1526英翻中(以弗所七章) Get your hands on your wealth 掌握屬靈的豐盛 20/03/2026
CHAPTER
Seven GET YOUR HANDS ON
YOUR WEALTH Ephesians 3:14–21
第七課 掌握你屬靈的豐盛 以弗所书 3:14-21
This
passage is the second of two prayers recorded in Ephesians, the first one being
Ephesians 1:15 –23. In the
first prayer, the emphasis is on enlightenment, but in this prayer, the
emphasis is on enablement. It is not so much a matter of knowing as
being — laying our hands on what God has for us and by faith making it a vital
part of our lives. Paul was saying, “I want you to get your hands on your wealth,
realize how vast it is, and start to use it.”
这段经文是以弗所书记录的两个祷告中的第二个，第一个是以弗所书 1：15-23。在第一个祈祷中，重点是醒悟，但在这祈祷中，重点是启用。这与其说是知道不如说是问题 — 把手放在上帝为我们准备的东西上，并凭着信心使它成为我们生活的重要组成部分。保罗说：“我希望你能接触到你的财富，意识到它有多么巨大，并开始使用它。”
It is
worth noting that both of these prayers, as well as the other prison prayers
(Phil. 1:9–11; Col. 1:9–12), deal with the spiritual condition of the inner
man, and not the material needs of the body. Certainly it is not wrong to pray
for physical and material needs, but the emphasis in these petitions is on the
spiritual. Paul knew that if the inner man is what he ought to be, the outer
man will be taken care of in due time. Too many of our prayers focus only on
physical and material needs and fail to lay hold of the deeper inner needs of
the heart. It would do us good to use these prison prayers as our own, and ask
God to help us in our inner person. That is where the greatest needs are.
值得注意的是，这两个祈祷，以及其他监狱祈祷（腓立比 1:9-11；歌羅西 1:9-12），都是针对内在人的屬靈状况，而不是物质需求的身体。为物质和物质的需要祷告当然没有错，但这些祈求的重点是属灵的。保罗知道，如果里面的人是他应该有的样子，外面的人就会在适当的时候得到照顾。我们太多的祈祷只关注身体和物质的需要，而没有抓住内心深处的需要。将这些监狱祈祷用作我们自己的祈祷，并祈求上帝在我们的内心帮助我们，这对我们有好处。这就是最大的需求。
1. The Invocation (3:14 –15)
1. 祈求（3:14-15）
The
first thing that strikes us is Paul’s posture: “I bow my knees.” (This must
have been quite an experience for the Roman soldier chained to Paul!) The Bible
nowhere commands any special posture for prayer. Abraham stood before the Lord
when he prayed for Sodom 8:22 ). David “sat before the Lord” (1
Chron. 17:16 ) when he
prayed about the future of his kingdom. And Jesus “fell on his face” when He
prayed in Gethsemane (Matt. 26:39).
首先让我们印象深刻的是保罗的姿势：“我跪下。” （对于被锁在保罗身上的罗马士兵来说，这一定是一次相当大的经历！）圣经中没有任何地方要求任何特殊的祷告姿势。亚伯拉罕为所多玛祈祷时，是站在耶和华面前（创世纪 18:22），所罗门为圣殿祈祷时，是站在耶和华面前（列王纪上 8:22）。当大卫为他的王国的未来祈祷时，他“坐在耶和华面前”（1 Chron. 17:16）。耶稣在客西马尼园祷告时“俯伏在地”（马太福音 26:39）。
You
have noticed, no doubt, the emphasis on spiritual posture in Ephesians. As lost
sinners, we were buried in the graveyard (Eph. 2:1). But when we trusted
Christ, He raised us from the dead and seated us with Christ in the heavenlies
(Eph. 2:4–6). Because we are seated with Christ, we can walk so as to please
Him (Eph. 4:1, 17; 5:2, 8, 15) and we can stand against the devil (Eph.
