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以弗所书生命读经 · 第87篇

除灭规条

SLAYING THE ORDINANCES
1读经：以弗所书二章十一至二十二节。我们很容易明白圣经中符合我们天然观念的那些部分。譬如，对于说到我们是有罪的，是神定罪之下的罪人，需要神赦免的那些经节，我们很容易明白。然而，在二章十一至二十二节，有许多东西与我们天然的观念不合。为这缘故，基督徒读以弗所书的时候，多半没有正确的领会这几节。
1Scripture Reading: Eph. 2:11-22 It is easy to understand those parts of the Bible that correspond to our natural concept. For example, we readily understand those verses that tell us we are sinful, that we are sinners under God’s condemnation, and that we are in need of God’s forgiveness. However, in 2:11-22 there are a number of matters which do not fit in with our natural concept. For this reason, they are not adequately understood by most Christians when they read Ephesians
靠著基督的血得亲近
NEAR IN THE BLOOD OF CHRIST
2十三节里有一件事与我们天然的观念不同。这里告诉我们，在基督耶稣里，我们这『从前远离的人，靠著基督的血，已经得亲近了』。我们与谁亲近？我们乃是与神亲近并彼此亲近。然而，这节所强调的，乃是我们藉以蒙救赎并被带回之基督的血，使我们彼此亲近。按照十二节，当我们在基督以外时，我们是『和以色列国民隔绝，在所应许的诸约上是局外人，在世上没有指望，没有神』。我们若是在十二节的光中来看十三节，就会看见这里所著重的是彼此得亲近。因著我们是堕落的，所以我们远离基督，远离以色列国民，并且远离神所应许的诸约。但基督救赎的血已经把我们带回来。因此，在这血里我们与神并与神的子民得亲近了。
2One matter that differs from our natural concept is found in verse 13. Here we are told that in Christ Jesus we “who once were far off have become near in the blood of Christ.” To whom have we become near? We have become near both to God and to one another. However, the emphasis in this verse is that the very blood of Christ through which we have been redeemed, brought back, brings us near to one another. According to verse 12, when we were apart from Christ, we were “alienated from the commonwealth of Israel, and strangers from the covenants of the promise, having no hope and without God in the world.” If we consider verse 13 in the light of verse 12, we shall realize that here the emphasis is upon becoming near to one another. Because we were fallen, we were far off from Christ, from the commonwealth of Israel, and from the covenants of God’s promise. But the redeeming blood of Christ has brought us back. Hence, in this blood we have become near both to God and to God’sp eople
和平的福音
THE GOSPEL OF PEACE
3另一个不寻常的说法是在十七节：『又来传和平为福音，给你们这远离的人，也传和平为福音，给那相近的人。』这节的主词是基督，就是拆毁了中间隔断的墙，废掉那规条中诫命的律法，并且藉著十字架，使犹太人和外邦人在一个身体里与神和好（15～16）的那一位。这一位来传和平为福音，给我们这些远离的人。这是基督成为那灵，来传和平为福音；这和平是祂藉著十字架所成就的。当保罗到以弗所时，基督与他同去。保罗去就是基督去。基督作为那灵，在保罗里面来传和平为福音。
3Another unusual expression is in verse 1 7: “And coming, He preached the gospel of peace to you who were far off, and peace to those who were near.” The subject of this verse is Christ, the One who broke down the middle wall of partition, abolished the law of the commandments in ordinances, and reconciled the Jews and the Gentiles in one Body to God through the cross (vv. 15-16). This very One came to preach the gospel of peace to us who were far off. This is the coming of Christ as the Spirit to preach the good news of the peace which He has accomplished through His cross. When Paul went to Ephesus, Christ went with him. Paul’s going was Christ’s going. Having come as the Spirit in Paul, Christ preached the gospel of peace.
4按照这一节，基督主要的不是传赦罪或救恩，乃是传民族之间和平的福音。你有否看见，这样的和平与福音有关？和平的福音不仅包括人与神之间的和平，也包括人与人之间的和平。譬如，德国人和法国人之间，中国人和日本人之间需要和平。正如保罗时代犹太人和外邦人之间有仇恨，照样，今天各民族之间也有仇恨；各个国家之间，没有真正的和平，反而有仇恨。因此，这里有一个急切的需要，不仅传赦罪、称义、救恩、恩典、和重生为福音，也传和平为福音。在创世之前，神从各国各民中拣选人成为一个身体和一个新人的一部分。因著神主宰的权柄，这些不同的人被带到召会生活里。照著天然的构成，中国人无法和日本人成为一，法国人也无法和德国人成为一。不同的人要成为一，惟有藉著接受和平的福音。有一天，主来传和平为福音给我们。结果我们看见，我们现在能与各国各族的圣徒是一。今天所有相信基督的人都有一个源头，这源头就是基督自己。我们的源头不该是我们的文化或国籍；我们的源头必须是基督，也只是基督。从前我们因著源头不同而分裂，现今我们在作为独一源头的基督里是一。谈论这事并不难，但实行起来却不容易。基督在十字架上废掉了一切的规条，然后祂来到我们这里传和平为福音。然而，我们得救并被带进作为独一源头的基督里之后，规条又回来了。
4According to this verse, Christ did not mainly preach forgiveness or salvation. Rather, He preached the gospel concerning peace among the peoples. Have you ever realized that such a peace is related to the gospel? The gospel of peace involves not only the peace between man and God, but especially the peace between one man and another. For example, there is a need for peace between Germans and French, and between Chinese and Japanese. Just as there was enmity between the Jews and the Gentiles at the time of Paul, so there is enmity among peoples today. Among the different nations there is no real peace. Instead there is enmity. Hence, there is an urgent need not only for the preaching of the gospel concerning forgiveness, justification, salvation, grace, and regeneration, but also for the preaching of the gospel of peace. Before the foundation of the world, God chose people from various nations to be part of the one Body and the one new man. Under the sovereignty of God, these different people have been brought together in the church life. According to the natural constitution, it is not possible for Chinese to be one with Japanese or French to be one with Germans. The only way for the different peoples to be one is through receiving the gospel of peace. One day the Lord came and preached peace as the gospel to us. We realized as a result that we are now one with saints of every nationality and race. Today all who believe in Christ have one source, and this source is Christ Himself. Our source should no longer be our culture or nationality; it must be Christ and Christ alone. Once we were divided by our different sources, but now we are one in Christ as the unique source. It is easy to talk about this matter, but it is difficult to put it into practice. On the cross Christ abolished all the ordinances, and then He came to us preaching the gospel of peace. However, after we were saved and brought into Christ as the one source, the ordinances returned.
