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以弗所书生命读经 · 第54篇

基督藉著洁净，圣化召会

CHRIST SANCTIFYING THE CHURCH BY CLEANSING HER
1在前一篇信息中我们指出，召会与基督有同样的生命和性情。这启示在亚当和夏娃的豫表中。召会若没有基督的生命和性情，就不能作基督的配偶，也绝不能与基督相配。一个单位的两半若没有同样的生命和性情，就不能成为一个完整的整体。基督与召会是一个实体，有分于同样的生命和同样的性情。我们也指出，基督保养顾惜召会。祂供应召会并照顾召会，为要使召会长大。召会虽然得著了基督自己的生命与性情，但仍然需要供应与照顾，好使召会长大。长大含示在夏娃（豫表召会）的形成上。神创造亚当时，他是一个完全长成的人。因此，亚当不需要再长大。然而，夏娃是从亚当肋旁取下的一条肋骨所建造成的，这建造含示长大。首先，夏娃接受亚当的生命与性情。然后，她藉著被建造成一个女人，而长大成为一个女人。以弗所五章题到保养和顾惜，指明长大的需要。保养和顾惜与起初生命的分赐无关，乃与那已经存在之生命的供应与照顾有关，为使这生命能长到丰满的身量。
1In the foregoing message we pointed out that the church has the same life and nature as Christ. This is revealed in the type of Adam and Eve. If the church did not have the life and nature of Christ, the church could not be Christ’s counterpart and could never be a match for Christ. If two halves of a unit did not have the same life and nature, they could not make a complete whole. Christ and the church as one entity share the same life and the same nature. We have also pointed out that Christ nourishes and cherishes the church. He supplies the church and cares for the church in order that the church may grow. Although the church has received Christ’sown life and nature, there is still need for supply and for care so that there may be growth. Growth is implied in the formation of Eve, who is a type of the church. God created Adam as a full-grown man. Hence, with Adam, there was no need for growth. However, Eve was built from a rib taken out of Adam’ss i de. This building implies growth. Firstly, Eve received the life and nature of Adam. Then she grew into a woman by being built into a woman. The reference to nourishing and cherishing in Ephesians 5 indicates the need for growth. Nourishing and cherishing are not related to the initial impartation of life. They are related to supplying and caring for the life that has already come into existence so that this life may grow to its full measure
2让我们来看葡萄树的例子。葡萄树首先从土壤和水接受滋养。葡萄树吸收滋养的元素进来，以供应生命，应付葡萄树内里的需要。当葡萄树得著滋养时，就同时受到环境的顾惜，主要是新鲜空气和阳光的顾惜。风和太阳调节气候，促进葡萄树的生长。天气若太冷，太阳就温暖葡萄树。气温若太高，风就使葡萄树凉快。这外面环境的调节，就是我们所谓的顾惜；这与生命内里的供应，就是保养，有所分别。今天基督从里面保养召会，也从外面顾惜召会。祂用生命供应我们，祂也调节环境，使我们能正确的生长。在本篇信息中，我们要来看基督与召会的第三面─藉著洁净而圣化的一面。基督藉著洁净召会而圣化她。（弗五25～27。）基督为召会舍了自己，目的是为著圣化召会，不仅使召会从一切凡俗的事物圣别归祂，也用祂自己的成分浸透召会，使召会成为与祂相像的配偶。这是藉著用祂话中之水的洗涤，洁净召会而得完成的。
2Consider the vine tree as an illustration. The vine firstly receives nourishment from the soil and the water. The nourishing element is absorbed into the vine to supply life to meet the inward need of the vine. As the vine is nourished, it is simultaneously cherished by its environment, mainly by the fresh air and the sunshine. The wind and the sun regulate the atmosphere to promote the growth of the vine. If the weather is too cold, the sun warms the vine. If the temperature is too high, the wind cools the vine. This outward regulation of the environment is what we mean by cherishing, as distinguished from the inward supply of life, the nourishing. Today Christ is nourishing the church from within and also cherishing the church from without. He supplies us with life, and He regulates the atmosphere so that we may grow properly. In this message we shall consider a third aspect concerning Christ and the church — the aspect of sanctifying by cleansing. Christ sanctifies the church by cleansing her (5:25-27). The purpose of Christ in giving Himself to the church is to sanctify her, not only separating her to Himself from anything common, but also saturating her with Himself that she may be His counterpart. This is accomplished by cleansing her with the washing of the water in the Word.
