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以弗所书生命读经 · 第68篇

召会是二性品的生命

THE CHURCH AS A HYBRID LIFE
1神永远的定旨是要得著召会。祂的定旨不是仅仅创造人，救他脱离堕落的光景，并带他到天上。不仅如此，神的定旨也不是仅仅使我们圣别、属灵并得胜。创造、救恩、圣别、属灵和得胜，都是神达到祂目标之过程的一部分，但这些并不是目标的本身。
1God’s eternal purpose is to have the church. His purpose is not just to create man, to rescue him from his fallen condition, and to bring him to heaven. Furthermore, God’s purpose is not simply to have us be holy, spiritual, and victorious. Creation, salvation, sanctification, spirituality, and victory are all part of God’s procedure to reach His goal, but they are not the goal itself
神起初的定旨
GOD’S PURPOSE IN THE BEGINNING
2为要有分于正当召会生活的恢复，我们需要看见神起初的定旨。我们需要明白有三种不同的起初。约翰一章一节说，『太初有话。』这里的太初是永远里的起初。创世记一章一节说，『起初神创造诸天和地。』（另译。）在这节里，起初是指创造的时候。末了，起初也指召会生活的开始。因此，回到起初，就是回到永远里的起初，回到神创造时的起初，或是回到召会的起初。以弗所书启示，召会照著神在基督里所立的永远定旨产生了。三章十一节说，『这是照著祂在我们的主基督耶稣里，所立的永远定旨。』永远定旨，就是神在已过的永远里所定的永远计画。这是神在已过的永远里为著将来的永远所定的计画。神是一位有计画的神。在创造之前，在创立世界以前，祂定了一个计画。这计画是永世的计画，或永远的计画。
2In order to share in the recovery of the proper church life, we need to see what God’s purpose was in the beginning. We need to understand that there are three different beginnings. John 1:1 says, “In the beginning was the Word.” The beginning here is the beginning in eternity. Genesis 1:1 says, “In the beginning God created the heavens and the earth” (Heb.). In this verse the beginning denotes the time of creation. Finally, the beginning also refers to the start of the church life. Therefore, to go back to the beginning is to go back to the beginning in eternity, to the beginning in God’s creation, or to the beginning of the church. The book of Ephesians reveals that the church came into existence according to the eternal purpose which God purposed in Christ. Ephesians 3:11 says, “ According to the purpose of the ages which He made in Christ Jesus our Lord.” The purpose of the ages is the purpose of eternity, the eternal purpose, the eternal plan of God made in eternity past. This is the purpose made by God in eternity past for eternity future. God is a God of purpose. Before creation, before the foundation of the world, He made a plan. This plan is the purpose of the ages, or the eternal purpose
3保罗在一章九节说，『照著祂的喜悦，使我们知道祂意愿的奥秘；这喜悦是祂在自己里面豫先定下的。』这节也题到神的定旨，但保罗在这里把『定旨』这辞用作动词（豫先定下），不是名词。一个照著神意愿的喜悦，已经在祂自己里面定下了。祂所定下的这个意愿，乃是一个奥秘，隐藏在神里面，没有向旧约的圣徒启示出来。在一章十一节，保罗也说到神的定旨：『我们既在祂里面，照著那位按祂意愿所决议的，行作万事者的定旨，蒙了豫定，也就在祂里面成了所选定的基业。』在这几节里，神的定旨是指神在起初，在已过的永远里所计画的。
3In 1:9 Paul says, “Having made known to us the mystery of His will, according to His good pleasure which He purposed in Himself.” This verse also speaks of God’s purpose, but here Paul uses the word purpose as a verb instead of as a noun. A good pleasure according to God’s will has been purposed by God in Himself. This will which He has purposed is a mystery. It was hidden in God; it was not revealed to the saints in the Old Testament. In 1:11 Paul also speaks of God’s purpose: “In Whom also we were made an inheritance, having been predestinated according to the purpose of the One Who operates all things according to the counsel of His will.” God’s purpose in these verses refers to what God planned in the beginning, in eternity past.