被带回
BROUGHT BACK
5保罗在十一至十二节告诉我们，应当记念我们得救以前的光景。他题醒我们说，我们从前在肉身上是外邦人，是『那些凭人手所行，在肉身上称为受割礼之人，所称为未受割礼的』。他也题醒我们说，我们原是在基督以外，和以色列国民隔绝，在所应许的诸约上是局外人。我们在世上没有指望，没有神。十三节以『但如今在基督耶稣里』这话开始，这指明源头的改换。从前我们是在基督以外，现今我们是在基督里，并与基督同在。在基督耶稣里，我们这从前远离的人，靠著基督的血，已经得亲近了。
5In verses 11 and 12 Paul tells us to remember our situation before we were saved. He reminds us that we were Gentiles in the flesh, the ones “called uncircumcision by those who are called circumcision in the flesh made by hand.” He also reminds us that we were apart from Christ, alienated from the commonwealth of Israel and strangers from the covenants of promise. We were without hope and without God in the world. Verse 13 opens with the words, “But now in Christ Jesus.” These words denote a change of source. Formerly we were outside of Christ; now we are in Christ and with Christ. In Christ Jesus we who once were far off have become near in the blood of Christ.
6为甚么保罗说到我们彼此得亲近时，题到基督的血？这题醒我们，在我们彼此得亲近之前，我们乃是在堕落的人中间。我们需要藉基督的宝血蒙救赎，并被带回。因著堕落，人类分裂并分散了。因著我们是堕落的，我们需要蒙救赎，并被带回归神。救赎已经藉基督的宝血成就了。在这一节里，血表征救赎。我们这些蒙救赎的人，现今乃是被带回的人。当我们堕落的时候，我们既分裂又分散。但靠著基督的宝血，我们蒙了救赎，就自然而然的与神亲近，也彼此亲近。
6Why does Paul mention the blood of Christ with respect to our being made near to one another? This reminds us that before we became near, we were among the fallen people. We needed to be redeemed, to be brought back by the precious blood of Christ. It was because of the fall that the human race was divided and scattered. Because we were fallen, we needed to be redeemed, to be brought back to God. Redemption has been accomplished through the blood of Christ. In this verse the blood signifies redemption. As the redeemed ones, we are now the brought-back ones. When we were fallen, we were divided and scattered. But having been redeemed by the precious blood of Christ, we have spontaneously become near not only to God but also to one another
我们的和平
OUR PEACE
7在十四节，保罗接著说，『因祂自己是我们的和平。』这里的『我们』是指不同的人─犹太人和外邦信徒。这里所说的和平，不是神与人之间的和平，乃是人与人之间的和平。基督既为我们成就了完全的救赎，祂自己就成了我们的和平，我们的和谐。神从堕落的人类中呼召蒙拣选的族类之后，以色列和列国之间就有了隔离。藉著基督的救赎，这隔离挪去了。因此，在救赎的基督里，我们都是一。为这缘故，保罗说基督『将两下作成一个』。『两下』是指犹太和外邦的信徒。
7In verse 14 Paul goes on to say, “For He Himself is our peace.” The word our refers to the different peoples, to the Jewish and Gentile believers. The peace spoken of here is not that between God and man, but that between one man and another. Having accomplished full redemption for us, Christ Himself is our peace, our harmony. After God called a chosen race out of fallen mankind, there was a separation between Israel and the nations. Through Christ’s redemption, this separation has been removed. Therefore, in the redeeming Christ we all are one. For this reason Paul says that Christ “has made both one.” The word both denotes the Jewish and Gentile believers
创造成一个新人
CREATING ONE NEW MAN
8在十四节末了和十五节，保罗宣告基督『拆毁了中间隔断的墙，就是仇恨，在祂的肉体里，废掉了那规条中诫命的律法，好把两下在祂自己里面，创造成一个新人，成就了和平』。当基督被钉十字架时，一切的规条都钉在十字架上了。祂藉著废掉规条中诫命的律法，拆毁了中间隔断的墙。祂这样作的目的，是要把犹太人和外邦人，『在祂自己里面，创造成一个新人。』基督废掉了规条，把犹太和外邦信徒创造成一个新人，藉此所有的信徒之间就有了和平。我们再一次看见，这段话里的和平，乃是指那些相信基督之人中间的和平。
8In the remainder of verse 1 4 and in verse 1 5 Paul declares that Christ has broken down the middle wall of partition, the enmity, “having abolished in His flesh the law of the commandments in ordinances, that He might create the two in Himself into one new man, making peace.” When Christ was crucified, all the ordinances were nailed to the cross. He broke down the middle wall of partition by abolishing the law of the commandments in ordinances. His goal in doing so was to create the Jews and the Gentiles “in Himself into one new man.” By Christ’s abolishing the ordinances and creating the Jewish and Gentile believers into one new man, peace was made between all believers. Once again we see that the peace in this portion of the Word is the peace among those who believe in Christ.