6:10–13). But the posture that links “sitting” with “walking” and “standing” is
“bowing the knee.” It is through prayer that we lay hold of God’s riches that
enable us to behave like Christians and battle like Christians. Whether we
actually bow our knees is not the important thing; that we bow our hearts and
wills to the Lord and ask Him for what we need is the vital matter.
毫无疑问，你已经注意到以弗所书对属灵姿势的强调。作为失丧的罪人，我们被埋葬在墓地（弗 2:1）。但是当我们相信基督时，他使我们从死里复活，让我们与基督一同坐在天上（弗 2:4-6）。因为我们与基督同坐，所以我们可以行事为人取悦他（弗 4:1、17；5:2、8、15），我们可以抵挡魔鬼（弗 6:10-13）。但将“坐”与“走”“站”联系起来的姿势是“屈膝”。借着祷告，我们能持定神的丰富，使我们能像基督徒一样行事，像基督徒一样争战。我们是否真的屈膝并不重要；将我们的心意和意志归给主，向他祈求我们所需要的，这是至关重要的。
Paul’s
prayer was addressed to “the Father of our Lord Jesus Christ.” In the Bible,
prayer is addressed to the Father, through the Son, and in the Spirit. This is
the usual pattern, though you do find petitions addressed to the Son, and
possibly to the Spirit (1 Thess. 3:12 –13).
In Ephesians 1:3, Paul called the Father “the God and Father of our Lord Jesus
Christ.” He was the “God … of our Lord Jesus Christ” when Jesus was here on
earth, for as man, Jesus lived in total dependence on God. This title reminds
us of Christ’s humanity. But God is the “Father of our Lord Jesus Christ”
because Jesus Christ is eternal God; so this title reminds us of His deity.
保罗的祷告是写给“我们主耶稣基督的父”的。在圣经中，祈祷是通过圣子，并在圣灵中向父祈祷的。这是通常的模式，尽管您确实会找到写给子，也可能写给圣灵的请求（帖前 3:12-13）。在以弗所书 1 章 3 节，保罗称父为“我们主耶稣基督的上帝和父”。当耶稣在世时，祂是“我们主耶稣基督的上帝……”，因为作为人，耶稣完全依赖上帝。这个称号提醒我们基督的人性。但上帝是“我们主耶稣基督的父”，因为耶稣基督是永恒的上帝；所以这称号让我们想起了祂的神性。
There
is a sense, however, in which all men in general, and Christians in particular,
share in the fatherhood of God. Paul stated that “the whole family in heaven
and earth is named” after the divine Father. That word family can be translated
“fatherhood.” Every fatherhood in heaven and on earth gets its origin and name
from the Father. He is the great Original; every other fatherhood is but a
copy. Adam is called “the son of God” (Luke 3:38 ), referring to his creation. Believers are the “sons
of God” by rebirth (John 1:11–13; 1 John 3:1–2). All men are not children of
God by nature. Instead, they are children of disobedience and children of wrath
(Eph. 2:2–3). As Creator, God is the Father of each man but as Savior, He is
only the Father of those who believe. There is no such thing in Scripture as
the universal fatherhood of God that saves all men. “Ye must be born again”
(John 3:7).
然而，从某种意义上说，所有人，尤其是基督徒，都分享上帝的父权。保罗说，“天上地下的全家，都以天上父的名字命名”。家庭这个词可以翻译为“父权”。天上地下的每一个父权，其起源和天上父的名字都来自父。祂是伟大的原创者；所有其他的父亲身份都只是一个副本。亚当被称为“上帝的儿子”（路加福音 3:38），指的是他的创造。信徒通过重生成为“上帝的儿子”（约翰福音 1：11-13；约翰一书 3：1-2）。并非所有的人天生都不是上帝的儿女。相反，他们是悖逆之子和可怒之子（弗 2:2-3）。作为创造者，上帝是每个人的父亲，但作为救主，他只是那些相信的人的父亲。圣经中没有像上帝的普世父权这样的事情来拯救所有人。 “你们必须重生”（约翰福音 3：7）。
2. The Petition (3:16 –19) 
2. 请求 (3:16 –19)
There
are four requests in Paul’s prayer, but they must not be looked on as isolated,
individual petitions. These four requests are more like four parts to a tele[1]scope.
