弗二5~6 竟然在我们因过犯死了的时候，便叫我们一同与基督活过来（你们得救是靠着恩典），祂又叫我们在基督耶稣里一同复活，一同坐在诸天界里。

　　18　 因为借着祂，我们两下在一位灵里，得以进到父面前。

　　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，是借着祂生命的灵（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。

　　〔以弗所二章五节的恩典〕不仅指神白白地分赐到我们里面，作我们的享受，也指神白白拯救我们的行动。借着这样的恩典，我们已经从死亡可怜的地位，被拯救到生命奇妙的范围里（以弗所书生命读经，二一八至二一九页）。

　　Eph. 2:5-6 Even when we were dead in offenses, made us alive together with Christ (by grace you have been saved) and raised us up together with Him and seated us together with Him in the heaven-lies in Christ Jesus.

　　18 For through Him we both have access in one Spirit unto the Father.

　　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. Therefore, He made us alive with Christ.

　　[“Grace” in Ephesians 2:5] 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. (Life-study of Ephesians, p. 180)

　　在地位上，我们是与神和好；在经历上，我们是进到父面前〔弗二18〕。与神和好是得救，进到父面前是享受神；祂是生命的源头，已经重生我们成为祂的儿子。

　　我们已经借着十字架，在一个身体里与神和好了；这是事实。现今我们得以进到父面前，直接地接触祂；这是经历。在地位

　　 上，我们已经与神和好，使我们得救；在经历上，我们得以进到父面前，使我们享受祂。

　　以弗所二章十八节含示神格的三一：借着子神，祂是完成者，是凭借；在灵神里，祂是执行者，是应用；我们得以进到父神面前，祂是起源，是我们享受的源头。

　　犹太人和外邦人与神和好之后，还需要有路进到父面前享受祂。……在身体里是事实，在灵里却是经历。我们虽然在身体里，但也许不在灵里。反之，我们可能在游荡的心思里。

　　事实上，我们可以因着在身体里而得着神，但我们若要在经历中享受父，就必须在灵里。我们从前是远离神的，但我们已经在地位上与祂和好。现今我们与神之间，没有分开，没有隔断。然而，我们若不在灵里，就不能享受这个事实。因此，要在经历上享受我们在地位上所得着的，我们需要在灵里（以弗所书生命读经，二七七、二七九页）。

　　以弗所二章启示神是父，基督是子。子基督在死与复活以后，成了那灵来传福音。当那灵来的时候，祂是与父同来（约十五26与注），且在子的名里来（十四26）。那就是说，当那灵来的时候，子也来了。因此，当子来传福音给我们时，那灵也来了。当我们在子的传扬里接受子时，我们就接受了那灵。于是那灵就借着子，将我们带回到父那里。这太奇妙了！父借着子在那灵里临到我们，如今那灵借着子带我们归向父。借这美妙的双向交通，我们就享受三一神三重的生命分赐（李文集一九八三年第二册，四○二至四○三页）。

　　参读：以弗所书生命读经，第三、二十一、二十七、八十七至八十八篇；召会的建造，第一、三至四章。

　　Positionally we were reconciled to God; experientially we have access unto the Father [Eph. 2:18]. To be reconciled to God is to be saved; to have access unto the Father is to enjoy God, who, as the source of life, has regenerated us to be His sons.

　　In the one Body we have been reconciled to God through the cross. This is a fact. Now we may have access unto the Father and contact Him directly. This is an experience. We have been reconciled to God positionally for salvation, and we have access unto the Father experientially for enjoyment.

　　In verse 18 the Trinity of the Godhead is implied. Through God the Son who is the Accomplisher, the means, and in God the Spirit who is the Executor, the application, we have access to God the Father who is the Originator, the source of our enjoyment.

　　After being reconciled to God, there was still the need for the Jews and the Gentiles to have access unto the Father for enjoyment... To be in the Body is a fact, but to be in the Spirit is an experience. Although we are in the Body, we may not be in the Spirit. Instead, we may be in our wandering thoughts.

　　We may have God in fact by being in the Body, but if we would enjoy the Father in experience, we must be in the Spirit. Once we were far off from God, but we have been reconciled to Him positionally. Now there is no separation, no partition, between us and God. However, if we are not in the Spirit, we do not have the enjoyment of this fact. Hence, in order to enjoy experientially what we possess positionally, we need to be in the Spirit. (Life-study of Ephesians, pp. 227-230)

　　Ephesians 2 reveals God as the Father and Christ as the Son. After His death and resurrection Christ the Son came as the Spirit to announce the gospel. When the Spirit came, He came with the Father (John 15:26 and footnote, Recovery Version) in the Son’s name (14:26). This means that when the Spirit came, the Son came. Therefore, when the Son comes to announce the gospel to us, the Spirit also comes. When we receive the Son in His announcing, we receive the Spirit. The Spirit then brings us back to the Father through the Son. This is marvelous! The Father came to us through the Son in the Spirit, and now the Spirit brings us back to the Father through the Son. Through this wonderful two-way traffic we enjoy the threefold dispensing of life by the Triune God. (CWWL, 1983, vol. 2, “The Divine Dispensing of the Divine Trinity,” p. 305)

　　Further Reading; Life-study of Ephesians, msgs. 3, 21, 27, 87-88; CWWL, 1975-1976, vol. 1, “The Building of the Church,” chs. 1, 3-4