诗歌：大本447首， 43

读经：约一14，16~17，来十29，彼前五10，弗一5~6，二7~8，启二二21

Scripture Reading: John 1:14, 16-17; Heb. 10:29; 1 Pet. 5:10; Eph. 1:5-6; 2:7-8; Rev. 22:21

　　弗二7　　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。

　　林前十五10　　然而因着神的恩，我成了我今天这个人，并且神的恩临到我，不是徒然的；反而我比众使徒格外劳苦，但这不是我，乃是神的恩与我同在。

　　神的恩是极其重大的事。……我们若要领会新约里所启示神的恩是什么，就需要对全本新约有清楚的看见（新约总论第一册，一一九页）。

　　新约是神恩典的历史，而恩典乃是化身的三一神。第一步，三一神借着由童女而生，成为一个在肉体里的人，作那来到人中间的恩典，为着完成救赎。第二步，末后的亚当，就是三一神的具体化身，借着祂的死与复活，成了赐生命的灵，作那进到人里面的恩典，为着将经过过程并终极完成的三一神分赐到信徒里面，作基督身体的源头、元素和素质，这基督的身体要终极完成于新耶路撒冷，在永世里作经过过程并终极完成之三一神荣耀的扩大和彰显（李文集一九九四至一九九七年第一册，五八八页）。

　　Eph. 2:7 That He might display in the ages to come the surpassing riches of His grace in kindness toward us in Christ Jesus.

　　1 Cor. 15:10 But by the grace of God I am what I am; and His grace unto me did not turn out to be in vain, but, on the contrary, I labored more abundantly than all of them, yet not I but the grace of God which is with me.

　　The grace of God is a matter of tremendous significance… If we would understand what the grace of God is as revealed in the New Testament, we need a clear view of the New Testament as a whole. (The Conclusion of the New Testament, p. 102)

　　The New Testament is a history of God’s grace, and grace is the incarnated Triune God. In the first step the Triune God became a man in the flesh through His birth by a human virgin as grace coming to be among men for the accomplishment of redemption. In the second step the last Adam, as the embodiment of the Triune God, became the life-giving Spirit through His death and resurrection as grace entering into man for the impartation of the processed and consummated Triune God into the believers, to be the source, element, and essence of the Body of Christ, which will consummate in the New Jerusalem as the glorious enlargement and expression of the processed and consummated Triune God in eternity. (CWWL, 1994-1997, vol. 1, “Crystallization-study of the Epistle to the Romans,” pp. 463-464)

　　我年轻时受教导，恩典的意思是我们不作什么，让神为我们作一切。按这教导，我们所作的任何事都是工作，不是恩典；而神为我们所作的，都是恩典。然而，按新约看，恩典实际上是神之于我们的所是，作我们的享受（约一16~17，林后十二9）。恩典实际上是神在基督里分赐到我们这人里面，在我们的经历中作我们的享受。恩典主要不是神为我们作的工作；恩典乃是三一神自己分赐到我们这人里面，给我们经历，作我们的享受。简单地说，恩典就是三一神给我们经历并享受。新约启示，恩典一点不差就是神在基督里分赐到我们这人里面，作我们的享受。

　　约翰一章十七节说，恩典是借着耶稣基督来的。这指明恩典多少像一个人位。恩典的人位化就是神自己。保罗领悟这点，他说，“这不是我，乃是神的恩与我同在。”（林前十五10）对保罗而言，恩典是活的人位。在保罗身上，这人位成了他借以劳苦的恩典。因此，恩典就是神自己；是神之于我们的所是作我们的享受。神给我们享受时，那就是恩典。恩典就是这位神在祂的儿子耶稣基督里，成为我们的分，使我们享受祂的一切所是。

　　我们需要强调这事实，恩典乃是神作我们的享受。神成为我们的分，给我们享受，那就是恩典。不要认为恩典是少于神的什么。恩典一点不差就是三一神实际给我们享受，作我们的分。恩典不是道理上的神，乃是我们经历中的神，因为恩典就是神在基督里带着祂的一切所是，作我们的享受。这包括生命、力量、安慰、安息、亮光、公义、圣别、能力和其他神圣的属性。我们享受神并有分于祂，那就是恩典（新约总论第一册，一一九至一二○页）。

　　神在完成祂永远经纶的事上，乃开始于祂成为肉体，来成了一个人，作信徒的恩典。因此，恩典乃是三一神在祂的成为肉体里，由作源头的父、作元素的子以及作应用的那灵（林后十三14），分赐给信徒（李文集一九九四至一九九七年第一册，五○七页）。

　　参读：新约总论，第十篇。

　　When I was young, I was taught that grace means that we do nothing and that God does everything for us. According to this teaching, anything we do is work, not grace, but whatever God does for us is grace. However, according to the New Testament, grace is actually what God is to us for our enjoyment (John 1:16-17; 2 Cor. 12:9). Grace is actually God in Christ dispensed into our being for our enjoyment in our experience.

