诗歌：补充本624首

Scripture Reading: Eph. 1:22-23; 3:16-17a, 19b; 4:16; Phil. 1:8

读经：弗一22~23，三16~17上、19下，四16，腓一8

　　弗三16~17　愿祂照着祂荣耀的丰富，借着祂的灵，用大能使你们得以加强到里面的人里，使基督借着信，安家在你们心里，叫你们在爱里生根立基。

　　要让基督安家在我们心里，我们需要不仅以祂为我们的生命，也以祂为我们的人位。召会不仅是以基督为生命的身体，也是以基督为人位的新人；因此，在以弗所三章十七节，保罗强调基督安家在我们心里的重要性。保罗祷告，叫信徒们借着让基督安家在他们心里，而以基督为他们的人位。基督在我们的灵里时，祂是我们的生命；但当祂扩展到我们心里，祂就成为我们的人位。我们不仅需要以基督为我们灵里的生命，也需要以祂为我们心里的人位（新约总论第十一册，一七三至一七四页）。

　　Eph. 3:16-17 That He would grant you, according to the riches of His glory, to be strengthened with power through His Spirit into the inner man, that Christ may make His home in your hearts through faith, that you, being rooted and grounded in love.

　　In order for Christ to make His home in our heart, we need to take Him not only as our life but also as our person. Because the church is not only the Body with Christ as life but also the new man with Christ as the person, Paul in Ephesians 3:17 emphasizes the importance of Christ's making His home in our heart. Paul prayed that the believers would take Christ as their person by allowing Him to make His home in their heart. When Christ is in our spirit, He is our life, but when Christ spreads into our heart, He becomes our person. We need to take Christ not only as life in our spirit but also as the person in our heart. (The Conclusion of the New Testament, p. 3390)

　　真正的召会生活，乃是基督亲自安家在我们心里，占有我们里面每一角落的结果。召会的内容，乃是我们以其为人位的基督，就是作到我们里面的基督。要使基督在马太十六章十八节论到召会建造的话得着应验，召会必须进入一种光景，有许多圣徒都让基督安家在他们心里，据有、占有并浸透他们整个里面的人。基督越占有我们里面的人，我们就越能在身体里与别人建造在一起（弗二21~22，四16）。身体生活的实际乃是这样对内住基督的内在经历。基督的身体，乃是我们享受基督追测不尽之丰富的完成，也是我们经历无限的基督安家于我们整个里面之人的完成。新耶路撒冷乃是基督安家在我们心里的终极结果（新约总论第十一册，一七四至一七五页）。

　　大卫想要为神建造香柏木的殿，但神却要在基督里把祂自己建造到大卫里面。神所要建造到大卫里面的，要成为神的殿，也要成为大卫的家。这一个相互的住处也启示在约翰十四章二十三节：“人若爱我，……我父也必爱他，并且我们要到他那里去，同他安排住处。”这住处不仅是为着三一神，也是为着我们。凡神在我们里面所建造的，要成为神的居所和我们的居所。

　　我们必须领悟，神要得着一个居所，不是借着我们所行所作，乃是借着祂的建造。基督建造召会（太十六18），乃是借着进到我们灵里，并将祂自己从我们的灵扩展到我们的心思、情感和意志里，以占有我们的魂。这召会要成为祂的居所和我们的居所。这是我们所需要的，我们的负担也就是要强调这一件事（撒母耳记生命读经，二○五至二○六页）。

　　召会如何被建造，关键的因素在于对内住的基督有内里的经历。有恩赐的人不是把恩赐供应给众圣徒；他们乃是供应他们所经历，基督那追测不尽的丰富，使众圣徒在基督里得成全，并且长到祂里面。如果我们仔细读以弗所三至四章，在主面前祷读这些话，我信祂会给我们异象，看见这是建造召会唯一的路。

　　召会不是借着知识和恩赐建造起来的。我们知识越多，分裂就越多；我们恩赐越多，难处就越多。只有借着里面经历基督作生命，我们才能有召会生活的实际。里面的人必须得加强，使基督安家在我们心里，这样我们就得以在一切事上长到祂里面。然后，我们就能被充满，成为神一切的丰满，借着祂同被建造，成为神在灵里的居所（召会的异象与建造，六八至六九页）。

　　参读：主观经历内住的基督，第四篇；新约总论，第三百三十八篇。

　　The genuine church life is the issue of Christ personally making His home in our heart to occupy every corner of our inner being. The content of the church is the Christ whom we take as our person, the Christ who is wrought into our being. In order for Christ's word in Matthew 16:18 concerning the building up of the church to be fulfilled, the church must enter into a state where many saints allow Christ to make His home in their heart, possessing, occupying, and saturating their entire inner being. The more Christ occupies our inner being, the more we will be able to be built up with others in the Body (Eph. 2:21-22; 4:16). The reality of the Body life is such an inner experience of the indwelling Christ. The Body of Christ is the consummation of our enjoyment of the unsearchable riches of Christ and the consummation of the experience of the unlimited Christ making His home in our entire inward being. The New Jerusalem is the ultimate issue of Christ making His home in our heart. (The Conclusion of the New Testament, p. 3391)

　　David wanted to build God a house of cedar, but God wanted to build Himself in Christ into David. What God would build into David would be both God's house and David's house. This mutual abode is also unveiled in John 14:23: "If anyone loves Me, ...My Father will love him, and We will come to him and make an abode with him." This abode will be not only for the Triune God but also for us. What God builds up in us is both God's habitation and our habitation.

