27。）我们这些得救的人有一个盼望，就是有一天主耶稣要来作我们荣耀的盼望，并且藉著祂，我们卑贱的身体要改变形状。（腓三21。）一面说，我们宝爱我们的身体，因为身体很有用处，若没有身体，我们就无法生存在这世上。另一面说，我们的身体很麻烦，因为身体时常软弱，容易生病。所以我们这些在基督里的信徒有一个盼望，就是有一天我们这麻烦的身体，要被基督新陈代谢的改变形状，成为得荣耀的身体。
6The hope in verse 4 is the hope of glory (Col. 1:27). As saved ones, we have the hope that one day the Lord Jesus will come as our hope of glory and that through Him our vile body will be transfigured (Phil. 3:21). On one hand, we appreciate our bodies because they are useful and because without them we cannot exist in this world. On the other hand, our bodies are troublesome, for they are often weak and subject to illness. Therefore, we believers in Christ have the hope that one day our troublesome bodies will be metabolically transfigured by Christ to become glorified bodies
7你若很难相信我们卑贱的身体会改变形状成为荣耀的身体，我要请你想一想康乃馨种子开花的过程。康乃馨种子本身并不美丽，但是藉著种到土里，藉著正常的长大，种子就会改变形状，成为一株开著美丽花朵的植物。保罗在林前十五章说到身体的改变形状时，将我们的身体比喻为种子。（35～44。）我们有坚定的盼望，就是种子『开花』的那日必会来到。根据罗马八章，我们的盼望也含示我们要显现为神的众子。我们今天是神的众子，但我们的儿子名分是隐藏的，甚至还有点奥秘。因这缘故，世上的人对待我们像对别人一样，一点也不知道我们是神的众子。然而，时候将到，我们儿子的名分要显现出来。那时我们就不再需要告诉别人我们是基督徒。众人一看就知道，我们是在荣耀里神的众子。神众子的显现，也就是神众子的得荣。这是我们的盼望。我们的身体改变形状，和我们显现为神的众子，都不是突然发生、料想不到的事。相反的，我们的改变形状和显现，都是在今天就逐渐发生的。不错，改变形状和显现，就一面说是突然之间发生的。但是按照新约的真理，并照著我们的经历，改变形状和显现也是一个渐进的过程，我们今天就在其中。这个过程是藉著一位灵完成的，这灵乃是基督身体的素质、生命和生命的供应，如今在我们里面作工，使我们改变形状，并使我们的儿子名分显明出来。这就是保罗把一个盼望和一位灵，与一个身体连在一起的原因。
7If you find it difficult to believe that our vile bodies will be transfigured into glorious bodies, I ask you to consider the process a carnation seed undergoes to produce blossoms. In itself a carnation seed has no beauty. But by being sown into the soil and by growing normally, the seed is transfigured into a plant with beautiful blossoms. In speaking about the transfiguration of the body in 1 Corinthians 15, Paul compares our bodies to seeds (vv. 35-44). We have the solid hope that the day will come for the “seed” to blossom. According to Romans 8, our hope also implies our manifestation as sons of God. We are sons of God today, but our sonship is hidden and even somewhat mysterious. For this reason, the worldly people treat us the same as everyone else, without any realization that we are sons of God. However, the time is coming when our sonship will be manifested. Then it will no longer be necessary to tell others that we are Christians. It will be apparent to all that we are sons of God in glory. The manifestation of the sons of God will also be the glorification of the sons of God. This is our hope. Neither the transfiguration of our body nor our manifestation as the sons of God will merely be a sudden, unexpected occurrence. On the contrary, both our transfiguration and our manifestation are gradually taking place today. Yes, there is a sense in which transfiguration and manifestation will take place suddenly. But according to the truth of the New Testament and according to our experience, transfiguration and manifestation are also a gradual process in which we are involved today. This process is being carried out by the one Spirit, who is the essence, the life, and the life supply of the Body of Christ. The Spirit is presently working within us to transfigure us and to mani fest our sonship. This is the reason Paul linked the one hope and the one Spirit to the one Body.