　　Grace is mainly not the work God does for us; grace is the Triune God Himself dispensed into our being and experienced as our enjoyment. In brief, grace is the Triune God experienced and enjoyed by us. The New Testament reveals that grace is nothing less than God in Christ dispensed into our being for our enjoyment.

　　John 1:17 says that grace came through Jesus Christ. This indicates that grace is somewhat like a person. The personification of grace is God Himself. Paul realized this when he said, “Not I, but the grace of God…with me” (1 Cor. 15:10). For Paul, grace was a living person. In Paul this person became the very grace by which he labored. Therefore, grace is God Himself; it is what God is to us for our enjoyment. When God is enjoyed by us, that is grace. Grace is the very God in His Son Jesus Christ to be our portion so that we may enjoy all He is.

　　We need to emphasize the fact that grace is God as our enjoyment. When God becomes our portion for us to enjoy, that is grace. Do not consider grace as something less than God. Grace is nothing less than the Triune God enjoyed by us in a practical way as our portion. Grace is God not in doctrine, but in our experience, for grace is God in Christ with all He is for our enjoyment. This includes life, strength, comfort, rest, light, righteousness, holiness, power, and the other divine attributes. When we enjoy God and participate in Him, that is grace. (The Conclusion of the New Testament, pp. 102-103)

　　In the accomplishment of His eternal economy, God commenced it in His incarnation by coming to be a man as the grace to the believers. God came in the way of incarnation to us as grace. Hence, grace is the Triune God in His incarnation to be dispensed to the believers by the Father as the source, by the Son as the element, and by the Spirit as the application (2 Cor. 13:14). (CWWL, 1994-1997, vol. 1, “Crystallization-study of the Epistle to the Romans,” p. 403)

　　Further Reading: The Conclusion of the New Testament, msg. 10

　　林后一12　　我们……在世为人，……乃靠神的恩典，对你们更是这样。

　　十三14　　愿主耶稣基督的恩，神的爱，圣灵的交通，与你们众人同在。

　　来十29　　……那……亵慢恩典之灵的，你们想，他该受怎样更重的刑罚？

　　我们要找出新约里神的恩真实、正确的意义，这是很重要的（新约总论第一册，一一九页）。

　　恩典的源头、恩典的元素和恩典的应用，属于神圣三一的三个身位，作我们的一切。

　　在神这分赐里，这恩典称为神的恩典（林前十五10，林后一12，八1，九14）、基督的恩典（八9，十二9，十三14）和那灵所属的恩典（来十29）。在新约里，“神的恩典”、“神的爱”或“神的光”这样的辞可看作是同位语。换句话说，“神的爱”意思是：爱就是神。“神的光”意思是：光就是神。“神的恩典”指明恩典就是神，神就是恩典。因此，恩典就是三一神，以父为源头，以子为元素，以灵为应用（李文集一九九四至一九九七年第一册，五○七页）。

　　2 Cor. 1:12 …In the grace of God, we have conducted ourselves in the world, and…toward you.

　　13:14 The grace of the Lord Jesus Christ and the love of God and the fellowship of the Holy Spirit be with you all.

　　Heb. 10:29 By how much do you think he will be thought worthy of worse punishment who…has insulted the Spirit of grace?

　　It is important for us to find out the genuine and proper meaning of the grace of God in the New Testament. (The Conclusion of the New Testament, p. 102)

　　The source of grace, the element of grace, and the application of grace are of the three persons of the Divine Trinity to be our everything.

　　[In the] dispensing of God, the grace is called the grace of God (1 Cor. 15:10; 2 Cor. 1:12; 8:1; 9:14), the grace of Christ (8:9; 12:9; 13:14), and the grace of which the Spirit is (Heb. 10:29). In the New Testament, phrases such as the grace of God, the love of God, or the light of God may be considered as appositional. In other words, the love of God means that the love is God. The light of God means that the light is God. The grace of God indicates that the grace is God and God is grace. Thus, grace is the Triune God by the Father as the source, by the Son as the element, and by the Spirit as the application. (CWWL, 1994-1997, vol. 1, “Crystallization-study of the Epistle to the Romans,” p. 403)