4起初，神计画要得著召会。圣经明确启示这是神的目的。神创造天地万物，因为祂渴望得著召会。创世记头两章表面看是神创造的记录，实际上这两章启示神的目的。矿物是为著植物，植物是为著动物，动物是为著人，而人是为著神。换句话说，万有都是为著我们，而我们是为著神，为使祂达成祂要得著召会的渴望。因此，神创造万有，是为使祂能得著召会。不仅如此，神的救赎、重生和呼召，也是为著召会。神完成了救赎，所以祂能得著召会。为著召会，祂也临到你、呼召你、并重生你。还有，为著召会的缘故，今天祂也住在你里面。
4In the beginning God planned to have the church. The Bible definitely reveals that this is God’sin tent i on. God created the heavens, the earth, and billions of items because He desired to have the church. The first two chapters of Genesis are apparently a record of God’s creation. Actually these chapters reveal God’sin tent i on. The minerals are for the plants, the plants are for the animals, the animals are for man, and man is for God. In other words, all things are for us, and we are for God in order that He may fulfill His desire to have the church. Therefore, God created all things so that He could have the church. Furthermore, God’s redemption, regeneration, and calling are also for the church. God accomplished redemption so He could have the church. He also came to you, called you, and regenerated you for the church. Moreover, He dwells in you today for the sake of the church.
召会的定义
A DEFINITION OF THE CHURCH
5现在我们来到一件紧要且困难的事，就是给召会下定义。召会可以称为二性品，因为她乃是由两种生命调和一起所产生的实体。这两种调和在一起以产生召会的生命，乃是神的生命与人的生命。因此，召会这个实体，不是仅仅由神圣的生命所构成的，也不是仅仅由属人的生命所构成的，乃是由神圣而属人的生命所构成的。当主耶稣在地上时，祂过著神圣而属人的生活。召会也有神圣而属人的生命。我们感谢主，虽然这件事向圣徒隐藏了许多世纪，但在祂的恢复里，祂已经向我们启示了。看见召会是由神圣生命同属人生命调和所产生的二性品，这是非常重要的。神渴望把祂自己分赐到人里面，并把祂自己作到人里面。慕安得烈在他的书『基督的灵』里说，神圣的生命与属人的生命交织在一起。『交织』虽然是一个很好的辞，但还是不彀恰当。神圣的生命不仅与属人的生命交织在一起，神圣的生命更与属人的生命调和形成一个实体。保罗在加拉太二章二十节的话说明了这事。祂在这一节里说，『我已经与基督同钉十字架；现在活著的，不再是我，乃是基督在我里面活著。』保罗说他活著，然而不是他，乃是基督；这指明基督与保罗的调和。召会乃是这样调和的产品。
5Now we come to the crucial and difficult matter of giving a definition of the church. The church may be called a hybrid, because it is one entity produced by the mingling together of two lives. The two lives that are mingled to produce the church are the divine life and the human life. Therefore, the church is an entity constituted not just of the divine life or merely of the human life, but of the divine-human life. When the Lord Jesus was on earth, He lived a divine-human life. The church also has a divine-human life. We thank the Lord that although this has been hidden from the saints for centuries, He has revealed it to us in His recovery. It is vital to see that the church is a hybrid produced by the mingling of the divine life with the human life. God desires to dispense Himself into man and to work Himself into man. In his book, The Spirit of Christ, Andrew Murray says that the divine life is interwoven with the human life. Although interwoven is a very good term, it is still not adequate. The divine life is not only interwoven with the human life, but the divine life and the human life are mingled to form one entity. Paul’sword in Galatians 2:20 illustrates this. Here he says, “I have been crucified with Christ: nevertheless I live; yet not I, but Christ liveth in me” (Gk.). Paul says that it is he who lives; yet it is not he, but Christ. This indicates the mingling of Christ with Paul. The church is the product of such a mingling
基督徒乃是为著召会
CHRISTIANS FOR THE CHURCH
6正如我们身体的肢体是为著身体，不是为著肢体本身，照样，我们成为基督徒，乃是为著召会。没有身体，肢体就没有意义。同样的原则，没有召会，我们基督徒也没有目的。所以，作为基督徒，我们必须是为著召会。
6Just as the members of our body are for the body, not for the members themselves, so we have become Christians fort he church. Without the body, the members have no meaning. In the same principle, without the church, we Christians have no purpose. Therefore, as Christians we must be for the church.
