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以弗所书生命读经 · 第81篇

召会─基督的彰显

THE CHURCH—THE EXPRESSION OF CHRIST
1读经：以弗所书1:23;3:8b,17a,19b;。
1Scripture Reading: Eph. 1:2 3; 3:8 b, 1 7 a, 1 9 b; 4:13; 5:18b 4:13; 5:18b
2召会乃是基督的彰显，而不是诸如教训、恩赐、或能力这些事的彰显。然而，许多人下意识或无意识的，认为召会的特征应当是属灵恩赐的彰显。有些人相信，每当基督徒聚在一起，就应该有所谓圣灵恩赐的运用或显明。然而以弗所书这卷论到召会的书，并没有题到这类的恩赐。在这卷书信里，没有一句话说到说方言或医病。当保罗在以弗所四章说到恩赐时，他是指那些赐给基督身体作恩赐的人。譬如，使徒、申言者、传福音者、牧人和教师，都是恩赐。我们在别处已经指出，基督身体的每一肢体，都是赐给召会的恩赐。因此，在以弗所书里，恩赐不是指我们所有或所作的，乃是指我们所是的。成为这样的恩赐，乃是由作生命的基督所构成。这使我们这个人，成为赐给基督身体的恩赐。
2The church is the expression of Christ. It is not the expression of such things as doctrine, gifts, or power. Nevertheless, subconsciously or unconsciously, many think that the church should be characterized by the manifestation of spiritual gifts. Some believe that whenever Christians meet together there should be the exercise and demonstration of the so-called charismatic gifts of the Holy Spirit. However, the book of Ephesians, a book on the church, does not mention this kind of gift. There is not a word in this Epistle about speaking in tongues or healing. When Paul speaks of gifts in Ephesians 4, he is referring to persons who are made gifts to the Body. For example, the apostles, prophets, evangelists, and shepherds and teachers are gifts. As we have pointed out elsewhere, every member of the Body is a gift to the church. Hence, in Ephesians a gift is not what we have or what we do; it is what we are. To be such a gift is to be constituted with Christ as life. This causes our very being to become a gift to the Body
个人主义和分裂
INDIVIDUALISM AND DIVISIVENESS
3我们感谢主，许多基督徒曾藉著灵恩恩赐的经历得到帮助。不过，我们不能同意有些人所宣称的，只要所有的基督徒都有某些灵恩的经历，他们就能成为一。按照我的经历和观察，那些强调五旬节或灵恩经历的人，分裂得最厉害。有些信徒越运用他们属灵的恩赐，他们就越倾向个人主义，越分裂。这就是在强调属灵恩赐的人中间有许多分裂的原因。在基督徒的聚会中，他们不太顾到造就别人，他们只管自己恩赐的显明。有些人为他们的个人主义辩护说，他们只注意神，不注意人，并且宣称说，他们所作的每一件事，都是出于那灵的感动。
3We thank the Lord for the many Christians who have been helped through the experience of charismatic gifts. However, we cannot agree with the claim that all Christians will become one if they have certain charismatic experiences. According to my experience and observation, those who emphasize the Pentecostal or charismatic experiences are the most divisive. The more certain believers exercise their spiritual gifts, the more individualistic and divisive they become. This is the reason that there have been so many divisions among those who stress spiritual gifts. In Christian meetings they may not care much for the edification of others, but care primarily for the manifestation of their own gifts. Some excuse their individualism by saying that they take heed only to God, not to man, and claiming that everything they do is of the Spirit’sin spiration
在灵里被充满，
FILLED IN SPIRIT
成为神一切的丰满
UNTO ALL THE FULLNESS OF GOD
4在一章二十二至二十三节，保罗指明召会是基督的身体，是那在万有中充满万有者的丰满。召会是基督的丰满。在三章八节，保罗说，他传基督那追测不尽的丰富。（这里保罗不是说他传道理或恩赐。）我们需要认识基督的丰富和基督的丰满之间的不同。大多数的基督徒把这两个辞混淆了，以为基督的丰富就是基督的丰满。
4In 1:22 and 23 Paul indicates that the church is the Body, the fullness of the One who fills all in all. The church is the fullness of Christ. In 3:8 Paul says that he preached the unsearchable riches of Christ. (Paul does not say here that he preached doctrine or gifts.) We need to know the difference between the riches of Christ and the fullness of Christ. Most Christians confuse these terms, thinking that the riches of Christ are the same as the fullness of Christ.
