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以弗所书生命读经 · 第63篇

对付属灵仇敌的争战

WARFARE TO DEAL WITH THE SPIRITUAL ENEMY
1在本篇信息中，我们要来看以弗所六章十至二十节，这是以弗所书具有战略性的一段，论到属灵的争战。我们已经看见，保罗在以弗所书里论到召会的许多面。召会一辞，原文是，艾克利西亚，指蒙召者的聚集或会集。譬如，古时候城里的长官召集百姓一起开会，那个集会就称作艾克利西亚。召会就是神所呼召之子民这样的聚集。在以弗所一章，保罗启示召会是基督的身体。正如人的身体是他的身材和彰显，照样，作基督身体的召会，乃是基督的身材和彰显。召会作为基督的身体，乃是那在万有中充满万有者的丰满。
1In this message we come to 6:10-20, a strategic section of this book dealing with spiritual warfare. As we have seen, in Ephesians Paul covers various aspects of the church. The Greek word for church, ekklesia, denotes a gathering, an assembly, of called ones. For example, when city officials in ekklesia ancient times called the people of the city together for a meeting, that meeting was known as an ekklesia. The church is such an assembly of God’scall ed people. In Ephesians 1 Paul reveals that the church is the Body of Christ. Just as a person’s body is his stature and expression, so the church as the Body of Christ is the stature and expression of Christ. As Christ’s Body, the church is the fullness of the One who fills all in all.
2保罗在二章十节指出，召会是神的诗章、杰作，就是一篇发抒著者心愿的诗作。保罗在这一章继续指出，召会是在基督耶稣里所创造的团体新人、神的国和神的家。不仅如此，召会在这一章里也是神的居所。（22。）
2In 2:10 Paul indicates that the church is God’s poem, His masterpiece, a poetic writing that expresses the desire of the writer’she art. In this chapter Paul goes on to point out that the church is the corporate new man created in Christ Jesus, the commonwealth of God, and the household of God. Furthermore, in this chapter the church is also the dwelling place of God (v. 22
3保罗在三章四节说到基督的奥秘。神的奥秘就是基督，基督的奥秘就是召会。基督既是神的奥秘，就是神的说明。同样的原则，召会既是基督的奥秘，就是基督的说明。在三章十九节，保罗用『神…的丰满』这辞。这辞与『那在万有中充满万有者的丰满』（一23）说法相近。神的丰满，主要的是指源头；那在万有中充满万有者的丰满，主要的是指结果。举例说，神的丰满像泉源，而那在万有中充满万有者的丰满，就像泉源流出的溪水。召会是神的丰满，也是那在万有中充满万有之基督的丰满。保罗在四章再次说到新人。（24。）二章说到新人的创造，但没有说到新人的生活。新人是由相信的犹太人和相信的外邦人，这两班人所组成的。关于新人的生活，四章说到原则和细节。原则与那照著在耶稣身上是实际者，就是耶稣在地上生活所立的模型有关。细节与神的恩典有关。藉著恩典，新人就完成神永远的定旨。
3In 3:4 Paul speaks of the mystery of Christ. The mystery of God is Christ, and the mystery of Christ is the church. As the mystery of God, Christ is the definition of God. In the same principle, as the mystery of Christ, the church is the definition of Christ. In 3:19 Paul uses the term the fullness of God. This term is similar to the expression “the fullness of the One Who fills all in all” (1:23). The fullness of God refers mainly to the source, and the fullness of the One who fills all in all refers mainly to the outcome. For example, the fullness of God is like a fountain, and the fullness of the One who fills all in all is like the stream that flows forth from the fountain. The church is both the fullness of God and the fullness of Christ as the One who fills all in all. In chapter four Paul again speaks of the new man (v. 24). Chapter two covers the creation of the new man, but not the living of the new man. The new man is composed of two peoples, the believing Jews and the believing Gentiles. Concerning the living of the new man, chapter four covers both the principle and the details. The principle is related to the truth as it is in Jesus, the mold established by the living of Jesus on earth. The details are related to God’s grace. By grace the new man carries out God’s eternal purpose.
