诗歌：补充本448首

Scripture Reading: John 15:4-5; Rom. 12:4-5; 8:4; 1 Cor. 6:17; 12:12-13, 27; Phil. 3:10

读经：约十五4~5，罗十二4~5，八4，林前六17，十二12~13、27，腓三10

　　罗六4~5　所以我们借着浸入死，和祂一同埋葬，好叫我们在生命的新样中生活行动，像基督借着父的荣耀，从死人中复活一样。我们若在祂死的样式里与祂联合生长，也必要在祂复活的样式里与祂联合生长。

　　向神活着，就是在神圣的生命里对神尽义务，在复活的生命里向神负责。我们在与基督生机的联结中，经历复活的生命。在这复活的生命中，我们自然而然地被神约束，并且对祂尽义务。这也在于生机的联结。

　　因着我们已经与基督同钉十字架，所以现在活着的，不再是我们，乃是基督在我们里面活着。我们不再活在旧人、天然的人里面。反之，基督活在我们里面。然后在复活里，我们在神儿子的信里活。在神儿子的信里活，意思就是活在我们因信神的儿子，而有与祂生机的联结里。

　　我们凭着灵（加五16、25），与基督一同向神活着（罗六8、10）。这是在我们的经历中，对经过过程之三一神的享受（加拉太书生命读经，一○一至一○二页）。

　　Rom. 6:4-5 We have been buried therefore with Him through baptism into His death, in order that just as Christ was raised from the dead through the glory of the Father, so also we might walk in newness of life. For if we have grown together with Him in the likeness of His death, indeed we will also be in the likeness of His resurrection.

　　To be living unto God is to be obligated to God in the divine life, to be responsible to God in the resurrection life. In the organic union with Christ, we experience resurrection life. In this resurrection life we are held to God spontaneously and are obligated to Him. This also depends on the organic union.

　　Because we have been crucified with Christ, it is no longer we who live, but Christ lives in us. We no longer live in the old man, the natural man. Rather, Christ lives in us. Then in resurrection we live in the faith of the Son of God. To live in the faith of the Son of God means to live in the organic union with the Son of God, which comes through our believing in Him.

　　We live to God with Christ (Rom. 6:8, 10) and through the Spirit (Gal. 5:16, 25). This is the enjoyment of the processed Triune God in our experience. (Life-study of Galatians, p. 83)

　　我们离开主所作的一切，都是出于肉体。我们要认识，我们已经与三一神有生机的联结，这是一件要紧的事。祂与我们，我们与祂，调和在一起成为一。这一种生机的联结已经发生在我们的灵里。所以，我们该在我们灵里照着那灵行事为人。这就是神新约的经纶，是祂永远的定旨得以实现的路（加拉太书生命读经，一七六页）。

　　植物界里所谓的接枝，就是把两棵树结合在一起。〔就如〕把一棵甜树枝接在酸树上，……最后这两个生命联结在一起，成为一个生命，再结出来的果子，就是甜树借着酸树的一个彰显。就着酸树来说，甜树是它的生命，现在活着的，乃是甜树在它里面活着。若是酸树能说话，它就要宣告说，“无论是风霜，是雨雪，总叫甜树在我身上得着彰显。”这个就是基督徒的生活（宇宙的奥秘与人生的意义，二五页）。

　　我们所领受并且天天在经历的救恩，乃是在神圣三一的生机联结里。……每当我们呼求耶稣的名，生机的联结就发生在我们里面。……我们与主之间有生命的联结，生机的联结。……我们相信主耶稣之前，与主是分开的。然而，在我们得救时，我们里面发生了一些美妙的事。

　　我们重生的基督徒，都有另一位与我们同在。我们与祂有生机的联结。……我们是生机地与主耶稣有了联结。当我们心里相信，口里呼求祂的名时（罗十9），这生机的联结就发生并完成在我们里面（三一神在祂神圣三一生机联结里的生机体，一三至一五页）。

　　罗马十二章从生机的联结，从联结的生命这个角度，论到基督的身体，这个生命不但把我们与基督联结在一起，也把我们与基督所有的肢体联结在一起。我们原是生在亚当里，但神把我们从亚当里带出来，借着重生把我们移植到基督里。重生把我们带进与基督生机的联结里，使我们成为基督的一部分。生机地在身体里，意思就是我们必须生机地与基督联结，因而被栽植到祂的身体里。然后，我们就与基督的身体有生机的联结，成为身体的一部分（新约总论第十册，一○九页）。

　　参读：加拉太书生命读经，第九、十六篇；在神与人关系里生机的联结，第五至六篇。

　　Anything we do independently of the Lord is of the flesh. It is crucial that we realize that we have been joined organically to the Triune God. He and we, we and He, are mingled together as one. Such an organic union has taken place in our spirit. Therefore, we should walk according to the Spirit in our spirit. This is God's New Testament economy, the way in which His eternal purpose is carried out. (Life-study of Galatians, p. 144)

