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以弗所书生命读经 · 第50篇

活在爱与光中

LIVING IN LOVE AND LIGHT
1在本篇信息中，我们要来看以弗所五章一至十四节。以弗所书这段话，论到活在爱和光中，这是与神呼召相配之行事为人的第四项。
1In this message we come to 5:1-14. This portion of Ephesians covers the matter of living in love and light, the fourth item of a walk worthy of God’scall ing
I. AS BELOVED CHILDREN
壹 效法神，好像蒙爱的儿女
BECOMING IMITATORS OF GOD
2一节说，『所以你们要效法神，好像蒙爱的儿女一样。』保罗在这里的话是命令语气，是一个嘱咐。他嘱咐我们要效法神。我们是神蒙爱的儿女，所以能效法神，这是何等荣耀的事实！我们既是神的儿女，就有祂的生命和性情。我们效法神，并不是凭我们天然的生命，乃是凭祂神圣的生命。我们这些神的儿女，乃是凭我们父神圣的生命，才能完全，像祂一样。（太五48。）按照新约，在基督里的信徒乃是神的儿女。我们既是神的儿女，就有神的生命。约翰一章十三节说，我们是从2神生的。从神生，就是得著神的生命。不仅如此，彼后一章四节说，我们有分于神的性情。因为我们有神圣的生命与神圣的性情，我们就能效法神。这样效法神与训练猴子模倣人大不相同。猴子没有人的生命和人的性情。但我们有神圣的生命和神圣的性情，所以我们能效法神。
2Verse 1 says, “Become therefore imitators of God, as beloved children.” Paul’s word here is an imperative, a command. He commands us to become imitators of God. What a glorious fact that since we are His beloved children, we can be imitators of God! As the children of God, we have His life and nature. We imitate God, not by our natural life, but by His divine life. It is by our Father’s life that we, His children, can be perfect as He is (Matt. 5:48). According to the New Testament, the believers in Christ are children of God. As God’s children, we have God’s life. John 1:13 says that we have been born of God. To be born of God is to have the life of God. Furthermore, Peter 1:4 says that we are partakers of the divine nature. Because we have the divine life and the divine nature, we can be imitators of God. Imitating God in this way is much different from training a monkey to imitate a man. A monkey does not have human life or human nature. But we have the divine life and the divine nature. Therefore, we can be imitators of God.
贰 在爱里行事为人
II. WALKING IN LOVE
3保罗在二节发出了另一个命令：『也要在爱里行事为人。』恩典与实际（真理）怎样是四章十七至三十二节基本的元素，爱与光（五8～9，13）照样是五章一至三十三节使徒劝勉的基本元素。恩典是爱的发表，爱是恩典的源头。真理是光的启示，光是真理的根源。神是爱，也是光。（约壹四8，一5。）当神在主耶稣身上得彰显并被启示时，祂的爱就成了恩典，祂的光就成了真理。我们在主里面接受了作恩典的神，并实化了作真理的神之后，就来到祂这里享受祂的爱和光。爱和光，比恩典和真理更深。因此，使徒首先以恩典和真理，然后以爱和光，作为他劝勉的基本元素。这含示他要我们日常的行事为人长得更深，从外面的元素长到里面的元素。
3In verse 2 Paul issues another commandment: “Walk in love.” As grace and truth are the basic elements in 4:17-32, so love (5:2, 25) and light (5:8, 9, 13) are the basic elements in the apostle’s exhortation in 5:1-33. Grace is the expression of love, and love is the source of grace. Truth is the revelation of light, and light is the origin of truth. God is love and light (1 John 4:8; 1:5). When God is expressed and revealed in the Lord Jesus, His love becomes grace and His light becomes truth. After we have, in the Lord Jesus, received God as grace and realized Him as truth, we come to Him and enjoy His love and light. Love and light are deeper than grace and truth. Hence, the apostle firstly takes grace and truth as the basic elements for exhortation and then love and light. This implies that he wants our daily life to grow deeper, from the outward elements to the inward.