5保罗在三章说到基督安家在我们心里，结果我们就被充满，成为神一切的丰满。不仅如此，在四章十三节他说，我们需要达到了『长成的人，达到了基督丰满之身材的度量』。在五章十八节他说，我们要在我们的灵里被充满。这必定与被充满成为神一切的丰满有关。这样的充满发生在我们的灵里，不是在我们的心思里。在五章十八节，保罗不是说我们被圣灵充满；他乃是强调一个事实：我们需要在我们的灵里被充满，甚至被充满成为神一切的丰满。在五章十八节，保罗陈明醉酒和在灵里被充满的对比。醉酒是在身体里被充满，而在我们重生的灵里被充满，乃是被基督充满，成为神一切的丰满。在身体里醉酒，就使人放荡；但在灵里被基督充满，被神的丰满充满，就使我们涌流祂，彼此对说，歌唱、颂咏，时常感谢神，（19～20，）也使我们彼此服从。（21。）我们在灵里被充满成为神一切的丰满，这是何等的重要！
5In chapter three Paul goes on to speak of Christ making His home in our heart, with the result that we are filled unto all the fullness of God. Furthermore, in 4:13 he says that we need to arrive “at a full-grown man, at the measure of the stature of the fullness of Christ.” In 5:18 he says that we should be filled in our spirit. Surely this is related to being filled unto all the fullness of God. Such a filling takes place in our spirit, not in the mind. In 5:18 Paul is not saying that we are filled with the Holy Spirit; he is emphasizing the fact that we need to be filled in our spirit, even filled unto all the fullness of God. In 5:18 Paul presents a contrast between being drunk with wine and being filled in spirit. To be drunk with wine is to be filled in the body, whereas to be filled in our regenerated spirit is to be filled with Christ unto all the fullness of God. To be drunk with wine in the body causes us to be dissipated, but to be filled with Christ, the fullness of God, causes us to overflow with Him in speaking, singing, psalming, and giving thanks to God (vv. 19-20) and to subject ourselves one to another (v. 21). How important it is for us to be filled in spirit unto all the fullness of God
基督的丰富和基督的丰满
the riches of Christ and the fullness of Christ
6现在让我们来看基督的丰富和基督的丰满之间有何不同。基督的丰富乃是基督在祂一切神圣属性和人性美德上之于我们的所是。这些丰富是追测不尽的。基督的丰满，就是基督的身体，乃是享受基督丰富的结果。藉著享受基督的丰富，我们就成为祂的丰满以彰显祂。基督是无限的神，没有任何的限制；祂大到一个地步，在万有中充满万有。这样一位基督，需要召会作祂的丰满，使祂得著完全的彰显。我们已经指出，基督的丰富是追测不尽的。基督的神性包含在这些丰富里；祂就是神。基督既是神的儿子，祂丰富的另一面就是儿子的名分。不仅如此，按照以赛亚九章六节，子甚至也称作永远的父。这指明祂不仅有儿子的名分，也有为父的身分。林后三章十七节说，主基督就是那灵，这是基督那追测不尽之丰富的另一项。其他项目包括基督是光、生命、爱、公义、圣别、谦卑、忍耐和服从。若有人能列出基督丰富的所有各面，那将是何等长的一列！
6Let us now consider the difference between the riches of Christ and the fullness of Christ. The riches of Christ are what Christ is to us in all His divine attributes and human virtues. These riches are unsearchable. The fullness of Christ, the Body, issues from the enjoyment of the riches of Christ. Through the enjoyment of Christ’s riches, we become His fullness to express Him. Christ, who is the infinite God without limitation of any kind, is so great that He fills all things in all things. Such a Christ needs the church to be His fullness for His complete expression. We have pointed out that the riches of Christ are unsearchable. Included in these riches is Christ’s divinity. He is the very God. Since Christ is the Son of God, another aspect of His riches is sonship. Furthermore, according to Isaiah 9:6, the Son i seven called the eternal Father. This indicates that He has not only the sonship, but also the fatherhood. Second Corinthians 3:1 7 says that Christ the Lord is the Spirit. This is another item of Christ’s unsearchable riches. Other items include Christ as light, life, love, righteousness, holiness, humility, patience, and submission. How long the list would be if anyone could enumerate all the aspects of the riches of Christ!
