诗歌：大本154首

Scripture Reading: 1 Cor. 12:24; 10:17; Lev. 2:4; Eph. 3:16-17a; 4:16; 1 Cor. 13:4-8a

读经：林前十二24，十17，利二4，弗三16~17上，四16，林前十三4~8上

　　HYMN: s151

　　罗十二4~5　正如我们一个身体上有好些肢体，但肢体不都有一样的功用；我们这许多人，在基督里是一个身体，并且各个互相作肢体，也是如此。

　　神经纶的最高峰〔乃是〕基督身体的实际。我们都知道“基督的身体”一辞。我们甚至也可能看见了基督身体的启示。然而我们必须承认，到目前为止，已过七十二年多以来，经过这段漫长的时间，在我们里面，在我们中间，我们很少看见基督身体的实际。……这个实际与任何组织，或任何带有组织性质的事毫无关系。并且基督的身体也不是一个系统制度，因为没有一种系统制度是生机的。基督身体的实际完完全全是生机的（关于相调的实行，二八至二九页）。

　　Rom. 12:4-5 For just as in one body we have many members, and all the members do not have the same function, so we who are many are one Body in Christ, and individually members one of another.

　　The highest peak in God's economy [is] the reality of the Body of Christ. We know the term the Body of Christ. We may even have seen the revelation of the Body of Christ. Yet we have to admit that thus far, over the past seventy-two years, through such a long time, we can see very little of the reality of the Body of Christ within us and among us....This reality has nothing to do with any kind of organization or with anything that remains in the nature of organization. Also, the reality of the Body of Christ is not a system in any way, because no system is organic. The reality of the Body of Christ is absolutely and altogether organic. (CWWL, 1994-1997, vol. 1, "The Practical Points concerning Blending," p. 124)

　　神的众子，就团体而言，乃是召会；就生机而言，乃是基督的身体。基督的身体就是召会，是神的家、神的国，又是基督的新妇，配偶；这些都是以基督的身体为其生机的因素。若没有基督的身体，召会就没有生命，只是一个属人的会。若没有基督的身体，就没有基督的生命，也不能有神的家，因为神的家乃是父神生了儿女所成功的；这样也就不能有神的国，因为神的国乃是神生命的范围。若没有基督的生命，也就没有基督的新妇，因为新妇是基督的配偶，必须是与基督相配，才能成对（圣经中管制并支配我们的异象，一八至一九页）。

　　我们需要看见保罗在以弗所一章陈明基督身体的方式。保罗说神使基督复活，叫祂坐在诸天界里，将万有服在祂的脚下，并使祂向着召会作万有的头。接着他就说，“召会是祂的身体。”（23上）召会乃是基督的身体。这指明基督的身体是召会的内在意义。若有召会而没有基督的身体，就没有意义。在希腊文，召会是艾克利西亚，ekklesia，蒙召者的聚集。但这聚集的内在意义乃是身体。

　　在今天主的恢复里，全球有一千二百多处的召会，但我们都是一个身体。我们若看自己是个别的召会或个别的信徒，我们就完了。我们该看自己是一个身体。我们肉身的各部分若持守自己的辖区，以为自己是自主的，我们的身体就完了。但感谢主，我们肉体的各肢体都是彼此顺服的，以致我们的身体能顺畅的行动、工作。……我们没有用任何组织来保守什么，但主的恢复仍在这里。主的恢复仍然存在，并且一直受到基督身体的原则所保守。

　　如果没有身体，召会就没有意义。召会没有身体是没有意义的。但阿利路亚，这里有身体！没有身体，召会就没有意义，但有了身体，召会就有内在的意义。

　　召会和身体有什么不同？我们需要看见，神的召会乃是架构，而基督的身体乃是生机体。我们可以用苹果树来说明。树是架构，苹果是这棵树的生机素质。……树乃是为着苹果。……召会是架构，就像苹果树；基督的身体是召会的生机素质，就像苹果是苹果树的生机素质。二者乃是一。召会是架构，为着存在；基督的身体是生机的内容，为着人的满足（经过过程的神圣三一之分赐与超越基督之输供的结果，一○六至一○八页）。

　　Corporately, the many sons of God [produced in resurrection] are the church; organically, they are the Body of Christ. The Body of Christ is the church, the house of God, the kingdom of God, and the bride, the counterpart, of Christ. In each aspect the church takes the Body of Christ as its organic factor. Without the Body of Christ, the church is lifeless and is a mere human organization. Without the Body of Christ and, therefore, without the life of Christ, there cannot be the house of God, which is constituted with the children born of God the Father, and there cannot be the kingdom of God, which is the realm of God's life. Without the life of Christ, there also cannot be the bride of Christ who, as His counterpart, must match Him to be a couple with Him. (CWWL, 1994-1997, vol. 2, "The Governing and Controlling Vision in the Bible," p. 286)

　　We need to see the way Paul presents the Body of Christ in Ephesians 1. Paul says that God raised up Christ, seated Him in the heavens, subjected all things under His feet, and gave Him to be Head over all things to the church. Right away in the following phrase he says, "Which is His Body" (v. 23a). The church is the Body. This indicates that the Body is the church's intrinsic significance. The church without the Body means nothing. In Greek the word for church is ekklesia, the called-out ones coming together. But the significance of this gathering is the Body.