　　We need to realize that God will have a habitation not by our doing or working but by His building. Christ builds the church (Matt. 16:18) by coming into our spirit and spreading Himself from our spirit into our mind, emotion, and will to occupy our entire soul. This church will become His habitation and our habitation. This is what we need, and our burden is to emphasize this one thing. (Life-study of 1 & 2 Samuel, p. 169)

　　The key factor of how the church will be built up is the inner experience of the indwelling Christ. The gifted persons do not minister gifts to the saints; they only minister the unsearchable riches of Christ, which they have experienced, that the saints might be perfected in Christ and grow up into Him. If we read Ephesians 3 and 4 carefully and pray-read them before the Lord, I believe He will give us the vision to see that this is the only way for the church to be built up.

　　I must repeat again that the church is not built up by knowledge and gifts. The more knowledge we have, the more divisions we will have; and the more gifts we have, the more trouble we will have. It is only by the inner experience of Christ as life that we can have the reality of the church life. The inner man must be strengthened so that Christ will make His home in our hearts and we will grow up into Him in all things. Then we will be filled unto all the fullness of God, by whom we will be built together into a dwelling place of God in spirit. (The Way to Build Up the Church, p. 20)

　　Further Reading: CWWL, 1983, vol. 1, "The Subjective Experience of the Indwelling Christ," ch. 4; The Conclusion of the New Testament, msg. 338

　　腓一8　神可为我作见证，我在基督耶稣的心肠里，怎样切切地想念你们众人。

　　弗四16　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。

　　当一个人搬进新房子，他需要一段时间才能在那房子里定居下来。他定居下来，就是安家在那房子里。这就是保罗所说，基督安家在我们心里的意思。基督想要定居在我们心里的每一部分。保罗知道，以弗所的信徒有基督在他们里面，但他们并没有让基督安家、定居在他们心里的每一部分。这就是为什么保罗有这样的祷告。我们的情感、心思、意志和良心必须被基督摸着，并被基督得着。住在我们里面、占有我们的基督，必须接管我们的情感、心思、意志和良心，直到祂完全定居在我们里面所有内在的房间里。这是由神圣的三一配搭着来完成的。神圣三者美丽地配搭在一起，好叫基督，就是三一神具体的化身，能完全定居在我们里面（在神圣三一里并同神圣三一活着，六八至六九页）。

　　Phil. 1:8 For God is my witness how I long after you all in the inward parts of Christ Jesus.

　　Eph. 4:16 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.

　　Whenever a person moves into a new house, it takes him a while to become settled in that house. His getting settled is his making his home in the house. This is what Paul means by Christ making His home in our hearts. Christ wants to become settled in every part of our heart. Paul realized that the believers in Ephesus had Christ in them but that they did not have Christ making His home, getting Himself settled, in every part of their heart. This is why Paul prayed such a prayer. Our emotion, mind, will, and conscience must be touched by Christ and gained by Christ. The indwelling, occupying Christ needs to take over our emotion, our mind, our will, and our conscience until He gets Himself fully settled in all the inner rooms of our inner being. This is carried out in a coordinated way by the Divine Trinity. The three coordinate together in a beautiful way so that Christ, the embodiment of the Triune God, can become fully settled in our inner being. (CWWL, 1988, vol. 1, "Living in and with the Divine Trinity," pp. 321-322)

　　一个杯子装满了水，并且满溢出来，这个满溢就是一种彰显。那个满溢就是丰满，而丰满就是杯子里面所盛装之东西的彰显。当我们对基督有这样深的经历时，结果就带进三一神的丰满。这丰满就是召会，基督的身体，作三一神的彰显（在神圣三一里并同神圣三一活着，六九页）。

　　〔腓立比一章八节的〕心肠表征里面的情感，指柔细的怜悯和同情。使徒甚至在基督的心肠，基督里面柔细的各部分里，与基督是一，切切地想念圣徒。这指明，保罗经历基督乃是与基督里面的各部分联为一，而在其中享受祂作恩典的供应（圣经恢复本，腓一8注1）。

　　基督既是人，就有人的心肠同其各种功用。基督在祂心肠里的经历，就是祂在祂心思、情感、意志、魂、心和灵里的经历，包括祂的爱好、愿望、感觉、思想、定意、存心和打算。

　　有好多处经节启示基督在祂心肠里的经历。按照路加二章四十九节，当主耶稣十二岁时，祂说，“岂不知我必须以我父的事为念么？”这也可译为：“我必须思念我父的事务。”…… 祂的心思被父的事务所占有。这里我们看见主心思的功用，祂的心肠是多么的为着父。……约翰二章十七节说到主的焦急：“我为你的家，心里焦急，如同火烧。”焦急是情感的事。主耶稣里面为着神的殿，焦急如同火烧。在此我们看见主运用了祂的情感。……在马太二十六章三十九节，主耶稣祷告说，“然而不要照我的意思，只要照你的意思。”这是祂在客西马尼，快要被捉去受死时的祷告。祂接受父的旨意，把自己的意志降服于父的旨意。这是主意志的功用。