One request leads into the next one, and so on. He prays that the inner man
might have spiritual strength, which will, in turn, lead to a deeper experience
with Christ. This deeper experience will enable them to “apprehend” (get hold
of) God’s great love, which will result in their being “filled unto all the
full[1]ness
of God.” So, then, Paul was praying for strength, depth, apprehension, and
fullness. Strength (v. 16).
保罗的祷告有四项请求，但不可将它们视为孤立的、个别的请求。这四个请求更像是望远镜的四个部分。一个请求会导致下一个请求，依此类推。他祈求内在的人可能有属灵的力量，这反过来又会导致对基督有更深的经历。这种更深的经历将使他们能够“领会”（把握）上帝的大爱，从而使他们“被上帝的一切所充满”。因此，保罗祈求力量、深度、理解和丰满。力量（第 16 节）。
The
presence of the Holy Spirit in the life is evidence of salvation (Rom. 10:38 ), and this is the only
resource we have for Christian living today. As you read the book of Acts, you
see the importance of the Holy Spirit in the life of the church, for there are
some fifty-nine references to the Spirit in the book, or one fourth of the
total references found in the New Testament. Someone has said, “If God took the
Holy Spirit out of this world, most of what we Christians are doing would go
right on — and nobody would know the difference!” Sad, but true.
圣灵在生命中的同在是得救的证据（罗马书 8:9）；但圣灵的能力是基督徒生活的能力，而正是这种能力，保罗希望他的读者。 “圣灵降临在你们身上，你们就必得着能力”（使徒行传 1:8，直译）。耶稣靠着圣灵的能力在地上执行他的事工（路加福音 4:1、14；使徒行传 10:38），这是我们今天基督徒生活的唯一资源。当你阅读使徒行传时，你会看到圣灵在教会生活中的重要性，因为书中大约有五十九处提到圣灵，或者说是新约中提到的总数的四分之一.有人说：“如果上帝将圣灵从这个世界上带走，我们基督徒所做的大部分事情都会继续下去 — 没有人会知道其中的区别！”悲伤，但真实。
The
power of the Spirit is given to us “according to the riches of his glory” (Eph.
3:16 ). Christ returned to
glory and sent the Spirit from heaven to indwell and empower His people. It is not necessary for us to “work something
up.” The power has to be sent down. How marvelous that God does not give the
Spirit’s power to us “out of his riches,” but “according to”— which is a far
greater thing. If I am a billionaire and I give you ten dollars, I have given
you out of my riches; but if I give you a million dollars, I have given to you
according to my riches. The first is a portion; the second is a proportion.
圣灵的能力“照着他荣耀的丰富”赐给我们（弗 3:16）。基督回到荣耀中，并从天上差遣圣灵住在祂的子民内并赋予他们力量。我们没有必要“做点什么”。必须向下发送电源。多么奇妙，上帝没有“从祂的丰富中”，而是“照着”赐给我们圣灵的能力 — 这是更伟大的事情。如果我是亿万富翁，我给你十美元，我已经用我的财富给了你；但如果我给你一百万美元，我是按我的财富给你的。前者是一部分；後者是比例。
This
power is available for “the inner man.” This means the spiritual part of man
where God dwells and works. The inner man of the lost sinner is dead (Eph.
2:1), but it becomes alive when Christ is invited in. The inner man can see
(Ps. 119:18), hear (Matt. 13:9), taste (Ps. 34:8), and feel (Acts 17:27 ), and he must be “exercised”
(1 Tim. 4:7–8). He also must be cleansed (Ps. 51:7) and fed (Matt. 4:4). The
outer man is per[1]ishing,
but the inner man can be renewed spiritually in spite of outward physical decay
(2 Cor. 4:16 –18). It is
this inner power that makes him succeed.