9保罗在十六节说到，藉著十字架，犹太人和外邦人在一个身体里与神和好了。然后他在十七节告诉我们，基督传和平为福音，给那些远离的人，就是传给外邦人；也传给那相近的人，就是传给犹太人。结果就是：『藉著祂，我们两下在一位灵里，得以进到父面前。』（18。）这些经节所包含的一切观念，都不在我们天然的领会里。因这缘故，我们需要受主光照，好领略这些事。
9In verse 16 Paul speaks of the Jews and the Gentiles reconciled to God in one Body through the cross. Then in verse 17 he tells us that Christ preached the gospel of peace to those who were far off, that is, to the Gentiles, and to those who were near, that is, to the Jews. The result is that “through Him we both have access in one Spirit unto the Father” (v. 18). All the concepts contained in these verses are not to be found in our natural understanding. For this reason, we need to be enlightened by the Lord to apprehend them
同国之民和亲人
FELLOW-CITIZENS AND MEMBERS
10在十九节保罗继续说，『这样，你们不再是外人和寄居的，乃是圣徒同国之民，是神家里的亲人。』『圣徒同国之民』这辞指明神的国，『神家里的亲人』这辞指明神的家。一面，我们是神国里的国民；另一面，我们是家里的亲人。家是生命和享受的问题，国是权利和义务的问题。
10In verse 19 Paul continues, “So then you are no longer strangers and sojourners, but you are fellow-citizens of the saints and members of the household of God.” The phrase “fellow-citizens of the saints” indicates the kingdom of God, and the phrase “members of the household of God” indicates the house, the family, of God. On the one hand, we are citizens of the kingdom; on the other hand, we are members of the household. The household is a matter of life and enjoyment, whereas the kingdom is a matter of right and responsibility
十字架挪去一切差别
ALL DIFFERENCES REMOVED BY THE CROSS
11在本篇信息中，我们的负担所要强调的点，乃是基督在十字架上已经除灭了一切规条。这些规条和人与人之间的差别有关。许多基督徒知道，基督在十字架上对付了罪、肉体、己、旧人、世界和魔鬼。但很少人知道基督在十字架上也对付了规条。阿利路亚！一切规条都除灭了。我们何等感谢祂把这事向祂恢复里的召会启示出来！十字架对付了罪，使我们能得救；对付了世界、旧人、肉体和己，使我们能成圣；也对付了魔鬼撒但，使我们能得胜。现在我们看见，十字架也除灭了规条，使我们能成为一个新人。
11The point we are burdened to emphasize in this message is that on the cross Christ has slain all the ordinances. These ordinances were related to the differences between the peoples. Many Christians know that on the cross Christ dealt with sin, the flesh, the self, the old man, the world, and the Devil. But not many also realize that on the cross Christ dealt with the ordinances. Hallelujah, all the ordinances have been slain! How we thank Him for revealing this to the churches in His recovery! The cross has dealt with sin so that we may be saved; with the world, the old man, the flesh, and the self, so that we may be sanctified; and with the Devil, Satan, that we may be victorious. Now we see that the cross has also slain the ordinances so that we may be one new man
12虽然就肉身的特征来说，我们有所不同，但在一个新人里，人与人之间实际上不该再有任何不同。按照歌罗西三章十一节，在新人里『没有希利尼人和犹太人、受割礼的和未受割礼的、化外人、西古提人、为奴的、自主的，惟有基督是一切，又在一切之内』。在新人里不仅没有天然的人，连天然人存在的可能都没有。在新人里只有一个人位─那是一切又在一切之内的基督。人与人之间的差别已经被十字架除去了。这是何等美妙的福音！从前一度使人分裂的规条已经被废去了，现今我们有真正的和平。我们不再是外人，乃是圣徒同国之民；我们不再是寄居的，乃是神家里的亲人。我们都是神国里的国民，也是神家里的亲人。
12Although we are different as far as physical characteristics are concerned, actually there should no longer be any difference among those in the one new man. According to Colossians 3:1 1, in the new man “there cannot be Greek and Jew, circumcision and uncircumcision, barbarian, Scythian, slave, freeman, but Christ is all and in all.” Not only is there no natural person in the new man, but there is no possibility for there to be any natural person. In the new man there is only one person — Christ who is all and in all. The differences between the peoples have been removed by the cross. What a wonderful gospel this is! The ordinances that once divided the peoples have been abolished, and now we have true peace. We are no longer strangers—we are fellow-citizens of the saints. We are no longer sojourners—we are members of the household of God. We all are citizens of God’skin gdom and “folks” in God’s family.