　　以赛亚五十三章十二节预言到主耶稣在十字架上的死：“祂将命〔直译，魂〕倾倒，以至于死。”主耶稣丧失祂的魂，自愿将祂的魂倾倒，以至于死。这当然是祂魂的功用。……四十二章四节论到基督说，“祂不灰心，也不丧胆。”这是说到主的心的光景。祂从不灰心；祂心里从不丧胆。

　　马可二章八节说，“耶稣灵里……知道。”主耶稣用祂的灵，祂在祂的灵里知道事情。无论祂在什么处境，祂借着运用祂的灵，就知道那处境。祂运用祂的灵，好为着神，且使祂自己成为燔祭（利未记生命读经，八○至八一页）。

　　参读：利未记生命读经，第七篇。

　　[The] overflow [of a cup filled up with water] is the fullness, and the fullness is the very expression of what is contained within the cup. When we experience Christ in such a deep way, this will issue in the fullness of the Triune God. This fullness is the church, the Body of Christ, as the very expression of the Triune God. (CWWL, 1988, vol. 1, "Living in and with the Divine Trinity," p. 322)

　　[In Philippians 1:8 inward parts means] "bowels"; signifying inward affection, then, tender mercy and sympathy. In longing after the saints, the apostle was one with Christ even in the bowels, the tender inward parts, of Christ. This indicates that for Paul to enjoy Christ meant that he was one with Christ's inward parts, in which he enjoyed Christ as the supply of grace. (Phil. 1:8, footnote 1)

　　As a man, Christ had the human inward parts with their various functions. Christ's experience in His inward parts is His experience in His mind, emotion, will, soul, heart, and spirit, including His love, desire, feeling, thought, decision, motive, and intention.

　　A number of verses reveal Christ's experience in His inward parts. According to Luke 2:49, when the Lord Jesus was twelve He said, "Did you not know that I must be in the things of My Father?" This can also be translated, "I must mind My Father's business."...His mind was occupied with the Father's business. Here we have the function of the Lord's mind, and we see how much He was inwardly for the Father. John 2:17 speaks of the Lord's zeal....Zeal is a matter of the emotion. The zeal within the Lord Jesus was on fire, was burning, for God's temple. Here we see the exercise of the Lord's emotion. In Matthew 26:39 the Lord Jesus prayed, "Yet not as I will, but as You will." This was His prayer in Gethsemane when He was about to be arrested and brought to the slaughter. He took the Father's will, for His own will was subdued to the Father's will. This was a matter of the function of the Lord's will.

　　Isaiah 53:12 prophesied concerning the Lord Jesus in His death on the cross: "He poured out His life unto death." The Lord Jesus lost His soul-life, voluntarily pouring out His soul unto death. This, of course, was a function of His soul. Isaiah 42:4 says, "He will not faint, nor will He be discouraged." This speaks about the condition of the Lord's heart. He was never disheartened; He was never discouraged in heart.

　　Mark 2:8 says, "Jesus, knowing fully in His spirit." The Lord Jesus used His spirit, and He knew things in His spirit. In whatever situation He was, He knew that situation by exercising His spirit. He used His spirit for God and for making Himself a burnt offering. (Life-study of Leviticus, pp. 68-69)

　　Further Reading: Life-study of Leviticus, msgs. 7, 9

　　腓二5　你们里面要思念基督耶稣里面所思念的。

　　林前十六24　我在基督耶稣里的爱，与你们众人同在。

　　基督的心肠指祂所是内里的各部分，包括祂的心思、情感、意志和心，连同这些部分一切的功用。

　　我们心肠（我们内里所是）的首要部分乃是心思。……基督里面所思念的，今天该是我们所思念的。这就是说，我们该以祂的心思为我们的心思。我们应该是一班没有自己天然心思，却有基督心思的人。

　　保罗在林前二章十六节下半说，“我们是有基督的心思了。”因我们与基督在生机上是一，我们就有祂一切的机能。心思是智力的机能，领悟的器官。我们有基督这器官，就能知道祂所知道的。所以，我们不仅有基督的生命，也有基督的心思。基督必须从我们的灵浸透我们的心思，使我们的心思与祂的心思成为一（利未记生命读经，九八至九九页）。

　　Phil. 2:5 Let this mind be in you, which was also in Christ Jesus.

　　1 Cor. 16:24 My love in Christ Jesus be with you all.

　　Christ's inward parts denote all the inward parts of His being, including His mind, emotion, will, and heart with all their functions.

　　The leading part...of our inner being...is the mind....The mind which was in Christ should be in us today [cf. Phil. 2:5]. This means that we should take His mind as our mind. We should be those not with our own, natural mind but with the mind of Christ.