　　In botany, grafting means to unite two trees...[such as] a branch of a sweet tree into that of a sour tree....Eventually, these two lives are joined together to become one life. The fruit produced thereafter is the expression of the sweet tree through the sour tree. To the sour tree, the sweet tree is its life, so it is no longer the sour tree that lives, but it is the sweet tree that lives in it. If the sour tree could speak, it would declare, "As always, even now the sweet tree will be magnified in my body, whether through wind and frost or through rain and snow." This is the life of a Christian. (CWWL, 1985, vol. 5, "The Mystery of the Universe and the Meaning of Human Life," p. 351)

　　The very salvation that we have received and that is being experienced by us day by day is in the organic union of the Divine Trinity.... When we call upon the name of Jesus, an organic union transpires within us....There is a union in life, an organic union, between us and the Lord....Before we believed in the Lord Jesus, we were just ourselves apart from the Lord. When we were saved, however, something wonderful transpired within us.

　　Another One is with us regenerated Christians. We have an organic union with Him. We are united with the Lord Jesus organically. This organic union is accomplished and transpires within us when we believe in our hearts and when we call on His name with our mouths (Rom. 10:9). (CWWL, 1988, vol. 3, "The Organism of the Triune God in the Organic Union of His Divine Trinity," pp. 473-475)

　　Romans 12 speaks of the Body from the angle of the organic union, that is, from that of the uniting life, a life that unites us together, not only with Christ but with all the other members of Christ. Formerly, we had been born in Adam, but God took us out of Adam and transplanted us into Christ by rebirth. It is rebirth, or regeneration, that has brought us into an organic union with Christ, thus making us a part of Christ. To be organic in the Body means that we must be organically united with Christ and thereby planted into His Body. Then we will have an organic union with the Body of Christ and become a part of the Body. (The Conclusion of the New Testament, p. 3106)

　　Further Reading: Life-study of Galatians, msgs. 9, 16; CWWL, 1993, vol. 2, "The Organic Union in God's Relationship with Man," chs. 5-6

　　约十五4~5　你们要住在我里面，我也住在你们里面。枝子若不住在葡萄树上，自己就不能结果子，你们若不住在我里面，也是这样。我是葡萄树，你们是枝子；住在我里面的，我也住在他里面，这人就多结果子；因为离了我，你们就不能作什么。

　　说罗马书是基督徒生活的概要，这是完全正确的，但是大多数的圣经教师没有看见基督徒生活的中心点。基督徒生活的中心点不是称义，也不是圣别，而是身体。你如果失去了身体，就失去了基督徒生活的中心，你也就没有标竿、没有目的、没有方向。你为什么要成为圣别？成为圣别是叫你能够实际地成为身体的肢体。身体是基督徒生活的焦点、中心（李文集一九八○年第一册，三四九页）。

　　John 15:4-5 Abide in Me and I in you. As the branch cannot bear fruit of itself unless it abides in the vine, so neither can you unless you abide in Me. I am the vine; you are the branches. He who abides in Me and I in him, he bears much fruit; for apart from Me you can do nothing.

　　It is altogether right to say that Romans is a sketch of the Christian life, but most of the teachers of the Bible did not see the focus of the Christian life. The focus of the Christian life is not justification or sanctification but the Body. If you miss the Body, you do not have the center of the Christian life; you do not have the goal; you do not have the aim; you do not have any direction. For what are you sanctified? You are sanctified so that you can practically be a member of the Body. The Body is the focus, the center, of the Christian life. (CWWL, 1980, vol. 1, "Perfecting Training," p. 259)

　　你有没有想过，神在这个宇宙中所产生最拔尖的东西是什么？诸天产生了，地产生了，人产生了，甚至万物也产生了。神在创造时作工，祂历代以来一直作工，现今仍在作工；……但最终从神的工作里所出来的终极项目会是什么？我们必须看见，那就是基督的身体。……历世历代以来从神的工作所产生出来的，最终就是一个身体。这个身体的头是谁？基督乃是头。……身体是神不断作工的最终目标，因此身体就是神整个启示最拔尖的点（李文集一九八○年第一册，三三八至三三九页）。

　　我们在基督里乃是一个身体，与基督有生机的联结。“在基督里”总是含示我们与基督生机地联结在一起。这联结使我们在生命里与祂是一，也与祂身体所有的肢体是一。这身体不是一个组织或社团，乃完全是一个生机体，是我们和基督在生命里的联结所产生的（新约总论第十册，一○八至一○九页）。

　　要在基督的身体的生机上成为合式的，意思并不是说，你只要受浸进入召会，你就成为基督身体上的肢体了；意思乃是说，你必须在生机上与基督联结。你必须是在生机上合式地栽植到基督身体里的一部分，然后你就与基督的身体有合式的生机联结，成为身体的一部分（李文集一九八○年第一册，三四一页）。

