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以弗所书生命读经 · 第21篇

靠恩得救成为神的杰作

Saved By Grace To Be The Masterpiece Of God
1在本篇信息中，我们来到二章四至十节，这是以弗所书中启示我们是靠恩得救成为神杰作的一段。
1In this message we come to 2:4-10, a portion of Ephesians which reveals that we have been saved by grace to be the masterpiece of God
壹 神富于怜悯
I. GOD BEING RICH IN MERCY
2第四节以『然而神』开头，告诉我们神富于怜悯；这乃是我们地位转换的因素。我们原是在悲惨的情形里，然而神带著丰富的怜悯而来，使我们适合于祂的爱。
2Verse 4, which tells us that God is rich in mercy, begins with the words “But God.” This was the turning factor in our position. We were in a miserable situation, but God came in with His rich mercy to make us suitable for His love
贰 神爱我们的大爱
II. God’s Great Love With Which He Loved Us
3神富于怜悯，是『因祂爱我们的大爱』。（4。）爱的对象应该是在可爱的光景里，但怜悯的对象总是在可怜的光景里。因此，神的怜悯比祂的爱达到得更远。神爱我们，因为我们是祂拣选的对象；然而我们因著堕落变得极为可怜，甚至死在过犯并罪之中，所以我们需要神的怜悯。因著祂的大爱，神是富于怜悯的，把我们从可怜的地位，救到适合祂爱的光景。
3God is rich in mercy “because of His great love with which He loved us” (v. 4). The object of love should be in a condition deserving love, but the object of mercy is always in a pitiful situation. Hence, God’s mercy reaches further than His love. God loves us because we are the object of His selection. But we became pitiful by our fall, even dead in our offenses and sins; therefore, we need God’s mercy. Because of His great love, God is rich in mercy to save us from our wretched position to a condition which is suitable for His love
参 甚至当我们因过犯死了的时候
III. Even When We Were Dead In Offenses
4当我们因过犯死了的时候，神的怜悯竟然临到我们。（5。）我们不配从神得著甚么，但我们在悲惨的光景中，神怜悯了我们。
4God’s mercy reached us even when we were dead in offenses (v. 5). We did not deserve anything from God, but God had mercy upon us in our miserable situation
肆 叫我们一同与基督活过来
IV. Making Us Alive Together With Christ
5五节说，我们已经一同与基督活过来。以弗所书不像罗马书以我们为罪人，乃以我们为死人。我们是罪人，需要神的赦免和称义，如罗马书所启示的；但我们是死人，就需要活过来。赦免和称义是把我们带回神面前，享受祂的恩典，并有分于祂的生命；叫我们活过来，是使我们这些基督身体的活肢体彰显祂。神叫我们活过来，是藉著祂生命的灵，（罗八2，）将祂永远的生命，就是基督自己，（西三4，）分赐到我们死了的灵里。神已经将我们与基督一同点活。当神使钉十字架的基督活过来时，也使我们一同活过来。所以，祂叫我们一同与基督活过来。保罗在五节括弧里的话说，『你们得救是靠著恩典。』恩典是白给的。这里不仅指神白白的分赐到我们里面，作我们的享受，也指神白白拯救我们的行动。藉著这样的恩典，我们已经从死亡可怜的地位，被拯救到生命奇妙的范围里。
5Verse 5 says that we have been made a live together with Christ. The book of Ephesians does not consider us sinners as does the book of Romans; it considers us dead persons. As sinners we need God’s forgiveness and justification, as revealed in the book of Romans. But as dead persons we need to be made alive. Forgiveness and justification bring us back to God’s presence to enjoy His grace and participate in His life, whereas making us alive enables us, as the living members of the Body of Christ, to express Him. God made us alive by imparting His eternal life, which is Christ Himself (Col. 3:4), into our deadened spirit through His Spirit of life (Rom. 8:2). He has enlivened us with Christ. God enlivened us together when He enlivened the crucified Jesus. There fore, He made us alive with Christ. As a parenthesis in verse 5, Paul says, “By grace you have been saved.” Grace is free. Here it denotes not only God freely dispensed into us for our enjoyment, but also God’s action in freely saving us. By such grace we have been saved from our wretched position of death into the marvelous realm of life.