　　In 1 Corinthians 2:16b Paul says, "We have the mind of Christ." Because we are organically one with Christ, we have all the faculties He has. The mind is the intelligence faculty, the understanding organ. We have such an organ of Christ so we can know what He knows. Therefore, we may have not only the life but also the mind of Christ. Christ must saturate our mind from our spirit, making our mind one with His. (Life-study of Leviticus, p. 84)

　　保罗在罗马八章六节说到将心思置于灵。这话不像他论到基督心思的话那么强。我们不该仅仅将心思置于灵，更该有基督的心思。

　　“我在基督耶稣的心肠里，……切切地想念你们众人。”（腓一8）。心肠表征里面的情感，指柔细的怜悯和同情。保罗甚至在基督的心肠，基督里面柔细的各部分里，与基督是一，切切地想念圣徒。这指明保罗没有持守自己的心肠，而是以基督的心肠为他的心肠。他不仅接受了基督的心思，更接受祂整个内里的所是。所以，保罗内在的所是改变了，重组了，改造了，重新构成了。他内在的所是被基督的心肠重构了。保罗没有在他天然的内里所是里过生活，乃在基督的心肠里过生活。

　　 “基督的真实在我里面。”（林后十一10）。这里的真实，意诚实、信实、可靠。那在基督里的真实，就是诚实、信实、可靠的，也在使徒保罗里面。

　　“我在基督耶稣里的爱，与你们众人同在。”（林前十六24）保罗对哥林多人的爱，不是他的爱，乃是在基督里的爱，就是基督的爱。保罗不是凭他天然的爱，乃是凭基督的爱，来爱圣徒。

　　我们若将这些经文摆在一起，就看见保罗是一个不断经历基督之心肠的人。因着他这样经历基督，他定然能按照他对基督的经历献上基督（利未记生命读经，九九至一○○页）。

　　保罗甚至在基督的心肠，基督里面柔细的各部分里，与基督是一，切切地想念圣徒。……腓立比一章七、八两节是连贯、不可分开的。原文八节的开始有个连接词“因为”，这指明恩典与基督里面的各部分有关。保罗享受恩典，因为他在基督的心肠里，切切地想念圣徒。享受基督乃是与基督里面的各部分联为一。这不仅是指享受，也是指活基督。活基督乃是住在祂的心肠里，在其中享受祂作恩典。

　　本章别处保罗说到显大基督与活基督。从经历来看，我们要显大基督并活基督，就必须留在基督里面的各部分中。简单的说，这就是住在祂里面。我们若要成为在基督里的人，就必须在祂里面的各部分里。我们必须在祂慈爱的心肠和柔细的感觉里。如果我们住在这里，我们就会享受基督作恩典，并且非常实际地经历祂。因着经历基督并享受祂作恩典，我们就得着扶持，为福音受苦，关切神今天在地上经纶的完成（腓立比书生命读经，三五至三六页）。

　　参读：腓立比书生命读经，第三篇；主所渴望的合一与同心并祂所喜悦的身体生活与事奉，第三至四篇。

　　In Romans 8:6 Paul speaks of setting the mind on the spirit. This word is not as strong as his word concerning the mind of Christ. We should not merely set our mind on the spirit but have the very mind of Christ.

　　"I long after you all in the inward parts of Christ Jesus" (Phil. 1:8). The Greek word translated inward parts literally means "bowels," signifying inward affection, then tender mercy and sympathy. Paul was one with Christ even in the bowels, the tender inward parts of Christ, in longing after the saints. This indicates that Paul did not keep his own inward parts but took Christ's inward parts as his. He took not only Christ's mind but also His entire inward being. Paul's inner being, therefore, was changed, rearranged, remodeled, reconstituted. His inner being was reconstituted with the inward parts of Christ. Paul did not live a life in his natural inner being; he lived a life in the inward parts of Christ.

　　"The truthfulness of Christ is in me" (2 Cor. 11:10). "Truthfulness" here means "honesty, faithfulness, trustworthiness." What was in Christ as truthfulness, that is, as honesty, faithfulness, trustworthiness, was also in the apostle Paul.

　　"My love in Christ Jesus be with you all" (1 Cor. 16:24). Paul's love for the Corinthians was not his love but the love in Christ, which is Christ's love. Paul loved the saints not by his natural love but by the love of Christ.

　　[By putting] these verses together, we...see that Paul was a man who continually experienced Christ's inward parts. Because he experienced Christ in this way, he surely was able to offer Christ according to his experience of Him. (Life-study of Leviticus, pp. 84-85)

　　Paul was one with Christ even in His bowels, the tender inward parts, in longing after the saints. Philippians 1:7 and 8 belong together and should not be separated. Notice that verse 8 begins with the conjunction for. This indicates that grace is related to the inward parts of Christ. Paul partook of grace, for he longed after all the saints in the inward parts of Christ. To enjoy Christ is to be one in Christ's inward parts. This refers not only to enjoyment, but also to living Christ. To live Christ is to abide in His inward parts and there to enjoy Him as grace.