7基督的丰富需要一个彰显。当这些丰富彰显出来时，那彰显就是基督的丰满。基督成为肉体时，神的丰富就彰显出来。然而，成为肉体绝没有用尽这些丰富，反而是神丰富的洋溢和丰满。基督从父的怀里出来。（约一18。）但祂的出来，一点没有用尽父怀里的神圣丰富。相反的，出来得越多，就越有可以出来的。因此，在基督身上的不仅是丰富，也是丰满。因这缘故，约翰一章十六节说，『从祂的丰满里我们都领受了，而且恩上加恩。』基督是神格的丰满。当祂来到地上时，祂乃是神丰富的满溢。因此，祂成了神的丰满。在祂里面不仅有丰富，更有神格的丰满有形有体的居住在祂里面。（西二9。）基督是神的丰满，召会是基督的丰满。基督的丰富是如此延展无限，不仅充满基督自己，并且这些丰富也充满了基督身体─召会─的众肢体。当我们被基督的丰富充满时，我们就成了祂的丰满。这样，召会就成为基督的丰满。
7Christ’s riches need an expression. When these riches come forth to be expressed, that expression is the fullness of Christ. When Christ was incarnated, God’s riches were expressed. However, the incarnation by no means exhausted these riches. Rather, it was the overflow, the fullness, of the riches of God. Christ came forth from the bosom of the Father (John 1:18). But His coming forth did not at all exhaust the divine riches in the Father’s bosom. On the contrary, the more that came forth, the more there was to come forth. Therefore, with Christ there were not only the riches, but also the fullness. For this reason, John 1:16 says, “For of His fullness we all received, and grace upon grace.” Christ is the fullness of the Godhead. When He came to earth, He was the overflow of the riches of God. Hence, He became the fullness of God. Not only were the riches within Him, but the very fullness of the Godhead dwelt in Him bodily (Col. 2:9). Christ is the fullness of God, and the church is the fullness of Christ. Christ’s riches are so extensive that not only is Christ Himself filled with them, but these riches also fill up the members of His Body, the church. As we are filled with Christ’s riches, we become His fullness. In this way the church becomes the fullness of Christ
无限基督的无限彰显
THE UNLIMITED EXPRESSION
OF THE UNLIMITED CHRIST
8基督的丰满出自对基督丰富的享受。召会若只有基督的丰富，却没有基督的丰满，就指明基督是有限的。但召会不仅有基督的丰富，也有祂的丰满，这事实指明，召会所经历并享受的基督乃是无限的。有限的丰富不能产生丰满，只有无限的丰富才能产生丰满。召会是那追测不尽丰富之基督的彰显，乃是无限基督的无限彰显。这意思是说，召会是基督的丰满，而基督自己乃是神丰满的具体化身。我在本篇信息的负担，就是要指出召会必须是基督这样的彰显。
8The fullness of Christ comes out of the enjoyment of the riches of Christ. For the church to have the riches of Christ and not the fullness of Christ would be an indication that Christ is limited. But the fact that the church not only has Christ’s riches but also is His fullness indicates that the Christ experienced and enjoyed by the church is unlimited. Limited riches cannot produce fullness. Only unlimited riches are capable of producing the fullness. As the expression of the unsearchably rich Christ, the church is the unlimited expression of the unlimited Christ. This means that the church is the fullness of Christ who is Himself the embodiment of the fullness of God. My burden in this message is simply to point out that the church must be such an expression of Christ.