4在五章和六章，我们看见召会的另外两方面：满足基督渴望的新妇，和击败神仇敌的战士。召会是新妇，需要爱和光。召会是战士，需要权能和神全副的军装。壹召会职责消极的一面
4In chapters five and six we see two further aspects of the church: the Bride to satisfy the desire of Christ and the warrior to defeat God’se ne my. As the Bride, the church needs love and light. As the warrior, the church needs might and the whole armor of God. I. THE NEGATIVE SIDE OF THE CHURCH’S RESPONSIBILITY
5以弗所书说到召会的十二面，其中主要的几面是新人、新妇和战士。新人包括身体的一面，而身体包括丰满和居所。因此，召会的头十面都包括在完成神永远定旨并成功祂经纶的新人里。三一神在已过的永远里为著将来的永远所计画的，乃是用这新人来完成。虽然神的计画是由新人来完成，但基督的渴望仍需得著满足，神的仇敌尚待被打败。因此，召会需要成为新妇和战士。一章一节至六章九节把关于召会的积极一面，就是召会成就神永远定旨的启示，全讲过了。但在消极一面，就是召会对付神的仇敌，还有一些事要说到。前五章在多方面描绘召会在积极一面成就神永远的定旨。在六章可以看见召会在消极一面是战士，击败神的仇敌─魔鬼。要作这事，召会必须穿戴神全副的军装。
5Of the twelve aspects of the church covered in Ephesians, the main aspects are the new man, the Bride, and the warrior. The new man includes the aspect of the Body, and the Body includes the fullness and the dwelling place. Therefore, the first ten aspects of the church are all included in the new man who fulfills God’s eternal purpose and carries out His economy. This new man is used by the Triune God to accomplish what He planned in eternity past for eternity future. Nevertheless, although God’s plan is fulfilled with the new man, Christ’s desire still needs to be satisfied, and God’se ne my still must be defeated. Hence, there is the need for the church to be both the Bride and the warrior. The passage from 1:1 to 6:9 completes the revelation on the positive side concerning the church for the fulfilling of God’s eternal purpose. Yet on the negative side, that is, for dealing with God’se ne my, something still remains to be covered. In the first five chapters the church is portrayed in many ways, on the positive side, to fulfill God’s eternal purpose. On the negative side, the church is seen in chapter six as a warrior to defeat God’se ne my, the Devil. To do this, the church must put on the whole armor of God
6一九二八年倪弟兄召开第一次得胜者特会，说到属灵的争战。在那次特会里，那恶者撒但被暴露到极点。倪弟兄指出，在宇宙中有三个意志：神的意志、撒但的意志、以及人的意志。我们若要知道召会如何能作神的战士，从事属灵的争战，我们就必须认识这三个意志，这三个意愿。神的意志是自有永有的，是永远的、非受造的。作为受造之物的天使也有意志。众天使中的一位，就是天使长，受神指派管理亚当被造之前的宇宙。这天使长因著自己的高位和美丽，就变得骄傲起来。这骄傲使他兴起邪恶的意愿，这就成了撒但的意志。因此，在神的意愿，神的意志之外，还有第二个意愿，第二个意志；因为撒但的意志如今是对抗神的意志的。
6In 1 9 2 8 brother Nee held his first overcomer conference on spiritual warfare. In that conference Satan, the evil one, was exposed to the uttermost. Brother Nee pointed out that in the universe there are three wills: the divine will, the satanic will, and the human will. If we would know how the church can be God’s warrior to engage in spiritual warfare, we must know these three wills, these three intentions. God’s will, being self-existing, is eternal, uncreated. As created beings, the angels also have a will. One of these angels, an archangel, was appointed by God to rule the universe that existed before the creation of Adam. Because of his high position and his beauty, this archangel became proud. This pride gave rise to an evil intention, which became the satanic will. Therefore, in addition to God’sin tent i on, God’s will, there is a second intention, a second will, for now the satanic will is set against God’s will.