　　基督的身体完全是生命的事，完全在于我们留在与基督生机的联结里。我们留在这生机的联结里，就是在身体里。我们不留在这生机的联结里，在实际上和经历上就是在身体之外。身体的实际乃是留在与基督生机的联结里。我们要实际地活在身体生活里，就必须留在与基督生机的联结里；这就是留在基督里。在约翰十五章主耶稣告诉我们，祂是葡萄树，我们是枝子，我们应当住在祂里面（4~5）。住在祂里面，意思是留在与祂生机的联结里。我们留在这种与基督生机的联结里，就是实际地活在身体里。但我们如果没有留在这种生机的联结里，就着所有实际的应用而言，我们已经离开身体了。例如，我们在基督之外凭自己说话时，就离开了身体。我们的闲谈、随便说话、任意交谈，都表明我们离开了身体。

　　身体不单单是一班基督徒来在一起；身体乃是在与基督生机的联结里结合一起而成的。……我们要实化基督的身体，就需要完满地经历与基督生机的联结，透彻地领略我们在生命里与基督生机地是一。我们若没有实化在基督里的生机联结，实际来说，我们就是在身体之外，离开了身体（新约总论第十册，一○九至一一○页）。

　　参读：罗马书生命读经，第六十三至六十五篇；成全训练信息，第二十三至二十四篇。

　　Have you ever considered what is the top item produced by God in this universe? The heavens were produced, the earth was produced, man was produced, and even thousands of items were produced. God worked in creation, and God has been working through all the generations. God is still working,...but eventually what will be the ultimate item that comes out of God's working? We have to see that it is the Body.... What will ultimately come out of God's working through all the centuries and all the generations will be a Body. Who is the Head of this Body? Christ is the Head....The Body is the ultimate item of God's continual working, so the Body is the top point of God's entire revelation. (CWWL, 1980, vol. 1, "Perfecting Training," pp. 250-251)

　　We are one Body in Christ, having an organic union with Him. The phrase in Christ always implies that we are organically united with Christ. This union makes us one in life with Him and with all the other members of His Body. The Body is not an organization or a society but is altogether an organism produced by the union in life that we have with Christ. (The Conclusion of the New Testament, pp. 3105-3106)

　　To be properly organic in the Body does not mean that you simply get baptized and that you get into a so-called church, and then you become a member of the Body of Christ; rather, it means that you must be organically united with Christ. You must be a part properly planted into Christ's Body organically. Then you will have a proper organic union with the Body of Christ. Then you will become a part of the Body. (CWWL, 1980, vol. 1, "Perfecting Training," p. 252)

　　The Body of Christ is altogether a matter of life and a matter of remaining in our organic union with Christ. When we remain in this organic union, we are in the Body. When we do not remain in this organic union, we are practically and experientially out of the Body. The actuality of the Body is to remain in this organic union with Christ. In order to actually live in the Body life, we must remain in the organic union with Christ. This is simply to remain in Christ. In John 15 the Lord Jesus tells us that He is the vine, we are the branches, and we should abide in Him (vv. 4-5). To abide in Him means to remain in an organic union with Him. When we remain in this organic union with Christ, we are actually living in the Body. But if we do not remain in this organic union, for all practical purposes we have left the Body. For instance, when we speak by ourselves and apart from Christ, we have left the Body. Our gossip, our free talk, and our loose conversation are all signs that we have left the Body.

　　The Body is not merely a group of Christians coming together. The Body is something that is held together in the organic union with Christ....In order to realize the Body of Christ, we need to fully experience the organic union with Christ with a thorough realization that we are organically one with Christ in life. If we do not realize the organic union in Christ, in practicality we are outside of the Body and apart from the Body. (The Conclusion of the New Testament, p. 3106)

　　Further Reading: Life-study of Romans, msgs. 63-65; CWWL, 1980, vol. 1, "Perfecting Training," chs. 23-24

　　罗八4　使律法义的要求，成就在我们这不照着肉体，只照着灵而行的人身上。

　　林前六17　但与主联合的，便是与主成为一灵。

　　神在宇宙中唯一的目的，就是要把祂自己作到人里面，叫人有祂的生命和性情。因着有祂的生命和性情，人里面就产生变化〔彼后一3~4，林后三18〕；至终，人就与神调在一起，有了神的形像。神里面如何，人里面也如何；神外面荣耀的形状如何，人在荣耀的形状上也如何〔参启四3，二一11〕。结果，人和神里外一致，毕像毕肖了（基督徒生命成熟的路，三三至三四页）。

　　Rom. 8:4 That the righteous requirement of the law might be fulfilled in us, who do not walk according to the flesh but according to the spirit.