4爱是神内在的本质，光是神外显的元素。神内在的爱是可感觉的，神外显的光是可看见的。我们在爱里的行事为人，该由神爱的本质和光的元素二者所构成。这该是我们行事为人内在的源头，这比恩典和真理更深。保罗嘱咐我们要在爱里行事为人，正如基督爱我们，『为我们舍了自己，作供物和祭物献与神，成为馨香之气。』（弗五2。）在四章三十二节，使徒摆出神作我们日常生活的模型。在这里，他陈明基督作我们生活的榜样。那里是神在基督里作我们的模型，因为那一段是以彰显在耶稣生活中神的恩典和实际（真理）为基本的元素。按照四章三十二节，我们要饶恕人，正如神在基督里饶恕了我们一样。这意思是说，神就是饶恕的模型。但在五章这里是基督自己作我们的榜样，因为这一段是以基督对我们所显出的爱，（2，25，）以及基督所照在我们身上的光，（14，）为基本的元素。在这里，那爱我们，为我们舍了自己的基督，乃是在爱里行事为人的榜样。
4Love is the substance of God within, whereas light is the element of God expressed. It is possible to sense the love of God inwardly, and it is possible to see the light of God shining out. Our walk in love should be constituted of both the loving substance and the shining element of God. This should be the inner source of our walk. It is deeper than grace and truth. Paul commands us to walk in love, even as Christ also loved us and “gave Himself up for us, an offering and a sacrifice to God for a sweet- smelling savor” (5:2). In 4:32 the apostle presents God as the pattern for our daily walk. Here he sets forth Christ as the example for our living. There it is God in Christ as our pattern since, in that section, God’s grace and truth expressed in the life of Jesus are taken as the basic elements. According to 4:32, we are to forgive others as God in Christ has forgiven us. This means that God is the pattern of forgiveness. But in chapter five Christ Himself is our example since, in this section, love expressed by Christ to us (vv. 2, 25) and light shined by Christ upon us (v. 14) are taken as the basic elements. Here Christ, who loved us and gave Himself up for us, is the example of walking in love
5保罗说，基督『爱我们，为我们舍了自己，作供物和祭物献与神，成为馨香之气』。在圣经里，供物和祭物之间有所不同。供物是为著与神交通，祭物是为著得赎脱罪。基督为我们舍了自己，作供物使我们与神有交通，也作祭物赎我们脱离罪。基督爱我们，为我们舍了自己。这虽是为我们，却是献与神的馨香之气。我们照祂的榜样在爱里行事为人，不该仅是为别人，也该是献与神的馨香之气。
5Paul says that Christ “gave Himself up for us, an offering and a sacrifice to God for a sweet-smelling savor.” In the Bible there is a difference between an offering and a sacrifice. An offering is for fellowship with God, whereas a sacrifice is for redemption from sin. Christ gave Himself up for us both as an offering to have fellowship with God and as a sacrifice to redeem us from sin. In loving us Christ gave Himself up for us. It was for us, but it was a sweet-smelling savor to God. In following His example, our walk in love should not only be something for others, but also a sweet-smelling savor to God
参 与圣徒不相宜的事
III. THINGS NOT FITTING FOR SAINTS
6保罗在三至四节里，列出一些与圣徒不相宜的事：『至于淫乱、并一切污秽、或是贪婪，在你们中间连题都不可，如此才与圣徒相宜；还有淫辞、妄语、或是粗鄙的戏言，都不相宜，宁可说感谢的话。』没有甚么比淫乱更破坏人，特别是破坏神创造人的目的和用意，并信徒在基督身体中的召会生活；这是根据林前五章。贪婪是一种充满贪心而不受约束的情欲。这些邪恶的事在我们中间连题都不可，如此才与圣徒相宜；圣徒就是分别归神、为神浸透的人，他们照著神的圣别性情过生活。
6In verses 3 and 4 Paul lists certain things not fitting for saints: “But fornication and all uncleanness or unbridled greedy lust, let it not even be named among you, as is fitting for saints; and filthiness and foolish talking or coarse jesting, which are not becoming, but rather giving of thanks.” Nothing is more damaging to mankind than fornication. Unbridled greedy lust is a lust full of greed and uncontrolled. Such evil things should not even be named among us, as is fitting for saints, for persons separated unto God and saturated with God, living a life according to God’sho ly nature.