这种力量可用于“内心的人”。这意味着上帝居住和工作的人的屬灵部分。失丧罪人的内心是死的（以弗所书 2:1），但当基督被邀请进来时，它就复活了。 （诗篇 34:8）和感觉（使徒行传 17:27），他必须“锻炼”（提前 4:7-8）。他也必须被洁净（诗篇 51:7）和喂养（马太福音 4:4）。外在的人正在灭亡，但内在的人可以在精神上得到更新，尽管外在的身体腐烂（2 Cor. 4:16-18）。正是这种内在的力量使他成功。
What
does it mean to have the Holy Spirit empower the inner man? It means that our
spiritual faculties are controlled by God, and we are exercising them and
growing in the Word (Heb. 5:12 –14).
It is only when we yield to the Spirit and let Him control the inner man that
we succeed in living to the glory of God. This means feeding the inner man the
Word of God, praying and worshipping, keeping clean, and exercising the senses
by loving obedience.
让圣灵赋予内心的人力量是什么意思？这意味着我们的属灵能力受上帝控制，我们正在运用它们并在话语中成长（来 5：12-14）。只有当我们顺服圣灵并让祂控制内心的人时，我们才能成功地活出上帝的荣耀。这意味着用上帝的话语喂养内心的人，祈祷和敬拜，保持清洁，并通过爱的顺服来锻炼感官。
Depth
(v. 17). Paul used three pictures here to convey this idea of
spiritual depth, and the three pictures are hidden in the three verbs: “dwell,”
“rooted,” and “grounded.” The verb dwell literally means (and here I follow Dr.
Kenneth Wuest) “to settle down and feel at home.” Certainly Christ was already
resident in the hearts of the Ephesians, or else Paul would not have addressed
them as “saints” in Ephesians 1:1. What Paul was praying for was a deeper
experience between Christ and His people. He yearned for Christ to settle down
and feel at home in their hearts — not a surface relationship, but an ever — deepening fellowship.
深度（第 17 节）。保罗在这里用了三幅图来传达这种属灵深度的概念，这三幅图隐藏在三个动词中：“住”、“扎根”和“扎根”。动词住所的字面意思是（在这里我跟随 Kenneth Wuest 博士）“安顿下来并有宾至如归的感觉”。当然，基督已经住在以弗所人的心中，否则保罗就不会在以弗所书 1:1 中称他们为“圣徒”。保罗所祈求的是基督与祂子民之间更深的经历。他渴望基督安顿下来，在他们心中感到宾至如归 — 不是表面上的关系，而是不断 — 加深的团契。
Abraham’s
life is an illustration of this truth. God was going to bless Abraham with a
son, so the Lord Himself came down and visited Abraham’s tent, and He brought
two angels with Him. They came to the tent, they talked with Abraham, and they
even ate a meal with him. They felt very much at home, because Abraham was a
man of faith and obedience. But the three guests had another task. They had to
investigate the sins of Sodom Sodom Gomorrah Sodom Lot ’s house the way He felt at home in Abraham’s tent.
亚伯拉罕的生平就是这个真理的例证。上帝要赐福给亚伯拉罕一个儿子，所以主亲自下来拜访亚伯拉罕的帐棚，并带来了两个天使。他们来到帐幕，与亚伯拉罕交谈，甚至与祂一起吃饭。他们感到非常自在，因为亚伯拉罕是一个有信心和顺服的人。但三位客人还有另一项任务。他们不得不调查所多玛的罪恶，因为上帝计划摧毁所多玛和蛾摩拉的城市。罗得是一位信徒，住在所多玛，上帝想警告他在审判来临之前离开。但主自己没有去所多玛。祂派了两个天使（创世记 18-19）。主在罗得的家里不像在亚伯拉罕的帐棚里那样宾至如归。
The
verb rooted moves us into the plant world. The tree must get its roots deep
into the soil if it is to have both nourishment and stability, and the
Christian must have his spiritual roots deep into the love of God. Psalm 1:1–3
is a perfect description of this word, and Jeremiah 17:5–8 is a good commentary
on it. One of the most important questions a Christian can ask himself is,
“From what do I draw my nourishment and my stability?” If there is to be power
in the Christian life, then there must be depth. The roots must go deeper and
deeper into the love of Christ.