　　父是源头，子是元素，那灵是应用。源头就是恩典的来源，元素就是恩典本身，而应用是元素应用到我们身上。这些是我们必须学习并记住的辞。这样，当我们探访人的时候，我们就能与他们分享这些。三一神就是我们的恩典，以父为源头，以子为元素，以那灵为应用。现今这恩典成了我们的。至终，这恩典成了我们。这恩典把我们作成神—在生命和性情上，但不在神格上（李文集一九九四至一九九七年第一册，五○七页）。

　　神在祂经纶中的恩典乃是祂的化身。神成了肉体，使神进到人里，与人调和为一。

　　在信徒经历中之神经纶的恩典，就是经过过程的三一神。三一神若没有经过过程，就不能作恩典。神是独一的，却又是三—父、子、灵。子是父的化身和彰显，灵是子的实际和实化。父在子里得着彰显，被人看见；子成那灵，得以启示并实化。这位经过过程的三一神，将祂自己分赐到我们里面，成为我们的分，作我们的恩典，使我们在祂神圣的三一里，享受祂作我们的一切。

　　太初的神，在时间里成为肉体，作恩典给人接受、得着并享受（约一1、14、16~17）。三一神经过的第一道过程，也是最大的过程，就是成了肉体。太初的神，在时间里成为肉体，就是在人中间支搭帐幕。祂这样来到人中间，是丰丰满满地有恩典；从祂的丰满里我们都接受了。祂来是叫我们接受恩典，并且是恩上加恩的接受。祂来了，恩典也来了。律法是赐给我们的，恩典是借着耶稣基督来的。律法不会自己来，所以是赐给我们的。但恩典是随着耶稣来的。实在说，恩典就是耶稣。耶稣来了，恩典就来了。这就是三一神，有祂的神性调在人性里，成了一位神而人者。这一位就是恩典，是给我们接受、享受并经历，作我们供应的。这才是真正主的救恩（李文集一九九一至一九九二年第二册，四○一、四二○至四二一页）。

　　参读：神在祂经纶中的律法与恩典，第二至三篇。

　　The Father is the source, the Son is the element, and the Spirit is the application. The source is the very origin of grace, the element is the grace itself, and the application is the element applied to us. These are terms that we have to study and remember. Then when we visit people, we can share this with them. The very Triune God is grace to us by the Father as the source, by the Son as the element, and by the Spirit as the application. Now this grace becomes ours. Eventually, it becomes us. This grace makes us God in life and nature but not in the Godhead. (CWWL, 1994-1997, vol. 1, “Crystallization-study of the Epistle to the Romans,” pp. 403-404)

　　The grace of God in His economy is His embodiment. God became flesh that He may enter into man and be mingled with man as one.

　　The grace in God’s economy in the believers’ experience is the processed Triune God. Without being processed, the Triune God could not become grace. God is one, yet He is three—the Father, the Son, and the Spirit. The Son is the embodiment and expression of the Father, and the Spirit is the reality and realization of the Son. In the Son the Father is expressed and seen, and as the Spirit the Son is revealed and realized. This Triune God dispenses Himself into us to be our portion as grace to us that we may enjoy Him as our everything in His Divine Trinity.

　　God, who was in the beginning, became flesh in time as grace for man to receive, possess, and enjoy (John 1:1, 14, 16-17). The first step, which is also the greatest step, of the process that the Triune God passed through was incarnation. God, who was in the beginning, became flesh in time; that was His tabernacling among men. His coming among men in this way was full of grace, and of His fullness we have all received. He came that we might receive grace, even grace upon grace. When He came, grace also came. The law was given to us, but grace came through Jesus Christ. The law could not come by itself; hence, it was given to us, but grace came with Jesus. Actually, grace is Jesus. When Jesus came, grace came. This is the Triune God with His divinity mingled into humanity becoming a God-man. Such a One is grace for us to receive, enjoy, and experience as our supply. This is the real salvation of the Lord. (CWWL, 1991-1992, vol. 2, “The Law and Grace of God in His Economy,” pp. 307, 321)

　　Further Reading: CWWL, 1991-1992, vol. 2, “The Law and Grace of God in His Economy,” chs. 2-3

　　约一14　　话成了肉体，支搭帐幕在我们中间，丰丰满满地有恩典，有实际。我们也见过祂的荣耀，正是从父而来独生子的荣耀。

　　提后四22　　愿主与你的灵同在。愿恩典与你们同在。

　　神成了肉体，支搭帐幕在我们中间，丰丰满满地有恩典。这给我们看见，恩典就是神成肉体的那一位。神如果只在祂自己里面，就还不能成为恩典。神如果只是神而没有成肉体，没有成为人，就还不是恩典。所以在旧约里，恩典这辞很少用，因为那时神还没有成肉体，还没有成为恩典。可是到了新约，神成了肉体。祂一成为肉体，就成了恩典。

