Books
以弗所书生命读经 · 第6篇

在子里的救赎

REDEMPTION IN THE SON
1以弗所一章三至十四节有三个段落：三至六节是父的拣选和豫定，说出神永远的定旨；七至十二节是子的救赎，说出神永远定旨的完成；十三至十四节是灵的印记和凭质，说出神所完成之定旨的应用。首先我们有父永远的定旨，然后是子完成父的定旨，最后是灵应用子照著父的定旨所完成的。由此我们看见，三一神在祂的祝福里彰显出来了。藉著父的定旨、子的完成和灵的应用，我们成了召会。在前面的信息里，我们说到父的拣选和豫定。在本篇信息中，我们要来看子的救赎，就是在子里的救赎。（7。）我们已经看见，以弗所书不是从我们的光景、从地上、或从时间里说起，乃是从神永远的定旨、从诸天界、并从永远说起。既是这样，你也许会希奇，为甚么在这里题到救赎。这是因为我们这些神所拣选的人堕落了。照著神永远的定旨，我们蒙了拣选；但在受造之后，我们堕落了。因此，就有救赎的需要。藉著救赎我们，子完成了父的定旨。
1In 1:3-14 there are three sections: verses 3 through 6, the Father’ss election and predestination, speaking forth God’s eternal purpose; verses 7 through 12, the Son’s redemption, speaking forth the accomplishment of God’s eternal purpose; and verses 13 and 14, the Spirit’s sealing and pledging, speaking forth the application of God’s accomplished purpose. First we have the Father’s eternal purpose, then the Son’s accomplishment of the Father’s purpose, and finally the Spirit’s application of what the Son has accomplished according to the Father’s purpose. By this we see that the Triune God is expressed in His blessings. Through the Father’s purpose, the Son’s accomplishment, and the Spirit’s application we become the church. In the previous messages we have covered the Father’ss election and predestination. In this message we shall consider the Son’s redemption, that is, redemption in the Son (1:7). We have seen that the book of Ephesians does not speak from our condition, from the earth, or from time, but speaks from God’s eternal purpose, from the heavenlies, and from eternity. Since this is the case, you may wonder why redemption is mentioned here. It is because we, God’s chosen ones, became fallen. According to God’s eternal purpose, we were chosen, but after creation we became fallen. Hence, there is the need of redemption. By redeeming us, the Son accomplished the Father’s purpose
2第一章虽然题到救赎，却没有记载我们可怜的光景，乃是在第二章才完全揭示出来。当我们来到第二章，我们将看见我们的光景是何等可怜，我们何等需要神的怜悯。虽然第一章完全是荣耀的，却论到我们因著堕落，而需要救赎。以弗所一章七节说，『我们在这蒙爱者里面，藉著祂的血，照著神恩典的丰富，得蒙救赎，就是过犯得以赦免。』七节是六6节的延续。我们在上一篇信息看见，六节启示我们成了神恩宠的对象，因为我们已在蒙爱者里面蒙了恩赐。七节说，『在这蒙爱者里面』，意思就是说，我们是在这位蒙爱者里面，就是在神所喜悦的那一位里面，蒙了救赎。因此，在神眼中，救赎不是一件可怜的事，乃是一件可喜悦的事。我们是在基督里蒙了救赎，这样说虽然正确，却不如说我们是在那蒙爱者里面蒙了救赎那样令人愉悦。『在这蒙爱者里面』这句话的意思，就是在神的喜悦中。我们是在神所喜悦的蒙爱者里面，得了救赎。这进一步指明，第一章没有我们可怜光景的思想；相反的，本章充满了喜悦。我们乃是藉著那位蒙神所爱者在十字架上为我们所流的血，蒙了救赎。
2Although chapter one speaks of redemption, it does not record our pitiful situation. This is fully unveiled in chapter two. When we come to that chapter, we shall see how pitiful our situation was and how much we were in need of God’s mercy. Although chapter one is altogether glorious, it nevertheless refers to our need for redemption due to the fall. Ephesians 1:7 says, “In Whom we have redemption through His blood, the forgiveness of offenses, according to the riches of His grace.” Verse 7 is the continuation of verse 6. As we saw in the last message, verse reveals that we have become the object of God’s favor, for we have been graced in the Beloved. The phrase “in Whom” in verse 7 refers to “the Beloved” in verse 6. This means that we have been redeemed in the Beloved, in the One in whom God delights. Thus, in the eyes of God, redemption is not a pitiful matter; it is a thing to be delighted in. Although it is accurate to say that we are redeemed in Christ, it is not as delightful as saying that we are redeemed in the Beloved. The words “in the Beloved” mean in God’s delight. In God’s delight, the Beloved, we have redemption. This is a further indication that in chapter one there is no thought of our pitiful condition; rather, this chapter is filled with delight. We have been redeemed through the blood of God’s Beloved shed on the cross for us.