13在调和的灵里，这个启示对我们成为真实的。在灵里，我们在基督里是一个新人。但我们若在心思里分析我们的光景，天然的差别又会重现。有些从某个国家或某个地区来的人，也许认为自己比别人高一等。这会给其他所有的人一个感觉：他们是外人。每当有些从某一个地方召会来的人认为他们的召会比较好时，情形也是这样。如果我们要忠于这段话中的异象，我们就需要停留在我们的灵里；在这灵里我们会经历真正与人建造在一起。保罗在这一章的结论是：不论在宇宙一面或在地方一面，召会都必须被建造成为神在灵里的居所。
13This revelation is made real to us in the mingled spirit. In the spirit we are one new man in Christ. But if we consider our situation by analyzing in the mind, the natural differences will become apparent once again. Those from a certain country or region may regard themselves as superior to others. This will give all the others a sense that they are strangers. The same thing is true whenever those from a particular local church regard their church as superior. If we would be faithful to the vision in this portion of the Word, we need to remain in the spirit where we shall experience the genuine building up with others. Paul’s concluding point in this chapter is that both universally and locally the church must be built up as God’s dwelling place in spirit
在各种聚会中供应生命
MINISTERING LIFE IN ALL KINDS OF MEETINGS
14对于聚会，我们不该持守任何规条。我们也许以一种特别的方式享受释放灵，但我们不该坚持别人也要那样作。即使某些地方召会，聚会方式和我们所习惯的大不相同，我们应该仍然能彀供应生命，并且将基督的丰富供应给人。此外，我们也当乐意接受别人的帮助。这样，我们就有真正的交通，并经历彼此的供应。
14Concerning the meetings, we should not hold on to any ordinances. We may enjoy releasing our spirit in a particular way, but we should not insist that others follow that way. Even if the meetings in certain localities are very different from those to which we are accustomed, we should still be able to minister life and supply the riches of Christ to others. Furthermore, we should also be willing to receive help from others. In this way we shall have true fellowship and experience a mutual supply
15我们甚至不该让我们所熟悉的用辞成为交通的拦阻。别的基督徒可能不熟悉『经纶』这个辞。在这种情形之下，也许我们说到神的旨意，比说到神的经纶更好。我们也许与人分享说，神的旨意就是将基督作到我们里面。我们可以引用以弗所三章十七节来证明我们的论点；这一节说到基督安家在我们心里。我们应当一直专注于基督身上，不要牵扯在道理或作法的争论中。不错，我们要有相当的学习和经历，才知道如何把基督这样供应给人。然而，我们要学习如何适应与我们方式不同的聚会，以及如何在那些聚会中正确的尽功用，这是很重要的。譬如，如果某地的人在实行上有很长的祷告或见证，我们应当简单的照著他们的方式，不要坚持又短又快的祷告和见证。反之，我们若坚持我们祷告或见证的方式，可能会得罪别人，并引起他们一些无谓的想法，认为我们奇怪或是特殊。
15We should not even allow the terminology with which we are familiar to be a hindrance to fellowship. Other Christians may not be familiar with the word economy. In such a case, it may be better for us to speak of God’s will than about God’secon o my. We may share with others that God’s will is to work Christ into us. We may prove our point by quoting Ephesians 3:17, a verse which speaks about Christ making His home in our hearts. We should always focus our attention on Christ and not become involved in disputes over doctrines or practices. Admittedly, it takes a great deal of learning and experience to know how to minister Christ to others in this way. Nevertheless, it is important for us to learn how to adapt to meetings that differ from our own and how to function in those meetings properly. For example, if those in a certain locality have the practice of offering long prayers or giving long testimonies, we should simply follow their way, not insist on short and quick prayers and testimonies. If, however, we insist on our way of praying or testifying, we may offend others and cause them to think unnecessarily that we are strange or peculiar
16我们要学习在各种基督徒的聚会中供应生命，这是很重要的。我们绝不该轻视与我们方式不同的聚会，反而应当在任何聚会中，都能将基督的丰富分赐到圣徒里面。我们若真在经历里除灭了一切的规条，我们就能作得到。为著一，并为著供应生命，我们要能适应别人在他们聚会中所实行的方式。不要只因为某地的人强调五旬节的恩赐，就认为他们不是正当的地方召会。只要他们有召会的立场，他们就是在那地的召会，即使聚会满了灵恩的活动。他们若是真基督徒，看见召会的路，并且开始实行召会生活，我们就必须承认他们是召会。他们的聚会也许和我们不同，但这并不表示他们不是在那地的召会。你若坚持他们不是真正的地方召会，他们也许会照样的说到你所在地的召会。你若牵扯在聚会方式的争论中，你也许宣称你的方式是对的，但是他们也许坚持他们的作法是正确的。牵扯在这样的争论里，就是再度牵扯在规条里。我们若持守某些规条，坚持某些作法，我们马上就变成结党。所以，为著正当的召会生活，我们必须把一切规条撇开，专注于将基督供应给圣徒。
16It is important for all of us to learn to minister life in all kinds of Christian meetings. We should never despise the ways of meeting that are different from ours. On the contrary, in any meeting we should be able to dispense into the saints the riches of Christ. If in our experience we have truly slain all the ordinances, we shall be able to do this. For the sake of oneness and for the ministry of life, we shall be able to adapt to the way practiced by others in their meetings. Do not think that simply because those in a particular locality emphasize the Pentecostal gifts, they are not a proper local church. As long as they have the standing of the church, they are the church in that locality, even if the meetings are filled with the activities often associated with Pentecostalism. If they are genuine Christians who have seen the way of the church and have begun to practice the church life, we must recognize them as the church. Their meetings may differ from ours, but that does not mean that they are not the church in that locality. If you insist that they are not a genuine local church, they may say the same thing about the church in your locality. If you are involved in arguments about the way to meet, you may claim that your way is right, but they may insist that their practice is correct. To be entangled in such arguments is to be involved in ordinances once again. If we hold on to certain ordinances and insist on certain practices, we immediately become sectarian. Therefore, for the proper church life, we must set aside all the ordinances and concentrate on ministering Christ to the saints
17没有规条的召会生活我们这些在主恢复里的人，没有意思要另立宗派。反之，我们需要从一切分裂中蒙拯救，并且接纳所有真正的基督徒。在聚会中，我们也许实行祷读及呼求主名，但我们不该让祷读或呼求主名成为规条。也许几年以后，主会给我们一些释放灵的新作法。就著对基督的信仰并对圣经的信仰，我们不能改变。但是对于聚会的方式，我们应当总是敞开接受从主而来新的、更好的东西。这样我们就能实行没有规条的召会生活。
17THE CHURCH LIFE WITHOUT ORDINANCES We in the Lord’s recovery have no intention to form another denomination. Rather, we need to be rescued from all divisiveness and receive all genuine Christians. In the meetings we may practice pray - reading and calling on the name of the Lord, but we should not allow either of these practices to become ordinances. Perhaps in the years to come the Lord will give us something new related to the release of the spirit. Regarding our faith in Christ and our belief in the Bible, we cannot change. But as far as the way to meet, we should always be open to receive something new and better from the Lord. In this way we shall practice the church life without ordinances.