8我们这些信徒是基督身体的肢体。虽然你是身体的肢体，你满意你的光景么？我们若是诚实，就会承认我们对自己和召会目前的光景都不满意。我们需要改变形状。在我们这些作身体众肢体的里面，并在整个身体里面，有这一位灵；祂是身体的素质，也是身体的生命和生命的供应。这位灵不打盹也不闲懒；相反的，祂是大有能力的在我们里面作工，目标是要带我们实现我们蒙召的盼望。这就是为甚么我们说，身体的改变形状不会是突然发生的。今天内住的灵一直在作工，要实现身体的改变形状和神众子的显现。因为我们是在改变形状和显现的过程中，所以被提不该是意外来到的，乃该是正常的经历。四节含示，内住的灵今天正在进行一个过程，要把基督的身体带进荣耀里，以成就我们的盼望。所以在这一节，我们有一个身体、一位灵和一个盼望。因为我们都在一个身体里，有一位灵，并且有一个盼望，所以我们是一。我们没有理由不是一，也没有原因有所分别。我们是一个身体，我们有一位灵在我们里面作工，把我们带到我们盼望的目标。
8As believers, we are members of the Body of Christ. Although you are a member of the Body, are you satisfied with the way you are? If we are honest, we shall admit that the present situation of both ourselves and the church is less than satisfactory. We need to be transfigured. Within us as members of the Body and within the Body as a whole there is the one Spirit, who is the essence of the Body and the life and life supply of the Body. This Spirit is neither dormant nor idle; on the contrary, He is working energetically within us toward the goal of bringing us into the fulfillment of the hope of our calling. This is why we say that the transfiguration of the body will not be accidental. Today the indwelling Spirit is carrying out both the transfiguration of the body and the manifestation of the sons of God. Because we are in the process of transfiguration and manifestation, the rapture should not come as a surprise. Rather, it should be a normal experience. Verse 4 implies that the indwelling Spirit today is carrying out the process of bringing the Body of Christ into glory as the fulfillment of our hope. Therefore, in this verse we have the one Body, the one Spirit, and the one hope. Because we all are in the one Body with the one Spirit and have the one hope, we are one. There is no reason for us not to be one, and there is no cause to be different. We are one Body, and we have the one Spirit working within us to bring us to the goal of our hope
9贰第二组，与主有关
9II. THE SECOND GROUP, RELATED TO THE LORD
一一 主
A. One Lord
10五节说，『一主，一信，一浸。』本节不说『一子』，而说『一主』。在约翰福音里，我们信入的是子；（三16；）但在使徒行传里，我们信入的是主。（十六31。）在约翰书信里，子是为著生命；（约壹五12；）而在使徒行传里，升天后的主是为著权柄，（二36，）这是关乎祂作头的身分。这里，以身体的头而言，（弗一22，）祂是主。我们相信祂，与生命有关，也与权柄有关。然而，没有多少基督徒知道，他们信主是为著生命，也必须是为著权柄。我们这些失丧的罪人，不只灵里是死的，我们也没有主，没有头。但在我们信主之后，我们既有了生命，也有了头。
10Verse 5 says, “One Lord, one faith, one baptism.” This verse does not speak of one Son, but of one Lord. In the Gospel of John it is the Son in whom we believe (3:16), but in Acts, it is the Lord in whom we believe (Acts 16:31). In the writings of John, the Son is for life (1 John 5:12), whereas in Acts, the Lord, after His ascension, is for authority (Acts 2:36), a matter which concerns His headship. Here, as the Head of the Body (Eph. 1:22), He is the Lord. Our believing in Christ is related to both life and authority. Not many Christians, however, realize that they must believe in the Lord for authority as well as for life. As lost sinners, we were not only spiritually dead, but we were also without the Lord, without a head. But after believing in the Lord, we have both life and a head.
11在以弗所书中，身体的一不仅与生命有关，也与作头的身分有关。基督徒4分裂，是因他们不顾身体的头。保罗在四节说到生命，那与灵有密切的关系。但他在五节也论到权柄。今天很少基督徒顾到生命，更少基督徒顾到权柄。因著主的怜悯和恩典，我们这些在主恢复里的人顾到生命，也顾到作头的身分。我们不仅有一个身体，连同一位灵和一个盼望，我们也有一主，连同一信和一浸。
11In Ephesians the oneness of the Body is related not only to life but also to headship. Christians are divided because they do not care for the Head. In verse Paul covers life, which is closely related to the Spirit. But in verse 5 he deals with authority. Today few Christians care for life, and even fewer have any care for authority. By the Lord’s mercy and grace, we in the Lord’s recovery care both for life and for headship. We have not only the one Body with the one Spirit and the one hope, but also the one Lord with the one faith and the one baptism.