伍 叫我们一同复活，一同坐在诸天界里
V. Having Raised Us Up Together And Seated Us Together
6六节说，『祂又叫我们在基督耶稣里一同复活，一同坐在诸天界里。』叫我们活过来，是神生命救恩的初步；接著这一步，神又叫我们从死的地位复活。活过来是一回事，复活是另一回事。以拉撒路复活的故事为例，（约十一，）主首先使他活过来，然后叫他从坟墓里出来。同样的原则，神的怜悯首先叫我们活过来，然后叫我们从死人中复活。六节说，我们已经一同复活，一同坐在诸天界里。从我们的立场看，我们是一个接一个的，从死的地位复活；但在神看，我们乃是全体一同复活，正如所有的以色列人都从红海的死水中一同起来一样。（出十四。）按照出埃及记，以色列全会众是同时得救的，因为他们一同经过红海。这是清楚的豫表，表明我们都是同时得救的；我们都一同活过来，并且一同复活。我愿再一次指出，以弗所书里的救恩与罗马书中的不同。罗马书中的救恩是藉著神的义，以弗所书中的救恩是藉著神的生命。以弗所书揭示的救恩，不是满足神公义要求的救恩，乃是将生命分赐到我们里面，使我们成为基督身体的肢体，使神永远的定旨得以成就，就是得著一个活的身体彰显基督。这定旨不是藉著义，乃是藉著生命成就的。因此以弗所二章强调，我们已经一同与基督活过来。
6Verse 6 says, “And raised us up together and seated us together in the heavenlies in Christ Jesus.” To make us alive is the initial step of God’ss alvation in life. Following this, God raised us up from the position of death. To be made alive is one thing, and to be raised up is another. Consider the story of the raising of Lazarus as an illustration (John 11). The Lord firstly made him alive and then raised him up out of the tomb. In the same principle, God’s mercy firstly made us a live and then raised us up from the dead. Verse 6 says that we have been raised up together and seated together. From our standpoint we have been raised up from our position of death one by one. But in God’s view we were all raised up together, just as all the Israelites were raised up together from the death waters of the Red Sea (Exo. 14). According to the book of Exodus, the entire congregation of the children of Israel was saved at the same time, for they passed through the Red Sea together. This is a clear type showing that we were all saved together; we were all made alive and raised up at the same time. Again I wish to point out that the salvation in Ephesians is different from the salvation in Romans. In Romans salvation is by God’s righteousness, but in Ephesians salvation is by the divine life. The salvation unfolded in Ephesians is not that which satisfies God’s righteous requirements. Rather, it is the salvation that imparts life into us to make us members of the Body of Christ so that God’s eternal purpose to have a living Body for the expression of Christ may be fulfilled. This purpose is fulfilled not by righteousness, but by life. Therefore, Ephesians 2 emphasizes that we have been made a live together with Christ
一 在诸天界里
A. In the Heavenlies
7六节说，我们已经一同坐在诸天界里。神生命救恩的第三步，是叫我们一同坐在诸天界里。祂不仅叫我们从死的地位复活，也叫我们坐在宇宙的至高之处。
7Verse 6 says that we have been seated together in the heavenlies. The third step of God’ss alvation in life is to seat us together in the heavenlies. He not only raised us up from the position of death, but also seated us in the highest place in the universe.
8诸天界乃是我们在基督里得救，所进入的最高地位。在罗马书，基督是我们的义，将我们带进一种光景，使我们蒙神悦纳。在以弗所书，基督是我们的生命，把我们救到一个地位，远超过神的众仇敌。今天在召会里的人乃是在诸天界里。『诸天界』这辞相当特别。牠不仅指地方，也指带著某种性质和特征的气氛。神生命的救恩，已把我们带进这属天的地方，并带进具有属天特征的属天气氛里。当我们聚在一起时，我们常有深刻的感觉，我们不是在属地的气氛里，乃是在属天的气氛里。但你若去戏院或其他属世的场所，你会觉得你是浸没在属地的气氛里。因为我们是在具有属天性质和属天特征的属天气氛里，所以我们是属天的子民。神的救恩已将我们迁移到这样的范围和气氛里。
8The heavenlies are the high position into which we have been saved in Christ. In the book of Romans, Christ as our righteousness has brought us into such a state that we may be acceptable to God. In the book of Ephesians, Christ as our life has saved us into such a position that we may be above all God’s enemies. The church people today are in the heavenlies. The word “heavenlies” is rather peculiar. It refers not only to a place, but also to an atmosphere with a certain nature and characteristic. God’ss alvation by life has brought us into a heavenly place and into a heavenly atmosphere with a heavenly characteristic. When we meet together, we often have the deep sense that we are not in an earthly atmosphere, but in a heavenly atmosphere. However, if you go to a theater or some other worldly place, you will have the sense that you are immersed in an earthly atmosphere. Because we are in a heavenly atmosphere with a heavenly nature and a heavenly characteristic, we are a heavenly people. God’ss alvation has transferred us into such a realm and atmosphere.
