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以弗所书生命读经 · 第29篇

奥秘的启示

the revelation of the mystery
24保罗在以弗所三章整章插进的话之后，就开始劝圣徒行事为人要与神的呼召相配。保罗在这一章所说关于自己的光景，乃是那些行事为人要与神呼召相配之人的榜样。我们行事为人若要与神的呼召相配，就必须成为主的囚犯、管家和执事。作为一个被囚禁在基督里的人，保罗看见了天上的异象。他越多看见这异象，就越多经历基督并得著基督。保罗也是一个管家，把基督的丰富分赐给神家里的人。不仅如此，他也是一个忠信的执事，就是把基督服事给身体上众肢体的人，好叫基督在身体里可以得著彰显。行事为人与神的呼召相配，不是仅仅有恩慈、谦卑和仁爱而已，乃是被囚禁、局限在基督里；在那里我们看见异象。藉著看见这异象，我们就经历基督，并且有基督作到我们里面，使我们成为管家，把基督的丰富分赐到别人里面。我们也成为执事，把基督的丰富分赐到身体的众肢体里，使身体得著建造。我们都需要被囚禁在基督里，好叫我们可以更多经历祂，并将祂更多服事给别人。
24In Ephesians 3, a parenthetical word, Paul begins to beseech the saints to walk worthily of God’scall ing. What Paul speaks regarding himself in this chapter is a pattern for one who would walk worthily of God’scall ing. In order to walk worthily of God’scall ing, we need to be a prisoner of the Lord, a steward, and a minister. As one imprisoned in Christ, Paul saw a heavenly vision. The more he saw of this vision, the more he experienced Christ and gained Christ. Paul was also a steward dispensing the riches of Christ to the members of the household of God. Furthermore, he was a faithful minister, one who ministered Christ to the members of the Body so that Christ might be expressed in the Body. To walk worthily of God’scall ing is not simply to be kind, humble, and loving. It is to be imprisoned, confined, in Christ, where we see the vision. By seeing this vision, we experience Christ, and Christ is wrought into our being to make us stewards to dispense the riches of Christ into others. We also become ministers dispensing the riches of Christ to the members of the Body so that the Body may be built up. We all need to be imprisoned in Christ so that we may experience Him more and minister more of Him to others
25在前一篇信息里，我们已经看过恩典的管家职分，现在我们需要来看奥秘的启示。以弗所三章三节说，『就是照著启示使我知道这奥秘，正如我前面略略写过的。』神隐藏的定旨是个奥秘，这奥秘的揭开就是启示。使徒的职事就是完成这奥秘的启示，以产生召会。启示就是揭开、除去幔子。在新约里我们看见神经纶的启示、揭示。在别的世代中，这经纶是隐藏的奥秘，未曾向亚当、亚伯拉罕、摩西、大卫、或以赛亚和其他的申言者显明。人若问他们，神的经纶是甚么，他们必定无法回答，因为在他们的时代，这奥秘仍然是遮盖的。神的经纶，就是将祂自己分赐到人里面，以产生一个身体为著祂的儿子；这经纶还没有启示给他们。神的儿子是神的具体化身。神的经纶乃是将祂自己分赐到许多人里面，好为祂自己的这个具体化身产生一个身体。这意思是说，作神具体化身之神的儿子，需要一个身体，一个扩增，一个扩展。这个扩展惟有藉著神将祂自己分赐到祂所拣选的人里面，才能产生。这就是宇宙中最大的奥秘。许多政治领袖和权贵一点不知道这极大的奥秘，但是因著神的怜悯，我们认识这奥秘是甚么。甚至我们中间的年轻姊妹，也知道总统和哲学家所不知道的。我们知道，神的经纶乃是把祂自己分赐到祂所拣选的人里面，好产生身体作神儿子的扩展，使神在宇宙中得著完满的彰显。没有一事比这个还大还重要。赞美主，我们不仅知道神的经纶是甚么，我们更在其中！事实上，我们就是神的经纶。我们认识这经纶，我们在其中，我们也就是这经纶。这个在主耶稣来以前一直隐藏的极大奥秘，藉著启示，已经向我们揭开了。
25Having considered the stewardship of the grace in the previous message, we need now to see the revelation of the mystery. Ephesians 3:3 says, “That by revelation the mystery was made known to me, as I have written previously in brief.” God’s hidden purpose is the mystery, and the unveiling of this mystery is the revelation. To carry out this revelation is the apostle’s ministry for the producing of the church. A revelation is an unveiling, the taking away of a veil. In the New Testament we have the revelation, the unveiling, of God’secon o my. In other ages and generations this economy was a hidden mystery. It was not made known to Adam, to Abraham, to Moses, to David, or to Isaiah and the other prophets. If they had been asked what God’secon o my is, they would have been unable to answer, for during their time the mystery was still veiled. God’secon o my, the dispensing of Himself into man to produce a Body for His Son, had not been revealed to them. The Son of God is the embodiment of God. God’s economy is to dispense Himself into a great number of human beings in order