　　祂是神而人者，是神又是人，是人又是神，二者在祂成为一。这位神成为肉体的以马内利就是恩典，来给人享受（约一1、14）。……神先是父化身成为子，子又实化成为赐生命的灵，这灵进到我们里面，来作我们享受的恩典。

　　恩典就是神的化身，成为一个神人，带着神性和人性，经过为人生活、死与复活，并且进入升天。如今，祂已经成了赐生命的灵，今天就在我们里面。所以……主与我们的灵同在，就是恩典与我们同在〔提后四22〕。这位是恩典的主，要给我们接受，给我们享受，作我们的供应，作我们的经历（李文集一九九一至一九九二年第二册，三九二、四○一至四○二页）。

　　John 1:14 And the Word became flesh and tabernacled among us (and we beheld His glory, glory as of the only Begotten from the Father), full of grace and reality.

　　2 Tim. 4:22 The Lord be with your spirit. Grace be with you.

　　God became flesh and tabernacled among us, full of grace. This shows that grace is the incarnated God. If God remained in Himself, He could not become grace. If God was merely God and was not incarnated to become a man, He could not be grace. Hence, in the Old Testament the word grace is used very little, because at that time God had not become flesh and could not become grace. In the New Testament, however, God became flesh, and when He became flesh, He became grace.

　　He is the God-man; He is God yet man, and man yet God. God and man became one in Him. This Emmanuel, the incarnated God, is grace for man’s enjoyment (John 1:1, 14)… First, God as the Father was embodied in the Son, and then the Son was realized as the life-giving Spirit. This Spirit enters into us as grace for our enjoyment.

　　Grace is the embodiment of God, who became a God-man with divinity and humanity, passed through human living, died, resurrected, and entered into ascension. Now He has become the life-giving Spirit and is dwelling in us today. Therefore,… the Lord being with our spirit equals grace being with us [cf. 2 Tim. 4:22]. The Lord as grace is for us to receive and enjoy as our supply and experience. (CWWL, 1991-1992, vol. 2, “The Law and Grace of God in His Economy,” pp. 300, 307)

　　这成为肉体的神乃是三而一的—父、子、灵（太二八19）。父是源头，化身而显于子（约十四8~11）。父神是隐藏的，子神是显明在人中间的。……主耶稣在地上作了许多事，说了许多话。最终，祂被人出卖捉拿，钉死在十字架上。……祂死了，也埋葬了；到了第三天，祂就从死里复活。安息日的次日，……有两三个姊妹，到耶稣的坟墓那里去，发现耶稣复活了。耶稣在复活里向马利亚显现，对她说，“你往我弟兄那里去，告诉他们说，我要升到我的父，也是你们的父那里，到我的神，也是你们的神那里。”（约二十17）当天晚上，祂又显给门徒们看，并且向他们吹一口气，说，“你们受圣灵。”（22）……祂成为肉体的时候，祂是神化身成为人。祂复活的时候，这位在肉体里的神又化身成为赐生命的灵。父是源头，化身而显于子；子实化为灵，而住到信徒里面（十四16~20）。这时，祂就够资格作我们的恩典。

　　灵在信徒里面，作生命和生命的供应，第一是作生命的活水给我们喝（七37~39），第二是作生命的粮给我们吃（六63），第三是作生命的气给我们呼吸（二十22），成为信徒所享受的神圣恩典。……这样一位经过过程而终极完成的三一神，就是在神新约的经纶中，一切信徒所享受的恩典，直到永远（启二二21）。

　　约翰福音乃是说到太初的话，在时间里成了肉体，使神性与人性相联相调，成为神而人者。这位神而人者不管是也不管非，不管善也不管恶，祂只管带来的恩典，要你接受。

　　基督作生命，基督作人位，祂活我也活，祂动我也动；不是我主动，乃是祂主动。我是祂的配偶，我是祂身体的一部分（李文集一九九一至一九九二年第二册，四二一至四二四、四二六、四二八页）。