二 在基督耶稣里
B. In Christ Jesus
9神是在基督里，使我们一次永远的一同坐在诸天界里。这是在基督升天时完成的，并且从我们相信祂起，就藉著基督的灵应用到我们身上。今天我们在灵里，藉著信这已经完成的事实，就领略并经历其实际。
9It was in Christ that God seated us all together, once for all, in the heavenlies. This was accomplished when Christ ascended to the heavens, and it was applied to us by the Spirit of Christ when we believed in Him. Today we realize and experience this reality in our spirit through faith in the accomplished fact
10罗马书和以弗所书都指明我们是在基督里。但在罗马书，从亚当里迁到基督里，主要的是被放在称义地位上的事。在以弗所书，在基督里却不仅是属天地位的事，更重要的乃是生命的事。因为我们是在基督里，我们就有生命的活力。在罗马书，基督是神的义；但在以弗所书，基督乃是生命。所以根据罗马书，在基督里的意思是在蒙称义的地位上；但根据以弗所书，在基督里的意思是有生命的活力。
10Both Romans and Ephesians indicate that we are in Christ. In Romans, however, to be transferred from Adam into Christ is primarily a matter of being placed into a justified position. However, in Ephesians to be in Christ is not only a matter of a heavenly position, but, even more important, a matter of life. Because we are in Christ, we have the vitality of life. In Romans Christ is the righteousness of God, but in Ephesians Christ is life. Therefore, according to Romans, to be in Christ means to be in a justified position; but according to Ephesians, to be in Christ means to have the vitality of life
陆 神恩典超越的丰富
VI. The Surpassing Riches Of God’s Grace
11七节说，『好在要来的诸世代中，显示祂在基督耶稣里，向我们所施恩慈中恩典超越的丰富。』召会是在今世产生的，要来的诸世代是指千年国时代和将来的永远。显示神恩典的丰富，就是将其向全宇宙公开展示。神恩典的丰富，超越各样的限制。这是神自己的丰富，作我们的享受。这些丰富要公开显示出来，直到永远。
11Verse 7 says, “That He might display in the ages which are coming the surpassing riches of His grace in kindness toward us in Christ Jesus.” The church is produced in the present age; the ages which are coming are the ages of the millennium and eternity future. To display the riches of God’s grace is to exhibit them to the whole universe publicly. The riches of God’s grace surpass every limit. These are the riches of God Himself for our enjoyment. They will be publicly displayed for eternity.