to produce a Body for this embodiment of Himself. This means that the Son of God as the embodiment of God requires a Body, an increase, an expansion. This expansion can be produced only by God’s dispensing of Himself into His chosen people. This is the greatest mystery in the universe. Although many political leaders and dignitaries know nothing about this great mystery, by God’s mercy we know what it is. Even the young sisters among us know what presidents and philosophers do not know. We know that God’secon o my is to dispense Himself into His chosen people in order to produce the Body as the expansion of the Son of God for the full expression of God in the universe. Nothing is greater or more important than this. Praise the Lord that not only do we know what God’secon o my is, but we are also in it! In fact, we even are it. We know it, we are in it, and we are it. By revelation this great mystery, which had been hidden until the coming of the Lord Jesus, has been unveiled to us.
壹 启示给使徒和申言者
I. The Revelation to the Apostles and Prophets
26这奥秘已经启示给使徒和申言者。（三。）你认为使徒和申言者是了不起的人么？许多人因著奥秘已经启示给使徒和申言者，就以为使徒和申言者是与众不同的人。然而在三章八节，作使徒的保罗说，他自己是『比众圣徒中最小者还小的』。从保罗自己的话来看，使徒和申言者不是甚么特殊人物，因为保罗说他比我们还小。一面，我们可能认为使徒和申言者非常了不起；但另一面，我们该把他们看作和我们一样。只有在以弗所书里，保罗说他比众圣徒中最小者还小。请注意，在这里他不是说他比众使徒还小，虽然在林前十五章九节，他的确说他是『使徒中最小的』。保罗在以弗所书这一段插进这么一句话，必定是很有意义的。若没有这一节，我们大家都会倾向于把使徒看成伟人。为甚么保罗题到这事？这是因为他劝勉信徒行事为人要与神的呼召相配。当他劝勉人时，他以自己为例，说他比众圣徒中最小者还小。保罗若不说这话，我们也许要替自己找藉口说，保罗是大使徒，当然能有这样的行事为人，但我们作不到。保罗藉著插进这句话，就不给这样的藉口留下余地。保罗在三章八节似乎是说，『圣徒们，不要以为我比你们大。不，我比你们小。既然比你们小的人都作得到，你们当然也作得到。』我们不该为自己找藉口。如果保罗能有这种恩典，我们也都能有。如果保罗能有这样的生活，行事为人与神的呼召相配，我们也必定能。
26This mystery has been revealed to the apostles and prophets (3:5). Do you regard the apostles and5 prophets as outstanding people? The fact that the mystery has been revealed to them causes many to regard them as extraordinary. However, in 3:8 Paul, who was an apostle, referred to himself as “less than the least of all saints.” According to Paul’sown word, the apostles and prophets were not extraordinary, for Paul said that he was less than we are. On the one hand, we may regard the apostles and prophets as extraordinary; but, on the other hand, we should consider them the same as we are. Only in the book of Ephesians does Paul say that he was less than the least of all saints. Notice that he did not say here that he was less than the apostles, although in 1 Corinthians 15:9 he did say that he was “the least of the apostles.” It is surely very significant that Paul inserted such a word into this section of Ephesians. If we did not have this verse, we would all be inclined to view the apostles as great men. Why did Paul mention this? It was because he was exhorting the believers to walk worthily of God’s calling. As he made this exhortation, he presented himself as an example, saying that he was less than the least of all saints. If Paul had not uttered this word, we might be tempted to excuse ourselves by saying that Paul, who was a great apostle, could have such a walk, but that we are not able to have it. By inserting this word, Paul gave no place for such an excuse. In 3:8 Paul seemed to be saying, “Saints, don’t think that I am greater than you. No, I am less. Since someone less than you can do this, then certainly you can do it also.” We should not make excuses for ourselves. If Paul could have this kind of grace, we all can have it. If Paul could live such a life and walk worthily of God’scall ing, then we can also.
