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以弗所书生命读经 · 第39篇

信徒的标准

THE BELIEVER’S STANDARD
1保罗在提前一章十六节说，『然而，我所以蒙了怜悯，是要叫耶稣基督在我这罪魁身上，显示祂一切的恒忍，给后来信靠祂得永远生命的人作榜样。』根据这一节，保罗成了神救恩的榜样。然而，保罗不仅是神救恩的模型，也是蒙主呼召之人的模型。在以弗所书，神的呼召这件事是极其重要的。保罗在一章十七至十八节祷告，愿我们有智慧和启示的灵，『知道祂的呼召有何等盼望。』在四章一节，保罗劝我们这些蒙神呼召的人，行事为人要与所蒙的呼召相配。
1In 1 Timothy 1:16 Paul says, “For this cause I obtained mercy, that in me first Jesus Christ might show forth all long-suffering, for a pattern to them which should hereafter believe on him to life everlasting.” According to this verse, Paul was made a pattern of God’ss alvation. Paul, however, was a model not only of God’ss alvation, but also of one called by the Lord. In the book of Ephesians the matter of God’scall ing is of great significance. In 1:17-18 Paul prayed that we would have a spirit of wisdom and revelation to “know what is the hope of His calling.” In 4:1 Paul besought us, God’scall ed people, to walk worthily of the calling with which we were called
神呼召的目标
THE GOAL OF GOD’SCALL ING
2没有多少基督徒知道神呼召的目标。许多基督徒以为，这目标就是蒙恩得救而已。然而，恩典和救恩并不是神呼召的终极目标。根据以弗所书，神呼召的独一目标乃是建造基督的身体。主耶稣在马太十六章说，祂要建造祂的召会。使徒行传和书信启示，召会不是主直接建造的，乃是藉著身体上的肢体建造的。基督是藉著身体来建造身体。神呼召我们就是为著完成这个目标。以弗所三章二节说到神恩典的管家职分，四章十二节说到基督身体的建造。因此，以弗所书从三章二节到四章十二节这一段，开始于神恩典的管家职分，结束于基督身体的建造。
2Not many Christians know the goal of God’scall ing. Many think that this goal is simply to receive grace and to be saved. Grace and salvation, however, are not the ultimate goal of God’scall ing. According to Ephesians, the unique goal of God’scall ing is the building up of the Body of Christ. In Matthew 16 the Lord Jesus said that He would build His church. The book of Acts and the Epistles reveal that the church is built up not by the Lord directly, but through the members of the Body. Christ builds the Body by the Body. God has called us for the fulfillment of this goal. Ephesians 3:2 speaks of the stewardship of the grace of God, and 4:12, of the building up of the Body of Christ. Hence, the portion of Ephesians from 3:2 to 4:12 begins with the stewardship of the grace of God and ends with the building up of the Body of Christ
3神恩典的管家职分并不仅限于保罗和其他的使徒。不要认为保罗是这样一位管家，而你不是。保罗在这里的用意，是要使圣徒有深刻的印象，看见他们都得了神恩典的管家职分，为著基督身体的建造。根据四章十二节，身体的建造不是使徒们个人的工作；身体的建造乃是众圣徒的责任。这一节启示，圣徒们被成全是为著职事的工作，为著建造基督的身体。这节里的『目的是为著』和下文的『为著』，原文也有『结果是』的意思。圣徒被成全的结果，乃是职事的工作，其结果又产生基督身体的建造。身体不是由使徒和其他领头的人直接建造的，乃是由圣徒直接建造的。
3The stewardship of the grace of God is not limited to Paul and the other apostles. Do not think that Paul was such a steward and that you are not. Paul’sin tent i on here is to impress the saints with the fact that they all have received the stewardship of the grace of God for the building up of the Body of Christ. According to 4:12, the building up of the Body is not the work of the apostles alone; it is there sponsibility of all the saints. This verse reveals that the saints are perfected unto the work of ministry, unto the building up of the Body of Christ. The Greek word rendered “unto” in this verse also means “for the purpose of,” “with a view to,” or “resulting in.” The perfecting of the saints results in the work of ministry, which in turn results in the building up of the Body of Christ. The Body is not built up directly by the apostles and the other leading ones; it is built up directly by the saints.