在三一神里的一
ONE IN THE TRIUNE GOD
7在加拉太三章二十七至二十八节，保罗说，凡浸入基督的，都已经穿上了基督，并且我们众人在基督耶稣里，都是一了。这一就是召会。召会就是所有与神调和之人在三一神里的一。在三一神里的一，完满的启示在约翰十七章里。在约翰十七章二十一节，主耶稣祷告说，『使他们都成为一；正如你父在我里面，我在你里面，使他们也在我们里面。』在这一里，肉体、罪、天然或世界都没有地位。在这一里，只有正确的人性调和著三一神才有地位。有些人也许会说，由于堕落，我们没有正确的人性。我同意。但是藉著基督的救赎，神已经恢复我们，并提高了我们堕落的人性。在基督的复活里，我们的人性已经提高了。这复活并提高的人性，现今与三一神调和在一起。这调和就是召会的元素。在正当的召会生活里，没有文化、宗教或世界。相反的，召会是由正确的人性，就是神所创造并基督所提高的人性，与三一神调和而构成的。这乃是神在已过的永远为著将来的永远所计画要得著的实体。
7In Galatians 3:27 and 28 Paul says that as many as have been baptized into Christ have put on Christ and that we are all one in Christ Jesus. This oneness is the church. The church is the oneness in the Triune God of all those who are mingled with God. The oneness in the Triune God is revealed in a full way in John 17. In John 17:21 the Lord Jesus prayed, “That they all may be one; even as You, Father, are in Me and I in You, that they also may be in Us.” Here in this oneness there is no place for the flesh, sin, naturalness, or worldliness. In this oneness there is room only for the proper humanity mingled with the Triune God. Some may say that we do not have the proper humanity because of the fall. I agree. But through the redemption of Christ God has recovered us and uplifted our fallen humanity. In Christ’s resurrection our humanity has been uplifted. This resurrected and uplifted humanity is now mingled with the Triune God. This mingling is the very element of the church. In the proper church life there is no culture, religion, or worldliness. The church, on the contrary, is composed of the proper humanity, the humanity created by God and uplifted by Christ, mingled with the Triune God. This is the entity God planned to have in eternity past for eternity future
圣经的缩影神的创造
A MINIATURE OF THE BIBLE God’s Creation
8以弗所书特别是论到召会，乃是整本圣经的缩影。这可由这卷书所包括的来证实。首先，我们已经看见，这卷书说到永世的计画，神永远的定旨。其次，这卷书题到神的创造。三章九节说到：『并将那历世历代隐藏在创造万有之神里的奥秘有何等的经纶，向众人照明。』创造和召会之间有一个关系，因为神为著召会创造了万有。神创造万有（包括人）的目的，乃是要人与神调和，以产生召会。撒迦利亚十二章一节说，耶和华铺张诸天，建立地基，造人里面的灵。这指明诸天是为著地，地是为著人，人有灵是为著神。神奇妙的创造，其中心乃是人，其目的是为著产生召会。所以，以弗所书说到万有的创造。
8The book of Ephesians, which deals especially with the church, is a miniature of the whole Bible. This is proved by what this book includes. Firstly, as we have seen, this book speaks of the purpose of the ages, the eternal purpose of God. Secondly, it mentions God’s creation. Ephesians 3:9 speaks of the “dispensation of the mystery, which from the ages has been hidden in God, Who created all things.” There is a relationship between creation and the church, for God created all things for the church. God’sin tent i on in His creation of all things, including man, was that man would be mingled with God to produce the church. Zechariah 12:1 says that the Lord stretched forth the heavens, laid the foundation of the earth, and formed the spirit of man within him. This indicates that the heavens are for the earth, that the earth is for man, and that man with the human spirit is for God. God’s marvelous creation, focused on man, is for the purpose of producing the church. Therefore, Ephesians speaks of the creation of all things.