27许多基督徒以为，只有那些像彼得一样的信徒才是『圣徒』。他们甚至称那些人是某某圣人。但是照著使徒保罗的书信，所有的信徒都是圣徒。作为圣徒，我们并不亚于保罗；我们都能行事为人像他一样。
27Many Christians think that only certain believers such as Peter are “saints.” They even speak of Saint So-and- so. But according to the writings of the Apostle Paul, all believers are saints. As saints, we are not inferior to Paul. We all can walk in the same way he did
29『使徒』这辞原文的意思是受差遣者。你若为著某个目的差遣我到洛杉矶去，我就是你的使徒，是受你差遣的人。在圣经里，使徒是受神差遣的人。虽然施浸者约翰是受神差遣的，但他不该被视为新约经纶里第一个受差遣的人，因为他的职事是在过渡时期。在新约经纶里，头一个受神差遣的乃是主耶稣。因此，祂是头一个使徒。（来三1。）主差遣十二个使徒，但不是只有这十二人是受差遣者。在约翰二十章二十一节，主耶稣对门徒说，『父怎样差遣了我，我也照样差遣你们。』这节证明，所有的门徒都是受差遣者。这意思是说，每一个信徒都是受差遣者。甚至一个初中的年轻姊妹，也是主所差遣，到学校将基督供应给老师和同学的人。照样，如果你对一个亲戚很有负担，而且主差遣你到他那里去，为要把基督供应给他，那么你不就是受基督差遣的么？是的，对你的亲戚来说，你是基督的使徒。甚至对你的家人来说，你也许就是一位使徒。有一天主可能差遣你到母亲那里，与她分享基督；那时，对你的母亲来说，你就是使徒。所以，就一面的意义说，我们都是主的使徒，是受祂差遣的人。照样，就一面的意义说，在基督里的众信徒也都是申言者。申言者主要的不是豫言将来的事，而是神的发言人，这与许多基督徒的观念相反。根据希伯来三章，摩西蒙神呼召，受差遣到以色列人那里去，所以是使徒；他豫表基督为神的使徒。当主呼召摩西，并差遣他出去作使徒时，他胆怯且宣称自己不会说话。于是主告诉摩西，祂要把他的哥哥亚伦赐给他作申言者。亚伦是神赐给摩西的，不是代表摩西豫言将来的事，乃是作他的发言人。由此我们看见，申言者的职事与使徒的职事是并行的。摩西是使徒，亚伦是申言者。
29The meaning of the Greek word rendered “apostle” is a sent one. If you send me to Los Angeles for a certain purpose, I am your apostle, your sent one. In the Bible an apostle is someone sent by God. Although John the Baptist was sent by God, he should not be considered the first sent one in the New Testament economy, because his ministry was during a transitional period. The first one sent by God in the New Testament economy was the Lord Jesus. Hence, He was the first Apostle (Heb. 3:1). The Lord sent out the twelve Apostles. These twelve, however, were not the only sent ones. In John 20:21 the Lord Jesus said to the disciples, “As the Father has sent Me, I also send you.” This verse proves that all the disciples were sent ones. This means that every believer is a sent one. Even a young sister in junior high school is one sent to school by the Lord to minister Christ to her teachers and classmates. Likewise, if you are burdened for one of your relatives and the Lord sends you to him for the purpose of ministering Christ to him, are you not one sent by Christ? Yes, to your relatives you are Christ’s apostle. You may even be an apostle to those in your own family. One day the Lord may send you to your mother to share Christ with her. At such a time you are an apostle to your mother. Therefore, in a sense, we all are the Lord’s apostles, His sent ones. In like manner, there is a sense in which all believers in Christ are prophets. Contrary to the concept of many Christians, a prophet is not primarily one who predicts the future; he is a spokesman for God. According to Hebrews 3, Moses, one called by God and sent to the children of Israel, was an apostle; he typified Christ as God’s Apostle. When the Lord called him and sent him out as an apostle, Moses was timid and claimed that he could not speak well. Then the Lord told Moses that He would give him his brother Aaron as a prophet. Aaron was given by God to Moses not to predict the future on behalf of Moses, but to be his spokesman. By this we see that the ministry of a prophet goes along with that of an apostle. Moses was the apostle, and Aaron was the prophet.