12七节说，神恩典超越的丰富，是在基督耶稣里向著我们所施的恩慈中。恩慈乃是一种仁慈的良善，出自怜悯和爱。神的恩典是在这样的恩慈中赐给我们的。
12Verse 7 says that the surpassing riches of God’s grace are in kindness toward us in Christ Jesus. Kindness is a benevolent goodness which issues out of mercy and love. It is in such kindness that the grace of God is given to us
柒 靠著恩典
VII. By Grace
13八节说，『你们得救是靠著恩典，藉著信。』本节说出神显示祂恩典（7）的理由。因为我们已经靠著祂的恩典得救，所以神可以显示这恩典。
13Verse 8 says, “For by grace you have been saved through faith.” The word “for” at the beginning of this verse gives the occasion for God to display His grace (v. 7). Because we have been saved by His grace, God may display it
14在以弗所书，恩典指分赐到我们里面的神。所以，靠著恩典得救，意即得著经过过程的三一神，分赐到我们里面。多数基督徒都把恩典当作一样东西，而不是一个人位。对他们来说，恩典只是白白赐给他们的礼物。根据这个恩典的观念，我们是不配得神救恩的罪人，但是神却藉著将祂逾格的恩典赐给我们，白白的救了我们。然而，这是对靠著恩典得救很肤浅的领会。约翰一章十七节说，恩典是藉著耶稣基督来的。这指明恩典有点像一个人。以弗所书启示，救我们的恩典乃是神自己在基督里作到我们里面。我们曾经强调，以弗所一章的管制思想乃是三一神分赐到我们里面。所以，靠著恩典得救的意思，乃是藉著三一神分赐到我们里面而得救。许多基督徒认为，救恩仅仅是从可怜的光景中被救出来。根据这个领会，靠著恩典得救就是有一位富于怜悯的救主，降临到我们低下的光景中搭救我们。但这不是以弗所书所启示的救恩。根据以弗所书，救恩乃是成为肉体、钉十字架、复活、升天的基督传输到我们里面。当这个人位进到我们里面作恩典时，我们就得救了。我们一旦接受这神圣的传输，就活过来，复活了，并且一同与基督坐在诸天界里。因此，在以弗所书，恩典乃是基督自己这拯救的人位。阿利路亚！如此的救恩！这是对靠著恩典得救更深的领会。
14In Ephesians grace denotes God dispensed into us. Therefore, to be saved by grace means to be saved by having God dispensed into us. Most Christians regard grace as a thing, not as a person. To them, grace is merely a gift freely given to them. According to this concept of grace, we were sinners who did not deserve God’ss alvation, but God saved us freely by giving us His unmerited favor. This, however, is a superficial understanding of what it means to be saved by grace. John 1:17 says that grace came through Jesus Christ. This indicates that grace is somewhat like a person. Ephesians reveals that the saving grace is God Himself in Christ wrought into our being. We have emphasized that the governing concept in Ephesians 1 is the dispensing of the Triune God into our being. Therefore, to be saved by grace means to be saved by the dispensing of the Triune God into us. Many Christians consider salvation as merely being rescued from a pitiful situation. According to this understanding, to be saved by grace is to have the Savior, who is rich in mercy, reach down to us in our low estate and rescue us. But this is not the salvation revealed in Ephesians. According to Ephesians, salvation is the transmission of the incarnated, crucified, resurrected, and ascended Christ into us. When this Person comes into us as grace, we are saved. Once we receive such a divine transmission, we are made alive, raised up, and seated with Christ in the heavenlies. Therefore, in Ephesians grace is the saving Person of Christ Himself. Hallelujah for such a salvation! This is a deeper understanding of salvation by grace
15神要传输到我们里面作恩典，不是简单的事。祂必须经过成为肉体、钉十字架、复活和升天的过程。藉著经过了这样的过程，现今祂能把祂自己传输到我们里面。当这位经过过程的神传输到我们里面时，祂就成了拯救的恩典。这恩典不仅是惊人的恩典，也是洋溢的恩典。恩典乃是传输到我们里面那经过过程的神。不要以为这只是人的解释。你若带著彀多的祷告来读以弗所一章和二章，你会看见经过过程并传输到我们里面的神，乃是拯救的恩典和洋溢的恩典。我们乃是靠著这位经过过程之神的传输而得救的。正如我们所指明的，这恩典有超越的丰富。这恩典有许多方面，许多美德和属性，就如生命、光和能力。若没有生命、光和能力，神就无法拯救我们。譬如，你若没有力量把一个掉在坑里的人拉上来，你怎能救他？不仅如此，你对他若没有爱，就不会费心去救他。为了要救我们，神需要爱和智慧；这些都是神拯救的恩典里超越的丰富。因著神在基督耶稣里向我们所施的恩慈，神就藉著祂的恩典救了我们。在要来的诸世代中─在千年国和将来的永远里─神要公开的把这恩典显示给全宇宙看。
15It was not a simple matter for God to be transmitted into us as grace. He had to be processed through incarnation, crucifixion, resurrection, and ascension. By being processed in this way, He is now able to transmit Himself into us. When the processed God is transmitted into us, He becomes the saving grace. This grace is not only the amazing grace; it is the abounding grace. Grace is the processed God transmitted into our being. Do not regard this as a mere human interpretation. If you read Ephesians 1 and 2 with much prayer, you will see that God processed and transmitted into our being is the saving grace and the abounding grace. We have been saved by the transmission of this processed God. As we have indicated, this grace has surpassing riches. It has many aspects, virtues, and attributes, such as life, light, and power. Apart from life, light, and power, God cannot save us. For example, how can you rescue a person who has fallen into a pit if you do not have the strength to lift him out? Furthermore, if you do not have love for him, you will not bother to save him. In order to save us, God needed love and wisdom. These are some of the surpassing riches of God’s saving grace. In His kindness toward us in Christ Jesus, God has saved us by His grace. In the ages to come—in the millennium and eternity future—God will display this grace publicly to the whole universe.