7我们不该说妄语或是粗鄙的戏言，却要说感谢的话。说感谢神的话，就是讲说那是真实的神；而妄语或粗鄙的戏言，乃是讲说那是虚假的撒但。
7Instead of foolish talking or coarse jesting, there should be the giving of thanks. To give thanks to God is to speak God as truth, whereas foolish talking or coarse jesting is to speak the Devil as falsehood
肆 在基督和神的国里
IV. NO INHERITANCE IN THE KINGDOM
得不到基业
OF CHRIST AND OF GOD
8五节说，『因为你们晓得这事，知道凡是淫乱的，或是污秽的，或是贪婪的，（就是拜偶像的，）在基督和神的国里，都得不到基业。』『晓得』原文是指主观的知觉，『知道』原文是指客观的知识。保罗在五节所说的，我们都要在主观上晓得，并在客观上知道。我们必须知道淫乱的、污秽的、或是贪婪的，在基督和神的国里，都得不到基业。在神眼中，贪婪的人实际上就是拜偶像的人。保罗在这一节说到基督和神的国。基督的国是千年国，（启二十4，6，太十六28，）也是神的国。（太十三41，43与注。）信徒已经重生进入神的国，（约三5，）今天是在召会生活中，活在神的国里。（罗十四17。）并不是所有的信徒，都能有分于千年国；只有得胜的才能有分。凡是污秽、失败的，来世在基督和神的国，即千年国里都得不到基业。按照约翰三章，所有重生的人都在神的国里。罗马十四章十七节也指明，我们在召会生活里，就是在今天的神的国里。然而，千年国要比我们今天在召会中所经历的国度更实际。只有在千年国里，基督的国也成了神的国。因此，基督和神的国这辞，不是指今天在召会生活中的国度，乃是指要来之千年国中所彰显的国度。今天所有的信徒都在神的国里，但不是所有的信徒都能在要来的千年国里得到基业。失败的和得胜的，两者可能都在神的国，就是在召会里。但只有得胜的会在要来的千年国期间承受国度。淫乱的、污秽的、和那些贪婪的，都不能在千年国里与基督一同掌权。
8Verse 5 says, “For this you know, knowing that every fornicator or unclean person or person of unbridled greedy lust, who is an idolater, has no inheritance in the kingdom of Christ and of God.” The Greek word rendered know is oida and signifies subjective knowledge, whereas the Greek word rendered knowing is ginosko and signifies objective knowledge. What Paul speaks in verse 5 we are to know both subjectively and objectively. We must realize that no fornicator or unclean person or person of unbridled greedy lust has any inheritance in the kingdom of Christ and of God. In the eyes of God, a person of unbridled greedy lust is actually an idolater, one who worships idols. In this verse Paul speaks of the kingdom of Christ and of God. The kingdom of Christ is the millennium (Rev. 20:4, 6; Matt. 16:28); it is also the kingdom of God (Matt. 13:41, 43). The believers have been regenerated into the kingdom of God (John 3:5) and are, in the church life, living in the kingdom of God today (Rom. 14:17). Not all believers will participate in the millennium; only the overcoming ones will. The unclean, defeated ones will have no inheritance in the kingdom of Christ and of God in the coming age. According to John 3, all those who are regenerated are in the kingdom of God. Romans 14:17 also indicates that in the church life we are in the kingdom of God today. However, the millennium will be the kingdom in away that is more practical than what we are experiencing in the church today. Only in the millennium does the kingdom of Christ also become the kingdom of God. There fore, the term the kingdom of Christ and of God refers not to the kingdom today in the church life, but to the manifestation of the kingdom in the coming millennium. Today all believers are in the kingdom of God, but not all of them will have an inheritance in the coming millennial kingdom. Both the defeated ones and the overcoming ones may be in the church as the kingdom of God. But only the overcoming ones will inherit the kingdom during the millennium. The fornicators, the unclean persons, and those of unbridled greedy lust will have no share in the reign of Christ in the millennium.