30一面，我们是使徒；另一面，我们是申言者。年轻人受差遣到学校去作使徒；但是当他们开口代表主说话时，他们是申言者。照样，你若带著负担到母亲那里，将基督供应给她，你就是使徒；然而当你为基督说话时，你就是申言者。你作基督徒多年，从来没有负担到一个人那里将基督供应给他，这是羞耻。一个基督徒从来没有代表基督向别人说话，这也是羞耻。一个正常的信徒是使徒，也是申言者，是受差遣的人，也是发言人。倘若在主的主宰权柄下，你们有些人有负担要移到另一个城去。你们把基督供应给那地的人，经过一段时间后，有一些人成为信徒，于是你们就聚集一起，成为那地的召会。那个召会是藉谁兴起来的？乃是藉著主所差遣到那地方的使徒兴起来的。由于这些受差遣者也是为神说话者，所以他们是使徒，也是申言者。我强调这事，乃是因为我们深受基督教观念的影响。天主教把彼得封为教皇，也给一些别的人在所谓的圣职上很高的地位。然而所有的信徒都是在『圣职』里，也都可以称为『教皇』（pope），因为这辞的意思就是『父亲』。你若把新人带到主面前，用基督生了他们，你就成了他们属灵的父亲。就这一面意义说，作为受差遣者和申言者，你乃是『教皇』，父亲。我说我们都可以作这样的父亲，这话乃是根据一个事实：每个信徒都是受差遣者和申言者。你若不是受差遣者和申言者，你就是向主不忠信，并且不顺从祂。假如主差遣你带著负担到一个偏僻的地区，要把基督供应给那里不信的人，这表示你是受差遣到那地区去的使徒。由于你是为神说话的人，所以你也是申言者。作为使徒和申言者，你是『教皇』。在主的恢复里，连我们中间最小的一位圣徒，也可能受差遣出去成为这样的『教皇』，一个真正的父亲。
30On the one hand, we are apostles and, on the other hand, we are prophets. The young people are sent to school as apostles, but when they open their mouths to speak on behalf of the Lord, they are prophets. Likewise, if you go to your mother with the burden to minister Christ to her, you are an apostle. But as you speak for Christ, you are also a prophet. It is a shame to be a Christian for years without ever going to someone with the burden to minister Christ to him. It is also a shame to be a Christian without ever speaking to others on behalf of Christ. A normal believer is both an apostle and a prophet, a sent one and a spokesman. Suppose, under the Lord’s sovereignty, some of you are burdened to move to another city. You minister Christ to the people there, and after a period of time a number become believers. Then you all meet together as the church in that locality. Through whom was that church raised up? It was raised up by the apostles sent by the Lord to that locality. Because these sent ones also speak for God, they are prophets as well as apostles. I emphasize this matter because we all have been strongly influenced by the concepts in Christianity. In Catholicism Peter has been elevated to be a pope, and others have been given high positions in the so-called holy service. But all believers are in the holy service, and all of us could be called “popes,” because the word “pope” simply means “father.” If you bring new ones to the Lord, begetting them with Christ, you become their spiritual father. In this sense, as a sent one and a prophet, you are a “pope,” a father. My basis for saying that all can be such fathers is the fact that every believer is a sent one and a prophet. If you are not a sent one and a prophet, then you are not faithful to the Lord and not obedient to Him. Suppose the Lord sends you to a remote region with the burden to minister Christ to the unbelievers there. This means that you are the apostle sent to that area. Because you are the one to speak for God, you are also the prophet. As the apostle and prophet, you are the “pope.” Even the least among the saints in the Lord’s recovery may be sent forth to be such a “pope,” a genuine father