壹 基督爱召会，为召会舍了自己
I. CHRIST LOVING THE CHURCH AND GIVING HIMSELF UP FOR HER
3以弗所五章二十五至二十七节实际上是一长句。保罗在这几节说，作丈夫的要爱他们的妻子，正如基督爱召会，为召会舍了自己。祂这样作，为要藉著话中之水的洗涤，圣化她、洁净她，好把召会献给自己，作荣耀的召会，没有斑点、皱纹、或任何这类的病。基督爱召会，为召会舍了自己，目的是要藉著话中之水的洗涤圣化她。圣化是藉著洁净，洁净是靠洗涤，洗涤是用水，而水是在话中。基督一直在圣化召会，好使祂能把召会献给自己。在已过，基督乃是救赎主，为召会舍了自己，（弗五25，）为著救赎并分赐生命；（约十九34；）现今，祂是赐生命的灵，正藉著圣别、浸透、变化、长大和建造，圣化召会；将来，祂是新郎，要将召会献给自己作配偶，
3Verses 25 through 27 are actually one long sentence. In these verses Paul is saying that husbands should love their wives as Christ loved the church and gave Himself up for her. He did this that He might sanctify her, cleansing her by the washing of water in the Word, in order that He might present the church to Himself glorious, without spot, wrinkle, or any such things. Christ’s purpose in loving the church and in giving Himself up for the church was to sanctify her by the washing of the water in the Word. Sanctifying is by cleansing, cleansing is by washing, washing is by water, and water is in the Word. Christ is sanctifying the church so that He might present the church to Himself. In the past, Christ gave Himself up for the church; in the present, He is sanctifying the church; and in the future, He will present the church to Himself as His counterpart for His satisfaction. Therefore, loving is for sanctifying, and sanctifying is for presenting
4好得著满足。所以基督对召会的爱是为著圣别并圣化召会，祂的圣别并圣化是为著将召会献给自己。
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5这三节的头一点乃是：基督爱召会，为召会舍了自己。第二点是二十六节的圣化。第三点是二十七节的献上。头一点是为著第二点，第二点是为著第三点。基督爱召会并且为她舍了自己，乃是为著救赎并分赐生命。按照约翰十九章三十四节，有血和水从主被扎的肋旁流出来。血是为著救赎，水是为著分赐生命，好使召会能产生。在以弗所五章二十五节，我们看见因著基督爱召会，并为召会舍了自己，召会才能产生。
5The first point in these three verses is that Christ loved the church and gave Himself up for her. The second point is the sanctifying in verse 26, and the third is the presenting in verse 27. The first point is for the second, and the second is for the third. Christ’s loving the church and giving Himself up for her was for redemption and for the impartation of life. According to John 19:34, blood and water came out of the Lord’s pierced side. The blood was for redemption, and the water was for the impartation of life so that the church might come into existence. In Ephesians 5:25 we have the church coming into existence through Christ’s loving her and giving Himself up for her
6召会产生之后，还需要圣化。圣化的过程包括浸透、变化、长大和建造。虽然圣化包括分别，但圣化主要的一面乃是浸透。召会需要被基督一切的所是浸透。浸透是随著变化、长大和建造而有的。藉著这几面圣化的过程，召会得以成为完整且完全，就是创世记三章夏娃所豫表的实际。
6After the church has come into existence, the church needs the sanctifying. The process of sanctification includes saturation, transformation, growth, and building up. Although sanctification includes separation, the main aspect of sanctification is saturation. The church needs to be saturated with all that Christ is. Saturation is accompanied by transformation, growth, and building. Through such a process of sanctification with all these aspects, the church becomes complete and perfect, the reality of what is typified by Eve in Genesis 2.