　　Elsewhere in this chapter Paul speaks of magnifying Christ and living Christ. Experientially, to magnify Christ and to live Christ require that we remain in the inward parts of Christ. In simple words, this is to abide in Him. If we would be those in Christ, we must be in His inward parts. We need to be in His tender heart and delicate feelings. If we abide here, we shall enjoy Christ as grace and experience Him in a very practical way. As we experience Christ and enjoy Him as our grace, we shall be sustained in suffering for the gospel by caring for the accomplishment of God's economy on earth today. (Life-study of Philippians, pp. 29-30)

　　Further Reading: Life-study of Philippians, msg. 3; CWWL, 1990, vol. 2, "The Oneness and the One Accord according to the Lord's Aspiration and the Body Life and Service according to His Pleasure," chs. 3-4

　　林前十二26~27　若一个肢体受苦，所有的肢体就一同受苦；若一个肢体得荣耀，所有的肢体就一同欢乐。你们就是基督的身体，并且各自作肢体。

　　我们既是基督身体上的肢体，就需要对身体有感觉。首先，这感觉乃是以头的感觉为感觉。腓立比一章八节保罗说，“我在基督耶稣的心肠里，……切切地想念你们众人。”这就是说保罗是以基督的心肠为他自己的心肠来顾到召会。这也就是说他是以基督的感觉为自己的感觉，来对待基督的身体。基督的感觉成了他对身体的感觉。我们都该像保罗一样，以头的感觉为感觉；这对我们过身体的生活，是极其需要的。再者，我们不仅要以头的感觉为感觉，还要以顾到身体为原则（主所渴望的合一与同心并祂所喜悦的身体生活与事奉，四○页）。

　　1 Cor. 12:26-27 And whether one member suffers, all the members suffer with it; or one member is glorified, all the members rejoice with it. Now you are the Body of Christ, and members individually.

　　Since we are the members of the Body of Christ, we should have a feeling for the Body. First, we must take the feeling of the Head as our own feeling. In Philippians 1:8 Paul says, "I long after you all in the inward parts of Christ Jesus." This means that Paul took the inward parts of Christ Jesus as his own inward parts in caring for the church. This also means that he took care of the Body of Christ by taking Christ's feeling as his own feeling. Christ's feeling became his feeling for the Body. We all should be like Paul, taking the feeling of the Head as our own feeling. This is most necessary for our living the Body life. Furthermore, we should not only take the feeling of the Head as our feeling but also do so in the principle of caring for the Body. (CWWL, 1990, vol. 2, "The Oneness and the One Accord according to the Lord's Aspiration and the Body Life and Service according to His Pleasure," p. 94)

　　我们要能有身体的生活，就必须这样顾到同作肢体的，满有对身体的感觉。

　　我们作肢体的，若在凡事上都能有头的感觉，又能顾到身体，我们的心思、意念、言语、行动，就都能以身体为是。否定自己，认同身体。这样，我们也就与身体毫无间隔，更不会脱节，我们所过的生活就完全是身体的生活，主也就能得着祂身体的彰显了（主所渴望的合一与同心并祂所喜悦的身体生活与事奉，四○页）。

　　我们还得使〔基督身体的〕感觉得着较多的培养。要培养这个感觉，就需要我们与主多有交通。我们与主的交通一多，我们里面的感觉自然会得着培养。不仅如此，交通若是能加上顺服，就能使我们里面的感觉，更加敏锐、丰富。比方，当那个感觉一来，我们就紧紧跟随那个感觉而行；那个感觉要我们停，我们就停；那个感觉要我们往前，我们就往前。这样，我们就会发现，我们里面那个感觉敏锐、丰富了；我们里面的感觉，被我们与主的交通，并我们对主的顺服培养起来了。所以，我们需要常常操练这个感觉。这意思是，我们必须时常用这感觉，来摸属灵的事。

　　我们操练身体的感觉到一个境地，有一个非常好的现象，就是一个肢体有难处，常常不是他自己一个人背负，乃是我们这些和他同作肢体的人，一同背负。到这时，不是人请我们替他祷告，我们才祷告；乃是我们一同在身体的负担里祷告。有时，一个人的祷告不够，实在需要身体的祷告；而这个身体的祷告，是自发性的。比方一个人有身体的感觉，他能觉得这一个弟兄身上有难处，能觉得那一个姊妹身上有重担。这个弟兄有难处的感觉，通到他里头；那个姊妹受压的感觉，也加到他灵里面。他和那位弟兄、那位姊妹是同感的。这个感觉就带着他、压着他、逼着他到主面前，为那位弟兄、那位姊妹祷告。这个时候，这一个代祷乃是出于身体的感觉。在身体里有这样一个东西，这个要证明我们里面是软弱或刚强；这个也要证明我们里面关心神的儿女，关心基督的肢体到什么地步。

　　身体上任何一个肢体一有痛苦，全身的肢体都感觉不舒服。我们众人在一起事奉，也应当是如此，一个人有难处，众人都该有感觉；一个人觉得欢乐，众人也一同欢乐。这才是正常的情形（召会是基督的身体，二四六、二五二至二五三页）。

　　参读：召会是基督的身体，第十七篇；生命的经历，第十五篇；成全训练信息，第二十三篇。

　　In order for us to have the Body life, we must care for our fellow members and must be full of feeling for the Body.

　　If we as members have the feeling of the Head in everything and care for the Body, we will take the Body as the rule in our mind, thoughts, words, and actions. We should deny ourselves and should identify ourselves with the Body. By doing this, there will be no separation or disconnection from the Body. The life that we live will fully be the Body life, and the Lord will gain the expression of His Body. (CWWL, 1990, vol. 2, "The Oneness and the One Accord according to the Lord's Aspiration and the Body Life and Service according to His Pleasure," p. 94)

　　We need to cultivate a consciousness of the Body by fellow-shipping more with the Lord. Our inner sense will spontaneously be developed as we fellowship more with the Lord. Furthermore, if we add obedience to this fellowship, our inner sense will become keener and richer. When a feeling comes, we should closely follow that feeling. If the inner sense desires us to stop, we should stop; if it desires us to go, we should go. In this way our inner sense will become keen and enriched. Our inner sense is developed through our fellowship with the Lord and our obedience to Him. Therefore, we should always exercise this sense. This means that we must always use this sense when we touch spiritual matters.