伍 神的忿怒
V. THE WRATH OF GOD
9正临到那悖逆之子
9COMING UPON THE SONS OF DISOBEDIENCE
10六节继续说，『不要让人用虚空的话欺骗你们，因这些事，神的忿怒正临到那悖逆之子。』神的忿怒临到那悖逆之子，主要的是由于三节所题那三件邪恶的事。悖逆之子乃是不信者。我们这些信徒，是神蒙爱的儿女。虽然如此，有些神儿女的为人却像悖逆之子。所以，神的忿怒必要临到他们。为这缘故，保罗在七节告诉我们：『所以你们不要与他们同伙。』我们该好好的效法神，不要有分于任何污秽的事。
10Verse 6 continues, “Let no one deceive you with vain words, for because of these things the wrath of God is coming upon the sons of disobedience.” The wrath of God will come upon the sons of disobedience mainly because of the three evil things spoken of in verse 3. The sons of disobedience are the unbelievers. We, the believers, are beloved children of God. Nevertheless, some of God’s children be have as if they were sons of disobedience. Therefore, the wrath of God will come upon them. For this reason, in verse 7 Paul tells us, “Do not become partakers together with them.” We should be good imitators of God and not be partakers of any unclean thing
陆 行事为人要像光的儿女
VI. WALKING AS CHILDREN OF LIGHT
11保罗在八节说，『你们从前是黑暗，但如今在主里面乃是光，行事为人就要像光的儿女。』我们从前不仅是黑暗的，并且就是黑暗本身。如今我们不仅是光的儿女，并且就是光本身。（太五14。）光就是神，照样，黑暗就是撒但。我们从前是黑暗，因为那时我们与撒但是一；现今我们是光，因为我们在主里与神是一。保罗在这一节劝我们：『行事为人就要像光的儿女。』神是光，所以我们这些神的儿女，也是光的儿女。我们如今在主里面既是光，行事为人就要像光的儿女。
11In verse 8 Paul says, “For you were once darkness, but now light in the Lord; walk as children of light.” We were once not only dark, but darkness itself. Now we are not only the children of light, but light itself (Matt. 5:14). As light is God, so darkness is the Devil. We were darkness because we were one with the Devil. Now we are light because we are one with God in the Lord. In this verse Paul exhorts us to “walk as children of light.” As God is light, so we, the children of God, are also the children of light. Because we are now light in the Lord, we should walk as children of light
128保罗在二节告诉我们，要在爱里行事为人；在八节告诉我们，行事为人要像光的儿女。本章头七节说到爱。如果我们在爱里行事为人，我们就会保守自己远离污秽。在爱里行事为人，就是在与神亲密的关系中行事为人。女儿与母亲之间的亲密关系，可用来说明在爱里行事为人的意思。有些年轻女子与她们的母亲享受一种亲密的爱。她们爱她们母亲所爱的一切。由于她们有这种对母亲的爱，她们就不愿拂逆母亲的感觉；反之，她们在对母亲亲密的爱里行事为人。同样的原则，我们与父有亲密的关系。我们是接受恩典的人，我们能在子里来接触父。在父面前，我们不仅享受恩典，就是爱的发表，我们也享受爱的本身。我们以非常亲密的方式经历这爱。因为我们这样亲密的享受神的爱，我们不愿意作任何使父不喜悦的事。父恨恶淫乱、污秽和贪婪。我们若在爱里行事为人，就会远离这些事。因著我们爱父，我们不作任何事使祂的心担忧。这是何等温柔细致的行事为人！这不仅是凭恩典而活，这乃是在爱里行事为人。我们应当一直记得，我们是神的儿女，享受神的爱。我们也是圣徒，分别归祂、被祂浸透。所以我们在日常的行事为人中，总是顾到父的感觉，因为我们亲密的活在祂温柔的爱里。
12In verse 2 Paul tells us to walk in love, and in verse he tells us to walk as children of light. The first seven verses of this chapter cover the matter of love. If we walk in love, we shall keep ourselves from uncleanness. To walk in love is to walk in intimacy with God. An intimate relationship between a daughter and mother may illustrate what it means to walk in love. Certain young women enjoy an intimate love with their mothers. They love whatever their mothers love. Because of the love they have for their mothers, they are not willing to do anything opposed to their mothers’ feeling. Rather, they walk in intimate love toward their mothers. In the same principle, we have an intimate relationship with the Father. As those who have received grace, we may come in the Son to contact the Father. In the Father’s presence we not only enjoy grace, the expression of love, but we also enjoy love itself. We experience this love in a very intimate way. Because we enjoy the love of God in such an intimate way, we do not want to do anything that displeases the Father. The Father hates fornication, uncleanness, and lust. If we walk in love, we shall stay away from such things. Because we love the Father, we shall not do anything to grieve His heart. What a tender, delicate walk this is! This is not simply living by grace; it is walking in love. We should always remember that we are children of God enjoying His love. We are saints separated unto Him and saturated with Him. Therefore, in our daily walk we would always take care of the Father’s feeling, for we live intimately in His tender love.