7由亚当肋骨建造成的夏娃，为亚当豫备好之后，就被献给她所出自的源头亚当。照样，召会也要献给她的源头─基督。这个献上不是神作的，乃27是基督亲自作的。二十七节说，基督要把召会献给自己，作荣耀的召会。因此，祂是呈献者，也是接受者。没有分别、浸透、变化、长大和建造，召会就不能达到完全，也无法长到基督丰满之身材的度量。惟有藉著包罗万有圣化的过程，召会才能成为完整，并达到基督丰满之身材的度量，好使基督能将一个完全的召会献给祂自己。在这几节里，我们看见召会产生的三个阶段。首先，召会出现了。其次，召会被圣化，因此得以成为完全且完整。最终，召会献给基督作荣耀的召会，没有斑点、皱纹、或任何这类的病。召会乃是成为圣别、没有瑕疵的献给祂。我们如今是在召会产生的第二阶段，就是圣化的阶段。当这一阶段完成时，我们就要被献给基督作荣耀的召会。
7After Eve had been prepared for Adam by being built out of Adam’s rib, she was presented to Adam, the source from which she came. In like manner, the church will be ─ presented to Christ, who is her source. This presentation will be done not by God, but by Christ Himself. Verse says that Christ will present the church to Himself glorious. Hence, He will be both the presenter and the receiver. Without separation, saturation, transformation, growth, and building, the church cannot be perfected and grow into the measure of the stature of the fullness of Christ. Only through an all-inclusive process of sanctification can the church become complete and attain to the measure of the stature of Christ’s fullness so that Christ can present a perfect church to Himself. In these verses we have three stages of the production of the church. Firstly, the church is brought into existence. Secondly, the church is sanctified and thereby perfected and completed. Finally, the church is presented to Christ as a glorious church without spot, wrinkle, or any such thing. It is presented to Him holy and without blemish. We are presently in the second stage of the production of the church, the stage of sanctification. When this stage is complete, we shall be presented to Christ as a glorious church.
贰 基督圣化召会
II. CHRIST SANCTIFYING THE CHURCH
一 分别与浸透
A. Separated and Saturated
8在本篇信息中，我们要思想召会包罗万有的圣化这件事。在召会的聚会中，我们里面有保养，外面有顾惜；我们也被圣化。我们很少人仅仅藉著私下与主交通，就能分别归主。相反的，我们多半是藉著在召会聚会中所得的帮助，从世界分别出来归于神。我们需要得著保养与顾惜，好使我们从世界分别出来。当我们被分别时，我们也被浸透。保养带进浸透。不仅如此，我们越被聚会的气氛顾惜，就越乐意舍弃世上的东西。因著我们所得的顾惜，我们对那些东西失去了胃口，因为我们晓得，那些东西使我们对主冷淡。顾惜也帮助我们被基督浸透。这浸透自然产生变化。你也许不知道你变化了多少，但是别人知道；他们能看见你在生命和生活上的改变。
8In this message we need to dwell on the matter of the all - inclusive sanctification of the church. In the church meetings we are nourished inwardly and cherished outwardly. We are also sanctified. Not many of us have been separated unto the Lord simply through our private time with the Lord. On the contrary, most of us have been separated from the world unto God through the help we have received in the church meetings. We need to be nourished and cherished in order to be separated from the world. As we are separated, we are also saturated. It is the nourishment that brings in the saturation. Furthermore, the more we are cherished by the atmosphere in the meetings, the more we are willing to give up the things of the world. By the cherishing we simply lose our taste for those things, for we realize that they are the very things which cause us to be cold toward the Lord. The cherishing also helps us to be saturated with Christ. This saturation spontaneously produces transformation. You may not be conscious of how much you have been transformed, but others are aware of it. They can see the change in your life and in your living.