　　In the recovery today there are over twelve hundred churches around the globe, yet we all are one Body. If we consider ourselves as individual churches or as individual believers, we are through. We should consider ourselves as one Body. If the parts of our physical body would keep their own jurisdiction and be autonomous, our body would be finished. But thank the Lord that all the members of our physical body are submissive to one another so that our body can act and operate smoothly. We do not have any organization to keep anything, but the recovery is still here. The recovery is still existing and has been kept by the principle of the Body.

　　If there were no Body, the church would have no meaning. The church makes no sense without the Body. But Hallelujah, there is the Body! Without the Body the church makes no sense, but with the Body there is the intrinsic significance of the church.

　　What is the difference between the church and the Body? We need to see that the church of God is the frame and the Body of Christ is the organism. We can use an apple tree as an illustration. The tree is the frame, and the apples are the very organic essence of this tree.... The tree is for the apples....The church is the frame, like the apple tree, and the Body of Christ is the very organic essence of the church, just like the apples are the very organic essence of the apple tree. These two are one. The church is the frame for existing. The Body of Christ is the very organic contents for people's satisfaction. (CWWL, 1993, vol. 2, "The Issue of the Dispensing of the Processed Trinity and the Transmitting of the Transcending Christ," pp. 548-549)

　　Further Reading: Fellowship concerning the Work of the Lord's Recovery, sec. 3

　　弗一22~23　将万有服在祂的脚下，并使祂向着召会作万有的头；召会是祂的身体，是那在万有中充满万有者的丰满。

　　启一11　你所看见的，当写在书上，寄给那七个召会……。

　　〔基督〕生机的身体是不分开的，也是不能分开的（林前一13上）。这身体不是自治的。基督这独一的身体，彰显于许多地方召会里（启一11），乃是在神圣的一里，如三一神所是的（约十七11、21、23）；也是在神圣的性质、元素、素质、彰显、功用和见证上。虽然有许多召会，但众召会有一个神圣性质、一个神圣元素、一个神圣素质、一个神圣彰显、一个神圣功用和一个神圣见证，因为众召会乃是一个身体。

　　召会今天一切的问题，都是由于不认识基督的身体。在我们中间不该有这样的无知，乃该有完全的认识。我们需要有智慧和启示的灵，我们的心眼需要被光照，使我们看见并领略基督的身体（经过过程的神圣三一之分赐与超越基督之输供的结果，一一一至一一二页）。

　　Eph. 1:22-23 And He subjected all things under His feet and gave Him to be Head over all things to the church, which is His Body, the fullness of the One who fills all in all.

　　Rev. 1:11 Saying, What you see write in a scroll and send it to the seven churches...

　　The organic Body is undivided, and it is also indivisible (1 Cor. 1:13a). It is not autonomous. This unique Body of Christ is expressed in many local churches (Rev. 1:11) in the divine oneness as it is with the Triune God (John 17:11, 21, 23) and in the divine nature, element, essence, expression, function, and testimony. There are many churches, yet they have one divine nature, one divine element, one divine essence, one divine expression, one divine function, and one divine testimony because they are one Body.

　　All the problems of the church today are due to the ignorance concerning the Body of Christ. Among us this ignorance should be absent, and the full knowledge should be present. We need a spirit of wisdom and revelation with the enlightening of the eyes of our heart to see and apprehend the Body of Christ. (CWWL, 1993, vol. 2, "The Issue of the Dispensing of the Processed Trinity and the Transmitting of the Transcending Christ," pp. 551-552)

　　基督身体的实际，就是一班神人所过这样生活的集合、总和。这种生活，就是基督身体的实际，要结束这时代，就是召会时代，且要把基督带回来，在国度时代与这些神人一同取得、占有并治理这地。这些神人在召会时代被成全，并得着终极完成。所以在下一个时代，就是国度时代，他们要与基督一同作王一千年（启二十4~6）。

　　今天在召会时代，被成全并得成熟的神人乃是锡安，就是得胜者，也就是召会中的活力排。但在新天新地，就不再有锡安，只有新耶路撒冷，因为一切原来不够格的圣徒，那时都已够格成为锡安。换句话说，整个新耶路撒冷都要成为锡安。……锡安就是神所在之处，也就是至圣所。在启示录二十一章有一个表号，表征新耶路撒冷将是至圣所。新耶路撒冷的量度是个正方体的量度……（16）。那就是至圣所；因为在旧约里，不论在帐幕或圣殿中，至圣所都是立方的，其长、宽、高都相等（出二六2~8，王上六20）。

　　到那时，所有蒙神救赎的人都要被变化，不只在生命和性情上与神一样，甚至显出来的样子也与神一样。启示录四章告诉我们，神显出来好像碧玉（3）。然后在二十一章，整座新耶路撒冷显出来好像碧玉（11）。因此，蒙神救赎的人在生命、性情和样子上，但不是在神格上，完全成为神。