13爱与恩典之间的不同，可用母亲和孩子之间的关系说明。有时孩子也许向母亲要一些东西，然而，有时孩子只要享受母亲爱的拥抱。从母亲那里得到一些表明母爱的东西，这是恩典；但安息在母亲爱的怀抱里，这是爱的实例。同样的原则，我们接受了恩典，就是父爱的彰显。但是当我们在交通中来到父面前，我们就进入祂的爱里；这爱乃是恩典的源头。要指出真理与光的不同相当不容易。在我们的经历中，常常可以领会神对我们是真理，是我们的实际。但有时我们来到神面前，我们感觉我们是在光中。这时，我们不仅经历实际，我们也在光的本身里。因此，经历光比经历真理更深。我们不该仅仅照著真理并凭著恩典，还要在爱里并在光中。在爱里并在光中行事为人，比照著真理并凭著恩典行事为人更深、更柔细。
13The difference between love and grace can be illustrated by the relationship between a mother and her child. Sometimes a child may want something from the mother. However, at other times the child simply wants to enjoy the mother’s loving embrace. Receiving something from the mother which expresses the mother’s love is grace. But resting in the loving embrace of the mother is an illustration of love. In the same principle, we have received grace, the expression of the Father’s love. But as we go to the Father in fellowship, we enter into His love, which is the source of grace. It is rather difficult to point out the difference between truth and light. In our experience we may often realize God as truth to us, as our reality. But sometimes when we get into God’s presence, we sense that we are in the light. At such times, we are not only experiencing reality, but we are in the very light itself. Thus, the experience of light is deeper than the experience of truth. We should not simply be according to truth and by grace, but in love and under light. Walking in love and in light is deeper and more tender than living according to truth and by grace
14保罗在吩咐我们行事为人要像光的儿女之后，在九节插进一句括弧的话，论到光的果子：『光的果子是在于一切的善、义和真实。』善是光之果子的性质；义是产生光之果子的途径或手续；真实就是实际，乃是光之果子真实的彰显（神自己）。光的果子，性质上必须是善的，手续上必须是义的，彰显上必须是真实的，使神得以彰显，成为我们日常行事为人的实际。
14After commanding us to walk as children of light, Paul inserts in verse 9 a parenthetical statement regarding the fruit of the light, saying that “the fruit of the light is in all goodness and righteousness and truth.” Goodness is the nature of the fruit of the light; righteousness is the way or the procedure to produce the fruit of the light; and the truth is the reality, the real expression of the fruit of the light. This expression is God Himself. The fruit of the light must be good in nature, righteous in procedure, and real in expression so that God may be expressed as the reality of our daily walk
15保罗在说到光的果子时，只题到三件事物：善、义和真实，这是很有意义的。他不是说到圣别、恩慈、谦卑。他只题三件事物的原因，是因为在善、义和真实中之光的果子，与三一神有关。善，指光之果子的性质。主耶稣曾指出，只有一位是善的，就是神自己。（太十九17。）因此，这里的善是指父神。那是善的父神，乃是光之果子的性质。
15It is significant that in speaking of the fruit of the light Paul mentions only three things: goodness, righteousness, and truth. He does not speak of holiness, kindness, or humility. The reason he mentions just three things is that the fruit of the light in goodness, righteousness, and truth is related to the Triune God. Goodness refers to the nature of the fruit of light. The Lord Jesus once indicated that the only One who is good is God Himself (Matt. 19:17). Hence, goodness here denotes God the Father. God the Father as goodness is the nature of the fruit of the light