9变化不是藉著教训、改正或管教，乃是藉著保养与顾惜。你若忠信的来到聚会中，得著保养并顾惜，你自然就与世界有分别，并且被基督的丰富所浸透。然后你就有长大、变化与建造。这就是新妇被豫备好献给基督的路。最终新妇要成为完整、完全，并长成基督丰满之身材的度量。然后主耶稣要回来，将豫备好的新妇献给祂自己。
9Transformation does not come through teaching or correction or through chastisement. It comes through the nourishing and the cherishing. If you faithfully come to the meetings to be nourished and cherished, spontaneously you will be separated from the world and saturated with the riches of Christ. Then with you there will be growth, transformation, and building. This is the way the Bride will be prepared for Christ. Eventually, the Bride will be complete, perfect, and grown to the measure of the stature of the fullness of Christ. Then the Lord Jesus will come and present this prepared Bride to Himself
二 话中之水的洗涤
B. The Washing of the Water in the Word
10现在我们要来看主圣化我们的路。保罗在二十六节说，基督圣化召会，是藉著话中之水的洗涤洁净召会。照著神圣的观念，这里的水是指神涌流的生命，由涌流的水所象征。（出十七，林前十4，约七38～39，启二一6，二二1，17。）这水的洗涤与基督救赎之血的洗净不同。救赎的血，洗去我们的罪；（约壹一7，启七14；）而生命的水，乃洗去我们旧人天然生命的瑕疵，就如『斑点、皱纹、或任何这类的病』。（弗五27。）主圣别并圣化召会，首先用祂的血洗去我们的罪，（来十三12，）然后用祂的生命洗去我们天然的瑕疵。我们现今正在这洗涤的过程中，使召会能『成为圣别、没有瑕疵』。（弗五27。）
10Now we must see the way the Lord sanctifies us. In verse 26 Paul says that Christ sanctifies the church by cleansing her through the washing of the water in the Word. According to the divine concept, water here refers to the flowing life of God typified by flowing water (Exo. 17:6; 1 Cor. 10:4; John 7:38-39; Rev. 21:6; 6 22:1, 17). The washing of such water is different from the washing of the redeeming blood of Christ. The redeeming blood washes away our sins (1 John 1:7; Rev. 7:14), whereas the water of life washes away the blemishes of the natural life of our old man, such as “spot or wrinkle or any such things” (v. 27). In sanctifying the church, the Lord firstly washes away our sins with His blood (Heb. 13:12) and then washes away our natural blemishes with His life. We are now in such a washing process in order that the church may be holy and without blemish.
11创世记二章里的夏娃不需要洁净，因为在那一章里她还没有堕落，是纯净没有搀杂的。但因为我们堕落、被污染、且被玷污了，所以今天我们需要洁净。我们里面的许多东西─肉体、己、旧人、和天然的生命，必须清除掉。不仅如此，我们还有许多斑点和皱纹，需要得著洁净。我们若只有保养顾惜，而没有洁净，我们的难处就仍旧存在。主的保养和顾惜，总是带进祂的洁净。在洁净所产生的属灵新陈代谢过程中，我们里面的『细菌』就被杀死，消极的东西就被除去。藉著保养顾惜，带著洁净，我们就健康又强壮。在聚会中，我们里面不知不觉的得著洁净。我们越在召会的聚会中得著保养与顾惜，我们就越有新陈代谢的洁净。
11With Eve in Genesis 2 there was no need of cleansing because in that chapter she had not fallen. Rather, she was pure and without mixture. But because we are fallen, contaminated, and defiled, we today need to be cleansed. Many things in us must be purged away: the flesh, the self, the old man, the natural life. Furthermore, we have many spots and wrinkles from which we need to be cleansed. If we had the nourishing and the cherishing without the cleansing, our problems would remain with us. The Lord’s nourishing and cherishing always issue in His cleansing. In the process of spiritual metabolism brought about by the cleansing, the “germs” in our being are killed and the negative things are discharged. Through the nourishing and the cherishing with the cleansing, we become healthy and strong. In the meetings the cleansing takes place within us unconsciously. The more we are nourished and cherished in the meetings of the church, the more we are cleansed metabolically.