　　我们都必须努力达到这高峰。……所有蒙神救赎的人至终都要成为神，在生命、性情和样子上，但不是在神格上，与神一样。新耶路撒冷乃是被变化，得荣耀，并与经过过程、终极完成之三一神调和的神人。圣城将是一个调和，作神的扩增和彰显，直到永远。

　　要达到这高峰，除了祷告以外，别无他路。耶路撒冷在此是一个大的范围，包括所有的基督徒，这是非常明显的；然而，锡安，就是得胜者，在哪里？在启示录这卷书中，主所要得着的，并主所要建造的，乃是锡安，就是得胜者。得胜者就是锡安，就是神所在之处。这是神圣言中属灵启示的内在实际。我们必须领悟什么是主的恢复；主的恢复就是要建造锡安。保罗的著作把这事揭示到极致，但已过看见这事的人并不多（关于相调的实行，四六至四九页）。

　　参读：关于相调的实行，第五篇；异象的高峰与基督身体的实际，第三篇。

　　The reality of the Body of Christ is the aggregate, the totality, of such a living by a group of God-men. This kind of a living, which is the reality of the Body of Christ, will close this age, the age of the church, and will bring Christ back to take, possess, and rule over this earth with these God-men in the kingdom age. They were perfected, completed, and consummated in the church age. So in the next age, the kingdom age, they will reign with Christ for a thousand years (Rev. 20:4-6).

　　Today in the church age, the God-men who were perfected and matured are Zion, the overcomers, the vital groups within the churches. But in the new heaven and new earth there will be no more Zion, only Jerusalem, because all the unqualified saints will have been qualified to be Zion. In other words, the entire New Jerusalem will become Zion....Zion is the very spot where God is, that is, the Holy of Holies. In Revelation 21 there is a sign signifying that the New Jerusalem will be the Holy of Holies. Its dimensions are the dimensions of a cube...(v. 16). That is the Holy of Holies, because the Holy of Holies in the Old Testament in both the tabernacle and the temple was a cube, equal in length, breadth, and height (Exo. 26:2-8; 1 Kings 6:20).

　　By that time all the God-redeemed people will be transformed, not only to be the same as God in life and nature but also to be the same in God's appearance. Revelation 4 tells us that God looks like jasper (v. 3). Then Revelation 21 says that the entire New Jerusalem has the appearance of jasper (v. 11). Thus, God's redeemed people have become absolutely the very God in life, in nature, and in appearance but not in His Godhead.

　　We all have to endeavor to reach this high peak.... All of God's redeemed people will eventually become gods as the very God in life, in nature, and in appearance but not in the Godhead. The New Jerusalem is the God-men who have been transformed, glorified, and mingled with the processed and consummated Triune God. The holy city will be a mingling to be God's increase and expression for eternity.

　　There is no other way to reach this high peak except by praying. It is more than evident that Jerusalem is here as a big realm of Christians, but where is Zion, the overcomers? In the book of Revelation what the Lord wants and what the Lord will build up is Zion, the overcomers. The overcomers are the very Zion, where God is. This is the intrinsic reality of the spiritual revelation in the holy Word of God. We have to realize what the Lord's recovery is. The Lord's recovery is to build up Zion. Paul's writings unveil this to the uttermost, but not many saw this in the past. (CWWL, 1994-1997, vol. 1, "The Practical Points concerning Blending," pp. 138-140)

　　Further Reading: CWWL, 1994-1997, vol. 1, "The Practical Points concerning Blending," ch. 5; CWWL, 1994-1997, vol. 1, "The High Peak of the Vision and the Reality of the Body of Christ," ch. 3

　　林前十二24~25　至于我们俊美的肢体，就不需要了。但神将这身体调和在一起，把更丰盈的体面加给那有缺欠的肢体，免得身体上有了分裂，总要肢体彼此同样相顾。

　　神已经将身体调和在一起（林前十二24）。“调和”这辞的意思也是调整、使之和谐、调节并调在一起。神已将身体调和，将身体调整，使身体和谐，将身体调节，并将身体调在一起。“调和”的希腊文含示失去区别。一位弟兄的特性也许是快，另一位的特性也许是慢。但在身体的生活里，……所有这样的区别都消失了。神已将所有不同种族和肤色的信徒调和。

　　在身体的生活里，要和谐、调和、调整、相调并调节，我们就必须经过十字架，凭着那灵，为着基督身体的缘故，将基督分赐给别人。……无论我们作什么，都该凭着那灵，分赐基督。再者，无论我们作什么，都不该为着我们的利益，并照着我们的味道，而该为着召会（神圣奥秘的范围，一○○至一○一页）。

　　1 Cor. 12:24-25 But our comely members have no need. But God has blended the body together, giving more abundant honor to the member that lacked, that there would be no division in the body, but that the members would have the same care for one another.