　　1 Cor. 6:17 But he who is joined to the Lord is one spirit.

　　God's unique purpose in this universe is to work Himself into man so that man may have His life and nature and that through His life and nature, man may be transformed inwardly (2 Pet. 1:3-4; 2 Cor. 3:18). Ultimately, God and man will be mingled together, and man will have the image of God (Rom. 8:29). The inward being of God will be the inward being of man, and God's glorious, outward appearance will be man's glorious appearance (cf. Rev. 4:3; 21:11). As a result, God and man will be exactly the same both outwardly and inwardly. (The Way for a Christian to Mature in Life, p. 36)

　　召会就是基督的扩大，是基督这一个神人，这一个人与神调和的扩大。……在召会正常的情形下，我们能看见神和人调在一起。在五旬节时，那些召会中的人，他们本是无知的小民，算不得什么的人，但我们却看见……全能的神和他们调在一起。当彼得和十一个使徒站起来说话时，的确是彼得的口吻，但却是神在那里说话。神不只在他们中间，更是调在他们里面，他们和神无法再分。这个就是召会，就是基督的扩大，也就是人与神、神与人调和的扩大。

　　从前这个调和是在一个人身上，现今却是在千万的人身上。从前不过是一个头，现今扩大了是一个身体。在时间里，这个扩大是延长的；在空间里，这个扩大是普及的。

　　若没有人调在神里面，没有神调在人里面，就没有召会。许多人虽然得救，里面也有神的生命，但在他们的生活中，看不见这个调和，看不见神与人调和的实际显出。若是我们以神人调和的观点，说到基督的身体，相信弟兄姊妹会比较容易领会。……有神与人的调和，就有身体，就有实际；这个实际就是身体的显出。

　　神头一次到地上来与人调和，就是那人耶稣基督自己；祂是神与人调和的开始。结果产生基督的身体，就是召会。基督是身体的元首，就是召会的头。召会是神调在人里这原则的扩大，而这扩大的结果，产生基督的身体。

　　在福音书里，我们看见神与人的调和，结果产生一个元首基督。到了使徒行传，我们看见神与人调和的扩大，结果产生基督的身体。神调在一个加利利人耶稣里面，祂是身体的头；神调在许多加利利人里面，他们是这个头的身体。

　　使徒行传不仅记载使徒们的行踪，更是记载基督的身体在地上的行踪。我们必须将使徒行传联于福音书，才能看见一个完整的人，包括头和身体。这个人乃是一个奥秘的人，是一个宇宙人，是一个神而人、人而神者（召会是基督的身体，四三至四四、六九至七○、六七至六八页）。

　　新约启示里最积极的项目之一乃是身体真正的一。这真正的一就是经过过程的三一神，将祂自己与我们这些蒙救赎、被变化的基督徒调和在一起。身体真正的一就是三一神，祂不仅是三一的，也是经过过程并终极完成的。这位终极完成、经过过程的三一神，将祂自己与蒙祂拣选的人，在他们的人性里相调和，这调和就是真正的一（长老训练第十册，三五至三六页）。

　　参读：召会是基督的身体，第三、五篇；神建造的概论，第一至二篇。

　　The church is the enlargement of Christ, the God-man, the One who is God mingled with man. When the church is in a normal condition, we can see God and man mingled together. On the day of Pentecost those in the church were uneducated, insignificant men, but we can see that they were mingled with the almighty God. When Peter and the eleven apostles stood up to speak, although it was Peter's voice, God was speaking. God was not merely among them; even more, He was mingled with them. They were inseparable from God. This is the church, the enlargement of Christ, the enlargement of the mingling of God with man and man with God.

　　Formerly, this mingling could be seen in only one person, but now it can be seen in millions of people. Formerly, this mingling involved only the Head, but now it has been enlarged to become the Body. With respect to time, this enlargement is extending; with respect to space, this enlargement is spreading.

　　If there is no mingling of God with man and man with God, there can be no church. Though many believers have God's life in them, this mingling is not seen in their living; the practical expression of the mingling of God and man is not among them. I believe it is easier for us to understand the Body of Christ from the perspective of the mingling of God and man. If there is the mingling of God and man, there is the Body and there is the reality. This reality is the expression of the Body.

　　God came to the earth to be mingled with man, in the man Jesus Christ. Hence, Jesus Christ is the beginning of the mingling of God and man. This mingling made the production of the Body of Christ, which is the church, possible. Christ is the Head of the Body, the church. The church is the enlargement of the principle of God being mingled with man. This enlargement results in the Body of Christ.

　　In the Gospels the mingling of God and man produced the Head, Christ. In Acts the enlargement of the mingling of God and man produced the Body of Christ. God mingled with the man Jesus, a Galilean, and this Jesus became the Head of the Body; God also mingled with many Galileans, and they became the Body of the Head.