规条与基督相对
THE ORDINANCES VERSUS CHRIST
18读经：以弗所书二章十一至二十二节。
18Scripture Reading: Eph. 2:11-22
十字架对付规条
THE CROSS DEALING WITH THE ORDINANCES
19以弗所二章是重要的一章，因为这一章启示基督死在十字架上，好在祂自己里面创造一个新人。新人要产生，就必须废掉规条中诫命的律法。基督徒知道基督在十字架上对付了罪、旧人、肉体、世界、和魔鬼撒但。但很少基督徒看见基督在十字架上也对付了规条。明白基督的十字架对付罪，这相当容易；晓得旧人和肉体是难处，要受十字架对付，这也不难。照样，当我们读到新约说，基督的死也对付了世界和撒但时，我们领会这些真理也没有问题。然而，我们也许不晓得规条也是个严重的难处。
19Ephesians 2 is an important chapter because it reveals that Christ died on the cross in order to create in Himself one new man. For the new man to come into being, the law of the commandments in ordinances had to be abolished. Christians realize that on the cross Christ dealt with sin, the old man, the flesh, the world, and the Devil, Satan. But very few Christians have seen that on the cross Christ also dealt with the ordinances. It is rather easy to understand that the cross of Christ deals with sin. It is also easy to realize that the old man and the flesh are problems that are dealt with by the cross. In like manner, when we read in the New Testament that the death of Christ has also dealt with the world and with Satan, we have no problem with understanding these truths. However, we may not realize that ordinances also present a serious problem
20规条与不同的生活并敬拜方式有关。这些看起来不像是消极的，反而似乎非常的好。譬如，有些规条与餐桌礼仪有关。我们很有规矩的进餐，谁能说这不好？然而，不同的人有不同的餐桌礼仪。因此，关于餐桌礼仪的规矩，能成为人与人之间分裂和仇恨的源头。规条也与敬拜的事有关。犹太人按著他们的规条敬拜神，回教徒遵照他们的规条敬拜。今天各宗各派也是如此。因著规条好像对人很有帮助，要看见规条也需要被十字架对付，就相当不容易了。
20Ordinances are related to different ways of living and worship. They do not appear to be negative. On the contrary, they seem quite good. For example, some ordinances are related to table manners. Who can say it is not good to be properly regulated when we eat? However, different peoples have different kinds of table manners. Therefore, regulations concerning table manners can be a source of division and enmity between peoples. Ordinances are involved in the matter of worship. The Jews worship God according to their ordinances, and the Moslems worship according to their ordinances. This is also true with the various denominations today. Because ordinances seem helpful, it is difficult to recognize that they also need to be dealt with by the cross
救赎与神的定旨有关
REDEMPTION IN RELATION TO GOD’S PURPOSE
21人类的堕落乃是一切规条的源头。倘若人没有堕落，今天就不会有规条。神创造人之后，并没有给人一张规条的清单。但是人一堕落，规条就开始进来了。然后，在巴别，神为著祂定旨所造的人分裂了，并且分散成多族、多国，接著彼此就开始争战。这便使神永远的计画无法成就。
21The fall of mankind was the source of all ordinances. If man had not fallen, there would be no ordinances today. After God created man, He did not give him a list of ordinances. But as soon as man fell, the ordinances began to come in. Then, at Babel, the man created by God for His purpose became divided and scattered into a number of races and nations which began to fight against one another. This made it impossible for God’s eternal plan to be fulfilled.
22我们若由神的定旨这个角度来看基督的救赎，我们对救赎的观念就会扩大。大多数基督徒只从个人救恩的观点来看基督的救赎。他们不关心神定旨的成就，只关心从地狱蒙拯救并确保能在天上过永世而已。他们对基督死在十字架上的观念极其狭窄。神永远的定旨是把祂自己分赐到人里面并与人成为一，好藉著人来彰显祂自己，看见这点乃是非常紧要的。但是撒但破坏人性，把人类分裂成不同的民族，互相杀伐，藉此阻挠神永远定旨的完成。基督来救赎堕落的人，为要完成神的定旨，不是仅仅拯救我们脱离地狱，保证我们到天上而已。为了救赎被分裂的人类，基督死在十字架上，对付了所有消极的事物，包括规条在内。基督在十字架上废掉了一切分裂列国的规条，就是有关生活与敬拜的规条。神不在意任何规条，只在意我们是一，以及基督作到我们里面。基督废掉了一切的规条，不是使我们可以到天上，或是使我们能属灵或得胜。祂废掉了规条，乃是要在祂自己里面创造一个新的团体人。祂创造新人，不仅是以祂自己为范围，更是以祂自己为元素。基督藉著废掉了规条，并将犹太人和外邦人创造成一个新人，便成就了和平。现今不同国籍的人在基督里就有了和平。
22If we view the redemption of Christ from the angle of God’s purpose, our concept of redemption will be broadened. Most Christians view Christ’s redemption only from the perspective of their personal salvation. They are not concerned with the fulfillment of God’s purpose, but are concerned only with being saved from hell and assured of spending eternity in heaven. Their concept of Christ’s death on the cross is extremely narrow. It is crucial for us to see that God’s eternal purpose is to dispense Himself into man and to become one with man in order to express Himself through man. But Satan has sought to frustrate the fulfillment of God’s purpose by damaging humanity through dividing it into different peoples who war against one another. Christ came to redeem fallen mankind in order that God’s purpose may be fulfilled, not merely that we may be saved from hell and assured of heaven. In order to redeem divided mankind, Christ died on the cross to deal with all the negative things, including ordinances. On the cross Christ abolished all the regulations regarding living and worship, regulations that have divided the nations. God does not care for any ordinances. He cares only that we are one and that Christ is wrought into us. Christ abolished all the ordinances not that we may go to heaven or that we may be spiritual or victorious. He abolished the ordinances in order to create in Himself one new corporate man. He created the new man not only within Himself as the sphere, but also with Himself as the very element. By abolishing the ordinances and creating the Jewish and Gentile believers into one new man, Christ has made peace. Now those of different nationalities have peace in Christ.