动词 rooted 将我们带入植物世界。树要得到滋养和稳定，就必须把它的根深深扎在泥土里，基督徒的灵根必须深深扎根于上帝的爱里。诗篇 1:1-3 是对这个词的完美描述，耶利米书 17:5-8 是对它的很好的注释。基督徒可以问自己的最重要的问题之一是：“我从什么汲取营养和稳定？”如果基督徒的生活要有力量，就必须要有深度。根必须越来越深地进入基督的爱。
Grounded
is an architectural term; it refers to the foundations on which we build. In
the first two churches I pastored, we were privileged to construct new
buildings, and in both projects it seemed we would never get out of the ground.
In my second building program, we had to spend several thousand dollars taking
soil tests because we were building over an old lake bed. For weeks, the men
were laying out and pouring the footings. One day I complained to the
architect, and he replied, “Pastor, the most important part of this building is
the foundation. If you don’t go deep, you can’t go high.” That sentence has
been a sermon to me ever since.
Grounded 是一个建筑术语；它指的是我们建立的基础。在我牧养的前两座教堂中，我们有幸建造了新的建筑，而且在这两个项目中，我们似乎永远无法摆脱困境。在我的第二个建筑项目中，我们不得不花费数千美元进行土壤测试，因为我们在旧湖床上建造。几个星期以来，这些人一直在铺设和浇筑地基。有一天我向建筑师抱怨，他回答说：“牧师，这座建筑最重要的部分是地基。不深入，就上不去。”从那以后，这句话一直是我的讲道。
The
trials of life test the depth of our experience. If two roommates in college
have a falling out, they may seek new roommates, for after all, living with a
roommate is a passing experience. But if a husband and wife, who love each
other, have a disagreement, the trial only deepens their love as they seek to
solve the problems. The storm that blows reveals the strength of the roots.
Jesus told the story about the two builders, one of whom did not go deep enough
for his foundation (Matt. 7:24 –29).
Paul prayed that the believers might have a deeper experience with Christ,
because only a deep experience could sustain them during the severe trials of
life.
人生的试炼考验着我们经验的深度。如果大学里的两个室友闹翻了，他们可能会寻找新的室友，毕竟和室友住在一起是一种短暂的经历。但如果相爱的夫妻出现分歧，试炼只会加深他们的爱，因为他们寻求解决问题。吹来的风暴，暴露了根的力量。耶稣讲述了两个建造者的故事，其中一个建造者的根基不够深（马太福音 7:24-29）。保罗祈求信徒能对基督有更深的经历，因为只有深刻的经历才能在生命的严峻考验中支撑他们。
Apprehension
(vv. 18–19a). The English words comprehend and apprehend both stem from the
Latin word prehendere which means “to grasp.” We say that a monkey has a
“prehensile tail.” That is, its tail is able to grasp a tree limb and hold on.
Our word comprehend carries the idea of mentally grasping something; while apprehend
suggests laying hold of it for yourself. In other words, it is possible to
understand something but not really make it your own. Paul’s concern was that
we lay hold of the vast expanses of the love of God. He wanted us to live in
four dimensions. When God gave the land to Abraham, He told him to “walk
through the land in the length of it and in the breadth of it” (Gen. 13:17).
Abraham had to step out by faith and claim his inheritance. But we today have
an inheritance in four dimensions: breadth, length, depth, and height. God’s
fourth dimension is love!