　　The book of Acts is a record not merely of the activities of the apostles, but it is a record of the activities of the Body of Christ on earth. We need to connect Acts with the Gospels to see a complete man, the Head and the Body. This man is a mysterious, universal man, who is God yet man and man yet God. (The Church as the Body of Christ, pp. 39, 60-61, 59)

　　One of the most positive items in the New Testament revelation is the genuine oneness of the Body. This genuine oneness is just the processed Triune God, who mingles Himself with us, the redeemed and transformed Christians. The genuine oneness of the Body is nothing less than the Triune God.... This consummated, processed Triune God mingles Himself with His chosen people in their humanity, and this mingling is the genuine oneness. (CWWL, 1989, vol. 4, "Elders' Training, Book 10: The Eldership and the God-ordained Way (2)," p. 359)

　　Further Reading: The Church as the Body of Christ, chs. 3, 5; CWWL, 1963, vol. 3, "The Building of God," chs. 1-2

　　弗四15~16　唯在爱里持守着真实，我们就得以在一切事上长到祂，就是元首基督里面；本于祂，全身借着每一丰富供应的节，并借着每一部分依其度量而有的功用，得以联络在一起，并结合在一起，便叫身体渐渐长大，以致在爱里把自己建造起来。

　　请记得，召会不是一个名义、地位或立场的问题，更不是信仰、组织的问题。召会乃是有一班人，他们让神调进他们里面，也把自己调在神里面。就如当初的使徒们，他们真是加利利人，也真是天上的神；有加利利人的形状，也有天上的神显出来。无知小民的那个无知仍在那里，天上之神的那个荣耀也显在那里；这个是召会。那些无知不见了，那些小民破碎了，现今一位荣耀的神，伟大的神调在他们里头，从他们里面透出来、显出来了；这就是召会。这一个是权柄，也是形像（召会是基督的身体，五三至五四页）。

　　Eph. 4:15-16 But holding to truth in love, we may grow up into Him in all things, who is the Head, Christ, out from whom all the Body, being joined together and being knit together through every joint of the rich supply and through the operation in the measure of each one part, causes the growth of the Body unto the building up of itself in love.

　　Please remember that the church is not a matter of name, position, or stand; neither is the church a matter of belief or organization. The church is a group of people who allow God to be mingled with them and who are mingled with God. This was the situation with the early apostles....They had the appearance of Galileans, but they also had the expression of the God of heaven. The glory of the God of heaven was expressed in uneducated, common people. Uneducated, common people were still present, yet the glory of the God of heaven was also expressed. This is the church. The ignorance disappeared, and common people were broken. A glorious and great God was now mingled with common people, shining forth and being expressed through them. The church had the authority and image of God. (The Church as the Body of Christ, p. 46)

　　身体的原则是，我们这个人破碎了，我们这个人在神面前被折服、被拆毁了，我们有够多的机会，能让神调进我们里面，能从我们里面透出来。这就是基督再一次生到世上来，这就是基督在我们中间繁增，这就是召会，就是基督的扩大。什么时候有了这一个，并且什么地方有这一个，那就是召会显出来了；一个实际的召会，一个实行的召会，一个实现的召会，也是一个实能的召会，显在这地上。这样，召会在这里，权柄就在这里，形像也在这里（召会是基督的身体，五四页）。

　　在实行上，什么是基督的身体呢？就是调和的灵。……我们若是真看见这个，就会说，“主，……身体的实际就在我里面。重生的灵和内住的灵如今乃是一，而且就在我里面调和。我不必再祷告，不必再等待，……一切都在我里面。我只要照着这调和的灵而行，只要把我的心思置于灵，生命在这里，平安也在这里。”（李文集一九八○年第一册，四二○页）

　　“联结”这个辞我们用得很多，但是对神和人是如何联结的，我们却认识得不够。神与人的联结，完全是在于神灵与人灵二灵的联结。神是灵，人有灵，二灵才能相联结合为一。但这二灵的联结是如何发生的，乃是圣经中极深的奥秘，是人所难以领会的（三一神终极完成之灵与信徒重生之灵联结的果效，三四页）。

　　事实上，照着那灵行事为人就是照着神圣的灵和人的灵，也就是照着二灵调和为一的灵行事为人。……这就是神圣经纶的中心点。凡神所要作的，凡神所要完成的，都与这中心点有关。我们若要有基本的属灵经历，就必须清楚的认识，神经纶的中心点就是这调和的灵，也就是神圣的灵调和着人的灵。……我们不只照着良心生活，我们乃是照着调和的灵生活。……我们是在最高的水平上……过基督徒生活和召会生活。……我们都当照此行事为人，也就是照着调和的灵行事为人。我们都该在调和的灵里，像启示录中的使徒约翰一样（一10）（李文集一九七八年第一册，四○六页）。

　　参读：三一神终极完成之灵与信徒重生之灵联结的果效，第二至四篇；为着基督身体的一经历神人调和，第四至五篇。

　　The principle of the Body is that our person is broken, defeated, and torn down by God and that we are giving God the opportunity to mingle with us and shine forth from within us. This is Christ being born again in the world; this is Christ being multiplied among us; this is the church, the enlargement of Christ. Whenever this is practiced, wherever this is present, there is the expression of the church on the earth—a church that is real, practical, actual, and powerful. Thus, the church with authority and image is a reality. (The Church as the Body of Christ, p. 47)

　　What is the Body of Christ practically speaking? It is the mingled spirit.... If we would see this, we would say, "Lord,... the reality of the Body is right within me. The regenerated spirit and the indwelling Spirit are now one, mingled together right within me. I do not need to pray; I do not need to wait....Everything is within me. I just walk according to this mingled spirit. I just set my mind on the spirit. Life is here, and peace is here." (CWWL, 1980, vol. 1, "Perfecting Training," p. 310)