在基督里
IN CHRIST
23保罗在二章十一至十二节题醒我们，从前我们远离基督时的光景。那时我们和以色列国民隔绝，在所应许的诸约上是局外人，在世上没有指望，没有神。我们没有目标，没有神。但有一天我们蒙神呼召，我们也藉著呼求主耶稣的名答应祂的呼召。当我们这样作时，三一神就进到我们里面。不论我们走到那里，即使我们想要逃离主或不再相信祂，祂始终与我们同在。何等奇妙！我们竟然有分于基督。然而，即使在我们的经历里似乎没有这么奇妙，我们也无法逃离祂。我们也许想要离开祂，但祂绝不会离开我们。
23In 2:11 and 12 Paul reminds us of our situation when we were apart from Christ. We were alienated from the commonwealth of Israel, we were strangers from the covenants of the promise, we had no hope, and we were without God in the world. We had no goal and no God. But one day we were called by God, and we answered His call by calling on the name of the Lord Jesus. When we did this, the Triune God came into us. No matter where we may go, even if we try to run from the Lord or to stop believing in Him, He will always be with us. How wonderful that we have become involved with Christ! However, even when it does not seem so wonderful in our experience, we cannot get away from Him. We may try to leave Him, but He will never leave us
24我们这些得救的人乃是在基督里。祂是我们的范围，也是我们的源头。我们从前远离神并彼此远离的人，如今在基督耶稣里，靠著基督的血，已经得亲近了。就如十四节所说，这位是我们和平的基督，已经使我们成为一，并且拆毁了中间隔断的墙。祂使我们在一个身体里与神和好了；又来传和平为福音给我们。（16～17。）结果我们就不再是外人和寄居的，乃是圣徒同国之民，是神家里的亲人了。（19。）
24As saved ones, we are in Christ. He is our sphere and our source. Now in Christ Jesus we who once were far off from God and from one another have become near in the blood of Christ. As verse 14 says, the very Christ who is our peace has made us one and has broken down the middle wall of partition. He has reconciled us to God in one Body, and He has come to preach to us the gospel of peace (vv. 16-17). The result is that we are no longer strangers and sojourners, but fellow- citizens of the saints and members of the household of God (v. 19).
25虽然基督是我们的范围、我们的源头、以及我们的和平，虽然祂已经废掉了规条，但是许多基督徒仍然持守著一些规条。在他们的实行里，他们在意规条更甚于基督。许多基督徒忽视基督，却注意祂在十字架上已废掉的规条。这是何等可怜的光景！
25Although Christ is our sphere, our source, and our peace and although He has abolished the ordinances, many Christians still hold to certain ordinances. In their practice, they care more for ordinances than for Christ. Many Christians neglect Christ and pay attention to the very ordinances He abolished on the cross. What a pitiful situation
建造在作根基的基督上
BUILT ON CHRIST AS THE FOUNDATION
26现今我们是在基督里。祂应当是我们在其上被建造的独一根基。在二章二十节，保罗题到使徒和申言者的根基。这是指使徒们所相信，并且供应给别人的基督。摩西的根基是律法，申言者的根基是豫言，但使徒和申言者独一的根基乃是基督。保罗在林前三章十一节说，『因为除了那已经立好的根基，就是耶稣基督以外，没有人能立别的根基。』以弗所二章的根基，与任何规条无分无关；这根基就是基督自己。犹太教的根基是由安息日、割礼、和饮食的条例所组成的。但是当使徒出来尽职时，他们所立的独一根基就是活的基督。
26Now we are in Christ. He should be the unique foundation upon which we are built. In 2:20 Paul speaks of the foundation of the apostles and prophets. This refers to the Christ in whom the apostles believed and whom they ministered to others. The foundation of Moses was the law, and the foundation of the prophets was prophecy. But the only foundation of the apostles and prophets is Christ. In 1 Corinthians 3:11 Paul said, “For other foundation can no man lay than that is laid, which is Jesus Christ.” The foundation in Ephesians 2 is not related to any kind of ordinances; it is Christ Himself. The foundation of Judaism is composed of the Sabbath, circumcision, and the dietary regulations. But when the apostles came forth to minister, the unique foundation laid by them was the living Christ
27召会是建造在基督上，不是建造在规条或条例上。然而今天，各宗派在基督之外都另有根基。譬如，浸信会除了基督之外还有浸礼作根基。各公会除了在基督作根基之外，似乎还有其他事物作他们基本的根基。召会已经被这些用作根基的不同规条所分裂了。愿主开我们的眼睛，使我们看见坚守规条是一件何等可怕的事。我们也许宣称看见了召会，也许宣告我们是作为地方召会而聚集，但我们若仍旧坚持特别的作法，那些作法将会变成规条。自然而然的，一的立场就会被破坏，甚至失去了。我们就不是聚集在一的立场上，乃是聚集在我们所立之规条的立场上。倘若某种规条成了我们的立场，我们就不再是召会，反而成了宗派。每当我们坚持某种特殊的作法，我们就失去了一的独一立场。这就是为甚么我们不该坚持祷读或呼喊主名之类的事，即使我们从这些事上得著了莫大的帮助。
27The church is built on Christ, not on ordinances or regulations. Today, however, all the denominations have another foundation besides Christ. For example, the Baptist denomination has immersion as a foundation along with Christ. It seems that underneath Christ as the foundation the denominations have something other than Christ as their basic foundation. The church has been divided by the different ordinances used as foundations. May the Lord open our eyes to see how dreadful it is to cling to ordinances. We may claim to see the church, and we may declare that we are meeting as the local church. But if we still insist on particular practices, those practices will become ordinances. Spontaneously, the ground of oneness will be damaged or even lost. Instead of meeting on the ground of oneness, we shall meet on the ground of our ordinances. If a certain ordinance becomes our ground, we cease to be the church and become a sect. Whenever we insist on a particular practice, we lose the unique ground of oneness. This is why we should not insist on things such as pray- reading or calling on the name of the Lord, even though we may receive great benefit from them.