　　God has blended the Body together (1 Cor. 12:24). The word blended also means "adjusted," "harmonized," "tempered," and "mingled." God has blended the Body, adjusted the Body, harmonized the Body, tempered the Body, and mingled the Body. The Greek word for blended implies the losing of distinctions. One brother's distinction may be quickness, and another's may be slowness. But in the Body life...all such distinctions are gone. God has blended all the believers of all different races and colors.

　　In order to be harmonized, blended, adjusted, mingled, and tempered in the Body life, we have to go through the cross and be by the Spirit, dispensing Christ to others for the sake of the Body of Christ.... Whatever we do should be by the Spirit to dispense Christ. Also, what we do should not be for our interest and according to our taste but for the church. (CWWL, 1994-1997, vol. 4, "The Divine and Mystical Realm," pp. 159-160)

　　一位同工要作什么，就该与其他同工交通。长老该与其他长老交通。交通调节我们，……调整我们，……使我们和谐，……把我们调在一起。我们该忘记自己是慢的或是快的，只要与别人交通。若没有与其他一同配搭的圣徒交通，我们就不该作什么。交通要求我们要作什么的时候先停下来。在召会生活里、在主的工作中，我们在配搭里都必须学习，没有交通就不要作什么。

　　在我们中间，该有基督身体所有个别肢体的调和，在某些地区内众召会的调和，众同工的调和，以及众长老的调和。……这样，我们会得着许多益处。……要学习交通，要学习被调和。从现在起，众召会该经常来在一起相调。我们也许不习惯，但我们开始相调几次以后，就会尝到那个味道。……今天我们彼此相调非常方便，因为现今的世代有各种现代化的便利设施。

　　我们相调在一起，就有十字架与那灵。没有十字架与那灵，我们所有的一切就是肉体同分裂。……我们也许来在一起，而没有多少相调，因为每个人都留在自己里面。每个人都害怕得罪别人与犯错，所以保持安静。这是照着肉体之人的样子。我们来在一起，就该经历十字架的了结。然后，我们该学习如何跟随那灵，如何分赐基督，并如何为着身体的益处说话行事。

　　相调的意思是，你被别人摸着，你也摸着别人。但你该以相调的方式摸着别人。要经过十字架，凭着那灵行事，并且作每件事都为着基督身体的缘故分赐基督。我们来到相调聚会中不该安静。我们必须预备自己为主说话。主也许使用你，但你需要被调和、被除去，你也需要学习如何跟随那灵，为着基督身体的缘故分赐基督。

　　这样的调和不是交际，乃是个别肢体、区内的众召会、同工、长老所享受、经历并有分于之基督的调和。

　　调和是为着建造基督宇宙的身体（弗一23），好照着神的喜悦，完成那作神经纶最终目标的新耶路撒冷（9~10，三8~10，启二一2）（神圣奥秘的范围，一○一至一○三页）。

　　参读：神圣奥秘的范围，第六篇。

　　When a co-worker does anything, he should fellowship with the other co-workers. An elder should fellowship with the other elders. Fellowship tempers us,...adjusts us, ...harmonizes us, and...mingles us. We should forget about whether we are slow or quick and just fellowship with others. We should not do anything without fellowshipping with the other saints who are coordinating with us. Fellowship requires us to stop when we are about to do something. In our coordination in the church life and in the Lord's work, we all have to learn not to do anything without fellowship.

　　Among us we should have the blending of all the individual members of the Body of Christ, the blending of all the churches in certain districts, the blending of all the co-workers, and the blending of all the elders....Then we will receive many benefits.... Learn to fellowship. Learn to be blended. From now on, the churches should come together frequently to be blended. We may not be used to it, but after we begin to practice blending a few times, we will acquire the taste for it.... Today it is very convenient for us to blend with one another because of this modern age with its modern conveniences.

　　When we blend together, we have the cross and the Spirit. Without the cross and the Spirit, all that we have is the flesh with division.... We may come together without much blending because everyone stays in themselves. They are afraid to offend others and make mistakes, so they keep quiet. This is the manner of man according to the flesh. When we come together, we should experience the terminating of the cross. Then we should learn how to follow the Spirit, how to dispense Christ, and how to say and do something for the benefit of the Body.

　　To be blended means that you are touched by others and that you are touching others. But you should touch others in a blending way. Go through the cross, do things by the Spirit, and do everything to dispense Christ for His Body's sake. We should not come to a blending meeting to be silent. We have to prepare ourselves to say something for the Lord. The Lord may use us, but we need to be tempered and crossed out, and we need to learn how to follow the Spirit to dispense Christ for His Body's sake.