　　When we exercise the consciousness of the Body, a good situation will develop. A member who is in a difficult situation will not bear his burden alone, but his fellow members will bear the burden with him. We will no longer pray for someone simply because he asks us; rather, we will pray out of the burden in the Body. Sometimes one person's prayer is not enough; there is truly the need for the prayer of the Body, but this prayer is still spontaneous. For example, a person who is Body conscious can sense that a certain brother has a difficulty and a certain sister has a heavy burden. The sense of the brother's difficulty is communicated into him, and the sense of the sister's being pressed is also added to his spirit. He shares the same feeling with the brother and sister. This feeling presses him and forces him to go before the Lord to pray for the brother and sister. This intercession is an intercession that comes from the sense of the Body. There is such a thing in the Body that proves whether we are weak or strong inwardly and also proves the extent of our concern for the children of God, the members of Christ.

　　When a member of the Body suffers, all the members feel uncomfortable. It should also be like this when we serve together. When a person has a difficulty, everyone else should feel the same way; when a person rejoices, everyone also rejoices together. This is the normal condition. (The Church as the Body of Christ, pp. 198, 203-204)

　　Further Reading: The Church as the Body of Christ, ch. 17; The Experience of Life, ch. 15; CWWL, 1980, vol. 1, "Perfecting Training," ch. 23

　　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。

　　〔基督〕身体的感觉是很奥妙的，我们若让这个感觉得着启发，这个感觉就能变作宇宙的感觉。严格说来，这个感觉本来就是宇宙的，然而到了我们里面，却受我们的限制。基督的生命是宇宙的，神的灵是宇宙的；这一个生命，这一个灵进到我们里头，就该有一个宇宙的感觉。那个感觉是大的、是远的，但进到了你我里面，却受到你我的限制。我们刚得救时，这感觉就在我们里面，使我们知道自己的光景。因着我们这个人还没有多少破碎，这个感觉从我们里面还不能出来多少。慢慢随着我们所学的功课，破碎越多，感觉就越扩大，我们就开始能顾到别人、顾到召会、顾到主的工作。我们若在主面前多有破碎，学的功课更深一点，脱离自己更多一点，我们就会发现这个感觉是宇宙的（召会是基督的身体，二五四至二五五页）。

　　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 sense of the Body is very mysterious. If we allow this sense to be enlarged, it will become a universal sense. Strictly speaking, this sense is already universal, but when it comes into us, we limit it. Christ's life is universal, and God's Spirit is also universal. Once this life and Spirit enter into us, we should have a universal sense. This sense is great and far-reaching, but when it enters into us, we limit it. At our salvation this sense caused us to realize our own condition. However, because we have not been broken very much, this sense cannot come out of us. Gradually, according to the lessons we learn, the more we are broken, the more this sense will increase so that we can begin to care for others, for the church, and for the Lord's work. The more we experience the Lord's breaking, learning the deeper lessons and being delivered from ourselves, the more we will discover that this sense is universal. (The Church as the Body of Christ, p. 205)

　　保罗在歌罗西二章十七节说，一切影儿的实体，实际，属于基督，但他在十九节没有说到基督，乃是说到持定元首。基督一辞更换成元首，原因在于我们对主的享受，使我们对基督的身体有感觉。如果我们不断享受基督，就不会仍旧单独。持个人主义的圣徒，乃是没有一直享受主的人。我们越享受基督，就越对身体有感觉。我们早晨应当接触主，但晚上应当来参加召会的聚会。白天享受主，晚上却忽略了召会—祂的身体—的聚会，这是不正常的。即使我们的环境不许可我们参加所有的聚会，我们里面也该有个感觉说，我们整个内里的人都是在召会的聚会中与众圣徒同在的。这种对身体的感觉乃是来自对基督的享受（新约总论第十二册，一三七页）。

　　基督的生命从我们里面所满出来的，就是基督身体的表现。在这个身体里所有的感觉，就是基督的生命在我们里面所有的感觉。我们若常常用这个感觉，这个感觉不仅会叫我们感觉到自己在主面前的光景，也会叫我们感觉到别人在主面前的情形，甚至会叫我们感觉到身体里的故事。我们若常常操练这个感觉，培养这个感觉，训练这个感觉，使用这个感觉，这个感觉会叫我们觉察到身体里所有的故事。

　　对一个初蒙恩的人，这个感觉好像只会叫他觉得他自己的光景，只会给他感觉到他在神面前的情形。他若常常顾到这个感觉，培养这个感觉，与神多有交通，多顺服里面的感觉，这个感觉就会发展并启发；不仅能叫他觉得他自己属灵的光景，还能进一步叫他觉得弟兄姊妹属灵的情形。慢慢的，这个感觉还会发展，还会启发，叫他觉得聚会里的光景，叫他觉得召会事奉的光景，甚至还会叫他觉得主的工作到底如何。这意思是，他里面这一个感觉启发了，由他身上启发到别人身上，再启发到召会身上，启发到聚会里了。……我们那个得启发的感觉，都能摸着这些事。这个感觉就是身体的感觉。