我们必须反对的事
THINGS WE MUST OPPOSE
28只有一些事是我们必须反对的。这些事包括拜偶像、不道德、分裂、以及否认基督的神性。在召会里，偶像绝不能有地位；拜偶像对神乃是侮慢。照样，召会不能容让不道德的事；这事破坏神为著祂的定旨所造的人性。再者，一个分门结党的人，在警戒过之后，若是不停止他分裂的工作，就应当拒绝他。还有，我们不能把任何不承认基督的神性，否认基督是神成肉体的人，接纳进入召会。这些事都是酵，必须从召会生活中除净。但是除了这四件事以外，新约没有叫我们为著任何其他理由拒绝信徒。按照罗马十四章一节，一个人只要有信心，即使他软弱，我们也应该接纳他。在新约里没有其他地方教导我们，若有人不相信受浸就要拒绝他，也没有告诉我们不可接纳那些不蒙头的姊妹。信徒不应当因著擘饼所使用杯子的大小，或洗脚的作法等事被拒绝。除了我们题过的那四件事，在召会生活里没有律法。我们必须接纳所有的圣徒，并且与规条无分无关。基督是我们的和平、源头和范围；祂必须是我们独一的根基。除了基督之外，必须没有任何其他的根基。在这事上，我们应当核对自己，除了基督之外，我们是否还有其他的根基？我们若没有任何规条，基督就真正成为我们独一的根基。
28There are only a few things we must oppose. These include idolatry, immorality, divisiveness, and the denial of Christ’s deity. In the church absolutely no ground can be given to idols. Idolatry is an insult to God. Likewise, the church cannot tolerate immorality, which damages the humanity created by God for His purpose. Furthermore, a factious, sectarian person must be rejected if he does not cease from his divisiveness after being warned. Fourthly, we cannot receive into the church anyone who refuses to recognize the deity of Christ, who denies that Christ is God incarnate. These things are leaven which must be purged out of the church life. But apart from these four things, we are not told in the New Testament to reject believers for any other reason. According to Romans 14:1, as long as a person has the faith, we must receive him, even if he is weak. Nowhere in the New Testament are we instructed to reject someone if he does not believe in immersion. Neither are we told not to receive those sisters who do not wear head coverings. Believers should not be rejected over things such as the size of cup used at the Lord’stable or over the practice of foot-washing. Apart from the four things we have mentioned, there is no legality in the church life. We must receive all the saints and have nothing to do with ordinances. The Christ who is our peace, our source, and our sphere must be our unique foundation. There must not be any other kind of foundation in addition to Christ. We need to check with ourselves concerning this. Do we have any foundation in addition to Christ? If we do not have any ordinances, then Christ will truly be our only foundation
房角石
THE CORNERSTONE
29基督也该是我们的房角石。祂作房角石，把犹太信徒和外邦信徒这两面墙联结一起。以弗所二章特别题到基督是房角石。（20。）犹太匠人轻弃基督，乃是轻弃基督作房角石，（徒四11，彼前二7，）就是那位要将外邦人联于犹太人，以建造神家者。
29Christ should also be our cornerstone. As the cornerstone, He joins the two walls, the one of the Jewish believers and the other of the Gentile believers. In Ephesians 2 Christ is referred to specifically as the cornerstone (v. 20). When the Jewish builders rejected Christ, they rejected Him as the cornerstone (Acts 4:11; 1 Pet. 2:7), which would join the Gentiles to them for the building of God’sho use.
30我们若仅仅持守包罗万有的基督，而不持守任何的规条，祂就会成为将我们联结一起，为著建造神居所的房角石。宇宙召会和地方召会保罗在以弗所二章二十一节继续说，『在祂里面，全房联结一起，长成在主里的圣殿。』在基督这房角石里面，全房，包括犹太和外邦信徒，联结一起，长成在主里的圣殿。这殿乃是宇宙的召会。我们将要看见，二十二节是指地方的召会。
30If we hold only to the all-inclusive Christ, not to any ordinances, He will be the cornerstone to join us together for the building of God’s dwelling place. THE UNIVERSAL CHURCH AND THE LOCAL CHURCH In verse 21 Paul goes on to say, “In Whom all the building, being fitted together, is growing into a holy temple in the Lord.” In Christ who is the cornerstone, all the building, including both Jewish and Gentile believers, is fitted together and is growing into a holy temple. This temple is the universal church. As we shall see, verse 22 refers to the local church
31众地方召会不该有独立的态度，也不该彼此隔离。我们若有独立的态度，就会变成地方宗派，而不是地方召会了。在宇宙中基督只有一个身体。如果每一个地方召会都是基督一个独立的身体，这就是说，基督有许许多多的身体了。无论有多少的地方召会，基督仍然只有一个身体。为这缘故，众地方召会需要联结一起，长成一个宇宙的圣殿。在作根基和房角石的基督里，全房，就是宇宙的召会，联结一起，并在主里渐渐长大。有些人有一种态度，认为他们所在地的召会应当独立，他们也许会指出启2示录二、三章里七个召会之间各有不同，以称义他们的态度。然而，这七个召会作为七个金灯台，在性质、本质、样式上都是相同的。不仅如此，在永远里，新耶路撒冷的四面都是一个样子，都用一样的材料。地方召会不该是组织而成的。反而众召会如果都只持定基督，就会联结一起，作神宇宙的建造。假若某地召会采取一种态度，认为他们是独立的地方召会，他们要凭自己往前，不与其他众召会发生关系；在主眼中，他们会变成地方宗派。所有的召会都该持定基督，联结一起，一起长成在主里的圣殿。当众召会联结一起时，不论一地召会经历了甚么丰富，自然而然就传输到其他所有的召会里。譬如，医生在一个人的膀臂上注射了一针，所注射的成分立刻就传输到这人的全身。这样，整个身体就得著注射的益处。如果有些身体上的肢体认为注射仅仅是为著自己，那将是何等愚昧的事！一个召会所接受的，无论是甚么，都是为著整个身体。因此，我们不该把任何对基督的经历限制在我们的所在地。我们应该看见，我们无论从基督领受甚么，都要传输到身体其他各部分。