3根据第七节，这救赎就是过犯得以赦免，而不是罪得赦免。过犯和罪不同。因著第一章的记载如此甜美，所以没有题到罪，只题到过犯。在父的眼中，祂所拣选的人犯了一些过犯需要赦免。相反的，第二章说到忿怒和罪。在第一章，父神处理我们的过犯。然而，甚至这些过犯也使救赎成为必需的，于是神的爱子在十字架上流血，为叫我们得著赦免。没有流血，就没有赦罪。（来九22。）因此需要血。这赦罪是照著神恩典的丰富，就是祂用全般的智慧和明达，使其向我们洋溢的。（弗一8。）
3According to verse 7, this redemption is the forgiveness of offenses, not the forgiveness of sins. There is a difference between offenses and sins. Because the record of chapter one is so sweet, it does not speak of sins, but of offenses. In the eyes of the Father, His chosen ones have committed some offenses which need to be forgiven. Chapter two, on the contrary, speaks of wrath and sins. In chapter one God the Father takes care of our offenses. However, even these offenses made redemption necessary, and the blood of the beloved Son of God was shed on the cross for our forgiveness. Apart from the shedding of blood, there is no forgiveness of sins (Heb. 9:22). Hence, there was the need of the blood. This forgiveness was according to the riches of God’s grace, which He caused to abound to us in all wisdom and prudence (v. 8
壹 神所赐的第三项福分
I. THE THIRD ITEM OF GOD’S BLESSING
4一章四至五节启示我们是蒙拣选并豫定的。但在受造之后，我们堕落了。因此，我们需要救赎，就是神在基督里，藉著祂的血为我们成就的。这是神赐给我们的另一项福分。第一项福分是蒙拣选成为圣别，第二项是豫定得儿子的名分，第三项是在子里的救赎。
4Verses 4 and 5 reveal that we were chosen and predestinated . But after creation we became fallen. Hence, we need redemption, which God has accomplished for us in Christ through His blood. This is another item of God’s blessing bestowed upon us. The first blessing is selection to be holy, the second is predestination unto sonship, and the third is redemption in the Son
贰 在神那蒙爱者里面的救赎，
II. REDEMPTION IN GOD’S BELOVED
满足神公义的要求，
TO FULFILL GOD’S RIGHTEOUS REQUIREMENT
并使神喜悦
AND TO PLEASE GOD
5虽然神喜悦我们，并使我们成为祂恩典的对象，我们仍然需要救赎，因为祂是公义的神。我们的父喜悦我们，祂是公义的，不能宽容不义、错误或过犯；这类的事有辱祂的公义。因此，祂的公义使救赎的完成变成必需。救赎满足神公义的要求，并使神喜悦。神不仅是一位爱的神，祂也是公义的，任何不义的事都使祂不悦。每件与祂有关的事都必须满足祂公义的要求。所以为要使神喜悦，祂的爱子必须上十字架，为神所拣选的人成就完全的救赎。
5Although God delights in us and has made us the objects of His grace, we still need redemption because He is the righteous God. Our Father who delights in us is righteous and cannot tolerate unrighteousness, wrongdoings, or offenses. Such things insult His righteousness. Therefore, His righteousness makes the accomplishment of redemption necessary. Redemption fulfills God’s righteous requirements and pleases God. God is not only a God of love; He is also righteous, and anything unrighteous displeases Him. Everything related to Him must satisfy the requirements of His righteousness. This is the reason that, in order to please God, the beloved Son had to go to the cross to accomplish full redemption for God’s chosen ones.