　　我们若常常使用这个感觉，操练这个感觉，再加上我们是个爱神的人，是个关心召会的人；这样，我们的感觉就是身体的感觉。当同作肢体的人有为难时，我们能觉得；当他们软弱时，我们能觉得；他们快乐时，我们能觉得；他们在主面前怎样得胜，我们也能觉得。在那样的时候，我们常常是和他们同感的人。他们的重担，我们觉得了，就变作我们的重担；他们的经历，我们觉得了，就变作我们的经历；他们的难处，我们觉得了，也成了我们的难处。我们就真与他们是在一个身体里了（召会是基督的身体，二五○至二五一页）。

　　参读：召会是基督的身体，第十九篇；一个身体和一位灵，第一篇；哥林多前书生命读经，第五十八篇。

　　In Colossians 2:17 Paul says that the body, the reality, of all the shadows is of Christ, but in verse 19 he speaks not of Christ but of holding the Head. The reason for the change in terminology from Christ to the Head is that our enjoyment of the Lord causes us to become conscious of the Body. If we enjoy Christ continually, we will not continue to be individualistic. The saints who are individualistic are those who do not consistently enjoy the Lord. The more we enjoy Christ, the more we become Body conscious. We should touch the Lord in the morning, but in the evening we should come to the church meetings. It is not normal to enjoy the Lord during the day and neglect the meetings of the church, which is His Body. Even if our environment does not allow us to attend all the meetings, inwardly we should have the sense that our whole inner being is with the saints in the church meeting. This consciousness of the Body comes from the enjoyment of Christ. (The Conclusion of the New Testament, pp. 3592-3593)

　　The overflow of the life of Christ is the expression of the Body of Christ. The consciousness of the Body is the sense of Christ's life within us. If we use this sense often, it will cause us not only to sense our own condition before the Lord but cause us also to sense others' condition before the Lord and to be conscious of matters related to the Body. If we constantly exercise, cultivate, train, and use this sense, it will enable us to detect the problems in the Body.

　　In a newly saved believer this sense may enable him to sense only his condition and situation before God. If he pays attention to this sense, cultivating it by fellowshipping with God and obeying the inner sense, it will develop. He will be able to sense his spiritual condition and the spiritual condition of the brothers and sisters. This sense will gradually develop and increase to enable him to sense the condition of the meeting, the service in the church, and the Lord's work. This means that this sense has been enlarged, beginning with himself and then reaching to others, the church, and the church meetings. The sense that has been enlarged in us will enable us to properly touch all these matters. This sense is the sense of the Body.

　　If we use and exercise this sense often and if we love God and care for the church, this sense will become the sense of the Body. We will sense when our fellow members are in difficulty, when they are weak, happy, or victorious in the Lord, and we will share the same feelings with them. We sense their burden so that their burden becomes ours, we sense their experience so that their experience becomes ours, and we sense their difficulties so that their difficulties become ours. In this way we will be in one Body. (The Church as the Body of Christ, pp. 201-202)

　　Further Reading: The Church as the Body of Christ, ch. 19; CWWL, 1991-1992, vol. 4, "One Body and One Spirit," ch. 1; Life-study of 1 Corinthians, msg. 58

　　门7　因为弟兄啊，我因你的爱，大大喜乐，满受鼓励，因为众圣徒的心肠借着你得了舒畅。

　　12　我现在打发他回你那里去，他乃是我心上的人。

　　我们若是有身体的感觉，凡是基督身体上的肢体蒙恩，不论是不是我们所在的地方，我们都会一样的快乐，甚至会因别处召会蒙恩而更加快乐。不管是不是我们所在的地方召会，只要有圣徒为难，有弟兄姊妹蒙恩，我们都感同身受，同样地感到为难，同样地感到快乐。若是我们能达到这个境地，我们这个人里面对身体的感觉是丰富的，是超越地方的。就是这个感觉，叫基督的身体所得的供应，是言语无法形容的（召会是基督的身体，二五七页）。

　　Philem. 7 For I had much joy and encouragement over your love, because the inward parts of the saints have been refreshed through you, brother.

　　12 Him I have sent back to you—him, that is, my very heart.

　　If we have the sense of the Body, whenever any member in the Body of Christ is blessed, regardless of whether it is our locality, we will be very happy because another church has been blessed. Regardless of whether it is our local church, as long as the saints have hardships or have been blessed, we will identify with them and feel the same hardship or blessing. If we can reach this stage, the sense within us toward the Body will be rich. It will no longer be local but extra-local. The supply to the Body of Christ from this kind of sense is indescribable. (The Church as the Body of Christ, p. 207)