　　Such a blending is not social but the blending of the very Christ whom the individual members, the district churches, the co-workers, and the elders enjoy, experience, and partake of. The blending is for the building up of the universal Body of Christ (Eph. 1:23) to consummate the New Jerusalem (Rev. 21:2) as the final goal of God's economy according to His good pleasure (Eph. 3:8-10; 1:9-10). (CWWL, 1994-1997, vol. 4, "The Divine and Mystical Realm," pp. 160-162)

　　Further Reading: CWWL, 1994-1997, vol. 4, "The Divine and Mystical Realm," ch. 6; Fellowship concerning the Work of the Lord's Recovery, sec. 4

　　罗十六1　我向你们推荐我们的姊妹非比，她是在坚革哩的召会的女执事。

　　　16　你们要用圣别的亲嘴彼此问安。基督的众召会都问你们安。

　　　20　平安的神快要将撒但践踏在你们的脚下。愿我们主耶稣的恩，与你们同在。

　　罗马书末了三章给我们看见，使徒照着神并照着基督的接纳，而有的一种基督身体生活的相调和交通。这样的解释，是历代的解经家所没有看见的。十六章给我们看见使徒的一个绝佳的榜样，他将众圣徒带到基督身体全体相调的生活中。我们在这样的生活中，才能真实地在生命中作王（经历神生机的救恩等于在基督的生命中作王，七四页）。

　　Rom. 16:1 I commend to you Phoebe our sister, who is a deaconess of the church which is in Cenchrea.

　　16 Greet one another with a holy kiss. All the churches of Christ greet you.

　　20 Now the God of peace will crush Satan under your feet shortly. The grace of our Lord Jesus be with you.

　　The last three chapters of Romans show the blending and fellowship of the Body life brought forth through the apostle's receiving according to God and Christ; such an explanation was not seen by the Bible expositors throughout the generations. Romans 16 gives us an excellent pattern of the apostle in bringing all the saints into the blending life of the entire Body of Christ. It is in such a life that we can truly reign in life. (CWWL, 1994-1997, vol. 5, "The Experience of God's Organic Salvation Equaling Reigning in Christ's Life," p. 515)

　　我们必须跟随使徒的脚踪；他借着推荐与问安，将我们带进基督身体全体相调的生活中，使平安的神，能将撒但践踏在我们脚下，并使我们能得享基督丰富的恩典（罗十六1~16、21~24、20）。在罗马十六章，使徒保罗将圣徒一一提名问安，至少有二十八位圣徒，包括坚革哩召会的女执事非比，以及百基拉和亚居拉等，并且普遍地问圣徒的安。这给我们看见，他对每一位圣徒都相当的认识、了解、关心。这样的推荐和问安，不仅说到众圣徒之间的关切，也说到众召会之间的交通。因着召会这样在身体里的交通，就使平安的神，能将撒但践踏在我们脚下，而我们能得享基督丰富的恩典。这恩典就是三一神在祂父、子、灵三方面化身里的显现。

　　我们借着身体的交通、践踏撒但、享受恩典，就能成全历世以来密而不宣，关乎神完整救恩的奥秘，完成神永远的经纶，使万国顺从信仰，以致荣耀借着耶稣基督归与独一智慧的神（25~27）。

　　我们必须有基督身体交通和相调的实际，否则我们无论怎么追求、单纯、谦卑，迟早总会出问题，甚至会分裂。所以我们必须受身体之异象的控制，跟随使徒的脚踪，将众召会的众圣徒带进基督身体全体相调的生活中。这就是在生命中作王，借此使荣耀归与神，而这荣耀就是新耶路撒冷，也就是神人二性联调的宇宙合并，在其中神要得着完全的荣耀，神的经纶要得着完满的成就。

　　罗马书是一卷概论基督徒生活的书，在其结论中，将“荣耀”归与“智慧”的神。这揭示书中所论的一切，都是祂的智慧所计划、经营并完成的，为要叫祂这无限丰富的三一神得着荣耀，就是叫祂无比的荣耀，得在我们这些蒙祂永远成全，且成为祂的身体，与祂联结为一的人身上，完全丰满地彰显出来。祂这智慧的焦点，乃是将祂神圣的三一作到我们蒙救赎的三部分—灵、魂、体—里，使我们在祂的救赎、圣别并变化中，与祂充分地有神圣生命的联结，使祂那神性调人性、人性联神性的心愿，得到永远的成全，……在永世中作祂终极的彰显（经历神生机的救恩等于在基督的生命中作王，七五至七七页）。

　　参读：经历神生机的救恩等于在基督的生命中作王，第六篇。

　　We must follow in the footsteps of the apostle. He brought us into the blending life of the entire Body of Christ by recommendations and greetings in order that the God of peace may crush Satan under our feet and we may enjoy the rich grace of Christ (Rom. 16:1-16, 21-24, 20). In Romans 16 the apostle Paul greeted the saints one by one, mentioning at least twenty-seven names, including Phoebe, a deaconess of the church in Cenchrea, and Prisca and Aquila. Moreover, he greeted the saints generally. This shows that he had a considerable amount of knowledge, understanding, and care with regard to every one of them. Such recommendations and greetings show both the mutual concern among the saints and the mutual fellowship among the churches. It is by the churches' fellowship in the Body that the God of peace will crush Satan under our feet and we will be able to enjoy the rich grace of Christ. This grace is the manifestation of the Triune God in His embodiment in three aspects—the Father, the Son, and the Spirit.