7一切争战都源自这两个意志的冲突。在撒但的意志兴起与神的意志敌对之前，宇宙中没有争战。宇宙中的冲突起始于天使长对神的背叛。那背叛乃是现今发生在国际之间，以及社会、家庭、和个人里面一切争战的起头。历代以来，国家、团体、人群之间，甚至人自己里面，都一直有争战。譬如，你也许经历理智与情欲内里的争战。各式各样的争战，其源头都在于神的意志与撒但的意志之间的冲突。我们不知道撒但背叛和亚当受造之间相隔有多久。我们只知道在某个时候，神造了人，并且赋与他自由的意志。因著神的伟大，祂给人自由的意志。一个伟大的人从不强迫别人跟从他。神给人自由的意志，指明祂不勉强人顺从祂。我年轻时，认为神创造人时给人自由意志是不智慧的。我若是神，我必定叫人无所选择；我必定把人造得只能跟从神。但神是伟大的，祂给人选择的自由。
7All warfare has its source in this conflict of wills. Before the satanic will rose up to contradict the divine will, there was no war in the universe. The controversy in the universe began with the rebellion of the archangel against God. That rebellion was the beginning of all the fighting that is now taking place among nations, in society, in the family, and in individuals. Throughout history there have been wars between nations, groups, persons, and even within individuals. For example, you may experience an inner warfare between your reason and your lust. All the different kinds of warfare have their source in the controversy between the divine will and the satanic will. We do not know how much time elapsed between the rebellion of Satan and the creation of Adam. We simply know that at a particular time, God created man and endowed him with a human will that was free. It is because of God’s greatness that He gave man a freewill. A great person will never compel anyone to follow him. By giving man a free will, God was indicating that He would not force man to obey Him. When I was young, I thought that God was not wise in creating man with a free will. If I had been God, I would have made it impossible for man to have had a choice. I would have created man in such a way that all he could do was follow God. But in His greatness God gave man freedom of choice
8我们在创世记二章看见，人可以自由的运用他的意志，或吃生命树，或吃善恶知识树。这两棵树分别代表神的意志和撒但的意志。因此，在园子里有一个三角的局面：生命树代表神的意志，善恶知识树代表撒但的意志，亚当代表人的意志。实际上，生命树是指神自己，善恶知识树是指撒但。所以，有三个人位─神、撒但和人─各有一个意志。虽然有三个意志，但冲突只牵涉两方─神和撒但。要紧的问题乃是，人是选择神的意志还是选择撒但的意志。人的意志若与神的意志站在一起，神的意志就能成就。但人的意志若站在撒但的意志这一边，撒但的意志至少就会暂时的成功。我们都知道，人的意志是站在撒但意志的那一边。这意思是说，人拣选跟从撒但，与撒但的意志站在同一边。所以撒但暂时得了胜。
8In Genesis 2 we see that man was free to exercise his will to eat either of the tree of life or of the tree of the knowledge of good and evil. These two trees represent the divine will and the satanic will, respectively. Hence, in the garden there was a triangular situation, with the tree of life representing the divine will, the tree of knowledge representing the satanic will, and Adam representing the human will. Actually, the tree of life denotes God Himself, and the tree of knowledge denotes Satan. Therefore, there were three persons—God, Satan, and man—each one with a will. Although there were three wills, the controversy involved just two parties—God and Satan. The crucial issue was whether man would choose the divine will or the satanic will. If the human will stood with the divine will, then God’s will would be accomplished. But if the human will took sides with the satanic will, Satan’s will would be carried out, at least temporarily. As we all know, the human will took sides with the satanic will. This means that man chose to follow Satan and sided with the satanic will. Therefore, Satan was victorious temporarily
9然而，藉著悔改，人能从撒但的意志转向神的意志，从撒但那一边转到神这一边。福音的第一个吩咐就是悔改，其次两个吩咐乃是信而受浸。任何盼望得救的罪人，必须听从这三个吩咐。他必须向神悔改，相信主耶稣，并在水里受浸。悔改乃是有一个转，从撒但的意志转向神的意志。从出生开始，我们的意志就站在撒但的意志这一面。原因在于，当亚当拣选撒但的意志过于神的意志时，我们就已经在亚当里了。
9However, through repentance man can turn from the satanic will to the divine will, from Satan’s side to God’ss i de. The first commandment in the gospel is to repent. The next two commandments are to believe and to be baptized. Any sinner who desires to be saved must obey these three commandments. He must repent to God, believe in the Lord Jesus, and be baptized in water. To repent is to have a turn from the satanic will to the divine will. Since birth our will has stood on the side of the satanic will. The reason for this is that we were in Adam when he chose Satan’s will above God’s will.