12我们所接受的保养使洁净成为可能。保养若停止了，洁净也就停止了。但我们若不断的接受属灵的供应，我们吸收到里面的元素，就会在里面洁净我们，并带走老旧、死亡和不洁的东西。在召会生活中，这新陈代谢的过程天天在进行。洁净就是圣化。生命水洗涤的洁净乃是在话里。这指明话里有生命的水，这是由祭坛和帐幕之间的洗濯盆所豫表的。（出三八8，四十7。）二十六节的『洗涤』，原文的意思是，洗濯盆。（七十士译本用这个希腊字，繙译希伯来文的『洗濯盆』。）原文在此字之前有指定冠词，指那洗濯盆，就是人所周知的洗濯盆。旧约那洗濯盆洗去祭司属地的污秽。（出三十18～21。）现今这洗濯盆，就是洗涤的水，也洗去我们的污秽。因此我们乃是藉著话中之水的洗濯盆而得洁净。按真实的意义说，神的话就是洗濯盆。按照旧约，在帐幕里事奉神的祭司，必须藉著祭坛上的血对付他们的罪，也必须藉著洗濯盆的洗涤对付他们的污秽。我信保罗这里的观念乃是，召会是藉著话中之水的洗濯盆而得洁净。阿利路亚，我们有真正的洗濯盆！祭司只有豫表，就是铜作的洗濯盆。但我们有真正的洗濯盆，就是在神话语中的洗濯盆。
12It is the nourishment that we receive that makes the cleansing possible. If the nourishment ceases, the cleansing will cease also. But if we continually take in the spiritual supply, the elements we absorb into our being will cleanse us inwardly and carry away the old, dead, and unclean things. This metabolic process is taking place day by day in the church life. The cleansing is the sanctifying. The cleansing by the washing of the water of life is in the Word. This indicates that in the Word there is the water of life, which is typified by the laver between the altar and the tabernacle (Exo. 38:8; 40:7). In Greek the word rendered washing in verse 26 means laver. This Greek word is used in the Septuagint to translate the Hebrew word for laver. In the Old Testament, the priests wash themselves from earthly defilement in the laver (Exo. 30:18-21). Now the washing of the water washes us from defilement. Therefore, we are cleansed by the laver of the water in the Word. In a very real sense, the Word of God is a laver. According to the Old Testament, the priests who served God in the tabernacle had to have their sins dealt with by the blood on the altar, and they had to have their defilement dealt with by washing in the laver. I believe that Paul’s concept here is that the church is cleansed by the laver of the water in the Word. Hallelujah, we have the real laver! The priests had only a type, a material laver made of brass. But we have the real laver, the laver in the Word of God
13旧约里的祭司如何先来到祭坛，然后再到洗濯盆，我们也是先来到十字架得拯救、蒙救赎、并得称义，然后来就近主的话而得洁净。一天过一天，在早晨在晚间，我们都需要来就近圣经，藉著话中之水的洗濯盆而得洁净。藉著这样来就近主的话，我们就得洁净，脱离那从接触世界所累积的污秽。在你为人的生活中，每当你接触世界，你就需要来就近主的话，好得著洁净。
13As the priests in the Old Testament came firstly to the altar and then to the laver, so we come firstly to the cross to be saved, redeemed, and justified, and then we come to the Word to be cleansed. Day by day, morning and evening, we need to come to the Bible and be cleansed by the laver of water in the Word. By coming to the Word in this way, we are cleansed from the defilement we have accumulated in our contact with the world. Whenever you contact the world in the course of your human living, you need to come to the Word to be cleansed
14在话的洗濯盆里有水。这不是解渴的水，乃是洗净的水。保罗在这里所关心的不是干渴，乃是要除去消极的事物。这些事物是藉著话中之水洗去的。
14In the laver of the Word there is water. This is not the water that quenches our thirst; rather, it is the water that washes us. Here Paul is concerned not about thirst, but about the removal of negative things. These things are washed away by the water in the Word
15有一天倪弟兄说到读圣经。一位姊妹告诉倪弟兄，她记性不好，所读的圣经都忘了。她问倪弟兄，她这样一直读圣经有甚么用。倪弟兄回答时，说到中国妇女用竹篮子洗米的方式。她们把篮子浸到水里，再提上来，上上下下许多次。每次她们把篮子提上来时，水都从篮子漏出去了。虽然篮子没有盛住水，但篮子和米都洗干净了。然后他把这个例子应用到读主的话上。我们所读的也许一点也没有留下，但我们被洗涤了，得洁净了。愿我们都受激励，一再到主的话这里来得洗净。让我们把我们的篮子放在话的水里，再把牠提上来。水可能流过篮子，但我们要得著洁净。