4保罗在四章十六节说，『本于祂，全身藉著每一丰富供应的节，并藉著每一部分依其度量而有的功用，得以联络在一起，并结合在一起，便叫身体渐渐长大，以致在爱里把自己建造起来。』十二节说到圣徒，十六节说到『每一部分』。按照十六节，身体叫自己渐渐长大，以致在爱里把自己建造起来。为使这事能实际的进行，众圣徒需要受使徒和其他领头之人的成全。
4In 4:16 Paul says, “Out from Whom all the Body, fitted and knit together through every joint of the supply, according to the operation in measure of each one part, causes the growth of the Body unto the building up of itself in love.” Verse 12 speaks of the saints, and verse 16 mentions “each one part.” According to verse 16, the Body causes the growth of itself unto the building up of itself in love. In order for this to take place in a practical way, all the saints need to be perfected by the apostles and the other leading ones
像保罗一样
THE SAME AS PAUL
5我们读以弗所书时，必须进入保罗的负担和感觉。保罗的期望是要每一位信徒都成为使徒。这意思是说，保罗期望每一位圣徒都能和他一样。保罗不仅是使徒，也是申言者、传福音者、牧人和教师。然而，我们许多人可能把十一节所说这些有恩赐的人，分成四个不同的类别：使徒、申言者、传福音者、牧人和教师。但保罗这位蒙神呼召之人的榜样，却样样都是。保罗当然是申言者。在他的书信里，他说出一些很大的豫言，就如在林前十五章及帖撒罗尼迦前后书中所见者。保罗也是传福音者。有谁是比他还大的传福音者？他无论到那里都传福音。不仅如此，保罗也是牧人和教师。他日夜照顾众召会和众圣徒。最后，谁能否认保罗是教师？倘若保罗不是教师，在新约里就没有人是教师了。因此，保罗是使徒、申言者、传福音者、牧人和教师。在以弗所三至四章里，保罗的负担和目的是要指出，每一位圣徒在这些方面都该和他一样。三至四章是保罗嘱咐我们行事为人要与神呼召相配的一部分。假如我们的行事为人要与神的呼召相配，我们就必须像使徒保罗一样。我们要有相配的行事为人，所当注意的就不该只是谦卑、恩慈、仁爱等这些事，而该注意作使徒、申言者、传福音者、牧人和教师这些重要的事。我们若不是这样的人，我们的行事为人就没有与神的呼召相配。在这两章里，保罗乃是一个榜样：不是得胜基督徒的榜样，甚至也不是充满生命之信徒的榜样，乃是那些作使徒、申言者、传福音者、牧人和教师之人的榜样。
5As we read this book of Ephesians, we need to get into Paul’s burden and feeling. Paul’s expectation was that every believer would be an apostle. This means that Paul expected every saint to be the same as he was. Paul was not only an apostle; he was also a prophet, an evangelist, and a shepherd and teacher. Many of us, however, may classify the gifted ones mentioned in verse 11 into four distinct categories: the apostles, the prophets, the evangelists, and the shepherds and teachers. But Paul, the pattern of God’scall ed one, was all of these. Paul certainly was a prophet. In his Epistles he uttered some great prophecies, such as those found in 1 Corinthians 15 and in 1 and 2 Thessalonians. Paul was also an evangelist. Who was a greater evangelist than he was? He preached the gospel wherever he went. Furthermore, Paul was a shepherd and a teacher. Day and night, he cared for all the churches and all the saints. Finally, who can deny that Paul was a teacher? If Paul was not a teacher, then no one in the New Testament was a teacher. Therefore, Paul was an apostle, a prophet, an evangelist, and a shepherd and teacher. His burden and intention in chapters three and four was to point out that every saint should be the same as he was in these respects. Chapters three and four are part of Paul’s charge concerning a walk worthy of God’s calling. If we would have a walk worthy of God’scall ing, we need to be like the Apostle Paul. To have a worthy walk, we should devote our attention not only to such things as humility, kindness, and love, but to the important matter of being apostles, prophets, evangelists, and shepherds and teachers. If we are not such persons, then we do not have a walk worthy of God’scall ing. In these chapters Paul is an example, not of a victorious Christian nor even of a believer who is full of life, but of one who is an apostle, prophet, evangelist, and shepherd and teacher.