　　Through the fellowship in the Body, the crushing of Satan, and the enjoyment of grace, we can carry out the mystery kept in silence in the times of the ages concerning the complete salvation of God in the fulfillment of the eternal economy of God for the Gentiles to have the obedience of faith unto glory to the only wise God through Jesus Christ (vv. 25-27).

　　We must have the reality of the fellowship and blending of the Body of Christ. Otherwise, regardless of how much we pursue and how simple and humble we are, sooner or later there will be problems, even divisions, among us. Hence, we must be governed by the vision of the Body and follow in the footsteps of the apostle by bringing all the saints in all the churches into the blending life of the entire Body of Christ. This is to reign in life, and by such reigning, we give glory to God. This glory is the New Jerusalem, the universal incorporation of the union and mingling of divinity with humanity, in which God will be completely glorified and His economy will be fully accomplished.

　　In its conclusion Romans, which gives a general discussion of the Christian life, gives glory to the wise God. This unveils that all the matters discussed in this book are planned, managed, and accomplished by God's wisdom in order that He, the immeasurably rich Triune God, may be glorified, that is, that His incomparable glory may be completely and fully expressed through us who have been perfected eternally by Him and who have become His Body and have been joined to Him as one. The focus of God's wisdom is the working of His Divine Trinity into the three parts—spirit, soul, and body—of our redeemed being in order that in His redemption, sanctification, and transformation we may have a full union in the divine life with Him and His desire for the mingling of divinity and humanity, the joining of humanity to divinity...to be His consummate expression in eternity. (CWWL, 1994-1997, vol. 5, "The Experience of God's Organic Salvation Equaling Reigning in Christ's Life," pp. 516-517)

　　Further Reading: CWWL, 1994-1997, vol. 5, "The Experience of God's Organic Salvation Equaling Reigning in Christ's Life," ch. 6

　　弗四4　一个身体和一位灵，正如你们蒙召，也是在一个盼望中蒙召的。

　　林前十17　因着只有一个饼，我们虽多，还是一个身体，因我们都分受这一个饼。

　　独一的召会显于众地方召会，乃是为着有形的原因。我们信徒散居在这地上，所以无法同在一个地方。我们必须在许多地方，所以在某种意义上，我们必须因地方而分开。但我们不能忘记，众召会乃是基督的身体。以弗所四章说只有一个身体（4）；保罗说我们虽多，还是一个饼，一个身体（林前十17）。

　　我们也许以为，众地方召会是神经纶的目标。然而，众地方召会不是目标，乃是神达到祂经纶之目标所采取的手续。……我们若只在众地方召会里，却不往前，我们就远离了神的目标（关于相调的实行，一九至二○、四至五页）。

　　Eph. 4:4 One Body and one Spirit, even as also you were called in one hope of your calling.

　　1 Cor. 10:17 Seeing that there is one bread, we who are many are one Body; for we all partake of the one bread.

　　The one church is expressed in the local churches because of physical reasons. We believers are scattered on this earth, so we cannot be in one location. We have to be in many locations, so in a sense, we have to be separated by localities. But we cannot forget that the churches are the Body of Christ. Ephesians 4 says that there is one Body (v. 4). Paul says that though we are many, we are still one bread and one Body (1 Cor. 10:17).

　　We may think that the local churches are the goal of God's economy. However, they are not the goal but the procedure God takes to reach the goal of His economy.... If we are just in the local churches and do not go on, we are far off from God's goal. (CWWL, 1994-1997, vol. 1, "The Practical Points concerning Blending," pp. 116, 103)

　　照以弗所一章二十二至二十三节，神经纶的目标是召会，就是基督的身体。有些人也许说，召会既是基督的身体，那么我们在召会里，也就该在身体里。他们在道理上是对的，但在实行上却不然。我们也许常常说到基督的身体，但若问我们基督的身体是什么，我们也许只能回答：基督的身体就是召会。我们在召会里，那是事实；……我们有基督的身体这辞，也有基督身体的道理，但基督身体的实行和实际在哪里？

　　相调的目的是要将我们众人引进基督身体的实际。……我宝贵众地方召会，是因着一个目的：众地方召会是将我带进基督身体的手续。众召会是身体，但众召会也许没有基督身体的实际。因此，我们需要在众地方召会里，使我们能被引进或带进基督身体的实际。

　　主恢复的最高峰，能真正、实际、真实完成神经纶的，不是叫神以有形的作法产生许多地方召会，乃是让神产生生机的身体作祂的生机体。我们都有物质的身体，但事实上我们的身体不是我们这人的实际。我的身体是我，但不是我这人的实际。照样，全球所建立的众召会是有形的骨架，但在众召会中间也许没有基督身体的实际。我们若对自己诚实，就必须承认这是我们今天的光景。