忧虑（18-19 节）。英文单词 comprehend 和 apprehend 都源于拉丁文 prehendere，意思是“抓住”。我们说猴子有一条“可缠绕的尾巴”。也就是说，它的尾巴能够抓住树枝并保持住。我们的词理解带有精神上把握某物的概念；而 apprehend 建议为自己抓住它。换句话说，可以理解某些东西，但不能真正将其变成你自己的。保罗所关心的是我们是否抓住了上帝的爱的浩瀚。他希望我们生活在四个维度中。当上帝将这地赐给亚伯拉罕时，祂告诉他“要从这地的长和宽走遍这地”（创世记 13:17）。亚伯拉罕必须凭着信心走出去，并要求他的产业。但是我们今天有四个维度的继承：广度、长度、深度和高度。神的第四维度是爱！
But
there is a paradox here. Paul wanted us to know personally the love of Christ
“which passeth knowledge.” There are dimensions, but they cannot be measured.
“The love of Christ which passeth knowledge” parallels “the unsearchable riches
of Christ” (Eph. 3:8). We are so rich in Christ that our riches can[1]not
be calculated even with the most sophisticated computer
但这里有一个悖论。保罗希望我们亲自认识“超越知识”的基督之爱。有维度，但它们无法测量。 “基督那出乎人意料的爱”与“基督测不透的丰富”（弗3:8）类似。我们在基督里是如此丰富，即使使用最先进的计算机也无法计算我们的财富
Perhaps
you saw the cartoon that depicted a man chatting with a boat salesman. In the
beautiful show[1]room
were yachts and cabin cruisers that glittered with elegance. In the caption,
the salesman is saying to the customer, “Sir, if you have to ask how much they
are, they are too expensive for you!”
也许你看过描绘一个男人和一个船推销员聊天的卡通片。漂亮的展示厅里有游艇和客舱巡洋舰，闪烁着优雅的光芒。在标题中，销售员对顾客说：“先生，如果您非要问它们多少钱，它们对您来说太贵了！”
No
Christian ever has to worry about having inad[1]equate spiritual
resources to meet the demands of life. If he prays for spiritual strength and
spiritual depth, he will be able to apprehend—get his hands on—all the
resources of God’s love and grace. “I can do all things through Christ which
strengtheneth me” (Phil. 4:13 ).
And what is the result of all of this?
任何基督徒都不必担心灵性资源不足以满足生活的需要。如果他祈求属灵的力量和属灵的深度，他将能够领会——得到他的手——上帝的爱和恩典的所有资源。 “我靠着那加给我力量的，凡事都能做”（腓 4:13）。这一切的结果是什么？
Fullness
(v. 19b). It is said that nature abhors a vacuum. This explains why air or
water will automati[1]cally
flow into an empty place. The divine nature abhors a vacuum. God wants us to
experience His full[1]ness.
“Filled unto all the fullness of God” is the more accurate translation. The
means of our fullness is the Holy Spirit (Eph. 5:18 ), and the measure of our fullness is God Himself
(Eph. 4:11 –16). It is
tragic when Christians use the wrong measurements in examining their own
spiritual lives. We like to measure ourselves by the weakest Christians that we
know, and then boast, “Well, I’m better than they are.” Paul tells us that the
measure is Christ, and that we cannot boast about anything (nor should we).
When we have reached His fullness, then we have reached the limit.
丰满（第 19b 节）。据说大自然憎恶真空。这就解释了为什么空气或水会自动流入空旷的地方。神性憎恶真空。神要我们经历祂的丰满。 “充满神的一切所充满”是更准确的翻译。我们丰满的方法是圣灵（弗 5:18），我们丰满的尺度是神自己（弗 4:11-16）。基督徒在审视自己的属灵生活时使用错误的衡量标准是可悲的。我们喜欢用我们认识的最软弱的基督徒来衡量自己，然后夸口说：“嗯，我比他们强。”保罗告诉我们，衡量标准是基督，我们不能夸口（也不应该）。当我们达到祂的丰满时，我们就达到了极限。
In one
sense, the Christian is already “made full in Christ” (Col. 2:9–10, where
“complete” means “filled full”). Positionally, we are complete in Him, but practically,
we enjoy only the grace that we apprehend by faith. The resources are there.