6所有的门徒都是使徒、申言者、传福音者、牧人和教师每个彀标准的基督徒都是使徒、申言者、传福音者、牧人和教师。使徒不是王，乃是受差遣的人。我若差你出去作一项特殊的工作，你就是受我差遣的人，是我的使徒。主耶稣在约翰十七章十八节向父祷告：『你怎样差我到世上，我也照样差他们到世上。』这节里的『他们』，指的不仅是十二使徒，更是所有的门徒。这指明所有信基督的人，都该是受差遣的人。主在约翰二十章二十一节对门徒说的话，印证了这事：『父怎样差遣了我，我也照样差遣你们。』主耶稣所有的门徒，无论男女，都是受差遣的人。若是你作了多年的基督徒，却从来没有受主差遣，你就还没有达到标准。我们若想想自己已过的经历，就会看见，我们许多人都受了差遣─到我们的丈夫或妻子那里，到我们的父母和亲戚那里，到我们的朋友那里。我们像保罗一样是受差遣的，我们乃是使徒。
6ALL DISCIPLES BEING APOSTLES, PROPHETS, EVANGELISTS, AND SHEPHERDS AND TEACHERS Every Christian who is up to the standard is an apostle, prophet, evangelist, and shepherd and teacher. An apostle is not a king; he is a sent one. If I send you out to do a specific task, then you are my sent one, my apostle. In John 17:18 the Lord Jesus prayed to the Father, “ As You have sent Me into the world, I also have sent them into the world.” The “them” in this verse refers not only to the twelve Apostles, but to all the disciples. This indicates that all who believe in Christ should be sent ones. This is confirmed by the Lord’sword to the disciples in John 20:21: “ As the Father has sent Me, I also send you.” All disciples of the Lord Jesus, both male and female, are to be sent ones. If you have been a Christian for years without ever having been sent by Him, you are not up to the standard. If we consider our past experience, we shall realize that many of us have been sent—to our husband or wife, to our parents and relatives, and to our friends. Like Paul, we are sent ones, we are apostles
7我们也是申言者。根据圣经，申言者主要的不是豫言将来的事；他是为神说话的人。譬如，在出埃及三至四章里，当摩西蒙神呼召时，他告诉主他不是能言的人。（四10。）主说祂把亚伦赐给摩西作他的申言者。（四～16，七1。）亚伦不是为摩西说豫言，乃是替他说话。这指明申言者就是发言人。就如我们曾经尽了使徒的功用，照样，我们也向我们的父母、亲戚和朋友作过申言者。我们作申言者，乃是为主说话，告诉别人主如何爱他们，渴望作他们的生命和一切。我们越这样说，我们就越尽申言者的功用。
7We are also prophets. According to the Scriptures, a prophet does not primarily predict the future; he is one who speaks for God. For example, when Moses was called by God in Exodus 3 and 4, he told the Lord that he was not eloquent (4:10). The Lord said that He would give Aaron to Moses to be his prophet (4:14-16; 7:1). Aaron did not predict things for Moses; he 14 spoke on his behalf. This indicates that to be a prophet is to be a spokesman. Just as we have functioned as apostles, so we have also been prophets, perhaps to our parents, relatives, and friends. As prophets, we speak on behalf of the Lord, telling others how the Lord loves them and desires to be life and everything to them. The more we speak in such a way, the more we function as prophets.
8我们在为神说话时，也传福音。这意思是说，我们乃是传福音者。作传福音者，简单的说就是传福音。同样的原则，我们也是牧人和教师。当我们照顾那些因我们传福音而得救的人，我们就牧养他们并教导他们。因此，我们是使徒、申言者、传福音者、牧人和教师。
8In speaking for God, we also preach the gospel. This means that we are evangelists. To be an evangelist is simply to preach the gospel. In the same principle, we are also shepherds and teachers. In caring for the ones saved through our gospel preaching, we shepherd them and teach them. Hence, we are apostles, prophets, evangelists, and shepherds and teachers.