15One day Brother Nee was speaking about Bible reading. A certain sister told him that she had a poor memory and forgot everything she read in the Word. She asked Brother Nee what was the purpose for her to go on reading the Bible. In his answer, Brother Nee spoke of the way women in China wash rice in a willow basket. They dip the basket in and out of the water a number of times. Every time they take the basket out of the water, all the water flows out of the basket. Nevertheless, although the basket retains no water, both the basket and the rice are washed. He then applied this illustration to the reading of the Word. Although we may not retain anything of what we read, we are washed by it nonetheless, and we are cleansed. Let us be encouraged to come to the Word again and again to be washed. Let us place our basket in the water of the Word and draw it out. The water may flow through the basket, but we shall be cleansed
三 对付斑点和皱纹
C. Dealing with Spots and Wrinkles
16二十六节的洗净，主要的不是对付罪，乃是对付斑点与皱纹。斑点属于天然的生命，皱纹与老旧有关。只有生命的水，才能藉著生命的变化，新陈代谢的洗去这类的缺点。召会里一切的斑点和皱纹，都要藉著话中之水内在的洁净而被洗净。我们越来就近话，就越得著保养。我们所得著的保养，产生内里的洁净，除去天然生命所产生的斑点，以及老旧所造成的皱纹。我们都需要这样生机的、新陈代谢的洗净，好除去我们的缺点和老旧的标记。当召会这样生机且新陈代谢的得著洗涤时，召会就得著更新，没有瑕疵。这样的洗涤完全是凭著生命，并凭著生命的保养而发生的。愿我们都得激励，住在基督这保养的源头里面，并且接触主的话，以得著滋养的元素，使我们能生机且新陈代谢的被洗涤，除去一切的缺点和老旧。藉著这样的洗涤，召会就得以完全，成为荣耀的召会。
16The washing in verse 26 does not deal mainly with sins, but deals with spots and wrinkles. Spots are something out of the natural life, and wrinkles are signs of oldness. Only the water of life can metabolically wash away such defects by the transformation of life. All the spots and wrinkles in the church will be washed away through the inner cleansing of the water in the Word. The more we come to the Word, the more we are nourished. The nourishment we receive brings about an inner cleansing from the defects caused by the natural life and from the wrinkles caused by oldness. We all need such an organic, metabolic washing to take away our defects and the marks of our oldness. As the church is washed organically and metabolically in this way, the church is renewed and without blemish. Such a washing takes place entirely by life and by the nourishment of life. Let us be encouraged to abide in Christ as the source of nourishment and to contact the Word to receive the nourishing element so that we may be washed organically and metabolically from all defects and oldness. By means of such a washing, the church will be perfected and become glorious
17参基督把召会献给自己
17III. CHRIST PRESENTING THE CHURCH TO HIMSELF
一 荣耀的召会
A. A Glorious Church
18基督回来时，要把这样一个荣耀的召会献给自己。荣耀是彰显出来的神。因此，荣耀的，就是彰显神的。至终，献给基督的召会乃是彰显神的召会。这样一个召会也是圣别、没有瑕疵的。成为圣别乃是被基督浸透并变化；没有瑕疵乃是没有斑点、皱纹，没有旧人天然生命的东西。
18It is such a glorious church that Christ will present to Himself at His coming back. Glory is God expressed. Hence, to be glorious is to be God’s express i on. Eventually, the church presented to Christ will be a God - expressing one. Such a church will also be holy and without blemish. To be holy is to be saturated and transformed with Christ, and to be without blemish is to be spotless and without wrinkle, with nothing of the natural life of our old man.