31关于使徒和申言者，我们都中了宗教观念的遗毒。我盼望本篇信息是强力的解毒剂。我严肃的说，我们都必须是使徒和申言者。假如一位姊妹在医院作护士，你以为神只要她在那里作护士么？不，神差遣她到医院去，是要她作使徒和申言者。神的权柄总是随著这样的人。你若履行你使徒的职分和申言者的职分，神就要与你同在，作你的权柄。许多时候我们没有权柄，乃是因著我们没有运用我们的使徒职分。无论在那里，或在家中，或在学校，或在工作场所，我们都必须在那里作主所差遣的人，藉著为基督说话，把基督供应给人。
31Regarding apostles and prophets, we all have been drugged by religious concepts. I hope that this message will be a strong antidote to this drug. I am serious in saying that we all must be apostles and prophets. Suppose a certain sister works as a nurse in a hospital. Do you think God wants her merely to be a nurse? No! God sends her to that hospital to be an apostle and a prophet. God’s authority is always with such a person. If you practice your apostleship and prophethood, God will be with you as your authority. Many times we do not have authority because we fail to practice our apostleship. Wherever we are, at home, at school, or at work, we need to be there as those sent by the Lord to minister Christ to others by speaking for Christ.
32然而，使徒和申言者必须有特别的记号，证明他们是使徒和申言者。这个记号就是奥秘的启示。若是你到某个人那里去，没有带著这个启示，你就不是使徒，也不是申言者。当你为基督接触人时，你必须以适当的方式让他们知道，你看见一些他们所没有看见的。因著有这启示，我们能放胆说，我们是神所差遣的，也是神的发言人。如果一位青年弟兄有这样的启示，他就能对他不信的父亲（或许是一个物理博士）说，『父亲，你知道许多关于科学的事，但是你不知道任何关乎基督的事。我认识基督，因为我看见了关乎祂的启示。基督是我的生命，祂活在我里面，祂与我是一，祂也是我的一切。』你若有这启示，你就是使徒和申言者。难道你没有基督与召会的启示么？你当然有。所以，你要到你的亲戚朋友那里去，告诉他们你所看见的。
32The apostles and prophets, however, must bear a particular sign to prove that they are apostles and prophets. This sign is the revelation of the mystery. If you go to someone without this revelation, you are neither an apostle nor a prophet. When you contact people for Christ, you must let them know in a proper way that you have seen something they have not seen. It is by having this revelation that we have the boldness to say that we are God’ss ent ones and God’s spokesmen. If a young brother has such a revelation, he can say to his unbelieving father, who may have a doctorate in physics, “Father, you know a great deal about science, but you don’t know anything about Christ. I know Christ, for I have seen the revelation concerning Him. Christ is my life. He lives in me, He is one with me, and He is everything to me.” If you have this revelation, then you are an apostle and a prophet. Do you not have the revelation concerning Christ and the church? Certainly you do. Therefore, go to your relatives and friends to tell them of what you have seen
一 在灵里
A. In Spirit
33五节说，这奥秘已经在灵里启示给使徒和申言者。这里的『灵』是指使徒和申言者的灵，由神的圣灵重生并内住。这灵可视为调和的灵，就是人的灵调和著神的灵。新约关乎基督与召会的启示，就是藉著这样一个调和的灵，启示给使徒和申言者。我们需要同样的灵，好看见这样的启示。当我们对别人说到基督与召会时，我们不该凭我们的心思、情感或意志来说。我们应当从我们的灵里，把我们所经历的基督与召会告诉人。这里的原则乃是这样：情感摸著情感，心思摸著心思，意志摸著意志。照样，只有灵才能接触灵。你若是凭你的情感对人说话，你就不能摸著他们的灵。但是你若从你的灵说出来，他们的灵就会被摸著。