二一 信
B. One Faith
12新约中的信，是指我们相信的行为和我们相信的内容。作为我们相信的行为，信是个人且主观的；但是作为我们相信的内容，信是客观的。五节里的一信，不是我们个人相信的行为，乃是我们相信的对象。我们基督徒可能在各种不同的道理上有分歧，但是我们都有这一信。我们都相信主耶稣的身位和祂救赎的工作。我们信基督是神的儿子，成为肉体来作人；祂死在十字架上为著救赎我们；祂在第三天复活，并且已经升到诸天之上。这惟一的信，是所有真基督徒所持定的。
12In the New Testament faith denotes both the act of believing and the content of what we believe. Faith as our act of believing is personal and subjective. But faith as the content of what we believe is objective. The one faith in verse 5 is not our personal act of believing; it is the object of our faith. As Christians we may differ concerning various doctrines, but we all have the one faith. We all believe in the Person of the Lord Jesus and His redemptive work. We believe that Christ is the Son of God incarnated to be a man, that He died on the cross for our redemption, that He was resurrected on the third day, and that He has ascended into the heavens. This unique faith is held by all genuine Christians
13藉著这信，我们联于基督。人一旦信了神子耶稣基督的身位和工作，他就与基督成为一。在这之前，他是在基督之外，但现今他是在基督里面。这位基督是我们的主，我们的头，并且我们是在祂的权柄之下。我们是祂身体的肢体，祂是我们的头。我们若要保守一，就必须同时顾到生命和权柄。赐生命的灵在我们里面作工，使我们的魂变化，身体改变形状，并且完全显现为神的众子。这是生命的事。但是我们不只有赐生命的灵在我们里面，我们也有主作身体的头。因此，我们必须服从基督的权柄和作头的身分。
13It is through this faith that we are joined to Christ. As soon as a person comes to believe in the Person and work of Jesus Christ, the Son of God, he is made one with Christ. Before this he was outside of Christ, but now he is in Christ. This Christ is our Lord, our Head, and we are under His authority. We are members of His Body, and He is our Head. If we would keep the oneness, we must take care of both life and authority. The life-giving Spirit is working within us so that we may be transformed in soul, transfigured in body, and fully manifested as sons of God. This is a matter of life. But we have not only the life-giving Spirit within us, but also the Lord as the Head of the Body. Hence, we must be submissive to the authority and headship of Christ
三一 浸
C. One Baptism
14藉著信我们信入主，（约三36，）藉著浸我们浸入主（加三27，罗六3）并了结于亚当。（罗六4。）藉著信和浸，我们已从亚当里迁到基督里，因而与主联合。（林前六17。）
14In faith we believe in to the Lord (John 3:36, Gk.), and in baptism we are baptized in to Him (Gal. 3:27; Rom. 6:3) and terminated in Adam (Rom. 6:4). Through faith and baptism we have been transferred out of Adam into Christ and have thus been joined to the Lord (1 Cor. 6:17).
15受浸的实际，在于认识并承认我们天然的人已经钉十字架，并且埋葬了。因此，受浸就是死、埋葬和复活的实化。藉著信，我们联于基督，而在基督里我们被钉死、埋葬且复活。我们信了基督之后，应当立刻受浸，作我们认识这事实的见证。浸总是随在信之后的。藉著浸，我们就完全彻底的从亚当里迁到基督里。现今我们是在基督里，祂是我们的生命和我们的主。我们不再在亚当里，以亚当为我们的头；我们是在基督里，以基督作我们的头。因为主、信、和浸是这样的彼此有关系，所以保罗在五节同时题到三者。
15The reality of baptism consists in realizing and confessing that our natural being has been crucified and buried. Hence, baptism is the realization of death, burial, and resurrection. Through faith we are joined to Christ, and in Christ we are crucified, buried, and resurrected. Immediately after we believe in Christ, we should be baptized as a testimony of our realization of this fact. Baptism always follows faith. Through baptism, we have a complete and thorough transfer out of Adam and into Christ. Now we are in Christ who is our life and our Lord. No longer are we in Adam with Adam as our head. We are in Christ with Christ as our Head. Because the Lord, faith, and baptism are related in such a way, Paul spoke of them together in verse 5
参 一位众人的神与父
III. THE ONE GOD AND FATHER OF ALL
16六节说，『一位众人的神与父，就是那超越众人，贯彻众人，也在众人之内的。』神是万物的起源者，父是为著基督身体的生命源头。在四节里我们有生命，五节里有作头的身分，六节里有起源或源头。由于凡事都有源头，所以要追本溯源是可能的。然而，今天大多数的基督徒都是肤浅的，并不顾到事物的起始或源头。相反的，我们在召会生活中的人，必须有清明的鉴别力。这就是说，我们必须考量生命、作头身分、以及源头或起源的事。我们若追溯一件事的源头，就必定不会受欺骗或迷失。