All we need do is accept them and enjoy them. Paul will have more to say about
this fullness (Eph. 5:18 –21),
so we will reserve further comment until we reach that section.
从某种意义上说，基督徒已经“在基督里被充满”（西 2:9-10，这里“完全”的意思是“被充满”）。在位置上，我们在祂里面是完全的，但实际上，我们只享受我们凭信心领会的恩典。资源就在那里。我们需要做的就是接受它们并享受它们。保罗将有更多关于这种丰满的说法（以弗所书 5:18-21），所以我们将保留进一步的评论
3. The Benediction (3:20 –21)
3. 祝福（3:20-21）
After
contemplating such a marvelous spiritual experience, it is no wonder Paul burst
forth in a doxology, a fitting benediction to such a prayer. Note again the
trinitarian emphasis in this benediction: Paul prayed to God the Father,
concerning the indwelling power of God the Spirit, made available through God
the Son.
在默想了如此奇妙的属灵经历之后，难怪保罗突然发了颂歌，这是对这种祈祷的恰当祝福。再次注意这个祝福中强调三位一体的重点：保罗向父神祷告，祈求圣灵内住的能力，通过子神得到。
Perhaps
the best way for us to grasp some of the greatness of this doxology is to look
at it in outlined form:
在默想了如此奇妙的属灵经历之后，难怪保罗突然发了颂歌，这是对这种祈祷的恰当祝福。再次注意这个祝福中强调三位一体的重点：保罗向父神祷告，祈求圣灵内住的能力，通过子神得到。
或许让我们领会这种颂赞的某些伟大之处的最佳方式是以概述的形式来看待它：
Now unto Him that
is
able to do all
above all
abundantly above
all
exceeding abundantly above all
现在对他来说
能做所有
首先
最重要的是
超过最重要
Paul
seemed to want to use every word possible to convey to us the vastness of God’s
power as found in Jesus Christ. He ended each of the two previous chapters with
praise to God for His great victory in Christ. He told us that Christ’s power
is so great He arose from the dead and ascended far above all (Eph. 1:19 –23). He taught us that His
power is so great He has reconciled Jews and Gentiles to each other, and to
God, and that He is now building a temple to the eternal glory of God (Eph.
2:19–22). But in the paragraph before us, Paul shared the exciting truth that
this far above all power is available to us! It is even “above all that we ask
or think.” In other words, the power of Christ, like the love of Christ, is
beyond human understanding or measurement. And this is just the kind of power
you and I need if we are to walk and war in victory.
保罗似乎想用每一个可能的词来向我们传达上帝在耶稣基督里的巨大能力。他以赞美上帝在基督里的伟大胜利结束了前两章的每一章。他告诉我们，基督的能力是如此之大，他从死里复活，远高于一切（弗 1:19-23）。他教导我们，他的能力如此强大，他使犹太人和外邦人彼此和好，并与上帝和好，现在他正在建造一座圣殿，以彰显上帝永恒的荣耀（弗 2:19-22）。但在我们面前的段落中，保罗分享了一个令人兴奋的事实，即我们可以使用这种远超一切的力量！它甚至是“最重要的是我们问或想的”。换句话说，基督的能力，就像基督的爱一样，是人类无法理解或衡量的。如果我们要在胜利中行走和战斗，这正是你我所需要的那种力量。
The
word power is again dunamis, which we met back in Ephesians 3:7, and working is
energeia (energy) found in Ephesians 1:11 ,
19; 2:2; 3:7; and 4:16 .
Some power is dormant; it is available, but not being used, such as the power
stored in a battery. But God’s energy is effectual power—power at work in our
lives. This power works in us, in the inner man (Eph. 3:16 ). Philippians 2:12–13 are parallel verses,
so be sure to read them. It is the Holy Spirit who releases the resurrection
power of Christ in our lives.