9要有与神呼召相配的行事为人，就是要作一个受神差遣、为神说话、传扬福音、牧养并教导别人的人。我们若不是这样的人，就搆不上神的标准。由于我们受宗教背景和环境的影响，我们习惯于将使徒和申言者视为特殊人物。但使徒乃是正常的基督徒，是搆得上神标准的基督徒。我们不该假装谦虚的说，我们太渺小、太不重要，所以不能作使徒和申言者。我们都能受主差遣，至少可以到我们的亲戚朋友那里去，并且我们能为祂说话；这乃是事实。我们都能成为神所差遣的，也都该是神所差遣的；这也是事实。我们和保罗是同类；当然，作为使徒，我们没有他那样大的度量。
9To have a walk worthy of God’scall ing is to be one who is sent by God, who speaks for God, who preaches the gospel, and who shepherds others and teaches them. If we are not such a person, we are not up to God’s standard. Due to the influence of our religious background and environment, we are accustomed to thinking of apostles and prophets as extraordinary people. But an apostle is an ordinary Christian, a Christian who meets God’s standard. We should not have a false humility and say that we are too small, too insignificant, to be apostles and prophets. It is a fact that we can be sent out by the Lord, at least to our relatives and friends, and that we can speak for Him. It is a fact that we all can be and should be God’ss ent ones. We are of the same category as Paul, although, as apostles, we do not have, of course, as great a measure as he had
恩典的管家职分
the stewardship of the grace
10以弗所三章二节说，『谅必你们曾听见那为著你们所赐给我，神恩典的管家职分。』你有没有看见，不仅保罗是管家，你也是管家？就像保罗一样，你已经接受了神恩典的管家职分。管家是乃是服事的人。例如，在飞机上的空服人员，服事旅客并照顾他们。这指明管家不是某种高级官员，乃是服事别人的人。管家的服事称为管家职分。根据三章二节，我们的管家职分乃是神恩典的管家职分。我们都已经接受了某种程度的恩典。保罗在四章七节说，『但恩典赐给我们各人，是照著基督恩赐的度量。』藉著接受恩典，我们自然而然就有因著接受某种程度的恩典而得的管家职分。凭著恩典，我们被构成为管家。
10Ephesians 3:2 says, “If indeed you have heard of the stewardship of the grace of God which was given to me for you.” Do you realize that not only Paul was a steward, but that you are a steward also? Like Paul, you have received the stewardship of the grace of God. A steward is a serving one. For example, a steward or stewardess on an airplane serves the passengers and takes care of them. This indicates that a steward is not some kind of high official, but one who serves others. The service of a steward is called the stewardship. According to 3:2, our stewardship is the stewardship of the grace of God. We all have received a certain amount of grace. In 4:7 Paul says, “But to each one of us was given grace according to the measure of the gift of Christ.” By receiving grace, we spontaneously have the stewardship of the amount of grace we have received. By grace we have been constituted stewards
11三章二节说，恩典赐给了保罗；四章七节说，恩典赐给了我们各人。在这些经节的光中，我们不该认为保罗是某种人，而我们不是。事实上，三章八节给我们看见，保罗自认为是『比众圣徒中最小者还小的』。这指明众圣徒都能得著所赐给使徒保罗的恩典。就保罗这人说，他是使徒中最小的；（林前十五9；）但就他的职事说，他一点不在最大的使徒之下。（林后十一5，十二11。）然而，就他所得的恩典说，他比众圣徒中最小的还小。这含示众圣徒都能得著他所得的恩典。这如同我们身体的肢体，不论多小，都得到同样的血；但这血所产生的本能（恩赐），在众肢体却各不相同。基督身体的众肢体，都能得著与保罗同样的生命恩典，但他们的恩赐却与保罗的不同。若是恩典能赐给自认为比众圣徒中最小者还小的保罗，也必能赐给我们众人。
11Ephesians 3:2 says that grace has been given to Paul, and 4:7 says that grace has been given to each one of us. In the light of these verses, we should not consider that Paul was something that we are not. In fact, 3:8 reveals that Paul regarded himself as “less than the least of all saints.” This indicates that all the saints can receive the same kind of grace as was given to the Apostle Paul. As to the person of Paul, he was the least among the apostles (1 Cor. 15:9); but as to his ministry, he was not behind the chiefest apostles (2 Cor. 11:5; 12:11). Yet, as one who received grace, he was less than the least of all saints. This implies that all the saints can receive the grace which he received. This can be compared to all the members of our physical body which receive the same lifeblood, however large or small they may be. But the ability, or the gift, that comes out of the lifeblood differs with the members. All the members of the Body of Christ can have the same grace of life as Paul, but their gifts are not the same as Paul’s gift was. If grace could be given to Paul, who thought of himself as less than the least of all saints, then it can certainly be given to all of us.