10许多基督徒不知道传福音的真义。圣经说，我们必须为著国度悔改。（太四17。）神的国实际上就是神圣意志的行使。当罪人为著神的国悔改时，他们就从撒但那一边转到神这一边，就是转向神的国，神的意志。一个人从撒但的意志转向神的意志之后，就必须相信主耶稣并且受浸。藉著受浸，他从黑暗的权势，就是撒但的意志，迁到神爱子的国里。（西一13。）从我们得救那天起，我们基督徒的生活就是争战的生活。以色列人出埃及之后也是一样。他们吃过逾越节的羊羔之后，就像军队一样迈出埃及地。这指明他们吃逾越节的羊羔乃是为著准备争战。他们是在争战的气氛下得救的。他们一出埃及，争战就开始了。法老和他的军兵追赶以色列人，但是神进来为他们争战。以色列人过了红海，法老军队被淹没之后，神的子民就得胜的赞美祂胜了仇敌。以色列人前进，为著通过旷野而争战，并且在美地继续争战。因此，他们的历史启示，得救者的生活乃是争战的生活。我们已经看见，召会作新人应该照著实际、凭著恩典行事，并且看见，召会作新妇应当活在爱和光中。然而，不仅神永远的定旨必须成就，基督的心愿必须得到满足，神的仇敌也必须被击败。为此，召会必须是战士。甚至在雅歌中，我们也看见，当寻求者享受主的同在时，争战也在进行著。因此，我们是照著实际、凭著恩典行事，我们是活在爱和光中，并且我们也争战，为要征服撒但的意志。我们的行事为人是为著完成神的定旨，我们的生活是为著基督的满足，并且我们的争战是为著击败神的仇敌。因此，为著这三件事，召会必须是新人、新妇和战士。
10Many Christians do not know the true significance of the preaching of the gospel. The Bible says that we must repent for the kingdom (Matt. 4:17). The kingdom of God is actually the exercise of the divine will. When sinners repent for the kingdom of God, they turn from the side of Satan to the side of God, which is the kingdom of God, the will of God. After a person turns from the satanic will to the divine will, he must believe in the Lord Jesus and be baptized. Through baptism he is brought out of the authority of darkness, the satanic will, and is transferred into the kingdom of the Son of God’s love (Col. 1:13). From the day we were saved, our Christian life has been a life of warfare. The same was true of the children of Israel after they made their exodus from Egypt. After eating the Passover, they marched like an army out of the land of Egypt. This indicates that their eating of the Passover lamb was a preparation for war. They were saved in an atmosphere of warfare. As soon as they came out of Egypt, the fighting began. Pharaoh and his chariots pursued the children of Israel, but God came in to fight for them. After the children of Israel had passed through the Red Sea and Pharaoh’s army had been overthrown, God’s people triumphantly praised Him for His victory over the enemy. The Israelites proceeded to fight their way through the wilderness, and they continued fighting in the good land. Their history thus reveals that the life of a saved one is a life of warfare. We have seen that as the new man the church should walk according to truth and by grace and that as the Bride the church should live in love and in light. However, not only must God’s eternal purpose be fulfilled and the desire of Christ’she art be satisfied, but God’se ne my must be defeated. For this, the church must be a warrior. Even in the Song of Songs we see that as the seeking one enjoys the Lord’s presence, the fighting is going on. Therefore, we walk according to truth and by grace, we live in love and light, and we fight to subdue the satanic will. Our walk is for the fulfillment of God’s purpose, our living is for the satisfaction of Christ, and our fighting is for the defeat of God’se ne my. Hence, for these three things the church must be the new man, the Bride, and the warrior.