33Verse 5 says that the mystery has been revealed to the apostles and prophets in spirit. The word “spirit” here refers to the human spirit of the apostles and prophets, a spirit regenerated and indwelt by the Holy Spirit of God. It can be considered the mingled spirit, the human spirit mingled with God’s Spirit. Such a mingled spirit is the means by which the New Testament revelation concerning Christ and the church is unveiled to the apostles and prophets. We need the same spirit to see such a revelation. When we speak to others about Christ and the church, we should not speak from our mind, emotion, or will. Rather, from our spirit we should tell others what we have experienced of Christ and the church. The principle here is that emotion touches emotion, mind touches mind, and will touches will. Likewise, only spirit can contact spirit. If you speak to others from your emotion, you will not be able to touch their spirit. But if you speak out from your spirit, their spirit will be touched
二 关乎基督与召会
B. Concerning Christ and the Church
34使徒和申言者所领受的启示，不是圣经里许多次要的东西，乃是关乎基督与召会的启示。我们要把基督分赐给人，就需要有这启示。
34The revelation received by the apostles and prophets is not a revelation of the many secondary matters in the Bible. It is the revelation concerning Christ and the church. In order to dispense Christ to others, we need to have this revelation
贰 基督的奥秘
II. THE MYSTERY OF CHRIST
35保罗在三章四节说到基督的奥秘。在歌罗西二章二节，神的奥秘是基督；在这里，基督的奥秘是召会。神是个奥秘。基督是神具体的表现彰显神，所以是神的奥秘。基督也是个奥秘。召会是基督的身体彰显基督，所以是基督的奥秘。
35In 3:4 Paul speaks of the mystery of Christ. The mystery of God in Colossians 2:2 (Gk.) is Christ, whereas the mystery of Christ here is the church. God is a mystery, and Christ, as the embodiment of God to express Him, is the mystery of God. Christ is also a mystery, and the church, as the Body of Christ to express Him, is the mystery of Christ
一 在别的世代中隐藏著，但在新约时代启示出来了
A. Hidden in Other Generations but Revealed in the New Testament Age
36这奥秘在别的世代中是隐藏的，但在新约时代却启示出来了。基督的奥秘召会，就是祂的身体，在旧约时代是隐藏的。没有一个旧约圣徒知道任何关乎这奥秘的事。但在新约时代，这奥秘藉著使徒和申言者，就启示给所有的信徒。今天我们的职事就是要继续这个启示。
36This mystery was hidden in other generations, but has been revealed in the New Testament age. The mystery of Christ, the church, which is His Body, was hidden in the Old Testament ages. None of the Old Testament saints knew anything regarding this mystery. But it is revealed in the New Testament to all believers through the apostles and prophets. Today our ministry is simply to carry on this revelation
二 召会─基督的身体
B. The Church, the Body of Christ
1 与外邦人同为后嗣，同为应许的分享者
1. With the Nations as Joint-heirs and Joint-partakers of the Promise
37我们已经指出，基督的奥秘是召会，就是基督的身体。六节论到召会是基督的奥秘：『就是外邦人在基督耶稣里，藉著福音得以同为后嗣，同为一个身体，并同为应许的分享者。』『同为后嗣』这辞指明，在神新约的经纶里，被拣选、蒙救赎、得重生的外邦人，与相信的犹太人，得以同为神的后嗣承受神。『同为一个身体』这句话指明，得救的外邦人，与得救的犹太人，得以同为基督的一个身体，作祂惟一的彰显。『同为应许的分享者』这句话指明，外邦信徒与犹太信徒，得以一同有分于神在旧约所赐，关乎祂新约经纶一切福分的应许。同为后嗣，与神家人的福有关；同为一个身体，与基督身体的福有关；同为应许的分享者，与神应许的福有关，如创世记三章十五节，十二章三节，二十二章十八节，二十八章十四节，以赛亚九章六节等所应许的。神家人的福与基督身体的福是特殊的，而神应许的福是一般的、包罗的。