参 藉著祂在十字架上
III. THROUGH HIS BLOOD SHED ON THE CROSS
为我们的罪所流的血
FOR OUR SINS
6子的救赎是藉著祂在十字架上为我们的罪所流的血。（彼前一18～19。）因著子在十字架上在肉体里的死，满足了神公义的要求，祂的血就成了我们得救赎的凭藉。
6The Son’s redemption is through His bloodshed on the cross for our sins (1 Pet. 1:18-19). Because the Son’s death in the flesh on the cross has fulfilled God’s righteous requirement, His blood becomes the very instrument for our redemption
IV. REDEMPTION THROUGH HIS BLOOD
肆 藉著祂血的救赎，就是使我们的过犯得以赦免
BEING THE FORGIVENESS OF OUR OFFENSES
7子藉著祂血的救赎，就是使我们的过犯得以赦免。（太二六28，来九22。）救赎是基督为我们的过犯所成就的，赦免是将基督所成就的，应用在我们的过犯上。救赎是在十字架上完成的，赦免是在我们相信基督的时候应用的。救赎和赦免实际上是一件事的两端。我们已经看见，过犯得以赦免就是藉著基督的血所完成的救赎。然而，圣经使用两个辞是因为这件事有两端：在十字架上所完成的一端，和在我们相信之时向我们应用的一端。虽然在基督流血时，救赎便在十字架上完成了，但那时还没有应用在我们身上；直到我们相信基督并向公义的神悔改，这个应用才发生。在那时刻，神的灵将基督在十字架上所完成的救赎应用在我们身上。因此，救赎是完成，而赦免是应用。
7The Son’s redemption through His blood is the forgiveness of our offenses (Matt. 26:28; Heb. 9:22). Redemption is what Christ has accomplished for our offenses; forgiveness is what Christ accomplished applied to our offenses. Redemption was accomplished on the cross, whereas forgiveness is applied the moment we believe in Christ. Redemption and forgiveness are actually two ends of one thing. We have seen that the forgiveness of offenses is the redemption accomplished through the blood of Christ. However, two terms are used because this one thing has two ends: the end of the accomplishment on the cross and the end of the application to us at the time we believed. Although redemption was accomplished on the cross when Christ shed His blood, it was not applied to us at that time. The application did not take place until we believed in Christ and made confession to the righteous God. At that very moment, the Spirit of God applied to us the redemption Christ had accomplished on the cross. Hence, redemption is the accomplishment, and forgiveness is the application
伍 照著祂恩典的丰富
V. ACCORDING TO THE RICHES OF HIS GRACE
8七节说，救赎是照著神恩典的丰富。按照我们的观念，神赦免我们很容易，因为祂是主宰一切，而且是全能的。然而，事情不是那么容易。救赎的完成是一件极重大而严肃的事。因著救赎这事如此重大严肃，所以需要神恩典的丰富。现在我们要来看为甚么救赎需要神恩典的丰富。圣经说，没有流血，就没有赦罪。因此，为使我们得赦免，就必须流血。但在这件事上动物的血是无用的。（来十4。）动物祭牲的血只是一个影儿。为著救赎得以实际的完成，需要更高生命的血，全然无罪的血。在人类中间，神在何处能找著这样的血？这是不可能的，因为众人都犯了罪。在堕落的人类中间，没有无罪的血。再者，神所拣选的人数有亿万，如果人人都要献一个赎罪祭，那就需要亿万个赎罪祭了。因此，除了无瑕疵、无罪的血之外，还需要一个能将亿万人包括在内的赎罪祭。这指明藉以完成救赎的血，不仅必须是无罪的，还必须是包罗万有，能救赎亿万蒙神拣选之人的。惟有耶稣基督能作这赎罪祭，为亿万蒙拣选的人流出无罪的血。藉著祂的血一次在十字架上流出，便一劳永逸的成就了神选民永远的救赎。（来九28，十10，12。）
8Verse 7 says that redemption is according to the riches of God’s grace. According to our concept, it would be easy for God to forgive us because He is sovereign and almighty. However, it was not that easy. The accomplishment of redemption was a very weighty and serious matter. Because of its seriousness, it required the riches of God’s grace. Now we need to consider why redemption required the riches of God’s grace. The Bible says that without the shedding of blood there is no forgiveness of sins. Therefore, in order for us to be forgiven, blood had to be shed. But in this matter the blood of animals could not avail (Heb. 10:4). The blood of the animal sacrifices was simply a shadow. For the actual accomplishment of redemption, there had to be the blood of a higher life, a blood altogether sinless. Where could God find this kind of blood among the human race? It was impossible because all men are sinful. Among the fallen human race there is no sinless blood. Moreover, God’s chosen ones number in the millions. If a sin offering were to be offered for each one, millions of sin offerings would be required. Therefore, in addition to a perfect, sinless blood, there was the need of a sin offering that could include millions. This indicates that the blood through which redemption was to be accomplished had to be not only sinless, but also all-inclusive, able to redeem the millions of God’s chosen ones. Only Jesus Christ could be the sin offering with a sinless blood shed for these millions of chosen ones. By the shedding of His blood once upon the cross, the eternal redemption of God’s chosen ones was accomplished once for all (Heb. 9:28; 10:10, 12).