　　We have used this term union quite much, but concerning the union of God and man, we do not have adequate knowledge. The union of God and man is altogether a matter of the union of the two spirits, the Spirit of God and the spirit of man. God is Spirit and man has a spirit; thus, these two spirits can be united together as one. But how does the union of these two spirits occur? This is the deepest mystery in the Bible, and it is difficult for man to comprehend. (CWWL, 1994-1997, vol. 2, "The Issue of the Union of the Consummated Spirit of the Triune God and the Regenerated Spirit of the Believers," p. 198)

　　Actually, to walk according to the spirit means to walk according to both the divine Spirit and the human spirit, according to the two spirits mingled as one....This is the focus of the divine economy. Whatever God intends to do or accomplish is related to this focus. If we would have certain basic spiritual experiences, we must have a clear understanding that the focus of God's economy is the mingled spirit, the divine Spirit mingled with the human spirit. We live not only according to the conscience but according to the mingled spirit....Here, on this [highest] level, we have the Christian life and also the church life.... We should walk according to this, that is, according to the mingled spirit. We should be a person in such a spirit as was the apostle John in Revelation (1:10). (CWWL, 1978, vol. 1, "Basic Training," pp. 314-315)

　　Further Reading: CWWL, 1994-1997, vol. 2, "The Issue of the Union of the Consummated Spirit of the Triune God and the Regenerated Spirit of the Believers," chs. 2-4; CWWL, 1963, vol. 1, "Experiencing the Mingling of God with Man for the Oneness of the Body of Christ," chs. 4-5

　　腓三10　使我认识基督、并祂复活的大能、以及同祂受苦的交通，模成祂的死。

　　罗八29　因为神所预知的人，祂也预定他们模成神儿子的形像，使祂儿子在许多弟兄中作长子。

　　林前六章十七节是圣经最大的经节之一：“但与主联合的，便是与主成为一灵。”这一节所含示的意义奇妙而深广。真是希奇！我们这些信徒与主乃是一灵。这含示我们在祂里面，祂也在我们里面。这也含示我们与祂已经生机地调和、相调在一起，在生命里成为一了。与主成为一灵，含示我们与祂乃是一个活的实体。我们实在很难用言语来解释这一节的意义（歌罗西书生命读经，五六九页）。

　　今天在我们里面，神灵与人灵相调为一，使我们过一种是神又人，是人又神的神人生活。所以，神人的生活乃是神灵与人灵，灵灵相联，灵灵相调，二灵联调为一的生活（三一神终极完成之灵与信徒重生之灵联结的果效，三○页）。

　　Phil. 3:10 To know Him and the power of His resurrection and the fellowship of His sufferings, being conformed to His death.

　　Rom. 8:29 Because those whom He foreknew, He also predestinated to be conformed to the image of His Son, that He might be the Firstborn among many brothers.

　　One of the greatest verses in the Bible, 1 Corinthians 6:17, says, "He who is joined to the Lord is one spirit." The implications of this verse are marvelous and far-reaching. We, the believers, are one spirit with the Lord. How tremendous! This implies that we are in Him and that He is in us. It also implies that we and He have been mingled, blended organically, to become one in life. To be one spirit with the Lord implies that we and He are a living entity. We simply do not have words to explain the significance of this verse. (Life-study of Colossians, p. 457)

　　Today the Spirit of God and the human spirit are mingled as one within us so that we can live a God-man life, a life that is God yet man and man yet God. Hence, the God-man life is a living of the two spirits, the Spirit of God and the spirit of man joined and mingled together as one. (CWWL, 1994-1997, vol. 2, "The Issue of the Union of the Consummated Spirit of the Triune God and the Regenerated Spirit of the Believers," p. 193)

　　模成基督的死〔腓三10下〕指明，信徒需要以基督的死作他们生活的模子。基督之死的模子，是指祂不断地将祂人的生命治死，使祂得以凭神的生命活着。信徒若非模成基督的死，就不能模成基督的形像。因此，当信徒经历变化和模成的过程，他们就模成基督的死。基督的死终其一生都在进行，所以信徒也该每天经历模成基督的死（真理课程三级卷三，七三页）。

　　模成是变化的最终结果，包括我们里面素质和性情的变化，和我们外面样式的变化，好使我们与神而人者的基督，在荣耀里的形像相配。祂是原型，我们是大量产品。我们这些产品里外两面的变化，都是生命之灵的律（罗八2）在我们里面运行的结果（圣经恢复本，罗八29注3）。

　　我们需要以基督的死作我们生活的模子。基督之死的模子，是指基督不断地将祂人的生命治死，使祂得以凭神的生命活着。基督的死如今是模子，我们正在模成这模子的形状。当我们的为人生活模成这模子的形状，我们就向我们人的生命死，而活神的生命。