捌 藉著信
VIII. Through Faith
16保罗在八节说，我们得救是靠著恩典，藉著信。信是未见之事的质实。（来十一1。）我们是藉著信，将基督为我们所成就的一切质实出来。因这质实的能力，我们靠著恩典得救了。神恩典的白白作为，藉著我们质实的信，救了我们。八节又说，『这并不是出于你们，乃是神的恩赐。』我们是靠著恩典，藉著信而得救；这不是出于我们的行为，也不是出于我们的努力或挣扎，乃是神的恩赐，免得有人夸口。（9。）信不是出于我们。我们虽然信，但我们所凭以相信的信，并不是起源于我们。在我们自己里面，我们一点信也没有。然而，当我们在主耶稣的名里悔改，并向神认罪的时候，相信的能力就被放进我们里面。我们得救以前，根本信不来。但是在我们得救那天，信就分赐给我们，我们就相信了。别人也许问说，我们从来没有见过耶稣基督，怎能信祂。我们虽然没有见过祂，却不能不信祂。这信不是出于我们自己，乃是传输到我们里面之恩典的一部分。信实际上就是基督的一方面；这就是为甚么圣经说到『耶稣基督的信』。（罗三22，直译。）保罗在加拉太二章二十节说，『我如今在肉身里所活的生命，是我在神儿子的信里，与祂联结所活的。』信就是基督自己。有些人听到我这样说，会以为对我来说甚么都是基督。这是对的。所赐给我们的信，乃是信徒所分得、所共有的信。（彼后一1，参多一4。）信是赐与的，是接受的，也是共有的。当我们把这些事实摆在一起，我们就看见，这信就是基督自己。
16In verse 8 Paul says that by grace we have been saved through faith. Faith is the substantiating of invisible things. It is by faith that we substantiate all the things Christ has accomplished for us. Through such substantiating ability, we have been saved by grace. The free action of God’s grace saved us through our substantiating faith. Speaking of faith, verse 8 also says, “This not of yourselves; it is the gift of God.” Faith is not of our works, nor of our endeavor or strife; it is of God’s gift that no one should boast (v. 9). Faith is not of ourselves. Although we believe, the faith with which we believe does not originate with us. In ourselves, we do not have any faith. However, at the time we repented and made confession to God in the name of the Lord Jesus, the believing ability was put into us. Before we were saved, we were utterly unable to believe. But on the day we were saved, faith was imparted to us, and we believed. Others may ask how we can believe in Jesus Christ when we have never seen Him. Although we have not seen Him, we cannot help believing in Him. This faith is not of ourselves; it is part of the grace transmitted into us. Faith actually is an aspect of Christ. This is the reason the Bible speaks of the faith of Christ (Rom. 3:22). In Galatians 2:20 Paul says, “The life which I now live in the flesh I live by the faith of the Son of God.” Faith is Christ Himself. When some hear me say this, they may think that for me Christ is everything. That is right. The faith which is given to us is the faith common to believers Titus 1:4). Faith is given, faith is received, and faith is common. When we put all these facts together, we see that this faith is Christ Himself
18如果有一颗美丽的钻石在你面前，你自然会珍赏牠。这个珍赏不是起源于你，乃是起源于钻石。就一面的意义说，你的珍赏就是钻石本身。对一块泥土，你一定不会有相同的珍赏。钻石是值得珍赏的，泥土则不然。照样，我们不信苏格拉底或孔子，因为他们不可信。但是因为基督是绝对可信的，所以我们信祂。我们在基督里的信，不是出于我们，乃是出于祂。当我们看见基督，信就分赐给我们了。所以，说信就是基督，不是没有道理的。这好比说圣别、爱、公义、忍耐和恒忍是基督一样。因为独一的信就是基督自己，我们这些信祂的人就有共同的信。不是你有一种信，而我有另一种。基督临到你时，你信了；祂临到我时，我也信了。每当基督临到一个人时，那人就信祂了。这进一步指明，信不是出于我们，乃是出于基督。我们靠著恩典，藉著信而得救；这既是神的恩赐，不是出于我们的行为，我们就没有一个人有权利夸口，反而必须谦卑的说，『主，若不是你临到我，我不会有任何的信。但是赞美你，你临到了我，并且我也得著了信！主，你是我的信。』