贰 得著加力
II. EMPOWERED
11以弗所六章十节说，『末了的话，你们要在主里，靠著祂力量的权能，得著加力。』这里得著加力这辞，原文与一章十九节的能力同字根。要对付神的仇敌，抵挡黑暗的邪恶势力，我们需要那叫基督从死人中复活，并叫祂坐在诸天界里，远超空中一切邪灵的浩大能力，使我们得著加力。我们要在主里得著加力，这事实指明，在对付撒但和他邪恶国度的属灵争战中，我们只能在主里面争战，不能在自己里面争战。何时我们在自己里面，我们就失败了。『要…得著加力，』这吩咐含示需要很强的运用我们的意志。我们若要得著加力来应付属灵的争战，我们的意志就必须刚强且有操练。我们不该像水母一样，意志软弱，游移不定。事实上，那些有刚强意志的人最容易悔改。请看大数的扫罗就是一个例子。当他在往大马色的途中，一心想要捉拿凡呼求主耶稣之名的人时，他被主抓住了。因著扫罗有这样强的意志，他就能有厉害的悔改。神除了保守我们的良心之外，在祂主宰的权柄下，祂也保守了我们的意志。若不是祂这么作，福音的传扬在人身上就不会有果效。我们也许错误的以为，传福音给一个意志强的人很难。照我的经历，那些因著我传福音得救的人，多半都有刚强的意志和确定的意愿。这样的意志能在悔改时发生积极的功用。悔改需要运用意志。照样，得著加力也与我们的意志有关。五旬节那天，彼得告诉人要得救，脱离这弯曲的世代。（徒二40。）这吩咐看来既主动又被动。『要』是主动的，『得救』是被动的。保罗在以弗所六章十节的吩咐─『要…得著加力』也是如此。『要』这个主动的元素，与被动的元素『得著加力』结合在一起。我们需要运用我们的意志，在主里得著加力。
11Ephesians 6:10 says, “For the rest, be empowered in the Lord and in the might of His strength.” The Greek word here rendered empowered has the same root as the word power in 1:19. To deal with God’se ne my, to fight against the evil force of darkness, we need to be empowered with the greatness of the power that raised up Christ from the dead and seated Him in the heavens, far above all the evil spirits in the air. The fact that we are to be empowered in the Lord indicates that in the spiritual warfare against Satan and his evil kingdom, we can fight only in the Lord, not in ourselves. Whenever we are in ourselves, we are defeated. The charge to be empowered implies the need to exercise our will. If we would be empowered for spiritual warfare, our will must be strong and exercised. We should not be like jellyfish, those who are weak- willed and vacillating. Actually, it is those with a strong will who are most able to repent. Consider Saul of Tarsus as an example. As he was traveling to Damascus with the intention of arresting all those who called on the name of the Lord Jesus, he was apprehended by the Lord. Because Saul had such a strong will, he could have a strong repentance. In addition to preserving our conscience, God has sovereignly preserved our will. If He had not done so, the preaching of the gospel could have no effect on people. We may mistakenly think that it is difficult to preach the gospel to one with a strong will. According to my experience, most of those who were saved through my gospel preaching were those with a strong will and a definite intention. Such a will is able to function positively in repentance. Repentance requires the exercise of the will. In like manner, to be empowered also involves our will. On the day of Pentecost Peter told the people to be saved from that crooked generation (Acts 2:40, Gk.). This command seems to be both active and passive, with the word be implying something active and the word saved, something passive. The same is true of Paul’s command in 6:10 to be empowered. An active element—be—is combined with a passive element— empowered. We need to exercise our will to be empowered in the Lord
12在四章我们看见，我们必须得更新；（23；）在五章我们看见，我们必须服从。（21。）为著新人，我们需要得更新；为著新妇，我们需要服从；为著战士，我们需要得著加力。我们既是战士，就必须上战场，不能像绅士或可爱的新妇，乃要像狮子。因此，为著新人、新妇和战士，让我们得更新、服从并得著加力。我们需要在主里得著加力，这事实指明我们不能在自己里面打属灵的仗；我们只能在主里并在祂力量的权能里争战。在六章十节里，保罗题到大能、权能和力量。首先，我们藉著那叫基督从死人中复活，使祂作万有之首的大能，得著加力。然后，我们就知道神的权能和力量。
12In chapter four we see that we must be renewed (v. 23) and in chapter five, that we must be submissive (5:21). For the new man, we need to be renewed; for the Bride, we need to be submissive; and for the warrior, we need to be empowered. As the warrior, we must go into battle not as a gentleman or as a lovely Bride, but as a lion. Therefore, for the new man, the Bride, and the warrior, let us be renewed, submissive, and empowered. The fact that we need to be empowered in the Lord indicates that we cannot fight the spiritual warfare in ourselves; we can fight only in the Lord and in the might of His strength. In 6:10 Paul refers to power, might, and strength. Firstly, we are empowered by the power that raised Christ from among the dead and made Him to be the Head overall things. Then we know God’s might and strength.