人的灵
the human spirit
9以弗所书也多次题到人的灵。保罗在一章十七节祷告，求荣耀的父赐给我们智慧和启示的灵，使我们充分的认识祂。召会生活所需要的，不是天然敏锐的心思，乃是智慧和启示的灵。在二章二十二节，保罗再次说到人的灵：『你们也在祂里面同被建造，成为神在灵里的居所。』这节指明，神的居所是在我们的灵里。这居所就是神的建造，基督的身体。因此，灵乃是过召会生活的所在。我们若要在召会─神的建造─中，就必须在我们的灵里。保罗在三章五节指出，基督的奥秘『如今在灵里启示祂的圣使徒和申言者』。隐藏的奥秘启示给使徒和申言者，不是在心思里，乃是在他们那由神的圣灵所重生并内住的灵里。十六节的『里面的人』乃是指这灵。我们需要藉著那灵，用大能得以加强到我们里面的人，就是我们由神的灵所重生并内住的灵里，使基督能安家在我们心里。保罗在四章二十三节继续进一步说到人的灵：『在你们心思的灵里得以更新。』这里的灵是信徒重生的灵，调和了神内住的灵。这调和的灵扩展到我们的心思，就成了我们心思的灵。这样，我们的心思就在我们灵的控制之下。这更新的灵，是我们脱去旧人并穿上新人，就是召会生活，所必需的。
9This book also refers a number of times to the human spirit. In 1:17, Paul prays that the Father of glory would give us a spirit of wisdom and revelation in the full knowledge of Him. What is needed for the church life is not a mind that is naturally keen, but a spirit of wisdom and revelation. In 2:22 Paul speaks of the human spirit again: “In Whom you also are being built together into a dwelling place of God in spirit.” This verse indicates that God’s dwelling place is in our spirit. This dwelling place is God’s building, the Body of Christ. Hence, the spirit is the very place to have the church life. If we would be in the church as God’s building, we must be in our spirit. In 3:5 Paul points out that the mystery of Christ “has now been revealed to His holy apostles and prophets in spirit.” The hidden mystery is revealed to the apostles and prophets, not in the mind, but in their spirit, which has been regenerated and indwelt by the Holy Spirit of God. The inner man in verse 16 refers to this spirit. Our inner man, our spirit regenerated by the Spirit of God and indwelt by Him, needs to be strengthened with power through the Spirit so that Christ may make His home in our hearts. In 4:23 Paul goes on to speak further about the human spirit: “ And are renewed in the spirit of your mind.” The spirit here is the human spirit mingled with the Holy Spirit. When this mingled spirit spreads into our mind, it becomes the spirit of our mind. Then our mind is under the control of our spirit. This renewing spirit is necessary for us to put off the old man and to put on the new man, which is the church life
10在五章十八节，保罗劝勉我们：『不要醉酒，醉酒使人放荡，乃要在灵里被充满。』我们需要在我们重生的灵里，被基督充满，成为神一切的丰满。（三19。）末了在六章十八节，保罗说到『时时在灵里祷告』。每逢我们祷告的时候，我们需要在灵里祷告。
10In 5:18 Paul gives the exhortation, “And do not be drunk with wine, in which is dissipation, but be filled in spirit.” In our regenerated spirit we need to be filled with Christ unto all the fullness of God (3:19). Finally, in 6:18 Paul speaks of “praying at every time in spirit.” Whenever we pray, we need to pray in our spirit.