16请注意，保罗在这里不是说到光的工作，或是光的行为，乃是说到光的果子。果子是生命同其性质的事，光之果子的性质就是父神。我们曾指出，义指光之果子的途径或手续。义是产生光之果子的手续。在神格中，子基督是我们的义。祂来到地上，照著神的手续（这手续总是义的），产生一些东西。义是神的途径，神的手续。基督照著神义的手续，成就神的定旨。（罗五17～18，。）所以，光之果子的第二面是指子神。真实是光之果子的彰显。这果子必须是真实的，也就是说，必须是神的彰显，就是隐藏之光的照耀。无疑的，这真实是指实际的灵，就是三一神的第三者。所以，父是善，子是义，那灵是真理、实际，这三者都与光的果子有关。
16Notice that here Paul speaks not of the work of the light nor of the conduct of the light, but of the fruit of the light. Fruit is a matter of life with its nature. The nature of the fruit of the light is God the Father. We have pointed out that the righteousness denotes the way or the procedure of the fruit of the light. Righteousness is the procedure by which the fruit of the light is produced. In the Godhead, the Son, Christ, is our righteousness. He came to earth to produce certain things according to God’s procedure, which is always righteous. Righteousness is God’s way, God’s procedure. Christ came to accomplish God’s purpose according to His righteous procedure. Therefore, the second 21 aspect of the fruit of the light refers to God the Son. The truth is the expression of the fruit of the light. This fruit must be real; that is, it must be the expression of God, the shining of the hidden light. No doubt, this truth refers to the Spirit of reality, the third of the Triune God. There fore, the Father as the goodness, the Son as the righteousness, and the Spirit as the truth, the reality, are all related to the fruit of the light.
17九节是行事为人像光之儿女的定义。如果我们行事为人像光的儿女，我们就会结出九节所描述的果子。我们藉著行事为人像光之儿女所结的果子，必定是在善、义和真实里。我们行事为人像光的女儿，证据乃是看有没有结出这种果子。柒验证何为主所喜悦的十节说，『要验证何为主所喜悦的。』这句话与八节有关。我们行事为人不该愚昧、盲目或无知，乃要像光的儿女，验证何为主所喜悦的。
17Verse 9 is the definition of walking as children of light. If we walk as the children of light, we shall bear the fruit described in verse 9. The fruit we bear by walking as the children of the light must be in goodness, in righteousness, and in truth. The proof that we are walking as children of light is seen in the bearing of such fruit. VII. PROVING WHAT IS WELL-PLEASING TO THE LORD Verse 10 says, “Proving what is well-pleasing to the Lord.” This phrase is related to verse 8. We should not walk foolishly or blindly or ignorantly. Rather, we should walk as children of light, proving what is well-pleasing to the Lord
捌 不要有分于
VIII. NOT PARTICIPATING
黑暗无果子的行为
IN THE UNFRUITFUL WORKS OF DARKNESS
18保罗在十一节说，『不要有分于黑暗无果子的行为，倒要责备。』黑暗无果子的行为是虚妄，光的果子却是真实，实际。（9。）保罗嘱咐我们，行事为人要像光的儿女，他也照样嘱咐我们，不要有分于黑暗无果子的行为。
18In verse 11 Paul says, “And do not participate in the unfruitful works of darkness, but rather even expose them.” The unfruitful works of darkness are vanity, whereas the fruit of the light is truth, reality. Just as Paul commands us to walk as children of light, he also commands us not to participate in the unfruitful works of darkness.