18If there is a beautiful diamond in front of you, you will spontaneously appreciate it. This appreciation does not originate with you, but with the diamond. In a sense, your appreciation is the diamond itself. You certainly would not have the same appreciation for a piece of clay. A diamond is worthy of appreciation; clay is not. Likewise, the reason we do not put our faith in Socrates or Confucius is that they are not believable. But because Christ is absolutely believable, we put our faith in Him. Our faith in Christ does not come out of us; rather, it comes out of Him. When we see Christ, faith is imparted to us. Therefore, it is not unreasonable to say that faith is Christ. This is like saying that holiness, love, righteousness, patience, and endurance are Christ. Because the unique faith is Christ Himself, we who believe in Him have a common faith. You do not have one kind of faith and I, another kind. When Christ came to you, you believed; and when He came to me, I believed. Whenever Christ comes to a person, that person believes in Him. This is a further indication that faith comes not out of us, but out of Christ. Because faith is a gift of God and is not of our works, none of us has the right to boast. On the contrary, we all must humbly say, “Lord, if you had not come to me, I would not have any faith. But praise You that You have come, and I have received faith! Lord, You are my faith
玖 神的杰作
IX. God’s Workmanship
19我们靠著恩典，藉著信而得救，成为神的杰作。十节说，『我们原是神的杰作。』『杰作』这辞在原文的意思是作好的东西，手工，或写成的诗章。不仅诗词作品，凡是表达制作者智慧和设计的艺术品，都是诗章。我们─召会─是神工作的杰作，也是一首诗章，彰显神无穷的智慧和神圣的设计。
19We have been saved by grace through faith to be God’s masterpiece. Verse 10 says, “We are His workmanship.” This word may also be rendered “masterpiece.” The Greek word poiema means something which has been made, a handiwork, or something which has been written or composed as a poem. Poetry does not consist only of poetic writing; any work of art that expresses the maker’s wisdom and design may be considered a poem. We, the church, the masterpiece of God’s work, are the highest poetry, expressing God’sin finite wisdom and divine design.
20神创造了许多东西，但没有一样像召会这样可亲可宝，这样贵重，这样可羡慕。召会是神的杰作。作家、作曲家、和艺术家常常企望完成一个杰作，一件出类拔萃的作品。神创造诸天和地，但诸天和地不是神的杰作。照样，神造了人，但甚至人也不是神的杰作。神在宇宙中的工作，只有一项是祂的杰作，这杰作就是召会。召会，神的杰作，乃是基督的身体，是那在万有中充满万有者的丰满。有甚么工作比这更伟大？不仅如此，召会作为神的杰作，乃是团体的宇宙新人。（二15。）因著我们是从召会生活如同零乱的厨房这一面来看，所以不能领会召会是这样一个杰作。但是，至终我们要看见，我们是基督的身体，也是新人，就是神的杰作。
20God has made many things, but none of them is as dear, precious, valuable, and desirable as the church. The church is God’s masterpiece. Writers, composers, and artists often attempt to achieve a masterpiece, an outstanding work. God created the heavens and the earth, but neither the heavens nor the earth is God’s masterpiece. Likewise, God created man, but not even man is God’s masterpiece. Only one item of God’s work in this universe is His masterpiece, and this masterpiece is the church. As God’s masterpiece, the church is the Body of Christ, the fullness of the One who fills all in all. What could be a greater work than this? Furthermore, the church as God’s masterpiece is the corporate and universal new man (2:15). Because we see things from the side of the messed-up “kitchen” of the church life, we may not realize that the church is such a masterpiece. But eventually we shall see that we are both the Body and the new man, God’s masterwork
拾 创造的
X. CREATED
一 在基督耶稣里
A. In Christ Jesus
21十节说，我们原是神的杰作，『在基督耶稣里…创造的。』我们，召会，是神工作的杰作，乃是宇宙中全新的东西，是神的新发明。我们藉著重生，在基督里为神所创造，成为祂的新造。（林后五17。）