11以弗所书每一章都题到人的灵。这指明人的灵乃是召会生活所必需的。今天在基督教里根本没有召会生活，原因在于大多数的基督徒不认识人的灵。反之，今天基督教的教训多半注重心思。然而，以弗所书的中心不在于心思，乃在于灵。我们的灵必须是智慧和启示的灵、神建造的所在、神把祂的奥秘启示给我们的器官，也是我们被神的灵加强所进入的里面之人。此外，我们还需要在我们心思的灵里得以更新，并且在灵里祷告。藉著正确的操练，我们的灵至终要被充满，成为神一切的丰满。这是产生召会生活之神与人的调和。
11In every chapter of Ephesians there is mention of the human spirit. This indicates that the human spirit is needed for the church life. The reason there is virtually no church life in Christianity today is that most Christians do not know the human spirit. Rather, most of today’s Christian teachings are concerned with the mind. The book of Ephesians, however, is not focused on the mind, but on the spirit. Our spirit must be a spirit of wisdom and revelation, the place of God’s building, the organ in which God reveals His mystery to us, and the inner man strengthened by the Spirit of God. Furthermore, we need to be renewed in the spirit of our mind and to pray in spirit. Through proper exercise, our spirit will eventually be filled unto all the fullness of God. This is the mingling of God and man that produces the church life.
三一神的启示
Revealing the Triune God
12不仅如此，以弗所书比圣经其他任何一卷书更完全的启示三一神。以弗所一章三节说，『我们主耶稣基督的神与父，是当受颂赞的，祂在基督里，曾用诸天界里各样属灵的福分，祝福了我们。』这节说到父神和子基督。那灵没有明显的题到；然而，那灵含示在属灵的福分里。这些福分乃是那灵的福分，也是在那灵里的福分。因此，在同一节里有父、子和灵。二章十八节说，藉著祂，就是藉著子，我们在一位灵里，得以进到父面前。这里又一次在同一节里有三一神─子、灵和父。藉著子，并在那灵里，我们得以进到父面前。这是为著召会生活对三一神的经历。在三章我们也看见三一神。保罗求父叫我们藉著祂的灵，得以加强到里面的人里，使基督能安家在我们心里。这里我们有父、那灵、和子基督。末了，按照十九节，我们就被充满，成为神一切的丰满。所以，我们有那灵加强我们，有基督安家在我们心里；然后我们就被充满，成为神的丰满。在圣经其他地方，我们找不到像这样关于三一神的启示。
12Furthermore, the book of Ephesians reveals the Triune God more fully than any other book in the Bible. Ephesians 1:3 says, “Blessed be the God and Father of our Lord Jesus Christ, Who has blessed us with every spiritual blessing in the heavenlies in Christ.” This verse speaks of God the Father and Christ the Son. The Spirit is not explicitly mentioned; however, the Spirit is implied in the spiritual blessings. These blessings are blessings of the Spirit and in the Spirit. Hence, in one verse we have the Father, the Son, and the Spirit. In 2:18 it says that through Him, the Son, we have access in one Spirit unto the Father. Here again we have in one verse the Triune God, the Son, the Spirit, and the Father. Through the Son and in the Spirit we have access to the Father. This is the experience of the Triune God for the church life. In chapter three we also see the Triune God. Paul prayed to the Father to grant us to be strengthened through His Spirit into the inner man so that Christ may make His home in our hearts. Here we have the Father, the Spirit, and Christ the Son. Eventually, according to verse 19, we are filled unto all the fullness of God. Therefore, we have the Spirit strengthening us and Christ making His home in us; then we are filled unto the fullness of God. Such a revelation of the Triune God is not found elsewhere in the Scriptures
13在四章四至六节，我们也看见三一神：那灵、（4、）主、（5、）和父神。（6。）这里的次序很有意义。首先我们有那灵，然后是子，接著是父。在身体的生活里，我们摸著神格的第一个身位乃是那灵。当我们摸著那灵时，我们就摸著子。然后，藉著有子，我们就有作万有之元始和源头的父。父是源头，子是流道，灵是流道里的流。当我们摸著流的时候，我们就在流道里；当我们在流道里，我们就被带到源头那里。在这里我们有一个身体同著一位灵、一主、一位神与父的实际。