16Verse 6 says, “One God and Father of all, Who is over all and through all and in all.” God is the Originator of all things, and the Father is the source of life for the Body. In verse 4 we have life; in verse 5, headship; and in verse 6, origin or source. Because everything has a source, it is possible to trace things back to their origin. However, most Christians today, being superficial, do not care for the origin or source of things. We in the church life, on the contrary, must have sober discernment. This means that we must consider the matters of life, headship, and source, or origin. If we trace something back to its source, we shall not be cheated or deceived or led astray
17使徒保罗是一个慎思明辨的人，有从主而来敏锐的鉴别力。保罗从一个身体开始，一直追溯到一位神与父。这就是说，他一直追溯到那个源头，那个起源。保罗在六节说到一位神与父是『超越众人，贯彻众人，也在众人之内的』。这里含示神圣三一的思想。超越众人，主要的是说到父；贯彻众人，主要的是说到子；在众人之内，主要的是说到那灵。三一神藉著成为那灵临到我们，至终进到我们众人里面。基督身体的一乃是由神格的三一所构成：作源头和起源的父是起源者，作主和头的子是完成者，成为赐生命之灵的那灵是执行者。我们若看见这个，就没有任何事物会打岔我们或使我们迷失；我们对于一以及如何保守一，就会有正确的鉴别力。
17The Apostle Paul was a very discerning person, having received a keen discernment from the Lord. Beginning with the one Body, Paul traced the source all the way back to the one God and Father. This means that he went all the way back to the very source, to the origin. In verse 6 Paul speaks of the one God and Father “Who is over all and through all and in all.” The thought of the Trinity is implied here. “Over all” mainly refers to the Father; “through all,” to the Son; and “in all,” to the Spirit. The Triune God eventually enters into us by reaching us as the Spirit. Our oneness is constituted of the Trinity of the Godhead: with the Spirit as the life-giving Spirit, with the Son as the Lord and Head, and with the Father as the source and origin. If we see this, nothing will be able to distract us or lead us astray. We shall have the proper discernment regarding the oneness and how to keep it
18保守一是在三一神里的事。这就是说，三一神自己是我们一的根据、基础和根基。我们一的起源者是父，我们一的完成者是主，我们一的执行者是那灵。但在我们的经历里，那灵在先，因为祂是直接与一有关，与实行一个身体里的一有关。接著，我们有主作完成者，并有父作源头。所以，我们的一乃是我们在基督徒生活中所认识并经历的三一神。我们很多人虽然多年是基督徒，却从来没有听过一实际上就是三一神成为我们的经历。我们的一是三一神─灵、主、和父─作到基督的身体里。同著三一神，我们还有信、浸和盼望。有一天我们得著信，我们就被带到基督里。这信的来临是何等荣耀的来临！在信入基督之后，我们就受浸。我们成了基督身体的肢体，有得荣的盼望。这就是我们的一。这一乃是三一神作到基督的身体里，而这身体是藉著信和浸产生的，并且还有盼望，就是有一日要得著荣耀。愿我们都有心来顾到这个一。
18The keeping of the oneness is a matter in the Triune God. This means that the Triune God Himself is the base of our oneness, its fundamental basis and very foundation. The Originator of our oneness is the Father, the Accomplisher of our oneness is the Lord, and the Executor of our oneness is the Spirit. In our experience, however, the Spirit is first because He is directly related to the oneness, to the carrying out of the oneness in the one Body. Following this, we have the Lord as the Accomplisher and the Father as the source. Therefore, our oneness is the Triune God realized and experienced by us in our Christian life. Although many of us have been Christians for years, we have never heard that oneness is actually the Triune God becoming our experience. Our oneness is the Triune God— the Spirit, the Lord, and the Father—wrought into the Body. Along with the Triune God, we have the faith, the baptism, and the hope. One day we received faith and were brought into Christ. What a glorious visitation was this coming of faith! After we believed into Christ, we were baptized. We became members of the Body with the hope of glorification. This is our oneness. This oneness is the Triune God wrought into the Body, which comes into existence through faith and baptism and which has the hope of one day being glorified. May we all have the heart to care for this oneness