　　我们若非模成基督的死，就不能模成基督的形像。基督的死是模子，我们在其中塑成祂的形像，就是神长子的形像。当我们经历变化和模成的过程，我们就模成基督的死。

　　基督的死终其一生都在进行。祂一面活着，一面也在死。祂天天被十字架所塑造，甚至当祂还是孩童，活在拿撒勒一个木匠家里的时候，就是如此。祂不断地被除掉—被祂的母亲、兄弟、门徒除掉；祂对门徒说到祂的受苦和十字架的死时，他们无耳可听。一天又一天，基督向旧造死，为要在新造里过生活。

　　模成基督的死，该是我们信徒每天的经历。我们天然的生命越被治死，我们里面神圣的生命就越得释放。然后在我们的经历中，我们就要模成基督的死（新约总论第六册，五○至五一页）。

　　参读：生命的经历与长大，第三至四、十二、二十五篇；在灵里与主互住的生活，第四至五篇。

　　To be conformed to the death of Christ [Phil. 3:10b] denotes that the believers need to take Christ's death as a mold for their living. The mold of Christ's death refers to His putting to death His human life continuously so that He might live by the life of God. Unless the believers are conformed to the death of Christ, they cannot be conformed to the image of Christ. Therefore, when the believers experience the process of transformation and conformation, they are being conformed to the death of Christ. The death of Christ was present in Him throughout His entire life; therefore, the believers also must daily experience being conformed to Christ's death. (Truth Lessons—Level Three, vol. 3, p. 62)

　　Conformation is the end result of transformation. It includes the changing of our inward essence and nature, and it also includes the changing of our outward form, that we may match the glorified image of Christ, the God-man. He is the prototype and we are the mass production. Both the inward and the outward changes in us, the product, are the result of the operation of the law of the Spirit of life (Rom. 8:2) in our being. (Rom. 8:29, footnote 3)

　　We need to take the death of Christ as the mold of our life. The mold of Christ's death refers to the continual putting to death of His human life so that He might live by the life of God. Christ's death is now a mold to which we are being conformed. As our human life is conformed to such a mold, we die to our human life in order to live the divine life.

　　Unless we are conformed to the death of Christ, we cannot be conformed to the image of Christ. Christ's death is a mold in which we are being shaped into His image as the firstborn Son of God. As we are undergoing the process of transformation and conformation, we are being conformed to the death of Christ.

　　Christ's death took place throughout His life. As He was living, He was also dying. Daily He was molded by the cross, even when He was a child, living in a carpenter's home in Nazareth. He was continually being crossed out—crossed out by His mother, by His brothers, and by His disciples, who had no ear to hear what He spoke to them concerning His suffering and death on the cross. Day by day Christ died to the old creation in order to live a life in the new creation.

　　Being conformed to Christ's death should be our daily experience as believers. The more our natural life is put to death, the more the divine life within us will be released. Then in our experience we shall be conformed to Christ's death. (The Conclusion of the New Testament, pp. 1613-1614)

　　Further Reading: CWWL, 1989, vol. 3, "The Experience and Growth in Life," chs. 3-4, 12, 25; CWWL, 1983, vol. 3, "A Living of Mutual Abiding with the Lord in Spirit," chs. 4-5

　　林后四10~11　身体上常带着耶稣的治死，使耶稣的生命也显明在我们的身体上。因为我们这活着的人，是常为耶稣被交于死，使耶稣的生命，也在我们这必死的肉身上显明出来。

　　保罗一直过钉十字架的生活，就是在十字架下的生活，正如基督在祂为人的生活中所过的。借着这样的生活，我们就能经历并彰显基督复活的大能。基督之死的模子，是指基督不断地将祂人的生命治死，使祂得以凭神的生命活着（约六57）。我们的生活应当模成祂这模子的形状，就是向我们人的生命死，而活神的生命。模成基督的死，乃是认识并经历基督和祂复活的大能以及同祂受苦之交通的条件（圣经恢复本，腓三10注4）。

　　2 Cor. 4:10-11 Always bearing about in the body the putting to death of Jesus that the life of Jesus also may be manifested in our body. For we who are alive are always being delivered unto death for Jesus' sake that the life of Jesus also may be manifested in our mortal flesh.

　　Paul lived a crucified life continually, a life under the cross, just as Christ did in His human living. Through such a life the resurrection power of Christ is experienced and expressed. The mold of Christ's death refers to Christ's experience of continually putting to death His human life that He might live by the life of God (John 6:57). Our life should be conformed to such a mold by our dying to our human life to live the divine life. Being conformed to the death of Christ is the condition for knowing and experiencing Him, the power of His resurrection, and the fellowship of His sufferings. (Phil. 3:10, footnote 4)