参 穿戴神全副的军装
III. PUTTING ON THE WHOLE ARMOR OF GOD
13十一节开头说，『要穿戴神全副的军装。』我们打属灵的仗，不仅需要主的大能，也需要神的军装。我们的兵器没有效力，只有神的军装，甚至神全副的军装，才有效力。神全副的军装是为著基督的整个身体，不是为著基督身体上任何单个的肢体。召会是一个团体的战士，信徒是这惟一战士的一分子。只有团体的战士才能穿戴神全副的军装，单个的信徒不能。我们必须在基督的身体里打属灵的仗，绝不能单独作战。要穿戴神全副的军装，这是个命令。神为我们豫备了军装，但祂不替我们穿戴，必须我们自己穿戴，运用我们的意志与祂合作。为这缘故，我们需要得著加力。虽然神能使我们得著加力，我们仍然必须运用我们的意志与祂合作。同样的原则，我们必须与神的命令合作，穿戴军装。
13Verse 11 opens with the words, “Put on the whole armor of God.” To fight the spiritual warfare, we need not only the power of the Lord, but also the armor of God. Our weapons do not avail, but God’s armor, even the whole armor of God, does. The whole armor of God is for the entire Body, not for any individual member of the Body. The church is a corporate warrior, and the believers together make up this unique warrior. Only the corporate warrior can wear the whole armor of God; no individual believer can. We must fight the spiritual warfare in the Body, not individually. The charge to put on the whole armor of God is an imperative, a command. God has provided the armor for us, but He does not put it on for us. Rather, we ourselves must put on the armor God has provided. For this, we need to be empowered. Although God can empower us, we still must exercise our will to cooperate with Him. In the same principle, we must cooperate with God’s command to put on the armor
肆 能以站住，
IV. ABLE TO STAND AGAINST
抵挡魔鬼的诡计
THE STRATAGEMS OF THE DEVIL
14我们需要穿戴神全副的军装，好使我们『能以站住』。（11。）在六章，『站住』这辞非常紧要。在二章，我们是与基督一同坐在诸天界里；（6；）在四章和五章，我们是在地上，在基督的身体里行事为人。（四1，17，五2，8，15。）然后在六章，我们是在诸天界里，在基督的大能里站住。与基督同坐，是有分于祂一切所成就的；在基督的身体里行事为人，是成就神永远的定旨；在基督的大能里站住，乃是抵挡神的仇敌。
14We need to put on the whole armor of God so that we “may be able to stand” (v. 11). In chapter six the word stand is crucial. In chapter two we sit with Christ in the heave nlies (v. 6), and in chapters four and five we walk in His Body on the earth (4:1, 17; 5:2, 8, 15). Then in chapter six we stand in His power in the heavenlies. To sit with Christ is to participate in all His accomplishments; to walk in His Body is to fulfill God’s eternal purpose; and to stand in His power is to fight against God’se ne my.