力量这个词又是 dunamis，我们在以弗所书 3:7 中遇到过，而工作是在以弗所书 1:11、19 中找到的能量（能量）； 2:2; 3:7;和 4:16。有些权力处于休眠状态；它可用，但未被使用，例如存储在电池中的电力。但上帝的能量是有效的力量——在我们的生活中发挥作用的力量。这种力量在我们里面，在里面的人里面起作用（弗 3:16）。腓立比书 2:12-13 是平行经文，所以一定要阅读它们。是圣灵在我们的生活中释放基督复活的大能。
One
winter day, I had an important engagement in Chicago
一个冬日，我在芝加哥参加了一项重要活动，前一天晚上，该地区遭遇了一场严重的暴风雪。我没有车库，所以我的车不仅被雪覆盖，而且挡泥板和保险杠下面还结了厚厚的冰块。这些冰糕我只是在我下车后才开始吃。我开车到加油站加满油。当我按下仪表板上的按钮打开油箱盖时，它不起作用。无论我多么用力或经常推动，盖子都保持关闭状态。车站服务员在挡泥板下面看了看，发现了问题。在踢冰时，我弄断了连接气帽和电池的电线。
Apparently
this is what has happened to many Christians. They have been cut off from their
source of power. Unbelief, unconfessed sin, careless living, worldliness in
action or attitude—all of these can rob us of power. And a Christian robbed of
power cannot be used of God. “Without me, ye can do nothing” (John 15:5).
显然，这就是发生在许多基督徒身上的事情。他们已经被切断了权力的来源。不信、未承认的罪、粗心的生活、世俗的行为或态度——所有这些都会夺走我们的力量。一个被剥夺权力的基督徒不能被上帝使用。 “没有我，你们什么都不能做”（约翰福音 15：5）。
Why
does God share His power with us? So that we can build great churches for our
own glory? So that we can boast of our own achievements? No! “To him be glory
in the church!” The Spirit of God was given to glorify the Son of God (John 16:14 ). The church on earth is here
to glorify the Son of God. If our motive is to glorify God by building His
church, then God will share His power with us. The power of the Spirit is not a
luxury; it is a necessity.
为什么神要与我们分享他的能力？这样我们才能为自己的荣耀建造伟大的教会？以至于我们可以夸耀自己的成就？不！ “教会的荣耀归于他！”神的灵被赐予荣耀神的儿子（约翰福音 16:14）。地上的教会是为了荣耀神的儿子。如果我们的动机是通过建立教会来荣耀上帝，那么上帝就会与我们分享他的能力。圣灵的能力不是奢侈品；这是必需品。
But the
amazing thing is that what we do in His power today will glorify Christ
“throughout all ages, world without end” (Eph. 3:21 ). The church’s greatest ministry is yet to come. What
we do here and now is preparing us for the eternal ages, when we shall glorify
Christ forever.
但令人惊奇的是，我们今天靠着祂的能力所做的，将“历世历代，无穷无尽”（弗 3:21）荣耀基督。教会最伟大的事工尚未到来。我们此时此地所做的就是为永恒的时代做好准备，届时我们将永远荣耀基督。
He is
able to do all—above all—abundantly above all—exceeding abundantly above all!
他能做所有——最重要的——丰富的——超越一切的！
Get
your hands on your spiritual wealth by opening your heart to the
Holy Spirit, and praying with Paul for strength for the inner man … for a new
depth of love … for spiritual apprehension … and for spiritual fullness.
通过向圣灵敞开心扉，并与保罗一起为内心的人祈求力量……获得新的爱的深度……获得属灵的领悟……以及属灵的充实，从而获得你的属灵财富。
“Ye have
not because ye ask not” (James 4:2)
“你们没有，因为你们不求”（雅各书 4:2）
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