　　参读：约翰福音生命读经，第三篇；加拉太书生命读经，第十一篇。

　　The incarnated God is triune—the Father, the Son, and the Spirit (Matt. 28:19). The Father as the source is embodied and expressed in the Son (John 14:8-11). God the Father is hidden, and God the Son is manifested among men. The Lord Jesus did many things and spoke many words on earth. Eventually, He was betrayed, arrested, and crucified on the cross…He died and was buried; on the third day He resurrected from the dead. On the day after the Sabbath… some sisters went to Jesus’ tomb and were weeping there. Jesus appeared to them in resurrection, telling them, “Go to My brothers and say to them, I ascend to My Father and your Father, and My God and your God” (John 20:17). In the evening of that day He again appeared to the disciples and breathed into them, saying, “Receive the Holy Spirit” (v. 22). In His incarnation He as God was transformed to become a man. In His resurrection He as God in the flesh was transformed again to become the life-giving Spirit. The Father as the source is embodied and expressed in the Son; the Son is realized as the Spirit and abides in the believers (14:16-20). Now He is qualified to be our grace. Such a transformed One is grace.

　　The Spirit is in the believers as their life and life supply—first, to be the living water of life for them to drink (7:37-39); second, to be the bread of life for them to eat (6:63); and third, to be the breath of life for them to breathe in (20:22). The Spirit also becomes the divine grace enjoyed by them. Such a processed and consummated Triune God is the grace enjoyed by all the believers in God’s New Testament economy, even for eternity (Rev. 22:21).

　　The Gospel of John tells us that the Word, who was in the beginning, became flesh in time that divinity and humanity may be united and mingled together into a God-man. This God-man does not care about right or wrong or about good or evil. All He cares about is that you receive the grace that He brought.

　　Christ is my life and my person—He lives and I also live; He moves and I also move; it is not I but He who takes the initiative. I am His counterpart; I am a part of His Body. (CWWL, 1991-1992, vol. 2, “The Law and Grace of God in His Economy,” pp. 322-327)

　　Further Reading: Life-study of John, msg. 3; Life-study of Galatians, msg. 11

　　弗一6　　使祂恩典的荣耀得着称赞，这恩典是祂在那蒙爱者里面所恩赐我们的。

　　太三17　　看哪，又有声音从诸天之上出来，说，这是我的爱子，我所喜悦的。

　　神的拣选和预定都与神的恩典有关。……以弗所一章六节……所启示的，乃是前一节经文所提预定得儿子名分的结果。这意思是说，神恩典的荣耀得着称赞，乃是祂儿子名分的结果（5）。神预定我们得祂儿子的名分，就是为了使祂在祂恩典里的彰显，就是祂恩典的荣耀，得着称赞。至终，宇宙中每一样正面的事物，都要为神儿子的名分称赞神（罗八19），因而应验以弗所一章六节的话（新约总论第十一册，一○八至一○九页）。

　　Eph. 1:6 To the praise of the glory of His grace, with which He graced us in the Beloved.

　　Matt. 3:17 And behold, a voice out of the heavens, saying, This is My Son, the Beloved, in whom I have found My delight.

　　God’s choosing and predestination are related to the grace of God…What is revealed in Ephesians 1:6 is the issue of predestination unto sonship mentioned in the preceding verse. This means that the praise of the glory of God’s grace is the result, the issue, of the sonship (v. 5). God’s predestinating us unto sonship is for the praise of His expression in His grace, that is, for the praise of the glory of His grace. Eventually, every positive thing in the universe will praise God for sonship (Rom. 8:19), thus fulfilling what is spoken in this verse. (The Conclusion of the New Testament, pp. 3338-3339)

　　神来作我们所是的一切，以及来为我们所作的一切，都是神自己作为恩典，在祂的成为肉体里临及我们。约翰一章清楚启示这事，那里告诉我们，是话的神成了肉体，支搭帐幕在我们中间，丰丰满满地有恩典，有实际，并且恩典和实际都是借着耶稣基督来的（14、16~17）。

　　恩典是神之于我们的所是，作我们的享受，而荣耀是彰显出来的神（出四十34）。“神恩典的荣耀”〔弗一6〕指明神的恩典（就是神自己作我们的享受）将祂彰显出来。神彰显于祂的恩典，祂的预定乃是为使这彰显得着称赞。我们接受恩典而享受神时，的确有这荣耀的感觉。恩典是神自己作我们的享受，荣耀是神得着显明，神恩典的荣耀就是神在我们对祂的享受中彰显出来了。

　　以弗所一章六节说，这恩典是〔神〕在那蒙爱者里面所恩赐我们的。神恩赐我们，意思就是祂把我们摆在恩典的地位上，使我们成为神赐恩并恩宠的对象，就是使我们得以享受神的一切所是。因着我们是在恩典的地位上，也是赐恩的对象，神就喜悦我们；祂的喜悦是在于我们，我们享受祂，也成了祂的享受。因此，这里有相互的享受：我们享受祂，祂也享受我们。在恩典中，祂是我们的喜乐和满足，我们也是祂的喜乐和满足。