12对保罗而言，问题不是谁多得恩典、谁少得恩典。我们必须忘记这一切的比较。重要的乃是我们要看见，我们都能像使徒保罗一样。既然有一位比众圣徒中最小者还小的人，能成为三至四章中所描述这样的人，我们就没有藉口了。然而，历世历代以来，基督徒一直受天然观念的影响。按照这观念，一位早期的使徒已被封为教皇。但是就正确的意义说，我们都能作『教皇』，因为教皇的意思就是父亲。这指明，对那些我们所带到主面前的人，我们都是属灵的父亲。
12To Paul, it was not a matter of who had received more grace and who had received less. We need to forget all such comparisons. The important thing is that we see that we all can be the same as the Apostle Paul. Since one who was less than the least of all saints could be such a person as described in chapters three and four, then we have no excuse. However, throughout the centuries, Christians have been under the influence of the natural concept. According to this concept, one of the early apostles was enthroned to be a pope. But we all can be “popes” in a proper sense, for a pope simply means a father. This indicates that we all can be spiritual fathers to those we bring to the Lord
13我们的心思需要得洁净，脱离那种高举使徒过于在基督里一般信徒的天然观念。使徒只是那些受神差遣，以完成祂建造召会之定旨的人。我们当然都能成为这样受差遣的人，并且在受差遣时，也都能为祂说话，作祂的申言者，祂的发言人。不要被传统的教训所拖累，反而要相信神恩典的管家职分已经赐给每位信徒的这个事实。
13Our mind needs to be purged from the natural concept that uplifts the apostles above the ordinary believers in Christ. Apostles are simply those sent by God to carry out His purpose for the building of the church. Certainly we all can be such sent ones, and, having been sent, we all can speak for God as His prophets, His spokesmen. Do not beheld back by traditional teachings. Instead, believe the fact that the stewardship of the grace of God has been given to every believer
奥秘的启示
THE REVELATION OF THE MYSTERY
14保罗在三章三节说，乃是照著启示，使他知道这奥秘。你认为这奥秘只给使徒保罗知道，而不给新约所有其他的信徒知道么？我们都已经得了奥秘的启示，就是赐给保罗的启示。保罗写以弗所书的原因，是要叫众圣徒都能认识基督的奥秘。主的恢复来到美国的这些年间，圣徒们所看见基督的奥秘越过越多。藉著接受这启示，我们被构成为使徒和申言者，并且有资格讲说基督与召会。
14In 3:3 Paul says that by revelation the mystery was made known to him. Do you think that the mystery has been made known only to the Apostle Paul and not been made known to all the other New Testament believers? We all have received the revelation of the mystery, the very revelation given to Paul. The reason Paul wrote the book of Ephesians was so that all the saints might know the mystery of Christ. In the years the Lord’s recovery has been in this country, the saints have seen more and more of the mystery of Christ. By receiving this reve lation, we are constituted apostles and prophets, and we are qualified to speak concerning Christ and the church.