31The local churches should not have an independent attitude, and they should not be isolated from one another. If we have an independent attitude, we may become a local sect instead of a local church. Christ has just one Body in the universe. If each local church were an independent body for Christ, this would mean that Christ has a great many bodies. No matter how many local churches there may be, Christ still has just one Body. For this reason, the local churches need to be fitted together and to grow into the one universal temple. In Christ as the foundation and the corners tone, all the building, the universal church, is fitted together and is growing in the Lord. Some of those who have an attitude of independence concerning the church in their locality may point to the differences between the seven churches in Revelation and 3 as a justification for their attitude. However, the seven churches as the seven golden lampstands are the same in nature, substance, and pattern. Furthermore, the New Jerusalem in eternity will have the same appearance and the same material on each of its four sides. The local churches should not be organized. But if all the churches hold only Christ, they will be fitted together as God’s universal building. Suppose the churches in a certain place hold the attitude that, as independent local churches, they want to go on by themselves and have nothing to do with other churches. In the eyes of the Lord, they may become local sects. All the churches should hold to Christ, be fitted together, and grow together into a holy temple in the Lord. When the churches are fitted together, whatever riches are experienced by one church will be spontaneously transfused into all the other churches. For example, a doctor may inject something into a person’s arm, but the injected element is soon transfused throughout the person’s body. In this way the whole body receives the benefit of the injection. How foolish it would be for certain members of the body to regard the injection as only for themselves! Whatever one church receives is for the whole Body. Therefore, we should not try to confine any experience of Christ to our locality. We should realize that whatever we receive of Christ is to be transfused into the rest of the Body.
32保罗在二十二节说，『你们也在祂里面同被建造，成为神在灵里的居所。』『也』指明，二十一节的建造是宇宙的，这节的建造是地方的。按照上下文，二十一节的圣殿是宇宙的，二十二节神的居所是地方的。
32In verse 22 Paul says, “In Whom you also are being built together into a dwelling place of God in spirit.” The word also” here indicates that the building in verse 21 is universal and that the building in this verse is local. According to the context, the holy temple in verse 21 is universal, whereas the dwelling place of God in verse 22 is local
信靠基督
PUTTING OUR TRUST IN CHRIST
33我们已经说过，不要持守规条，只要持守基督；但也许有些人仍然对诸如受浸的方式等有问题。这些问题指明那些发问的人还是有规条。然而，也许有人坚持他们的问题，说，我们需要讲实际，我们必须知道如何替新蒙恩的人施浸。每当我们面对这样实际的问题时，我们应当记得保罗在十八18:节的话：『因为藉著祂，我们两下在一位灵里，得以进到父面前。』我们不该辩论，乃该转向我们的灵，祷告并交通。主是亲近、应时、又便利的。我们若认真寻求祂的引导，祂必定引导我们，我们就会知道如何顾到实际的事。我能见证，多年来主耶稣对我们都是非常真实、宝贵、应时、又便利的。我们只要在每一件与我们有关的事上，简单的向祂敞开自己。当我们这样作时，我们应当乐意把我们先入为主的观念放在一边。这样，主就要用活的方式引导我们。
33After all we have said about not holding to the ordinances but holding to Christ, some may still have questions about things such as the method of baptism. These questions may indicate that those who ask them still have ordinances. Nevertheless, some may persist with their questions by saying that we need to be practical and must know how to baptize new converts. Whenever we face practical problems such as this, we should remember Paul’sword in verse “For through Him we both have access in one Spirit unto the Father.” Instead of arguing, we should turn to our spirit, pray, and have fellowship. The Lord is near, present, and available. If we seriously seek His leading, He will certainly guide us, and we shall know how to take care of the various practical matters. I can testify that throughout the years the Lord Jesus has been very real, precious, present, and available to us. We simply need to open ourselves to Him regarding everything that concerns us. As we do so, we should be willing to set aside any concept that occupies us. Then the Lord will lead us in a living way.
34我们关心召会时，应当记住：基督保养并顾惜召会。祂比我们更关心召会。因此，我们应当信靠祂。只要我们不作任何与拜偶像、不道德、分裂、或否认基督的神性有关的事，所有可能犯的错误就没有一个是严重的。我们不必藉著持守规条来避免错误。我们应当确信包罗万有的基督，并且只该信靠祂。我们若信靠基督以外的任何事物，那就会成为一种破坏召会生活的规条。但我们若接受基督作一切，全地的众地方召会就都会长大，并且健康的往前。
34In our concern for the church, we should remember that Christ nourishes and cherishes the church. He is much more concerned about the church than we are. Therefore, we should place our trust in Him. As long as we do not have anything related to idolatry, immorality, divisiveness, or the denial of the deity of Christ, none of the mistakes that may be made will be serious. Do not try to avoid mistakes by holding to ordinances. Our confidence should be in the all-inclusive Christ and in Him alone. If our trust is in anything other than Christ, that thing will become an ordinance which will damage the church life. But if we take Christ as our everything, all the local churches throughout the world will grow and go on in a healthy way.