　　相调的思想在圣经里很强。在旧约里，有为着完成神经纶之相调的预表。……使徒保罗很强地提到这相调的预表。在林前十章十七节保罗说，“因着只有一个饼，我们虽多，还是一个身体，因我们都分受这一个饼。”保罗看召会是一个饼，这种想法不是他自己发明的，乃是取自旧约。利未记二章四节的素祭，是由细面调油所作的饼组成的。面的每一部分都是用油混合或调和的。那就是相调。保罗告诉我们，召会乃是由细面所作成的饼。细面来自麦粒，而麦粒来自那一粒麦子，就是基督〔约十二24〕。……我们是许多子粒，被磨成细面，好作成召会这饼。在这里我们能看见圣经中相调的思想。

　　我们看见圣言里有相调的真理，但少有人说到相调，因为这事不仅非常高深，也非常奥秘。相调不是一件物质的事（关于相调的实行，五至六、一四至一五、一九页）。

　　参读：关于相调的实行，第一至三篇；召会生活中引起风波的难处，第三至四篇。

　　According to Ephesians 1:22-23, the goal of God's economy is the church, which is Christ's Body. Some may say that since the church is the Body of Christ and since we are in the church, we should also be in the Body. They are right doctrinally but not practically. We may speak much about the Body of Christ, but if we are asked what the Body of Christ is, we may be able to answer only that the Body of Christ is the church. We are in the church; that is a fact.... We have the term the Body of Christ and we have the doctrine of the Body of Christ, but where is the practicality and reality of the Body of Christ?

　　The purpose of the blending is to usher us all into the reality of the Body of Christ....I treasure the local churches because of a purpose. The local churches are the procedure to bring me into the Body of Christ. The churches are the Body, but the churches may not have the reality of the Body of Christ. Thus, we need to be in the local churches so that we can be ushered, or brought, into the reality of the Body of Christ.

　　The highest peak of the Lord's recovery that can really, practically, and actually carry out God's economy is for God to produce not many local churches in a physical way but an organic Body to be His organism. We all have a physical body, but our body actually is not the reality of our being. My body is me, but it is not the reality of my being. Likewise, the churches set up around the globe are a physical frame, but among the churches there may be no reality of the Body of Christ. If we are honest with ourselves, we must admit that this is our situation today.

　　The thought of blending is very strong in the Bible. In the Old Testament there is a type of the blending for the fulfillment of God's economy.... This type of the blending is strongly referred to by the apostle Paul. In 1 Corinthians 10:17 Paul says, "Seeing that there is one bread, we who are many are one Body; for we all partake of the one bread." Paul's thought of the church being one bread was not his own invention; rather, it was taken from the Old Testament. The meal offering in Leviticus 2:4 consisted of cakes made of fine flour mingled with oil. Every part of the flour was mixed, or mingled, with the oil. That is blending. Paul tells us that the church is a bread, a cake, made of fine flour. This fine flour comes from wheat grains, and the wheat grains come from the one grain of wheat, which is Christ [John 12:24].... We are the many grains so that we may be ground into fine flour for making the cake, the bread, of the church. Here we can see the thought of blending in the Bible.

　　The truth of blending is in the holy Word, ... [but] hardly anyone speaks about blending because this is not only very high and deep but also very mysterious. It is not a physical matter. (CWWL, 1994-1997, vol. 1, "The Practical Points concerning Blending," pp. 103-104, 111-112, 116)

　　Further Reading: CWWL, 1994-1997, vol. 1, "The Practical Points concerning Blending," chs. 1-3; CWWL, 1993, vol. 2, "The Problems Causing the Turmoils in the Church Life," chs. 3-4

　　加二20　我已经与基督同钉十字架；现在活着的，不再是我，乃是基督在我里面活着……。

　　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。

　　一21　因为在我，活着就是基督，死了就有益处。

　　新约提到的钉十字架，乃是在各各他山上木头的十字架。但你们必须看见，基督被钉在物质的十字架上之前，祂已经是天天被钉死，有三十三年半之久。耶稣不是一个人，一个真正的人么？是的，但祂不凭那个真正的人活着，而是把那个真正的人一直摆在十字架上。然后，在复活的意义上，祂活出神的生命。神的生命，带着其一切的属性，从这神人耶稣里面活出来，彰显为这神人的美德。

　　这样的生命起初只是在个人的耶稣基督里。然而，这生命现今已经在许多人身上被重复、复制出来，这些人蒙了救赎、重生，如今在他们里面有神的生命。他们都得着滋养、圣别、变化、成全，不仅成为成熟的基督徒，更是成为神人。基督身体的实际乃是被成全之神人所过的团体生活，他们是真正的人，但他们不凭自己的生命，乃凭经过过程之神的生命而活；经过过程之神的属性借着他们的美德彰显出来（关于相调的实行，三五页）。

　　Gal. 2:20 I am crucified with Christ; and it is no longer I who live, but it is Christ who lives in me...

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

　　1:21 For to me, to live is Christ and to die is gain.

　　The crucifixion mentioned in the New Testament transpired on the wooden cross on Mount Calvary. But you have to realize that before Christ was there in the physical crucifixion, He was being crucified every day for thirty-three and a half years. Was not Jesus a human being, a genuine man? Yes. But He did not live by that genuine man. Instead, He kept that genuine man on the cross. Then, in the sense of resurrection, He lived God's life. God's life with all its attributes was lived within this God-man Jesus and expressed as this God-man's virtues.