回到基督
back to Christ
9召会不是基督以外任何事物的彰显。我们已经看见许多基督徒被属灵的恩赐占有了；然而，这些恩赐不是基督自己。照样，道理和能力也不是基督。甚至连圣经本身也不是基督。基督这位活的、奇妙的人位，乃是神的具体化身。我们不该让任何事物顶替基督。属灵的恩赐也许成为有分于基督的一个凭藉，能力也许帮助我们认识基督，道理也许可以用作分赐基督的管道。然而，许多基督徒却让恩赐、能力、教训、甚至圣经，成为基督的代替品。许多人没有直接接受基督并经历基督，却全心注意恩赐、能力和道理。这指明神所要用来得著基督的凭藉和管道，事实上被用来顶替基督。在主恢复里的光景，必须与此完全不同。在恢复里，主是要带我们回到祂自己，不是回到各样的凭藉或管道。我们为著恩赐、能力、教训，尤其为著圣言，感谢主。但我们最感谢神的，乃是为著祂的儿子，主耶稣基督。神的目的是要带我们回到基督，从一切祂的代替品，或打岔我们而使我们离开祂的事物回来。因此，当我们基督徒聚在一起时，我们不该注意恩赐的显明，甚至话语的教训，乃该注意活的基督的彰显。在聚会中我们不该关心聚会的方式，乃该关心活的基督的彰显。
9The church is not the expression of anything other than Christ. We have seen that many Christians are occupied with spiritual gifts. These gifts, however, are not Christ Himself. In like manner, doctrine and power are not Christ. Not even the Bible itself is Christ. Christ, a living and wonderful Person, is the embodiment of God. We should not allow anything to take the place of Christ. Spiritual gifts may be a means to partake of Christ, power may help us to realize Christ, and doctrines may be instruments used to impart Christ. However, many Christians allow gifts, power, teachings, and even the Bible to become substitutes for Christ. Instead of taking Christ and experiencing Christ directly, many devote their attention to gifts, power, and doctrine. This indicates that the means and the instruments that God intends to be used to gain Christ are actually used to replace Christ. The situation must be altogether different in the Lord’s recovery. In the recovery, the Lord intends to bring us back to Himself, not to the various means or instruments. We thank the Lord for the gifts, the power, the teachings, and, in particular, for the holy Word. But most of all, we thank God for His Son, the Lord Jesus Christ. God’sin tent i on is to bring us back to Christ, back from everything that has become a substitute for Him or has distracted us from Him. Therefore, when we Christians meet together, we should pay our attention not to the manifestation of gifts or even to the teaching of the Word, but to the expression of the living Christ. In the meetings we should not be concerned about the way of meeting, but with the expression of the living Christ.
呼求主名
CALLING ON THE NAME OF THE LORD
10在主的恢复里我们正在争战。首先，我们必须争战以抵挡用好的事物顶替基督。仇敌撒但的诡计，乃是用许多事物吸引人离开基督。有些人因著教训，或他们观念中所以为正确的圣经道理，而受打岔，偏离了基督。因这缘故，有些人定罪呼求主名的实行。他们说这不合乎圣经。有些人控告我们发明新的敬拜方式。另有人问我们，为甚么不跟随历代以来基督徒所实行的敬拜方式？呼求主名有甚么不对？我不是要使别的基督徒受困扰，但主吩咐我告诉祂的子民需要呼求祂。这不是一个新的教训，这样的实行在创世记四章二十六节首次说到：『那时候人才求告（或，呼求）耶和华的名。』这节和其他几十处经节都指明，呼求主名确实是合乎圣经的教训和实行。在旧约和新约里，一处又一处的经节鼓励我们呼求主名。
10In the Lord’s recovery we are fighting a battle. Primarily we must fight against the use of good things as substitutes for Christ. In his subtlety, the enemy, Satan, uses many things to attract people away from Christ. Some are distracted from Christ by teachings or by their concept of what is correct Bible doctrine. For this reason, some condemn the practice of calling on the name of the Lord. They claim that this is not according to Scripture. Some have accused us of inventing new ways of worship. Others have asked us why we cannot go along with the methods of worship that have been practiced by Christians for centuries. What is wrong with calling on the name of the Lord? It is not my intention to cause other Christians trouble. But the Lord has charged me to tell His people of the need to call on Him. This is not a new teaching. Such a practice is first spoken of in Genesis 4:26. This verse says, “Then began men to call upon the name of the Lord.” This verse and dozens of other verses as well indicate that to call on the name of the Lord is certainly a scriptural teaching and practice. Verse after verse in both the Old Testament and in the New Testament encourages us to call on the name of the Lord.