9现在我们要来看，神如何能得著这样无罪且包罗万有的血。得著这样的血比创造宇宙还要难。为了创造宇宙，神只需要说话。譬如，祂说，『要有光，』就有了光。（创一3。）但是救赎无法这样成就。神不能只说，『救赎要完成。』神创造宇宙不需要恩典；但是祂要完成救赎，就需要祂恩典的丰富。你想想救赎者主耶稣是如何成孕的。要使主耶稣成孕，需要圣灵接触童女马利亚。我们无法说出圣灵如何使救赎主在童女腹中成孕。为著这事，就需要神恩典的丰富。根据路加一章三十五节，马利亚从圣灵所怀的胎称为『圣者』，这指明主耶稣的成孕绝对是一件圣的事。（圣是指由圣灵构成之物。）这『圣者』留在马利亚腹中九个月。谁能说出这需要多少恩典？耶稣，就是耶和华救主，留在童女腹中九个月之久，所需要的是何等的恩典！主耶稣作木匠，直作到三十岁。那称为以马内利，神与我们同在的一位，作了这么多年的木匠，这需要极大的恩典。最后，祂出来尽祂的职事，有三年半之久。虽然祂关心罪人，他们却反对祂，逼迫祂，并图谋杀害祂。祂被祂的一个门徒出卖，被人捉拿。其实，祂不是被捉拿，乃是祂将自己交给那些来捉祂的人。祂能求父差遣十二营天使救祂，但祂不这样作。（太二六53。）祂被捉拿之后，在大祭司面前，在彼拉多面前，并在希律面前受审判。然后祂被钉在十字架上，挂在那里六小时，从早上九时直到下午三时。这一切都需要何等大的恩典！主耶稣在十字架上为我们的罪死了。然后祂被埋葬、复活、又升天，领得了悔改和赦罪。（徒五31。）因著神恩典的丰富，我们能悔改且得著赦罪。不要以为你的悔改是你发起的。不，乃是父神把悔改赐给子，救赎主，而祂藉著灵把悔改赐给你。随著悔改，我们就得了赦罪。这一切都是照著祂恩典的丰富。神的恩典是何其无限无量！
9Now we need to see how it was possible for God to obtain such a sinless and all - inclusive blood. Obtaining such a blood was vastly more difficult than creating the universe. In order to create the universe, God simply had to speak. For example, He said, “Let there be light,” and there was light (Gen. 1:3). But redemption could not take place in this way. God could not simply say, “Let redemption be accomplished.” In order for God to create the universe there was no need of grace. But for Him to accomplish redemption, there was the need of the riches of His grace. Consider how the Redeemer, the Lord Jesus, was conceived. In order for the Lord Jesus to be conceived, there was the need for the Holy Spirit to contact the virgin Mary. We cannot say how the Holy Spirit conceived the Redeemer within the womb of the virgin. For this, the riches of God’s grace were required. According to Luke 1:35, the child conceived in Mary of the Holy Spirit was called the “holy thing.” This indicates that the conception of the Lord Jesus was absolutely a holy matter. (Holiness refers to something conceived of the Holy Spirit.) For nine months this “holy thing” remained in Mary’s womb. Who can tell how much grace this called for? What grace was needed for Jesus, Jehovah the Savior, to remain there in the womb for nine months! Until the age of thirty, the Lord Jesus worked as a carpenter. Great grace was required for the One called Emmanuel, God with us, to work as a carpenter for so many years. Eventually, He came forth to begin His ministry, which lasted three and a half years. Although He was concerned for sinners, they opposed Him, persecuted Him, and plotted to kill Him. Betrayed by one of His Apostles, He was arrested. Actually, He was not arrested, but handed Himself over to those who came for Him. He could have asked the Father to send twelve legions of angels to rescue Him, but He refrained from doing so (Matt. 26:53). After He was arrested, He was tried before the high priest, before Pilate, and before Herod. Then He was nailed to the cross and hung there for six hours, from nine o’ clock in the morning until three o’clock in the afternoon. What great grace was needed for all this! On the cross the Lord Jesus died for our sins. Then He was buried, resurrected, and ascended into heaven to receive repentance and forgiveness (Acts 5:31). Because of the riches of God’s grace, we are able to repent and receive forgiveness of sins. Do not think that your repentance originated with you. No, God the Father gave repentance to the Son, the Redeemer, and He gave it to you through the Spirit. Along with repentance, we have received forgiveness. All this is according to the riches of His grace. How limitless and immeasurable is God’s grace!