15藉著穿戴神全副的军装，我们就能以站住，抵挡魔鬼的诡计。这些诡计指明魔鬼邪恶的计谋。魔鬼不仅有邪恶的意志，他还有诡诈的计谋来成功他的意志。甚至现在撒但也在忙著作工，图谋施行他邪恶、诡诈的计谋。
15By putting on the whole armor of God, we are able to stand against the stratagems of the Devil. These stratagems are the Devil’s evil plans. Not only does the Devil have an evil will, but he also has subtle stratagems to work out his will. Even now Satan is busily working and plotting to carry out his evil, subtle stratagems
伍 我们的摔跤
V. OUR WRESTLING
一 不是与血肉之人摔跤
A. Not against Blood and Flesh
16保罗在十二节继续说，『因我们并不是与血肉之人摔跤，乃是与那些执政的、掌权的、管辖这黑暗世界的、以及诸天界里那邪恶的属灵势力摔跤。』血肉之人是指人说的。在血肉之人背后，乃是魔鬼那抵挡神定旨的邪恶势力。因此，我们的摔跤，我们的争战，必须不是抵挡人，乃是抵挡诸天界里那邪恶的属灵势力。我们在主的恢复里应当认识，属灵的争战不是与人争战的事。即使人对这恢复造成损害，我们也不该与他们争战。在他们背后，在他们之上，乃是邪恶的势力。譬如，当大数的扫罗残害召会时，他乃是在黑暗权势的影响之下。有些人和宗教组织反对主的恢复，原因乃是，他们也被那在他们之上且在他们背后的邪恶势力所利用。
16In verse 12 Paul goes on to say, “For our wrestling is not against blood and flesh, but against the rulers, against the authorities, against the world-rulers of this darkness, against the spiritual forces of evil in the heavenlies.” “Blood and flesh” refers to men. Behind men of blood and flesh are the evil forces of the Devil, fighting against God’s purpose. Hence, our wrestling, our fighting, must not be against men, but against the evil spiritual forces in the heavenlies. We in the Lord’s recovery should realize that spiritual warfare is not a matter of fighting against men. Even if men cause damage to the recovery, we should not fight against them. Behind them and over them is the evil power. For example, when Saul of Tarsus was desolating the church, he was under the influence of the power of darkness. The reason certain people and religious organizations oppose the Lord’s recovery is that they also are being utilized by the evil power that is over them and behind them
二 乃是与那些执政的、掌权的、管辖这世界的、以及邪恶的属灵势力摔跤
B. Against the Rulers, the Authorities, the World-rulers, and Spiritual Forces of Evil
17那些执政的、掌权的、和管辖这黑暗世界的，乃是背叛的天使。他们跟从撒但一同背叛、抵挡神，现今在诸天界里管辖世上的列国，如但以理十章二十节的波斯魔君和希腊魔君。这指明魔鬼撒但有他黑暗的国，（太十二26，西一13，）他在其中居于最高位，在他以下有背叛的天使。
17The principalities, the authorities, and the world-rulers of this darkness are the rebellious angels who followed Satan in his rebellion against God and who now rule in the heavenlies over the nations of the world, such as the prince of Persia and the prince of Grecia in Daniel 10:20. This indicates that the Devil, Satan, has his kingdom of darkness (Matt. 12:26; Col. 1:13). In this kingdom, Satan is at the top, and under him are the rebellious angels
18『这黑暗的世界，』指今天完全在魔鬼藉著他邪恶天使的黑暗管辖之下的世界。管辖这黑暗世界的，乃是撒但所设立管辖各国的魔君。按照但以理书，犹太国是惟一不在撒但权势之下的国家。这个国家是由米迦勒这位为以色列争战的天使长所管辖。然而，外邦列国乃是由撒但行政管理之下属鬼魔的、背叛的天使所管辖。所以，在神的眼中，黑暗遮盖了全地，并且充满环绕地球的大气层。只有神自己仍在光中。因著黑暗掌权者撒但的工作，地和大气层成了『这黑暗』。
18“This darkness” refers to today’s world, which is fully under the dark ruling of the Devil through his evil angels. The world-rulers of this darkness are the princes Satan has set up to rule the various nations. According to the book of Daniel, the Jewish nation was the only nation that was not under Satan’s power. This nation was ruled over by Michael, the archangel who fought on behalf of Israel. All the Gentile nations, however, are ruled by devilish, rebellious angels under the administration of Satan. Therefore, in the eyes of God, darkness covers the earth and fills the atmosphere around the earth. Only God Himself remains in the light. Because of the working of Satan, who is the authority of darkness, the earth and its atmosphere have become “this darkness.”