　　六节里那蒙爱者乃是基督，就是神的爱子，神所喜悦的（太三17，十七5）。因此，神恩赐我们，乃是使我们成为祂喜悦的对象。这全然是神所喜欢的。在基督里，神用各样的福分祝福了我们。在那蒙爱者里，我们已蒙神恩赐，成为神所恩宠并喜欢的对象。我们既是这样的对象，就在神的恩典里，在祂所喜悦的爱子里享受神，也给神享受。在祂的爱子里，我们也成了祂所喜悦的。

　　“在那蒙爱者里面”这句话，说出父神在我们身上有完全的喜悦、满足和享受，因为我们已成为祂赐恩和喜悦的对象。就这一面的意义说，我们都该珍赏自己，甚至重看自己，因为我们已被摆在恩典的地位上，是神喜悦的对象。我们对自己该有这样的看法，不是照着我们天然的光景，乃是照着我们已蒙拣选、预定、重生、并赐恩的事实。神喜悦我们—不是在我们自己里，乃是在祂的爱子里。我们既成了神赐恩的对象，就在基督里得恩宠。

　　不仅如此，神丰富的恩典已为我们成功了救赎，并将赦免应用在我们身上（弗一7）。神的恩典不仅是丰富的（7），也是洋溢的（8）。神恩典的丰富向我们洋溢，一面，是用全般的智慧，为着神在永远里的计划；另一面，是用全般的明达，为着神在时间里计划的执行。……神洋溢的恩典，成就了将万有在基督里归一于一个元首之下（10），使我们成为神的基业（11），并使我们够资格承受神一切的所是（14）（新约总论第十一册，一○九至一一一页）。

　　参读：新约总论，第三百三十三篇。

　　Whatever God came to be to us and to do for us is God Himself as grace coming to us in His incarnation. This is clearly revealed in John 1, which tells us that God as the Word became flesh and tabernacled among us, full of grace and reality, and that grace and reality came through Jesus Christ (vv. 14, 16-17).

　　Grace is what God is to us for our enjoyment, whereas glory is God expressed (Exo. 40:34). The glory of His grace [Eph. 1:6] indicates that God’s grace, which is God Himself as our enjoyment, expresses Him. God is expressed in His grace, and His predestination is for the praise of this expression. As we receive grace and enjoy God, we have the sense of glory. Grace is God Himself as our enjoyment, glory is God manifested, and the glory of God’s grace is God expressed in our enjoyment of Him.

　　Ephesians 1:6 says that God has graced us in the Beloved. For God to grace us means that He has put us into the position of grace that we may be the object of God’s grace and favor, that is, that we may enjoy all that God is. Because we are in the position of grace and are the object of grace, God is pleased with us, His delight is in us, and we are enjoying Him and becoming His enjoyment. Hence, there is a mutual enjoyment: we enjoy Him, and He enjoys us. Here, in grace, He is our joy and satisfaction, and we are His joy and satisfaction.

　　The Beloved in verse 6 is Christ, God’s beloved Son, in whom He delights (Matt. 3:17; 17:5). Hence, in gracing us God makes us an object in whom He delights. This is altogether a pleasure to God. In Christ we have been blessed by God with every blessing. In the Beloved we were graced, made the object of God’s favor and pleasure. As such an object we enjoy God, and God enjoys us in His grace in His Beloved, who is His delight. In His Beloved we, too, become His delight.

　　The phrase in the Beloved conveys the full delight, satisfaction, and enjoyment God the Father has in us because we have been made the object of His grace and delight. In this sense we should all appreciate ourselves and even esteem ourselves highly because we have been positioned in grace and made the object of God’s delight. We should have such a view about ourselves, not according to our natural state, but according to the fact that we have been chosen, predestinated, regenerated, and graced. God delights in us, not in ourselves, but in His Beloved. Having become the object of God’s grace, we have been favored in Christ.