　　Such a life was there originally just in an individual man, Jesus Christ. But this life has now been repeated, reproduced, in many men who have been redeemed and regenerated and who now possess the divine life within them. All of them have been nourished, sanctified, transformed, and perfected not just to be matured Christians but to be God-men. The reality of the Body of Christ is the corporate living by the perfected God-men, who are genuine men but are not living by their life but by the life of the processed God, whose attributes have been expressed through their virtues. (CWWL, 1994-1997, vol. 1, "The Practical Points concerning Blending," pp. 128-129)

　　得成全就是借着不断操练弃绝己，凭另一个生命活着，而得着成熟。这是照着保罗所说，“我已经与基督同钉十字架；现在活着的，不再是我，乃是基督在我里面活着。”（加二20上）保罗……向他天然的人死，而凭他的新人同神圣的生命活着。所以他说，借着耶稣基督之灵全备的供应，他活基督，并显大基督（腓一19~21上）。……基督的死是一个模子，保罗将他自己放在那个死的模子里，在那里被模成基督的死〔参三10〕。在保罗这个人身上，众人可以看见十字架的记号和形像（加六14、17，参17注1）。他的旧生命借着基督复活的大能，模成基督之死的形像。复活的大能加强他过神人的生活。主盼望我们许多人也成为这样的人。

　　基督身体的实际不仅仅是一个团体的生活，也是一个调和的生活。这种生活不是“调和过”的生活；调和过的就表示调和已经完成了。但这生活还在调和之中，尚未完成，仍在进行。这是蒙重生、被变化、得荣耀的三部分神人，在基督的复活里，与三一神在永远联结里调和的生活。这位三一神乃是那是灵的基督，作经过过程、终极完成之三一神的具体化身，是包罗万有的灵，作是灵之基督的实际和经过过程之三一神的终极完成。这种调和的生活，乃是在基督的复活里，而这复活的实际就是那灵。这复活将终极完成的神分赐给信徒，并将那胜过死的生命释放到信徒里面。

　　这样一个调和的生活作为基督身体的实际，要终极完成于新天新地里的新耶路撒冷，作神的扩增并彰显，直到永远。

　　任何一个人过这样一种调和的生活，就……已经蒙拯救脱离自己，得着变化，得着成全了。他们不藐视别人，不定罪别人，也不受别人的搅扰。他们不会有分于异议、背叛和分裂。反之，他们要在这里，在主的恢复里作耶路撒冷的高峰—锡安山（关于相调的实行，三五至三八页）。

　　参读：关于相调的实行，第四篇；异象的高峰与基督身体的实际，第四篇。

　　To be perfected...is to be matured by continually exercising to reject the self and live by another life. This is according to what Paul says: "I am crucified with Christ; and it is no longer I who live, but it is Christ who lives in me" (Gal. 2:20a). Paul...was dying to his natural man and living by his new man with the divine life. So he said that by the bountiful supply of the Spirit of Jesus Christ, he lived and magnified Christ (Phil. 1:19-21a). The death of Christ is a mold, and Paul put himself into that death-mold to be conformed there [cf. Phil. 3:10]. On this man, Paul, all men could see the mark and the image of the cross (Gal. 6:14, 17 and footnote 1 on v. 17). His old life was conformed to the image of the death of Christ by the power of Christ's resurrection. The power of resurrection strengthened him to live the life of a God-man. The Lord expects that many of us would be such ones.

　　The reality of the Body of Christ is not just a corporate living but a mingling living. If we use the word mingled, this means that this living is consummated, completed. Instead, we use the word mingling because this living is not completed; it is still going on. It is the mingling living in the eternal union of the regenerated, transformed, glorified tripartite God-men with the Triune God in the resurrection of Christ. This Triune God is the very pneumatic Christ as the embodiment of the processed and consummated Triune God, who is the all-inclusive Spirit as the reality of the pneumatic Christ and as the consummation of the processed Triune God. Such a mingling living is in the resurrection of Christ, and the reality of this resurrection is the Spirit. This resurrection imparts the consummated God and releases the death-overcoming life into the believers.

　　Such a mingling living as the reality of the Body of Christ will consummate ultimately in the New Jerusalem in the new heaven and new earth as God's increase and expression for eternity.

　　[Those who live such a mingling living] have been delivered out of themselves and have been transformed and perfected. They would not despise or condemn anyone, nor would they be bothered by others. They would not have anything to do with dissension, rebellion, or division. Instead, they would be here in the recovery as the high peak, Mount Zion, in Jerusalem. (CWWL, 1994-1997, vol. 1, "The Practical Points concerning Blending," pp. 129-131)

　　Further Reading: CWWL, 1994-1997, vol. 1, "The Practical Points concerning Blending," ch. 4; CWWL, 1994-1997, vol. 1, "The High Peak of the Vision and the Reality of the Body of Christ," ch. 4