13In 4:4-6 we also find the Triune God: the Spirit (v. 4), the Lord (v. 5), and God the Father (v. 6). The sequence here is significant. Firstly we have the Spirit, then the Son, and then the Father. In the Body life, the first Person of the Godhead we touch is the Spirit. When we touch the Spirit, we touch the Son. Then, by having the Son, we have the Father who is the origin and source of all. The Father is the source, the Son is the course, and the Spirit is the flow in the course. When we touch the flow, we are in the course, and when we are in the course, we are brought to the source. Here we have the reality of the one Body with the one Spirit, the one Lord, and the one God and Father
14以弗所书揭示三一神到这样一个程度，原因在于这卷书是论到召会的，而召会乃是藉著三一神分赐到人性里所构成的实体。惟有当三一神将祂自己分赐到我们里面，并将祂自己与我们调和时，召会才得以产生。在以弗所书里，我们不仅有神圣三一的道理，更有神圣三一将神分赐到人里面的实行。三一神不是为著教训，乃是为著把祂自己分赐到我们里面。基督安家在我们心里我们已经指出，三一神是经过过程的神，祂今天乃是赐生命的灵。祂既是那灵，就能将祂自己分赐到我们里面。这使我们能在我们的灵里被充满，成为神一切的丰满，并且使基督安家在我们心里。基督不仅住在我们里面，祂也正寻找机会要安家在我们心里。这就是将祂自己与我们全人的每一部分调和。神的儿子，神的具体化身基督，乃是赐生命的灵，住在我们灵里，要扩展到我们内里的各部分。其结果不是仅仅圣别、属灵和得胜，乃是神性与人性奇妙的调和，以产生召会。
14The reason that Ephesians unfolds the Triune God to such a degree is that this book is on the church, the entity composed through the dispensing of the Triune God into humanity. The church comes into being only as the Triune God dispenses Himself into us and mingles Himself with us. In Ephesians we have not only the doctrine of the Trinity, but the practicality of the Trinity for the dispensing of God into man. The Triune God is not for teaching, but for imparting Himself into our being. CHRIST MAKING HIS HOME IN OUR HEARTS We have pointed out that, as the processed God, the Triune God today is the life-giving Spirit. As the Spirit, He can dispense Himself into our being. This makes it possible for us to be filled in our spirit unto all the fullness of God and for Christ to make His home in our heart. Christ is not simply dwelling within us, but is seeking the opportunity to make His home in our heart. This is to mingle Himself with every part of our being. Christ, the Son of God and the very embodiment of God, is the life- giving Spirit indwelling our spirit to spread into all of our inward parts. The result of this is not only holiness, spirituality, and victory, but the marvelous mingling of divinity with humanity to produce the church
身体和新人
THE BODY AND THE NEW MAN
15由神性与人性调和所产生的召会，乃是基督的身体。有些基督教教师认为，基督的身体仅仅是一个说法。但基督的身体不仅是一个说法，乃是基督的彰显。正如我的身体是我自己的彰显；照样，基督属灵的身体乃是祂自己的彰显。因此，作为基督身体的召会，乃是一个实际。不仅如此，召会也是新人，有基督作生命与人位。身体必须有生命，但是人必须同时有生命和人位。树有生命，但是树没有具心思、意志和情感的人位。召会既是身体也是新人，所以召会有基督作生命和人位。这种对召会的认识乃是基本的。
15The church that is produced by the mingling of divinity with humanity is the Body of Christ. Certain Christian teachers think that the Body of Christ is merely an illustration. But this is not just an illustration—it is the very expression of Christ. Just as my physical body is the expression of myself, so Christ’s spiritual Body is the expression of Himself. Hence, the church as the Body of Christ is a reality. Furthermore, the church is the new man with Christ as the life and the person. A body must have life, but a man must have both life and a person. Trees have life, but they do not have a person with a mind, will, and emotion. Since the church is the Body and the new man, the church has Christ as both the life and the person. This understanding of the church is basic.