37We have pointed out that the mystery of Christ is the church, which is the Body of Christ. Regarding the church as the mystery of Christ, verse 6 says that “the nations are to be joint-heirs and a joint Body and joint- partakers of the promise in Christ Jesus through the gospel.” The term “joint - heirs” indicates that in God’s New Testament economy, the nations, the chosen and redeemed Gentiles, are joined with the believing Jews to be the heirs of God, inheriting God. The term “joint Body” indicates that the saved Gentiles are joined with the saved Jews to be the one Body of Christ for His unique expression. The term “joint-partakers” indicates that the Gentile believers are joined with the Jewish believers to partake of God’s promises given in the Old Testament concerning all the blessings of God’s New Testament economy. Joint-heirs are related to the blessing of the household of God; a joint Body is related to the blessing of the Body of Christ; and the joint - partakers are related to the blessing of the promises of God, as found in Genesis 3:15; 12:3; 22:18; 28:14; and Isaiah 9:6. Both the blessing of God’s house hold and the blessing of Christ’s Body are particular, whereas the blessing of God’s promise is general, all-inclusive.
2 从基督那追测不尽的丰富产生出来
2. Brought Forth out of the Unsearchable Riches of Christ
38召会是基督的身体，乃是从基督那追测不尽的丰富产生出来的。（弗三。）召会不是从道理或组织的系统产生出来的。召会是基督的身体，只能从基督所是的丰富里产生出来。
38The church as the Body of Christ is brought forth out of the unsearchable riches of Christ (3:8). The church is not brought forth out of doctrines or systems of8 organization. As the Body of Christ, the church can only be brought forth out of the riches of what Christ is.
3 为要向诸天界里执政的、掌权的，彰显神万般的智慧
3. For Expressing the Multifarious Wisdom of God to the Rulers and Authorities in the Heavenlies
39根据神的目的，召会要向诸天界里执政的、掌权的，彰显神万般的智慧。（三10。）这使撒但和他的跟从者羞愧。撒但的计谋给神有机会，藉著召会彰显祂万般的智慧。
39According to God’sin tent i on, the church is to express His multifarious wisdom to the rulers and authorities in the heavenlies (3:10). This is to shame Satan and his followers. Satan’sp lots afford God the opportunity to express His wisdom in a multifarious way through the church
4 照著神在基督里所立的永远定旨
4. According to the Eternal Purpose Which God Made in Christ
40作基督身体之召会的产生，乃是照著神在已过的永远里，在基督里所立的永远定旨。（三11。）召会的形成不是偶然的，乃是从永远就计画好的。
40The producing of the church to be the Body of Christ is according to the eternal purpose which God made in Christ in eternity past (3:11). The formation of the church is not accidental, but eternally planned
5 为著神的经纶
5. For the Dispensation of God
41神要得著召会的目的，乃是为著将祂自己分赐到祂所拣选的人里面。（三9。）因此，作基督身体的召会乃是神的经纶。
41God’s purpose in having the church is to dispense Himself into His chosen people (3:9). Hence, the church as the Body of Christ is the dispensation of God