19召会出于基督也归于基督，正如夏娃出于亚当又归于亚当。夏娃如何与亚当成为一体，召会也如何归于基督，与基督成为一灵。献给基督的召会是荣耀的；她是神的彰显，神的显出。召会成为荣耀的，意思就是召会成为神的彰显。因为保养、顾惜、和圣化会使召会被神的素质所浸透，所以召会至终要成为新妇彰显神。今天每一个地方召会都必须是神的彰显。使我们成为祂彰显惟一的路，乃是不断的被神圣的素质所浸透。我们若要经历这个浸透，就需要基督的保养、顾惜和圣化。
19The church that comes out of Christ will go back to Christ just as Eve came out of Adam and went back to Adam. As Eve became one flesh with Adam, so the church which goes back to Christ will be one spirit with Christ. The church presented to Christ will be glorious; it will be the expression, the manifestation, of God. For the church to become glorious means that the church becomes God’sex press i on. Because the nourishing, the cherishing, and the sanctifying will cause the church to be saturated with the essence of God, the church will eventually become the Bride to express God. Every local church today must be God’sex press i on. The only way for us to become His expression is to be continually saturated with the divine essence. If we would experience this saturation, we need Christ’s nourishing, cherishing, and sanctifying
二 成为圣别、没有瑕疵
B. Holy and without Blemish
20我们已经指出，荣耀的召会，就是彰显神的召会，要成为圣别、没有瑕疵。成为圣别就是从凡俗的事物中分别出来归主，然后被神圣的性情，就是神所是的一切浸透并渗透。召会这样成为圣别，就没有瑕疵。这里的瑕疵就像宝石内的缺陷，缺陷来自宝石里面的搀杂。如果我们要成为纯净的，我们必须没有搀杂；也就是说，在我们里面必须没有神之外的任何事物。有一天，召会将要如此。召会不仅是洁净、纯净的，也是没有瑕疵、没有搀杂的。召会将是神自己调和著复活、提高、并变化过之人性的彰显。这就是荣耀的召会，就是圣别没有瑕疵的召会。将来基督要将这样一个荣耀的召会献给自己。然而，今天召会正在基督保养、顾惜、并圣化的过程中。
20We have pointed out that the glorious church, the church that expresses God, will be holy and without blemish. To be holy is to be separated to the Lord from common things and then saturated and permeated with the divine nature, with all that God is. The church that has become holy in this way will also be without blemish. Blemish here is like a defect in a precious stone. This defect comes from mixture within the stone. If we would be pure, we must be without mixture; that is, we must not have anything other than God in our being. One day, the church will be like this. It will be not only clean and pure, but also without blemish, without mixture. The church will be the expression of God Himself mingled with a resurrected, uplifted, and transformed humanity. This is the glorious church, the church that is holy and without blemish. In the future such a glorious church will be presented by Christ to Himself. Today, however, the church is undergoing the process of Christ’s nourishing, cherishing, and sanctifying