21Verse 10 says that we are God’s workmanship “created in Christ Jesus.” As the masterpiece of God’s work, we, the church, are an absolutely new item in the universe, something newly originated by God. We have been created by God in Christ through regeneration to be His new creation (2 Cor. 5:17
二 藉著神与人的调和
B. By the Mingling of God with Man
22神的杰作是全新的，因为这杰作乃是神与人的调和。我们也可以说召会是一个调和品，是两种生命调和在一起。反对者指控我们教导人说召会就是神。但我们没有这样说。然而，我们的确说召会是神与人的调和。神的杰作，祂伟大的工作品，乃是将祂自己作到人里面，并将人构造到与祂自己成为一，而产生召会。我们已经指出，这杰作是一篇诗章，一件彰显制作者智慧、设计和美感的艺术品。召会是神的诗章，说出祂的智慧。根据三章十节，神要藉著召会，使祂万般的智慧得著彰显。诗章表现诗人的智慧。在要来的诸世代中，就是在千年国和永世里，有一首独一的诗章，就是召会，要彰显神的智慧和设计。当我们看见新耶路撒冷时，我们要为著显在这奇妙产品上的美丽、智慧和设计，而颂赞神。新耶路撒冷是神的诗章，神的杰作。当我们在新天新地中观看这杰作时，我们会说，『这是宇宙中的最佳诗章！』这就是保罗写以弗所二章的观念。
22God’s masterpiece is absolutely new because it is the mingling of God and man. We may also say that the church is a hybrid, the blending together of two lives. Our opposers accuse us of teaching that the church is God. However, we do not say this. But we do say that the church is the mingling of God and man. God’s masterpiece, His greatest workmanship, is the working of Himself in to man and the constituting of man in to oneness with Himself to produce the church. As we have already pointed out, this masterpiece is a poem, an artistic work that expresses the wisdom, design, and beauty of the maker. The church is God’s poem that speaks forth His wisdom. According to 3:10, God’s manifold wisdom will be made known through the church. Hymns express the wisdom of the hymn writers. In the ages to come, in the millennium and in eternity, there will be a unique hymn, the church, which will express the wisdom and design of God. When we see the New Jerusalem, we may extol God for the beauty, wisdom, and design manifested in this marvelous production. The New Jerusalem will be God’s poem, His masterpiece. When we behold this masterpiece of God in the midst of the new heaven and new earth, we may say, “This is the best hymn ever written in the universe!” This was Paul’s concept in writing Ephesians 2.
三 为著善良的事工
C. For Good Works
23最后，我们作为神在基督耶稣里所创造的杰作，乃是『为著神早先豫备好，要我们行在其中的善良事工』创造的。（二10。）神创造我们，要我们行的善良事工，不是我们一般观念中的善事，乃是神所豫先计画，豫先命定，叫我们行在其中的确定善工。这些善良事工必是指实行祂的旨意，过召会生活，并作耶稣的见证，如以弗所书以下各章所启示的。因此，我们必须实行神的旨意，过召会生活，并作耶稣的见证。这些是神早先豫备好，要我们，就是祂的杰作，行在其中的。因此，二章四至十节启示，我们已经靠著恩典得救，成为神的杰作，要我们行在神早先豫备好的善良事工里。
23Finally, we are God’s masterpiece created in Christ Jesus “for good works, which God before prepared that we should walk in them” (v. 10). The good works for which God created us are not the good things according to our general concept, but the definite good doings which God pre-planned and previously ordained for us to walk in. These good things must be the doing of His will to live the church life and bear the testimony of Jesus, as revealed in the following chapters of this book. Therefore, we need to do God’s will, live the church life, and bear the testimony of Jesus. These are the good works prepared beforehand by God for us, His masterpiece, to walk in. Therefore, 2:4-10 reveals that we have been saved by grace to be God’s masterpiece that we may walk in the good works prepared before by God