15身为申言者，我们必须对那些在我们四周的人讲说，不管我们认为他们懂不懂得我们所说的。我们的责任是，不论我们在那里─在家里或在我们工作的地方，我们都要讲说。作父母的必须对他们的子女讲说神的经纶。我们也应当接触我们的父母和亲戚，告诉他们我们所看见关乎神永远定旨的事。不要在意别人对你们的想法。要一直说到不信者被带到主面前。我们若不说，别人怎么能得救？我们若说了，至少有些听见的人会来到主面前。在主恢复里的众圣徒，若都开口讲说基督与召会，那将会有何等的冲击力！我们许多人受了仇敌的欺骗，以为我们不彀资格为主说话。不要期待一些有特别恩赐的弟兄们包办所有的讲说；这种观念是错误的。我们这些已经接受恩典并看见基督奥秘之启示的人，乃是今日的使徒和申言者，并且我们能为主说话。
15As prophets, we need to speak to those around us, regardless of whether we think that they understand what we are saying. Our responsibility is to speak wherever we are—at home or at our places of employment. Those who are parents need to speak to their children concerning God’secon o my. We also should contact our parents and relatives and tell them what we have seen regarding God’s eternal purpose. Do not be concerned about what others may think of you. Speak so that the unbelievers may be brought to the Lord. If we do not speak, how can others be saved? If we speak, at least some of those who hear us will come to the Lord. What an impact there will be if all the saints in the Lord’s recovery open their mouths and speak concerning Christ and the church! Many of us have been cheated by the enemy into thinking that we are not qualified to speak for the Lord. Do not expect brothers with certain outstanding gifts to do all the speaking. This concept is wrong. As those who have received grace and who have seen the revelation of the mystery of Christ, we are today’s apostles and prophets, and we can speak for the Lord
都是服事的人
ALL SERVING ONES
16保罗在三章七节说，『我作了这福音的执事，是照著神恩典的恩赐，这恩赐是照著祂大能的运行所赐给我的。』这节里的『执事』一辞，英文作minister，原文与新约别处繙作（如在提前三章者，中文亦作执事）的字相同。事实上deacon是这里所用希腊字的英语化。『执事』（minister或deacon）乃是服事的人，不是居高位的人。在这处经节，保罗说他成了一个『执事』。按著天然的观念，这里的『执事』（minister）高于长老，而长老高于别处所说的执事（deacon）。但我们若对这一节有正确的认识，我们就看见minister实际上就是deacon，执事乃是服事的人。『执事』（minister）是好的辞，但其意义已经被传统的用法破坏无遗。根据新约，说到一个人是执事（minister），就是说他是一个服事的人。所有在基
16In 3:7 Paul said, “Of which I became a minister according to the gift of the grace of God, which was given to me according to the operation of His power.” The Greek word translated “minister” in this verse is the same word that is elsewhere in the New Testament rendered “deacon.” In fact deacon “deacon” is the anglicized form of the Greek word used here. A minister or deacon is a serving one, not a high official. In this verse Paul was saying that he became a servant. According to the natural concept, the ministers are above the elders, and the elders are above the deacons. But if we have the proper understanding of this verse, we shall see that the ministers actually are deacons, those who serve. The word “minister” is a good word, but its meaning has been spoiled by traditional usage. According to the New Testament, to say that one is a minister is to say that he is simply a serving one. All believers in Christ are serving ones.
17督里的信徒都是服事的人。
17THE OPERATION OF GOD’S POWER
神大能的运行
18保罗在三章七节说到神大能的运行。这是复活生命的大能，（腓三10，）运行在使徒和所有的信徒里面。（弗一19，三20。）藉著这种生命内在、运行的大能，恩典的恩赐就赐给了使徒，也就是显明在他身上。
18In 3:7 Paul speaks of the operation of God’s power. This is the power of the resurrection life (Phil. 3:10), which operates within the apostle and all the believers (Eph. 1:19; 3:20). By such an inward operating power of life, the gift of grace was given to the apostle; that is, it was manifested in him.
19七节『运行』一辞的希腊字，是英文里energy（能力）一字的字源。在我们里面，并在我们中间，有一神圣的能力在运行。这运行不是使徒保罗独有的，乃是为著所有圣徒的。这可由四章十六节得著证明，那里使用相同的希腊字，说到『藉著每一部分依其度量而有的功用（即，运行）』。在保罗里面能力的运行，也同样在身体的每一部分里。这样的能力，今天就在我们里面作工。
19The Greek word rendered “operation” in verse 7 is the word from which the English word “energy” is derived. Within us and among us there is a divine energizing. This operation, this energizing, was not exclusively for the Apostle Paul; it is for all the saints. This is proved by 4:16, which, using the same Greek word, speaks of the “operation in measure of each one part.” The very same energizing that was in Paul is in every part of the Body. Such an energy is working within us today
奥秘的经纶
THE DISPENSATION OF THE MYSTERY
20在三章九节保罗说到，使众人得著照明，叫他们知道奥秘的经纶。『经纶』在这里是指将基督作生命、生命的供应和一切，分赐给信徒的过程。我们都在这样奇妙的经纶里有分。我们这些信徒，需要被带到神的标准上，就是使徒保罗所设立的标准上。
20In 3:9 Paul speaks of bringing to light what is the dispensation of the mystery. The word “dispensation” here refers to the process of dispensing Christ as life, as the life supply, and as everything to the believers. We all have a part in such a marvelous dispensation. As believers we need to be brought up to God’s standard, the standard set by the Apostle Paul