祷读
PRAY-READING
11另有些人被祷读得罪了，他们为这实行批评我们。照他们看来，这是我们的发明。我不盼望和任何人争辩这样的事。然而，我希望指出，以弗所六章十七至十八节说到，要藉著各样的祷告来接受神的话。因此，我们若真是合乎圣经，就不仅要藉著阅读、查读、和研究来接受主的话，也要藉著祷告来接受主的话。有以弗所六章十七至十八节这样的经节在我们眼前，谁能说祷读主话不是照著圣经？我们何等需要从传统的领会回到基督自己，回到神纯净的话上！这就是主的恢复。
11Others are offended by pray-reading and criticize us for this practice. According to them, this is our invention. It is not my desire to argue with anyone about things such as this. However, I wish to point out that Ephesians 6:17 and 18 speak of taking the word of God by means of all prayer. Hence, if we are truly scriptural, we will take the Word not only by reading, studying, and searching, but also by praying. With verses such as Ephesians 6:17 and 18 before us, who can say that to pray-read the Word is not according to the Bible? How much we need to turn from the traditional understanding and come back to Christ Himself and to the pure Word of God! This is the Lord’s recovery
在聚会中彰显基督
EXPRESSING CHRIST IN THE MEETINGS
12我们这些凭基督而活的人，每逢来在一起时，应当跟从内住的灵来彰显基督。在聚会中不需要有一套方式，那灵知道如何彰显基督。在每个聚会中，我们只该单单向祂敞开并跟随祂。不需要老是用诗歌来开始聚会。或许有人站起来，向神献上活的赞美。我们不该照著我们的观念来聚会，因为我们的观念太受宗教传统的影响。然而，我们若要在聚会中彰显基督，就必须在日常生活中经历祂。有些人没有多少基督凭以尽功用并来供应，因为他们对基督的经历很少。因此，他们是『坐板凳的教友』。在恢复的召会生活的聚会中，凭基督而活的圣徒需要以活的方式彰显基督。只有那灵知道如何行。在后面几篇信息中，我们要来看彼此对说基督这件事。以弗所五章十八至十九节劝我们，要在灵里被充满，用诗章、颂辞、灵歌，彼此对说。我们需要站起来宣告基督之于我们的所是，以及我们如何经历祂。这样，我们就彼此对说基督，而基督就会丰富的彰显在聚会中。然后，召会将非常实际的被充满，成为神一切的丰满，洋溢著神一切的所是。召会生活就不是恩赐、知识、或能力的彰显，乃是活的基督的彰显。
12As Christians who live by Christ, whenever we come together we should follow the indwelling Spirit to express Christ. There is no need to have a set way in the meetings. The Spirit knows how to express Christ. In each meeting we should simply open to Him and follow Him. It is not always necessary to open the meeting with a hymn. Perhaps someone will stand and offer living praises to God. We should not come to the meeting according to our concept, for it is too much under the influence of religious tradition. However, if we would express Christ in the meeting, we need to experience Him in our daily life. Some have very little of Christ with which to function and to minister because they have little experience of Him. Hence, they are “pew members.” In the meetings of the recovered church life, the saints who live by Christ need to express Christ in a living way. Only the Spirit knows the way to do this. In some of the coming messages we shall consider the matter of speaking Christ to one another. Ephesians 5:18 and 19 exhort us to be filled in spirit, speaking to one another in psalms, hymns, and spiritual songs. We need to stand up to declare what Christ is to us and how we have experienced Him. In this way we shall speak Christ to one another, and Christ will be richly expressed in the meetings. Then in a very practical way the church will be filled unto all the fullness of God, with the overflow of all that God is. The church life will be not the expression of gifts, knowledge, or power, but the expression of the living Christ