玖 责备黑暗的行为
IX. EXPOSING THE WORKS OF DARKNESS
19保罗在十一节嘱咐我们，要责备黑暗无果子的行为。他在十三节说，『一切事受了责备，就被光显明了；因为凡将事显明的，就是光。』责备，在原文或作，暴露，揭发。暴露人或责备人是一件顶难的事。人多半拒绝责备，并且对责备他们的人怀有敌意。堕落的人性里有一种拒绝责备、斥责或暴露的元素。所以，如果可能的话，我们不该暴露或责备任何人。然而，有时责备是必需的。在这样的时候，责备人的必须确定自己是非常清洁的。他就像一位外科医生，在动手术前必须清除自己身上所有的细菌。如果你尚未得洁净，你就没有资格藉著责备人或暴露人，给人『施行手术』，因为你身上的细菌会把别人污染了。人的责备多半不成功，原因乃是责备人者本身不纯洁，所以『开刀』后马上就有了感染。我们要责备或暴露别人之前，自己必须是洁净的，甚至是消毒过的。我们的思想、动机、感觉和意图，都必须是清洁的。我们的心和我们的灵必须是纯净的。这是责备人者的一面。
19In verse 11 Paul commands us to expose the unfruitful works of darkness. In verse 13 he says, “But all things which are exposed are made manifest by the light; for everything that makes manifest is light.” The Greek word rendered exposed may also be rendered reprove or rebuke. It is a very difficult matter to expose or rebuke someone. Most people reject a rebuke and feel enmity toward the one who rebukes them. There is an element in the fallen human nature that rejects rebuking, reproving, or exposing. Therefore, if possible, we should not expose or rebuke anyone. However, there are times when rebuking is necessary. At such times, the one who does the rebuking must be sure that he himself is very clean. He is like a surgeon who must cleanse himself of all germs before performing surgery. If you have not been purified, you are not qualified to operate on someone by rebuking or exposing him, for the germs in you will cause the other to be contaminated. The reason most rebukes are not successful is that those who give the rebuke are not pure. Therefore, immediately after the “surgery” infection sets in. Before we can reprove or expose someone, we must be purified, or even sterilized. We must be clean in our thought, motive, feeling, and intention. We must be pure in our heart and in our spirit. This is one aspect of the matter of reproving
20另一面是关于受了斥责或责备的人。如果你被人责备，你不要试著去辨别责备你的人是否纯净。你只要接受责备、暴露。你若这样作，你就蒙福。你会从睡觉中起来，基督就要光照你了。每一个责备，不管纯净或不纯净，清洁或不清洁，都是基督的光照。每当我们受责备的时候，我们应当说，『主，我为著你的光照敬拜你；这个责备是你的光照，我接受。』接受责备就是在光中行事为人。这意思是说，如果我们不愿受责备，我们就是在黑暗中行事为人。如果我们真是在光中行事为人，我们就能从任何责备中得著益处。
20Another aspect concerns the one who receives the reproof or the rebuke. If you are being rebuked by someone, you should not try to discern whether or not the one rebuking you is pure. Simply receive the rebuke, the exposure. If you do this, you will be blessed. You will be aroused from sleep, and Christ will shine on you. Every rebuke, whether pure or impure, clean or unclean, is the shining of Christ. Whenever we are rebuked, we should say, “Lord, I worship You for Your shining. This rebuke is Your shining, and I receive it.” To receive a rebuke is to walk in light. This means that if we are not willing to accept a rebuke, we are walking in darkness. If we are truly walking in the light, we shall be able to profit from any kind of rebuking
拾 起来与站起
X. AWAKE AND ARISE
21保罗在十四节说，『所以祂说，睡著的人哪，要起来，要从死人中站起来，基督就要光照你了。』睡著的人也就是死了的人，需要十一、十三节所说的责备。他需要从睡中起来，并从死人中站起。当我们责备或暴露在黑暗里睡著并死了的人，基督就要光照他。我们在光中的责备、暴露，就是基督的光照。
21In verse 1 4 Paul says, “Wherefore He says, Awake, sleeper, and arise from among the dead, and Christ shall shine on you.” The sleeping one who needs the exposing mentioned in verses 11 and 13 is also a dead one. He needs to awake from sleep and arise from death. When we expose or reprove anyone who is sleeping and in the darkness of death, Christ will shine on him. Our exposing or reproving in light is Christ’s shining.