　　基督徒生活的道路乃是十字架的道路。基督的十字架是我们过基督徒生活之路的中心与普及。过基督徒生活的路，乃是由基督的死所组成并构成。

　　说我已经与基督同钉十字架当然没有错，但我也必须活着。我仍然活着并作事，但不再是凭着自己作；乃是与那活在我里面的基督同作。这样，我所活的乃是接枝的生命。

　　在我们的经历中，要与基督一同生活，其转捩点乃是十字架。没有十字架，就是我们活，而不是基督活。若是有十字架，仍是我们活，但不再是凭自己活，乃是基督与我们同活。……我们必须领悟，我们已经钉了十字架，应当不再凭自己活，乃凭那活在我们里面的基督而活（三一神作三部分人的生命，一三四至一三五、一二一页）。

　　我们若实行这种生活，就在经历中被钉十字架，并模成基督的死。这样我们就能与保罗同说，我们已经与基督同钉十字架；现在活着的，不再是我们，乃是基督在我们里面活着（加二20）。保罗坐监时能宣告，在他，活着就是基督（腓一21）。他与基督是一，并借着那灵全备的供应，活基督并显大基督（19~20）。

　　当基督活在地上时，祂人性的生命是纯洁、圣别的。但祂从未凭自己作什么，也从未出于自己或从自己说什么。凡祂所作、所说的，都是凭着父（约五19、30，七16，八28，十二49~50）。三十三年半之久，祂过着钉十字架的生活，总是凭父而活。现今我们既是基督的继续，就该每天过钉十字架的生活（列王纪生命读经，一九三页）。

　　这样向自己死，并向神活的生活，是为使基督这第一位神人成形在祂许多的弟兄—许多的神人—里面，为着建造祂生机的身体，使神永远的经纶得以完成（过照着圣经中神圣启示高峰之生活实行的路，三○页）。

　　我们必须是过钉十字架生活的人，一直以基督的死作我们生活的模子。借着这样的生活，我们才有基督身体的实际。愿主怜悯我们，叫我们能经过十字架，过模成主死的生活。愿主开启我们的眼目，看见这个异象。只有死而复活的人眼睛是开启的，他们看见启示而生活行动。这样的生活才是神人的生活，才能活出基督身体的实际（神经纶的总纲与神人该有的生活，三二页）。

　　参读：三一神作三部分人的生命，第八、十至十一、十九章；神经纶的总纲与神人该有的生活，第三篇。

　　The way of the Christian life is the way of the cross. Christ's cross is the centrality and universality of our way to live the Christian life. The way to live the Christian life is composed of and constituted with Christ's death.

　　To say that I have been crucified with Christ is certainly right, but I also must live. I still live and do things, but I no longer do them by myself; I do them with Christ who lives within me. In this way I live a grafted life.

　　In our experience the turning point in living a life with Christ is the cross. Without the cross we live, but not Christ. With the cross we still live, but we no longer live by ourselves; Christ now lives with us. When [we] prepare to speak,...we must always realize that we have been crucified and that we should no longer live by ourselves but by Christ who lives within us. (CWWL, 1990, vol. 1, "The Triune God to Be Life to the Tripartite Man," pp. 327,316-317)

　　If we practice this life, then in our experience we will be crucified and conformed to the death of Christ. Then we will be able to say with Paul that we have been crucified with Christ and that we no longer live but Christ lives in us (Gal. 2:20). When Paul was in prison, he could declare that for him to live was Christ (Phil. 1:21). He was one with Christ, and he lived Christ and magnified Christ by the bountiful supply of the Spirit (vv. 19-20).

　　When Christ lived on earth, His life was pure and holy. Yet He never did anything by Himself nor spoke anything of Himself or from Himself. Whatever He did and spoke was by the Father (John 5:19, 30; 7:16; 8:28; 12:49-50). For thirty-three and a half years He lived a crucified life, always living by the Father. Now we are Christ's continuation, and we should live a crucified life every day. (Life-study of 1 & 2 Kings, p. 154)

　　Such a life of dying to ourselves and living to God is for Christ, the first God-man, to be formed in His many brothers, the many God-men, for the building up of His organic Body that the eternal economy of God might be carried out. (CWWL, 1994-1997, vol. 2, "The Practical Way to Live a Life according to the High Peak of the Divine Revelation in the Holy Scriptures," p. 56)

　　We must be those who live a crucified life continually by taking Christ's death as the mold of our life. It is only by living this kind of life that we can have the reality of the Body of Christ. May the Lord have mercy on us so that we can live a life of being conformed to the death of Christ through the cross. May the Lord open our eyes to see this vision. Only those who have passed through death and resurrection can have their eyes opened; they live and walk by the revelation that they have seen. Only such a living is the God-man living, and only such a living can live out the reality of the Body of Christ. (CWWL, 1994-1997, vol. 1, "A General Outline of God's Economy and the Proper Living of a God-man," p. 514)

　　Further Reading: CWWL, 1990, vol. 1, "The Triune God to Be Life to the Tripartite Man," chs. 8, 10-11, 19; CWWL, 1994-1997, vol. 1, "A General Outline of God's Economy and the Proper Living of a God-man: A Fellowship with the Elders from Taiwan, Hong Kong, and Malaysia," ch. 3