　　我们若能把宇宙的丰富带给基督的身体，我们对身体的用处便是宇宙的。这样，我们虽然在一个地方服事，但那个果效是宇宙的，而不仅仅是那个地方的。许多时候，我们都是把自己摆在自己里头，即使有时从自己里扩大了一点，却还是留在地方里；我们没有让主来扩充我们。千万记得，身体是宇宙的，里面的生命是宇宙的，里面的灵是宇宙的，里面的感觉是宇宙的，供应也是宇宙的。不在乎这个地方，也不在乎那个地方。

　　每一个事奉神的人，每一个服事人灵魂的人，每一个治理召会的人，都必须操练自己里面的感觉敏锐。若是我们不操练这一个，我们在属灵的用处上便不大。我们的确承认，许多时候，我们给人的帮助，必须是信心的，无需太清楚；许多时候，我们太明白人的光景，反而会拦阻我们对人的帮助。然而另一面，我们不能作糊涂人。人到我们跟前，我们应该三、五句话，就知道他的光景如何。即使他所说的是一种光景，我们的灵也该能摸着他里面真实的情形。这个操练是必需的。当我们在外面接触弟兄姊妹时，我们外面是在听他的话，但我们里面必须一直摸这个人真实的情形（召会是基督的身体，二五八、二四八至二四九页）。

　　我们如果有身体的感觉，就立刻看见身体是合一的。这样，在属灵的工作上，也就不以个人为范围。我们要有分于主的工作，就得对付这一件事—个人的工作。……神的儿女什么时候看见身体的合一，什么时候就看见工作的合一，……〔也〕就脱离个人的工作，〔进入〕身体的工作。这不是说你这个人不作工了，乃是说你不把工作看作是属乎你个人的。这一个工作是你作的或者不是你作的，都不成问题，只要工作有人作就够了。……什么时候看见身体，立刻就看见我的工作和他的工作都是叫元首有所得着，我的工作和他的工作都是叫身体有所得着，荣耀都是归给主的，祝福都是归给召会的。

　　主把祂的工作分给各人，各人有各人的一分，我们总不要看自己过于所当看的。主分给我这一分，我就忠心于自己这一分；主分给他那一分，我也尊重他那一分。……看见身体的人，就看见所有的肢体都有其功用，就看见自己不过是许多肢体中的一个，就不会把自己放在一个突出的地位上，来和别人比较，来占去别人的地位。

　　一个基督徒一看见身体，他就没有骄傲的可能，他就没有嫉妒的可能。因为身体是合一的，所以工作是别人作的，或者是你作的，都是一样，没有分别；工作是你作的也好，是别人作的也好，总归荣耀是归于主，祝福是归于身体的（倪柝声文集第二辑第十七册，三○八至三○九页）。

　　参读：基督身体的透视，第三篇；倪柝声文集第二辑第十六册，二二九至二三六页；倪柝声文集第二辑第十七册，第三十六篇。

　　If we can bring the universal riches to the Body of Christ, our usefulness to the Body is universal. Thus, we may serve in one place, but the effect is universal, not merely local. We are often shut up in ourselves. Even when we come out of ourselves, we remain in our locality and do not allow the Lord to enlarge us. The Body is universal, and the life within us is universal. The Spirit within us is universal, the sense within us is universal, and the supply is universal. It does not matter what locality is blessed.

　　Everyone who serves God, everyone who serves sinners, and everyone who administrates the church must exercise to have a keen sense. If we do not exercise, we will not be of much spiritual use. We must admit that often the help we render to people is in faith; we do not need to be so clear. In fact, our being clear concerning the condition of people actually hinders us from helping them. At the same time, we cannot be foolish. When people come to us, we should be able to discern their condition in three to five sentences. Even if they describe a certain condition, our spirit should be able to sense their real situation. This kind of exercise is necessary. Although we are outwardly listening when we contact a brother or sister, inwardly we should be exercised to sense their true situation. (The Church as the Body of Christ, pp. 207, 200-201)

　　If we have Body consciousness, we immediately will see that the Body is one. Once we see this, we will not be individualistic in our spiritual work. If we want to participate in the Lord's work, we need to deal with this one matter—individualistic works.... Whenever God's children see the oneness of the Body, they will also see the oneness of the work, and they will be delivered out of individualistic work into the work of the Body. This does not mean that we no longer work by ourselves. It means that we no longer consider any work to be our own. It does not matter whether a work is done by us or not, as long as someone is doing it, we are satisfied. If we see the Body, we will see that the result is all for the benefit of the Head and the Body, whether we or others are doing it. All the glory goes to the Lord, and all the blessings go to the church.

　　The Lord has assigned a portion to each one of us. We should not consider ourselves greater than what we are. We should be faithful to the portion that the Lord has assigned to us, and we should honor the portion that the Lord has assigned to others. Those who see the Body will see that all the members have their functions; they will see that they are only one of the many members. They will not place themselves in a conspicuous position and make comparisons with others or usurp their places.

　　Once a Christian sees the Body, it will be impossible for him to be proud or jealous anymore. Since the Body is one, it will be the same if the work is done by others or by ourselves; there will be no difference at all. Whether the work is done by you or by others, the glory ultimately goes to the Lord alone, and the blessings go to the church. (CWWN, vol. 37, pp. 244-245)

　　Further Reading: CWWL, 1990, vol. 2, "A Thorough View of the Body of Christ," ch. 3; CWWN, vol. 36, pp. 243-248; vol. 37, chs. 35-36