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以弗所书生命读经 · 第86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.