19保罗在十二节也题到『诸天界里那邪恶的属灵势力』。这里的诸天界，指空中。（二2。）撒但和他邪恶的属灵势力是在空中；但我们是坐在第三层天上，超过他们。（6。）打仗的时候，凌驾仇敌之上的地位，在战略上是非常重要的。撒但和他邪恶的势力是在我们之下，他们注定是要被击败的。我们需要一再被题醒，我们的争战不是抵挡人，乃是抵挡邪灵，就是诸天界里的属灵势力。背叛的天使是撒但国度里的邪灵。因此，召会和撒但之间的争战，乃是我们这些爱主并在祂召会中的人，抵挡诸天界里邪恶势力的争战。表面看是血肉之人破坏召会，实际上是撒但和他邪恶的天使在那些造成破坏的人背后作工。所以，我们必须争战，抵挡这些属灵的势力。
19In verse 12 Paul also speaks of “the spiritual forces of evil in the heavenlies.” The heavenlies here refer to the air (2:2). Satan and his spiritual forces of evil are in the air. But we are seated in the third heaven above them (2:6). In fighting a battle, the position above the enemy is strategic. Satan and his evil forces are under us, and it is their fate to be defeated by us. We need to be reminded again and again that our warfare is not against human beings, but against the evil spirits, the spiritual powers in the heavenlies. The rebellious angels are the evil spirits in Satan’skin gdom. Thus, the warfare between the church and Satan is a battle between us who love the Lord and who are in His church and the evil powers in the heavenlies. Apparently it is people of flesh and blood who damage the church. Actually it is Satan and his evil angels working behind them who cause the damage. Therefore, we must fight against these spiritual forces
陆 在邪恶的日子能站立得住
VI. ABLE TO STAND IN THE EVIL DAY
20十三节说，『所以要拿起神全副的军装，使你们在邪恶的日子能以抵挡，并且作成了一切，还能站立得住。』十一节告诉我们，要穿戴神的军装。十三节吩咐我们，要拿起神的军装。我们已经看见，神的军装乃是神为我们豫备并提供给我们的。但是我们需要拿起并穿戴；我们需要使用并应用神的供备。军装的一些配件，如剑和盾牌，我们要拿起。但是其他的配件，如胸牌、头盔和鞋子，我们需要穿戴。不管我们是穿戴或是拿起神全副的军装，我们都必须厉害的运用我们的意志。
20Verse 13 says, “Therefore, take up the whole armor of God, that you may be able to withstand in the evil day.” In verse 11 we are told to put on the armor of God, and in verse 13 we are charged to take it up. We have seen that the armor of God is prepared and provided by God for us. But we need to take it up and put it on; we need to use and apply God’spr o vision. Some items of the armor, such as the sword and the shield, we take up. But other items, such as the breastplate, the helmet, and the shoes, we put on. Whether we put on the whole armor of God or take it up, we must exercise our will in a strong way
21保罗特别题到『神全副的军装』。我们要打属灵的仗，需要神全副的军装，不是仅仅其中的一部分或某些部分。这需要基督的身体来拿起，单个的信徒是不行的。
21Paul specifically mentions “the whole armor of God,” not just a part or some parts of it. In order to wage the spiritual warfare, we need the whole armor. This requires the Body of Christ, not only individual believers, to take it up.
22藉著拿起神全副的军装，我们在邪恶的日子就能抵挡。抵挡就是站住抵挡。在争战中，站住是非常重要的。保罗在五章十六节说，日子是邪恶的。在这邪恶的世代，（加一4，）每天都是邪恶的日子，因为那邪恶者撒但每天都在工作。
22By taking up the whole armor of God, we shall be able to withstand in the evil day. To withstand is to stand against. In fighting the most important thing is to stand. In 5:16 Paul says that the days are evil. In this evil age (Gal. 1:14), every day is an evil day because Satan is at work every day
柒 作成了一切，还能站立得住
VII. HAVING DONE ALL, TO STAND
23保罗以『作成了一切，还能站立得住』结束十三节。在争战中，我们需要站住到底。我们作成了一切，还必须站立得住。在下两篇信息中我们会看见，十四至十六节乃是形容如何站立得住。
23Paul concludes verse 13 with the words, “Having done all, to stand.” In fighting we need to stand to the end. Having done all, we still must stand. As we shall see in the next two messages, verses 14 through 16 are a modifier describing how to stand