一 神丰富的恩典为我们完成救赎，并将赦罪应用在我们身上
A. God’s Abundant Grace Having Accomplished Redemption for Us and Applied Forgiveness to Us
10神丰富的恩典为我们完成救赎，并将赦罪应用在我们身上。藉著基督的成为肉体、钉十字架和复活，救赎得以完成。主升天领得了悔改和赦罪之后，现今将赦罪应用在我们身上。这是照著神恩典的丰富。
10God’s abundant grace has accomplished redemption for us and has applied forgiveness to us. Through the incarnation, crucifixion, and resurrection of Christ, redemption has been accomplished. After ascending into the heavens and receiving repentance and forgiveness, He now applies forgiveness to us. This is according to the riches of God’s grace
二 救赎和赦罪是照著神的公义，却是藉著神丰富的恩典所完成并应用的
B. Redemption and Forgiveness Being according to God’s Righteousness, but Accomplished and Applied by God’sR i ch Grace
11救赎和赦罪都是照著神的公义，却是藉著神丰富的恩典所完成并应用的。这就是说，神的公义，就是神作事的法则，以及神的恩典，就是神自己分赐到祂所拣选的人里面，二者都已经运用到极致。陆使神的恩典向我们洋溢以弗所一章八节说，神的恩典『向我们洋溢』。神的恩典不仅是丰富的，更是洋溢的。许多基督徒知道『惊人的恩典』，却不知道洋溢的恩典。要明白神洋溢的恩典，是需要启示的。祂洋溢的恩典使我们成为神的基业，（11，）并使我们彀资格承受神一切的所是（14。）换句话说，这洋溢的恩典一方面使我们成为神的基业，另一方面使神成为我们的基业。这比罪人仅仅得救上天堂大多了。得救上天堂的这个观念是相当天然的。我们必须看见，洋溢的恩典使我们成为神的基业，也使我们彀资格承受神一切的所是。
11Both redemption and forgiveness are according to God’s righteousness, but they are accomplished and applied by God’sr i ch grace. This means that both God’s righteousness, which is God’sway of doing things, and grace, which is God Himself dispensed into His chosen people, have been exercised to the uttermost. VI. GOD’S GRACE BEING MADE TO ABOUND TO US Ephesians 1:8 says that God’s grace has been “caused to abound to us.” God’s grace is not only rich, but also abounding. Many Christians know about “amazing grace,” but not about abounding grace. It takes revelation to know God’sa bounding grace. His abounding grace has made us an inheritance to God (v. 11) and has qualified us to inherit all that God is (v. 14). In other words, this abounding grace makes us God’s inheritance on the one hand and makes God our inheritance on the other hand. This is something far greater than sinners merely being saved and going to heaven. This concept, the concept of being saved for heaven, is rather natural. We need to see the abounding grace that makes us an inheritance to God and qualifies us to inherit all that God is
柒 用全般的智慧和明达
VII. IN ALL WISDOM AND PRUDENCE
12八节说，神恩典的丰富是神用全般的智慧和明达，使其向我们洋溢的。智慧是在神里面所用以计画并定意关乎我们之意愿的；明达是神智慧的应用。神首先用祂的智慧计画并定意，然后用明达应用祂为我们所计画并定意的。智慧主要的是为著神在永远里的计画，明达主要的是为著神在时间里计画的执行。神在永远里用祂的智慧所计画的，现今在时间里用祂的明达来执行。神用祂的明达带我们归于祂，并进到祂的恢复里。如今，藉著运用祂的明达，祂正在把祂在永远里关乎我们所计画的一切，应用在我们身上。
12Verse 8 says that the riches of God’s grace have been caused to abound to us in all wisdom and prudence. Wisdom is what is within God to plan and purpose a will concerning us; prudence is the application of God’s wisdom. God firstly planned and purposed in His wisdom, and then He applied what He had planned and purposed for us with prudence. Wisdom was mainly related to God’s plan in eternity, and prudence is mainly related to God’s execution of His plan in time. What God planned in eternity in His wisdom, He is now executing in time in His prudence. In God’s prudence He has brought us to Himself and into His recovery. Now, through the exercise of His prudence, He is applying to us all that He planned in eternity regarding us