　　Moreover, God’s rich grace has accomplished redemption for us and has applied forgiveness to us (Eph. 1:7). God’s grace is not only rich (v. 7) but also abounding (v. 8). The riches of God’s grace have been caused to abound to us, on the one hand, in all wisdom for God’s plan in eternity and, on the other hand, in all prudence for God’s execution of His plan in time. God’s abounding grace…accomplishes the heading up of all things in Christ (v. 10), makes us an inheritance to God (v. 11), and qualifies us to inherit all that God is (v. 14). (The Conclusion of the New Testament, pp. 3339-3340)

　　Further Reading: The Conclusion of the New Testament, msg. 333

　　弗二4~5　　然而神富于怜悯，……叫我们一同与基督活过来（你们得救是靠着恩典）。

　　8　　你们得救是靠着恩典，借着信；这并不是出于你们，乃是神的恩赐。

　　约一17　　因为律法是借着摩西赐的，恩典和实际都是借着耶稣基督来的。

　　以弗所二章八节……说出神显示祂恩典（7）的理由。因为我们已经靠着祂的恩典得救，所以神可以显示这恩典。……在以弗所书，恩典指分赐到我们里面的神。所以，靠着恩典得救，意即得着经过过程的三一神分赐到我们里面而得救。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，但是神却借着将祂逾格的恩典赐给我们，白白地救了我们。然而，这是对靠着恩典得救很肤浅的领会。

　　约翰一章十七节说，恩典是借着耶稣基督来的。这指明恩典有点像一个人。以弗所书启示，拯救的恩典乃是神自己在基督里作到我们这人里面。……靠着恩典得救，实际的意思就是靠着三一神分赐到我们里面而得救（以弗所书生命读经，二二二至二二三页）。

　　Eph. 2:4-5 But God, being rich in mercy,…made us alive together with Christ (by grace you have been saved).

　　8 For by grace you have been saved through faith, and this not of yourselves; it is the gift of God.

　　John 1:17 For the law was given through Moses; grace and reality came through Jesus Christ.

　　The word for at the beginning of Ephesians 2:8 gives the occasion for God to display His grace (v. 7). Because we have been saved by His grace, God may display it. In 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’s salvation, 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…To be saved by grace means to be saved by the dispensing of the Triune God into us. (Life-study of Ephesians, p. 183)

　　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，靠着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。……〔然而〕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。……这是对靠着恩典得救更深的领会。

　　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。借着经过了这样的过程，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。……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。我们乃是靠着这位经过过程之神的传输而得救的。

　　这恩典有超越的丰富〔二7〕。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。因着神在基督耶稣里向我们所施的恩慈，神就借着祂的恩典救了我们。在要来的诸世代中—在千年国和将来的永远里—神要公开地把这恩典显示给全宇宙看。

　　保罗在二章八节说，我们得救是靠着恩典，借着信。信是未见之事的质实（来十一1）。我们是借着信，将基督为我们所成就的一切质实出来。因这质实的能力，我们靠着恩典得救了。神恩典的白白作为，借着我们质实的信，救了我们。……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（以弗所书生命读经，二二三至二二五页）。

　　参读：以弗所书生命读经，第五、二十一篇。

　　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… [However], 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…This is a deeper understanding of salvation by grace.

　　It 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. 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.

　　This grace has surpassing riches [Eph. 2:7]. 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.

　　In 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. 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. (Life-study of Ephesians, pp. 183-185)

　　Further Reading: Life-study of Ephesians, msgs. 5, 21

　　弗一5~6　　按着祂意愿所喜悦的，预定了我们，借着耶稣基督得儿子的名分，归于祂自己，使祂恩典的荣耀得着称赞，这恩典是祂在那蒙爱者里面所恩赐我们的。

　　二7　　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。

　　现在我们要来看神恩典的荣耀是什么？……如果你仔细查读圣经中荣耀这个题目，你会发现荣耀就是彰显出来的神。每当神得着彰显，那就是荣耀。我们可以用电来说明。电是隐藏的，但是当电显为光的时候，那光就是电的荣耀。照样，当神隐藏时，我们看不见祂的荣耀。然而当祂彰显出来，祂的荣耀就看得见了。因此，荣耀就是彰显出来的神。……从来没有人看见神，但是我们见过祂独生子的荣耀。

　　神恩典的荣耀，就是祂的恩典将祂彰显出来，这恩典乃是神自己作我们的享受。神在祂的恩典里彰显出来，而祂的预定乃是为着这彰显得着称赞。当我们领受恩典并享受神时，我们有荣耀的感觉。……有时候在一个美好的聚会之后，我们充满了恩典，说，“太荣耀了！”这就是神在祂的恩典里彰显出来了（以弗所书生命读经，五八至五九页）。

　　Eph. 1:5-6 Predestinating us unto sonship through Jesus Christ to Himself, according to the good pleasure of His will, to the praise of the glory of His grace, with which He graced us in the Beloved.

　　2:7 That He might display in the ages to come the surpassing riches of His grace in kindness toward us in Christ Jesus.

　　Now we need to consider what the glory of God’s grace is … If you carefully study the subject of glory in the Bible, you will find that glory is God expressed. Whenever God is manifested, that is glory. We may use electricity as an illustration. Electricity is hidden, but when it is expressed as light, that light is the glory of electricity. Likewise, when God is hidden, we cannot see His glory. But when He is expressed, His glory is made visible. Hence, glory is God expressed … No man has ever seen God, but we have seen the glory of the only begotten Son.

　　The glory of God’s grace is that His grace, which is Himself as our enjoyment, expresses Him. God is expressed in His grace, and His predestination is for the praise of this expression. As we receive grace and enjoy God, we have the sense of glory… Sometimes after an excellent meeting we are full of grace and say, “That was glorious!” This is God expressed in His grace. (Life-study of Ephesians, p. 49)

　　当我们看见自己已蒙拣选成为圣别，并预定要得儿子的名分，看见我们有儿子的灵、儿子的生命和儿子的地位，并看见我们要模成儿子的形像，得着儿子名分的完成，就是我们身体的得赎，并要承受完满的儿子名分时，我们将会说，“何等荣耀！”我们需要一面祷告，一面思想这六个项目：儿子的灵、儿子的生命、儿子的地位、儿子的形像、儿子名分的完成以及儿子名分的承受。你若这样作，就会在荣耀里，也会为着儿子的名分赞美神。

　　什么是神恩典的荣耀得着称赞？你曾为着儿子的名分赞美（称赞）神么？我们这些神的儿子，对神的赞美并不多。通常我们只是感谢祂。当我们说“赞美主”，我们的意思常是“感谢主”。感谢神的意思是我们接受了某种恩惠而为此感谢神。但是不论我们是否从祂接受了任何恩惠，当我们赞美神时，我们主要是为着祂的所是或祂的所作赞美祂。在赞美神时，你需要忘掉自己，并从自己里面出来。当你真赞美神时，似乎你就不存在了。你只看见神，看见祂的所是和祂的所作。因此，你赞美祂并说出对祂的美言。

　　神预定我们得儿子的名分，乃是为了使祂在恩典里的彰显得着称赞。也许天使会首先为此赞美神。当天使为着我们的儿子名分赞美神时，鬼就会震惊说，“我们所霸占的那些罪人，竟成了神的儿子。”不仅天使要为着我们的儿子名分赞美神，宇宙中每样正面的事物都要赞美祂。这事要在神的众子显示出来的时候发生（罗八19）。……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。

　　以弗所二章七节说，神恩典超越的丰富，是在基督耶稣里向着我们所施的恩慈中。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（以弗所书生命读经，五九至六一、二二一至二二二页）。

　　参读：神救恩的终结，第三篇；约翰福音中的生命与建造，第十篇。

　　When we realize that we have been chosen to be holy and predestinated to sonship; that we have the Spirit of the Son, the life of the Son, and the position of the Son; and that we shall be conformed to the image of the Son, have the completion of sonship, the redemption of our body, and inherit the full sonship, we shall say, “What a glory!” We need to consider six items prayerfully: the Spirit of the Son, the life of the Son, the position of the Son, the image of the Son, the completion of sonship, and the inheritance of sonship. If you do this, you will be in glory and praise God for the sonship.

　　What is the praise of the glory of God’s grace? Have you ever praised God for the sonship? We, the sons of God, do not praise God very much. Usually we simply thank Him. When we say, “Praise the Lord,” we often mean, “Thank the Lord.” To thank God means that we have received a certain benefit and thank God for it. But when we praise God, we praise Him primarily for what He is or what He does, no matter whether or not we have received any benefits from Him. In praising God you need to forget yourself and get outside of yourself. When you are truly praising God, it seems that you do not exist. You see only God, what He is, and what He does. Therefore, you praise Him and speak well concerning Him.

　　God’s predestinating us to sonship is for the praise of His expression in His grace. Probably the angels will be the first to praise God for this. As the angels are praising God for our sonship, the demons may be shocked and say, “Those sinners who were usurped by us have become the sons of God.” Not only will the angels praise God for our sonship, but also every positive thing in the universe will praise Him. This will take place at the time of the manifestation of the sons of God (Rom. 8:19). 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.

　　Ephesians 2:7 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. (Life-study of Ephesians, pp. 49-51, 182-183)

　　Further Reading: CWWL, 1972, vol. 3, “The Consummation of God’s Salvation,” ch. 3; CWWL, 1959, vol. 4, “Life and Building in the Gospel of John,” ch. 10